YALE UNIVERSITY
LIBRARY

SERMONS

ON

DIFFERENT SUBJECTS,
LEFT FOR PUBLICATION

BY

JOHN TAYLOR, LL.D.
LATE PREBENDARY OF WESTMINSTER,
RECTOR OF BOSWORTH, LEICESTERSHIRE,
AND MINISTER OF ST. MARGARET'S, WESTMINSTER.

PUBLISHED BY
THE REV. SAMUEL HAYES, A. M.
USHER OF WESTMINSTER.SCHOOL.

TO WHICH IS ADDED
A SERMON, WRITTEN BY
SAMUELJOHNSON, LL.D.
FOR THE FUNERAL OF HIS WIFE.

W A L P O L E, N. H.
PRINTED FOR THOMAS AND THOMAS, BY C. W. NICHOLS.
1806.

TO
HIS GRACE,
WILLIAM, DUKE OF DEVONSHIRE.
MY LORD, HAD Dr. Taylor been willing, in his life time, to
have obliged the world with the following difcourfes, I am
fure he would have fought no other patronage than that of
Your Grace.
This was, oi itfelf, a very ftrong inducement to me to
folicit the fame honour. But, even without this incitement,
the virtues which Your Grace fo uniformly difplays in
private life, naturally point you out, as a perfon to whom
moral and religious inveftigations may, with the greateft pro
priety, be afcribed. And I flatter my felt that the following
difcourfes will not be deemed unworthy of the honour which
Your Grace has been pleafed to confer on the Editor, in
allowing your Name to be prefixed to them.
I am,
My Lord,
with the greateft refpefr,
Your Grace's moft obliged,
and mod humble fervant,
SAMUEL HAYES,

CONTENTS

SERMON I.
TBI 2D CHAPTER OF CENISIS, AND THE FORMER FART OF THE 24TH VERSE,
Therefore fhall a man leave his Father and his Mother, and
fhall cleave unto his Wife. Page 9
SERMON II.
ISAIAH, CHAP. lv. VER. 7.
Let the wicked forfake his way, and the unrighteous man his
thoughts, and let him return unto the Lord, and he will
have mercy upon him, and to. our God, for he will abun
dantly pardon. Page 21
SERMON III.
PROVERBS, CHAP. XXviii. VER. I4.
Happy is the man that feareth alway ; but he that hard^neth
his heart, fhall fall into mifchief. Page 31
SERMON IV.
ISAIAH, CHAP, lviii. VER. 7, 8.
Is it not to deal thy bread to the hungry, and that thou bring
the poor that are caft out, to thy houfe ? when thou feefl
the naked that thou cover him, and that thou hide not thy-
felf from thine own flefh ?
Then fhall thy light break forth as the morning, and thine
health fhall fpring forth fpeedijy ; and thy righteoufnef*
fhall go before thee, the glory of the Lord fhall be thy
rereward. P3Se 4®

[ si J
SERMON V.
NEHEMIAH, CHAP. IX. VER. 3£.
Howbeit thou art juft in all that is brought upon fis, for thorj
baft done right, but we have done wickedly. Page 5a
SERMON VI.
PROVERBS, CHAP. xii. VER. 3.
When Pride cometh, then cometh Shame; but with the Low
ly is Wifdom. Page 64
SERMON VII.
JEREMIAH, CHAP. vi. VER. l6.
Thus faith the Lord, ftand ye in the ways and fee, and afk for
the old paths, where is the good way, and walk therein,
and ye fhall find reft for your fouls. But they laid, we
will not walk therein. Page 73
SERMON VIII.
ROMANS xii. THE LATTER PART OF THE 16TH VERSE.
Be not wife in your own conceits. Page 83
SERMON IX.
X CORINTHIANS, CHAP. II. VER. 28.
But let a man examine bimfelf, and fo let him eat of that
bread, and drink of that cup. Page 94.
S E R M O N X.
^ GALATIANS, CHAP. vi. VER. 7. ¦ W K
Be not deceived, God is not mocked ; for wbatfoever a man
foweth, that fhall he reap. Page 152
' s- SERMON XI.
1 PETER, CHAP. iii. VER. 8.
Finally be ye all of one mind, having compaffion one of a-
nother, love as brethren, be faithful, be courteous. P. 112

L vii ]
S E R M O N XII.
ECCLESIASTES, CHAP. i. VER. t±.
I have feen all the works that are done under the Sun ; and.
behold, all is vanity and vexation of fpirit. Page 12 1
SERMON XIII.
2 TIMOTHY, CHAP. Hi. PART OF THE 5TH VERSE.
Having a form of godlinefs, but denying the power thereof. Page 131
SERMON XIV.
ISAIAH, XXVi. 3.
Thou wilt keep him in perfect peace, whofe mind is flayed on
thee, becaufe he trufteth in thee. Page 142
SERMON XV.
job, xiv. 1.
Man that is boNi- of a Woman, is of few days and full of
trouble. »'-> • Page 151
SERMON XVI.
JOB, j. 22.
In all this Job Gnrie'd'not, nor charged God foolifhly. P. 161
SERMON XVII.
EXODUS, XX. 16.
Thou (halt not bear falfe witnefs againft thy neighbour. P. 170
SERMON XVIII.
^ . - - - 1 CORINTHIANS, Vt. 8.
Nay, you do wrong and defraud, and that your brethren. P. 180
SERMON XIX.
2 CORINTHIANS, ix. 7.
Every man according as he purpofeth in his heart fo let him
give, not grudgingly, or of neceffity, for God loveth a
cheerful giver. Page 189
SERMON XX.
2 peter, iii. 3.
Knowing this firft, that there fhall come in the laft days Scoff
ers, walking after their own luffs. Page 2C0

[ viii j*
SERMON XXL
PSALM CXlv. 9.
The Lord is good to all, and his tender mercies are over all
his works. Page 2"
SERMON XXII. ,yi .
1 CORINTHIANS, xi. 29.
He that eateth and drinketh unworthily, eateth and drinketh
damnation to himfelf. Page 220
SERMON XXIII.
JAMES, iii. 16.
Where envying and flrife is, there is confufion. Page 228
SERMON; XXIV.
PROVERBS xxix. 2.
When the righteous are in authority, the people rejoice. P.238
SERMON XXV.
[Written by Dr. Johnfon,for the Funeral of his Wife.]
JOHN, xi. 25, 26, (FORMER PART.)
Jefus faid unto her, I am the Refurrection, and the Life ; he
that believeth in me, though he were dead, yet fhall he
live ; and whofoever liveth, and believeth in me, fhall
never die. page 248

SERMONS, &€,

S E R M o ri 1.
The Second Chapter of Genefis, and the
former part of the 24th Verfe.
Therefore Jhall a Man leave his Father and his Motkef, and
Jhall cltdve unto his Wi/ei
T~\- ...
JL HAT fociety is heceflary to the happihefs of human na
ture, that the gloom of folitude, and the fliflnefs of retire
ment, however they may flatter at a diflance With pleating
views of independence and ferenily, neither extinguifh the
pa (lions, nor enlighten the under landing, that difcontent will
intrude upon privacy, and temptations follow Us to the defert,
every one may be eafily convinced, either by his own experi
ence, or that of others. That knowledge is advanced by an
intercourfr of fentiments, and an exchange of observations,
and that the bofom is difburthened, by a1 communication of
its cares, is too well known for proof Or illuftrat'ion. In foli-
tiide perplexity fwclls into diilra£iiOn, and grief fettles into
melancholy ; even the fatisfaflions and pleafures. that may by
chance be found, are but imperfectly enjoyed, when they are
enjoyed without participation. ,
How high this difpofition may extend, and how far fociety
may contribute to the felicity of more exalted natures, it is
not eafy to determine, rior neceffary to enquire : it feems,
however, probable^ that this inclination is allotted to all ra-

tional beings of limited excellence, and that it is the privilege
only of the infinite Creator to derive all his happinefs from ,
himfelf. It is a proof of the regard of God for the happinefs of
mankind, that the means by which it muft be attained are ob
vious and evident ; that we are not left to difcover them, by
difficult fpeculations, intricate difquifitions, or long experi
ence, but are led to ihem, equally by our paffions and our rea-
fon. in profperity arid diftrefs. Every man perceives his own
inefficiency to fupply himfelf with what either neceffity or
convenience require, and applies to others for affiflahceL
Every one feels his fatisfatlion impaired by the fupprefTion of
pleating emotions, and confequently endeavours to find an
opportunity of diffufing his fatisfaEHon.
As a general relation to the reft of the fpecies is not fuffi-
ctent to procure gratification for the private defires of particu
lar perfons ; as clofer ties of union are neceffary'to promote
the feparate interefts of individuals ; the great Society of the
World is divided into different communities, which are again
fubdivided into fmaller bodies, and more contracted affocia-
tions, which pnrfue, or ought to purfue, a particular interetf,
in fubordination to the public good, and confiltently with the
general happinefs of mankind.
Each of fhefe fubdivifions produces new dependencies and
relations, and every particular relation gives rife to a particu
lar fcheme of duties ; duties which are of the utmofl import
ance, and of the moft faded obligation, as the negTeft of therh
would defeat all the bleflings of fociety, and cut off even the
hope of happinefs ; as it would poifori*' the fountain from
whence it mr.ft he drawn, and make thofe'inftitutions, which
have been formed as neceffary to peace and fatisfaction, the
means of difquiet and mifery.
The loweft fubdivifion of fociety is that by which it is
broken into private families ; nor do any duties demand more
to be explained and enforced, than thofe which this relation
produces ; becaufe none are more univerfally obligatory1, and
perhaps very few more frequently neglefted.

I " ,3
The univerfality of thefe duties requires no other proof
than may he received from tHe moil cuiiory and fuperficial
,obfervation of human life. Very few men have it in their
power to injure" fociety in a large extent ; ihe general happi
nefs of the world can be very little interrupted by the wi'cked-
nefs of any tingle man, and the number is not large of ihofe
by whom the peace of any particular nation can be difturbed ;
but every man may injure a family, and produce domeftic d in-
orders and diftretres; alraoftevery one has opportunities, and
.perhaps fometimes temptations, to rebel as a wife, or tyran
nize as a hufband ; and, therefore,, to almoft every one are
thofe admonitions neceffary, that may affift in regulating the
conduci, and imprefs juft notions of the behaviour which
thefe relations exact.
Nor are thefe obligations more evident than ihtf neglect of
! them ; a neglect of which daily examples may be found, and
from wb,icb>daily calamities arife. Almoft all the rniferies pf
life, almoft all the wickednefsthat infefts, and all the diftrelf, '
es:that ,aftlicV mankind, are the confequehces, of fome defect.
in thete duties. It is therefore no objection to thepropriety
. of difcourfing.upon them, that they are well k.npvyn and gen
erally acknowledged ; for a very tmall part of the.diforders of
the world proceed from ignorance of the laws, by which life
ought to be regulated ; nor do many, even of thofcwhofe
bands are polluted with the touted crimes, deny thereafona.
blenefs of virtue, or attempt to juflify their own actions.
Men are not blindly betrayed into corruption, but abandon
themfelves to their paffions with their eyes open ; and lofe
the direction of Truth, becaufe ibey do not attend to her voice,
not becaufe they do not hear, or do not underttaqd it. It is
therefore no lefs ufeful to roufe the thougbtlefs, than inflruct
the ignorant ; to awaken the attention, than enlighten the un
der flanding.There is another reafon, for which it maf be proper to
dwell long upon thefe duties, and return frequently to them ;
that deep impreffions of them may be formed and renewed, as

[ 12 3
pften as time cr temptation fhall begin to erafe them. 0'?
fences againf): fociety in its greater extent are cognizable by-
human laws. No man can invade the property, or diflurb
|he quiet of his neighbour, without fubjecring himfelf to pen
alties, and fpffering in proportion to the injuries he has offer
ed. But cruelty and pride, oppreffion and partiality, may ty
rannize in private families without controul ; Meeknefs may
be trampled upon, and Piety infulted, without an,y appeal, but
to confcience and to Heaven. A thoufand methods of torture
may be invented, a 'thoufand acts of unkindnefs. or difregard,
may be committed ; a thoufand innocent gratifications may be
denied, and a thoufand hardfhips impofed, without any viola
tion of national laws. Life may be embittered with hourly
vexation ; and weeks, months, and years, be lingered put in
mifery, without any legal caufe of feparalion, or poffibility of
judicial redrefs. Perhaps no fharpefanguifh is felt, than that
which cannot be complained of ; nor any greater cruelties in?
flitted, than fome which no human authority can relieve.
That marriage itfelf, an inftitution defigned only for the
promotion of happinefs, and for the relief of the difappbirit-
ments, anxieties and diftreffes to which we are fubject in our
prefent ftate, does not always produce, the effects tor which it
was appointed ; that it fometimes condenfes the gloom, which
it was intended to difpel, and encreafes the weight, which was
expected to be made lighter by it, mull, however unwilling
ly, be yet acknowledged.
It is to be confidered to what caufes effects, fp unexpected
and unpleafing, fo contrary to the end of the inftitution, and
fo unlikely to arife from it, are to be attributed ; it is necefla-
jy to enquire, whether thofe that are thus unhappy, are to im
pute their mifery to any other caufe than- their own. folly, and
to the neglect of thofe duties which prudence and religion
equally require.
This enquiry may nqt only be of ufe in ftating and ex
plaining the duties of the marriage ftate, but may contribute
to free it from licentious mifreprefentations, and weak object

