A • 
 
ir j* 
 
 j/a* 
 
SERMONS 
 
 Preached upon 
 
 Several Occafions. 
 
 Never before Printed. 
 
 BY 
 
 BENJAMIN CALAMT, D. D 
 
 Late Vicar of St. Lawrence Jewry > and one o> 
 His Majefty's Chaplains in Ordinary. 
 
 < 
 
 LONDON, 
 
 Printed by M. Flejher, for Henry Dickenfon and 
 
 Richard Green, Bookfellers in Cambridge, and are 
 
 to be fold by Walter Davif in Amen-Cortm. 1687. 
 
ZbZ.o-3 
 
) 
 
 To his Worthy Friends 
 
 The INHABITANTS 
 
 Of the 
 
 PARISHES 
 
 OF 
 
 St LAWRENCE fEtVRf 
 
 AND 
 St. MART MA6D. MILK-STREET. 
 
 Gentlemen, 
 
 I Here prefent you with form Sermons 
 of my dear Brother deceafed* ycur 
 late (if I may be allowed to fay it) wor- 
 thy and faithfull Paftour } intranferibing 
 them for the Prefs I have not prefumed 
 to make any alteration, or to correct fo 
 much as the plain errata's of the original 
 Copy, except onely fome few, arid thofe 
 
 A 2 fueh 
 
 4^4930 
 
 X 
 
The Efiflle Dedicatory. 
 
 fuch as any Reader almoft would have 
 obferved, and may well be fuppofed to 
 have been occafioned onely through his 
 hafte in writing ; and if after all chere 
 happen to be any fuch ftill remai ing in 
 the pn p I hope you will blaote n.ither 
 him no: me, fince I pretend not to pub- 
 lifb any difcourfes defigned or fitted by 
 him for the Preft, but oneiy thpk very 
 Sermons which you your felves heard , 
 juft as 1 found them in his notes. 
 
 If it be asked why thefe rather than o- 
 thers ? I anfwer, thefe were the Sermons 
 which I found had been preached by him 
 in the mod publick places ; to which 
 however becaufe they would not alone 
 have made a juft volume, I thought it 
 neceflary to add two or three more 5 and 
 I doubt not but you will find them all 
 plain and ufefull, and every way fitted 
 to doe good : And if it be asked why no 
 more? I think it will be time enough to 
 
 anfwer 
 
The Efiflle Dedicatory. , 
 
 anfwer that queftion, when I (hall have 
 feen what acceptance thefe now publifhed 
 ftieet with in the world. V 
 
 It was forne time before I could- per- 
 fuade my felf to comply with your de- 
 fire in publifliing thefe Sermons, becaufe 
 I have fometimes heard my Brother ex- 
 prefs an unwillingnefs that any thing of 
 his fhould be printed after his death ; but 
 wh n 1 had once refolved to print them, 
 it took me no time to confider, it was 
 not left to my choice to whom I fhould 
 prefent them, feeing you had an un- 
 doubted title to them ; and all the world 
 would have blamed me, if I had not ta- 
 ken this occafion of acknowledging with 
 ail thankfulntfs your extraordinary re- 
 fpe<5fc to his perfon whilft alive, and to 
 his memory after his dec:afe ; one par- 
 ticular inftance of which I muft by no 
 means omit, 1 mean your generous Pre- 
 fent to his Widow ; akindnefs which as I 
 
 am 
 
The Epiftle Dedicatory. 
 
 am confident he never expected, even 
 from you, from whom he might have 
 \ expe&ed any thing that was kind; fo I 
 ''cure fay if he could have forefeen it, 
 would have pleafed him more than any* 
 nay, than all the other kindneflcs he ever 
 received from you. 
 
 In the words therefore of Naomi con- 
 cerning Boa^ Blejfed be ye of the Lord, 
 who have not left off your kjndnefs to the 
 living and to the dead. 
 
 I am, 
 
 Gentlemen, 
 Your moft obliged Servant, 
 
 James Calamy. 
 
 TH E 
 
) 
 
 The CONTENTS. 
 
 SERM. I, 
 Aft. X. 38. — Who went about do'nggood — , Page u 
 
 SERM. IL 
 
 1 Cor* XL 29. For he that eateth and drinketh nnvoorthily, 
 
 eateth and drinketh damnation to himfelf,not aifcerning the 
 
 Lords Body^ p. 37* 
 
 SERM. III. 
 
 Prov. 1. 10. — If fnners entice thee confent thou not^ p. 67. 
 
 SERM. IV. 
 Rom. XII. 16. — Be not wife in your own conceits, p. 1 u 
 
 SERM. V. 
 
 5. Matth. XV. 19. For out of the heart proceed evil thoughts, 
 
 p. 13S- 
 SERM. VI. 
 I Cor, XIIL 4, 5 , 6, 7 . Charity fuffereth long, and is kind .• 
 charity envieth not : charity vaunt eth not it felf is not 
 puffed up, doth not behave it felf vnfeemly, feeketh not 
 her own, is not eafily provoked, thinktth no evil, rejoicetb 
 not in iniquity, but rejoiceth in the truth : bear eth all things, 
 believethall things, hopeth all things ', endureth all things, 
 
 p. 177. 
 SERM. VII. 
 Numb. XXIII. 10. ——Let me die the death of the righteous, 
 and let my laft end be like his, p. 2 1 9. 
 
 SERM. VIII. 
 5. Matth. V. 34. But I fay unto you, fwearnot at all, p.2$ 5. 
 
 SERM. 
 
The Contents. 
 SERM. IX. 
 
 L S.Matth.I. 21, — And thou (halt call his name Jefa- 7 for he 
 J £ fnallfavt his people from their fins, p. 2 9 1 . 
 
 SERM. X. 
 S. Mark VI. 12. And they went out and preached, that men 
 fbould repent y p. 3 2 3 . 
 
 SERM. xr. 
 
 1 Cor. XV. 3 £. But fome man will fay, how are the dead rai- 
 
 fed up ? And with what body do they come ? p. 365. 
 
 SERM. XII. 
 
 Job. XXVII. 5, 6. God forbid that 1 Jhouldjuftifie you : till 
 
 J die, I will nor remove my integrity from me. My righ- 
 
 teoufnefs I hold faft, and will not let it go 7 my heart {hall 
 
 not reproach me fo long as 1 live, p. 423 . 
 
 SERM. XIII. 
 
 2 Tim. I. to. And hath brought life and immortality to 
 
 light through the Gofpel, p. 459. 
 
 IMPRIMATUR, 
 
 Jo. Battely. R 1 ™ P ri ac D«°, 
 Nov. 29. 16B6. D n ° Wilhelmo Archiep.^ antua- 
 
 Ex ^dibus r ienfi a Sacris domefticis. 
 
 Lambhithanii* 
 
 ASER. 
 
A 
 
 SERMON 
 
 Preached at 
 
 WHITE-HALL. 
 
 The Firft Sermon. 
 
 ACTS X, 38. 
 
 —Who went about doing good—* 
 
 WHICH words give us a fliort 
 account of our blefled Savi- 
 our's life here on earth ; it 
 was fpent in doing good: They alfo teach 
 us after what manner we his difciples 
 ought to live in this World, namely that 
 we Ihould omit no fair opportunity of 
 
 B doing 
 
The Firft Sermon. 
 
 doing good according to our feveral abi- 
 lities and capacities. I fhall fpeak to them 
 
 I. As referring to our Lord and Savi- 
 viour, and defcribing his manner of life 
 to us. 
 
 IF. I fhall confider them as prefcri- 
 bing to us our duty in imitation of his 
 moll glorious example who went about 
 doing good. 
 
 (I.) As referring to our Lord and Savi- 
 our, and defcribing his manner of life to 
 us. Now thefe words, he went about do- 
 ing good, efpecially fignifie thefe three 
 things : 
 
 i. That this was the chief bufinefs and 
 employment of his life, to doe good. 
 
 ^. That where he did not readily find, 
 he went about to feek objefts of pity and 
 compaflion. 
 
 3. This he conftantly perfevered in, 
 notwithftanding the foul ingratitude and 
 malicious opposition his good works met 
 with in the World 
 
 1. This 
 
The Firfi Sermon. 
 
 i. This was the chief bufinefs and em- 
 ployment of his life to doe good. To pro- 
 pound to you the feveral inftances of it, 
 were to give you an hiftory and account 
 of his whole life, the four Gofpels being 
 nothing elfe but the authentick records 
 of thole good works Jefus of Nazareth 
 did, containing his excellent inftrucfhons, 
 his free reproofs, the wife methods he 
 ufcd for the bettering and reforming 
 men's minds, together, with thofe vari- 
 ous kindnefles he fhewed to their bodies 
 and outward eftates with a generofity 
 and charity not to be parallelled by any 
 thing but the divine goodnefs it felf. I 
 fhall not therefore defcend to particulars, 
 but onely take notice, i. That doing 
 good was his ordinary daily employment, 
 z. That to the fame end tended all his 
 extraordinary miraculous works : and 
 3. That this was alfo the fum and fub- 
 ftance of his Religion. From all which it 
 will eafily appear, that he made doing 
 good the chief bufinefs of his whole life. 
 
 (1.) Doing good was his ordinary dai- 
 
 employment. He did not onely by the 
 
 by, and on great occafions exercife his 
 
 B z charity 
 
4 The Firji Sermon. 
 
 charity and companion , but it was as it v 
 were his onely profeffion, his meat and 
 drink, his bufinefs and recreation too; fo 
 that he denied himfelf the conveniences of 
 this life that he might attend this work. 
 How was he throng'd after and prefs'd up- 
 on by the miferable and unfortunate, the 
 difeafed and poflefled in all places where- 
 ever he came, and can you tell of any 
 one perfon whom he ever fent from his 
 prefence diflatisfied ? It w r as but faying 
 Lord have mercy upon me, and the poor 
 humble beggar's wants (of what kind 
 foever) were ftrait fupplied. 
 
 And by thefe afts of love and kindnefs 
 he did engage men to hearken to his wife 
 counfels, and obey his gratious commands, 
 for he had a farther defign in all this com- 
 panion which he fhe wed towards mens bo- 
 dies and outward eftates, viz. to heal their 
 bodies and their minds both together; to 
 inftill and infinuate good inftrucStion, and 
 to promote men's eternal welfare, by 
 contributing fo much to their eafe and 
 happinefs in this prefect life. 
 
 All this good he did with the greateft 
 readinefs and joy; it was his greateft 
 
 pleafure 
 
The Firft Sermon. 
 
 pleafure to fpread his healing wings over 
 every place, continually to difpenfe his 
 benign influences and favours, and to 
 make every one, who had the happinefs 
 to converfe with him , fenfible of his 
 good-will to Mankind. Nor from this 
 would he ever reft, not fo much as on 
 the Sabbath-day , though he was accoun- 
 ted a Tranfgreflbur for it. He confulted 
 the good of other men above his own re- 
 putation, and would cure the fick on 
 that day even before thofe who thought 
 it a great piece of prophanenefs and 
 wickednefs fo to doe. He wanted ob- 
 jects fooner than will to ihew kindnefs ; 
 and nothing grieved him fo much as that 
 men by their own malice and perverfe- 
 nefs ihould obftruft and defeat his gra- 
 tious defigns toward them, and obfti- 
 nately refufe to be made happy by him, 
 
 (2.) This was not onely his ordinary 
 daily employment, but for this end did 
 he always exercife his extraordinary di- 
 vine power, to doe benefits. All his 
 Miracles, were mercies to men, fo that 
 his wonderfull works proved him to be 
 fent from God, not more by that infinite 
 power that was feen in them, than by 
 B 3 that 
 
6 The Firft Sermon. 
 
 that furpafling goodnefs they demonftra- 
 ted to the World. 
 
 He never employed his omnipotence 
 out of levity or oftentation , but onely 
 as the neceflities and wants of Men re- 
 quired it. His miraculous works were 
 not fuch as the Jews fometimes deman- 
 ded and expected from him, fuch onely 
 as would ftrike their fenfes and fancy 
 with admiration and aftonifhment , as 
 the making prodigious and amazing 
 fliews and representations in the Hea- 
 vens, or in the Air ; but they were all 
 expreflions of a moll immenfe benignity 
 and charity to Mankind, fuch as healing 
 the fick of all manner of difeafes, making 
 the lame to walk, and the blind to fee, 
 and the deaf to hear , cleanfing the le- 
 pers, feeding the hungry, raifing the 
 dead, and calling evil fpirits out of thofe 
 that were miferably poflefled with them, 
 and cruelly tormented by them. 
 
 In fuch good offices, fo ufefull and 
 profitable to Men, did he all along exert 
 and manifeft that divine power which 
 God had anointed him with, thus de- 
 monftrating himfelf to be the moft di- 
 vine 
 
The Firft Sermon. 
 
 vine perfon that ever appeared in our 
 flefh, not onely by doing the ftrahgefl 
 and mod miraculous works, but efpeci- 
 ally by doing the mod good in the 
 World. 
 
 GO To doe good was the fum and fub- 
 ftance of his Religion. He affe&ed not 
 any precife Angularities, or unufual feve- 
 rities of life. Of all the time he was here 
 on earth, he fpent but forty days in the 
 Wildernefs in clofe folitude and retire- 
 ment ; the reft of his time he converfed 
 freely and openly, that thereby he might 
 have opportunity of obliging and bene- 
 fiting all forts of Men. He negle&ed not 
 indeed any duty of piety towards God, 
 but then his love to God fhone forth 
 moft refplendently in his inceflant care 
 of, and charity to his Creatures. He 
 knew he could not pleafe or glorify his 
 Father better, than by bearing much 
 fruit, or, which is all one , doing much 
 good in the World. 
 
 His Religion was adive and opera- 
 tive : it confifted not in notions or for- 
 malities , or external abftinences and 
 ftrittnefles, by which the feveral Setts 
 B 4 amongft 
 
The Fir ft Sermon. 
 
 amongft the Jews were diftinguiftied one 
 from another ; but the principal thing he 
 was moft remarkable for in his way of 
 living was a moft fincere readinefs to doe 
 all manner of good to all that came to 
 him. He pretended not to any fera- 
 phicfe enthyfiaftical raptures, or inimi- 
 table unaccountable tranfports of devo- 
 tion, or wonderfull mortification ; others 
 might pray oftner and longer, faft more 
 than He or his Difciples did, (as we know 
 was objected againft him by St. Johns 
 difciples ;) but no Saint, no Prophet, no 
 Man ever before him fo ferved God in 
 his generation, or was either able or wil- 
 ling to fliew fuch confiderable kindnefles 
 to the World as our blefled Lord and Sa- 
 viour did. 
 
 And in this chiefly did his holinefs and 
 godlinefs appear above the rate and pitch 
 of other mens, in that he was fo infinite- 
 ly mercifull and charitable : He made 
 not fuch a pompous outward (hew of Re- 
 ligion as fome of the Pharifees did, but 
 his a&ipns truly befpoke him what he 
 was, a perfon infinitely full of goodnefs, 
 that could not be at eaie without conti- 
 nual venting it fdf ; nor yet by all the 
 
 wants 3 
 
The Firft Sermon. p 
 
 wants, infirmities, neceflities, either of 
 mens minds or bodies could ever be ex- 
 haufted. 
 
 Thus he made doing good the chief 
 bufinefs and employment of his whole 
 life, which is the firft thing fignified by 
 thefe words. 
 
 2. That he went alout doing good im- 
 plies farther, that where he did not ea- 
 sily meet with, he induftrioufly fought 
 out obje&s of pity and companion. His 
 goodnefs did often prevent mens defires, 
 always furpafs them, doing for them be- 
 yond all their requefts or hopes. He 
 came to fee k andfave that which was lofl* 
 
 He defcended from the bofome of his 
 Father, and eclipfed the glory of his Di- 
 vine Majefly with a veil of fielh, and li- 
 ved amongft us, that he might redeem us 
 from the greateft evils and miferies , 
 even whilft we were enemies to him, 
 and defired no more than we deferved 
 his love and favour. And whilft he was 
 here upon earth, he was not onely eafie 
 pf accefs, he did not onely courteoufly 
 receive all that addreffed thenxfelves to 
 
 him,, 
 
iq The Fir ft Sermon. 
 
 him, he not onely freely invited and en- 
 couraged all men to repair to him for 
 fuccour and relief; but alfo did not dif- 
 dain himfelf to travel up and down the 
 Countrey on purpofe to give opportuni- 
 ty to all that flood in need of him, to 
 partake of his healing vertue and power. 
 Thofe whom his Difciples checked for 
 their rude and troublefome importunity, 
 he lovingly entertained , and never dif- 
 mifled without a bleffing. 
 
 This mightily enhanced the value of 
 every kindnefs he bellowed, the frank- 
 nefs of his doing it doubled the benefit. 
 We fpoil a good turn when it is extor- 
 ted from us. It lofeth all its grace and 
 acceptablenefs when it is done grudgingly y 
 and as of necejfity. 
 
 Nay our Saviour denied not to con- 
 verfe familiarly with Publicans and the 
 greateft Sinners ; he endeared himfelf to 
 them by fignal condefcenfions, though 
 this alfo proved matter of reproach and 
 infamy to him : as if he countenanced 
 thofe vices he attempted to cure, or it 
 were any difgrace to a Phyfitian to vifit 
 - his patients. He refufed not the civil of- 
 fer 
 
The Firft Sermon. 1 1 
 
 fer of a Pharifee, though his fworn ene- 
 my ,and would goto the houfes, and eat at 
 the table of thofe who fought his mine : 
 and whatever ill defign they might have 
 in inviting him, yet he always improved 
 the occafion for the doing them fome 
 confiderable good. 
 
 3. And Laftly, He conftantly perfe- 
 vered in this notwithftanding the foul 
 ingratitude and malitious oppofition his 
 good works met with in the World. Ne- 
 ver did any one meet with greater dis- 
 couragements, or more unworthy returns 
 than the Son of God, when all his afts of 
 beneficence, all the good offices he had 
 done amongft them were fo far from ob- 
 liging, that they rather tended to exa- 
 fperate and provoke that untoward gene- 
 ration ,• and the more kindnefs he ex- 
 prefled toward them, the greater haft 
 they made to betray and deflroy him. 
 This great Patron and Benefa&our, this 
 generous friend and lover of Mankind, 
 was* mortally hated and cruelly perfecu- 
 ted, as if he had been a publick enemy, 
 and had done or defigned fome notorious 
 mifchief. They continually laid traps to 
 enfnare him, loaded him with malitious 
 
 (landers. 
 
I? The Firft Sermon. 
 
 flanders, greedily watched for an advan- 
 tage to animate the multitude againft 
 him, took up (tones to throw at him, as a 
 reward of his gratious attemt to make 
 them wife and happy ; put bad conftru- 
 d£ions, and made finifter interpretations 
 of all the good he did, as if he defigned 
 to carefs the people, and by fuch arts to 
 gratify his ambition , and make himfelf 
 popular. So that this great and gallant 
 perfon was looked upon as a dangerous 
 man, and the more good he did, the 
 more he was feared and fufpe&ed : yet 
 all this and a thoufand times worfe ufage 
 could not diflwade him from perfifting 
 in doing good to them. He was ready 
 to repay ail thefe injuries with courtefies, 
 even his bittereft enemies were partakers 
 of his kindnefs, and he ftill continued to 
 entreat them to accept of life from him, 
 and with tears of true compaflion be- 
 wailed their infidelity and wilfull folly. 
 Nay at laft when they laid violent hands 
 upon him, and put him to the ihamefull 
 death of the Gr*>fs, yet then did he pray 
 to his Father to forgive them ,♦ and which 
 is ftill moft wonderfull, and is the ve- 
 ry perfe&ion of charity , he willingly 
 laid down his life for them who fa 
 
 cru=> 
 
The Firft Sermon. if - 
 
 cruelly and treacheroufly took it from 
 him. Thus our Lord went about doing 
 good; Let us who are his difciples and 
 followers go now and doe likevyife : 
 which brings me to the fecond thing I 
 was to confider in thefe words, viz. 
 
 II. Our duty in imitation of his moft 
 glorious example, who went ahout doing 
 good. 
 
 " But we, you'll fay, are not in a capa- 
 " city, we have not ability or opportuni- 
 " ty of doing good in that ample manner, 
 * in that meafure and degree our Lord 
 " did. We cannot by any means, (how- 
 "ever willing to it or diligent in it) 
 " come up to the perfe&ion of this noble 
 " and heroical example. Were fuch mi- 
 " raculous powers communicated to us as 
 " were to our Saviour, fo that by a word 
 " fpeaking we could heal all manner of 
 " ficknefs, and reftore fight to the blind, 
 <€ and feet to the lame ; could we m- 
 " ftrud the ignorant, reprove the pro- 
 " phane , admoniih the erring with fo 
 " much eafe, advantage and authority as 
 " our blefled Lord did, we ftiould then 
 
 perhaps be very free and liberal in im- 
 parting 
 
 *c 
 
14 The Fir ft Sermon. 
 
 " parting thofe great favours and blef* 
 " fings Heaven had fo fignally beftowed 
 " upon us , for the good and benefit of 
 11 others ; but alas ! as things now ftand 
 " with us, we have neither power, nor 
 " skill, nor means to doe good at all af- 
 u ter that illuftrious manner our Saviour 
 " did. 
 
 To which all I (hall at prefent reply is, 
 that though we cannot after that ftupen- 
 dious manner be beneficial to mankind 
 as our Saviour was, yet there are very 
 many things which we are able to doe 
 for the good of others, which our blefled 
 Saviour could not doe by reafon of his po- 
 verty and low eftate in this World, with- 
 out the expence of a miracle. 
 
 Few of us but as to our outward cir- 
 cumftances in this life are in a far more 
 pientifull condition than the Son of God 
 himfelf was, whilft here on earth : and 
 it is in our power by ordinary ways to 
 relieve and fuccour , oblige and benefit 
 many , fo as our Lord could not doe, 
 without employing his divine power to 
 furnifh himfelf with means for it. 
 
 Be 
 
The Fir ft Sermon. 15 
 
 Be pleafed therefore to take notice that 
 it is not doing good juft in the fame in- 
 fiances, or after that fame wonderfull 
 manner, that this example obligeth us 
 unto, but onely to a like willingnefs and 
 readinefs to doe good upon all fit occa- 
 fions, as far as our power and activity 
 reacheth ; it obligeth us all in our feverai 
 ftations, according to thofe opportunities 
 God hath afforded us, and thofe abilities 
 he hath endued us with, and thofe con- 
 ditions of life his providence hath placed 
 us in, to endeavour, as much as in us 
 lieth, the welfare and profperity, eafe 
 and happinefs of all men ; fo that others 
 may blefs the divine goodnefs for us, the 
 ftate of their bodies or minds being bet- 
 tered by our imparting to them what 
 God hath more abundantly beftowed up- 
 on us. 
 
 Contrary to which is a narrow, felfifli, 
 ftingy fpirit, when we are concerned for 
 none but our felves, and regard not how 
 it fares with other men, fo it be but well 
 with us; when we follow our own hu- 
 mour, and with great pleafure enjoy the 
 accommodations of our own flate ; when 
 
 we 
 
1 6 The Firfi Sermon. 
 
 we think our own happinefs the greater 
 becaufe we have it alone to our felves, 
 and no other partakes of it : which of all 
 other things is the moft dire&ly oppofite 
 to that benign and companionate temper, 
 which our Saviour came into the World 
 by his doftrine and example to implant 
 in men, 
 
 I fhall not undertake to fet before you 
 the feveral inftances ot doing good to o- 
 thers, fince they are fo various and infi- 
 nite, and our duty varies according to 
 our circumftances and opportunities, 
 which are very different ; and every one 
 may eafily find them out by confidering 
 what good he would have other Men doe 
 for him. What he fliould reafonably ex-* 
 pe£t or would take kindly from thofe he 
 converfeth with, or is any ways related 
 unto, all that he is in like cafes to be 
 willing to doe for another ; fo that this 
 doing good is a work of large compre- 
 henfive extent and univerfal influence ; 
 it reacheth to the fouls and bodies of 
 men, and takes in all thofe ways and 
 means whereby we may promote the 
 temporal* fpiritual or eternal advantage 
 of others. And to fo happy and noble 
 
 an 
 
The Fir ft Sermon, i j 
 
 an employment one would think there 
 Ihould be no need of perfuafion. How- • 
 ever I humbly beg your patience whilft 
 I put you in mind of fome of thofe argu- 
 ments and confiderations which feem 
 moft proper and effectual to engage men 
 to the imitation of this blefled example, 
 to doe all the good they can in the 
 World. 
 
 i. This of all other employments is 
 moft agreeable to our natures. By do- 
 ing good we gratify and comply with 
 the bell and nobleft of our natural incli- 
 nations and appetites. The very fame 
 fenfe which informs us of our own 
 wants, and doth powerfully move and 
 inftigate us to provide for their relief, 
 doth alfo refent the diftrefles of another, 
 and vehemently provoke and urge us to 
 yield him all neceflary fuccour. This & 
 true in all men, but moft apparent in 
 the beft natures, that at beholding the 
 miferies and calamities of other men, 
 they find fuch yernings of their bowels, 
 and fuch fenfible commotions and paf- 
 fions raifed in their own breads, as they 
 can by no means fatisfy, but by reaching 
 forth their helping-hand : and to deny 
 G our 
 
1 8 The Firfl Sermon. 
 
 our affiftence according as our ability 
 permits us, is a violence to our very na- 
 tural inftin&s and propenfions , as well 
 as contrary to our religious obligations : 
 Our very flefh which in many other in- 
 flances tempts us to fin, yet in this cafe 
 prompts us to our duty. 
 
 This is a gratious provifion God Al- 
 mighty hath made in favour of the ne- 
 ceffitous and calamitous ; that fince his 
 providence, for great reafons, is pleafed 
 to permit fuch inequalities in mens for- 
 tunes and outward conditions, the ftate 
 of fome in this life being fo extremely 
 wretched and deplorable, if compared 
 with others ; left the fick and blind, and 
 naked and poor fhould feem to be forgot- 
 ten, or wholly difregarded by their Ma- 
 ker,- he hath therefore implanted in men 
 # a quick and tender fenfe of pity and com- 
 panion, which fliould always folicit and 
 plead their caufe,ftand their friend,andnot 
 onely difpofe us, but e'en force us for our 
 own quiet and fatisfa&ion, though with 
 fome inconvenience to our felves, to re- 
 lieve and fuccour the afflicted and mife- 
 rable, according to our feveral capacities 
 and opportunities. And this fympathy 
 
 doth 
 
The Fir ft Ser ??ion, ip 
 
 doth as truly belong to humane nature, 
 as love, defire, hope, fear, or any other 
 affedion of our minds ; and it is as eafie 
 a matter to deveft our felves of any other 
 paffion as of this of pity ; and he who, 
 like the Trie ft and Levite in our Savi- 
 our's Parable of the wounded man, is 
 void of all companion, is degenerated net 
 fo much into the likenefs of a brute beaft, 
 as of the hardeft rock or marble. Thus 
 to doe good is according to the very 
 make and frame of our beings and na- 
 tures. 
 
 2. Hence it follows that it muft be 
 the moft pleafant and delightfull em- 
 ployment we can choofe for our felves. 
 Whatever is according to our nature , 
 muft for that reafon be pleafant : for all 
 actual pleafure confifts in the gratifica- 
 tion and fatisfaftion of our natural incli- 
 nations and appetites. Since therefore 
 the very conftitution and temper of out- 
 nature (way and prompt us to the exercife 
 of charity and beneficence, the fatisfying 
 fuch inclinations by doing good mult be 
 as truly gratefull to us, as any other 
 thing or action whatever that miniftreth 
 to our pleafure ; and it cannot be more 
 C 2 delight* 
 
20 The Firfl Sermon. 
 
 delightfull to receive kindnefles than it is 
 to bellow them. A feafonable unexpe- 
 cted relief doth not afleft him that ftands 
 in great need of it with more fenfible 
 contentment, than the opportunity of 
 doing it doth rejoice a good man's heart, 
 Nay it may be doubted on which hand 
 lies the greateft obligation ; whether he 
 who receives is more obliged to the gi- 
 ver for the good turn he hath done him, 
 or the giver be more obliged to the re- 
 ceiver for the occafion of exercifing his 
 goodnefs. When we receive great kind- 
 nefles it puts us to the blufli : we are 
 afhamed to be fo highly obliged ; but 
 the joy of doing them is pure and un- 
 mixed : and this our Saviour hath told 
 us, Afts 20. 3^. It is more blejfed to give 
 than to receive ; and fome good men have 
 ventured to call it the greateft fenfuality, 
 a piece of Epicurifm, and have magnified 
 the exceeding indulgence of God, who 
 hath annexed future rewards to that 
 which is fo amply its own recompence. 
 
 Thefe two advantages this pleafure of 
 doing good hath above all other pleafures 
 whatever. 
 
 (1.) That 
 
The Firft Sermon. 2 1 
 
 (1.) That this fatisfa&ion doth not oner 
 ly juft accompany the ad: of doing good, 
 but it is permanent and lading, endures 
 as long as our lives. The very remem- 
 brance of fuch charitable deeds by which 
 we have been really helpfull and fervice- 
 able to others , our after- reflexion upon 
 the good we have done in the world 
 doth wonderfully refreih our fouls with 
 a mighty joy and peace, quite contrary 
 to all other worldly and corporeal plea- 
 fures.* There are indeed lome vices 
 which promife a great deal of pleafure in 
 the commiffion of them, but then at bed 
 it is but fhort-lived and tranfient, a fud- 
 den flafli prefently extinguiftit. It pe- 
 riflies in the very enjoyment, like the 
 crackling of thorns under a pot , as the 
 Wife- man elegantly exprefles it; it pre- 
 fently expires in a fhort blaze and noife, 
 but hath very little heat or warmth in it. 
 All outward bodily pleafures are of a ve- 
 ry fugitive volatile nature, there's no fix- 
 ing them ; and if we endeavour to make 
 up this defeat by a frequent repetition and 
 conftant fucceffion of them , they then 
 foon become naufeous ; men are cloyed 
 and tired with them, Nor is this yet 
 C 3 9II; 
 
22 The Fir (I Sermon. 
 
 all ; thefe fenfual pleafures do not onely 
 fuddenly pafs away , but alfo leave a 
 fling behind them, they wound our con- 
 ferences, the thoughts of them are un- 
 eafie to us ; guilt and a bitter repentance 
 are the attendants of fuch indulging our 
 felves, fadnefs and melancholy comes in 
 the place of all fuch exorbitant mirth and 
 jollity. Thefe are the conftant abate- 
 ments of all outward unlawfull pleafures. 
 Whereas that which fprings from a mind 
 fatisfied and well pleafed with its own 
 actions, doth for ever affedt our hearts 
 with a delicious rehfh ; continually mi- 
 nifters comfort and delight to us ; is a 
 never-failing fountain of joy, fuch as is 
 folid and fubftantial ; fills our minds 
 with good hopes and chearfull thoughts ; 
 and is the onely certain ground of true 
 peace and contentment. 
 
 (2.) This pleafure and joy that attends 
 doing good doth herein exceed all fleihly 
 delights, that it is then at the higheft 
 when we (land in mod need of it: In a 
 time of affliction, old age, or at the ap- 
 proach of death , the remembrance of 
 our good d^ds will ftrangely cheer and 
 fupport our fpirits under all the calami- 
 ties 
 
The Firfl Sermon. 23 
 
 ties and troubles we may meet with in 
 this ftate. By doing good we lay up a 
 treafure of comfort , a ftock of joy a- 
 gainft an evil day, which no outward 
 thing can rob us of. But now it is not 
 thus with bodily pleafures ; they cannot 
 help us in a time of need, they then be- 
 come miferably flat and infipid ; the (in- 
 ner cannot any longer tafle or relifh 
 them : nothing remains but a guilty 
 fenfe, which in fuch time of diftrefs is 
 more fierce and raging, efpecially at the 
 hour of death. 
 
 Yet even then, when all our former 
 inordinate pleafures fhall prove matter of 
 anguifti and torment to us, when all the 
 flowers of worldly glory fhall be withe- 
 red, when all earthly beauty which now 
 doth fo tempt and bewitch us, fhall be 
 darkned and eclipfed, when this world 
 and the faihion of it is vanifhed and gone ? 
 when the pangs of death are juft taking 
 hold of us, and we are ready to ftep into 
 another world, what a feafonable and 
 comfortable refrefliment then will it be 
 to look back upon a well-fpent life ? to 
 confider with our felves how faithfully 
 we have improved thofe talents God 
 C 4 hath 
 
24 The Fir ft Sermon. 
 
 hath intruded us with ; how well we 
 have husbanded our time, eftates, parts, 
 reputation, learning, authority, for the 
 glory of God and the good of other men. 
 The time will furely fhortly come where- 
 in you fball vaftly more rejoice in that 
 little you have laid out or expended for 
 the benefit of others, than in all that 
 which by fo long toil and drudgery in 
 the world you fliall have faved and pur- 
 chafed, They are not your great pot 
 fefiions, lands or eftates , nor your dig- 
 nities and titles of honour, nor your emi- 
 nent places and trufts, nor any external 
 advantages you have purchafed or acqui- 
 red, that at fuch a time will yield you 
 any true peace or comfortable hope. 
 What ufe you have made of them, and 
 what good you have done with them, is 
 that which your confcience will then en- 
 quire after, and accordingly pronounce 
 its fentence. 
 
 3. To doe good is the molt divine and 
 God-like thing. By it we do mod efpe- 
 cially become like unto God , who is 
 good, and who doth good; and not onely 
 like him, but we refemble him in that 
 which is his very nature and eflence, and 
 
 which 
 
The Fir ft Sermon. 25 
 
 which he efteems his greateft glory : for 
 fuch is his goodnefs, which doth as it 
 were deify all his other attributes and 
 perfections. 
 
 There is no quality or difpofition what- 
 ever by which we can fo near approach 
 the divine Majefty, as this of beneficence, 
 and delight in doing good. As for know- 
 ledge and power the evil Spirits partake 
 of them in a greater degree than the beft 
 men, but a man hath nothing of God fo 
 much as to doe good. By contributing 
 to the contentment of other men, and 
 rendring them as happy as lieth in our 
 power, we doe God's work , are in his 
 place and room, perform his office in the 
 world ; we make up the feeming defefts 
 of his providence, and one man thereby 
 becomes as it were a God to another. 
 Hence this employment muft needs be 
 the higheft accompliftiment and perfe- 
 ction of our beings. It is the onely argu- 
 ment of a brave and great foul to extend 
 his care and thoughts for the good of all 
 men ; and not to doe fo is a certain indi- 
 cation of a little narrow fpirit, contra- 
 cted within it felf and its own paltry con- 
 cernments, 
 
 4. This 
 
7.6 l The Fir ft Sermon. 
 
 4. This is the very end of all the blef- 
 fings and feveral advantages God hath 
 vouchfafed to Men in this life, that by 
 them they might become capable of do- 
 ing good in the World ,• this is the pro- 
 per ufe they are to be put io y for which 
 they were defigned by the authour and 
 donour of them ; and if they are not em- 
 ployed to fuch purpofes, we are falfe to 
 our truft, and the ftewardfliip commit- 
 ted to us, and fhall be one day feverely 
 accountable to God for it. For the Al- 
 mighty and Sovereign Lord and difpofer 
 of all things both in Heaven and Earth 
 hath afligned to every man his particu- 
 lar place and ftation in this World, hath 
 given him his part to aft on this great 
 theatre, hath furniflied him with powers 
 and abilities of mind and body fitted for 
 feveral ufes, in the due and regular im- 
 provement and management of which, 
 every one may in fome meafure be help- 
 full and ferviceable to others. This our 
 Saviour illuflrates by his excellent para- 
 ble of the Talents, St. Matth. 25. 
 
 There is no man but God hath put 
 many excellent things into his pofleffion, 
 
 to 
 
The Firft Sermon. 27 
 
 to be ufed , improved and managed by 
 him for the common good and incereft : 
 for men are made for iociety and mutual 
 fellowfhip. We are not born for our 
 felves alone, but every other man hath 
 fome right and intereft in us, and as no 
 man can live happily in this World with- 
 out the help and aifiitance of others, fo 
 neither is any man exempted or privi- 
 ledged from being in his place fome way 
 beneficial to others, 
 
 It is with men in this World, as it is 
 with the parts of the body natural. It is 
 St. Paul's comparifon, 1 Cor. 12. the bo- 
 dy confifts of divers members , which 
 neither have the fame dignity and ho- 
 nour, nor the fame ufe and office, but 
 every part hath its proper ufe and functi- 
 on, whereby it becomes ferviceable to 
 the whole body, and if any one part fails 
 or is ill affedted, the whole fuffers for it, 
 and the meaneft part is neceflary for the 
 good of the whole ; fo that the eye cannot 
 fay to the hand, I have no need of thee, 
 nor again the head to the feet, I have no 
 no need of you. Thus hath God diftribu- 
 ted feveral gifts amongft the fons of men, 
 or they by God's bleifing upon their in- 
 
 duflry 
 
2 8 The Firft Sermon. 
 
 duftry acquire particular art , skill and 
 experience, fome in one thing, feme in 
 another, none in all ; fo that it is impof- 
 fible, but that every man muft want 
 fomething for the conveniency of his life, 
 for which he muft be obliged to others ,• 
 upon which accompt it is moft highly 
 reafonable that he alfo himfelf fliould 
 fome way oblige and ferve others. 
 
 But befides this there are many fpecial 
 favours and advantages which fome men 
 enjoy above others, which alfo are de- 
 figned for the common good and benefit. 
 It is plain that there is a very great ine- 
 quality amongft men both as to the in- 
 ternal endowments of their minds and 
 their external conditions in this life. Ma- 
 ny more talents are committed to fome 
 perfons than to others; but yet we great- 
 ly miftake when we think them given 
 us merely for our own fakes, to ferve 
 our own turns, and for the fatisfaftion of 
 our own private appetites and defires, 
 without any refpeft to other men. No, 
 at the bed they are but depofited with 
 us in truft, the more we enjoy of them 
 the greater charge we have upon our 
 hands, and the more plentifull returns 
 
 God 
 
The Fir ft Sermon. 29 
 
 God doth juftly expe£fc from us; for un- 
 to whomfoever much u given , faith our 
 Saviour, of him fhallbe much required. 
 
 This ought efpecially to be confidered 
 by all thofe who by reafon of the eminen- 
 cy of their qualities and dignities, and 
 by their fuperiority above others, have 
 vaft authority over them , whofe fphere 
 is large and influence great, who have 
 many dependents who court their favour 
 and whofe intereft it is to obferve and 
 pleafe them: what infinite good may 
 fuch doe in the world, efpecially by their 
 example ? 
 
 5. Doing good is the main and mofl 
 fubftantial part of Chriftian Religion, the 
 mod acceptable facrifice we can offer, or 
 fervice we can perform to God ; and 
 therefore do we fo often find in Scripture 
 all Religion fummed up as it were in this 
 one thing, it being the belt exprefiion of 
 our duty towards God, and either for- 
 mally containing or naturally producing 
 all our duty towards our neighbour, 
 whence this is faid to be the fulfilling of 
 the whole law. It is not enough that 
 we give to every man what is due to 
 
 him. 
 
30 The Firfi Sermon. 
 
 him. His Religion is but very little and 
 of a narrow compafs, who is onely juft, 
 nay he that is rigidly fo in all cafes hath 
 no Religion at all : that I have wronged 
 no man will be a poor plea or apology at 
 the laft day, for it is not for rapine or 
 injury, for pillaging or coufening their 
 neighbours, that men at the laft day are 
 formally impeached and finally condem- 
 ned, but I was an hungry and ye gave me 
 no meat y I was a ft ranger and ye took me 
 not in ; you negle&ed to doe that good 
 which you had power and opportunity 
 to doe. 
 
 Some men are fo taken up with their 
 courfes of piety and devotion, that they 
 have no time to doe much good ,• if they 
 be but temperate and juft, and come fre- 
 quently to Church, and conftantly per- 
 form the duties of God's worfhip, this 
 they hope will carry them to Heaven 
 though they are notorioufly covetous 
 and uncharitable, and hardly ever doe 
 any good office for their neighbours or 
 brethren. Some again there are who 
 pretend to be of a more fpiritual and re- 
 fined Religion, fpend their time in con- 
 templation, and talk much of commu- 
 nion 
 
The Fir ft Sermon. 31 
 
 nion with God, but look upon this way of 
 ferving God by doing good as a lower at- 
 tainment, an inferior difpenfation fuitable 
 to children and novices in Religion, and 
 think that they are excufed from thefe 
 mean duties ; and yet reade over the life of 
 the bed man that ever lived, the founder of 
 our Faith and Religion,and you cannot but 
 confefs what I have already fliewn you, 
 that the great thing he was moft exem- 
 plary and illuftrious for, was his unwea- 
 ried readinefs to help and oblige all men, 
 he went about doing good: and it is a fcan- 
 dal raifed on our Churchy that we do not 
 hold the neceflity of good works in or- 
 der to falvation, but trull wholly to faith ; 
 for we hold .and teach them to be as ne- 
 ceflary as Pap/ls themfelves can or doe, 
 but then we fay they are accepted by 
 God onely for the fake of Jefus Chrift. 
 
 6. AndLaftly. Nothing hath greater 
 rewards annexed to it than doing good 
 and that both in this life and that which 
 is to come. I have time now but juft to 
 mention to you fome few of thofe bene- 
 fits and advantages, that do either natu- 
 rally flow from it, or by God's gratious 
 promife are annexed to it. 
 
 To 
 
32 The Fir fl Sermm. 
 
 To doe good with what we enjoy is 
 the mod certain way to procure God's 
 bleffing upon all we have; it doth en- 
 title us to his more efpecial care and pro- 
 tection. Trufi in the Lord, faith David, 
 and he doing good, Jo Jbalt thou dwell in 
 the Land, and verily thou Jhalt be fed. 
 The divine goodnefs cannot but be migh- 
 tily pleafed to fee men fo far as they are 
 able imitating it felf, and following the 
 example of God's benignity. 
 
 For every good office we doe to other 
 men we have fome thing to plead with 
 God Almighty to engage him to beftow 
 upon us what we want or defire ; not by 
 way of merit or defert, but God himfelf 
 gracioufly becoming our debtour, takes 
 what is oone to others in fuch cafes as 
 done to himfelf, and by promife obliges 
 himfelf to full retaliation. 
 
 By this means we provide againft an 
 evil day that which will mightily fup- 
 port us under all the troubles and affli&i- 
 ons that may happen to us in this life ; 
 o--jr good works will attend us and (land 
 j us at the hour of death, as I have al- 
 ready 
 
The Fir ft Sermon. 33 
 
 ready hinted to you, nay farther our 
 good works will appear and plead for us 
 before God's tribunal, and will procure 
 for us for the fake of Jefus Chrift, at the 
 hands of our mercifull God, a glorious 
 recompenfe at the refurre&ion of the 
 juft ,• for at the lad and final reckoning, 
 when all mens aftions fhall be fcanned 
 and judged, the great King fhall pafs his 
 fentence according to the good men have 
 done or neglefted to doe in this life. 
 
 Nay every way fo great is the reward 
 of doing good, that even wicked men, 
 who yet have been of bountifull tempers 
 and have had generous fpirits, fhall fare 
 the better in the other world for thofe 
 good afts of mercy and charity they 
 have done here ; and in this fenfe it is faid 
 (with which I end all) that Charity doth 
 cover a multitude of fins , and to cover 
 fins in the Scripture phrafe is to forgive 
 them. 
 
 Now of this faying there are feveral 
 fenfes given, which I cannot ftand now 
 to recite, but the words are true in thefe 
 two fenfes, 
 
 D (1.) If 
 
34 The Fir ft Sermon. 
 
 (i.) If he that is thus truly charitable, 
 and hath done a great deal of good in his 
 generation be alio endued with the other 
 vertues and qualifications required in a 
 - Chriftian , then though he may have a 
 great many infirmities and miicarriages 
 to aniwer for, yet thefe failings fliall be 
 overlooked and buried in his good deeds, 
 and then they mean the fame with that 
 of the Pfalrnift) with the mercifull God 
 will Jhew himfelf mercifully he will fhew 
 him all favour poflible. 
 
 (2.) Or elfe fecondly, if you under- 
 fland thefe words , Charity /hall cover a 
 multitude of fins ', as fpoken of a perfon, 
 who though vitious in all other refpe&s 
 yet out of principles of common huma- 
 nity or natural goodnefs of temper, or 
 greatnefs of Spirit, is very apt and incli- 
 ned to doe generous and great things for 
 the good of the world; (which is a cafe 
 that may fometimes happen,) they mean 
 this, that though Charity alone will not 
 be fufficient to make fuch an one happy in 
 the other world, becaufe he is otherwife 
 incapable of it, yet it lhall be confidered 
 fo far as to leflen his punifliment. He 
 
 lhall 
 
The Fir ft Sermon. 35 
 
 fhall be in a lefs intolerable condition, 
 (though that be fad enough) than the 
 cruel and uncharitable, or than they who 
 have delighted in doing mifchief. 
 
 Di a ser- 
 
37 
 
 A 
 
 SERMON 
 
 Preached at 
 
 WHITE HALL. 
 
 The Second Sermon. 
 
 i C O R. XI. 29. 
 
 For he that eateth and drinketh un- 
 worthily , eateth and drinketh 
 damnation to himfelf> not difcer- 
 ning the Lord's Body. 
 
 TH E Sacrament of the Lord's Sup^ 
 per, which we are now to re- 
 ceive, is undoubtedly the moft 
 folemn and venerable part of Chriftian 
 Worfliip, a moft excellent instrument of 
 D 5 Reli, 
 
J 
 
 38 The Second Sermon. 
 
 Religion, an inftitution of our Saviour's 
 of mighty ufe and advantage to us, if 
 we duly partake thereof; and yet there 
 is hardly any part of Religion fo little or 
 fo ill underftood by the generality of 
 Chriftians amongft us , as this duty : 
 which diffidently appears from that 
 great number of thofe who conftantly 
 join with the Church in all other publick 
 offices of divine worfhip, and yet wholly 
 negleft the receiving of this Sacrament; 
 or at leaft communicate fo feldom, as if 
 they looked upon themfelves at liberty 
 to doe it, or not doe it, as they thought 
 beft I fpeak not now of the prophane 
 contemners of God and Religion, who 
 defpife this as they do all the other duties 
 of God's worfhip; but of thofe who pre- 
 tend to the fear of God, and care of their 
 fouls, and yet live at eafe in the grofs 
 ©miffion of this duty. 
 
 Now amongft the many pleas or ex- 
 cufes with which men fatisfy themfelves 
 in the negledt or difuie of this holy Com- 
 munion, that which moft generally pre- 
 vails, and perhaps with fome honeft and 
 well-meaning perfons, is the confidera- 
 tion of the words of my Text, He that 
 
 eateth 
 
The Second Sermon. gp 
 
 eateth and drinketh unworthily », eateth and 
 drinketh damnation to himfelf. So dread- 
 full is the threatning and punifliment 
 here denounced againft thofe who re- 
 ceive this Sacrament unworthily, that 
 men are apt to think it much the fafer 
 and wifer courfe, never to venture on a 
 duty, the wrong performance of which is 
 attended with io great mifchief Dam- 
 nation is fo terrible a word, and to be guil- 
 ty of the body and hloud of Chrifl (as it 
 is faid v. 17. Whofoever Jba/l eat this 
 bread and drink this cup of the Lord un- 
 worthily, Jhall be guilty of the body and 
 bloud of the Lord) is fo heinous a crime, 
 that it may feem the mod prudent courfe 
 for a man to keep himfelf at the greateft di- 
 ftance from all poffibility of falling into it. 
 Better never receive at all, than expofe 
 ones felf to fo great hazard by receiving. 
 
 I hope therefore it will not be thought 
 altogether unprofitable to entertain you 
 at this time with a difcourfe on thefe 
 words, wherein I fhall endeavour to give 
 you the full meaning of them , with the 
 true and juft inferences and conferences 
 that may be drawn from them. In or- 
 der to which I fhall fliew you 
 
 D 4 I. What 
 
c 
 
 40 The Second Sermon. 
 
 I. What is meant here by damnation, 
 
 II. What by eating and drinking un- 
 worthily. 
 
 III. How far this Text may reafona- 
 bly fcare and fright people from this Sa- 
 crament. 
 
 IV. What is the true confequence 
 from what is here affirmed by the Apo- 
 flle. He that eaieth and drinketh unwor- 
 th/fyy eateth and drinketh damnation to 
 himfelf. 
 
 I. What is meant here by eating and 
 drinking damnation to a man's feif. The 
 original word which is here tranflated 
 damnation truly flgnifies no more than 
 judgment or punijhment in general , of 
 what kind foever it be, temporal or eter- 
 nal. So that there is no neceffity of 
 tranflating it here by the word damna- 
 tion , nay there are two plain reafons 
 why it ought to be underftood onely of 
 temporal evils and chaftifementSo 
 
 1. Be. 
 
The Second Sermon. 41 
 
 1. Becaufe the judgments that were 
 infii&ed on the Corinthians for their pro- 
 phanation of this holy Sacrament were 
 onely temporal; verfe 30th. For this caufe 
 many are weak and fickly among you, and 
 many Jleep. 
 
 1. Becaufe the reafon affigned of thefe 
 judgments is, that they might not he con- 
 demned in the other world \ v. 32. But 
 when we are judged (where the fame 
 Greek word is ufed which io my Text is 
 tranflated damnation) we are chaflened 
 of the Lord \ that we might not he condem- 
 ned with the world. That is, God in- 
 flided thefe evils on the Corinthians , 
 that being reformed by thefe ftripes in 
 this life, they might efcape that ven- 
 geance which was referved for the impe- 
 nitent in another life ; and therefore it 
 could not be damnation, that is, eternal 
 damnation that was either threatned or 
 inflicted upon them for their unworthy 
 receiving. 
 
 The fum of what the Apoftle means 
 feems to be this ; that " By prophaning 
 " this holy Sacrament they would pluck 
 
 " down 
 
42 The Second Sermon. 
 
 " down fome remarkable judgment upon 
 " their heads. Of this, faith he, you 
 " have notorious inftances amongft your 
 41 felves in thofe various and mortal dif- 
 " eafes that have been fo rife in your Ci- 
 " ty ,• and this God doth to warn you , 
 "that you may be awakened to avoid 
 *\ greater and worfe judgments that are 
 4i iuture and eternal. Now this punifh- 
 ment was extraordinary and peculiar to 
 that time ; for there is no fuch thing 
 found amongft us at this day, namely, 
 that God doth fuddenly finite all unwor- 
 thy Communicants with fome gnevous 
 diieafe or fudden death, Nor indeed are 
 men afraid of £iiy fuch thing, though it 
 is very plain that this is the true meaning 
 of the words of my Text, that by fuch 
 prophanenefs they would bring down 
 fome remarkable temporal judgment up- 
 on themfelves. 
 
 But I fliall not infift any longer upon 
 this, but take the word damnation as we 
 commonly underftand it, and in that 
 fenfe, to eat and drink damnation to a 
 mans feif, doth imply, that by our un- 
 worthy participation of the Sacrament, 
 we are fo far from receiving any benefit 
 
 or 
 
The Second Sermon. 43 
 
 or advantage by it , that we do incur 
 God's heavieft difplealure, and render 
 our felves liable to eternal mifery ,• and 
 fo proceed 
 
 II. To enquire who thofe are that do 
 run this great danger, they who eat and 
 drink unworthily. Now this phrafe of 
 eating unworthily being onely found here 
 in this Chapter, for the underftanding of 
 it we are to confider what the faults 
 were with which the Apoftle chargeth 
 the Corinthians, and we fliall find them 
 to be fome very heinous diforders that 
 had crept in amongft them, occafioned 
 by their Love-feafts, at the end of which 
 the Sacrament of the Lord's Supper was 
 ufually celebrated ,• which diforders there- 
 fore were peculiar to thofe times, and 
 are not now to be found amongft us, as, 
 v. 18. Firfi of all y when ye come toge* 
 ther in the Church , / hear that there le 
 divifions among you, they bandied into fe- 
 parate parties ; and v.iii In eating every 
 one taketh before another his own fupper ; 
 that is, Whereas there was a cuftome 
 when they came together to commemo- 
 rate Chrift's death, to furnilh a common 
 table, where no man was to pretend any 
 
 pro- 
 
44 The Second Sermon. 
 
 propriety to what he himfelf brought, 
 but. was to eat in common with the reft, 
 this charitable cuftome thefe Corinthians 
 wholly perverted : for he that brought a 
 great deal, fell to that as if it were at his 
 own houfe, and at his own table, and fo 
 fed to the. full ; whereas another that 
 was able to bring but a little, remained 
 hungry. With fuch irreverence and 
 diforder did they behave themfelves at 
 the Lord's Table , as if they had been 
 met at a common feaft : this the Apoftle 
 calls not difcerning the Lord's body ; that 
 is, they made no difference between that 
 heavenly food and common bread ; they 
 ate the Sacrament as if it were their 
 ordinary meat. What (faith he v. 12.) 
 have ye not houfes to eat and drink in \ 
 ye may e'en as well flay at home and 
 doe this ,• there is nothing of Religion in 
 this, nor is this to celebrate the Sacra- 
 ment according to Chrifts inftitution, 
 whereby w T e ought to reprefent his death 
 for the world , and to commemorate his 
 love, and to devote our felves to him in 
 new and better obedience, and not to 
 make it a merry meeting onely to fill 
 our own bellies. 
 
 But 
 
The Second Sermon. 45 
 
 But this was not all ; for they were alio 
 riotous and intemperate in thefe Love- 
 feafts. They play'd the gluttons, and 
 were drunk even when they received the 
 holy Sacrament* Now this was fo no- 
 torious and foul a prophanation of the 
 holy Myflery, to make it an inftrument 
 of debauchery, that we cannot at all 
 wonder that God fhould fo feverely threa- 
 ten and punifh fuch an high affront 
 and violation of his facred ordinance. No 
 judgment could be too great or fharp to 
 vindicate our Saviour's moft excellent in- 
 stitution from fuch impious contempt. 
 But now this is by no means to be exten- 
 ded to every little failure or omiflion in 
 this duty, or in our preparation for it, as 
 if that did render us fuch unworthy recei- 
 vers as thefe Corinthians were, or ftreight 
 confign us over to the fame punilhment. 
 
 Thofe fcandalous irregularities and ex- 
 cufes are here called eating and drinking 
 unworthily, which were heard of onely 
 in the firft ages of the Church, when the 
 Sacrament was always joined with thefe 
 Love-feafts, which were therefore in pro- 
 cefs of time wholly abrogated ; and to 
 
 pre- 
 
4^ The Second Sermon. 
 
 prevent that Intemperance and abufe they 
 had introduc d, it generally prevailed to 
 receive this Sacrament fading. But what- 
 ever faults may be found now amongft 
 our Communicants, yet they cannot be 
 charged with thefe mentioned in this 
 Chapter. The worft of men, if they do 
 communicate at all , doe it with greater 
 reverence and more fuitable deportment 
 than thefe Corinthians did. So that nei- 
 ther the fault here reproved, nor the pu- 
 niihment denounced, hath place now a- 
 mongft us. What reafon then is there, 
 why this text of Scripture fhould fright 
 any people from the Sacrament, whenas 
 there is neither the fame fault committed, 
 nor the fame puniftiment infli&ed ? 
 
 Though this be the juft meaning of 
 the words, yet becaufe this plea of un- 
 worthinefs to receive is often infilled up- 
 on to excufe our neglect of this Sacra- 
 ment, I fliall farther and more largely 
 confider it by proceeding to the third 
 thing I propounded to difcourfe of. 
 
 III. How far this danger of receiving 
 unworthily may reafonably fcare and 
 fright people from coming to this Sacra- 
 
 meqt. 
 
The Second Sermon. 47 
 
 ment. And here I ftiall offer thefe few 
 things to the thoughts of all fuch as are 
 ferioufly difpofed. 
 
 1. In a drift fenfe we are none of us 
 all worthy of fo great a favour and fuch 
 an high privilege as to be admitted to this 
 Sacrament , or of fuch excellent bene- 
 fits as are conferred upon us in it. Af- 
 ter all our care, after all our preparation 
 to make our felves fit, yet ftill we muft 
 acknowledge our felves unworthy but to 
 pick up the crums that fall from our mafiers 
 table , much more to fit and feaft at it. 
 If we are not to receive this Sacrament 
 till we can account our felves really wor- 
 thy, the beft of men, the more holy and 
 humble they are, the more averfe would 
 they be from this duty. 
 
 2. This unworthinefs is no bar or hin- 
 drance to our receiving this Sacrament. 
 We are not worthy of the leaft mercy ei- 
 ther fpintual or temporal which we en- 
 joy ; muft we thererore ftarve our felves 
 or go naked, becaufe we deferve not our 
 food or ray ment ? We are not worthy fo 
 much as to caft up our eyes towards hea- 
 ven the habitation of God's holinefs ; but 
 
 what 
 
The Second Sermon. 
 
 what then , Shall we never make our 
 humble addrefles to the throne of Gods 
 grace, becaufe we are not worthy to ask, 
 or to have our petitions heard and granted 
 by him ? Shall we refufe any favours the 
 kindnefs of Heaven offers to us, becaufe 
 they are beyond our merits , or more 
 than we could challenge or expeft > 
 
 It is not faid here in the Text, he that 
 is unworthy to eat and drink of this Sacra- 
 ment, if he doth it, eateth and drinketh 
 damnation to himfelf; if it were, then in- 
 deed we might all be juftly afraid of com- 
 ing to this royal feaft, but he that eateth 
 and drinketh unworthily : now there is a 
 great deal of difference between thefe two 
 things, between a mans being unworthy 
 to receive this Sacrament, and his recei- 
 ving it unworthily, which I fhall thus il- 
 luftrate. 
 
 He, for example, who hath grofly 
 wrong d, malitioufly flander'd, or with- 
 out any provocation of mine treated me 
 very ill, is, as ye will all grant, utterly 
 unworthy of any kindnefs or favour from 
 me. But now if, notwithftanding this 
 unworthinefs, I doe him fome confide- 
 
 rable 
 
The Second Sermon. 49 
 
 rable kindnefs, and offer him feme fa- 
 vour, his unworthinefs is no let or hin- 
 drance to his receiving it; and if he ac- 
 cepts it with a due fenle and a gratefull 
 mind , and by it is moved to lay afide 
 all his former enmity and animofity, and 
 heartily repents him of his former ill-will 
 againft me, and ftudies how to requite 
 this courtefie, it is then plain that though 
 he were unworthy of the favour, yet he 
 hath now received it worthily, that is, 
 after a due manner, as he ought to have 
 done, and that it hath had its right effeft 
 upon him. 
 
 So we are all unworthy to partake of 
 this holy banquet, but being invited and 
 admitted we may behave our felves as 
 becometh us in fuch a prefence, at fuch 
 a folemnity. And if by it we thankful- 
 ly commemorate the death of our Lord, 
 arid renounce all our fins and former evil 
 ways, and there give up our felves to be 
 governed by him, and vow better obedi- 
 ence, and are affedted with a true knic 
 of his love, then, though unworthy of fo 
 great a favour, yet we have worthily, that 
 is after a right manner ( as to Gods ac- 
 ceptance) received this bleffed Sacra- 
 
 E ment. 
 
50 The Second Sermon. 
 
 ment. But if now unworthy of fo great 
 honour and favour, we alfo receive it un- 
 worthily after a prophane diforderly man- 
 ner, not at all minding the end, ufe or de* 
 fign of it, without any repentance for fins 
 part, or refolutions of amendment for 
 the future, and without any gratefull af- 
 fection of love towards our Saviour dy- 
 ing for us, we do by this means indeed 
 highly provoke God Almighty, and juft- 
 Jy incur his mofl grievous difpleafure. 
 
 3. Thofe who are unworthy and are 
 truly fefifible of their own unworthinefs, 
 are the very perfons for whom this Sa- 
 crament was appointed, and for whofe 
 benefit it was inftituted. Were we not 
 all finners we had no need of fuch means 
 of 'grace as Sacraments are, nor of fuch 
 inftruments of Religion. Chrift came not 
 to call the righteous hut finners to repen- 
 tance. They that are whole need not tht 
 phyfician hut they that are fick. Now it 
 is an idle thing for a man to be afraid 
 to receive an alms becaufe he is miferably 
 poor, or to be loth to take phyfick be- 
 caufe he is dangeroufly fick* If we are 
 truly fenfible of our unworthinefs, and, 
 as we ought to be, duly affe&ed with it, 
 
 this 
 
The Second Sermon: § i 
 
 this is a great argument and motive to 
 engage us not any longer to delay the 
 ufe of thefe means, but to hafteri to the 
 Sacrament, there to receive fupplies and 
 afliftances fuitable and proportioned to 
 our wants and neceflities : the more un- 
 worthy we find our felves, the more we 
 Hand in need of this holy Sacrament, 
 whereby our good refolutions may be 
 ftrengthened and confirmed, and divine 
 power and grace communicated to lis, 
 to enable us by degrees to fubdue all our 
 lulls and paflions, and to refift all temp- 
 tations, and fo by often receiving this 
 Sacrament we (hall every time become 
 lefs unworthy to partake of it. 
 
 There hath been a great difpute in the 
 world whether the Sacrament of the 
 Lords Supper be a converting ordinance 
 or nOj as prayer and hearing of the word 
 of God read or preached are allowed to 
 be,- and many there are that have been 
 brought to believe , that it is a duty in- 
 cumbent on i or rather a privilege be- 
 longing to none but great and exempla- 
 ry Saints, to ftrong and well-grounded 
 Chriftians ; that this Sacrament is not food 
 proper for babes and novices, for thofe 
 Ex wild 
 
52 The Second Sermm. 
 
 who often fail in their duty, who are 
 ftill onely wreftling with their lufts,. but 
 have not yet got the maftery or viftory 
 over them ; that we ought firft to be ful- 
 ly allured of our ialvation before we come 
 to this holy table, that this ordinance 
 ferves onely to ftrengthen and confirm 
 our faith and repentance and all other 
 Chriftian graces and vermes, but not to 
 beget any of them in us. 
 - 
 
 Now here thus much muft be granted, 
 that this Sacrament doth belong onely to 
 thofe that are within the pale of the vifi- 
 ble Church, onely to baptifed Chriftians 
 that do publickly own their faith and 
 Chriftian profeflion ; that it is no means 
 of converting Jews or Infidels,- and that 
 even Chriftiansby notorious evil lives, 
 whereby they becbme fcandafous to their 
 brethren arid incur the cerlfures of the 
 Church, may juftly forfeit ^11 their right 
 and title to this Sacrament; and farther, 
 that it is a bold prophanation of our Sa- 
 viour's inftitution for any wicked perfon, 
 refolved to continue fuch, to prefume to 
 blefs God for that mercy and Jove of a 
 Redeemer which he doth not in the lead 
 value. Thus far we are on all hands a- 
 
 greed, 
 
The Second Sermon. 53 
 
 greed, but not now to engage in any 
 matter of controverfie, I fliall onely fay 
 that I can fee no reafon why to one that 
 is really fenfible of his fins and mifcarri- 
 ages contrary to his baptifmal vow and 
 profeflion, and maketh fome kind of re- 
 folution to forfake them; why, I fay, 
 this Sacrament as well as prayer or any 
 other duties of Religion may not be rec- 
 koned as a means of begetting true re- 
 pentance in him, of turning him from fin 
 to righteoufnefs, from the power of Sa- 
 tan to God ; and for this I fliall offer one- 
 ly this one plain argument which is ob- 
 vious to every man, that if the death 
 of Chrift it lelf, his bitter paflion, his 
 whole gratious undertaking for us, was 
 amongft other reafons defigned by God 
 alfo to convince us of the evil and dan- 
 ger of fin, to bring us out of love with it, 
 and to engage us to a new and better life, 
 furely then the confideration,of the fame 
 things reprefented to us in the Sacrament, 
 the commemoration of his death and paf* 
 fion there made, may alfo ferve for the 
 fame great ends and purpofes. 
 
 If Chrift died that we fliould die unto 
 
 fin,certainly then the memory of his death 
 
 E 3 may 
 
$ 4 The Second Sermon. 
 
 may juftly be accounted a proper means 
 of killing fin in us ; nay what in the na- 
 ture of the thing can be imagined a more 
 likely inftrument to turn us from a life of 
 fin to the practice of holinefs, than the 
 frequent confideration of what our blef- 
 fed Lord hath done and fuffered for us? 
 and if fo, it cannot be neceflary that this 
 change ihould be completely wrought in 
 us, before we ever folemnly commemo- 
 rate his bloudy paflion, for that were to 
 fuppofe it neceflary that the end ihould 
 be obtained before we ufe the means. 
 
 It is not therefore abfolutely neceflary 
 that we ihould be fully aflured that we 
 are in a ftate of grace, and in God's fa- 
 vour, and have repented enough and tru- 
 ly forfaken all our fins before we venture 
 on this Sacrament ; it is fufficient that 
 we heartjly and fincerely refolve againft 
 taem, that we approach the Lord's table 
 with honeft and devout minds, that we 
 be really willing and defirous to ufe all 
 means to become better, and if thus di- 
 fpofed we come to the Sacrament , I 
 doubt not but we iliall find it a moft ef- 
 fectual means for the enabling us to leave 
 our fins, and to lead a better life. It is 
 
 not 
 
The Second Sermon. 5$ 
 
 not our unworthinefs, but our refolving 
 to continue in that ftate, that makes us 
 unqualified for this Sacrament. 
 
 4. If therefore by your unworthinefs 
 you mean that you live in fin and are re- 
 folved to doe fo, and therefore dare not 
 come to the Sacrament for fear you fliould 
 farther provoke God almighty, I will 
 fuppofe that in this you ad: prudently 
 and warily, but then I would advife you 
 for the fame reafon and on the fame ac- 
 count to leave off all other duties of Re- 
 ligion as well as this ; if you would aft 
 upon the fame grounds, you ought to 
 reckon it the fafeft way never to pray 
 to God any more, nor ever again to 
 appear in any religious aflemblies , nor 
 to join in any part of God's folemn wor- 
 ship; for God hath often declared that 
 he doth far more abominate all fuch for- 
 mal, whining, cringing hypocrites, and 
 will more feverely punifh them than the 
 open and bold contemners of his authori- 
 ty and laws. The prayer of the wicked 
 wan is an alomination to the Lord. He 
 hates the addrefles of thofe who call him 
 father and ma(ler % and in words acknow- 
 ledge him, but yet continually doe the 
 E 4 things 
 
5 6 The Second Sermon* 
 
 things that are difpleafing in his fight. 
 His foul loaths and naufeates all the fer- 
 vices of impure .worfhippers \ You do but 
 mock God, bafely fawn upon and impu- 
 dently flatter hifrt, when you prefent your 
 felves before him as his people and fer- 
 vants, and yet fecretly hate him and wi(h 
 him out of the world; nay for the fame 
 reafon for which you forbear the Sacra- 
 ment e'en lay afide your whole Chriilian 
 profeftion, openly renounce your Bap- 
 tifm, deny your Saviour, difown his Re- 
 Jigion > for that is the fafeft courfe whilft 
 you refolve to continue in fin and difobe- 
 dience ; for God s wrath {hall be in the firft 
 place revealed ogainft wicked Chriftians, 
 and better will it be in the laft day for Tyre 
 and Sidon, for Sodom and Gomorra, than for 
 thole who were called by drift's name, 
 and yet did not depart from iniquity. 
 
 If this pretence be true, that you go 
 out of the Church when the Sacrament 
 is to be adminiilred, left you fhould far- 
 ther provoke God by unworthy receiving 
 it, by the fame reafon keep from the 
 Church altogether , left you as highly 
 provoke God by being prefent at thofe 
 prayers you do not heartily join in, nor 
 
 ever 
 
The Second Sermon. 57 
 
 ever intend to live according to. Or ra- 
 ther (to fpeak yet more fully, what is 
 the true confequence of this) you now 
 know your felves unworthy, and are re- 
 folved yet, at lead for ibme time to con- 
 tinue fuch ; alas ! what need fuch as you 
 be afraid of this Text ? In this cafe it 
 ought to feem indifferent to you whether 
 you receive or not ; Damnation here 
 threatned cannot be fuppofed reafonably 
 to fcare him from the Sacrament, who 
 runs the conftant hazard of it by living 
 in known fin. This can be no fuch ter- 
 rible word to an habitual and refolved 
 finner. He that can fwear and talk pro- 
 phanely , and live intemperately and 
 loofely, and without any fear or regret 
 commit mortal fin, in vain pretends fear 
 of damnation for not doing that which is 
 indeed his duty ; for it is a moft odd and 
 ridiculous thing to be afraid of doing what 
 our Saviour hath commanded us, whilft 
 we are not in the lead afraid every day 
 of doing what he hath forbidden us. 
 How ftrange is this for men out of a 
 dread of damnation to negleft their duty, 
 and yet at the fame time not to be afraid 
 to live carnal and fenfual lives ? Never 
 therefore let any amongft you, fo long 
 
 as 
 
58 The Second Sermon. 
 
 as you continue in your fins, plead, that 
 you are afraid you fhould offend your 
 Saviour if unworthily you eat his body 
 and drink his bloud, and therefore dare 
 not communicate ; for your daily prac- 
 tice confutes this pretence, whilfl you 
 notorioufly break his Laws, and violate 
 his Authority and fcandalize his Reli- 
 gion. 
 
 You pretend fear of damnation ; no 
 fuch matter, this is not the true reafon of 
 your abftaining from this Sacrament. 
 You are rather afraid the Sacrament will 
 engage you to leave thofe fins you have no 
 mind as yet to part with, that it will put 
 you upon the praxStice of thofe duties 
 which are inconfiftent with your profit, 
 pleafure, or fecular intereft. You are 
 not afraid of difpleafing God, but of be- 
 ing too ftri&ly tied and bound to pleafe 
 him. You are afraid left that folemnity 
 ihould raife fome fcruples in your minds 
 which you have no leifure to confider of. 
 You would not be troubled with fuch a 
 ferious bufinefs ; you fufpeft you fliall 
 not be able to fin fo fecurely and quietly 
 after it, as now you do, 
 
 Let 
 
The Second Sermon. 5£ 
 
 Let not fuch therefore as negleft this 
 duty, invent any fuch pitifull excufes, 
 but confefs plainly that they love fin and 
 the world too much, that they prize 
 them above the benefits purchafed by 
 Jefus Chrift, that they refolve to go on 
 in their wickednefs for fome longer time, 
 and that therefore they do not come to 
 this Sacrament. They are loth to engage 
 themfelves fo folemnly to doe that, which 
 they find in themselves no heart or will 
 to perform. This indeed is the fecret 
 thought of many men, though indeed it 
 is a very foolifti one : for they are very 
 much miftaken who think themfelves at 
 greater liberty to doe evil whilft they 
 abftain from this Sacrament, for Chri- 
 ftians are engaged by receiving this Sacra- 
 ment to no other obedience than they 
 were before by their Baptifm : it doth not 
 fo much oblige us to new duties, as en- 
 able us to make good thofe obligations 
 which our profeffion of Chriftianity hath 
 already laid upon us. 
 
