, UNiyERSITY OF CALIFORNIA, SAN DIEGO 3 1822 00649 3068 ,-\\r, r'r^^fi^^- ^;' ^ ^ '^' ^^.Q. \^\J'J\J ^sJ-^'i^l fnTrf :y;^lOw\ji ^1 '^"^^te :?'mC. v^^ji^Mi^ww ^PfH ^mmm^:: ,ViV V k^,M:.'^'':0 K- V.^ '" W V \jyy^ r LIBRARY UNIVERSITY OF CALIFORNtA J SAN DIEGO . \ri ^ 10 3 1822 00649 3068 Central University Library University of California, San Diego Note: This item is subject to recall after two weeks. Date Due 1B)( 503y XX v/ Mil • a 0139(1/91) UCSDLib. THE WORKS DR. ISAAC BARROW. WITH SOME ACCOUNT OF HIS LIFE, SUMMARY OF EACH DISCOURSE, NOTES, &c. BY THE REV. T. S. HUGHES, B. D. VOL. I. LONDON: PRINTED AND PUBLISHED BY A. J. VALPY, M.A. -AND SOLD BY ALL BOOKSELLERS. 1830. TO THE RIGHT REVEREND HERBERT LORD BISHOP OF PETERBOROUGH, AND LADY Margaret's professor of divinity in THE university OF CAMBRIDGE, THESE VOLUMES, CONTAINING THE SERMONS OF DR. ISAAC BARROW, ARE DEDICATED BY THE EDITOR; NOT ONLY FROM MOTIVES OF PERSONAL RESPECT AND GRATITUDE. BUT BECAUSE NO NAME IN THE PRESENT TIMES CAN WITH MORE PROPRIETY BE PREFIXED TO THE WRITINGS OF SO GREAT A MAN, THAN THAT OF A PRELATE WHO FORMS A REMARKABLE PARALLEL WITH HIM IN THE COMBINED ACQUIREMENTS OF LITERATURE, SCIENCE, AND THEOLOGY. CONTENTS THE FIRST VOLUME. PAGE Biographical Memoir of Dr. Isaac Barrow. . . ix SERMONS. I. — The Pleasantness of Religion. Proverbs hi. 17. — Her ways are ways of pleasantness, and all her paths are peace. ...... 1 f[. — The Profitableness of Godliness. I Timothy iv. 8. But godliness is profitable for all things 22 III. — The Profitableness of Godliness. I Timothy iv. 8. But godliness is profitable for all things. 47 IV. — Tlie Reward of honoring God. I Samuel ii. 30. — For them that honor me I will honor. .......... 74 VI CONTENTS. PAGE V. — Upright walking sure walking. Proverbs x. 9. — He that walketh uprightly, walketh surely 10*- VI.— Of the duty of Prayer. I Thessalonians v. 17. — Pray without ceasing. . 123 VII.— Of the duty of Prayer. I Thessalonians v. 17. — Pray without ceasing. . 140 VIII. — Of the duty of Thanksgiving. Ephesians v. 20. — Giving thanks always for all things unto God 162 IX. — Of the duty of Thanksgiving. Ephesians v. 20. — Giving thanks always for all things unto God 187 X. — On the King's happy return. I Timothy ii. 1. 2. — I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men : for kings, and for all that are in authority 219 XI. — On the Gunpowder-Treason. Psalm lxiv. 9. 10. — And all men shall fear, and shall declare the work of God ; for they shall wisely consider of his doing. The righteous shall be glad in the Lord, and shall trust in him ; and all the upright in heart shall glory. 252 XII. — A Consecration Sermon. Psalm cxxxii. 16. — I will also clothe her priests with salvation. 284 CONTENTS. vn PACE XIII. — Not to offend in word an evidence of a high pitch of virtue. James ili. 2. — If any man oflfend not in word, he is a perfect man 321 XIV. — Against foolish talking and jesting. Ephesians v. 4. Nor foolish talking, nor jesting, which are not convenient. ...... 344 XV. — Against rash and vain swearing. James v. 12. — But above all things, my brethren, swear not. 373 XVI. — Of evil-speaking in general. Titus ni. 2. To speak evil of no man. . . 401 ADVERTISEMENT. The Publisher begs leave to acquaint his Subscribers, that the future Numbers of this Edition will be enriched with some hitherto unpublished Sermons of Dr. Barrow. BIOGRAPHICAL MEMOIR OF DR. ISAAC BARROW. In the life of a scholar who has escaped the trammels of public employment, and shunned the turbulence of party faclion, it cannot be expected that very numerous incidents should be found, to exercise the writer's judg- ment, or excite the reader's curiosity : yet neither of them will have reason to complain, provided the excellence of the subject compensates for the deficience of interest, and the spirit of emulation can be awakened, though curiosity may remain unsatisfied ; in short, if they be led, as in the present instance, to the retrospect of splendid talents, great learning, and various acquirements, uniformly ex- erted in the cause of virtue and for the good of society. It is matter of surprise that some such considerations as these should never have induced any one, qualified for the undertaking, to collect more extensive information, and to compose a more complete biography, than has yet appeared, of the illustrious person who is the subject of our present memoir : the task was strongly recommended, soon after BAR. VOL. I. b X BIOGRAPHICAL MEMOIR OF his decease, by those who best knew his worth ; but their suggestions were unheeded, until his contemporaries fol- lowed him to the silent grave ; and little is known of Isaac Barrow beyond what is contained in a slight sketch drawn up by one of his executors,* and prefixed to the first edition of his works : fortunately however his own writings, particularly those whose Latin dress has too long kept them from general investigation, contain much accurate and authentic information respecting their author, fur- nishing us with as clear an insight into his character, as those of any writer who has not expressly left memorials of his own life. On these genuine and important docu- ments therefore, aided by some additional information collected in a general course of reading, the Editor must rely, whilst he endeavors to do more justice than has hitherto been done, to one of the greatest names that adorn our annals. At a very eventful period, when the political horizon began to darken with those storms which shook the foun- dation both of church and state, this great man was born in the metropolis, in the month of October, IGSO.f He * Abraham Hill, Esq. Dr. Ward added some new details, aud corrected some errors : see the hiojrapliy of Barrow, in his Lives of the Professors of Gresham College. The short account introduced by Dr. Pope into his life of the Bishop of Salisbury is to be received with some caution. t This is Mr. A. Hill's account. Dr. Pope in his life of Seth, Lord Bishop of Salisburj', p. 129, says that this date is not right ; ft>r he liad often heard Dr. Barrow himself say, that he was born on the 29th of February, which could not be in le.SO, that not being a leap-year : the college register however of Peter House, where he was entered as annum agens decimvm quartum, shows that Mr. Hill is not far from the truth at any rate. See \^ ard's Lives, p. 157- DR. ISAAC BARROW. XI was descended from worthy parents in a very respectable station of life, his father Thomas Barrow being a citizen of London in good repute, and his uncle Isaac elevated to the episcopal see of St. Asaph. His grandfather, Isaac Barrow, Esq. resided at Spiney Abbey in Cambridgeshire, where he was for the term of forty years in the commis- sion for the peace. This Isaac was a son of Philip Barrogh, (for the name is differently spelt,) who published " A Pvlethod of Physic," and who had a brother, also named Isaac, a doctor in medicine, and a considerable benefactor to Trinity College, where he had been tutor to Robert Cecil, Earl of Salisbury, Lord High Treasurer of England. This is all that is recorded of Barrow's family by the father's side : his mother was Ann, daughter of William Buggin, Esq. of North Cray, in Kent, of whose tender care he was deprived at the early age of four years. His first school was that of the Charter House, where he con- tinued but two or three years, and made very little pro- gress in his learning ; for he exhibited no precocity of intellect, no docility or appetite for study, but rather a great fondness for games and sports, especially such as produced quarrels and fighting amongst his schoolfellows. This sort of conduct gave his father very little hope that he would shine in the profession of a scholar, for which he designed him, and as little expectation of that comfort and satisfaction which he afterwards experienced from his son's dutiful and pious disposition : whence he often expressed a solemn wish, that if it should please God to take away any of his children, Isaac might be the one selected. " So vain a thing," says Mr. Hill, " is man's judgment ; so unfit is our providence to guide our own affairs." In truth we should always be cautious before we condemn or Xn BIOGRAPHICAL MEMOIR OF neglect a youth, on account of the early errors and irre- gularities into which he may fall : such extravagances are not always sure indications of depravity; since they may arise from high natural endowments, engrafted on an ar- dent disposition unimproved or misdirected ; they should be regarded therefore with tender solicitude, and subjected to restraint by a skilful and experienced hand. His father took the best preliminary step possible to correct young Barrow's propensities, by removing him from the scenes of his early habits, and placing him at Felsted in Essex, where he seems to have met with an excellent instructor and guide ;* and it proves no inconsi- derable knowlege of human nature in the master, that, when his young pupil's good qualities and great abilities began to show themselves, he appointed him to be a little tutor, (according to his biographer's expression,) to the Lord Viscount Fairfax of Emely in Ireland : yet though all inclination to quarrelling was thus subdued in the young man, an undaunted courage, both physical and moral, still remained in after-life ; of which some instances will be recorded hereafter, and one may find a place here. Being sparing of sleep and a very early riser, he one morning went out of a friend's house before the family were up, when a large and fierce mastiff, that was unchained during the night, attacked him with great ferocity ; Barrow however caught the savage animal by the throat, and after a long struggle bore him to the ground : there whilst he held him, he considered with himself what he had better do in the exigency of the case : once he had a mind to * I am inlormed by a frieiul, wlio is himself a distinguished orna- ment of Felsted school, that the name of this master was Martin Holheach. DR. ISAAC BARROW. Xlll kill him, but soon rejected that expedient, thinking it would be an unjust action, as the dog only did his duty, and he himself was in fault for rambling out of his lodging before day-light. At length he called out so loud that he awoke the people of the house, who rose and parted the combatants, Barrow having suffered no hurt beyond the straining of his wrists. During his residence at Felsted, he was admitted a pensioner of Peter House,* which was Bishop Barrow's College ; but when he was fit to be removed to the Univer- sity in February 1645, his destination was changed to the noble foundation of Trinity, his uncle, together with Mr. Seth Ward, Peter Gunning, and John Barwick, having been ejected from his college the year before, for writing against the Covenant.f At this time his father was with the king at Oxford, having suffered so much from his adherence to the royal cause, that he could not have supported his son at college without assistance from one of those great and benevolent characters that shed a lustre on the age in which they live. The generous friend who thus held out the hand of encouragement to our young scholar was the celebrated Dr. Henry Hammond, himself a sufferer in the cause of loyalty, who took this method of restoring sound learning, piety, and disci- pline, to the established church. At the death of that eminent and good man in 1600, Barrow testified his gra- titude in an epitaph consecrated to his memory, which I have inserted in the margin, not only as a specimen of the exuberant fertility of his style in Latin composition, but because it has been thought to describe with great accu- * Dec. loth, 1643, t Life oC Dr. John Barnick, p. 36. XIV BIOGRAPHICAL MEMOIR OP racy the writer's character, as well as that of his friend.* The time of his iindergraduateship was spent in the dili- *LEGE, LUGE, DISCE. Ne te praetergressHm pceniteat, siste pefJera hie et anitnum, Viator. Eleiiim, Hie jacet H. Hammond, S.T. D. Tlieologorum sui seeculi coryphaeus. Literatorum princeps. Auglicae genfis decns, Ec- clesiie columen. Veritatis assertor peiilissimiis. Pacis culfor de- votissimus. Ordinis fautor stiuliosissinius. Aiitiqiiitatis genuinae fidissiiiius interpres, et propugnator acerrimus. Sanctilatis magis- ter priestantissimiis. Omnibus oinameiitis instiuctissimus. Philo- sophus solide acutus, dilucide subtilis. Orator inafTectate politus, nervose copiosus. Disputator vehemens, extra acerbitatem. Egre- gius critieus, absque superbia tamen aut supercilio. Lectionis in- finitae sed exquisite digestae. JMaximi ingenii, majoris judicii, con- summatae eruditionis cum pari uiodestia, tantis dotibus usus prae- clarissime. De ecclesiu, priucipe, palria optime meritus. Utrius- que tabulae legum praeco, observator, vindex. Ecclesite Auglicanae ensis et clypcus; quam a falsi schisinatis labe purgavit, a veri con- tagio munivit ; Romanis hostibus, et perfugis sectariis fusis, fugatis. Sincerae doetrinae radio veteres teriebras pseudo-catholicas dispu- lit, nova lumina Ariti-Catboliea extinxit. Presbjteranam parita- tesn prostravit. Fanaticam licentiara coercuil, Temporum iniqui- tatem expugnavit scriptis victi icibus, patieutia triumphali. Eccle- siastici ordiuis jurisque vindex fortissimus, ac felicissiraus. Litur- giae patronus consultissimus. Theologicorum dogmatum scrutator sedulus. Difficultatura enodator accuratus. Veritatura explorator sagax. Novum Testamentum, et Psalterium Davidicum, lucu- lenta paraphrasi, eximio commentario, sancto exeraplo iilustravit. Calarao scripsit, vita edidit practicuni catechismuni. Christiauce fortitudinis, patientiaj, niansuetudinis illustre exemplar. Mentis insigni prudentia, invicta constantia, candore illibato, solertia inde- fessa mirabilis. Morum integritate spectabilis, gravitate venerabi- lis, comitate amabilis. Summa pietate in Deum ; extreraa tide ia principem ; propensa charitate in omnes conspicuus. Vir scholas- ticus, theologus, plane incomparabilis, omiii epitheto major, quoli- bct elogio potior. Meruit haberi martyr assiduus pro ecclesia cu<< DR. ISAAC BARROW. XV gent prosecution of his studies ; and though he was at this important period of his life emancipated from the restraint of paternal admonition, he showed that he needed it not, by the purity of his conduct, and the attention which he paid to his religious and moral duties. In the year 1G43, the famous Covenant had been rati- fied between England and Scotland ; which, whilst it pre- tended to secure the privileges of parliament, the liberties of the nation, and the king's authority, openly avowed the overthrow of prelacy and of the established church. This covenant, having been taken by the members of both Houses, was inforced, not only in the city of London and many other parts of the kingdom, but with peculiar rigor in the two universities, where many conscientious indivi- duals, masters, fellows, and students, were ejected from their several stations on their refusal to submit to its terms. The loyalty of Barrow led him steadfastly to reject this oath, though he carried himself with such general fairness, candor, and prudence, that he gained friends where he might least have expected them : among these was Dr. Hill, Master of the College, who had been ap- pointed by the parliament in the place of Dr. Comber, ejected for his adherence to the royal cause. This gen- ris et vigiliis confectns. Occidit diei noslri Lucifer anno IC'60 sa- liitis partae, primo Regis rcslitnti, paliiaj liberatte, ecclesiae instaii- ratae; quae a se strenuc promota, et ardenter coricupita pnesagiit animo, sed oculo nun adspectavit, in hoc felicissime infelix. — Vade, C'ogita, Irnilare. Nee magnum tanien IIammondu7u satis ul!a loquantur Saxa, nee a morsu temporis nlla tegant. Clarius oslendit scriptis se illiistriljus, illo Digna siii tantum sunt mouunicnta libri. XVI BIOGRAPHICAL MEMOIR OP tleman, meeting Barrow one day in the court, is said to have laid his hand on his head, and thus to have addressed him : '* Thou art a good lad ; 'tis a pity thou art a cava- lier." Also at another time, when the youth had made a public oration on the anniversary of the 5th of November, and had celebrated former times in such a manner as to reflect on the present, the Master screened him from the resentment of some amongst the fellows, who were pro- voked even to move for his expulsion, silencing them with a striking testimony to the excellence of his character ; and probably not without some misgiving of his own conscience : " Barrow," said he, *' is a better man than any of us." A few years afterwards the Engagement, another oath very obnoxious to the royalists, was instituted by the pre- vailing party, requiring all persons to profess true alle- giance to the government, as then established without King or House of Lords ; whilst they who refused it were declared incapable of holding any office in church or state. Barrow was probably induced by considerations like those, which determined Sir Matthew Hale and many other emi- nent conscientious individuals, to acknowlege an unjust but prevailing power : he accordingly signed the Engage- ment; but soon afterwards repenting of what he had done, he went back to the commissioners, declared his dissatis- faction, and got his name erased from the list ; continu- ing ever after, amidst all the tergiversations of party-men and the seductions of self-interest, to move in the straitfor- ward course of honor and loyalty. In 1647 he was chosen a scholar of the house. With respect to the junior members of the college, his contemporaries, he is reported to have been very ready in giving the assistance of his superior talents to those who DR. ISAAC BARROW. XVll needed it; though in return for many exercises, both in prose and verse, he never received any recompense, except one pair of gloves. The same disinterestedness seems to have accompanied him through life ; for he never but twice obtained any pecuniary emolument from the excel- lent and laborious sermons, which he was willing to deliver on all occasions. At a time when the studies of our universities were confined within much narrower limits than at present, when the intellectual powers were cramped, and the pro- gress of know lege retarded, by the remains of that scho- lastic philosophy which neglected experiment for hypo- thesis, and dwelt on distinctions of matter, form, and es- sence, too nice to be understood, Barrow set a worthy example of breaking through the trammels of prejudice, into the regions of true and legitimate science. Disgusted with what was falsely called the Aristotelian philosophy, he turned his attention to the writings of Lord Bacon, Galileo, Descartes, and other great writers of the preced- ing age ; and though he was afterwards obliged to reject some notions thence obtained,* yet by this course he ac- quired general habits of sound reasoning, and enlightened views on the subject of education. Nor did he cultivate the abstruse sciences only ; for he exercised his powers of imagination by poetry, refined his taste by a diligent read- ing of the classic authors, improved his judgment and phi- losophy by the study of history, ethics, and legislation, whilst he laid the foundation of those eminent theological acquirements, which crowned his labors, as they have se- * III his Opuscula is a long Thesis intitled, " Cartesiana Hypo- thesis de Materia et Motu haud satislacit praccipuis Naturae Phae- nomenis. In Comitiis 1652." XVUl BIOGRAPHICAL MEMOIR OF cured his fame. He had, as was said of another extra- ordinary individual, " that g-eneral curiosity, to which no kind of knowlege is indifferent or superfluous :" he was aware how all the objects of human intellect combine to- gether, and what mutual light is shed from truth to truth : he knew that mental, like corporeal vigor, is maintained and increased by exercise ; and that a superior mind is aided, not oppressed, by the various stores of literary at- tainment : above all, he never looked on his studies in the light of a selfish amusement, but pursued them from the highest motives, the advancement of virtue, and the melioration of society. Such appear to have been the sentiments and pursuits of Barrow in the early stages of his academical life ; nor to these did he ever prove false in his future brilliant career. In 1648 he took the degree of Bachelor of Arts ; but as the names in this and several succeeding years are arranged, in the University Register, according to colleges, without any regard to the order of merit, it is impossible to determine his place on the tripos : had such order been then established, there can be little doubt where the name of Newton's great precursor would have appeared. The following is the recorded account of his introduction to mathematical studies. Reading Scaliger on Eusebius, he soon perceived the dependence of chronology on astronomy: this put him on the study of Ptolemy's Almagest ; but finding that book and all astronomical calculations to be founded on geometry, he applied himself to Euclid's Ele- ments, of which he published a new and improved edition : from thence he proceeded to the demonstration of the other ancient mathematicians, having as an associate in these invigorating studies, the celebrated naturalist John Ray, a DR. ISAAC BARROW. XIX man of the same honest independent spirit as himself,* to whom he was ever afterwards united in the strictest bonds of friendship. It would be gratifying" to know who were the other in- timate companions of his youth ; but we are informed by his biographer that he had few, except in his own college : of this we may be certain, that none but the studious and the good were the associates of Isaac Barrow. There can be little doubt but that his friendship with the learned and amiable Tillotson, at this time a student of Clare Hall, was thus early formed, as well as that with Abraham Hill, one of his executors, and his brief biographer; and though the intimacy was of a later date, and Barrow ap- pears in the light of a patron as well as that of a friend, we may perhaps insert in this list the name of him who stands highest in the annals of scientific fame, the immortal New- ton. Such was Barrow's regard for that great man, that he not only fostered and encouraged his rising genius, but by his disinterested generosity gave occasion for the display of his matured excellence, when he resigned to him the mathe- matical chair in 1699. Yet such was his impartiality, that when, as Master of the College, he had to decide on the merits of Newton and Mr. Robert Uvedale, who were candidates for a lay-fellowship, he preferred Mr. Uve- dale as senior of the two, when he found them equal in lite- rary attainments. j- * III 16G2, Hay, being unwilling to comply witli the act of'tuii- fbrmity, re.signcti his fellowship, though the college strongly urged him to retain it. IJarrftw was a dccidcil, coiiseientioiis, orthodox member of the estaliiisinnent ; but this difference of principles created no other difference betwet n those great and good men. t Ilutcliins's Dorsetshire, vol. ii. p. JO-1. 2ii(i edit. XX BIOGRAPHICAL MEMOIR OF When the time came that Barrow could be chosen fellow, he obtained that distinction solely by his great merit; since nothing else could have recommended him to his electors, whose political opinions were generally ad- verse to his own : his case affords but an example of that strict impartiality which seems ever to have distinguished the rulers of this noble college, when left to the free ex- ercise of their elective rights. In 1651 he commenced Master of Arts ; and from a Latin speech preserved in his Opuscula, it appears that he executed the office of Mode- rator that same year.* In the speech alluded to, which is a very remarkable specimen of mature judgment, as well as of various and extensive scholarship, in so young a man, he gives many admirable instructions both to young and old ; indignantly reprehends the vices and follies of a dissolute age ; indicates the best remedies ; and recom- mends the noblest objects of study ; but in particular he inveighs with caustic severity against that licentiousness which, in the place of wit, seems to have tainted the speeches of his predecessors in the schools ; insomuch that custom demanded of him to undertake, as it were, the combined character of Ulysses and Thersites, of Demo- critus and Heraclitus ; or on the same stage to act the part of Cato and of Roscius. Barrow however, after a severe objurgation of his audience, who stood gaping for their accustomed jests, refuses to become a buffoon for their amusement, or a pandar to their depraved taste ; * The title of this speech is "Oratio Mod'^: in Auspiciis termini Apr. 30, 1661." In this case he must have been Moderator immedi- ately after be had incepted, and before he was created M. A. or he was created by a special grace, which was not an uncommon thing in tliose days. DR. ISAAC BARROW. XXl whilst with great naivete and candor he professes himself ready to indulge in that cheerful festive humor which made him the delight and ornament of society. Illud si verum sit, quod fama loquitur, stomachos vestros solidi omnis cibi pertcBsos, et dapium Rhetoricarum nauseam, et saluhrioris PhilosopMee gravedinem usque adeo inva- sisse, ut prceter futilia qucedam hellaria, et putidissirrho nugarum fercida palato vestro nihil sapiat ; ne ipsa sa- pientia, nisi insipida, neque Veritas, nisi jocis condita, neque ratio, nisi ridiculo tincta; mala profecto sorte ego vohis coquus su7n datus, ad ilium inaniam deliciarum apparatum neque ingenio factus, neque studio insti- tutus Innocentes jocos, tempestivos sales, lihe- rales facetias, (ita me Mus(b omnes et Gratia ainent) nemo est usquam qui me sincerius diligat, nemo qui te- tricam illam et inanem ptlerumque austeritatem vehemen- tius detestetur.^' About this time he seems to have applied himself with considerable diligence to Latin versification ; but the subjects selected for the exercise of his muse were, ac- cording to the taste of the age, better adapted to scholas- tic disputation than to the divine art of poesy .f Con- ceiving also that the times were unpropitious to men of his opinion in the affairs of church and state, he designed to follow the profession of medicine ; accordingly for some years he bent the course of his studies that way, making great progress in the sciences of botany, chemistry, and anatomy. But after mature deliberation with himself, and frequent conference with his worthy uncle the Bishop of St. Asaph, he determined to make divinity the end and aim * Opuscula, p. 136. t See his Opuscula, pp. 248—267. XXII BIOGRAPHICAL MEMOIR OF of all his labors; conceiving himself bound to this by the oath which he had taken when elected to a fellowship. Henceforward he never lost sight of this principle of action; and whether he dwelt with congenial spirits in the Academic groves, or with the barbaric spoilers of the By- zantine throne, we find him still engaged in theological inquiries, and imbibing sacred eloquence from the works of departed sages. With regard to the character which he established for himself amongst his contemporaries, nothing more amia- ble can well be imagined. He seems to have had no ene- mies : all respected his manly independence ; admired his integrity and urbanity; enjoyed the sunshine of his bene- volent temper, and the enlivening eloquence of his dis- course ; whilst they were improved by the facility with which he communicated to them the riches of his well- stored mind, and by the instructive comments which he used to make, as well on the importance as on the truth of questions under discussion.* This combination of amiable and exalted qualities was the talisman which preserved him safe in all the conflicts of those disordered times; which rendered him beloved by all his associates whilst he was their equal, and unenvied when he became their superior. Barrow's tutor during his undergraduateship had been the celebrated Dr. Duport, Greek professor, and after- wards Dean of Peterborough ; who, as one of his learned successors in both these pieces of preferment, has well ob- served,}- appears to have been the main instrument by which literature was upheld in the seventeenth century ; and who, * See liis biography by Mr. A. Hill. Works vol, i. fol. edit. t Dr. Monk, now Bisliop of Glocester. See his Memoir of Duport in the Museum Criticum, vol. ii, p. 672, DR. ISAAC BARROW. XXlll though seldom named and little known at present, en- joyed an almost transcendent reputation for a great length of time amongst his contemporaries, as well as in the gene- ration which immediately succeeded. This eminent scho- lar, though ejected from his prebendal stall at Lincoln, and his archdeaconry of Stowe, for refusing the Covenant, was yet suffered to retain his professorship, the duties of which he continued to discharge before a large audience during all the troubles and commotions of the civil war ; but even this piece of well-merited preferment was taken from him in 1654 by the commissioners of University reform, who rejected from all offices, at discretion, such members as refused subscription to the Engagement. According to Mr. A. Hill's account, Duport resigned the professorial chair, and recommended his favorite pupil Barrow for his successor, who justified his tutor's good opinion of him by a very able probationary exercise, though he failed of success, through an opinion among the electors that he was inclined to Arminianism. It is stated however on better authority, * that the commissioners themselves conferred the office on Ralph Widdrington, fellow of Christ's College,'!- whose literary merits would probably not have had so much weight with those worthies, as his relationship to Sir Thomas Widdrington, Commissioner of the Great Seal, and Speaker of Cromwell's Parliament. Disappointed in this object of honorable ambition, and wishing to escape from the fanaticism which reigned in his own country, Barrow projected a scheme of foreign travel ; nor can we wonder that a person with so cultivated a * Memoir of Duport in Mus. Crit. vol. ii. p. 683. t He had been appoinleil in a similar manner Public Orator lliree years previous to lliis event. XXIV BIOGRAPHICAL MEMOIR OF mind should be anxious to improve his knowlege of books by experience of the world ; or that he should pant to survey the triumphs of modern art, and to traverse those delightful scenes where the Spirit of antiquity still seems to linger. Accordingly in the month of June* 1655, after having sold his books to provide means for his voyage, he left England, and proceeded in the first instance to Paris : there he found his father, at the court of his exiled sover- eign, and made him a seasonable present out of his slender viaticum. Soon after his arrival he dispatched a long letter to his college, f in which he gives an amusing and instructive account of his journey, as well as of those objects which particularly interested him in the French capital. After a poetical though somewhat confused exordium, he prays that the Goddess of Health may wing her flight to his beloved Alma Mater, in some flowing lines, which contain a curious compliment to the sedgy Cam, as well as to the regal Seine. J The vessel in which he left his native shores seems to have been scarcely sea-worthy ; a wretched bark, more like a witch's sieve than an English packet. * See Ward's Lives of the Greshara Professors, p. 168. t It is a Latin letter, the first part writlen in hexameters, Ihe second in prose : he calls it ' Epistolae ififjidrpov pariter ac aixfrpou qaoddam rudimentum.' J Ad doctos pontes, tumidis qitos alluit acer Camus aquis ; Camus, quo non dilectior alter RivtHus Aiinides conspergit rore puellas, (Nee vcteres olim qui prieterfluxit Athenas, Nee qui Parisiis prcehet mudo balnea Musis,) Carpat iter. DR. ISAAC BARROW. XXV — Thesea puppis rugosior, Argfis Quae numerare annos, Argique foramina posset; Ignibus exponi quam sa?vis dignior undis. Accordingly old Nereus, in pity or contempt, indulges the crew with a calm, which operates with terrible effect on the stomach of our fresh-water sailor ; though he revives at sight of the lofty cliffs of Normandy, in which fine province he first sets foot on a foreign soil. The vessel enters that port, into which, as Barrow ob- serves, the great Henry IV. ran his bark when almost ship- wrecked in the waves of political commotion ; alluding to that great monarch's flight to Dieppe, as a last place of refuge in 1589, when he won the hearts of its citizens by his frank and manly address to them : — " Mes amis, point de ceremonie ; je ne demande que vos cceurs, bon pain, bon vin, et bon visage d'hotes." Nor was it long before he who came a suppliant returned a conqueror, having gloriously de- feated the army of the League, in the plain of Arques, when its commander the Duke de Mayenne retreated from forces ten times less than his own in numerical strength.* Henry then rebuilt the castle of Dieppe, and conferred honorable titles on the city — parva7u titulis Diepam regalihus aiixit. When our traveller lands, he is astonished at the crowd of women in the streets, and supposes that Henry, who was a great lover of the sex, was not unwilling to trust his fortune to such partisans : he notices, however, their * Henry's speech before this battle to his j)risoner the Count de Belin, when asked by the latter how he could hope to resist ho powerful an army with so small a force, is very characteristic of him. " Ajoutez aux troupes que vous voyez, rnon bon droit, et vous ne douterez plus de quel cole sera la victoire." XXVI BIOGRAPHICAL MEMOIR OF general want of beauty,* as well as their very irascible disposition ; which is not at all surprising, since the fish- market of Dieppe rivals our Billingsgate, and the nymphs of such districts claim a right, from time immemorial, to the free exercise of temper and tongue. The French ladies however seem to have been at this time desirous of extending their privileges ; for he is witness of a desperate attack which they made on the hotel of the unfortunate collector of customs, after having loaded their aprons on the beach with weapons such as those which Telamonian Ajax hurled at his antagonist Hector. Dieppe does not present now the same features which Barrow saw and admired ; for it was utterly destroyed by the English in the memorable bombardment of 1694, with the exception of the fine church of St. Jacques, that of St. Remi, and the castle, which stands on an eminence at the western extremity of the town. The adjacent country, however, does not seem to have changed its appearance, since our traveller described its broad roads and fertile fields, with rows of apple-trees for lines of demarcation, the ruddy color of whose pendulous fruit inflames the bosom and invites the hand of the passenger. — H 1 < Astronomy, in such sort as is fit for /his auditory, being also of Sophisters ^ and Bacchelers of Arte." These four lecturers still exist under the title of Bar- naby Lecturers, whose office was no sinecure in the times of which we are treating, although it has now lapsed into the official duties of the college tutor. Similar instruc- tions to those above quoted are given for the direction of Readers in Divinity, Hebrew, Greek, Civil Law, and Me- dicine, instituted by King Henry VIII., and who are called " Lecturers for the increase of knowlege in the more ancient students," as well as the Divinity Reader, and an University Preacher, who is ordered *' to preache at Paule's Cross, and at other places thereunto named and appointed :" both of these offices were founded by Lady Margaret, mother of King Henry VII. Although an evi- dent improvement had now taken place in academical studies and discipline, and although the pursuits of science were, in a great measure, detached from that scho- lastic method which had so long held reason in chains, still there was too much time and labor expended in sub- tile questions and vain disputations, held more for the sake of confuting an antagonist and the gratification of literary vanity, than for the promotion of real knowlege. The greatest philosophers, and the highest characters of the age, frequently indulged in the exercises of this palaestra DR. ISAAC BARROW. IxV to a most preposterous extent ; instigated no doubt by the applauses which were so lavishly poured on victorious com- batants by admiring contemporaries. Haddon, in a letter to Dr. Cox, speaking of a public disputation held by Sir Thomas Smith at a Cambridge commencement, bursts out into the following rapturous exclamations : " Had he (Dr. Cox) been there, he would have heard another So- crates ; that he caught the forward disputants, as it were, in a net with his questions ; and that he concluded the most profound cases of philosophy with great gravity and deep knowlege." At length a higher order of philosophy arose, and the dogmas of the Divine Doctors, and of the Irrefragable Doctors, soon vanished into air. The great Bacon com- menced his academical career about the end of the six- teenth century; his intellect instantly discovered all the imperfections of the reigning Aristotelian system of phi- losophy, together with their causes ; nor did his compre- hensive mind rest till he had effected that change which placed knowlege on the firmest foundations. At a very early age, this extraordinary man was heard to say " that his exceptions against that great philosopher (Aristotle) were founded not on the worthlessness of the author, to whom he would ever ascribe all high attributes, but on the unfruitfulness of the ways, being a philosophy only for dis- putations and contentions, but barren in the production of works for the benefit of the life of man." It was, how- ever, easier for the genius of a Bacon to discover the er- rors of a system, than to remove the prejudices of its sup- porters ; yet the power of truth, as must ever be the case, gradually prevailed ; and about the middle of the seven- Ixvi BIOGRAPHICAL MEMOIR OF teenth century the dogmas of the Aristotelian school gave way to the force of Inductive Philosophy. The brightness, however, of this philosophy became again obscured for a time by an undue partiality which the system of Descartes, and his disciple Rohault, obtained ; a system, which, although it corrected some errors, and amended some imperfections, rather dazzled the imagina- tion by subtle hypotheses, than convinced the judgment by careful observation ; which, admitting nothing to be true which was not evident, and referring that evidence to in- ward sensation, established principles dangerous equally to philosophy and religion. Its brilliant but fallacious doc- trines held a most distinguished place in the schools of Europe, until Newton took up, extended and confirmed that more sober and sound method of philosophizing which Bacon had introduced. This immortal man removed at last the crazy superstructure of science from the weak foundation of hypothesis, and raised a more substantial edifice on the solid basis of experiment. Admitting nothing as a principle which could not be established by observa- tion and experience, he drew his propositions from phse- nomena, and rendered them general by induction, enter- taining no hypothesis at all except for the purpose of sub- mitting it to experiment. The way had been paved for this great change at Cam- bridge by the establishment of the Lucasian Professorship, A. D. 1GG3, the chair of which, as we have seen, was first dignified by the occupation of Barrow. This great man was on all points opposed to the dogmas of the scholastics. Instead of considering, like them, that the soul was the only ^j/ace of ideas, and that thouglit had DR. ISAAC BARROW. Ixvii no communication with bodily organs, he entertained and openly avowed that opinion which the illustrious Locke expanded into his admirable essay, viz. that all our ideas flow into the mind through the various inlets of the senses. Eoruni enim, qui communiter apparent, effectuum notitia atque historia ultro otiosis et quasi nolentihus se inge- runt, per apertas sensuum fenestras ad animce sedem penetrantes, &c.* And as he opposed the fallacious subleties of logic, so did he endeavor to clear mathe- matical knowlege from the rubbish with which it had been long encumbered, and to form it into a system fit for the instruction of youth : to this end he published very early in his career improved editions of Euclid's Elements and Data; then his own excellent Lectures on Optics and Geometry ; next an edition of the works of Archimedes and some other ancient mathematicians ; and in 1683 the world at large was presented with those admirable Mathe- matical Lectures which he had delivered in the schools as Lucasian Professor,t and from which the era of mathe- matical science in Cambridge may be said to commence.! * Opuscula, p. 34. t In the years 1664, 1665, 1667. t The splendid discoveries indeed of Newton obscured the me- rits of his predecessors, as the blaze of the rising sun extinguishes the glimmering of the stars. From him therefore we are accus- tomed to date the commencement of our mathematical system at Cambridge. But as it has been erroneously supposed that the Newtonian doctrines made their way more rapidly iu other places than in that which gave them birth, it may be worth while to give a little consideration to this point. It is not indeed to be supposed that they could be immediately adopted by the great mass of stu- dents ; yet they were most sedulously propagated by persons quali- lied to judge of their merits ; being illustrated and explained in very Ixviii BIOGRAPHICAL MEMOIR OF The sentiments and instructions of this great philosopher on the subject of philosophy in general, and of mathema- tical science in particular, appear at large in an excellent speech which seems to have been spoken by him at a corn- learned publications, both by Whiston and by Sauuderson, his im- mediate successor in the professorial chair. So early as 1694, the celebrated Dr. Samuel Clarke, then an undergraduate, defended in the schools a question taken from Newton's Philosophy, and iii three years afterwards he published a translation of Rohault's Phy- sics, in which work many errors of the Cartesian system are cor- rected by annotational references to that of Newton. He also translated the Optics of this great philosopher, at his particular re- quest, in 1707, the same year in which the appointment of Cotes, the friend and admirer of Newton, to the office of PInmian Professor, contributed to extend the popularity of his discoveries, and to esta- blish that predominating influence which Mathematics and Natural Philosophy were now beginning to acquire in academical educa- tion. Soon after this lime public acts were commonly held in the Prin- cipia, from which subjects were taken, not only for dlspatation by the moderators, but for lectures by the college tutors. At length, about the middle of the last century, mathematical science began to occupy almost undivided attention at Cambridge, and to throw every other subject into the back-ground. The celebrated Waring, who filled the Lucasian chair in 1759, by his profound analytical re- searches infused a larger portion of pure mathematics into the public examinations, and of course into the preparatory studies of the youth. Those examinations bad for some years taken a de- cidedly mathematical turn, and peculiar honorary distinctions were conferred on the questionists according to their proficiency in these abstruse sciences ; and thus Cambridge became almost exclusively a nursery for mathematicians, pushing philosophy itself to a vicious excess, and bending the most opposite dispositi«^ns to the torture of theorems and problems. It is not iudecd denied that the genius of classical literature has, through ail periods, distinguished this illus- trious seat of science, from the days of Cheke and Ascham, of Milton DR. ISAAC BARROW. Ixix mencement of the Bachelors of Arts. It is evident also that the studies of the university were at this time under- going a change, from the following passage: Erga Jianc Dei OjjL Max. pulcherrimam filiam qiidm sincere vos sitis and Gray, of Barrow and Pearce, of Rentley and Person, to tbose of a living host of scholars, who still adorn its annals and extend its fame: but the cultivation of mathematical knowledge has been ex- clusive, whilst that of classical literature has been straitened and confined, nay, v^mosi j or luitous : for although the establishment of scholarships, medals, and other rewards, for the encouragement of the litterce hnmaniores, were instituted very soon after the cultiva- tion of mathematical science became excessive, still these honorable distinctions formed, as it were, objects of emulation to a few, rather than stimulants of industry to the mass, and they have generally been the rewards of previous merit rather than of succeeding appli- cation. At length, however, the force of prejudice, and the deep-rooted laws of custom, have given way to the enlightened spirit of the age, and Mathesis has admitted a partner to her tluone; one too, qualeni decet esse sororem. The youth at Cambridge are now examined in classical literature previousl3' to their degree; are examined in it, conjointly with mathematics, for the degree of A. B. ; and are allowed a competition for classical honors in a tripos, after that de- gree is completed. If a pertinacious adherence (o established system led the members of our university to oppose the intrusion of visionary theories, whose very projectors, were they established one day, would assail them the next; nay, if they even made Truth herself wait at the portal of their sanctuary until her claims for admission were inves- tigated, they deserve the thanks of every one who wishes to keep the bulwarks of sound learning and religion firm on their founda- tions, admitting such alterations in the su)ierstructure as lime and circumstances may require. But the authors of the change need not fear the overthrow of their venerable institutions : there is nothing to prevent the studies of abstract science from flourishing vigorously in conjunction with Ixx BIOGRAPHICAL MEMOIR OF animati, vel propensus iste affectus indicare potest, quo nuperrime matliematicas scientias veritati unict charas dilectasque colere ccepistis. Macti estate, Academici, tam insigni et laudabili studio.