[ «3 1
tions ; which indeed can have little force upon minds not al
ready adapted to receive impreffions from them, by habits ot
debauchery ; but which, when they co-operate with lewd-
nefs, intemperance and vanity ; when they are propofed to an
underftanding naturally weak, and made yet weaker by luxu
ry and floth, by an implicit refignation to reigning follies,
and an habitual compliance with every appetite ; may at leaft
add ftrength to prejudices, to fupport an opinion already fa
voured, and perhaps hinder conviction, or at leaft retard it.
It may indeed be afferted to the honour of marriage, that
it has few adverfaries among men either ditlinguifhed for
their abilities, or eminent for their virtue. Thofe who.ha«e
affumed the province of attacking it, of overturning the coa-
flitution ot the world, of encountering the authority of the
wifeft legiflators, from whom it has received the higheft fanc-
tion of human wifdom ; and fubverting the maxims of the
moft flourifhing States, jn which it has been dignified with;
honours, and promoted with immunities ; thofe who have
undertaken the talk of contending with reafon and experience,
with earth and with heaven, are men who feem generally not
felefcted by nature forgreat attempts, or difficult undertakings.
They afe, for the moft part, fuch as owe not their determina
tions to their arguments, but their arguments to their deter
minations ; difputants, animated not by a eonfcioufnefs ot
truth, but by the numbers of their adherents ; and heated, not
with zeal for the right, but with the rage of licentioufnels and
impatience of reflraint. A1"* perhaps to the'fober, the under
ftanding, and the pious, it may be fufficient to remark, that
Religion and Marriage have the fame enemies.
There are indeed fome in other communions of the chrif-
tian church, who cenfure marriage upon different motives,
and prefer celibacy as a flate more immediately devoted to the
honour of God, and the regular and affiduous praBice ot the
duties of religion ; and have recommended vows of absti
nence, no vyhere commanded in fcripture, and impofed re-
fjrair.ts upon lawful defiies ; p! which U is eafy to judge how

C >4 .3
well they are adapted to the prefent ftate of human nature, by
the frequent violation ot them, even in thofe focieties wheje
they are voluntatily incurred, and where no vigilance is omit
ted to fecure the obfervation of them.
But the authors of thefe rigorous and unnatural fchemes of
life, though certainly mifled, by falfe notions of bolineis, and
perverted conceptions of the duties of pur religion, have at
lead the merit of miflaken endeavours to promote virtue, and
muft be allowed to have reafoned at leaft with fome degree of
i probability, in vindication ot their conduct. They were gen
erally perfbns of piety, and fometimes of knowledge, and are
therefore not to bp confounded with the lool, the drunkard,
. and the libertine. They who decline marriage for the fake
pf a more fevere and mortified life, are furely to be diftinguifh-
. ed from thefe* who condemn it as too rigorous a confinement,
and wifh the abolition of it, in favour of boundlefs voluptu-
, pufnefs and ltcenfed debauchery.
Perhaps even the errors ot miflaken goodnefs,may be rec
tified, and the prejudices furmounted by deliberate attention
to the nature of, the inftitution ; and certainly the calumnies
of wickednefs may be, by the lame means, confuted, though
its clamours may not be-fjjenced ; fince commonly in debates
like this, confutation and conviction are very diftant Irorn
¦ each other. . For that nothing but vice or tolly obflructs the
happinefs of a married life, may he made evident by exam
ining. Firfl, The Nature and End of-.Marriage.
Secondly, The means by which that end is* to be attained,
Firfl, The Nature and End of Marriage,
The Vow pf Marriage which the wifdom of moft civiliz
ed nations has enjoined, and which the rules of the chriftian
church enjoin, may be properly confidered as a vow of per
petual and indiffcluble friendfhip ; f riendfhip which no change
pf fortune, nor any alteration of external circumftances can
be allowed to interrupt or weaken. After the commence.
Rient ot uhis flate there remain no logger any Separate inter-

D, i'S- 3
tfts • the two individuals become united, and are therefore to
enjoy the fame felicity; and fuffef the fame misfortunes ; ttf
have the fame friends and the fame enemies, the famefiiccefs
and the fame difappointmen,ts. It is eafy by purfuing the
parallel between friendfhip and marriage, to fhew bow exact
a conformity there is between them, to prove that all the pre
cepts laid down with fefpectto the contraction, and the max*
ims advanced with regard to the effects of friendfhip, ate true
of marriage in a more literal fenfe, and a ftricter acceptation.
It has been long obfefved that frietidfhip- is t6 be .confihei
to One ; or that, to ufethe words of the Greek axiom, He that
hath friends, has no friend. That ardour of kindnets, that
unbounded confidence, _fhat unfufpecting fecurity which'
friendfhip requires, canndt be extended beyond a fingle ob
ject. A divided affection may be termed benevolence, but
can hardly rife to friendfhip ; for the narrow limits of the hu
man mind allow it not intenfely to contemplate more than
one idea. As we love one more, we'rnuft love another lefs ;
and however impartially we may, for a very fhort time, dif-
tribufe our regards, the balance of affection will quickly in
cline-, perhaps againft our confent, to one fide or the other.
Befides, though we fhould love our friends equally, which is
pehaps not poffible ; and each according to their merit, which
is very difficult : what fhall fecure them from jealoufy of each
other ? Will not each think highly of his own value, and im
agine himfelf rated below his worth ? Or what fhall preferve
their common friend from the fame jealoufy, with regard to
them ? As he divides his affection and efteem between them,
he can in return claim no more than a dividend of theirs :
arid as he regards them equally, they may juflly rank fome
other in equality with him ; and what then fhall hinder an
endlefs communication of confidence, which muft certainly
end in treachery at laft ? Let thefe reflections be applied to
marriage, and perhaps polygamy may lofe its vindicators.
It is remarked that * Friendship amongst equals is the mojl
» * Amicitia inter pares firmlffima.

t rf i
lejling, and perhaps there are few caufes to which more uiw
happy marriages are to be aferibed than a difproportron be-;
tween the original condition of the two perfons. Difference
of condition makes difference ot education ; and difference.oi
education produces differences of habits, fentiments and in
clinations. From thence arife contrary views, and oppofite
fchemes, of which the frequent though not neceffary confe-
quences are debates, difgufl, alienation, and fettled haired.
Strict friendfhip *is to have the fame dejires and the/ami
averfionsi Whoever is to choofe a friend is to confider firfl:
the refemblance, or the diffimilitude of tempers. How ne
ceffary this caution is to be urged as preparatory to marriage,
the mifery of thofe who neglect it fufficieritly evinces. To
enumerate ail the varieties of difpofition, to vjhich it may on
this occafion be convenient to attend, would be a tedious tafk ;
but it is at leaft proper to enforce One precept oft this head, a.
precept which was never yet broken without fatal confequen-
ces, Let the religion of the man and woman be the fame. The
rancour and hatred, the rage and perfecution with whichte-
ligiousdifputes have filled the world, need not be related;
fivery hiflory can inform us, that no malice is fo fierce,-fo
cruel, and implacable, as that which is excited by religious'
difcord. It is to no purpofe that they ftipulate for the free
enjoyment of their own opinion ; for how can he be happy,
who fees the perfon moft dear to him in a flate of dangerous
error, and ignorant ot thofe faered truths, which are neceffary
to the approbation of God, and to future felicity ? . How can
he engage not to endeavour to propagate truth, and promote
the falvation ot thofe he ioves ? or if he has been betrayed
into fflGh engagements by an ungoveriied paffion, how can he
vindicate himfelf in the obfervation of them ? The educatijBn
of children will foon make it neceflary to determine, which.of
the two opinions fhall be tranfmitted to their pofterity ; and
how can either confent to train up in error and deluDon thofe
* An otfervatlon of Catiline in SalluIF.

t r> 3
from whom they expect the higheft fatisfaaions, and the only
comforts of declining life.
On account ot this conformity of notions it is, that equality
Of condition is chiefly eligible \ for as friendfhip, to marriage,
either finds or makes an equality. No difadvantage ot birth
or fortune ought to impede the exaltation of virtue arid of wif-
dom ; for with marriage begins Union, and urjion obliterates
all diftinfctions. It may indeed become the perfon who re
ceived the benefit, to remember it, that gratitude may height*
en affection ; but the perfon that conferred it ought to forget
it, becaufe, if it was de'ferved, it cannot be mentioned without
injuflice, nor if uhdeferved, without imprudence. All rei
proaches ot this kind muft be either retractions of a good ac
tion, or proclamations ot our own weaknefs.
Friends, fays the proverbial obfervation, have every thing
in common. This is likewife implied iri the marriage cove
nant. Matrimony admits of no feparate poffeffions, nor In
communicable interefts. This rule, like all others, has been
often broken by low views and fordid flipulations j but, like
all other precepts founded on reafon and in truth, it has re
ceived a new confirmation from almoft every breach of it ;
and thofe parents, wtlofe age had no better effects upon their
underitanding than to fill them with avarice and flratagerri,
nave brought mifery and ruin upon their children, by the
Means Which they weakly imagined conducive to their hap-
pinefs. There is yet another precept equally relating to friendfhip
and to marriage ; a precept which, in either cafe, can never
be too ftrongly inculcated, or too fcrupuloufly obferved ;
Contrail friendfhip only with the good. Virtue is the firfl qual
ify to be confidered in the Choice of a friend, and yet more in
a fixed and irrevocable choice. This maxim furely requires
no comment, nor any vindication ; it is equally clear and
certain, obvious to the fuperficial, and inconteftible by the
moft accurate examiner. To dwell upon it is therefore fu-
. C

[ * ]
periluous ; for* though often neglefled, it never was de»i«4»
Every man will, without hefitation, confefs that it is abfui^ to
truft.a known deceiver, or voluntarily to depend for Quiet.and
for happinefs upon infolence, cruelty and oppreffion. Thf|i
marriage appears to differ from friendfhip chiefly in the 'de
gree ot its efficacy, and the authority ot its inftitution. It w»
appointed by God himfelf, as neceffary to happinefs, even io
a flate of innocence ; and the relation produced by it, was de
clared more powerful than that of birth- Therefore Jhall a
man leave his father and his mother,, and Jha.j.1 cleaxfcunto hit
wife. But as, nolwithftanding its conformity to human nature,
\% fometimes fails to produce the effects intended, it is necef
fary to enquire,
Secondly, By what means the end, of marriage is to beau
tained. . , .'I
As it appears, by. examining the natural fyftem, of the uni.
verfe, that the greateft and fmalleft bodies are invefted with
the fame properties, and moved by the fame laws ; fof far«|
of the moral world will inform us, that greater or lefs fociettes
are to be made happy by the fame means, and that, hpwseyw
relations may be varied, or circumftances changed, virtue,
and virtue alone, is the parent ot felicity. We can only, in
wbatfoever flate we may be placed, lecure ourfelves from dif-
quiet and from rnifery by a refolute attention to truth and rea-
fon. Without this, it is in vain that a man choofes a friend,
or cleaves to a wife. If paffion be fuffered to prevail; ov$t
right, and the duties of our ftate be broken through, ormeg-
lefled, for. the take of gratifying our anger, our pride, or pur
r«:ve;nge j, the union of hearts will quickly be diffolve^f,; and
kindnefs wili give way to refentment and averfion, ^
The duties, by the pra&ice of which a married life is toifee
made happy, are the fame with thofe of Iriendfhip, but exalt
ed tohigher : perfection. Love muft be more ardent, and con
fidence without limits. It is therefore neceffary on each pari
to deferve that confidence hy the moft unfhaken fidelity, and
'o preferve their ioye unextinguifhedby continuai;acts of ten-

L >9 }
derrrefs ; not only to deleft all real, but fteming offences ,
and to avoid fufpicion and guilt with almoft equal folicitude.
But fince the frailty ot our nature is fuch that we cannot
hope from each other an unvaried rectitude ot conduct, or an
uninterrupted courfe of wifdom or virtue ; as folly will fome-
times intrude upon an unguarded hour ; aud temptations, by
frequent attacks, will fometimes prevail ; one ot the chief a£ts
of love is readily to forgive errors, and overlook defects.
Neglect is to be reclaimed by kindnefs, and perverfenefs
fattened by compliance. Sudden ftarts of pafiion ate patient
ly to be borne, and the calm moments of recollection filently
expected. For if one offence be made a plea for another ; it
anger be to be oppofed with anger, and reproach retorted for
reproach ; either the conteft muft be continued forever, or
one muft at laft be obliged by violence to do what might have
been at firfl done, not only more gracefully, but with more
advantage. Marriage, however in general it refembles friendfhip, dif
fers from it in this ; that all its duties are not reciprocal.
Friends are equal in every refpefl ; but the relation of mar
riage produces authority on one fide, and exacts obedience on
the other ; obedience, an unpleafing duty ; which yet the na-
ture ot the ftate makes indifpenfible ; for friends may feparate
when they- can no longer reconcile the fentiments, or approve
the fchemes of each other; but as marriage is indifloluble,
either one muft be content to fubmit, when conviSion cannot
be obtained, or life muft be wafted in perpetual difputes.
But though obedience may be juftly required, fervility is
not to be exacted ; and though it may be lawful to exert au
thority, it muft be remembered, that to govern and to tyran
nize are very different, and that oppreffion will naturally pro.
voke rebellion.
The great rule both of authority and obedience is the law
of God ; a law which is not to be broken for the promotion of
any ends, or in compliance with any commands ; and which
indeed never can be violated without deftroying that confi-

t ao 3
dence which is the great fource ot mutual happinefs ; for how,
can that perfon be trufted, wham no principles oblige to fi.
delity ?
Thus religion appears, in every ftate of life, to be the bafts
ot happinefs, and the operating power which makes every
good inftitution valid and efficacious. And he that fhall at
tempt to attain happinefs by the means which God bas or.
dained, and Jhall leave his father and his mother, and Jhall
cleave unto his wife, fhall furely find tbe high eft degree of fab
is faction that our prefent ftate allows, if, in his choice, he pays
the firft regard to virtue, and regulates his conduct by the pre*
Cf pts of religion.