 5. AndLaftly. If the receiving of this 
 Sacrament were an indifferent rite or ce- 
 remony, that might be done or omitted 
 
 at 
 
6q The Second Sermon. 
 
 at pleafure, then indeed the great danger 
 there is in receiving it unworthily might 
 in a great meafure juftify our omiflion of 
 it. But what if the danger be as great 
 and the hazard equal of not receiving 
 it at all, as of receiving it unworthily ? 
 where then is our prudence or fafety, 
 when to avoid one danger, we run into 
 another every w r hit as great ? when for 
 fear of difpleafing God , we difobey a 
 plain command, and for fear of damna- 
 tion commit a damnable fin ? for I can 
 call it no lefs, to live in the negledt and 
 contempt of this holy inftitution. 
 
 It is not very eafie to determine which 
 is the greateft affront to God , or doth 
 moll highly provoke him, never to per- 
 form our duty, or to perform it after a 
 wrong manner ; never to pray at all, or 
 to be prefent at prayers, but not to mind 
 or regard what we are about ; never to 
 receive this Sacrament , or to receive it 
 often , but make no difference between 
 what wefand drink there, and what met 
 we do at our own houfes. But how- 
 ever, he that receives this Sacrament, al- 
 though it be after an undue manner , 
 feems to me to fliew fomewhat more re- 
 fpe<2: to God and his commands, than 
 
 to 
 
The Second Sermon. 61 
 
 he who wholly neglefts it. And be- 
 fides, there is hardly any wicked man 
 that dares come to the Sacrament with- 
 out fome good thoughts and refolutions, 
 or who is not for a little time before and 
 after the receiving of it more carefull of 
 himfelf and his a&ions ; and though this 
 doth not laft long, but he foon returns 
 to his former wickednefs, yet however 
 this is fomething better than continuing 
 in fin and wickednefs without any inter- 
 miflion or cefTation. Moreover, fuch an 
 one ufes the bed means of becoming bet- 
 ter, which by God's grace at fome time 
 may prove effectual; whereas he that 
 cafts off all thefe duties is in a more del- 
 perate and irreclaimable ftate. 
 . 
 In fhort, were there neither fin nor 
 danger in omitting this Sacrament, and 
 yet fo great hazard in the receiving it 
 unworthily, prudence and intereft might 
 engage us to chufe the fafeft fide, and 
 not to meddle with it at all; but if we 
 expofe our felves as certainly to God's 
 anger and difpleafure by wholly neglec- 
 ting this duty, as by performing it un^ 
 duly, then thefe words of the Apoftle 
 can be no pretence or excufe for our ab- 
 
 ftaining 
 
6 2 The Second Sermon. 
 
 flaining from this Communion. For 
 woul ' not this be an odd way of arguing > 
 becaufe intemperate eating and drinking 
 is very prejudicial to our health, and of- 
 ten breeds mortal difeafes , therefore 'tis 
 better never to eat or drink at all ? would 
 it not be madnefs, left we fhould kill our 
 felves by a furfeit, to refolve to ftarve our 
 felves by obftinate fading i 
 
 And this fliall bring me to the fourth 
 and laft thing I propounded to difcourfe 
 of; which was 
 
 IV. To fliew what is the onely true 
 and juft confequence which can be 
 drawn from what is here affirmed by 
 the Apoftle, He that eatetb and drinketh 
 unworthily ' •> eateth and drinketh damna- 
 tion to himfelfy which is this : that foraf- 
 much as our Saviour hath plainly com- 
 manded all his Followers and Difciples, 
 to doe this in remembrance of him ,• and 
 yet on the other fide, there is fo great 
 danger in doing it unworthily, that we 
 fhould neither omit the duty (for that 
 would be a plain tranfgreffion of our Sa« 
 viour's command ) nor yet be carelefs in 
 the performance of it. 
 
 And 
 
The Second Sermon. 6% 
 
 And ^his is the inference which the 
 Apoftle himfelf makes, not that the Co- 
 rinthians, whom he blames fo much for 
 their unworthy receiving this Sacrament, 
 fhould therefore forbear coming to it any 
 more at all, but for the future they fhould 
 examine themfelves, and partake of it 
 with greater reverence and devotion than 
 they had ufed to do. Let the danger of re- 
 ceiving unworthily be never fo great, the 
 confideration of this ought onely to make 
 us fo much the more carefull to receive 
 it after a right and acceptable manner, 
 and to put us upon greater watchfulnefs 
 over our felves when we meddle with 
 fuch facred things. This is the ufe we 
 ought to make of thefe words of the Apo- 
 ftle, not rafhly or precipitantly without 
 due preparation or confideration to rufh 
 upon this holy Sacrament, but ferioufly 
 to mind the end and defign of it, and fo 
 duely to affed our fpirits with the things 
 reprefented to us by it , that they may 
 make lively and lafting impreffions upon 
 us, and we may bring forth the fruit of 
 all in a holy and unblamable conven- 
 tion in the world, 
 
 To 
 
#4 The Second Sermon. 
 
 To end all, I would not have any 
 thing 1 have now faid upon this fubjedt 
 to you, fo interpreted or understood, as 
 in the leait to take away from the reve* 
 rence you have of this inftitution, or to 
 Men that awe and dread you have of re- 
 ceiving it unworthily. Onely I would 
 not have men afraid of, or fcruple 
 doing their duty. There is preparation 
 and good difpofition of mind required for 
 prayer and the right performance of o- 
 ther religious duties, as well as this of the 
 Sacrament. 
 
 We ought therefore to be afraid of 
 thefe three things. 
 
 i. Of negle&ing to receive this Sacra- 
 ment, for that is to live in difobedience 
 to a plain command of. our Saviour. 
 
 2,. Of receiving it unworthily without 
 reverence or attention to the meaning of 
 it, without hearty repentance and fmcere 
 refolution of amendment, for that is. to 
 affront and prophane our Saviour's moft 
 excellent inftitution. 
 
 3. Of 
 
the Second Sermon. 6% 
 
 3. Of turning to your evil courfes af- 
 ter receiving it : for then your having ta- 
 ken this Sacrament will be a great aggra- 
 vation both of your fin and condemna- 
 tion. 
 
 A SER^ 
 
{ 
 
*7 
 
 A 
 
 SERMON 
 
 Preached before the Late 
 
 KING 
 
 AT 
 
 NEW-MARK ET. 
 
 The Third Sermon. 
 
 PROV. I. 10. 
 
 If Sinners entice thee confeni 
 
 thou not, 
 
 IN Scripture we often find that the evil 
 Spirits are reprefented as Tempters 9 
 going to and fro in the earth , and 
 walking up and down in it, feeking whom 
 they may devour ; and to that end as fur- 
 F % niihed 
 
£B The Third Sermon. 
 
 nifhed with all manner of wiles and de- 
 vices, by which they tray enfnare and 
 deceive Mankind. They would not be 
 unhappy alone, and therefore bend all 
 their fludy and cunning to involve Men 
 in the fame ruine they have plunged 
 themfelves into. 
 
 Yet thefe are not our onely Enemies, 
 whom we are to watch againit or reiift. 
 There are many in cur own fhape, who 
 though their Feet are not cloven, yet 
 drive on the fame defign , and are the 
 Devils Agents , and ufe their wit and 
 parts to fet up his Kingdom in the World, 
 by enticing Men to, and pleading for Sin 
 and Irreligion. And this they doe juft 
 for the fame ill-natured reafon ; namely, 
 to make others as bad as themfelves, that 
 they may be alfo as miferable ; that this 
 may a little comfort them rgainft the 
 gnawing fears of future punilhments, 
 that if they fhould chance to befall them, 
 as is threatned, yet they have made fure 
 of company enough. 
 
 And this may afford us one Confide- 
 ration of no little force to fecure us a- 
 gainft the felicitations of Sinners , that 
 
 though 
 
 9 
 
The Third Ser??io?2. 69 
 
 though they may pretend to great love 
 and kindneis, and tell us of the excellen- 
 cy and bravery of being wicked, and un- 
 dertake to anfwer a-U the fcruples and 
 coynefs of our Conferences; yet the bot- 
 tom of all is onely to engage us in the 
 perills and dangerous adventures they 
 have run themfeives into : They cannot 
 endure to think that if the great Dodrines 
 of Religion fhould at laft prove true, a- 
 ny fliould be likely to fare better in the 
 other flate than themfeives ; they hope 
 either by their number to bear down God 
 Almighty to pity and pardon, or at leaft 
 that when they are fo many, they fhall 
 help one another more chearfully to fuf- 
 fer the word that can happen to them. 
 
 But now would we count it reafona- 
 b!e for a Man to perfuade us to be fick 
 with him? or. becaufe he hath undone 
 himfelf and is loft and ruin'd, that we 
 fhould therefore bring our felves into the 
 fame circumftances and condition ? In 
 our temporal affairs we are not thus eafie 
 and flexible, nor can Men in their wits 
 by any means be prevailed upon to ha- 
 zard their lives and fortunes for the gra- 
 tifying the vain humour of any defperate 
 F 3 perfon, 
 
70 The Third Sermon. 
 
 perfon, who hath forfeited his own; and 
 why then fliould we be fo fooliflhly foft t 
 as to part with all that can be called tru- 
 ly good, and venture our everlafting con- 
 cernments and immortal Souls onely to 
 bear thofe company who are refolved to 
 be damned ? Wherefore of old in all pla- 
 ces where civility and good manners have 
 obtained, fuch as have taken up that vile 
 trade of debauching others, and enticing 
 them to fin, have been always branded 
 with marks of infamy , and accounted 
 and dealt with, as the very pefts and 
 publick enemies of mankind. 
 
 But I fuppofe there is not much need 
 of convincing you, that it is your intereft 
 to follow this advice of the wife man. 
 Every one will readily grant that it is 
 good and wholefome counfel , not to 
 confent to the enticings of evil and wick- 
 ed men ; the onely difficulty is in the 
 pradifing of it, efpecially in a time when 
 fin is not onely grown into faftiiqn, but 
 into very great reputation. 
 
 ; It would be well if the fad complaints 
 of the hideous degeneracy and profane* 
 nels of this prefent age were as unjuft as 
 
 they 
 
The Third Sermon. 71 
 
 they are frequent ; it is the humour of 
 too many to admire and commend all 
 the perfons that lived , and every thing 
 that was done before they were bom, 
 whilfl they pleafe themfelves in nothing 
 more than in continually lamenting and 
 bemoaning the fins and misfortunes of 
 their own days. And whatever times 
 fuch had lived in, ? tis like they would 
 have pickt out matter of difcontent, ha- 
 ving no better way of fhewing their own 
 wifedom or goodnefs than by finding 
 fau't with others. But however thus 
 much is certain, that ftnce the World is 
 always fo throng d and thickly befet with 
 wicked men (and we have no reafon to 
 doubt but that we at this time have our 
 {hare of them amongft us) fince .the beft 
 of us all are fo apt to be milled , furpri- 
 zed or betrayed into fin , we have great 
 need, if we w T ould preferve our inno- 
 cence, to fortifie our minds with all fuch 
 confiderations as may help us to with? 
 (land the reftlefs allurements and fubtile 
 enticing of thofe, who not onely them- 
 felves doe things that are evil, but rejoice 
 in making others doe the fame. 
 
 F 4 I fliall 
 
j? 2 The Third Sermon. 
 
 I fliall at this time difcourfe onely of 
 thefe two ways by which thofe that en- 
 tice men to vitious pra&ices ordinarily 
 prevail with them , viz. either by their 
 example, or elfe by arguing for and ex^ 
 cufing of fin , anrf (hall endeavour to 
 make out how unreafonable it is to be 
 moved by either of them. 
 
 I. Confent not when you are enticed to fin. 
 ly lad examples. He that is tempted one- 
 ly by his own wicked felf, and drawn 
 away with his own lufls, doubts oftentimes 
 and is afraid, and fometimes repents and 
 forbears ; but when his own inward pro- 
 penfions and inclinations are feconded 
 and hack'd with bad examples , efpecial- 
 \y if they are numerous and given by 
 men of authority, intereft and name in 
 the World ; when by them he is encou- 
 raged and urged to that which of himfelf 
 he had no little mind to ; then doth 
 Vice" become ftrong and triumphant , 
 the temptation is then. at the full height, 
 and it i$ hard for a Man to {land it out, 
 When thus there is a confederacy an^. 
 combination of linners, when wickednefs 
 joins ; as it were, hand to hand, and draws 
 
 it 
 
The Third Sermon. 73 
 
 it felf into leagues, when the road is 
 fmoothed and the paffage made broad 
 and plain by the tramplings of others 
 before us, then we are in great danger 
 either of being hurried on in the Crowd 
 or elfe of being by degrees inveigled to 
 venture our felves with thofe to whom 
 we cannot but think we do owe a great 
 regard. Vice then becomes popular and 
 creditable, and he that ftartles at the 
 commiffion of any Sin when he is alone, 
 fhall make no flop or fcruple when he 
 hath the invitation and approbation of 
 fo many ; for he fins now by confent and 
 fympathy, and hath the opinion of others 
 to vouch him ; when Confidence accu- 
 feth, or vertuous men reprove him, he 
 hath his authorities ready to produce for 
 his wickednefs, and can quote others to 
 juftifie his debaucheries. 
 
 Sin is infe&ious, and when it once gets 
 head, and men dare be openly prophane, 
 it fpreads like a contagious difeafe ; and 
 though for ibme time we fliould keep 
 our felves untainted, yet by degrees we 
 frail be apt to lofe that averfenefs and 
 abhorrence we had of it ; it will not feem 
 jfo ftrange and difmal a thing to us , it 
 
 will 
 
74 The Third Sermon. 
 
 will become more familiar, and then we 
 fhall proceed to wifli our felves free that 
 we might alfo doe the fame; to long 
 and hancker after a greater liberty , to 
 think our felves too hard tied up, and 
 then the next flep is running with others 
 into the like excefs of riot. The fenfe and 
 apprehenfion we have of any danger 
 cannot but be much abated when we fee 
 the greateft part of men continually to 
 outbrave, and daringly to defie it, and 
 it is hard to retain a juft value for good- 
 neis when it is defpifed and contemned 
 by thofe who are famed for their wit and 
 prudence in other things. 
 
 But though by experience we find that 
 examples do thus ftrongly influence men, 
 yet that they fhould doe fo, reafon there 
 is none : for what can argue greater ftu- 
 pidity and unmanlinefs than at a venture 
 to take every thing for better for worfe, 
 and to go on onely for company fake, 
 and leave all matters, though we are ne- 
 ver fo deeply concerned in them, to be 
 judged of onely by others ? What doth 
 reafon or underftanding advantage him 
 who lives wholly by precedent, and is 
 always what others pleafe to make him ? 
 
 « But 
 
The Third Sermon. 75 
 
 a But alas ! it is very tedious and 
 " troublefome for a man to examine his 
 " own ways, and ask himfelf a reafon of 
 " every ftep he takes. It would coft too 
 " much time and pains to be wary and 
 " thoughtfull, and confider always what 
 " ought to be fpoken or done next ; this 
 " is a dull and methodical way of living : 
 c< but to be always poifed , to be indiffe- 
 • c rent to every thing, to w r ait the next 
 " tide, and to follow the next hint, this 
 " is gay, and free, and eafie. But be it as 
 eafie as it will, it is neverthelefs no other 
 than the life of Beads who herd together, 
 and follow one another, and love to be 
 in the fame track. 
 
 But more particularly; men are led by 
 examples, and tempted to doe as the moft 
 doe, chiefly on one of thefe accounts, ei- 
 ther that they may not be thought An- 
 gular, or which is worfe rude and unci- 
 vil, or elfe that they may avoid feoffs and 
 reproaches, 
 
 1. To avoid the imputation of Angu- 
 larity : and this indeed mud necefiarily 
 be laid to the charge of good and vertu- 
 
 ous 
 
j6 The Third Sermon. 
 
 ous men, fo long as the greateft part of 
 the World is wicked and fenfual : But 
 then it is to be confidered that it is fuch a 
 Angularity as is mod honourable, and re- 
 dounds the more to our credit, by how 
 much the fewer are of our fide. 3 Tis true, 
 to affed: Angularity in any indifferent or 
 trivial matter is unbecoming and ridicu- 
 lous ; but Men were never afraid of be- 
 ing lingular in any excellency : and 
 though Religion and innocence may not 
 always meet with that efteem , which is 
 due to them, yet it is ftrange that any 
 one ihould ever think them icandalous. 
 
 If this caft any difparagement upon 
 piety and vertue, that there are but few 
 in the World that heartily regard them, 
 it does equally on all things that are ex- 
 traordinary and really praife-worthy. 
 Are men aflhamed of being counted An- 
 gular in any knowledge or wifedom, in 
 any skill or trade ? and why jhould it be 
 otherwife in the inftance of true good- 
 nefs, the higheft perfeftion our natures 
 are capable of? are not great honours 
 and eftates as liable to this exception , 
 fince there are but few that can deferve 
 the one or acquire the other ? and yet 
 
 men 
 
The Third Sermon. 77 
 
 men rather vaunt and glory in fuch things 
 as thefe, which diftinguifh them from the 
 vulgar rout, and ufually reckon thofe the 
 moil defirable accomplilhments which 
 few are mailers of ; why then fliould 
 this prejudice men againft Religion, that 
 the greateft part of the World are fools, 
 and are contented to be miferable > 
 
 2. We mud follow, fay they, the ex- 
 amples of others, and doe as the mod 
 doe, or elfe we (hall be counted rude and 
 uncivil ; we (hall be thought ill-manner'd 
 and to want faftiionable breeding. And 
 this alone hath fo far prevailed in the 
 World , that I doubt not but there are 
 many who make themfelves feem to be 
 worfe than really they are, and boaft of 
 fins which they never durft commit, 
 onely that they may not be without this 
 mark and chara&er of Gentility; who 
 hypocritically diffemble wickednefs, that 
 they may gain the name and reputation 
 of Gentlemen , and may not be thought 
 precife or godly. 
 
 But furely it is a fign of a mean, low 
 and bafe fpirit, and doth not fuit with 
 that bravenefs and gallantry of mind, 
 
 which 
 
78 The Third Sermon. 
 
 which is or ought to be in all Gentle- 
 men , to fuffer themfelves thus to be 
 ufurped upon , and fo tamely to fubmit 
 to mere wicked cuftomes ; and inftead 
 of all thofe good qualities and difpofitions 
 and vertuous a&ions to which their Fore- 
 fathers owed their good names and great 
 titles, to value themfelves or others upon 
 the account of fuch vices, as in former 
 times were found onely in Clowns and 
 Beggars. 
 
 This indeed is the proof of a very 
 wicked and degenerate age, and a noto- 
 rious fign that irreligion appears with a 
 very bold face , when it is accounted a 
 piece of bad manners and becoming one- 
 ly thofe of a mean rank to own a reve- 
 rence for that Sovereign Majefty who 
 made us all, and a due refped: to thofe 
 Laws, which not fo much his power and 
 dominion over us, as our own intereft 
 and felf-love do oblige us to obferve ; 
 when we {hall be called rude unlefs, be- 
 fides the hopes of eternal happinefs, we 
 fooliilily hazard the lofs of our health , 
 peace, and every thing elfe that is tru- 
 ly valuable for a momentany fatisfaftion 
 merely out of compliance with our com- 
 pany.? 
 
The Third Sermon. 7P 
 
 pany; when to be able to walk, ftand, 
 or fpeak fenfe, fliall be thought an inde- 
 cent thing , an uncivil trick put upon 
 thofe whom we either chanc'd or were 
 .forced to converfe with ; to name no 
 more, when it fliall be efteemed lefs dip 
 honourable to be a murtherer than to for- 
 give fome petty injury, or put up any 
 fmall affront. We ftiould therefore in 
 this cafe fay as David did when he dan- 
 ced before the Ark of the Lord, and was 
 derided for it, If this be vile, I will yet 
 be more vile than thus. If meeknefs and 
 patience, chaftity and temperance, the 
 fear of God and true Religion be uncivil 
 and ungentile, we will yet be more un- 
 civil and ungentile ; and I fliould as foon , 
 be perfuaded that it was rude and clow- 
 nifli not to pledge one who drank to me 
 in rank poyfon, as that it is any fign of 
 want of good breeding and gentile ac- 
 complifhments , to be wifer and more 
 fober than the reft of the World. 
 
 3. Laftly, Men are tempted to com- 
 ply with bad examples and follow the 
 multitude, that they may avoid feoffs 
 and reproaches, and not expofe them- 
 felves to the laughter and drollery of 
 
 thofe 
 
8o The Third Sermon. 
 
 thofe who think every thing wit that is 
 impudent or prophane. But this furely 
 is fo little and inconfiderable that it de- 
 ferves not to be named with the lead of 
 thofe inconveniences which attend a 
 wicked life ; for what hurt can it be to 
 us to have thofe fpeak ill of us, whofe 
 very commendation and good word 
 would be our greateft fcandal and re- 
 proach > and lhall we to efcape their ir- 
 religious feoffs and foolifh )&s, juftly 
 merit the reproof of all wife men , and 
 make our felves liable to the cenfure of 
 thofe whofe opinion and judgment alone 
 ought to be regarded l 
 
 Were we but once throughly convin- 
 ced of the truth and excellency of that 
 Religion we are baptized into, how hap- 
 py it would make us in this life, and what 
 great things it affures us of in the future, 
 no flouts nor railleries would any more 
 be able to lhake our purpofes of good li- 
 ving, than they are to perfuade a rich 
 man out of his eftate and large pof- 
 feffions. 
 
 But farther, the beft way to preferve 
 our reputation, even amongft wicked 
 
 men, 
 
The Third Sermon. 8 
 
 men, is to be true to thofe principles 
 which we have firfl efpoufed ; for let 
 men fay what they will, they have a fe- 
 cret refped: and veneration lor all thofe 
 vvhofe goodnefs is exemplary and con- 
 fpicuous (which appears fufficiently by 
 their envying and fnarling at them ) and 
 they inwardly fcorn none more than thofe 
 whom they know to be guilty of thofe vi- 
 ces which yet they themfelves tempted 
 them to, and he that will be drunk him- 
 fclf will yet be fure to laugh at another 
 whom he fees in that condition. 
 
 But let us fuppofe the word, what is 
 it that they can lay of usv onely that we 
 are nice, and fqueamifh, and curious,- 
 that we have not yet learned to live at 
 random, nor perfectly fubdued our Con- 
 fciences ,• that we weigh and confider our 
 anions, and ufe our reafons and under- 
 flandings, and believe we were born into 
 the World for fome higher ends than plea- 
 fing our fenfes, and gratifying our appe- 
 tites ,- that we are not indifferent to 
 health and ficknefs, peace and dilquiet, 
 life and death ,- that we think there is 
 fome what in the World befides what we 
 daily fee ; that we provide for a State 
 
 G ' which 
 
82 The Third Sermon. 
 
 which we may very foon enter upon , 
 and trouble our felves with thoughts of 
 what will become of us after we are 
 dead , and the like : but if this be all , 
 we ought to pray to God that we may 
 conftantly live under fuch ignominy and 
 die under the dilgrace. 
 
 To what I have already faid on this 
 fubjed, I fhall onely add, that if bad ex- 
 amples even againft our reafon and inte- 
 reft do To far prevail with Men to their ut- 
 ter undoing, what mighty power and in- 
 fluence would good examples have, enfor- 
 ced with all the arguments for and ad- 
 vantages of Religion ? what an age of 
 vertue, and quiet, and happinefs fliould 
 we enjoy , if Men of dignity and re- 
 nown , of parts and underftanding, of 
 birth and fortune, would freely and con- 
 fpicuoufly offer themfelves to the World 
 for patterns of life and converfation > 
 thus they might entice others to be good, 
 and foon retrieve the honour of our Reli- 
 gion, and bring it again into credit and 
 repute. Were fuch Mens lives as good 
 and holy as their profeflion is , finners 
 would foon be put out of Countenance, 
 and be afliamed to appear in the World, 
 
 their 
 
The Third Sermon. 83 
 
 their patty would be made inconfidera- 
 ble , and they would have but little 
 power to draw others over to their fide : 
 for there is not a more winning and ta- 
 king fight in the World, than the life of a 
 Chriftian led exactly according to the 
 prefcripts of his Religion. And were 
 there not in all ages fome fuch perfons 
 of authority and fame, whole zeal for 
 Religion infpires them with fo much 
 courage, as that they are neither afha- 
 med nor afraid of being honeft and in- 
 nocent, whatever the mad World may 
 fay or think of them for it (I fay, were 
 it not for fuch) we fhould foon lofe not 
 onely the power but even the form of 
 Godlinefs too. And God onely knows 
 how many daily make fhipwrack of their 
 Confciences, onely becaufe they haveiiot 
 fpirit enough to endure ro fte out of the 
 mode and fafhion. 
 
 II. But I haften to the fecond thing 
 propounded , which was to fhew how 
 unreafonable it is to be enticed to fin, 
 by fuch as argue for it, and would endea- 
 vour to excufe it, for there are many that 
 are not altogether thus eafie and com- 
 plaifant, as to follow merely for compa- 
 G % ny* 
 
84 The Third Sermon. 
 
 ny, nor fo lazy as to take up every thing 
 on trud, but they are men of prudence 
 and difcretion, who defire firft to be fa- 
 tisfied whether what they are inticed to 
 be prudent and fafe ; they like a wicked 
 life well enough, could they be but fur- 
 niflied with fome fmall reafons and argu- 
 ments for it, by which they might juiti- 
 fy their choice and flop the mouths of 
 their Confciences. I fliall juft mention 
 thefe four ways whereby finners ordina- 
 rily entice fuch as thefe to join with them, 
 either 1. by reprefenting the pleafures ; 
 or 2. by propounding the temporal ad- 
 vantages which attend fin ; or elfe 3. by 
 fpeaking (lightly of the evil of it; or laft- 
 ly, by perfuading them that there is no 
 danger in it. 
 
 : 1. Men entice others to fin by pro- 
 pounding to them the pleafures that are 
 to be found in a loofe and wicked life. 
 " They tell them that the laws of Reli- 
 " gion are fitted onely for the dull and 
 " Phlegmatick , unaftive and Hypocon- 
 " driack, who grudge at others enjoying 
 u thofe delights which themfelves are not 
 " capable of; that Nature defigned we 
 u fhould freely ufe whatever lhe hath 
 
 <c pro- 
 
The Third Sermon. 8 5 
 
 " provided for our entertainment here, 
 " and was not fo unkind as perpetually 
 " to torment us with the fight and pre- 
 " fence of fuch things as we are not per- 
 " mitted to tafte nor touch ; that heaven 
 " indeed is the Lord's and he dwells 
 " there , and doeth what pleafeth him 
 " beft, but that the earth by his grant and 
 " permiilion is ours, and who (hall inter- 
 V rupt or difturb us ? that God hath left 
 " this lower World to us to take our pa- 
 " ftime therein, and that that man makes 
 " the beft ufe of it, who improves it molt 
 " to ferve his own pleafures ; that to live 
 " honeftly, fcrupuloufly and vertuoufly. 
 " is to be buried whilft we are alive ; 
 " and that to order all our aft ions accor-- 
 " ding to ftinted rules and precepts, be- 
 <J longs onely ta flaves and thofe who 
 " are of a fervile difpofition ; but what 
 " greater pleafure, fay they, than to be 
 c<f ungovernable and uncontrollable, to 
 " fatisfy every appetite with its proper 
 f object, to deny our felves nothing that 
 * c our lufts or paflions crave , in every 
 * c thing to gratifie our own humour and 
 " fancy, and to trouble our heads with 
 <c nothing , unlefs it be to find out new 
 ?< delights and furprizing extravagancies 
 G 3 But 
 
8£ The Third Sermon. 
 
 But what are all thefe now other than 
 the vain conceits of mad Men, who du- 
 ring their phrenzy do many times think 
 themfelves the wifeft, greateft and ri- 
 cheft Men in the World , and take as 
 much delight in fuch idle dreams as o- 
 thers do in real enjoyments ? but this 
 pleafure lafts no longer than till they re- 
 cover the ufe of their underftandings , 
 and therefore in this cafe we are not to 
 give credit to what wicked Men fay, nor 
 judge of the pleafure and content of their 
 lives by what outwardly appears. Even 
 in laughter the heart is forrowfull , faith 
 Salomon ; and it is very poflible for one 
 who feems to fpend all his days in mirth 
 and jollity yet really to be in a very un- 
 eafie condition all the while ; which ap- 
 pears from this, that fuch as are fenfual 
 and licentious find it beft to keep them- 
 felves in a continual hurry and heat, 
 and as foon as they are tired with one fin, 
 prefently to betake themfelves to fome o- 
 ther, for fear they fhould unhappily light 
 upon a Bible or a fober thought: for this 
 reafon it is that they hate nothing fo 
 much as to be alone, and be forced to 
 converfe with themfelves, and that if 
 they chance to fall into any affli&ion or 
 
 cala- 
 
The Third Sermon. 87 
 
 calamity they are the moft dejecfted and 
 difconfolate perfons in the World ; all 
 thefe are certain figns that they are haun- 
 ted with dreadfull and ghaftly apprehen- 
 fions and jealoufies, which will ever and 
 anon be crouding in, and fometimes even 
 when they are taking their fill of pleafures. 
 
 But on the other fide, Religion denies 
 us no pleafures which are manly and fui- 
 table to our natures, and forbids us onely 
 fuch excefles as in themfelves are both te- 
 dious and naufeous ; and layeth the foun- 
 dation of that folid peace and joy, which 
 no external thing whatever is able to 
 iliake or difcompofe. 
 
 In fliort, if to be carried away with 
 every vanity and whimfie, to be fwayed 
 by every unreafonable humour and luft, 
 to be a flave to every Man s frolick and 
 beck ; to try the utmoft ftrength of our 
 bodies, to run a courfe of all difeafes, to 
 undergoe all reproach and infamy, to 
 fpend our eftates and time m purfuit of 
 fhort life , rotten bones, and wretched 
 poverty ; if this be pleafure , then for 
 certain there is enough of it to be found 
 in a diflblute and vitious life. 
 
 G 4 %. Wh« 
 
8 8 The Third Ser??wn, 
 
 %. With fuch as are not altogether (o 
 fool-hardy , and but a little better huf- 
 bands of their health and eftates , this 
 kind of Philofophy will not take at all, 
 but if you would get them into a good 
 opinion of wickednefs, it muft be by 
 propounding to them fome temporal ad- 
 vantage. Vertue or vice is very indif- 
 ferent to fuch, but what they can fave 
 or get moft by, is always the beft. Pro- 
 fit and gain do ftrangely molhfie fin, and 
 take away much from the odioufnefs and 
 uglinefs of it ; it fihall be the moft juft 
 and equitable thing in the World , if it 
 can help us to raiie a new family or re- 
 cover one that is decayed ; if it may krve 
 to maintain our felvcs or relations, if by 
 it we may oblige and obtain the favour 
 of any great men, who will be fo con- 
 descending as to admit us into a fociety 
 with them, though it be onely in their 
 vices : for men are in the worft inflances 
 ready to pleafe and humour thofe they 
 hope to get fomething from, or upon 
 whom they depend. 
 
 But to this I fhall reply nothing, but 
 onely ask our Saviour's queftion, What 
 
 frail 
 
The Third Sermon. 89 
 
 {ball it profit a man to gain the whole world 
 and lofe his own foul, or what /hall a man 
 give in exchange for his foul ? U we fell 
 our integrity and hopes of future happi- 
 nefs onely to get a little of this world, 
 we make a foolifh bargain. And I hope 
 I need fay no more in this place, fince 
 thofe onely \\ ho are made of the bafeft 
 and courfeit metal , and are of poor and 
 degenerous fpirits, are capable of being 
 enihared by this temptation. 
 
 3. Another way men have of enticing 
 others to fin is by alluring them, that 
 there is no fuch great evil in it as is com- 
 monly believed ; " That w 7 hen once we 
 " have conquered our fear of finning, we 
 " have feen the worft of it ; that the evil 
 " of fin lies mod in a little fcandal, that 
 " is caft upon it by fome doting Philofo- 
 " phers, or melancholy Enthufiafts , or 
 " fome covetous Ufurers, who will not 
 " be at the expence of it , or by thofe 
 " w 7 ho receive tythes to declaim againft 
 " it ; that the nature of good and evil 
 " hath been always matter of difpute, 
 a and there is hardly any vice but what 
 " hath been not onely approved but re- 
 " warded by fome whole Nation cr o- 
 
 " ther ; 
 
$o The Third Sermon. 
 
 " ther ; that at the beft Religion is one- 
 " Jy the politick contrivance of fome 
 " wife Governours who knew how to 
 " manage and make advantage of the 
 " fimplicity and credulity of ignorant 
 " people : but that all things are in their 
 " own natures indifferent. 
 
 Now is it not ftrange that men fhould 
 ever be perfuaded, that it is as good to 
 kill as to obey ones Parents? that we de- 
 fer ve as much commendation when we 
 repay kindnefles with ill-will and inju- 
 ries, as when we relieve thofe that are 
 inneceflity> that cruelty, treachery and 
 malice are as amiable in themfelves, and 
 as innocent difpofitions, as mercifulnefs, 
 fidelity and good nature > and why may 
 we not as well believe that wifedom is to 
 be found onely in Bedlam, and that all 
 that hath been ever fpoken or done by 
 men, hitherto counted in their wits, 
 hath been indeed onely the efled: of 
 madnefs and diftemper'd brains ? though 
 fome politick men , for notable ends , 
 have cunningly made common people 
 for this great while to imagine quite o-* 
 therwife. But I forbear. 
 
 4. And 
 
The Third Sermon. $i 
 
 4. And Laftly ; That which prevails 
 raoft powerfully is to perfuade men that 
 there is no great danger in fin. " Some 
 "fins may indeed prove inconvenient, 
 " but the pleafure recompenieth that ; 
 " fome may be of ill report, but the pro- 
 " fit will pay off that fcore ; and if fin 
 " fhould chance to have any evil in it, 
 u what's that to us when we are dead > 
 u the onely fear is of an after-reckoning. 
 And therefore do they who would fain 
 fin without controll , efpecially labour 
 that they may free themfelves and others 
 from all fufpicions of a future ftate ; ra- 
 king up every trifling objedion that hath 
 been of old ufed by any of the Atheifti- 
 cal Philofophers, and hath been a thou- 
 fand times anfwered ,• and inventing new 
 ones as far as their wit ferves them. But 
 if after all there ftill remain any doubts 
 concerning another life, then they plead 
 how little we know or underftand of it, 
 or how abfurd it is to think that a man 
 fhall be for ever punifhed for what he did 
 by miftake or furprize, or ftrength of paf- 
 fion or height of bloud , or good nature 
 or civility, or to fave his life, or to main- 
 tain his reputation, family, or the like. 
 
 But 
 
p2 The Third Sermon. 
 
 But will nothing convince men of the 
 certainty of future punilhments but their 
 feeling of them ? or do they think that 
 God hath as little regard for thofe Laws 
 which he hath made, and by which he 
 will govern and judge the world, as wic- 
 ked men themfelves have ? but fliould we 
 grant all that can be asked in this cafe, 
 and fuppofe it very doubtfull whether our 
 fouls are immortal, ( and furely no man 
 will pretend to prove it impoffible that 
 they ihould be fo ) nay fliould we fup- 
 pofe it great odds that there is not a 
 future ftate ,• yet that man doth ne- 
 verthelefs moft notorioufly betray his 
 want of prudence and difcretion , who 
 will not contradict his own brutifh incli- 
 nations, and deny himfelf fome fhort 
 pleafures , and chufe that courfe of life 
 which pur reafon no lefs than our Religi- 
 on doth recommend to us , rather than 
 run the leaft hazard ( though it were of 
 an hundred to one) of being for ever mi- 
 ferable. And thus much concerning be- 
 ing enticed to wicked pra&ices. 
 
 And now I might difcourfe at large of 
 another fort of enticing, which is to er- 
 roneous 
 
The Third Sermon. 9% 
 
 roneous and pernicious do&rines, and of 
 fuch as go about to inveigle" and cor- 
 rupt our judgments , and debauch our 
 underftandings by feducing us to the be- 
 lief of opinions no lefs wicked than falfe; 
 But I fhall at prefent onely crave leave 
 briefly to fliew 
 
 1. What danger men are in of being 
 
 feduced by fuch temptations. 
 
 j 
 
 2. What is our bed armour and fecu- 
 rity againft them. 
 
 1. What danger we are in of being en- 
 ticed from that profeffion and belief 
 which is publickly taught and own'd a- 
 mongft us : which danger arifes partly 
 from the earneftnefs, importunity, or 
 the arts that fubtile men ufe to bring us 
 off; but moft efpecially from the doc- 
 trines themfelves which they would learn 
 us, and inftill into us, which are fuch as 
 are moft pleafing and gratefull to one 
 who delights in his fins ; fuch as cannot 
 but be moft acceptable to him, as giving 
 him hopes of heaven, though he deny 
 himfelf very little for it ,• fuch as lay the 
 grounds and foundations of finning chear- 
 
 fully 
 
p4 The Third Sermon. 
 
 fully without any fear or remorfe ; and 
 therefore as long as the greateft part of 
 the world love vice and eafe, will lucceed 
 and be greedily entertained. 
 
 It is no hard matter to perfuade men 
 to believe, what they before-hand wifh 
 were true ,• and there needs no great 
 ftore of proof or arguments to recom- 
 mend thofe opinions to the fenfual and 
 prophane, which give them leave to ful- 
 fill their lufts without any regret of con- 
 fcience or dread of punilhment. Is it not 
 a comfortable dodrine, and will it not 
 be readily embraced by every refolved 
 finner, that after a long wicked life, at 
 the laft gafp a bare forrow for fin out of 
 fear of hell, with the PriefVs abfolution, 
 ihall at leaft free him from eternal pains, 
 and take away the guilt of his fins, fo 
 that he need not be afraid of any thing 
 befides a fudden death , which happens 
 but feldom I When he is at any time di- 
 fturbed with the fenfe of his dangerous 
 condition, when the forced remembrance 
 of his fins doth gall and fret his mind, 
 and fill him with fears and melancholy 
 thoughts, what a relief muft it needs be 
 to him, to be afiured that it is but going 
 
 to 
 
The Third Sermon. 9$ 
 
 to a Prieft, and confefling his fins, and 
 undergoing fome fmall penances, and he 
 is^fafe ? for then he may go on in his full 
 carriere with the greateft fecurity imagi- 
 nable, then he may fin with judgment, 
 and commit all manner of wickednefs 
 with difcretion. 
 
 He who hath no mind to part with 
 his lufts is eafily perfuaded that they are 
 invincible ; nor is it very difficult to 
 make him, who is loth to take any pains 
 or be at any trouble for keeping of Chrift's 
 commands, to believe that they are im- 
 poffible to be kept, and that our Saviour 
 fulfilled even his own law in our ftead, 
 and that we have nothing to doe but to 
 believe that he hath done all and be 
 thankfull. 
 
 In a word, where the obfcurity of 
 Scripture, or the difficulty of the mat- 
 ter, or the weaknefs of our underftan- 
 dings have caufed one to miftake ; mul- 
 titudes have been drawn afide to the 
 moft pernicious errours by their lufls and 
 fecular interefts, and carnal defigns, and 
 love to gain, floth or fenfuality, and by 
 this chiefly are the feveral diffenting par- 
 ties 
 
96 The Third Sermon. 
 
 ties amongft us maintained, and do en- 
 creafe their numbers, to wit, by level- 
 ling the do&rine of Chriftianity to mens 
 corrupt inclinations and padions, whilft 
 we of the Church of England dare not 
 be fo falfe either to our own truft or the 
 fouls of men, as to give them hopes of e- 
 verlafling blifs on any other condition 
 but that of living godlily , righteoufly 
 and foberly in this prefent world; from 
 all which follows, 
 
 2. That our fecurity againlt fuch 
 temptations doth not confiit in much 
 reading and great learning, in our skill 
 in controverfies, or cunning in mana- 
 ging a difpute , or ability of difcerning 
 betweerl good argument and fophiflry, 
 fo much as in an honeft mind and hum- 
 ble heart, an unreigned defire of knowing, 
 and fincere endeavour of doing the will 
 of God. Him who is thus minded, God 
 by his infinite goodnefs is ingaged not to 
 fuffer to fall into any errour of mifchie- 
 vous effeft; and as for other miftakes 
 w r herein a good life is not concerned , 
 God is ready to overlook and pardon 
 what is the refult onely of the imperfec- 
 tion of our prefent flate, befides which, 
 
 honefty 
 
The Third Sermon, $y 
 
 honefty of mind, or love to vertue, is in 
 it felf and its own nature our beft pre- 
 fervative againft being infe&ed with any 
 bad opinions. 
 
 I am far from taking upon me to judge 
 or condemn thofe that were born and 
 bred up, and have lived well under any 
 forms of Religion different from what is 
 eflabliflied amongft us (for it is very 
 poffible for men to hold opinions very 
 wicked, and yet not perceiving nor ac- 
 knowledging the juft confequences of 
 them to Jive very good lives ) yet this 
 is true, that one that defigns nothing fo 
 much as pleafing God and faving his foul, 
 and is willing to take any pains for ir, 
 and hath no by-ends to ferve, will not 
 defire to be excufed from the mortifica- 
 tion of his lufls, fubduing his appetites^ 
 crucifying his flefh, and from the feve- 
 rities of an holy life , by fubftituting in 
 the room of them pilgrimages, vain ob- 
 iations , bodily aufterities , or fuch for- 
 mal devotions as very bad men may per- 
 form and be very bad ftill. Thofe prin- 
 ciples which moft advance the honour 
 of God by laying the ftri&eft obligati- 
 ons on men to all manner of goodneft he 
 
 H will 
 
9 8 The Third Sermon. 
 
 will hearken to and readily believe ; but 
 if they ferve the ends of avarice or am- 
 bition, if they are apt to make men dif- 
 folute or licentious, lazie or prefumptu- 
 ous ; this alone to fuch an one will be 
 reafon fufficient utterly to rejedt them, 
 let them be propounded to him with ne- 
 ver fo much advantage or fubtilty. 
 
 I fhall conclude all with this, that did 
 I know any conftituted Church in the 
 world, that did teach a Religion more 
 holy and ufefull, that delivered do&rines 
 in themfelves more reafonable, or in their 
 confequences tending more dire&ly to 
 the peace of Societies and the good of e- 
 very particular perfon, to the promoting 
 of piety and true morality, and the dif- 
 countenancing of fin and vice ; that did 
 give more forcible arguments for the one 
 and againft the other ; that did lay grea- 
 ter ftrefi upon a pure mind and a blame- 
 lefs life, and lefs upon voluntary ftrift- 
 nefies and indifferent rites and ceremonies 
 than we do, I would very foon be of that 
 Church, and even entice all I could to 
 it : but till fuch an one can be found, nay 
 io long as it is manifeft that all the zealous 
 oppofers of the Church of England 'do hold 
 
 opi- 
 
The Third Sermon. pp 
 
 opinions either deftru&ive of or in their 
 plain tendencies weakening the force of 
 all the precepts, promifes and threatnings 
 contained in theGofpel,and fuch as if they 
 do not encourage men to, yet at leaft 
 furnifh them with pleas and excufes for 
 their wickednefs ; I am fare it is our in- 
 tereft no lefs than our duty, if we fin- 
 cerely love God and our fouls, and have 
 any real defire of our own or others wel* 
 fare, faithfully to adhere to that Church 
 we have the happinefs to be members of, 
 and vigoroufly to maintain and defend it, 
 
 Ha ASER- 
 

 - 
 
 
 
 - 
 
101 
 
 A 
 
 SERMON 
 
 Preached at 
 
 WHITE-HALL. 
 
 The Fourth Sermon, 
 
 r o M. XII. 1 6. 
 
 , — Be not tvife in your own conceits. 
 
 THERE is hardly any vice that 
 men do fo readily condemn in 
 others, and yet fo eafily over- 
 look and excufe in themfelves, as this of 
 felf-conceit, or a fond opinion of their 
 own great wifedom and underftanding. 
 None of us can endure that another fliould 
 atfumeto himfelf continually to prefcribe 
 H 3 *° 
 
102 The Fourth Sermon. 
 
 to us, or ufurp fo far upon us, as to be 
 always impofing on us his own private 
 cuftoms , humours or manners, as if we 
 had no wit or judgment of our own 
 whereby to govern and order our own 
 affairs ; and yet it is to be feared, moft 
 of us, who call this intolerable pride in 
 another, are fo deeply in love with our 
 felves and our own ways, that we can- 
 not forbear to cenfure and defpife , to 
 charge with folly and ignorance, all that 
 do not believe and pra&ife juft as we our 
 felves do : Every one thus in his own 
 vain imagination prefuming himfelf wife 
 and good enough to fet a pattern and give 
 law to all round about him. 
 
 It is the obfervation of the great 
 French Philofopher, That the moft equal 
 diftrilution God hath made of any thing in 
 this world is of judgment and under ft an? 
 ding y hecauje every man is content with 
 his own, and thinks he hath enough : and 
 though as to the outward gifts of nature 
 or fortune he be willing to yield to o- 
 thers, yet he doubts not but he himfelf 
 is as far removed from a fool, hath as 
 large a fhare of reafon and difcretion, is 
 as able to manage himfelf and his own 
 
 bufinefs 
 
The Fourth Sermon. 103 
 
 bufinefs as any other whatever. Whence 
 it is that all men are apt fo confidently to 
 lean unto, and rely upon their own un- 
 derftandings, fo peremptorily to truft to 
 and follow their own judgments, fo re- 
 folutely and inflexibly to adhere to their 
 firft choices and determinations , fcor- 
 ning and taking it in great fnuff and 
 dudgeon, to be taught, advifed, check'd 
 or controlled by any. 
 
 Now this is to be wife in our own con* 
 ceits, againft which the Apoftle here in 
 my Text cautions us ; when any man 
 hath a vaft and undue opinion of his own 
 powers and faculties, and thinks of him- 
 felf above what is meet, when he will 
 hearken to none other, nor believe any 
 one but juft himfelf; when he knows all 
 things, does all things, is all things to 
 himfelf, and within himfelf alone, not 
 needing (at leaft in his own big thoughts) 
 any ones help, counfel or afliftence ,- In 
 ihort, when he rates and values himfelf 
 above his true worth, and defpifes others, 
 and judges meanly of his Betters, then a 
 man may be faid to be wife in his own 
 conceit. Which felf- conceit undoub- 
 tedly lies at the bottom, and is the ori? 
 P 4 ginaS 
 
04 The Fourth Ser??wn. 
 
 ginal caufe of all Atheifm and fceptical 
 difputes againft Providence and Religion, 
 of all undutifull carriage towards gover- 
 nours and fuperiours, and of all thofe un- 
 charitable Separations andunchriftian di- 
 visions that are lo rife amongfl us, and 
 do fo fadly threaten the ruine both of our 
 Church and State. 
 
 Whereas on the other fide, the great 
 foundation of all true Religion and civil 
 order, the onely effe&ual means of pro- 
 curing and advancing peace , real wife- 
 dom and truth amongft men, is an hum- 
 ble and lowly efleern of our felves, a mo- 
 deft diffidence of our own apprehenfions, 
 an hearty and ferious acknowledgment of 
 our ow r n defects, and a willingnefs to be 
 inftruded, directed, ruled and governed 
 by others who are better and wifer than 
 our felves. 
 
 I fliall at this time propound to you 
 fome plain inftances, wherein this fort of 
 pride or felf-conceit doth lhew it felf, 
 particularly in matters of Religion, toge- 
 ther with the folly and mifchiefs of it. 
 
 LThis 
 
The Fourth Sermon. 105 
 
 I. Thisfelf-conceit fhews it felf in be- 
 ing confident and pofitive about things 
 which we do not underftand, and in in- 
 termedling with affairs which do not be- 
 long to us. 
 
 II. In being obftinate and pertinacious 
 in fome fingular fancies and opinions, 
 though upon never fo flight grounds at 
 firfl believed and entertained. 
 
 III. In afiefting to impofe our own hu- 
 mours and conceits upon others, and in 
 defpifing and condemning all that are not 
 in every thing juft of our own mind and 
 perfuafion. 
 
 I. This felf- conceit appears in being 
 confident and pofitive about things which 
 we do not underftand, and in intermed- 
 ling with affairs which do not belong to 
 us. When we reject every thing as falfe 
 which we cannot prefently comprehend, 
 and damn every thing, of which we can- 
 not eafily give a fatisfa&ory account ; 
 when we /peak evil of thofe things which 
 we know not, as St. Jude fays of fome in 
 his days ; when nothing ihall efcape us 
 
 which 
 
io6 The Fourth Sermon. 
 
 which we do not (freight arraign and 
 bring to the bar,nor any thing pafs with us 
 for wife, good or decent, but what is exact- 
 ly fitted to our own palate, and fuited to 
 our raw and unwary notions of things : 
 when we meafure and judge of the na- 
 ture of God, the counfels of heaven, the 
 methods of Providence, the conftitutions 
 of our governours, the doftrines of our 
 approved teachers, the reafonablenefs of 
 publick laws, the defigns and underta- 
 kings of other men, truth and falfhood, 
 good and evil onely according to the a- 
 greement or difagreement of things with 
 our private fancies, childifh prejudices and 
 rafli judgments. But more particularly. 
 
 i. Hence it is that men are apt to 
 quarrel with God and Religion, and en- 
 deavour either to difpute or rally them 
 out of the world. Into this one principle, 
 I think, may be refolved the moft confi- 
 derable, (if any fuch there be) nay al- 
 moft all the objections that ever were 
 framed againft the exiftenee of a God, 
 and the truth and certainty of Religion, 
 vis. that there are many things com- 
 monly taught and believed, which fome 
 pert young Turners cannot by any means 
 
 under- 
 
The Fourth Sermon. 1 07 
 
 underftand, and therefore all of it muft 
 prefently be falfe. 
 
 They cannot poflibly frame a notion 
 of a fpirit or immaterial fubftance. Eve- 
 ry thing they think of is clothed with 
 corporeal accidents ; they cannot con- 
 ceive an infinite Being, nor folve all the 
 difficulties about eternity, omniprefence, 
 omnifcience, and the like,- and there- 
 fore the whole Idea of an invifille power, 
 as one of the moft conceited men in our 
 Nation fays, is feigned onely by the mind, 
 or imagined from tales public kly allowed of. 
 The Refurre&ion feems a very unlikely 
 and improbable ftory. How can thefe 
 things be ? It is paft their finding out 
 why God did not fend Chrift fooner into 
 the world, if there be no falvation to be 
 had without him. It feemeth to them 
 very abfurd and unworthy that the Son 
 of God ftiould appear here in fo mean a 
 condition, and dye fo ftiamefull a death. 
 They underftand not the reafon of fome 
 of God's Laws, and think they them- 
 felves could make better. They con- 
 clude the parts of this vifible world 
 might have been much more conveni- 
 ently ordered and contrived tjian now 
 
 they 
 
1 08 The Fourth Sermon. 
 
 they appear to be, if all were managed 
 and condufted by an infinite power and 
 wifedom : and thus rather than in any 
 cafe doubt or fufped: their own want of 
 underftanding, they turn Atheifts or 
 Scepticks, and renounce the moft cer- 
 tain and plained truths. God fliall not 
 be at all, unlefs he pleafe to be and doe 
 juft as his creatures would have him. 
 Thefe now are the perfons that conceit 
 themfelves the onely men of parts and 
 deep reach, who will not be born down 
 by a popular faith, who fearch and dive 
 into the very bottom of things, and have 
 alone happily fmelt out that grand cheat 
 and juggle with which the reft of man- 
 kind hath been fo long abufed. 
 
 I know not one obje&ion or doubt a- 
 gainft the being of a Deity and Provi- 
 dence but what is thus raifed onely by 
 pride, and an arrogant opinion of our 
 own underftanding, as if nothing could 
 be either true or reafonable, but what 
 is perfectly within our own ken and 
 cognifance. If fuch conceited and haugh- 
 ty perfons cannot apprehend the ufeful- 
 nefs of any part of the creation ; if any 
 thing happens in the world that feems to 
 
 them 
 
The Fourth Sermon. i op 
 
 them confufed and difordered, if their 
 wifedoms cannot difcern the end , bene- 
 fit and defign of every thing that falls 
 out , prefentiy they either charge God 
 with folly and ill contrivance , or banifli 
 him out of the world , and impute all 
 to blind fortune or inexorable defliny. 
 Whereas indeed it is onely their own ig- 
 norance they ought to accufe, and others 
 may perchance comprehend what they 
 cavil at ; nay they themfelves may pofli- 
 bly arrive to the complete knowledge of 
 that hereafter, which now feems fo my- 
 fterious to them. 
 
 Let us but fuppofe God infinitely wifer 
 than we poor mortals are or can be, and 
 that he may doe and order many things 
 for good and great reafons, which yet 
 we who can fee but a little way, and con- 
 ficter but of a few things at once, are not 
 able as yet to grafp or find out : Let us, 
 I fay, but fuppofe our underftandings in 
 this (late imperfed and limited, and ca- 
 pable of far greater improvement in ano- 
 ther, and all thefe fcruples of the Atheift 
 prefentiy vaniih into nothing. Thus you 
 may obferve with my Lord Bacon that no 
 great proficients in Philofophy who have 
 
 really 
 
no 
 
 The Fourth Sermon. 
 
 really improved their minds and reafons, 
 have ever been Atheifts ; but fuch onely 
 as have had a little fmattering of it, and 
 being puft up with a fmall pittance of 
 knowledge, became prefently ready to 
 conclude they underftood all things ; and 
 being wife in their own conceits, did 
 therefore huff againft evfery thing they 
 were not able to render a reafon of. And 
 if you confult the experience of thefe 
 days you will find thofe onely to fwagger 
 and he&or againft Religion who have a 
 lofty opinion of their own learning and 
 parts, begot and maintained by a flight 
 and fuperficial skill in Philofophy, by a 
 little dabling in the Mathematicks and 
 Mechanicks , and a fmall ftiare of wit 
 and drollery, enough to render them- 
 felves the fcorn and companion of all tru- 
 ly wife and good men ; but who art thou, 
 O vain man, that thus exalteft thy felf 
 againft God, and fetteft up thy puifne 
 wit and underftanding in competition 
 with his eternal reafon ? 
 
 ? Tis ftrange that when men find them- 
 ielves at a lofs, and utterly to feek about 
 the nature of things vifible and fenfiblej 
 about the ordinary appearances of this 
 
 world, 
 
 
The Fourth Sermon. 
 
 world; when it is eafie for a man but of 
 little parts to raife fuch a mift about the 
 plaineft truths, and invent fuch difficul- 
 ties and objeftions as {hall puzzle the fa- 
 geft Philofophers handfomly to folve and 
 unriddle ; when men do and muft believe 
 feveral things, the caufes of which they 
 can onely guefs at, nor can ever be cer- 
 tain they are in the right ; when a Load- 
 ftone's drawing of iron, the ebbing and 
 flowing of the Sea, the ftriking fire out 
 of a Flint, fliall find mens wits employ- 
 ment enough, nor fliall they ever be able 
 perfe&ly to fatisfy themfelves or others 
 about them ; when they are forced in 
 fuch things as they fee daily before their 
 eyes to confefs their ignorance , and the 
 uncertainty of all their reafonings : that 
 yet, I fay, when they come to difcourfe 
 of fuch things as are plainly above their 
 reach and capacity , being invifible and 
 infinite, they will believe nothing but 
 what they can fully comprehend, and 
 count all that abfurd which they cannot 
 fatisfa&orily explain. This is the firft 
 particular inftance of that fort of felf-con- 
 ceit which confifts in medling with things 
 we do not understand, nor do belong to 
 us. 
 
 z. Then 
 
 lit 
 
112 
 
 The Fourth Sermon. 
 
 2. Then alfo we meddle with things 
 we do not underftand, and which do not 
 belong to us , when we take upon our 
 felves to give peremptory accounts of 
 God's providential dealings with the fons 
 of men, when without controll we pafs 
 our rafli- verdifts upon God's Adtions, 
 and fit in judgment upon the various oc- 
 currences of this world, accufing and ar- 
 raigning God of arbitrary tyrannical go- 
 vernment, if every thing happen not ac- 
 cording to our minds, as we had before- 
 hand wiilied or projected ; if thofe we 
 love much thrive not fo well , or if our 
 enemies profper more, and grow greater 
 in this world than we would have them ; 
 when we offer to prefcribe to Providence, 
 and teach God how he ihould rule the 
 world, and difpofe of. his favours. When 
 we dare clamour and mutiny at God's 
 proceedings, imagining that he hath not 
 done well, or that we our felves could 
 have done better ; that if the Govern- 
 ment of mankind were but committed to 
 our care, (as the Chariot of the Sun is 
 faid once to have been to Phaethan) we 
 could order and determine things more 
 wifely and equally, and to better advan- 
 tage. This 
 
The Fourth Ser??ion. 113 
 
 This is a moft notorious piece of arro- 
 gance thus faucily to affix fenfes and 
 meanings on God's providences where he 
 has given us no rule to judge by ; and to 
 interpret them according as our own in- 
 tereft, prejudice, paflion, or fome other 
 vice doth fway us; to bring arguments 
 for any way or fed: from temporal fuc- 
 cefles, or to condemn any who differ 
 from us by reafon of fome calamities or 
 unfortunate accidents that may have be- 
 fallen them. This fliews us mightily 
 conceited of our felves and our own 
 judgments, when we think God fo fond 
 of our private and fingular fentiments as 
 that all his Providences muft needs ferve 
 onely to vindicate and countenance our 
 fide, and difparage thofe that are contra- 
 ry to us. This is bufily to pry into God's 
 fecrets, and it is the greateft affront we 
 can put upon him, thus unwarrantably 
 to pronounce concerning his Aftions, as 
 if we were of his Cabinet-council, and 
 had particular revelations of all the de- 
 figns he carrieth on in the world. This 
 is to exercife our felves in great matters > 
 and fueh as are too high for us : for what 
 man is he that can know the counfel of God? 
 
 I or 
 
1 1 4 The Fourth Sermon. 
 
 or who can think what the will of the Lord 
 it ? for the thoughts of mortal men are mi- 
 fer alle r and our devices are lut uncertain. 
 And hardly do we guefi aright at things 
 that are upon earth, and with lalour do we 
 find the things that are lefore us ; but the 
 things that are in heaven who hath fear- 
 ched out f and God's counfel who hath 
 known ? 
 
 3 . Another inftance of this fort of felf- 
 conceit may be in private and illiterate 
 perfons pretending to expound the mod 
 difficult and obfcure places of Scripture, 
 and to unfold and determine the moft 
 nice and curious queftions in Theology. 
 There is enough in holy Scripture plain 
 and eafie to employ the thoughts and 
 lives of private Chriftians, and yet it is 
 too true that thefe parts of it, though 
 they alone contain our necefiary duty, 
 are quite overlooked, at leaft not near 
 fo much fiudied or regarded, as thofo 
 that are moft myfterious and dark : and 
 thus eVen amongft common people you 
 will find not a few that are more pofitive 
 and dogmatical in their interpretations of 
 Prophecies, my focal Speeches , and the 
 Book of Revelations, than any fober Di- 
 vine 
 
The Fourth Sermon, 1 1 5 
 
 vine that hath made the Bible his ftudy 
 for many years. Whether this arifeth 
 from the encreafe or decay of knowledge 
 amongft us, I fhall not ftand now to en- 
 quire, but fo it is, that many a zealous Me* 
 chanick amongft us fets up for a judge of 
 Orthodoxy ; and having learnt a great 
 deal of Scripture by rote and a few terms 
 of art, fhall di&ate as magifterially con- 
 cerning the difficulteft points in Divinity, 
 as if he had fate all his life long in the 
 infallible Chair. And indeed I am apt to 
 think this is peculiar to us in England, at 
 leaft that we are more notorious for it 
 than thofe who live in other Countries^ 
 and that not onely now in our days, but 
 that we have been fo in former times : for 
 I find it amongft the obfervations made 
 by an Italian in Queen Elizabeth's days, 
 of glorious memory, that the common peo- 
 ple of England were wifer , or at leafl 
 thought them/elves fo , than the wifejl of 
 other Nations : for that here the very wo* 
 men and Jhopkeepers were able to judge of 
 predeftination, free-will^ perfeverance, and 
 to demonftrate the divine right of a Lay- 
 elder^ and were better able to raife and 
 anfwer perplexed cafes of confcience i than 
 the mofl learned Colleges in other parts of 
 I % Europe^ 
 
1 1 6 The Fourth Sermon. 
 
 Europe; and he concludes with this feri- 
 ous remark, that thofe perfons who were 
 mo ft bufie in di fput at ions and controverfies y 
 and finding out the miflakes of their go- 
 vernors and teachers had always the leajl 
 of humility , mortification or the power of 
 godlinefs. Of all the feveral kinds of fops 
 that are, there is none more impertinent, 
 troublefome and juftly ridiculous, than 
 a gifted brother full of his viftons and il- 
 luminations, who can fplit an hair, and 
 fmell out an herefie I know not. how far 
 off, who thinking that he knoweth all 
 things knoweth nothing yet as he ought to 
 know. It is good advice therefore of the 
 wife Ion of Sirach, Be not curious in un- 
 neceffary matters , for more things are 
 /hewed unto thee than men underftand. 
 
 4. This fort of felf-conceit which con- 
 Ms in medling with things we do not 
 underftand, or do not belong to us, ap- 
 peareth in nothing more than in oppofing 
 our own prudence and difcretion to the 
 conftitutions of our governours, and the 
 determinations of our fuperiours in mat- 
 ters relating to publick peace and order; 
 and a great many fuch there are who are 
 never Tatisfied unlefs every thing be de- 
 creed 
 
The Fourth Sermon. i \ j } 
 
 creed and appointed juft as they them-' 
 felves think beft and moft fit. Hence they | 
 
 fpend moft of their time and difcourfe in 
 can vafiing and defcanting upon the anions 
 of their fuperiours, of which they are yet 
 moft incompetent judges; in taxing and in- 
 veighing againft their proceeding, though 
 never fo iar out of their fphere and ca- 
 pacity; in finding fault with their con- 
 duct and picking quarrels with their or- 
 ders and commands. What an happy 
 world would there foon be, thinks fuch 
 a grave politician, if all things were fet- 
 tled according to that model, which he 
 hath framed in his own conceit? how 
 well would the State be fecured, how 
 quietly would the Church be governed, 
 how decently would Divine Service be 
 performed, how would all interefts and 
 parties be pleafed, how foon would all 
 fears and jealoufies vanifh if he had but 
 the management of affairs, or his coun- 
 fel might be heard ? how foon w T ould there 
 be a thorow reformation of all that is a- 
 mifs, would the King but pleafe to think 
 him worthy of fuch a place of power and 
 authority ? In fhort, let things be well 
 or ill adminiftred , ftill , if his hand be 
 not in it, he finds matter of diflike and 
 
 I 3 com* 
 
X 1 8 The Fourth Sermon. 
 
 complaint ; or if it do chance that he 
 hath nothing at all to object, yet he will 
 give you a grave flirug or nodd, and 
 ihake his empty head, as if all were not 
 well, and he knew fome great matter 
 which he durft: not utter. Alas! what 
 an unhappy thing is it that fuch a prodi- 
 gious wife man fhould be fo little taken 
 notice of or regarded ? Thus every one 
 almoft conceited of his own politicks in- 
 vades the office of a Counfellour of State, 
 and a&eth a Prince or Bifhop, and pofi- 
 tively determineth what laws are fit to 
 be repealed, what new ones to be made; 
 what ceremonies in God's worfhip ought 
 to be retained, what to be abrogated: 
 and thus we confound and difturb that 
 order and fubordination which God hath 
 placed in the world, and render the Ma- 
 giftrate's office altogether ufelefs, and as 
 it were dethrone and depofe thofe whom 
 God hath fet over us. It is the office of 
 pur governours to take care of the pub- 
 lick peace and fafety, and to make fuch 
 laws as fhall feem to them mod conducing 
 thereto, which we are bound to fubmit to, 
 whether we judge them expedient or not; 
 for if no laws or conftitutions of our go- 
 vernours were to take place but pnely 
 
 fuch 
 
The Fourth Sermon. I ip 
 
 fuch as every one fhould approve of, the 
 authority of the Magiftrate would iigni- 
 fie nothing, but every man would be his 
 own lord and matter, which would ne- 
 ceflarily introduce the greateft diforder 
 and confufion. 
 
 y. And laftly. Hence it is men are fo 
 bufie and pragmatical in intermedling 
 and interpofing in the concerns and pri- 
 vate affairs of their neighbours, or any 
 others they have the lealt knowledge of, 
 putting their fickle into every man's corn, 
 peeping into every mans houfe, liftening 
 at every ones window, to furnilh them- 
 felves with matter for cenfure and obfer- 
 vation, and by thus thrufting themfelves 
 into every man's bufinefs, they ufurp un- 
 due authority, they afliime without juft 
 title fuperiority and jurifdi&ion over o- 
 thers, infringe their liberty, and impli- 
 citly charge them with weaknefs and in- 
 capacity to difpatch their own affairs 
 without their direction. The conceited 
 man will not allow to others their ftiare 
 of difcretion, but monopolizes and en- 
 grofles all wifedom to himfelf, and if any 
 thing happens well with others, it was 
 he to be fare that gave the firft hint and 
 I 4 advice | 
 
120 The Fourth Sermon. 
 
 advice; but if things go otherwife than 
 well, " why, the fool would not be go- 
 " verned, he may e'en thank himfelf for 
 " it, he would not hearken to good coun- 
 " fel % Such an one is in at all things, 
 is of all trades and profeffions, under- 
 ftands all arts and fciences, is fit to regu- 
 late all diforders, make up all differen- 
 ces, carry on all intricate defigns, able 
 to conquer all difficulties and remove 
 mountains ; he is ready to undertake any 
 thing, though never lo much above his 
 obfervation and experience; to him all 
 ought to repair for fatisfa&ion and di- 
 rection ; he fpeaks nothing but oracles , 
 and to his decifions all ought to fubmit, 
 and perfe&ly to acquiefce in his judg- 
 ment. But this fliall fuffice for this firil 
 fort of felf-conceit , which- confifts in 
 medling with things we do not under- 
 ftand, or do not belong to us. 
 
 II. This conceit of our own wifedom 
 is fhewn in being obftinate and pertina- 
 cious in fome fingular fancies and opi- 
 nions, though upon never fuch flight 
 grounds at firft believed and entertained. 
 There is none fo apt to run into grofs 
 Offtakes and abfurdities, nor yet fo hard 
 
 to 
 
The Fourth Sermon. 
 
 to be made fenfible of them, as one that 
 overvalues his own parts and wifedorn ; 
 for he hath not patience enough to con- 
 fider and examine any thing juftly and 
 throughly, he counts it a disparagement 
 in any cafe to fufpend and enquire, he 
 underflands all things at firft fight, and 
 by inftind:- and thus if hejudgeth right- 
 ly, he hath good fortune, but if not, if 
 he be in errour, it is impoffible-ever to 
 convince or reclaim him ; for he is impa- 
 tient of all oppofition, difdains all coun- 
 fel, cannot brook the leaft contradiction, 
 nor endure to be gainfayed; he fcorns 
 all inftru&ion or rebuke, is galled to the 
 quick, and takes it for an infufferable af- 
 front if you yield not to him in every 
 thing he fays. It is as fafe to give a man 
 of honour the lie, as to difpute what fuch 
 a di&atour affirms, you muft receive all 
 his grave and wife aphorifms with a deep 
 filence and profound reverence, or elie 
 you lofe his favour and friendfhip for e- 
 ver. The proud man will teach all, learn 
 of none, will not fuffer any one befides 
 himfelf to have or ufe any underftanding 
 in his company, or to be able to doe or 
 fay any thing well; what hopes then of 
 doing him any good, who fwelled with 
 
 an 
 
 121 
 

 122 The Fourth Sermon. 
 
 an overweening efteem of his own abili- 
 ties, never fo much as once dreams that 
 it is polTible he may be deceived ? It is 
 the faying of Solomon, Prov. 2,6. 12. Seeft 
 thou a man wife in his own conceit, there is 
 more hope of a fool than of him, 
 
 I perfuade you not to deny or doubt of 
 any truth which indeed you know, nor 
 to be uncertain and wavering in your be- 
 lief of any thing which by good argu- 
 ment and reafon is made plain and evi- 
 dent unto you, but onely that you would 
 not be too paffionately confident of what 
 you do believe, and that you would not 
 be ftifFand dogmatical about fuch things 
 as good and wife men have in all ages dif- 
 fered about. All I advife is, that we 
 fhould all of us throughly confider our 
 own ignorance, and the fcantinefs of our 
 faculties, and how eafie it is for us to mi- 
 ftake, and be very ready to diftruft our 
 felves, and our own apprehenfions ; that 
 we fliould bear a due regard and defe- 
 rence to the judgments of other men, 
 and quietly hear and carefully attend to 
 what is faid againft any thing we do be- 
 lieve, as well as to thofe who are of our 
 own mind ,• that we (hould be willing to 
 
 be 
 
The Fourth Sermon. 123 
 
 be taught (and untaught too what for a 
 Jong time we have held as certain) by 
 thofe who are better and have more un- 
 derftanding than our felves, efpecially by 
 thofe whom God hath fet over us, for 
 that very end : that we fliould weigh 
 things without partiality or paffion, and 
 enquire out truth with the fame indiffe- 
 rence a Traveller doth his road, being 
 concerned onely to find out the right 
 way ,• and that we fliould be ready at 
 any time to change our opinion where we 
 fee good reafon for it, and account it no 
 lhame to go over to the better fide ; for 
 it is a fairer and nobler vi&ory to van- 
 quish an old inveterate prejudice or mi» 
 ftake, than in wrangling difpute to fi- 
 lence the moft fubtile adverfary. And 
 in difputable things, which are capable 
 of oppofition and reafon on both fides, 
 for a man to confefs his doubt, is a great 
 teftimony of a good judgment , and an 
 excellent difpofition , and a preparative 
 to found wifedom ; whereas to talk con- 
 fidently and pofitively about fuch things, 
 hath been always given as the fign of a 
 fool and illiterate perfon, of a fiery and 
 clamorous bigot , of an ill-manner'd and 
 conceited zealot, 
 
 What 
 
124 The Fourth Sermon. 
 
 What I have faid of opinions may eafily 
 be applied to vices, where the cafe is the 
 fame, for it is this felf-conceit which har- 
 dens a man in all his fins, and makes him 
 deaf to all good inftruftions, w&lft he 
 thinks fo well of himfelf, that even his 
 very defects he accounts beauties, ?md 
 can excufe, if not commend, his own de- 
 formities. 
 
 III. Laflly , This conceit of our own 
 wifedom appears in affe&ing to impofe 
 our own humours and apprehenfions 
 upon others , and in defpifing and con- 
 demning all that are not in every thing 
 juft of our mind and perfuafion. * 
 
 I have heard not a few complain of the 
 impofitions that our Laws Ecclefiaftical 
 do lay upon their tender confciences ; 
 but yet give me leave to fay I never met 
 with any man that made this complaint, 
 but who, notwithftanding his diflike of 
 the prefent conftitution (and there never 
 was nor ever will be one that all men 
 fhall like) I foon found would be well 
 pleafed if his own way were fetled inftead 
 of it, and laws made t;o oblige all others 
 
 to 
 
The Fourth Sermon. 125 
 
 to the practice and obfervance of what he 
 in his own wifedom thinks bed and fit- 
 ted. And though he doth not approve 
 of what the Magiftrate hath appointed or 
 commanded, yet he would have the Ma- 
 giftrate and every one elfe approve of 
 that, and that onely which he in his own 
 conceit fanfies and commends. 
 