* Wehave seen that Barrow, after having introduced, and stimulated the academic world to pursue, an improved system of philosophical study, yielded his professorial chair to that friend whose occupation of it has rendered it one those of classical and theological literature : by the list of Cambridge honors we find that the best classical scliolars have invariably dis- tinguished themselves in mathematical pursuits, and two of the most eminent prelates who now adorn the English Bench, obtained the highest honors in both departments. Besides, it is absurd to suppose that a short time, taken from the study of abstract science, and applied to other pursuits, can ever injure the talents, or diminish the acquirements of a mathematical genius : so far, otherwise, it will strengthen and increase them by operating as a species of mental relaxation, and may even prevent the bodily constitution from sinking, as it often does, under the pressure of intense application to one difficult and fatiguing study. And if it does diminish the quantity of science which has of late been ac- quired by the candidates for high academical honors, it will act equally and impartially, at the time, on all, nor will.it prohibit any of them from ultimately arriving at the highest point of their ambi> tion : it will never diminish the number of our Saundersons, our Coteses, and our Newtons ; nay, even if it should have this effect, a lesser good would still be sacrificed to a greater ; for an establish- ment like our university must look, not so much to the exhibition of a few splendid names on its annals, as to the general improvement of all the youth committed to its management : these are to be ren- dered, as far as possible, useful and respectable members of society ; the natural bent of their studious inclinations is in a certain degree to be accommodated; and all excuses for indolence and apathy are to be removed. ♦ Opusc. p. I2G. DR. ISAAC BARROW. Ixxj of the highest honors that Science can bestow on her most favored sons. With respect to himself, he devoted his powerful mind and vast acquirements to the service of religion, whilst he adorned its doctrines by the purity and holiness of his life. He soon acquired the reputation of an admirable preacher; though Dr. Pope relates some curious scenes which occurred, as well by reason of his strange attire and attenuated aspect, (for he was not only worn down by study, but slovenly in his dress,) as by the detention of his congregation, and his discourses of an un- conscionable length. In one instance, when he preached for Dr. Wilkins at St. Lawrence-Jewry, so uncouth and unpromising was his appearance, that the congregation scampered out of church before he could begin his sermon : the good doctor however, taking no notice of this distur- bance, proceeded, named his text, and preached away to the two or three that were gathered, or rather left together ; of which number it happened that Mr. Baxter, the eminent non-conformist, was one, who afterwards declared to Dr. Wilkins that he never listened to a better discourse : amongst those also that remained was a young man who appeared like an apprentice, or the foreman of a shop, and who pleased Barrow greatly by accosting him with these words of encouragement, as he came down from the pulpit : Sir, be not disinayed, for I assure you 'twas a good sermon. When several parishioners came to expostu? late with Dr. Wilkins on his suffering such an ignorant scandalous person to have the use of his pulpit, he referred them to Mr. Baxter, who candidly praised the sermon as it deserved, declaring that he could willingly have been an auditor all the day long. Confounded and put to shame by this judgment from a person whom they acknowleged Ixxii BIOGRAPHICAL MEMOIR OF as their superior, they soon confessed that they had not heard a word of the discourse which they thus abused, and began earnestly to entreat their rector that he would pro- cure Dr. Barrow's services again, promising to make him amends by bringing their whole families to his sermon. All persons, however, had not the patience of the worthy non-conformist, as was evident when Barrow was preach- ing on a certain holiday at Westminster Abbey ; for the servants of that church, who were then accustomed to show the waxen effigies of the kings and queens, between services on holidays, to crowds of the lower orders, per- ceiving the Doctor in the pulpit long after the hour was past, and fearing to lose that time in hearing which they thought could be so much more profitably employed in receiving, became so impatient, that they caused the organ to be struck up against him, and would not cease till they had blown him down. Can Dr. Pope however be credited, when he assures us that his spittle-sermon before the Lord Mayor and Aldermen occupied three hours and a half? One is almost tempted to suppose that the customary invi- tation to dinner had been forgotten, and that the preacher took this ingenious method of revenging himself for the neglect. Being asked on that occasion, when he came down from the pulpit, whether he was not tired, his reply is said to have been— "Yes indeed, I began to be weary with standing so long." He took infinite pains with his compositions, transcribing them over and over again ; for he well knew the force of that Horatian precept, which says, ludentis sjieciem dahit et torquehitur ; and that he generally pleases his readers most who has given himself the most trouble to please them. Amongst other methods which he took for infusing a spirit of eloquence into his DR. ISAAC BARROW. Ixxiii discourses, was that of copying out the finest passages of classical and ecclesiastical writers, particularly Demosthenes and Chrysostom ; whence he formed a magazine of rich materials, from which he might draw out stores for all subjects. His manuscripts in Trinity College bear ample testimony to this practice, a very considerable portion of them being occupied by those excerj)ta. By such diligence he acquired that copious and majestic style which induced the illustrious Lord Chatham to recommend the study of Barrow's sermons to his still more illustrious son ;* by this he also has acquired those profound views on theological subjects, which induced Warburton himself to declare that in reading Barrow he was obliged to think. His indefatigable habits of study, and his own appreciation of the fruits of it, are thus pleasantly enough described by Dr. Pope.t " All the while he continued with the Bishop of Salisbury I was a witness of his indefatigable study. At that time he applied himself wholly to divinity, having given a divorce to mathematics, and poetry, and the rest of the helles lettres, wherein he was profoundly versed, making it his chief, if not his only business, to write in defence of the church of England, and compose sermons, whereof he had great store, and I need not say, very good. " We were once going from Salisbury to London, he in the coach with the Bishop, and I on horseback : as he was entering the coach, I perceived his pockets strutting out near half a foot, and said to him. What have you got in your pockets? He replied, Sermons. Sermons, said I ; * He read Harrow's Sermons at the desire of Lord Chatham, who thought them admirably adapted to furnish the copia veibo- rum. Tomline's Life of Pitt, Vol. i. p. 13. 8vo. t Life of Bishop Ward, p. 143. Ixxiv BIOGRAPHICAL MEMOIR OF give them to me; my hoy shall carry them in his portmau' teau, and ease you of that luggage. But, said he, suppose your hoy should he rohhed? That's pleasant ; said I : do you think there are persons padding on the road for ser- mons? — Why, ivhat have you? said he. It may he five or six guineas. I hold my sermons at a greater rate, for they cost me much pains and time. — Well then, said T, if you'll secure my five or six guineas against lay-padders. Til secure your sermons against ecclesiastical highwaymen. This was agreed ; he emptied his pockets, and filled my portmanteau with his divinity, and we had the good fortune to come safe to our journey's end, and to bring both our treasures to London." Dr. Pope farther informs us, "that he was unmercifully cruel to a lean carcass, not allowing it suflScient meat or sleep :" that " during the winter months, and some part of the rest, he rose before it was light, being never without a tinder-box ;" and that he has known him frequently to rise after his first sleep, light and burn out his candle, and then return to bed before day.* Soon after his resignation of the Lucasian professor- ship, Barrow's uncle, who had been translated to the see of St. Asaph, gave him a small sinecure in Wales, and Dr. Seth Ward, bishop of Salisbury, who highly esteemed his character, and delighted in his society, collated him to the prebend of Yatminster in his cathedral. Just before he received this piece of preferment. Dr. Pope heard him say, I wish I had five hundred jwunds. He replied, Thai's a great sum for a philosopher to desire; ichat would you do with so much ? I would give it, said he, to my sister for a * Mr. Hill declares that he saw written with Barrow's own hand at the end of his Apolloniiis, April 14. Intra hac temporis inter, valla peractum hoc opus. 31au W, DR. ISAAC BARROW. IxXV portion, and that would procure her a good husband. This sum, a few months afterwards, he actually received for putting a new life into the corps of his prebend ;* after which he resigned it to Mr. Corker, one of the fellows of Trinity, who was succeeded in it by Dr. Colbatch. He also resigned his sinecure, the profits of which, as well as those of his stall, were always applied by him to charitable purposes : so much did his mind soar above the sordid love of gain. In the year 1670 he had been created D.D. by royal mandate, and on the promotion of Dr. John Pearson to the see of Chester, Barrow attained the utmost height of his wishes, in the mastership of his college, on which he entered February 27, 1672, about four years after his old friend Dr. Duport had been restored to the bosom of Alma Mater as head of Magdalene. When the king advanced Barrow to this dignity, for which he was indebted neither to the cabals of party, nor to the caprice of fortune, his Ma- jesty was pleased to observe, with great justness of remark, that he had given it to the best scholar in his Jcingdom ; an opinion not founded altogether on common report ; for the Doctor had been some time one of the court chaplains, and had on several occasions held conversations with the king, who good-humoredly called him an unfair preacher; since he so intirely exhausted his subject as to leave room for no one to come after him. The patent for his mastership having been drawn up for • A copy of the indenture made for this purpose between Dr. Barrow and Mr. Sergeant Strode, of Lewes(on, in the county of Dorset, is preserved in Cole's Mss. Vol. xxix. p. 36. Barrow was installed May 16, 1671., and was the thirty-eighth prebendary from the foundation; the first was Wm. St. John, who died in 1297, Ixxvi BIOGRAPHICAL MEMOIR OF him, as it had been for some others, with a permission to marry, he had that clause erased, considering it contrary to the intent of the statutes, from which he desired no sort of dispensation. In truth he had determined to dedicate him- self intirely to the interests of his college, which was to him, as Hector was to Helen, in place of all other relatives : so completely did he justify the sentiment of his old shipmate, the captain of the vessel in which he sailed from Leghorn ; a jovial tar, with whom Barrow seems to have been a great favorite, and who used sometimes, when the wine circu- lated after dinner in the cabin, jocosely to pledge him in the name of his mistress, the college. The verses in which he alludes to this circumstance, when describing the honest captain's convivial qualities, are not among the worst of the composition. Ah ! quoties festo cum slrideie mensa tumuKu Couvivasque infer serpere multa salus Coeperat, ille Ini, dixit milii, Cyntliia cordis Nulla nee imperium Delia mollis iiabet. Collegium tibi pro domina est : age, pocula plena, Pocula diiectae sume dicata luae. Sic pateram accipieiis ut nunquam la? gratitude, sociableness, quiet, joy, reputation : that we have an indispensable need and impatient desire of company, assistance, comfort, and relief; that therefore it is accord- ing to the design of nature, and agreeable to re;ison, that THE PLEASANTNESS OF RELIGION. 17 to those, to whom our natural condition by so many bands of cognation, similitude, and mutual necessitude, hath knit and conjoined us, we should bear a kind respect and tender affec- tion ; should cheerfully concur in undergoing the common bur- dens ; should heartily wish and industriously promote their good, assist them in accomplishing their reasonable desires, thankfully requite the courtesies received from them, congra- tulate and rejoice with them in their prosperity, comfort them in their distresses, and, as we are able, relieve them ; however, tenderly compassionate their disappointments, miseries, and sorrows. This renders us kind and courteous neighbors, sweet and grateful companions. It represents unto us the dreadful effects and insupportable mischiefs arising from breach of faith, contravening the obligations of solemn pacts, infringing public laws, deviating from the received rules of equity, violating promises, and interrupting good correspondence among men ; by which considerations it engages us to be good citizens, obe- dient subjects, just dealers, and faithful friends. It minds us of the blindness, impotence, and levity, the proneness to mis- take and misbehavior that human nature necessarily is subject to ; deserving rather our commiseration than anger or hatred, which prompts us to bear the infirmities of our brethren, to be gentle in censure, to be insensible of petty affronts, to pardon injuries, to be patient, exorable, and reconcilable to those that give us greatest cause of offence. It teaches us the good may, but the evil of our neighbor can in no wise advantage us ; that from the suffering of any man, simply considered, no benefit can accrue, nor natural satisfaction arise to us ; and that therefore it is a vain, base, brutish, and unreasonable thing, for any cause whatsoever, to desire or delight in the grief, pain, or misery of our neighbor, to hate or envy him, or insult over him, or devise mischief to him, or prosecute revenge on him ; which makes us civil, noble, and placable enemies, or rather no enemies at all. So that wisdom is in effect the genuine parent of all moral and political virtue, justice, and honesty; as Solomon says in her person, * I lead in the way of righ- teousness,' and ' in the midst of the paths of judgment:' Prov. viii. 20. And how sweet these are in the practice, how com- fortable in the consequences, the testimony of continual expe- 18 BARROW. — SERMON I. rience, and the unanimous consent of all wise men sufficiently declare. But farther, XV. The principal advantage of wisdom is, its acquainting us with the nature and reason of true religion, and affording convictive arguments to persuade to the practice of it ; which is accompanied with the purest delight, and attended with the most solid content imaginable. I say, the nature of religion, wherein it consists, and what it requires; the mistake of which produceth daily so many mischiefs and inconveniences in the world, and exposes so good a name to so much reproach. It showeth it consisteth not in fair professions and glorious pre- tences, but in real practice ; not in a pertinacious adherence to any sect or party, but in a sincere love of goodness, and dislike of naughtiness, wherever discovering itself; not in vain osten- tations and florishes of outward performance, but in an inward good complexion of mind, exerting itself in works of true devotion and charity; not in a nice orthodoxy, or politic sub- jection of our judgments to the peremptory dictates of men, but in a sincere love of truth, in a hearty approbation of, and com- pliance with, the doctrines fundamentally good, and necessary to be believed ; not in harsh censuring and virulently inveighing against others, but in careful amending our own ways ; not in a peevish crossness and obstinate repugnancy to received laws and customs, but in a quiet and peaceable submission to the express laws of God, and lawful commands of man ; not in a furious zeal for or against trivial circumstances, but in a con- scionable practising the substantial parts of religion ; not in a frequent talking or contentious disputing about it, but in a ready observance of the unquestionable rules and prescripts of it : in a word, that religion consists in nothing else but doing what becomes our relation to God, in a conformity or similitude to his nature, and in a willing obedience to his holy will : to which by potent incentives it allures and persuades us ; by representing to us his transcendently glorious attributes, con- spicuoulsy displayed in the frame, order, and government of the world : that wonderful Power, which erected this great and goodly fabric; that incomprehensible Wisdom, which preserves it in a constant harmony ; that immense Goodness, which hath so carefully provided for the various necessities, delights, and THE PLEASANTNESS OF RELIGION. 19 comforts of its innumerable inhabitants. I say, by representing those infinitely glorious perfections, it engages us with highest respect to esteem, reverence, and honor him. Also, by minding us of our manifold obligations to him, our receiving being, life, reason, sense, all the faculties, powers, excellencies, privileges, and commodities of our natures from him ; of his tender care and loving providence continually supporting and protecting us; of his liberal beneficence, patient indulgence, and earnest desire of our good and happiness, by manifold expressions evidently manifested towards us ; it inflames us with ardent love, and obliges us to officious gratitude toward him. Also, by declaring the necessary and irreconcilable contrariety of his nature to all impurity and perverseness, his peerless majesty, his irresistible power, and his all-seeing knowlege, it begets an awful dread and a devout fear of him. By discovering him from his infinite benignity willing, and from his unlimited power only able to supply our needs, relieve us in distresses, protect us from dangers, and confer any valuable benefit on us, it engenders faith, and encourages us to rely on him. By revealing to us his supererainent sovereignty, uncontrollable dominion, and unquestionable authority over us ; together with the admirable excellency, wisdom, and equity of his laws, so just and reasonable in themselves, so suitable to our nature, so conducible to our good, so easy and practicable, so sweet and comfortable : it powerfully inclines, and by a gentle force as it were constrains us to obedience. By such efficacious induce- ments wisdom urges us to all duties of religion, and withal surely directs us (as I before said) wherein it consists ; teach- ing us to have right and worthy apprehensions of the divine nature, to which our devotion, if true and good, must be suited and conformed : and so it frees us, as from irreligion and pro- fane neglect of God, so from fond superstitions, the sources of so much evil to mankind. For he that wisely hath considered the wisdom, goodness, and power of God, cannot imagine God can with a regardless eye overlook his presumptuous contempts of his laws, or endure him to proceed in an outrageous defiance of heaven, to continue hurting himself, or injuring hisneighbor ; nor can admit unreasonable terrors, or entertain suspicious conceits of God, as of an imperious master, or implacable 20 BARROW, — SERMON I. tyrant over him, exacting impossible performances from, or delighting in the fatal miseries of his creatures ; nor can sup- pose him pleased with hypocritical shows, and greatly taken with superficial courtships of ceremonious address ; or that he can in any wise favor our fiery zeals, fierce passions, or unjust partialities about matter of opinion and ceremony ; or can do otherwise than detest all factious, harsh, uncharitable, and revengeful proceedings, of what nature, or on what ground soever ; or that he can be so inconsistent with himself as to approve any thing but what is like himself, that is, righteous- ness, sincerity, and beneficence. Lastly, wisdom attracts the favor of God, purchaseth a glorious reward, and secureth perpetual felicity to us. ' For God loveth none but him that dwelleth with wisdom :' Wisd. vii. 28. And, ' glorious is the fruit of good labors, and the root of wisdom shall never fall away :' Id. iii. 15. And, ' happy is the man that findeth wisdom :' and ' whoso findeth her, findeth life, and shall obtain favor of the Lord :' Prov. iii. 13. viii. 35. These are the words of wise Solomon in the book of Wisdom and in the Proverbs. God loveth her as most agreeable to his nature ; as resembling him; as an offspring, beam, and efflux of that wisdom which founded the earth, and established the heavens ; as that which begetteth honor, love, and obedience to his com- mands, and truly glorifies him ; and as that which promotes the good of his creatures, which he earnestly desires. And the paths she leads in are such as directly tend to the promised in- heritance of joy and bliss. Thus have I simply and plainly presented you with part of what my meditation suggested on this subject : it remains that we endeavor to obtain this excellent endowment of soul, by the faithful exercise of our reason, careful observation of things, diligent study of the divine law, watchful reflexion on ourselves, virtuous and religious practice ; but especially by imploring the divine influence, the original spring of light and fountain of all true knowlege, following St. James's advice ; ' If any man lack wisdom, let him ask it of God, who giveth freely.' Therefore, O everlasting Wisdom, the Maker, Redeemer, and Governor of all things, let some comfortable beams from thy great body of heavenly light descend on us, to illuminate our dark minds. THE PLEASANTNESS OF RELIGION. 21 and quicken our dead hearts ; to inflame us with ardent love unto thee, and to direct our steps in obedience to thy laws, through the gloomy shades of this world, into that region of eternal light and bliss where thou reignest in perfect glory and majesty, one God ever blessed, world without end. Amen. 22 • SUMMARY OF SUMMARY OF SERMON II. 1 TIMOTHY, CHAP. IV. — VERSE 8. General observations on the devotedness to profit exhi- bited by men, in the immediate scope of their designs and aim of their actions. The practice being so universal, and men being reasonable creatures, it cannot proceed from mere brutal dotage ; but there must be some fair color or semblance of reason which carries them on this way. The reason is obvious enough ; the very name of profit implies it, signifying that which is useful, or conducive to purposes really or seemingly good. The gain of money, or of something equivalent to it, why this is specially termed profit explained. If therefore a project should be proposed to us very feasible and probable to succeed, in the pursuit of which we might assuredly obtain great profit, we should only act consistently w ith ourselves and our usual manner of acting, if we readily embraced it. Such a project is proposed by a very skilful judge of such things in the text; one which will bring to us gains unspeakably great, in comparison of which all other designs of men are unprofitable, or even detrimental. This project briefly stated is to be religious or pious ; that is, in our minds stedfastly to believe on God, in our hearts earnestly to love and reverence him, and throughout our prac- tice diligently to observe his laws : this is recommended by St. Paul, as 'profitable for all things ; and this itwillbe shown is really so. A main obstruction to the practice of piety is, that it has been taken not for a friend, but rather for an enemy to profit ; SERMON II. 23 and there are many semblances which countenance such an opinion : this instanced in religion seeming to smother or to slacken the industry and alacrity of men with regard to worldly profit, by charging them to be content with a little, and careful for nothing, by diverting their affections from worldly affairs, &c. Also in our observing that bad men often thrive by impious courses, while good men seem to suffer for their very goodness. This also furthers the prejudice, that some persons, void of true piety, mere dabblers in religion, do not from their slight and superficial performances feel such returns as they expected. To these considerations, thus disadvantageous to piety, may be added, that the constant certain profits which proceed from it, are not so gross and palpable that men, vitiated in their tastes, and blinded by error, can discern their worth, or relish their sweetness. For destroying which prejudices, and recommending St. Paul's project, some of the innumerable advantages are con- sidered, by which the great profitableness of piety will appear : and first those which are more universal in their nature ; next those which seem to be more particular, though their influence is very extensive. I. First then, piety is exceedingly useful for all sorts of men, in all capacities, states, and relations, fitting them to discharge all their duties in a proper, just, and decent manner. This shown in the peculiar duties of superiors, inferiors, princes, subjects, parents, children, husbands, wives, and friends. It renders all men faithful to their trusts, just and punctual in their dealings, orderly and courteous in their behavior. It ties all relations more fastly, augments all endearments, and enforces all obligations by the firm bonds of conscience, &c. In consequence of those practices which spring from it, piety removes oppression, violence, faction, murmurings, out of the state; schisms and scandal out of the church; pride. 24 SUMMARY OF luxury, and sycophancy out of the court ; corruption out of judicatures ; tumults out of the street; brawlings and jealousies out of families ; extortion out of trade ; strife, emulation, and foul language out of conversation, &e. It is the best prop and guard of government ; for it settles the body politic in a sound constitution of health, and firmly cements all the parts thereof: it is therefore the interest of all men, who desire to live well, and would fain see good days, especially of the great and those in authority, to promote piety as the best instrument of their security : this topic enlarged on. II. Secondly, piety fits a man for all conditions, qualifying him to pass through them with the best advantage, wisely, cheerfully, and safely. Is a man prosperous, high, or wealthy ? Piety guards him from all the mischiefs incident to that con- dition, and disposes him to enjoy its best advantages : this point enlarged on. Is he poor and low in the world ? Piety improves and sweetens even that state, keeping his spirits above dejection, and freeing him from all grievous anxiety ; showing him that although he may seem to have but little, yet he has a certain succor and never-failing supply in God's good providence, &c. Difference between a pious and an impious man, under simi- lar circumstances of adversity, pointed out. Example of our Lord's Apostles under their ministry proposed to us. III. Thirdly, piety virtually comprises within itself all other profits, serving the designs of tliem all : whatever kind of desirable good we can hope to find from any other profit, we may be assured to find from it. He that hath it, shown to be ipso /flcfo rich, inti tied to immense treasures of the most pre- cious wealth; also to be in truth most honorable. The pious man shown to be most powerful. Shown also to enjoy the only true pleasures, hearty, pure, solid, and durable. As for safety, the pious man hath it most absolute and sure, resting under the shadow of God's wings. As for liberty, he most SERMON IT. 25 intirely and truly enjoys it, for he alone is free from captivity to sin and Satan : with respect to ease, he alone knows it, having his mind exempt from the distraction of care, the disorder of passion, the anguish of conscience, &c. As for knowlege, he alone attains it to any purpose. Evil men, says the wise man himself, understand not judgment : but they that seek the Lord understand all things. Farther, the pious man is enabled and disposed most to benefit and oblige others : this point enlarged on. Thus all the fruits and consequences of profit, which engage men so eagerly to pursue it, do in the best kind and highest degree result from piety. As for all other profits unconnected with it, they are but imaginary and counterfeit, yielding only painted shows instead of substantial fruit. This instanced in the seeking of profit from bare worldly wealth — from worldly power — from the enjoyment of pleasure. If the mere worldly man fancies safety, he deludes himself; if he thirst for liberty, he will be frustrated ; ease he cannot obtain under the burthen of sin, of care and trouble : if he means to acquire wisdom, he will find that wisdom and impiety are incompatible things : in fine, he will be mistaken and disappointed in all his projects, whosoever fancies any true profit without piety : this point enlarged on. IV. Four^;hly, that commendation is not to be omitted which is nearest at hand, and suggested by St. Paul himself, to back his assertion concerning the universal profitableness of piety ; for, says he, it hath the promise of the life that now is, and of that which is to come. As for the blessings of this life, though God has not promised to load the godly man Vvith affluence of worldly things, to pamper the flesh and gratify the wanton fancy, &c. ; yet there is no good thing which a man naturally desires, or reasonably can wish for, which is not in express terms proposed as a reward, or as a result of piety. Extracts from holy writ. This stated to be a liberal dispensation even of temporal good BAR. VOL. I. B 26 SUMMARY OF SERMON II. things : it is indeed more frequently, abundantly, and explictly promised to God's ancient people, as an ingredient in the cove- nant made with him, and a recompense for an external perform- ance of their law. The gospel does not so clearly propound it, nor so much insist on it, as it does not principally belong to the evangelical covenant ; yet as the celestial blessings, though not openly tendered in the Jewish law, were mystically couched therein, and cloSely designed for the spiritual and hearty practisers of religion ; so is the collation of temporal accommodations to be understood as belonging to all pious Christians. There is a codicil, as it were, annexed to the New Testament, in which God signifies his intention to furnish his children with all that is needful and convenient for them : his bounty does not fail us even here. This shown from various texts of Scripture. Thus is piety profitable as having the promises of this life ; but infinitely more so is it as having the promises of the life to come, or as procuring a title to those incomparably more excellent blessings of the other world, that incorruptible, undejiled, and never fading inheritance, re- served for us in heaven: this topic enlarged on. Infinitely profitable then must that be which procureth those things for us ; and in these respects great reason had St. Paul to say, that godliness is profitable for all things. THE PROFITABLENESS OF GODLINESS. 27 SERMON II. THE PROFITABLENESS OF GODLINESS. I TIMOTHY, CHAP. IV. — VERSE 8. : But godliness is profitable for all things. How generally men, with most unanimous consent, are devoted to profit, as to the immediate scope of their designs and aim of their doings, if with the slightest attention we view what is acted on this theatre of human affairs, we cannot but discern. All that we see men so very serious and industrious about, which we call business ; that which they trudge for in the streets, which they work or wait for in the shops, which they meet and crowd for at the exchange, which they sue for in the hall, and solicit for at the court, which they plough and dig for, which they march and fight for in the field, which they travel for at land, and sail for (among rocks and storms) on the sea, which they plod for in the closet, and dispute for in the schools, (yea, may we not add, which they frequently pray for and preach for in the church ?) what is it but profit ?* Is it not this apparently, for which men so eagerly contest and quarrel, so bitterly envy and emulate, so fiercely clamor and inveigh, so cunningly supplant and undermine one another; which stuffeth their hearts with mutual hatred and spite, which tippeth their tongues with slander and reproach, which often embrueth their hands with blood and slaughter; for which they expose their lives and limbs to danger, for which they undergo grievous toils and drudgeries, for which they distract * ^•eD, Su ojSoAo) ais ^670 Swacrdov Travraxov. Aristoph. Plut. 28 BARROW. — SERMON II. their mind with cares, and pierce their heart with sorrows ; to which they sacrifice their present ease and content, yea, to which commonly they prostitute their honor and conscience ? This, if you mark it, is the great mistress, which is with so passionate rivality every where wooed and courted ; this is the common mark which all eyes aim and all endeavors strike at ; this the hire which men demand for all their pains, the prize they hope for all their combats, the harvest they seek from all the year's assiduous labor. This is the bait by which you may inveigle most men any whither ; and the most certain sign by which you may prognosticate what any man will do : for mark where his profit is, there will he be. This some professedly and with open face, others slily and under thin veils of pretence, (under guise of friendship, of love to public good, of loyalty, of religious zeal ;) some directly and in a plain track, others obliquely and by subtile trains ; some by sordid and base means, others in ways more cleanly and plausible ; some gravely and modestly, others wildly and furiously ; all (very few excepted) in one manner or another, do clearly in most of their proceedings level and drive at.* This practice then being so general, and seeing that men are reasonable creatures, that it is so cannot surely proceed from mere brutishness or dotage ; there must be some fair color or semblance of reason, which draweth men into, and carrieth them forward in this way. The reason indeed is obvious and evident enough ; the very name of profit implieth it, signifying that which is useful or conducible to purposes really or seem- ingly good. The gain of money, or of somewhat equivalent thereto, is therefore specially termed profit, because it readily supplieth necessity, furnisheth convenience, feedeth pleasure, satisfieth fancy and curiosity, promoteth ease and liberty, sup- porteth honor and dignity, procureth power, dependencies, and friendships, rendereth a man somebody considerable in the world; in fine, enableth to do good, or to perform works of beneficence and charity. Profit is therefore so much affected * Prima fere vota, et cunctis nofissima templis, Divitiap ut crescant, &c. — Juv. Sat. x. Omnes ad afrectuni atqne appctitum utilitatis suae nafurae ipsius mugisterio atque impulsione ducuntur. — Salv. ad Eccl. Cath. 2. THE PROFITABLENESS OF GODLINESS. 29 and pursued, because it is, or doth seem, apt to procure or promote some good desirable to us. If therefore a project should be proposed to us very feasible and probable to succeed, in pursuance whereof assuredly we might obtain great profit ; niethinks in consistence with our- selves, and conformably to our usual manner of acting, we should be very ready to embrace and execute it. Such a project it is which in my text, by a very trusty voucher and skilful judge of such things, and one who had himself fully experimented it, is proposed : which in itself is very practicable, so that any of us may, if we have a mind to it and will be at the pains, throughly compass and carry it on ; which will exceedingly turn to account, and bring in gains unto us unspeakably vast ; in comparison whereto all other designs which men with so much care and toil do pursue, are very unprofitable or detrimental, yielding but shadows of profit, or bringing real damage to us. It is briefly this, to be religious or pious ; that is, in our minds stedfastly to believe on God (such as nature in some measure, and revelation more clearly, declareth him,) in our hearts ear- nestly to love and reverence him, through all our practice sin- cerely and diligently to observe his laws. This is it which St. Paul affirmeth to be ' profitable for all things,' and which it is my intent, by God's help, to recommend unto you as such ; demonstrating it really to be so, by representing some of those numberless benefits and advantages which accrue from it, ex- tending to all conditions and capacities of men, to all states, all seasons, and in effect to all affairs of life. It hath been ever a main obstruction to the practice of piety, that it hath been taken for no friend, or rather for an enemy to profit; as both unprofitable and prejudicial to its followers ; and many semblances there are countenancing that opinion. For religion seemeth to smother or to slacken the industry and alacrity of men in following profit many ways : by charging them to be content with a little, and careful for nothing ; by diverting their affections and cares from worldly aft'airs to mat- ters of another nature, place, and time, prescribing in the first place to seek things spiritual, heavenly, and future ; by dispa- raging all secular wealth, as a thing, in comparison to virtue and spiritual goods, very mean and inconsiderable ; by check- 30 BARROW. — SERMON II. ing greedy desires and aspiring thoughts after it ; by debarring the most ready ways of getting it, (violence, exaction, fraud, and flattery,) yea, straitening tlie best ways, eager care and diligence; by commending strict justice in all cases, and always taking part with conscience when it clasheth with interest ; by paring away the largest uses of wealth, in the prohibition of its free enjoyment to pride or pleasure ; by injoining liberal com- munication thereof in ways of charity and mercy ; by engaging men to expose their goods sometimes to imminent hazard, some- times to certain loss ; obliging them to forsake all things, and to embrace poverty for its sake. It favoreth this conceit to observe that often bad men by impious courses do appear to thrive and prosper ; while good men seem for their goodness to suflfer, or to be nowise visibly better for it, enduring much hardship and distress. It furthereth the prejudice that some persons void of true piety or imperfectly good, (some dabblers in religion,) do not from their lame, slight, and superficial performances, feel satisfactory returns, such as they did presume to find ; and thence, to the defamation of piety, are apt to say with those men in the pro- phet, ' It is vain to serve God; and what profit is it that we have kept his ordinance, and that we" have walked mournfully before the Lord of hosts ?' Yea, that sometimes very pious men, being out of humor and somewhat discomposed by the urgent pressures of afiliction, the disappointments and crosses incident to all men here in this region of trouble, are apt to complain and express themselves dissatisfied, saying ^Aith Job, ' It profiteth a man nothing that he should delight himself with God. What advantage will it be unto me, and what profit shall I have if I be cleansed from my sin V or with David. * Verily I have cleansed my heart in vain, and washed my hands in innocency : for all the day long I have been plagued, and chastened every morning.' To these considerations, disadvantageous in this respect to piety, may be added, that the constant and certain profits emergent from it (although incomparably more substantial, and to the mind more sensible than any other) are not yet so gross and palpable, that men, who from being immersed in earth and flesh are blind in error, dull of apprehension, vain and inconsi- THE PROFITABLENESS OF GODLINESS. 31 derate in their judgments, tainted and vitiated in their palates, can discern their worth, or relish their sweetness. Hence it is that so many follow the judgment and practice of those in Job, * who say unto God, depart from us; for we desire not the knowlege of thy ways. What is the Almighty that we should serve him ? and what profit should we have if we pray unto him V For voiding which prejudices, and the recommendation of St. Paul's project, I shall, as 1 said, propose some of those in- numerable advantages, by considering which the immense pro- fitableness of piety will appear. And first I shall mention those considerations, which more plainly do import univer- sality; then shall touch some benefits thereof, seeming more particular, yet in effect vastly large, and of a very diffusive in- fluence. I. First then, we may consider that piety is exceeding useful for all sorts of men, in all capacities, all states, all relations ; fitting and disposing them to manage all their respective con- cernments, to discharge all their peculiar duties, in a proper, just, and decent manner. It rendereth all superiors equal and moderate in their admi- nistrations ; mild, courteous, and affable in their converse ; be- nign and condescensive in all their demeanor toward their inferiors. Correspondently it disposeth inferiors to be sincere and faith- ful, modest, loving, respectful, diligent, apt willingly to yield due subjection and service. It inclineth princes to be just, gentle, benign, careful for their subjects' good, apt to administer justice uprightly, to pro- tect right, to encourage virtue, to check wickedness. Answerably it rendereth subjects loyal, submissive, obedient, quiet, and peaceable, ready to yield due honor, to pay the tri- butes and bear the burdens imposed, to discharge all duties, and observe all laws prescribed by their governors, conscion- ably, patiently, cheerfully, without reluctancy, grudging, or murmuring. It maketh parents loving, gentle, provident for their chil- dren's good education and comfortable subsistence ; children again, dutiful, respectful, grateful, apt to requite their parents. 32 BARROW. — SERMON IT. Husbands from it become affectionate and compliant to their wives ; wives submissive and obedient to their husbands. It disposeth friends to be friends indeed, full of cordial affec- tion and good-will, intirely faithful, firmly constant, industri- ously careful and active in performing; all good offices mu- tually. It engageth men to be diligent in their calling, faithful to their trusts, contented and peaceable in their station, and there- by serviceable to the public good. It rendereth all men just and punctual in their dealing, or- derly and quiet in their behavior, courteous and complaisant in their conversation, friendly and charitable on all occasions, apt to assist, to relieve, to comfort one another. It tieth all relations more fastly and strongly, assureth and augmenteth all endearments, enforceth and establisheth all obli- gations by the firm bands of conscience ; set aside which no engagement can hold sure against temptations of interest or pleasure. Much difference there is between performing these duties out of natural temper, fear of punishment, hope of tem- poral reward, selfish design, regard to credit, or other the like principles, and the discharging them out of religious conscience : this alone will keep men tight, uniform, resolute, and stable; whereas all other principles are loose and slippery, will soon be shaken and falter. In consequence to those practices springing from it, piety re- mo veth oppression, violence, faction, disorders, and murmur- ings, out of the state ; schisms and scandals out of the church ; pride and haughtiness, sloth and luxury, detraction and syco- phantry, out of the court; corruption and partiality out of judi- catures ; clamors and tumults out of the street ; brawlings, grudges, and jealousies out of families ; extortion and cozenage out of trade ; strifes, emulations, slanderous backbitings, bitter and foul language out of conversation ; in all places, in all societies it produceth, it advanceth, it establisheth, order, peace, safety, prosperity, all that is good, all that is lovely or hand- some, all that is convenient or pleasant for human society and common life. It is that which, as the wise man saith, 'exalteth a nation ;' it is that which ' establisheth a throne.' It is indeed the best prop and guard that can be of govern- THE PROFITABLENESS OF GODLINESS. 33 nient and of the commonweal: for it settleth the body politic in a sound constitution of health ; it firmly cementeth the parts thereof; it putteth all things into a right order and steady course, it procureth mutual respect and affection between governors and subjects, whence ariseth safety, ease, and plea- sure to both. It rendereth men truly good, (that is, just and honest, sober and considerate, modest and peaceable,) and thence apt, without any constraint or stir, to yield every one their due ; not affected to needless change, not disposed to raise any disturbance. It putteth men in good humor, and keepeth them in it ; whence things pass smoothly and pleasantly. It cherisheth worth, and encourageth industry ; whence virtue flo- risheth, and wealth is increased; whence the occasions and means of disorder are stopped, the pretences for sedition and faction are cut off. In fine, it certainly procureth the bene- diction of God, the source of all welfare and prosperity : whence, * when it goeth well with the righteous, the city re- joiceth ;' and, 'when the righteous are in authority, the peo- ple rejoice,' saith the great politician Solomon. It is therefore the concernment of all men, who, as the psalmist speaketh, ' desire to live well, and would fain see good days :' it is the special interest of great persons, (of the magistracy, the nobility, the gentry, of all persons that have any considerable interest in the world,) who would safely and sweetly enjoy their dignity, power, or wealth, by all means to protect and promote piety, as the best instru- ment of their security, and undisturbedly enjoying the accom- modations of their state. Lt is in all respects their best wisdom and policy ; that which will as well preserve their outward state here, as satisfy their consciences within, and save their souls hereafter. All the Machiavelian arts and tricks, all the sleights and fetches of worldly craft, do signify nothing in comparison to this one plain and easy way of securing and fur- thering their interests. If then it be a gross absurdity to desire the fruits, and not to take care of the root, not to cultivate the stock, whence they sprout; if every prince gladly would have his subjects loyal and obedient, every master would have his servants honest, di- ligent, and observant, every parent would have his children 34 BARROW.