SERMON

SERMON II,

ISAIAH, CHAP. lv.VER.SE J.
let the wicked forfake his way, and the unrighteous man his
thoughts, and let him return unto the Lord, and he will
have mercy upon, him., and to our God, for he will abundant.
ly pardon.
X HAT God is a Being of infinite mercy ; that he de fires not
the death of a finner, nor takes any pleafure in tire mifery of his
creatures, may not only be deduced from the confideration ot his
nature and his attributes; but, for the fake of thofe that are inca,
pableof philofophical enquiries, who make far the greateft part
of mankind, it is evidently revealed to us in th,e fqriptures, in
which the Supreme Being, the fource of life, the author of
exjftence, whp fpake the word, and the world was made, who
commanded, and it was created, is deicribed as looking down.
from the height ot infinite felicity, with tendernefs and pity,
upota the fons of men ; inciting them, by foft impulfes, to
perfeverance in virtue, and recalling them# by inftruclion and
punifhment, from error and from vice. He is reprefented as
not more formidable for bis power, than amiable for his mer
cy ; and is introduced as exppftulating with mankind upon
their obftinacy in wickednefs, and warning them, with the
higheft affection, to avoid thofe punifhments which the laws
of his government make it neceffary to inflict upon the inflex
ible and difobedient. Return unto me, and I will return unto
you, faith the Lord of Hop, Mai. iii. 7. Make you a new
heart, anda newfpiritfor zohy will ye die, 0 ho.ufe of Ifraelt
Ezek. xviii. 31. His mercy is ever made the chief motive of
obedience to him ; and with tfce higheft reafon inculcated, as

[ « 3
the attiibute which may animate us moft powerfully to an at.
fention to our duty. If thou, V lord, wert extreme to marj
what is done atni/s, 0 Lord, who fhall abide it ? But there is
mercy with thee, therefor ejhdlt thou be feared. If God were a
power unmerciful and fevere, a rigid exacter of unvaried reg»
ularity and unfailing virtue ; if he were not to be pleafed but
with perfection, nor to be pacified after tranfgreffions and of
fences ; in vain would the beft men endeavour to recommend
themfelves to his favour ; in vain would the moftcircumfpeft
watch tbe motions of his own heart, and the moft diligent
apply himfelf to the exercife of virtue. They would only
deftroy their eafe by ineffectual folicitude, confine their de-
fires with unneceffary reftraints, and weary out their lives in
unavailing labours. God would not be to be ferved, becaufe
all fervice would be rejected ; it would Be much more rea*
fonable to abftratt tbe mind from tbe contemplation of him,
than to have bim only before us as an object ot terror, as a
Being too mighty to be refilled, and too cruel to be implored ;
a Being that created men only to be miferable, and revealed
himfelf to them Only' to interrupt even the tranfient and im-
perfeft enjoyments of this Hfe, to aftonifb. them with terror,
and to overwhelm them with defpatr.
But there is mercy with him, therefore fhall he be feared.
It is reafonable that we fhould endeavour fo pleafe him, be
caufe we know that every finccre endeavour will be rewarded
by fiim ; that we fhould ufe all the means in our power to
enlighten our minds and regulate our lives, becaufe our er
rors, i't involuntary, will not be imputed to us ; and our con,
duS, though not exactly agreeable to the divine ideas of rec-
trtude, yet if approved, after honeft and diligent enquiries, by
our own confcienees, will not be condemned by that God,
who jodgesot the heart, weighs every circumflarice of our
Jivesj and admits every real extenuation of our failings and
tranfgreffions. Were there not mercy with him, were he not to be recon,
«il«d tfifer the eommiffioB of a crime, what muft be the ftafe

C *9 3
of thofe, who are confcious of having once offended him .? A
ftate of gloomy melancholy, or outrageous defperation ; a
difmal wearinefs of life, and inexpreflible agonies at the
thought of 'death ; for. What affright or affliction could equal
the horrors of that mind which expected every moment to fall
into tbe hands of implacable Omnipotence ?
But the mercy of God extends not onfly to thofe that have'
made his will, tn fome degree, the rule of merr actions, and
fiave only deviated from if by inadvertency, furprife, inatten.1
lion, or negligence, but even to thofe that have polluted fhem-
felves with fludied and premeditated wickednefs ; that have
violated his commands in oppofition to conviction, and gone
on, from crime to crime, under a fenfe of the divine difap-i
probation. Even thefe are not forever excluded from his' favour, but
tiave in their hands means, appointed by himfelf, of reconcil-
iation to him • means by which pardon may be' obtained, and
by which they may 'he reflored to thofe hopes, of happinefs,
'from Which they have f alien by their owrt fault.
The great duty, to the performance of which thefe bene
fits are promifefl, is repentance ; a duty which it is of ,th,e ut-
moflt importance to every man to underftand apd practife j
and which it therefore may be neceffary to explain and en-
torce, by fltewing,
Firft, What is the true nature of Repentance.
Secondly, What are the obligations to an early Repent
ance. Firft, 'What is the true nature of Repentance.
^The duty of repentance, like moft other parts of religion,
has been mifreprefented by the weaknefs of fuperflition, or
the artifices of intereft. The clearer! precepts have been ob-
feured by falfe interpretations, and one error added to anoth
er, till the underitanding of men has been bewildered, and
their morals depraved by a falfe appearance of religion.
' Hepentance has been made, hy Tome., to confiff in tbeou(-
ward ejfpreffions of forrpw for fin, in tears and figTjs, ,in de»
jetton and'Iatoentation.

£ H 3
It muft be owned that where the crime is public, and
where others may be in danger of corruption from the exam
ple, feme public and open declarations ot repentance may be
proper, if made with decency and propriety, which are necef*.
fary to preferve the heft aftions from contempt and ridicule ;
but they are heceffary only for the fake of deftroying the in*
ftuence of a bad example,; and are no ptherwife effenfial to this
4uty. No man is obliged to accufe himfelf of crimes, which
are known to God alone ; even the fear ot hurting others
ought often to re ft rain him from it, fince to conlefe crimes
may be, in fome meafure, to teach them; and thofe may imi
tate him in wickednefs, who will not follow him in his re
pentance. , ;.¦>
It feems here not impertinent to mention the practice of
private cpnfeffipn, to the Prieft, indifpeoufibly enjoined by the
Roman Church, as abfolutely neceflary to, true repentance, ;
but which is. no where, commanded in fcripture,, or; recom
mended other wife than as a method of difburtheaipg tbe con-
fcience, lor the fake ot.reeeiying comlort or inflrufction, and
as fuch, is directed by our own liturgy*.
Thus much, and no more, feems to be implied in the A-
p'oftle's precept, of confeffng out faults one to another, a pre
cept expreffed with fuch latitude,. that it appears only to be
one of thofe which it may be often convenient to obferve, but
which is to be obferved no further than as it may be conven
ient. For we are left entirely at liberty, what terms, whether
general or particular, we fhall ufe in our confeffions. The
precept, in a literal and rational fenfe, can be faid to direct no
more, than general acts of humiliation, and acknowledgments
of our own depravity.
No man ought to judge of the efficacy of his own repent-
ance, or the fincerity Of another's, by fuch variable and uncer
tain tokens as proceed more from the conftitution of the
body than the difpofition of the mind, or more from fudden
paffions and violent emotions, than from a fixed temper or
fettled refactions. Tears are often to be found, where there
is little forrow, and the deepeft forrow without any tears.

£ «5 3
Even forrow itfelf is np other than an accidental, or afcconda-
ry part of repentance, which may, and indeed ought to arife
Irom the confcioufnefs of our own guilt ; but which is mere
ly a natural and neceffary effect, in which choice has very lit
tle part, and which therefore is no virtue. He that feels no
forrow for fin, has indeed great reafon to doubt of the fincer-
ity of his own repentance, fince he feems not to be truly fen-
fible of his danger and his mifery j but he that feels it in the
higheft degree is not to put confidence in it. He is only to
expect mercy upon his reformation.
For reformation is the chief part of repentance ; not he
that only bewails and conieffes, but he that forfakes his fins,
repents acceptably to God, that God who will have mercy,
and not facrifice s who will only accept a pure heart and real
virtue, not outward forms ot grief, nor pompous folemnities
of devotion. To conceive that any thing can be fubftituted
in the place of reformation, is a dangerous and fatal, though
perhaps no uncommon error ; nor is it lefs erroneous, though
lefs deftruclive, to fuppofe that any thing can be added to the
efficacy of a good life by a conformity to any extraordinary
ceremonies or particular inftitutions.
To falfe notions of repentance many nations owe the cuf-
torn which prevails among!! them, of retiring in the decline
of life to folitudes and cloifters, to atone for wickednefs by
penance and mortifications. It muft indeed be confeffed that
it may be prudent in a man, long accuftomed to yield to par
ticular temptations, to remove himfelf irom them as far as he
can, becaufe every paffion is more flrong or violent as its par
ticular object is more near. Thus it would be madnefs in a
man, long enflaved by intemperance, to frequent revels and
banquets with an intent vo reform ; nor can it be expected that
cruelty and tyranny fhould be corrected by continuance in
high authority.
That particular ftate, which contributes moft to excite and
flimulate our inordinate paffions, may be changed with very
D

[ & J
good effect ; Buf any retirement from the world dbeis not tte-i
ciffarily precede or follow repentance, becaufe* it is not rdv
qwifite to reformation. A man, whofe confidence aecufes hirtf
ef having perverted Others, feems' under feme ofef igatJeW to1
continue in the world,' and fo practife virtue in public, thai
thofe who have been Seduced by his example, may by his exi
ample be reclaimed.
For reformation includes not only the forbearance" or*
thofe crimes ot which we have been .guilty, and the practice!
of thofe duties which we have hitherto hegleci'edi but a repa^
ration, as far as we are able to make it, of all the injuries that
We have done, either to mankind m' general, or to particular"
perfbns. If we have been guihy Of the open propagation of
error, or the promulgation of faMehood, We muft make Our re*
eantation no fefs openly ; we muft endeavour, without regard;
fe the mame arid reproach to which we may be expofed, td
undeceive tliofe whom we have formerly miffed. If We have1
deprived any irialn of his right, we muftjreftcfre it to Bim ; it
we have afperfed his reputation, we muft retract our calumny.
Whatever can be done to obviate the ill confluences' of Otrf
paft mifcondufct, muff be dirrgcntty and fleadily practife'd.
Whoever has been made vicious or Unhappy by our fault,
muft be reftored to virtue and happinefs, fo fat as our counfef
dr fortune can contribute fo if.
; Let no man imagine that he may iriduTgti his malice1, his1
avarice, or his ambition; at the expenfe of others ; that hH
may rdife himfelf to wealth and honour by the breach of eve-
rylaw ot heaven and earth, then retire laden whh the plunde*
ed the miferable, fpenfl, his life in fantaftic penances, or falfte
devotion, and by Sis' compliance with tne external duties Ot
religion, atone for withholding what he has torn away frbnir
the lawful poffeffor by rapine and extortion. Let him no*
flatter himfelf with falfe perfuafions that prayer arid mortifftafA'
rion can alter the great and invariable rules ot rea'fon and juf-
ifce. Let him riot think that he can acquire a right to fcefcp1
what he had no right to take away1, or that frequent proftratioM

f *7 j
hefore.^od wiy juftify his perfeverance in opprefGng men.
Let him be affqred that his prefence profanes the temple, and
that his prayer will be turned into fin,
A frequent and ferious reffeSion upon tbe'neceffity of re
paration and reftitution, may be very effectual to reftrain men
l,r.on? injuftice and defamation, from cruelty and extortion ;
for nothing is more certain, than that rnoft propofe to them-
felves to dip the death of the rightepus, and intend, however
they may offend God in the purfuit ot their intereft, or the
gratifications of their paffions, to reconcile themfelves to him
by repentance. Would men therefore deeply imprint upon
their minds the true notions of repentance in its whole ex
tent, many temptations would lofe their force ; for who
would utter a falfehood which he muft fhamefully retraS ;
Or take away, at the expenfe of his reputation and his inno
cence, wb.at, if he hopes for eternal happinefs, he muft after-
wards reftore ? Who would commit a crime, ot which be
muft retain the guilt, but lofe the advantage ?
There is indeed a partial reftitution, with which many have
attempted to quiet their canfefences, and have betrayed
.their own fouls. When they are fufficiently- enriched by
WJcked practices, and leave qffto rob from fatiety of wealth,
or are awaked to reflection upon their own lives by danger,
adyerfity, or ficknefs, they then become defirous to be at
peace with God, and hope to obtain, by refunding part ot
their acquifitions, a permjffion to enjoy the reft. In purfu-
ance of this view, churches are built, fchools endowed, the
poor clothed, and the ignorant educated ; works indeed high
ly pfeafingto God, when performed in concurrence with the
other duties ,$l religion, btjt. which will never atone for the vi
olation pf juflice. To plunder one man tor the fake of re-
Jieving another, is not charity ; to .build temples with the
ga,ins of wickednefs, is to endeavour to bribe the Pivinity.
This ought ye ,to have done, and not left the other undone.
Ye pagbt fk»uj)UeIs to be cjjaritafefe, but ye ©tight. jfirft to be