 And thus every one almofl fets up for 
 himfelf, and would have a Church of his 
 own framing , a Liturgy of his own in- 
 venting, and a Government of his own 
 devifing : and it is impoflible for us to be 
 fatisfied as long as we will fubmit to no 
 Tribunal, nor ever be pleafed unlefs eve- 
 ry one be forced to believe and pradtife 
 juft as we our felves would have them. 
 
 That all men fliould be of the fame 
 mind, and agree in the fame conceptions 
 and apprehenfions of things is impoffible, 
 and no more to be expected in this life, 
 than that all mens faces and complexions 
 fhould be alike. As long as there are fome 
 places of Scripture hard to be underftood, 
 feveral things pertaining to Religion 
 which are not fundamental, and there- 
 fore not plainly determin'd, but remain 
 
 doubt- 
 
Ii6 The Fourth Sermon. 
 
 doubtfull ,• as long as men have different 
 educations, tempers, con ft itutions of bo- 
 dy, inclinations of mind, and feveral iii- 
 terefts to ferve, as long as there are dif- 
 ferent degrees of knowledge and under- 
 flanding in men; in a word, as long as 
 ignorance and confidence continue in the 
 world, fo long there will be difputes and 
 controverfies about matters of Religion, 
 even amongft thofe who yet agree in the 
 fame faith and profeflion. Nor hath our 
 Chriftianity provided any infallible way 
 or means of filencing or putting an end to 
 fuch differences about lefs matters and 
 fpeculative points. 
 
 We have indeed plainly propounded to 
 us whatever is neceflary for us to know 
 or pradfrfe in order to falvation ; and for 
 the underftanding of this, nothing elfe is 
 requifite but an honeft mind and fincere 
 defire of learning. As for other things 
 which are not of fo great moment, and 
 are more obfcure, it is fufficient that in 
 all cafes we be modeft and humble *: 
 teachable and governable, that we pre- 
 ferve peace, order and charity, and I 
 doubt not but God will pardon the er- 
 rours of thofe who are upright and well- 
 minded, 
 
 
The Fourth Sermon, 127 
 
 minded. What horrible prefumption 
 therefore is it in us to judge, defpife, 
 condemn our brethren , for thofe mi- 
 ftakes (if they be fq) which God will 
 overlook and pafs by ? What devilifh 
 pride is this (I cannot fpeak too earneft- 
 ly in the cafe) to endeavour like the old 
 Tyrant , to ftretch or cramp up every 
 man to the proportion of my bed ? to 
 prefume that God will judge and count 
 with men juft by the rate and meafure 
 of my underftanding , and damn every 
 one that hath either more or lels wit than 
 I have , for either of thefe may be the 
 occafion of his differing from me. It is 
 the greateft oppreffion and ufurpation 
 imaginable to aflault or try to overcome 
 the reafon of another by any thing elfe 
 but reafon : and this is the uncharitable 
 fpirit that fo eminently difcovers it felf in 
 the Roman Church, which pretending to 
 infallibility and an unerring authority 
 over Chriftians, condemns and perfe- 
 cutes all who will not fubmit to her de- 
 terminations , and believe as flie doth. 
 And with the fame fpirit many, that hate 
 Popery enough, are too much leavened ; 
 I mean thofe who appropriate the glori- 
 ous names, of the godly, people of God, 
 
 ortho- 
 
128 The Fourth Sermon. 
 
 orthodox Chriftians, onely to their own 
 paltry Sedt or Conventicle, and repro- 
 bate all that have not arrived to the fame 
 skill in their Dutch Divinity with them- 
 felves. 
 
 Many divifions and fubdivifions there 
 are now amongft us , and God onely 
 knows when they will be at an end ; but 
 if you would know from whence they 
 arife, it is eafie to tell you in the words 
 of Solomon, onely of pride cometh con- 
 tention ; or of St. James , Whence come 
 wars and fightings among you ? come they 
 not hence, even from your lufls ? 
 
 Self-conceit and felf-love, whatever is 
 pretended, is the great and principal root 
 of all our religious quarrels and debates, 
 whilft men too highly value their own 
 private judgments in things doubtfull and 
 indifferent, think meanly of the determi- 
 nations of their fuperiours, and care not 
 though they facrifice peace and charity 
 to the promoting of any trifling opinion 
 they happen to be fond of. 
 
 I find it quoted as one of the Reverend 
 Hookers ordinary fayings, that the Scrip- 
 tures 
 
The Fourth Sermon. 1 2p 
 
 iures were not writ to beget deputations 
 and pride , and fcruples' and oppofition to 
 government, but charity , humility , mode- 
 ration, obedience to authority, and peace 
 to mankind ; of which vertues (as he al- 
 ways added) no man ever repented him- 
 J elf at his death-bed. And if ever unity 
 and Chriftian concord, and peace, and 
 brotherly love be again recovered , and 
 prevail again amongft us, it mull be-by 
 t-hefe means and principles. 
 
 I '-'■ ■ '- . 
 
 I It is a vain thing to thiftkito bring all- 
 men to one mind, but yet one would- 
 hope it not impoflible to perfuade Chri- 
 stians to a mean opinion of. themfelvesy 
 that in low line fi of mind each fhould 
 efteem others before himfelf, to a dutiful! : 
 fubje£tion to their betters in things Under 
 their charge and ordering, and to a mu- 
 tual forbearance and charity where they 
 cannot prefently agree, and this would 
 doe every whit as well as if we were all 
 of one mind. 
 
 Several expedients have been propoun- 
 ded for the uniting us, and reconciling 
 cur differences ; fome are for toleration, 
 others for comprehenfion, others for the 
 
 K Uriel: 
 
1 30 The Fourth Sermon. 
 
 Arid execution of penal laws, but alas ! 
 neither thefe nor any other are likely to 
 have any effed; upon us till we learn hu- 
 mility and modefty , till pride and felf- 
 conceit, and all imperious affe&ation of 
 impofing our own Angularities upon o- 
 thers be rooted out of the world, till we 
 learn to fubmit to our betters, and in in- 
 different things not to oppofe our private 
 opinions to the publick determinations of 
 the Church. This one vertue of humi- 
 lity would go farther towards the putting 
 an end to all our terms of diftin&ion and 
 unchriftian Separations, than all the Wri- 
 tings or Difputings, all the Laws and Pro- 
 clamations about the Church have hi- 
 therto done. Whatever is the caufe of 
 the errour, pride is always the caufe of 
 the quarrel that makes the breach and 
 forms the party. 
 
 Let but all amongft us agree together 
 in common to mortify our pride and ar- 
 rogance, and conceited efteem of our 
 felves, and bafe contempt of others, and 
 the fimple truth will prevail in the world, 
 or at leaft there will be no more of thefe 
 unchriftian Separations and Schifms, but 
 peace and unity will be eftablifhed and 
 fecured amongft us. To 
 
The Fourth Sermon. 131 
 
 To fum up all I have faid. Be not wife 
 in jour own conceits. Affedt not things 
 above your skill and reach. Meddle not 
 with what is beyond your capacity, of 
 out of your fphere ; fmall abilities and 
 great confidence ordinarily make the 
 mod inconfiderable and ridiculous crea- 
 ture in nature. 
 
 Think it no diminution in fome things 
 to confefs your ignorance, in all weighty 
 bufinefs to ask lor counfel and advice i 
 truft not too much to your own judg- 
 ments and difcretions. 
 
 Think that your Governours and 
 Teachers may be wifer, and know bet- 
 ter what is for the publick good, and 
 what is fit and decent than you can poffi- 
 bly do. Give other men leave to under- 
 ftand as well as you, and make not your 
 felves the ftandard of wifedom, nor take 
 upon your felves to bear down all man- 
 kind., or to command in all companies,; 
 nor exped: that every one fhould yield to 
 your humours, and deny their own incli- 
 nations that they may gratify yours. 
 
 K 2, Bd 
 
I g2 The Fourth Sermon. 
 
 Do not pertinaciously purfiie any 
 thing wherein you are Angular, examine 
 all things, even- thofe things you may 
 have long believed to be true, with diffi- 
 dence of your felves i and fufpicion of 
 your own judgments : hear calmly, de- 
 bate foberly and rationally, and allow o- 
 ther men their turn to fpeak, and attend 
 to what is faid againft you with as eager 
 a deiire of learning, as you do to what is 
 difcourfed on your own behalf. 
 
 Think how often forrtietly you have 
 been deceived, and been forced to retrafr 
 your errour; and that when you grow 
 older, and get greater experience, you 
 may chance alfo again in many things to 
 change your mind. * Be not apt to think 
 meanly of, or feverely cenfure, or fuperei- 
 lioufly difdain thofe that differ from you. 
 Woe unto them , faith the Prophet , that 
 are wife in their own ejes, and prudent in 
 their' own fight. There is nothing; more 
 odious and diftaftfull to God or men, 
 than the imperious domineering and in- 
 iulting fpirit and temper of the felf-con- 
 ceited ; nor yet any greater fport and di- 
 verfion to his company than his grave 
 
 looks, 
 
I he Fourth Sermon. 133 
 
 looks, his formal ftiff carriage, his ftar- 
 ched ietdifcourfe, his lofty pretences, hi$ 
 cunning conjectures , his Vtopian pro- 
 jects, his fly and crafty commendations 
 of himfelf , his wife remarks upon all 
 things and perfons ; , and thus the fool 
 empty of ail true worth, and full of him- 
 felf, ftruts and {wells and admires him- 
 felf, but is laughed at by every body 
 elk. 
 
 What on the other fide is more grace- 
 ful] and amiable, more lovely and char- 
 ming, than humility and modefty, a 
 mean eftimation of our felves, and a wil- 
 Jingnefs to yield and condefcend to o- 
 thers ? It renders us no lefs acceptable 
 to rqen than to God ,- it hath a fingular 
 obligingnefs and agreeablenefs in it felf, 
 though we have nothing elfe to give us 
 advantage. 
 
 To conclude all i when we had rather 
 obey than rule, follow than lead ; when 
 we difdain not to learn of the meaneft, 
 defpife no body befides our felves, do not 
 think it reafonable to magnify our felves 
 above other men, but fet a juft value up- 
 on thofe abilities they are endewed with, 
 K 3 in 
 
1 34 The Fourth Sermon. 
 
 in honour preferring others before our 
 felves : When every one thus minds and 
 contents himfelf with his own bufinefs 
 and the offices of his particular calling, 
 contains himfelf in that rank God Al- 
 mighty hath placed him in, ftudies to z£t 
 his own part well and to the life, and is 
 moft bufie in mending himfelf ; Then, and 
 not till then, will the times mend, and 
 we may expert God's blefling upon us. 
 But when every common Souldier thinks 
 be can order things better than his Cap- 
 tain, and leaves his own ftation to direct 
 his Officer, and every Captain negle&s 
 his own Company to teach and inftrudJ: 
 the Commander, what can follow but 
 mutiny and diforder, if not utter confu- 
 fion? Be not wife in your own conceits. 
 
 The 
 
*35 
 
 The Fifth Sermon. 
 
 S. MATTH. XV. 19. 
 
 For out of the heart proceed evil 
 thoughts — . 
 
 AS it is God alone that knows the 
 thoughts of man, fo his com- 
 mands alone dire&ly reach to 
 them, and no little part of Religion con- 
 fifts in the due government of them; 
 whence it is commonly laid down as a 
 rule of interpreting any of Gods laws, 
 that though onely the outward a&ion be 
 exprefly commanded or forbidden, yet it 
 muft be extended to the inward thoughts, 
 affeftions and difpofitions of our minds ; 
 and he that appears very innocent and 
 unblameable as to his words and aftions, 
 may yet really in the fight of God, and 
 a true account of things, (land guilty of 
 the greateft wickednefs by reafon onely 
 of his impure, malitious, or otherwise 
 evil thoughts. 
 
 K 4 Thoughts 
 
i %6 The Fifth Sermon. 
 
 Thoughts indeed are free from the do- 
 minion or power of men, we may con- 
 ceal or difguife them from all the w T orld, 
 we may deceive- the- moft cunning and 
 fubtile, by ipeaking and a&ing contrary 
 to our minds; by pretending what we 
 never mean, by promifing what we ne- 
 ver intend; and if we betray not our 
 felves no man can find us out, and we 
 ought to judge one of another onely by 
 w 7 hat is vifible and notorious: but yet 
 our thoughts are abiolutely fubject to 
 God's author ity, are under his jurifdic- 
 tion who is omnifcicnt, who knoweth 
 tliem afar oft; who.feeth not as man 
 feeth, nor judgeth as man judgeth ; for 
 the right ecus God tr'teih the hearts and 
 reins, diicerneth the .moft hidden wor- 
 kings and inward motions of our fouls, 
 is confeious to. all the wandrings of our 
 fancies and imaginations, is acquainted 
 with all our private defigns and contri- 
 vances, and knoweth our fectet ends and 
 intentions, fo that in refped: of the divine 
 laws and judgment, our very thoughts 
 are as capable of being really good or re- 
 ally, evdas our aftions. 
 
 Now 
 
The Fifth Sermon, 137 
 
 Now thoughts here I underftand in the 
 Iargefl fenfe, as comprehending all the 
 internal afts of the mind of man, -viz. 
 not onely fimple conceits, apprehenfions, 
 fancies, bare pondring or mufing of any 
 thing in our minds, but alio all the rea- 
 fbnings, consultations, purpofes, refolu- 
 tions, defigns, contrivances, defires and 
 cares of our minds as oppofed to our ex- 
 ternal words and actions. Whatever is 
 tranfa&ed wholly within our felves, of 
 which none are confcious but God and 
 our own fouls , I underfland here by 
 thoughts. 
 
 But then by evil thoughts I do not 
 mean the bare thinking of any thing that 
 is evil, or the apprehending or confide- 
 ring what is finfull ; for this of it felf 
 doth no more pollute or defile cur fouls, 
 than feeing a loathjbme ugly fight doth 
 hurt the eye. 
 
 The Prophet indeed tells us that God 
 is of purer ejes than to leholjl evil, and 
 that he cannot look on iniquity, that is, 
 not with the leaft degree of complacence 
 or approbation; he cannot endure it, nor 
 
 will 
 
138 The Fifth Sermon. 
 
 will he always bear it ; but yet for all 
 this, God feeth all the fins that are com- 
 mitted in the world; for he beholdeth 
 mi/chief and [pit e to requite it with his 
 hand 7 as David tells us P/al. 20. 14. and it 
 is neceflary when he forbids it, puniflieth 
 it, or pardons it, that fin muft then be 
 the obje£t of the divine underftanding in 
 all thofe ad:s that are converfant about it. 
 The ejes of the Lord are in every place 
 beholding the evil and the good. 
 
 Thus our blefled Saviour, though he 
 was free from all fin, yet when he was 
 tempted by the Devil, no doubt had in 
 his mind the apprehenfion of that evil he 
 was inftigated to by that wicked fpirit ; 
 it was all at that inftant reprefented to 
 his thoughts ; but fince his will did not 
 in the leaft comply with or incline to- 
 wards it, fince the motion was rejefted 
 with infinite abhorrence and diflike, he 
 contra&ed not the leaft guilt thereby. 
 
 A bad man may often think of what 
 fe good, may entertain his mind with 
 fpeculations about God , his immortal 
 foul, a future life, the benefits purchafed 
 for us by Jefus Chrift ,• may employ him- 
 
 fdf 
 
The Fifth Sermon. 1 39 
 
 felf much in the ftudy and meditation of 
 the Scriptures, divine and fpiritual things, 
 onely to exercife his wit, to fatisfie his 
 curiofity or inquifitive humour, to fur- 
 nilh himfelf for talk or difpute, to appear 
 learned, or the like; nay he may take 
 great pleafure in thinking of fuch obje&s, 
 and in ufing his reafon, judgment, inven- 
 tion or fancy about them; as other men 
 are delighted in the ftudy of any other 
 fciences or in any acquired knowledge. 
 Yet all thefe thoughts about good things 
 are not, in a moral reckoning, good 
 thoughts, nor is the man at all morally 
 the better for them, if his will do not 
 join with nor is governed by them. If 
 he be not pleafed with, if he doth not 
 entertain fuch thoughts upon fome other 
 accounts, there is no more Religion or 
 vertue in fixing his mind upon God, than 
 there is in thinking of the Sun, or Moon, 
 or Stars, or any propofition in the Mathe- 
 maticks, or any other innocent thing or 
 notion; for thus an atheift may confider 
 much God's nature, and attributes, and 
 providence, onely to pick a quarrel with 
 him, or find out fomething to objeft a- 
 gainft them. 
 
 And 
 
140 The Fifth Sermon. 
 
 And on the other fide the bed men 
 may, and fometimes muft, think of thofe 
 things that are finfull, how elfe fliould 
 they ever repent of them, beg God's par- 
 don for, or refolve againft them? there 
 is no reading in the holy Scriptures or 
 any other hiltories, wherein the evil ac- 
 tions and fpeeches of wicked men are re- 
 corded, there is no living or converfing 
 in the world, where fo much evil is eve- 
 ry day committed, without thinking of 
 that which is finfuil; but then in good 
 men the thought of any fuch thing is 
 always with grief and detection, they 
 think of it as of a thing that is moft hate- 
 full and pernicious to them ; as men think 
 of a plague or mifchance, fliivering at 
 the very naming of it, and praying to 
 God to preferve them from it. Thus 
 our thoughts are not to be called or 
 counted evil onely from the objed: of 
 them. 
 
 Nor yet farther by evil thoughts do I 
 underftand any fudden thoughts, ftarting 
 up in our minds before we are aware, 
 which will not I believe be imputed to us 
 as fins, though if confented to, they are 
 
 undoubtedly 
 
The Fifth Sermon, 141 
 
 undoubtedly evil; for nothing will be 
 reckoned to us as a fin , or punifhed as 
 fuch, but what is fome way or other vo- 
 luntary, and might have been helped or 
 avoided. Now fuch firft motions of fin 
 (as we commonly call them) which 
 come upon us, nobis non fcientibus nee 
 volentibus^ without our knowledge and 
 againft our wills, are onely the exercife 
 of our vertues when prefently checked 
 and contradicted; but when confented 
 to and delighted in, they then bring forth 
 fin, and fin when it is finifhed brings forth 
 death. 
 
 But to be more particular, I fhall firft 
 of all ftiew you when our thoughts may 
 be counted voluntary, and we are truly 
 and juftly anfwerable for them. Second- 
 ly, propound to you fome of the feveral 
 kitidsof evil thoughts. Thirdly, lay down 
 fome pra&ical rules for the due govern- 
 ment of our thoughts. 
 
 I. I fhall fhew when we are juftly an- 
 fwerable for our thoughts, or when they 
 may be reckoned voluntary ; and here I 
 fhall onely give thefe three inftances* 
 
 1. When 
 
142 The Fifth Sermon. 
 
 i. When evil thoughts are plainly oc- 
 cafioned by any thing that was volunta- 
 ry in us, then they are to be accounted 
 voluntary and fintull. What our thoughts 
 fhall be depends very much upon the 
 choice of the outward objefts that we 
 converfe mod with in the world, and 
 they will be ofteneft on thofe things 
 which we delight moft in , and accu- 
 ftome our felves moft unto. So far forth 
 therefore as our company, difcourfe, em- 
 ployments, entertainments, books, re- 
 creations, wine, nay I may add diet too 
 do contribute to the ftirring up in our 
 minds, wanton and luftfull, covetous or 
 ambitious, angry or revengefull thoughts, 
 fo far are fuch thoughts voluntary in us, 
 and thougn they may come upon us, and 
 arife in our minds without any a&ual 
 content or command of our wills, yet we 
 are juftly anfwerable for them, as having 
 by fome wilfull a<9: of our own difpofed 
 our felves for fuch thoughts. 
 
 By fenfuality, and loofenefs, and in- 
 temperance, and indulging themfelves in 
 bodily pleafures, men may fo debafe their 
 minds, that hardly any thoughts fhall 
 
 offer 
 
The Fifth Sermon. 145 
 
 offer themfelves , but what are beafdy 
 and lewd, or at beft trifling and ufeleis. 
 Empty, light, vain, foolifh, extravagant 
 thoughts, are the natural produft of idle- 
 nefs, floth, pride and luxury. So that, 
 though what we fhall think of be not at 
 all times in our power, yet it is in our 
 power in a very great meafure to abftain 
 from thofe things which are apt to incite 
 evil thoughts , and minifter fewel to 
 them ; from all incentives or provoca- 
 tions to inordinate or filthy imaginations. 
 And as far as we our felves give occafion 
 to the raifing up of evil thoughts in our 
 minds, fo far are they voluntary and im- 
 putable to us. 
 
 2. When evil thoughts proceed from 
 grofs fupine negligence and carelefnefs, 
 then are we accountable for them : when 
 we keep no guard at all over our minds and 
 fancies, but give them free liberty wildly 
 to rove and ramble ; and let what will 
 come into our thoughts ; if they then 
 prove vile and wicked, !t is very much 
 our own fault, and we muB anlwer for 
 them, bccaufe we then willing y r roflitute 
 our minds to every luft and vanity. And 
 when we fet the doors wide open with- 
 out 
 
144 The Fifth Sermon. 
 
 out any watch or guard, we muft blame 
 our felves if difhoneft men enter in fome- 
 times as well as good friends. 
 
 Indeed, notwithstanding all our care 
 to fecure our felves , thieves may per- 
 chance break in upon us, or creep in 
 unawares; whiKt we fleep or intermit 
 our watch , ( for we cannot be always 
 upon the guard) the enemy may fow 
 fome tares, injeft and dart in fome evil 
 thoughts. Though we keep never fo 
 ftrid: an. eye over our felves, and„endea- 
 vour to the utmolt to keep our fouls pure 
 and chait , yet fometimes by furprize, 
 through cafual non-attendance and inad- 
 vertency, or the cunning and activity of 
 our fpiritual enemies, a bafe wicked 
 thought may fuddenly pofTefs our minds, 
 nay and abide in us for fome time before 
 we take notice of it ; but then the mind 
 is moflly paffive in this ; it is ravilhed 
 rather than voluntarily commits lewd- 
 nefs : this is our weaknefs and infirmity 
 onely, which God is always ready t6 
 pity and pardon. 
 
 Our fouls are a&ire and bufie, they 
 cexfe to be and extft, when they do not 
 
 think 
 
The Fifth Sermon. 145 
 
 think of fomething or other. Now if 
 we do not take care to furmfh our minds 
 continually with good and uiefull matter 
 for our thoughts, they will foon find out 
 fomething elfe to exercife themlelves up- 
 on ; and when we let them run loofely 
 and at random, and think at all adven- 
 tures as it happens, we then tempt the 
 Devil to chufe a fubjeft for us, we expofe 
 our felves to the wildnefs and extrava- 
 gance of our own vain imaginations,- 
 and when we keep no watch, no won- 
 der though we be overrun with fwarms 
 of vagrant thoughts. When therefore 
 our evil thoughts arife from grofs negleft 
 and carelefnefs, they then may be ac- 
 counted voluntary, and charged on us as 
 fins. 
 
 3. Though evil thoughts may be in- 
 voluntary at the firft ftarting of them, 
 being occafioned by what we could not 
 avoid hearing or feeing, or coming upon 
 us unawares, or proceeding trom the 
 temper and habit of our bodies , or the 
 accidental impulfes and motions of the 
 animal fpirits in our brains, which are 
 the moft immediate inllruments the foul 
 Ufes iii her operations ; though thus the 
 L firft 
 
1 46 The Fifth Sermon. 
 
 firft rife of evil thoughts may be involun- 
 tary > yet if we with pleafure entertain 
 and cherifti them, if our fancies are tic- 
 kled by them, if they are delightfull and 
 gratefull to us, this implies the confent of 
 our wills, and they then become greatly 
 finfull in us. 
 
 Though we did not at firft willingly 
 conjure up thefe evil fpirits, yet if we like 
 their company, and bid them welcome, 
 and provide lodging for them, that they 
 may continue with us, this comes well- 
 nigh to the fame as if we had at firft invi- 
 ted them in. Nay when fuch enemies have 
 invaded our minds, if we do not prefent- 
 ly raife all the forces we can againft them, 
 put a fudden check and flop to them, la- 
 bour with all our power to quell and root 
 them out, we are reafonably prefumed 
 to be of their £arty, and to join with 
 them. My meaning is plainly this, that 
 though evil thoughts at firft enter with- 
 out our leave and confent, yet if after- 
 wards we knowingly indulge them, nay 
 if we do not (height upon our reflexion 
 upon them rejeft them with utter hatred 
 and indignation, and by all means ftrive 
 to divert our thoughts to more innocent 
 
 objefts, 
 
The Fifth Sermon. 147 
 
 obje&s, we then {land truly guilty of the 
 evil and malice of them : which fome 
 have ufed to exprefs thus ; that though 
 we cannot hinder the birds from flying over 
 our heads, ye we may prevent their making 
 of nefts in our hair. 
 
 The fum of all I have faid is this : That 
 evil thoughts are no farther finfull in us, 
 than they are voluntary , or than they 
 may be helped and avoided : whenever 
 therefore we give manifeft occafion to 
 them by allowing our felves in fuch prac- 
 tices as are apt to incite evil thoughts, or 
 when we do not before-hand duely watch 
 againftthem; or when, if they do at any 
 time arife in our minds, we fail to flifle 
 and crufli them as foon, and as far as we 
 are able, then they are reckoned to us as 
 fins, and are to be repented of as well as 
 a&ual tranfgreflions. 
 
 II. Having thus briefly fhewn you 
 when we are in fault and to be blamed 
 if our thoughts be evil, I proceed now 
 fecondly to give fome account of the na- 
 ture and kinds of evil thoughts. And 
 here you muft not expect that I fhould 
 give you a particular enumeration of the 
 L z feveral 
 
The Fifth Sermon. 
 
 feveral forts of them, for that would be 
 an impoffible thing ; Who can tell how oft 
 he offenJeth ? who can declare all the 
 feveral thoughts that come into a mans 
 mind but in one day or one hour, which 
 yet he would blufh to have made known 
 to thofe he con verfes with ? Our thoughts 
 are very quick and fudden, nimble and 
 volatile, can wander in a moment to the 
 utmoil ends of the earth, can leapftreight 
 from one pole to the other, are as vari- 
 ous as the feveral objefrs of our fenfes, 
 and the infinitely different ways where- 
 by they may be difpofed, united or blen- 
 ded together. And if we (hould be at a 
 lefs for external objefts to think of, the 
 nu'd can eafily frame objefts to it felf, 
 and a thoufand frenzies and extravagan- 
 ce, and mad whimfies and giddy conceits 
 are the monftrous ifTues ot mens brains. 
 I fliall therefore onely give feme few in* 
 fiances of thoughts undoubtedly evil and 
 finfull. Such are 
 
 i. Which I fliall infill moft upon, the 
 reprefenting and a&ing over fins in our 
 minds and thoughts : when we ereft a 
 ftage in our fancies, and on it with 
 ftrange complacence imagine thofe fatif- 
 
 factions 
 
The Fifth Sermon. 149 
 
 factions and filthinefles which yet we 
 dare not, v/hich we have not opportuni- 
 ty to bring into outward ad - . This is by 
 fome called fpeculative wickednefi , the 
 dreams of men awake. When we gratify 
 our covetous impure defires and lufts 
 with the pictures and feigned reprefenta- 
 tionof thofe enjoyments and pleaiuresand 
 fenfual contentment* vt;e have a mind to. 
 Now fuch kind of thougnts may be con- 
 fidered with refpeft to the time prefent, 
 part or to come. 
 
 (1.) If we confider thefe lewd imagi- 
 nations as to the prefent time, there is no 
 fin or wickedneis fo vile and heinous but 
 a man may become truly guilty of it in 
 the fight of God onely by imagining it 
 done in his mind, anH taking pleafure in 
 fuch a thought. Thus the revengefull 
 perfon who perhaps hath hardly heart 
 and courage fo much as to handle his 
 fword, or to look his enemy in the face, 
 yet in his thoughts can fight him and 
 fubdue him , imagine him under his 
 power, Jyingat his mercy, and exercife 
 all manner of fpite and cruelty towards 
 him, put him to extreme pain and mile- 
 ry, fanfie him undone and ruind, and 
 L 3 then 
 
150 The Fifth Sermon. 
 
 then rejoice in his own mind, that he is 
 thus even with him ; and by this means 
 may become guilty of the fins of mur- 
 ther and revenge, though he hath not 
 done his enemy the lead mifchief all this 
 
 while. 
 
 Thus again, modefty, fliame, fear of 
 difcredit, or fome other temporal confe- 
 deration may prevail with a man fo far, 
 as that he fhall never attempt a woman's 
 chaftity ; but yet if in his thoughts he 
 fanfies her prefent with him, and em- 
 braces that image of her which is painted 
 in his mind with a phantaftick love; if 
 the devil of'luft be ftirred up in him, and 
 he enjoys the cloud, the creature of his 
 own brain , this is the adultery of the 
 heart, our mind then becomes a flews, 
 and is polluted and (defiled ; and though 
 the acfhial fin be a fign of greater impu- 
 dence and more untamed luft, yet this 
 argues the fame kind of wickednefs and 
 uncleannefs. ' And this was the Dodrine 
 of the Philofophers of old : fecit quijque % 
 quantum voluit : every one may well be 
 iiippofed to have done that which he 
 wanted not will or mind to,' but onely 
 opportunity of doing. So Seneca, latro 
 
The Fifth Sermon. 151 
 
 eft etia'm antequam manus inquinet. He 
 is a thief that covets, though he never 
 rifles another man's goods, if in his ima- 
 gination onely he poffeffes them ; nay a 
 man may thus contract the guilt of grea- 
 ter and more fins, than ever he can pof- 
 fibly ad*. It is but a very little in reality 
 that the moft griping ravenous oppref- 
 four can grafp to himfelf,or defraud other 
 men of, but in his thoughts he may fwal- 
 low Empires, and plunder whole Towns 
 and Cities. Thus a man, even whilft 
 in this place, may flab another, though 
 in Turkey , he may ravifh every beautiful! 
 woman he fees, rob every man he meets 
 with, and in the twinckling of an eye 
 (like Caligula) murther whole Societies 
 and Kingdoms. 
 
 For this I take for an undoubted truth, 
 that they, who allow themfelves in evil 
 thoughts- and imaginations, who give 
 way to their ambitious, covetous, or 
 luftfull fancies, are not retrained by the 
 fear of God from the aftual commillion 
 of thofe fins they love to think of; it is 
 fome other bye, confideration, fome tem- 
 poral refped: that hinders them, not the 
 fenfe of their duty and Religion : and this 
 L 4 I be- 
 
152 The Fifth Sermon. 
 
 I believe every one that faithfully exa- 
 mines his own mind will yield, that if he 
 could as freely, and as fately and fecretly 
 commit any fin , as he can think of it 
 with pleafure and delight, he ihould not 
 ftick, as often as he had any inclination 
 or temptation thereto, to doe all thofe 
 things he thinks of with fo much joy. 
 Could the angry revengefull perfon, 
 whofe mind boils and ferments with in- 
 ward fpleen and rage , by a wifli or 
 thought, with as little danger, and as 
 fecure from all knowledge of other men, 
 or the leaft fufpicion of being found out, 
 kill or wound or mifchief his enemy, as 
 he can defire it in his mind, do you be- 
 lieve he would fpare any of his adverfa- 
 ries ? could the greedy wretch as fecret- 
 ly get the pofleilion of his neighbour's 
 goods, as he can covet them, could he 
 aftually cheat and overreach , and it 
 were no more poffible for him to be dif- 
 cover'd, than it is for men to know his 
 thoughts, T doubt not but every fuch per- 
 fen would icon a&ually invade and ufurp 
 ail tfrnfe things he now fwallows in his 
 imagination or greedy appetite onely. 
 But farther ; 
 
 OO As 
 
The Fifth Sermon. 155 
 
 (i.) As to what is part, there is recU 
 ting and repeating over thole fins in our 
 thoughts and fancies, which we had long 
 before committed, and peruaps, as to ttie 
 external a<5ts, quite fonaken. When we 
 revive our llollen unlawful! pleasures in 
 our memories, and run over in our 
 minds all the paflages and circumftances 
 of our fins long fince ccmm.tted, with a 
 new and frefti delight ; this is much the 
 fame as if we lived continually in them. 
 As men often think of their dead friends, 
 and reprefent to themfelves their fearures, 
 their converfations, and divert themfelves 
 with the remembrance of that pleafure 
 they once enjoyed in their good difcourfe 
 and company, though they have lain 
 many years rotting in their graves : or as 
 good men with mighty fatisfaftion reflect 
 upon the a&ions of a well-fpent life, re- 
 calling to their minds with great joy and 
 tranfport , what at any time they have 
 Well done, after the fame manner do 
 wicked men as it were raife again by the 
 witchcraft of their filthy imaginations, 
 their part fins, renew their acquaintance 
 with them , and approbation of them. 
 When weak and impotent, difabled by 
 
 poverty, 
 
154 The Fifth Sermon. 
 
 poverty, age, want of convenience or 
 opportunity for the repeated commiflion 
 of them , they poffefs the fins of their 
 youth, and place them ever before them, 
 chewing upon the cud , recounting over 
 to themfelves their merry bouts, their 
 mad pranks , their wanton dalliances , 
 their lewd excefles, their wicked compa- 
 ny, with the fame contentment almoft as 
 they firft afted or enjoyed them t and 
 thus their fouls fin {till as much as ever, 
 although yet as to the outward aft they 
 may be through age, poverty, want of 
 ability or opportunity, chaft, temperate 
 and fober. This is certain, we cannot 
 be truly faid to have forfaken or repented 
 of thofe fins, the renfcmbrance of which 
 is gratefull to us. To think of our evil 
 ways with grief and ihame, and to abhor 
 them, is our duty ; but to relifh them in 
 our thoughts is ftill to approve of them, 
 it is a fure fign that we have not really 
 difowned or renounced the fin in our 
 judgments , though we may have left it 
 for fome accidental reafon, and that we 
 are ftill very good friends with it, if we 
 can allow our felves to think of it with 
 pleafure and delight. 
 
The Fifth Sermon. 155 
 
 (3.) If we confider evil thoughts with 
 refped: to the time to come ; the fpecu- 
 lative wickednefs of mens fancies and 
 imaginations fhews it felf in the wild and 
 extravagant fuppofitions they make to 
 themfelves , feigning themfelves to be 
 what they would fain be, and then ima- 
 gining in their minds what in fuch cir- 
 cumftances they would doe, how they 
 would manage and demean themfelves. 
 God onely knows how much time men 
 fool away in fuch childilh conceits, of 
 becoming, God knows when, great and 
 rich and honourable; and how bravely 
 they would then live , how they would 
 pleafe every appetite and humour, fulfill 
 every defire, have their will in all things, 
 and enjoy perfect eafe and content. Now 
 this is the work of a mean idle fancy, 
 when we thus frame to our felves imagi- 
 nary models of happinefs, creating fools 
 paradifes to our felves, building caftles in 
 the air, and then vainly flruting up and 
 down, and fporting our felves in them. 
 What preferments and advancements , 
 what fuccefs and profperous fortune do 
 fome men , efpecially young men that 
 know but little in the world, promife to 
 
 them- 
 
156 The Fifth Sermon. 
 
 themfelves ? what jolly thoughts do fuch 
 falfe Romantick hopes often fill them 
 with, how do they make their fpirits 
 leap and caper within them , as if the 
 meflenger were juft now at the door to 
 bring them tidings of it ? how do their 
 thoughts go out to meet that pleafure 
 and happinefs they fo much deftre ? how 
 do they pleafe themfelves with the fan- 
 cies of thc-fe mountains of gold, with 
 thofe ftrange chimerical Idea's of blils 
 which yet they are never like to be pot 
 feffed of? like thofe Good-fellows the 
 Prophet Ifaiah fpeaks of, If a. 5 6.1 2.. Come 
 ye, fay they, I will fetch wine, and we will 
 fill our f elves with flrong drink , and to 
 morrow Jball be as this day, and much more 
 abundant ; they feed and live upon the 
 promiles of their own hearts and thoughts 
 before-hand , and as one hath well ex- 
 prefled this vanity , they take up before- 
 hand in their thoughts upon trufi the plea- 
 fur es they hope to enjoy, as fpend- thrifts 
 do their rents, or heirs their revenues be- 
 fore they come of full age to enjoy them. 
 
 Very few men are fatisfied with their 
 prefent allotments , or like their prefent 
 fortune, and therefore they fet their ima- 
 ginations 
 
The Fifth Sermon. 157 
 
 ginations on work to mend it ,- and pleafe 
 and gratify themfelves with thefe filly im- 
 poftiires of their teeming fancies. " Well, 
 u fays the impatient youth, when my 
 " Parents are once dead and gone to hea- 
 " ven , and my time of being fubjed: to 
 " Matters, Tutours and Guardians fliall 
 " be once happily expired, and I lhall be 
 " free from the reftraint of the grave and 
 " wife, how brisk and frolickiome ihall 
 " I then be? how merry will the days be, 
 " how fhort the nights, when I fhall fin 
 " without fear of an angry look, or a 
 " lev ere check, pleale onely my felf, give 
 " no account to any ? Thus his heart and 
 mind is debauched long before his body is 
 eitfred : and fo the admirer of honour and 
 worldly dignity cuts out tor himfelf that 
 place at Court, or that office which he af- 
 k&s mod, and then fettles himtelf in all 
 the magnificence and pomp imaginable, 
 fanfying himielf highly raifed and exal- 
 ted above other men ; all his neighbours 
 and former acquaintance crowding to at- 
 tend and wait on his pieaiure, and all their 
 /heaves bowing dcvcn to his fh<*if, ?s Jofeph 
 dreamt, and the fun , mom and flan ma- 
 king their humble obey fame to him. Thefe 
 are the firft fort of evil thoughts, lewd or 
 
 wicked, 
 
158 The Fifth Sermon. 
 
 wicked, or trifling and ufelefs imagina- 
 tions. I ihall but juft mention fome o- 
 ther, as 
 
 2. Unworthy, Atheiftical, prophane, 
 defperate thoughts of God Almighty, 
 faying in our hearts there is no God, either 
 fecretly denying there is any, or too of- 
 ten wiihing there were none : queftio- 
 ning his power and goodnefs, diftrufting 
 his truth or faithfulnefs. How fhould God 
 know ? or is there knowledge in the mofl 
 high? can he judge through the dark cloud > 
 bidding him depart from us, for we defire 
 not the knowledge of Ins ways. What is the 
 Almighty, that we fhould ferve him ? and 
 what profit jhould we have, if we pray to 
 him ? what can he doe for us to recom pence 
 the trouble of his fervice ? what advantage 
 will it be to me, if I be clean fed from my 
 fin ? " Here is a deal of doe and buftle 
 " made about Confcience and Religion, I 
 " will e'en venture my felf as I fee a thou- 
 " fand others do ; I (hall fcape as well as 
 " the reft of my company or acquain- 
 " tance, and the like. God onely knows 
 how many of us fuffer fuch vile thoughts 
 as thefe to lodge in our breafts. 
 
 3- 1 
 
The Fifth Sermon. 159 
 
 3. I might inftance in our thinking 
 and mufing upon things innocent and 
 harmlefs enough in themfelves, which 
 yet become evU becaufe of the feafons of 
 them, that is, becaufe we fhould then be 
 thinking of better things ; for it is cer- 
 tainly lawfull to think of our friends, re- 
 lations, temporal concerns , but then it 
 muft be in due time and place : they 
 muft not juftle out all other thoughts ; 
 nay we muft wholly banifli them our 
 minds when we come into God's more 
 efpecial prefence ; at our prayers, or at 
 receiving of the Sacrament, fuch thoughts 
 are by no means to be admitted. I fpeak 
 not now of the fudden excurfions of our 
 thoughts, even when the mind is about 
 the moft ferious employments, nor of the 
 greater unrulinefs of our thoughts, upon 
 fome particular accidents or occafions. I 
 mean onely our grofs heedlefnefs in fuf- 
 fering them to wander to the ends of the 
 earth, whilft in pretence and {hew we 
 are engaged in worshipping that God, 
 who is a Jpirit, and will be wor flipped in 
 fpirit and truth. What man that now 
 hears me would be content that all the 
 feveral things not onely that have fud- 
 
 denly 
 
i £ The Fifth Sermon. 
 
 denly come into his mind, but which he 
 hath voluntarily for a confiderable time 
 dwelt upon and entertained his mind 
 with during this ihort exercife, fliould be 
 here opf my expofed to the whole Con- 
 gregation \ How many of us have been 
 telhng our money, or counting over our 
 bag*, or felling or buying in our ihops, 
 or ac our games and {ports, or ordering 
 cul hou hold aifairs, or converfing with 
 diftant friends? into how many Coun- 
 tries have lome of us travelled ? how ma- 
 ny perlons have we vifited > how many 
 feveral affairs have we dilpatched, to fay 
 no worie , fince we firft this day began 
 Divine Service ? 
 
 4 I might farther mention envious, 
 malitious, tretting thoughts, when our 
 ipints are dilquieted and vexed at the 
 profperity and happinefs of other men, 
 who get the Hart of us, and are preferred 
 before us, becaufe they have a greater 
 trade, or are better loved and more re- 
 fpe&ed than our felves. Or 
 
 £. Troublefome anxious thoughts of 
 future events, multiplying to our felves 
 endlefs fears arid folicitudes^ diftra&ing 
 
 our 
 
The Fifth Sermon. \6\ 
 
 our minds with ufelefs unneceflary cares 
 for the things of this life, perplexing our 
 felves about things that do not at all con- 
 cern us, nor belong to us. How many 
 who want nothing they can reafonably 
 defire, render their lives ftrangely wretch- 
 ed and miferable, onely by difcontented 
 and melancholy thoughts, and ill-boding 
 apprehenfions i their fouls continually 
 Shaking with the pannick dread of im- 
 probable crofles and misfortunes, crea- 
 ting to themfelves great pain and confu- 
 fion by tragical and idle jealoufies of evils 
 to come, and by vexing at what they 
 cannot help or avoid ? or, 
 
 6. I might infift on haughty, proud, 
 admiring thoughts of our felves. How 
 much time do many men fpend in ftudy- 
 ing and confidering their own worth and 
 excellencies > how do they pleafe them- 
 felves with viewing their own endow- 
 ments and accompliihments , and ima- 
 gine all others to have the fame opi- 
 nion of them they have of themfelves, 
 that every one is fpeaking of their praife, 
 and that all that pafs by them take notice 
 of them, and ask who they are, 
 
 M I might 
 
1^2 The Fifth Sermon. 
 
 I might inftance in carking and pro- 
 jecting thoughts, plotting and contriving 
 tor years and ages to come , as if our 
 houfes were to continue for ever, and our 
 dwelling places to all generations. 
 
 I might inftance in thoughts of pre- 
 emption and fecurity ; bidding our fouls 
 take their eale, and fatisfy themfelves 
 with thole good things we have laid up 
 for many years. 
 
 I have not time now to fpeak of vain, 
 unprofitable, infignificantthoughts,when, 
 as we ordinarily lay, we think of nothing, 
 that is, not any thing we can give an ac- 
 count of; when our thoughts have no de- 
 pendence nor coherence, one upon the o- 
 ther, which I may call the nonfenfe of 
 our thoughts, they being like the con- 
 ceits of madmen, or like little boys in a 
 School, who,, as long as the Matter is 
 with them, all regularly keep in their fe- 
 verai places, every one minding his pro- 
 per work, but as foon as his back is tur- 
 ned, are all itreight out of their places in 
 diforder and confufion : fuch are our 
 thoughts when we forget to watch over 
 
 them, 
 
The Fifth Sermon. 1 63 
 
 them, or command them ; but this is an 
 endleis fubjed. 
 
 III. The onely thing remaining is to 
 name to you fome plain practical rules 
 for the right government of our thoughts. 
 
 1. The firft Rule fhall be grounded 
 upon the words of my Text, Out of the 
 heart proceed evil thoughts. Ir they pro- 
 ceed from our hearts, then we muft look 
 especially after them. In the words there- 
 fore of Solomon, Prov. 4. 23. Keep thy 
 heart with aU diligence , for out of it 
 are the iffues of life. Thus the Pro- 
 phet Jeremiah 4. 14. Wafhthy heart .from 
 wickednefiy how long fhall vain thoughts 
 lodge within thee ? and here our Saviour, 
 out of the heart proceed evil thoughts. 
 Now by heart in the Scripture phrafe is 
 moft ordinarily meant the afle&ions, 
 fuch as love, hope, fear, joy, defire, 
 and the like : fo that the plain fenfe of 
 this place is, that fuch as mens affedlions 
 are, fuch as the objects are, upon which 
 they are placed, and towards which they 
 are moft carried out 9 fuch will their 
 thoughts be : we fhall certainly think 
 moft of thofe things that we love moft, 
 M z that 
 
1 6/\ ■ The Fifth Sermon. 
 
 that we fear mod , that we defire moft. 
 Do we not find it thus in all other in- 
 ftances > and were our affe&ions but due- 
 ly fet upon divine and heavenly objefts, 
 we fliould as conftantly and as pleafantly 
 think of them, as the worldly or ambi- 
 tious man doth of his honours and riches. 
 Were our hearts but once throughly af- 
 fected with a fenfe of God and goodnefs, 
 and the things of the other world , we 
 fhould hardly find any room in our 
 thoughts for meaner and inferiour ob- 
 jefts ; fuch divine and fpiritual matters 
 would fill our fouls, and wholly employ 
 and take up our minds. If we once really 
 loved God above any prefent enjoyment 
 or temporal contentment, it would be im- 
 poflible that things fenfible fliould exclude 
 the thoughts of him out of our minds, or 
 that we could pafs any confiderable time 
 without fome converfe with him, and ad- 
 drefles to him. Have we a bufinefs of fuch 
 infinite moment depending upon thofe few 
 hours that yet remain of our lives (how 
 few God onely knows) and have we time 
 and leifure to fpend whole days and weeks 
 in unprofitable ufelefs fancies and dreams, 
 in the mean time forgetting the danger we 
 are in, and the onely neceflary work we 
 have to doe? Here 
 
The Fifth Sermon. 1 £5 
 
 Here then mud the foundation be laid, 
 in fetting our affe&ions upon things a- 
 bove, in frequent confidering the impor- 
 tance, the neceffity, the abiolute necef- 
 , fity of our duty in order to our happinefe, 
 till by degrees we come to a love and li- 
 king of goodnefs and Religion, and then 
 holy, pious and devout thoughts will be 
 eafie, free and almoft natural to us; it is 
 I grant it, a vain thing to perfuade you to 
 look after your thoughts whilft your 
 minds are eftranged from God ,• but a re- 
 newed mind, a new hearty as the Scripture 
 calls it , would produce new and other- 
 ghefs thoughts. As the fountain is, fuch 
 will the ftreams be ; where the treafureis, 
 there will the heart be alfo : An evil tree 
 cannot bring forth good fruit, nor can we ga- 
 ther figs from thorns, or grapes from thiflles ; 
 evil thoughts, lufts, foolifti imaginations, 
 are the natural genuine fpawn of a wild 
 difhoneft mind. When I was a child, faith 
 St. Paul, I thought as a child, I [pake as 
 a child, but when I became a man I put 
 away childijh things. As it is impofilble 
 for a wife man, after that he is arrived to 
 years of underftanding, and his mind is 
 furniflied with the knowledge of the beft 
 M 3 and 
 
66 The Fifth Sermon. 
 
 and worthieft things, to pleafe himfelf 
 with thofe filly fancies and childifh ima- 
 ginations, which were the entertainment 
 and diverilon of his younger, rawer years; 
 fo 'tis no lefs impoilible for any one who 
 is deeply touched with the things of God, 
 and hath a due fenfe of thofe things 
 which are more excellent, to endure fuch 
 filly worldly extravagant thoughts as pof- 
 fefled his foul, and pleafed him in the 
 days of his ignorance and folly. How do I 
 love thy law, faith David, it is my medi- 
 tation day and night. This is the firft 
 rule, look after your heart and affecti- 
 ons. 
 
 2. And more particularly; Confider 
 what care and art wicked men ufe to pre- 
 vent good thoughts, and let us ufe the 
 fame diligence and endeavours to hinder 
 evil and wicked thoughts and motions. 
 There is no man, efpecially that lives in 
 any place where Religion isprofefled, and 
 in any tolerable credit, that can go on in a 
 courfe of fin without fome regret and re- 
 morfe ; fometimes his conicience will 
 find a time to fpeak to him ; the natural 
 notions of a God and a future ftate will 
 ever and anon be ftirring, arid are apt to 
 
 difturb 
 
The Fifth Sermon. \6j 
 
 disturb* the repofe and jollity of the moft 
 fecure and hardened finner. Now to one 
 refolvedly wicked , fuch tlioughts of a 
 judge, a future accompt, and everlafting 
 punilhments, cannot but be very unealie 
 and unwelcome ; and therefore doth he 
 drive all that he can to flifle fuch chilling 
 thoughts in their very fir ft rife, to filence 
 or drown the whifpers of his confcience, 
 he would fain even run away from him* 
 feif, he chufes any diverfion, entertain- 
 ment or company, rather than attend to 
 the dictates of his own mind and reafon, 
 is afraid of nothing fo much as being a- 
 lone and unemployed, left liich ghaftly 
 and frighting apprehenfions Ihould croud 
 in upon him ; he keeps himfelf therefore 
 always in a hurry and heat, and by ma- 
 ny other artifices endeavours to ihut all 
 fuch cool and fober thoughts out of his 
 mind, till by often quenching the moti- 
 ons of God's good fpirit, and refilling the 
 light and voice of his own confcience, he 
 by degrees lofes all fenfe of good and e- 
 vil, all good principles are laid afleep 
 within him, and he arrives at his wiflit- 
 for happy flate of finning without di- 
 flurbance or interruption. 
 
 M 4 Now 
 
1 68 The Fifth Sermon. 
 
 Now if we would but ufe equal dili- 
 gence and watchfulnefs to prevent or ex- 
 pell evil thoughts , we fliould find juft 
 the fame effeft, that in time our minds 
 would become in a great meafure free 
 from their felicitations and importunity ; 
 would we but prefently rejed: them with 
 the greateft diidain and indignation, ufe 
 all manner of means to fix our minds on 
 more innocent and ufetull fubje&s, avoid 
 all occafions, or provocations, or incen- 
 tives to evil thoughts , as carefully as 
 wicked men do reading a good book or 
 keeping of good company, we certainly 
 fhould find in a fhort time our minds no 
 longer peftered or troubled with them , 
 we lhould begin to lofe all favour and re- 
 lifh of thofe fins we formerly delighted in ; 
 by their being for fome confiderabk time 
 kept out of our minds, there would arife 
 a ftrangenefe between them and us, and 
 they would become as uneafie to us as 
 now they are pleafant and gratefull. 
 
 3. Would you prevent evil thoughts? 
 above all things avoid idlenefs ; the fpi- 
 rits of men are bufie and reftlefs, fome- 
 thing they mud be doing, and what a 
 
 number 
 
The Fifth Sermon. 1 6$ 
 
 number of monflrous, giddy, frothy, im- 
 probable conceits do daily fill our brains, 
 merely for want of better employment? 
 no better way therefore to prevent evil 
 thoughts, than never to be at leifure for 
 them, I went fa the field of the Jlothfufl, 
 faith Salomon , and he it was all grown o- 
 ver with thorns and nettles y and therefore 
 indeed thofe are moft of all concerned in 
 this difcourfe about thoughts, whom pro- 
 vidence hath placed in iuch a ftation, as 
 that they are under no neceflity of min- 
 ding any particular calling for the gai- 
 ning of a livelihood; for whom God hath 
 provided a fubfiftence without their own 
 labouring and working for it ; fuch as 
 thefe are in manifeft danger of confu- 
 ming a great part of their time in idle 
 and unprofitable, if not lewd and wicked 
 imaginations ; having little elfe to doe, 
 the Devil or their own vain fancies will 
 find work for them ; and when confide- 
 ration and argument alone are not able 
 to drive out thefe wicked inward compa- 
 nions, yet bufinefs will ; and therefore I 
 know nothing more advifable, than that 
 we fliould be always ftored with fit ma- 
 terials, and fubje&s to exercife our 
 thoughts upon, fuch as are worthy of a 
 
 reafo- 
 
170 The Fifth Sermon. 
 
 reafonable creature, that is endued with 
 an immortal foul, that is to live for ever. 
 Thofe who are moft bufie, yet have fome 
 little fpaces and intervals of time in which 
 they are not employed. Some mens bu- 
 finefs is fuch as though it employs their 
 hands, and requires bodily labour, yet 
 doth not much take up their thoughts, 
 nor need their minds be very intent up- 
 on it,» now all fuch ihould conftantly 
 have in their minds a treaiure of inno- 
 cent or ufefujf fubjcds to think upon, 
 that fo they may never be at a lofs how 
 to employ their minds; for many of our 
 evil thoughts are owing to this, that 
 when our time hangs upon our hands, 
 we are tc feek what to think of. Let us 
 therefore every one refolve thus with our 
 felves, the Srft opportunity of leifure I 
 have, the fiat vacant hour, I will fet my 
 felf to coniider of fuch or fuch a good fub- 
 jeft, and have this always in readinefs to 
 confront and oppofe to any wicked or evil 
 thoughts that may fue for entrance or 
 admiffion ; for if we doe thus, tempta- 
 tions will always find our minds full and 
 prepoflefled ; and it is an hard cafe if nei- 
 ther the vifible nor invifible world, nei- 
 ther God's works, nor providences, nor 
 
 word 
 
The Fifth Sermon. iji 
 
 word can fupply us with matter enough 
 for our thoughts, unlels we feign extra- 
 vagant conceits* or repeat our old fins in 
 our minds, or tickle our felves with wild 
 fuppofitions of things that never Were, 
 nor are ever like to be. 
 
 4. Another rule I would give is this, that 
 we fhould live under the due awe of God's 
 continual prefence with us, and bear this 
 always in our minds, that the pure and 
 holy God, the judge of the world, be- 
 fore whofe impartial tribunal we muft all 
 fhortly fland, is confcious to every fe- 
 cret thought and imagination that pafles 
 through our minds, and that he knows 
 them altogether, that God is in us all ', 
 Ephef.4.6. One God and father of all, who 
 is ahcve all, and through all, and in you 
 all; that he is prefent in the moft inward 
 corners and recedes of our hearts and 
 knows every one of thofe things that 
 come into our minds. Now who of us 
 is there but muft confefs, that if his 
 thoughts were all known and open to 
 other men, if his parents, his friends, 
 his neighbours, or enemies could have 
 certain cognizance of them, he fliould be 
 infinitely more carefull about them than 
 
 he 
 
 
172 The Fifth Sermon. 
 
 he is, fliould not allow himfelf that liber- 
 ty and freedom which he now takes; 
 fliould be as watchfull that his thoughts 
 ihould appear to other men orderly, ra- 
 tional and vertuous as he is now that his 
 v words and adions may be fuch? and 
 while we profefs to believe that the tran- 
 fcendent Majefty of Heaven and earth is 
 acquainted with all our private conceits, 
 is privy to all our wifhes, defires and pur- 
 pofes, obferves and takes notice of all the 
 motions of our minds, and that at the 
 laft day he will bring every fecret thing 
 into judgment ,• are we not aihamed of 
 fhewing in his fight fuch folly, of com- 
 mitting fuch wickednefs in his prefence? 
 Ihould we blufh and be confounded to 
 have but a mortal man certainly know 
 all the childifli, vain, wanton, luftfull 
 thoughts that poflefs our minds, and is it 
 nothing to us that the great God of Hea- 
 ven and earth beholds and fees them all ? 
 Confider this then, O vain man, who 
 pleafeft thy felf in thy own foolifh con- 
 ceits, with thinking how finely thou doft 
 cheat the world, by a mask of Religion 
 and godlinefs ! confider, I fay, that there 
 is not an evil thought that ever thou ta- 
 kelt any pleafure and delight in, not an 
 
 evil 
 
The Fifth Sermon. 173 
 
 evil device or imagination of thy heart, 
 but what is perfectly naked and open to 
 that God with whom we have to doe. That 
 he is with thee in the filent and dark 
 night, when no other eye feeth thee, 
 when thou thinkeft thy felf fafe from all 
 difcovery, and that thou mayft then fe- 
 curely indulge thy own wicked appetites 
 and corrupt inclinations; for the light 
 and darknefs are loth alike unto God, he 
 compaffeth thy path and thy bed , he is 
 acquainted with all thy ways. And the fre- 
 quent confideration of thefe things would 
 certainly produce a mighty awe in us, 
 and a fuitable care not willingly to enter- 
 tain or cherifh any fuch thoughts as we 
 lhould be afhamed to have known to all 
 the world, nor ever to fuffer any other 
 thoughts to take place or remain in our 
 minds, than fuch as we fhould not blufh 
 to have written in our foreheads. 
 
 5. For the right government of your 
 thoughts, let me recommend to you 
 above all things ferious devotion, efpe- 
 cially humble and hearty prayer to God 
 Almighty, Man is compounded of two 
 natures, a rational and fpiritual , and a 
 bodily; by our bodies we are joined to 
 
 the 
 
174 ^be Fifth Sermon. 
 
 the vifible corporeal world, by our fouls 
 we are allied to the immaterial invifible 
 world: now as by our outward fenfes the 
 intercourfe and correfpondence is main- 
 tained between us and the corporeal world, 
 fo by our devotions chiefly our acquain- 
 tance is begot and kept up with the fpi-. 
 ritual world; when we lay afide all 
 thoughts of this lower world, and the 
 concerns of this life, and apply our felves 
 to the Father of fpirits, and make our 
 humble addrefles to him, we then more 
 efpecially converfe with him as far as 
 this ftate will admit of; and the more fre- 
 quently and conftantly we doe this, the 
 more we fliall abftraft our minds from 
 thefe inferiour objects which are fo apt to 
 entangle our hearts, and take up all our 
 thoughts , and fhall make the things of 
 the other world become more familiar to 
 us,* for when we betake our felves feri- 
 oufly to our prayers, we do then bid a- 
 dieu to all that is vifible and fublunary, 
 and for that time endeavour to employ 
 our minds wholly on what relates to ano- 
 ther life ,• and therefore confequently the 
 oftner we doe this, and the morehearty and 
 ferious we are in it, the more our minds 
 will be ufed and accuftomed to divine 
 
 thoughts 
 
The Fifth Sermon. 175 
 
 thoughts and pious meditations, and 
 weaned from prefent fenfible objedfcs. E- 
 very devout exercife confcientioufly per- 
 formed will feafon our fpirits, and leave 
 a good tinfture upon them, and difpofe 
 us for worthy and excellent thoughts, it 
 is like keeping of good company, a man 
 is by degrees moulded amd fafliioned in- 
 to fome likenefs unto them, and on the 
 other fide, the intermiflion , negledt or 
 formal and perfun&ory performance of 
 our devotion, will foon breed in us a for- 
 getfulnefs of God and heavenly things, as 
 omitting to fpeak of an abfent or dead 
 friend, or negle&ing to call him to our 
 mind, by degrees wears him quite out of 
 our thoughts and memory ,• fo that yoli 
 fee a due fenie of God upon our minds, 
 and of thofe things that belong to our 
 greateft interefts, is by nothing fo well 
 maintained as by our conflant devotion; 
 this is like feeing our friends often, or 
 converfing with them every day, it pre- 
 ferves acquaintance with them , it che- 
 rishes our love and kindnefs towards them. 
 I end all with that excellent Colled; of 
 our Church. 
 
 Almighty 
 
ij6 The Fifth Sermon. 
 
 Almighty God, unto whom all hearts be o- 
 pen, all defires known, and from whom 
 nofecrets are hid: clean fe the thoughts 
 of our hearts by the infpiration of thy 
 holy Jpirit y that we may perfeilly love 
 thee , and worthily magnifie thy holy 
 name, through Chri/l our Lord. Amen. 
 
 A SER- 
 
177 
 A 
 
 SERMON 
 
 Preached at the 
 
 Anniverfary Meeting 
 
 OF t u r 
 
 GENTLEMEN 
 
 Educated at 
 
 St. Paul's SCHOOL. 
 
 The Sixth Sermon. 
 
 iCOR. XIII. 4, 5, 6, 7. 
 Charity fufferetb long^ and is kind^ 
 charity envieth not : charity vaitn- 
 teth not itfeify is notpt/fedup y <kc. 
 
 TH E chief and mod laudable de- 
 fign of this and other the like 
 Anniverfary Meetings being to 
 promote love, kindnefs and friend fliip a- 
 mongft men, from the ccnfideration of 
 
 N fome 
 
178 The Sixth Sermon. 
 
 fome particular relations, by which (over 
 and above what doth belong to us in com- 
 mon with all men and Chriftians) we 
 are more nearly united and linked one 
 to the other. I thought I could not en- 
 tertain you with any thing more proper 
 to this Solemnity, than a difcourfe upon 
 thefe words, wherein I intend 
 
 I. To defcribe unto you wherein this 
 amicable friendly temper and mutual 
 love, which we are to further amongft 
 our felves this day, doth confift. And 
 
 II. To recommend it efpecially to your 
 care and pra&ice, who have had the ad- 
 vantage of a liberal and ingenuous edu- 
 cation. 
 
 I. To fliew you wherein true and un- 
 diflembled love doth confift, which I lhall 
 do onely by paraphrasing or commenting 
 as briefly as I can upon this mod excel- 
 lent defcription of Charity given us by 
 St. Paul. 
 
 1. Charity fuffereth long, is not hafly 
 to return any evil or injury we may have 
 received from others ; it makes a man pa- 
 tient 
 
1 he Sixth Sermon. 179 
 
 tient, forgetfull of wrongs, and flow to 
 demand fatisfadtion. He that is poflefled 
 with this excellent grace of charity will 
 defer righting himfelf when injured, and 
 feem for a great while as if he did not at 
 all obferve or take notice of thofe affronts 
 and trefpafles , which the furious and 
 wrathfull would be fure {freight to re- 
 venge. He doth not lie at catch, and 
 prefently take all advantages againft his 
 neighbour, and trouble him for every lit- 
 tle offence, and require ftri<5t reparation 
 for every petty damage he may unjuftly 
 fuftain : he doth not take all forfeitures 
 that the rigour of the law would give 
 him, or ftand with his debtours for a day, 
 or flreight break off friendfhip for the firft 
 unkindnefs ; but he will for a long time 
 bear with the failures and mifcarriages of 
 other men, as all of us do eafily overlook 
 and readily forgive the miftakes or mif- 
 demeanours of thofe whom we entirely 
 love ; with great patience he waiteth 
 their amendment, and filently tarries till 
 of their own accord they make him fa- 
 tisfadtion, and is always willing to hear- 
 ken to any fair terms of accommodation, 
 and to accept of the lead fubmiflion and 
 acknowledgment. 
 
 N z Con- 
 
180 The Sixth Sermon. 
 
 Contrary to all this is the temper of 
 thofe whom the Apoflk calls fierce , and 
 Solomon, hafty of f fir it : who when once 
 offended breath forth nothing but utter 
 ruine and daughter, and are for the pre- 
 fent deftrudtion of all who (land in their 
 way. Thus David in that great fit of im- 
 patience, i Sam. 25. when difpleafed at 
 Na&afs furly anlwer, refolved ftreight to 
 murther him and all his houfhold ; and 
 fo the Servant in the Parable of our Sa- 
 viour, St. Matthew 18. who, though his 
 Lord had forgiven him a vaft debt of ten 
 thoufand talents, yet after this, when he 
 met with one of his Fellow-fervants who 
 owed him but an hundred pence, laid 
 violent hands on him , took him by the 
 throat, would not tarry one hour for his 
 money, notwithftanding the poor man 
 humlly befought him to have patience 
 with him but for a- while, and promifed 
 him he would honeftly pay him all. 
 
 But a truly charitable man fufTereth 
 long,and forgiveth much,anddealeth with 
 others as he hath experienced , and yet 
 hopes God will deal with him ; he giveth 
 them time to recoiled and bethink them- 
 
 felves, 
 
The Sixth Sermo??. 1 8 
 
 felves , doth not foon defpair of their 
 growing better, but tries all the arts and 
 methods of patience and kmdnefs, and is 
 unwilling to be brought to extremties, 
 or to doe any thing that may feem h u h 
 or rigid ; and in a word, had rather fut- 
 fer an hundred than doe one evil. 
 
 2. Charity is kind, xgnzk, gentle and 
 courteous, eafie to be treated with, is 
 gratious and benign , and as far as may 
 be, ufefull to all. Chriftian charity doth 
 fweeten mens minds and fpirits, fmooths 
 the ruggednefs and unevennefs of their 
 natures, makes them tradable, affable, 
 and, as far as is confiftent with their in- 
 nocency, complaifant. 
 
 Contrary to which is that roughnefs 
 and fournefs of difpofition and manners 
 which is diftaftfull to , and grates upon 
 every one that falls in its way ; as it was 
 faid of Nabal before-mentioned , that he 
 wzsfuch afon of Be Hal ^ that a man could 
 not [peak unto him : Such were the Pha~ 
 rifees of old, grave, formal and morofe, 
 troublefome and uneafie to all who con- 
 verfed with them , fullen and froward. 
 And too many fuch there are in the 
 N 3 worlds 
 
182 The Sixth Sermon. 
 
 world, who pretend to great and high 
 attainments in Religion, and yet are of 
 fuch techy and fiery difpofitions , that 
 there \a no living quietly by them ; no- 
 thing can pleafe them, a man is afraid of 
 having any thing to doe with them, they 
 are of fuch wafpifh , quarrelfome and 
 churlifti natures. 
 
 Whereas he in whom Chriftian charity 
 dwells endeavours to oblige every one, 
 and carries himfelf fairly towards all, fo 
 as to gain every man's good word and 
 opinion ; he is calm and mild, and friend- 
 ly in his deportment, receiveth every one 
 that addrefleth himielf to him with civi- 
 lity and refped ; his demeanour is full of 
 compliance and condefcention , his car- 
 riage and behaviour free, candid and in- 
 genuous ; and indeed there is no greater 
 pleafare in the world than what is to be 
 found in the converfation of thofe in 
 whom the true Chriftian temper and 
 ipirit rules and prevails. 
 
 No one complains of fuch an one; he is 
 not grievous or ofienfive to any, and if he 
 cannot doe you all that courtefie you de- 
 foe, yet he fo civily denies you, that you 
 
 are 
 
The Sixth Sermon. 183 
 
 are almoft as much pleafed as if he had 
 granted your requeft. Charity is kind. 
 
 3. Charity envieth not ; the charitable 
 man grudgeth not at another's good, doth 
 not mutter and repine becaufe his neigh- 
 bour thrives better, hath a greater trade, 
 is of better repute , hath got a larger e- 
 ftate, or hath arrived to greater dignity 
 and preferment than himfelf. Charity 
 rather rejoyceth and pleafeth it felf in o- 
 ther mens doing well ,• it addeth to a cha- 
 ritable man's contentment to fee other 
 men fatisfied, and doth really minifter 
 unto, and encreafe his own happinefs to 
 fee the happinefs of his neighbours and 
 acquaintance. He findeth almoft as much 
 delight and complacence in their good 
 fortune and fuccefs as they themfelves do, 
 thus making the happinefs of every man 
 to become really and truly his own : it 
 maketh him better to fee other men in 
 health, and refrefheth his fpirits to fee 0- 
 thers chearfull and pleafed. No real be- 
 nefit or advantage happens to any round 
 about him, but he comes in for his fhare, 
 and largely partakes of it, and the plea- 
 fure of it becomes as truly his, as it is the 
 perfons who is poflefled of it. 
 
 N 4 Nay, 
 
184 The Sixth Sermon. 
 
 Nay, as it hath been obferved by fome, 
 here love hath the advantage. I enjoy 
 greater pleafure in my neighbour's good 
 fuccefs and profperity than he himfelt can 
 pofiibly do : for all the content and joy 
 .that his profperity minifters to him, I 
 have pure and unmixt, without bearing 
 part in thofe cares and troubles with 
 which it is ufually attended. 
 
 Love makes us not apt to take difguft 
 and pet, though God fhould be (low the 
 good things of this life more liberally up- 
 on fome others than our felves, whereas 
 the envious man would not have God doe 
 any good turn for any perfon without his 
 leave and approbation. He would alone 
 engrols and monopolize all the bleffings 
 of heaven and benefits of the earth, or at 
 Jeaft, if he could have his will, none 
 fhculd partake of them but fome private 
 friends of his, and thofe he hath a good 
 opinion of. He would have God mind 
 no one elfe in the world, nor hear any 
 other prayers befides his own ; nay he 
 reckons himfelf ill dealt with, and muti- 
 nies againft heaven if any thing goes be- 
 fide him, or any one enjoys fomething 
 
 he 
 
The Sixth Sermon. 185 
 
 he is without. There is many a man in 
 the vrorld who thinks himfelf beyond all 
 expreflion miferable, for no other reafon 
 but onely becaufe another man is happy ; 
 the good things his neighbour enjoys eat 
 up his flefh, dry up his marrow, and 
 prey upon his fpirits, make his eyes hol- 
 low, his cheeks lean, his face pale, and 
 his bones rotten. Hence it hath been 
 obferved that envious men are the onely . 
 perfons to whom without form of juftice 
 or breach of charity we may doe harm ; 
 fince to doe them hurt or mifchief we 
 need onely doe good to their neighbours. 
 Love envieth not. 
 
 4. Charity vaunteth not it felf y & Trip- 
 -mpAjilauj. I fhall not difpute the rigid 
 meaning of the original word, but fol- 
 low our tranflation of it; vaunteth not it 
 felf, is not inlolent and domineering, and 
 arrogantly impofing upon others, as if 
 we onely were wife and worthy to be 
 regarded ; but it is modeft and governa- 
 ble, willing to yield, and comply, and 
 fubmit to the judgment of others. This 
 vaunting, foolith and gidd\ elation of the 
 mind is the caufe of manifold quarrels 
 and difturbances in the world, when men 
 
 mala- 
 
86 The Sixth Sermon, 
 
 mala pertly take upon themfelves to.pre- 
 fcribe to others, and fondly expeft that 
 their fingular humour onely ihould be ob- 
 ferved, that their private will and fancy 
 fhould ftand for a rule and law to all o- 
 thers, and that all men Ihould accommo- 
 date themfelves to their idle conceits, 
 fond prejudices, unreafonablecuftomesor 
 impertinent opinions. 
 