— SERMON II. oflScious and grateful, every man would have his friend faithful and kind, every one would have those just and sincere, with whom he doth negociate or converse ; if any one would choose to be related to such, and would esteem their relation a happiness ; then consequently should every man in reason strive to further piety, from whence alone those good disposi- tions and practices do proceed. II. Piety doth fit a man for all conditions, qualifying him to pass through them all with the best advantage, wisely, cheerfully, and safely ; so as to incur no considerable harm or detriment by them. Is a man prosperous, high, or wealthy in condition? Piety guardeth him from all the mischiefs incident to that state, and disposeth him to enjoy the best advantages thereof. It keepeth him from being swelled and puffed up with vain conceit, from being transported with fond complacenceor confidence therein; minding him that it is purely the gift of God, that it absolutely dependeth on his disposal, so that it may soon be taken from him; and that he cannot otherwise than by humility, by gra- titude, by the good use of it, be secure to retain it ; minding him also that he shall assuredlj^ be forced to render a strict account concerning the good management thereof. It preserveth him from being perverted or corrupted with the temptations to which that condition is most liable ; from luxury, from sloth, from stupidity, from forgetfulness of God, and of him- self ; maintaining among the floods of plenty a sober and steady mind. It fenceth him from insolence, and fastuous contempt of others ; rendereth him civil, condescensive, kind and help- ful to those who are in a meaner state. It instructeth and in- citeth him to apply his wealth and power to the best uses, to the service of God, to the benefit of his neighbor, for his own best reputation, and most solid comfort. It is the right ballast of prosperity, the only antidote for all the inconveniences of wealth; that which secureth, sweeteneth, and sanctifieth all other goods : without it all apparent goods are very noxious, or extremely dangerous; riches, power, honor, ease, pleasure, are so many poisons, or so many snares, without it. Again, is a man poor and low in the world ? Piety doth improve and sweeten even that state : it keepeth his spirits up above dejec- THE PROFITABLENESS OF GODLINESS. Jii* lion, desperation, and disconsolateness; it freeth him from all grievous solicitude and anxiety ; showing him, that although he seemeth to have little, yet he may be assured to want no- thing, he having a certain succor and never-failing supply from God's good providence ; that, notwithstanding the present straitness of his condition or scantness of outward things, he hath a title to goods infinitely more precious and more conside- rable. A pious man cannot but apprehend himself like the child of a most wealthy, kind, and careful father, who, al- though he hath yet nothing in his own possession, or passing under his name, yet is assured that he can never come into any want of what is needful to him : the Lord of all things (who hath all things in heaven and earth at his disposal, who is infinitely tender of his children's good, who doth incessantly watch over them) being his gracious Father, how can he fear to be left destitute, or not to be competently provided for, as is truly best for him ? This is the difference between a pious and an impious man. Is the pious man in need ? he hath then an invisible refuge to fly to, an invisible store to furnish him ; he hath somewhat be- yond all present things to hope in, to comfort himself with ; whereas the impious person hath nothing beside present ap- pearances to support or solace himself by ; the which fail- ing, down he sinketh into dejection and despair. Is the good man in affliction ? he knoweth that it cometh not on him with- out God^s wise appointment, nor without good intention to- ward him, for probation, exercise, and improvement of his vir- tues, or for wholesome correction of his bad dispositions ; that it is only physic and discipline to him, which shall have a comfortable issue ; that it shall last no longer than it is expe- dient for him that it should : wherefore he patiently submitteth to it, and undergoeth it cheerfully, with the same mind where- with a patient swalloweth down an unsavory potion, which lie presumeth will conduce to his health.* Never, indeed, hath any man enjoyed more real content, or hath been more truly satisfied, than good men have been in a seeming depth of ad- * Scimus amicos Dei ab amanlissimo, niisericordissimo Palre Deo mala isla poenalia recipere, non ut pcenani seu vindiclam ira- 36 BARROW. — SERMON II. versity. What men ever on earth have been more sorely afflicted, have underwent gieater losses, disgraces, labors, trou- bles, distresses in any kind, than did the holy Apostles? Yet did they most heartily rejoice, exult, and triumph in them all,* Such a wondrous virtue hath piety to change all things into matter of consolation and joy. No condition in effect can be evil or sad to a pious man : his very sorrows are pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him, his burdens ease him ; his duties are privileges, his falls are the grounds of advancement, his very sins (as breeding contrition, humility, circumspection, and vigilance,) do better and profit him : whereas impiety doth spoil every condition, doth corrupt and embase all good things, doth em- bitter all the conveniences and comforts of life. III. Piety doth virtually comprise within it all other pro- fits, serving all the designs of them all : whatever kind or desi- rable good we can hope to find from any other profit, we may be assured to enjoy from it. He that hath it is ipso facto vastly rich, is intitled to im- mense treasures of most precious wealth ; in comparison whereto all the gold and all the jewels in the world are mere baubles. He hath interest in God, and can call him his, who is the alf, and in regard to whom all things existent are * less than nothing.' The infinite power and wisdom of God belong to him, to be ever, on all fit occasions, employed for his benefit. AH the inestimable treasures of heaven (a place infinitely more rich than the Indies) are his, after this moment of life, to have and to hold for ever : so that great reason had the wise man to say, that ' in the house of the righteous is much treasure.' Piety therefore is profitable, as immediately instating in wealth : and whereas the desired fruits of profit are chiefly these, honor, power, pleasure, safety, liberty, ease, opportunity of getting knowlege, means of benefiting others ; all these we ciniflia-, sed niagis ut correctiones ct medicamenta stuUiliae, et ad- jumenta viitutis, ut malleationes sive fabricatioucs, et tuusiones, sive abliitiones, et canilidatioues. — Guil. Par. de Sacram. EKeivovs fifV yap fireKoiKpL^ev rj X^P" ''"^^ fxaprvplas, Koi t) 4\irts ruv iirrjy- ytXfievoov, kou t] irphs rbv Xpicrrhi/ aydirr}, Kal Th iTvevfj.a rh varpiK6v' — ILuscb. \. 1. Mart. Luffd. THE PROFITABLENESS OF GODLINESS. 37 shall see do abundantly accrue from piety, and in truth only from it. The pious man is in truth most honorable. Inter homines pro summo est optimus, saith Seneca, Ep. xc. whom Solo- mon translateth thus ; ' the righteous is more excellent than his neighbor.' He is dignified by the most illustrious titles, a son of God, a friend and favorite to the Sovereign King of the world, an heir of heaven, a denizen of the Jerusalem above :* titles far surpassing all those which worldly state doth assume. He is approved by the best and most infallible judg- ments, wherein true honor resideth. He is respected by God himself, by the holy angels, by the blessed saints, by all good and all wise persons : yea, commonly, by all men : for the effects of genuine piety are so venerable and amiable, that scarce any man can do otherwise than in his heart much esteem him that worketh them. The pious man is also the most potent man ; he hath a kind of omnipotency, because he can do whatever he will, that is, what he ought to do ;t and because the Divine Power is ever ready to assist him in his pious enterprises, so that * he can do all things by Christ that strengtheneth him.' He is able to combat and vanish him that is 6 la^ypos, ' the stout and mighty one;' to wage war with happy success ' against principalities and powers.' He conquereth and commandeth himself, which is the bravest victory and noblest empire : he quelleth fleshly lusts, subdueth inordinate passions, and repelleth strong temp- tations. He * by his faith overcometh the world' with a con- quest far more glorious than ever any Alexander or Cvesar could. He, in fine, doth perform the most worthy exploits, and deserveth the most honorable triumphs that man can do. The pious man also doth enjoy the only true pleasures ; hearty, pure, solid, durable pleasures; such pleasures as those, of which the divine psalmist singeth : ' In thy presence is ful- ness ot" joy ; at thy right hand there are pleasures for evermore : that ' all joy in believing,' that ' gaiety of hope,' that incessant • Kot' a\iideiav & ayaOhs fi6uo^ rifxriTSs. — Aristot. Etll. iii. 3. t Tantum (juantum vull potest, qm se nisi quod dcljct non putat posse. — Scnec. Ep. xc. 38 BARROW. — SERMON II. ' rejoicing in the Lord/ and ' greatly delighting in his law,' that continual feast of a good conscience, that ' serving the Lord with gladness,' that 'exceeding gladness with God's countenance," that 'comfort of the Holy Spirit,' that 'joy unspeakable and full of glory ;' the satisfaction resulting from the contemplation of heavenly truth, from the sense of God's favor, and the pardon of his sins, from the influence of God's grace, from the hopes and anticipation of everlasting bliss; these are pleasures indeed, in comparison whereto all other pleasures are no more than brutish sensualities, sordid impurities, superficial touches, transient flashes of delight; such as should be insipid and un- savory to a rational appetite ; such as are tinctured with sour- ness and bitterness, have painful remorses or qualms conse- quent.* All the pious man's performances of duty and of devotion are full of pure satisfaction and delight here, they shall be rewarded with perfect and endless joy hereafter. As for safety, the pious man hath it most absolute and sure ; he being guarded by Almighty power and wisdom; 'resting under the shadow of God's wings ;' God ' upholdinghira with his hand, ordering his steps, so that none of them shall slide, hold- ing his soul in life, and sufl'ering not his feet to be moved ;' he being, by the grace and mercy of God, secured from the assaults and impressions of all enemies, from sin and guilt, from the devil, world, and flesh, from death and hell, which are our most formidable, and in efl^ect only dangerous enemies. As for liberty, the pious man most intirely and truly doth enjoy that ; he alone is free from captivity to that cruel tyrant 8atan, from the miserable slavery to sin, from the grievous dominion of lust and passion. He can do what he pleaseth, having a mind to do only what is good and fit. The law he observeth is worthily called the ' perfect law of liberty:' the Lord he serveth pretendeth only to command freemen and friends : * Quid enim jucundius, quam Dei Patris et Domini reconciliatio, (juani vcritatis revelatio, quam errorum rccognitio, qiiani tot rolro ciiminum venia ? qua? major voluptas, quam fastidium ipsius %ohip- latis, quam saeculi totius contemi)tus, quam vera liltertas, quam con- scientia integra, quam vita sufficiens, quam mortis linior nullus. &c. ? — Tort, de Spoctac. '29. THE PROFITABLENESS OF GODLINESS. 39 * Ye are my friends,' said he, ' if ye do whatever I command you :' and * if the Son set you free, then are ye free indeed,'* And for ease, it is he only that knoweth it ; having his mind exempted from the distraction of care, from disorder of passion, from anguish of conscience, from the drudgeries and troubles of the world, from the vexations and disquiets which sin pro- duceth. He findeth it made good to him, which our Lord inviting him did promise, * Come unto me all ye that labor and are heavy laden, and I will give you rest:' he feeleth the truth of those divine assertions, ' Thou wilt keep him in perfect peace, whose mind is stayed on thee :' and ' great peace have they which love thy law, and nothing shall oft'end them.' As for knowlege, the pious man alone doth attain jt consi- derably, so as to become truly wise and learned to purpose. ' Evil men,' said the wise man himself, who knew well, ' un- derstand not judgment; but they that seek the Lord under- stand all things.' It is the pious man that employeth his mind on the most proper and worthy objects, that knoweth things which certainly best deserve to be known, that hath his soul enriched with the choicest notions; he skilleth to aim at the best ends, and to compass them by the fittest means ; he can assign to each thing its due worth and value ; he can prosecute things by the best methods, and order his affairs in the best manner ; so that he is sure not to be defeated or disappointed in his endeavors, nor to misspend his care and jmins without answerable fruit. He hath the best master to instruct him in his studies, and the best rules to direct him in his proceedings : he cannot be mistaken, seeing in his judgment and choice of things he conspireth with infallible wisdom. Therefore o cvae^iiv uKfms (pt\o(Tun'ivwv ttoiuv iXu- dev, AAA' fj Kaj6pQoijjLix ix6vov Trvev/xaTtKhv, ko.I awnShs aya66v. 58 BARROW. - SERMON III. is the only mother of true, sober alacrity and tranquillity of mind, will, on considering things, be manifest. There is no other thing here in this world that can yield any solid or stable content to our mind. For all present enjoyments are transient and evanid ; and of any future thing, in this king- dom of change and contingency, there can be no assurance. There is nothing below large enough to fill our vast capacities, or to satiate our boundless desires, or to appease our squeamish delicacy. There is nothing whose sweetness we do not pre- sently exhaust and suck dry : whereof thence we do not soon grow weary, quite loathing, or faintly liking it. There is not any thing which is not slippery and fleeting ; so that we can for a long time hope to possess it, or for any time can enjoy it, without restless care in keeping it, and anxious fear of losing it. Nothing there is, in the pursuance, the custody, the defence and maintenance whereof we are not liable to disappointments and crosses. Nothing consequently there is productive of any sound content to the fastidious, impatient, greedy, and restless heart of man. The greatest confluence of present, corporeal, secular things, (of all the health, the riches, the dignity, the power, the friendships and dependencies, the wit, the learning and wisdom, the reputation and renown in this world) will not aftord much of it ; which yet is but an imaginary supposition ; for in eftect hardly do all such accommodations of life concur in any state. There is ever some ' dead fly ' in our box, which marreth our 'ointment;' some adherent inconvenience, which soureth the gust of our enjoyments : there is always some good thing absent which we do want or long for ; some ill thing present or in pros- pect which we abhor, would avoid, do fear may come. If therefore we would find content, we must not seek it here ; we must want it, or have it from another world : it must come hither from heaven, and thence only piety can fetch it down. This, instead of these unsatisfying, uncertain, and unstable things, supplieth us with goods adequate to our most outstretched wishes, infallibly sure, incessantly durable ; * an indefectible treasure, an incorruptible inheritance, an unshakable kingdom,'* a perfect and endless joy, capable to replenish the vastest * Qrjaavphv avlKMi-nrev, KXr)povofj.iav &v Te yap TTeirpay/xivuv fTriTtpirus al (xprjixai, Ka\ tuiv ixiWSvTUv i\Tri5es ayadai. 72 BARROW. — SERMON III. panion to himself; satisfied in himself, able to converse freely and pleasantly with his own thoughts.* It is for the want of pious inclinations and dispositions, that solitude (a thing which sometimes cannot be avoided, which often should be embraced) is to most men so irksome and tedious, that men do carefully shun themselves, and fly from their own thoughts ; that they decline all converse with their own souls, and hardly dare look on their own hearts and consciences : whence they become aliens from home, wholly unacquainted with themselves, most ignorant of their own nearest concernments, no faithful friends or pleasant companions to themselves ; so for refuge and ease they unseasonably run into idle or lewd conversation, where they disorder and defile theraselves.f But the pious man is, likeScipio, ' never less alone than when alone :'J his solitude and retirement is not only tolerable, but commonly the most grate- ful and fruitful part of his life ; he can ever with much pleasure and more advantage converse with himself; digesting and mar- shalling his thoughts, his aftections, his purposes into good order; searching and discussing his heart, reflecting on his past ways, enforcing his former good resolutions, and framing new ones ; inquiring after edifying truths; stretching his meditations toward the best and sublimest objects, raising his hopes and warming his aftections towards spiritual and heavenly things ; asking himself pertinent questions, and resolving incident doubts concerning his practice : in fine, conversing with his best , friend in devotion ; with admiration and love contemplating the divine perfections displayed in the works of nature, of pro- vidence, of grace ; praising God for his excellent benefits and mercies; confessing his defects and ofteuces; deprecating wTath and imploring pardon, with grace and ability to amend; praying * Quaeris quid profecerim ? amicus esse mihi coepi.— Sen. Ep. 6. t Nemo est, cui non satius sit cum quolibet esse, quam secura. — Sen. Ep. 25. Evioi rhv XStou Biou, ws arfp-r^aTarov 6eafj.a, wpoffiSeit' ovx inrofievovffiv, &C. — Phlt. wepl UoKvirp. p. 916. ZrjTovffiv oi fJ.ox6Tlpol ixfff S>v (rvfrifupeva-ovaiy, eavTovs Si 5e(TTa70i, ovSiv (ppovTi^ovTes aurov' oi 5' tVietKecTTaToi, ttuv iroiovvres ottujs av els rbv cTreira xpofov eS aKOvuxriv. — Pint. Epist. ii. t Tuv Se dov\uiv tov Xpiarov koi to. a-fjfxaTa Xafnrpa, Kal rjnepai Karapavf's, ioprijp ttJ otKovfj.ifri Trotovaat, &c. — Clirys. in 2 Cor, Or. 27. THE REWARD OF HONORING GOD. 101 world are but duskish and fleeting shadows ; an honor most solid, most durable ; ' an eternal weight of glory.' They shall, in the face of all the world, be approved by the most righteous Judge's unquestionable sentence ; they shall be esteemed in the unanimous opinion of angels and saints ; they shall be applauded by the general voice and attestation of heaven ; they shall then be seated on unmoveable thrones, their heads encircled with unfading crowns, their faces shining with rays of unconceivable glory and majesty. The less of honor they have received here in this transitory moment of life, the more thereof they shall enjoy in that future eternal state ; where, with him who, through the whole course of his life, ' sought not his own honor, but the honor of him that sent him ;' who, ' for the suffering of death, was crowned with glory and honor ;' who, ' for the joy that was set before him, endured the cross, despising the shame, and is set at the right hand of Ood ;' with those who consecrated all their endeavors, and who sacrificed their lives to the promoting of God's honor, they shall possess everlasting glory. Which, together with them, God Almighty of his infinite mercy grant unto us all, through Jesus Christ our Lord ; to whom, with God the Father, and God the Holy Ghost, be for ever all honor and praise. Amen. 102 SUMMARY OF SUxMMARY OF SERMON V. PROVERBS, CHAP. X. — VERSE 9. The heads of men are generally very busy in contrivance, and their mouths are full of talk about consulting their safetj'^or securing their interests. We might presume therefore that any infallible maxim of policy, which proposed the most expedite and certain method of security in all our transactions, would be entertained with acceptance. Such an one does the great- est politician and wisest of men here suggest to us. He that walketh vprightly, walkeih surely. In the explication of this aphorism, the practice itself is first briefly described : next some considerations are proposed to show that security does attend it. To walk, as well in holy Scripture as in other writings, sig- nifies our usual course of dealing, or the constant tenor of our practice. Uprightly , according to the original, might be rendered in perftction. or with integrity ; and by the Greek trans • lators is in several places supposed chiefly to denote sincerity and purity of intention. In eftect, the phrase, he that walketh uprightly, imports one who is constantly disposed in his designs and dealings to regard the rules of his duty and the dictates of his conscience, in conformity to sound reason and God's law : this point enlarged on. That such a person proceeds ever with security, may appear from the following considerations. I. An upright walker is secure of easily finding his way ; since it requires no great reach of wit or depth of judgment, no laborious diligence of inquiry, to discern in any case what i> SERMON V. 108 just. The ways of iniquity and vanity shown to be difficult and perplexing; but those of truth so simple, uniform, and clear, that we can hardly miss or swerve from them : these points enlarged on and illustrated from Scripture. II. The upright walker treads on firm ground. He builds not his practice on the perilous bogs, treacherous quagmires, and devouring quicksands of bold and impious paradoxes, (like those invented by Epicurus, Machiavel, and others whose names are too well known, as the effects of their pestilent notions are too much felt,) but on solid, safe, and well tried principles • these enumerated and explained. III. The upright person walks steadily, maintaining his principal resolutions, and holding his main course, through all occasions, without wavering or fickleness ; his integrity being an excellent ballast against the waves of temptation. Lust, passion, humor, interest, are things very mutable, as depending on temper of body, casualties of time, winds and tides of this vertiginous world : whence he that is guided by them must needs be many-minded, and unstable in all his ways : but a good conscience is steady and remains so through all circum- stances of time, and in all vicissitudes of fortune, &c. IV. The way of uprightness is the surest for dispatch, and the shortest cut towards the attainment or execution of auy good purpose ; securing a man from irksome expectations and tedious delays. It is in Scripture called the strait and plain way. As in geometry, of all lines or surfaces contained within the same bounds, the straight line and the plain surface are the shortest ; so is it also in morality : this topic en- larged on. V. The way of uprightness is in itself very safe, free from danger, tending to no mischief; according to the saying of the wise man, there shall no evil happen to the Just. He that de- signeth only what is just and reasonable will probably not re- ceive much trouble from the world : he may be sure that few 104 SUMMARY OF Avise men, and no good men, will annoy him, but will rather aftbrd countenance to his undertakings. He will assuredly have the favorable protection of Almighty God ; and what- ever the success of his undertakings may be, the sequel will be tolerable ; for his conscience will be safe, his credit intire, and his hopes good, &c. VI. The way of uprightness is fair and pleasant : a hopeful confidence and a cheerful satisfaction ever wait on him that walketh in it: this topic fully treated ; showing how true it is on all accounts, that, according to the psalmist's assertion, light is sown for the righteous, and joyful gladness for the upright in heart. VII. He that walketh uprightly is secure as to his honor and credit : by pure integrity a man first maintains a due re- spect and esteem for himself, and then preserves an intire repu- tation with others : he reflects on his own heart with compla- cency, and looks on the v,orld with confidence. The issue of all his dealings will assuredly be creditable to him ; for God himself will be concerned to vindicate his reputation. If he finds good success, it will not occasion envy ; if he seems dis- appointed, he will not be disparaged. VIII. The particular methods of acting to which upright- ness disposes us, yield great security from troubles and crosses. The conduct which the upright man observes in his transactions with the world fully stated : this shown to be the most secure possible, afii"ording him many great advantages, exempting him from manifold fears and cares and crosses. IX. An upright walker hath perfect security, as to the final result of aff'airs, that he shall not be quite baffled in his expectations and desires. If prosperity consists in a satisfac- tion of mind concerning events, he cannot fail of it. Whatso- ever he doeth, sviys the psalmist of him, t< shall prosper : this explained. He cannot be much defeated in his purposes, for his principal designs being to please God and procure his favor. SERMON V. 105 10 benefit his neighbor and do good to his own soul, they can- not fail of accomplishment. To a person so disposed, that success which seems most adverse, may often be reputed the most happy, as producing ends incomparably more excellent than any worldly gain. If this does not satisfy grosser appre- hensions, it may be added that even in these meaner concerns Almighty God is pleased commonly to reward and encourage upright persons by the best success ; having as it were an in- clination to gratify those who desire to please him. As the psalmist expresses it, he hath pleasure in the prosperity of his servants. X. In conclusion ; it is an infinite advantage of upright dealing, that at the last issue, when all things shall be most accurately tried and impartially decided, a man is sure to be fully justified in it, and plentifully rewarded for it. As then all the deceits which now pass under specious masks, shall be laid bare, all contrivers of mischief or practisers of guile shall be exposed to shame and lie down in sorrow ; so then the righteous man shall stand in great boldness; his case shall be cleared from all slanderous aspersions ; what he hath done shall be approved; what he hath suffered shall be repaired : for in the day when God shall judge the secrets of men hy Jesus Christ, every man's work shall be made manijest. iOG BARROW. — SERMON V, SERMON V. UPRIGHT WALKING SURE WALKING. PROVERBS, CHAP. X. — VERSE 9. He that %valketh uprightly, walketh surely. The world is much addicted to the politics ; the heads ot men are very busy in contrivance, and their mouths are full of talk about the ways of consulting our safety, and securing our interests. May we not therefore presume that an infallible maxim of policy, proposing the most expedite and certain method of security in all our transactions, will be entertained with acceptance? Such an one the greatest politician and wisest man for business (if we may take God's own word for it) that ever was or will be, doth here suggest to us. For the practice couched in our text he otherwhere voucheth for a point of policy, telling us that • a man of understanding walketh up- rightly;' and here he recommendeth it as a method of security, ' he that walketh uprightly, walketh surely.' Treating on which aphorism, I shall, by God's help, endea- vor, first, in way of explication, briefly to describe the practice itself; then, in way of proof, by some considerations to declare that security doth attend it. For explication. 'To walk '(as well in the style of holy Scripture as in other writings, and even in common speech) doth signify our usual course of dealing, or the constant tenor «)f our practice. ' Upi ightly,' according to the original, (D1J12) might be ren- UPRIGHT WALKING SURE WALKING. 107 dered, 'in perfection,' or 'with integrity:' and by the Greek translators in several places is supposed chiefly to denote sin- cerity and purity of intention. In effect the phrase, ' he that walketh uprightly,' doth im- port one who is constantly disposed in his designs and dealings to bear a principal regard to the rules of his duty, and the dictates of his conscience ; who in every case emergent is ready to perform that, which on good deliberation doth appear most just and fit, in conformity to God's law and sound reason, with- out being swayed by any appetite, any passion, any sinister re- spect to his own private interest of profit, credit, or pleasure, to the commission of any unlawful, irregular, unworthy, or base act ; who generally doth act out of good principles ; (namely, reverence to God, charity to men, sober regard to his o^vn true welfare ;) who doth aim at good ends, that is, at God's honor, public benefit, his own salvation, other good things subordinate to those, or well consistent with them ; who doth prosecute his designs by lawful means, in fair ways, such as honest providence and industry, veracity and fidelity, dependence on God's help, and prayer for his blessing : in short, one who never advi- sedly doth undertake any bad thing, nor any good thing to ill purposes ; nor doth use any foul means to compass his intents. For proof. That such an one doth ever proceed with much security, from the following considerations may appear. I. An upright walker is secure of easily finding his way. For it commonly requireth no reach of wit or depth of judgment, no laborious diligence of inquiry, no curious intentness of ob- servation, no solicitous care, or plodding study, to discern in any case what is just ; we need not much trouble our heads about it, for we can hardly be to seek for it. If we will but open our eyes, it lieth in view before us, being the plain, straight, obvi- ous road which common reason prompteth, or which ordinary instruction pointeth out to us : so that usually that direction of Solomon is sufficient, ' let thine eyes look right on, and let thine eye-lids look straight before thee. — Turn not to the right hand, nor to the left.' The ways of iniquity and vanity, (if we may call them ' ways' which indeed are but exorbitances and seductions from the JOB BARROW. — SERMON V, way,) ill designs and bad means of executing designs, are very unintelligible, very obscure, abstruse, and intricate ; being in- finitely various, and utterly uncertain : so that out of thera to pick and fix on this or that may puzzle our heads, and perplex our hearts ; as to pursue any of them may involve us in great difliculty and trouble. But the ways of truth, of right, of vir- tue, are so very simple and uniform, so fixed and permanent, so clear and notorious, that we can hardly miss them, or (except wilfully) swerve from them. For they by divine wisdom were chalked out, not only for ingenious and subtile persons, (men of great parts, of refined wits, of long experience,) but rather for the vulgar community of men, the great body of God's sub- jects, consisting in persons of meanest capacity and smallest improvement : being designed to * make wise the simple,' to ' give the young man knowlege and discretion :' to direct all sorts of people in their duty, toward their happiness ; accord- ing to that in the prophet, ' A high way shall be there, and it shall be called the way of holiness — the wayfaring men, though fools, shall not err therein.' They are in very legible characters graven by the finger of God on our hearts and consciences, so that by any considerate reflexion inwards we may easily read them : or they are extant in God's word, there written as with a sunbeam, so perspicu- ously expressed, so frequently inculcated, that without gross negligence or strange dulness we cannot but descsy them. For who with half an eye may not see that tlie practice of pious love and reverence toward God, of intire justice and charity toward our neighbor, of sober temperance and purity toward ourselves, is approved by reason, is prescribed by God to us? Hence in the holy Scriptures, as bad ways are called dark, crooked, rough, slippery ways ; so the good ways are said to be clear, plain, direct, even ways : ' The path of the just,' say they, ' is as a shining light.' ' All the words of my mouth are plain to him that understandeth.'f (or, ' that considereth them.) ' My foot standeth in an even place.' ' The law of his God is in his heart : and none of his steps shall slide.' Hence it is affirmed that an upright man doth hardly need any conduct beside his own honesty. For, ' the integrity,, UPRIGHT WALKING SURE WALKING. 109 saith Solomon, 'of the upright shall guide them ;' and, ' the righteousness of the perfect shall direct his way.' But in case such an one should ever be at a stand or at a loss, in doubt of his course, he hath always at hand a most sure guide to conduct or direct him. It is but asking the way of him, or saying with the psalmist, ' show me thy ways, O Lord, teach me thy paths; teach me to do thy will,' and, ' lead me in the way everlasting ; O let me not wander from thy com- mandments :' and then ' his ears,' as the prophet saith, * shall hear a word behind him, saying. This is the way, walk ye in it;' then the words of the psalmist shall be verified, ' What man is he that feareth the Lord ?' ' Him shall he teach in the way that he shall choose.' 'The meek will he guide in judg- ment, and the meek he will teach his way.' Hence is the upright man happily secured from tiring pains in the search, from racking anxieties in the choice, from grating scruples and galling regrets in the pursuit of his way. II. The upright walker doth tread on firm ground. He doth build his practice, not on the perilous bogs, the treache- rous quagmires, the devouring quicksands of uncouth, bold, impious paradoxes, (such as have been vented by Epicurus, by Machiavel, by others more lately, whose infamous names are too well known, as the effects of their pestilent notions are too much felt;) but on solid, safe, approved, and well-tried prin- ciples ; namely, these, and the like coherent with them : that there is an eternal God, incomprehensibly powerful, wise, just, and good ; who is always present with us, and ever intent on us ; viewing not only all our external actions, (open and secret,) but our inmost cogitations, desires, and intentions, by the which our actions chiefly are to be estimated : that he, as governor of the world, and judge of men, doth concern him- self in all human affairs, disposing and managing all events according to his righteous pleasure ; exacting punctual obedi- ence to his laws, and dispensing recompenses answerable thereto; with impartial justice rewarding each man according to the purposes of his heart and the practices of his life : that all our good and happiness doth absolutely depend on God's favor; so that to please him can only be true wisdom, and to offend him the greatest folly : that virtue is incomparai)ly the 110 BARROW. — SERMON V. best endowment whereof we are capable, and sin the worst mischief to which we are liable : that no worldly good or evil is considerable in comparison with goods or evils spiritual: that nothing can be really profitable or advantageous to us, which doth not consist with our duty to God, doth not somewise conduce to our spiritual interest and eternal welfare : yea, that every thing not serviceable to those purposes is either a frivolous trifle, or a dangerous snare, or a notable damage, or a woful bane to us : that content of mind, springing from inno- cence of life, from the faithful discharge of our duty, from sa- tisfaction of conscience, from a good hope in regard to God and our future state, is in our esteem and choice much to be preferred before all the delights which any temporal possession or fruition can afford; and, that a bad mind is the sorest ad- versity which can befal us. Such are the grounds of uprieht practice, more firm than any rock, more unshakeable than the foundations of heaven and earth ; the which are assured by the sacred oracles, and attested by many remarkable providences ; have ever been avowed by the wiser sort, and admitted by the general consent of men, as for their truth, most agreeable to reason, and for their usefulness, approved by constant expe- rience; the belief of them having apparently most wholesome influence on all the concerns of life, both public and private ; indeed, being absolutely needful for upholding government, and preserving human society ; no obligation, no faith or con- fidence between men, no friendship or peace being able to sub- sist without it. Whence the practice built on such foundations must be very secure. And if God shall not cease to be, if he will not let go the reins, if his word cannot deceive, if the wisest men are not infatuated, if the common sense of mankind do not prove extravagant, if the main props of life and pillars of society do not fail ; he that walketh uprightly doth proceed on sure grounds. III. The upright person doth walk steadily, maintaining his principal resolutions, and holding his main course, through all occasions, without flinching or wavering, or desultory incon- sistence and fickleness ; his integrity being an excellent bal- last, holding him tight and well poised in his deportment ; so that waves of temptation dashing on him do not make UPRIGHT WALKING SURE WALKING. Ill him roll in uncertainty, or topple over into unworthy prac- tices. Lust, passion, humor, interest, are things very mutable, as depending- on temper of body, casualties of time, the winds and tides of this vertiginous world : whence he that is guided or moved by them must needs be ' many minded ' and ' unstable in all his ways ;' will ' reel to and fro like a drunken man, and be at his wit's end ;' never enjoying any settled rest of mind, or observing a smooth tenor of action. But a good conscience is very stable, and persisteth unvaried through all circumstances of time, in all vicissitudes of fortune. For it steereth by im- moveable pole-stars, the inviolable rules of duty ; it aimeth at marks which no force can stir out of their place; its objects of mind and affection are not transitory ; its hopes and confidences are fixed on the 'rock of ages.' Whence an upright person in all cases and all conditions, (prosperous or adverse,) is the same man, and goeth the same way. Contingences of afi'airs do not unhinge his mind from its good purposes, or divert his foot from the right course. Let the weather be fair or foul, let the world smile or frown, let him get or lose by it, let him be favored or crossed, commended or reproached, (' by honor and dishonor, by evil report and good report,') he will do what his duty requirelh ; the external state of things must not alter the moral reason of things with him. This is that which the psalmist observeth of him ; ' he shall not be afraid of evil tidings, for his heart standeth fast and believeth in the Lord.' His heart ' is stablished, and will not shrink.' And this the wise man pro- miseth to him : ' commit thy works unto the Lord, and thy thoughts shall be established.' Hence a man is secured from diffidence in himself, and dis- traction in his mind, from frequently being oH' the hooks, frouj leading an unequal life, clashing with itself, from deluding and disappointing those with whom he converseth or dealeth, and consequently from the inconveniences issuing thence. IV. The way of uprightness is the surest for dispatch, and the shortest cut toward the execution or attainment of any good purpose ; securing a man from irksome expectations and tedious delays, the which, as the wise man saith, ' do make the heart sick.' 112 BARROW. — SERMON V, It in Scripture is called ' the straight and the plain way.' And as in geometry, of all lines or surfaces contained within the same bounds, the straight line and the plain surface are the shortest ; so it is also in morality : by the right line of justice, on the plain ground of virtue, a man soonest will arrive to any well-chosen end. In this way there are no bewildering intrigues and mazes, no crooked windings and turnings, no occasions forcing men to dance hither and thither, to skip backward and forward, to do and undo ; which courses do protract business, and commonly do hinder from ever dispatching it. But a man acting justly and fairly doth continually proceed on in the direct open road, without retreat, excursion, or deflexion ; ' not turning aside (as the phrase is in holy writ) to the right hand or to the left.' To clamber over fences of duty, to break through hedges of right, to trespass on hallowed inclosures, may seem the most short and compendious ways of getting thither where one would be ; but doth not a man venture breaking his neck, or scratch- ing his face, incurring mischief and trouble thereby? Is he not liable to the fate to which the preacher doometh him, ' he that diggeth a pit shall fall into it : and whoso breaketh a hedge, a serpent shall bite him?' For instance, to grow rich, fraud, extortion, corruption, oppression, overreaching and supplanting may seem the readiest and most expedite ways ; but in truth they are the farthest ways about, or rather no ways at all : for that which is got by those means is not our own ; nor is the possession of it truly wealth, but usurpa- tion, or detention of spoil and rapine, which we ought to dis- gorge. And however to the getting it there are oiten mighty diflficulties occurring from men, there are commonly insupera- ble obstacles interposed by God ; who hath expressly con- demned and cursed those ways, declaring that ' wealth gotten by vanity (or cozenage) shall be diminished ;' that ' he that oppresseth to increase his riches shall surely come to want ;' that ' he who (thus) hasteth to be rich, hath an evil eye, and considereth not that poverty shall come on him ;' that ' as the partridge sitteth on eggs, and hatcheth them not ; so he that getteth riches and not by right, shall leave them in the niHlst UPRIGHT WALKING SURE WALKING. 113 of his days, and at his end shall be a fool.' Whereas the plain way of honest harmless industry, (joined with a pious regard to him who is the dispenser of all good things,) how slow soever it may seem, is the most speedy, because the only safe way to thrive ; having, beside all secondary advantages, the security of those oracles: ' the hand of the diligent shall make rich;' ' he that gathereth by labor shall increase :' ' by humility and the fear of the Lord are riches, and honor, and life.' V. The way of uprightness is in itself very safe, free of dan- ger, tending to no mischief ; according to those sayings of the wise man : ' there shall no evil happen to the just:' ' in the way of righteousness is life, and in the path thereof there is no death.' He who designeth only that which is just and reasonable, who innocently and fairly prosecuteth his intent, can run no great hazard, cannot fall into any extreme disaster, cannot irre- coverably sink into miserable disappointment. He probably will not receive much harm from men, or trou- ble from the world : for as he meaneth innocently, as he dealeth inoft'ensively, (not violently assailing, nor fraudulently circum- venting, not any wise injuriously or maliciously abusing any man,) as he doth yield no just provocation or urgent temptation to oppose him ; so he is not very likely to meet with obstruc- tions or crosses thwarting his designs. He can hardly raise up adversaries; at least such as will prove very formidable or very fierce and implacable toward him. He may be sure that few v/ise men, and no good men, will trouble him ; but that such rather will attbrd their countenance and furtherance to his undertakings. But assuredly he shall have the favorable protection of Al- mighty God, who throughly knowing his heart, and observing- the righteousness of his intentions and proceedings, will not suffer him to incur any notable, destructive, remediless cala- mity. His prayer, dictated by good conscience, ' let integrity and uprightness preserve me,' will certainly be heard ; God having passed his word for it in numberless places of Scrip- ture ; particularly in those remarkable worls of Isaiah : ' he that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from 114 BARROW. — SERMON V. holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil ; he shall dwell on high: his place of defence shall be the munitions of rocks : his bread shall be given him, his water shall be sure.' That is, a man who is constantlj^ upright in his dealings, shall by the divine Providence be infallibly and impregnably preserved from any grievous mischief, from any sore want, from any extreme distress. The way of uprightness is ever guarded with angels, ready to promote the affairs of the honest person, or at least to pro- tect him from evil. He may hopefully say to himself, as Abraham did to his servant, 'The Lord, before whom I walk, will send his angel with thee, and prosper thy way.' Or he confidently may apply to himself that of the psalm- ist, ' He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.' However, the sequel will be tolerable : whatever the suc- cess of his undertaking be, it can be no ruin, no slur, no heart- breaking to him. His conscience is safe, his credit is intire, his hopes are good ; he is perfectly secure from being tainted with foul guilt, from being exposed to due reproach, from being stung with vexatious remorse, from being plunged into a gulf of desperation or disconsolateness. For, VI. The way of uprightness is fair and pleasant. He that walketh in it hath good weather and a clear sky about him ; a hopeful confidence and a cheerful satisfaction do ever wait on him. ' It is joy,' as the wise man saith, ' to the just to do judgment.' Being conscious to himself of an honest meaning, and a due course of prosecuting it, he feeleth no check or struggling of mind, no regret or sting of heart ; being throughly satisfied and pleased with what he is about, his judgment approving, and his will acquiescing in his procedure, as worthy of himself, agreeable to reason, and conformable to his duty. He therefore briskly moveth forward with alacrity and cou- rage ; there being within him nothing to control or counter- mand him, to pull him back, to make him halt, to distract or disturb him. UPRIGHT WALKING SURE WALKING. 