I «8 3
There are others who confider God as a Judge ftlll more
eaGly reconciled to crimes, and therefore perform their acts
of atonement after death, and deftine their eftates to charity,
when they can ferve the end of luxury or vanity no longer.
But whoever he be that has loaded his foul with the fpoils of
the unhappy, and riots in affluence by cruelty and injuftice,
let him not be deceived ! God is not mocked. Reftitution
muft be made to thofe who have been wronged, and whatever
he withholds from them, he withholds at the hazard of eternal
happinefs. An amendment of life is the chief and effentfal part of re
pentance. He that has performed that great work, needs not
difturb his confcience with fubtile Temples, or nice diftinc-
tions. He needs not recollect whether he was awakened
from the lethargy of fin, by the love ot God, or the fear of
punifhment. The fcripture applies to all our paffions ; and
eternal punilhments had been threatened to no purpofe, if
thefe menaces were not intended to promote virtue.
But as this reformation is not to be accompli fried by our
own natural power, unaffifted by God, we muft, when we
form our firft refolutions of a new life, apply ourfelves, with
fervour and conftancy, to thofe means which God has pre
ferred for obtaining his affiftanee. We muft implore a blef.
fing by frequent prayer, and confirm our faith by the holy
facrament. We muft ufe all thofe inftitutions that contribute
to the increafe of piety, and omit nothing that may either pro
mote our progrefs in virtue, or prevent a relapfe into vice.
It may be enquired, whether a repentance begun in ficknefs,
and prevented by death from exerting its influence upon the
conduct; will avail in the fight of God. To this queftion it
may be anfwered in general, that, as all reformation is begun
by a change of the temper and inclinations, which, when al
tered to a certain degree, neceffarily produce an alteration in
the life and manners ; if God who fees the heart, fees it rec
tified in fuch a manner as would confequently produce a good
life, he will accept that repentance,

[ 29 3
But it is of the higheft importance to thofe who have fo
long delayed to fecure their falvation, that they lofe none of
the moments which yet remain ; that they omit no act pf juf-
tice or mercy now in their power j that they fummon all their
diligence to improve the remains of life, and exert every vir
tue which they have opportunities to practjfe, And when
they have done all that can poffibly be done by them, they
cannot yet be certain of acceptance, becaufe they cannot know
whether a repentance, proceeding wholly from the fear of
death, would not languifh and ceafe to operate, it that fear
was taken away,
Since therefore fuch is the hazard and uncertain efficacy
of repentance long delayed, let us ferioufly reflect,
Secondly, upon the obligations to an early repentance.
„ He is efleemed by the prudent and the diligent to be no
good regulator of his private affairs, who defers till to-mor
row, what is neceffary to be done, and what it is in his power
to do to-day. The obligation would ftill be ftronger, it we
fuppofe that the prefent is the only day in which he knows it
will be in his power. This is the cafe of every man, who de
lays to reform his life, and lulls himfelf in the fupinenefs of
iniquity. He knows not that the opportunities he now rejects
will ever be again offered him, or that they will not be denied
him becaufe he has rejected them- This he certainly knows,
that life is continually ftealing from him, and that every day
cuts off fome part of that time which is already perhaps almoft
at an end,
But the time not only grows every day fhorter, but the
work to be performed in it more difficult ; every hour, in
which repentance is delayed, produces fomething new to be
repented of. Habits grow ftronger by long continuance, and
paffions more violent by indulgence. Vice, by repeated acts,
becomes almoft natural ; and pleafures, by frequent enjoy
ment, captivate the mind almoft beyond refiftance.
If avarice has been the predominant paffion, and wealth has
been accumulated by extortion and rapacity, repentance is not

I » 3
to be poftponed. Acquifitions, long enjoyed, are with great
difficulty quitted ; with fo great difficulty, that we feldom. ver
ry feldom, meet with true repentance in thofe whom the de-
fire of riches has betrayed to wickednefs. Men, who could
willingly refign the luxuries and fenfual pleafures of a large
fortune, cannot confent to live without the giandeur and the
homage. And they, who would leave all, cannot bear the re
proach which they apprehend from fuch an acknowledgment
of wrong. Thus are men withheld from repentance, and confequent-
ly debarred from eternal felicity ; but thefe reafons, being
founded in temporal intereft, acquire every day greater ftrength
to miflead us, though not greater efficacy to juftify us. A.
man may, by fondly indulging a falfe notion, voluntarily for
get that it is falfe, but can never make it true. We muft ban-
ifh every falfe argument, every known delufipn from oar
minds, before our paffions can operate in its favour ; and for-
fake what we know muft be forfaken, before we have endear
ed it to purfelves by long poffeffion. Repentance is always
difficult, and the difficulty grows ftill greater by delay. But
Jet thofe who have hitherto neglected this great duty remem
ber, that it is yet in their power, and that they cannot perifh
everlaftingly but by their own choice I Let them therefore
endeavour to redeem the time loft, and repair their negligence
by vigilanpe and ardour. Let the wicked1 fprfaie his way, and
the unrighteous man his thoughts i and let hint return unto the
Lord, and he will have mercy upon him, and to our Qp4,,fpr
he will abundantly pardon.

SERMON

;v;'jj»fH'<rf
"!' '' 1.11 iljl.ui l.'n' il i 'ii i r i I 11 i i . ' > I J '. «U,u,

SERMON lit.

PROVERBS, CHAP. XXViii. VER. i&
Hippy is the man that feareth alway ; but he thai hardeneth
his Aeart, Jhall fall into mif chief

X HE great purpofe of revealed religion is to afford man a
dear reprefentation of his dependence on the Supreme Being,
lay teaching him to confider God as his Creator and Govern
or, his Father and his Judge. Thofe, to whom Providence
has granted the knowledge Of the holy fcriptureS, have no
need to perplex themfe! ves with difficult {peculations, to de
duce their duty from remote principles, or to enforce it by
doubtful motives. The bible tells us, in plain and authorita
tive terms, {hat there is a way to life and a way to death ; that
there are acts which God will reward, and acts that he will
rJuniffi ; that with fobernefs, righteoufnefs and godtinefs,
God will be* pleafed ; and that with intemperance, iniquity
and impiety, God will be offended ; and that, of thofe who
are careful to pleafe1 him, the reward will be fuch, as eye hath
not feen, nor Car heard ; and of thofe who, having offended
Hib, die without repentance, the punifhment will be incon-
ceivably fevere and dreadful.
In confequence of this general doctrine, the whole fyftem
of moraland religious duty is expreffed, in the language of
fcripture, by thefear of God. A good man is characterifed,
as a man that feareth God ; and the fear of the Lord is faid to
fie the beginning of wifdom ; and the text affirms, that happy
is the man that feareth alway.
-On the diftktction of this fear into fervile and filial, or

[ 3* J
fear of punifhment, or fear of offence, on which much haJ
been fuperftruaed by the cafuiftical theology of the Romifh
Church, it is not neceffary to dwell. It is fufficient to ob-
ferve, that the religion which makes fear the great principle
of aaion, implicitly condemns all felf-confidence, all pre-
fumptuous fecurity ; and enjoins a conftant ftate of vigilance
and caution, a perpetual diftruft of our own hearts, a full con-
viflion of our natural weaknefs, and an earneft folicitude for
divine affiftance.
The philofophers of the heathen world feemed to hope,
that man might be flattered into virtue, and therefore told1 him
much of his rank, and of the meannefs of degeneracy ; they
afferted. indeed with truth, that all greatnefs was in the prac
tice of virtue ; but of virtue their notions were narrow ; and
price, which their doarine made its chief fupport, was not of
power fufficient to ftruggle with fenfe or patlion.
Ot that religion, which has beeh taught from God, the ba
lls is humility : a holy fear which attends good men through
the whole courfe of their lives, and keeps them always atten
tive to the motives and confequences of every aaion ; if al
ways unfatisfied with their progrefs in holinefs, always wifh-
ing to advance, and always afraid of falling away.
This fear is of fuch efficacy to the great purpofe of our
being, that the Wife Man has pronounced him happy that
fears always ; and declares that he who hardens his heart
fhall fall into mifchief. Let us therefore carefully confider,
Firft, What he is to fear, whofe fear will make him happy.
Secondly, What is that hardnefs ot heart which ends in
mifchief. Thirdly, Hnw the heart is hardened. And,
Fourthly, What is the confequence of hardnefs of heart.
Firft, We muft enquire, what he is to fear, whofe fear will
make him happy.
The great and primary objea of a good man's fear, is fin ;
and in proportion to the atrocioufnefs of the crime, he will
fhrink from it with more horror. When he meditates on the

I 'ii 1
infinite perfeaion of his rnaker and his judge ; when he coh-
liders that the heavens are not pure in the fight of God, and
yet remembers that he muft iti a fhort time appeat before1
him ; he dreads the contarhinations of evil, arid endeavours'
to pafs through his appointed time with fuch cautions as may
keep him unfpotted from the wdrld.
The dread ot fin neceffarily produces the dread Of tempta
tion : he that wifhes to efcape the effects, flies Itltewife froiff
the caufe. The humility of a iridn truly religious feldom fuf-
fers him to think himfelf able to refill thofe incitements to
civil which, by the approach of immediate gratifications, may
bfe prefented tO fenfe or fancy ; his care is not for viaory, but
fafety^ and when he can e/cape affaults, he does not willingly
incounlcr them.
The continual occurrence of temptation, and that imbecil
ity of nature which every man fees in others, and has experi
enced in himfelf, feehis to have made many doiibtful ot the
poffibility of falvatioh. In the common modes of life, they
find that bufinefs enfnares, and that pleafure feduces ; that
fuccefs produces pride, and thifcarfiage envy ; that converfa-
tion cPnfiftS too often of cenfnre or of flattery ; and tha't even
care for the interefts of friends, or attention to the eftablifn-
ment of a family, generates conteft and competition, enmity
and malevolence, and at laft fills the mind with fecular folici-
tude; Under tbe terrors which this profpea of the world has irti-
pfeffed upon them, many have endeavoured to fecure their
innocence by excluding the poffibility of crimes ; and have'
fled for refuge, from vanity and fin, to the folitudeof defertS j
Where they have paffed their lime in woods" and caverns ; and,
after a Hie of labour and maceration, prayer and penitence*,
died at laft in fecrecy and filerice.
Many mbre, of both fexes, have withdrawn, and ftill with
draw themfelves from crowds, and glitter, and pleafure, to*
monasteries and convent's ; where they engage themfelveS, by
E

[ 34 J
irrevocable vows, in certain modes pf life, more or lefs anfi
tere, according to the feveral infti'.utions ; but all ot them
cpmprifingmany pofitiVe hardfhips, and all prohibiting al
moft all fenfual gratifications. The fundamental' and general
principle of all monaftic communities is celibacy, poverty,
and obedience to the fuperier. In fome there is a perpetual
abftinence from all food that may join delight with nourifh-
ment ; to wfeich, in others, is added an obligation to filence
and folitude ;— to fuffer, to watch, and to pray, is their whole
employment. Of thefe, it muft be confeffed. that they fear always, and
that they efcape many temptations; fo which all are expofed,
and' by wfcich.many fall, who venture themfelves into the
whirl of human affairs ; they are exempt from avarice and all
its concomitants, and by allowing themfelves to po fiefs noth
ing, they, are free from thofe contefts for honour and power
which fill the open world with ftra(agems and violence. But
furely it cannot be faid that they have reached the perfection
of a religious life ; it cannot be allowed that flight is viaory';
or that he fills his place in the creation laudably, who does no
ill, only becaufe he does nothing. Thofe who live upon that
which is produced by the labour of others, could not live if
there were none to labour ; and if celibacy could be univerfal,
the race of man muft' foon have an end.
Of thefe reclufes it may without uncharitable cenfure be
affirmed, that they have fecttred their innocence by the lofs of
their virtue ; that to avoid the commiffion of fome faults;
they have made many duties impraaicable ; and that, left
they fhould do what they ought not to do, they leave much
undone which they ought to do. They muft, however, be al
lowed to exprefs a juft fenfe of the dangers with which we
are furrounded, and a ftrong conviflion ot the vigilance ne-
ceffary to obtain falyation ; and it, is our bufinefs to avoid
their errors and imitate their piety.
He is happy that carries about with him in the world tbe
temper of the cloifter ; and preferves the fear of doing evil,