 Charity vaunt eth not it Jelf, and as it 
 follows, u not puffed up, which is of near 
 fignification, and therefore may be joined 
 with the former. Haughtinefs and im- 
 perioufnefs of mind, proceeding from a 
 too great love and opinion of our felves, 
 doth efpecially iliew it felf in defpifing all 
 others. Proud perfons are fo full of them- 
 felves, fo wrapt up in the vain contem- 
 plation of their own perfe&ions , that 
 they flight and defpife all the world; 
 they look upon it as a difparagement to 
 learn from any, they cannot bear the leaft 
 contradi&ion or oppofition, they take 
 upon themfelves to judge and condemn all 
 others, and will allow none to pretend to 
 vvifedom or underflanding befides them- 
 felves. Any the leaft diirefpeft or over- 
 fight, any failure of due obfervance and 
 
 fubmif- 
 
The Sixth Sermon. 187 
 
 fubmiffion (Ireight begets a quarrel ,• for 
 they think themfelves wronged, affron- 
 ted, and unjullly dealt with, if every 
 one does not value them juft at the fame 
 rate they do themfelves. , 
 
 But now love makes us humble and 
 lowly minded, teacheth us to value thofe 
 accomplifhments, to kt a due price and 
 eftimate upon thofe abilities others are 
 endued with, and not to magnifie our 
 felves, or to think of our f elves more high- 
 ly than we ought to think: and therefore 
 in Scripture, where the vertue of charity 
 is commanded, humility is very often 
 joined with it ; Put on therefore lovoels of 
 mercies, kindnefs, humble nefs of mind. Be 
 ye kindly affetlioned one towards another 
 in brotherly love, in honour preferring one 
 another , ejleeming others better than your 
 felves. 
 
 What w T e have a- real kindnefs for is 
 apt to appear to us in all circumftanccs 
 better than indeed it is, and were our 
 minds once throughly pofleffed with cha- 
 rity towards others, we could not eafily 
 entertain any defpicable and contemp- 
 tible thoughts of them, but upon all oc- 
 
 cafions 
 
1 88 The Sixth Sermon. 
 
 cafions fliould bear a due regard and de- 
 ference to them ; and if this one effeft of 
 charity did but get ground in the world, 
 if men were humble and modeft, diffi- 
 dent and diftruftfull of themfelves, wil- 
 ling to learn, and receive initru&ions 
 from others more learned and wifer than 
 themfelves, we might hope foon to fee an 
 end of thofeunchnitian feuds and fchifms 
 which our Church is fo rmferably infe- 
 fted with. But fo long as men lean fo 
 much to their ow T n underftandings, and 
 are fwelled with fuch lofty conceits of 
 their own abilities that they think they 
 need no inftru&ion ; fo long as they are 
 fo fond of their own private and Angular 
 opinions, as that they not onely refolve 
 inflexibly to adhere to them themfelves, 
 but feek to impofe them upon others, 
 and fall out with all who are not of their 
 mind and way, nay take upon them to 
 pronounce every one damned who is not 
 as fond of their chtldifh conceits as them- 
 felves are; what can we exped: but ft rife 
 and envying, contention, confufion and e- 
 very evil work ? Charity vaunt eth not it 
 felf is not puffed up. 
 
 <. €ha» 
 
The Sixth Sermon. i 8^ 
 
 5. Charity doth not behave it [elf un- 
 feemly ; &k d%yifJUGv& doth never ufe o- 
 thers rudely in words or geft'res, efpe- 
 cially not reproachfully ; and thus it is 
 fitly joined with what went before ; con- 
 tumelious behaviour being the natural ef- 
 fect of pride and arrogance. We care 
 not how we demean our felves towards 
 thofe whom we defpife and fet at nought, 
 we can hardly vouchfafe fuch a good look 
 or a civil word : but now love giveth no 
 abufive language, never cafleth dirt in 
 the face of any ,• it never endeavoureth 
 to difhonour or difparage any ones per- 
 fon, but is refpeftfull to all however they 
 differ from us ; it can confute the errours 
 of thofe whom we oppofe without any 
 opprobrious or difgracefull reflexions , 
 and anfwer their arguments , and fliew 
 that they are in the wrong without revi- 
 ling their perfons, or calling them names. 
 And it were well if this were regarded 
 more than it is in our religious debates and 
 controverfies ; if we would learn to differ 
 from one another in our judgments and 
 matters of opinion without virulent rai- 
 ling, and taunting fpeeches, and unuand- 
 fome befpattering and expofing our ad- 
 
 verfaries, 
 
ipo 
 
 The Sixth Sermon. 
 
 verfaries, which one thing, if it were 
 confcientioufly obferved , would go a 
 great way towards the maintaining peace 
 amongft us, notwithftanding our diffe- 
 rent fentiments and apprehenfions. The 
 ill language which we give one another 
 oftentimes doth fet us at a greater di- 
 ftance, and more eftrange our minds from 
 one another, than all our different con- 
 ceptions and judgments. Railing againft 
 thofe who diffent from us never yet made, 
 nor is it likely ever to gain, any one con- 
 vert or profelyte: men are naturally in- 
 clined to fufpefl: that to be a bad caufe 
 which needs fuch bafeand unmanly arti- 
 fices to uphold it ; and it is a fhrewd fign 
 that we want fubftantial reafoiis and ar- 
 guments againft any thing, when once 
 we begin to fcold and cry out with him 
 in Luc i an £> wzzzocfli , thou curbed dam- 
 ned villain^ it is not fo or fo ; but now 
 love is not rude or clamorous, but pati- 
 ently and calmly hears both fides, and fo- 
 berly and cooly debates the matter, and 
 reafons meekly about things; it confide- 
 reth more what it is that is fpoken than 
 who it is that fpeaks, it givfeth no need- 
 lefs provocation , it behaveth not it felf 
 unfeernly. 
 
 6, Cha* 
 
The Sixth Sermon. 
 
 6. Charity feeketh not her own, A fel- 
 fifli, ftingy and narrow fpirit, when we 
 care for none but our felves, and regard 
 not how it fares with other men, fo we 
 do but live in eafe and plenty our felves, 
 is of all other things moft contrary to 
 that charity which our Saviour both by 
 his doftrine and example hath taught 
 and fo earneftly recommended to us; 
 love is not mercenary or felf-feeking, 
 it inclineth us to doe good to others , 
 though we thereby receive not the leaft 
 advantage to our felves, befides the plea- 
 fure of doing it ; if our hearts be full of 
 true charity, it will never fuffer us to be 
 in quiet till we give it fome vent, and 
 will make us impatiently feek for oppor- 
 tunities of exercifing it ; it will fpend it 
 felf in laying out for others, fo far is love 
 from projecting gain or profit to it felf 
 by that kindnefs it doeth to others, that 
 it is beneficent to the evil and unthank- 
 full, to the indigent and thofe who are 
 unable to make any requital ; it tcacheth 
 us to lend not hoping to receive again, nay 
 to due good to thole who return evil for 
 it, fo far is it from any bafe or felfifli de- 
 signs, i Cor. 10. Z4. Let no man feek his 
 
 own 
 
ip2 The Sixth Sermon. 
 
 own hut every man another's wealth ; Chri- 
 flian chanty obJigeth us to purfue the be- 
 ' nefit andedncation of others, though it be 
 with fome Jois to our felves, and teacheth 
 us willingly to iuffer fome detriment, ra- 
 ther than omit a fair occafion of doing 
 a publick good. We are not to pleafe 
 our felves, but rather to pleafe our neigh- 
 hour for his good, Rom. 15. 1,2. for this 
 is the mind which was in Chrift Jefus, 
 who denied himlelf, nay laid down his 
 life for the good of mankind. 
 
 Chriftians are or ought to be fo clofely 
 linked together by this bond of charity 
 that every one Ihould be as folicitous and 
 concerned for the good of other men as 
 he is tor his own. I am fure the love of 
 the primitive Chriftians was fo remarka- 
 ble, and raifed iuch an admiration even 
 amongft their very enemies and perfecu- 
 tours, that it was a proverbial fpeech a- 
 rnongft the Gentiles, fee how the Chrifti- 
 ans love one another ■, what care do they 
 ake one of another? had they been all 
 trhren according to the flefli , they 
 could not more heartily have contrived 
 nor more induftrioufly advanced one a- 
 nothers intereft and welfare than they 
 
 did: 
 
The Sixth Sermon. 1 9 3 
 
 did : Was any one amongft them caft in- 
 to prifon, all the Chriflians of that place 
 prefently flocked to him to vifit and re- 
 lieve him ? was any one vifited with fick- 
 neis, all the beft and greateft perfonages 
 did ftreight condefcend to minifter unto 
 him in his weak eftate ? were any poor 
 and in want, their ftraits and neceffities 
 were no fooner known than they were 
 relieved? But what is now become of 
 this brave and generous fpirit ? when in- 
 stead of doing good unto, we devour and 
 bite one another ? charity jeeketh not her 
 own, 
 
 7. Charity is not eafily provoked, & 773- 
 £??^0> which differs from what we had 
 before, it fuffereth long, in this that the 
 former efpecially refpects revenge, but 
 this the pailion of anger, and though we 
 may fotnetimes upon juft occafions be 
 difpleafed and offended, yet charity will 
 teach us always to obferve thefe two 
 rules. 
 
 (I.) This excellent grace of charity 
 will give us fo much power and com- 
 mand over our felves, as that we fhall 
 not be fuddenly inflamed upon every 
 
 O flight 
 
i?4 
 
 The Sixth Sermon. 
 
 flight inadvertency, miftake or misfor- 
 tune of our brother; we fhall not be ea- 
 fily angred upon every little and trivial 
 occafion. A charitable man is not nice 
 and delicate, apt to pick quarrels, to take 
 fire and fall out into rage and paflion up- 
 on every crofs accident or mifcarriage ,• 
 he is eafie in his converfe and deport- 
 ment ; and it is no difficult matter for a 
 man to live with him without ever offen- 
 ding him. But alas ! how weak and im- 
 potent are mod of us in this cafe i how 
 doth every little forgetfulnefs or negli- 
 gence of a fervant , inferiour or neigh- 
 bour, the breaking of a gkfs, the lofs of 
 a trifle, difcompoie and ruffle our minds, 
 and raife fuch ftorms and tumults in our 
 breads as require a great deal of time and 
 trouble to lay and appeafe? we have but 
 little kindnefs for thole whom we cannot 
 at all bear with ; not onely charity but 
 even common humanity requires this at 
 our hands, that we ihould mutually pafs 
 by and overlook fuch little indifcretions, 
 overfights, miftakes and inadvertencies, 
 which we are all more or lefs fubjedt un- 
 to, and cannot live without. 
 
 OO When 
 
The Sixth Sermon. ipg 
 
 (II.) When we have great and juft 
 caufe of anger and offence given us, yet 
 charity fuffereth us not to tall into im- 
 moderate pa/lion, or to be tranfported 
 by blind rage and fury beyond the 
 bounds of reaion and religion : it will fe- 
 cure us from all paroxyims of anger, for 
 fo the Greek word properly figmnes : it 
 will reftrain that unruly and ungoverna- 
 ble paffion within its due bounds and 
 meafures, and keep it in fome temper 
 and moderation , and not fufFer it to be- 
 tray us into any unreafonable and ra(h 
 anions, which end in fhame and a bitter 
 repentance. Our anger, how juft foever, 
 ihould never make us hurt or injure the 
 perfon offending. It ihould never break 
 out into fury, which is the fliort madnefs 
 of a man ; we fhould never be fo far ex- 
 afperated, as to fuffer our paflion to hur- 
 ry us into any indecency or excefs. 
 
 It is certainly as lawful! on fome oc- 
 cafions to be angry , as it is to rejoice, 
 grieve, pity, or exerciie any other affec- 
 tion of our minds : there is no paiTion 
 implanted by God in man, but what was 
 defigned by our wife Maker for fome 
 O % good 
 
The Sixth Sermon. 
 
 good end, and whilft in the exercife 
 thereof it is dire&ed to that end, and 
 kept within its due bounds and limits, 
 fubjed: unto and regulated by reafon, 
 the principal and imperial faculty of our 
 fouls, fo far it is certainly harmlefs, nay 
 ufefull. 
 
 In truth, all the paflions in themfelves 
 fimply confidered are neither good nor 
 evil. Love, hate, hope, fear, joy, for- 
 rovv, and the reft , as they are parts of 
 our nature, are things indifferent; but 
 when they are fitly circumftantiated and 
 ordered, they then become morally good, 
 and are highly beneficial to us, and ferve 
 many excellent purpofes : but when they 
 are mifplac'd or extravagant, when they 
 command us, and are our matters, they 
 then become morally evil, and the moft 
 troublefome things in the world both to 
 our felves and others. We muft take 
 great care therefore to curb and bridle 
 this paflion of anger, to keep it under go- 
 vernment, and not fuffer it to dethrone 
 our reafon, or to hinder the free ufe of it, 
 or to make us acft any thing precipitant- 
 ly, unadvifedly or foolifhly. And this I 
 think may be given as a certain rule 
 
 whereby 
 
The Sixth Semion. 197 
 
 whereby we may judge when our anger 
 becomes finfull and vinous, and doth 
 tranfgrefs the limits of charity; namely, 
 when it is raifed to fuch an height, as 
 that we have no perfeft command over 
 our felves, and cannot freely ufe or ex- 
 ercife our reafons and underftandings ; 
 when we drive on headlong, and the 
 bead rides the man ; when we doe we 
 know not what, and repent of it after it 
 is done ; when our paflion is got into the 
 chair, and carries all before it; when our 
 .bloud boils, and our fpirits are in a great 
 fermentation, and we are fo blinded with 
 fury and rage that we know no diffe- 
 rence between friend or foe, right or 
 wrong, but are hurried on by the torrent 
 of an impetuous paflion to the commif- 
 fion of the greateft outrages, to the moft 
 diforderly and unfeemly aftions : this is 
 furely contrary to charity which is not 
 eafily provoked. 
 
 8. Charity thinketh no evil : is apt and 
 ready to put the bed and faired interpre- 
 tations upon all the actions of other men. 
 Whatever vices other men are guilty of, 
 love, if poflible, will find out excufes and 
 plead their pardon. It will be fo far from 
 O 3 aggra- 
 
The Sixth Sermon.- 
 
 aggravating thofe injuries which our 
 neighbours may at any time have offer'd 
 us, that it will fet it felf to find out fome 
 charitable conftruttion or other, and be 
 ingenious in devifing apologies for them. 
 It will put us in mind of the good offices 
 they may fometimes have done us, rec- 
 kon up the feveral kindnefles we may 
 have formerly received from them, and 
 make ufe of that as an argument to pre- 
 vail with us more eafily to pafs by the 
 wrong we now iuffer. Love will be fure 
 to alledge fomething or other in their fa- 
 vour, fometimes their age,fometimes their 
 ignorance, fometimes the ficknefs of their 
 body, fometimes that of their mind : per- 
 haps it was done by miftake, perhaps un- 
 awares, againft the mind and will of him 
 who did it. Whatever mifchief or da- 
 mage we have received, yet perhaps it 
 was never intended or defigned , and it 
 was done rather by chance, than out of 
 any ill will ; at leaft he was mifinformed, 
 he was in a great and violent paiTion, and 
 much out of humour when he did it, and 
 perhaps now is heartily forry for what he 
 has done, and is juft coming to ask us 
 
 forgivenefso 
 
 Love 
 
» The Sixth Sermon. ipp 
 
 Love is not jealous or fufpicious, doth 
 not endeavour to blaft mens good aftions 
 and reputations by imagining and furmi- 
 fing fome fecret evil or bad defign in 
 them, but makes a favourable construc- 
 tion, and a fair and candid interpretation 
 of every thing, and always judgeth the 
 belt. 
 
 I know nothing more oppofite to cha- 
 rity than that detracting, cenforious hu- 
 mour which prevails (b much in the 
 world : when men rafbly cenlure and 
 condemn their neighbours without any 
 juft or probable grounds, and by vain s'ur- 
 mifes and ill-favoured conftru&ions leffrn 
 the good they doe,and aggravate the evil; 
 as thus, " Such an one is a very liberal 
 " and charitable man, and it mull be ac- 
 " knowledged that he doth a great deal 
 " of good in the place where he lives ; 
 " but I wiih he be not vain-glorious in 
 " all this. I am much afraid he doth it 
 <c onely to be feen of men. Another is 
 " indeed very ferious and devout in the 
 * ■ Church, but I doubt whether he be as 
 " honeft at home. I can find no fault 
 [* with fuch a neighbour, he is wholly 
 O 4 "blame* 
 
The Sixth Sermon. 
 
 64 biamelefs as to his outward converfa- 
 " tion, a good moral man, but I do not 
 " queftion but he hath fome private 
 " haunts, he is onely a little more cun- 
 " ning and clofe than the reft of his 
 fC neighbours. Thus do many men, who 
 it may be are confcious to themfelves that 
 they have no true folid worth on which 
 to bottom a reputation, feek to raife it on 
 the ruine of other mens. Such as are bad 
 themfelves are apt to think all others fo 
 too, and to fufpedt that every one is an 
 hypocrite and diflembler, who pretends to 
 more honefty or religion than themfelves. 
 They cannot imagine that others, what- 
 ever outward fhew they may make', can 
 really abftain from thofe pleafures and 
 gratifications which they are fo flrongly 
 inclined unto, and in which they find fo 
 much favour and reliih. But love takes 
 every thing by the left handle, and ne- 
 ver judgeth nor fufptdeth any man to be 
 worfe than his vifible aftions do declare 
 him. Love thinketh no evil. 
 
 9. Charity rejoyceth not in iniquity, but 
 in the truth. A charitable man is fo far 
 from rejoycing when others doe amifs, 
 that he is paflionately affe&ed with for- 
 
 row 
 
The Sixth Sermon. 201 
 
 row for it. He is moved to as much pity 
 and compaffion , and feels as fenfible a 
 grief for the fins and follies of thofe a- 
 mongft whom lie dwells, as he doth for 
 any temporal affii&ions or bodily calami- 
 ties that do at any time befall them. He 
 longeth for tiie falvation of all men, and 
 nothing can trouble him more than to fee 
 men needlefly and fooliflily destroying and 
 undoing themfeh 7 es,when by the Religion 
 they profefs they enjoy fo many and iuch 
 fair opportunities of making themfelves 
 for ever happy. But he rejoyceth in the 
 truth. Nothing pleafeth him fo much as 
 to fee goodnefs and truth prevail and in- 
 Jarge their dominions, and- become prof- 
 perous and triumphant in the world. 
 He joineth with the heavenly hoft at 
 the converfion of every finner in their 
 hymns of praifes and allelujahs , and 
 heartily blefleth the divine goodnefs for 
 thofe graces and excellent difpofitions 
 and qualities he finds others endued 
 with. 
 
 How far then are they from charity 
 to whom it is meat and drink to hear a 
 bad ftory of their neighbour? who watch 
 for mens halting, make fport with their 
 
 fins, 
 
202 The Sixth Sermon. 
 
 fins, and take great pleafure and delight 
 in publishing the guilt and fhame of o- 
 thers : who gad from houfe to houfe, 
 and run into all companies on no other 
 errand but to proclaim and divulge fuch 
 failings and imperfe&ions as they know 
 their neighbours are guilty of; who cu- 
 rioufly pry into mens ad-ions on purpofe 
 to fpy out feme faults, and then feverely 
 comment and criticife upon them ; and 
 whereever they come, make them the 
 fubjeft of their impertinent and unfa- 
 voury prattle. But the Apoitle farther 
 adds, 
 
 10. Charity beareth all things. The 
 words in the original are 7riv7tt <?(yei y 
 which are here badly rendred. It fliould 
 be, as almoft all Interpreters do agree, 
 covereth and concealeth all things. Cha- 
 rity chufeth rather to hide and caft a 
 veil over the fins and faults of others, 
 than to trumpet and proclaim them. A 
 charitable man is not wanting in his du- 
 ty to warn and rebuke thofe whom he 
 knows guilty of any notorious fins, but 
 then he doth it fecretly and in private : 
 before others he chufes rather to take no- 
 tice of what is good and commendable 
 
 ia 
 
The Sixth Sermon. 203 
 
 in men, than of what is faulty : he never 
 fpeaks ill of any man behind his back, 
 but rather if poffible finds fomething or 
 other to commend him for. There is 
 hardly any man fo wicked, fo much en- 
 flaved to bafenefs and villany , but he 
 hath fome good quality or other, and 
 this charity will be lure to lay hold on, 
 and improve to his advantage : not that 
 we are bound to commend any one falfe- 
 ly, or may not fpeak the truth of a per- 
 fon, when it is for his own or other mens 
 advantage that it ftiould be difcovered ; 
 but charity obligeth us to give a favoura- 
 ble character of others, and to reprefent 
 them, as much as may be, to advantage; 
 and to take all opportunities to commend 
 them, rather than needlefly to vilify and 
 difparage them, and fpeak all the evil we 
 know of them. 
 
 There are many who are always com- 
 plaining of the loofenefs and prophanenefs 
 of the age, of the fins and debaucheries 
 of the times they live in, and under this 
 pretence they grievoufly (lander, back- 
 bite and calumniate their neighbours, 
 and take all occasions to rip up and lay 
 open their faults , and with great ftudy 
 
 and 
 
204 - The Sixth Sermon. 
 
 a£nd artifice publifli their difgraces ; and 
 this they doe with great demurenefs and 
 turned-up eyes, as if they were mightily 
 concerned for the honour of God and Re- 
 ligion, and were heartily troubled and 
 grieved to hear or report fuch fhamefull 
 and fcandalous things, and thus when 
 they have vented a moft curfed malitious 
 lye, with the woman in the Proverbs, 
 they wipe their mouths and fay they have 
 done no wickednefs, and would have you 
 impute it wholly to their zeal, and not to 
 their malice. This I cannot better re- 
 prefent unto you than by tranflating the 
 w r ords of an ancient Father, who thus de- 
 fcribes fome in his days. 
 
 [There are, faith he, who fliall endea- 
 vour to fhadow and difguife the malice 
 and ill-will they have conceived againft 
 any fort of perfons or company of men 
 with the falfe colour of zeal for the glory 
 of God, and forr'ow for the wickednefs 
 of the times ,• and then looking very fad- 
 ly and premifing a deep figh, with a de- 
 jected countenance and dolefull voice, 
 they vent their lies and flanders ; and 
 therefore, faith he, they doe all this, that 
 they may the more eafily perfuade thofe 
 
 who 
 
The Sixth Sermon. 205 
 
 who hear them of the truth of what they 
 relate ; that the (lory may be the fooner 
 believed, and more readily fwallowed, 
 as feeming to be uttered with an unwil- 
 ling mind, and rather with the afledtion 
 of one that condoles, than any fetch of 
 malice : I am grievoufly forry for it, faith 
 one, for I love the man well, he is one of 
 excellent parts, and hath many things ve- 
 ry laudable in him, but — and then he ag- 
 gravates this particular fin (whether tru- 
 ly or falfly imputed to him it matters 
 not) to the higheft degree : Another tells 
 you, I knew fo mijch of him before, but 
 it fhould never have gone farther for me, 
 but now feeing the matter is out (though 
 perhaps he was the firft broacher of it) he 
 fhakes his head and lifts up his eyes and 
 tells ycu it is indeed too true; he fpeaks 
 it with grief of heart, and then tells it in 
 every company he comes in, but adds it is 
 great pity, he otherwife excells in many 
 things, but in this he cannot be excufed.] 
 Thus far my Authour. 
 
 There is, faith Solomon, Prov. n. 18. 
 that fpeaketh like the piercings of a fword, 
 and Prov. 18.8. the words of a tale-bearer 
 arc as wounds, and they go down into the 
 
 inner' 
 
206 The Sixth Sermon. 
 
 inner mofl parts of the belly: Curfe the 
 whifperer and double tongue d , for fuch 
 have dejiroyed many that were at peace, 
 faith the fon of Syrach : This if any thing 
 is point blank contrary to charity, for 
 love covereth all fins , Prov. 10. 12. Chari- 
 ty hideth all things. 
 
 11. Yet farther, Charity believeth all 
 things^ hopeth all things. It maketh us to 
 believe ail the good ot others we have the 
 leaft probable ground for, and to hope that 
 which we have no reafon to believe. We 
 very eafily believe thofe things to be, 
 which we before-hand -wi(h were true, 
 and therefore chanty being a wifhing 
 well to all men, muft needs incline us to 
 believe well alfo of them: this daily ex- 
 perience tells us, that where we love, 
 there we are very unapt to difcern faults, 
 though never fo plain and obvious to the 
 impartial and difinterefted ; witnefs the 
 ftrange blindnefsmen generally have to- 
 wards their own, though never fo grofs 
 and foolifh. The judgment of charity is 
 very large and comprehenfive, it takes in 
 all, and believes well of every one who 
 continues within the pale of theChriftian 
 Church, doth never prefume to judge 
 
 mens 
 
The Sixth Sermon. 207 
 
 mens hearts, or pry into their fecret in- 
 tentions. 
 
 Nay, where there is fome reafon to 
 doubt of a man's truth and fincerity, yet 
 charity hopeth the beft. It defpairs of no 
 man's repentance and falvation, but en- 
 tertains fome hopes that even the word 
 of men, the moft refractory and difobe- 
 dient will at length amend and grow wi- 
 fer. Whoever fins, charity hopes it is 
 out of weaknefs, or furprife, or inadver- 
 tency, and not out of wilfulnefs or habi- 
 tual cuftome : whoever miftakes charity 
 hopes the errour proceeds from ignorance 
 onely, or unavoidable prejudice, or un- 
 happy education, and not from a bad and 
 wicked mind, or from any worldly fen- 
 fual intereft. And in this particular is the 
 charity of our Church much to be com- 
 mended^ who contents her felf with pro- 
 pounding an undoubted fafe way to Hea- 
 ven without pafling any reprobating fen- 
 tences and anathema's on all other Chur- 
 ches and focieties of profeilburs, and ex- 
 cluding them from all hope of mercy or 
 poffibility of falvation. And indeed it 
 concerneth us all to take great care right- 
 ly to difcharge this office of chanty, fince 
 
 accor- 
 
The Sixth Sermon. 
 
 according as we judge others, fo fhall we 
 our felves be judged ; it is our intereft as 
 well as our duty to be very mild and 
 mercifull in our cenfures of others, and 
 to judge of them with favour and allow- 
 ance, fince with what meafure we meafure 
 unto other S) it Jha/l be measured unto us 
 again. 
 
 iz. Laftly, charity en dureth all things; 
 rever will be wearied or tired out; is not 
 fickle and wavering ; thinks nothing too 
 much to doe, nothing too great to un- 
 dertake, nothing too hard to undergo 
 for the good of others. Love flicks not 
 at any thing, nay makes any duty or la- 
 bour eafie and pleafant ; as Jacob after 
 his diiappointment grudged not to ferve 
 the other feven years for the fake of Ra- 
 chel. Love is Jlrong as death , many wa- 
 ters cannot quench it, nor the flouds drowH 
 it ; nothing can allay the heat of its en- 
 deavours, or flop its progrefs ; it eafify 
 furmounts all difficulties, and triumphs 
 over all oppofition : though we meet with 
 great ingratitude, contradiction and un- 
 worthy returns from thofe whom we 
 have obliged, yet love is not apt to re- 
 pent of the good it hath done, but ftiii 
 
 perfe- 
 
The Sixth Sermon. 2 op 
 
 perfeveres, endeavouring to overcome e- 
 vil with good, unkindnefles with courte- 
 fies. Love doth not invent excufes or 
 feeek delays when a fair occafion of ex- 
 ercifing it felf is offered ; it makes us 
 willing for fome time to leave our own 
 bufinels, though of near concernment to 
 us, to expofe our felves to heat and cold, 
 to weariibme and painfull journies, to 
 deny our felves our own eafe, and plea- 
 sure, and profit in fome meafure, rather 
 than to forfeit an opportunity of flie wing a 
 great kindnefs. Charity endure th all things. 
 
 This now is that affe&ion of love which 
 we ought to bear one towards another: 
 this is that kind, benign and gratious tem- 
 per which manifefts us to be the children 
 of God, and to partake of his nature, and 
 to be like unto him who u good and doth 
 good, which fhews us to be the followers 
 of our Saviour in deed and in truth, who 
 went about doing good, and which alone 
 can fit us for that Kingdom wherein true 
 love, undifturbed peace and univerfal cha- 
 rity dwells and reigns for evermore. 
 
 To convince you of the neceflity of this 
 frame and temper of fpirit, let me onely 
 
 P put 
 
2 i o The Sixth Sermon. 
 
 put you in mind ot what St. Paul faith in 
 the beginning of this Chap, that though a 
 man fliould be able to J peak with the tongues 
 of men and angels, had the giit ot aii lan- 
 guages , and could difcourie with the 
 greateft eloquence and efficacy, yet with- 
 out this chanty he would be tut as foun- 
 ding brafs, or a tinkling cymbal. Though 
 a man had the gift of prophecy, and could 
 foretell things to come , were infpired 
 from above, and w r ere able to convert o- 
 thers to the Faith , and propagate the 
 Chriftian Religion in the world; though 
 he could underftand all myfteries , ex- 
 pound all Scripture, and give an account 
 of the mod difficult and fublime truths, 
 and had all' knowledge and all faith, nay 
 the higheft degree of that faith by which 
 miracles are wrought, fo that he could 
 remove mountains, yet without this affec- 
 tion of fincere love he would be nothing 
 worth; nay though a man fliould part 
 with his whale eftate, and be/low all his 
 goods to feed the poor, though he fliould 
 exercife the higheit ads ot bounty and 
 liberality; nay, laftly, though he fliould 
 give his body to be burned for his religion, 
 and die a martyr for the faith of Jefus 
 Chrill, yet if he hath not charity, if he 
 
 cannot 
 
The Sixth Sermon. 211 
 
 cannot patiently hear and pardon injuries 
 . and affronts , if he delights not to doe 
 good, and rejoyccth not in the happinefs 
 of other men, if he be envious, and ma- 
 litious and implacable, of a narrow con- 
 traded fpirit, it profitah him nothing. 
 
 II. I onely beg your patience whilft in 
 a very few words I recommend this more 
 excellent way, as St. Paul calls it, this 
 fpirit of love to you efpecially who 
 have enjoyed the advantages of a liberal 
 and ingenuous education. And if ever I 
 could hope to prevail and perfuade , I 
 fllould certainly exped no little fuccefs 
 in fuch an afiembly as this, confiding of 
 perfons well taught and bred, whofe na- 
 tures have been refined and polifhed, and 
 minds improved and cultivated, and new- 
 moulded and falhioned by the care and 
 skill of thofe excellent perfons to whofe 
 charge we were committed. 
 
 I think it ought not over- (lightly to 
 be taken notice of, that in fuch an age as 
 this, there are yet fo many perfons of 
 fafliion and quality who are not aihamed 
 to own their education, and therefore 
 may be reafonably thought yet fenfible of 
 
 P x * the 
 
212 
 
 The Sixth Sermon. 
 
 die benefits that may have accrued to 
 them from it. I fay, in fuch an age as 
 this, wherein the firil thing almoft that 
 Gentlemen affeft, after they have once 
 got free from under the difcipline of o- 
 thers, is prefently to forget all they have 
 learned, and to erafe out of their minds 
 all the fober counfels and ufefull rules 
 they had before received, huffing at all 
 inflrudion as a piece of pedantry , fit 
 onely for children in coats, or fools, and 
 freely revenging themfelves on their 
 Schoolmafters and Tutours, for attemp- 
 ting to make them wile and good againft 
 their wills. 
 
 But notw T ith(landing this, I muft fay, 
 that by our thus meeting together we do 
 but little credit either to our felves or the 
 School where we were brought up, or 
 the perfons under whofe feet we fate, un- 
 Jefs we alfo clearly difcover to the world 
 in our temper and converfation fome- 
 thing excellent and fingular that may 
 diftinguiih us from the rude untutoured 
 vulgar, the ignorant and illiterate rout. 
 
 Were that onely good breeding which 
 is now moft fafhionable, and doth in or- 
 dinary 
 
The Sixth Sermon. 2 1 3 
 
 dinary account pafs amongft us for fuch, 
 I fhould very freely acknowledge it a 
 bleiling not much to be valued or regar- 
 ded. To move ones leg and body grace- 
 fully and in time, to bow and cringe in 
 mood and figure ; to wear cloaths moft 
 exaftly made according to the neweft 
 mode ; to be able to fpeak of the French ' 
 Court, and to repeat the witty part of a 
 Play, and to talk finely of love and ho- 
 nour, and make fmart reparties ; and to 
 give every one good words without 
 meaning any thing at all by them ; to 
 know how to embroider a difcourfe with 
 many oaths and a little Atheifm; to be 
 able to drink high , and hedtor loudly ; 
 to abufe a Parfon, and to dare to kill 3 
 man; thefe and fuch others not worth 
 naming are too often now a-days repu- 
 ted the oneiy gentile accomplishments of 
 a well-bred perfon ? 
 
 But thefe are not the things we learnt 
 at St. Taul's School^ nor is this the educa- 
 tion which we now aflemble in God's 
 Houfe to blefs his name for. Thofe are 
 truly well bred, not onely whofe under- 
 ftandings and difcerning faculties are im- 
 proved and inlarged, but efpecially whofe 
 P 3 natural 
 
The Sixth Sermon. 
 
 natural rudenefs and fl ubbornnefs is bro- 
 ken , and wild and unruly paffions ta- 
 med ; whofe affedions and defires are 
 made governable and orderly ; who are 
 become manageable and flexible, calm 
 and tradable, willing to endure reltraints 
 and to live according to the beft rules. 
 By good education we are, as it were, 
 made over again , the roughnefs of our 
 natural tempers is filed off, and all their 
 defects fupplied ; and by prudent difci- 
 pline , good example and wife counfel 
 our manners are fo formed , that by the 
 benefit of an happy education we come 
 almoft as much to excel! other men, as 
 they do the brute beafls that have no 
 underflanding. 
 
 How much therefore we are obli- 
 ged to our School, we can no better way 
 fhew than by our civil and comely de- 
 meanour, by our compliant and inoflen- 
 five converfation, by our courteous and 
 affable, fweet and benign difpofition, by 
 our kind, ufefull and fociable behaviour 
 in the world. 
 
 If we confult the fober judgments of 
 all men, we lhall foon find that there is 
 
 nothing 
 
The Sixth Sermon. 2 1 5 
 
 nothing renders a man more refpe&ed, 
 his company more pleafant and delight- 
 full and defirable, nothing procures grea- 
 ter credit and reputation, and fooner ob- 
 tains the good word of every one, than 
 a free, ingenuous, candid and condefcen- 
 ding temper, that ftudies to oblige, and 
 rejoices to doe good ; That there is no- 
 thing more noble and generous than an 
 univerfal love and good-will to all men ; 
 nothing more amiable than mildnefs , 
 peaceablenefs and gentlenefs of fpirit ,• 
 nothing more gracefull and gentile than 
 kindnefs and benignity ,• nothing more 
 honourable and manly than being ufefuli 
 and beneficial to allround about us. 
 
 And thefe are indeed qualities and per- 
 fections hardly attainable (as a wife man 
 exprefles it) by thofe who hold the plough - 
 and glory in the goad; who drive oxen, and 
 are occupied in their labours ; and whofe 
 talk is of their bullocks ; who give their 
 mind to make furrows, and are diligent to 
 give the kine fodder. Thefe are above 
 the reach of the fmith who fitteth by the 
 Anvil, and confidereth the iron-work ; the 
 vapour of the fire wafieth his flefb, and he 
 fight eth with the heat of the furnace : the 
 P q voife 
 
The Sixth Sermon. 
 
 noife of the hammer and the anvil is ever 
 in his ears, and his eyes look jii 11 upon the 
 pattern of the thing he maketh. Vulgar 
 and undifciplined minds are not capable 
 of fuch noble principles, and worthy in- 
 clinations. 
 
 If we indulge our furious and intem- 
 perate appetites, and blind and impotent 
 paffions ; if w 7 e are apt to pick quarrels, 
 and delight in feuds and broils, if we al- 
 low our felves to rail and give ill lan- 
 guage ; if we are rude and faucy in our 
 behaviour towards others , or pra&ife 
 any of the mean arts and methods of de- 
 traction : we bafely unman and degrade 
 our felves, and offer an affront to that li- 
 beral education which hath been beftow- 
 ed upon us, and equal cur felves to the 
 vulgar rout : for where are fuch qualities 
 as thefe to be found but amongft clowns 
 and beggars, amongft the favage and un- 
 bred \ Such accomplifhments as thefe be- 
 fit onely hoftlers and porters : they are 
 moft highly diftaftfull to all company, 
 and productive of averfation and difre- 
 fped:. In a word, if you would excel! 
 others in point of true worth and excel- 
 lency, endeavour to get your fouls pof- 
 
 feiTed 
 
The Sixth Sermon. 217 > 
 
 fefled with this divine grace of charity, 
 which is the onely thing that doth truly •# 
 
 ennoble a man, that doth exalt and dig- 
 nify his nature, and raife him above the 
 reft of his fellow-creatures. 
 
 A SER- 
 
Sip j 
 
 SERMON 
 
 Preached at 
 
 WHITE-HALL. 
 
 The Seventh Sermon. 
 
 NUMB. XXIII. io. 
 
 Let me die the death of the 
 
 righteous, and let my laft end 
 be like his. 
 
 I Shall not now trouble you with en- 
 quiring into the UnSt meaning of 
 thefe words, as uttered by the Pro- 
 phet Balaam ; but I lhall confider them 
 pnely as they are commonly underftood, 
 
 viz, 
 
220 The Seventh Sermon. 
 
 viz. as containing in them the fecret wiih 
 and defire of moft wicked and ungodly- 
 men ; who, though they are loth to be at 
 the pains of living the ///<?, yet would 
 fain die the death of the righteous , and 
 Would gladly that their latter end fliould 
 be like his. As well as men love their 
 fins, yet they would not willingly be 
 damned for them. They can't endure 
 to think ferioufly of pafling out of this 
 World in an impenitent flate. For it is 
 what but a very few can arrive unto, 
 wholly to fhake off, or wear out all fenfe 
 of good and«evil, of reward and punilh- 
 ment. The fears of another World will 
 ever and anon be ftirring and crowding 
 themfelves in, and will fret and gall the 
 Sinner forely , and make his thoughts 
 troublefome to him. An uneafie bed, a 
 broken fleep , a fudden affliction , an 
 hand-writing on the wall, will fometimes 
 force us, whether we will or no, to 
 fmite upon our breads, and refled: fadly 
 upon our paft difhonourable mifdeeds. 
 and the fatal ifliie of them ; and very 
 often our own confcience will fly in our 
 face, notwithftanding all our arts to di- 
 vert it , or our charms to lull it afleep ; 
 nor could a wicked man ever be at quiet 
 
 in 
 
The Seventh Sermon. 221 
 
 in his mind , but that he is refolved by 
 God's grace, when time lhall ferve, to 
 doe fomething or other, he doth not well 
 know what or when , whereby he may 
 obtain pardon for all the follies and mis- 
 carriages of his life paft. 
 
 I am very confident I now reprefent to 
 you the fecret mind of molt wicked 
 Chriftians who at any time think feri- 
 oufly, viz. that that which makes them 
 fo hardy and ftupidly negle&full of their 
 immortal concerns , .and fo jocund and 
 pleafant whilft they live in plain known 
 fins, is this, that they promife them- 
 felyes, and depend on God's goodnefs for 
 time and opportunity of making amends 
 in a lingring ficknefs, or in a declining 
 age. They are now young and health- 
 full , ilrong and lufty , their pulfe beats 
 evenly, their bloud moves briskly, their 
 fpirits are aftive and fubtile, and they ' 
 feel no fymptoms of any approaching 
 ficknefs. Hereafter therefore they think 
 it will be time enough to look after ano- 
 ther life, when they lhall be nigh leaving 
 *this, when their bodies lhall begin to de- 
 cline, and their flrength to decay, and 
 death lhall make its approaches. 
 
 Thus 
 
222 The Seventh Sermon. 
 
 Thus there are as it were two ways 
 propounded to Heaven ; one, (and that 
 is counted a very dull, tedious and diffi- 
 cult paflage,) by the conftant doing of 
 good , by living righteoujly and godlily 
 and foherly in this prefent world. The 
 other, (which is a (horter cut, and a 
 much broader way;) by repenting at our 
 death of a wicked life : and it is not at 
 all hard to guefs which way the greateft 
 part of men will chufe. 
 
 And would this doe,it were indeed a ve- 
 ry fine and fubtile management of things: 
 for thus we might fwallow the bait, and 
 never be hurt by the hook : we might have 
 both the pleafure of being wicked, and 
 the hopes of being faved. We might 
 fpare our felves all the trouble of Reli- . 
 gion , and yet not mifs of the reward 
 of it. We might fpend all our days as we 
 lift , gratify every vain humour and 
 appetite, enjoy this world as much as 
 we can, deny our felves nothing that our 
 lufts and palTions crave, live all our life # 
 long without God in the world, and yet 
 at laft die in the Lord. 
 
 The 
 
The Seventh Sermon. 223 
 
 The great enemy of mankind hath not 
 in all his magazine a more deadly engine 
 for the deftru&ion of fouls. Nor is there 
 any thing I know of, that doth fo noto- 
 rioufly fruftrate and defeat the whole de- 
 fign of our Saviour's coming into the 
 world, and render our Chnftianity fo 
 ufelefs to us , as this one prefumption , 
 that the whole of Religion, or all that is 
 neceffary to falvatiorr, may be performed 
 upon a fick or death-bed. For if it may 
 be done as well at the laft, in good truth 
 what need we trouble our felves about it 
 fooner ? what need we difquiet our felves 
 in vain about the exercifes of vertue and 
 piety, or forego the fweet pleaiures of 
 this life, or conftantly maintain a pain- 
 full and ungratefull conflift with the in- 
 clinations and inordinate cravings of our 
 flefh, or renounce our fecular interefts, 
 or undertake a lharp and troublefome fer- 
 vice, whenas it is but at any time lamen- 
 ting over our fins , and trufting to the 
 performances of Jefus Chrifl , and we 
 lTiall be as fecure of Paradife , as if we 
 had all our days kept a conference void of 
 offence loth towards 6od y and towards all 
 men ? and in fo doing fliall run no other 
 
 hazard 
 
224 ?be Seventh Sermon. 
 
 hazard but that of dying fuddenly, which 
 doth not happen to one man in five hun- 
 dred. 
 
 Eternal blifs and happinefs is a thing of 
 fo very great and weighty confideration, 
 of fuch vaft moment to us, that to put off 
 the thoughts thereof, or provifion for it, 
 but one day (after that we are become 
 capable of thinking and a&ing like men) 
 is certainly a very great and unaccounta- 
 ble indifcretion ; but for a man to give all 
 his days to himfelf, and to his own plea- 
 iiire and humour, and to referve for God, 
 for whofe fervice he was born, but one, 
 and that the worft and the laft, This is 
 furely rnadnefs beyond all meafure. 
 
 The extreme folly and danger of fuch 
 pra&ices I fhall now indeavour to evince, 
 by fliewing briefly thefe three things. 
 
 I. How little all that amounts to 
 which can be done by a wicked man in 
 order to the obtaining the pardon of his 
 fins on a fick or death-bed. 
 
 II. How 
 
The Seventh Sermon. 225 
 
 II. How far fliort all this cofties of 
 what the holy Scriptures require as the 
 indifpenfable conditions of falvation. 
 
 III. What fmall hopes or encourage- 
 ment God hath any where given men to 
 believe that he will at all abate or remit 
 of thole conditions he hath propounded 
 in the Gofpel, or accept of any thing lefs 
 than a good life. 
 
 I. How little all that amounts to 
 which can be done by a widced man on 
 his fick or death-bed. Now fome at this 
 time can doe more, fome lefs, according 
 as God affords them fpace and ability; 
 but ordinarily the whole of a death-bed 
 repentance is no more than a few good 
 words and wiflies, a fuperficial confeffion 
 of fin and wickednefs in general , fome 
 broken prayers and pious expreflions to 
 the Minifter, (who then fhall be fure to 
 be fent for in all hafte, however defpifed 
 by the finner all his life-time before) and 
 perhaps receiving the Sacrament of the 
 Lord's Supper, (which he never thought 
 of, nor ever would trouble himfelf about 
 whilft he was well and in health,) toge- 
 Q the? 
 
226 The Seventh Sermon. 
 
 ther with a legacy of his ill-gotten goods 
 to charitable ufes , and this in common 
 efteem is making a good Chriftian end ; 
 and fuch an ones condition , whatever 
 his life hath been, is thought fair and 
 hopefull. 
 
 But I am willing in the handling of this 
 fubjeft to allow to the dying penitent all 
 the advantages imaginable, and to consi- 
 der his repentance in the bed circumftan- 
 ces, and therefore I {hall not inftance in 
 fuch as are violently fnatch' d and fudden- 
 ly hurried out of the world in the midfl: 
 of their wickednefs, and have hardly 
 time fo much as to beg mercy at God's 
 hands ; nor yet in thole who are taken 
 with fuch difeafes as render them unca- 
 pable of any wife or rational thoughts, 
 though this is a cafe that often happens 
 in the world ; for there is many a man 
 who intends when he comes to die to re- 
 pent, that is, to call to mind all his 
 wicked ways, and to be extremely for- 
 rowfull for them, and at laft it proves 
 that his ficknefs is of that fort as utterly 
 to take away all his memory and under- 
 ftanding : and when he is to look back, 
 and fericufly to confider how he has li- 
 ved, 
 
The Seventh Sermo?L 
 
 ved, alas I he remembers not one thing 
 good or bad that he ever fold or did. He 
 has pitched upon and fixed a time where- 
 in to fit himfelf for another world, and 
 for his long home ; and when that time is 
 come, his diilempe* proves fuch, that he 
 knows nothing of .his going, or that he 
 is now upon his journey. And as he li- 
 ved like a fool all his life long, fo now 
 when he defigned to die very pioufly arid 
 wifely, perhaps he dies raving mad. But 
 I fhall omit thefe and the like confidera- 
 tions, (though indeed all thofe who are 
 fo daring and intolerably venturefome as 
 ablblutely to refolve to continue in all 
 ungodlinefs till they come to die, ought 
 reasonably to expert that God ihould in 
 his juftice cue them off without allowing 
 them either the opportunity or means 
 of repentance : ) and inftead thereof fhall 
 rather put the cafe of one who dies lei- 
 furely and by degrees^ who retains his 
 memory and underftanding to the laft, 
 and is able in fome meaiure to reckon up 
 and recount all his former wickednefies ; 
 and I fhall confider what fuch an one can 
 doe towards the fecuring his everlafting 
 faivation. 
 
 Q^2 i. He 
 
228 The Seventh Sermon. 
 
 i. He may be mod paffionately for- 
 rowfull for what he hath done amifs, fo 
 that the remembrance of his evil ways 
 may become very bitter and grievous to 
 him, but yet it is hard to think for all 
 this that his mind Ihould on a fudden 
 be really altered; for I fpeak now of 
 fuch as have all along pleaied and de- 
 lighted themfelves in fin and vanity, 
 wno have fortified themfelves with all 
 the arguments for vice and irreligion , 
 who have cherifhed the moil contempti- 
 ble thoughts of, and hated nothing fo 
 much as piety and vertue ; now is it like- 
 ly that of a fudden fuch mens judgments 
 and opinions concerning the worth, va- 
 lue and goodnefs of things Ihould be fo 
 wonderfully changed, that they Ihould 
 be able fo immediately to ky afide all 
 their former prejudices againft the rules 
 of goodnefs and righteoufnefs, and to be 
 reconciled in a moment to what they 
 have fo long declared open enmity a- 
 gainft? that jufl a little before they die 
 they Ihould become as abfolutely of ano- 
 ther mind, and as clearly of another perfua- 
 fion as if they were in truth other men ? It 
 argues greater command over our felves 
 
 than 
 
The Seventh Sermon. 229 
 
 than we ihould now find, lhould we try the 
 fame thing, for a man to think, believe 
 judge and a£t quite contrary to what he 
 hath thought, believed and done for for- 
 ty, or fifty, or fixty years: fo that in 
 truth this grief and forrow that now pof- 
 iedcs the dying penitent, is no pther than 
 that of every common maletaftour who 
 when he is ready to receive that punifh- 
 ment which he hath deierved, then 
 very angry and difpleafed with himfejf 
 for what he h^th done, and yet wen e 
 fetfree, would not flick, tjie next fau 
 opportunity, to commit the farrlje crime 
 again that he is now condemned for; he 
 is forry not that he finned, but that he 
 cannot efcape fuffering for it; it trou- 
 bled! him not fo much that he hath been 
 fo evil, as that he fears God will prove 
 juft and true to his word; it wounds him 
 to the heart to think that he can now fin 
 no longer, that all the pleafure of it is 
 paft, and that nothing now remains but 
 a fad reckoning and account; but yet he ^ 
 could ftill applaud himfelf in the remem- 
 brance of his former extravagancies, were 
 he fure that God would forget them ; fo 
 that it is no thanks to wicked men though 
 they are mightily confounded at the fenfe 
 
 0,3 4 
 
2$o m The Seventh Sermon. 
 
 of their guilt when they come to die , 
 and fee hell gaping before them jufl: rea- 
 dy to devour them ; thofe fears and hor- 
 rours that they at fuch times feel , are 
 very often bat fome fkihes of thofe flames 
 that are jufl ready to catch hold of them ; 
 and if fuch a forrow be repentance, they 
 fliall then fadly repent to all eternity. 
 
 2. If the dying penitent proceeds dill 
 farther , moTt earnelily and affectio- 
 nately to beg God's pardon for the fake 
 of Chrifl Jefus, pleading his merits and 
 fatisfaftion ; what doe they but mock God, 
 (to ufe the words of a great Scholar and 
 Courtier ) who think it enough to ask him 
 forgivenefs with the remainder and lafl 
 drawing of a ma/it ions breath? for what 
 doe they otherwife, that ,die this kind of 
 well dying , hut fay uvto God, we befeech 
 thee, O Lord, that all the fa //hood, for- 
 /wearing and treacheries of our life paft 
 may be p/erafng to thee, and acceptable in 
 thy fight, that thou wilt for our fakes (who 
 have had no leifure to doe any thing for 
 thine) change thy nature , and forget to 
 be a jufl Gcd, that thou wouldefl love in- 
 juries and oppreffions, call ambition wife- 
 dim , and charity foolifhnefs ; certain/y y 
 
 (as 
 
The Seventh Sermon. 231 
 
 (as he concludes) they who depend upon 
 fuch prayers have either found out a new 
 God or made one. Nay, 
 
 3. Should he back his prayers with re- 
 flitution of all that he hath gotten unjuft- 
 ly, and with charity to the poor, and 
 forgivenefs of all the injuries ! he hath re- 
 ceived from other men ,• thefe indeed had 
 been excellent beginnings of a new life, 
 had they been done in time , but what 
 vertue or praife can there be in reftoring 
 that which we cannot poiTibly detain any 
 longer I in giving away that which w T e 
 muft neceflarily part with? and as for 
 pardoning injuries received, alas! what 
 is all this when we fpeak of wicked 
 and unreafonable men, who in their life 
 time take prefent pay, immediate re- 
 venge > fuch people talk of forgiving in- 
 juries, whenas there is not one injury 
 done to them that they have not a great- 
 while agoe fully returned, jhere is no- 
 thing behind hand or due to them, in that 
 kind ; they have had the fpite and all the 
 pleafure of revenge already, and now af- 
 ter that they would freely forgive and 
 die in charity. 
 
 Q, 4 4. Laflly, 
 
 1 
 
the Seventh Sermon. 
 
 4. Laftly, The utmoft and greateft 
 thing that the fick or dying finner can 
 doe is to make ftrong, and as to his pre- 
 fent meaning, mod fincere refolutions a- 
 gainft his former evil courfes, and for 
 walking in all vertue and godlinefs, fhould 
 God continue his life; and this is that 
 which men ufually truft unto in this ex- 
 tremity, they hope God will accept of the 
 will for the deed, and that fuch unfeigned 
 refolutions fhaJl pafs for repentance. 
 
 Now here I would defire you ferioufly 
 to confider, that there is nothing in the 
 world more eafie than to refolve well, 
 efpecially when we are under any fear or 
 fright, that there is not any thing, how- 
 ever difficult or ungratefull, or even im- 
 poffible, that men will not readily pro- 
 mile to perform if thereby they may but 
 deliver themfelves from a prefling and 
 imminent danger; for our minds being 
 then wholly prepofleft with the great 
 fenfe of the danger we are in, we weigh 
 not at all the difficulties or inconvenien- 
 ces of what at fuch a time we undertake 
 or engage our felves to doe,- but yet 
 how hard do we by daily experience find 
 
 it 
 
The Seventh Sermon. 233 
 
 it to keep clofe and conflant to thofe re- 
 ligious refolutions which we make even 
 in the time of our health and vigour, 
 and that upon the moft ferious delibera- 
 tion? And how many have we known 
 in the world, who when they lay on 
 their fick beds, and were under the fears 
 and apprehenfions of deattrhave by the 
 moft folemn vows, and thofe no doubt 
 as to the prefent fenfe of their minds , 
 fincere, obliged themfelves to walk in 
 better ways, and profefled that they de- 
 fired to live for no other end but onely 
 to teftifie the reality of their intentions by 
 their future obedience; who yet, as foon 
 as ever they have been reftored to health, 
 have prefently returned like the dog to 
 the vomit, cr the fow to the wallowing in 
 the mire > Then is the time of making 
 good and lafting refolutions of living well, 
 when we can examine indifferently, and 
 determine impartially, when our judg- 
 ments are good, and our paflions are 
 quiet; but all the purpofes of fick men 
 are moft commonly like the vows of 
 a mariner in a great tempeft, which 
 vanifli away and are forgotten upon 
 the clearing of the Side and altering of 
 the weather; their mind changes with 
 
 their 
 
234 The Seventh Sermon. 
 
 their bloud, and varies with their pulfe, 
 and all their good purpofes are purged a- 
 way with the dregs of their diftemper. 
 And thus it is eafie to obferve that the un- 
 godly man's refolutions are juft according 
 to the degrees of danger that he is in ; fo 
 long as there are brisk hopes of recovery, 
 his intentions of amendment are weak 
 and flender, but as death comes nigher 
 and nigher, his refolutions increafe and 
 get ftrength, and when at laft he kts it 
 is very unlikely he fliould live any longer, 
 then he refolves foundly and ftoutly to 
 live better ; the plain meaning of which 
 is this, he promifes and vows to doe that 
 which according to his own fears and o- 
 pinion is impoflible to be done ; and can 
 we think that God will accept of a pur- 
 pofe, ( let it be never fo fincere ) of li- 
 ving well, which is founded upon no o- 
 ther confideration or motive but onely 
 this, that I verily believe my life is now 
 all done ? a refolution that is fo for from 
 being likely to hold, that it is moft reafo- 
 nable it fliould not ,• for if I once am likely 
 to live longer, the reafons why I thus re- 
 folved do then ceafe, and I may upon as 
 good grounds, and with as great fecurity 
 as ever go on in my former fins. 
 
 But 
 
The Seventh Sermon. 235 
 
 But farther, the dying man refolves 
 to leave all his fins, but, alas, they are not 
 fo eafily parted with! he hath entertai- 
 ned and cheriihed them for a long time, 
 and they are not now fo quickly to be 
 rooted out; for it takes even good men 
 mariy months and years, a great part of 
 their time fpent in mod hearty and fre- 
 quent begging the divine aiMence, and 
 in calling together all the arguments ima- 
 ginable, and ufing their utmofl: flrength 
 of mind to conquer and fubdue but fome 
 one unreafonable paftion or defire; and 
 wicked men in their life time complain 
 enough of the difficulty of this; what 
 more common with them than to lay that 
 it is impoflible to refift the allurements of 
 good company, or the charms of beauty, 
 or the temptations of gain and honour ? 
 nay, do they not often try to excufe 
 themfelves in many fins , by pleading 
 that they are fo ufed to them that they 
 cannot poffibly leave them? as for in- 
 flance, that they fwear before ever they 
 think of it, that they can't keep down 
 their paffion when provoked, that they 
 have tried to break off fome lewd cu- 
 flomes, and have prevailed for a while, 
 
 but 
 
2%6 The Seventh Sermon. 
 
 but that then they have returned upon 
 them with greater violence, and yet now 
 when they come to die how eafie is all 
 this? a good refolution and a few pray- 
 ers {hall doe all this great work in a trice, 
 and an hour or a day fhall vanquifli all 
 fin in general, and at once, fo as that the 
 man ihall become fitted to (land before 
 God. 
 
 When therefore men make fiich refa- 
 ctions of amendment, they refolve they 
 know not what, for it is a work of great 
 time and patience, it requires long con- 
 sideration, affiduous watchfulnefs and un- 
 wearied iligence, to extirpate thofe in- 
 veterate habits vhich by a long wicked 
 life we have contracted, and to mortifie 
 thofe lufts that have been fo long ufed to 
 tyrannize and domineer over us; this 
 muft be done by degrees and fucceffively, 
 by firft conquering one vice, then ano- 
 ther ; there is very little truft or heed there- 
 fore to be given to fuch hafty refolves, 
 violently extorted from us by a great 
 and prefent fear ; and after all let them 
 be never fo honeft and ftrong, yet ftill 
 there is a great difference between doing 
 a thing, and onely refolving in our minds 
 
 to 
 
The Seventh Sermon. 237 
 
 to doe it, and why fliould that be thought 
 fufficient to fave us at the laft gafp, which 
 all grant is not fufficient to put us into a 
 flate of falvation whilft we continue well 
 and in health ? But wilhes and purpofes 
 made in the time of our life and ftrength 
 do not alone make a bad man good , 
 why then fhould they alone be fufficient 
 on our death-bed? in a word, a man 
 that profefleth himfelf a fcholar, but who 
 hath fpent all his days in idlenefs , and 
 made no improvement of his mind or rea- 
 fon, and onely at laft refolves to fludy 
 hard, fliould God fpare his life, may as well 
 and properly be faid to have died a learned 
 man , as one who being by profeflion 
 Chrift's difciple hath lived wickedly and 
 unworthily all his days, and onely at laft 
 juft before he dies refolves to amend his 
 life, can ever on that account be thought 
 to have pafled out of this world a good 
 Chriftian. Which leads me to the fecond 
 thing. 
 
 II. To confider how far fliort all this 
 comes of what the holy Scriptures require 
 as the indifpenfable conditions of falvati- 
 on ,• for fhould all this that I have now 
 rehearfed, and whatever elfe can be ad- 
 ded 
 
238 The Seventh Sermon. 
 
 dec] to it which a wicked man may doe 
 upon his death-bed, ihould it all amount 
 to repentance, yet where in the mean 
 time is obedience to ail the laws of the 
 Gofpel ? 
 
 As for thofe indeed who in the finceri- 
 ty of their heart have done God's will, 
 their repentance ihail be accepted for 
 what they have fallen Ihort in, or thofe 
 few things they have mifcarried and 
 tranfgrefled in, and which the beft of us 
 all have need to lament over ; but I can- 
 not think that a ihort repentance at laft 
 was ever intended to anfwer for an univer- 
 fa! difobedience and a whole life of wic- 
 kednefs ; for repentance from dead works 
 and resolutions of a godiy life, are requi- 
 red as a preparative for Chriftianity, and 
 are therefore accounted neceffary in a- 
 dult perfons even before their Baptifm ; 
 but then by our Chriftian profeflion , 
 which we take upon us in Baptifm, we 
 are obliged to more, viz. to a new life 
 and all manner of purity and righteouf- 
 nefs ; and therefore to hope to be happy 
 in another world without living well here 
 is againft our own very bargain, and that 
 agreement and covenant which we made 
 
 with 
 
The Seventh Sermon. 239 
 
 with God in our baptifm, wherein we 
 exprefly promifed to walk in Gods holy 
 Commandments all our days : and there- 
 fore this keeping God's commands mufl 
 be as neceflary for the obtaining the re- 
 ward, as forrow for, or forfaking of our 
 fins. 
 
 This I lhall illuilrate briefly thus. The 
 ways of vertue and righteoufnefs, and of 
 fin and wickednefs , are not like two 
 roads that lie nigh or parallel one to the 
 other, fo that with eafe, and in a little 
 time, a man may ftep out of one into 
 the other • but they are perfeftly oppo- 
 fite, and direfrly contrary to each other. 
 Suppofe that a man for a great reward be 
 obliged in one day, between Sun-rifing 
 and Sun-fetting, to travel fo many miles 
 Northward, and moreover by a folemn 
 oath (as all Chriftians are to the pra&ice 
 of Chriftianity) engaged to the perfor- 
 mance of it ; but that the man freely 
 prefuming he hath time enough to doe 
 this in, doth not fet out at the firft rifing 
 of the Sun, but loiters and tnhes away all 
 his time ; nay, not onely fo, but that for 
 his pleafure, or iome little convenience, 
 he travels the quite contrary way, and 
 
 goes 
 
240 The Seventh Sermon. 
 
 goes Southward ; and finding that road 
 very fmooth, broad, and full of compa- 
 ny and diverfion, is by any little tempta- 
 tions drill'd on ftill farther in it, wholly 
 forgetting his bargain ; till on a fudden 
 the Sun is juft ready to fet, night comes 
 on a- pace, and then the wretch begins to 
 confider how much he is out of his way, 
 and finds himfelf weary and tired, and 
 unfit for travel, and curfeth his own 
 folly, and promifeth if he were to begin 
 again, he would go dire&ly to the place 
 commanded, but by that time he hath 
 thus refolved, the Sun is fet, fliall this man 
 now obtain the promifed reward ? Alas ! 
 before he can challenge that, he muft 
 firft return back all the way he hath 
 gone > even to the point from whence he 
 firft fet out, and alfo after that will have 
 his whole days journey ftill to go, and all 
 that task to doe which he at firft engaged 
 himfelf to perform ; fo a wicked man up- 
 on his death-bed is not onely to unravel 
 all his former works, to break off all his 
 lewd cuftoms, to mortify all his foolifli 
 paffions and unruly lufts, to forfake all 
 his deadly fins, and to repent of his paft 
 ill-fpent life, but he is then to live a new 
 life , he is then to accuftome himfelf to 
 
 the 
 
The Seventh Sermon. 241 
 
 the practice of goodnefs , and to make 
 it habitual to him ; his mind is then to 
 be furniftied with all Chriftian vertues 
 and graces, he hath his whole race ftilt 
 to run , and his falvation ftill to work 
 out; and is the leaft part of this poflible 
 to be done on a languishing bed of fick- 
 nefs ? 
 
 Had we made Religion the bufinefs of 
 our whole lives, and in every thing exer- 
 cifed our felves to keep a confcience un- 
 blameable ; yet at fuch a time, when we 
 come to die, we fhould find work and 
 duty enough to employ us to the utmoft : 
 To manage our felves well and decently 
 and as becomes Chriftians in fuch a con- 
 dition, patiently to bear our affli&ion, 
 chearfully to fubmit to God's will, to 
 beg pardon of our manifold failings and 
 mifcarriages, readily to leave this world, 
 and all that is dear to us in it, at his call : 
 thefe and many other are the exercifes of 
 a Chriftian on the bed of ficknefs. And 
 how few are there in thofe agonies that 
 are able to bear up with any tolerable 
 manhood or courage ? and therefore we 
 do not ordinarily account him a wife 
 man that will leave fo much as his 
 R worldly 
 
The Seventh Sermon. 
 
 worldly affairs then to be fetled. How 
 then , befides taking care of all thefe 
 things at a time, when our very na- 
 tural powers and faeulties are difabled, 
 when our bodies are full of pain, and our 
 minds full of diftradions and perplexi- 
 ties, fhall we be able alfo to doe all that 
 work , for which our whole life is little 
 enough, and for which alone we were 
 born into this world ? and this the Devil 
 fubtilly forefees, that if he can but prevail 
 with men to put off the care of Religion 
 till a fick bed, he fliall find othergefs em- 
 ployment for them then. He will not 
 fail to be prefent at fuch an opportunity ; 
 and as before in their life-time he told 
 them it was too foon, fo now he will 
 himfelf fuggeft to them that it is too late 
 to repent and turn to God. 
 
 Ye therefore that are apt to defer your 
 repentance till a death-bed, condefcend 
 fometimes to vifit your fick neighbours 
 and friends : look on their condition when 
 they lie on their dying bed ; and by it 
 judge whether that be a fit time to doe fo 
 great a work in ; fee how troubled and 
 difturbed their thoughts are, how uneafie 
 and diftempered their minds are as weH 
 
 as 
 
The Seventh Sermon. 243 
 
 as their bodies, how faft their reafon and 
 underftanding decays, how their memo- 
 ries are loft, and their fenfes fail them, 
 and they cannot in the leaft help them- 
 felves. Is this a time, fay then, to pre- 
 pare for eternity, to vanquiih all fin, and 
 to obtain ail grace > is this the fitteft op- 
 portunity we can chufe, to make our 
 peace with God in, to fue out our par- 
 don, and to perform all thofe duties of 
 piety, mercy, juftice and charity that 
 we were before wanting in ; or rather 
 are not they then happy, who at fuch a 
 time have nothing elfe to doe but to die ? 
 would you but take the opinion of thole 
 who are themfelves in this condition, and 
 be moved by their judgments, they will 
 all give their fuffrages for what I have 
 been now proving. Do not they when 
 furprized by death offer all their goods 
 and fubftance that they have fo long and 
 vainly laboured and toiled for, for lome 
 longer time, for a little truce and refpite ? 
 what are they not willing to give, on 
 condition that God would [pare them yet 
 a little while before they go hence ', and he 
 no more feen ? Did you ever hear of any- 
 dying peniterrt that did not a thoufand 
 times wifli he hud begun fooner i arid 
 R % how 
 
The Seventh Sermon. 
 
 how earneftly do fuch warn every one 
 by their example to take heed of trufting 
 to a death-bed repentance I If therefore 
 he that hath ferved the lufts of the flefti, 
 and done his own will during a long ma- 
 litious life can, for any thing a dying per- 
 fon can doe, be in any fenie faid to have 
 lived foberly , righteoufly and godly , 
 then may he be fure of falvation : if we 
 walk according to this rule, then fliall 
 peace be upon us, but how can a man 
 fow to the flefh , and reap to the fpirit \ 
 ferve the Devil all his life long, and be 
 crowned by God at his death \ but 
 
 III. The laft thing to be confidered 
 was, what hopes or encouragement God 
 hath given us to believe that he will re- 
 mit or abate of thofe conditions of a good 
 life which are propounded to us in the 
 Gofpel. And indeed there is very little 
 to be found either of promife or example 
 in Scripture to be a fufficient ground of 
 belief that he will ordinarily accept of a 
 death-bed repentance ; for are not the 
 conditions of falvation the fame to perfons 
 fick and dying, as they are to men alive 
 and in health I Are they net both under 
 the fame covenant, and is not the fame 
 
 a&ual 
 
The Seventh Sermon. 245 
 
 a#ual obedience required of all under 
 equal penalties > or can we think that 
 any man fhall fare better, and come off 
 upon eafier terms ; or that God will deal 
 more mildly and gently with him, and 
 accept of lefs from him onely becaufe he 
 hath been fo hardy and bold as to conti- 
 nue in fin, and to put offhis duty towards 
 God even to the very laft minute of his 
 life? 
 
 But however there are two inftances 
 commonly mentioned in favour of a 
 death-bed repentance. The firft is that 
 of the labourers , in our Saviour's Parable, 
 that came into the vineyard at the eleventh 
 hour y and yet received equal wages with 
 thofe that came in at the fir ft \ and had lorn 
 the heat of the day. But it is here to be 
 obferved, 
 
 1. That thefe labourers who came in 
 fo late, yet came in as foon as ever they 
 were called and invited ; for they gave 
 this reafon why they had flood lb long 
 there idle, becaufe no man hath hired us. 
 Had they been often foliated by the 
 Mafter, or his Servants, and offered 
 work, and all the day refufed ? and onely 
 R x then 
 
The Seventh Sermon. 
 
 then at laft, juft in the clofe of the even- 
 ing, been willing to have taken upon 
 themfelves the fervice when it was over, 
 this had been fomething like the cafe I 
 have been now fpeakingof, of Chriftians 
 all their lives long rejecting Chrift\ yoke, 
 but juft when they are fummoned to give 
 an account, willing to fubmit their necks 
 to it. But this Parable rather reprefents 
 the cafe of an Heathen man that never 
 heard of Chrifl or his Religion till a little 
 before his death ; whofe coming into the 
 Church fo late fhall pot therefore hinder 
 his receiving a full reward. But this is by 
 no means the condition of thofe who have 
 made a covenant with Chrifl in baptifm, 
 and after they have moil notoriously failed 
 of what they promifed, do then onely re- 
 turn to their fervice when the night u 
 come, in which no man can work. He that 
 came in at the eleventh hour was under 
 no engagement to work any fooner, he 
 had no-where promifed it, nor had the 
 Mailer commanded it, and therefore he 
 was without fault. 
 
 2. He that came in at the eleventh 
 hour did yet work one hour, that was 
 indeed but a ftiort time, yet however fuf- 
 
 ficient 
 
The Seventh Sermon. 
 
 ficient to render his cafe very different 
 from that man's, who comes in but at 
 the twelfth ; which is the cafe of the 
 death-bed penitent. 
 
 The other inftance often named in fa- 
 vour of a death-bed repentance, is that of 
 one of the Thieves on the Crofs, a paflage 
 in the Gofpel, remembred better, and 
 ftudied more by wicked men, than any 
 other ftory whatever, though the whole 
 of it was fo very miraculous and extraor- 
 dinary, that the like never can be expec- 
 ted again, unlefs our blefledLord ihould 
 once more defcend from Heaven, and 
 fuffer here amongft us, and one of us 
 fliould happen to die in company with 
 him ; and then indeed from fuch a won- 
 derfull repentance and faith as his was, 
 we might hope for the like fuccefs and 
 acceptance. But this example affords 
 but little comfort to thofe who have for 
 many years profefled the Religion of Je- 
 fuf, and yet deferred the praftice of it till 
 the day of their death. 
 
 But, you 11 fay then, is there no hopes ? 
 
 is there no remedy I what muft a wicked 
 
 man doe in fuch a condition , when he 
 
 R 4 hap» 
 
 247 
 
248 The Seventh Sermon. 
 
 happens to be thus furprifed by death > I 
 am far from taking upon me to limit and 
 confine the mercies of God Almighty, 
 they are over all his works, and are as in- 
 finite as himfelf, fuch perfons therefore 
 as have fpent their days in luxury and 
 profanenefs, and contempt of all religi- 
 on, but at laft humbly beg pardon, and 
 heartily promife and refolve amendment, 
 we muft leave to his goodnefs, and pity, 
 and gratious companion, who though he 
 ties us up to rules, yet is not himfelf bound 
 by them, and who may doe more for us 
 than he hath any where promifed ; and 
 therefore perfons in fuch circumftances 
 ought to be encouraged and quickned to 
 doe ail that they can, and at laft to fub- 
 mit themfelves to God's good plealure, 
 and all that we can tell fuch men is, that 
 the greater and more remarkable their 
 repentance is/ the more hopes of their 
 forgivenefs ,• that fometimes there have 
 appeared now and then fome illuflrious 
 inftances of the power of God's grace and 
 fpirit, men who have been as famous for 
 their fignal repentance as they were be- 
 fore for their profanenefs and debau- 
 chery, and that where God gives fuch ex- 
 traordinary grace in this life, it is to be 
 
 hoped 
 
The Seventh Sermon. 249 
 
 hoped he will (hew extraordinary favour 
 in the other ; lo that if fuch men may be 
 faved, it is neverthelefs by way of pre- 
 rogative, not by the ordinary rule of 
 judgment; it is we know not how. 
 