115 Nor hardly can any thing abroad dismay or discourage hira. For he may reasonably hope for the good will of men, and cannot hugely dread their opposition. He may strongly pre- sume on the propitious aspect and favorable succor of heaven, which always smileth and casteth benign influences on honest undertakings. He that hath chosen a good way, may with assurance com- mend his way to God's providence ; he may depend on God for his concurrent benediction ; he with an humble boldness may addi'ess prayers to God for his protection and aid. He so doing hath interest in divers clear declarations and express pro- mises of good success ; such as those ; ' Commit thy way unto the Lord, trust also in him, and he shall bring it to pass.' ' The Lord is nigh unto all that call on him in truth : he will fulfil the desire of them that fear him ; he will hear their cry, and will save them. He may dare to refer his case to the severest examination, saying with Job, ' Let me be weighed in an even balance, that God may know mine integrity ;' and with the psalmist, ' Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me.' He with an humble confidence can appeal to God, borrow- ing the words of H ezekiah, ' I beseech thee, O Lord, remem- ber how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight.' Hence, ' the hope of the righteous,' as the wise man telleth us, ' is gladness.' He, considering the goodness, the justice, the fidelity of God, whereof his integrity doth render him capable and a proper object, cannot but conceive a comfortable hope of a good issue. And obtaining success, he doth not only enjoy the material pleasure thereof, but the formal satisfaction that it is indeed good success, or a blessing indulged to him by special favor of God ; enabling him to say with the psalmist, * The Lord re- warded me according to my righteousness ; according to the cleanness of my hands hath he recompensed me. For I have kept the ways of the Lord, and have not wickedly departed from my God.' However, an upright dealer hath this comfortable reserve. 116 BARROW.- -Sr...MON V. that whatever doth befal him, however the business goeth, he shall not condemn and punish himself with remorse ; he shall not want a consolation able to support and to erect his mind. He shall triumph, if not in the felicity of his success, yet in the integrity of his heart, and the innocence of his deportment ; even as blessed Job did under all the pressures of his adversity : for, 'till I die,' said he, ' I will not remove my integrity from me. My righteousness I holdfast, and will not let it go : my heart shall not reproach me so long as I live.' So true it is on all accounts, that, according to that assertion in the psalm, ' Light is sown for the righteous, and joyful gladness for the upright in heart.' VII. He that walketh uprightly is secure as to his honor and credit. He is sure not to come off disgracefully, either at home in his own apprehensions, or abroad in the estimations of men. He doth not blush at what he is doing, nor doth reproach himself for what he hath done. No blemish or blame can stick on his proceeding. By pure integrity a man first maintaineth a due respect and esteem for himself, then preserveth an intire reputation witfi others : he reflecteth on his own heart with complacence, and looketh on the world with confidence. He hath no fear of being detected, or care to smother his intents. He is content that his thoughts should be sounded, and his actions sifted to the bottom. He could even wish that his breast had windows, that his heart were transparent, that all the world might see through him, and descry the clearness of his intentions. The more curiously his ways are marked, the more exactly his dealings are scanned, the more throughly his designs are pe- netrated and known ; the greater approbation he is sure to receive. The issue of things assuredly will be creditable to him ; and when the day-light hath scattered all mists, hath cleared all misprisions and mistakes, his reputation will shine most brightly : the event declaring, that he had no corrupt ends ; the course of his proceedings being justified by the very light of things. God himself will be concerned to vindicate his reputation, not suffering him to be considerably defamed ; according to UPRIGHT WALKING SURE WALKING. 117 that promise, ' He shall bring forth thy righteousness as the light, and thy judgment as the noon-day.' That iu Job will be made good to him, * Then shalt thou lift up thy face with- out spot;' and he may confidently aver with the psalmist, ' Then shall I not be ashamed, when I have respect to all thy commandments.' If he findeth good success, it will not be invidious, appear- ing well deserved, and fairly procured ; it will be truly hono- rable, as a fruit and recompense of virtue, as a mark and pledge of the divine favor toward him. If he seemeth disappointed, yet he will not be disparaged : wise and candid men will excuse him ; good men will patro- nise his cause ; no man of sense and ingenuity will insult on his misfortune. ' He shall not,' as the psalmist assureth, ' be ashamed in an evil time.' Yea, often his repute from under a cloud will shine, if not with so glaring splendor, yet with a pleasant lustre ; uprightness disposing him to bear adverse events with a graceful decency. VIII. The particular methods of acting which uprightness disposeth to observe, do yield great security from troubles and crosses in their transactions. What is the conduct of the upright man ? He is clear, frank, candid, harmless, consistent in all his behavior, his discourse, his dealing. His heart commonly may be seen in his face, his mind doth ever suit with his speech, his deeds have a just cor- respondence with his professions ; he never faileth to perform what he doth promise, and to satisfy the expectations which he hath raised. He doth not wrap himself in clouds, that none may see where he is, or know how to find him ; may discern what he is about, or whither he tendeth. He disguiseth not his intents with fallacious pretences of conscience, of public good, of special friendship and respect. He doth use no disingenuous, spiteful, unjust tricks or sleights, to serve the present turn. He layeth no baits or snares ' to catch men,' alluring them into mischief or inconvenience. 118 BARROW. — SERMON V. As he doth not affect any poor base ends, so he will not defile his fair intentions by sordid means of compassing them ; such as are illusive simulations and subdolous artifices, treacherous collusions, sly insinuations and sycophantic de- tractions, versatile whifflings and dodgings, flattering collo- guings and glozings, servile crouchings and fawnings, and the i'ike. He hath little of the serpent, (none of its lurking insidious- ness, of its surprising violence, of its rancorous venom, of its keen mordacity,) but much of the dove, (all its simplicity, its gentleness, its fidelity, its innocence,) in his conversation and commerce. His wisdom is ever tempered with sincerity, and seasoned with humanity, with meekness, with charity; being ' the wis- dom which is from above, first pure, then peaceable, gentle, easy to be entreated, full of good fruits, without partiality, and without hypocrisy.' He sometime may prudently reserve his mind, not venting it by foolish loquacity : but his words do never clash with his meaning, so as to deceive or dissappoint any man. He may warily prevent harm and decline perils : but it is without hurtful countermining, or deriving mischief on his neighbor. He may discreetly pick out seasons, and embrace opportu- nities of righting or benefiting himself: but he never will seek or lay hold of advantages to prejudice others. He sometimes may repress insurrections of anger or dis- gust : but he never doth allow them to bake into rancor or malice. He may be apt to use courteous, affable, obliging demea- nor, serving lo breed friendships, and to stifle enmities : but he never thereby meaneth to gull, inveigle, and entrap men ; or to procure instruments and aids of any perverse design. He is no enemy to himself, but (according to the obligations of reason and conscience) he hath always a regard to the good of others ; nor is ever so selfish as to be unjust or uncharitable to any man. The principal engines he doth employ for achieving his en- UPRIGHT WALKING SURE WALKING. 119 terprises are, a careful and cautious providence in contriving, a sedulous and steady diligence in acting, a circumspect heedful- ness not to provoke any man by offensive carriage, by injury, by discourtesy, to obstruct him, but rather by kind demonstra- tions and real beneficence to engage men to further him in his proceedings : but especially his main instrument, vs'herein he most confideth, is devout supplication to God for his succor and blessing. Now is not this conduct the most secure that can be ? doth it not afford many great commodities and advantages ? doth it not exempt from manifold fears, and cares, and crosses, and slaveries ? It cannot but derive blessings from the God of truth, the great friend of simplicity and sincerity, the hater of falsehood and guile. And humanly regarding things, he that useth these methods, doth from them obtain many conveniences. He doth not lie under perpetual constraint, engaged to keep a constant guard on himself, to vt^atch his memory, to curb his tongue, to manage his very looks and gestures, lest they betray his intentions, and disclose his plots. He is not at the trouble of stopping holes, of mending flaws, of patching up repugnances in his actions, that his mind do not break through them. He is not afraid of the disappointment and shame which attend the detection of unworthy designs. He is not atpainsto obviate thejealousies, the surmises, the diflSdences, the counterplots, the preventive oppositions and assaults which gloomy closeness and crafty dissimulation ever do raise against the practisers of them. In fine, men do not shun the conversation and the commerce of an upright person, but gladly do consort and deal with them ; do seek his acquaintance and alliance : they are not apt to distrust him, to suspect him, to be shy and reserved in their intercourse with him ; but readily do place an intire confi- dence in him, and use a clear frankness toward him. No man doth fear him as dangerous, or will cross him as an adversary. Whence as he seldom hath cause to fear, or occasion to con- test with others ; so he doth undisturbedly enjoy the benefits of society with great safety, ease, and comfort. IX. Lastly, an upright walker hath perfect security, as to 120 BARROW. — SERMON V. the final result of affairs, that he shall not be quite baffled in his expectations and desires. And if prosperity doth consist in a satisfaction of mind concerning- events, he cannot fail of most prosperous success. ' Whatsoever he doeth,' saith the psalmist of him, ' it shall prosper.' How is that? Doth he, if he warreth, alveays get the victory ? is he perpe- tually, when he tradeth, a considerable gainer? will he cer- tainly, after sowing, reap a plentiful crop ? Probably yes ; and perhaps no. Yet assuredly he shall prosper, in the true notion of prosperity, explained by those divine sayings : ' Mark the perfect man, and behold the upright; for the end of that man is peace.' ' The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.' ' Surely I know it shall be well with them that fear God.' He cannot be much defeated in his purposes : for as to his general, principal, absolute designs, (that is, his design of pleasing God, and procuring his favor ; his design of satisfying himself, and discharging his conscience ; his design of promo- ting his own spiritual interest and saving his soul ; his design of doing good, of exercising charity to his neighbor, of serving the public, of obliging the world by virtuous example, and by real beneficence ;) these he cannot fail throughly to accom- plish ; nothing can obstruct him in the prosecution, nothing can debar him from the execution of these undertakings ; in spite of all the world, by the succor of that divine grace which ever doth favor and further such designs, he most happily will achieve them. And for other inferior designs, he can hardly be crossed in regard to them ; for it is an essential part of integrity, not otherwise to affect or aim at private secular interests, than under condition, and with a reservation, if it be God's pleasure, if it seem good to divine wisdom. He know- eth that his pains employed on any honest purpose, in a fair way, (be it to procure some worldly advantage for himself, for his relations, or for his friend,) are not lost, if they have the fruit of submission to God's will, and acquiescence in the event disposed by him. He is assured that it is good luck to have his project blasted, and that missing is better than getting, when by sovereign wisdom it is so determined. He therefore UPRIGHT WALKING SURE WALKING. 121 could not SO fix his heart, or engage his affection in any such concern, that his mind is surprised, or his passions discomposed by a seeming adverseness of events to his endeavors. So that in effect he can have no bad success. For how can that occur- rence be deemed bad, which plain reason dictateth in certain judgment to be most expedient for him ; about which he ever was very indifferent, and with which at present he is not heartily displeased? How can it be taken for disappointment and misfortune, which one was prepared to embrace with satis- faction and complacence ? Yea, to a person so disposed, that success which seemeth most adverse, justly may be reputed the best and most happy, as promoting ends incomparably more excellent than any worldly gain ; as producing fruits exceedingly more wholesome and more savory than any temporal commodity ; as exercis- ing and improving the divinest virtues, (humility, patience, meekness, moderation, contentedness,) a grain whereof is worth all the wealth, all the preferment, all that is desirable in the world. Wherefore let the worst that can arrive, (or that which hu- man blindness and fondness do count the worst,) yet upright persons do not come off ill, or so (matters being rightly stated") 9.8 to be losers on the foot of the account. If this do not satisfy grosser apprehensions, we may add, that even in these meaner concerns Almighty God is pleased commonly to reward and encourage upright persons by the best success. For he hath as it were a natural inclination to gratify those who desire to please him ; and, as the Psalmist express - eth it, * hath pleasure in the prosperity of his servants.' He may seem concerned in honor to countenance those who have regard to his will, and who repose confidence in his aid ; dis- criminating them from such as presume to act against or with- out him, in defiance to his will, with no deference to his provi- dence. As they do render him his due respect, by submitting to his authority, and avowing his power ; so he will acknow- lege them by signally favoring their concerns. Even his truth and fidelity are engaged in their behalf; seeing he very often hath declared and promised, that in all matters, and on all occasions, he will be ready to bless them. BAR. VOL. I. F 122 BARROW.— SERMON V. X. To conclude; it is an infinite advantage of upright deal- ing, that at the last issue, when all things shall be most accu- rately tried and impartially decided, a man is assured to be full y justified in it, and plentifully rewarded for it. As then all the deceits, which now pass under specious masks, shall be laid bare ; all varnish of pretence shall be wiped off; all per- verse intrigues shall be unravelled ; all wicked and base inten- tions shall be quite stripped of the veils which now enfold them ; all shrewd contrivers and engineers of mischief, all prac- tisers of unjust and malicious guile, shall be exposed to shame, ' shall lie down in sorrow :' so then ' the righteous man shall stand in great boldness;' his case will be rightly stated, and fully cleared from slanderous aspersions, from odious surmises, from unlucky prejudices and mistakes : what he hath done shall be approved ; what he hath suffered shall be repaired. So that it then evidently will appear that upright simplicity is the deepest wisdom, and perverse craft the meerest shallow- ness ; that he who is true and just to others, is most faithful and friendly to himself; that whoever doth abuse his neighbor, is his own greatest cheater and foe. For, ' in the day when God shall judge the secrets of men by Jesus Christ, every man's work shall be made manifest.' ' The Lord will bring to light the hidden things of darkness, and will make manifest the coun- sels of the hearts : and then shall every man have praise of God,' Unto which our upright Judge, ' the King eternal, ira-- mortal, invisible, the only wise God, be honor and glory for ever and ever.' Amen. SERMON VI. 123 SUMMARY OF SERMON VI. I THESSALONIANS, CHAP. V. — VERSE 17. Manner in which St. Paul, after discussing main points of doctrine or discipline, frequently proposes good advice and rules of conduct, without any formal method or strict connexion. Example of that in the text. For the understanding of it, we must consider what is meant by the act enjoined, or prayifig, and what is the import of the qualification or circumstance ad- joined, without ceasing. 1. The word prayer does, in its usual latitude of accepta- tion, comprehend all sorts of devotion, or all that part of reli- gious practice wherein we do immediately address ourselves to God, holding by speech, oral or mental, a kind of intercourse and conversation with him : this point enlarged on. In a stricter sense it signifies only one particular act, the petition of things needful or useful to us. It is in this discourse under- stood in the first and comprehensive meaning : reasons for this given. 2. Meaning of the expression without ceasing. It is not to be understood as if we were obliged, in every instant or singular point of time, actually to apply our minds to prayer ; for this is impossible, and therefore can be no matter of duty ; is in- consistent with other duties, and therefore must not be prac- tised, &c. ; but the precept, like many others of a like general purport and expression, must be understood in a moral rather than a natural sense, according as the exigence of things per- mits, or the reason of the case requires. Various senses of 124 SUMMARY OF which it is capable, propounded on plain testimonies of Scrip- ture, and agreeable to sound reason. I. Praying incessantly may import the maintaining in our souls a ready disposition or habitual inclination to devotion ; that which in Scripture is termed the spirit of supplication. This shown, according to moral estimation, and current lan- guage derived thence, to amount to a continual practice. II. It may denote a vigilant attendance, with earnest regard and firm purpose, employed on devotion ; such attendance as men usually bestow on their affairs, of which the actual prose- cution sometimes stops, though the design continually pro- ceeds ; the mind ever so directing its eye towards them, as quickly to espy, and readily to snatch any advantages of pro- moting them : this point enlarged on. III. It may signify that we do actually embrace all fit sea- sons and occasions of devotion : this in moral computation passes for continual performance, as a tree is said to bear that fruit which it produces in the season, and a man is accounted to work ill that trade which he exercises whenever he is called thereto. Many special occasions enumerated, in which this duty is indis- pensably required of us, both those which, as it were, outwardly prompt and urge us, and those which spring up within us, which we are no less obliged and concerned to embrace. IV. Praying incessantly may signify that we should with assiduous urgency drive on the intent of our prayers, never quitting it, nor desisting, till our requests are granted, or our desires accomplished : thus doing we may be said to pray con- tinually ; as he that goeth forward in his journey, although he may sometimes rest and repose himself, is said yet to be in tra- vel. Instances given in which this practice is recommended by holy Scripture. Shown also to be agreeable to and en- forced by reason. Many assurances of good success to this practice in holy Scripture. It is shown that without it we cannot hope to obtain the precious things of God's bounty ; SERMON VI. 125 and that for the same reason that we pray at all, we should thus pray with continued instance. V. Praying incessantly may import that we do with all our occupations and all occurrences interlace devout ejacula- tions of prayer and praise ; lifting up our hearts to God, and breathing forth expressions of devotion, suitable to the objects and occasions which present themselves. This seems to be re- quired by St. Paul, when he enjoins us to pray always in spirit, and to sing in the heart ; that is, with very frequent elevations of spirit in holy thoughts and desires toward heaven, since we cannot ever be framing, or venting long prayers with our lips : this point enlarged on. Other good meanings of this precept, according to which both Scripture and reason oblige us to observe it, are reserved for the next discourse. 1'26 BARROW. — SERMON VI. SERMON VI. OF THE DUTY OF PRAYER. I THESSALONIANS, CHAP. V. — VERSE 17. Pray without ceasing. It is the manner of St. Paul in his epistles, after that ht- hath discussed some main points of doctrine or discipline, (which occasion required that he should clear and settle,) to propose several good advices and rules, in the observance whereof the life of Christian practice doth consist. So that he thereby hath furnished us with so rich a variety of moral and spiritual precepts, concerning special matters, subordinate to the general laws of piety and virtue ; that out of them might well be compiled a body of ethics, or system of precepts de officiis, in truth and in completeness far excelling those which any philosophy hath been able to devise or deliver. These he rangeth not in any formal method, nor linketh together with strict connexion, but freely scattereth them, so as from his mind (as out of a fertile soil, impregnated with all seeds of wisdom and goodness) they did aptly spring up, or as they were suggested by that holy Spirit which continually guided and governed him. Among divers such delivered here, this is one, which shall be the subject of my present discourse; the which, having no other plain coherence (except by affinity of matter) with the rest inclosing it, I shall consider absolutely by itself, endea- voring somewhat to explain it, and to urge its practice. I THE DUTY OF PRAYER. 127 ' Pray without ceasing.' For understanding these words, let us first consider what is meant by the act enjoined, 'praying;' then, what the qualification or circumstance ad- joined, ' without ceasing,' doth import. 1. The word ' prayer' doth, in its usual latitude of accep- tion, comprehend all sorts of devotion, or all that part of reli- gious practice, wherein we do immediately address ourselves to God, having by speech (oral or mental) a kind of intercourse and conversation with him. So it includeth that praise which we should yield to God, implying our due esteem of his most excellent perfections, most glorious works, most just and wise dispensations of providence and grace ; that thanksgivinjc whereby we should express an affectionate resentment of our obligation to him for the numberless great benefits we receive from him ; that acknowlegeraent of our intire dependence on him, or our total subjection to his power and pleasure ; toge- ther with that profession of faith in him, and avowing of service to him, which we do owe as his natural creatures and subjects; that humble confession of our infirmity, our vileness, our guilt, our misery, (joined with deprecation of wrath and vengeance,) which is due from us as wretched men and grievous sinners ; that petition of things needful or convenient for us, (of supply in our wants, of succor and comfort in our distresses, of direc- tion and assistance in our undertakings, of mercy and pardon for our offences,) which our natural state (our poor, weak, sad, and sinful state) doth engage us to seek ; that intercession for others, which general charity or special relation do require from us, as concerned or obliged to desire and promote their good. All these religious performances prayer, in its larger notion, doth comprise ; according whereto in common use the whole body of divine service, containing all such acts, is termed prayer; and temples, consecrated to the performance of all holy duties, are styled 'houses of prayer;' and that brief directory, or pregnant form of all devotion, which our Lord dictated, is called 'his prayer;' and in numberless places of Scripture it is so taken. In a stricter sense, it doth only signify one particular act among those, tlie petition of things needful or useful for us. But according to the former more comprehensive meaning, 1 V28 BARROW. — SERMON VI. choose to understand it here ; both because it is most com- monly so used, (then, especially, when no distinctive limitation is annexed, or the nature of the subject matter doth not restrain it,) and because general reasons do equally oblige to perform- ance of all these duties in the manner here prescribed : nor is there any ground to exclude any part of devotion from conti- nual use ; we being obliged no less incessantly to praise God for his excellencies, and thank him for his benefits, to avow his sovereign majesty and authority, to confess our infirmities and miscarriages, than to beg help and mercy from God. All devotion therefore, all sorts of proper and due address to God, (that TTciaa -nponevyi], ' all prayer and supplication,' which St. Paul otherwhere speaketh of) are here enjoined, according to the manner adjoined, 'without ceasing,' dSmXe/Trrws, that is, indefinitely, or continually. 2. For the meaning of which expression, we must suppose that it must not be understood as if we were obliged in every instant or singular point of time actually to apply our minds to this practice; for to do thus is in itself impossible, and therefore can be no matter of duty ; it is inconsistent with other duties, and therefore must not be practised ; yea, will not consist with itself; for, that we may pray, we must live ; that we may live, we must eat; that we may eat, we must work; and must there- fore attend other matters : so that actual devotion neither must nor can swallow up all our time and care. The deliberate operations of our mind are sometimes interrupted by sleep, sometimes will be taken up in satisfying our natural appetites, sometimes must be spent in attendance on other reasonable employments, commanded or allowed by God ; whence there can be no obligation to this practice according to that unlimited interpretation. This precept therefore (as divers others of a like general purport and expression) must be understood not in a natural but moral sense, according as the exigence of things perniitteth, or as the reason of the case requireth ; so far as it is conveniently practicable, or as it is reasonably compatible with other duties and needs. But we must not so restrain it as to wrong it, by pinching it within too narrow bounds. How then it may be understood, and how far it should extend, we shall endeavor to declare by propounding divers senses whereof THE DUTY OF PRAYER. 129 it is capable, grounded on plain testimonies of Scripture, and enforcible by good reason ; according to which senses we shall together press the observance thereof. I. First then, ' praying incessantly' may import the main- taining in our souls a ready disposition or habitual inclination to devotion ; that which in Scripture is termed ' the spirit of supplication.' This in moral esteem, and according to current language, derived thence, amounteth to a continual practice ; a man being reckoned and said to do that, to which he is ever prompt and propense : as it is said of the righteous man, that • he is ever merciful, and lendeth,' because he is constantly disposed to supply his neighbor with needful relief; although he doth not ever actually dispense alms, or furnish his neighbor with supplies for his necessity. The words may signify this ; they do at least by consequence imply so much : for if we do not in this, we can hardly perfoi'm the duty in any sense ; without a good temper fitting, and a good appetite prompting to devotion, we scarce can or will ever apply ourselves thereto. If there be not in our heart a root of devotion, whence should it spring ? how can it live or thrive ? If the organs of prayer are out of kelter, or out of tune, how can we pray? If we be not accincti, have not ' the loins of our mind girt,' and ' our feet shod in preparation' to the service, when shall we set for- ward thereto ? ' My heart,' said David, ' is fixed, I will sing and give praise ;' fixed, that is, readily prepared, and steadily inclined to devotion. So should ours constantly be. As a true friend is ever ready to entertain his friend with a frank courtesy and complacency ; as he ever is apt on occasion for advice and assistance to have recourse to him : so should we be always disposed cheerfully and decently to converse with God, when he freely cometh to us, or we have need to apply ourselves to him. If there be (from stupidity of mind, from coldness of affection, from sluggishness of spirit, from worldly distraction) any indisposition or averseness thereto, we should, by serious consideration and industrious care, labor to remove them ; rousing our spirits, and kindling in our affections some fervency of desire toward spiritual things : otherwise we shall be apt to shun, or to slip the opportunities inviting to devotion; our 130 BARROW. — SERMON VI. hearts will be so resty, or listless, [that hardly we shall be induced to perform it, when it is most necessary or useful for us. II. ' Praying incessantly' may denote a vigilant attendance (with earnest regard, and firm purpose) employed on devo- tion : such attendance as men usually bestow on their affairs, whereof although the actual prosecution sometime doth stick, yet the design continually proceedeth ; the mind ever so di- recting its eye toward them, as quickly to espy, and readily to snatch any advantages of promoting them. This is a kind of continuance in practice, and is commonly so termed : as we say, that such an one is building a house, is writing a book, is occupying such land, although he be at present sleeping, or eating, or following any other business ; because his main design never sleepeth, and his purpose continues uninterrupted. This is that which is so often injoined under the phrase of watching about prayer. ' Watch ye therefore, and pray always,' saith our Lord. ' Continue in prayer, and watch in the same,' saith St. Paul. ' Be ye sober, and watch unto prayer,' saith St. Peter. Which expressions import a most constant and careful attendance on this duty : that we do not make it a irupepyov, or bye-business in our life, (a matter of small consideration or indifference, of curiosity, of chance,) to be transacted drowsily or faintly, with a desultorious and slight endeavor, by fits, as the humor taketh us ; but that, accounting it a business of the •choicest nature and weightiest moment, we do adhere thereto with unmoveable purpose, regard it with undistracted attention, pursue it with unwearied diligence, being always on the guard, wakeful and expedite, intent on and apt to close with any oc- casion suggesting matter thereof. That we should do thus reason also doth oblige : for that, as in truth no business doth better deserve our utmost resolution and care ; so none doth more need them ; nature being so backward, and occasion so slippery, that if we do not ever mind it, we shall seldom practise it. III. ' Praying incessantly ' may signify that we do actually embrace all fit seasons and emergent occasions of devotion. Tliis in moral computation doth pass for continual perform- THE DUTY OF PRAYER. 131 ance : as a tree is said to bear that fruit wliich it [jroduceth in the season ; and a man is accounted to work in that trade, which he exerciseth whenever he is called thereto. This sense is in several precepts parallel to that in hand plainly expressed. ' Pray/ saith St. Paul, ' with all prayer and supplication,' ef irairi katpw* and, ' watch,' saith our Lord, ey irai'Ti KatpS beufierot, ' praying in every season,' or on every opportunity. Devo- tion, indeed, is rarely unseasonable, or impertinent : we may offer it evKaiftws, aKaipws, ' in season, and out of season ;' that is, not only taking opportunities presented for it, or ur- gently requiring it, but catching at them, and creating them to ourselves, when there is no such apparent and pressing need of it. But there are some special occasions, which more impor- tunately and indispensably do exact it: some seasons there are , (either ministered by extrinsical accidents, or springing from internal dispositions,) when, without both great blame and much damage to ourselves, we cannot neglect it : times there be most proper and acceptable, when we do especially need to pray, and when we are likely to speed well therein. ' Every one,' saith the psalmist, ' that is godly will pray unto thee iti a time when thou mayest be found :' and, ' my prayer,' saith he again, ' is unto thee in an acceptable time.' Thuswhen we have received any singular blessing or notable favor from God, when prosperous success hath attended our honest enterprises, when we have been happily rescued from imminent dangers, when we have been supported in diflSculties. or relieved in wants and straits ; then is it seasonable to render sacrifices of thanksgiving and praise to the God of victory, help, and mercy ; to admire and celebrate him who is our ' strength,' and our ' deliverer,' our ' faithful refuge in trou- ble,' our ' fortress, and the rock of our salvation.' To omit this piece of devotion then is vile ingratitude, or stupid negli- gence and sloth. When any rare object or remarkable occurrence doth, on this theatre of the world, present itself to our view, in surveying the glorious works of nature, or the strange events of Provi- dence ; then is a proper occasion suggested to send up hymns of praise to the power, the wisdom, the goodness of the world's great Creator and Governor. 132 BARROW. — SERMOK VI. When we undertake any business of special moment and dif- ficulty, then it is expedient (wisdom prompting it) to sue for (iod's aid, to commit our affairs into his hand, to recommend our endeavors to the blessing of him by whose guidance all things are ordered, without whose concourse nothing can be effected, on whose arbitrary disposal all success dependeth. The beginning of any design or business (although ordinary, if considerable) is a proper season of prayer unto him to whose bounty and favor we owe our ability to act, support in our pro- ceedings, any comfortable issue of what we do : (for ' all our sufficiency is of him :' ' without him we can do nothing.') Whence we can never apply ourselves to any business or work, not go to eat, to sleep, to travel, to trade, to study, with any true content, any reasonable security, any satisfactory hope, if we do not first humbly implore the favorable protection, guid- ance, and assistance of God. When we do fall into doubts or darknesses, (in the course either of our spiritual or secular affairs,) not knowing what course to steer, or which way to turn ourselves; (a case which to so blind and silly creatures as we are must often happen ;) then doth the time bid us to consult the great Oracle of truth, ' the mighty Counsellor,' ' the Father of lights,' seeking resolution and satisfaction, light and wisdom from him ; saying with thf psalmist, ' Show me thy ways, O Lord, lead me in thy truth, and teach me ; for thou art the God of my salvation.' ' Order my steps in thy word, and let not any iniquity have dominion over me ;' following the advice of St. James, ' If any man lack Avisdom, let him ask of God, that giveth to all men liberally, and upbraideth not ; and it shall be given him.' When any storm of danger blustereth about us, perilously threatening or furiously assailing us with mischief, (so thai hardly by our own strength or wit we can hope to evade,) then with the wings of ardent devotion we should fly unto God for shelter and for relief. When any anxious care distracteth, or any heavy burden presseth our minds, we should by prayer ease ourselves of them, and discharge them on God, committing the matter of them to his care and providence ; according to that direction of St, Paul, 'be careful for nothing; but in every thing by prayer THE DUTY OF PRAYER. 133 and supplication with thanksgiving let your requests be made known to God.' When we do lie under any irksome trouble or sore distress, (of want, pain, disgrace,) then for succor and support, for ease and comfort, we should have recourse to ' the Father of pities, and God of all consolation ; who is nigh to all that call on him, will also hear their cry, and will save them ;' who, when ' the righteous cry, doth hear them, and delivereth them out of all their troubles;' who is so often styled ' the hiding-place from troubles,' ' the help and strength,' ' the shield and buckler,' • the rock,' ' the fortress,' 'the high tower,' ' the horn of salvation,' to all good and distressed people. To him we should in such a condition have recourse, imitating the pious psalmist, whose practice was this: ' in the day of my trouble I sought the Lord : I poured out my complaint before him, I showed be- fore him my trouble :' ' I called unto the Lord in my distress ; the Lord answered me, and set me in a large place.' When any strong temptation doth invade us, with which by our own strength we cannot grapple, but are like to sink and faulter under it ; then is it opportune and needful that we should seek to God for a supply of spiritual forces, and the succor of his almighty grace, as St. Paul did : when ' there was given to him a thorn in the flesh, a messenger of Satan to buffet him ;' then ' he besought the Lord thrice that it might depart from him :' and he had this return from God, ' My grace is sufficient for thee.' When also (from ignorance or mistake, from inadvertency, negligence, or rashness, from weakness, from wantonness, from presumption) we have transgressed our duty, and incurred sinful guilt; then, (for avoiding the consequent danger and vengeance, for unloading our consciences of the burden and iliscomfort thereof,) with humble confession in our mouths, and serious contrition in our hearts, we should apply ourselves to the God of mercy, deprecating his wrath, and imploring par- don from him ; remembering that promise of St. John, ' if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity ;' and that declaration of the wise man ' he that covereth his sins shall not prosper, but he that confesseth and forsaketh them shall have mercy.' 134 BARROW. — SERMON VI, In these and the like cases God by our necessities doth invite and summon us to come unto him ; and no less foolish than impious we are, if we do then slink away or fly from him. Then we should (as the Apostle to the Hebrews exhorteth) ' come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,' (or, for sea- sonable relief: eh evKaipov l3(n)d€iay.) And beside those outwardly prompting and urging us, there be other opportunities springing from within us, which we are no less obliged and concerned to embrace. When God by his gentle whispers calleth us, or by his soft impulses draweth us into his presence ; we should then take heed of stopping our ears, or turning our hearts from him, refusing to hearken or to comply. We must not any wise quench or damp any sparks of devout affection kindled in us by the divine Spirit ; we must not repel or resist any of his kindly suggestions or motions. Whenever we find ourselves well atfected to, or well framed for devotion ; that we have a lively sense of, and a coming ap- petite to spiritual things: that our spirits are brisk and pure, our fancy calm and clear, our hearts tender and supple, our af- fections warm and nimble ; then a fair season ofi'ereth itself; and when the iron is so hot, we should strike. If at any time we feel any forward inclinations or good dis- positions to the practice of this duty, we should never check or curb them, but rather should promote and advance them; push- ing ourselves forward in this hopeful career ; letting out the stream of our aff'ections into this right channel, that it may run freely therein, that it may overflow and diffuse itself in exube- rance of devotion. Farther, IV. ' Praying incessantly' may signify that we should with assiduous urgency drive on the intent of our prayers, never quitting it or desisting till our requests are granted, or our de- sires are accomplished. Thus doing we may be said to pray continually : as he that goeth forward in his journey, (although he sometime doth bait, sometime doth rest and repose himself,) is said yet to be in travel ; or as he that doth not wave the prosecution of his cause, (although some demurs intervene,) is deemed still to be in suit. This is that which our Lord did in the gospel prescribe and persuade, where it is recorded of THE DUTY OF PRAYER, 135 him, that ' he spake a parable unto them, that men ought al- ways to pray, and not to faint.' That ' praying always' the ensuing discourse showeth to import restless importunity, and perseverance in prayer : the same which so often is commended to us by the phrases of /jt) i^Kaice'iy, ' not to faint' or ' faulter ;' /u) Traveffdai, ' not to cease,' or give over ; TrpoaKapTepeiv, ' to continue instant,' or hold out stoutly; ayuri^eadai, ' to strive earnestly,' or contest and struggle in prayers ; irpoaneveiv rals beliaeai, ' to abide at supplications;' aypvitvclv kv iraarj irpoaKcipreptirrei, 'to watch with all perseverance.' That which also is implied by those terms, which in scriptural style do commonly express de- votion : by ' seeking God ;' which implieth that God doth not presently, on any slight address, discover himself in bene- ficial effects answerable to our desires, but after a careful and painful continuance in our applications to him : by ' waiting on God ;' which signifieth that if God do not presently ap- pear, granting our requests, we should patiently stay, expect- ing till he be pleased to do it in his own best time, according; to that in the Psalm, ' Our eyes wait on the Lord our God, un- til he have mercy on us :' by ' knocking ;' which intimateth thai the door of grace doth not ever stand open, or that we can have an effectual access to God, until he, warned, and as it were excited, by our earnest importunity, pleaseth to listen, to dis- close himself, to come forth unto us. And this practice reason also doth enforce. For there arc some good things absolutely necessary for our spiritual life and welfare, (such as are freedom from bad inclinations, disorderly affections, vicious habits, and noxious errors; the sanctifying presence and influence of God's holy Spirit, with the blessed graces and sweet fruits thereof; growth in virtue, delight in spiritual things, the sense of God's love and favor, with the like,) which good reason engageth us perseveringly to seek, as never to rest or be satisfied till we have acquired them in per- fect degree; since we cannot ever do well without them, or ever get enough of them. In begging other inferior things, it may become us to be reserved, indifferent, and modest ; but about these matters (wherein all our felicity is extremely con- cerned) it were a folly to be slack or timorous ; as we cannot be said immoderately to desire them, so we cannot be supposed 136 BARROW. — SERMON VI. immodestly to seek them there, where only they can be found, in God's presence and hand. The case doth bear, yea, doth require that we should be eager and hot, resolute and stiff, free and bold, yea, in a manner peremptory and impudent solicitors with God for them. So our Saviour intimateth, where, comparing the manner of God's proceeding with that of men, he representeth one friend yielding needful succour to another, not barely on the score of friendship, but hta n)v livai- heiav, ' for his impudence;' that is, for his confident and con- tinued urgency, admitting no refusal or excuse. So doth God, in such cases, allow and oblige us to deal with him, being instant and pertinacious in our requests, ' giving him no rest,' (as the phrase is in the prophet;) not enduring to be put oft', or brooking any repulse ; never being discouraged, or cast into despair, by any delay or semblance of neglect. We may ' wrestle with God,' like Jacob, and with Jacob may say, ' I will not let thee go except thou bless me.' Thus God suffer- eth himself to be prevailed on, and is willingly overcome : thus Omnipotence may be mastered, and a happy victory may be oained over Invincibility itself. Heaven sometime may be forced by storm, (or by the assaults of extremely fervent prayer;) it assuredly will yield to a long siege. God will not ever holdout against the attempts of an obstinate suppliant. ' So the kingdom of heaven suffereth violence, and the violent take it by force.' We read in St. John's gospel of a man, that, being thirty-eight years diseased, did wait at the pool of Bethesda seeking relief: him our Lord pitied and helped, crowning his patience with miraculous relief, and proposing it for an example to us of perseverance. It is said of the patriarch Isaac, that ' he intreated the Lord for his wife, because she was barren ; and the Lord was intreated of him, and Rebecca his wife conceived.' Whereon St. Chrysostom doth observe that he had persevered twenty years in that petition. Of good success to this practice we have many assurances in holy Scripture. ' The Lord is good unto them that wait for him, to the soul that seeketh him.' ' Blessed are all they that wait for him.' 'None that wait on him shall be ashamed.' 'They that wait on the Lord shall renew their strength ; they shall THE DUTY OF PRAYER. 