[ 85 3
white he fpffers himfelf to be impelled by the sea! of doing
good; who ufes the comfortST&d the conveniences ot his
condition as though he .u fed them not, with that conftant dc-
ifire of a better flate which finks the value of earthly things ;
who can be rich or poor, without pride in riches, or dif content
in poverty ; who can manage the bufinefs of life with fuch
indifference as may (hut out from his heart all incitements to
fraud or injuftice ; who can partake the plea fares of fenfe
with .temperance, and enjoy the diftinaions of honour wiih
moderation ; who can pafs undented through a polluted world,
and, among all the viciffitudes of good and evil, have his heart
fixed only where true joys are to be found.
This can only be done by fearing always, by preferving
in the mind a conftant apprehenfion of the Divine prefence,
and a conftant dread of the Divine difpleafure ; impreffions
which the converfe of mankind, and the felicitations of fenfe
and fancy are continually labouring to efface, and which we
muft therefore renew by all fuch praaices as religion pre-
fcribes ; and which may be learned from the lives of them
who have been diftinguifhed as examples of piety, by thegen-
eral approbation ot the chriftian world.
Tbe great efficient of union between the foul and its Crea
tor, is prayer ; of which the neceffity is fuch that St, Paul di
rects us to pray without ceafing ; that is, to preferve in (he
mind fuch a conftant dependence upon God, and fuch a con
ftant defire of his affiflance, as may be equivalent to conftant
prayer. No man can pray with ardour pf devotion, but he muft
excite in himfelf a reverential idea pf that power to whom he
addreffes his petitions ; nor can he fuddenly reconcile himfelf
to an aaion by which he, fhall difpleafe him to whom he has
been returning thanks for his creation and prefervation, and
by whom he hopes to be flill preferved. He therefore who
prays often, fortifies himfelf by a natural effea, and may hope
to be preferved in fafety by the ftronger aid of Divine pro.
te&ion.

f; 36 3
Befides the returns of datfy and rfgular prayer, it will bt
rieceffary for moft men to affit themfelves, from time to time,
by Tome' particular and unaccuftqmed aas of devptipn. For
this purpofe intervals of retirement may be properly recom
mended ; in which the dull of life may be fhaken off, and in
which the courfe of life may be properly reviewed, and its
luiure poffibilities eftimated. At fuch times feculkr temptav
tions are removed, and earthly ca,res are difraiffed ; a vain,
tranfitory world may be contemplated in its true ftate; paft
pffences may obtain pardon by repentance ; new refolutionS
may be formed upon new conviaions ; the paft may fupply*
inftructipn to the prefent and to the future ; and fuch prepa
ration may be made for thofe events, which threaten fpiritua|
danger, that temptation cannot eafily come unexpected ; and
intereft and pleafure, whenever they renew their attacks, will
find the foul upon iis guard, with either caution to avoid, or
vigour to repel them.
In thefe feafoni: of retreat and recolfeaion, what external
helps, fhair be added muft by every one be difcreetly and fo-
berly confidered. Falls and other aufterities, however they
have been brought intp difrepute by wild enthufiafm, have
been always recommended and always praaifed by the fin-
pere believers of revealed religion ; and as they have a natur
al tendency to difengage the niind froriti fenfuality, they may
be of great ufe as awakeners of holy fear ; and they may affift
pur progrefs in a good life, while they are confidered only as
expreffions of our love of God, and are not fubftituted for the
love ol our neighbours.
As all thofe duties are to be praftifed, left the heart fhould
be. hardened, we are to confider,
Secondly, What is meant by hardnefs of heart.
, It is apparent from the text, that the hardnefs of heart, which
betrays to mifchief, is contrary to the fear which fecures hap
pinefs. The fear of God is a certain tendernefs of fpirit,
which fhrinks from evil and the caufes of evil ; fuch a fenfe
pf God's pretence, and fuch perfuafipn ot his juftice, as give;

f 37 3
fin the appearance of evil, and therefore excites every effort
to combat and efcape it.
Hardnefs of heart, therefore, is a thoughtlefs neglea of the
Divine law ; fuch an acquiefcence in the pleafures of fenfe,
and fuch delight in the pride of life, as Jeaves no place in the
mind for meditation on higher things ; fuch an indifference
about the laft event of human aaions, as never looks forward
to a future ftate, but fuffers the paffions to operate with their
full force, without any other end than the gratifications of the
prefent world.
Tomenof hearts thus hardened, Providence is feldom wholly
inattentive ; they are often called to the remembrance oi their
Creator, both by bleffings and affiiaions ; by recoveries from
ficknefs, by deliverances from danger, by lofs of friends, and
by mifearriage Of tranfaelipns. As ihefe calls are negfeaed,
the hardnefs is increafed ; and there is danger left he, whom
they have refufed to hear, fhould call them np more.
This ftate of dereliaion is the higheft degree oF mifery j
and, fince it is fo ipuch to be dreaded, all approaches to it are
diligently to be avoided. It is therefore neceffary to enquire.
Thirdly, How, or by what cautes the heart is hardened.
The moft dangerous hardnefs ot heart is that which pro*
ceeds from fome enormous wickednefs, of which the criminal
dreads the recolleaion bepaufe he cannot prevail upon him
felf to repair the injury, or becaufe he dreads the irruption ot
thofe images by whigh guilt muft always be accompanied ;
and, finding a temporal eafe in negligence and forgetfulnefs,
by degrees confirms himfelf in flubborn impenitence.
This is the moft dreadful and deplorable ftate of the heart j
but this I hope is not very common. That «>hich frequently
Occurs;, thopgh very dangerpqs, is not defperate ; fince it con-
fifls, not in the perverfion of the will, but in the alienation ot
the thought ; by fuch hearts God is riot defied, he is only for-r
gotten. 0' this forgetfulnefs the general caufes are worldly
pares and fenfual pleafures, If there is a man, of whofe foul
ayarice or ambjtipn have complete pofjeffion, and who places

£ 38 3
fcis hope in riches or advancement, he will be employed in
bargains or in fchemes, and make no excurfion into remote
futurity, nor confider the time in which tbe rich and the poor
ffiall lie down together ; when all temporal advantages fhall
foifake him, and he fhall appear before tbe fupreme tribunal
of eternal juftice. The flave of pleafure foon finks into a
kind of voluptuous dotage ; intoxicated with prefent delights,
and carelefs of every thing elfe ; his days and his nights glide
away in luxury or in vice, and he has no cure but to keep
thought away ; for thought is always Jroublefome to him who
lives without his own approbation.
• That fuch men are not roufed to the knowledge and the
confideration of their real ftate, will appear lefs ftrange, when
it is obferved, that they are almoft always either ftupidly, or
profanely negligent of thofe external duties of religion, which
.are inftituted to excite and preferve the fear ot God. By
perpetual abfence from public worfhip, they mifs all opportu
nities, which the pious wifdom of chriftianity has afforded
them, of comparing their lives with tbe rules which the fcrip
ture contains, and awakening their attention to the prefence
of God, by hearing him invoked, and joining their own voices
}n the common fupnlication. That careleffnefs of the world
to come, which firft fuffered them to omit the duties of devo
tion, is, by that omiffion, hourly encreafed ; and having firft
neglected the means of ho'inefs, they in time do not remem
ber them.
A great part of them whofe hearts are thus hardened, may
juflly impute that infenfibility to the violation of the Sabbath.
He that keeps one day in the week holy, has not time to be
come profligate, before the returning day ot recolfeaion rein
itiates his principles and renews his caution. This is the ben
efit of periodical worfhip. But he, to whom all days are
alike, will find no day for prayer and repentance.
Many enjoyments, innocent in themfelves, may become
dangerous by too much frequency ; public fpeaacles, conviv
ial entertainments, domeftick games, fports of the field, or

f 39 3
gay or ludicrous conversation, all of them harmlefs, and feme
ol them' ufeful, while they are regulated by religious prudence,
may yet become pernicious when they pafs their bounds, and
ufurp too much of that time which is given ns that we may
Work out our falvation.
And furely, whatever may diminifh the fear Of God, of
abate the tendernefs ot conscience, muft be diligently avoided
by thofe who remember What is to be explained,
Fourthly, the confequence of hardnefs c 5 heart.
He that hardeneth his heart fhall' tall into mifchief. Wheth
er mifchief be confidered as immediately fignifying wicked
nefs, or mifery, the fenfe is eventually the fame. Mifery i$
the effea of wickednefs, and' wickednefs is the caufe of mife
ry ; and he that hardeneth his heart fhall' be borh wicked and
miferable. Wicked he will doubtlefs be, for he that has loft
the fear pf God has nothing by which he can opppfe tempta
tion. He has a bread open and expofed, of which i'ntereft or
voluptuoufnefs take eafy poffeffion. He is the Have of his
own defires, and the fportof his own paffions. He acte With
out a rule of act ion ; and he determines without any true
principle pf judgment. If he who fears always, who' preferves
in his mind a conftant fenfe of the danger of fin, is yet often
affatrlted, and femetimes overpowered' by temptation, what
can be hoped for him that has the fame temptation without the
fame defence ? He who hardens his heart will certainly be
wicked, and it neceffarily follows that he will certainly be
miferable. The doom pf the pbftinate and impenitent finner
is plainly declared ; it is a fearful thing to fall into the hands-
of the living God.
Let us all therefore watch our thoughts and aftions ; and
that we may not, by hardnefs of heart, tall into mifchief, let
us endeavour and pray that we may be among them (hat fear
ed always, and by that fear may be prepared for everlafting
happinefs.

g E k M O N IV.

isAtAH, Chap, lviii. ver. 7, 8.
Is it nbt to deal thy bread to the hungry, and that thoit bring
the poor that are cajl out, to thy hotifc ? when thoufeefl th€
naked that thou tover hirti, and that thou hide ti6t thyfelfl
from thine ownflejh ?
then fhall thy light break forth as the morning, and thine health
fhall fpring forth fpeedily ; and thy righteoufnefs Jhall gO
before thee, the glory of the Lord fhall be thy refeward.
J.F the heceffity of every duty is fp be eftimated by the fre
quency with which it' is inculcated, and the fanflions by
which it is enforced ; it the great Lawgiver of the univerfe,
whofe will is immutable, and whole decrees are eflablifhed
for ever, may be fnppofed to regard, in a particular manner,
the obfefvation Of thofe commands, which feem to be repeat
ed only that they may be flrongly impreffed and fetured, by
an habitual fubmiffion, from violation and negfea, there is
fcarcely any virtue that we ought more diligently to exerCife
than that of companion to the needy and diftreffed.
If we loPk into the ftate of mankind, and endeavour tode-
duce the will of God from the vifible difpofition of things',
\re find no duty more neceffary to the fupport of order and
the happinefs ot fociety, nor any of which we are more often'
reminded, by opportunities of prafctifing it, or which is more
flrongly urged upon us by importunate felicitations and af
fecting pbjeas.
If we enquire into the opinions of thofe men on whom
God conferred fuperior wifdom, in the heathen world, all

t 41 3
their fuffrages will be found united in this great point. A*
midft all their wild opinions, and chimerical fyflems. the fal-
'. • i. . ¦ ¦ ¦ J
lies of unguided imagination, and the errors of bewildered
reafon ; they have all endeavoured to evince the neceffity of
beneficence, and agreed to affign the firft rank pf excellence
to him, who moft contributes to improve the happinefs, and
to Cohen themiferies of life.
But we, who are WefTed with clearer tight, and taught to
know the will of our Maker, not from long deductions Irom
variable appearances, or intricate difquifitions of fallible rea
fon, but by meffengers iqfpired by himfelf, and enabled to
prove their million, by works above the power of created be
ings, may fpare ourfelves the labour of tedious enquiries,.
The Holy Scriptures are in our hands ; the fcriptures which
are able to rnake us wife unto falvation ; and by them we
may be fufficiently informed of the extent and importance of
this great duty ; a duty enjoined, explained, and enforced by
Mofes and the prophets, by the evangelifls and apoftles, by
the precepts of Solomon and the example of Chrift.
From thofe to whom large poffeffions have been transmit
ted by their anceftors, or whofe induflry has been bleffed with'
fucceTs, God always requires the tribute of charity ; he com
mands that what he has given be enjoyed in imitating his
bounty, in difpenfing happinefs, and chearing poverty, in eaf-
ir.g the pains of difeafe, and lightening the burden of oppref-
fion ; he commands that the fuperfluity of bread be dealt
to the hungry ; and the raiment, which the poffeffor cannot
ufe, be bellowed upon the naked, and that no man turn away
from his own flefh.
This is a tribute, which it is difficult to imagine that any
man can be unwilling to pay, as an acknowledgment of his
dependence upon the univerfal Benefactor, and an humble
teftimony of his confidence in that protection, without which'
the flrongeft foundations ot human power muft fail, at the firft
fhbek of ad verfity, and the higheft tabricks of earthly great-
F

t 4* 1
nefs fink into ruin ; without which wealth is only a floating?
vapour, and policy an empty fonnd.
But fuch is the prevalence of temptations, not early refiff*
ed ; fuch the1 depravity of minds, by which unlawful defires*
Save been long indulged, and falfe appearances of haprrmeiV
purfucJ with ardour and ^ertinacioufnefs ; fo much are we
influenced by example, and fo diligently do we labour to'de-
ceive ourtelves, that it is nbt uncommon fo find the fenti-
rnents of benevolence almoft extinguifhed, and' all regafS' to
tlie welfare of others overborne by a perpetual attention to
immediaie advantage and contraOed views of prefent intereftV
When any man has funk into a ftate of iofetifibilily like!
this, when Re has learned to a£t only by the irnpuffe of'appaf-
ent profit, when he can' look upon diftrefs without partaking
it,' arid hear the cries of poverty and ficknefs without* a wifft
to relieve them ; when he has fo far diferderedhis ideas as to
value wealth, without regard to its end, and to amafs, with'
eagernefs, what is of no ufe in his hands ; he'is, indeed, not'
eafily to be reclaimed ; his reafon, as well as his paffions, is
in combination againft his foul, and there is little Hope that
either perfuafion will foftfen,.or arguments convince him. A
man, once hardened in cruelty by inveterate avarice, is Scarce
ly to be confidered as any longer human ; nor is it to be hop.
ed that any impreffion can be made Upon bim, by methods
applicable only to reafonable beings. Beneficence and com
panion can be awakened in fuch hearts only by the operation
of Divine Grace, and muft be the effect ot a miracle like that'
which turned the dry rock into a fpringing" well.
Let every one that confiders this ftate of obdurate wick
ednefs, that is ftruck with horror ar the mention of a man
void of pity, that feels refentmerit at' the name of oppreffion,
aod,rn,eJts with forrow at the voice of mifery, remember thaj!
tbofe, who have now, loft all thefe fentiments, were originally
formed with paffions, and inftinSs, and reafonj like his own :
let him refl'ea, that he, who now Hands moft firmly, may falf
by negligence, and that negligence arifes from fecarity. Let