 But yet left men fhould from hence 
 prefume to defer their repentance, thus 
 much muft, I think, and ought to be 
 faid on the other fide, that God hath no 
 where exprefly declared that he will ac- 
 cept of all our forrows, and fubmiffions, 
 and tears, and promifes, and refolutions 
 made on a death-bed ; that all thefe do 
 not amount to what is the plain conditi- 
 on of the covenant of grace, that though 
 what God may doe is not for us to de- 
 fine, yet he hath plainly enough told us 
 what we are to doe, and that it is the 
 greateft madnefs in the world to run fo 
 great an hazard as that we cannot be fa- 
 ved without a difpenfation from the or- 
 dinary rule ; had a wife man an hundred 
 fouls he would not venture one of them 
 on fuch uncertainties, and thus the anci- 
 ent fathers have determined this queftion, 
 Do I fay (faith St. Auguftine) fuch an one 
 fhall be damned > I dare not. Do I fay 
 he jhall be faved? 1 cannot. What fay I 
 
 then> 
 
250 The Seventh Sermon. 
 
 then? will you free your f elf from all un- 
 certainty in this matter? Repent now 
 vohilfl you are in health ; jorfake your fins 
 whilft you are ahle to commit them, and 
 then you are fure of pardon. There is in- 
 deed another Church in the world that 
 can teach men how to be faved on a death- 
 bed even without repentance, which hath 
 found out ways to make it not onely 
 poflible, but very eafie, for any ungodly 
 wretch to fecure himlelf from Hell at 
 length when he comes to die by lefs than 
 halt an hours work ,• but we have not fo 
 learned Chrift, nor dare we be fo falfe to 
 our truft, or to the fouls of men, as to 
 give them certain ailurance of everlafting 
 life, on any other terms than a conftant, 
 habitual obedience to the laws ot the Go- 
 fpel. The onely certain way to die well 
 is to live well. 
 
 Nor fhall I go about to determine how 
 much of our life mud be fpent in the 
 pradice of righteoufnefs and goodnefs be- 
 fore we can be faid to have lived well; 
 fince this varies according to the circum- 
 ftances of men which are infinite: this is 
 as if a man Ihould ask how long it will 
 be before a fool can become wife, or an 
 
 unlearned 
 
The Seventh Sermon. 251 
 
 unlearned man a fcholar, which differs 
 according to the capacity of the man, 
 his induftry and opportunity, and God's 
 bletf ing ; but onely thus much, I think, 
 may fately be faid, that fo much time of 
 our life is neceflary to be fpent in the 
 prafticeof goodnefs, as that we may from 
 the temper of our minds and the courfe of 
 our a&ions be truly denominated, holy, 
 humble, pure, meek, patient, juft, tempe- 
 rate, lovers of God and men ; for the Gofpel 
 promifeth not eternal life and glory to 
 any but to perfons fo and fo qualified , 
 and it is undoubted that a few pious wi- 
 fhes , prayers and purpofes , or a good 
 will made at our death will not fuffice to 
 denominate us fuch. God doth not juft 
 watch how men die, but he will judge 
 every man according to his works, and 
 the deeds he hath done in the flefli ; and 
 thofe difpofitions we have nourifhed, lo- 
 ved and delighted in all our life will fol- 
 low and attend us to another world ,• and 
 an evil nature, however loth we are to it, 
 or forry for it, will fink us down into the 
 deepeft Hell. 
 
 To 
 
252 The Seventh Sermon. 
 
 To conclude all, the ufe we are to 
 make of all I have now faid , is not to 
 judge or cenfure others whofe lives we 
 - may have been acquainted with , and 
 whofe condition according to this doc- 
 trine may feem fad and deplorable, fuch 
 we are to pity and pray for, and exer- 
 cife our charity upon , and leave to 
 God's mercy ; but that we (hould all now 
 refolve not to defer the doing of the leaft 
 thing that we could wiih done in order 
 to the falvation of our fouls, to a fick or 
 death-bed, but that to day, even whilft 
 it is called to day, we depart from ini- 
 quity, and not be always beginning to 
 live ; we ought not to lofe fo much time 
 as it would take to deliberate about this 
 matter, for there is no room for confu- 
 tation here; he would be next to mad 
 that fliould ferioufly advife whether he 
 fliould be for ever happy or for ever mi- 
 ferable. 
 
 Let us all endeavour therefore fo to 
 live n$w as we fliall wifli we had done 
 when we come to lie upon our death- 
 beds, or as we fliall then refolve to live, 
 in cafe God fliould continue our life to us, 
 
 let 
 
The Seventh Sermon. 255 
 
 let us purfue thofe things now, which we 
 fhall be able to think of and refied upon 
 with pleafure when we come to die, and 
 prefently forfake all thofe things the re- 
 membrance of which at that time will be 
 bitter to us; let us now whilft we are 
 well and in health cherifb the fame 
 thoughts and apprehenfions of things, 
 that we lhall have when we are fick and 
 dying ; let us now defpife this world as 
 much, and think as ill of fin, and as fe- 
 rioufly of God and eternity as we fliall 
 then do , for this is the great commen- 
 dation of the righteous man that every- 
 one defires to die his death, that at laft 
 all men are of his mind and perfuafion, 
 and would chufe his condition; Let me 
 die the death of the righteous , and let my 
 lafi end be like his. 
 
 I end all with thofe words of the wife 
 Son of Sirach. Learn before thou /peak, 
 and ufe phyfick or ever thou be fick ; before 
 judgment examine thy felf and in the day 
 of vifitation thou /halt find mercy. Hum- 
 ble thy felf before thou be fick, and in the 
 time of fins fhew repentance. Let nothing 
 hinder thee to pay thy vows in due time^ 
 and defer not untill death to be juftified. 
 
 Make 
 
254 Fh e Seventh Sermon. 
 
 Make no tarrying to turn to the Lord, and 
 put it not off from day to day ; for fud- 
 denly fhall the wrath of the Lord come 
 forth , and in thy fecurity thou /halt le 
 dejlroyed^ and perifh in the day of ven- 
 geance. 
 
 A SER- 
 
255 
 
 SERMON 
 
 Preached at 
 
 WHITE-HALL. 
 
 The Eighth Sermon. 
 
 St. MATTE V. 34. 
 
 But I fay unto you , Swear not at 
 
 all. 
 
 FOR our more clearly underftanding 
 the fenfe and extent of this pro- 
 hibition of our blefled Saviour's, 
 Swear not at a//, thefe two things mod 
 be obferved. 
 
 I. That 
 
2 5 6 The Eighth Sermon. 
 
 I. That it was a common practice a- 
 mongft the Jews to fwear by fome of 
 God's creatures, which cuftome prevai- 
 led amongft them from a pretended re- 
 verence of God's holy name : whenever 
 they would affirm any thing with more 
 than ordinary vehemence and earneft- 
 nefs, or beget an afliirance of what they 
 faid in another, they thought it not fit 
 or decent prefently to invoke the fove- 
 reign God of Heaven and earth, and on 
 every flight and trivial occafion to run to 
 the great maker and father of all things,- 
 but in fmaller matters and in ordinary 
 talk they would fwear by their Parents, 
 by the Heavens, by the Earth, by Jeru- 
 falem, the Altar, Temple, their Head, or 
 the like; nor did they count fuch forms 
 of fwearing equally obliging with thofe 
 oaths wherein the name of God was fo- 
 lemnly and exprefly called upon: to 
 this our Saviour in probability refers in 
 the verfe foregoing my Text, Te have 
 heard that it hath been faid by them of 
 old time, thou fhalt not forfwear thy felf, 
 but fhalt perform unto the Lord thine 
 oaths; they thought fuch onely incurr'd 
 the guilt and penalty of perjury who flood 
 
 not 
 
The Eighth Sermon. 257 
 
 not to thofe promifes they had confirmed 
 by explicit calling the Lord himfelf to 
 witnefs, but that there was but little e- 
 vil or danger either in the common ufe 
 of fwearing by creatures, or in breaking 
 fuch oaths. 
 
 Now our Saviour here abfolutely for- 
 bids not onely fwearing by the (acred 
 name of God , but alfo by any of his 
 creatures, Swear not at all, no not fo 
 much as by the Heavens, by the Earthy 
 or by Jerusalem ; and the reafon he gives 
 is becaufe in all fuch forms of fwearing 
 by creatures, though God is not exprefly 
 named, yet he himfelf is really referred 
 to , and tacitly invoked , who is the fu- 
 preme Lord and maker of all : when you 
 fwear by the Heavens you call upon him 
 whofe throne is there placed , when by 
 the earth you appeal to him whofe foot- 
 ftool it is, when by Jernfalem you impli- 
 citly and by juft interpretation fwear by 
 him that is the great King thereof. This 
 our Saviour as plainly delivers on another 
 occafion, Matth.x^- l0 - Whofo (hall fwear 
 by the altar, fwear eth by it and all things 
 thereon; and whofo /hall fwear by the Tern* 
 pie, fweareth by it and by him that dwel- 
 
 S kth 
 
258 The Eighth Sermon. 
 
 leth therein ; and he that fhall [wear by 
 Heaven, Jweareth by the throne of God 
 and by him that (itteth thereon. So tnat 
 in this cafe, the truth is, if in fuch kind 
 of oaths, when men fwear by the Hea- 
 vens, the Earth or the like, they mean 
 oneiy the material fenfible Heavens 
 and Earth, befides the irrehgion of vain 
 {wearing, they are guilty of plain idola- 
 try, in giving to the creatures that wor- 
 fhip that is due onely to God ; as (fuppo- 
 fing thole inanimate beings able to hear 
 them and judge their thoughts, and wit- 
 nels to the fincerity of their purpofes, or 
 to puniih them for their falfenefs and hy- 
 pocrifie ) but if they do not believe any 
 iuch thing of thofe creatures they fwear 
 by, then mull fuch oaths, if they have 
 any fenfe at all, refer to God, and his 
 name mud be underilood to be invoked, 
 even though he be not exprefly mentio- 
 ned : So that this prohibition of our Savi- 
 our may be accounted to extend to all 
 fuch forms of fpeech amongft us, as are 
 ufed as oaths (and fo underilood) to be- 
 get credit to what we fay, though God 
 be not named ; in ftiort, all manner of 
 oaths whether by the Majefty of God, or 
 any of his creatures, or any words, figns 
 
 or 
 
The Eighth Sermon. 25^ 
 
 or geftures, which by common cuftome 
 and interpretation are accounted {wea- 
 ring, may be underftood to be hereby 
 forbidden, as well as dired: exprefs fwea- 
 ring ; for a man may fwear without ever 
 faying a word, if by received ufage fuch 
 a gefture doth fignifie our calling God to 
 witnefs; and fo the forms and outward 
 modes of fwearing are different in feveral. 
 Nations, though the reafon and fenfe of 
 them be the fame in all places, whatever 
 words or figns are ufed. It therefore fuch 
 phrafes as thefe, faith, troth, t and ma- 
 ny others which I might name, are 
 in ordinary efteem and practice thought 
 to contain fomething more than an affir- 
 mation, and are ufed and underftood a- 
 mongft us as oaths, they are here forbid- 
 den to Chriftians under this rule of fwea- 
 ring not at all, though fuch words in 
 themfelves have not the force of oaths, 
 nor is God immediately appealed to by 
 them. 
 
 II. It is farther here to be obferved, 
 that though all manner of fwearing whe- 
 ther by the name of God or any of his 
 creatures be thus prohibited , Swear not 
 at all y yet this muft be underftood ohely 
 
 Si of 
 
26 o The Eighth Sermon. 
 
 of arbitrary voluntary fwearing in ordi- 
 nary talk anddifcourfe, when there is no 
 great reafon, no juftifiable occafion for it. 
 It is to be acknowledged that fome of the 
 ancient Fathers from thefe words did con- 
 clude it utterly unlawfull for a Chriltian 
 at any time to fwear • fome of their fay- 
 ings to this purpofe are quoted by Grotius 
 in his comment upon thefe words,* but 
 then it is to be confidered, 
 
 i. That there were but fome few of 
 them of this opinion, and that againft the 
 current do&rine of the greateft part of the 
 primitive Chriftians ; and, 
 
 a. Againft the known allowed praftice 
 amongft them ; for we all along find there 
 were many Chriftians in the armies of the 
 heathen Emperours, and they could not 
 have ferved under them without taking 
 the military oath, which they did not 
 ufe to fcruple, fo they were not put to 
 fwear by any of their Genii, or Heathen 
 Deities, or Fortune, or the like. 
 
 3. Their great argument againft ta- 
 king of oaths was drawn from the invin- 
 cible faith and truth of Chriftians, who 
 
 upon 
 
The Eighth Sermon. 261 
 
 upon no confideration whatever could ei- 
 ther be fore d or won to affirm what they 
 knew to be falfe, or promife what they 
 never intended to perform ; and this they 
 were fo remarkable for, that they thought 
 it a diminution or fcandalous affront of- 
 fered to them to be put to their oaths ; 
 they always had fuch a regard to their 
 words, and it was fo facred a thing at all 
 times to fpeak truth, that they would 
 not be fo much diftrufted or difparaged as 
 to have the fecurity of an oath required 
 of them; the conftant tenour of their 
 lives they thought did bear a greater te- 
 flimony to what the Chriftians affirmed, 
 and render it more credible than the 
 'oaths of any other men could what they 
 witnefled. 
 
 But now becaufe in latter days fome 
 Setlartes both here and elfe where have 
 from thefe words, Swear not at all, plea- 
 ded againft the lawfulnefs of taking of a- 
 ny oaths though thereto required by the 
 Magiftrate, though it be an oath of Al- 
 legiance to their Prince , or when they 
 give teftimony in a publick caufe: I (hall 
 briefly and plainly make out to you that 
 this prohibition of our Saviour's muft ad- 
 
 S 3 mit 
 
'26i The Eighth Sermon. 
 
 mit of feme exceptions, and muft be re- 
 ftrained onely to vain and rafli oaths in 
 our ordinary difcourfe, which I fhall doe 
 by defiring you to confider, 
 
 (i.) That in other general prohibi- 
 tions it is acknowledged by all that we 
 muft make the fame or like excepti- 
 ons. Thus though our Saviour hath faid 
 a little before thefe words in this Sermon 
 on the Mount, v. 2 r. Thou fhalt not kill, 
 and ivhofoever fhall kill fhall be in danger 
 of the judgment^ yet we all grant that this 
 muft be coniined to private perfons, that 
 this forbids not the Magiftrate s infli&ing 
 capital punifhments ; and then that as 
 to private perfons, it is meant onely of 
 killing innocent men ,• but that flill it is 
 lawfull for us in the prefervation of our 
 own lives to kill thole who unjuftly aflault 
 us, thefe cafes muft be r'eferved: fo here, 
 Swear not at all, that is, not of your own 
 motion, without any neceflary or fuffici- 
 ent caufe ,• but this doth not infringe the 
 right which Magift rates have to impofe 
 oaths on their fubje<3:s, and to require 
 the utmoft and greateft fecurity for their 
 fidelity and obedience; this doth not for- 
 bid fw earing when it is requifite for the 
 
 deter- 
 
The Eighth Sermon. 26^ 
 
 determining of important controverfies 
 or diftribution of juftice, when it is for 
 the publick good, that our teftimony 
 fhould be credited and made more valid 
 by the folemnity of an oath. And that 
 fuch exceptions as thefe mult be allowed 
 from this general rule will appear, 
 
 2. If we confider the pofitive com- 
 mand that is oppofed to this prohibition, 
 Swear not at afl, but let your communica- 
 tion be yea, yea ; nay, nay; for whatfoever 
 is more than thefe , cometh of evil. Let 
 your communication , /. e. your fpeech , 
 your ordinary familiar diicourfe, be yea y 
 yea; nay, nay : which w T as a proverbial 
 way of exprefling an honed man whom 
 you may believe and truft. Juftorum 
 eliam eft etiam , & non e or urn eft non : 
 His aye was aye, and his no was no. His 
 prom aes and performances did exadtly 
 and conftantly agree : without any more 
 adoe you may give credit to, and relie 
 upon whatever he fays. Whatever is 
 more than theje , cometh of evil ; i. e. 
 whatfoever is more than bare affirming 
 or denying any thing , ( that is (till in 
 our communication, in our ordinary talk 
 and difcourfe) is from evil; from mens 
 
 S 4 fo 
 
2^4 The Eighth Sermon. 
 
 fo commonly breaking of promifes, and 
 fpeaking of falfities ; from whence that 
 lewd cuftome of adding oaths proceeds, 
 becaufe they cannot be believed without 
 them. Now therefore fince our Saviour 
 is here directing us how to govern our 
 common difcourfe and conversation toge- 
 ther, the prohibition alfo in the begin- 
 ning muft be reflrained to the fame mat- 
 ter, and fo the full fenfe of the words 
 feems to me to be this. In your commu- 
 nication, familiari fermone, in your com- 
 mon talk ufe no fwearing, not fo much 
 as by any creature ; but let it fuffice 
 barely to affirm or deny, and be always 
 fo true to your words, that nothing far- 
 ther need be defired or expe&ed from 
 you : all other confirmation in fuch ordi- 
 nary affairs is practifed onely by fuch as 
 are ufed to lie and diflemble, and intend 
 to iixspofe upon ethers. 
 
 (3.) That our Saviour did not here 
 forbid all fwearing, whatever caule there 
 might be for it, as a thing in it felf un- 
 lawfull, we are fully fatisiied from the 
 example of St. /W, who certainly un- 
 derflood his Matter's mind in this parti- 
 cular. Now it is a very unreafonable 
 
 thing 
 
The Eighth Sermon. 265 
 
 thing to imagine, that he fhould fo often 
 fwear, and that by the name of God too, 
 that fuch his oaths fhould be recorded in 
 the Scriptures, and that there fhould not 
 be the leaft intinution of his finning in 
 fo doing, if all fwearing was utterly pro- 
 hibited by his Lord and Matter. I fhall 
 propound two or three eminent inftances 
 to ihew, that in ferious and great matters 
 of mighty concernment he made no fcru- 
 ple of adding the confirmation of an oath; 
 Gal. 1. 20. Now the things which I write 
 unto you, behold, before God I lie not. He 
 bears witnefs to the truth of his writings 
 by an exprefs oath ,• Rom. 1. 9. For God 
 is my witnefl whom Iferve, that without 
 ceafing I make mention of you always in my 
 prayers. It was of great moment that in 
 the beginning of his Epiflle he fhould 
 perfuade thofe, to whom he did addrefs 
 himfelf, of his good-will toward them. 
 How well therefore he did wiih them,. he 
 calls God to witnefs, which is the formal 
 eflence of an oath. Thus again, to name 
 no more, 2. Cor. 1 1. 3 1. The God and Fa- 
 ther of our Lord Jefus Chrift , which is 
 bleffed for evermore , knoweth that I lie 
 not : which is a plain appeal to God's te- 
 ftimony. So that when the glory of God 
 
 and 
 
2 66 The Eighth Sermon. 
 
 and the publick good was engaged, he 
 thought it not unlawfull to invoke God's 
 holy name, and to call his Majefty for a 
 witneft of his truth , or the avenger of 
 his falfliood. Thus our blejfed Saviour 
 himfelf when he flood before the High- 
 prieft of the Jews, did not refufe to an- 
 fwer upon oath; Matth. z6. 63. The 
 Highpriefl faid unto him, I adjure thee 
 ly the living God that thou tell us whether 
 thou be the Chrift, the Son of God, winch 
 amongft the Jews was the torin of giving 
 an oath ; to which our Saviour aniwe- 
 red, Thou haft faid ; that is, upon my 
 oath it is as thou fay ft. Nay, to make 
 all lure, that there is no evil in fwearing 
 when it is done gravely and ferioufiy, 
 and upon an important occafion that re- 
 quires it ; we find that God himfelf hath 
 been pleafed to give us his oath. Though 
 it were impofjible for him to lye, yet that 
 we. might have ftrong conflation and full 
 affurance, to fhew the heirs of the promife 
 the immutability of his counfel, he confir- 
 med it by an oath ; and when he could not 
 fwear by a "greater , he fwore by himfelf; 
 Heb. 6. 13. And therefore it mutt be ve- 
 ry abfurd to deny amongft Chriftians the 
 lawfulness of doing that, though upon 
 
 never 
 
The Eighth Sermon. z&j 
 
 never fo great reafon, which St. Paul fo of- 
 ten did, nay which God Almighty, who is 
 truth it felf, did yet vouch! ate out of 
 condefcenfion to our weaknefs , to doe 
 more than once. Not now to mention 
 Baptifm and the Lord's Supper , both of 
 which have in them the nature ot oaths, 
 and are therefore called Sacraments. 
 
 (4.) We are to confider that fwearing 
 rightly circumftanced is fo far from be- 
 ing a thing in it felf evil, and fo unive^- 
 fally forbidden ; that it is indeed a moft 
 eminent part of religious worfliip and di- 
 vine adoration, by which we do moft 
 fignally own and recognize God Al- 
 mighty to be the great Sovereign Lord 
 and Governour of the world, the higheft 
 and fupremeft Power, to which the laft 
 and final appeal is in all cafes to be made. 
 By it w r e acknowledge the immenfity of 
 his prefence, his exa<5t knowledge and 
 continual care of humane affairs, and all 
 things that happen here below,- his all-fee- 
 ing eye, that he fearcheth into the depth 
 of our hearts, and is confcious to our 
 moft inward thoughts and fecret mea- 
 nings. We do by it avow him as the 
 grand Patron of truth and innocence, as 
 
 the 
 
2^8 The Eighth Sermon. 
 
 the fevere puniiher and avenger of deceit 
 and perfidioufnefs. And therefore doth 
 God often in holy Scripture appropriate 
 this to hirfifelf ; Him onely Jhalt thou 
 ferve, and to htm Jhalt thou cleave, and 
 /halt /wear by his name. And if this be 
 done with that confideration and folem- 
 nity which doth become fuch a fpecial 
 part of devotion ,• upon an occafion that 
 doth deferve, and that will in fome mea- 
 sure excufe our engaging the divine Ma- 
 jefty as a witnefs in it ; I fay , if it be 
 performed with due awe and reverence, 
 with hearty intention for a confiderable 
 good, we do, thus calling upon God 
 when we fwear by him, honour and glo- 
 rify his great and holy name, as well as 
 by prayer or praifes, or any other a6fc of 
 religious worfhip whatever. 
 
 (5*.) Add to this the neceflity of ta- 
 king oaths in order to civil government, 
 publick adminiflration of juftice, and the 
 maintaining of good order and peace in 
 Societies. And therefore the Apoftle 
 tells us, Heb. 6. 16. That an oath for con~ 
 jfirmation to men is the end of all Jlrife ; 
 and that not by particular cuftoms and 
 Jaws prevailing in fome places onely, but 
 
 from 
 
The Eighth Sermon. 
 
 from the appointment of God, the rea- 
 ' fonablenefs and fitnefs ©f the thing it felf, 
 and the conftant pra&ice of all the world 
 in all ages ; for as far and wide as the 
 fenfe of a Deity hath fpread it felf, iath 
 alfo the religion of an oath, and the final 
 determination of matters in difference, 
 by calling to witnefs the Lord and Ma- 
 ker of all things ; this being the utmoft 
 affiirance, and the fureft pledge any can 
 give of their faith and fincerity . For no- 
 thing can be imagined fufficient or effec- 
 tual to engage men to fpeak truth, or to 
 be faithfull and conftant to their promifes, 
 if an oath doth not.. He muft furely re- 
 nounce all fenfe and fear of God, all con- 
 fcience of duty or regard to the Al- 
 mighty's love and favour, who can with 
 open face call him to teftify to a lye, or 
 challenge him to punifli him if he fpeaks 
 not true, when yet at that very time he 
 knows he does not. This is the greateft 
 fecurity men can give of their honefty, 
 and that they mean as they fay. And it 
 being neceflary for the government of 
 the world in fo many cafes (not proper 
 now to be named) that truth fliould be 
 found out, and the greateft certainty of 
 it be given that can poffibly, and that 
 
 men 
 
270 The Eighth Sermon. 
 
 men fliould by the flri&eft ties be obliged 
 to fome duties ; it thence alio becomes 
 neceflary that oaths fliould iometirn.es be 
 required, efpeoally when men cannot by 
 othe* means well aflure the fincerity of 
 their intentions, or fecure the fidelity of 
 their refolutions. 
 
 I confefs amongft Chriflians in the 
 firfl ages I believe oaths were not fo com- 
 mon]} required in iuch little matters , as 
 now fometimes they are, but the reafon 
 was becaufe truth and honefty then pre- 
 vailed tar more amongtl them, and lying 
 was then more fcandalous than, I fear, 
 perjury is now : but perfidioufnefs and 
 diiiembling, and equivocating and fraud 
 encreafing, have made the ufe of oaths 
 more ordinary than otherwife would 
 have been neceflary. For if Chriflians 
 did generally obierve the laws of their 
 Religton in all other inftances , men 
 would fly to this greateft fecurity onely 
 in extreme and higheft cafes , and not 
 find it needfull to require it in common 
 and more trivial matters. 
 
 (6.) Laftly, I onely obferve farther, 
 that what feems thus to be the do&rine 
 
 of 
 
The Eighth Sermon. 271 
 
 of our Saviour concerning fwearing, was 
 delivered by the Philofophers of old a- 
 mongft the Heathens as agreeable to the 
 light of nature and right reafon : that is 
 to fay, they advifed their Scholars to for- 
 bear all oaths as much as poflibly they 
 could : never to fwear but when it was 
 neceflary, to reverence an oath (asFy- 
 thagoras exprefs'd it in his golden Verfes) 
 not eafily or lightly or wantonly to take 
 God's name into their mouths. I forbear 
 to trouble you with the Authours, or the 
 Sentences themlelves : and I propound 
 this onely to fhew that the wife men of 
 this world did agree with our blefled Sa- 
 viour in this rule which he hath prefcri- 
 bed to us concerning fwearing ; and I 
 have been the larger in it .that you might 
 fee what little reafon any Enthujiafts a- 
 mongft us have to Hand out fo ftubbornly 
 agamlt the wholfome laws of our Coun- 
 trey, and the proceedings of the Courts 
 of Judicature ; who, though it were to 
 fave the King's life, will not give their 
 teftimony upon oath, becauie our Saviour 
 hath faid, Suxar not at all. 
 
 The fum of all is ; Our Saviour abfo- 
 lately forbids fwearing in our communi- 
 cation 
 
272 The Eighth Sermon. 
 
 cation or ordinary difcourfe together, and 
 about the unlawfulnefs of this there is no 
 difpute ; and ftrange it is that againft fuch 
 exprefs words of our blefled Lord and Ma- 
 iler, men fliould fo openly allow them- 
 felves in fuch a vile praftice, and yet have 
 the face to call themfelves his difciples 
 and followers. This evil of voluntary 
 rafh fwearing hath prevailed amongft us 
 even almoft beyond all hope of cure and 
 remedy. That great Oratour St. Chry- 
 foftome made no lefs than twenty Homi- 
 lies or Sermons againft this foolifh vice, 
 and yet found it too hard for all his rea- 
 fon or Rhetorick, till at length he attemp- 
 ted to torce his Auditours to leave off 
 that fin, if for no better rcafon, yet that 
 he might chufe another fubjedt. They 
 are ordinarily men onely of debauched 
 minds and conferences that freely indulge 
 themfelves in it ; and if any fuch now 
 hear me, I cannot exped: by thofe few 
 words I have now to deliver, to difluade 
 them from it. I had rather endeavour to 
 oiler fomething to jour confideration who 
 are not yet infe<5ted by it, taperfuade you 
 to watch feverely againft it, and refolve 
 never to comply with fuch an impious 
 ienfelefs cuftome. 
 
 1. Con- 
 
The Eighth Sermon. 273 
 
 « 
 1. Confider what an horrid affront it 
 is to the divine Majefty. All fin refle&s 
 difhonourably upon God , but other fins 
 do this by confequence onely : this di- 
 redly flies in his lace, and immediately 
 impugneth his juftice and power. Other 
 fins are ads of difobedience, but 'tis high 
 contempt of God, thus to tofs about his 
 excellent and glorious name in our un- 
 hallowed mouths, and to proftitute it to 
 fo vile an ufe as onely to fill up the vacui- 
 ties of our idle prattle. That great and 
 terrible name of God which all the An- 
 gels and hoft of Heaven with the pro- 
 founded fubmiffion continually adore; 
 which rends the mountains, and opens 
 the bowels of the deepeft rocks, which 
 makes hell tremble, and is the ftrength 
 and hope of all the ends of the earth, our 
 onely refuge in the day of trouble, the 
 very thought whereof fliould fill all fo- 
 ber perfons with a reverential awe and 
 horrour, how do men mod impudently 
 and ralhly almoft every minute pollute 
 and tear without fear or fenfe, or observing 
 what they fay, as if God Almighty, the 
 Maker and Judge of us all, were the mea» 
 neft and moft defpicable Being in the uni- 
 T verfe* 
 
2 74 715* Eighth Sermon. 
 
 verfe? What unaccountable boldnefs and in- 
 tolerable faucinefs is this, to dare to invoke 
 the dreadtull Majefty of heaven and earth 
 to witnefs to every impertinent faying, 
 filly ftory, vain fancy, ahttoft every five 
 words we utter > thus at our pleafure to 
 fummon our Omnipotent Creatour, as if 
 he were at our beck, and a flave to our 
 humour ? thus to play and dally with 
 him who is a confuming fire, and can* in 
 the twinkling of an eye piake us all as 
 miferable as we have been finfull > How 
 fhall we ever be able in the day of our 
 fears to addrefs our felves to the throne of 
 his grace, whom every time wefpeak, we 
 thus madly defy ? with what fhame and 
 regret and confufion mud we needs ap- 
 pear before his Judgment-feat, whofe ho- 
 nourable name we have thus foully pro- 
 phaned and ufed fo ignominioufly ? Can 
 they ever think to plead that bloud of 
 our deareft Lord , and thofe wounds 
 made by the fpear and nails in his moft 
 pretious body for the pardon and expia- 
 tion of their moft grievous fins , who 
 thus daily have made a mock of them ? 
 Can they ever with the lead hope of fuc- 
 cefs pray God, when they come to die, to 
 deliver them from that damnation that 
 
 they 
 
The Eighth Sermon. 275 
 
 they have a thoufand times before wiihed 
 to themfelves ? 
 
 And yet this fin which argues inch 
 flight and abufe of the divine Majefty, 
 fuch rudenefs towards him, and draws fo 
 many dire confequences after it, is now 
 adays (pardon me if I fay it) one of the 
 fafhionable accomplifhments of too ma- 
 ny of thofe that fhould be precedents of 
 civility or good manners to others ; but 
 this is fo fad a confideration that I cannot 
 endure to dwell longer upon it. 
 
 I proceed to other mifchiefs of this vice 
 though none need be named after this; 
 •for thofe whom the awe of God and fenfe 
 l of his power and infinite greatnels v^ill 
 not keep and reftrain from (uch defperate 
 profanations of his holy name, it is not 
 to be imagined that any lefs arguments 
 Ihould. 
 
 z. This praftice of common fwearing 
 muft of neceflity frequently involve men 
 in the heinous fin of perjury. He that 
 fwears at every turn in his ordinary dif- 
 courfe, how often doth he call God to wit- 
 nefs even to what he knows is falfe, and as 
 T % often 
 
2^6 The Eighth Sermon. 
 
 often forget to doe what before God he 
 hath engaged himfelf to perform? or if 
 he be afraid of this crying fin of perjury, 
 and be put in mihd of what by his need- 
 lefs oath he had obliged himfelf unto , 
 how many inconveniencies will his rafh- 
 nefs continually expofe him unto? You 
 all know how Herod was loth for his ho- 
 nours fake before all his Court to violate 
 his hafty oath, and how that coft the 
 head of the greateft Prophet that ever 
 was. By cuftomary ufing of God's fa- 
 cred name men come to vent it when 
 ^ they think not of it , without any fore- 
 thought or confideration, and by it fwear 
 to things impoflible or romantick, to their 
 own fidions and dreams which they nei- 
 ther believe themfelves , nor yet intend 
 ,to deceive others into a belief of; and 
 oftentimes tranfported by anger or rage 
 they fwear to things they repent of when 
 they are calm and fober, and are then 
 quite of another mind ; fo that falfe fwea- 
 ring is the certain never-failing effecft of 
 much fwearing; nay indeed it is onely 
 chance or luck in fuch as every time in 
 the hurry of their difcourfe call upon God's 
 name that they do not, not onely vainly 
 fwear, but alfo impioufly forfwear them- 
 felves; 
 
The Eighth Sermon. 277 
 
 felves ,• for whilft they thus back almoft 
 every affirmation with an oath, how 
 idle, uncertain or doubtfull foever the mat- 
 ter be, without making any difference, or 
 at all weighing what they fay, or being fa* 
 tisfied concerning the truth of it, or know- 
 ing their own minds about it, they can- 
 not be freed from the guilt of the fin of 
 perjury, though what they fay ihould 
 happen not to be falfe, or they lliould be 
 as good as their word, it being by for- 
 tune onely that it doth prove To. And 
 he that fwears to a thing that chances to 
 be true, (if he knew it not certainly, or 
 did not confider it whether it were fo or 
 no, but unadvifedly fealed it with an 
 oath, though it be as he did fwear) yet 
 muft be prefumed guilty of this crime of 
 perjury in the fight of God, and then I 
 leave it to your felves to judge how often 
 by this vile cuftome of fwearing men do 
 forfwear themfelves. 
 
 3. From hence it follows that this fin 
 of vain and rafti fwearing in our ordinary 
 difcourfe is of very bad influence to the 
 publick flate ; nothing is fo pernicious to 
 the government, nay nothing is fo de* 
 ftruftive of our liberties and properties, 
 T 3 Pf 
 
278 T/je Eighth Sermon. 
 
 of which we are fo fond, and for which 
 we are fo zealous, as this wicked praAise 
 of fwearing upon all occafions - 9 as it 
 makes oaths become cheap and vile, fo 
 it derogates from their facrediu\s and au- 
 thority, ror vv hit reafon can there be to be- 
 lieve, that he who makes no confcience 
 of thole many oaths that he daily belches 
 forth upon the flighted provocations, 
 fhould be of another opinion, and look 
 on himfelf as more ftriftly tied up by 
 them when he fwears allegiance to his 
 Prince, or gives his teftimony in a Court 
 of Judicature ? why Ihould he be more 
 afraid or concerned ior calling God to wit- 
 nefs in a caufe wherein his neighbour's e- 
 ftate, good name or life is engaged, than he 
 is in his private converfation of invoking 
 the Majefty of Heaven an hundred times 
 in a day > The fear of the penalty which 
 the laws have appointed for perjury may 
 indeed move him in fuch cafes wherein 
 there is danger of his being difcovered, 
 and there is tfte#i& a little more folem- 
 nity in fuch pubhck fwearing before 3 
 Msgillrate; but yet what is that to one 
 who riath call off all fenfe and fear of 
 God , and every hour dares openly re- 
 proach and defpife him? So that the 
 
 publick 
 
The Eighth Sermon. 2 7^ 
 
 publick laws ought to provide againft 
 this piece of debauchery as the bane of 
 all fociety ; and we cannot anfwer it in 
 prudence, to have any intercourfe, to 
 hold any correfpondence or tranfa&ions 
 with, or in any cafe to truft or rely on 
 his word who feareth not an oath ; for, 
 
 4. This pra&ice of fwearing in our or- 
 dinary difcourfe doth highly detract from 
 the credit of the perfon that ufeth it, it 
 renders juftly fufpicious every word he 
 fays and confirms with an unneceilary 
 oath ; ' for if the thing be true and certain, 
 and the perfon of unblemiflied faith, what 
 need can there be of an oath to vouch it; 
 but if he fwears to it, he declares himfelf 
 not to be worthy of belief, that his word 
 ought in no cafe to be taken, fince in the 
 mod indifferent matters he chufes (till to 
 warrant it with an oath, and by thus 
 doing moft defervedly forfeits all credit 
 and repute among confidering perfons, 
 
 A truly honeft man is fo well afTured 
 of his own veracity that he counts it 
 wholly -needlefs and ufelefs to offer an 
 oath as a pledge or pawn of the truth of 
 what he affirms ; but if upon every word 
 T 4 lam 
 
280 The Eighth Sermon. 
 
 I am apt to fwear to it, this is an undoub- 
 ted fign that either I intend to deceive in 
 that particular, or elfe that I am fo ufed 
 to lie that I cannot expeft to be believed 
 without an oath. 
 
 5. This is a vice moft diftaftefull and 
 ungratefull to all the reft of mankind , 
 moft ftrangely offenfive to thofe we con- 
 verfe with. The talk of him that fwea- 
 reth much, faith a wife man, maketh the 
 hair to ft and upright , and their brawls 
 make one flop his ears. If men harden 
 themfelves againft other arguments ta- 
 ken from the wickednefs and irreligion of 
 this praftice, yet this methinks ought to 
 prevail fomething with thofe that pretend 
 to honour and gentile carriage, viz. that 
 this is the moft uncivil and the rudeft 
 thing that can be offered to other men ; 
 it rankly favours of ill- manners and want 
 of breeding for them to be continually 
 defying of that Being which all other 
 men adore, and fpitting out their venom 
 againft that God whom the reft of man- 
 kind .profefs to love and honour above all 
 things. Should one of our heftoring 
 fwearers come into a company, the grea- 
 teft part of which he knew highly valued 
 
 and* 
 
The Eighth Sermon. 281 
 
 and prized an abfent friend, never men- 
 tioned him but with all the kindnefs and 
 refped: imaginable, called him their pa- 
 tron, profefled mighty obligations to him 
 and believed him one of the beft of men ; 
 would it pafs for a thing tolerably be- 
 coming or decent for him every word, 
 when no occafion was offered, to fall a- 
 befpattering and vilifying this perfon, fo 
 dear to the company, and to fpeak of him 
 with the greatert contempt and defpight? 
 now fuch is God to the greateft part of 
 the world, they own all that they have 
 or are to be from him alone, that he is 
 their great benefa&our and Saviour, that 
 they are infinitely engaged to him, that 
 they defire his love and favour above all 
 this world : how is it fufferable then, in 
 men of fafliion and repute efpecially, (as 
 is the common praftice of too many) 
 when they meet with perfons that are 
 more than others concerned for the ho- 
 nour of God, to be ever and anon with 
 their profane talk pelting this holy being, 
 polluting his name with their filthy 
 ipeech, outbraving his Majefly, chufing 
 to doe that which they know grates moft 
 harlhly upon other men, and which they 
 hate above any thing in the world ? 
 
 6. That 
 
282 The Eighth Sermon. 
 
 6. That which mightily aggravates 
 this madnefs and folly is, that it is fuch 
 a fin as we have no temptation to com- 
 mit, nothing to move or fway us to- 
 wards it, it gratifies no natural inclina- 
 tion, it produceth no pleafure, no gain 
 or worldly profit accrues to us by it; it 
 affbrdeth us not fo much as any fliort 
 temporal recompence for the venture we 
 run, and the dangerous hazards we ex- 
 pofe our felves unto; other forts of fin 
 have fomething to excufe them, our na- 
 tures and bodily tempers may ftrongly 
 incline us to fome other (ins: The cove- 
 tous man hath his full bags and great e- 
 ftate to plead in his behalf; and as for 
 the voluptuous Epicure, his appetites and 
 lufts are tickled with the variety of fenfual 
 delights; and the ambitious man hath 
 the contentment he takes in his honours 
 and advancements to anfwer for the lofs 
 of the peace of his mind and a good con- 
 ference; the drunkard pleads the good- 
 nefs of his wine and company, the un- 
 clean perfon talks of the refiftlefs charms 
 of beauty ; but the fwearer felleth his 
 foul for nothing ; fo that of all wicked 
 men he is the molt filly and unreafonable, 
 
 an4 
 
The Eighth Sermon. 283 
 
 and makes the worft and maddeft bar- 
 gain for himfelf. Nay, other ways of 
 finning may be almoft called wifedom, if 
 compared to this ; For other finners ei- 
 ther projeft fomething future, and are 
 delighted with the hopes and expecta- 
 tions of it , or enjoy fomething prefent 
 that pleafes them and fatisfies lome cra- 
 ving inordinate defire: but this is pure 
 finning for finnings fake, onely in com- 
 pliance with an ugly imperious cuftome 
 too much in vogue and fafhion. 
 
 7. There is no kind of fin whatever 
 that doth fo highly provoke God Al- 
 mighty to inflift fome remarkable exem- 
 plary judgment on a Perfon or Nation, 
 even in this life, as this pra&ice of vain 
 fwearing by his Name. This almoft ne- 
 ceflitates him to thunder from Heaven 
 after fome extraordinary manner, to vin- 
 dicate his power and juftice and autho- 
 rity, all which are fo notoriously abufed, 
 blafphemed and challenged by fuch hi- 
 deous oaths and dire imprecations. He 
 is e'en forced by fuch horrid defiances 
 and outrageous darings of him to fhew 
 his ftrength and might to the children of 
 men, by fending fome grievous plagues 
 
 and 
 
284 The Eighth Sermon. 
 
 and fore calamities amongft them , by 
 which they may perceive he will not al- 
 ways bear fuch bold prophanations of his 
 truth and honour and majefty ; but will 
 at length return thofe curfes upon men 
 which they have fo often wiflied to 
 themfelves t that he will at laft punifh 
 and avenge himielf of thofe who have fo 
 openly and frequently provoked him to 
 it by their dreadfull appeals to him. 
 
 The whole Nation of the Jews, that 
 forlorn and forfaken people, the fcorn of 
 all the earth, are to this day a (landing 
 monument of God's implacable anger and 
 wrath upon a like occafion, when they fo 
 folemnly curfed themfelves , and prayed 
 that the bloud of the holy Jefus might be 
 upon their heads, and the heads of their 
 children. God is jealous and tender of 
 his name, and will not always fuffer it to 
 be fcorn'd and reproached. Becaufe of 
 [wearing , faith the Prophet , the land 
 tnourneth. God is engaged in honour to 
 right himfelf , and maintain his name 
 from fuch foul contempt, left men Ihould 
 begin to think either that he is not at all, 
 or that he is deaf to all their loud calls 
 and impudent invocations. 
 
 8, Laflly, 
 
The Eighth Sermon. 285 
 
 8. Laftly, I onely add this one pecu- 
 liar confideration to you who now hear 
 me, aflembled in this place for the wor- 
 fliip of that great God, for the honour of 
 whofe name I am pleading : that this cuf- 
 tome of vain fwearing is the great fcandal 
 to our Church of England, and thofe that 
 adhere to it in its prefent eftablifhment. 
 This was of old, and is ftill the great ob- 
 jection againft thofe of the Church-way, 
 as they ordinarily call us, that fo many 
 amongft us allow themfelves in this fin- 
 full pra&ice ; nay not onely ufe it, but 
 look on it as their credit fo to doe. You 
 fee the fruit, fay they, of your Common- 
 prayers, of your read devotions, of your 
 decent and orderly worlhip which you fo 
 much plead for. You may judge of the 
 goodnefs and efficacy of that way, by 
 tfiofe oaths and curfes that abound fo 
 much in thofe of your profeffion. And 
 really, what can we anfwer to this 
 charge > can we abfolutely deny it > 
 Muft we not rather confefs, amongft 
 friends at leaft, that it is in fome meafure 
 true, that the Separates and Diflenters 
 do more generally reftrain themfelves 
 from this lewd pra&ice , and do not fo 
 
 ordi- 
 
286 The Eighth Sermon. 
 
 ordinarily allow themfelves in this vice, 
 as too many amongft us doe > Now it is 
 not a fufficient anfwer to this to recrimi- 
 nate and tell them of as great fins that 
 they are guilty of; that they can lye, 
 cheat and diflemble, are fa&ious and un- 
 governable, though they will not fwear, 
 which is fometimes replied in this cafe : 
 for this, though never to true, is not fuf- 
 ficient to wipe off this difgrace and re- 
 flexion from our Church : but the true 
 anfwer to this is, that thus it always was 
 in the world , and ever will be , that 
 where there are different opinions and 
 parties in Religion, and one is favoured 
 by the publick Laws, and countenanced 
 by the Government, all thofe who are 
 of no Religion will be fure to be of that 
 fide which is uppermoft, which the King 
 and Court is of, which i^ freed from dan- 
 ger. So that all the prophane, wicked, 
 diffolute livers will be of our Church, as 
 long as the do&rine of it is the eftabli- 
 ihed owned Religion of the Nation ,• but 
 if ever the tide fliould turn, and another 
 Party get the upper hand, they fhould 
 have the company of thofe men alfo, un- 
 lels fome worldly intereft did interfere 
 and hinder them, Such men of fuch 
 
 loofe 
 
The Eighth Sermon. 287 
 
 loofe principles and feared confciences 
 matter not what Religion they profefs, 
 or whether any at all. But do thefe re- 
 ceive any encouragement or countenance 
 amongft us ? do we boaft of their god- 
 linefs > do we account thefe to live an- 
 fwerably to their profeilion ? do not we 
 complain of them as well as our Adver- 
 faries ? and would to God all fuch as 
 hate to be reformed , would even leave 
 our Church. S T would be an happy day 
 if all fuch ungodly wicked wretches, who 
 will not be won over by, the excellent 
 means and arguments of our Religion, 
 would alfo forfake that profeflion which 
 in praftice they difown, nay, blemifli and 
 difcredit ; that they would be of any 
 Party, run over to our enemies, rather 
 than continue to diftionour the beft fet- 
 tled and pureft Church in the world. 
 Ye now who, by your prefence at thefe 
 her folemn devotions, feem concerned for 
 the glory, prefervation and fecurity of 
 our Church, it is much in your power 
 to wipe off fuch blots and afperfions, to 
 anfwer fuch reflexions , and to flop the 
 mouths of all oppofers, by a due care and 
 government of all your words and ac- 
 tions ; and by the innocency and un- 
 
 blame* 
 
288 The Eighth Sermon. 
 
 blameablenefs of your lives , your un- 
 feigned piety and reverence towards 
 God, your invincible truth and faithful- 
 nefs, and other remarkable vermes to re- 
 commend our Church even to thoie who 
 are without : efpecially be perfuaded to 
 join all your endeavours againft this vice 
 by keeping, a drift guard againft it, in 
 your felves by keeping from all appea- 
 rance of it; by not fuffering it in your in- 
 feriors, orthofe that have any depen- 
 dance upon you ; by mildly and feafona- 
 bly warning and reproving thofe of your 
 neighbours and acquaintance that are 
 guilty of this folly. In a word, let us 
 all obferve fuch exad: truth in all our 
 chat and difcourfe, be fo conftant to our 
 promifes, that at any time our word may 
 pafs without any farther engagement, 
 that we may never think it neceflary to 
 allure our credit or faith by an oath. 
 
 Amongft the Romans the Prieft of Ju- 
 piter was in no cafe permitted to fwear, 
 becaufe it was not handfome that he who 
 was fo nearly related to their great God, 
 and charged with fuch divine matters as 
 the care of Religion, fhould be diftrufted 
 about fmall things. And we know a- 
 
 mongfl: 
 
The Eighth Sermon. 2 Sp 
 
 mongft our felves folemn formal oaths 
 are not in many cafes required from per- 
 fons of Jionour ; their word upon their 
 honour hath equal credit with the exprefs 
 oath of inferiour perfons. Now fuch 
 would our blefled Saviour have all his 
 difciples to be, fo true and faithful!, that 
 there ftiould be no need of oaths to con- 
 firm their fpeeches, but that the holinefs 
 and ftri&neis of their lives Ihould give fuch 
 undoubted teftimony to, and command 
 fo firm a belief of all they fay, as that 
 no farther afleveration. ihould be able to 
 vouch it more. I conclude all with thofe 
 fayings of the wife Son of Sirach, Ecclus. 
 23. 9,10, 11^12,13. 
 
 Accuflome not thy mouth to [wearing , 
 neither ufe thy felf to the naming of the 
 Holy one. , 
 
 For as a fervant that is continually 
 heat en fhall not he without a Hue mark, Jo 
 he that fweareth and nameth God continu- 
 ally jhall not le faultlej!. 
 
 A man that ufeth much [wearing Jhall he 
 
 filled with iniquity , and the plague fhall 
 
 never depart from his houje. If he Jhall of 
 
 U fend, 
 
2^o The Eighth Sermon. 
 
 fendy his fin fhall be upon him ; and if he 
 acknowledge not his fin % he maketh a dou- 
 ble offence. And if he fwear in vain, he 
 frail not be innocent \ but his houfe (hall be 
 full of calamities. 
 
 There is a word that is clothed about 
 with death, God grant that it be not found 
 in the heritage of Jacob : for allfuch things 
 fhall be far j torn the godly y and they fhall 
 not wallow in their fins. 
 
 Vfe not thy mouth to. intemperate (wea- 
 ring, for therein is the word of fin. 
 
 But I fay unto you, fwear not at all. 
 
 ■■ 
 
 
 
 ' V 
 
 
 
 ■ 
 
 \ 
 
 ■'. . \^v. 
 
 .. - ' '. .v. ':r... \ 
 
 
 1 
 
 ASER- 
 
2 pi 
 
 A 
 
 SERMON 
 
 Preached at 
 
 WHITE-HALL, 
 
 -=« 
 
 The Ninth Sermon. 
 
 i firm .-*■' r 1 — 1 , ' • i — . ■- 
 
 St. MATTH.I zi. 
 
 — And thou Jhalt call hh name Je~ 
 fus$ for he Jhall fave his people 
 
 from their fins. 
 
 -- 
 
 THAT the appearance of the ever 
 blefled Son of God in our mor- 
 tal nature was upon fome very 
 great and moft important defign, not c- 
 ifoerwife at all, or at leaft, not fo happily 
 U % by 
 
2^2 The Ninth Sermon. 
 
 by any other means to be accomplifhed, 
 every one muft needs grant at firft hear- 
 ing. It could not be any indifferent tri- 
 vial errand or bufinefs that a perfon of 
 fuch infinite honour and dignity was em- 
 ployed about, which brought down God 
 himfelf from the regions of glory and 
 light inacceflible to dwell in an earthly 
 tabernacle, and to veil the fplendour of 
 his Majefty with a body of flefh. This 
 was fuch a furprizing condefcenfion of 
 him that had lived from all eternity in 
 the bofome of his Almighty Father, this 
 fignified fuch wonderfull love and regard 
 to that humane nature he aflumed, that 
 all men cannot but reafonably promife 
 themfelves the greateft advantages ima- 
 ginable from fuch a gratious undertaking. 
 That our forlorn nature iliould be thus 
 highly honoured and exalted, as to be 
 after fiich an unfpeakable manner united 
 to the divine, doth evidently aflufe us of 
 God's good-will towards iinfull men, 
 that he yet entertained thoughts of mer- 
 cy towards us, and was loth that the fol- 
 ly of his creatures fliould prove their irre- 
 coverable ruine* 
 
 Had 
 
The Ninth Sermon. 293 
 
 Had God fent a meflage to us by the 
 meaneft fervant in his heavenly Court, it 
 had been a: favour too great for us to have 
 expected, and for which we could never 
 have been enough thankfull. Had he 
 commanded an hoft of illuftrious Angels 
 to have flown all over the earth, and 
 loudly to have proclaim'd God's willing- 
 nefs to have been reconciled to men, 
 fliould we not all with mighty joy and 
 wonder have regarded and adored fuch 
 ftupendous grace and goodnefs, crying 
 out , Lord, what is man , that thou art 
 thus mlndfull of him f or the [on of man, 
 that thou thus vifiteft him ? 
 
 But that God himfelf fliould defcend 
 from his heavenly habitation to be clo- 
 thed with our rags ; that he who thought 
 it no robbery to be eaual with 6od y fliould 
 take on him the form of a fervant, and be 
 found in the fafhion and Ukenefi of finfuU 
 flejh, this aftoniflies not onely men, but 
 Angels themfelves : for he took not on him- 
 felf the nature of Angels , nor appeared 
 for their refcue and deliverance, who had 
 left their firft manfions of glory; but was 
 pleafed fo far to humble himfelf, as to 
 U 5 under- 
 
?P4 The Ninth Sermon. 
 
 undertake the caufe and patronage of us 
 vile worms, finfull duft and afhes, even 
 whilft we were enemies, tray tours and 
 rebels to his divine Majefty, and utterly 
 unworthy of the leaft gratious look from 
 him, though we had never fo earneftly 
 befpught it : in our behalf it was that he 
 did mediate and intercede, he ftepp'd in 
 between guilty wretched us and God's ju- 
 ftice ; perfefted our redemption, procu- 
 red our liberty , and purchafed eternal 
 lite and happmefs for all men on the eafie 
 and pleafant conditions of the Goipel. 
 And thou (halt call his name Jefus ; for he 
 fh all fave his people from their fins. 
 
 In my difcourfe on thefe words I lhall 
 onely 
 
 I. Shew you how, or by what means 
 the Son of God became our Jefus, or did 
 fave men from their fins. 
 
 II. Draw fome plain inferences from it. 
 
 I. Howj or by what means the Son of 
 God became our Jefus , or did fave men 
 from their fins. 
 
 Now 
 
The Ninth Sermon. 295 
 
 
 Now in order to the lalvation of fin- 
 ners, the great end of our Saviour's In- 
 carnation, thefe two things were necef- 
 fary to be done : one ot which princi- 
 pally refpedb God , the other finners 
 themfelves. 
 
 1. In order to the falvation of finners 
 it was neceflary to obtain ajid purchafe 
 the pardon of their fins, ajj| reconcilia- 
 tion with God. 
 
 2. It was farther neceflary that finners 
 themfelves Ihould be, reform'd, and tur- 
 ned from their fins to the love and prac- 
 tice of true righteoufnefs and goodnefs 5 
 that fo they might be in fome meafure 
 qualified and difpofed for God's grace and 
 mercy. 
 
 1. In order to the falvation of finners 
 it was neceflary to obtain and purchafe 
 the pardon of their fins , and reconcilia- 
 tion with God. It is true indeed, that 
 God Almighty by the unlimited good- 
 nefs and corapaffionatenefs of his own 
 nature is infinitely inclin'd to all ads of 
 favour and pity ; and he might without 
 U 4 wrong 
 
2$6 The Ninth Sermon. 
 
 wrong to any one (if he had feen it fit) 
 abfolutely have pardoned the fins of man- 
 kind, without any other confideration 
 than their repentance : but out of his in- 
 finite wifedom he rather chofe to difpenfe 
 his pardoning grace after fuch a manner 
 as (hould not at all feem to reflect upon 
 his exaft juftice, immaculate holinefs, 
 and unchangeable truth, and might not 
 give the lead encouragement to finners 
 to prefume farther upon his mercy and 
 goodnefs ,• as it would have done for God 
 lightly and eafily to have pafled by fuch 
 notorious offences, and without any fa- 
 tisfaftion to have receded from all his 
 threatnings. He would not therefore 
 propound terms of reconciliation with 
 mankind without fome publick repara- 
 tion of the divine Honour and Authori- 
 ty, and open manifeftatiort of his juft 
 difpleafure againft fin and difobedience. 
 
 (i.) In order to our reconciliation 
 u^ith God, it was neceflary that fome 
 publick reparation fhould be made of the 
 divine Honour and Authority. The fins 
 of the world were an unfpeakable affront 
 to the divine Majefty, and an open fcorn 
 put upon his mod excellent Laws and 
 
 Govern- 
 
The Ninth Sermon. 297 
 
 Government. Now our mercifull Crea- 
 tour inclined to forgive the fons of men 
 that great debt which they were never 
 able themfelves to difcharge, yet would 
 fo contrive it, that his clemency Ihould 
 no ways obfcure or impair the glory of 
 his Sovereign dignity , juftice and holi- 
 nefs. It was molt highly congruous, that 
 whilfl he pardoned the offenders, yet his 
 Government fliould be acknowledged , 
 the righteoufnefs of his Laws vindicated, 
 his Honour and Authority fecured. 
 
 All which was mod effe&ually done 
 by our blefled Saviour, the Son of God s 
 negotiating our peace in our nature, put- 
 ting himfelf into the place of finners, and 
 anfwering all demands for us. By this 
 the infinite holinefs of God's pure nature 
 was declared to all the world, in that he 
 would have no entercourfe with, nor 
 ever receive into his favour fuch vile un- 
 worthy wretches as we were, but onely 
 in and through fo holy, fo perfed a Me«- 
 diatour. By this it appear a that God at 
 firft upon good reafons eftablilhed his 
 laws, and pronounced his threatnings, 
 fince he would not without fuch a glo- 
 rious compenfation go back from them. 
 
 We 
 
2^8 The Ninth Sermon. 
 
 We have now the greateft caufe given us 
 to tremble at his fevere juftice, to adore 
 his fovereign power and dominion, even 
 whilft we admire and feel his love and 
 kindnefs to us; fince no other confidera- 
 tion could prevail with God to remit our 
 offences, but the powerfull interpofition 
 of his onely begotten Son, and his futfe- 
 ring in our nature thofe pains and tor- 
 ments which were due to our fins. 
 
 (2.) By this appearance of the Son of 
 God was Gods hatred and grievous dif- 
 pleafure againft fin moft abundantly ma- 
 nifefted, in that he would not hear of, nor 
 offer any pardon or mercy without fuch 
 a valuable fatisfaihon. Here God pou- 
 red forth his utmoft vengeance againft 
 fin, when he delivered up to iuch a cruel 
 and curled death that Perfon that was 
 moft dear to him, and lead deferved any 
 fuch treatment from him , before he 
 would forgive it. Can we now poflibly 
 think that there is but little evil in, or 
 that God is not much offended with that 
 which could no other ways be expiated 
 but by fuch pretious bloud? Can any 
 man imagine that it is a cheap thing to 
 fin, when God himfelf in our flefli was 
 
 bruifed 
 
The Ninth Sermon. 2^9 
 
 bruifed and buffeted, crowned with 
 thorns, and nailed to the crofs for it? 
 That furely was no trifle or indifferent 
 matter that caufed the Son of God to 
 bleed and die. That fore was deadly that 
 could be cured by no other balfame but 
 his bloud. If any thing could ihew the 
 iiercenefs of Gods wrath againft fin, 
 furely it muft be the gaping wounds and 
 bleeding fide of our Savour. Look on 
 this his wonderfull humiliation ; fee the 
 pits that were digged in his hands and 
 feet, and the furrows that were made on 
 his back, and then tell me what an accur- 
 fed thing muft that be that made God lb 
 difpleafed, and faftned our blefledLord to 
 the Gibbet. So that by our Saviour's in- 
 carnation, obedient life and patient death, 
 the divine honour was more illuftrioufly 
 repaired, his authority more clearly vin- 
 dicated, his juftice and feverity againft 
 fin more openly declared, difobedience 
 more highly difgraced and condemned, 
 than if all the Sons of Adam had perifhed 
 eternally in their rebellion. But this be- 
 ing once done by the Son of God's ap- 
 pearing in our behalf, this great propi- 
 tiatory Sacrifice being offer'd for the fins 
 of the world, God now thought it fit and 
 
 con- 
 
300 The Ninth Sermon. 
 
 confident with the glory of all his Attri- 
 butes, and the ends of government, to 
 tender life and peace to finners upon the 
 mod equal and reafonable conditions of 
 the Covenant of Grace. 
 
 This is the admirable temperament 
 and expedient found out by the wifedom 
 of God, by which God glorifies his mer- 
 cy in the pardon of fin without any vio- 
 lation of his judice or truth, though he 
 had denounced death againft it. Thus 
 this blefled Jefus opened to us the gates 
 of Paradife, removed the flaming Cheru- 
 bims, took away the partition-wall be- 
 tween God and men, and put us all into 
 a fair capacity of being for ever happy. 
 To him alone do we and all men owe, 
 that God will now deal with mankind 
 upon fuch favourable conditions, by a 
 new law fuited and accommodated to 
 our circumftances and infirmities in this 
 lapfed date ; that God upon the account 
 of ChrijFs gratious undertaking for us is 
 ready and forward to be reconciled with 
 us, to forgive all that is pad, and to make 
 v us as blelied as our natures are capable 
 of : and of this benefit all that hear of the 
 Gofpel do equally partake. For we are 
 
 not 
 
The Ninth Sermon. 301 
 
 not to imagine that our Saviour came in- 
 to the world upon fo little and narrow a 
 defign , as onely to refcue and redeem 
 peremptorily and abfolutely a few parti- 
 cular favourites without any conditions, 
 but he hath put all men, thofe efpecially 
 to whom his Gofpel is preached, in a 
 ready and eafie way of obtaining pardon 
 and falvation. And thus our redemption, 
 justification and falvation, as to the valu- 
 able meritorious caufes, depend onely on 
 our Saviour. In all this work we have 
 not the lead hand, we have no place nor 
 part. It wa$ not any thing in us, or that 
 can be done by us, that moved God to 
 contrive, or our Saviour to accomplifli 
 our redemption, but onely the pity he 
 had of us in our forlorn miferable condi- 
 tion. 
 
 Here alfo is the onely comfort and fe- 
 curity of guilty minds deprefled with 
 fhame and fear for their fins : that We 
 have an advocate with the Father, Jefus 
 Chrifl the righteous, and he u the propi- 
 tiation for our fins. That we are not to 
 (land the brunt of God's anger or difplea- 
 fure our felves, fince his ow T n Son hath 
 voluntarily offered himfelf to fcreen man- 
 kind 
 
302 The Ninth Sermon. 
 
 kind from the divine Wrath and ven- 
 geance. And if we do but thoroughly con- 
 sider how great and fublime a perlon he 
 Was, we cannot in the leaft doubt the pre- 
 valency and fuccefs of his appearing for 
 us. We ought not to defpair of obtain- 
 ing any thing from God, fit for him to 
 grant, when we prefent our felves before 
 him with fuch a Mediatour and Intercef- 
 four, in whom he is infinitely well-plea* 
 fed, and who is able to fate to the Utmofi 
 a/l that come unto God by him. Thus this 
 Jefiu hath faved us from our fins in the 
 firft fenie; that is, obtained and purdha- 
 fed the pardon of them, aftd made Gdd 
 placable to us. 
 
 But this is not all. 
 
 2. In order to the falvation of finners, 
 it is farther neceflary that men fhould be 
 freed from the power of fill, and front 
 their evil natures, and become really 
 good and holy. It is not enough that 
 God fliouid be made willing to forgrfe 
 our fins, unlefs we alfo are made willing 
 to forfake them. Chrift came not to fave 
 tk from the evil confequences of our fins 
 whilft we loved them, and delighted our 
 
 felves 
 
The Ninth Sermon. 3 e 
 
 felves in them. He did not purchafe for 
 us an indulgence or licence to fin with- 
 out punifliment. That indeed had been 
 an employment unworthy of the Son of 
 God, nay an impoffible task to have re- 
 conciled God to unhallow'd and impure 
 minds. The reformation of the world, 
 the reparation of our natures , the puri- 
 fying our minds, the implanting the di- 
 vine nature in men , were as much the 
 defign of his incarnation, as the vin- 
 dication of the divine juftice, to which 
 all the world was obnoxious ; and (gar- 
 don me if I fay it ) he is more our Savi- 
 our by freeing us from the dominion of 
 fin, than from the penalty. Our blefled 
 Lord had not been fo kind and gratious 
 to us, had he obtained Heaven for us 
 (could fuch a thing poflibly have been) 
 whilft we continued impenitent, and ut- 
 terly unlike to God. 
 
 Now there are thefe two things abfo- 
 lutely neceflary for the recovery of man- 
 kind, and making us really happy, re- 
 pentance for fins paft , and fincere obe- 
 dience for the future ; and to efled: both 
 thefe, no means fo likely as this appea- 
 rance of the Son of God in our nature. 
 
 (1.) As 
 
3 04 Tb e Ninth Sermon. 
 
 (i.) As for repentance for fins paft, 
 what in the world can be imagined more 
 effectual for the working in men an in- 
 genuous fhame and forrow for what 
 they have done amifs, than thefe tender 
 offers of God's pardon and acceptance 
 upon our fubmiffion and returning to a 
 better mind ? We have now all poffible 
 affiirance given us that mercy is to be 
 had for the mod grievous offenders. No- 
 thing can exclude or exempt us from 
 this ad of grace, but onely our own wil- 
 full and obftinate refufal of life and hap- 
 pinefs. 
 
 All men arc in the condition of the 
 prodigal Son in the Parable of our Savi- 
 our , Luke i j. They have gone aftray 
 from their Father's houie after their own 
 inventions ; promifing themfelves indeed 
 great pleafures and full fatisfaftions in a 
 licentious riotous courfepf life; butfoon 
 wearied with fuch painfull drudgeries, 
 and many woefull disappointments , at 
 laft they begin to recollett themfelves, to 
 remember that plenty they had enjoy 'd I. of 
 all good things in their Father's houfe> 
 how eafily and happily they lived whilft 
 
 they 
 
The Ninth Sermon. 305 
 
 they continued under his mild and gra- 
 tious government, and to think of retur- 
 ning thither again ; but the fenfe of their 
 horrid guilt and unworthinefs flying in 
 their faces, fills them with difmal fears 
 and anxious defpair, fo that they cannot 
 hope for any kind reception or entertain- 
 ment after fuch an ungratefull rebellion. 
 
 Now let us fuppofe this Parable thus 
 continued ,• that the Father, who was fo 
 highly provoked, had neverthelefs fent his 
 other Son, who had never offended him, 
 into a far Countrey,expofed to many diffi- 
 culties and hazards, to feek and find out 
 his loft Brother, to befeech him to be re- 
 conciled, to promife him that he fhould be 
 dealt with as if he had never difpleafed him. 
 Would not fuch condefcenfion and unpa- 
 rallefd goodnefs have melted and diffol- 
 ved the poor Prodigal's heart > what joy 
 would foon have o'erfpread his face ? 
 with what gladnefs would he have hear- 
 ken'd to fuch an overture ? what hafte 
 would he have made home ? Could he 
 after this have doubted of his Fathers 
 love and kindnefs to him > 
 
 X This 
 
3o 6 The Ninth Sermon. 
 
 This therefore is the greateft encou- 
 ragement that can be given to our re- 
 pentance, that God hath now by his Son 
 declared himfeli: exorable and placable, 
 more willing to forgive, than we can be 
 to ask it of inm ; and can we defire par- 
 don and peace upon more equal and eafie 
 terms ? Can any thing be conceived 
 more reafonable, than that before our 
 fins be forgiven , we fhould humbly ac- 
 knowiedge our faults, and with full pur- 
 pofe of heart reiolve to doe fo no more ? 
 and if fuch love and kindnefs of Heaven 
 towards us will not beget fome relenting 
 and remorfe in us, if iuch powerfuli ar- 
 guments will not prevail with us to grow 7 
 wife and confederate, it is impoffible that 
 any fhould. 
 
 (x-) As for fincere obedience for the 
 future,without which we can never be ac- 
 cepted by God, nor be made happy ; this 
 alio our Saviour hath mod fufficiently en- 
 gaged us to ; by his dodrine clearly re- 
 yelling Gods mind and will to us, fet- 
 ting before us his own mod excellent ex- 
 ample, promifing us all needfull help and 
 afliftence, and propounding eternal re- 
 wards 
 
The Ninth Sermon. 307 
 
 wards and puniftiments as the motives of 
 our obedience. 
 
 1. He hath clearly revealed to us 
 God's nature, and his whole mind and 
 will concerning our falvation. He came 
 into the world a Preacher of righteouf- 
 nefs, plainly to inftruit mankind in all 
 their duty towards God, themfelves, and 
 one another. He freed men from the 
 intolerable yoke of many burthenfome 
 and coftly ceremonies, and brought in a 
 rational fervice, an everlafting righteouf- 
 nefs, confiding in purity, humility and 
 charity ; all his commands being fuch as 
 are moft becoming God to require, and 
 mod reafonable for us to perform. They 
 are moft agreeable to our beft understan- 
 dings, pertediveof our natures, fitted to 
 our neceffities and capacities,the beft pro- 
 vifion that can be made for the peace of 
 our minds, quiet of our lives, and mucual 
 happinefs even in this world : they are 
 eafie and benign, humane and mercifull 
 inftitutions, and all his laws fuch as we 
 fliould chufe to govern our felves by , 
 were we but true to our felves, and faith- 
 full to our own intereft. He hath not 
 denied us the ufe or enjoyment of any 
 X z thing 
 
308 The Ninth Sermon. 
 
 thing but what is really evil and hurtfull 
 to us ; he hath considered our infirmi- 
 ties and manifold temptations, maketh 
 allowances for our wandrings and daily 
 failings , and accepteth of fincerity in- 
 ftead of abfolute perfe&ion ; fo that the 
 advantages and excellency of his laws are 
 as great an argument to oblige us to the 
 oblervance of them, as the divine autho- 
 rity by which they were ena&ed. 
 
 2. Our Saviour propounded himfelf 
 an example of all that he required of us, 
 the better to diredt us in our duty, and to 
 encourage us to the performance of it; 
 fince nothing is expe&ed from us t but 
 what the Son of God himfelf was pleafed 
 to fubmit unto. He converted therefore 
 publickly in the world, in mod instances 
 that occur in humane life; giving us a 
 pattern of an innocent and ufefull con- 
 vention, thereby to recommend his Re- 
 ligion to us, and to oblige us to tread in 
 his fteps, and to follow him as the leader 
 and great Captain of our falvation. 
 
 3. He hath promifed, and doth con- 
 tinually afford the mighty afliftences of 
 his holy Spirit to all thofe who humbly 
 
 beg 
 
The Ninth Sermon. 309 
 
 beg it of him , to ftrengthen them in 
 every good work, and to join with, and 
 fecond their faithfull endeavours. He 
 will never fail an honeft mind, nay he 
 doth firfl: ftrive with men, prevent and 
 furprize them by his good motions and * 
 fuggeftions. He doth not flight any 
 weak attempts, but cheriflieth the very 
 firft beginnings of vertue and goodnefs. 
 He doth not forfake us at our firit refufal, 
 but ftill (lands at the door knocking, 
 waiting our amendment. He is always 
 ready at hand to help and fuccour us un- 
 der all temptations or dilcouragements 
 that we may meet with in our Chriftian 
 courfe. He hath appointed many excel- 
 lent means of grace, and even to this day 
 hath continued his Minifters and Amhaf- 
 fadors in the world to lefeech men in his 
 name to be reconciled to God. 
 
 4. He hath engaged us to the doing 
 of God's will by moft glorious rewards, 
 even everlafting pleafures and immortal 
 happinefs, fitch as eye hath not feen, nor 
 ear heard, nor could it ever enter into the . 
 heart of man to conceive ; and ftill far- 
 ther, that no means might be omitted 
 likely to work upon reafonable creatures, 
 X j he 
 
gio The Ninth Sermon. 
 
 he hath denounced moft fevere threat- 
 nings againft all thofe who refufe to com- 
 ply with his gratious offers, even eternal 
 flames, remedilefs torments and miferies, 
 and that they fhall be doomed for ever to 
 the company, and partake of the fate of 
 Devils and infernal Fiends. Thus our blef- 
 fed Lord hath propounded the moft pro- 
 per objeft of fear to keep men from fin, 
 and alfo prefented the moft defireable ob- 
 jec5t of hope to encourage men to be good. 
 