137 mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.' So hath God assured by his word, and engaged himself by promise, that he will yield unto constant and patient devotion ; so that it shall never want good success. Without this practice we cannot indeed hope to obtain those precious things ; they will not come at an easy rate, or be given for a song ; a lazy wish or two cannot fetch them down from heaven. God will not bestow them at first asking, or deal them out in one lump; but it is on assiduous soliciting, and by gradual communication, that he dispenseth them. So his wise good will, for many special reasons, disposeth him to proceed : that we may (as it becometh and behoveth us) abide under a continual sense of our natural impotency and penury ; of our dependence on God, and obligation to him for the free collation of those best gifts ; that by some difficulty of pro- curing them we may be minded of their worth, and induced the more to prize them ; that by earnestly seeking them we may improve our spiritual appetites, and excite holy affections ; that by much conversing with heaven our minds may be raised above earthly things, and our hearts purified from sordid desires ; that we may have a constant employment answerable to the best capacities of our souls, worthy our care and pain, yielding most solid profit and pure delight unto us; that in fine, by our greater endeavor in religious practice, we may obtain a more ample reward thereof. For the same reason indeed that we pray at all, we should pray thus with continued instance. We do not pray to instruct or advise God ; not to tell him news, or inform him of our wants : (' he knows them,' as our Saviour telleth us, • before we ask ;') nor do we pray by dint of argument to persuade God, and bring him to our bent ; nor that by fair speech we may cajole him or move his affections toward us by pathetical orations : not for any such purpose are we obliged to pray. But for that it becometh and behoveth us so to do, because it is a proper instrument of bettering, ennobling, and perfecting our souls ; because it breedeth most holy affections, and pure satis- factions, and worthy resolutions ; because it fitteth us for the enjoyment of happiness, and leadeth us thither ; for such ends 138 BARROW, — SERMON VI. devotion is prescribed ; and constant perseverance therein being- needful to those purposes, (praying by fits and starts not suffi- cing to accomplish them,) therefore such perseverance is re- quired of us. Farther, V. ' Praying incessantly' may import that we do with all our occupations and all occurrences interlace devout ejacula- tions of prayer and praise ; lifting up our hearts to God, and breathing forth expressions of devotion, suitable to the objects and occasions which present themselves. This, as it nearly doth approach to the punctual accomplishment of what our text prescribeth, so it seemeth required by St. Paul, when he biddeth us ' pray always' ev nvevfian ' in spirit,' and to sing er rp Kapbia, ' in the heart;' that is, with very frequent elevations of spirit in holy thoughts and desires toward heaven ; with opportune resentments of heart, directing thanks and praise to God. We cannot ever be framing or venting long prayers with our lips, but almost ever our mind can throw pious glances, our heart may dart good wishes upwards ; so that hardly any moment (any considerable space of time) shall pass without some lightsome flashes of devotion.* As bodily respiration, without intermission or impediment, doth concur with all our actions, so may that breathing of soul, which preserveth our. spiritual life, and ventilateth that holy flame within us, well conspire with all other occupations.f For devotion is of a nature so spiritual, so subtile, and penetrant, that no matter can exclude or obstruct it. Our minds are so exceedingly nimble and active, that no business can hold pace with them, or exhaust their attention and activity. We can never be so fully possessed by any employment, but that divers vacuities of time do intercur, wherein our thoughts and aflections will be diverted to other matters. As a covetous man, whatever beside he is doing, will be carking about his bags and trea- * Sed non satis pcrspicitiiit quantum uatura humani ingcnii va- leat, quse ita est agilis et velox, sic in omuem partem (ut ita dixe- rim) spectat, ut ne possit quidem aiiquid a2;ere tantum unum ; in plura vero non eodem die mode, scd codem temporis momento, vim suam impendat. — Quint, i. 12. t MvrjfJioviVTeov yap Qeov fxaWov tl avaTrvevareov koI ei ofJv t€ rovro uirtiv, fiTjOi &A\o ri ^ TovTo TTpaKTiou — Naz, Or. 33. THE DUTY OF PRAYER. 139 sures ; an ambitious man will be devising on his plots and projects; a voluptuous man will have his mind in his dishes; a lascivious man will be doting on his amours ; a studious man will be musing on his notions; every man, according to his particular inclination, will lard his business and besprinkle all his actions with cares and wishes tending to the enjoyment of what he most esteemeth and afFecteth : so may a good Christian, through all his undertakings, wind in devout reflexions and pious motions of soul toward the chief object of his mind and affection. Most businesses have wide gaps, all have some chinks, at which devotion may slip in. Be we never so urgently set or closely intent on any work, (be we feeding, be we travelling, be we trading, be we studying,) nothing yet can forbid but that we may together wedge in a thought con- cerning God's goodness, and bolt forth a word of praise for it ; but that we may reflect on our sins, and spend a penitential sigh on them ; but that wc may descry our need of God's help, and dispatch a brief petition for it : a ' God be praised,' a ' Lord have mercy,' a ' God bless,' or ' G(3id help me,' will nowise interrupt or disturb our proceedings. * As worldly cares and desires do often intrude and creep into our devotions, distracting and defiling them ; so may spiritual thoughts and holy aft'ections insinuate themselves into, and hallow our secular transactions. This practice is very possible, and it is no less expedient; for that if our employments be not thus seasoned, they can have no true life or savor in them ; they will in themselves be dead and putrid, they will be foul and noisome, or at least flat and insipid unto us. There are some other good meanings of this precept, accord- ing to v/hich holy Scripture (backed with good reason) obli- geth us to observe it : but those, (together with the general inducements to the practice of this duty,) that I may not farther now trespass on your patience, I shall reserve to another opportunity. * EtVe KOTO. Sidvota-J, 'EXeria-ou fie, 6 Qths, nal airripriffrai ffov -q eux/j. — ■ Clirys. Orat. v. in Aiiuiiin, v. p. 78, 79. 1-iO SUMMARY OF SUMMARY OF SERMON VII. 1 THESSALONIANS, CHAP. V. — VERSE 17. What the prayer here enjoined by St. Paul imports, and how, according- to different senses, we may perform this duty incessantly, has been declared in the preceding discourse : two or three more are now added and pressed on our obser- vation. VI. Praying incessantly may imply that we appoint certain times conveniently distant for the practice of devotion, and carefully observe them : as the Jews had a sacrifice called Tamidh, which being constantly offered at set times, was thence denominated the continual sacrifice ; so may we, by punctually observing fit returns of devotion, be said to pray incessantly. Reasons given why we should do this. In determining these seasons according to just proportions, honest prudence must arbitrate. It is shown how that nature herself seems to prescribe and define certain seasons and periods of this kind. These times it is necessary or expedient that persons of the highest rank and greatest employment should observe. God himself appointed such in his law, or by his prophets; besides which, there were other middle times farther observed by devout people who had leisure and disposition of mind thereto : references to such in the holy Scripture. And if the Jews were so liberal in appointing times for yielding praise and offering supplications to God, how much more ready and diligent should we be, who have a religion far more spiritual and exempt from corporeal incumbrances ? But, SERMON VII. 141 VII. This precept may be more especially supposed to exact from us a compliance in carefully observing the times of devotion ordained by public authority, or settled by general custom. This in a popular and legal sense is doing a thing indesinently, when we perform it so often as is required by law or custom : illustrations from Scripture. Motives for our ob- serving these legal times, given from reason, and enforced by Scripture. VIII. Lastly, praying incessantly may import at large a frequency in devotion. This the words at least do exact or necessarily imply, however expounded : for doing a thing incessantly cannot imply less than doing it frequently ; but it is an ordinary figure of speech to say, a man does that always which he is wont to do and performs often : this illustrated from Scripture. It is shown that the causes of devotion being so constant, the effects in some correspondence should be frequent. Such frequency necessary for the nourishment, growth, and improvement of all piety ; to keep us steady in our obedience ; to correct our perverse inclinations, and subdue our vicious appetites ; to maintain that friendship with God, which is the soul of piety. It is the frequency of devotion which alone can secure any practice thereof, at least any duly qualified. It is this which will render the way into God's presence smooth and passable, removing all fear and doubt in respect to God, which might deter or discourage us from approaching him : this illus- trated by quotations from holy Scripture. From thus praying continually there can be no good exception or just excuse. The most common pleas alleged for the omission are two ; one drawn from external avo- cations, the other from internal indispositions obstructing it ; both of which rather serve to aggravate than to excuse the neglect. 142 SUMMARY OF I. The first plea or apology refuted by a few questions asked concerning it. 1. Do we take devotion itself to be no business, or a business of no consideration ? 2. What other affairs can we have of greater moment or necessity? 3. If we survey and prize all worldly affairs, which among them will appear so importunate as to demand, or so worthy as to deserve all our time, that we cannot spare a few moments for inter- course with heaven ? 4. Should we not, if we honestly made the comparison, easily discern that it is no indispensable business, but rather some base dotage on lucre, some inveig- ling pleasure, that crosses our devotion? 5. Is it not com- monly sloth rather than activity that diverts us from our prayers ? 6. But even if there were, not a counterfeit, but a real competition between devotion and other lawful business, which in reason ought to carry it ? which in conscience ought to be forborne or suspended ? 7. Is it not strangely absurd and unhandsome to say, I cannot wait on God, because I must speak with a friend ; I cannot go to church, though God calls me thither, because I must haste to market, &c. ? 8. More- over if we reflect on the large portions of time which we squander on our petty matters or voluptuous enjoyments, how can we satisfy ourselves in not allotting competent time for God's service, and our own salvation ? 9, Again, is it not great imprudence so to lay our business, that any other matter shall thwart or thrust out devotion ? 10. In truth, will not an attendance on devotion be a great furtherance to all other good business? This point enlarged on: instances given of David. Daniel, and Constantine. II. No better caM a man ward off blame from himself, by imputing the neglect of devotion to some indisposition from within. Ihis is only to cover one fault with another ; is in effect to say, we may sin because we have a mind to it : our indisposition itself is criminal, and the more so from its being SERMON VII. 143 somewhat habitual : it ought therefore to be corrected and cured by an immediate practice of the duty, and by resolute perseverance in it. Prayer by degrees will become natural and deligrhtful to us. 144 BARROW. — SERMON VII. SERMON VII. OF THE DUTY OF PRAYER. I THESSALONIANS, CHAP. V. — VERSE 17. Pray without ceasing. What the prayer here enjoined by St. Paul doth import, and how by it universally all sorts of devotion should be under- stood, we did formerly discourse. How also according to divers senses (grounded in holy Scripture, and enforced by good reason) we may perform this duty incessantly, we did then declare ; five such senses we did mention and prosecute : I shall now add two or three more, and press them. VI. Praying then incessantly may imply that we do ap- point certain times conveniently distant for the practice of devotion, and carefully observe them. To keep the Jews in a constant exercise of divine worship, God did constitute a sacri- fice, which was called Tamidh, (>/ hianavTos dvcia) the conti- nual sacrifice. And as that sacrifice, being constantly oftered at set times, was thence denominated continual ; so may we, by punctually observing fit returns of devotion, be said to pray incessantly. And great reason there is that we should do so. For we know that all persons, who would not lead a loose and slatter- ing life, but design with good assurance and advantage to pro- secute an orderly course of action, are wont to distribute their time into several parcels ; assigning some part thereof to the necessary refection of their bodies, some to the convenient re- laxation of their minds, some to the dispatch of their ordinary affairs, some also to familiar conversation and interchanging THE DUTY OF PRAYER. 145 good offices with their friends;* considering that otherwise they shall be uncertain and ' unstable in all their ways.' And in this distribution of time devotion surely should not lack its share : it rather justly claimeth the choicest portion to be al- lotted thereto, as being incomparably the noblest part of our duty, and niainest concernment of our lives. The feeding our souls and nourishing our spiritual life, the refreshing our spirits with those no less pleasant than wholesome exercises, the driving on our correspondence and commerce with heaven, the improving our friendship and interest with God, are affairs which above all others do best deserve and most need being secured. They must not therefore be left at random, to be done by the by, as it hitteth by chance, or as the fancy taketh us. If we do not depute vacant seasons, and fix periodical returns for devotion, engaging ourselves by firm resolution, and inuring our minds by constant usage to the strict observance of them, secluding from them, as from sacred inclosures, all other busi- nesses ; we shall often be dangerously tempted to neglect it, we shall be commonly listless to it, prone to defer it, easily seduced from it by the encroachment of other affairs, or entice- ment of other pleasures. It is requisite that our souls also (no less than our bodies) should hare their meals, settled at such intervals as the maintenance of their life, their health, their strength and vigor do require ; that they may not perish or languish for want of timely repasts ; that a good appetite may duly spring up, prompting and instigating to them ; that a sound temper and robust constitution of soul may be preserved by them. Prayers are the bulwarks of piety and good conscience, the which ought to be placed so as to flank and relieve one another, together with the interjacent spaces of our life ; that the enemy ('the sin which doth so easily beset us') may not come on be- tween, or at any time assault us, without a force sufficiently near to reach and repel him. In determining these seasons and measures of time according to just proportion, honest prudence (weighing the several con- * Cur ipsi aliquid forcnsibus negoliis, aliquici desideriis amico- rUm, ali«(uid rationibcis domestuns, aliquid curae corporis, nonniliil voluptati quotidie damns? — Quint, i. 12. BAR. VOL. 1. G 146 BARROW. — SERMON VII. ditions, capacities, and circumstances of each person) must ar- bitrate. For some difference is to be made between a merchant and a monk, between those who follow a court, and those who reside in a cloister or a college. Some men having great in- cumbrances of business and duty by necessity imposed on tbem, which consume much of their time, and engage their thoughts ; of them in reason, neither so frequent recourses to, nor so long continuance in prayer can be demanded, as from those who enjoy more abundant leisure, and freer scope of thoughts. But some fit times ail may and must allow, which no avocation of business, no distraction of care should purloin from them. Certain seasons and periods of this kind nature itself (in cor- respondence to her unalterable revolutions) doth seem to define and prescribe : those which the royal prophet recommendeth, when he saith, ' It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O thou most high :' ' To show forth thy loving-kindness every morning, and thy faithfulness every night.' Every day we do recover and receive a new life from God; every morning we do commence busi- ness, or revive it ; from our bed of rest and security we then issue forth, exposing ourselves to the cares and toils, to the dangers, troubles, and temptations of the world : then espe- cially therefore it is reasonable that we should sacrifice thanks to the gracious preserver of our life, and the faithful restorer of its supports and comforts ; that we should crave his direction and help in the pursuit of our honest undertakings ; that to his protection from sin and mischief we should recommend ourselves and our affairs ; that, by offering up to him the first- fruits of our diurnal labors, we should consecrate and consign them all to his blessing ; that as we are then wont to salute all the world, so then chiefly with humble obeisance we should accost him, who is ever present with us, and continually watch- ful over us. Then also peculiarly devotion is most seasonable, because then our minds being less prepossessed and pestered with other cares, our fancies becoming lively and gay, our memo- ries fresh and prompt, our spirits copious and brisk, we are better disposed for it. Every night also reason calleth for these duties ; requiring that we should close our business and wind up all our cares in A THE DUTY OF PRAYER. 147 devotion; that we should then bless God for his gracious pre- servation of us from the manifold hazards and the sins to which we stood obnoxious ; that we should implore his mercy for the manifold neglects and transgressions of our duty, which through the day past we have incurred ; that our minds being then so tired with study and care, our spirits so wasted with labor and toil, that we cannot any longer sustain ourselves, but do of our own accord sink down into a posture of death, we should, as dying men, resign our souls into God's hand, depo- siting ourselves and our concernments into his custody, who alone ' doth never sleep nor slumber ;' praying that he would guard us from all the dangers and disturbances incident to us in that state of forgetfulness, and interregnum of our reason ; that he would grant us a happy resurrection in safety and health, with a good and cheerful mind, enabling us there- after comfortably to enjoy ourselves, and delightfully to serve him. Thus if we do constantly bound and circumscribe our days, dedicating those most remarkable breaks of time unto God's ser- vice, since beginning and end do comprehend the whole, seeing, in the computation and style of Moses, ' evening and morning ' do constitute a day : we may with some good congruity be said to pray incessantly. Especially if at the middle distance between those extremes we are wont to interpose somewhat of devotion. For as then usually our spirits, being somewhat shattered and spent, do need a recruit, enabling us to pass through the residue of the day with its incumbent business ; so then it would do well, and may be requisite, in a meal of devotion to refresh our souls with spiritual sustenance, drawn from the never-failing storehouse of divine grace ; which may so fortify us, that with due vigor and alacrity we may perform the ensuing duties to God's honor and our own comfort. Thus to practise was the resolution of the psalmist, that great master of devotion : ' evening,' said he, * and morning, and at noon, will I pray, and cry aloud.' And this was the custom of the noble Daniel, from which no occa- sion could divert, no hazard could deter him ; * he kneeled,' saith the story, ' on his knees three times a day, and prayed, and gave thanks before his God.' 148 BARROW. — SERMON VII. These are times which it is necessary or very expedient that all men (even persons of highest rank and greatest employment) should observe. These even of old were the practices of reli- gious persons, not expressly prescribed by God's law, but as- sumed by themselves ; good reason suggesting them to the first practisers, and the consenting example of pious men afterward inforcing them. God indeed did himself in his law, or by his prophets, ap- point public and solemn celebrations of worship to himself, in sacrifices (involving prayer and accompanied therewith) con- stantly to be oft'ered every morning and evening: religious princes also did institute services of thanksgiving and praise to be performed at those times : but there doth not appear any direct institution of private devotion, or its circumstances; but the practice thereof seemeth originally to have been purely vo- luntary, managed and measured according to the reason, by the choice of each person ; yet so that the practice of eminently good men leading, and others following, it grew into a kind of common law, or standing rule, (seeming to carry an obligation with it,) to observe the times specified. Besides those three times, there were farther other middle times observed by devout people, who had leisure aud dispo- sition of mind thereto ; once between morning and noon, and once between noon and evening were sequestered to that pur-, pose : whence in the Acts the ninth hour of the day (that is, the middle interval between noon and evening) is called ' the hour of prayer.' Yea, some did impose on themselves the ob- servation of two other times, one between evening and midnight, the other between midnight and morn. To which practice those places in the Psalms do seem to allude : ' My mouth shall praise thee with joyful lips, when I remember thee on my bed, and meditate on thee in the night-watches.' * I prevented the dawning of the morning, and cried ; mine eyes prevent the night-watches, that I may meditate on thy word.' And plainly the whole number of those times which the psalmist observed, is expressed in those words : ' seven times a day will I praise thee, because of thy righteous judgments.' Which examples whoever shall choose to follow, (in any measure,) he shall do wisely and commendably ; he shall certainly have no cause to repent; THE DUTY OF PRAYER. 149 he will find it richly worth his while ; great benefit and com- fort will thence accrue unto him. If indeed Jews were so liberal in assigning, so punctual in affording such portions of time for yielding praise, and offering supplications unto God ; how much more free and ready, more careful and diligent, should we be in this way of practice ? we who have a religion so far more spiritual, and exempt from corporeal incumbrances ; precepts so much more express and clear ; so much higher obligations and stronger encourage- ments to this duty; whom God in especial manner so gra- ciously doth invite, so powerfully doth attract unto himself? But farther, VII. More especially this precept may be supposed to exact from us a compliance in carefully observing the times of devo- tion ordained by public authority, or settled by general cus- tom. This in a popular and legal sense is doing a thing in- desinently, when we perform it so often as is required by law or custom. So the Apostle to the Hebrews saith of the priests, that ' they went always into the tabernacle, accom- plishing the service of God :' always, that is, at all the solemn times appointed. And thus of the Apostles it is affirmed by St. Luke, that ' they were continually in the temple, blessing and praising God ;' that is, they constantly resorted thither at the stated times of concourse for prayer. This good reason also plainly doth injoin : for that the neglecting it is not only a disorderly behavior in a matter of high consequence ; a cri- minal disregard and disobedience to authority; a scandalous contempt of our neighbors, from whose laudable fashion we discost; a wrongful deserting the public, to whose good, mainly promoted by the public worship of God, we do owe the contri- bution of our endeavor ; but a heinous affront to Almighty God, who thereby is plainly dishonored, and in a manner openly disavowed; a huge prejudice to religion, the credit and power whereof, without visible profession, exemplary com- pliance, mutual consent and encouragement, cannot be upheld. Were there times by law or custom defined, (as in some places indeed there are,) when all men should be required in person solemnly to attend on their prince, for professing their allegi- ance, or deferring any homage to him ; would not those who 150 BARROW. — SERMON VII* should wilfully refuse or decline appearance, be justly charge- able as guilty of dishonoring and wronging him ? would not their such defailance pass for sufficient proof that they do not acknowlege him, that at least they do not much regard or value him ? So, by not joining at stated times in celebration of divine worship, we may be well conceived wholly to disclaim God, or greatly to disesteem him ; to slight religion, as a thing insignifi- cant and unprofitable. Do we not indeed thereby more than intimate that we little believe God to be our sovereign Lord and Governor ; that we stand in no great awe or dread of him ; that we are not much sensible of his benefits and mercies ; that we repose small trust or hope in him ; that we do not take our- selves much to want his protection, his guidance, his assistance, his favor and mercy ? Are we not in effect like to those in Job, who 'say unto God, Depart from us; for we desire not the knowlege of thy ways ? What is the Almighty, that we should serve him ? or what profit shall we have if we pray unto him V Thus the standers-by commonly (some so as to be much offended at, others so as to be corrupted by our bad example) will in- terpret this neglect ; and so assuredly God himself will take it from us, and accordingly deal with us. As he claimeth this public attendance on him for his due: (' give,' proclaimeth he by the mouth of one of his great heralds, • give unto the Lord, O ye mighty, give unto the Lord glory and strength :' * give unto the Lord the glory due to his name : worship the Lord in the ^ beauty of holiness :') so if we to his wrong and disgrace refuse to yield it, we shall certainly find answerable resentment and recompense from him : that as we are careless to serve him, so he will be unmindful to bless us ; as we are backward to avow and glorify him, so he will not be forward to own and grace us ; as we do so ' deny him before men,' so ' he will deny us be- iore them also.' What other measure indeed can we imagine or expect to receive ? Will God, think we, be so partial and fond of us, so disregardful and injurious toward himself, that he will vouchsafe to appear in favor to us, when we deign not to appear in respect to him ? that he will openly tender our repute, when we apparently disregard his honor? that he will employ his wisdom, or exert his power in our behalf, when we scarce will think a thought, or stir a step, for his service ? Can THE DUTY OF PRAYER. 151 we hope that he will freely dispense prosperous success to our enterprises, when we either care not or scorn to implore his help ? that he will reach forth undeserved blessings to us, when we subtract due praises from him ? that he will anywise show himself bountiful and merciful toward us, when we so palpably are unjust and ingrateful toward him ? ]\o, 'surely he scorn- eth the scorners ;' and ' whosoever despiseth him shall be lightly esteemed :' so he expressly hath threatened ; and seeing he is both infallibly true and invincibly able, we may reason- ably presume that he will accomplish his word. VIII. Lastly, ' praying incessantly' may import at large a frequency in devotion. This the words at least do exact or necessarily imply, however expounded. For doing incessantly cannot imply less than doing frequently : in no tolerable sense can we be said to do that continually which we do seldom : but it is an ordinary scheme of speech to say that a man doth that always, which he is wont to do, and perforraeth often. As of the pious soldier Cornelius it is said, that he ' gave much alms to the people, and prayed to God always ;' and of Anna the prophetess, that she ' departed not from the temple, but served God with prayers and fastings night and day ;' that is, she frequently resorted to the temple, and served God with an assiduous constancy. As the words may bear and do in- volve this sense, so doth the reason of the case enforce it : for very just, very fit, very needful it is to practise thus. There is ever at hand abundant reason for, and apposite matter of, devotion ; therefore no large space of time should pass without it : there be perpetually depending many causes thereof ; whence there is not to be allowed any long vacation from it. As every moment we from God's mercy and bounty partake great fa- vors ; so should we often render thanks and praise for them : for perpetually to receive courtesies, and rarely to return ac- knowlegements, is notorious ingratitude and iniquity. We frequently (and in a manner continually) do fall into sins; often therefore we are obliged to confess sins, we are concerned to deprecate wrath and beg mercy ; otherwise we must long crouch under the sore burden of guilt, the sad dread of punish- ment, the bitter pangs of remorse, or the desperate hazard of fctupid obduration. Whatever we design or undertake, to- 1.32 BARROW. — SERMON VII. ward the good management and happy success thereof, we (being ignorant and impotent creatures) do need tlie guidance, the assistance, and the blessing of God ; so often therefore it is requisite that we should be seeking and suing for them : if not, we do not only transgress our duties, but fondly neglect or foully betray our own concernments. The causes therefore of devotion being so constant, the effects in some correspondence should be frequent. Such frequency is indeed necessary for the breeding, the nourishment, the growth and improvement of all piety. Devo- tion is that holy and heavenly fire, which darteth into our minds the light of spiritual knowlege, which kindleth in our hearts the warmth of holy desires : if therefore we do continue long absent from it, a night of darkness will overspread our minds, a deadening coldness will seize on our aftections. It is the best food of our souls which preserveth their life and health, which repaireth their strength and vigor, which rendereth them lusty and active : if we therefore long abstain from it, we shall starve or pine away ; we shall be faint and feeble in all reli- gious performances ; we shall have none at all, or a very lan- guid and meagTC piety. To maintain in us a constant and steady disposition to obe-r dience, to correct our perverse inclinations, to curb our unruly passions, to strengthen us against temptations, to comfort us in anxieties and distresses, we do need continual supplies of grace from God ; the which ordinarily are communicated in devotion, as the channel which conveyeth, or the instrument which help- eth to procure it, or the condition on which it is granted. Faith, hope, love, spiritual comfort, and joy, all divine graces are chiefly elicited, expressed, exercised therein and thereby: it is therefore needful that it should frequently be used ; seeing other- wise we shall be in danger to fail in discharging our chief duties, and to want the best graces. It is frequency of devotion also which maintaineth that friend- ship with God which is the soul of piety. As familiar conver- sation (wherein men do express their minds and affections mu- tually) breedeth acquaintance, and cherisheth good-will of men to one another ; but long forbearance thereof dissolveth or slackeneth the bonds of amitv, breaking their intimacy, and THE DUTY OF PRAYER. 153 cooling their kindness : so is it in respect to God ; it is frequent converse with him which begettetli a particular acquaintance with him, a mindful regard of him, a hearty liking to him, a delightful taste of his goodness, and consequently a sincere and solid good-will toward him ; but intermission thereof produceth estrangement or enmity toward him, If we seldom come at God, we shall little know him, not much care for him, scarce remember him, rest insensible of his love, and regardless of his favor ; a coldness, a shyness, a distaste, an antipathy toward him will by degrees creep on us. Abstinence from his company and presence will cast us into conversations destructive or pre- judicial to our friendship with him ; wherein soon we shall con- tract familiarity and friendship with his enemies, (the world and the flesh,) which are inconsistent with love to him, which will dispose us to forget him, or to dislike and loathe him. It is, in fine, the frequency of devotion which alone can se- cure any practice thereof, at least any practice thereof duly qualified; so hearty, so easy, so sweet and delightful as it should be. We have all a natural averseness or indisposition thereto, as requiring an abstraction of thoughts and affections from sensible things, and a fastening them on objects purely spiritual ; a rearing our heavy spirits above their common pitch; a staying and settling our roving fancies ; a composing our vain hearts in a sober and steady frame, agreeable to devotion : to eff^ect which things is a matter of no small difficulty and pain ; which therefore, without much use and exercise, cannot be ac- complished, but with it may ; so that by frequent practice, the bent of our heart being turned, the strangeness of the thing ceas- ing, the difficulty of the work being surmounted, we shall obtain a good propension to the duty, and a great satisfaction therein. This will render the way into God's presence smooth and passable ; removing, as ail other obstacles, so particularly those of fear and doubt in respect to God, which may deter or dis- courage us from approaching to him. God being most holy and pure, most great and glorious, we, sensible of our corruption and vileness, may be fearful and shy of coming near unto him. But when coming into his presence we do find that ' such as tiis majesty is, such is his mercy ;' when we do ' taste and see 154 BARROW. — SERMON VII. that the Lord is good ;' when by experience we feel that ' in his presence there is fulness of joy ;' being ' abundantly satisfied with the fatness of his house;' having our souls there ' satisfied as with marrow and fatness;' finding that ' a day in his courts is better than a thousand ' spent otherwhere ; perceiving that he biddeth us welcome, that he treateth us kindly, that he sendeth us away refreshed with sweetest comforts, and rewarded with most excellent benefits ; this will not only reconcile our hearts to devotion, but draw us into a cordial liking and earnest desire thereof; such as the psalmist expresseth, when he saith, ' My soul longeth, yea, even fainteth, for the courts of the Lord : my heart and my flesh crieth out for the living God.' This will engage us into strong resolutions of constantly practising it ; such as the same holy person again declareth in these words ; ' 1 love the Lord, because he hath heard ray voice and my sup- plications : because he hath inclined his ear unto me, therefore will I call on him as long as I live.' Hence, instead of a sus- picious estrangedness, a servile dread, or an hostile disaffection toward God, there will spring up an humble confidence, a kindly reverence, a hearty love toward him ; which will on all occa- sions drive us to him, hoping for his friendly succor, longing after his kind embraces. So will the frequency of devotion ren- der it facile and pleasant. Whereas, on the contrary, disuse thereof will make it at any time hard and irksome ; strength- ening and increasing our natural averseness thereto : perform- ing it seldom, we shall never perform it well, with that atten- tion, that affection, that promptitude, that willingness and ala- crity, which are due thereto. According to so many senses, in so many respects, may we, and should we observe this precept. From thus praying con- tinually there can be no good exception or just excuse. The most comn^on pleas that will be alleged for the omission thereof are two ; one drawn from external avocations, the other from internal indispositions obstructing it : both of which are so far from being good, that being scanned, they will soon appear serving rather to aggravate tiian to excuse or abate the neglect. I. I cannot, saith one, now attend to prayers, because I am not at liberty, or at leisure, being urgently called away, and THE DUTY OF PRAYER. lo5 otherwise engaged by important affairs. How much a flam this apology is we shall presently descry, by asking a few questions about it. 1. Do we take devotion itself to be no business, or a business of no consideration ? Do we conceit, when we pay God his debts, or discharge our duties toward him, when we crave his aid or mercy, when we solicit the main concernments of our soul, (yea, of our body also and its estate,) that we are idle or misemployed ; that we lavish our time, or lose our pains? 2. What other aifairs can we have of greater moment or )iecessity than this ? Can there be any obligation more indis- pensable than is that of yielding due respect and service to our Maker, our great Patron, our most liberal Benefactor ? Can there be any interest more close or weighty than this, of pro- viding for our souls' eternal health and happiness ? Is not this indeed the great v/ork, ' the only necessary matter,' in com- parison whereto all other occupations are mere trifling, or unprofitable fiddling about nothing ? What will all other business signify, what will come of it, if this be neglected ? Busy we may be, we may plod, we may drudge eternally ; but all to no end. All our care is in effect improvidence, all our industry may be well reckoned idleness, if God be not served, if our souls are not secured. 3. If we survey and prize all worldly, businesses, which among them will appear so importunate as to demand, so greedy as to devour, so worthy at least as to deserve all our time, that we cannot spare a few minutes for maintaining our most pleasant intercourse, and most gainful commerce with heaven? What are the great businesses of the world ? what but scraping and scrambling for pelf, contriving and compas- sing designs of ambition, courting the favor and respect of men, making provision for carnal pleasure, gratifying fond curiosity or vain humor? And do any of these deserve to be put into the scale against, shall all of them together be' able to sway down our spiritual employments? Shall these images, these shadows of business, supplant or crowd our devotion ; that which procureth wealth inestimably precious, pleasure infi- nitely satisfactory, honor incomparably noble above all this world can afford ? If the expense of time be, as the philoi^ 156 BARROW. — SERMOjV Vtl. sopher Theophrastus said, TroXwreXeorarov avaXwfia, ' the IMOst precious expense' that can be; how can it better be laid out than on the worthiest things, such as devotion alone can afford the purchase and possession of? True virtue, sound wisdom, a quiet conscience, and steady tranquillity of mind, the love and favor of God, a title unto endless joy and bliss, are purely the gifts of Heaven ; and thence they will not descend of them- selves, but prayer must fetch them down. If nothing then in the world be comparable to those things, how can any time be so well spent as in prayer, which acquireth them ; which also best secureth whatever we have, and is the readiest way to pro- cure whatever we want ? 4. Should we not farther, honestly comparing things, easily discern that it is no such indispensable business, but rather indeed some base dotage on lucre, some inveigling bait of pleasure, some bewitching transport of fancy, that crosseth our devotion ? Is it not often a complimental visit, an appoint- ment to tattle or to tipple, a match for sport, a wild ramble in vice or folly, that so deeply engageth us to put off our duty? 5. Yea, is it not commonly sloth rather than activity, an averseness from this, rather than an inclination to any other employment, which diverteth us from our prayers ? Is not, I say, the true reason why we pray so seldom, not because we are very busy, but because we are extremely idle ; so idle, that we cannot willingly take the pains to unscrew our affections from sensible things, to reduce our wandering thoughts, to compose our hearts into a right frame, to bend our untoward inclina- tions to a compliance with our duty ? Is it not because we do not feel that favor and satisfaction in these, which we do in other trivial and worthless employments, nor will be at the trouble to work such dispositions in our souls ? Do we not betake ourselves to other conversations and commerces merely for refuge, shunning this intercourse with God and with our- selves? These, I fear, are oftener the real causes of our neg- lecting devotion, than any such mighty avocations which we pretend. 6. But were there indeed not only a counterfeit or imaginary, hut a real competition between devotion and other lawful business, which, in reason, should carry it? in conscience. THE DUTY OF PRAYER. 157 which of the two should be forborne or suspended ? Is it not evidently better that the pursuit of our temporal interests, whatever they be, should be a little checked, than that our affairs of everlasting consequence should be quite laid aside ? that we should venture a small impairing of our estate, than surely endamage our souls ? that we hazard to disappoint or displease a man, than dare to affront and offend the Almighty God? 7. Were it not strangely absurd and unhandsome to say, I cannot wait on God, because I must speak with a friend ; I cannot go to church, although God calleth me thither, because I must haste to market ; I cannot stand to pray, because I am to receive money, or to make up a bargain ; I cannot dis- charge my duty to God, because a greater obligation than that doth lie on me ? How unconceivable an honor, howunvaluable a benefit is it, that the incomprehensibly great and glorious Majesty of heaven doth vouchsafe us the liberty to approach so near unto him, to converse so freely with him, to demand and derive from his hand the supply of all our needs, and satis- faction of all our reasonable desires? and is it then just or seemly, by such comparisons to disparage his favor, by such pretences to baffle with his goodness ? Put the case our prince should call for us to speak with him about matters nearly touching his service and our welfare ; would it be according unto duty, discretion, or decency, to reply, that we are at present busy, and have no leisure, and must therefore hold ourselves excused ; but that, if he will stay awhile, at another time, when we have less to do, we shall be perhaps disposed to wait on him ? The case is propounded by our Lord in that parable, wherein God is represented as a great man, that had prepared a feast, and invited many guests thereto ; but they excused themselves : ' One said, that he had purchased land, and must needs go out to see it : another had bought five yoke of oxen, and must go to prove them ; another had married a wife, and therefore could not come.' These indeed were affairs considerable, as this world hath any; but yet the excuses did not satisfy; for, notwithstanding, the great person was angry, and took the neglect in huge disdain. 8. Moreover, if we reflect what vast portions of time we 158 BARROW. — SERMON VII. squander away on our petty matters, on voluptuous enjoyments, on fruitless pastimes, on impertinent talk ; how can we satisfy ourselves in not alloting competent time for God's service, our own salvation, and the future everlasting state ? Doth not he, who, with the continuance of our life, bestoweth on us all our time, deserve that a pittance of it should be reserved for him- self? Can all the world duly claim so great an allowance thereof? May not our soul (which is far our noblest part, which indeed is all ourselves) justly challenge a good share of our time to be expended on it ? or shall this mortal husk engross it all? Must eternity, which comprehendeth all time, have no time belonging to it, or allotted for its concern- ments ? 9. Again, is it not great imprudence so to lay our business, that any other matter shall thwart or thrust out devotion ? Easily with a little providence may things be so ordered, that it, without interfering or justling, may well consist with all other both needful business, and convenient divertisement ; so that it shall neither obstruct them, nor they extrude it ; and are we not very culpable, if we do not use so much provi- dence ?* 10. In truth, attending on devotion can be no obstacle, but will be great furtherance to all other good business. It is the most sure, most pleasant, most advantageous and compendious way of transacting affairs, to mix prayers and praises with them ; it is the best oil that can be, to make the wheels of action go on smoothly and speedily : it not only sanctifieth our undertakings, but much promoteth and exceedingly sweeteneth the management of them. For the conscience of having ren- dered unto God his due respect and service, of having intrusted our affairs to his care, of having consequently engaged his pro- tection and assistance for us, will dispose us to do things with a courageous alacrity and comfortable satisfaction ; will till us with a good hope of prospering ; will prepare us however to be satisfied with the event, whatever it shall be ; will in effect * XlpuTov ixev, avrh tovto etkAtjjUu ov /j-iKphv, rb KvKXovcrdai roaovruiy irpay- fxiTuiv TrXr/dei, leal to7s I3iqjtiko7s outu Trpo(nf)\(ia6ai Sta iravTo?, ois jtiTjSe fj-iKpav (Is TairdvTuu avayKaidrepaayeiv ax"^''!'^' — Chrys. in Joli. i. 14. (Or. 11.) THE DUTY OF PRAYER. 