I 43 3
him.therefore obferve by what gradations men fink into perdi
tion, by what infenfible deviations they wander from' the ways
of virtue till they are at length fcarce able "fo return'; and let
him be warned by their example to avoid the original caufes
of depravity, and repel the firft attacks of unreafonable felf.
love ; let him meditate pn the excellence ot charity, and im-
prove thpfe feeds Of benevolettce, Which are implanted in ev
ery mind, but which will not produce fruit without care and
Cultivation. Such meditations are always neceffary for the promotion
of virtue ; for a carelefs and inattentive mind eafily forgets
¦its importance, and it will be praaifed only with a degree of
ardour proportioned to the fenfe Of our obligations' to it.
To affift fuch refusions, to confirm the benevolence of
the liberal, apd to fhew thofe who have lived without regard
to the neceffities of others, the abfurdity of their CPrtdu&, I
fhall enquire,
Firft, Info the nature ofcharity ; and,
Secondly, Into the advantages anting from the exercife
of It. Firft, I fhall enquire ipto the nature of charity.
By charity is to be underffood every affiftance of weak-
nefs, or fupply of wants, produced by a defire of benefiting
others, and of pleating God, Not every aa of liberality, ev
ery increafe of the wealth of another, not every flow of negli.
gent profufions, or ihotightfefs ftart of fudden munificence, is
to be dignified with this venerable name. There are many
motives to the appearanpepf bounty, very different from
thofe of true charity, and which, with whatever fuccets they
may be impofed.upon mankipd, will be diflinguifhed at the
Jaft day by Him to whop) all hearts are open. It is not im-
poffible that men, whofe chief defire is efteem and applaufe,
who court the favour of the multitude, and think lame the
great endjof aaion, may fajuander their. wealth in fuch a man
ner that feme part ot it may benefit the viriuous or the mife
rable ; but as the guilt, fo the virtue of every aftion arifes

[ 44 3
jrom deGgn ; and thofe bfeffings which are bellowed by
chance, will be of very liitle advantage to him that feattered
them with no other profpect than that of heating his own.
praifes ; praifes, pf which he will not be ofter^ difapppinted,
but of which our Lord has (Jetermjned that they fhajl be his
reward. If any man, in the diftribulion of bis favouis, finds
the depre of engaging gratitude, or gaining affeaion, to pre
dominate in his mind : if he finds his benevolence weakened
•i. . . i .. . • , . ,\
by observing that his favours are forgotten, and that thofe
whom he has moft {ludioufjy benefited, are often, leaft zealous
for his fervice ; he ought to remember, thqt he is not aBing
upon the proper motives of charity. For true charity arifes
f^om faith in the promifes ot God, and expe3s rewards only
in a future finale. To hope lor pur recompence in this life, is
not beneficence, but ufury.
And furely charity may eafily fubfift without temporal
motives, when it is confidered that it is by the exercife of
charity alone that we are enabled to receive any lolid advan.
tage from prefent profperity, and to appropriate to ourfelves
any poffeffion beyond the poffibility of lofing it. Of the un
certainty of fuccefs, and the inflability of greatnefs, we, have
examples every day befpre us. Scarcely can any man turn
his eyes upon the world, without obferying the hidden rota-
tions ot affairs, the ruin of the affluent, and the downtal of,
the high ; and it may reafonably be hoped, that no man to
whom, opportunities of fuch obfervations occur, can forbear
applying them to his own condition, and reffeaing that what
he now contemplates in another, he may, in a few days, expe
rience himfelf.
By thefe reflexions he muft be naturally led to enquire,
how he may fix fuch fugitive advantages ; how he fhall hin
der his wealth from flying away, and leaving him nothing but
melancholy, difappointment and remorfe. This he can effea
only by the praBice of charity*, by dealing his bread to the
hungry, and bringing the pour that is call out, to his hpufe.
By thefe means only he can lay up for himfeif treafures in

[ 45 ]
Heaven, where neither rttft nor moth doth corrupt, and a here
thieves do not break through and fteal. By a liberal diflribu-
tion of his riches, he can place them above the reach of ihe
fpoiler, and exempt them from accident and danger ; can piir-
chafe to hitnfelf that fatislafction which no power on earth can
-\ ' • ' ¦ • ' ¦ ' ' ' '¦ ¦
take away, and make them the means of happinefs when they
are no longer in his hands. He may procure, by this ufe of
his wealth, what he will find to be obtained by no other meth
od of applying it, an alleviation of the forrows of age, of ihe.
pains ot ficknefs, and of the agonies of death.
To enforce the duty of charity, it is fo far fiom being ne-
ceffary to produce any arguments, drawn from the narrow
view of cur condition, a view reflrained to this world, that thq
chief reafon for which it is tp be praflifed, is the fhorinefs and
uncertainty of life, To a man who confiders for what pur
pofe he was created, and why he was placed in his prefent
llaie, how fhort a time, at moft, is allotted to his earthly dura
tion, and how much of that time rnay be cut off ; how can
any thing give real fatislaftion that terminates in this life ?
How can he imagine that any acquifition can deferve his la-
hour which has no tendency to the perfection of his mind ?
0r how can any enjoyment engage his defires, but that of a
pure confeience, and reafonable' expectations of a morehappy
and permanent exiftence ? Whatever fuperiority may diftin-
gutfh us, and whatever plenty may furround us, we know
that they can be poffefTed but a fhort time, and that the man
ner in which we employ them muft determine our eternal
ftate ; and what need can there be ot any other argument for
the ufe of them, agreeable to the command of him that be-
i . i . . . ; i , . . . > • j
flowed them f What ftronger incitement can any man require
to a due confideration of the poor and needy, than that the,
Lord will deliver him in the d.ay of trouble ; in that day when,
•he fhadow of death fhall compafs him about, and all the van
ities of the world fhajl lade away ; when all the comforts of
this life ihall forfake him, when pleature fhall no longer de
light, nor power proteft him ? In that dreadlul hour fhafl the.

t 46 3
man, whofe care Ijas been extended to the general happinefs
of mankind, whole* charity has refcued ficknefs from the
grave, and poverty from the dungeon, who has heard the
groans pf the .aged flruggling with misfoitpnes, and the cries
pf inlants fanguifhing with hunger, find favour in the fight of
the. great Author pf fociety, and his. recompenfe fhall flow
nppn him irpm the fouptain pf, mercy ; he fhall ftand without
fear,. on the brink^of life, and pafs into eternity, with an hum-..
ble confidence of finding that mercy which he has never depi-
ed. His righteOufnefs ffiall go before bim, and the glory of
the Lord fhall. be,his rerewardl
Thefe bleffi,ngs and thefe rewards are to be gained by the
due ufe of riches ; but they are not confined to the rich, pr
unattainable by thofe whom, Providence has.placed in fewer
flations. Charily is an univerfal duty, whicb it is in every
.man's power fometimes to praaife j fipce every degree of af-
fiftance given to another, upon prpper motives, js an aa °f
pharity ; and there is fcarcely any, man in fuch a flate pf imbe
cility as that he may not, on feme occaffeos, benefit his neighi
bpur. He that cannot relieve the. poor, may infirua the igr
'nprant j and he that cannot attend the fick, may reclaim the
vicious. He that can give little affiflance himfelf, may yef
perform the duty pf chirity, by inflaming the ardour of others,
and, recommending the petitions, which he cannot grant, to
thofe who have moreto beftow. The widow, that fhall give
her mite.to ihe treafury, the poor man who fhall bring to the
,thirfly a cup of cold water, fhall not lofe their reward.
And tnat this reward isnpt without reafendeereed to the
beneficent, and that the duty of charity is not, exalted above
its natural dignity apd importance, will appear by cpnfider?
Secopdly, The benefits ariGng. from the exercife of charity,
The chief advantage which. is received by mankind from
the prattice of charity, is the promotion of virtue^ amongft
thofe who are moft expofed to fuch. temptations ,as it, is not
eafy to furroount ; temptations pf which no man can fay that

( 47 1
he mould be able to refill them, and of which it is not eafy
for any one that has not known them, to eftimate the force
ahd reprefent the danger.
We fee, every day, men blefTed with abundance, and rev
elling in delight, yet overborne by ungovernable defires Of
increafing their acquifitions" ; and'breaking through the boun
daries of religion, to pile heaps on heaps, and add one fuper-
fluily to another, to obtain only nominal advantages and imag
inary pleafures.
For thefe we fee friehdffiips brolceri, juftice violated, arid
nature forgotten ; We fee crimes committed, without tbe prof-
pea of obtaining any potitive pleafure, or removing any real
pain. We fee men toiling through rrieaririefs and guilt, to
obtain that which they can enjoy Only in idea, and which wilt
fupply them with nothing real which they dd nOt already
abundantly poffefs.
If men, formed by education arid enlightened by experi
ence', men whofe obfervaiioris of the world Cannot but have'
ffiewn them the neceflity of virtue, ahd who are able tO dif-
cover the enormity of wickednefs by tracing its original, and
pilrfuing its eorifequencesk, Can fall before fuch temptations,
and, in oppofition to knowledge and coriviaiOri, prefer, to the
happinefs of pleating God, the flatteries Of deperidarits, or the
fmiles of power ; what may not be expeBed from him who is
ppfhed forward into fin by the impulfe of poverty, who lives
in continual want of what he fees wafted by thoufands in neg
ligent extravagance, arid whofe pain is every moment aggra
vated by the contempt of thofe whom nature has fabjecled to
the fame neceffities with himfelf, and who are only his fupe-
riors by that wealth which they know not how to poffefs with
moderation or decency ?
How flrongly may fuch a man be tempted to declare war
upon the profperous and the great f With what obffinacy and
fury may he rufh on from one outrage to anplher, impelled on'
one part by the preffure of neceflity, and attracted on the oth
er by the profpea of happinefs ; ot happinefs, which he fees"

c 46 i
&rfficient to elevate thofe that poffefs it above the confidera
tion of their own nature, and to turn them away from their
own flefh ; that happinefs, which appears greater by being
compared.with his own mifery, and which he admires the
more becaufe he cannot approach it. He that finds in himfelt
every natural power of enjoyment, will envy the tables of the
luxurious, and the fplendour of the proud ;. he who feels the
cold of nakednefs, anri the taintnefs of hunger, cannot but be
provoked to fnatch that bread which is devoured by excels^
and that raiment which is only worn as the decoration of van
ity. Refentment may eafily combine with want, and incite
him to return negl°a with violence.
Such are the temptations ot poveriy ; and who is there
that can fay, that he has not fometimes forfaken virtue upon
weaker motives ? Let any man reflea upon the fnares to
which poverty expofes virtue, and remember how certainly
one crime makes way for.another, till at laft all diflinaion of
good and evil is obliterated ; and he will eafily difeover the
neceflity of charity to preferve a great part of mankind from
the moft atrocious wickednefs.
The great rule of aaion, by which we are direaed to do
to others whatever we would that others fhould do to us, may
lie extended to God himfelf ; whatever we afk ol God, we
nughi to.be ready to bellow on our neighbour ; if we pray to
he forgiven, we muft forgive thofe that trefpafs againft us ;
and is ii not equally reatonable, when we implore from Provi
dence our daily bread, that we deal our bread to the hungry )
and that we refcue others from being betrayed by want into
fin, when we pray that we may not ouifelves be fed into
femp'ation ?
Poverty, for the greateft part, produces ignorance, and ig
norance facilitates the attack ot temptation. For how fhould
any man refill the felicitations of appetite, or the influence of
paffion, without any fenfe of their guilt, or dread ot the puri-
rfbm.nt ? How ftiotild he avoid the paths of vice, who never1
was direaed 10 the way of virtue1.