 And to give us the greateft aflurance 
 of all this that we can poffibly defire, he 
 hath confirmed and eftabliihed his doc- 
 trine, not onely by thofe undoubted mi- 
 racles which he wrought, and fufferings 
 he underwent in atteitation to its truth 
 and divinity, but alfo by his own refur- 
 re&ion from the dead, and vifible afcen- 
 fion into Heaven ; where in our nature 
 he hath taken pofleflion of that eternal 
 joy which he purchafed for us, and li- 
 veth for ever at God's right hand to in- 
 tercede for us, to protedt and rule his 
 ■ Church, to diilribute his gifts and graces, 
 to fubdue all our enemies, and at laft to 
 inflate all his true difciples in the fame 
 glory and eternal life he is now poflefled 
 
 Of; 
 
The Ninth Serrncn. g 1 1 
 
 of; and fo to become their complete Sa- 
 viour. 
 
 All this is a very imperfeft defcription 
 of but a little part of what our Saviour 
 hath really done towards the reformation 
 and amendment of finners : for indeed 
 there is nothing that could have been 
 done towards the falvation of men which 
 this Jefus hath not done for us : And I 
 believe all the world may be challenged 
 to name any one help, motive or encou- 
 ragement to the love and fervice of God, 
 that is fuited to the nature of God, of 
 Man, and of Religion, which is not af- 
 forded to us by this appearance of the 
 Son of God in our nature to mediate for 
 us. By the Gofpel it is therefore that 
 Chrift faves finners, which is therefore 
 called, Rom. 1. 16. the power of God unto 
 falvation to every one that lelieveth , to 
 the Jew firft) and then to the Greek ; it 
 being mod admirably contrived to the 
 end it was defigned for, the opening of 
 mens eyes, and turning them from dark* 
 neji to light, and from the power of Satan 
 to God. 
 
 X 4 And 
 
3 1 2 The Ninth Sermon. 
 
 And this the holy Scriptures often de- 
 clare to us, that for this purpofe was the 
 Son of God manifefled, that he might de- 
 ftroy the works of the Devil; might re- 
 deem us from our vain converfation , re- 
 new our minds, and form them over a- 
 gain, and purify to himfelf a peculiar peo- 
 ple zealous of good works. And all that 
 our Saviour cud and fuffered for us to- 
 wards the procuring of our pardon and 
 peace will fignify nothing to us, will not 
 be in the leaft available for our benefit, 
 unlefs he firft fave us from our fins, by 
 wafhing and cleanfing cur natures, and 
 fubduing all our lufts and inordinate paf- 
 fions, and making us conformable to his 
 own image in true holinefs and righte- 
 oufnefs. Twill be no advantage to us 
 that he was born into this world, unlefs 
 he be formed in our minds, and we be- 
 come new creatures, fuch as he requires 
 us to be. Now in all this our Saviour 
 deals with men according to their na- 
 tures, as rational governable creatures, 
 moves them by hopes and fears, draws 
 them with the cords of a man, and will 
 have heaven and happinefs be the reward 
 of their own vertuous choice and free obe- 
 dience. The 
 
The Ninth Sermon. 313 
 
 The fhort of all is this. In the Gofpel 
 of Jefus Chrift (which as at this time he 
 came down from Heaven to reveal to 
 men) God Almighty, out of his infinite 
 companion to his degenerate creatures, 
 hath prefcribed fuch methods, appointed 
 fuch means, given fuch examples, en- 
 couragements, affiftences, that nothing 
 can be thought fit and likely to promote 
 the falvation of all men, but what his 
 goodnefs and w T ifedom have therein moft 
 abundantly fupply'd us with, unlefs w 7 e 
 would have him offer violence to the li- 
 berty of our will, and force us to be ver- 
 tuous and happy whether we will or no, 
 which would be to alter our natures, and 
 make us another fort of creatures ; but 
 fuch care is taken, fuch provifion is made 
 for our happinefs, that we have nothing 
 left us but onely the power of being mi- 
 ferable, if it be our refolved mind ( not- 
 withftanding all poflible obligations to 
 the contrary ) to be fo. 
 
 If men will (lop their ears againfl: the 
 voice of the Charmer, though he charm 
 never fo wifely, if they will chufe, court 
 and embrace fin and ruine ; if the ftron- 
 
 geft 
 
314 The Ninth Sermon. 
 
 geft arguments will not prevail, if the 
 mod forcible engagements will not per- 
 suade ,• if neither the moft glorious pro- 
 mifes , nor the fevereft threatmngs, nor 
 intereft, nor felf-love , nor any of thofe 
 confiderations by which men are fwayed 
 in other affairs, will at all move them in 
 matters of greateft moment, they muft 
 perifli, and that moft defervedly and in- 
 recoverably. If after all this finners will 
 die, and be damned even as it were in 
 fpite of Heaven, maugre all that God or 
 Chrift hath done for them , they muft 
 e'en thank themfelves for it, and are onely 
 to charge it upon their own wilfull and 
 incurable folly and bafe contempt of fuch 
 infinite love and kindnefs. Thus I have 
 briefly {hewn you how , or by what 
 means, the Son of God truly became 
 our Jefus or Saviour by faving his people 
 from their Jins. 
 
 IF. It onely remaineth that in a few 
 words I draw fome conclufions from 
 what I have faid. 
 
 1. Hence we may learn, that the ho- 
 nour of the Son of God, as Saviour of the 
 world 5 is beft fecured and exalted by an 
 
 actual 
 
The Ninth Sermon. 3 1 5 
 
 a#ual obedience to his laws ; that we 
 ought not to lhift off all duty and work 
 from our felves upon him alone, leaving 
 it wholly to him to fave us if he pleafeth, 
 without any care or trouble of ours, nor 
 truft to , and relie altogether upon his 
 righteoufnefs and obedience , without 
 any of our own ; fince, as I have fhewn 
 you, he mult fave us from the power of 
 our fins, before ever he will fave us from 
 the penal confequences of them. So that 
 the efficacy of Chrijfs undertaking for 
 us, and the necefiity of our own perfonal 
 righteoufnefs do very well confift toge- 
 ther, and each hath its proper work in 
 obtaining the pardon of our fins, and the 
 favour ot God. Our Saviour's incarna- 
 tion and perfeft obedience even unto 
 death, is the fole meritorious caufe of 
 our acceptance with God, and of our fal- 
 vation. He alone purchafed thofe great 
 benefits for us, made atonement, paid 
 our ranfome, and procured this covenant 
 of grace from God, wherein eternal life 
 is promifed to penitent finners. But then 
 thefe great advantages are not immedi- 
 ately and abfolutely conferr'd upon us, 
 but under certain qualifications and con- 
 ditions of repentance, faith, and fincerc 
 
 obedi- 
 
3 1 6 The Ninth Sermon. 
 
 obedience ; for the performance of which 
 "the holy Spirit is never wanting to fin- 
 cere endeavours. We do therefore vilely 
 affront and difgrace our blefled Lord , 
 when we boldly expedt to be faved by 
 him whilft we continue in our fins. Nay 
 we ought to think our felves as much 
 beholden to him for his do&rine, and the 
 afiiftences of his grace, and the glorious 
 promifes of the Gofpel, by which we are 
 made truly holy and righteous, as for his 
 fufferings and death, by which he fatif- 
 fied God's juftice, and purchafed the par- 
 don of our fins. 
 
 i. I (hall hence make that inference of 
 the Apoftle, Heh. r. 3 . How then JbaU we 
 efcape, if we negletl Jo great falvation ? 
 Hath God fo abundantly provided for 
 our happinefs, hath his onely begotten 
 Son done and fuffer'd fo much for it, 
 and fhall we be fo fottiih and ftupid as 
 foolifhfy to defpife it, when it hath been 
 fo fignally the unwearied care of Heaven 
 to procure it for us ? It is onely our own 
 advantage that is defign'd, God projeds 
 no private profit, nor doth any accrue to 
 him from the falvation of all mankind. 
 Shall we our felves therefore madly de- 
 feat 
 
The Ninth Sermon. 3 1 7 
 
 feat all thefe defigns of grace and good- 
 nefs towards us by our invincible refo- 
 lution to ruine and undoe our felves ? 
 Did the onely begotten Son of God as at 
 this time defcend from the regions of blifs 
 and happinefs, was he born into this mi- 
 ferable world, and did he humble himfelf 
 to take our fleih, that by that means he 
 might exalt mankind, and make us capa- 
 ble of dwelling in the higheft Heavens, 
 and ail this out of mere pity and compaf- 
 fion of our defperate condition ,• and Jhall 
 we think the denying our felves a luft, or 
 the fatisfaftion of a forbidden appetite, or 
 a fhort-liv'd pleafure too much for the 
 obtaining the fame glory ? Did he live 
 here a poor, mean and contemptible life, 
 and at lafl: die a fhamefull death to merit 
 eternal life for us ; and for the obtaining 
 the fame, fhall we grudge to live a fober, 
 temperate and honeft life ? 
 
 Oh how will this confideration one 
 day aggravate our torment ! What vexa- 
 tion and anxiety will it one day create in 
 our minds, with what horrour and de- 
 fpair will it fill our guilty fouls ? Had 
 God predeftinated us from all eternity to 
 everlafting mifery , fo that it had been 
 
 impof- 
 
5 1 8 The Ninth Sermon. 
 
 impolfible for us to have avoided our fad 
 fate ; had he never provided a Mediatour 
 and Redeemer for us, it would have been 
 a great eafe in another world to confider 
 that we could no ways have efcaped this 
 doom. But when we fhali reflect upon 
 the infinite love and kindnefs of God, and 
 how defirous he was that all men ihould 
 be faved ; when we lball confider the 
 wonderfull pity and companion of our 
 Saviour in being born and dying for us> 
 and procuring tor us fuch eafie terms of 
 falvation, and fo otten by his Spirit mo- 
 ving and exciting us to our duty, and 
 the care of our foul* ; when we illall 
 think of thofe many obligations he hath 
 laid upon us, and the wife methods he 
 hath ufed for our recovery and amend- 
 ment ; and how that nothing was wan- 
 ting on God's part, but that we might 
 now have been prainng, bleflingand ado- 
 ring his goodnefs and wifedom amongft 
 the glorified Spirits in the happy regions 
 of undifturbed peace and joy ; and yet 
 that we through our own mod fhamefull 
 negleft (though often warned to the 
 contrary) are now forced in vain to feek 
 but for a drop of water to cool the tip of 
 our tongues, How will this heighten 
 
 our 
 
The Ninth Sermon. %ip 
 
 our future pains, and prove the very ef- 
 fence of Hell ? 
 
 Better fliall it be in the Jaft day for 
 Tyre and Sidon, for Sodom and Gomorrah, 
 places overrun with luft and barbarity ; 
 for the Nations that fit in darknefs, and 
 never heard of thefe glad tidings of a Sa- 
 viour, than for you to whom this falva- 
 tion is come ; but you caft it behind 
 your backs. The fierceft vengeance, the 
 fevereft punifhments are referved for 
 wicked Chriftians , and what can we 
 imagine fhall be the juft portion of thofe 
 whom neither the condefcenfion and 
 kindnefs, nor wounds and fufferings of 
 the Son of God could perfuade ,• nor yet 
 the excellency, eafinefs and profitable- 
 ness of his commands invite, nor the pro- 
 mifes of unexpreffible rewards allure, nor 
 the threatnings of eternal punifhmcnt en- 
 gage to live and be happy I 
 
 In vain therefore do fuch come hither 
 to celebrate the memory of Chrijl's birth. 
 They of all men who defpife this great 
 falvation, purchafed by the Son of God, 
 have no great caufe to rejoyce this day ; 
 nay, happy had it been for them (who 
 
 mi 
 
320 The Ninth Sermon. 
 
 flill perfift in their fins, notwithftanding 
 all that Chrift hath done to fave them 
 from them) if this holy Jefus had never 
 been born. 
 
 3. Laftly, Let us all improve this pre- 
 fent opportunity to return our mod hum- 
 ble praifes and thankfgivings for fo great 
 and unvaluable a bletfing, and to join 
 our voices, as well as we are able, with 
 thofe bright Seraphims and that heavenly 
 Hofl that attended and celebrated Chriffs 
 nativity; (when the Heavens proclaimed 
 his birth with their loud fhouts of joy) 
 faying, Glory he to God in the higheft, on 
 earth peace, good- will towards men. 
 
 Blefled be God, for ever blefled be his 
 holy name, who hath found out a way 
 for our deliverance, and hath raifed up 
 for us a mighty falvation ; that we being 
 delivered out of the hands of our enemies, 
 might ferve him without fear , in holinefi 
 and right eoufnefi before him all the days of 
 cur life. Praife therefore the Lord, O our 
 fouls , and all that is within us praife his 
 holy name ; and forget not all his benefits , 
 who forgiveth all our iniquities, and hea- 
 leth all our difeafes ; who hath redeemed 
 
 our 
 
The Ninth Sermon. 321 
 
 our life from deft rutt ion, and hath crowned 
 us with loving-kindnefi and tender mer- 
 cies. 
 
 What fliall we now return, what do 
 we not owe to him who came down from 
 his imperial Throne, and infinitely deba- 
 sing himfelf, and eclipfing the brightneis 
 of his glorious Majefty , became a fer- 
 vant, nay a curie , for our lakes, to ad- 
 vance our eftate, and to raife us to a par- 
 ticipation of his divine nature, and his 
 eternal glory and blifs > 
 
 To him therefore let us now all offer 
 up our felves, our fouls and bodies and 
 fpirits, and that not onely to be faved by 
 him, but to be ruled and governed by 
 him ,• and this he will take as a better ex- 
 preffion of our gratitude, than if we fpent 
 never fo many days in verbal praifes and 
 acknowledgments of his love and bounty. 
 
 Let us all open our hearts and breads 
 to receive and entertain this great friend 
 of mankind , this glorious lover of our 
 fouls, and fuffer him to take full poflef- 
 fion of them, and there to place his 
 throne, and to reign within us without 
 
 Y any 
 
322 The Ninth Sermon. 
 
 any rival or competitour ; and let us 
 humbly beg of him, that he would be 
 pleafed to finilh that work in us which 
 he came into the world about ; that by 
 his bloud he would cleanfe and wafh us 
 from all filthinefs both of flelh and fpirit; 
 that he would fave us from our fins here, 
 and then we need not fear his faving us 
 from everlafting deftru&ion hereafter. 
 
 Which God of his infinite mercy grant 
 to us all for the alone fake of our bleiled 
 Lord and Redeemer, to whom with the 
 Father, &c. 
 
 ASER- 
 
323 
 
 A 
 
 SERMON 
 
 Preached on 
 
 ASH-WEDNESDAT. 
 
 The Tenth Sermon. 
 
 &MARK VI. ii. 
 
 And they went out and preached, that 
 men Jhould repent. 
 
 THOUGH repentance be a duty 
 never out of feafon, nay is in- 
 deed the work and bufinefs of 
 our whole lives, all of us being obliged 
 every day to amend , yet there are 
 fome particular times, wherein we are 
 Y z more 
 
324 The Tenth Sermon. 
 
 more efpecially called upon , to review 
 our actions, to humble our fouls in God's 
 prefence, to bewail our manifold tranf- 
 gre/Tions, and to devote our felves afreih 
 to his fervice ; fuch are times of afflic- 
 tion, either perfonal or publick, when 
 extraordinary judgments are abroad in 
 the earth, or are impendent over us ; or 
 when we our felves are vifited with any 
 ficknefs or grievous calamity : fo alfo be- 
 fore we receive the Sacrament of the 
 Lord's Supper, we are then more ftri&ly 
 to examine our felves , aad renew our 
 vows and refolutions of living better. 
 And to name no more, the Church in all 
 ages hath thought fit to fet a-part fome 
 folemn times to call upon men more ear- 
 neftly to repent, and to feek God's face 
 before it be too late ; fuch were the fa- 
 fting-days before the feaft of the refur- 
 re&ion or Eafler ; and accordingly our 
 Churchy as you have heard in the exhor- 
 tation this day read to you, doth at this 
 time efpecially move us to earneft and 
 true repentance ; that we fliould return 
 unto our Lord God with all contrition and 
 meeknefi of heart, bewailing and lamenting 
 our fin full lives , acknowledging and confef- 
 fing our ojfenceSy and feek ing to bring forth 
 
 worthy 
 
The Tenth Sermon. 325 
 
 worthy fruits of penance. And fuch as 
 now ferioufly fet themfelves to repent of 
 all the fins they have committed, ufing 
 fuch abftinence as is neceflary for the 
 fubduing the flefh to the ipirir, do cer- 
 tainly keep Lent far better than they 
 who for fo long time onely fcrupuloufly 
 abftain from all flefh, and call filling 
 themfelves with the choiceft filh, fweet- 
 meats and wine, fading. 
 
 I fliall at this time fuppofe you fufiSci- 
 ently inflrudted in the nature of repen- 
 tance, ( it being one of the firfl principles « 
 of the dotlrine of Chrift^ as the Apofile to 
 the Hehrevos calls it, Heb. 6. 1.) and 
 alfo that you will readily acknowledge 
 the indifpenfible neceflity of it, in order 
 to the obtaining the pardon of your fins, 
 and eternal life : and that which I now 
 defign, is onely to fet before you fome, 
 if not the main hindrances and impedi- 
 ments that keep men from repentance, 
 and to endeavour to remove them ,• and 
 I (hall difcourfe in order of thefe three of 
 the many that might be mentioned. 
 
 I. Want of consideration. 
 
 Y 3 II, The 
 
326 The Tenth Sermon. 
 
 II. The unfuccesfulnefs of fome for- 
 mer attempts ; when men have refolved 
 and begun to reform, but have foon found 
 all their good purpofes and endeavours 
 blafted and defeated, this difcourageth 
 them from making any farther trials. 
 
 III. The hopes of long life, and fome 
 better opportunity oC repenting hereafter. 
 
 One of thefe is commonly the ground 
 and caufe of thofe mens remaining in an 
 impenitent ftate, who yet are convinced 
 of the abfolute neceifity of repentance in 
 order to their peace and happinefs. 
 
 I. Want of confideration. For could 
 men but once be perfuaded ferioufly and 
 in good earned, as becometh reafonable 
 creatures, to confider their ways and ac- 
 tions, patiently to attend to the dictates 
 of their own minds, and foberly to weigh 
 the reafons and confequences of things, 
 there is no doubt to be made , but Reli- 
 gion would every day gain more profe- 
 lytes , vertue and righteoufnefs would 
 profper and flourifh more in the world, 
 and men would foon become aihamed 
 
 and 
 
The Tenth Sermon. 327 
 
 and afraid of nothing fo much as vice 
 and wickednefs. Of fuch infinite mo- 
 ment are the matters of Religion , fo 
 mighty and ftrong are the arguments 
 which it propounds to us , fo clear and 
 convincing are the evidences it gives us 
 of its truth and certainty ; fo agreeable 
 to our minds are all its principles, fo 
 amiable and excellent its precepts, fo 
 pleafant and advantageous is the practice 
 of them, that there leemeth nothing far- » 
 ther required to make all men in love 
 with it, but onely that they would open 
 their eyes to behold its beauty, that they 
 would not flop their ears againft all its 
 moft alluring charms. 
 
 Let men but once throughly ponder 
 the folly and mifchief of fin, with the 
 benefits and rewards of piety and an holy 
 life ; let them but compare their feveral 
 interefts together, and look fometimes 
 beyond things prefent unto that ftate 
 wherein they are to live for ever, and 
 ufe their underftandings about thefe mat- 
 ters as they do about other affairs, and 
 it is impoffible they fliould enjoy any to- 
 lerable peace or eafe without a carefull 
 and drift provifion for another world. 
 Y 4 Vice 
 
328 The Tenth Sermon. 
 
 Vice oweth its quiet pofleflion of mens 
 minds onely to their ftupidity and inad- 
 vertency, to their carelefnefs and incon- 
 fideration : it reigns undifturbedly onely 
 in ignorant, fecure, unthinking fpirits, 
 but ilreight lofeth all its force and power 
 when once men begin to look about 
 them, and bethink themfelves what they 
 are doing, and whither they are going. 
 Could we but once gain thus much of 
 wicked men, to make a ftand, and paufe 
 a litde, and to ceafe but a while from the 
 violent purfuit of their pleafures, and 
 fairly refied: upon their lives, and fee 
 what is the fruit of all their pad follies, 
 and confider the end and iffue of thefe 
 things ; could we, I fay, but obtain thus 
 much, we might fpare moft of our pains 
 fpent in perfuading them to repent, their 
 own thoughts would never fuffer them to 
 be in quiet till they had done it. Let us 
 but once begin to deliberate and examine, 
 and we are lure on which fide the advan- 
 tage will lie : fin and wickednefs can ne- 
 ver iland a trial , let our own reafons be 
 but judges ; it hates nothing fo much as 
 to be brought to the light. A vitious man, 
 however he may brave it in the world, 
 yet can never juftify or approve himfelf 
 
 to 
 
The Tenth Sermon. 329 
 
 to his own free thoughts ; and however 
 he may plead for fin before others, yet 
 he can never anfwer the objeftions his 
 own confcience would bring againft it, 
 would he but once dare impartially to 
 confider them. 
 
 But the mifery of wicked men is, that 
 they induftrioufly banifli all fuch trouble- 
 fome guefts out of their minds, inftead of 
 debating with themfelves , the reafona- 
 blenefs and fitnefs of any of their actions, 
 they will not endure fo much as to hold 
 any parly or difcourfe with themfelves ; 
 they endeavour either by a conftant fuc- 
 ceflion of fenfual delights to charm and 
 lull afleep, or elfe by a counter- noife of 
 re veilings and riotous excefles to drown 
 the fofter whifpers of their confciences ; 
 or elfe the hurry and tumult of this world, 
 multiplicity of bufinefs and fecular affairs, 
 temporal projefts and defigns, and bo- 
 dily concerns , do fo wholly engrofs and 
 prepoflefs their thoughts , that they are 
 not at leifure for any fuch ferious reflex- 
 ions. They chufe to divert themfelves 
 by any folly or vanity , by which they 
 may ftiflle and choak all fuch good 
 motions $ they hate nothing fo much as 
 
 being 
 
330 The Tenth Sermon. 
 
 being alone, or at a diftance from their 
 dear companions in fin, for fear left fome 
 affrighting apprehenfions fhould fteal or 
 force their way in ; till at lad they come 
 to inherit the portion of fools ; that is , 
 for ever lament and curfe their own in- 
 cogitance and indifcretion. * 
 
 Now till wicked men enter into fuch 
 deep and earned confideration of them- 
 felves and their own edates, it is as im- 
 poffible that the means of grace, the calls 
 of the Gofpel , or the motions of God's 
 Spirit, fhould have any force or efficacy 
 upon them, as that a man's body fhould 
 be nourifhed by meat that he doth not di- 
 ged, or that a medicine put into a man's 
 pocket fhould preferve his health. The 
 mod invincible arguments cannot gain af- 
 fent till they firft obtain attention ; and it 
 is all one to be wholly ignorant of, or not to 
 confider the danger we are in ; and there- 
 fore the ordinary way by which God brings 
 fuch men to repentance, is fird by fome 
 fudden affliction or affrighting providence 
 to awaken and roufe them up to a ferious 
 confideration of their evil ways, and de- 
 fperate condition, which by degrees may 
 improve into an hearty contrition , and 
 thorough reformation. And 
 
The Tenth Sermon. 331 
 
 And oh that I could now prevail with 
 any one that hath hitherto lived in eafe, 
 in a courfe of difobedience to God's laws, 
 to go home and diligently confider with 
 himfelf, and count up what he hath got 
 by all his moil beloved fins , what a 
 dreadfull and manifeft danger he runs, 
 how lad and difmal his reckoning one 
 day muft needs be ; how inexcufable he 
 is in his folly, how ihort the pleafures of 
 fin are , and how fore the punifliments, 
 and that it is yet , through God's grace, 
 poffible for him to efcape them ; and 
 thefe and fuch like thoughts for a while 
 cheriihed, would furely beget relentings, 
 or at leaft refolutions of repentance and 
 amendment : and if we would doe thus 
 frequently, if we would daily fet our 
 felves to this work, we ftiould be more 
 and more confirmed in fuch good pur- 
 pofes. 
 
 It is much to be hoped, that none of 
 us here prefent, who fliew fo much re- 
 fped: to Religion, as to join in the folemn 
 worfhip of God , are fo far hardned in 
 fin, but that we have fome lucid inter- 
 vals , fome fober moods , wherein we 
 give our confciences leave to fpeak to, 
 
 and 
 
33 ^ The Tenth Sermon. 
 
 and admonifh us ; an uneafie bed, a bro- 
 ken fleep, will ever and anon bring thefe 
 things to your remembrance ; oh do not 
 ftreight fly from them , nor thruft them 
 out of your minds ; nay be not conten- 
 ted onely to give them a fair hearing, but 
 never leave thinking of them, and revol- 
 ving them over in your minds, till they 
 have transformed you into new crea- 
 tures. 
 
 For if you will not confider thefe 
 things now , let me tell you, the time 
 will furely fhor.tly come, when you {hall 
 confider them whether you will or no ; 
 when your fins fhall fet themielves in or- 
 der before you, and it fhall not be in 
 your power to forget them, or to divert 
 your thoughts from thofe things which 
 you are now fo loth to think upon. Here 
 indeed in this life the thoughts of God 
 and a future ftate often prefent and offer 
 themfelves to us, they often fpring up in 
 our minds, and when expelled, recur a- 
 gain ; but men find out feveral ways and 
 artifices whereby to hinder their fixing 
 or abiding upon their fpirits, or at all in- 
 fluencing their lives ; but the time will 
 come, when we fhall be forced to bring 
 
 our 
 
The Tenth Sermon. 333 
 
 our evil ways to remembrance , and 
 yet then confederation will doe us no 
 good, nor ferve to any other purpofe, 
 but onely to aggravate our mifery, and 
 double our torment. This is the firft 
 mod general hindrance of repentance, 
 want of confideration. 
 
 II. Another hindrance of repentance is 
 the unfuccesfulnefs of fome former at- 
 tempts; for when men have refolved, 
 and perhaps begun to reform, but have 
 foon found all their good purpofes and 
 endeavours blafted and defeated, they 
 are apt to be thereby difcouraged from 
 making any farther trials. They have 
 long had it in the purpofe of their hearts 
 to leave their fins , nay fometimes they 
 have prevailed againft them for fome 
 time, and withftood fome fair tempta- 
 tions, but yet at laft nature did, they 
 know not how , return, and they have 
 been perfuaded to renew their old ac- 
 quaintance with thofe fins which they 
 had once forfaken : and in their conflicts 
 with fin they have been fo often foiled, 
 that they now defpair of ever getting the 
 day ; ftiould they once again refolve to 
 enter upon a new courfe of life, they fear 
 
 they 
 
334 T1 )e Tenth Sermon. 
 
 they fhould onely add to the number of 
 their offences , the breach of this vow, 
 as they have already of many others 
 which they formerly made. 
 
 This is the condition of many men in 
 the world, and a very dangerous one it 
 is ; they have not yet finnd themfelves 
 part all fenfe or feeling, but have fome 
 regrets and frequent remorfes, and when 
 their fpirits are at any time difturbed 
 with the fenfe of their guilt, they then 
 bethink themfelves ferioufly of retur- 
 ning to a better mind, refolve upon a 
 new life , and that prefently too, and 
 perform fome duties in order to it, and 
 are for a little time more carefull and 
 watchfull over themfelves , and their 
 ways; but they are foon difheartened, 
 their goodnefi is but like a morning cloud y 
 and as the early dew it pajfeth away, they 
 are foon again eafily frighted or tempted 
 from their duty ; upon any little difcou- 
 ragement that they meet with,they repent 
 themfelves of their good choice, and for- 
 get their vertuous refolutions, and, which 
 is worft of all, this they often doe; they 
 often refolve to begin, and as often ne- 
 gled to perform what they promifed ; 
 
 and 
 
The Tenth Sermon. 335 
 
 and thus they continue running an end- 
 lefs wearifome circle, of finning, and 
 then refolving againft it, and then upon 
 the next inviting opportunity finning a- 
 gain ; till at laft, when they have found 
 fo many trials and eflays prove fruitlefs 
 and unfuccesfull , and their good pur- 
 pofes fo often overpower'd, they e'en fit 
 down contented flaves to their vices and 
 lufts. 
 
 But notwithftanding all this, what I 
 have now reprefented to you, ought not 
 in the lead to difcourage your endea- 
 vours of amendment, but fhould rather 
 engage you to greater deliberation , cir- 
 cumfpe&ion and caution in your procee- 
 ding in it. That your good purpofes 
 have fo often proved ineffedual, is not a 
 reafon for not refolving again, but onely 
 for not doing it raflily, inconfiderately, 
 and by halves. The fault is certainly 
 your own, that you have fo frequently 
 failed and come fhort ; it was not from 
 any defect on God's part, in not affor- 
 ding you fufficient grace , but you 
 were fome way plainly wanting and 
 unfaithfull to your felves. And the 
 mifcarriage of former trials onely ad- 
 
 moni- 
 
336 The Tenth Sermon. 
 
 moniftieth you to begin again with grea- 
 ter care, courage and fincerity. 
 
 I fliall therefore briefly mention to you 
 the chief conditions or qualifications of 
 fuch a refolution as is like to hold out a- 
 gainft all temptations and oppofition, by 
 which we may alfo fee how it comes to 
 pafs that mens good purpofes do fo often 
 prove abortive. 
 
 1. If we would refolve effectually, we 
 muft take care to found our good pur- 
 pofes upon fuch reafons and arguments as 
 are univerfal, and oblige us to a thorough 
 change, and hold indifferently for all 
 places , circumftances and conditions. 
 Our pious refolutions muft not be made 
 upon any contingent particular reafons, 
 which may foon chance to ceafe, and 
 when they do, we fliall be in manifeft 
 danger of returning back to our old 
 courfes. For inftance, Suppofe any one 
 to be furprifed in any bafe and unworthy 
 a&ion, and to have endured the fliame 
 and punifliment of it, and upon thefe ac- 
 counts to refolve with himfelf , that he 
 will never be guilty of the fame again ; 
 but afterwards it happens that this man 
 
 meets 
 
The Tenth Sermon. 337 
 
 meets with fuch a temptation to that fin, 
 as that he may be confident of commit- 
 ting it with privacy and fafety ; judge 
 you, whether, if he be not furnifhed 
 with other arguments, he will not cer- • 
 tainly fall into the fnare, and break all 
 his former vows to the contrary : and 
 this is the cafe of all thofe who refolve 
 for the praftice of Religion , for fome 
 particular convenience, or to avoid fome 
 prefent evil, fuch as lofs of credit, trade 
 or gain, to preferve their health, to ob- 
 lige their relations, to pleafe their fupe- 
 riours, or the like : for thefe at the bed 
 are but flight and mean arguments for 
 Religion, and they commonly hold a- 
 gainft fome fins onely ; and circum- 
 ftances may eafily be fo changed, that 
 they may become no reafons or argu- 
 ments at all. 
 
 Thus one man refolves to live well, 
 becaufe he finds he fhall not live long ; 
 but a good air , temperate diet , and 
 wholfome phyfick alter the ftate of his 
 body and mind both together : and fo the 
 intemperate perfon, when he hath filled 
 and ftretch'd his veflels with wine to. 
 their utmoft capacity , and is grown 
 
 Z weary 
 
338 The Tenth Sermon. 
 
 weary and fick, and feels thofe qualmes 
 and diflurbances that ufually attend fuch 
 exceiles, refolves then, that he will here- 
 after contain himlelf within the bounds 
 of fobriety ; tffl within a little while he 
 recovers his former debauch, and is well 
 again, and then his appetite returns, and 
 his company invites, and he forgets both 
 the trouble that his fin created, and the 
 promifes that he made againft it. 
 
 But now he that would refolve for re- 
 pentance and amendment fuccefsfully , 
 muft doe it upon fuch grounds as thefe ; 
 namely , the evil and bafenefs of fin it 
 felf, and the excellency of vertue and 
 goodnefs, out of the fenfe of his fubjec- 
 tion to his Maker, and the worth and 
 value of his own immortal foul ; out of 
 gratitude to God and our blefled Saviour, 
 who hath done and fuffered fo much for 
 us, out of a full belief of God's continual 
 prefence with us, and infpe&ion over us, 
 and the drift account he will one day call 
 us to ; olit of fear of the vexations of a di- 
 flurbed confcience, and thofe eternal mi- 
 feries that await all impenitent finners, 
 and out of hopes of that glory and happi- 
 nefs, which fhall be the reward of well- 
 doing : 
 
The Tenth Sernion. 3 3^ 
 
 doing : for thefe reafons will at all times 
 ferve to ftabliili and confirm our vertuous 
 refolutions, they will always hold good, 
 as long as men are in their wits, they are 
 fufficient to anfwer every temptation, 
 and oblige equally againft all fin, in all 
 places, and upon all occafions. 
 
 2. Let our refolutions be made upon 
 the matured and moft deliberate confi- 
 deration of all things that can occur to 
 our thoughts i An hafty fudden vow is 
 loon forgot, and this is one great reafoa 
 why mens good purpofes fo often fail ; 
 namely, that when they are ferious and 
 devout , or feared , they then in the ge- 
 neral, and in grofs refolve for the future 
 to live well and religioufly, when yet, 
 alas ! they know not what is meant by 
 it ; and fo when they come to be tried 
 in any particular part of Religion , this 
 they never thought of before , nor did 
 they ever intend to oblige themfelves 
 to it. 
 
 Before therefore thou engaged thy 
 
 felf, confider well all circumftances, and 
 
 the feveral inftances of Religion ; what 
 
 thou muft part with, what companies 
 
 Z % thou 
 
340 The Tenth Sermon. 
 
 thou muft forfake , what friendfliip and 
 acquaintance thou muft renounce, what 
 pleafures and profits thou muft deny thy 
 felf, what ftridt duty and fervice will be 
 required of thee ; and then moft ferioufly 
 examine thy felf, can I march through 
 all thefe inconveniences, and overcome 
 all the difficulties and temptations that 
 may or can befall me in this new enter- 
 prise ? confult thy judgment, affedions 
 and inclinations, and make thy determi- 
 nation upon every particular, and be al- 
 ways as jealous and fufpicious of thy felf 
 as poflibly thou canft, always remem- 
 bring that vaft difference that there is be- 
 tween things as they are onely reprefen- 
 ted to us by our fancies, and when they 
 become a&ually and fenfibly prefent to 
 us : This I muft doe, that I muft avoid ; 
 I muft never gratify this luft, no not once 
 more, whatever opportunity, provocation 
 or defire I may have to it ,• I muft hold 
 to this pra&ice not onely this day, not 
 onely at fome certain times and feafons, 
 but conftantly throughout the whole 
 courfe of my life, fhall I not foon grow 
 weary of fuch ftri&nefs I All my world- 
 ly affairs, all my flefhly pleafures muft 
 ; give place to this refolution ; and can 
 
 my 
 
The Tenth Sermon. 341 
 
 my heart fully , without any referve , 
 confent to fuch an univerfal alteration I 
 How many will this change offend ? how 
 many flouts and jeers mud I expofe my 
 felf to by this repentance ? how (hall I 
 anfwer fuch an old acquaintance when he 
 invites me to an intemperate cup ? can I 
 now wholly abftain from what I have fo 
 long allowed my felf in ? 
 
 Thus confider all things well and tho- 
 roughly in thy mind before thou doft re- 
 folve, that it may be the deliberate adt 
 of the whole man , that thy underftan- 
 ding may perfe&ly approve of it, being 
 fully convinced of its reafonablenefs; that 
 thy will may wholly confent to it, that 
 all thy affedions may yield up themfelves 
 and fubmit to it, fo that nothing that can 
 befall thee afterwards may be able to dag- 
 ger thee becaufe it was not forefeen, or 
 make thee doubt of the wifedom of thy 
 choice. 
 
 3. Renew thefe thy good pur pofes of- 
 ten, every day, yea many times every 
 day, at lead whilft they are frefb, and 
 thou art juft beginning thy repentance ; 
 frequently propound the fame things to 
 
 Z } thy , 
 
34^ The Tenth Sermon. 
 
 thy thoughts and judgment, that thou 
 mayft fee it is not any particular heat or 
 fancy that forms thy refoluticn. 
 
 For this is another ordinary caufe why 
 fome mens good refolutions do not hold 
 out, namely, becaufe they are the acci- 
 dental efleft of fome paflionate commo- 
 tion within them, of fome fright or di- 
 fturbance, rather than their deliberate 
 judgment ; they depend upon fome pre- 
 fent heat, good mood or pang of devo- 
 tion, which lafts not long upon them, 
 and fo conlequently their refolutions have 
 but little force and efficacy. There are 
 fome men of that facile temper, that 
 they are wrought upon by every objed: 
 they converfe with, whom any affe&io- 
 iiate difcourfe, or ferious Sermon, or any- 
 notable accident, fhall put into a fit of 
 religion, which yet ufually lafts no lon- 
 ger, than till fomewhat elfe comes in 
 their way , and blots out thofe impref- 
 fions, and thefe men are good or bad as 
 it happens ; for it is not likely that men 
 of fuch volatile loofe tempers fliould 
 make any lafting refolutions, either in 
 matters of Religion , or even in any o- 
 ther initances whatever. 
 
 Ask 
 
The Tenth Sermon. 343 
 
 Ask your felf therefore the next day, 
 whether you are (till of the fame mind ; 
 after fome intermiffion put the caufe a- 
 gain to examination, after that thy mind 
 hath been diverted by other matters, and 
 thy thoughts employed in other affairs, 
 fo that the warmth of thy firft imagina- 
 tion is now over, try then whether thou 
 approveft of the fame things : Doth not 
 thy heart begin to Humble, and draw back, 
 and Ihrink from the undertaking ? doft 
 thou not begin to think of fome lnftance 
 of thy duty wherein thou defireft to be 
 excufed, or fome fin which thou woulaft 
 fain have excepted ? doft thou not han- 
 ker after a greater liberty in fome things > 
 if not, I know no better fign in the world 
 of a good refolution, and fuch as is like 
 to hold out than this, when we keep the 
 fame mind in our different tempers, and 
 feveral ftates of life. And think not all 
 this care too much, or too troublefome, 
 fince it is neceflary onely for a-while, till 
 we are well fetled and confirmed in this 
 change, or new life. Try thy felf when 
 thou art found and in health, as well as 
 when under a fit of the (tone or gout ; 
 when thou art merry and brisk, as well 
 Z 4 as 
 
344 ?be Tenth Sermon. 
 
 as when thou art fad and melancholy ; 
 and if thou ftill find'ft reafon to perfift in 
 the fame refolution, thou mayft doe well, 
 the more to fix thy felf, to back it with 
 a fojemn vow and proteftation to Al- 
 mighty God, that by his grace thou wilt 
 keep firm and fteadfaft to it to the end of 
 thy Jife. And it hath been farther advi- 
 sed, that we fliould commit this to wri- 
 ting, keep it fafe by us as our ad and 
 deed, by which we have devoted and gi- 
 ven up our felves to God, and often reade 
 it over, and examine our faithfulnefs to it, 
 as that which fhall one day be produced 
 againli us to out everlafting confufion, if 
 we do not difcharge and fatisfy it. Let us 
 alfb take the firft occafion to renew and 
 confirm thefe vows and refolutioris at the 
 Sacrament of the Lord's Supper, there a- 
 gain bind thy felf to perform all that thou 
 haft promifed ; there by that facred body 
 and bloud thou commemorateft, oblige 
 thy felf never to ftart wilfully from God's 
 fervice, whatever difficulties thou mayft 
 encounter with, what temptations foever 
 thou mayft have to for fake it; and furely 
 this, if any thing, is fufficient to make us 
 conftant as long as any fenfe of God or 
 (Thrift remains m our minds, • - 
 
 4. Make 
 
The Tenth Sermon. 34 5 
 
 4. Make known this thy good refoiu- 
 tion to the world , be not afhamed to 
 own this change to other perfons, as fit 
 occafions may be offered : let them know 
 that thy mind is now altered, that thou 
 art not the fame perfon thou wert before, 
 that they are much miftaken if they ex- 
 pect the fame difcourfe, the fame compli- 
 ances, the fame pra&ices from thee as be- 
 fore ; that thou art now refolved to ferve 
 thy Lord and Mafter even unto death, and 
 never for the world to doe any thing that 
 doth difpleafe him ; that by the help of 
 God, thou haft fully determined, never 
 to be any more falfe to thy Chriftian Pro- 
 feflion , and that thou doft glory in this 
 thy unfeigned refolution. 
 
 This will hinder others from tempting 
 thee, and make them fee it is in vain any 
 more to aflault or trouble thee ; nay, and 
 it will be a mighty confirmation and fe- 
 curity to thee, for then thou wilt have 
 this great argument to continue true to 
 this promife and engagement , left by 
 breaking it, thou fhouldft moft juftly be- 
 come a fport and mock to thofe to whom 
 thou haft made it known, and they 
 
 lbould 
 
346 The Tenth Sermon. 
 
 fliould fay of thee, as our Saviour faith of 
 the foolifh builder, behold this man began 
 to build, but was not able tofimjh. 
 
 .. 
 
 5*. Having fixed fo good a purpofe of 
 mind, fail not to apply your ielf to the 
 diligent conlcientious ufe of all thofe 
 means of grace which God hath prefcri- 
 bed and appointed, for the vanquifhing 
 of fin, and for the obtaining vertue and 
 goodnefs : Many men fuppoie they have 
 done enough, when they have once 
 brought their minds to a refolution , 
 though they then never think more of 
 it ; rhey think there is piety and fecurity 
 fufficient in revolving for the end, though 
 they never confider nor concern them- 
 felves about the means ; they look upon a 
 good refolution as a kind of holy charm, 
 and if they do but intend to mend their 
 lives, they reckon their lives will mend a- 
 lone, without any farther pain or trouble. 
 
 But fuch had beft try firft what money 
 they can get by onely refolving to be rich, 
 without taking any pains for it ; or let 
 them fee whether learning will come of 
 it felf, without any reading or ftudy, to 
 a man that onely refolves to be learned. 
 
 Nothing 
 
The Tenth Sermon. 347 
 
 Nothing hath done more mifchief in 
 the world, hath made Chnftiam more 
 lazy and fecure, or given greater occa- 
 fion to that prevailing Religion without 
 vertue amongft us, than this one prin- 
 ciple, that we are converted (as'tisufu- 
 ally called ) by thofe operations of God's 
 Spirit, wherein we are wholly pafiive; 
 fo that it is in vain to flrive, contend and 
 labour for the making our felves holy, as 
 we muft doe for the attaining of any other 
 perfections and accomplifhments , fince 
 the habits of all goodnefs are fupernatural- 
 ly infufed into us : But this is all but fancy 
 and idle talk, for the Spirit of God works 
 not now a-days, but according to the me- 
 thods of reafon and difcourfe, affifUng us 
 whilft we fincerely uie fuch moral means 
 as Religion teaches, or reafon prefcribes, 
 and that with as much diligence, vigour 
 and conflancy, as if we had no affiftence 
 at all, but were wholly left to our felves ; 
 fo that the way to recover our felves to 
 a Chrifthn temper of mind after a vitious 
 courfe of life, is in truth the very fame 
 by which a man recovers his health after 
 a long difeafe, viz. by God's bleffing up- 
 on the diligent ufe of fit means ; and any 
 
 other 
 
348 The Tenth Sermon. 
 
 other way is no more now to be expec- 
 ted than prophecy or miracles. 
 
 The reformation of an habitual finner 
 is a work of time and patience ; evil cuf- 
 toms muft be mattered and fubdued by 
 degrees ; and we muft be forced to de- 
 ftine particular times, and to ufe particu- 
 lar proper means for the gaining of the 
 feveral graces required in a Chriftian : we 
 muft firft encounter one vice or luft, then 
 another ; and after we have done our 
 beft, yet perhaps a temptation may fur- 
 prife us unawares, and we may fall again 
 into the mire even after we have warned 
 our felves in fome meafure, and fo create 
 our felves new work and greater trouble : 
 we muft exped: fometimes to come off 
 by the worft, before we obtain the final 
 conqueft ,• and our lufts, after they have 
 been routed, may perchance rally , and 
 make head again. 
 
 We muft not therefore be prefently 
 difcouraged, or faint and grow weary in 
 thefe our conflids with fin and vice; for 
 if we can but bear undauntedly the firft 
 lhock, and ftand out the firft aflaults, 
 ihe force of our enemies will fenfibly de- 
 cline, 
 
The Tenth Sermon. 349 
 
 cline, we (hall every day gain ground, 
 the work will grow much eafier upon 
 our hands; and the means of grace, if 
 we are but conftant and unwearied in the 
 ufe of them, will never fail of fuccefs. 
 
 6. Laftly , Let us always fecond our 
 good refolutions with devout prayers for 
 the aids of God's holy Spirit to ftrengthen • 
 us in this our undertaking ; to animate 
 us with patience and courage , to fight 
 for us, and with us , againft all the ene- 
 mies of our fouls ; that he would fufni(h 
 us with an inward power in our minds, 
 whereby our evil inclinations may be 
 changed, and that by the ftrength of his 
 grace we may be freed from thofe ill im- 
 preffions that formerly fubdued us. 
 
 For by this means God is not onely 
 made an affiftent, but a witnefs and a 
 party, and our refolutions come near to 
 the nature of a vow ; by this we daily 
 oblige our felves afreih to God, and re- 
 new our refolutions, this adds the grea- 
 teft ftrength and folemnity to them ; and 
 . though they were at firft begun upon too 
 . flight confiderations, or too luddenly or 
 weakly made, yet when once we kti- 
 
 oufly 
 
35o The Tenth Sermon. 
 
 oufly make God concerned in them, they 
 will then become firm and ftrong : And 
 indeed he that finds in himfelf no mind 
 to pray to God for his affiftence, his re- 
 folutions , be they what they will, are 
 certainly vain ; his negled; to implore 
 God's aid, is a fure fign that he hath no 
 mind to keep them. 
 
 Often therefore proftrate your felves 
 at his footftool, befeech him not to de- 
 fpife the day of fmall things, not to 
 quench the fmoaking flax, nor to break 
 the bruifed reed, that he would be pleafed 
 to bleis and profper thefe beginnings and 
 firft attempts towards a new life ; profefs 
 your dependence upon his help and af- 
 fiftence, and beg of him moft earneftly 
 never to leave you, nor forfake you. 
 
 And if thus refolved, thus trufling up- 
 on God's grace, thus diligent in the ufe 
 of all due means , we yet fail of over- 
 coming our fins and lufts ; I fliall then 
 readily confefs , that there is but little 
 heed to be given to the promifes of the 
 Gofpel , that our mifery is unavoidable , 
 and that God hath not provided a fuffi- 
 cient remedy for finners : but therefore 
 
 it 
 
The Tenth Sermon. 351 
 
 it is onely that we fo often fall fliort, and 
 find temptations too hard for all our good 
 purpofes,becaufe we refolve but by halves, 
 and unadvifedly, we refolve we know not 
 what, we doe it ralhly or fillily, or hu- 
 mourfomely,upon noreafons,or none that 
 will hold. This is the fecond hindrance 
 of mens repentance, . the unfuccesfulnefs 
 of former refolutions, which ought to be 
 laid onely at our own door, and charged 
 upon our felves as our own fault. 
 
 III. Another great hindrance of mens 
 repentance is the hope of long life, and 
 better opportunity of repenting hereafter. 
 And indeed of all the Devil's artifices to 
 keep men off from amending their lives, 
 this is that which prevails mod, and with 
 moil men, they content themfelves with 
 a repentance in reverfion, and continually 
 poftpone this one thing neceflary ; After 
 this or that bufinefs is difpatched, this or 
 that luft fatisfied, this or that turn fer- 
 ved , when their bodies are as infirm as 
 their fouls , then they will take care of 
 both together. If you look abroad into 
 the world, you will find this is that by 
 which chiefly wicked men maintain the 
 quiet and peace of their minds ; for they 
 
 caraiot 
 
352 The Tenth Sermon. 
 
 cannot endure to think of parting out of 
 this life, and appearing before God in an 
 impenitent ftate ; but their full purpofe 
 is to doe fomething, fome time or other, 
 they cannot well tell what nor when, by 
 which they hope to make fome amends 
 for all their former follies and mifcar- 
 riages. 
 
 This therefore is our moft difficult 
 task, not fo much to perfuade men of the 
 neceilky of repentance, as to prevail with 
 them unalterably to fix a time when this 
 change fliall begin, and the care of Reli- 
 gion take place : we find it moft hard to 
 convince them that it is neceflary now at 
 this very prefent to fet about it : we are 
 thought a little too hot and hafty, when 
 we prefs wicked men to leave their fins to 
 day ; even whilft it u called to day, as long 
 as they have fo much time before them 
 to doe it in. This is the moft fatal cheat 
 men put upon themfelves, fo that I doubt 
 not to fay, that the infernal regions of 
 darknefs and defpair are not crowded by 
 any fort of perfons fo much as by thofe 
 who fully defigned and intended to have 
 repented before they died. 
 
 It 
 
The Tenth Sermon. 353 
 
 It were eafie now at large to fhew the 
 infinite unreafonablenefs and danger of 
 fuch delay ; but I fliall content my felf 
 with propounding to you thefe two con- 
 siderations. 
 
 1. That if we be unwilling to repent 
 now, it is not likely that we {hall be 
 more willing at any other time. 
 
 x. That if we think our felves not able 
 to doe it now, we fhall be lefs able here- 
 after. 
 
 (1.) If we be unwilling to repent and 
 amend now, it is not likely that we fhall 
 be more willing or inclined to it at any 
 other time : for the fame reafon that 
 makes any man defer it now, will be as 
 forcible and prevalent at another time. 
 Since the man hath found no great incon- 
 venience from the fins of the laft week or 
 month, he fees not why he may not as 
 well venture on them for another, and 
 after that he fays he will certainly become 
 a new man ; but when that time comes, 
 yet ftill God continues his patience, and 
 is not weary of bearing with him, fo that 
 A a he'll 
 
354 The Tenth Sermon. 
 
 hell think he may flill venture to put it 
 off once more, and then he will not fail 
 to perform his good intentions of amen- 
 ding his life. 
 
 And this is moft probably the confe- 
 quence of fuch vain purpofes of leaving 
 our fins hereafter ; for the onely objec- 
 tion we have againit doing it now, is be- 
 caufe this time is prefent, and we are loth 
 as yet to put our ielves to fo much trouble 
 and pain as this work doth require ; and 
 therefore when to morrow is as this day, 
 and comes to be prefent too, we fliall for 
 the fame reafon for which we defer it till 
 then, put it off (till to another day, and 
 lb it will be always a day or more to 
 that day when we lhall begin to repent. 
 
 So that this ought rather to be called 
 a full purpofe of committing fin to day, 
 than a refolution of leaving it to mor- 
 row : he that refolves to be vertuous, 
 but not till fome time hereafter, refolves 
 againft being vertuous in the mean time ; 
 and as vertue at fuch a diflance is eafily 
 refolved on, fo it is as eafie a matter al- 
 ways to keep it at that diftance : the next 
 week, fays the finner, I will begin to be 
 
 fober 
 
The Tenth Sermon. 355 
 
 fober and temperate, ferious and devout ; 
 but the true fenfe of what he fays, is thi%, 
 I am fully bent to fpend this prefent 
 week in riot and excefs, in fenfuality and 
 prophanenefs, or whatever vice it is that 
 I'indulge my felf in; and if we doe thus 
 often, if it be our common courfe to put 
 off* our repentance thus from time to 
 time, this is a mod fhrewd fign, that in- 
 deed we never intend to repent at all : 
 This is onely a pitifull device and excufe 
 to fhift off the duty wholly ; and fo we 
 fliould interpret it in any man who 
 fliould deal with us after the fame man- 
 ner in our worldly affairs. 
 
 It is with wicked men in this cafe, as 
 it is with a Bankrupt, when his Credi- 
 tours are loud and clamorous, fpeak big 
 and threaten high, he giveth them many 
 good words and fair promifes, appoints 
 them to come another day, entreats their 
 patience but a little longer, and then he 
 will fatisfy them all ; when yet the 
 man really intends not to pay one far- 
 thing, nor ever thinks of compaflingthe 
 money againft the time : Thus do men 
 endeavour to pacify and quiet their con- 
 fciences, by telling them they will hear 
 A a* x them 
 
35# Tffte Tenth Sermon. 
 
 them another time ; but this is onely to 
 delude and cheat their confciences with 
 good words, and fpecious pretences, ma- 
 king them believe, they will certainly 
 doe, what yet they cannot endure to 
 think of, and what they would fain 
 wholly excufe themfelves from ; but yet 
 this is not all, for 
 
 (2.) We fhall be lefs able to repent, 
 and more indifpofed for the work at ano- 
 ther time than we are now. That which 
 makes men fo loth to be brought to re- 
 fled: upon their lives paft, is (as I before 
 obferved) the uneafinefs and trouble they 
 think they fliall find in fuch a work ; fo 
 a great Trader , that hath good reafon 
 to think he is run much behind-hand in 
 the world, of all things hates to look in- 
 to his Books , cannot endure to hear of 
 ftating his accounts, and yet the longer 
 he defers this, his accounts will become 
 more intricate, he'll ftill run more in 
 debt, his condition will every day grow 
 worfe and worfe, till at lafl 'tis paft all re- 
 covery : and thus it is with wicked men, 
 they would fain defer their repentance as 
 long as ever they can, they would not 
 yet be interrupted with fuch grave and 
 
 ferious 
 
The Tenth Sermon. 357 
 
 ferious thoughts; but the mifchief is, the 
 longer they defer it, the more they have 
 (till to repent of ; and not onely fo, but 
 they become more unable and unfit for 
 fuch a work ; they are (till more back- 
 ward and averfe , as having been longer 
 uled and accuftomed to their fins, and as 
 having contra&ed greater familiarity 
 with, and kindnefs for them ; and by 
 fuch delay their ill habits grow more 
 confirmed, their lufts and paflions be- 
 come ftronger and more potent , and 
 even their very natural powers and fa- 
 culties are by degrees weakned and difa- 
 bled. 
 
 And for this reafon, the fooner we be- 
 gia a religious courfe of life, the more 
 eafie it will prove to us, not onely be- 
 caufe in the time of youth we are mod 
 capable of any impreflions , our natures 
 being then moft foft and tender, but alfo 
 becaufe if we begin betimes, there is fo 
 much the lefs change to be made in our 
 lives and tempers, our repentance then is 
 like a man's returning into the right road 
 asfoon as ever he was out of his way, he 
 hath but a few paces to go back. 
 
 A a 3 You 
 
358 The Tenth Sermon. 
 
 You therefore who have not yet loft all 
 your natural modefty, who yet blufh at 
 your vices , whofe hearts are not yet 
 hardned in fin, would you but prefently 
 without any delay, apply your felves to 
 the fervice of God, and practice of Reli- 
 gion, what abundance of care and trou- 
 ble might you fave your felves ? how 
 many fad days and forrowfull nights 
 rmght you prevent ? it is in your power 
 now upon eafie terms to become good 
 and vertuous, and the fooner you begin, 
 the lefs forrow, the lefs felf-denial, the 
 lefs pains will fuffice. 
 
 Now therefore, even this very day let 
 us fet about it, and he that hath done 
 wickedly, let him not dare to doe the 
 fame fo much as once more ; let us re- 
 folve never to have any parley with our 
 lufts, but to make fome confiderable pro- 
 grefs in our repentance*, before ever we 
 give fleep to our eyes, or flumber to our 
 eyelids ; let not any worldly bufinefs, or 
 the cares of this life, or even our necef- 
 fary employments, much lefs finfull and 
 vain pleafures , ftifle or choak any good 
 thoughts or resolutions, that, during this 
 
 exercife 5 
 
The Te?ith Sermon. 359 
 
 exercife , may be raifed in our minds : 
 we have trifled too long already about a 
 matter of fuch infinite moment, it is per- 
 fect madnefs to dally any longer, when 
 our fouls, which are ten thoufand times 
 more worth than our lives, are at flake : 
 If we begin this very moment , God 
 knows, we begin late enough, and who 
 knows but to morrow may be too late ? 
 had we been wife we lhould have begun 
 fooner. 
 
 A long and eternal adieu therefore 
 (let us every one fay) to all the uniaw- 
 full bewitching pleafures of this world, I 
 will no longer be fooled or impofed upon 
 by them, nor one day more live in fuch 
 a ftate, as I fhall be afraid to die in : from 
 this hour I change my fervice, I now lay 
 my fell down at the feet of my blefled 
 Matter ; without any farther difputing 
 the cafe, I will immediately begin my 
 journey to my father's houfe ; I will as 
 foon defer eating , drinking or ileeping, 
 as delay to fecure my everlafling falva- 
 tion, to become found and healthfull, to 
 be at eafe and in peace, to be fafe and 
 Jiappy. 
 
 A a 4 And 
 
3^0 The Tenth Sermon, 
 
 And for our encouragement to this, I 
 lhall onely, for the conclufion of all, add, 
 that however great and heinous our fins 
 have been, yet we cannot be more ready 
 to ask, than God is to grant us our par- 
 don ; we cannot be more forward to re- 
 turn, than he is to receive us into his em- 
 braces. And becaufe we know our felves 
 obnoxious to his fevere juftiee,and that he 
 is a God of truth and faithfulnefs, as well 
 as of mercy and companion, and that he 
 hateth fin with a perfeft hatred ; there- 
 fore that we might not have the leaft fuf- 
 picion remaining in us of his unwilling- 
 nefs to forgive fuch high provocations 
 and offences as we may have been guilty 
 of, he hath been pleafed to fend his onely 
 begotten Son into the w T orld, to lay down 
 i his life a ranforne for us, to ftand between 
 us and Gods juftice , and by his difmal 
 fufferings and curfed death to expiate our 
 offences : fo that we have not onely the 
 infinite goodnefs of the divine nature to 
 truft to , but the vertue and efficacy of 
 that lacrifice which the Son of God made 
 of himfelf, to plead for out forgivenefs, 
 upon our repentance and amendment. 
 
 Nor 
 
The Tenth Sermon. %6t 
 
 Nor was our bleffed Saviour onely our 
 propitiation to die for us, and procure 
 our attonement, but he is ftill our Advo- 
 cate, continually interceding with his Fa- 
 ther, in the behalf of all true penitents, 
 and fuing out their pardon for them in the 
 Court ot Heaven : If any wan fin y we have 
 an Advocate with the Father y Jefus Chrift 
 the righteous, who deprecates anger, mi- 
 tigates wrath ,• and not onely barely in- 
 tercedes for us , but with authority de- 
 mands the releafe of his captives, redee- 
 med by his bloud , by virtue of God's 
 promife and covenant. 
 
 And in order to the fufficient promul- 
 gation of this his gratious willingnefs to 
 forgive us upon our repentance, God hath 
 provided and appointed an order of men, 
 to laft as long as the world doth, to pro- 
 pound to men this bleffed overture, and 
 in God's name to hefeech men to be recon- 
 ciled to him. 
 
 Nay God condefcends to prevent the 
 word of men, by manifold bteffings and 
 favours dailyobliging them, by his grace 
 and fpirit and ieveral providences to- 
 wards 
 
%6% The Tenth Sermon. 
 
 wards them, moving, affe&ing and awa- 
 kening the moil: grievous offenders to 
 a timely confideration of their ways. 
 Though highly provoked, he yet begins 
 - firfl with us, fo defirous is he of our 
 welfare. 
 
 He hath not onely outwardly pro- 
 claimed pardon to all that will iubmit, 
 and fent his own Son on this meflage of 
 peace, but inwardly, by his fpirit and 
 grace , he folicites men to comply with 
 it, even where it is refitted and defpifed ; 
 he forfaketh not men at their firft denial, 
 he giveth them time to bethink and re- 
 collect themfelves ; he doth not lie at the 
 catch, nor take prefent advantage againft 
 us, but with infinite patience waits to be 
 gratious to us, hoping at laft we lliall be 
 of a better mind s he doth not foon de- 
 fpair of mens conversion and reformation, 
 he yet extends his grace towards thofe 
 who abufe it, and offers his pardon to 
 thofe who flight it ; nothing is more 
 highly pleafing and acceptable to him, 
 than for a (inner to return from the evil 
 of his ways; nay, which is more yet, he 
 is not onely, upon our repentance, ready 
 to overlook all that is paft, but he hath 
 
 pro- 
 
The Tenth Sermon. 363 
 
 promifed to reward our future obedience 
 with eternal life, fo that we lhall not 
 onely upon our repentance be freed from 
 thofe difmal punifliments which we had 
 rendred our felves liable to, but likewife 
 receive from God fuch a glorious recom- 
 pence, as is beyond all our conception or 
 imagination. Now if fuch love and kind- 
 nefs of Heaven towards us will not beget 
 fome relentings and remorfe in us, if fuch 
 power full arguments will not prevail 
 with us to grow wife and confiderate, it 
 is impoflible any fliould. 
 
 Let us all therefore finite upon our 
 breads, and fay, O Lord, we are highly 
 fenfible of our folly, of our unworthinefs 
 and foul ingratitude ; for we have finned 
 againft thee , and done evil in thy fight, 
 and are no more worthy to be called thy 
 children : but we have heard that the 
 great King of the World is a mod merci- 
 full King, that he delights not in the 
 death of finners , but had rather they 
 fliould repent and live : we cannot lon- 
 ger withftand or oppofe fuch unfpeakable 
 goodnefs, we are overcome by fuch won- 
 derfull kindnefs and condefcention , we 
 refign up our felves wholly to the con- 
 dud: 
 
3^4 Fhe Tenth Sermon. 
 
 duft of his good fpirit, and will never 
 withdraw or alieaate our felves from him 
 any more ,• we will now become God's 
 true and loyal fubje&s, and continue 
 fuch as long as we breathe, nor fhall any 
 thing in the world be able to (hake or 
 corrupt our faith and allegiance to him. 
 
 What punifliment can be too fore* what 
 ftate black and difmal enough for thofe 
 who contemn all thefe offers and kind- 
 nefles of Heaven ? who will not by any 
 means be won , to look after, and have 
 mercy upon themfelves, to confult their 
 own intereft and welfare ? what pity can 
 they exped, who obftinately chufe to be 
 miferable, in defpite of all the goodnefs 
 of God, and grace of the Gofpel ? 
 
 The Lord grant , that we may all 
 in this our day, know and mind the 
 things that belong to our everlailing 
 peace, before they are hid from our 
 eyes. 
 
 The 
 
 
3*5 
 
 The Eleventh Sermon. 
 
 i COR. XV. }5- 
 
 But Jome man will fay, how are the 
 dead raifed up ? And with what 
 body do they come ? 
 
 TH E Apoftle having in the begin- 
 ning of this Chapter mod firm- 
 ly eftablilhed the truth and rea- 
 lity of our Saviour's refurredion from the 
 dead, proceeds to infer frpm thence the 
 certainty of our own refurre&ion, v. 12, 
 1 3 . Now if Chrift he preached that he rofe 
 from the dead, how fay fome among you 
 that there is no refurrettion of the dead > 
 But if there be no refurrettion of the dead, 
 then is not Chrift rifen. H It cannot now 
 
 • any longer feem an impoffible or incre- 
 " dible thing to you that God Ihould raife 
 u the dead, fince you have fo plain and 
 " undoubted an example of it in the per- 
 
 • fon of our blefled Lord , who having 
 
 • been truly dead and buried , is now 
 
 " alive, 
 
3^# The Eleventh Sermon. 
 
 ct alive, and hath appeared unto many 
 " with the vifible marks of his crucifixion 
 " ftill remaining in his body. Arid to 
 ihew of what general concernment his re- 
 furre&ion was, the graves were opened, 
 2s St. Matthew tells us , and many bodies 
 of Saints which flept^ arofe, and came out 
 of the graves after his r efur reel ion , and 
 appeared unto many ; the fame power 
 ivhich raifed Jefas from the dead, is able 
 a!fo to quicken our mortal bodies. 
 
 Now in my Text the Apoftle brings in 
 fome fceptical perfon objeding againft 
 this do&rine of the refurre&ion of the 
 dead, But fome man will fay, how are the 
 dead raifed up ? and with what body do 
 they come ? Two queflions that every 
 one ajmoft is ready to ftart, efpecially 
 thofe who love to cavil at Religion ; and 
 it hath not a little puzled fuch as have un- 
 dertaken to give a rational account of our 
 faith to give a full and fatisfa&ory anfwer 
 to them. " How can thefe things be ? 
 " How is it partible that thofe bodies 
 " fliould be raifed again, and joined to 
 " the fouls which formerly inhabited 
 " them, which many thoufand years ago 
 v were either buried in the Earth, or 
 
 "fwai* 
 
The Eleventh Sermon. 367 
 
 " fwallowed up in the Sea, or devoured 
 " by fire ; which have been diflblved in- 
 " to the fmalleft atoms, and thofe fcatte- 
 " red over the face of the earth, and dif- 
 " perfed as far afunder as the Heaven is 
 il wide ,• nay which have undergone ten 
 " thoufand feveral changes and tran(mu- 
 a tations, have fru&ified the earth, be- 
 " come the nourifliment of other animals, 
 " and thofe the food again of other men, 
 ■"and fo have been adopted into feveral 
 " other bodies ? How is it poflible that 
 " all thofe little particles which made up, 
 " fuppofe, the body of Abraham, fhould 
 " at the end of the world be again ranged 
 " and marflialled together , and unmixt 
 " from the dull of other bodies, be all di- 
 " fpofed, into the fame order, figure and 
 " pofture they were before, fo as to make 
 " the very felf-fame flelh and bloud which 
 " his foul at his diffolution forfook ? This 
 " feems a Camel too big for any confide- 
 " ring perfon to fwallow : he muft be of 
 " a very eafie faith who can digeft fuch 
 U impoffibilities. Ezekiel indeed, when 
 " the hand of the Lord was upon him, and 
 " he was carried out in the fpirit of the 
 " Lord, thought he was fet down in the 
 fl midji of a valley full of dry bones ; and 
 
 " that 
 
2^8 The Eleventh Sermon. 
 
 <c that afterwards he heard a noife, and 
 " behold a (baking, and the bones came to- 
 " gether, bone to his bone t the fine ws and 
 " the fie fh came up upon them, and the skin 
 " covered them above, and the breath came 
 il into them, and they lived and flood upon 
 " th&ir feet. This may pafs well enough 
 xc in a Prophetical Vifion, and did hand- 
 " fomely reprefent the wonderfull reftau- 
 " ration of the Jewifh People ; But that 
 " all this and much more ihould in truth 
 " come to pafs, that our bones after they 
 V are refolded into dull, ihould really be- 
 " come living men ; that all the little 
 " atoms whereof our bodies confided , 
 " howfoever fcattered , or wherefoever 
 " lodged, ihould immediately at a gene- 
 R ral lummons rally and meet again, and 
 <c every one challenge and poflels its own 
 " proper place, till at lail the whole rui- 
 f? ned fabrick be perfectly rebuilt, and 
 " that of the very felf-fame {tuff and ma- 
 w terials w hereof it confifted before its 
 " fall; that this, I fay, fhould ever re- 
 " ally be effefted , is fuch an incredible 
 " thing, that it feems to be above the 
 M power of reafon fo much as to frame a 
 " conception of it. And therefore we 
 may obferve that the Gentiles did moft 
 
 efpe- 
 
The Eleventh Sermon. ■ 369 
 
 efpecialty boggle at this Article of our 
 Chrifltan faith, as we reade in the 17 th 
 of the Alls : when St. Paul preached un- 
 to the Athenians concerning the refurrec- 
 tion of the dead, the Philofophers moc- 
 ked at him, and entertained. his doftrine 
 w r ith nothing but feoffs and flouts ,• and 
 indeed it was one of the laft things that 
 the Heathens received into their belief; 
 and it is to this day the chiefeft obje&ion 
 againft Chriflianity. How are the dead 
 raifed up ? and with what body do they 
 come > In my difcourfe of theie words I 
 lhall doe thefe three things. 
 
 I. I lhall Ihew that the refurre&ion of 
 the dead, even in the ftrideft fenfe, as it 
 is commonly underftood and explained of 
 the very felf-fame body that died and was 
 buried, contains nothing in it impoffible 
 or incredible. 
 
 II. Since it is certain that the body 
 which we lhall rife with, though it may 
 be as to fubftance the fame with our ter- 
 reftrial body, yet will be .fo much altered 
 and changed in its modes and qualities, 
 that it will be quite another kind of body 
 from what it was before ; I lhall give you 
 
 B b a fhort 
 
370 The Eleventh Sermon. 
 
 a fliort account of the difference the 
 Scripture makes between a glorified bo- 
 dy and this mortal flefh. And 
 
 III. Laftly, I ihall draw fome pra&ical 
 inferences from the whole. 
 
 I. I lhall (hew that the refurre&ion of 
 the dead, even in the ftri&eft fenfe, as it 
 is commonly underftood and explained of 
 the very felf-fame body that died and was 
 buried, contains nothing in it impoflible 
 or incredible. 
 