1 5I> procure a blessing and happy success, such as we may truly rejoice and triumph in, as conferred by God in favor to us. Whereas neglecting these duties, we can have no solid content or savory complacence in any thing we undertake : reflecting on such misbehavior (if we be not downright infidels, or obdurate reprobates in impiety) will quash or damp our courage : having thence forfeited all pretence to God's succor, and provoked him to cross us, we must needs suspect disappointment : as we have no reasonable ground to hope for success ; so we cannot, if success arriveth, be heartily satisfied therein, or take it for a blessing. He therefore that is such a niggard of his time, that he gradgeth to withhold any part thereof from his worldly occa- sions, deeming all time cast away that is laid out in waiting on God, is really most unthrifty and prodigal thereof : by not sparing a little, he wasteth all his time to no purpose ; by so eagerly pursuing, he effectually setteth back his designs ; by preposterously afl'ecting to dispatch his affairs, he rendereth them endless, or, which is the same, altogether unprofitable. In fine, we may be sure that no time is spent even so pru- dently and politicly, with so great advantage and so real fruit to ourselves, as that which is employed on devotion. In sacri- ficing his time, his pains, his substance, any thing he hath or can do, to God's service, no man can be a loser. We have also many examples plainly demonstrating the consistency of this practice with all other business. Who ever had more or greater affairs to manage, and who ever managed them with greater success, than David ; on whom did lie the burden of a royal estate, and the care over a most populous nation ; the which ' he fed with a faithful and true heart, and ruled prudently with all his power;' who waged great wars, vanquished mighty enemies, achieved many glorious exploits, underwent many grievous troubles ? Yet could not such engagements distract or depress his mind from a constant attendance on devotion. ' I will bless the Lord at all times; his praise shall be continually in my mouth.' ' My mouth shall show forth thy righteousness and thy salvation all the day.' ' I will abide in thy tabernacle for ever.' So he declareth his resolution and his practice. Who is more pressingly employed 160 BARROW. — SERMON VII. than was Daniel, first president over so vast a kingdom, chief minister of state to the greatest monarch on earth ? Yet con- stantly ' thrice a day did he pray and give thanks unto his God.' Who can be more entangled in varieties and intricacies of care, or pains, of trouble, than was he that prescribeth unto us this rule of praying continually ? On him did lie * the care of all the churches ; night and day with labour and toil did he work' for the sustenance of his life, * that he might not' (to the disparagement of the gospel) burden any man ;' perpetually he was engaged in all sorts of labor and travail, ever conflicting with perils, with wants, with inconveniences numberless ; yet did he exactly conform his practice to his rule, being no less indefatigable and incessant in his devotion than he was in his business. Who ever managed a greater empire than Constan- tine ? Yet ' every day,' as Eusebius reportoth, ' at stated times, shutting himself up, he alone privately did converse with his God.'* The most pious men indeed have never been idle or careless men, but always most busy and active, most indus- trious in their callings, most provident for their families, most oflScious toward their friends, most ready to serve their coun- try, most abundant in all good works ; yet have they always been most constant in devotion. So that experience clearly doth evidence, how reconcileable much devotion is to much business; and that consequently the prosecution of the one cannot well palliate the neglect of the other. II. No better can any man ward himself from blame, by imputing the neglect of devotion to some indisposition within him thereto. For this is only to cover one fault with another, or to lay on a patch more ugly than the sore. It is, in effect, to say we may sin, because we have a mind to it, or care not to do otherwise. Our indisposition itself is criminal ; and as signifying somewhat habitual or settled, is worse than a single omission ; it ought therefore to be corrected and cured ; and the way to do it is, by setting presently on the practice of the duty, and persisting resolutely therein ; otherwise how is it possible that it should ever be removed ? The longer we for- • Kaipois kKitrrris ^fxtpas roatrols kavrhv iyKK^luv, ft6vos ft.6uif r^ avr^ irpoff- mfilKei ©eqj — Euseb. de Vita Const, iv. 22. J THE DUTY OF PRAYER. 161 bear it, the more seldom we perform it, the stronger surely will our indisposition grow, and the more diflScult it will be to remove it. But if (with any degree of seriousness and good intention) we come indisposed to prayer, we may thereby be formed into better disposition, and by continual attendance thereon, we shall (God's grace co-operating, which never is wanting to serious and honest intentions) grow toward a perfect fitness for it : prayer by degrees will become natural and delightful to us. 162 SUMMARY OF SUMMARY OF SERMON VIII. EPHESIANS, CHAP. V, — VERSE 20. The words of this text may be severed from the context, and considered distinctly by themselves. In them we find the substance of a duty to which we are exhorted : the object or term to which it is directed : the time of performance, and the adequate matter of the duty, or how far it should extend. These particulars are considered severally, and in order. I. Concerning the duty itself, to give thanks, or rather to be thankful, as it involves a respect to benefits received, so in its employment about them it requires or supposes the follow- ing particulars. 1. It implies a right apprehension of, and consequently a considerate attention to, benefits conferred. The method pre- scribed by the psalmist, that great master of thanksgiving, is, first, experimental notice, then wise consideration, then grateful sense, then public acknowlegement : this topic en- larged on. 2. It requires a faithful retention of benefits in the me- mory, and consequently frequent reflexions on them ; for he that is no longer affected by a benefit than it affects the senses, and suffers not itself to be disregarded, is very far from being grateful. Instance of ingratitude in this respect shovm by the Jews : a contrary one by that great pattern of gratitude the royal prophet: this subject enlarged on. 3. This duty implies a due esteem and valuation of bene- i SERMON VIII. 163 fits ; that the nature and quality, the measure and quantity, the circumstances and consequences of them be well considered ; else the gratitude is like to be none, or very defective. Excel- lent example of David in this respect. We ought diligently to survey and judiciously to estimate the effects of divine bene- ficence, like those who contemplate some rare beauty or some excellent picture ; these commending the exact proportions, those the graceful features, others the lively colors discernible therein. 4. Giving thanks imports that benefits be received with willing mind, hearty sense, and vehement affection ; a cheer- ful and cordial acceptance of them being, as it were, the life and spirit, the principal and most essential ingredient of the duty. Dictate of the Stoics on this point, though it went for a paradox, was not unreasonable : the topic en- larged on. 5. This duty farther requires due acknowlegement of our obligation, significations of our notice, declarations of our esteem, and good acceptance of favors conferred. The most detestable ingratitude is that which proceeds from pride and scorn ; and such is he guilty of, who is unwilling or ashamed to confess himself obliged ; who purposely dissembles a benefit, or disavows the benefactor. Surely the least homage we can pay to Almighty God, is to avow our dependence on him for the good things we enjoy, and to proclaim to the world our experience of his goodness. Example of the psalmist. If a grateful affection lives in our hearts, it will respire through our mouths. Gratitude is of a fruitful and diffusive nature, free and communicative ; its best instrument therefore is speech: we may also consider that it has been the manner prompted by nature, and authorised by general practice, by men of all nations and all times, to express their gratitude for the gifts of Providence by composed hymns and panegyrical eulogies. 164 SUMMARY OF 6. Moreover, this duty requires endeavors after real com- pensation, and a satisfactory requital of benefits, according to the ability and opportunity of the receiver. It is true our righteousness (or beneficence) doth not extend unto God: his benefits exceed all possibility of a proportionable requital. We cannot enrich him veith our gifts, nor advance him by our commendations ; but we may by apposite significations declare our v^illingness to serve him ; by our demeanour we may please him ; by our charity to those whose good he tenders, we may yield an acceptable, though not an adequate return to his bene- fits. We may also acknowlege his rightful title to all that he bestows on us, by expressions of our fealty, and by payment of some though an inconsiderable quit-rent for the possessions derived from him. Thou shalt not appear empty before the Lord, was a statute prescribed to the Jews. Neither did the Gentiles conceive themselves exempted from the like obliga- tion : and though we are now freed perhaps from the circum- stantial manner, yet in nowise are we freed from the substan- tial performance of this sort of giatitude. Especially our cha- rity and beneficence towards good men his servants, our succor and help to persons in distress, are accounted by God a suitable return for his kindness. 7. Lastly, true gratitude for benefits is always attended with the esteem, veneration, and love of the benefactor. Be- neficence is a royal and godlike thing, an argument of eminent goodness and power conspiring together : and necessarily there- fore as in them that perceive and duly consider it, it begets re- spect and reverence ; so peculiarly in those that feel its benign influence, it produces love and affection, engaging them in mutual correspondence to an extraordinary esteem and bene- volence. Example of David. II. The nature and substance of this duty having been ex- plained, the object and term to which it is to be directed, next calls our attention. SERMON VIII. 165 We are to give thanks to God : to him unto whom we are obliged, not for some small inconsiderable trifles, but for the most weighty and valuable benefits : to him who is the Lord and true owner of all things which we partake of: to him who hath created a world to serve us, and hath made all extrin- sical things subservient to souls endued with various senses, faculties, and powers : to him who hath inspired us with im- mortal mind, and impressed on them perspicuous characters of his own divine essence : to him who vouchsafes to grant us a free access unto, a constant intercourse with, himself; who invites us to a spiritual feast, and styles us friends and children. Is there any thing more than this ? Yes : to him, who, that he might redeem us from misery and advance our estate, conde- scended to debase himself and eclipse the brightness of his glorious majesty ; who not only thus descended, but designed thereby to exalt us to a participation of his royal dignity : to him who did all this without any necessity, most willingly, and who out of pure bounty is our friend and benefactor ; pre- venting not only our desires, but our knowlege ; surpassing not our deserts only, but our wishes : to him who did not lately begin, and will not suddenly cease ; who is neither un- certain nor mutable in his intentions : to him whom no ingra- titude or disobedience of ours can divert from his steady purpose ; who is as merciful and gracious as he is liberal and munificent; not only bestowing on us innumerable gifts, but pardoning our innumerable ofl^'ences : to him, who, as St. James saith, giveth freely and upbraideth no man, exacting no impossible or bur- thensome returns to him, whose benefits to acknowlege is the greatest benefit of all, to celebrate whose praise is the supreme degree of felicity: in a word, to him whose benefits are im- mensely great, innumerably many, inexpressibly good and precious. To this God, to this great, this only benefactor, we owe this most natural and easy, this most just and equal, this 166 SUMMARY OF SERMON VIII. most sweet and pleasant duty of giving thanks ; which if we wilfully refuse or carelessly neglect to pay, we are not only monstrously ungrateful and wicked, but deplorably foolish and miserable. The time determined in the word always is reserved for the next discourse. THE DUTY OF THANKSGIVING. 167 SERMON VIII. THE DUTY OF THANKSGIVING. EPHESIANS, CHAP. V. — VERSE 20. Giving thanks always for all things unto God. These words, although (as the very syntax doth immediately discover) they bear a relation to, and have a fit coherence with those that precede, may yet, (especially considering St. Paul's style and manner of expression in the preceptive and exhorta- tive part of his epistles,) without any violence or prejudice on either hand, be severed from the context, and considered dis- tinctly by themselves. And (to avoid incumbrance by farther comparison) so taking them we may observe that every single word among them carries with it something of notable emphasis and especial significancy. The first [' giving thanks'] expresses the substance of a duty, to which we are exhorted. The next (I mean in order of construction) [• to God'] denotes the object or term to which it is directed. The following [' always'] de- termines the main circumstance of this and all other duties, the time of performance. The last [' for all things '] declares the adequate matter of the duty, and how far it. should extend. These particulars! shall consider severally and in order. . I. First then, concerning the duty itself, ' to give thanks,' or rather, ' to be thankful ;' (for evxnpnTrelv doth not only signify gratias agere, reddere, dicere, to ' give,' ' render,' or ' declare thanks,' but also gratias habere, grate affectum esse, to be * thankfully disposed,' to entertain a grateful affection, sense or memory ; in which more comprehensive notion I mean to 168 BARROW. — SERMON VIII. consider it, as including the whole duty or virtue of gratitude due to Almighty God for all his benefits, favors, and mercies ;) I say, concerning this duty itself, (abstractedly considered,) as it involves a respect to benefits or good things received ; so in its employment about them it imports, requires, or supposes these following particulars. 1. It implies a right apprehension of, and consequently a considerate attention unto, benefits conferred. For he that is either wholly ignorant of his obligations, or mistakes them, or passes them over with a slight and superficial view, can nowise be grateful. ' Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.' ' Men shall fear, and shall declare the work of God ; for they shall wisely consider of his doings.' ' The works of the Lord are great, sought out of all that have pleasure therein.' ' O taste (first, and then) see that the Lord is good.' This is the method that great master of thanksgiving pre- scribes ; first experimental notice, then wise consideration, then grateful sense, then public acknowlegement. And those we find both by him and by the Prophet Isaias (in the very same words) reprehended as wickedly ingrateful persons, who ' re- garded not the work of the Lord, nor considered the operation of his hands.' 'Tis part therefore of this duty incumbent on us, to take notice of diligently and carefully to consider the divine benefits ; not to let them pass undiscerned and unre- garded by us, as persons either wofully blind, or stupidly drowsy, or totally unconcerned. 'Tis a general fault that the most common and frequent, the most obvious and conspicuous favors of God, (like the ordinarv- phenomena of nature, which, as Aristotle observes, though in themselves most admirable, are yet least admired,) the constant rising of the sun on us, the descent of fruitful showers, the re- course of temperate seasons, the continuance of our life, the enjoyment of health, the providential dispensation of wealth, and competent means of livelihood, the daily protection from incident dangers, the helps of improving knowlege, obtaining virtue, becoming happy, and such like most excellent benefits, we commonly little mind or regard, and consequently seldom return the thanks due for them. Possibly some rare accidents A THE DUTY OF THANKSGIVING. 169 of providence, some extraordinary judgment, some miraculous deliverance, may rouse and awaken our attention : (as it is said of the Israelites, ' when he slew them, then they sought him — and remembered that God was their rock, and the high God their Redeemer :') but such advertency is not the effect so much of gratitude as of curiosity or of necessity : the notable rarity invites, or some powerful impulse commands our notice. But the truly grateful industriously design, and are studious to know throughly their obligations, that they may be able to render answerable returns for them. 2. This duty requires a faithful retention of benefits in me- mory, and consequently frequent reflexions on them. For he that is no longer affected with a benefit than it incurs the sense, and suffers not itself to be disregarded, is far from being grateful ; nay, if we believe the philosopher, is ingrateful in the worst kind and highest degree. For, ingratus est, saith he, (Seneca,) qui heneficium accepisse se negat, quod accepit ; ingra- tus est, qui dissimulat ; ingratus, qui non reddit : ingratissimus omnium, qui ohlitus est. ' He that falsely denies the recep- tion of a benefit, and he that dissembles it, and he that doth not repay it, is ingrateful ; but most ingrateful of all is he that forgets it.' It is a sign the benefit made no deep impression on his mind, since it left no discernible footstep there ; that he hardly ever thought of making recompense, since he hath suf- fered himself to become altogether uncapable of doing it : nei- ther is there any hope of his amending the past neglect; no shame, no repentance, no fair occasion can redeem him from ingratitude, in whom the very remembrance of his obligation is extinguished. If to be sensible of a present good turn deserved the title of I gratitude, all men certainly would be grateful : the Jews ques- I tionless were so. When Almighty God, by his wonderful i power in extraordinary ways, delivered them from the tyranny 3 and oppression of their prevalent enemies ; when he caused I, streams to gush forth from the bowels of a hard rock to refresh : their thirst ; when bread descended from heaven in showers, and the winds were winged with flesh, to satisfy their greedy de- sires ; then surely they were not altogether unsensible of the divine goodness ; then could they acknowlege his power, and BAR. VOL. I. H 170 BARROW. — SERMON VIII. be forward enough to engage themselves in promises of corre- spondent observance toward him for the future. But the mis- chief was, immediately after, as the psalmist complains, * they forgat his works, and the wonders he had showed them :' ' they remembered not his hand, nor the day when he delivered them from the enemy.' They ' refused to obey, neither were mindful of the wonders that God did among them,' as Nehemiah con- fesses in their behalf. ' Of the rock that begat them they were unmindful, and forgot the God that formed them,' as it is in Deuteronomy. They distrusted his promises, repined at his dealings, disobeyed his laws, and treacherously apostatised from his covenant. Such were the fruits of their ingrateful forgetfuliiess ; which therefore that people is so often charged with, and so sharply reproved for by the prophets. On the contrary, we find that great pattern of gratitude, the royal prophet David, continually revolving in his thoughts, imprinting on his fancy, studying and meditating on, recollect- ing and renewing in his memory, the results of divine favor. ' I will remember,' saith he, ' thy wonders of old ; I will medi- tate of all thy works, and talk of thy doings :' and, ' I remember the days of old ; I will meditate on all thy works ; I muse on the works of thy hands :' and, ' Bless the Lord, O my soul, and forget not all his benefits :' and, ' My mouth shall praise thee with joyful lips, when I remember thee on my bed, and meditate on thee in the night-watches, because thou hast been my help.' No place unfit, it seems, no time unseasonable for the practice of this duty; not the place designed for rest, not the time due to sleep, but, as David thought, more due to a wakeful contemplation of the divine goodness. Whose vigilant gratitude we should strive to imitate, devoting our most solitary and retired, our most sad and serious thoughts (not the studies only of our closet, but the consultations also of our pillow) to the preservation of those blessed ideas ; that neither length of time may deface them in our fancy, nor other care thrust them out thence. It was a satirical answer, (that of Aristotle,) and highly opprobrious to mankind; who, bei g asked, Tl Tct^KTrov yn- pAfTKei; 'What doth the soonest grow old?' replied, Xapis, ' Thanks :' and so was that adagial verse, "Af* ?)\e»jrai, Kal THE DUTY OF THANKSGIVING. 171 reOvrjKev fj xnpcs' ' No sooner the courtesy born, than the re- sentment thereof dead.' Such reproachful aphorisms we should labor to confute, especially as they are applicable to the divine favors, by so maintaining and cherishing our thanks for them, that they neither decay with age, nor prematurely die, nor be buried in oblivion ; but may lesemble the pictures and poetical descriptions of the Graces, those goodly daughters of heaven, smiling always with a never-fading serenity of countenance, and florishing in an immortal youth. The middle, we may observe, and the safest, and the fairest, and the most conspicuous places in cities are usually deputed for the erections of statues and monuments dedicated to the memory of worthy men, who have nobly deserved of their countries. In like manner should we in the heart and centre of our soul, in the best and highest apartments thereof, in the places most exposed to ordinary observation, and most secure from the invasions of worldly care, erect lively representations of, and lasting memorials unto, the divine bounty; constantly attending to which we may be disposed to gratitude. Not one blessing, not the least favorable passage of providence ought to perish with us, though long since past, and removed out of the sphere of present sense. We must not in our old age forget who formed us in the womb, who brought us into the light, who suckled our infancy, who educated our childhood, who governed our youth, who conducted our manhood through the manifold hazards, troubles, and disasters of life. Nor in our prosperity, our affluence of good things, our possession of Canaan, should we be unmindful of him who relieved us in our straits, who supplied our wants, sustained our adversity, who redeemed us from Egypt, and led us through the wilderness. A succession of new and fresh benefits should not (as among some savages the manner is for the young to make away the old) supplant and expunge an- cient ones, but make them rather more dear and venerable to us. Time should not weaken or diminish, but rather confirm and radicate in us the remembrance of God's goodness; to render it, as it doth gold and wine, more precious and more strong. "We have usually a memory more than enough tena- cious of injuries and ill turns done to us : let it never be said, 172 BARROW. — SERMON VIII. to the disgrace of that noble faculty, that we can hardly forget the discourtesies of man, but not easily remember the favors o^ God. But farther, 3. This duty implies a due esteem and valuation of benefits ; that the nature and quality, the measure and quantity, the cir- cumstances and consequences of them be well expended ; else the gratitude is like to be none, or very defective. For we commensurate our thankfulness, not so much to the intrinsic excellency of things, as to our peculiar estimations of them. A cynic perhaps would not return more thanks for a diamond than for a pebble ; nor more gratefully receive a talent of gold than an ounce of copper ; because he equally values, or rather alike contemns both. Wherefore we find our (never-to-be-forgotten) example, the devout thanksgiver, David, continually declaring the great price he set on the divine favors ; admiring and displaying their transcendent perfections, their wonderful greatness, their bound- less extension, their excessive multitude, their endless duration, their advantageous circumstances, (the excellent needfulness, convenience, and seasonableness of them ; together with the admirable freeness, wisdom, and power of the Benefactor, shining forth iu and by them.) ' I will praise thee, O Lord,' saith he, ' among the people, I will sing unto thee among the nations : for thy mercy is great unto the heavens, and thy faithfulness reacheth unto the clouds.' And, ' Remember the marvellous works that he hath done, his wonders, and the judgments of his mouth.' ' He is the Lord our God, his judg- ments are in all the earth.' And again, ' Thy mercy, O Lord, is in the heavens, thy faithfulness reacheth unto the clouds. Thy righteousness is like the great mountains ; thyjudgments are a great deep : O Lord, thou preservest man and beast.' ' How excellent is thy loving-kindness, O God !' and, ' How precious are thy thoughts unto me, O Lord ! O how great is the sum of them ! If I should count them, they are more in number than the sand.' And again, ' His work is honorable and glorious, his righteousness endureth for ever :' and, ' The Lord is good to all, and his tender mercies are over all his works :' and, ' Blessed be the Lord, who daily loadeth us with his benefits.' THE DUTY OF THANKSGIVING. 173 In such manner ought we diligently to survey and judici- ously to estimate the effects of divine beneficence, examining every part, and descanting on every circumstance thereof : like those that contemplate some rare beauty, or some excel- lent picture; some commending the exact proportions, some the graceful features, some the lively colors discernible therein. There is not the least of the divine favors, vfhich, if we consi- der the condescensive tenderness, the clear intention, the unde- served frankness, the cheerful debonairity expressed therein, hath not dimensions larger than our comprehension, colors too fair, and lineaments too comely for our weak sight thoroughly to discern ; requiring therefore our highest esteem and our utmost thanks. 'Tis perhaps somewhat dangerous to affix a determinate value on any of God's benefits : (for to value them seems to under- value them, they being really inestimable :) what then is it to extenuate, to vilify, to despise the greatest? We should esteem them, as we measure the heavens with our eye, as we compute the sands on the shore, as we would prize inexhaustible mines of gold, and treasures of pearl ; that is, by confessing heartily their worth surpasses the strength of our imagination to con- ceive, and of our speech to utter ; that they are immense, innumerable, unconceivable, and unexpressible. But still, 4. * Giving thanks' imports that benefits be received with a willing mind, a hearty sense, a vehement affection. The fore- mentioned particulars are indeed necessary properties, insepa- rable concomitants, or prerequisite conditions to : but a cheerful and cordial acceptance of benefits is the form, as it were, and soul, the life and spirit, the principal and most essential ingre- dient of this duty. It was not altogether unreasonable, though it went for a paradox, that dictate of the Stoics, that animus sufficit animo, and, that qui libenter accepit, beneficium reddidit: that he, who with a willing and well affected mind receives a courtesy, hath fully discharged the duty of gratitude ; that other endea- vors of return and compensation are rather handsome accessions to it, than indispensably requisite to the completion thereof. For as in the collation, it is not the gold or the silver, the food or the apparel, in which the benefit consists, but the will and be- 174 BARROW. — SERMON VIII. nevolent intention of him that bestows them ; so reciprocally it is the good acceptance, the sensibleness of and acquiescence in the benefactor's goodness, that constitutes the gratitude ; which who affords, though he be never capable of yielding other satisfaction, voluntate voluntati satisfecit ; and, regum cequavit opes animo — . It is ingenuity that constitutes (respec- tively) both a bountiful giver and a thankful receiver. A truly noble benefactor purely aimeth at not any material reward, or advantage to himself; (it were trading this, not beneficence;) but the good profit and content of him, to whom he dispenseth his favor : of which being assured, he rests satisfied, and ac- counts himself royally recompensed.* Such a benefactor is Almighty God, and such a tribute he requires of us ; a ready embracement of and a joyful compla- cency in his kindness; even such as he expressed, who said, ' Because thy loving-kindness is better than life, my lips shall praise thee :' and, ' My soul shall be filled as with marrow and fatness, and my mouth shall praise thee with joyful lips :' and, ' I will praise thee with my whole heart ; I will be glad and rejoice in thee:' and, ' Bless the Lord, O my soul; and all that is within me, praise his holy name.' No holocaust is so acceptable to God, as a heart inflamed with the sense of his goodness. He loves not only iXapov borrjv (a merry giver,) but iXapby beKrrjv (a cheerful receiver) also. He would have us, as to desire his favor with a greedy appetite, so to taste it with a savory relish. He designs not only to ' fill' our mouths with ' food,' ' but our hearts' also ' with gladness/ We must not seem to grudge or repine, to murmur or dis- dain, that we are necessitated to be beholden to him; lest it happen to us as it did to them of whom it is said, ' while the meat was yet in their mouths, the WTath of God came on them, and slew the fattest of them.' Yea, 'tis our duty not to be * Quoties quod proposuit quis consequitnr, capit operis sui fruc- tum. Qui heneficium dat, quid propouil sibi? prodesse ci cui dat, et sibi voluptati esse: non sibi iuvicem reddi vohjit ; aut non fuit heneficium, sed negotiatio. Lencficii propriura est, nihil de reditu cogitate. — Senec. Nee est dubium quin is qui liberalis benignusque dicitur, officiura, non fructum, sequatur. — Cic. de Leg. i. THE DUTY OF THANKSGIVING. 175 contented only, but to be delighted, to be transported, to be ravished with the emanations of his love : to enter- tain them with such a disposition of mind, as the dry and parched ground imbibes the soft dew and gentle showers ; as the chill and darksome air admits the benign influences of hea- venly light ; as the thirsty soul takes in the sweet and cooling stream. He that with a sullen look, a dead heart, a faint sense, a cold hand, embraces the gifts of heaven, is really un- thankful, though with deluges of wine and oil he makes the altars to overflow, and clouds the sky with the steam of his sa- crifices. But yet, farther, 5. This duty requires due acknowlegement of our obliga- tion, significations of our notice, declarations of our esteem and good acceptance of favors conferred. It is the worst and most detestable of ingratitudes, that which proceeds from pride and scorn : andsuchisheguilty of, who is either unwilling or ashamed to confess himself obliged ; who purposely dissembles a benefit, or disavows a benefactor; who refuses to render those most ma- nifestly due, and most* easily discharged, those neither toilsome nor expensive oblations of praise and acknowlegement. This part of our duty requires that we offer to God, not costly hecatombs, but the ' calves' only 'of our lips, '(as the prophet Hosea speaks;) not the fruit of our lands, but Kapirbv ^(^eiXewv only, (as the Apostle to the Hebrews styles it,) ' the fruit of our lips, con- fessing to his name;' that we employ some few blasts of the breath he gave us on the celebration of his goodness, and ad- vancement of his repuie. ' I will praise the name of God with a song, and will magnify him with thanksgiving. This shall please the Lord better than an ox or bullock that hath horns and hoofs,' saith David. And surely it is the least homage we in gratitude owe, and can pay to Almighty God, to avow our dependence on an ob- ligation to him for the good things we enjoy, to acknowlege that his favors do deserve thanks, to publish to the world our experience of his goodness, to proclaim solemnly with the voice of thanksgiving his most deserved praise ; resembling * OyBe yap $apv Tt Ko.l 4xax6iS 4m^r]Te7 Trap' rifiZv, a\\' fi rh ufio\oye7v jxo- vov rhs Toaainas (iiepyiaias, koI rb.s vnip rovrwv avT 181 a sweet smell, a sacrifice acceptable, well pleasing to God.' And, • Inasmuch as ye have done it to (that is, fed, and clothed, and comforted) the least of these my brethren, ye have done it unto me,' saith our Saviour; manifestly declaring; that the good we do, and the respect we show unto good and needy men, God reckons it done unto himself. And this point I shall conclude with the sayings of the wise Hebrew philosopher Ben-Sirach, ' He that keepeth the law, bringeth offerings enough : He that taketh heed to the com- mandment, offereth a peace-offering. He that requiteth a good turn, offereth fine flower : and he that giveth alms, sacrificeth praise. To depart from wickedness is a thing pleasing to the Lord : and to forsake unrighteousness, is a propitiation.' To these I shall only add this one particular : 7. That true gratitude for benefits is always attended with the esteem, veneration, and love of the benefactor. Beneficence is a royal and godlike thing, an argument of eminent goodness and power conspiring ; and necessarily therefore, as in them that perceive and duly consider it, it begets respect and reve- rence ; so peculiarly in those that feel its benign influence, it produces love and affection : like the heavenly light, which to all that behold it appears glorious ; but more powerfully warms those that are directly subject to its rays, and is by them more vigorously reflected. And as to those that are immediately concerned therein, it imports more particular regard and good-will ; so, if they be duly sensible thereof, it engages them in mutual correspon- dence to an extraordinary esteem and benevolence : such as David on this account professes to have been in himself to- ward God, and frequently excites others to. ' I will love thee, O Lord my strength.' ' I will call on the Lord, who is worthy to be praised.' ' The Lord liveth, and blessed be my rock ; and let the God of my salvation be exalted.' * I love the Lord, because he hath heard my voice and my supplications.' And, (in the Gospel,) ' Because her sins, being many, were forgiven, therefore she loved much.' So true it is, that sense of favor indulged is naturally productive of love.* * "Ecrriu xop's y^p tV X'^P^" tIktov(t aei. — Soph. 182 * BARROW. — SERMON VIII. Thus have I plainly and simply presented you with what my meditations suggested concerning the nature and substance of this duty, with the several branches sprouting from the main stock thereof : I proceed now to that which will exceedingly inlarge the worth, and engage to the performance thereof. II. The object and term to which it is to be directed ; we are to give thanks ' to God.' ' To God,' I say ; that is, to him, unto whom we are obliged, not for some small and incon- siderable trifles, but for the most weighty and valuable bene- fits : from whom we receive, not few or some, but all good things ; whatever is necessary for our sustenance, convenient for our use, pleasant for our enjoyment; not only those that come immediately from his hand, but what we obtain from others, who from him receive both the will and the power, the means and the opportunities of doing us good : to whom we owe, not only what we ever did or do at present possess, or can here- after hope for of good ; but that we were, are, or shall ever be in capacity to receive any : to the author, upholder, and pre- server of our being ; without whose goodness we had never been, and without whose care we cannot subsist one mo- ment. To him who is the Lord and true owner of all things we partake of; whose air we breathe, whose ground we tread on, whose food sustains us ; whose wholly we are ourselves, both the bodies we carry about us, (which is ' the work of his hands,') and the soul we think with, which was breathed from his mouth. To him who hath created a whole world to serve us, a spacious, a beautiful, a stately world for us to inhabit and to disport in ; who hath subjected so fair a territory to our domi- nion, and consigned to our use so numerous a progeny of goodly creatures, to be managed, to be governed, to be enjoyed by us. So that wherever we direct our eyes, whether we reflect them inward on ourselves, we behold his goodness to occupy and penetrate the very root and centre of our beings ; or extend them abroad toward the things about us, we may perceive our- selves inclosed wholly, and surrounded with his benefits. At home we find a comely body framed by his curious artifice, va- rious organs fitly proportioned, situated, and tempered for THE DUTY OF THANKSGIVING. 1&3 strength, ornament, and motion, actuated by a gentle heat, and invigorated with lively spirits, disposed to health, aad qualified for a long endurance ; subservient to a soul endued with divers senses, faculties, and powers, apt to inquire after, pursue, and perceive various delights and contents. To the satisfaction of which all extrinsical things do minister matter and help ; by his kind disposal who furnishes our palates with variety of deli- cious fare, entertains our eyes with pleasant spectacles, ravishes our ears with harmonious sounds, perfumes our nostrils with fragrant odors, cheers our spirits with comfortable gales, * fills our hearts with food and gladness,' supplies our manifold needs, and protects us from innumerable dangers. To him who hath inspired us with immortal minds, and impressed on them perspicuous characters of his own divine essence ; hath made us, not in some superficial lineaments, but in our most intimate constitution, to resemble himself, and to partake of his most excellent perfections ; an extensive know- lege of truth, a vehement complacency in good, a forward capa- city of being completely happy, (according to our degree and within our sphere.) To which blessed end by all suitable means (of external ministry and interior assistance) he faithfully con- ducts us ; revealing to us the way, urging us in our process, reclaiming us when we deviate ; engaging us by his commands, soliciting us by gentle advices, encouraging us by gracious pro- mises; instructing us by his holy word, and admonishing us by his loving spirit. To him who vouchsafes to grant us a free access unto, a constant intercourse and a familiar acquaintance with himself; to esteem and style us his ' friends ' and ' children ;' to invite us frequently, and entertain us kindly with those most pleasant delicacies of spiritual repast ; yea, to visit us often at our home, and (if we admit) to abide and dwell with us ; indulging us the enjoyment of that presence, wherein the life of all joy and comfort consists, and to behold the light of his all-cheering countenance. Is there any thing more? Yes: to him who, to redeem us from misery, and to advance our estate, hath infinitely de- based himself, and eclipsed the brightness of his glorious ma- jesty ; not disdaining to assume us into a near affinity, yea, into 184 BARROW. — SERMON VIII. a perfect union with himself; to inhabit our frail and mortal nature, to undergo the laws and conditions of humanity, to appear in our shape, and converse, as it were, on equal terms with us, and at last to taste the bitter cup of a most painful and disgraceful death for us. Yea, to him who not only descended from his imperial throne, became a subject, and (which is more) a servant for our sake ; but designed thereby to exalt us to a participation of his royal dignity, his divine nature, his eternal glory and bliss ; submitting crowns and sceptres to our choice ; crowns that cannot fade, and sceptres that can never be extorted from us. Farther yet, to him, the excellent quality, the noble end, the most obliging manner of whose beneficence doth surpass the matter thereof, and hugely augment the benefits : who, not compelled by any necessity, not obliged by any law, (or pre- vious compact,) not induced by any extrinsic arguments, not inclined by our merits, not wearied with our importunities, not instigated by troublesome passions of pity, shame, or fear, (as we are wont to be,) not flattered with promises of recompense, nor bribed with expectation of emolument, thence to accrue unto himself ; but being absolute master of his own actions, only both lawgiver and counsellor to himself, all-sulEcient, and incapable of admitting any accession to his perfect blissfulness; most willingly and freely, out of pure bounty and goodwill, is our Friend and Benefactor ; preventing not only our desires, but our knowlege ; surpassing not our deserts only, but our wishes, yea, even our conceits, in the dispensation of his inesti- mable and unrequitable benefits ; having no other drift in the collation of them, beside our real good and welfare, our profit and advantage, our pleasure and content. To him who not lately began, or suddenly will cease, that is either uncertain or mutable in his intentions, but from everlasting designed, continues daily, and will (if we sufter him) to all eternity persevere unmoveable in his resolutions to do us good. To him whom no ingratitude, no undutiful carriage, no rebellious disobedience of ours, could for one minute wholly remove, or divert from his steady purpose of caring for us : who THE DUTY OF THANKSGIVING. 185 regards us, though we do not attend to him ; procures our wel- fare, though we neglect his concernments ; employs his restless thought, extends his watchful eye, exerts his powerful arm, is always mindful, and always busy to do us good ; watching over us when we sleep, and remembering us when we forget our- selves : in whom yet 'tis infinite condescension to think of us, who are placed so far beneath his thoughts ; to value us who are but dust and dirt ; not to despise and hate us, who are really so despicable and unworthy. For * though he dwelleth on high,' saith the psalmist truly and emphatically, ' he hum-' bleth himself to behold the things that are done in heaven and earth,' To him that is as merciful and gracious, as liberal and munificent toward us ; that not only bestows on us more gifts, but pardons us more debts, forgives us more sins, than we live minutes; that with infinite patience endures, not only our mani- fold infirmities and imperfections, but our petulant follies, our obstinate perversenesses, our treacherous infidelities ; overlooks our careless neglects and our wilful miscarriages ; puts up the exceedingly many outrageous affronts, injuries, and con- tumelies continually offered to his supreme Majesty by us base worms, whom he hath always under his feet, and can crush to nothing at his pleasure. To him yet, who, as St. James saith, ' giveth freely, and upbraideth no man ;' who calls us neither very frequently nor over strictly to accounts ; who exacts of us no impossible, no very difficult, no greatly burdensome or costly returns ; being satisfied with the cheerful acceptance of his favors, the hearty acknowlegements of his goodness, the sincere performance of such duties, to which our own welfare, comfort, and advantage (rightly apprehended) would otherwise abundantly dispose us. To him, lastly, whose benefits to acknowlege is the greatest benefit of all ; to be enabled to thank whom deserves our greatest thanks ; to be sensible of whose beneficence, to meditate on whose goodness, to admire whose excellency, to celebrate whose praise, is heaven itself and paradise, the life of angels, the quintessence of joy, the supreme degree of felicity. In a word, to him whose benefits are immensely great, innu- 186 BARROW. — SERMON VIII. merably many, unexpressibly good and precious. For 'who can utter the mighty acts of the Lord ? who can show forth all his praise?' said he, who had employed often his most active thoughts and his utmost endeavors thereon, and was incomparably better able to do it. To this God, to this great, to this only Benefactor of ours, we owe this most natural and easy, this most just and equal, this most sweet and pleasant duty of giving thanks. To whom if we wilfully refuse, if we carelessly neglect to pay it, I shall only say thus much, that we are not only monstrously ingrate- ful, and horribly wicked, but abominably foolish, and deplo- rably miserable. I shall repeat this sentence once again, and wish it may have its due effect on us : To this great, to this only Patron and Benefactor of ours, if we do not in some measure discharge our due debt of gratitude for his inestimable benefits and mercies, we are to be adjudged not only most prodigiously unthankful, most detestably impious, but most wofully stupid also and senseless, most desperately wretched and unhappy. I should now proceed to consider the circumstance of time determined in the word always ; and the extension of the matter implied in those words, /or all things ; and then to sub- join some farther inducements or arguments persuasive to the practice of this duty. But the time (and, I fear, your patience) failing, I shall reserve them to some other oppor- tunity. SERMON IX. 187 SUMMARY OF SERMON IX. EPHESIANS, CHAP. V. — VERSE 20. Kecapitulation of heads in the preceding discourse. III. Consideration of the circumstance of time allotted to the performance of this duty oi giving thanks, expressed by that universal and unlimited term, always. This not to be understood as if thereby we were obliged every instant actually to remember, to consider, and to acknowlege the divine benefits ; for the deliberate operations of our minds being sometimes wholly interrupted by sleep, and at others preoccupied by many reasonable employments, it were im- possible to comply with an obligation of this duty so in- terpreted. We may therefore observe that the Hebrews are wont, in way of synecdoche, or grammatical hyperbole, so to use words of this kind, that their universal importance ought to be re- strained by the quality or circumstances of the matter about which they treat. Various instances given of this from holy Scripture ; whence it appears that such injunctions as that in the text are to be taken in a sense so qualified, that the observ- ance of them may be at least morally possible. Thus far we may limit the extension of this seemingly bound- less term ; but we can hardly allow any farther restriction with- out destroying its natural signification, or diminishing its due emphasis : as far therefore as it is possible for us, we must en- deavor always to perform this duty of gratitude to God ; and consequently. 