E 49 3
;For this reafon, no method of charity is more efficacious than
that which at once enlightens ignorance and relieves poverty,
that implants virtue in the mind, and wards off tbe blafts of
indigence that might deftroy it in the bloom. Such is the
parity ot which an opportunity is now offered ; charity, by
which thofe who would, probably, without affiflance, be the
burdens or terrors of the community by growing up in idle-,
nefs and vice, are enabled to fupport themfelves by ufeful em
ployments, and glorify God by reafonable fervice.
Such are the general motives which the religion of Jefus
affords to the general exercife of charily, and fucli are the par
ticular motives for our laying hold of the opportunity which
Providence has this day put into our power for the praaice of
it ; motives no lefs than the hope of everlafling happinefs, and
the fear of punifhment which fhall never end. Such incite
ments are furely fufficient to quicken the floweft, and animate
the coldefl ; and if there can be imagined any place in which
they muft be more eminently prevalent, it mull be the place*
where we now refide. The numerous frequenters bf this
place conftitute a mixed affemblage of the happy and ihe mif
erable. Part of this audience has reforted hither to alleviate
the miferies of ficknefs, and part, to divert the fatiety of pleaf
ure ; part, becaufe they are difabled, by difeafes, to profecute
the employment ol their ftation ; and part, becaufe their fla
tten has allotted them, in their own opinion, no other bufinefs
than to purfue their pleafures. Part have exhau fled the med
icines, and part have wprn out the delights ot every other
place ; and thefe contrary conditions are fo mingled together,
that in few places are the miferies of life fo feverely felt, or
its pleafures mare Iuxurioufly enjoyed.
To each ol thefe flates of life may the precepts of charity
be enforced with eminent propriety, and unantwerable argu
ments. Thofe whofe only complaint is a furfeit ol felicity,
and whofe fearlefs and confident gaiety brings them hither,
rather to wafte health than to repair it, cannot furely be fo in>»
*Bath. G

I 5* 1
fetit up'On tbe cbttftant fucceffion of amufernents which vanity
arid affluence have* provided, as hdt fometitnes to turn theft
thoughts upon 'tfiofe whom poverty and ignorance have cut
dfftrom enjoyment, and configned a prey to wickerlners, td
mifery and to want. If their amufernents afford them the Tat-
fsfaaioh which the eager repetition dl therri fee'rns to declare,
fhey muft certainly pity fh rife who live in fight of fo' much"
happinefs, which they can only view from a diflance, but can
never reach ; and thofe whom they pity, they cafiriot furely
hear the jjirornifes made to charity without endeavouring t*
relieve. But if, as the wifeft among the votaries of pieaiure
nave corifeited, they feel themfelves ur.fatisfied and deluded j
if, as they 'own, their ardour is kept up by diffimulation, and
fhey lay afirfe their 'appearance of felicity when they retire
from the eyes of tfiofe among whom they defire to propagate
the deceit ; if they feel that they have wafted life without poC
felting it; and know that they {half rife to-morrow to chafe
an empty good. which they have pfteri grafped at, but could
never hold;' they may furely fpare fometfiing fpr the pur-
chafe of lolid faiisfafction, and cut off part of that expenfe by
which nothing is procured, for the fake of giving to others
thofe neceffaries which the common wants of our being de-
mand, and by ihe diflribution of which they may lay up fome
treafures of happinefs againft that day which is Sealing upon
them, the day plage, of ficknefs and of death, in which they
fliall be able to reflea with pleafure on no other part of their
time paft here, but that which was fpent in the duties of char
ity. But if thefe fhall harden their difpofitions, if thefe fhall
withhold their hands, let them not amufe themfelves with the
geperal excnfes, or dream that any plea of inability will be
accepted frpm .thofe who fquar.der wealth nppn, trifles, and
truft,.fum#-,;that might relieve the wants of multitudes, to tbe
fkill of play, and the uncertainties of chance.
To thofe to .whom languifbment and ficknefs have fhewn
the inflability p| all human happinefs, I hope it will not be
requisite to entree the nectffity of fecuring to themfelves a

C si 3
ftate of unfhaken fecurity and unchangeable enjoyment. To
J0Cttk»t»4bC; fl»OTU»ef«^>l titeto thoiej^pj^l hourly decays ;
or to expatiate on the miferies of difeaie and poverty to them
whom pain, perhaps, at this inffent is dragging to the grave,
would be a needlefs wafte of that time which their condition
admonifhes them to fpend, not in hearing, but in prachfing
their duty. And of ficknefs charity feems the peculiar em
ployment, becaufe it is an aa ot piety which can be praaifed
with fuch flight and trapfiept attention as oairt and faintnefs
may allow. To the fick, therefore, I may be allowed to pro
nounce the laft fummons to this mighty work which, perhaps;
the Divine Providence will allow them to hear. Remember
thou ! that now lainteft under the weight of long continued'
maladies, that to thee, more emphatically, the night cometh
in which no man can work ; and therefore fay not to him
that afketh thee, *' Go away now, and to-morrow I will
give :" To-morrow ? To-morrow is to all uncertain, to thee
almoft hopelets ; to-day if thou wilt hear the voice ot God
calling thee to repentance, and by repentance to charity ;
harden not thy heart, but what thou knoweft that in thy hrff
moment thou flialt wifh done, make hafte fo do, left thy h&
moment be now upon thee.
And let us all, at all times and in all places, remember,
that they who have given food to the hungry, raiment to the
naked, and in ftrriaton to the ignorant, fhall be numbered By
the Son of God arnongft the fctefledof the Father;

SERMON Y.

NEHEMIAH, CHAP. IX. VER. 33-
Hpwkit thou artjufi in all that is brought upon us,for thott
haft done right, but we have done wickedly.
-I HERE is nothing upon which more writers, in all ages,
have laid out their abilities, than the miferies of life i and it
affords no pleating refle&ion* to difcover that a iubjea fo Jjw'
tie agreeable is not yet exhaufled.
Some have endeavoured to engage us. in the contempla
tion of the evils of lite for a very wife and good end. They
have propofed, by laying before us the uncertainty of prof
perity, tbe vanity of pleafure and the inquietudes of power,
the difficult attainment of moft earthly bleffings, and the fhort
duration oi them all, to divert our thoughts from the glitter
ing tollies and tempting delations that furround us, to an en
quiry after more certain and permanent felicity ; felicity, not
iubjea to be interrupted by hidden, viciffitudes, or impaired
by the malice oi the revengeful, the caprice of the inconflaot,
or the envy of the ambitious. They have endeavoured to de.
monftrate, and have in reality demonfirated to all thofe who
will ileal a few moments from noife, and (how, and luxury,
to attend to realon and to truth, that nothing is worthy our
ardent withes, or intenfe folicitude, that terminates in this
ftate of exiftence, and that thofe only make the true ufe of
life that employ it in obtaining the favour oi God, and fecur-
ing everlafting happinefs.
Others have taken occafion from tbe dangers that furround,
and the troubles that perplex us, to difpute the wifdom or juf-

[ S3 ]
tice of the Governor of the world, or to murmur at the laws
of Divine Providence ; as the prefent flate of the world, the
diforder and confufion of every thing about us, the cafual and
certain evils to which we are expofed, and the difquiet and
difguft which either accompany, or follow thofe few pleaf
ures that are within our reach, feem, in their opinion, to carry
no marks of infinite benignity. This has been the reafoning
by which the wicked and profligate, in all ages, have attempt
ed to harden their hearts againft the reproaches of conference,
and delude others into a participation ot their crimes. By
this argument weak minds have been betrayed into doubts and
diflruft, and decoyed by degrees into a dangerous ftate of fuf-
penfe, though perhaps never betrayed to abfolute infidelity.
For few men have been made infidels by argument and reflec
tion ; their actions are not generally therefult of their reafon-
ings, but their reafon ings of their aftions. Yet thefe reafon-
ings, though they are not (Irong enough to pervert a good
mind, may yet, when they coincide with intereft, and arc af-
fifted by prejudice, contribute to confirm a man, already cor
rupted, in his impieties, and at lead retard his reformation, if
not entirely obflruit it.
Betides, notions, thus derogatory from the providence of
God, tend, even in the beft men* if not timely eradicated, to
weaken thofe impreffions of reverence and gratitude which are
neceffary to add warmth to his devotions and vigour to his
virtue ; for as the force of corporeal motion is weakened by
every obftruflion, though it may not be entirely overcome by
it, fo the operations of the mind are by every falfe notion im
peded and embarraffed, and though they are not wholly di.
verted or fuppreffed, proceed at leaft with lefs regularity and
with lets celerity.
But thefe doubts may eafily be removed and thefe argu-
ments confuted, by a calm and impartial attention to religion
and to reafon ; it will appear upon examination, that though
the world be full ot mifery and diferder, yet God is not to be
charged with difregard of his creation ; that, if we fuller, we

I 9i 3
fuffer by pur own fault, and that he has done ri&ht, but we kayt
done wickedly.
We are informed by the fcriptures, that God, is not the
author ol our prefent flate, that when he created man he cre
ated him for happinefs ; happinefs indeed dependent upon
bis own choice, and to be preferved by his own conduft, ; for '
fuch muft neceffarily be the happinefs of every reafonable be.
ing : that this happinefs was forfeited by a breach of the con-
ditions to whjch,it was annexed, and that the pofterity of him
that brake the covenant were involved in the confequences of
his fault. Thus religion fhews us that phyfical and njprai,
evil entered the world together ; and reafon and experience
aflure us, that they continue for the moft part fo clqfely unit;;
ed t|jat, tp avoid mifery, we muft avoid fiffli and that wtyle i|
is iti our power tp be. virtuous, it is in, our power to be happy,
at leaft to be happy to fuch a degree as may have little room
for mprrpur and complaints.
Complaipts are doubtiefs irrational in themfelves. and un*
juft with refpea to God, if tbe remedies of the evils, we la
ment are in our hands ; for what more can be expefled from
the beneficence of our Creator, than that be fhould place good
and evil before us, and then direct us in our choice ?
That God has not been fparing of his, bounties to mankind,
or left them, even fince the original tranfgreffion of his cornj.
mand, in a ftate fo calamitous as difcontent and melancho^
have reprefented it, will evidently appear, it we reflea,
,?.j Ftrft, Hpw few o^ the evils pf life can juftly be afcribe4
Jp»Qp<J, , , . _ r.
, Secondly, How far a general piety might exempt any
community from thofe evils.
Thirdly, How much, in the prefent corrupt flate. of the
world, particular men may, by the praaice pf the dpfies of
religion, promote thef£ own happinefs^,
Fiift, How few of .the evils of, life can juftly be aferibe^
to God. In examinjpg what part of our prefent mifery is to be irja. '

L 55 J
pitted to God, we muft carefully diftinguifh that Which is ac>
iually appointed by him, from that which is only permitted^
or that which is the corifequence of femethirtg done by buH
felVes, and Could not be prevented but by the interruption oi
thofe general and fettled laws, which We term the coiirfe ol
nature, or the eftablifhed Order of the univerfe. Thus it is
decreed by God, that all men mould die ; and therefore the
death Of each man may juftly be afctibed to God ; but the
circumftances and time of his death are very much in his own
power, Or in the power of others. When a good man falls
by ihe hand of an aftaffin, Or is condemned by the teftimorty
of falfe wimeffes, or the fenfehce of a corrupt jndge ; lii's
death may, in feme meafure, he called the work of God, but
his murder is the aaion of men. That he was mortal is the
effea of the divine decree ; but that he was deprived of life
tipjuftly, is the crime of his enemies.
If we examine afl the affliaions of mind, body, and cftate,
by this rule, we fhall find God Pot otherwife acceffary to
them, than as he works no miracles to prevent them, as he
fuffers men to be matters of themfelves, and reftrains them on
ly by coercions applied to their reafon. If God fhould, by a
particular exertion of his omnipotence, hinder murder or op^
preflion, no man could then be a murderer or an oppreffor,
becaufe he would be withheld from it by an irrefiftible pow
er ; but then that power which prevented crimes would de
stroy virtue, for virtue is the confequence of choice. Men
would be no longer rational, or would be rational to no pur
pofe, becaufe their actions would not be the refult ot free
will, determined by moral motives ; but the fettled and pre-
deftined motions of a machine impelled by neceflity.
Thus it appears that Cod would not afl as the governor of
rational and moral agents, if he fhould lay any other reftraints
upon them than the hope of rewards, or fear of punifhments ;
and that to aeftroy or obviate the confequence* of human ac
tions, Would be to deftroy the prefent confiiumon o! fne
world.