 Whether this ftrid fenfe of the Article 
 be the true or not, I think I need not deter- 
 mine ; it is fufEcient for me to fliew, that 
 if this be the true fenfe of it, yet the A- 
 theift or See f tick hath nothing confidera- 
 ble toobjeft againft it, but what is ca- 
 pable of a fair and eafie anfwer. How- 
 ever give me leave juft to lay before you 
 fome of the principal reafons and Scrip- 
 tures upon which it is built and eftabli- 
 flied. And 
 
 i. I think it muft be acknowledged 
 that this hath been all along the moft com- 
 mon received opinion amongft Chr'tflians i 
 
 that 
 
The Eleventh Sermon. 371 
 
 that at the laft day we fliall rife again 
 with the very fame flefli with which we 
 are clothed in this ftate, and which we 
 put off' at our death : and that our hea- 
 venly bodies will not onely confift of the 
 fame fubftance and matter with our 
 earthly , but will be of the fame con- 
 fiftency and modification, perfed flefli 
 and bloud, though in fome properties al- 
 tered and changed. Moft of the ancient 
 Fathers of the Church ( excepting fome 
 kw that were of a more inquifitive tem- 
 per and philofophical genius than the reft, 
 as Qrigen and fome others) did believe 
 and teach , that at the general refurrec- 
 tion men fliould be reftored to the very 
 fame bodies which they dwelt in here, 
 and which at laft were laid in the grave : 
 that their bodies fhould be then as truly 
 the fame with thofe they died in, as the 
 bodies of thofe whom our Saviour raifed 
 when he was upon earth were the fame 
 with thofe they had before ; that no o- 
 ther body fliould be raifed but that which 
 flept, and that as our Saviour Chrifi arofe 
 with his former flefli and bones and mem- 
 bers , fo we alfo after the refurreftion 
 fliould have the fame members we now 
 ufe, the feme flefli and bloud and bones. 
 B b % And 
 
372 The Eleventh Sermon. 
 
 And that this was the common belief 
 and expedition of all Chriflians in the pri- 
 mitive times,that they fliould appear again 
 at the general refurredtion with the very 
 fame bodies they lived in here on earth, 
 will appear from that fpite and malice 
 which the Heathens fometimes fhewed to 
 the dead bodies of Chriflians , reducing 
 them to alhes, and then fcattering them 
 into the air , or throwing them into ri- 
 vers, inat thereby they might defeat and 
 deprive them of all hopes of a refurrec- 
 tion : ofthisEufelius gives us an eminent 
 inftance out of the Epiftle of the Chur- 
 ches of Vienna^ and Lyons in France, to 
 thofe in Afia and Phrygia, under the Per- 
 fection of Antoninus Verm ; which gives 
 an account, how that the Heathens, af- 
 ter many vain and fruitlefs attempts to 
 fupprefs the Chriflian Religion, by inflic- 
 ting the crueleft torments on the Profef- 
 fours of it, which they bravely endured, 
 looking for a joyfull refurre&ion ; at laft 
 thought of a way to deprive them, as 
 they fondly imagined, of that great hope 
 which miniflred fo much joy and courage 
 to them under the fevereft trials ; which 
 was by reducing the wrackt and man- 
 gled 
 
The Eleventh Sermon. 373 
 
 gled bodies of the feveral Martyrs into 
 the minuted Atoms, and then fcattering 
 them in the great River Rhodanui. Let 
 us novo, fay they, fee whether they can rife 
 again , and whether their God can help 
 them, and deliver them out of our hands. 
 Now this is a fufficient intimation to us, 
 that it was then the known common opi- 
 nion of Chrijlians, that tjie very fame bo- 
 dy and fiefh which fuflered and was mar- 
 tyred here on earth, fliould be raifed a- 
 gain at the laft day. And indeed thofe 
 amongft the Ancient Chriflians who have 
 undertaken to defend or explain this Ar- 
 ticle of the refurre&ion of the dead, do it 
 moftly' by fuch principles , arguments 
 and illuftrations, as do fuppofe the very 
 fame body and flefli and members to be 
 raifed again, which the foul animated 
 here in this life, 
 
 2. This hath not onely been the com- 
 mon received opinion of Chriflians, but 
 alfo the mod plain and eafie notion of a 
 refurre&ion feems to require it ; namely, 
 that the very fame body which died 
 fhould be raifed again. Nothing dies but 
 the body, nothing is corrupted but the 
 body 5 the foul goeth upward, and re- 
 B b 3 turns 
 
374 Fh e Eleventh Sermon. 
 
 turns to God, and therefore nothing elfe 
 can be properly faid to be raifed again, 
 but onely that very body which died and 
 was corrupted. If God give to our fouls 
 at the laft day a new body, this cannot 
 literally be called the refurre&ion of our 
 bodies , becaufe here is no reproduc- 
 tion of the fame thing that was before, 
 which feems to be plainly implied in the 
 word refurreftion. Indeed the word is 
 fometimes ufed otherwife, as when a 
 Houfe or Temple that hath been con- 
 fumed by fire, is rebuilt on the fame 
 ground where it formerly flood , this is 
 often , though improperly and figura- 
 tively called the refurreftion of it, and 
 after the fame manner do the Latznes ufe 
 the word refurgere ; but yet the mod 
 proper and literal fignification of the 
 word refurreftion, is, that the fame flefli 
 which was feparated from the foul at the 
 day of death fliould be again vitally uni- 
 ted to it. 
 
 3. There are many places of Scripture 
 which in their ftrift and literal meaning 
 do feem plainly to favour this fenfe of the 
 Article, that the very fame flefli fhall 
 be raifed again ; what more plain and 
 
 ex- 
 
 *» 
 
The Eleventh Sermon. 375 
 
 exprefs , faith St. Hierome , than that of 
 Job?. Job 19. z6, 27. Though after my skin 
 worms deftroy this body , yet in my flefh 
 Jha/I I fee God , whom Ifhall fee for my 
 felf and my eyes fhall behold, and not ano- 
 ther* But however plain thefe words 
 may feem to be, yet I cannot think that 
 the primary and original meaning of 
 them doth at all relate to the refurrec- 
 tion , nor were they ever fo underftood 
 and interpreted by the Jews, as Grotius 
 tells us,- not but that they might be pro- 
 phetical of it, and fo by way of accom- 
 modation may be fitly applied to it >• but 
 the firft and mod eafie fenfe of the words 
 feems to be this : " After my skin is con- 
 " fumed, let that which remains of me 
 " likewife by piecemeals be deftroyed , 
 " yet I am confident that, before I die, 
 " with thefe very eyes I fliall fee my Re- 
 " deemer, and be reftored by him to my 
 " former happy ftate. So that the words 
 are a plain prophecy of his own delive- 
 rance, and an high expreffion of his con- 
 fident hope in God, that in time he would 
 vindicate his innocence, and bring him 
 out of all his troubles. But if this place 
 will not hold, there are others in the New 
 Teflament of the fame importance. 
 
 Bb 4 St. Paul 
 
37^ The Eleventh Sermon. 
 
 St. Paul in the 53^/ verfe of this Chap- 
 ter, fpeaking of our body, and the glo- 
 rious change it (hall undergo at the refur- 
 redtion, tells us», that this corruptible fhall 
 put on incorrupt ion , and this mortal jhaU 
 put on immortality ; now by this corrup- 
 tible and this mortal can onely be meant 
 that body which we now carry about 
 with us, and fhall one day lay down in 
 the duft. Thus alfo the fame Apojlle tells 
 us, Rom. 8. 11. He that raifed up Chrift 
 from the dead, fhall alfo quicken our mortal 
 lodies. Now that which fhall be quick- 
 ned and raifed to life again, can be nothing 
 elfe but that very body of flelh which is 
 mortal, and died : though there is fome 
 tjueftion to be made, whether the quick- 
 ning our mortal lodies by the fpirit of 
 Chrift dwelling in us, fhould not rather 
 be underltood in a metaphorical or moral 
 fenfe, of the firft refurreclion from the 
 death of fin to the life of righteoufnefs, 
 than of the general refurrecTrion at the 
 confummation of all things. 
 
 But farther, the mention and defcription 
 the Scripture makes of the places, from 
 whence thedcad -fliall rife, doth feem plain- 
 ly 
 
The Eleventh Sermon. 377 
 
 ly to intimate, that the fame bodies which 
 were ctead, fliall revive again. Thus we 
 reade in Daniel, Ch. 12. v. 2. That thofe that 
 Jleep in the duft of the earth foall awake, 
 fome to ever la/ling life, and fome to fhame 
 and everlafling death. Where we may- 
 yet farther obferve, that the Metaphor 
 of Jleeping and awaking , by which our 
 death and refurre&ion is here exprefled, 
 doth feem to imply, that when we rife 
 again, our bodies will be as much the 
 fame with thofe we lived in, as they' are 
 when we awake, the fame with thofe we 
 had before we laid our felves down to fleep. 
 Thus again it is faid in St. Johns Gofpel, 
 Chap. 5*. verfes 28, and 29. The hour is 
 coming, in the which all that are in the 
 graves jhall hear his voice, and fh all come 
 forth ; they that have done good, unto the 
 refurretlion of life ; and they that have 
 done evil, unto the refurretlion of damna- 
 tion. And in the Revelations, Chap. 20. 
 verfe 13. And the fea gave up the dead 
 which were in it, and death and hell, that 
 is, the grave, delivered up the dead that 
 were in them, and they were judged every 
 man according to their works. Now if the 
 fame flelh fliall not be raifed again, what 
 need is there of ranfacking the graves at 
 
 the 
 
378 The Eleventh Sermon. 
 
 the end of the word ? the Sea can give 
 up no other bodies but the fame which it 
 received in ; nor can the Grave deliver 
 up any, but onely thofe that were laid 
 therein : if it were not necefiary that we 
 fhould rife with the very lame bodies, the 
 graves need not be opened, but our fiefh 
 might be permitted to reft there for ever. 
 To this may be added, that St. Paul tells 
 us in the $d Chapter of the Epiftle to the 
 Philippians , verfe 21. that our Saviour 
 fball change our vile body y that it may be 
 fajhioned like unto his glorious body. Now 
 this vile body can be no other than this 
 flefli and bloud which we are now cloa- 
 thed with, reftored to life again. 
 
 4. If we confider the feveral inftances 
 and examples either of thofe who did im- 
 mediately afcend up into Heaven , or of 
 thole who after death were reftored to 
 life again, they all feem plainly to con- 
 firm this opinion, that at the laft day we 
 fliall rife again with the very fame flefli 
 and bloud which we had here. Enoch 
 and Elias of old were tranflated into 
 Heaven in their terreftrial bodies ; and 
 therefore may be fuppofed now to live 
 there with the fame flefti and parts they 
 
 had 
 
The Eleventh Sermon. 379 
 
 had when they were here upon earth. 
 And thofe three that were railed from the 
 dead in the Old Teftament, and thoie that 
 were recalled to life by our Saviour, or 
 accompanied him at his refurredfcion, all 
 appeared again in the very fame bodies 
 they had before their diffolution : and 
 thefe were examples and types of the ge- 
 neral refurre&ion, and therefore our re- 
 furre&ion muft refemble theirs, and we 
 alfo muft appear at the laft day with the 
 fame bodies we lived in here. Even our 
 blefled Saviour himfelf, who was theyfr/? 
 fruits of them that Slept, did raife his own 
 body, according to that prediftion of his. 
 Deftroy this Temple , and in three days I 
 will build it up again. Nay he appeared 
 to hisDifciples w;th the very prints of the 
 nails in his hands and feet, and with all 
 the other marks of his crucifixion ; Be- 
 hold my hands and my feet, fays he, that 
 it is I my felf; Handle me , and fee, for 
 afpirit hath not flefh end bones, as ye fee 
 me have : from whence it feems to fol- 
 low, that we in our refurre&ion ihall be 
 conformable to our Saviour, and refume 
 the very lame bodies that were laid in 
 the Sepulchre. 
 
 j. And 
 
380 The Eleventh Sermon. 
 
 5. And Ladly, It is farther urged by 
 fome of the Ancients for a proof of the 
 refurredion of the fame body, that the 
 exaft juftice and righteoufnefs of God 
 doth require it ; that Gods juftice, I 
 mean that which confifts in the equal 
 difpenfation of rewards and puniihments, 
 will feem to be much obfcured, at lead 
 will not be fo illuftrioufly manifefted and 
 difplayed to the world, unlefs the fame 
 body of flefh be raifed again ; that fo that 
 which was here the conitant partner with 
 the foul in all her a&ions, whether good 
 or evil, may alfo hereafter fhare with her 
 in her rewards or puniihments. It feems 
 but equal that we fhould be punifhed in the 
 fame body in which we finned ; and that 
 that very flefli in which we pleafed God 
 ihould be exalted and glorified at the laft 
 day, and receive a juft recompence of re- 
 ward for all the trouble and hardfhip it 
 underwent in this life. 
 
 Thus I have given you a brief account 
 of this ftrifteft lenfe of the Article of the 
 Refurre&ion, namely, that the very felf- 
 fame flefli and bloud which make up our 
 bodies here on earth,fhall be raifed again at 
 
 the 
 
The Eleventh Sermon. • g8i 
 
 the laft day ; and after it hath been chan- 
 ged and glorified by the power and fpirit 
 of Chrift ( I fpeak onely of the bodies of 
 good men) iliall afcend up into Heaven, 
 and there live and dwell for ever in the 
 prefence of God. I come now to fhew 
 that there is nothing in all this impofiible 
 or incredible : which 1 fhall do by pro- 
 ving thefe three things. 
 
 i. That it is poffible for God to ob- 
 ferve and diftinguilh and preferve unmixt 
 from all other bodies the particular duft 
 and atoms into which the feveral bodies 
 of men are difiblved, and to recoiled and 
 unite them together how far foever dif- 
 perfed afunder. 
 
 2. That God can form that duft fo re- 
 collected together, of which the body 
 did formerly confift, into the fame body 
 it was before. And 
 
 3. That when he hath made this bo- 
 dy, he can enliven it , and make it the 
 fame living man , by uniting it to the 
 fame foul and fpirit that ufed formerly to 
 inhabit there. It cannot be denied, but 
 that thefe three things do exprefs the 
 
 whole 
 
582 The Eleventh Sermon. 
 
 whole of the refurre&ion of our flefh in 
 the ftri&eft fenfe, and none of thefe are 
 impoflible. 
 
 1. God can obferve and diftinguiih and 
 preferve unmixt from all other bodies the 
 particular dull and atoms into which the 
 feveral bodies of men are diflolved, and 
 recoiled and unite them together, how 
 far foever difperfed afunder. God is infi- 
 nite in wiiedom, power and knowledge, 
 he knoweth the numler of the flars , and 
 calleth them all by their names ; he mea* 
 fures the waters in the hollow of his hand, 
 and metes out the heavens with afpan, and 
 comprehends the dufl of the earth in a mea- 
 furt ; he numbers the hairs of our head, 
 and not fo much as a fparrow falls to the 
 ground without his knowledge : he can tell 
 the number of the fands of the Seafhore, 
 as the Heathens ufed to exprefs the im- 
 menfity of his knowledge ; and is it at all 
 incredible that fuch an infinite underftan- 
 ding fliould diftin&ly know the feveral 
 particles of duft into which the bodies of 
 men are mouldred, and plainly difcern to 
 whom they belong, and obferve the va- 
 rious changes they undergo in their paf- 
 fage through feveral bodies > Why fhould 
 
 it 
 
The Eleventh Sermon. 383 
 
 it be thought ftrange, that he who at 
 firft formed us, whofe eyes did fee our ful- 
 fiance yet being imperfetl , and in whofe 
 book all our members were written ; from 
 whom our fubfiance was not hid y when we 
 were made infecret, and curioufly wrought 
 in the loweft parts of the earth , fhould 
 know every part of our bodies, and eve- 
 ry atome whereof they are compofed i 
 The curious artift knows every pin and 
 part of the Watch or Machine which he 
 frames, and if the little Engine fliould fall 
 in pieces, and all the parts of it lie in the 
 greateft diforder and confufion , yet he 
 can foon rally them together, and as ea- 
 fily diftinguifh one from another, as if 
 every one had its particular mark; he 
 knows the ufe of every part, can rea- 
 dily affign to each its proper place, and 
 exadly difpofe them into the fame figure 
 and order they were in before : and can we 
 think that the Almighty Architect of the 
 world, whofe workmanfhip we are, doth 
 not know whereof we are made, or is not 
 acquainted with the feveral parts and ma- 
 terials of which this earthly tabernacle of 
 ours is framed and compofed ? The fe- 
 veral corporeal beings that now confti- 
 tute this Univerfe, at the firft creation of 
 
 the 
 
384 The Eleventh Sermon. 
 
 the world lay all confufed in a vaft heap 
 of rude and indigefted Chaos ; till by the 
 voice of the Omnipotent they were fepa- 
 rated one from the other, and framed in- 
 to thofe diftinft bodies,whereof this beau- 
 tiful! and orderly world doth confift : and 
 why may not the fame power at the con- 
 fummation of all things, out of the mines 
 and rubbifh of the world, colled: the fe- 
 veral reliques of our corrupted bodies, re- 
 duce them each to their proper places, 
 and reilore them to their primitive ihapes 
 and figures, and frame them into the fame 
 individual bodies they were parts of be* 
 fore ? All the atoms and particles into 
 which mens bodies are at laft diflblved, 
 however they may feem to us to lie care- 
 lefly fcattered over the face of the earth, 
 yet are fafely lodged by God's wife dif- 
 pofal in feveral receptacles and repofito- 
 ries till the day of reftitution of all things; 
 in aquiS) in ignibus> in alitibus, in beftiis, 
 faith Tertullian y they are preferved in the 
 waters ', in birds and leajts, till the found 
 of the laft trumpet fhall fummon them, 
 and recall them all to their former habi- 
 tations. 
 
 But 
 
The Eleventh Seunon. 3S5 
 
 But the.chiefeft and moft ufual objec- 
 tion againft what I am now pleading for 
 is this, That it may fometimes happen 
 that fevcral mens bodies may confift of 
 the very felf-fame matter : for the bodies 
 of men are oftentimes devoured by beafts 
 and fifties, and other animals, and the 
 flefli of theie is afterwards eaten by other 
 men, and becomes part of their nourish- 
 ment, till at laft the fame particles of 
 matter come to belong to feveral bodies ; 
 and it is impoiTible that at the refurrec- 
 tion they fhould be united to them alio 
 Or to exprefs it fhorter, it is reported of 
 fome whole Nations, that they devour 
 the bodies of other men, and feed upon 
 humane flelh ; fo that thefe muft necefla- 
 rily borrow great part of their bodies of 
 other men : and if that which was part 
 of one man's body, comes afterwards to 
 be part of another man's, how can both 
 rife at the laft day with the very felf-fame 
 bodies they had here > But to this it 
 may be eafily replied, that but a Very 
 fmall and inconfiderable part of that 
 which is eaten, and defcends into the 
 ftomach , turns into nounihment ,• the 
 for greater part goes away by excretions 
 C c and 
 
$36 The Eleventh Sermon. 
 
 , and perfpirations. So that it is not at all 
 impoffible but that God Almighty, who 
 watcheth over all things by his provi- 
 dence, and governs them by his power, 
 may fo order the matter, that what is 
 really part of one man's body , thought 
 eaten by another, yet fliall never come 
 to be part of his nourilhment ; or elfe, if 
 it doth nourifh him, and consequently 
 becomes part of his body, that it fliall 
 wear off again, and fometime before his 
 death be divided and feparated from it, 
 that fo it may remain in a condition to 
 be reftored to him who firft laid it down 
 in the duft. And the like may be faid of 
 Men-eaters , if any fuch there be, that 
 God by his wife providence may take 
 care, either that they fnall not be at all 
 nourished by other mens flefh which 
 they fo inhumanely devour, or if they be 
 nouriflied by it, and fome particles of 
 matter, which formerly belonged to o- 
 ther men, be adopted into their bodies, 
 yet that they fhall yield them up again 
 before they die, that they may be in a 
 capacity of being reftored at the laft day 
 to their right owners. 
 
 But 
 
The Eleventh Sermon. 387 
 
 i 
 But perhaps it may feem to fome un- 
 worthy of God, and beneath his divine 
 Majefty , to attend to fuch little things, 
 and to concern himfelf about fuch mean 
 and trivial matters ,• or inconfiftent with 
 his eafe and happinefs, to trouble him- 
 felf with fuch a perplext and intricate 
 bufinefs , as curioufly to mark and ob- 
 ferve all the particles of duft into which 
 thefeveral bodies of men are diflblved, and 
 exactly to diftinguifli one from another, 
 and to preferve thern entire and unmixt, 
 and at laft to reftore them all to their old 
 bodies. But fuch perfons fhould have a 
 care, left under pretence of pleading for 
 God s honour and glory, they really lef- 
 fen him, and derogate from all his other 
 perfe&ions. It is the great excellency 
 and perfeftion of the divine providence 
 that it extends it felf to all, even to the 
 leaft things, and that nothing is exemp- 
 ted from its care and influence. And to 
 fanfie that to govern the world is a bur- 
 then to God, is furely to entertain mean 
 and unworthy conceptions of him, and 
 to judge of him by the fame rules and 
 meafures we do of our felves. It is very 
 unreafonable , becaufe we are of focb 
 Cc % weak" 
 
388 The Eleventh Sermon. 
 
 weak and frail natures, as that a little bu- 
 finefs and employment prefently tires us, 
 to think the lame of God Almighty, as 
 if it were any trouble to him, or at all 
 interrupted his infinite pleafure and hap- 
 pinefs to take care of the world, and or- 
 der and manage the feveral affairs of it. 
 
 2. Of this.duft, thus preferved and col- 
 lected together, God can eafily re- make 
 and rebuild the very fame bodies which 
 were diflolved. And that this is poffible 
 mull: be acknowledged by all that believe 
 the hiftory of the creation of the world, 
 that God formed the firft man Adam of the 
 duft of the ground : if the body of man be 
 duft after death, it is no other than what 
 it was originally ,• and the fame power 
 that at firft made it of duft, may as eafily 
 re-make it when it is reduced into the 
 fame duft again. 
 
 Nay this is no more wonderfull than 
 the formation of an humane body in the 
 womb, which is a thing that we have 
 daily experience of, which without doubt 
 is as great a miracle, and as ftrange an in- 
 ftance of the divine power, as the refur- 
 re&ion of it can poflibly be : and were it 
 
 not 
 
The Eleventh Sermon. 38^ 
 
 not fo common and ufual a thing, we 
 fhould as hardly be brought to believe it 
 poffible, that fuch a beautifull fabrick as 
 the body of a man is, with nerves and 
 bones and flefh and veins and bloud, and 
 the feveral other parts whereof it confifts, 
 ihould be raifed out of thole principles of 
 which we iee it is made, as now we are, 
 that hereafter it fhould be rebuilt, when 
 it is crumbled into dull. Had we oneiy 
 heard or read of the wonderfull forma- 
 tion of the body of man, we ihould have 
 been as ready to ask, how are men made ? 
 and with what bodies are they born ? as 
 now we are, when we hear of the refur- 
 reftion , How are the dead raifed up ? 
 and with what bodies do they come ? 
 
 3. When God hath raifed again the 
 fame body out of the duft into which it 
 was diflblved, he can enliven it, and 
 make it the fame living man, by uniting 
 it to the fame foul and fpirit which ufed 
 formerly to inhabit there. And this we 
 cannot with the leaft fhew of rcafon pre- 
 tend impoflible to be done, becaufe we 
 muft grant that it hath been already often , 
 done. We have feveral undoubted exam- 
 ples of it in thofe whom the Prophets of 
 Cc j old 3 
 
3$o The Eleventh Sermon. 
 
 old, and our blefled Saviour and his Apo- 
 ftles raifed from the dead. Nay our Sa- 
 viour himfelf, after he was dead and bu- 
 ried, rofe again, and appeared alive unto 
 his Difciples and others, and was fuffici- 
 ently known and owned by thofe who 
 had accompanied him, and converfed 
 with him for many years together, and 
 that not prefently, but after long doub- 
 ting and hefitation , upon undeniable 
 conviction and proof, that he was the 
 very fame perfon they had feen expiring 
 upon the Crofs. 
 
 Thus I have endeavoured to ihew you 
 that in the ftri&eft notion of the refur- 
 redion there is nothing that is abfurd or 
 impoflible, or above the power of fuch 
 m infinite being as God is. The onely 
 thing I know of that can with any pre- 
 tence of reafon be objefted againft what 
 I have difcourfed upon this head, is this, 
 that this way of arguing from God's om- 
 nipotence is very fallacious , and hath 
 been often much abufed : for under this 
 pretence that nothing is impoffible to an 
 infinite power, all the Rabbinical and 
 Mahumetan Fables, or, which are as in- 
 credible , all the Popijh Legends may be 
 
 ob- 
 
The Eleventh Sermon. 391 
 
 obtruded on us for Authentick Hiflories ; 
 fince there is nothing contained in them 
 that is abfolutely above or beyond God's 
 power to effeft, if he pleafes to exert it. 
 Whence fome of the Fathers have obfer- 
 ved, that the Omnipotency of God was 
 the great 'fandhiary of Hereticks , to 
 which they always betook themfelves 
 when they were baffled by reafon. And 
 indeed fo much is certainly true, that 
 God's Omnipotency alone is no good ar- 
 gument to prove the truth of any thing ; 
 for without doubt there are an infinite 
 number of things which are poflible to 
 be done or made, which yet God in his 
 infinite wifedom never thought fit to ex- 
 ercife his power about, nor perhaps ever 
 will : and therefore we ought not to con- 
 clude, becaufe God can raife us again 
 with the very fame bodies we have here, 
 that therefore he will doe fo. But 4ip- 
 pofing that God hath exprefly revealed 
 and declared that he will doe it, from 
 the confideration of his infinite power , 
 we are bound (however impoflible it 
 may feem to us , fo long as it doth not 
 plainly imply a contradiction ) not to 
 doubt of the truth of it, but firmly to be- 
 lieve, that he that hath promifed, can 
 • Cc 4 alfo 
 
3 p 2 The Eleventh Sermon. 
 
 alio perform. We muft firft therefore be 
 aflured that it is the will of God to raife 
 again the fame flefh which was laid in the 
 grave, and then we may fafely have re- 
 courfe to the Omnipotency of God to 
 confirm and eftablifh our faith of it. 
 
 I conclude this head therefore with 
 that quefHon of St. Paul's , Alls z6. 8. 
 Why fhould it be thought a thing incre- 
 dible with you that God Jhould raife the 
 dead > The change from death to life is 
 not fo great as that from nothing into be- 
 ing ; and if we believe that God Almigh- 
 ty by the word of his power at firlt made 
 the heavens and the earth of no pre-ex- 
 iftent matter, what reafon have we to 
 dcubt, but that the fame God by that 
 tnighty power whereby he is able to fubdue 
 all things to himfelf\ can alfo raife to life 
 again thofe who were formerly alive, and 
 have not yet wholly ceafed to be. And 
 though we cannot anfwer all the difficul- 
 ties and objections which the wit of men 
 (whofe intereft it is that their fouls ihould 
 die with their bodies, and both perifh to- 
 gether) hath found out to puzzle this 
 doftrine with : though we cannot fully 
 Jatisfy our minds and reafons about the 
 
 manner 
 
 
The Eleventh Sermon. 393 
 
 manner how it fhall be done, or the na- 
 ture of thofe bodies we (hall rife with, 
 yet this ought not in the Jeail to lhake or 
 weaken our belief of this mod important 
 Article of our Christian faith, Js it not 
 fufficient that an Almghty Being, with 
 whom nothing is impoilibJe, hath fo- 
 lemniy promifed and part his word, that 
 he will re-animate and re-enliven our 
 mortal bodies, and after death raife us to 
 life again ? Let thofe who prelume to 
 mock at this glorious hope and expecta- 
 tion of all good men, and are continually 
 expofing this dodrine , and raifing ob- 
 jections againft it, firft try their skill up- 
 on the ordinary and daily appearances of 
 nature, which they have every day be- 
 fore their eyes ; let them rationally folve 
 and explain every thing that happens in 
 this world, of which themfelves are wit- 
 nefles, before they think to move us 
 from the belief of the refurredtion by 
 raifing fome duft and difficulties about it, 
 when Oranipotency it felf ftands enga- 
 ged for the performance of it. Can they 
 tell me how their own bodies were 
 framed and fafhioned, and curioufly 
 wrought ? Can they give me a plain 
 and fatisfa&ory account by what or- 
 derly 
 
324 The Eleventh Sermon. 
 
 derly fteps and degrees this glorious and 
 (lately ftru&ure, confiding of fo many 
 feveral parts and members, which difco- 
 vers fo much delicate workmanlhip and 
 rare contrivance , was at firft ered:ed ? 
 How was the firft drop of bloud made, 
 and how came the heart and veins and ar- 
 teries to receive and contain it ? of what, 
 and by what means were the nerves and 
 fibres made ,* what fixt thofe little firings 
 in their due places and filiations, and fit- 
 ted and adapted them for thofe feveral 
 ufes for which they ferve > what diftin- 
 guiflit and feparated the brain from the 
 other parts of the body, and placed it in 
 the head, and filled it with animal fpirits 
 to move and animate the whole body ? 
 How came the body t6 be fenced with 
 bones and finews, to be cloathed with 
 skin and flefli, diftinguiiht into various 
 mufcles ? let them but anfwer me thefe 
 and all the other queftions I could put to 
 them about the formation of their own 
 body , and then I will willingly under- 
 take to folve all the obje&ions and diffi- 
 culties that they can raife concerning the 
 refurredtion of it. But if they cannot 
 give any account of the formation of 
 that body they now live in, but are for* 
 
 ced 
 
The Eleventh Sermon. 395 
 
 ced to have recourfe to the infinite power 
 and wifedom of the firft caufe, the great 
 and fovereign orderer and difpofer of all 
 things ; let them know that the fame 
 power is able alfo to quicken and enliven 
 it again after it is rotted and returned 
 unto dull : we rnuft believe very few 
 things, if this be a fufficient reafon for 
 our doubting of any thing , that there 
 are fome things belonging to it which 
 we cannot perfe&ly comprehend, or give 
 a rational account of. In this ftate our 
 conceptions and reafonings about the 
 things that belong to the future and in- 
 vifible world are very childifh and vain ; 
 and we do but guefs and talk at random, 
 whenever we venture beyond what God 
 hath revealed to us. Let us not therefore 
 perplex and puzzle our felves with thofe 
 difficulties which have been raifed con- 
 cerning this doftrine of the refurredJion ; 
 for it is no abfurdity to fuppofe that an in- 
 finite power may effeft fuch things as 
 feem wholly impoffible to fuch finite be- 
 ings as we are; but rather let us hold fall 
 to what is plainly revealed concerning it, 
 namely, that all thofe who love and fear 
 God fhall be raifed again after death the 
 fame men they were before, and live for 
 
 ever 
 
gp£ The Eleventh Sermon. 
 
 ever with God in unfpeakable happinefs 
 both of body and foul. 
 
 Thus I have endeavoured to fliew the 
 poflibility of a refurre&ion in the ftric- 
 teft fenfe ; I now proceed to the fecond 
 thing I propounded, which was 
 
 II. (Since it is certain that the body 
 we fhall rife with, though it may be as to 
 fubftance the fame with our terreftrial 
 body, yet will be fo altered and changed 
 in its modes and qualities, that it will be 
 quite another kind of body from what it 
 was before. ) To give you a lhort ac- 
 count of the difference the Scripture 
 makes between a glorified body and this 
 mortal flefh. 
 
 But before I doe this, I (hall premife 
 this one thing ; that all our conceptions 
 of the future ilate are yet very dark and 
 imperfect. We are fufficiently allured 
 that we (hall all after death be alive a- 
 gain, the very fame men and perfons we 
 were here ; and that thofe that have 
 done good fliall receive glory and honour 
 and eternal life. But the nature of that 
 joy and happinefs which is provided for 
 
 us 
 
The Eleventh Sermon. 397 
 
 us in the other world is not (o plainly re- 
 vealed 5 this we know, that it vailly fur- 
 paffes all our imaginations, and that we 
 are not able in this imperfed: ftate to fan^ 
 fie or conceive the greatnefs of it ; we 
 have not words big enough fully to ex- 
 prefs it ; or if it were defcnbed to us, our 
 underftandings are too fhort and narrow 
 to comprehend it. And therefore the 
 Scriptures, from which alone we have all 
 we know of a future ftate,defcribe it either 
 firft negatively, by propounding to us the 
 feveral evils and inconveniences we ftiali 
 then be totally freed from ; or elfe fe- • 
 condly by comparing the glory that fliall 
 then be revealed with thofe things which 
 men do moft value and admire here : 
 whence it is called an inheritance, a king- 
 dom, a throne, a crown, a fceptre, a rich 
 treafure, a river of pleasures, zfplendid 
 robe, and an exceeding and eternal weight 
 of glory. All which do not fignify to us 
 the find: nature of that happinefs which is 
 promifed us in another world, which doth 
 not confift in any outward fenfible joys 
 or pleafures : But thefe being the bed and 
 greateft things which this world can blefs 
 us with, which men do ordinarily moft 
 admire and value, and covet the poflef- 
 
 fion 
 
3^8 The Eleventh Sermon. 
 
 fion of, are made ufe of to fet out to us 
 the tranfcendent bleflednefs of another 
 life, though indeed it is quite of another 
 kind, and infinitely greater than the grea- 
 teft worldly happinefs. Thefe are onely 
 little comparifons to help our weak ap- 
 prehenfions and childifh fancies ; but we 
 ihall never truly and fully know the glo- 
 ries of the other world, till we come to 
 enjoy them. It doth not yet appear what 
 we floall be : from the description which 
 the Scripture gives of the other world, as 
 from a Map of an unknown Countrey, we 
 may frame in our minds a rude confufed 
 idea and conception of it; and from thence, 
 as Mofes from the top of Mount Pi/gah, 
 may take fome little imperfect profpe£ 
 of the land of promife ; but we lhall ne- 
 ver have a complete notion of it, till we 
 our felves are entred into it. However, 
 fo much of our future happinefs is re- 
 vealed to us, as may be fufficient to raife 
 our thoughts and affections above the 
 empty ftiadows and fading beauties, and 
 flattering glories of this lower world : to 
 make us fenfible how mean and trifling 
 our prefent joys and fatisfaclrions are, and 
 to excite and engage our beft and moll 
 hearty endeavours towards the attain- 
 ment 
 
The Eleventh Sermon, 399 
 
 ment of it, whatever difficulties and djf- 
 couragements we may meet with in this 
 life ,• though all that can be faid, or we 
 can poflibly know of it, comes infinitely 
 iliort of what one day we lhall feel and 
 perceive, and be really pofiefled of. 
 
 Having premifed this, I come to con- 
 fider what change (hall be wrought in 
 our bodies at the relurre&ion, which is 
 no fmall part of our future happinefs : 
 now this change, according to the ac- 
 count the Scriptures give of it, wilt 
 confift chiefly in thefe four things. 
 II That our bodies fhall be raifed im- 
 mortal and incorruptible ; 2. that they 
 lhall be raifed in glory ; 3. that they 
 fhall be raifed in power ; 4. that they fhall 
 be raifed fpiritual bodies. All which pro- 
 perties of our glorified bodies are mentio- 
 ned by St. Paul in this Chapter, verfes 
 41, 43, 44. So alfo is the rejurreition of 
 the dead. It is [own in corruption, it is 
 raifed in incorrupt ion ; It is fown in dif 
 honour, it is raifed in glory ; It is fovon in 
 weaknefi, it is raifed in power. It is fown 
 a natural body \ it is raifed a fpiritual body, 
 And the explication of thele words will 
 give us the difference between the glori- 
 fied 
 
40 o The Eleventh Sermon. 
 
 fied body which we ihall have in Heaven, 
 and that mortal ileih and vile earth which 
 we are now burthened with. 
 
 i. The bodies which we fhall have at 
 the refurre<5tion will be immortal and in- 
 corruptible; verfe 53. For this corrupt i- 
 lle muft put on incorruption^ and this mor- 
 tal muft put on immortality. Now thefe 
 words immortal and incorruptible do not 
 onely fignify that we lhall die no more, 
 for in that fenfe the bodies of the damned 
 are alio raifed immortal and incorruptible^ 
 fince they muft live for ever, though it 
 be in intolerable pain and mifery : but 
 they denote farther a perfed: freedom 
 from all thofe bodily evils which fin hath 
 brought into the world, and from what- 
 ever is penal, afflidive, or uneafie to us; 
 that our bodies fhall not be fubjed to 
 pa j n or difeafes, or thofe other inconve- 
 niences to which they are now daily ob- 
 noxious. This is called in Scripture the 
 redemption of our bodies , the freeing 
 then* from all thofe evils and maladies 
 winch they are here fubjed: unto. Were 
 we at the general refurreftion to receive 
 the fame bodies again, fubjecfc to thofe 
 frailties and miferies which in this ftate 
 
 we 
 
The Eleventh Sermon] 40 1 
 
 we are forced to wreflle with, I much 
 doubt whether a wife confidering perfon, 
 were it left to his choice, would willingly 
 take it again ; whether he would not 
 chufe to let it lie (till rotting in the 
 grave, rather than confent to be again 
 fettered down and bound faft to all eter- 
 nity to fuch a cumberfome clod of earth : 
 fuch a refurre&ion as this would indeed 
 be what Tlotinus calls it, clvx^clgk; dg «A- 
 Ao* fjTFvop, a refurrettion to another Jleep : 
 it would look more like a condemnation 
 to death again, than a refurre&ion to life. 
 
 The beft thing that we can fay of this 
 earthly houfe and tabernacle of clay, the 
 tomb and fepulchre of cur fouls, is, that 
 it is a ruinous building, and it will not be 
 long before it be diflblved and tumble 
 into duft : that it is not our home, or 
 refting place, but that we look for ano- 
 ther houfe , not made with hands eternal 
 in the heavens ; that we fhall not always 
 be confined to this dolefull prifon, but 
 that in a little time we lhall be delivered 
 from the bondage of corruption, and be- 
 ing difengaged and fet free from this bur- 
 then of flelli , fhall be admitted into the 
 glorious liberty of the children of God. 
 Dd Alas! 
 
402 The Eleventh Sermon. 
 
 Alas ! what frail and brittle things are 
 thele bodies of ours ? How loon are they 
 difordered and difcompofed > To what a 
 troop of difeafes, pains, and other infir- 
 mities are they continually liable ? And 
 how doth the lead diftemper or weaknefs 
 difturb and annoy our minds, interrupt 
 our eafe and reft, and make life it felf a 
 burthen to us > of how many feveral 
 parts and members do our bodies confift ? 
 and if any one of thefe be difordered, the 
 whole man fillers with it : If but one of 
 thofe (lender veins or tender membranes, 
 or little nerves and fibres, whereof our 
 flefh is made up, be either contrafted or 
 extended beyond its due proportion, or 
 obftrufted , or corroded by any fharp 
 humour, or broken ; what torment and 
 anguifli doth it create ? How doth it 
 pierce our fouls with grief and pain i 
 Nay when our bodies are at their beft, 
 what pains do we take, to what drudge- 
 ries are we forced to fubmit , to ferve 
 their neceffities , to provide for their fu- 
 ftenance, and fupply their wants ; to re- 
 pair their decays, to preferve them in 
 health, and to keep them tenantable, in 
 fome tolerable plight and fitnefs for the 
 foul's ufe ? We pais away our days with 
 
 labour 
 
The Eleventh Sermon. 403 
 
 labour and forrow in mean and fervile 
 employments, and are continually bufy- 
 ing our lelves about fuch trifling matters, 
 as are beneath a rational and immortal 
 fpirit to {loop to, or be felicitous about ; 
 And all this one!y to fupply our ielves 
 with food and raiment, and other conve- 
 niences for this mortal life, and to make 
 provifion for this vile contemptible tiefli, 
 that it may want nothing that it craves 
 or defires. And what time vve can fpare 
 from our labour, is taken up in refring 
 and refrefhing our tired and jaded bo- 
 dies , and giving them fuch recruits as 
 are neceflary to fit them for work a- 
 gain, and reftore them to their former 
 ftrength and vigour. How are we forced 
 every night to enter into the confines of 
 death, even to ceafe to be , at lead to 
 pafs away fo many hours without any 
 ufefull or rational thoughts , onely to 
 keep thefe carkafies in repair, and make 
 them fit to undergo the drudgeries of 
 the enfuing day ? In a word, fo long as 
 thefe frail, weak and dying bodies, lub- 
 jecft to fo many evils and inconveniences 
 both from within and without , are fo 
 clofely linkt and united to our fouls, that 
 not fo much as any one part of them can 
 Dd x fuffer, 
 
404 The Eleventh Sermon. 
 
 fuller , but our fouls muft be affetted 
 with it ; it is impoflible that we Ihould 
 enjoy much eafe or reft, or happinefs in 
 this life, when it is in the power of fo 
 many thoufand contingencies to rob us 
 of it. But our hope and comfort is, that 
 the time will fhortly come, when we 
 {hail be delivered from this burthen of 
 fiefh : When God jball wipe away all tears 
 from our eyes, and there Jhall be no more 
 death ) neither forrow y nor crying ; neither 
 (hall there be any more pain y for the for- 
 mer things are pa (fed away : When wefhall 
 hunger no more, neither thirfl any more ; 
 neither jhall the fun light on- us y nor any 
 heat ; for the lamb which is in the midfl of 
 the throne fhall feed us, and /hall lead us 
 into living fountains of waters. Oh when 
 ihall we arrive to thofe happy regions, 
 wiiere no complaints were ever heard, 
 where we ihall all enjoy a conftant and un- 
 interrupted health and vigour both of bo- 
 dy and mind, and never more be expofed 
 to pinching frofts or fcorching heats, or 
 any of thofe inconveniences which in- 
 commode this prefent pilgrimage ? When 
 we have once pafled from death to life, 
 we lhall be perfectly eafed of all that 
 troublefome care of our bodies, which 
 
 now 
 
The Eleventh Sermon. 405 
 
 now takes up fo much of our time and 
 thoughts : we fhall be fet free from all 
 thofe tirefome labours and fervile drudge- 
 ries which here we are forced to undergo 
 for the maintenance and fupport of our 
 lives ; and ihall enjoy a perfect health, 
 without being vexed with any nauleous 
 medicines, or tedious courfes of phyfick 
 for the prefervation of it. Thofe robes 
 of light and glory which we (hall be 
 cloathed with at the refurre&ion of the 
 juft, will not ftand in need of thofe care- 
 full provifions, or crave thofe fatisfac- 
 tions which it is fo grievous to us here 
 either to procure or be without. But 
 they, as our Saviour tells us, St. Luke 20. 
 verfe 3 5* , 3 6. which Jhall be accounted wor- 
 thy to obtain that world , and the refur- 
 reclionfrom the dead, neither marry, nor 
 are given in marriage, neither can they die 
 any more ; for they are tartyfeAot, equal to 
 Angels : they fhall live fuch a life as the 
 holy Angels do. Whence Tertullian calls 
 the body we fliall have at the refur region 
 carnem Angelificatam , Angelified flejh , 
 which fliall neither be fubjed; to thofe 
 weaknefles and decays , nor want that 
 daily fuftenance and continual recruit 
 which thefe mortal bodies cannot fubfift 
 Dd 3 with- 
 
40 £ The Eleventh Sermon. 
 
 without. Meats for the belly , and the 
 belly for meats ,' but God fh a 11 deftroy both 
 it and them. This is that perfedt and 
 complete happinefs which all good men 
 lhall enjoy in the other world ,• which, 
 according to an Heathen Poet, may be 
 thus briefly fummcd up. Mens fana in 
 cor pore fano. a mind free from all trouble 
 and quilt in a body free from all pains and 
 dif cafes. Thus our mortal bodits lhall 
 be railed immortal; they lhall not onely 
 by the power ot God be always preferved 
 from death , for fo the bodies we have 
 now, if God pleates , may become im- 
 mortal ,• hut the nature of them (hall be 
 fo wholly changed and altered, that they 
 lhall not retain the fame feeds or princi- 
 ple o r mortality and corruption ; fo that 
 they who are once cloathed with them, 
 as our Saviour tells us, cannot die any 
 more. 
 
 2. Gur bodies fhall be raifed in glory. 
 Then [ball the righteous fhine forth as the 
 fun in the kingdom of their Father,Matt. i 3 . 
 43. Our heavenly bodies in brightnefs 
 and glory lhall contend with the fplen- 
 dour of the Sun it felf : A refemblance 
 of this we have in the luftre of Mofess 
 
 face, 
 
The Eleventh Sermon. 407 
 
 face, which, after he had converfed with 
 God m the Mount, did fliine fo glorioufly, 
 that the children of lfrael were afraid to 
 come near him , and therefore when he 
 fpake to them, he was forced to caft a 
 veil over his tace to cloud and eclipfe the 
 glory of it : And that extraordinary and 
 miraculous majefty of St. Stephens coun- 
 tenance feems to be a prefage of that fu- 
 ture glory which our heavenly bodies 
 fhall be cloathed with : Ails 6. 15. And 
 all that fate in the Council looking fled- 
 fa/lly on him, favo his face as it had been 
 the face of an Angel. That is,, they faw 
 a gr.at light and fplendour about him; 
 and if the bodies of Saints do lometimes 
 appear fo glorious here on earth, how 
 will they lhine and glitter in the other 
 world, when they fhall be made like un- 
 to Chrifl's own glorious body ? for fo 
 St. Paul tells us , that Chrifl will fafhion 
 our vile bodies like unto his glorious body. 
 Now how glorious and fplendid the body 
 of Chrifl is, we may gheis by the vifions 
 of the two great Apottles, St. Peter and 
 St. Paul. 
 
 The former of them, when he faw the 
 
 transfiguration of our Saviour, when his 
 
 D d 4 face 
 
40 8 The Eleventh Sermon. 
 
 face did fhine as the fun, and his raiment 
 became fkining^ and white as fnow, was 
 at the fight of it fo tranfported and over- 
 charged with joy and admiration, that he 
 was in a manner befides himfelf, for he 
 knew not what he faid. When our Sa- 
 viour difcovered but a little of that glory 
 which he now poflefles, and will in due 
 time communicate to his followers, yet 
 that little of it made the place feem a pa- 
 radife : and the Difciples were fo taken 
 with the fight of it, that they thought 
 they could wifli for nothing better than 
 always to live in fuch pure light, and en- 
 joy fo beautifull a fight. It is good for us 
 to he here ; let us make three tabernacles : 
 here let us fix and abide for ever. And 
 if they thought this fo great a happinefs, 
 onely to be where fuch heavenly bodies 
 were prefent, and to behold them with 
 their eyes, how much greater happinefs 
 mutt they enjoy, who are admitted to 
 dwell in fuch glorious manfions, and are 
 themfelves cloathed with fo much bright- 
 nefs and fplendour > 
 
 The other appearance of our blefled 
 Saviour after his afcenfion into Heaven to 
 St. Paul as he w 7 as travelling to Damafcus, 
 
 was 
 
The Eleventh Sermon. 409 
 
 was fo glorious, that it put out his eyes ; 
 his fenfes were not able to bear a light fo 
 refulgent : fuch glorious creatures will 
 our Lord make us all, if we continue his 
 faithfull fervants and followers ; and we 
 lhall be fo wonderfully changed, by the 
 word of his power, from what we are in 
 this vile ftate , that the bodies we now 
 have will not be able fo much as to bear 
 the fight and prefence of thofe bodies 
 which fhall be given us at the refur- 
 reftion. 
 
 Now this excellency of our heavenly 
 bodies the Schoolmen fanfie will arife in a 
 great meafure from the happinefs of our 
 fouls. The unfpeakable joy and happi- 
 nefs which our fouls {hall then enjoy, 
 will break through our bodies, and be 
 confpicuous , and Ihine forth in the 
 brightnefs of our countenances, and illu- 
 ftrate them with beauty and fplendour ; 
 as the joy of the foul, even in this life, 
 hath fome influence upon the body, and 
 makes an imperfeCt impreffion upon the 
 countenance, by rendring it more ferene 
 and chearfull than otherwife it would be : 
 as Solomon tells us, Eccles. 8. 1. that a 
 /nans mfedom maketh his face to jhine. 
 
 Vertue 
 
4i o The Eleventh Sermon. 
 
 Vertue and goodnefs purifies and exalts 
 a man's natural temper, and makes his 
 very looks more clear and brisk. 
 
 3. Our bodies fliall be raifed in power. 
 This is that which the Schools call the agi- 
 lity of our heavenly bodies, the nimble- 
 nefs of their motion, by which they lhall 
 be rendred moll obedient and able inftru- 
 ments ot the foul. In this it ate our bo- 
 dies are no better than clogs and fetters 
 which confine and reft'rain the freedom 
 of the foul, and hinder it in all her opera- 
 tions; The corruptible body, as it is in the 
 wifedom of Solomon , prejjeth down the 
 foul, and the earthly tabernacle weigheth 
 down the mind that mufeth upon many 
 things. Our dull, fluggilh and una&ive 
 bodies are often unable, oftner unready 
 and oackward to execute the orders, and 
 obey the commands of our fouls ; fo that 
 they are rather hindrances to the foul, 
 than any- ways ufdull or ferviceable to 
 her. But m the other life, as the Pro- 
 phet Ijaiah tells us, Ifaiah 40. 31. They 
 that watt upon the Lord fh all renew their 
 ftrength, they /hall mount up with wings as 
 Eagles ; they /hall run, and not be weary ; 
 and they Jhall walk , and not faint : or as 
 
 another 
 
The Eleventh Sermon. 411 
 
 another expreffes it ; They fhall fhine, and 
 run too and fro likefparks umon^t the jtub- 
 ble ; the ipeed of their motion lhai; be 
 like that of devouring rlre in an heap of 
 dry ftubble, and the height of it (hall mr- 
 pafs the towring flight ot the Eagle : ior 
 they fliall meet the Lord in the air, when 
 he comes to judgment, and afterwards 
 mount up with him into the third and 
 higheft Heavens. This earthly body is 
 continually groveling on the ground , 
 flow and heavy in all its motions, littlefs, 
 and ibon tired with adtion ; and the ioul 
 that dwells in it is forced, as it were, to 
 drag and hale it along; but our heavenly 
 bodies fliall be as free, as adtive and nim- 
 ble as our very thoughts are. 
 
 4. And Laftly , Our bodies fliall be 
 raifedfpiritual bodies ; not of a fpiritual 
 fubftance, for then the words would im- 
 ply a contradiction ; it being impoflible 
 that the fame thing fliould be both a fpi- 
 ritual and a bodily fubflance. But fpiri- 
 tual is here oppofed, not to corporeal, 
 but to natural or animal ; and by it is ex- 
 preft, (as it is ordinarily interpreted) 
 the fubtilty and tenuity and purity of our 
 heavenly bodies. But I would rather ex- 
 plain 
 
412 The Eleventh Sermon. 
 
 plain it thus. In this ftate our fpirks are 
 forced to ferve our bodies, and to attend 
 their leifure, and do mightily depend up- 
 on them in moft of their operations ; but 
 on the contrary, in the other world our 
 bodies (hall wholly ferve our fpirits, and 
 minifter unto them, and depend upon 
 them. So that by a natural body, I un- 
 derftand a body fitted for this lower and 
 fenfible world, for this earthly ftate ,• by 
 a fpiritual body, fuch an one as is fuited 
 and accommodated to a fpiritual ftate, to 
 an invifible world, to fuch a life as the 
 Saints and Angels lead in Heaven. And 
 indeed this is the principal difference 
 between this mortal body, and our glo- 
 rified body. Thisflefb, which now we are 
 fo apt to dote upon, is one of the greateft 
 and moft dangerous enemies we have, 
 and therefore is defied and renounced by 
 all Chriftiam in their baptifm, as well as 
 the world and the Devil. It continually 
 tempts and folicits us to evil ; every 
 fenfe is a fnare to us, and all its lufts and 
 appetites are inordinate and infatiable ; it 
 is impatient oiChrifis yoke, and refufeth 
 difcipline ; it is ungovernable, and often 
 rebelleth againft reafon ; and the law in 
 cur members warreth againft the law of our 
 
 minds, 
 
The Eleventh Sermon. 413 
 
 minds, and brings us into captivity to the 
 law of Jin which is in our members, and 
 when thefpirit is willing, theflejh is iveak; 
 fo that the bed men are forced to keep it 
 under, and ufe it hardly, left it fhould be- 
 tray them into folly and mifery. We are 
 now in a {late of warfare, and muft al- 
 ways be upon our guard and watch, con- 
 tinually arming and defending our felves 
 againft the ajlaults of the fleih, and all 
 its violent and impetuous motions. How 
 doth it hinder us in all our religious devo- 
 tions ? How foon doth it jade our minds 
 when employed in any divine or fpiritual 
 meditations ; or how eafily by its be- 
 witching and enchanting pleafure doth it 
 divert them from fuch noble exercifes? 
 So that St. Paul breaks forth into this fad 
 and mournfull complaint ; Rom. 7. 24. 
 wretched man that I am, who fia/l deliver 
 me from the body of this death ? Who 
 fliali ? Death lhall. That lhall give us a 
 full and final deliverance. When once we 
 have obtained the refurre&ion unto life, 
 we lhall not any more feel thofe luftings 
 of the flefti againft the fpirit, which are 
 here fo troublefome and uneafie to us; 
 our flefh fliali then ceafe to vex our fouls 
 with its evil inclinations, immoderate de- 
 
 fires, 
 
4 1 4 The Eleventh Sermon. 
 
 fires, and unreafonable paffions ; But be- 
 ing its lelf fpiritualtzed, punned, exalted 
 and treed from this earthly grofnefs, and 
 all manner ot pollution, fhail become a 
 moft fit and proper iflfi rument ot the foul 
 in all her divine and heavenly employ- 
 ments. It lha.ll not be weary of finging 
 praifes unto God Almighty through infi- 
 nite Ages. It fhall want no relpite or 
 refrefhment, but its meat ajid drink (hall 
 be to doe the will of God. 
 
 In thefe things chiefly confifts the dif- 
 ference between thofe bodies which we 
 (hall have at the refurredhon , and this 
 mortal llefli ; which we can but very im- 
 pened"ly either conceive or exprefs : but 
 yet from what hath been difcourfed on 
 tins mbjtft, it doth lufficiently appear that 
 a gloniied body is infinitely more excel- 
 lent and defireable than that vile and con- 
 temptible llelh which we now carry about 
 with us. The onely thing remaining is, 
 
 III. And Laftly, to draw fome pra&i- 
 cal inferences from all I have fa id on 
 this lubjed. I (hall but juft mention 
 the e five, and leave the improvement of 
 them to your own private meditations. 
 
 i. From 
 
The Eleventh Sermon. 415 
 
 i. From what I have faid, we may 
 learn the beft way of fitting and preparing 
 our felves to live in thofe heavenly and fpi- 
 ritual bodies which (hall be bellowed upon 
 us at the refurreCtion ,• which is by clean- 
 ling and purifying our fouls ftill more 
 and more from all flefhl} filthinefs, and 
 weaning our felves by degrees from this 
 earthly body , and all lenfual pleafures 
 and delights. We fhould begin in this 
 life to loofen and untie the knot between 
 our fouls and this mortal fleih, to refine 
 our affe&ions, and raife them from things 
 below, to things above ; to take off our 
 hearts, and leifurely to dtfengage them 
 from things prefent and fenfible,and to ufe 
 and accuftome our felves to think of, and 
 converfe with things fpiritual and invifi- 
 ble : that fo our fouls, when they are fe- 
 parated from this earthly body, may be 
 prepared and dilpol'ed to actuate and in- 
 form a pure and fpiritual one, as having 
 -before-hand tafled and relifhed fpiritual 
 delights and pleafures, and been in fome 
 degree acquainted with thofe objects 
 which fliall then be prefented to us. A 
 foul wholly immerfcd and buried in this 
 earthly body is not at all fit and qualified 
 
 for 
 
4 1 6 The Eleventh Sermon. 
 
 for thofe celeftial and glorious manfions 
 which God hath provided for us : an 
 earthly fenfual mind is fo much wedded 
 to bodily pleafures, as that it cannot en- 
 joy its felf without them , and is inca- 
 pable of tailing or relifliing any other, 
 though really greater, and infinitely to 
 be preferred before them. Nay fuch per- 
 fons as mind onely the concerns of the 
 body, and are wholly led by its motions 
 and inclinations ; as do, Gto/xxTiy tkv -vtey- 
 %r t v 9 as it were embody their fouls ', would 
 eileem it a great unhappinefs to be cloa- 
 thed with a fpiritual and heavenly body : 
 it would be like cloathing a beggar in 
 princely apparel. Such glorious bodies 
 would be uneafie to them ; they would 
 not know how to behave themfelves 
 in them ; they would e'en be glad to 
 retire , and put on their rags again. 
 But now by denying the felicitation^ 
 of our flefli, and contradifting its lufts 
 and appetites , and weaning our felves 
 from bodily pleafures, and fubduing- 
 and mortifying our carnal lufts , we fit 
 and difpofe our felves for another ftate : 
 and when our fouls are thus fpiritualized, 
 they will foon grow weary of this flefli, 
 and long for their departure ; they will 
 
 be 
 
The Eleventh Sermon. 417 
 
 be always ready to take wing, and fly 
 away into the other world, where at laft 
 they will meet with a body fuited to their 
 rational and fpiritual appetites. 
 
 2. From hence we may give fome ac- 
 count of the different degrees of glory 
 in the other ftate. For though all good 
 men lhall have glorious bodies, yet the 
 glory of them all fhall not be equal ,• they 
 fhall all lhine as ftars, and yet one Jlar 
 differ eth from another (lar in glory ; there 
 is one glory of the fun, and another glory of 
 the moon j and another glory of the ftars ; 
 fo alfo is the refur reft ion of the dead. Some 
 will have bodies more bright and refplen- 
 dent than others : Thofe who have done 
 fome extraordinary fervice to their Lord, 
 who have fuffered bravely and courage- 
 oufly for his name ; or thofe who by the 
 eonftant exercife of feverity and mortifi- 
 cation have arrived to an higher pitch, 
 and attained to a greater meafure of pu- 
 rity and holinefs than others, fhall ihine as 
 ftars of the firft magnitude : Dan. 12. 3. 
 And they that be wife, fhall fhine as the 
 Irightnefs of the firmament ; and they that 
 turn many to right eoufnefi, as the ftars for 
 ever and ever. It is certain that the pu- 
 Ee reft 
 
41 8 The Eleventh Sermon. 
 
 reft and moft fpiritual bodies fhall be gi- 
 ven to thofe who are moft fitted for 
 them, to the moft heavenly and fpiritual 
 fouls : fo that this is no little encourage- 
 ment to us to make the greateft profici- 
 ency we can poffibly in the ways of ver- 
 tue and piety, fince the more we wean 
 our ielves from thefe prefent things and 
 fenfible objefts, the more glorious and 
 heavenly will our bodies be at the refur- 
 re&ion. 
 
 3. Let this confideration engage us pa- 
 tiently to bear thofe affli&ions, ficknefles 
 and bodily pains which we are exercifed 
 with in this life. The time of our redemp- 
 tion Jraweth nigh ; let us but hold out a- 
 while longer, and all tears fhall be wiped 
 from our eyes , and we fhall never figh 
 nor forrow any more. And how foon 
 fliall we forget all the mifery and uneafi- 
 nefs we endured in this earthly taberna- 
 cle, when once we are cloathed with that 
 houfe which is from above ? we are now 
 bpt in our journey towards the heavenly 
 Canaan, are pilgrims and ftrangers here, 
 and therefore muft exped: to ftruggle 
 with many (traits and difficulties, but it 
 will not be long before we fliall come to 
 
 our 
 
The Eleventh Sermon. 41^ 
 
 our journeys end, and that will make a- 
 mends for all : we lhall then be in a quiet 
 and fafe harbour out of the reach of thQfe 
 (to?ms #nd dangers wherewith we are 
 here encompaffed : we lhall then be at 
 home, at our Father's houfe, no more 
 expofed to thofe inconveniences which, 
 fo long as we abide in this tabernacle of 
 clay, we are fubjeft unto. And let u§ 
 not forfeit all this h^ppinefs onely for 
 want of a little more patience and con- 
 ftancy ; but let us hold out to the end, 
 and we lhall at lad receive abundant je- 
 compence for all the trouble and uneafi- 
 nefs of oUr paflage, and be enftated in 
 perfed: endlefs reft and peace. , 
 
 4. Let this efpecially arm and fortify 
 us againft the fear of death ; for death is 
 now conquered and difarmed , and can 
 doe us no hurt. It feparates us indeed 
 from this body for a while, but it is onely 
 that we may receive it again far more 
 pure and glorious. It takes away our old 
 rags, and beftows upon us royal robes : 
 either therefore let us lay afide the pro- 
 feflion of this hope of the refurre&ioa 
 unto life, or elfe let us with more cou- 
 rage expeft our own diflblution , md 
 Ee % with" 
 
420 The Eleventh Sermon. 
 
 with greater patience bear that of our 
 friends and relations. Wo is us who an 
 forced JIM to fojourn in Mefech , and to 
 dwell in the tents of Kedar : for how can 
 it be well with us fo long as we arc 
 chained to thefe earthly carcafies > As 
 God therefore faid once to Jacob, fear 
 not to go down into Egypt, for I will go 
 down with thee , and I will fur ely bring 
 thee up again ; fo may I fay to you, fear 
 not to go down into the houfe of rotten- 
 nefs, fear not to lay down your heads in 
 the duft, for God will certainly bring 
 you out again , and that after a much 
 more glorious manner. Let death pull 
 down this houfe of clay, fince God hath 
 undertaken to rear it up again infinitely 
 more fplendid and ufefull. 
 
 5*. And Laftly, Let us all take care to 
 live fo here, that we may be accounted 
 worthy to obtain the other world y and the 
 refurreclion from the dead. Let us rife t 
 in a moral fenfe , from the death of fin to 
 the life of right eoufneft, and then the fe- 
 cond death (hall have no power over us. 
 A renewed and purified mind and foul 
 fliall never fail of an heavenly and glori- 
 ous body in the other world, but a ten- 
 
 fual 
 
The Eleventh Sermon. 42 1 
 
 fual and worldly mind, as it hath no af- 
 fection for, fo can it find no place in 
 thofe pure regions of light and happinefs. 
 Since therefore we have this comfortable 
 hope of a glorious refurre&ion unto life 
 eternal, let us purify our felves from all 
 filthinefi of flefh and fpirit ; let us hold 
 faft our profeffion, and ftedfaftly adhere 
 to our duty , whatever we may lofc or 
 fuffer by it here, as knowing we [hall 
 reap, if we faint not. And this is Saint 
 Paul's exhortation with which he con- 
 cludes his difcourfe of the refurreftion, 
 Therefore my beloved brethren, beyefted- 
 fafty unmoveabky always abounding in the 
 work of the Lord, forafmuch as ye know 
 that your labour is not in vain in the Lord. 
 
 Ec 3 ASER- 
 

423 
 
 A 
 
 SERMON 
 
 Preached before the 
 
 Houfe of COMMONS. 
 
 The Twelfth Sermon. 
 
 JOB XXVII 5, 6. 
 
 God forbid that I fhould juftify you : 
 till I die , / mil not remove my 
 integrity from me. 
 
 My right eoufnefs I hold faft, and 
 will not let it go ; my heart [hall 
 not reproach me fo long as I live. 
 
 THESE words maybe confidered 
 as the refolution of a truly honed 
 man, whofe vertue and goodnefs 
 depends not upon any outward accidents 
 or fortuitous circumftances -, who in all 
 Ee 4 things 
 
424 The Twelfth Sermon. 
 
 things keeps an exadt confcience, and in 
 all times, places and conditions ads by 
 the fame unalterable rule of righteouf- 
 nefs, and fteadily purfues what is good 
 and honeft, whatever he may lofe or fuf- 
 fer by it. Would you know, faith Se- 
 neca, whom I call a good and perfect 
 man, I mean fuch an one, quern malum 
 facet e nulla vis nulla necejfitas poteft. 
 Whom no outward force, no exigence or 
 turn of affairs, neither profpedt of ad van* 
 tage, nor fear of inconvenience can ever 
 prevail with to doe an evil or bafe aftion ; 
 who can never be fwayed by any parti- 
 cular finifter intereft to doe that which 
 his own mind inwardly difapproves and 
 condemns, 
 
 A truly honeft man confiders not what 
 will take beft, or pleafe moft, whether it 
 will prove for his credit or profit, whe- 
 ther he (hall gain or lofe friends by it, 
 whether it will hinder or further his ad- 
 vancement in the world ; but in all cafes 
 inviolably keeps to what is fit, juft and rea- 
 fonable, and behaves himfelf as becomes 
 a good honeft man, being wholly uncon- 
 cerned for the fuccefs and event of what 
 his confcience tells him he ought to doe z 
 
 he 
 
The Twelfth Sermon. 425 
 
 he is refolved to pleafe God, and to doe 
 his duty, and to maintain the peace of his 
 own mind, let the world go as it will. 
 
 But on the other fide, the crafty wife 
 politicians of this world live by no cer- 
 tain law ; profefs, believe , pra&ife this 
 Religion, or that, or none at all, as may 
 beft fuit with the prefent ftate of things 
 and jun&ure of affairs, or with thofe par- 
 ticular private defigns which they carry 
 on in the world, and in all their actions 
 are governed by the giddy and uncertain 
 meafures of intereft and worldly pdlicy ; 
 and though fometimes, if it happens to 
 be for their intereft fo to doe, they may 
 feem to fpeak and a<5t as fairly as any men 
 whatever ; yet to ferve a turn, to pro- 
 mote their temporal fafety and advan- 
 tage, or fome other bye and felfifh de- 
 fign, they lhall not refufe to commit the 
 bafeft and fouleft crimes. 
 
 Now that which I would periiiade 
 you to from thefe words is this, that in 
 all your actions you would govern your 
 felves by the fixt and immutable princi- 
 ples of confeience and honefty, and al- 
 ways ftedfaftly adhere to your plain du- 
 ty, 
 
426 The Twelfth Sermon. 
 
 ty, though never fo highly tempted to 
 fwerve from it. — Till I die I mil not 
 remove my integrity from me. My righte- 
 oufnefi I hold f aft and will not let it go, my 
 heart fh all not reproach me fo long as I live. 
 I fhall handle thefe words, 
 
 I. More particularly as they relate to 
 Job, by whom they were fpoken. 
 
 II. More generally, as they may be 
 applied to men in all flates and condi- 
 tions. 
 
 I. As to the particular irlftance of Job, 
 we all know he is propounded to us in 
 holy Scripture as the moft eminent ex- 
 ample of an invincible refolution and un- 
 fhaken conftancy in maintaining his in- 
 nocence and integrity in two very diffe- 
 rent fortunes, the one highly prosperous 
 and flourifhing, the other no lefs ftrange- 
 ly adverfe and calamitous ; both which 
 one after another by God's wife provi- 
 dence did befall him, for the more illu- 
 ftrious trial and manifeftation of his fin- 
 cere and difinterefted loyalty to God and 
 Religion ; and it is no eafie matter to de- 
 termine in which of thefe two ftates he 
 
 met 
 
The Twelfth Sermon. 427 
 
 met with the greater temptations, whe- 
 ther he found it the more difficult task to 
 keep a good conference in that fplendid 
 and plentifull condition he was once in, 
 or to hold faft his righteoufnefs in that 
 deplorable poverty and want of all 
 things, which he was at laft reduced 
 unto. For without doubt riches and ho- 
 nours and high places, and an uninterrup- 
 ted profperity are as great fnares, and as 
 dangerous temptations, and often prove 
 as fatal, nay, I may fay, are generally 
 more apt to draw men afide from the love 
 of goodnefs and the care of their fouls, 
 than the fevereft afflictions, or the moft 
 furprizing calamities and outward crofles. 
 So that Job perhaps was as much to be 
 admired, and as hard to be imitated in 
 his vertue and piety, when he was the 
 gfeateft man in the Eaft 9 as in his fub- 
 miffion, meeknefs and patience, when he 
 became the miferableft fpeftacle that eyes 
 ever beheld. 
 
 Ill Job in his moft profperous ftate held 
 faft his right eoufnefi, and would not let it 
 go. Though he enjoyed all the pleafures, 
 riches and worldly fatisfa&ions that the 
 moft ambitious or covetous mind could 
 
 crave, 
 
428 The Twelfth Sermon. 
 
 crave, yet he was fo ftri&ly religious and 
 temperate , that when he was deprived 
 and ftripp'd of all, and left as bare and as 
 naked as he was when he firft came in- 
 to the world, his mind could not re- 
 proach nor condemn him for any unwor- 
 thy or unhandfome carriage, for any one 
 notorious failure in his duty that fhould 
 provoke God to deal fo harflily with 
 him. His three Friends indeed unadvi- 
 fedly fell into that fault which is fo com- 
 mon amongft us even to this day, of 
 judging and cenfuring men by their out- 
 ward conditions, and by what befalls 
 them in this life; they could not ima- 
 gine that fuch unheard-of calamities 
 could betide an innocent perfon ,• when 
 therefore they faw fo great a Lord and 
 Prince in fo forlorn a plight, him whom 
 but a little before all men called blefled, 
 and accounted the darling and favourite 
 of Heaven, fitting among the afhes, and 
 fcraping his painfull boils with a piece of 
 a broken pot , they prefently began to 
 fufped: his piety and integrity, and to 
 call upon him to confefs thofe grievous 
 fins which had plucked down fuch terri* 
 ble vengeance upon his head,fondly prefa- 
 cing that he muft needs be a greater (inner 
 
 than 
 
The Twelfth Sermon. 42^ 
 
 than others, becaufe he was more mife- 
 rable and unfortunate. Which unchari- 
 table cenfure forced from this excellent 
 peribn thofe rhetorical and pathetical 
 vindications of himfelf and all his aftions 
 in the days of his profperity, which you 
 may find fcattered up and down in this 
 Book, efpecially in the 31/? Chapter. 
 
 Though his Friends were fo unkind as 
 to reproach and condemn him as guilty 
 of fome notorious crimes,whereby he had 
 juftly deferved all thofe evils which God 
 had been pleafed to lay upon him ; yet 
 his own confcience, a more impartial 
 judge, acquitted him , and fpoke peace 
 to him. He was not afraid or alhamed 
 to have all his life pad impartially and 
 thoroughly examined, and whatever he 
 had done expofed to publick view, and 
 to the knowledge of all the world. Nay 
 he durft appeal to God himfelf, the fear- 
 cher of hearts, and call the righteous 
 and impartial judge of the earth to bear 
 witnefs to his uprightnefs and fincerity. 
 He challenged even his very enemies, 
 thofe who had the leaft kindnefs for him, 
 to draw up a bill againft him, and to try 
 if they could find any thing whereof to 
 
 accufe 
 
430 The Twelfth Sermon. 
 
 , accufe him. He was fo juft, fo humble, 
 fo moderate, fo charitable, when he was 
 in power and profperity, that none eif 
 ther envied his greatnefs, or rejoyced at 
 his falL With fuch prudence and fobrie- 
 ty, with fuch integrity and temper did 
 he manage a great and magnificent for^ 
 tune, that in the lowed ebb of it, when 
 he was. reduced to the meaneft condition 
 a man can poilibly fink into (and fuch a 
 change is raoft apt to open the mouths, 
 not onely of our own consciences, but of 
 all that know us, againft us ; ) I fay, in 
 this his worft eftate, neither his own 
 mind , nor his friends , nor his enemies 
 (if fo good a man had any) could find 
 matter or complaint or reproach againft 
 him. And this was fuch a remarkable 
 inftance of pure and relblute vertue, 
 that God Almighty feemed to rejoice and 
 triumph that he had now found a man 
 who could preferve himfelf innocent and 
 upright even amidft all the flattering 
 temptations that attend riches and power 
 and worldly greatnefs. Haft thou consi- 
 dered (faid the Lord unto Satan, chap. i. 
 verfe 8. as it were in a boafting manner) 
 my fervant Joh , that there is none like 
 him in the earth 9 a per feci and an upright 
 
 fnan f 
 
 
The Twelfth Sermon. 431 
 
 man, one that fear eth God, and efcheweth 
 evil? but 
 
 2. Behold the fcene of a fudden quite 
 changed, and extreme poverty, lofs and 
 pain dwelling there , where plenty and 
 honour and riches formerly made their 
 abode. The great enemy of mankind 
 was at length latisfied that this renown- 
 ed fervant of God was not to be enticed 
 by any of his baits ; that he had a foul 
 too great to fall in love with the fading 
 beauties and perifliing glories of this 
 world; and therefore when he faw he 
 would not be moved from his duty by 
 fair means, he ufes force and violence, 
 and fets himfelf openly to afiault that 
 vertue, which would not be caught in 
 any of his fnares, nor yield to any of his 
 gilded temptations. And to this end in 
 one day he fpirits away all his wealth 
 and fcrvants, flays all his children by the 
 fall of an houfe, and exerciies fuch cruel- 
 ty upon his body, that there was no- 
 thing about hirh whole and entire and 
 free from fores, but onely the skin of his 
 t-eeth ; he arms his* own wife and his 
 beft friends again ft him ; his brethren 
 went far from himy his acquaintance were 
 
 eftran* 
 
432 The Twelfth Sermon. 
 
 ejt ranged from him , his kinfmen failed 
 him , and his familiars forgot him : the 
 young children defpifed him, thofe that 
 dwelt in his houfe counted him for a gran- 
 ger, and thofe whom he loved mofl were 
 turned againft him. But when he was 
 thus abandoned and forfaken of all, he 
 yet held faft his righteoufnefs, and would 
 not remove his integrity from him ; he 
 ftill preferved a good conference, which 
 neither the Salaans, nor the Chald<eans y 
 nor the Devil himfelf could rob him of. 
 Notwithftanding all thefe violent at- 
 taques of Satan , he bravely ftood his 
 ground, and the greatnefs of his fuffe- 
 rings ferved onely to make his courage 
 and conftancy ftill more glorious and il- 
 Iuftrious. Under all thefe affli&ions he 
 entertained not an unworthy thought, 
 never uttered one hard word concerning 
 God, but humbly killed the hand that 
 ftruck him, and received evil things 
 from him with the fame gratefull refent- 
 ment he ufed to receive good things ; 
 and was as thankfull for thefe fad misfor- 
 tunes and dire calamities, as other men 
 are for the greateft favours and bleflings. 
 And whatever betided him in this world, 
 yet he would never fall out with God, 
 
 or 
 
The Twelfth Sermon. 433 
 
 or doe any thing that might difpleafe him, 
 or wound his own mind and confcience. 
 Thus this heavenly Champion came off 
 with fuccefs and victory, and the trial 
 of his faith and patience was found unto 
 praife and honour and glory. 
 