188 SUMMARY OF 1. Hereby is required that we do often actually meditate on, be sensible of, confess and celebrate the divine beneficence. If God incessantly demonstrates himself gracious unto us, wo are in all reason obliged frequently to confess ourselves grateful unto him. Instance of King David, who seems to have ap- proached very near to the complete performance of this duty. If his most excellent example does not provoke us to emulation, that of Epictetus, a heathen, may confound us with shame : his remarkable words quoted. And although neither the admo- nition of prophets, nor the precepts of philosophers, nor the examples of both, should prevail ; yet might the prece- dents of dumb and senseless creatures animate us thereto ; for they never cease to obey the law imposed on them by their Maker, and without intermission glorify him : this point en- larged on. 2. Giving thanks always may import our appointing and punctually observing certain convenient times of performing this duty; that is, of seriously meditating on, and affectionately acknowleging the divine bounty. Instance of the Jewish sacri- fice, rendered by the Greek translators, the continual sacrifice. As that sacrifice, being offered constantly at a set time, was thence denominated continual, so perhaps may we, by con- stantly observing some fit returns of praise and thanksgiving, be said always to give thanks. , In determining" the seasons and proportions of this duty, we cannot use a better standard than that of the royal pro- phet. 3. But farther, giving thanks always may import a vigi- lant attendance on this duty, such as men bestow on their em- ployments, of which, though the actual prosecution ceases, yet the design continually proceeds; just as we say, such an one is writing a book, or building a house, though he may at the pre- sent time be occupied by some other employment; because SERMON IX. 189 his design never sleeps, and his purpose continues uninter- rupted. 4. This term always necessarily implies a ready disposi- tion or habitual inclination to give thanks, ever permanent in us ; that our hearts, as David's was, be fixed always, that is, fittingly prepared and steadily resolved to thank and praise God. 5. Lastly; giving thanks always imports that vi^e readily embrace every opportunity of actually expressing our thankful- ness: for so in some places of Scripture, what is injoined to be done continually, is in others only required to be done on all opportunities. It is true that no time is unfavorable : every moment we receive favors, and therefore every minute we owe thanks ; yet there are some especial seasons that do more impor- tunately require them : such pointed out at length. So much concerning the time of performing this duty. IV. The matter of it is considered ; for all things. Quota- tion from St. Chrysostom, in which he despairs to recount all the benefits and good thinj^s for v/hich he stands engaged to God. The devout psalmist similarly affected, Ps. cxxxix. 17. 18. xxxvi. 5-7. We need not therefore confound ourselves by launching out into this immense ocean ; but to observe some little distinction, it may be said, 1. We are to give tl ^nks not only for great and notable benefits, but for the least and most ordinary of God's favors ; tliough indeed none are in themselves small and inconsiderable : this point enlarged on. •2. We are to render thanks not only for new and present benefits, but for all we have formerly, all that we may here- after receive. Example of David recommended ; who, in prais- ing God for favors conferred on him, looked back to the earliest period of his existence : also that of St. Paul. The hope and foresight also of future blessings shown worthily to claim our thanks, from 1 Pet. i. 3. 4. 190 SUMMARY OF 3. We should bless God not only for new, rare, and extraordinary events of Providence, but for the common daily benefits and indulgences thereof: moreover these fa- vors are usually the greatest and most valuable in their own nature. 4. We should give thanks not only for private and parti- cular, but for public benefits also, and for such as befal others : exhortation of St. Paul on this head, 1 Tim. ii. 1. As we are all citizens of the world, we are all concerned in its good con- stitution, and thence obliged to adore thankfully its benevolent upholder. If we consult all history, we shall find innumerable instances of thankful acknowlegement to the divine goodness on this head. Reasons urged to this duty, not only from a common interest, but from charity, humanity, and the delight which such a disposition, when cultivated, bestows on ourselves. Example of David. 5. We are obliged to give thanks not only for pleasant and prosperous occurrences of Providence, but for those also which are adverse to our desire, and distasteful to our natural sense : we are bound to pay thanks, not only for our food, but for our physic also, which, though ungrateful to our palate, is profitable for our health : reasons for this given. 6. Lastly, we are obliged to thank God not only for cor- poreal and temporal benefits, but also, and that principally, for spiritual and eternal blessings : as we are apt to desire more vehemently, and more passionately to bewail the loss of, temporal good things, so are we wont more sincerely and Seriously to express our gratitude for the reception of them, than of others relating to our spiritual and eternal welfare ; wherein we act under a false judgment: this shown: in- junction of our Saviour to his disciples considered, Luke X. 20. Indebted as we are to God for our creation, and for the excellent faculties with which he has endowed us, we are still more so for our redemption and the circumstances SERMON IX. 191 of inexpressible love and grace therein declared : this subject enlarged on. Concluding considerations persuasive to the practice of this duty. I. First we may consider that there is no disposition more deeply radicated in the original constitution of all souls endued M'ith any kind of perception or passion, than that of being sen- sible of benefits received, being ready with suitable expressions to acknowlege them, and endeavoring competently to recom- pense them : even the worst of men retain something of this natural inclination, and the very brute creation gives evidence of it : how monstrous a thing therefore in us is ingratitude to- wards God, from whom alone we receive whatever we enjoy, whatever we can expect of good ! II. The second obligation to this duty is most just and equal ; since we are in all reason indebted for what is freely given, as well as for what is lent to us : for the freeness of the giver, his not exacting security, nor expressing conditions of return, doth not diminish, but rather increase the debt : this en- larged on. III. Thirdly, this is a most sweet and delightful duty : as the performance of it proceeds from good humor and a cheerful disposition of mind, so it feeds and foments them both. Prayer reminds us of our imperfections and wants ; confession of our misdeeds and bad deserts ; but thanksgiving includes nothing- uneasy or unpleasant, nothing but the memory and sense of ex- ceeding goodness. Other considerations briefly added : viz. that this duty is of all others most acceptable to God and profitable to us, inducing him to bestow more, and qualifying us to receive it : that it promotes and facilitates the practice of all other duties : that the memory of past benefits, and sense of those present, confirms our faith and nourishes our hopes : that the circumstances of 192 SUMMARY OF SERMON IX. the divine beneficence mightily strengthen the obligation to this duty : that giving thanks hath de facto always been the prin- cipal part of religion, whether instituted by divine command, prompted by natural reason, or propagated by general tradition. Concluding prayer. THE DUTY OF THANKSGIVING. 193 SERMON IX. OF THE DUTY OF THANKSGIVING. EPHESIANS, CHAP. V. — VERSE 20. Giving thanks always for all things unto God. Having formerly discoursed on these words, I observed in them four particulars considerable : 1. The substance of a duty, to which we are exhorted, to give thanks ; 2. The term unto which it is directed, to God ; 3. The circumstance of time determined in that word always ; 4. The extent of the matter about which the duty is employed, ' for all things.' Concerning the two former particulars, wherein the duty con- sisted, and wherefore especially related unto God, I then re- presented what did occur to my meditation. III. I proceed now to the third, the circumstance of time allotted to the performance of this duty, expressed by that uni- versal and unlimited term, always. Which yet is not so to be understood, as if thereby we were obliged in every instant (or singular point of time) actually to remember, to consider, to be affected with, and to acknowlege the divine benefits : for the deliberate operations of our minds being sometimes wholly interrupted by sleep, otherwhile pre- occupied by the indispensable care of serving our natural necessities, and with attendance on other reasonable employ- ments, it were impossible to comply with an obligation to the performance of this duty so interpreted. And those maxims of law, impossibilium nulla est obligatio, and quce rerum natura prohibentur, nulla lege confirmata sunt, (that is, * no law or BAR. VOL. I. I 194 . BARROW. — SERMON IX. precept can oblige to impossibilities,') being evidently grounded on natural equity, seem yet more valid in relation to his laws, who is the Judge of all the world, and in his dispensations most transcendently just and equal. We may therefore observe that the Hebrews are wont (in way of synecdoche, or grammatical hyperbole) so to use words of this kind, that their universal importance ought to be restrained by the quality or circumstances of the matter about which they converse. As when our Saviour saith, ' Ye shall be hated of all men for my sake;' all is not to be taken for every singular person, (since there were some that loved our Saviour, and embraced the evangelical doctrine) but for many, or the most. And when David saith, ' There is none that doeth good ;' he seemeth only to mean that in the general corruption of his times there were few righteous persons to be found. And so for ever is often used, not for a perpetual and endless, but for a long and lasting duration ; and always, not for a continual, unintermitted state of being, or action, but for such a perseverance as agrees to the condition of the thing to which it is applied. 'Tis, for instance, prescribed in Exodus, that Aaron should 'bear the judgment of the children of Israel (the Urim and Thummim) on his heart before the Lord continually ;' that is, (not in absolute and rigorous acceptation continually, but) con- stantly ever when he went into the holy place to discharge the pontifical function, as the context declares. And our Saviour in the gospel saith of himself, 'Eyw TrajTore eblba^a, ' I always taught in the temple ;' that is, very often, and ever when tit occasion was presented. And the Apostles, immediately after Christ's ascension, jUfxav biairarTos kv rw «epw, ' were, 'as St. Luke tells us, ' continually in the temple, praising and blessing God ;' that is, they resorted thither constantly at the usual times or canonical hours of prayer. In like manner those injunctions (of nearest affinity) of 'rejoicing,' of ' giving thanks always." and particularly of ' praying without ceasing,' (as I have shown more largely in another discourse,) are to be taken in a sense so qualified, that the observance of them may be at least morally possible. Thus far warrantably we may limit the extension and niollify THE DUTY OF THANKSGIVING. 195 the rigor of this seemingly boundless terra ; but we can hardly allow any farther restriction, without destroying the natural signification, or diminishing the due emphasis thereof. As far therefore as it is possible for us, we must endeavor always to perform this duty of gratitude to Almighty God : and con- sequently, 1. Hereby is required a frequent performance thereof ; that we do often actually meditate on, be sensible of, confess and celebrate the divine beneficence. For what is done but seldom or never, (as we commonly say,) cannot be understood done always, without a catachresis, or abuse of words too enormous. As therefore no moment of our life wants sufiicient matter, and every considerable portion of time ministers notable occasion of blessing God ; as he allows himself no spacious intervals or discontinuances of doing us good ; so ought we not to suffer any of those many days (vouchsafed by his goodness) to flow beside us, void of the signal expressions of our dutiful thank- fulness to him ; nor to admit in our course of life any long va- cations from his duty. If God incessantly, and through every minute, demonstrates himself gracious unto us ; we in all reason are obliged frequently and daily to declare ourselves grateful unto him. So at least did David, (that most eminent example in this kind, and therefore most apposite to illustrate our doctrine, and to enforce the practice thereof ;) for, ' every day,' saith he, ' I will bless thee ; I will praise thy name for ever and ever.' Every day. The heavenly bodies did not more constantly observe their course, than he his diurnal revolutions of praise : every day in his calendar was as it were festival, and conse- crated to thanksgiving. Neither did he adjudge it sufficient to devote some small parcels of each day to this service ; for ' my tongue,' saith he, ' shall speak of thy righteousness and of thy praise all the daylong;' and again, * My mouth shall show forth thy righteousness and thy salvation all the day, for I know not the numbers thereof.' The benefits of God he appre- hended so great and numerous, that no definite space of time would serve to consider and commemorate them. He resolves therefore otherwhere to bestow his whole life on that employ- ment : ' While I live I will praise the Lord : I will sing, 196 BARROW. — SERMON IX. praises unto my God while I have any being ;' and ' I will bless the Lord at all times : his praise shall continually be in my mouth.' No man can reasonably pretend greater impediments, or oftener avocations from the practice of this duty, than he, on whom the burden of a royal estate, and the care of govern- ing a populous nation, were incumbent : yet could not they thrust out of his memony, nor extinguish in his heart, the lively sense of divine goodness; which (notwithstanding the company of other secular incumbrances) was always present to his mind, and like a spirit, (excluded from no place by any corporeal resistance,) did mingle with and penetrate all his thoughts, and affections, and actions. So that he seems to have approached very near to the complete performance of this duty, according to the extremity of a literal interpretation, and to have been always, without any intermission, employed in giving thanks to God. The consideration, methinks, of so noble a pattern, adjoined to the evident reasonableness of the duty, should engage us to the frequent practice thereof.* But if the consideration of this excellent example do not, yet certainly that may both provoke us to emulation, and con- found us with shame, of Epictetus, a heathen man, whose words to this purpose seem very remarkable : Et yap vovv eixo/J-ev, saith he in Arrian's Dissert, f dXXo ri ebei ?//ids 'TTOielv, Kal KOivrj, Kol Ihiq,, rj vfiveiv to Oelov, Kal evcprjfielv, koi e7re^ep)^ecr0fu ras j^aptras ; ovk ebei Kal OKanTOvras, Kal apovyras, Kal eaOiovras ^Seiv tov vfivov top els rov Qeov ; Meyas 6 Qeos, &C. that is, in our language, " If we understood ourselves, what other thing should we do, either publicly or privately, than sing hymns to, and speak well of God, and perform thanks unto him ? Ought we not, when we were digging, or ploughing, or eating, to sing a (suitable) hymn to him ll Great is God, * Et Se fiaaiXfhs a.v7}p fivpiais ^aTrri^S/xivos (ppovriffi, Kal Travraxidev irepieX- KSfiefos, TocravTaKis irapeKaKei Thv @i6v tiVo h.v exo'Mf o.Tro\oyiav ?) axryyvd- ft.r\v rjixeis, roaavrrtv trxoA-V dyoyres, koX ni] awfx^^ aiirhv iKerevomts, &C. — Chrys. torn. v. p. 76. t Lib. i. cap. 17. i ndvTa roivvv rhv ^lov eoprV &yovTfs, TravTr] irdvroBev irapeivai riv &ehv irereicr/ieVoi, yeiopyovfxiv alvovvres, 'jr\4ofiev vfivovvres, Karii tV &Wriv iro\iTfi(u> iurix'^ais a.va(XTpt(p6iJLe6a, — Clem. Alex. Strom. vii. p. 517. I THE DUTY OF THANKSGIVING. 197 in that he hath bestowed on us those instruments wherewith we till the ground : Great is God, because lie hath given us hands, a throat, a belly ; that we grow insensibly, that sleeping we breathe. Thus" (proceeds he) " should we on every occur- rence celebrate God, and superadd of all the most excellent and most divine hymn, for that he hath given us the faculty of apprehending and using these things orderly. Wherefore since most men are blind and ignorant of this, should there not be some one, who should discharge this office, and who should for the rest utter this hymn to God ? And what can I, a lame (and decrepit) old man do else, than celebrate God ? Were I indeed a nightingale, I would do what belongs to a nightingale ; if a swan, what becomes a swan ; but since now I am endued with reason, I ought to praise God. This is my duty and concern- ment, and so I do ; neither will I desert this employment while it is in my power ; and to the same song I exhort you all." Thus that worthy philosopher, not instructing us only, and exhorting with pathetical discourse, but by his practice inciting us to be continually expressing our gratitude to God. And although neither the admonition of prophets, nor pre- cepts of philosophers, nor the examples of both, should prevail ; yet the precedents, methinks, of dumb and senseless creatures should animate us thereto ; which never cease to obey the law imposed on them by their Maker, and without intermission glo- rify him. For, ' the heavens declare the glory of God, and the firmament showeth his handy work. Day unto day utter- eth speech, and night unto night showeth knowlege. There is no speech nor language, where their voice is not heard.' It is St. Chrysostora's argumentation ; Ka« yap ala^pov ay eirj, saith he, Tov XoyiKOV avBpunrov , Koi tUv upiofjievwv cnravToiv rtjUtwrepo*', e\aTTOv rfjs Kricrews ^epeiv Kara tov Tfjs ev(pr)jxias \6yov' ovk atu- Xfjov be fi6vov, fiXXa kol utottov, &c. " It were an ugly thing, that man, endued with reason, and the most honorable of all things visible, should in rendering thanks and praise be ex- ceeded by other creatures : neither is it only base, but absurd. For how can it be otherwise, since other creatures every day and every hour send up a doxology to their Lord and Maker .' For, ' the heavens declare the glory of God,'" &c. If the busy heavens are always at leisure, and the stupid 198 BARROW. — SERMON IX. earth is perpetually active in manifesting the wisdom, power, and goodness of their Creator ; how shameful is it, that we (the flower of his creation, the most obliged, and most capable of doing it) should commonly be either too busy, or too idle to do it ; should seldom or never be disposed to contribute our endeavors to the advancement of his glory ? But, 2^. * Giving thanks always' may import our appointing, and punctually observing, certain convenient times of performing this duty; that is, of serious meditation on, and aft'ectionate acknowlegement of the divine bounty. We know that all persons, who design with advantage to prosecute an orderly course of action, and would not lead a tumultuary life, are wont to distinguish their portions of time, assigning some to the ne- cessary reflexions of their body, others to the divertisement of their minds, and a great part to the dispatch of their ordinary business : otherwise (like St. James's ' double-minded man') they would be ' unstable in all their ways;' they would ever fluctuate in their resolutions, and be uncertain when, and how, and to what they should apply themselves. And so, this main concernment of ours, this most excellent part of our duty, if we do not depute some vacant seasons for it, and observe some periodical recourses thereof, we shall be tempted often to omit it ; we shall be listless to do it, apt to defer it, and easily di- verted from it by the encroachments of other less-behoving aff"airs. The Jews, to preserve them in the constant exercise of this duty , had instituted by God a sacrifice called tdd (Juge,) rendered by the Greek translators, j/ bicnravTos dvaia, ' the continual sa- crifice ;' (Dan. viii. 11.) to which the divine author of the Epis- tle to the Hebrews seems to allude, when in these words he ex- horts : Ai' avTUv ovy avacpepuifiev duatar airecr€ii)i biaTravros tm 0fw' * by him therefore let us oft'er the sacrifice of praise to God con- tinually,' (or the continual sacrifice of praise,) ' the fruit of our lips, giving thanks to his name.' As that sacrifice therefore, being oft'ered constantly at a set time, was thence denominated ' continual;' so perhaps may we, by constantly observing some fit returns of praise and thanksgiving, be said ' always to give thanks.' In determining the seasons and proportions of which, what THE DUTY OF THANKSGIVING. 199 Other rule or standard can we better conform to than that of the royal prophet ? I shall not urge his example so much ; (according to which we should be obliged to a greater fre- quency ;) for, ' seven times a day,' saith he, ' do I praise thee, because of thy righteous judgments :' but rather allege his general direction and opinion, proposed to us in those words of his ; ' It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O thou Most High ; to show forth thy loving-kindness every morning, and thy faithfulness every night.' ' It is a good thing;' that is, a seemly, a convenient, a commendable, a due performance : ' every morning;' that is, when our spirits, being recreated with sleep, are become more vigorous, our memories more fresh, our fancies more quick and active : • to show forth thy loving-kindness ;' that is, from a hearty sense of our obligation, to acknowlege the free bounty of him, who in pursuance of his former kindness hath been pleased to accumulate new favors to us ; to guard us by his watchful care, when we were buried, as it were, in a senseless Ignorance, and total neglect of our own welfare ; to raise us from that temporary death, and to confer a new life on us, re- storing us to our health, to our means of subsistence, to all the necessary supports, and the desirable comforts of life : ' every night' also ; that is, when our spirits are exhausted with action, and our minds tired with thoughtfulness ; when we are become weary, not of doing only, but almost of being ; we should con- clude our toils, and wrap up our cares in the sweet sense and grateful memory of his goodness, who hath protected us so many hours from the manifold dangers, and more sins, to which, by our weakness, and our folly, and our bad inclinations, we are through every minute exposed ; and withal hath provided us so easy and so delightful a means of recovering our spent ac- tivity, of repairing our decayed strength. Thus if we constantly begin, and thus close up, thus bound and circumscribe our days, dedicating those most remarkable periods of time to blessing God, and making, as the psalmist speaks, ' the outgoings of the morning and evening to rejoice' in him : (since beginning and ending do in a manner compre- hend the whole ; and the morning and evening, in Moses's computation and style, do constitute a day ;) we may (not in- 200 BARROW. — SERMON IX. congruously) be supposed and said to * give thanks always.' But yet farther, this may import, 3. A vigilant attendance on this duty, such as men bestow on their employments, whereof though the actual prosecution ceases, yet the design continually proceeds. As we say, such a one is writing a book, building a house, occupying a piece of land, though he be at that present peradventure sleeping, or eating, or satisfying some other desire; because his design never sleeps, and his purpose persists uninterrupted. And thus, it seems, we are to understand our Saviour and the Apostles, when they exhort us TrpoffKaprepe'iv, ' to continue instant in prayer and thanksgiving ;' and aypvTrveh' ev iraar} TrpoaKaprept'i- aei, to 'watch with all perseverance ;' and ypTiyopelv, to ' wake in thanksgiving;' and fii) iraveadai, 'not to give over giving thanks :' and to perform these duties abiaXeiTrrus, ' incessantly,' or ' without giving off;' fiy) EKKaKelv, ' not to grow worse, faint, or faulter :' (which is, in that place, made equivalent to, expli- catory of doing duty always.) Which expressions denote a most diligent attendance on these duties ; that we may make them not a Trclpepyov, a diversion or by-business of our lives, allowing only a perfunctory and desultorious endeavor on them ; but esteem them a weighty business, to be pursued with stead- fast resolution and unwearied industry. As our beings and powers did proceed from the goodness, so the results of them naturally tend to the glory of God ; and the deliberations of our will ought to conspire with the instincts of our nature ; it should be the principal design which our in- tention should aim at, and our endeavor always drive on, to glorify our Maker. Which doing, we may be reputed to dis- charge this duty, and in some sense said ' always to give thanks.' But farther, 4. This term [' always '] doth necessarily imply a ready dis- position or habitual inclination to give thanks, ever permanent in us : that our ' hearts,' as David's was, be ' fixed ' always (that is, fittingly prepared and steadily resolved) to thank and praise God; that our affections be like tinder, though not always inflamed, yet easy inflammable by the sense of his good- ness. 'Tis said of the righteous man that ' he is ever merciful, and THE DUTY OF THANKSGIVING. 201 lendeth :' not for that he doth ever actually dispense alms, or furnish his poor neighbor with supplies ; but because his mind is ever inclinable to do it w^hen need requires. So a grateful man doth ' always give thanks,' by being disposed to do it on all fit occasions. 'Tis the habit that qualifies and denominates a man such or such in any kind or degree of morality. A good man is in Scripture frequently compared to a ' tree bringing forth fruit in due season ;' and the root thereof is this habitual disposition, which, being nourished by the dew of heaven, and quickened by the benign influence of divine grace, sprouts forth opportunely, and yields a plentiful increase of good fruit. Though we cannot always sing, our organs may be always rightly tuned for praise ; at least they should never be unstrung, and wholly out of kelter. We should maintain in ourselves a constant good temper of mind, that no opportunity surprise, and find us unprepared to entertain worthily the efl^ects of divine favor : otherwise we shall as well lose the benefit as God the thanks and glory due to them. That we be always thus disposed is not impossible, and therefore requisite. But moreover, 5. Lastly, ' giving thanks always ' imports that we readily embrace every opportunity of actually expressing our thankful- ness. For so, what in some places of Scripture is enjoined to be done 'continually,' and * without ceasing,' is in others only required to be done on all opportunities. Which shows that iravrore is to be expounded, not so much kv iravTl^P^vf, ' at all times,' as ev iravTi Kaipw, ' in every season.' So Trpoarev^o- /zei-oi evTravTi Kaip(Z tv irvevfiaTt, ' praying on every opportunity in your spirit :' and, 'Aypv-n-velre ovv kv Travrl Kaipw hevjxevoif * be watchful, praying in every season.' And this sense seems probably to be chiefly intended by this Apostle, whenever he hath (as he hath often) this expression, Trtivrore €v-)(apiaTelv, that we embrace every overture or fit occasion of giving thanks. 'Tis true no time is unseasonable to do it : every moment we receive favors, and therefore every minute we owe thanks : yet there are some especial seasons that do more importunately require them. We should be like those trees that bear fruit (more or less) continually ; but then more kindly and more 202 BARROW. — SERMON IX. abundantly when more powerfully cherished by the heavenly warmth. When any fresh, any rare, any remarkable benefit happens to us ; when prosperous success attends our honest endeavors ; when unexpected favors fall as it were of their own accord into our bosoms : (like the grain in the golden age springing acrn-apra Kai aviipoTn, without our care or our toil, for our use and enjoy- ment;) when we are delivered from straits in our apprehension inextricable, surmount difficulties seeming insuperable, escape hazards (as we suspected) inevitable ; then is a special season presented us of offering up the sacrifice of praise to the God of mercy, help, and victory. When we revolve in our minds (as we should often do) the favorable passages of Providence, that in the whole course of our lives have befallen us : how in our extreme poverty and dis- tress (when perhaps no help appeared, and all hopes seemed to fail us,) God hath raised us up friends who have commiserated, comforted, and succored us; and not only so, but hath changed our sorrowful condition into a state of joy ; hath (to use the psalmist's expressions) 'turned our mourning into dancing; hath ' put off our sackcloth, and girded us with gladness ;' hath ' considered our trouble, and known our soul in adversity ;' hath ' set our feet in a large room,' and furnished us with plentiful means of subsistence ; how in the various changes, and adven- tures, and travels of our life, on sea and land, at home and abroad, among friends, and strangers, and enemies, he hath pro- tected us from wants and dangers; from devouring diseases, and the distemperatures of infectious air ; from the assaults of bloody thieves and barbarous pirates ; from the rage of fire, and fury of tempests ; from disastrous casualties ; from treache- rous surprises; from open mischiefs, that with a dreadful face approached and ■ threatened our destruction : then most opportunely should we with all thankful exultation of mind admire and celebrate 'our strength, and our deliverer;' our faithful ' refuge in trouble,' and ' the rock of our salvation.' Also when the ordinary effects of divine Providence do in any advantageous manner present themselves to our view ; when we peruse the volumes of story, and therein observe the various events of human action ; especially the seasonable re- THE DUTY OF THANKSGIVING. 203 wards of virtue, the notable protections and deliverances of inno- cence, and the unexpected punishments of malicious wicked- ness : then we should with thankful acclamations celebrate the divine goodness and justice ; joining in concert with that heavenly choir, and saying, ' Hallelujah ; salvation, and glory, and honor, and power, unto the Lord our God : for true and righteous are his judgments.' Or when we contemplate the wonderful works of nature, and, walking about at our leisure, gaze on this ample theatre of the world, considering the stately beauty, constant order, and sump- tuous furniture thereof; the glorious splendor and uniform mo- tion of the heavens ; the pleasant fertility of the earth ; the curious figure and fragrant sweetness of plants ; the exquisite frame of animals ; and all other amazing miracles of nature, wherein the glorious attributes of God (especially his transcen- dent goodness) are most conspicuously displayed ; so that by them not only large acknowlegements, but even gratulatory hymns, as it were, of praise have been extorted from the mouths of Aristotle, Pliny, Galen, and such like men, never sus- pected guilty of an excessive devotion ;) then should our hearts be affected with thankful sense, and our lips break forth into his praise. Yea, from every object of sense, from every event of Provi- dence, from every common occurrence, we may extract fit mat- ter of thanksgiving : as did our Saviour, when, considering the stupid infidelity of those proud people of Chorazin, Bethsaida, and Capernaum, (who were not at all aftectedby his miraculous works, nor moved to repentance by his pathetical discourses,) and comparing it with the pious credulity of his meaner disci- ples, he brake forth into that divine ejaculation ; ' I thank thee, O Father, Lord of heaven and earth, that thou hast concealed these things from the wise and prudent, and hast revealed them unto babes.' 'E,p eueivb) rw Kaipf airoKpiQeis, 'I»jcroD\ eiive, saith the evangelical narration : ' On that occasion Jesus thus spake :' he embraced that convenient opportunity of thankfully acknow- leging God's wise and gracious dispensation. And frequent occasion is aftorded us daily (were our minds suitably disposed) of doing the like. But so much concerning the time of performing this duty. 204 BARROW. — SERMON IX. IV. We proceed to the matter thereof, ' for all things.' St. Chrysostom (in his Commentary on the 14.5th Psalm) having enumerated several particulars for which we are bound to thank God ; " Because," (I recite his words punctually rendered,) " because," saith he, " he hath made us, who before had no being, and made us such as we are ; because he upholds us being made, and takes care of us continually, both publicly and privately, secretly and openly, with and without our know- lege ; for all visible things created for our sake, the ministry of them afforded to us ; the conformation of our bodies, the noble- ness of our souls; his daily dispensations by miracles, by laws, by punishments ; his various and incomprehensible Providence ; for the chief of all, that he hath not spared his only-begotten Son for our sake ; the benefits conferred on us by baptism, and the other holy mysteries, (or sacraments;) the ineffable good things to be bestowed on us hereafter, the kingdom of heaven, the resurrection, the enjoyment of perfect bliss:" having, I say, in these words comprised the things for which we are obliged to thank and praise God, he thus despondently con- cludes ; (*Av yap CKadTov tis toxjtujv (caraXeyjj, els TreXayos CKpciTov ifxireaelTai evepyecriQv, i:a\ o\peTai iroauv lirriv vTrevdvvos TwOew.) " If any one shall endeavor to recount particularly every one of these things, he will but plunge himself into an unexpressible deep of benefits, and then perceive for how unex- pressibly andjinconceivably many good things he stands engaged to God." And to the like won ^/ms doth the devout psalmist seem to be reduced, when he thus exclaims, ' How precious are thy thoughts unto me, O God ! how great is the sum of them ! If 1 should count them, they are more in number than the sand.' I shall not therefore confound myself by launching too far into this immense ocean, nor strive minutely to compute the incomprehensible sura of the divine benefits ; but only observe, that in gross, according to our Apostle's calculation, all things, which however happen to us, are ingredients thereof. No oc- currence (great or small, common or particular, presenter past, pleasant or sad, perpetual or transitory) is excluded from being the subject of our thanksgiving : each one may prove benefi- cial to us ; and we are with a cheerful contentedness and a THE DUTY OF THANKSGIVING. 205 grateful resentment to receive them all from God's hand. But to observe some little distinction : I say, 1. We are to give thanks, not only for great and notable benefits, but for the least and most ordinary favors of God : though indeed none of God's favors are in themselves small and inconsiderable. Men are wont to bless themselves, if they receive but a transient glance from a prince's eye; a smile from a great personage ; any slender intimation of regard from him that is in capacity to do them good. What is it then to re- ceive the least testimony of his goodwill, from whom alone every good thing can be expected ; on whose disposal all happy success of our wishes, our hopes, and our endeavors do intirely depend ! We repute him unjust who withholds the least part of what is due from the true owner : and is not he in- grateful then, that omits to render thanks for the least of divine mercies ? ' There is one glory of the sun, another of the moon, another of the stars,' saith St. Paul. Some works of God indeed excel in lustre ; yet all are glorious, all are to be discerned, all to be esteemed and thankfully entertained by us. The brightness of the one should not wholly obscure the other ; if it do, it argues the weakness of our sense, the dulness of our spiritual faculty. For every beam of light that delights our eye, for every breath of air that cheers our spirits, for every drop of pleasant liquor that cools our thirst, for every minute of comfortable repose, for every step we safely take, for the happy issue of the least undertaking, for escaping the vengeance due to an idle word or a wanton thought, we owe a hymn of praise to God. But, 2. We are to render thanks, not only for new and present benefits, but for all we have formerly, all that we may here- after receive. We find David not only frequently acknowlege- ing the gracious dispensations of providence toward him through the whole course of his life, but looking back in his thankful devotions as far as his very original being, and prais- ing God for favors conferred on him beyond his memory, yea before his life. ' I will praise thee,' saith he, ' for I am fear- fully and wonderfully made : marvellous are thy works, and that my soul knoweth right well. My substance was not hid 206 BARROW. — SERMON IX. from thee, when I was made in secret, and curiously wrought in the lower parts of the earth. Thine eyes did see my sub- stance, yet being imperfect ; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.' And St. Paul, yet farther reflecting his grateful consideration, blesses God for his favor commenced before the beginning of things. ' Blessed,' saith he, ' be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us before the foundation of the world.' Neither doth the memory only of former, and the enjoyment of present, but the hope and foresight also of future blessings, worthily claim our thanks. For saith St. Peter, ' Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead ; to an inheritance incorruptible and undefiled, reserved in heaven for you.' Beasts only, and men not much better than they, are affected with present good turns ; but men of honest and gene- rous temper resent indifferently the obligations of all times. Sense doth not confine their gratitude, nor absence remove, nor age wear it out. What once is done, is ever done to them ; and what of courtesy is purposed, seems to them performed. But having before discoursed somewhat largely concerning the remembrance of benefits, I leave this point. Furthermore, 3. We should bless God, not only for new, rare, extraor- dinary accidents of providence, but for the common and daily benefits and indulgences thereof. These favors are usually the greatest and most valuable in their own nature. (For what can be imagined of higher consequence to us, than the preser- vation of our lives and of our estates, by which they are com- fortably maintained ; than the continuance of our bodies in good health, and our minds in their right wits; than the knowlege of heavenly truth, the encouragements to virtue and piety, the assistances of divine grace, and the promises of eternal bliss continually exhibited to us?*) Shall the com- * Quern vero astrorum ordincs, quem dierum noctium«|ue vicissi- THE. DUTY OF THANKSGIVING. 207 monness and continuance of tliese exceeding favors, that they are not given us once only, and transitorily, but continued, (that is, given us so often as time hath instants,) and with an uninterrupted perseverance renewed unto us ; shall this abate and enervate our gratitude, which in all reason should mainly increase and confirm it ? But this point I also touched before, and therefore, forbearing to insist thereon, I proceed. 4. We should give thanks, not only for private and par- ticular, but for public benefits also, and for such as befal others. * I exhort theri-fore,' saith St. Paul, * before all things, that supplications, prayers, intercessions, and thanks- givings be made for all men :' not prayers only, for good things to be bestowed on others ; but thanksgivings also, for the benefits received by others. (And vnep Truvrtav in our text, however otherwise commonly interpreted, may well admit this sense also ; and be taken indiff"erently, pro omnibus, ' for all persons,' and propter omnia, 'for all things.') We are all citizens of the world, and concerned in its good constitution ; and thence obliged thankfully to adore the mighty Upholder and wise Governor thereof, praising hira for all the general benefits liberally poured forth on mankind. We partake in the commodities of civil society ; and therefore should heartily thank him, by whose gracious disposal order is maintained, peace continued, justice administered, plenty pro- vided, our lives made safe and sweet to us therein. We are members of a church, and highly interested in the prosperous estate and well-being thereof : when unity therefore is pre- served, and charity abounds ; when knowlege is increased, and virtue encouraged ; when piety flourishes, and truth triumphs therein ; we are bound to render all possible thanks to the gracious bestower of those inestimable blessings. We are much mistaken in our account, if we either determine our own concernments, or measure this duty, by the narrow rule of our private advantage; for subducting either the bene- fits commonly indulged to mankind, or those which accrue tudines, queni mensium tcmperatio, quenique ca quae nobis gi^^^nun- tur ad fruendum non gratum esse cogunt ; Ininc Iioniinom omninu uumerare qui decet? — Cic. de Leg. ii. 208 BARROW. — SERMON IX. from the welfare of public society, what possibility will remain of subsistence, of safety, of content unto us ? what but con- fusion, want, violence, and disquiet ? As we are concerned with our utmost endeavors to promote, to wish and pray for, to delight and rejoice in, the public good of mankind, the peace of our country, the prosperity of Sion ; so we are to bless and thank him, by whose gracious help and furtherance they are attained. If we consult all history, (sacred and civil,) we shall find it to contain hardly any thing else considerable, but the earnest endeavors of good men for public benefit, and their thankful acknowlegements to the divine goodness for it. Moses, David, Nehemiah, St. Paul, all the Prophets, and all the Apostles, what other things memorable did they do, but serve God in procuring public good, and bless God for conferring it? Neither only as we are combined with others in common interest, but without selfish respects, purely out of charity, and humanity, and ingenuous pity, are we obliged to thank God for the benefits he is pleased to impart to others. If on these accounts we are commanded to * do good to all men ;' to ' rejoice with those that rejoice :' to * love even those that hate us,' and * bless those that curse us ;' 'tis (by fair consequence) surely intended that we should also bless God for the good issue of our honest endeavors, or of our good wishes for them. And verily could we become endowed with this excellent quality of delighting in others' good, and heartily thanking God for it, we needed not to envy the wealth and splendor of the greatest princes, not the wisdom of the profoundest doctors, not the religion of the devoutest anchorets, no, nor the happi- ness of the highest angels : for on this supposition, as the glory of all is God's, so the content in all would be ours. All the fruit they can perceive of their happy condition, of what kind soever, is to rejoice in it themselves, and to praise God for it ; and this should we then do as well as they. My neighbor's good success is mine, if I equally triumph therein ; his riches are mine, if I delight to see him enjoy them : his health is mine, if it refresh my spirits : his virtue mine, if I by it am bettered, and have hearty complacence therein. By this means a man derives a confluence of joy on himself, and makes himself, as THE DUTY OF THANKSGIVING. 209 it were, the centre of all felicity ; enriches himself with the plenty, and satiates himself with the pleasure, of the whole world: reserving to God the praise, he enjoys the satisfaction of all good that happens to any. Thus we see David frequently thanking God, not for his favor only and mercy showed particularly to himself, but for his common munificence toward all ; for (to use his own phrases) ' his goodness to all, and his tender mercies overall his works ;' for * executing judgment in behalf of the oppressed ;' for ' feed- ing the hungry ;' for ' loosening the prisoners ;' for ' opening the eyes of the blind ;' for * raising them that are bowed down ;' for * preserving the strangers,' and ' relieving the fatherless and widow;' for 'lifting up the meek;' for ' loving, and caring for, and defending the righteous ;' for ' opening his hand, and satisfying the desire of every living thing;' for 'giving to the beast his food, and to the young ravens when they cry unto him ;' in a word, for his goodness to every particular creature, not excluding the most contemptible nor the most savage of all. And how affectionately doth St. Paul every where thank God for the growth in grace and spiritual wisdom, for the patience in affliction and perseverance in faith, of those good Christians he writes unto! So should, with an unrestrained exuberance, both our charity to men, and our gratitude to God, abound. But moreover, 5. We are obliged to give thanks, not only for pleasant and prosperous occurrences of providence, but for those also which are adverse to our desire, and distasteful to our natural sense ; for poverty, sickness, disgrace ; for all the sorrows and troubles, the disasters and disappointments that befal us. We are bound to pay thanks, not for our food only, but for our physic also ; (which, though ingrateful to our palate, is profitable for our health :) we are obliged, in the school of providence, not only for the good instructions, but for the seasonable correc- tions also vouchsafed unto us, (whereby, though our senses are ofiended, our manners are bettered.*) Whatever proceeds from good purpose, and tends to a happy end, that is * Thv dehv dfxoiws avv/ivHv xph> k"-^ KoKa^ovra, Koi avUvra KoXaffeoir afifS- repa yap KTj^eixoyias, uix.(p6Tfpa ayaddrriTos, Sec. — Chrysost. in Psal. cxlviii* 210 BARROW. — SERMON IX. graciously designed, and effectually conduces to our good, is a fit subject of thanksgiving ; and such may all adversities prove unto us. They proceed usually from love and kind intention toward us; for 'whom God loveth he chasteneth, and scourg- eth every son whom he receiveth ;' and ' I know, O Lord,' saith David, * that thy judgments are right, and that thou in faithfulness hast afflicted me :' • in faithfuluess,' that is, with a sincere intention of doing me good. God thoroughly knows our constitution, what is noxious to our health, and what may remedy our distempers ; and there- fore accordingly disposeth to us' pro jucundis aptissima quaeque ; instead of pleasant honey, he sometimes prescribes wholesome wormwood for us. We are ourselves greatly ignorant of what is conducible to our real good, and, were the choice of our condition wholly permitted to us, should make very foolish, very disadvantageous elections. We should (be sure) all of us embrace a rich and plentiful estate ; when as, God knows, that would make us slothful and luxurious, swell us with pride and haughty thoughts, incum- ber us with anxious cares, and expose us to dangerous tempta- tions ; would render us forgetful of ourselves, and neglectful of him. Therefore he wisely disposeth poverty unto us ; poverty, the mother of sobriety, the nurse of industry, the mis- tress of wisdom ; which will make us understand ourselves and (>ur dependence on him, and force us to have recourse to his help. And is there not reason we should be thankful for the means by which we are delivered from those desperate mischiefs, and obtain these excellent advantages ? We should all (certainly) choose the favor and applause of men : but this, God also knows, would corrupt our minds with vain conceit, would intoxicate our fancies with spurious plea- sure, would tempt us to ascribe immoderately to ourselves, and sacrilegiously to deprive God of his due honor. Therefore he advisedly suffers us to incur the disgrace and displeasure, the hatred and contempt of men ; that so we may place our glory only in the hopes of his favor, and may pursue more earnestly THE DUTY OF THANKSGIVING. 