 Now the words thus underftood, re- 
 lating in particular to Job, as exercifed 
 with thefe various conflids and tempta- 
 tions, afford us thefe two plain, but ufe- 
 full, rules. 
 
 1. That we fliould fo manage our 
 felves in times of profperity, and fo ufe 
 and improve our worldly advantages of 
 health, riches, honour, authority, and 
 the like , that whenever we come to be 
 deprived of them, our hearts may have 
 nothing to reproach us for. 
 
 . 
 
 2. That we fliould never, either to 
 prevent, or to redeem our felves from 
 any outward evil and calamity, doe any 
 thing which our own minds and confci- 
 ences do difapprove and condemn. 
 
 1. We fliould fo manage our felves in 
 
 times of profperity, and fo ufe and im- 
 
 F f prove 
 
434 The Twelfth Sermon. 
 
 prove all worldly advantages of health, 
 riches, honour, authority, and the like, 
 that whenever we come to be deprived 
 of them, our hearts may have nothing to 
 reproach us for. 
 
 It is certain, that fo long as the world 
 goes on our fide, and we live in eafe and 
 plenty, and enjoy whatever our hearts 
 can wifli for$ we have not fo quick and 
 lively a fenfe of good and evil, nor do 
 we ordinarily fufter our confeiences to 
 fpeak fo freely and plainly to us, as when 
 we are under fome affli&ion or diftrefs. 
 Whilft we enjoy an uninterrupted pro- 
 fpenty , the noife and tumult of the 
 world, the hurry and multiplicity of bu- 
 finefs and fecular affairs , the variety of 
 fenfual pleafures and delights, the mirth 
 and jollity of company, and the feveral 
 temporal projects and defigns we have in 
 hand do generally fo wholly engrofs and 
 prepoflefs our thoughts , as that they 
 drown the fofter whifpers of our minds 
 and reafons, and allow no time or op- 
 portunity to our confeiences to doe their 
 office. But when once we meet with a 
 fudden check and flop, and are brought 
 into ftraits and difficulties, when we are 
 
 crofled 
 
The Twelfth Sermon. 435 
 
 crofled and difappointed, and all our fine 
 hopes and expectations are blafted and 
 defeated , efpecially when death and 
 judgment draws nigh, then doth con- 
 ference take the advantage againft us, 
 and fly in our faces, and fet our fins in 
 order before us, and fill our minds with 
 galling regrets, and mifgiving fears, and 
 difquieting and uncomfortable reflexions 
 upon our paft follies, and we foori begin 
 to have quite other notions and appre- 
 henfions of things than we had formerly 
 in the days of funfhine and fecurity. 
 Thus Jofeptfs brethren, after they had 
 fold him into Egypt, and thereby had af- 
 flicted their Father's foul even unto death, 
 for a long time feemed pleafed and fatif- 
 fied with themfelves that they had done 
 no worfe to their innocent brother, that 
 they had not flain him; but afterwards 
 when they found themfelves captives in a 
 ft range Land, they laid their hands upon 
 their breafls and thought more impar- 
 tially on what they had done, and J aid 
 one to another , we are verily guilty comer •- 
 ning our brother, in that we faw the an™ 
 guifh of his foul when he be fought us, and 
 we would not hear, therefore is this diflrefi 
 come upon us, 
 
 F f x When 
 
43^ The Twelfth Sermon. 
 
 When we come to languifli upon a bed 
 of ficknefe, our minds will then take the 
 liberty to reproach us for thofe many 
 days of health and ftrength, which now 
 without any fenfe or remorfe we fondly 
 trifle and fquander away. Should our ri- 
 ches take to themfelves wings and flie a- 
 way (and we all know how fligpery and 
 uncertain all thefe earthly enjoyments are) 
 it would then wound us fore to think how 
 much we ftretched our confciences to 
 get fome part of them, and how prodi- 
 gally we mif-fpent other part of them, 
 how much we loved them and trufted in 
 them , and what an ill ufe we made of 
 them. If ever we our felves fliould come 
 to fland in need of the help, affiftence 
 and charity of others, how irkfome and 
 uneafie will it be to us, to remember 
 how little our bowels were moved at the 
 misfortunes of our poor neighbours, and 
 what little companion we lhewed to the 
 miferable and neceflitous, and how loth 
 we were in our flourifhing condition to 
 doe any one a good turn, if it put us but 
 to the lead expence or trouble? 
 
 However 
 
The Twelfth Sermon. 437 
 
 However great and profperous your 
 prefent condition may be, yet often con- 
 sider it may ihortly be otherwife with 
 you, ^iaily interpofe the thoughts of a 
 change: fhould I lofe this honour, elieem, 
 authority and dignity I am now poflefled 
 of, how many untoward fears and blemi- 
 flies will flick upon me? ihould I be re- 
 duced to a mean, low eftate, fliall I not 
 then blufli to be put in mind of that pride, 
 vain-glory, haughtinefs, opprellion and 
 domineering I was guilty of, when I was 
 in place and power? and will not the 
 forced remembrance of fuch our bafe and 
 unworthy behaviour be more grievous 
 afhd afflictive to us , than any outward 
 lofs or pain? our confeiences which now 
 we ftifle and Another, will at fuch a time 
 be even with us, and our own wickednefs 
 fball reprove us, and our iniquity JbaS cor* 
 reft tv, as the Prophet exprefleth it. 
 
 • 
 
 Learn therefore fo to demean your 
 felves in profperity, as that your hearts 
 may acquit you, and have nothing to 
 chide and rebuke you for, when you 
 come into adverfity ; and fo to husband 
 and improve thofe prefent advantages and 
 F f 3 oppor- 
 
438 The Twelfth Sermon. 
 
 opportunities you have in your hands, 
 that when they are withdrawn from you 
 you may be able with great comfort and 
 fatisfa&ion to refleft upon the good you 
 have done with them, the fenfe Hpvhich 
 will mightily blunt the edge, and miti- 
 gate the lharpnefs of thofe evils that do 
 at any time befall you ; this was Job's 
 great comfort and iupport under all his 
 difmal fufferings , when he was fallen 
 from the higheft pinacle of wealth and 
 honour aimoft as low as hell, that he had 
 held faft his integrity, and that his mind 
 could not reproach him. 
 
 2. We fliould never, either to prevent 
 or to redeem our felves from any out- 
 ward evil or calamity, <Ioe any thing 
 which our own minds and confciences 
 do difapprove and condemn. Though 
 Job had loft all other things that men u- 
 iually call good, yet his righteoufnefs he 
 he Id faft, and would not let' it go : and in- 
 deed the peace of our own minds is more 
 to be valued than any temporal blefTing 
 whatever, and there is no pain or lofs fo 
 intolerable as that inward fear, regret and 
 fhame which fin and guilt create : fo that 
 whatever external advantage we acquire 
 
 in 
 
The Twelfth Sermon. 439 
 
 in the world by wounding our conferen- 
 ces, weare certainly great lofers by it; no 
 real good can ever be obtained by doing ill, 
 a guilty conference being the iorefl: evil 
 that a man can poffibly be affli&ed with. 
 
 Herein efpecially do inward troubles ex- 
 ceed all outward afflictions whatever that 
 can happen to our bodies or eftates ; name- 
 ly , that under all temporal calamities, how 
 defperate and remedilefs foever they be, 
 yet we have fomething to buoy up and 
 fupport our fpirits, to keep us in heart, 
 and ennable us to bear them , the joys of 
 a good confeience, the fenfe or hopes of 
 God's love and favour, the inward fatis- 
 faftion of our own minds and thoughts, 
 thefe things will wonderfully carry us 
 through all thofe difficulties and adverfi- 
 ties which we fhall meet with in the 
 world, and are able to uphold and chear 
 our hearts under the greateft prefliires 
 and hardihips; but when a man's mind 
 it felf is difturbed and difquieted, where 
 ihall he feek for, where can he find any 
 eafe or remedy > 
 
 This feems to be the meaning of the 
 
 Wife-man, in the \%th of the P rover Is, 
 
 F f 4 the 
 
44° The Twelfth Sermon. 
 
 the 14th Verfe, the fpirit of a man will 
 fuflain his infirmity^ but a wounded fpirit 
 who can hear ? It is a faying much like 
 that of our Saviours, if the fait hath loft 
 its favour wherewith (hall it he faked* 
 if that by which we feafbn all other things 
 it felf want it, by what fliall it be lea- 
 foned ? fo here the fpirit of a man will 
 fuflain his infirmity , /. e. a mind and 
 fpirit that is at peace within it felf, that 
 is confcious cf its own innocence and in- 
 tegrity will enable a man to bear with 
 great patience and contentment thofe 
 cha-hiements which God may fee good 
 to exercife him with in this life; but a 
 wounded fpirit who can bear? i.e. if that 
 fpirit or mind Which fliould help us to 
 bear all thofe evils that betide us, be it 
 felf wounded and difquieted, what is there 
 then left in a man to fuftain it? when 
 our oneiy remedy is become our difeafe, 
 when that which alone can fupport us 
 in all our troubles and diftrefles is become 
 it felf our greateft torment, how fhall we 
 be able to bear it? 
 
 What dangers foever therefore we are 
 expofed unto, let us be fure to preferve 
 a good confcience, nay let us rather dif- 
 fer 
 
The Twelfth Sermon. 441 
 
 fer the greateft evils, than doe the leaft. 
 If we always continue faithfull and con- 
 ftant to the dictates of reaioo and religion, 
 our minds will be in peace, and the conici- 
 ence of our having pleafed Goa and done 
 our duty, and lecured our greateft inte- 
 reft will hugely eafe and alleviate our af- 
 flictions, and fuftain us under the moft 
 prefting evils we can fuffer in this life, 
 whereas on the other fide, the greateft 
 confluence of the good things of this 
 world will not be able to free us from the 
 difturbance and anxiety ot an evil con- 
 fcience, or to quiet and fettle our minds 
 when harafled and tortured with the fenfe 
 of guilt : And this fhall lead me to the fe- 
 cond thing I propounded, which was, 
 
 II. To confider thefe words more ge- 
 nerally, as they may be applied to men 
 in all ftates and conditions, and then they 
 propound to us this rule, which we fhould 
 always live by ; namely, that we fhould 
 upon no consideration whatever doe any 
 thing that our minds or confidences re- 
 prove us for. And this is the juft cha- 
 racter of an honeft man, and of one fit 
 to be trufted, that he will never either 
 out of fear or favour confent to doe any 
 
 thing 
 
442 The Twelfth Sermon* 
 
 thing that his mind tells him is unfit, un- 
 worthy, or unbecoming, or that he can- 
 not anfwer or juftify to himfelf ; but in 
 all cafes will doe what is right and ho- 
 ned, however it may be thought of and 
 relifhed by other men; and refolutely 
 adhere to his plain duty, though perhaps 
 it may hinder his preferment and ad- 
 vancement, his trade and gain, and ex- 
 pofe him to many inconveniences in this 
 world. I wflh you would all with Job in 
 my Text take up this brave refolution, 
 My right eoufnefi I will hold j aft , and will 
 not let it go ; my heart fhall not reproach 
 me fo long as I live. For your encou- 
 ragement I fhall onely crave leave to re- 
 prefent unto you thefe two things. 
 
 i. That this is the plained, eafied, 
 and mod certain rule that we can pro- 
 pound to our felves. 
 
 x. That it is the wifed and fafed rule, 
 the bed policy, all things confidered. 
 
 i. That this is the plained, eafied, 
 and mod certain rule that we can pro- 
 pound to our felves. Let times be never 
 to difficult or dangerous, and affairs ne- 
 ver 
 
The Twelfth Sermon. 443 
 
 ver fo intricate and involved, yet an ho- 
 neft man is hardly ever at a lofs what to 
 doe ; The integrity of the upright fhall 
 guide him , and the righteoufnefi of the 
 per fed: fhall dire tl his way. 
 
 The path of juftice and honefty is 
 ftreight, right on, neither to the right 
 hand, nor to the left ; there are no laby- 
 rinths or winding Meanders in it, fo that 
 there is no great wit or cunning required 
 to find it out. To any one whofe mind 
 is free from prejudice and evil affettions, 
 who is not governed by blind paffion or 
 intereft, or any bye corrupt defigns, the 
 way he fliould walk in is plain and ob- 
 vious, like the high- way. So it is called 
 by the Prophet Ifaiah : An high-way fhall 
 be there, and it fhall be called the way of 
 holinefi, and wayfaring men, though fools, 
 fhall not err therein. 
 
 As for thofe indeed that will not keep 
 the dired: road , but thinking to pals 
 fome nearer way, travel in untrodden 
 paths, through defart woods or folitary 
 fields, over hedge and ditch, as we fay, 
 it is no wonder if they are fometimes out 
 of their way, and go backward and for- 
 ward, 
 
444 The Twelfth Sermon. 
 
 ward , and are often at a ltand , not 
 knowing how to guide their fteps, and 
 What path to chufe, till at lail they are 
 utterly loft and bewildred ; and fuch 
 are all the wife men of this world, who 
 make hafte to be rich, and are refolved 
 by right or wrong to be great and power- 
 full, and mind nothing but their own in- 
 tereft and worldly advantage ; who for- 
 fake the plain and beaten path of vertue 
 and piety, and betake themfelves to the 
 crooked ways of unnghteoufnefs ,• they 
 are infinitely various and uncertain , 
 fometimes they go ftreight forward, and 
 then quite back again ,• fometimes they 
 are of one party, fometimes of another ; 
 to day of this Religion, to morrow of 
 that, reeling to and fro like a drunken 
 man ; fo that whatever they profefs 
 themfelves to be this week, yet neither 
 themfelves, nor any one elfe can guefs 
 what mind they will be of the next, fee- 
 ing their opinions and judgments and 
 practices depend upon fuch caufes as are 
 as variable as the wind or weather : they 
 are always ready to turn as the tide and 
 ftream does , and are reiolved to pleafe 
 thofe that are uppermoft, like the Roman 
 that told Auguflus Cafar, in his Civil- 
 
 wars. 
 
The Twelfth Sermon. 445 
 
 wars, when asked by him what fide he 
 would take, that he would be prcedavk- 
 toru, of that party which prevailed. 
 
 But alas ! what an abfurd and unequal 
 life do fuch men lead ? How do their 
 minds , their words , their aftions clafti 
 and interfere one with the other > How 
 often are they forced to contradict them- 
 felves, and to call themfelves fools or 
 knaves for doing thofe things, which af- 
 terwards, when another intereft is to be 
 ferved, they are fain to difown, nay to 
 doe the quite contrary ? Into what mazes 
 and perplexities doth this wandring, fic- 
 kle and defultory temper betray men > 
 what pitifull fliifts are they put to to 
 patch up fuch difagreeing practices, and 
 to reconcile fuch different defigns > fince 
 they are forced fervilely to comply with 
 fo many feveral humours, to ad: fo many 
 different parts, and fo often to follow o- 
 ther counfels , and take new meafures ; 
 with what great artifice and fubtilty 
 muft they continually manage them- 
 felves, with what warinefs muft they di- 
 rect their feet, left by any mifadventure 
 they ftiould expofe tneir own mean and 
 fordid defigns? 
 
 Now 
 
4 a£ The Twelfth Sermon. 
 
 Now fuch perfons as are thus fickle 
 and inconftant to themfelves, and are 
 guided by no fixt and fteady principles, 
 but onely by their own prelent intereft, 
 which depends upon the uncertain ftate 
 of worldly affairs , and a thoufand other 
 little contingencies, muft needs be often 
 at a lofs which way to fteer themfelves, 
 and can never be certain they are in the 
 right. They are always to feek, and are 
 utterly unrefolved what to fay or doe, 
 till they can fmell out how matters are 
 likely to go, and fee the final event and 
 iflue of things : fuch men are like the Sa- 
 mar it an es , who , as Jofephus tells us , 
 when the Jews were in any affliction or 
 danger, d if claimed all acquaintance with 
 them, and relation to them, and knew 
 them not ; but at another time , when 
 the Jews profpered, and were great and 
 potent, then they boafted of their alli- 
 ance, and would needs be near a-kin to 
 them, of the race of Ephraim and Ma* 
 najfes the Sons of Jofeph. 
 
 But on the other fide, he that aims at 
 nothing more than to pleafe God and his 
 own confcience, and to doe the duty of 
 
 the 
 
The Twelfth Sermon. 44 7 
 
 the place he is in fairly and juftly, in all 
 times knows what to doe, and is Hill the 
 fame man, and meddles not with thofe that 
 are given to change ; his own honefty is 
 his tutour and dire&our, his counfellour 
 and guide. He knows that the nature of 
 goodnefs and vertue is always the fame, 
 and cannot be altered by any change of 
 the times or ftate of affairs, and there- 
 fore under all external changes and oc- 
 currences whatever , he keeps the fame 
 fmooth and even courfe of righteoufnefs, 
 peaceablenefs, fobriety, loyalty and cha- 
 nty ; whether the world fmiles or frowns 
 upon him, he (till holds to his principles, 
 does the fame things, and goes on in the 
 fame road ; and nothing, neither honour 
 nor dijhonour , neither good report nor 
 evil report can divert him from it. 
 
 2. This is not onely the plaineft, but 
 the wifeft and fafeft rule, the beft policy, 
 all things confidered. For if we refo-' 
 lutely maintain our innocence and inte- 
 grity* 
 
 i. We fhall ordinarily efcape beft in 
 this life ,• but however 
 
 a. We 
 
448 The Twelfth Sermon. 
 
 i. We (hall be fure to come off" well 
 at laft, and to be plentifully rewarded 
 for our faithfulnefs and uprightnefs in the 
 other world. 
 
 1. We ihall ordinarily efcape beft in 
 this life. There is nothing that doth 
 more contribute to our fafety and fecu- 
 rity even in the worft and mod dange- 
 rous times, than a firm and conftant ad- 
 herence to our duty. For, 
 
 (1 .) By this we engage God Almighty 
 to be our friend, and do mod effectually 
 recommend our felves to his care and 
 good providence ; fo long as we commit 
 our ways unto God in well-doing, and 
 nc hazards or dangers on the one fide, 
 nor any worldly advantages or conveni- 
 ences on the other can prevail with us 
 in any one inftance to difobey him, we 
 may be allured that he will never forfake 
 us, but that he will either deliver us from 
 thofe evils we fear, or elfe fupport us un- 
 der them , and by the afliftences of his 
 blefied fpirit enable us to bear them with 
 pauence and chearfulnefs. A good man 
 in all his dangers and diftrefles hath a fure 
 
 friend/ 
 
The Twelfth Sermon. 449 
 
 friend, who will always {land by him ; 
 an Almighty Saviour and Deliverer, on 
 whom he may fecurely rely for falva- 
 tion and protection ; he is not afraid of 
 evil tidings, bis heart is fixed, trufling in 
 the Lord : He hath nothing to agaft him, 
 or fill him with pale fears, and dreadful! 
 terrours and jealoufies; he hath no fecret 
 guilt that haunts him and flares him in 
 the face , and feverely threatens him ; 
 and therefore amidft all worldly diffrac- 
 tions and confufions, he is not difmayed ,♦ 
 his innocence doth infpirit him with bold- 
 nefs and courage, he is not afraid to trufl 
 God with his life and honour, and eftate, 
 or any thing elfe that is dear to him ; and 
 can with an humble confidence and affu- 
 rance, as it were , challenge the favour 
 of Heaven, faying with good Hezekiah, 
 Remember now, Lord, I hefeech thee, 
 how I have walked before thee in truth 
 and with a per f eft heart, and have done 
 that which is good in thy fight ; though 
 the earth jhould be -removed , and the 
 mountains carried into the midfl of the 
 Sea ; though the ivaters thereof fhould 
 roar and be troubled , and the moun- 
 tains fhake and tremble with the fuelling 
 thereof \ nay , though the world fhould 
 Q g crack 
 
45 o The Twelfth Semon. 
 
 crack and break in pieces about his ears, 
 yet intrepQum ferient ruince , he would 
 flill be unmoved and unihaken. Knowing 
 that his father, his friend, his patron and 
 benefa&our, wh6m he hath always fer- 
 vid in the honefty and fimplicity of his 
 heart, is Pilot of the Ship, in all the 
 florins and tempefts of this lower world 
 he can put his truft in God, and with an 
 iinfli^ken confidence commit himfelf, and 
 ail he hath, to him, who is engaged to 
 proted: and defend the innocent, who 
 encourage and fupport theftlfelves in him 
 alone. The Lord is his ftrength, his for* 
 l ftp r, his refuge in the day of afflittion, 
 arid under tht Jhadow of his wings y as in 
 an impregnable caftle, he can fecurely 
 hide and fhelter himfelf, till thefe calami- 
 ties he overpaft. 
 
 But now on the other fide the worldly 
 projeftour, who will not truft himfelf or 
 his concerns with Almighty wifedom and 
 power, but endeavours to fecure himfelf, 
 and to raife his fortunes, and make him- 
 felf great and confiderable in the world 
 by ways of his own devifing , fuch as 
 God doth not allow , nay doth ftri&ly 
 forbid,- who, as it were, renounces God 
 
 Al- 
 
The Twelfth Sermon. 45} 
 
 Almighty's care and prote&ion , and 
 places all his hope and confidence in his 
 own craft and iagacity, hath nothing to 
 fopport and bear up his fpirit under any 
 misfortunes. In a time of publick dan- 
 ger and calamity he is the moft difcon- 
 folate forlaken wretch in the world : his 
 guilt arms every thing againft him, and 
 makes him afraid even of his own flia- 
 dow, (like that wicked Emperour Cali- 
 gula, who every time it thundred ran 
 under his bed, as if he had been aimed at 
 in every crack; ) at fuch a time he is at 
 his wits end, and knows not where to 
 turn himfelf, and his hope is as a fpider's 
 weh y nay as the giving up of the ghqfi. 
 
 (2.) An honeft and upright man is 
 moft likely to find the beft . treatment 
 from other men, even from the moft 
 wicked and ungodly. Who is he that 
 will harm you, faith St. Peter, if ye be 
 followers of that which is good ? 1 Pet. 3. 
 13. a good man is armed with innocence 
 and harmlefneis, which will guard and 
 defend him from the injuries of wicked 
 and lawlefs men : his unaffected piety, 
 and unbyafled honefty , and undiflem- 
 bled charity, the excellency of his tem- 
 Ggz per 
 
452 The Twelfth Sermon. 
 
 per and difpofition, and the unblamea- 
 blenefs of his life and converfation will 
 fpeak in his behalf, and plead his caufe, 
 and procure him fo much love and e- 
 fteem in the world, that there will be 
 but few that can find the heart to doe 
 him any rnifchief ; as the harmlefs inno- 
 cence and fimplicity of little children do 
 fecure and protect them from all harm 
 and violence , and engage every one al- 
 moft in their defence. Whence this ob- 
 fervation hath been made, and is jufti- 
 fied by experience, that one who is un- 
 liable and wavering is loved by no man, 
 becaufe he is not fit to be trufted ; but a 
 man who is conftant to worthy and ge- 
 nerous principles commands the like con- 
 ftancy of efteem and veneration from all 
 men, and is commonly fafe and fecure in 
 all times, his very enemies reverencing 
 fuch invincible vertue and honefty. He 
 that defires and defigns nothing but what 
 is fair and reafonable, may promife him- 
 felf the good-will of all round about him : 
 whereas he that is deeply engaged in 
 worldly intrigues, and is refolved, per 
 fas fi? nefas, to enrich himfelf, and is al- 
 ways climing higher, trampling upon all 
 that ftand in his way, muft neceflarily 
 
 be 
 
The Twelfth Sermon. 453 
 
 be engaged in many quarrels, and make 
 many enemies , and draw on himfelf 
 the envy and ill-will of the proud and 
 ambitious, and live in perpetual emula- 
 tion and contention ; for as he ftriveth 
 to exceed and overtop others, fo others 
 endeavour as much to get before him ; 
 and though for a- while he getteth the 
 better, yet his enemies are at work to 
 undermine him , and blow him up, and 
 he muft expecft that in a little time fome 
 fudden change of affairs, fome unlucky 
 hit or other will tumble him down, and 
 put an end to all his fine defigns and 
 proje&s. 
 
 (j.) Whatever misfortunes and difap- 
 pointments an honeft upright man may 
 meet with in the world, yet he incurs no 
 real difgrace, hrjkallnot be afhamed in an 
 evil day : no man can reproach him, or 
 juftly infult over his fall. Whereas when 
 the defigns of ambitious and covetous 
 oppreflours are fruftrated and defeated, 
 when the crafty Politicians of this world 
 are enfnared in their own devices, the city 
 rejoiceth, it is matter of fport and triumph 
 to their neighbours, and every one ac- 
 knowledges the juftice of it. But I haften. 
 G g 3 (40 An 
 
454 The Twelfth Sermon. 
 
 (4.) An upright man, how miferable 
 and forlorn foever his outward condition 
 be, yet is pleafed and fatisfied with him- 
 feif ; his mind is at quiet, and though the 
 weather abroad be never fo bluilenng and 
 tempeftuous, yet there is a calm within,, 
 and he is then moft fenfible of the joy 
 •and contentment which flows from inno- 
 cence and a rightly ordered converfation, 
 when there is the mod trouble and con- 
 fufion without him. When all the plagues 
 of God are poured upon Egypt, a good 
 man is a Gofh*n to himfelf, hath light in 
 darknefs, and under the moft cloudy ap- 
 pearance of the Heavens, finds nothing 
 buc clearnefs and ferenity in his own 
 brraft ; and a good cohlcience can make 
 a man rich and great and happy even in 
 the midlt of the gieateft worldly miferies 
 and dill raft ions. 
 
 Whereas when wicked men are in any 
 danger or diftrefs, they have a fecret 
 enemy in their own bofoms, and their 
 guilty confciences will fly in their faces, 
 and fill them with amazing fears and ter- 
 rours, and wrack and torture their fouls 
 with unexpreflible grief and anguilli. And 
 
 oh/ 
 
The Twelfth Sermon. 455 
 
 oh ! how fad and difconfolate mud their 
 condition needs be, when the arrows of 
 the Almighty Hick fall in them, and the 
 poifon thereof drinks up their fpirits, and 
 the terrours of God fee themfelves in ar- 
 ray againft them ; when there is nothing 
 but difmaying dangers and diftraftions. 
 abroad, and all outward hopes fail them, 
 and at the fame time their, own minds 
 write bitter things againft them ? this 
 will double every evil that befalls them, 
 the fenfe of guilt being the very fling and 
 venom of all outward troubles and di- 
 ftrefles. But 
 
 2. He that exactly obferves the rules 
 and dictates of his own conicience will 
 be fure to come off well at lafl, in the 
 final account and judgment ; then God 
 will confirm and ratify the fentence of 
 his confeience, and publickly own and 
 approve of what he hath done, and clear 
 and vindicate his innocency, and reward 
 his fidelity and conftancy before all the 
 world. 
 
 At that day, when all our great un- 
 dertakers and contrivers of mifchief, all 
 the cunning praftifers of guile and hy- 
 Gg 4 pocrifie 
 
45 £ The Twelfth Sermon. 
 
 pocrifie {hall lie down in ftiame, when 
 their fecret arts and bafe tricks, whereby 
 they impofed on the world, fliall be de- 
 tected and proclaimed^ as it were , upon 
 the houfe-top , and all their unworthy 
 proje&s and defigns fliall be laid open 
 and naked, being ftript of thofe fpecious 
 pretences they here difguifed them with ; 
 when the hidden things of darknefs fliall 
 be brought to light, and the counfels of 
 all mens hearts fhall be made manifeft as 
 the noon-day ; at that day, I fay, the 
 upright and righteous man fliall (land in 
 great boldnefs, and fhall lift up his head 
 with joy and confidence ; and then it will 
 appear that he was the beft politician, 
 and the onely perfon that either under- 
 stood or regarded his true intereft. 
 
 To conclude all. Our confciences are 
 either our beft friends , or our greateft 
 enemies ; they are either a continual 
 feaft, or a very hell to us. A confcience 
 well refolved and fetled, is the greateft 
 comfort of our lives, the beft antidote a- 
 gainft all kind of temptations, the moft 
 pretious treafure that we can lay up againft 
 an evil day, and our fureft and ftrongeft 
 hold to feeure us from all dangers, which 
 
 caq 
 
The Twelfth Sermon. 457 
 
 can never be taken unlefs through our 
 own folly and negligence. 
 
 But an evil clamorous confcience that 
 is continually twitting and reproaching 
 us, is a perpetual wrack and torment; 
 it wafts our fpirits, and preys upon our 
 hearts, and eats out the fweetnefs of all 
 our worldly enjoyments, and fills us with 
 horrid fears and ghaftly apprehenfions ; 
 this is that knawing worm that never 
 dieth^ the neceflary fruit of fin and guilt, 
 and the neceflary caufe of everlafting an- 
 guifh and vexation. 
 
 ^x 
 
 A SER- 
 
f 
 
45? 
 
 SERMON 
 
 Preached at 
 
 WHITE-HALL. 
 
 The Thirteenth Sermon. 
 
 2TIM. I. 10. 
 
 -"And hath brought life and immor- 
 tality to light through the Go/pel. 
 
 LIFE and immortality by a figure 
 often ufed in the holy Scriptures 
 is the fame with immortal life, 
 which our Saviour hath Irought to light, 
 that is, hath given us undoubted aflii- 
 rance of, by the revelation of the Go/pel. 
 
 For 
 
4^0 The Thirtee?ith Sermon. 
 
 For though all men by the light of na- 
 ture have fome apprehenfions of a future 
 ftate, yet their reafonings about it, when 
 left to themfelves are miferably vain and 
 uncertain, and often very wild and extra- 
 vagant. The bed difcourfes of the Hea- 
 thens about the other life were weak and 
 obfcure, and the wifeft Philofophers fpake 
 but doubtfully and conje&urally about it; 
 nor even in the books of Mofes> or wri- 
 tings of the Prophets, are there contai- 
 ned any plain exprefs promifes of eternal 
 life; all the knowledge men had of it be- 
 fore was but like the faint glimmerings 
 of twilight, till the fun of righteoufnefs 
 appeared ; till God was pleated to fend 
 one from that invifible world, even his 
 own moft dear Son to dwell here and 
 converfe amongft men , to make a full 
 difcovery to us of this unknown coun- 
 trey, and to condufl: us in the onely true 
 way to this everlafting happinefs ; an 
 happinefs fo great that we have not words 
 big enough to exprefs it, nor faculties 
 large enough to comprehend it : but yet 
 fo much of it is clearly revealed to us in 
 the Gofpel as is moft abundantly fuffici- 
 ent to raife our thoughts and incite our 
 
 fincereft 
 
The Thirteenth Sermon. 461 
 
 fincereft endeavours for the obtaining of 
 
 it. 
 
 By which plain revelation of this ftate 
 of immortality, 
 
 Firft, Is moft illuftrioufly manifefted 
 to us the tranfcendent goodnefs and in- 
 dulgence of our mod mercifull Creatour, 
 in that he will be pleafed to reward fuch 
 imperfedt fervices, fuch mean performan- 
 ces as the beft of ours are with glory fo 
 immenfe, as that eye hath not feen, nor 
 ear heard^ nor can it enter into the heart 
 of man to conceive the greatnefs of it. 
 There is nothing in us, nor any thing 
 done by us that bears the leaft proporti- 
 on to fuch an ample recompence. Our 
 beft aftions ftand in need of a pardon, 
 fo far are they from deferving to be 
 crowned. All poflible duty and obedi- 
 ence we certainly owe to him, to whom 
 w r e owe our beings, and fhould God al- 
 mighty have exa&ed it from us onely 
 on the account of his fovereign authority 
 over us as we are his creatures we had 
 been indifpenfably obliged to all fubjedti- 
 on to him ; but that he fhould over and 
 above promife to reward our faithfulnefs 
 
 to 
 
4^2 The Thirteenth Sermon. 
 
 to him with eternal life, this is a moft 
 wonderfull inftance of his infinite grace 
 and goodnefs. 
 
 Secondly \ By this revelation of immor- 
 tal life is farther demonflrated the excee- 
 ding great love of our ever bleffed Savi- 
 our, who by his death and perfeft obedi- 
 ence not onely purchafed pardon for all 
 our paft rebellions and tranigreffions, not 
 onely redeemed us from hell and deduc- 
 tion to which we had all rendred our 
 felves moft juftly liable, (which alone 
 had been an unfpeakable favour) but al- 
 fo merited an everlafting kingdom of 
 glory for us, if with true repentance we 
 return to our duty. And this if any thing 
 ftiews the infinite value and efficacy of 
 our Saviour's appearing on our behalf, 
 that by his moft powerfull mediation he 
 obtained not onely freedom from punifh- 
 ment, but allb unexpreffibly glorious re- 
 wards for us vile and wretched finners up- 
 on cafie and moft reafonable conditions. 
 
 Thirdly, This efpecially recommends 
 ou; Chriftianity to us, which contains 
 fuch glad tidings, which propounds fuch 
 mighty arguments to engage us to our 
 
 duty, 
 
The Thirteenth Sermon. 4 £3 
 
 duty, fuch as no other religion ever did 
 or could. For fince hope and fear are 
 the great hinges of all government, and 
 the moft prevailing paffions of humane 
 nature, what better thing can be pro- 
 pounded to our hope than to be as happy 
 both in body and foul as we can be, and 
 that for ever ? what more dreadfull thing 
 to our fear than everlafting mifery ? and 
 this indeed is the utmoft that can be faid 
 or offered to men in order to the reclai- 
 ming them from their fins, and recove- 
 ring them to a confcientious obfervance 
 of God's laws, that God hath appointed 
 a day wherein he will call all men to an 
 account for the deeds they have done in 
 this body, and reward the fincere, faith- 
 full Chriftian with immortal glory, and 
 puniih the difobedient and impenitent 
 with everlafting vengeance, and if men 
 can harden themfelves againft thefe moft 
 powerfull confiderations, if they are not 
 at all concerned or folicitous about their 
 eternal happinefs or mifery, what other 
 motives are likely to prevail with them, 
 or able to make any impreffion upon 
 them? For is there any thing of grea- 
 ter weight and moment that can be pro- 
 pounded to the reafons and underftan- 
 
 dings 
 
4^4 ^ e Fkirteenth Sermon. 
 
 dings of men than what fliall become 
 of them in a ftate which they are very 
 fliortly to enter upon, and which fliall 
 never have an end ? 
 
 I humbly therefore beg your patience 
 whilft with all the plainnefs and feriouf- 
 nefs I can, I apply my felf to thefe three 
 forts of perfons. 
 
 I. To thofe who would feem to doubt 
 of this fundamental do&rine of a future 
 life. 
 
 II. To thofe who profefs to believe it, 
 but not fully and heartily. 
 
 III. To thofe who do really and con- 
 ftantly believe it. 
 
 I. I begin with thofe who would feem 
 to doubt of this fundamental dodtrine of 
 a future life. And though far better 
 things are to be hoped concerning all here 
 prefent, who fhew fo much refped to 
 religion, as to bear a part in God's folemn 
 worfliip, yet fince nothing is more com- 
 plained of than the prevailing atheifm of 
 this age,- and fince, if we judge of mens 
 
 faith 
 
The Thirteenth Sermon. 4^5 
 
 faith by their lives, we cannot but fufped 
 many of thofe who pafs among us for or- 
 thodox believers to be really no other 
 than mere infidels in thefe matters : I 
 fhall not wholly pafs thefe fort of perfons 
 by: not that I defign at large to ihew 
 you the unreafonablenefs of atheifm, or 
 to fet before you the undeniable eviden- 
 ces we have of another world ; but I (hall 
 put the whole caufe upon this fliort iffue. 
 
 Let us for once be fo kind to the jcepti- 
 cal difputersagainft religion as to fuppofe 
 what they are never able to prove, that 
 it is a very doubtfull thing whether there 
 will be another life after this; that it is 
 poflible that all thefe (lories of a judg- 
 ment to come, heaven and hell, are 
 mere fables, the inventions of crafty po- 
 liticians and defigning Triefls ; and that 
 all good and vertuous men have been 
 miferably deceived and fed with fond 
 hopes and fancies, and have unneceflari- 
 ly troubled themfelves about the matters 
 of religion : (and furely you will all ac- 
 knowledge this to be a very large con- 
 ceflion) yet granting all this, nothing 
 is more plain than that if we would a<5 
 prudently, and confult our own fafety 
 
 H h wc 
 
^66 The Thirteenth Sermon. 
 
 we ought to believe and live as if all thefe 
 do&rines of religion were mod certainly 
 true ; for every wife man will run as lit- 
 tle hazard as he can, efpecially in fuch 
 things as are of higheft concernment to 
 him, and wherein a miftake would be fa- 
 tal and undoing. Here therefore be plea- 
 fed toconfider, 
 
 (I.) What little hazard he runs, or 
 what little lofs he ordinarily undergoes 
 who believes and adts according to thefe 
 principles, Ihould they all at laft prove 
 falfe. 
 
 (II.) What extreme and defperate ha- 
 zard he runs, who doth not believe, nor 
 live according to them, ihould they all 
 at laft prove true. 
 
 (i.) What little hazard he runs, or 
 what little lofs he ordinarily undergoes 
 who believes and afts according to thefe 
 principles Ihould they all at laft prove 
 falfe. All that this man lofes or ventures 
 is onely fome prefent gratifications, and 
 enjoyments which he denies himfelf ,• he 
 crofles indeed the irregular inclinations 
 of his nature, and forbears thofe excefles 
 
 . that 
 
The Thirteenth Sermon. 467 
 
 that are truly hurtfull to him, and lives 
 according to the dignity of his fpecies , 
 and is poffefled with cares and tears a- 
 bout another world, (and thele even the 
 atheift himlelf cannot wholly free his 
 mind from) and ties up himlelf to feve- 
 ral rules and ftrift duties, which contri- 
 bute not a little to his convenient living 
 here, and perhaps is expofed to fome 
 hardfhips, reproaches and fufferings for 
 righteoulneis lake ; and this is the worft 
 of his cafe : but on the other fide, he is 
 blefled at prefent with a contented life, 
 with peace of confcience, and thejoyfull 
 expectation of an eternal reward hereaf- 
 ter,- fo that if he be in the right, he is 
 then made for ever ; if not, if he be mi- 
 ftaken, his condition however will be no 
 worfe than other mortals; he will have 
 loft indeed all the pains and trouble he 
 was at about religion, but if his foul fur- 
 vive not his body, he will never be fenfi- 
 ble of it; this difappointment will never 
 vex nor grieve him in that land where all 
 things are forgotten. So that a vertuous 
 and righteous man may ordinarily pafs 
 his days here more eafily and comforta- 
 bly than any wicked perfon , and pleafe 
 himfelf all his life long with the hopes of 
 H h % dreams 
 
468 The Thirteenth Sermon. 
 
 dreams of future glories; which fancy 
 alone (were it no other) will make him 
 abundant recompence for all the felf-de- 
 nial it puts him upon. But if thefe things 
 at laft prove true, he is then bleffed above 
 all exprefiion ; if they prove falfe and vain 
 hopes, and there be no other life after 
 this, yet will it be as well with him as 
 with the Atbeifl in that fuppofed date of 
 eternal filence and infenfibility. He runs 
 no hazard, he lofes nothing except fome 
 forbidden pleafures, which in mod cafes 
 it is beft for him, even as to this life, to 
 be without. He is fafe if thefe do&rines 
 be not true, and unfpeakably happy for 
 ever if they be true. 
 
 (2.) Confider the extreme and defpe- 
 rate hazard that man runs who doth not 
 believe nor adt according to thefe princi- 
 ples, fhould they at laft prove true; for 
 he flakes and pawns all that can be called 
 good and defirable; he ventures being 
 for ever undone and miferable, if he 
 fhould chance to be miflaken in his opi- 
 nion, and it lliould at laft prove that 
 there is another life after this. And 
 therefore nothing would fooner convince 
 fuch men of their deadly folly, than if 
 
 they 
 
 
The Thirteenth Sermon. 469 
 
 they would but fometimes ask themfelves 
 when they are calm and fober a few fuch 
 queftions as thefe: What though I have 
 almoft perfuaded my felf that religion is 
 nothing but a melancholy dream, or a po- 
 litick cheat, or a common errour; yet 
 what if at lad it ihould be true? How 
 difmal, and of what affrighting confe- 
 quence is a miftake in fuch a matter as 
 this? what amazing, furprizing thoughts, 
 fears and del pairs will it fill me with, if 
 after all I Ihould find my felf to be alive 
 when my friends had clofed my eyes, 
 and Ihould prefently be hurried away in- 
 to the company of thofe fpirits, which I 
 had before derided and droll'd upon, and 
 into the prefence of that God whofe exi- 
 ftence I had boldly denied ? What hor- 
 rour and confufion muft it create, when 
 my infidelity fhall be confuted by fuch a 
 wofull experiment, and I lhall find my 
 felf fuddenly entred into that endlefs ftate 
 which I would not here believe any thing 
 of? 
 
 Were the arguments on both fides e- 
 qual, yet the hazards are infinitely une- 
 qual , fince the one runs the chance of 
 being for ever happy, the other runs the 
 H h 3 chance 
 
47 o TI& Thirteenth Sen/ion. 
 
 chance of being eternally miserable. 
 Which one confideration juftifies the dif- 
 cretion of a religious man in renouncing 
 and defpifmg the glories and pleasures of 
 this world , though it were very uncer- 
 tain whether there were another life after 
 this. How much greater madnefs then 
 muft they needs be guilty of, who rejedt 
 this doctrine of another life, againft; all 
 the probabilities, reafons, nay, demon- 
 ftrations of the truth of it > when they 
 have as great evidence of the truth of it 
 as its nature will admit of; when God 
 from Heaven hath mod plainly revealed 
 it to them ; when this revelation is con- 
 firmed by all the figjis and teftimonies 
 they can reafonably expe£t and demand ,• 
 nay, when he hath implanted in their 
 fouls fuch a lively apprehenfion of it, as 
 that they muft offer the greateft force 
 and violence to their own minds before 
 they can bring themfelves to disbelieve 
 it i nay, I believe, let the moft refolved 
 finner labour and ftruggle never fo hard 
 with himfelf to fubdue and extirpate this 
 natural perfuafion of another life, yet af- 
 ter all his pains he will not be able whol- 
 ly to root out all thoughts and fears of it. 
 This fliall fuffice for the firft fort of per- 
 sons, 
 
The Thirteenth Sermon. 471 
 
 fons, thofe who doubt of, or deny this 
 great fundamental of Religion. I pro- 
 ceed now, 
 
 II. To thofe who profefs to believe 
 this immortal life, but yet doe it not re- 
 ally and heartily. And this I fear is the 
 cafe of the generality of Chriftians a- 
 mongft us. For it may well be enquired, 
 what is the reafon that this promife of e- 
 ternal life, (than which there cannot be 
 a greater) hath yet fo little power upon 
 mens minds, doth fo little move their 
 affe&ions? what makes their endeavours 
 after it fo faint and languid ? Are any 
 of thofe good things which men here 
 court and leek after To defirable and con- 
 fiderable as the glories and joys of Hea- 
 ven ? or are there any evils in this world 
 that can vie terrours with Hell? this 
 cannot be pretended fince all the good or 
 evil things of this world can onely make 
 us happy or miferable for a Ihort time, 
 for this life at moil, which is not to be 
 named with living for ever either in un- 
 fpeakable happinefs or mifery. Whence 
 is it then that Chriftians are fo ftrangely 
 cold and indifferent about thefe moft 
 weighty things of another life, as if they 
 Hh 4 were 
 
47 2 The Thirteenth Sermon. 
 
 were of no concernment to them ? After 
 all our fearch we muft refolve it into one 
 of thefe two caufes. 
 
 Either that men, whatever they pro- 
 fefs, do not heartily believe this Doc- 
 trine, or elfe that they do not duly con- 
 fider it. 
 
 (i.) Mod men, whatever they pro- 
 fefs or pretend, though they dare not re- 
 nounce or deny it, yet are not heartily 
 and thoroughly perfuaded of the certain- 
 ty of this future ftate. Their underftan- 
 dings were never rationally convinced of 
 the truth of it, and fo the belief of it is 
 not firmly rooted and fetled in their 
 minds. 
 
 Would but God Almighty be gra- 
 tioufly pleafed to indulge to us a fight of 
 thofe future glories and miferies which 
 he hath revealed in the Gofpel, this we 
 imagine would certainly prevail for the 
 conviction and reformation of all men. 
 Would he give us , though but a fliort 
 and tranfient view of that blefled place 
 where himfelf dwells, that we might but 
 for a few moments behold the joys and 
 
 tri- 
 
The Thirteenth Sermon. 473 
 
 triumphs of thofe happy fouls that are 
 admitted into his beatifick prefence ; or 
 would he but open the gates of Hell, and 
 once fuffer us to look into thofe difmal 
 receptacles of impure fpirits, that fo we 
 might be eye and ear witnefles of their 
 grievous torments and horrid defpair, 
 fuch a fight as this we doubt not would 
 prefently change us all , and make us 
 whatever God requires us to be. 
 
 But God's ways are not as our ways, nor 
 his thoughts as our thoughts. He governs 
 men in a method fuited to their reafona- 
 ble natures, and hath given us fuch aflii- 
 rances of another life, as are abundantly 
 fufficient to fatisfy and convince the un- 
 derftandings of men, but yet may be re- 
 filled by thofe who have no mind, or are 
 refolved not to believe it. For there 
 could have been no trial of men, no dis- 
 crimination made between the wife and 
 confidering, and the foolifh and wicked, 
 if the rewards of Religion had been pre* 
 fent, or expofed to our fenfes. God will 
 not force a faith upon us, as the fight of 
 thefe things would do, but will have it 
 to be a matter of choice, and an inftance 
 of vertue in us. No praife is due to them 
 
 who 
 
474 ^ je ffwteenth Sermon. 
 
 who believe onely what they fee. Such 
 cannot be faid to believe God, but their 
 own eyes : but rather bleffed are they, 
 faith our Saviour, who have notfeen y and 
 yet have believed. God hath denied us 
 the fight of thefe things to prove us, and 
 try whether we dare truft his promifes 
 and threatnings. Our belief therefore of 
 this invifible world, if we would have it 
 effectual for the amendment of our hearts 
 and lives, mud be fo ftrong and power- 
 full as to ferve inftead of ocular and fen- 
 fible demonftration. (Whence the Apo- 
 ftle calls it, Heb. Ujfi. the evidence of 
 things not feen,) that fo the things unfeen 
 which God hath revealed to us, may 
 have the fame eiteit upon us, ( not as to 
 degree, but the fame real effeft) as if the 
 other world were always vifible to us. 
 
 Now our belief of any thing muft ne- 
 ceflarily be ftronger or weaker according 
 as the evidence is upon which it is be- 
 lieved ; and that not onely as the evi- 
 dence is in it felf, but as it is perceived 
 by us. For however evident a thing may 
 be in it felf, yet if it doth not appear fo 
 to us, our belief of it muft be very un- 
 certain and wavering, becaufe it is 
 
 ground- 
 
The Thirteenth Sermon. 475 
 
 groundless. Since then the trmhs or 
 principles of Religion , whi< 1 1 ate to 
 another life, are not th.ngs tc tc ..en or 
 felt, we can be allured 01 thera onely by 
 undeniable arguments and tei Tories ; 
 about which we muft uie ou* salons, 
 and our decerning and judging faculties 
 before we can underfland the iorce of 
 them, or be really convinced by them. 
 Not that there is any great difficulty in 
 apprehending thefe arguments; but yet 
 there is required fuch attention of mind 
 and ferious thoughts about them, and a 
 frequent revolving over the proofs and 
 evidences of a future itate with fuch dili- 
 gence and carefull examination of them, 
 as all men ordinarily ufe about other 
 matters, wherein they are greatly con- 
 cerned to find out the truth. 
 
 But now is any thing more plain, than 
 that the generality of Chriftians , who 
 profefs thefe Doctrines of Religion, are 
 fo far from being rationally by the force 
 of arguments convinced of the truth of 
 them, that very few amongft them ever 
 fo much as fet themfelves to enquire into 
 the reafons of their belief? They owe 
 their faith folely to education, prepofief- 
 
 fion, 
 
47 6 The Thirteenth Sermon. 
 
 fion, inftrudHon and example of others, 
 take it up without any confutation of 
 the grounds and reafons of it : and is it 
 then at all wonderfull that this faith 
 fhould have but very little force or 
 power on mens minds, which is thus re- 
 ceived without any rational convi&ion 
 of their underftandings , which is thus 
 weakly founded and fupported ? Any 
 little blaft will overthrow that houfe 
 which is thus built upon the fands. 
 
 I deny not but that a belief thus ta- 
 ken up upon truft, and confirmed by a 
 long and cuftomary profeffion of it, may 
 be fo ftrong, and a man may be fo refol- 
 ved in it, as that he will never ftir from 
 it. But then, I fay, this is not the faith 
 which our Saviour requires, or which 
 God will accept of in thofe who are ca- 
 pable of a better ; and a Mahometan, born 
 and bred at Conjlantinople, hath as good 
 reafon for his belief or the Alcoran, as 
 fuch a one hath for the belief of Chr'iftia- 
 tiity. Such a faith is onely an obftinacy 
 in adhering to thofe things which we 
 were firft taught, whether true or falfe, 
 and is common to men in all Religions. 
 
 Our 
 
The Thirteenth Sermon. 477 
 
 Our underftanding is the imperial and 
 governing faculty of our fouls. It is that 
 which doth engage our wills and affec- 
 tions, and fo confequently by them move 
 and excite us to aftion. When therefore 
 our underftanding doth aflent to any 
 truth upon clear and fatisfadtory evi- 
 dence, being overpowred by the force 
 of reafon and argument, it muft needs 
 propound it with greater ftrength and 
 authority to the lower faculties, and fo 
 muft have more powerfull influence upon 
 all our affections and aftions. Otherwife 
 how can we expedt but that any little 
 reafon fhould be too hard for, and baffle 
 that faith, which is grounded on no rea- 
 fon at all ? or how can we think that 
 thofe things which we believe, but with- 
 out any fufficient convincing motive or 
 evidence, ftiould outweigh thofe things 
 which we are more certain of, which 
 we daily fee, feel and experience, fuch 
 as are the prefent fenfible pleafures, and 
 the vifible good and evil things of this 
 life ? This therefore is one great reafon 
 of the inefficacy of mens faith, that their 
 belief of thefe great truths was never well 
 rooted and fixed in their understandings. 
 
47 8 The Thirteenth Sermon. 
 
 (2.) If our underftandings are fo fully 
 convinced of theie truths, that we can- 
 not any longer doubt of them , and yet 
 this belief is not etfedhial' for our refor- 
 mation, the reafon then muft be onely 
 becauie we do not really confider them. 
 The i> iderftanding nath not fuch an ab^ 
 folute power over the will, as neceflarily 
 to determine it always to that which it 
 judges beft and ritteft ; but after our un- 
 derltanding< nave yielded, our wills may 
 ftubbornly hold out againft the fiege and 
 batteries of the cleareft evidence, and 
 ftrongeft reafons, if the truths propoun- 
 ded be contrary to our flefhly lufts, and 
 worldly interefts. 
 
 For the will of man is a kind of mid- 
 dle faculty between the underflanding 
 and the bodily inclinations ; and as it is 
 moved by our underflanding to follow 
 and obey its dictates, fo allQ it is'moft 
 importunately foliated by our lower 
 fieihly appetites and lufts, craving their 
 feveral fatisfa&ions and gratifications , 
 and by outward obje&s that continually 
 thruft themfelves upon us agreeable to 
 thole defires and propenfities, Hence 
 
 arifeth 
 
The Thirteenth Sermon. 479 
 
 arifeth a great conflict between thofe 
 truths of Religion which are propounded 
 by our underftandings on the one fide, 
 and our inferiour fenfitive faculties on 
 the other. Our lufts being checked and 
 crofled by the hopes and fears of another 
 life, make the flirewdeft objections a- 
 gainfl: the principles of Religion, and do 
 with all their force and power opppfe the 
 entertainment of them in our minds, and 
 on the fuccefs of this conteft doth especi- 
 ally depend the efficacy of our faith. 
 
 Thus it was with very many amongft 
 the Jews, whilft our blefTed Saviour was 
 alive here upon earth. They could not 
 refift thofe undoubted teftimonies which 
 he gave of his being the Son of God ; 
 but yet the love of this world, or fear of 
 fufierings had fo much greater power 
 over their wills, as that they could never 
 prevail with themfelves to become his 
 Difciples. St. John 12. 42, 43. Among 
 the chief rulers many believed on him f 
 lut becaufe of the Pharifees they did not 
 eonfefs him, left they jhould le put out of 
 the Synagogue. For they loved the praife 
 pf men more than the praife of God. 
 
 It 
 
480 The Thirteenth Sermon. 
 
 It is not enough therefore that thefe 
 truths of Religion have fubdued our un- 
 derflanding by the evidence of reafon, 
 but they muft alfo conquer our will, and 
 draw out its affe&ions after them, before 
 ever they can have any lading effeft up- 
 on our lives. For the affe&ions of the 
 will are the mod immediate principles of 
 all our aftions, and therefore till our be- 
 lief hath powerfully wrought upon thefe 
 affecftions of love, defire, hope, fear, it 
 can have little or no influence upon our 
 outward aftions. 
 
 Now the way and means to obtain this 
 confent of our wills and affe&ions to thefe 
 truths thus propounded by our understan- 
 dings, is often. and mod ferioufly to con- 
 fider the immenfe greatnefs of the happi- 
 nefs offered to us ,• the extremity of the 
 mifery threatned ; how vaftly it con- 
 cerns us what our portion -(hall.!. be in 
 that eternal ftate ; how unfpeakably fad 
 and unpitied our condition will be, if 
 we foolifhly negled: providing for it ; 
 how infinitely the glory of Heaven doth 
 furpafs all the joys and pleafures of this 
 life. .Thefe things, and the like, in a 
 
 lively 
 
The Thirteenth Sermon. 481 
 
 lively manner reprefented unto, and 
 fixed in our minds, will by degrees fo 
 captivate our wills and affe&ions , as 
 that we cannot but love and chufe this 
 future happinefs as our gfeateft good ; 
 fear and fly from this eternal mifery as 
 the greateft evil that can poflibly be- 
 tide us. 
 
 Of fuch infinite moment are the con- 
 cerns of eternity, that if we do but pa- 
 tiently attend to them, and exercife our 
 thoughts freely about them ; if we will 
 not fuffer our lull to bribe and byafs our 
 judgments or to ftifle and choak thefe prin- 
 ciples of Religion ; they will at laft awa- 
 ken our confciences, and prevail above all 
 prefent temptations. And when our faith, 
 by the frequent and ferious confideraticn 
 of the mighty importance of thefe mat- 
 ters, and of their confequence to us, hath 
 made fuch a complete conqueft over our 
 minds and wills, then our actions will of 
 themfelves naturally follow. For men 
 will live and a£t agreably to what they 
 love, defire, hope for, orfearmoft. 
 
 So effectually hath our Chriftianity 
 
 provided for the happinefs of all men s 
 
 I i that 
 
482 The Thirteenth Sermon. 
 
 that nothing can make us miferable, but 
 either not believing, or not confidering 
 the great arguments of Religion. 
 
 The different behaviour of men as to 
 the promifes of our Saviour concerning 
 another life, I (ball beg leave to illuftrate 
 by this plain fimilitude, 
 
 Suppofe a perfon of great credit and 
 authority (hould now appear amongft us, 
 and lhould propound to us, that if we 
 would follow him, entirely refigning up 
 our felves to be governed by him, he 
 would fafely condud: 14s all to a certain 
 Countrey or Ifland, where we fliould 
 poflefs all that our hearts could wifli , 
 ihould be all Kings and Princes , and 
 flow in all manner of wealth, and enjoy 
 an uninterrupted health ; in a word , 
 want nothing that men can fanfie could 
 contribute any way to their complete fa- 
 tisfa&ion and contentment : and farther, 
 that he fhould give all the fecurity that 
 any reafonable man could expedt or de- 
 mand that this was no vain promife or il- 
 lufion. Now fome amongft us will give 
 no heed at all to what this man offers, 
 nor be convinced by any reafons or ar- 
 guments 
 
The Thirteenth Sermon. 483 
 
 guments he can give them ; but being ei- 
 ther prejudiced againft his perfon, or dif- 
 Iiking the conditions, ftreight reject him 
 for a Deceiver and Impoftour. Thefe are 
 the Atheifts and unbelievers. 
 
 Others are indeed convinced that all 
 this is likely to be true, they cannot fee 
 any fufficient caufe to doubt of it ; but 
 yet they enjoy fuch conveniences, and are 
 to taken with their prefent circumftances 
 here, as that tfiey will not quit them for 
 thefe hopes. Thefe are the fond lovers 
 of this world. 
 
 Others are willing to go to this place, 
 but they think it time enough yet. 
 They would tarry and live here where 
 they are, as long as they can ; and when 
 they can flay no longer here, then they 
 would be glad to be wafted to this fortu- 
 nate Ifland. Thefe are they that defer 
 their repentance till a death-bed. 
 
 Others acknowledge that there is fuch 
 a place, where a man may live as hap- 
 pily as this perfon defcribes, but they fuf- 
 ped: that he doth not fliew the right way 
 to it. They would find out a nearer and 
 I i z fliorter 
 
484 The Thirteenth Sermon. 
 
 fhorter cut to this Countrey. Thefe are 
 Hereticks and Schifinaticks. 
 
 Others are refolved to venture with 
 him, and begin the journey ; but mee- 
 ting with fome difficulties and dangers 
 in the paflage, they are foon difcouraged 
 and frighted , and return home. Thefe 
 are they who receive the word of God 
 gladly , hut when tribulation ana 1 perfec- 
 tion arife, by and by they are offended. 
 
 Laftly, a few amongft us wholly re- 
 lying upon this Perfon's promifes , and 
 preferring them before all prefent poflef- 
 fions and enjoyments, forfake all their 
 concerns and relations here, and abfo* 
 lutely give up themfelves to his guidance, 
 And when in the paflage they meet with 
 any dangers or hardfhips, crofs winds or 
 ftorms ; though this may make them 
 ftagger a little, and fill them with doubts 
 and fears ; yet they are refolved ftill to 
 go on, and venture all upon it. Thefe, 
 and thefe onely, are the true believers. 
 
 There are many degrees of faith, but 
 the leaft degree of faving faith is, when 
 the consideration of another world is be- 
 come 
 
The Thirteenth Sermon. 48$ 
 
 come our mod prevailing intereft, and 
 is the main principle that gives law and 
 rule to all our converfation. Let none 
 then think to be faved by fuch a faith as 
 the very Devils in Hell have, and yet re- 
 main t)evils ftilL They believe thefe 
 great truths of Chriftianity as really and 
 as much as thou doft, who onely aflen- 
 teft to them in thy underftanding , and 
 confefleft them with thy mouth, but de- 
 nieft and contradidteft them in thy life 
 and pra&ice. 
 
 To pretend to believe this great doc- 
 trine of another life which (hall never 
 end, and not to govern our felves by this 
 perfuafion , is the moft unaccountable 
 and prodigious folly that a reafonable 
 creature can be guilty of; according to 
 that famous faying of a great man in this 
 cafe, That the ftrangeft monfter in nature 
 was a fpe culative Atbeifi, one that de- 
 nies the being of a God and a future 
 ftate , excepting one , and that was the 
 practical Atheifi who profefled to believe 
 both, but lived as if he was certain there 
 were neither. 
 
 li 5 Not 
 
The Thirteenth Sermon. 
 
 Nor indeed is the difference between 
 them great. The one, the Atheifl y winks 
 hard, and fo .rufhes blindfold upon eter- 
 nal ruine. The other , the wicked be- 
 liever, runs madly upon it with both his 
 eyes wide open. How inexcufable muft 
 they be at the laft day ; what plea can 
 they offer for themfelves, who obfti- 
 nately refufed that happinefs, which yet 
 they acknowledged to be infinitely be- 
 yond all that this world could blefs its 
 mod darling favourites with > who wil- 
 fully precipitated themfelves into thofe 
 evils and miferies which they had a plain 
 forefight tif. 
 
 I conclude this head with that anfwer 
 which a defender of Atheiflical Princi- 
 ples is faid once to have given to a com- 
 panion of his, who freely indulged him- 
 felf in the fame vitious courfe of life the 
 Atheifl did ; but yet took upon him to 
 wonder how one that denied the being of 
 a God, and of a future life, could quiet 
 his mind in fuch a defperate eftate. Nay 
 rather , fays the Atheifl , it u much more 
 ftrange how you can quiet your mind, or 
 Jleej) contentedly in fuch a vitious courfe of 
 
 life 
 
The Thirteenth Sermon. 487 
 
 life as I fee you lead \ whilft you believe 
 fuch things as you fay you do. And fo in- 
 deed one would think that it was impof- 
 fible for fuch a man to live in peace, 
 without laying afide either his faith or 
 his fins. Now the Atheijl chufes to lay 
 afide his faith, that he may fin more 
 quietly ; the true Chriflian lays afide his 
 fins, that they may not defeat his hopes : 
 and which of thefe two a&s ?iore wifely, 
 if we will not fee in this our day, the fi- 
 nal event and ifiue of things wiJl cer- 
 tainly convince us to our everlafting re- 
 gret and confufion. Thus much for thofe 
 who do profefs to believe another life, 
 but do it not really and heartily. 
 
 III. All that remains is to apply my 
 felf in a few words to thofe who do 
 heartily and conftantly believe this great 
 truth of another life after this 5 who not ; 
 onely aflent to this doctrine with their 
 underftandings, but have made this fu- 
 ture happinefs their ultimate choice and 
 defire. And to them I need not fay 
 much ; for this faith alone will always 
 teach them what to doe, without the help 
 of an inftrudtour. It will e'en force them 
 to doe well, without a guide or monitour, 
 I i 4 This 
 
488 The Thirteenth Sermon. 
 
 This will fortify our minds againfl: all 
 the temptations we may meet with from 
 this world, or any of its bewitching en- 
 joyments. So that that man who hath 
 his eternal ftate always in his eye, is fet 
 above the power of this world's frowns 
 or fmiles. He can neither be tempted by 
 the fufferings of this life, nor yet enticed 
 by any of its alluring charms. Can he, 
 whofe thoughts are fixed upon thrones 
 and kingdoms, and immortal glory, be 
 diverted by the gay baubles, or glittering 
 toys which this world prefents him with ? 
 It offers him infinitely too little. When 
 the foul once by faith is mounted beyond 
 the ftars into that place where God and 
 his Saviour dwells, how mean and con- 
 temptible, how vile and fordid do all 
 things here below appear ? when this 
 whole earth feems but a point, how next 
 to nothing is that fmall pittance of it 
 which any one man can poflefs or enjoy > 
 Faith looks beyond this prefent fcene of 
 things; beholds this world diflblv'd, and 
 all th^ glory and pomp of it vanifhing ; 
 and this curtain being drawn, there ap- 
 pears to his view a new world, wherein 
 are joys and pleafnres and honours fub- 
 
 ftantial 
 
The Thirteenth Sermon. 489 
 
 ftantial and eternal; the profpeft and 
 fore-thought of which, rectifies his judg- 
 ment about thefe inferiour things, and 
 begets very flight and undervaluing 
 thoughts of all things on this fide Hea- 
 ven. 
 
 This faith will infpire us with ftrength 
 and activity, and carry us out even be- 
 yond our felves; will animate us with 
 fuch courage and refolution, as that we 
 lhall defpife all dangers and difficulties, 
 and think eternal happinefs a good bar- 
 gain, whatever pains or trouble it may 
 coft us to purchafe it. Such great hopes 
 fet before us, will animate us with an 
 undaunted bravery and courage, and en- 
 able us to work wonders. 
 
 This conquers the love of life it felf , 
 which is moft deeply implanted in our 
 natures ; for what will not a man give 
 or part with for the faving of his life ? 
 Yet they who have been endued with 
 this faith, have not counted their lives 
 dear to them , fo that they might finijh 
 their courfe with joy. 
 
 I have 
 
4^o The Thirteenth Sermon. 
 
 I have not time now to fet before you 
 the trophies and victories which this faith 
 hath atchieved ; you may find many of 
 them recorded in the famous nth chap- 
 ter to the Hebrews, where the Apoftle 
 for the encouragement of all true belie- 
 vers , propounds to us the brave exam- 
 ples of the holy Patriarchs and Prophets 
 of old, who through faith fubdued king- 
 doms, wrought right eoufnefs, cut of weak- 
 nefs were made Jirong, were tortured not 
 accepting deliverance that they might ob- 
 tain a better refurretlion^ had trial of cruel 
 mockings and fccurgings, yea moreover of 
 bonds and imprifonments : they werefioned; 
 they were fawn af under ^ werejlain with the 
 /word, wandred about in fheep-skins and 
 goat-skins ) afflicted, deflitute and tormen- 
 ted. Thefe and many more like thefe 
 were the exploits of the Saints under the 
 old Teflament, who had not fo clear a re- 
 velation of this eternal ftate, as we now 
 have under the Gofpel. But far greater 
 yet, and more Ilupendious are the tri- 
 umphs of faith in the holy lives and pa- 
 tient deaths of the blefTed Jpoftles, and 
 primitive Martyrs and Confeffours, who 
 with invincible conftancy endured pains 
 
 and 
 
The Thirteenth Sermon. 49 1 
 
 and torments to flefti and bloud infup- 
 portable, ooely aflifted and upheld by 
 the grace of God , and a lively faith in 
 this promife of his fon Jefus. They clap'd 
 their hands, and fang praifes in the midft 
 of fcorching flames, they took joyfully the 
 Spoiling of their goods , and gave God 
 thanks that they were counted worthy to 
 fuffer for his name: and without doubt 
 God's grace and the fame lively faith 
 would produce in us the very fame ef- 
 fects, and enable us to doe and to fuffer 
 the fame things with the fame joy and 
 refolution. 
 
 But farther, This faith by degrees 
 moulds and transforms the mind into a 
 likeoefs to thefe heavenly objedts, it ad- 
 vances and raifes our fpirits, fo that they 
 become truly great and noble, and makes 
 us, as St. Peter tells us, partakers of a di- 
 vine nature. 
 
 It filleth the foul with conftant peace 
 and fatisfa&ion, fo that in all conditions 
 of life, a good man can feaft himfelf with 
 unfeen joys and delights , which the 
 worldly man neither knows, nor can 
 relilh, This makes him content with 
 
 any 
 
4j?2 The Thirteenth Sermon. 
 
 any fmall allowance of this worlds goods 
 and glad if by any hard fhift he can rub 
 through this world till he comes to his 
 Kingdom. 
 
 He is but very little concerned about 
 thefe feemingly grand affairs of this life, 
 which fo much take up and bufie other 
 mens thoughts and time. He converfeth 
 mod with invifible obje&s, and with 
 them finds that folid and lafting comfort, 
 which all outward things can neither 
 give nor take away* 
 
 He hath fomething to uphold and 
 chear his fpirit under all worldly calami- 
 ties and diftra&ions; and when he is 
 wearied with the impertinencies of this 
 life, or is not pleafed with things here 
 below,- he can retire himfelf into the 
 other world , and there entertain his 
 mind with thofe ravilhing joys that ne- 
 ver cloy nor iatiate. 
 
 Nay, this faith arms a man againft 
 the fear of death ; it ftrips that King of 
 te>rours of all his grim looks ; for he 
 considers it onely as God's meflenger to 
 knock off his fetters, to free him from 
 
 this 
 
The Thirteenth Sermon. 4^3 
 
 this fleftily prifon, and to conduft him to 
 that blefled place , where he fliall be 
 more happy than he can wifti or defire 
 to be, and that for ever. 
 
 All this and much more than I can 
 now fpeak, will this faith do, where it 
 is fincere and hearty. It will ferve us in- 
 ftead of fight ; it will afford us a fore-tafl: 
 of this immortal happinefs ; it will give 
 us prefent entrance into heaven in part, 
 and at laft a full and complete fruition 
 of it. 
 
 Oh then let it be moft plainly feen by 
 our words, by our works, by all we doe, 
 whereever we are,what our faith and hope 
 is. Let it appear to all men that we walk by 
 faith, not by fight or fenfe. Senfe is a mean, 
 low, narrow principle, confin'd to this 
 prefent time, and this lower earth,- it 
 can reach no higher than thefe outward 
 vifible things, nor can it look farther than 
 things prefent. But the jufl fhall live by 
 faith ; they fleer their courfe and govern 
 their lives, not by what they fee, but 
 by what they belieVe and hope for, loo- 
 king beyond things temporal for thofe 
 things that are eternal. 
 
 Let 
 
4P4 fbe Thirteenth Sermon. 
 
 Let us not be aihamed of this our de- 
 fign and aim before all men, that what- 
 ever others think or fay of us for it, we 
 are refolved to be happy, not onely for 
 a few days or years, but for ever ; that 
 we will fo ufe this world as thofe that 
 mud fliortly leave it ; that we will fo im- 
 prove and husband our time, as remem- 
 bring that it will foon be no more, but 
 be fwallowed up in eternity : and did the 
 ftupid world know and believe what you 
 doe, they would no longer wonder at 
 your being fo much moved in a cafe of 
 fuch unfpeakable and everlafting confe- 
 quence. 
 
 Blefled be God who hath fet fuch 
 mighty hopes before us, who hath given 
 us fuch glorious promifes , who hath 
 made fuch a plain and clear revelation of 
 this eternal life by Jefus Chrift, and hath 
 by him taught us the true way of obtai- 
 ning it ; who himfelf became to us an ex- 
 ample of that holy life he prefcribed to 
 us, and after he had fuffered for our 
 tranfgreffions in our nature, entred into 
 the higheft heavens to prepare manfions 
 of glory for all the faithfull followers of 
 
 him 
 
The Thirteenth Sermon. 4^5 
 
 him. To whom therefore with the Fa- 
 ther and Holy Ghoft , one eternal God , 
 be afcribed by us and all men, all praife, 
 thankfgiving and obedience for evermore. 
 Amen. 
 
 THE e n v. 
 
0M' voo-i jfvoc) mw&n