211 the purer delights of a good conscience. And doth not this part of divine providence highly merit our thanks ? We vvoukl all climb into high places, not considering the precipices on which they stand, nor the vertiginousness of our own brains : but God keeps us safe in the humble valleys, allotting to us employments which we are more capable to manage. We should perhaps insolently abuse power, were it com- mitted to us : we should employ great parts on unwieldy pro- jects, as many do, to the disturbance of others, and their own ruin : vast knowlege would cause us to overvalue ourselves and contemn others : enjoying continual health, we should not per- ceive the benefit thereof, nor be mindful of him that gave it. A suitable mediocrity therefore of these things the divine good- ness allotteth unto us, that we may neither starve for want, nor surfeit with plenty. In fine, the advantages arising from afflictions are so many, and so great, that (had I time, and were it seasonable to insist largely on this subject) it were easy to demonstrate that we have great reason, not only to be contented with, but to re- joice in, and to be very thankful for, all the crosses and vexa- tions we meet with : to receive them cheerfully at God's hand, as the medicines of our soul, and the condiments of our fortune; as the arguments of his goodwill and the instruments of virtue; as solid grounds of hope, and comfortable presages of future joy unto us. 6. Lastly, we are obliged to thank God, not only for corpo- real and temporal benefits, but also (and that principally) for spiritual and eternal blessings. We are apt, as to desire more vehemently, to rejoice more heartily in the fruition, and more passionately to bewail the loss of temporal good things ; so more sincerely and seriously to express our gratitude for the reception of them, than for others relating to our spiritual good, to our everlasting welfare. Wherein we misjudge and misbe- have ourselves extremely. For, as much as the reasonable soul (that goodly image of the divine essence, breathed from the mouth of God) doth in dignity of nature, and purity of sub- stance, excel this feculent lump of organised clay, our body ; as the blissful ravishments of spirit surpass the dull satisfactions 2}^ BARROW. — SERMON IX. of sense; as the bottomless depth of eternity exceeds that shal- low surface of time, which terminates this transitory life ; in such proportion should our appetite unto, our complacence in, our gratitude for spiritual blessings transcend the affec- tions (respectively) engaged about these corporeal accommo- dations. Consider that injunction of our Saviour to his disciples : ' In this rejoice not, that the spirits are subject unto you ; but rather rejoice, because your names are written in heaven.' ' Rejoice not ;' that is, be not at all affected with this (although in itself very rare accomplishment, eminent privilege, glorious power of working that indeed greatest of miracles, subjecting devils ; that is, baffling the shrewdest craft, and subduing the strongest force in nature) in comparison of that delight, which the consideration of the divine favor, in order to your eternal felicity, doth afford. We are, it is true, greatly indebted to God for our creation, for that he hath extracted us from nothing, and placed us in so lofty a rank among his creatures ; for the excellent faculties of soul and body, wherewith he hath endued us ; and for many most admirable prerogatives of our outward estate : but much more for our redemption, and the wonderful circumstances of unex- pressible love and grace therein declared ; for his descending to a conjunction with our nature, and elevating us to a participa- tion of his ; for dignifying us with more illustrious titles, and instating us in a sure capacity of a much superior happiness. Our daily food deserves well a grace to be said before and after it : but how much more that constant provision of hea- venly manna, the evangelical verity; those savory delicacies of devotion, whereby our souls are nourished to eternal life ? It is a laudable custom, when we are demanded concerning our health, to answer, ' well, I thank God;' but much more rea- son have we to say so, if our conscience can attest concerning that sound constitution of mind whereby we are disposed vi- gorously to perform those virtuous functions, due from reason- able nature, and conformable to the divine law. If for the pros- perous success of our worldly attempts; for avoiding dangers, that threatened corporal pain and damage to us ; for defeating the adversaries of our secular quiet, we make Te Deum lauda- THE DUTY OF THANKSGIVING. 213 mus our kinviKiov, (our song for victory ;) how much more for the happy progress of our spiritual affairs, (affairs of in- comparably highest consequence ;) for escaping those dreadful hazards of utter ruin, of endless torture ; for vanquishing sin and hell, those irreconcileable enemies to our everlasting peace ; are we obliged to utter triumphal anthems of joy and thankfulness ! This is the order observed by the psalmist : inciting his soul to ' bless God ' for ' all his benefits,' he begins with the consi- deration of God's mercy in pardoning his sins ; then proceeds to his goodness in bestowing temporal favors. ' Who forgiveth all thy sins,' leads the van ; ' who satisfieth thy mouth with good things,' brings up the rear in the enumeration and ac- knowlegement of God's benefits. That our minds are illustrated with the knowlege of God and his glorious attributes of Christ and his blessed gospel, of that straight path which conducteth to true happiness ; that by divine assistance we are enabled to elude the allurements, to withstand the violences of temptation, to assuage immoderate desires, to bridle exorbitant passions, to correct vicious inclinations of mind ; requires more our hearty thanks, than for that we were able by our natural wit to penetrate the abstrusest mysteries, or to subjugate empires by our bodily strength. The forgiveness of our sins doth more oblige us to a grateful acknowlegement of the divine goodness, than should God enrich us with all the treasures contained in the bowels of the earth, or bottom of the ocean. One glimpse of his favorable countenance should more inflame our affections, than being invested with all the imaginable splendor of worldly glory. Of these inestimable benefits, and all the advantageous cir- cumstances wherewith they are attended, we ought to maintain in our hearts constant resentments ; to excite our thankfulness, to kindle our love, to quicken our obedience, by the frequent contemplation of them. Thus have I (though, I confess, much more slightly than so worthy a subject did require) prosecuted the several particulars observable in these words. I should conclude with certain in- ducements persuasive to the practice of this duty ; whereof I 214 BARROW. — SERMON IX. have in the tenor both of the former and present discourse in- sinuated divers, and could propound many more : but (in com- pliance with the time) I shall content myself briefly to con- sider only these three very obvious ones. I. First, therefore, we may consider that there isno disposition whatever more deeply radicated in the original constitution of all souls endued with any kind of perception or passion, than being sensible of benefits received ; being kindly affected with love and respect toward them that exhibit them ; being ready with suitable expressions to acknowlege them, and to endeavor competent recompenses for them. The worst of men, the most devoid of all not only piety, but humanity and common inge- nuity, the most barbarous and most wicked, (whom neither sense of equity nor respect to law, no promise of reward or fear of vengeance, can anywise engage to do things just and fitting, or restrain from enormous actions,) retain notwithstanding: something of this natural inclination, and are usually sensible of good turns done unto them. Experience teaches us thus much ; and so doth that sure oracle of our Saviour : ' If,' saith he, ' ye do good to those who do good to you, what thanks is it? for even sinners (that is, men of apparently lewd and dis- solute conversation) do the same.' Yea even beasts, and those not only the most gentle and sociable of them, (the officious dog, the tractable horse, the docile elephant,) but the wildest also and fiercest of them, (the untameable lion, the cruel tiger and ravenous bear, as stories tell us, and experience attests,) bear some kindness, show some grateful affection to those that provide for them. Neither wild beasts only, but even inanimate creatures seem not altogether insensible of benefits, and lively represent unto us a natural abhorrence of ingratitude. The rivers openly dis- charge into the sea those waters, which by indiscernible con- duits they derived thence ; the heavens remit in bountiful showers what from the earth they had exhaled in vapor ; and the earth by a fruitful increase repays the culture bestowed thereon; if not, (as the Apostle to the Hebrews doth pro- nounce,) it deserves ' cursing' and ' reprobation.' So mon- strous a thing, and universally abominable to nature, is all in- THE DUTY OF THANKSGIVING. 215 gratitude. And how execrable a prodigy is it then toward God, from whom alone we receive whatever we enjoy, what- ever we can expect of good ? II. The second obligation to this duty is most just and equal. For, (as he* said well,) heneficium qui dare nescit, injuste petit : ' He unjustly requires (much more unjustly receives) a benefit, who is not minded to requite it.' In all reason we are indebted for what is freely given, as well as for what is lent unto us. For the freeness of the giver, his not exacting secu- rity, nor expressing conditions of return, doth not diminish, but rather increase the debt. He that gives, indeed, according to human (or political) law, (which, in order to preservation of public peace, requires only a punctual performance of con- tracts,) transfers his right, and alienates his possession : but according to that more noble and perfect rule of ingenuity, (the law which God and angels and good men chiefly observe and govern themselves by,) what is given is but committed to the faith, deposited in the hand, treasured up in the custody of him that receives it : and what more palpable iniquity is there, than to betray the trust, or to detain the pledge, not of some inconsiderable trifle, but of inestimable good-will ? Excepta Macedonum gente, saith Seneca, non est ulla data adversits ingratttm actio : ' In no nation (excepting the IVIacedonians) an action could be preferred against ingrateful persons, as so.' (Though Xenophon, no mean author, reports, that among the Persians also there were judgments assigned, and punishments appointed for ingratitude.) However, in the court of heaven, and at the tribunal of conscience, no offender is more con- stantly arraigned, none more surely condemned, none more severely punished than the ingrateful man. Since therefore we have received all from the divine bounty ; if God should in requital exact that we sacrifice our lives to the testimony of his truth ; that we employ our utmost pains, expend our whole estate, adventure our health, and prostitute all our earthly contents to his service ; since he did but revoke his own, it were great injustice to refuse compliance with his * Laberius, 216 BARROW. — SERMON IX. demands : how much more, when he only expects from us and requires some few acknowlegements of our obligation to him, some little portions of our substance for the relief of them that need, some easy observances of his most reasonable com- mands ? III. Thirdly, this is a most sweet and delightful duty. 'Praise the Lord,' saith the most experienced psalmist, ' for the Lord is good ; sing praises to his name, for it is pleasant :' and otherwhere, ' Praise the Lord, for it is good to sing praises to our God ; for it is pleasant, and praise is comely.' The per- formance of this duty, as it especially proceeds from good humor and a cheerful disposition of mind ; so it feeds and fo- ments them ; both root and fruit thereof are hugely sweet and sapid. Whence St. James ; ' If any man be afflicted, let him pray ; is any merry, let him sing psalms.' (Psalms, the proper matter of which is praise and thanksgiving.) Other duties of devotion have something laborious in them, something disgustful to our sense. Prayer minds us of our wants and imperfections ; confession induces a sad remem- brance of our misdeeds and bad deserts : but thanksgiving in- cludes nothing uneasy or unpleasant ; nothing but the memory and sense of exceeding goodness. All love is sweet ; but that especially which arises, not from a bare apprehension only of the object's worth and dignity, but from a feeling of its singular beneficence and usefulness unto us. And what thought can enter into the heart of man more comfortable and delicious than this, that the great Master of all things, the most wise and mighty King of heaven and earth, hath entertained a gracious regard, hath expressed a real kind- ness towards us ? That we are in capacity to honor, to please, to present an acceptable sacrifice to him, who can render us perfectly happy ? That we are admitted to the practice of that wherein the supreme joy of paradise, and the perfection of angelical bliss consists ? For praise and thanksgiving are the most delectable business of heaven ; and God grant they may be our greatest delight, our most frequent employment on earth. To these I might add such farther considerations : That this THE DUTY OF THANKSGIVING. 217 duty is of all most acceptable to God, and most profitable to us. That gratitude for benefits procures more, disposing" God to bestow, and qualifying us to receive them. That the se- rious performance of this duty efficaciously promotes and faci- litates the practice of other duties; since the more we are sensible of our obligations to God, the more ready we shall be to please him, by obedience to his commandments. What St. Chrysostom saith of prayer, It is impossible that he, who with competent promptitude of mind doth constantly apply himself thereto, should ever sin, is most especially true of this part of devotion : for how can we at the same time be sensible of God's goodness to us, and willingly offend him ? That the memory of past benefits, and sense of present, confirms our faith, and nourishes our hope of future. That the circum- stances of the divine beneficence mightily strengthen the obli- gation to this duty ; especially his absolute freeness in giving, and our total unworthiness to receive ; our very ingratitude itself affording strong inducements to gratitude. That giving thanks hath de facto been always the principal part of all reli- gion, (whether instituted by divine command, or prompted by natural reason, or propagated by general tradition;) the Ethnic devotion consisting (as it were totally) in the praise of their gods, and acknowlegement of their benefits ; the Jewish more than half in eucharistical oblations, and in solemn commemo- rations of providential favors ; and that of the ancient Chris- tians so far forth, that bye-standers could hardly discern any other thing in their religious practice, than that they sang hymns to Christ, and by mutual sacraments obliged themselves to abstain from all villainy. But I will rather wholly omit the prosecution of these pregnant arguments, than be farther offeji- sive to your patience. Now the blessed Fountain of all goodness and mercy in- spire our hearts with his heavenly grace, and thereby enable us rightly to apprehend, diligently to consider, faithfully to re- member, worthily to esteem, to be heartily affected with, to render all due acknowlegement, praise, love, and thankful * Vid. diviniss. Chrys. locum torn. v. p. 76. BAR. VOL. I. K 218 BARROW.— SERMON IX. obedience for all his (infinitely great and innumerable many) favors, mercies, and benefits freely conferred on us : and let us say with David, ' Blessed be the Lord God of Israel, who only doth wondrous things : and blessed be his glorious name for ever ; and let the whole earth be filled with his glory.' * Bles- sed be the Lord God of Israel from everlasting to everlasting : and let all the people say, Amen.' SERMON X. 219 SUMMARY OF SERMON X. I TIMOTHY, CHAP. II. — VERSES 1. 2. From St. Paul's observations in the preceding chapter, and in that from which the text is taken, we may collect two par- ticulars. 1. That the making oi prayers for kings is a Chris- tian duty of great importance. 2. That it is incumbent on the pastors of the church to take especial care that this duty be performed both publicly in their congregations, and privately in the retirement of each Christian. The first of these parti- culars pressed by several considerations. I, The Apostle exhorts Christians to pray for kings with all sorts of prayer ; with deprecations for averting evils from them, with petitions for obtaining good things for them, with occa- sional intercessions for needful gifts and graces to be collated on them: to all this we are obliged on divers accounts. 1. Common charity should dispose us to pray for kings. This Christian disposition inclines to universal benevolence, accord- ing to that apostolical precept, as we have opportunity, let us do good unto all men : it consequently will incline us to pray for all men. 2. This is the only way that most of us may have to benefit those who are in so high a station above us, and out of the reach of private beneficence. 3. We are bound to pray for kings from charity to the public ; because their good is a ge- neral good, and the communities of men, both church and state, are greatly concerned in the blessings by prayer derived on them : this point illustrated by many arguments and examples 220 SUMMARY OF from holy Scripture: our obligation to love our country en- larged on, as a very noble piece of charity : 4. consequently our own interest, and charity to ourselves should dispose us to pray for our prince. We are nearly concerned in his welfare, as parts of the public ; we cannot but partake of his good, we cannot but suffer with him : consideration on this point sug- gested by holy Scripture. 5. We should consider that sub- jects are obliged in gratitude, equity, and justice to perform this duty ; for kings are most nearly related and allied to us by the most sacred bonds ; being constituted by God, in his own room, parents and guardians of their country, being also avowed and accepted for such by solemn vows and most holy sacraments of allegiance ; whence unto them we owe a humble piety and dutiful observance; which cannot be better expressed than in our heartiest prayers for their welfare : this point en- larged on. 6. Whereas we are by divine command fre- quently enjoined to fear and reverence, to honor and obey kings, we should look on prayer for them as a principal branch, and the neglect thereof as a notable breach of those duties ; for as to honor, nothing can so demonstrate it as the wishing them well in our hearts, and thence framing addresses to the divine majesty for their welfare : and as for obedience, prayer for princes is clearly an instance thereof, since it may be sup- posed that all princes do require it from their subjects. 7. The praying for them is a service peculiarly honorable, and very acceptable to God, which he will interpret as a great re- spect done to himself; for thereby we honor his image and character in them. 8. Wisdom inclines us to place our de- votion where it will be most needful and useful. Their office •is most high and hard to discharge well or happily, wherefore they need extraordinary supplies from the divine bounty : their affairs are of greatest weight and importance ; their delibera- tions are about matters of dark and uncertain consequence ; their enterprises are commonly such as are of greatest difficulty ; SERMON X. 221 they are most exposed to dangers and disasters; they have the natural infirmities of other men, and are far beyond them subject to temptations : wherefore if we love them, our country, or ourselves, if we regard the interests of truth, of piety, or the common good, we shall not fail to pray that God will afford them needful assistance in the administration of their high office. 9. Whereas God has declared that he hath a special regard to princes, as his representatives, the ministers of kis kingdom, and this for the benefit of mankind, which is mainly concerned in their welfare, on that account our prayers for them are the more required ; for it is a method of God, not to dis- pense special blessings without particular conditions, and the concurrence of our duty in observing his commands. 10. To engage and encourage us in this practice we may farther con- sider that such prayers duly offered with fervency and con- stancy, sincerity and zeal, do never want effect ; which, if it be not always discernible, is certainly real, if not as perfect as we desire, as competent as the condition of things will bear : this subject enlarged on : the general efficacy of prayer considered : our reasonable hopes in the present instance. 11. Another general consideration is, that prayer is the only allowable way of redressing our case, if we suffer by or for princes : this point enlarged on : precepts of St. Paul considered : God's provi- dence stated as the only sure ground of our confidence or hope for the preservation of church and state. 12. Seeing then that there are so many good arguments and motives for indu- cing us to pray for kings, it is no wonder that, to back them, we may also allege the continual practice of the church, in all times performing this duty in its most sacred offices. Exhor- tation of St. Paul on this head : practice of the church in this respect, as related by Tertullian : also as related by St. Chry- sostom : prayers for the emperors were inserted in the Greek liturgies : reasons why the offices of the Romish church, and of those which truckled to it in latter times, were defective in 222 SUMMARY OF SERMOM X. this point of service : ample manner in which our own church performs this duty. Besides these general inducements to this duty, there are particular reasons which inforce it in the present season. Times of danger and distress, of guilt and deserved wrath, are most seasonable for recourse to the divine help and mercy in prayer : the gloomy days, the dissensions and animosities of parties, the universal licentiousness of all ranks, the general contempt of religious duties, and the heavy judgments that may be expected, dilated on. Thisi first duty, prai/ erf or kings, has been thus largely insisted on, by reason of its seasonableness to the pre- sent times. II. The other, that of thanksgiving, need only be lightly touched. For, 1. As to general inducements, they are the same, or very like to those which apply to prayer ; it being plain, that what- ever we are concerned to pray for, when we want it, for that we are bound to thank God, when he vouchsafes to bestow it. 2. As for particular motives, no one can be ignorant or in- sensible of the grand benefits by the divine goodness bestowed on the king and on the nation, which this day call for grateful acknowlegement. The recital therefore of trite stories and ob- vious reasons being omitted, all are requested to practise this duty, and to join in the concluding acclamations of praise and thanksgiving to God. ON THE king's HAPPY RETURN. 223 SERMON X. ON THE KING'S HAPPY RETURN. I TIMOTHY, CHAP. II. — VERSES 1. 2. I exhort therefore, that, first of all, supplications, prayers, inter- cessions, and giving of thanks, be made for all men : for kings, and for all that are in authority. Saint Paul in his preceding discourse having insinuated di- rections to his scholar and spiritual son, Timothy, concerning the discharge of his office, of instructing men in their duty ac- cording to the evangelical doctrine ; (the main design whereof he teacheth to consist, not (as some men conceited) in fond stories, or ' vain speculations,' but in practice of substantial duties, holding a ' sincere faith,' maintaining a * good con- science,' performing offices of ' pure' and 'hearty charity;') in pursuance of such general duty, and as a principal instance thereof, he doth here ' first of all exhort,' or, doth * exhort that first of all ' all kinds of devotion should be offered to God, as for all men generally, so particularly for kings and ma- gistrates. From whence we may collect two particulars. 1. That the making of ' prayers for kings' is a Christian duty of great importance. (St. Paul judging fit to exhort thereto irpQrov irapTwv, ' before all other things ;' or to ' exhort that before all things ' it should be performed.) 2. That it is in- cumbent on the pastors of the church (such as St. Timothy was) to take special care that this duty should be performed in the church ; both publicly in the congregations, and privately in the retirements of each Christian : according to what the Apos- 224 BAKROW.— SERMON X. tie, after the proposing divers enforcements of this duty, sub- sumeth in the eighth verse ; ' I will therefore, that men pray- everywhere, lifting up holy hands, \7ith0ut wrath or doubting.' The first of these particulars, that it is a duty of great im- portance ' to pray for kings,' I shall insist on : it being indeed now very fit and seasonable to urge the practice of it, when it is perhaps commonly not much considered, or not well ob- served ; and when there is most need of it, in regard to the effects and consequences which may proceed from the conscion- able discharge of it. My endeavor therefore shall be to press it by divers consi- derations, discovering our obligation thereto, and serving to induce us to its observance : some whereof shall be general, or common to all times: some particular, or suitable to the present circumstances of things. I. The Apostle exhorteth Christians to ' pray for kings ' with all sorts of prayer : with beijcteis, or * deprecations,' for averting evils from them ; with Trpoaevx^al, or ' petitions,' for obtaining good things to them ; with errev^ets, or ' occasional intercessions,' for needful gifts and graces to be collated on them : as, after St. Austin, interpreters, in expounding St. Paul's words, commonly distinguish ; how accurately, I shall not discuss : it sufficing, that assuredly the Apostle meaneth, under this variety of expression, to comprehend all kinds of prayer. And to this I say we are obliged on divers ac- counts. 1. Common charity should dispose us to pray for kings. This Christian disposition inclineth to universal benevolence and beneficence ; according to that apostolical precept, ' as we have opportunity, let us do good unto all men :' it consequently will excite us to pray for all men ; seeing this is a way of ex- erting good-will, and exercising beneficence, which any man at any time, if he hath the will and heart, may have opportunity and ability to pursue. No man indeed otherwise can benefit all : few men other- wise can benefit many : some men otherwise can benefit none : but in this way any man is able to benefit all, or unconfinedly to oblige mankind, deriving on any somewhat of God's immense beneficence. By performing this good oflSce, at the expense of ON THE king's HAPPY RETURN. 2*25 a few good wishes addressed to the sovereign Goodness, the poorest may prove benefactors to the richest, the meanest to the highest, the weakest to the mightiest of men : so we may bene- fit even those who are most remote from us, most strangers and quite unknown to us. Our prayers can reach the utmost ends of the earth ; and by them our charity may embrace all the world. And from them surely kings must not be excluded. For if, because all men are our fellow-creatures, and brethren by the same heavenly Father : because all men are allied to us by cog- nation and similitude of nature ; because all men are the ob- jects of God's particular favor and care : if, because all men are partakers of the common redemption, by the undertakings of him who is the common Mediator and Saviour of all men ; and because all men, according to the gracious intent and de- sire of God, are designed for a consortship in the same blessed inheritance ; (which inforceraents St. Paul in the context doth intimate :) if, in fine, because all men do need prayers, and are capable of benefit from them, we should be charitably disposed to pray for them : then must we also pray for kings, who, even in their personal capacity, as men, do share in all those condi- tions. Thus may we conceive St. Paul here to argue : ' for all men,' saith he, 'for kings;' that is, consequently 'for kings,' or particularly 'for kings;' to pray for whom, at least no less than for other men, universal charity should dispose us. Indeed, even on this account we may say, especially ' for kings;' the law of general charity with peculiar advantage being applicable to them : for that law commonly is expressed with reference to our neighbor, that is, to persons with whom we have to do, who come under our particular notice, who by any intercourse are approximated to us ; and such are kings es- pecially. For whereas the greatest part of men (by reason of their distance from us, from the obscurity of their condition, or for want of opportunity to converse with them) must needs slip beside us, so that we cannot employ any distinct thought or affection toward them : it is not so with kings, who by their eminent and illustrious station become very observable by us; with whom we have frequent transactions and mutual con- cerns : who therefore in the strictest acception are our neigh- 226 BARROW. — SERMON X. bors, whom we are charged to love as ourselves; to whom con- sequently we must perform this most charitable oflBce of praying for them. 2. To impress which consideration, we may reflect that commonly we have only this way granted us of exercising our charity toward princes ; they being situated aloft above the reach of private beneficence :* so that we cannot enrich them, or relieve them by our alms ; we cannot help to exalt or prefer them to a better state ; we can hardly come to impart good ad- vice, seasonable consolation, or wholesome reproof to them ; we cannot profit or please them by familiar conversation. For as in divers other respects they resemble the Divinity ; so in this they are like it, that we may say to them, as the psalmist to God, ' thou art my Lord ; my goodness extendeth not to thee.' Yet this case may be reserved, wherein the poorest soul may benefit the greatest prince, imparting the richest and choicest goods to him : he may be indebted for his safety, for the prosperity of his affairs, for God's mercy and favor toward him, to the prayers of his meanest vassal. And thus to oblige princes, methinks, we should be very desirous ; we should be glad to use such an advantage, we should be ambitious of such an honor. 3. We are bound to pray for kings out of charity to the pub- lic ; because their good is a general good, and the communities of men (both church and state) are greatly concerned in the blessings by prayer derived on them. The safety of a prince is a great part of the common wel- fare ; the commonwealth, as it were, living and breathing in him : his fall, like that of a tall cedar, (to which he is com- pared,) shaking the earth and discomposing the state ; putting things out of course, and drawing them into new channels; translating the administration of affairs into untried hands, and an uncertain condition. Hence, ' let the king live,' (which our translators render, ' God save the king,') was an usual form * Privatornm ista copia est, inler se esse munificos. — Auson. ad Gratian. Absit, Au^uste, et istiid sancta divinitas omen averlat, ut tu a quoquam morfalium expectes viccm bencficii — Mauierc. ad Julian. ON THE KING*S HAPPY RETURN. 227 of salutation or prayer: and, ' O king live for ever,' was a customary address to princes, whereto the best men did con- form, even in application to none of the best princes ; as Nehe- miah to king Artaxerxes, and Daniel to king Darius. Hence not only good king David is called ' the light of Israel ;' (' Thou shalt not,' said Abishai, ' any more go out with us to battle, that thou quench not the light of Israel ;') but even the wicked and perverse king Zedekiah is by the prophet Jeremy himself (who had been so misused by him) styled ' the breath of our nostrils.' (' The breath,' saith he, ' of our nostrils, the anointed of the Lord, was taken in their pits.') Hence not only the fall of good king Josiah was so grievously lamented ; but a solemn mourning was due to that of Saul ; and, ' Ye daughters of Je- rusalem, weep for Saul,' was a strain becoming the mouth of his great successor king David. Hence the primitive Chris- tians, who could not be constrained to swear by the genius of Caesar, did not yet, in compliance with the usual practice, scruple to swear by their health or safety :* that is, to express their wishing it, with appeal to God's testimony of their since- rity therein ; as Joseph may be conceived to have sworn ' by the life of Pharaoh.' Hence well might the people tell king David, ' Thou art worth ten thousand of us ;' seeing the public was so much interested in his safety, and had suft'ered more in the loss of him, than if a myriad of others had miscarried. This honor likewise of a prince is the glory of his people ; seeing it is founded on qualities or deeds tending to their ad- vantage ; seeing it can hardly be supposed that he should ac- quire honor without their aid and concurrence, or that he should retain it without their support and their satisfaction. And as the chief grace and beauty of a body is in the head, and the fairest ornaments of the whole are placed there ; so is any commonwealth most dignified and beautified by the reputation of its prince. The wealth and power of a prince are the supports and se- curities of a state ; he thereby being enabled to uphold and i(T&-nTovfj.evoiv, Koi KoKacnal raiv KaTeyvairTfj.ei'wv ol lepels iraxdriffav, saitll .Josc'pllUS. 1 lit! Jiricsts were eoristituled supervisors of all lliinss, and Judges of controverhics, and punishers of oflences. 2. in Apionem. 306 BARROW. — SERMON XII. a king also; and such a one as the patriarch Abraham, (a prince also himself, and, what is somewhat more, just then a con- queror,) in the midst of his triumphal heights, was not ashamed to acknowlege his superior, to honor him with a tribute of his spoils, and to receive a benediction from him. The next (if I mistake not) is Potipherah, priest of On, whose daughter was not thought by the king of Egypt an unequal match for Joseph, his chief favorite, and the next in dignity to himself in that flourishing kingdom. (Though such an alliance would perhaps be thought derogatory to the worships of our days.) The third is Revel, or Jethro, priest of Midian, the father-in-law likewise of the illustrious Moses ; a man as of approved wisdom, so doubtless of considerable dignity too. And the next to him (in order of story) is the venerable Aaron, no meaner a man than the brother of him who was ' king in Jeshurun.' Thus all nations, wise and ignorant, civil and barbarous, were by one common instinct (as it were) of natural reason prompted, by conferring extraordinary privileges of honor and convenience on their priests, to express their reverence of the Deity, and their affection to religion.* I will not ransack the closets of antiquity, nor with needless ostentation produce the Egyptian Hierophanta;, the Persian Magi, the Gaulish Druids, the caliphs, and muftis of other nations, to show what pre-eminences of respect they enjoyed, what powerful sway they bore in their respective countries ; how the most weighty affairs, both of peace and war, were commonly directed by their oracular dictates. It shall suflSce to observe that the gallant Romans, (whose devout zeal to re- ligion Polybius himself, no especial friend of theirs, could not forbear to admire and applaud,) I say, that the most wise and valiant Eonians did set so high a value on the priestly order, that if their principal magistrates (the praetors and consuls themselves) did casually meet with one of Vesta's priests, they caused immediately those dreadful rods, the ensigns of their authority, to submit ; and they themselves respectfully gave place, as if they meant to confess those priests in a manner * Vid. Aristot. Pol. vii. 9. OUre yap yewpyhv, oiirf fidyavtrov lep4a xa- raxTTaTiOW inrh yhp tuv iroMrwv irpeirei TtfiuffOai tovs Bfovs. A CONSECRATION SERMON. 307 their betters.* Nor did they among them of the most noble extraction, and of the highest dignity in the commonwealth, (even after many glorious exploits achieved by them,) scorn- fully disdain, but did rather ambitiously affect to be admitted into the college of priests : insomuch that, after the dissolution of the republic, the emperors thought good to assume the pon- tifical dignity to themselves, supposing the office too honor- able, the title too magnificent for a subject. For they wisely, it seems, and honestly adjudged it no debasement of their qua- lity, no diminution to their personal excellency, to be employed in the service of the immortal gods ; whom they acknowleged the patrons of their country, the protectors of their safety : nor that they less deserved of the public, who rightly ordered their religious devotions, than they who prudently advised in the senate, or fought valiantly in the field : for that the good suc- cess of public undertakings did as much, or more, depend on the favorable disposition of divine Providence, as on the care- ful endeavor of human industry. I cannot forbear to allege that so grave and pertinent speech of Cicero, which is the exordium of his oration ad Potitifices : Cum multa divinitus, pontifices, a majoribus nostris invcnta atque institute sunt ; turn nihil prceclarius, quam quod vos eosdem ei religionibus deorum immortalium, et summce reip. preeesse voluerunt : ut amplissimi et clarissimi cives rempubl. bene gerendo, religiones sapienter interpretando , remp. con- servarent. A wholesome and politic institution he thought it, conducible to the public good and safety, that the civil and sacred authority should be united in the same persons ; that it was as well for the interest of the state, as for the credit of re- ligion, that the priests should be men of honor, or (which is all one) honorable men priests. All which evinces plainly that it is in no wise the result of a generous heart, (for what nation ever produced so many brave spirits as that ?) but rather proceeds from an inconside- rate delicacy of humor, (or from a profane haughtiness of mind,) to loathe, as now men do, and despise that employment, which * Uavra to. TTpdyfj-ara 'PoDfiaiois ds rhv Qehv aviiyiro, — Plut. in Marcello. Sen. in Controv. 308 BARROW. — SERMON XII. in its own nature is of all most noble and most beneficial to mankind. For if to be a courtier in a particular country, is of all others the most honorable relation ; and to wait on a mortal king is acounted a most worthy function : to be peculiarly God's servant, and in religious addresses immediately to attend on him, must consequently be the most excellent preferment in the world, which is God's kingdom.* And if to supply a man's bodily needs, to restore his liberty, to save his life, be works of generous beneficence ; how much more is it so, by good conduct and instruction of men, to adorn their souls with virtue, to free them from the bondage of sin, to rescue them from eternal ruin ? Our magnanimous ancestors, who erected as well trophies of their invincible courage abroad, as monuments of their in- comparable piety at home, and equally by both did purchase immortal renown to their ingrateful posterity, (for not to imi- tate good example is the greatest inoratitude,) they, I say, were otherwise disposed ; to whose honest devotion we owe those handsome privileges, and those competent revenues, which the priesthood still enjoys ; and which are so maligned by this untoward age, not less degenerate in spirit than cor- rupt in manners : when all wisdom, and virtue, and religion, are almost in most places grown ridiculous : when the serious use of reason is become (in vulgar opinion) the most imperti- nent and insignificant thing in the world : when innocence is reputed a mere defect of wit and weakness of judgment ; inte- grity a fond pertinacity of humor ; constancy of mind and gravity of demeanor, a kind of sullen morosity or uncouth affectation of singularity ; and all strict practice of Christian duty incurs the imputation of some new-found opprobrious name, one or other. No wonder then, when religion itself hath so much decayed in its love and esteem, if the priests, its professed guardians, do partake in its fortune. Nor is it to be feared but that, when the predominant vanities of the age * Ilane plus decet hominis, quam Dei famulum nominari ? ar terreni quara coelestis Regis officialem, altioris diicitur disjtiilatis? Qui Clero militiam, forum anteponit Ecclesia?, divinis profecfo liu- mana, coeleslibiis praeferre terrena convincitur. — Bern. Fpist. 78. A CONSECRATION SERMON. 309 are somewhat decocted, and men grow weary of their own inconvenient follies; whenever (not a fierce zeal for some whimsical model, or some paradoxical opinion, but) a sober esteem of, and a cordial affection to virtue and genuine piety do begin to revive in the breasts of men ; the love and reve- rence of the clergy will return. For it will be ever true, what was once said, (though dictated only from the reason and expe- rience of a heathen,) qui bona fide colit Deos, amat et sacer- dotes ; ' he that sincerely worships God, will heartily love his priests.' But not to insist longer on this reason, II. The good of the church requires that the priesthood be well protected, well provided for, and well regarded. That men be converted from iniquity, induced to the sincere practice of virtue, is the chief good ol the church, that to which the favor of God is annexed, and on which the salvation of souls doth rely. And this good mainly depends, partly on the due execution of the priestly office, partly on the fit disposition of the people to comply therewith : and to both those effects the comfortable estate of the priesthood is conducible and requi- site. The priest must be capable to instruct with advantage, and the people disposed to learn with readiness: he must lead, and they follow cheerfully in the paths of righteousness. Which alacrity how can he be master of, whose mind care and grief, the inseparable companions of a needy estate, do continually distract and discompose ? whose spirit is dejected with constant regret and frequent disappointments ? Can he be free and ex- pedite in the discharge of his duty, who is perplexed with the difficulties, and incumbered with the varieties of secular busi- ness, such as the exigences of a narrow condition do neces- sarily induce ? No : few there be, that, with Epictetus, can philosophate in slavery ; or, like Cleanthes, can draw water all the day, and study most of the night. The priests are bouud, (for the propagation of truth and right, and for the reclaiming of men from error and sin, that is, for the most important good of the church,) as the Apostles are often related to have done, irapf^r^rjiaiiaBai, ' to speak all out,' (or to use an unconfiued liberty of speecii ;) to exhort to * Statius, Epist. Dcdic. in v. lib. Sylvarum. 310 BARROW, — SERMON XII. the practice of virtue, as our Saviour did, /ier' e^ovaias, * with licence and authority ;' to deter from vice, as St. Paul enjoins Titus, [.leTci irauris eTrtrayjJs, ' with an all-commanding and im- perious strain ;' and, (as those faithful brethren did, encou- raged by St. Paul's example,) toX^i^i' afoftojs XaXe'iv rhv Xoyov, ' to dare undauntedly to utter the word' of truth : they are ob- liged to deal impartially with all, to flatter no man ; to admo- nish, yea, and (with prudence, seasonably) to reprove the greatest of men : not to respect the persons of the rich, nor to dread the faces of the most terrible among men. And how shall this necessary courage be engendered, be cherished, be preserved, in the breast of him who grovels on the ground, and crouches under the depressing loads of want and disgrace ?* What engines are able to raise the spirits of men above the ordi- nary fountains from which they spring, their fortunes ? what props can sustain them at that due pitch, destitute of solid strength, wealth, and respect? With what face shall a pitiful underling encounter the solemn looks of an oppressing grandee ? with what hope of success, in his forlorn habit, shall he adven- ture to check the vicious extravagances of a ruffling gallant ? Will he dare to contradict the opinion, or to disallow the prac- tice of that wealthy or this powerful neighbor, by whose alms, it may be, he is relieved, and supported by his favor? But admit it possible, a man may be both extremely indigent and suflSciently resolute : (that is, strong without food, and fat by digesting the thin air :) with what regard then shall his free and faithful advice be entertained ? Shall not his moderate confidence be accounted impudence ; his open sincerity of speech be styled unmannerly presumption ; his minding others of their duty adjudged a forgetfulness of his own condition, or a disorderly transgressing the due limits thereof: if he be not ashamed of the truth, will not the truth be ashamed of him ? Shall he not prejudice more by the meanness of his garb, than * plurinia sunt quae Non audent homines pertusa dicere lasna. — Juven. Sat. v. AiSws Tot -Kpbs avoXPiri, Odpaos 5e irphs oX^o) Hes. i. 317. Ilphs diravra 5ei\J)s 6 irtvrjs eVri Trpa.yiJ.ara, Kal TTorras avTov Kara