E 56 }
When,, therefore, any man fufferspain from an injury 9!-
fered him, that pain is not the aQ ot God, but the effect ofa
crime, to which his enemy was determined by his own choice*
He was created fufceptible of pain, but not neceflarilyfiib*
jetted to that particular injury which he now feejs, and he is
therefore not to charge God with his afflictions. The mate*
rials tor buildihg are naturally cpmbuftible,; but when a cltj
is fired by incendiaries, God knot the author oi its deftruc-
tion. .•,.,.(
. God may indeed, by fpecial afls of Providence, foraeiimes
hinder, the. defigns pf bad men from being fuccefsfully exe
cuted, or the execution of them from producing fuch confe.
quehCes as it naturally tends to ; but this, whenever it is done,
is a real, though not always a vifible miracle, and is not to be
expeapd in the ordinary occurrences of life, or the common
tranfaaibns Of the world.
In making an eflimate, therefore, of the miferies that atife
From the diforders of the body, we muft confider how many
difeafes proceed hom our own lazinqfs, intemperance, or neg
ligence ; how many the vices or follies of our anceftors have
tranfmitted to us, and beware of imputing to God the confe*
qiiences of luxury, riot and debauchery.
There are indeed diftempers which no caution can fecure
us from, and which appear to be more immediately the ftxokes
of.Heaven ; but thefe are not of tbe moft painful or lingering
kind ; they are, for the moft part, acute and violent, and quick
ly terminate either in recovery or death ; and it is always tp
be remembered, that nothing but wickednefs makes death an
evil. Nor are the difquietudes of the mind lefs frequently excit
ed by ourfelves. Pride is the general fburce of our infelicity?
A man that has an high opinion of his own merits, of the ex-?
tent of his capacity, of the depth of his penetration, and the
force of his eloquence, naturally forms fchemes ot employ
ment and promotion adequate to thofe abilities he cppcVives
himfelf poffeffed ol ; he exafls from others the fame efteem

f S7 3
which' he pays to himfelf, and imagines his deferts ctifrcgardi
ed if they are not rewarded to the extent of his wifhes. He
claims more than he has a right to hope for, finds his exorbi
tant demands rejeaed, retires to ahtcu'rtfy arid melancholy;
and charges Heaven with his difappointriierijs.
Men are very feldom difappointed, except when their de-
fjres are immoderate, or when they fuffer their paffions to over
power their reafon, and dwell upon delightful fcenes of future
honours, power, or riches, till they miftake probabilities for
certainties, or wild wifhes for rational expectations. If fuch
men, when they awake from thefe voluntary dreams, find the
pleating phantom vanifh away, what can they biame but their
Own folly ?
;• With no greater reafon can we impute to Providence the
fears and anxieties that harrafs and ditlrafl us ; for they arife
from t6o clofe an adherence to thole things, from which we
are commanded to difengage our affections. We fail of ber
ing happy, becaufe we determine to obtain felicity b,y means
different from thofe which God bath appointed. We are
forbidden to be too folicitous .about future events ; and is
the author of that prohibition tobeaccufed, becaufe men make
themfelves miferable by difregarding it ?
Poverty indeed is not always the effea of wickednefs, it
may Often be the confequence of virtue ; but it, is not certain
that poverty is a'n evil. If we exempt the poor man frorn all
the miferies to which his condition expofes, him 'from the
wickednefs of others, if we fecure him from the cruelty^f
oppreffion, and the contumelies of pride ; if we fuppofe him
to rate no enjoyment ot this life beyond its real, and inti infie
value, and to indulge no defire rriore than reafon and relig-
ion.ajlow ; the inferiority of^ his' flation: will very little di-
minifh ^is, happinefs ; arid therefore the poverty of the virtu
ous reflects no reproach upon Providence. But poverty, like
many other miferies ot life, is often little piore than an imagin
ary calamity. Men often call themfelves poor, not becaufe
H

C # 3
fhey want neceflaries, but becaufe they have not more than*
they want. This indeed is not always the cafe, nor ought we
ever to harden our hearts againft the cries of thofe whoin>
plore our a ffi fiance, by fuppqfing that they feel lefs thap thev
exprefs ; but let us all relieve the neceffitous according to pur
abilities, and real poverty will' foon be baniffied out of the
world. To thefe general heads may be reduced almoft all the calam-
itfes that imbitter the life of man. To enumerate parricular
evils would be ot little ufe. It is evident that moft of our
miferies are, either imaginary, or the confequences, either of
our own faults, or the faults of others ; and that if is therefore
worthy of enquiry,
Secondly, how far a general piety might exempt any com.
munity from thofe evils*.
It is an obfervation very frequently ~mad'e, that there is
more tranquillity and fatisfaflion differed through the inhabi
tants of uncultivated and favage countries, (hap is to be met
with in nations filled with wealth and plenty, poliffied with ci
vility, and governed by laws. It is foand happy to be free
from contention, though" that exemption be obtained by llav«
ing nothing to contend for ; and an equality of condition!
though that condition be far Irom eligible, cpnduces more to
the peace of fociety, than an eflablifhed and legal fubordina*
tion ; in which every man is perpetually endeavouring toex-
aft Kimfelf to the rank above him-, though by degrading otb>
ers already in pofleffiori of it ; and every man exerting his ef
forts to hinder his inferiors from rifing to the level with him
felf. It appears that it is better to have no property, than to
be in perpetual apprehenfions ol fraudulent artifices, or opcrl
invafiori's ; and that the fecurity arifing Irom a regular acf-
miniflration of government, is not equal to that which is pro
duced by the abfence of ambition, envy, or difcontent.
Thus pleating is the profpea of favage countries, merely
from the ignorance of vice, even without the knowledge ot
virtue ; thus happy are they, aroidfl all the hardfhips and dil-

£ m 3
treffes that attend a ftate of nature, becaufe they are in a great
meafure free from thofe which men bring upon one another.
But a community, in which virtue would generally pre
vail, of which every member fhould fear God with his whole
hearti and love his neighbour as himfelf, where every man
fhould labour to make himfelf perJeQ, even as his Father which
is in Heaven is perfeil, and endeavour with his utmofl dili
gence to imitate the divine juftice and benevolence, would
have no reafon to envy thofe nations, whofe quiet is the ef-
fea of their ignorance.
If we confider it with regard to public happinefs, it would-
be opulent without luxury, and powerful without faaion ; its
counfels would be fteady, becaufe they would be juft; and
its efforts vigorous becaufe they would be united. The gov
ernors would have nothing to fear from the turbulence of the
people, nor the people apy thing to apprehend from the am
bition of their governors. The encroachments of foreign en
emies ? they could not always avpid, but would certainly re-
pulfe, for fcarcely any civilized nation has been ever enflaved,
till it was firfl corrupted.
With regard to private men, not only that happinefs,
which neceffarily defcends to particulars from the public prof
perity, would be enjoyed, but even thpfe bleffings which
cohftitufe the felicity ot domeftic life, arid are lefs clofely cori-
neeted with the general good. Every man would be indu'ltri-
ous to improve his property, becaufe he would be in no dan
ger of feeing his improvements torn from him. Every man
Would affifl His neighbour, becaute he would be certain of re
ceiving affiftance if he fhould himfelf be attacked by neceffi-
tyt Every man would' endeavour after merit, becaufe merit
Would always be rewarded*- Every tie of friendfhip ahd re
lation would add to happinefs, becaute it would not be fubjea
to be broken by envy, rivalihip, or fufpicipn. Children
would honour their parents, becaufe all parents would be vir
tuous ; all parents would love their children, becaufe all chil
dren would be obedient. The griet which we naturally feel

[ °° J
at ihe death of thofe that are dear to us, could not perhaptfbe
wholly prevented, but would be much more moderate than in
the prefent ftate of things, becaufe no man could ever want a
friend, and his lofs would therelore be lefs, becaufe his grief,
like his other paffions, would be regulated by his duty. Even
the relations pf fubjeaion would produce no uneafinefs, be-.
caufe infelence wnuld be feparated frpm power, and difcon-
tent from inferiority. Difference of opinions would never
diflurb this community, becaufe every man would difpute for
truth alone, look upon the ignorance ot others with compaf.
fion, and reclaim them frpm their errrors with tendernefs and
modefty. Perfecution would not be heard of among them,.
becaufe there would be no pride on one fide, nor obflinacy on
the other. Difputes about property would feldom happen,
becaufe no man would grow rich by injuring anpther ; arid,
when ihey did happen, they would be quickly terminated, be
caufe each party would be equally defirous of a juft fentence.
All care and ioliciiude would be, almoft banifhed from this
happy regipn.- becaufe np man would either have falfe friends
or public enemies. The immoderate defire of riches would.
be exiinguifhed, where there was no vanity to be gratified.!
The fear of poverty would be difpclled, where there was no
man fuffered to want what was neceffary to his fupporr, or
proportipned to his deferts. Such wpuld be the ftate pf a
community generally virtuous, and this happinefs would pros-.
ably be derived to future generations ; fince the earlieft. im
preffions would be in favour of virtue, fince thofe, to whom,
the care pf education, fhould be committed, would make them.
¦ fejves venerable by the obferyation of their own precepts, and
}he minds of the young and unexperienced would not be
tainted with falfe notions, ppr their cpndua influenced by
bad .exampfes,.
. Such is the ftate at which any community may arrive by.
the general plaice pf the duties of religion. And can Prov
idence be accufed of cruelty or negligence, when fuch happi
nefs 4s this is within our power ? Cap man be faid to haye.

C 6* 3
received his exiftence as a punifhment, or a curfe, when h«
may attain fuch a ftate as this ; when even this is only prepar
atory to greater happinefs, and the fame courfe of life will fe-
cure him from mifery, both in this world and in a future
ftate ?
Let no man charge this profpea of things with being a
train of airy phantoms ; a vifionary fcene, with which a gay
imagination may be amufed in folitude and eafe, but which
the firft furvey of the world will fhew him to be nothing
more than a pieafing delufion. Nothing has been mentioned
which would not certainly be produced in any nation by a
general piety. To effect alt this no miracle is required ;
men need only unite their endeavours, and exert thofe abili
ties which Gnd has conferred pppn them, ip conformity to
the laws pf religion.
To general happinefs, indeed, is required a general conr
cjirrence in virtue ; but we are not to delay the amendment
pf our own Ijves, in expectation of this favourable junaurp,
An univerfal refnrmatipn muft be begpn fomewhere, and eveT
ry man ought to be ambitious of being the firft. He that
does not promote it, retards ft ; for every man muft, by his
conversion, do either gopd or hurt. Let every man, there-
lpre, endeaypur to make the world happy, by a flria perform^
ance pf his dqty to Qod and roan, and the rpigh|y worfc wil}
fppn be accorppliftiedr
Governprs have yet a harder talk; they have not only
their own actions, but thofe ot others to regulate, and are not
only chargeable with their own faults, but with all thofe which
they negfea to prevent or punifh. As they are intrufted with
the government for the fake pf tbe people, they are under the
flrongeft obligations to advance their happinefs, which they
can only do by the encouragement of virtue.
But fince the care of governors may be fruftrated, fince
ppblic happinefs, which muft be the refult of public virtue,
feems tq be at a great diflance frpm ps, fet, us confider.

L 62 3
Thirdly,' How much, in the prefent corrupt flate of the
world, particular men may, by the praaice of the duties of
religion, promote their own happinefs.
He is very ignorant of the nature oi happinefs, who imag
ines it tp conlift whplly in the outward circumftances of lite,
which being in themfelves tranfient and variable, and gene
rally dependent upon the will of ethers, can never be the true
bafis of a folid tatisfattion. To be wealthy, to be honour-
ed, to be loved, or to be feared, is not always to be happy,
Tbe man who confiders himfelf as a being accountable to God,
as a being fent into the world oply to fecure immortal happi
nefs by bis obedience to thofe laws which he has received
from his Creatpr, will not be very felicitous about his prefent
condition, which will foon give way to a ftate permanent and
unchangeable, in which nothing will avail him but his inno
cence, or difturb him but his crimes. While this reffeaion is
predominant in the mind, all the good and evilof life finks
into nothing. While he pfeffes forward towards eternal fe
licity, honours and reproaches are equally contemptible. II
he be irrjured, he will feori ceafe to feel the wrong ; if he be
calumniated, the day is coming in which all the nations of the
earth, and all the hoft of heaven fhall be witneffes of his jufti-
fication. It his friends forfake or betray him, he alleviates
his concern by confidering that the divine promifes are never
broken, and that the favour of God can only be forfeited by
his owp fault. In all his calamities he remembers that it is
in his own power to make them fubfervient to his own advan
tage, and that patience is one of thpfe virtues whiph he is
Commanded to praflife, and which Gpd has determined to re?
ward. That man can never be miferable to whom pferfecu-
tferi is a bleffing ; nor can his tranquillity be interrupted who
places all his happinefs in his profpea of elernity.
Thus it appears that, by the praaice of our duty, even
our prefent ftate may be made, pleafing and defirable ; and
that it we langu'tfh under calamities, they are brought upon

[ <tf ]
as, not by the immediate hand ot Providence, "hut by onf
own folly and difobedience ; tllat happinefs will be difTufed
as virtue prevails ; and that God has done right, but we have
done wickedly-

SfiltMO'N Vl

PROVERBS, CHAP. Xli. VER. 2'.
When Pride Cometh, then cometh Shame ; bat with the Loiolf
is Wifdom.
X HE writings of Solomon are filled with fuch obfervafionS
upon the nature and life ot man, as were the refult of long ex
perience, affifted with every advantage ot mind and fortune ;
an experience that had made him acquainted with theaaionS,
paffions, virtues and vices of all ranks, ages and denomina
tions of mankind, and enabled him, with the divine affi fiance,
to leave to fuCceeding ages a colfeaion of precepts that, if
diligently attended tP, will Condua as fafe iri the paths of
life. Of the ancient fages of the heathen world, fo ofien talked
<->F and fo loudly applauded, there is recorded little more than
fingle maxims, which they comprifed in few Words, and olten'
incukaied ; for thefe they were honoured by their contempo
raries, and flill continue reverenced and admired ; nor would'
it be either juftice or gratitude to depreciate their charaflers,
fince every difcoverer or propagator of truth is undoubtedly a
benefactor to the world. But furely if fingle fent'ences could
procure them the epithet of wife, Solomon may, for this col
lection of important counfels,^ tt/t/y claim the title of the wijejt
Omongfl the Jons of Men.
Among all the vices againft which he has captioned us" (and
he has fearcely lelt one untouched) there is none upon which
lie animadverts with more feverity, or to which he more fre
quently recall our atierition, by reiterated reffeaions, than the

t «5 3
vice of pride : for which there may be many reafons afligrt-
ie'd, biit, more particularly, two feem to deferve our confide
ration ; the firft drawn from the extenfivenefs of the fin ¦ the
other from the circumftances oi the preacher;
The firft is the extenfivenels ol the fin.
Pride is a corruption that feems almoft originally engraft
ed in our nature ; it exerts illelt in our firft years, and, with
out continual endeavours to fupprefs it, influences our laft.
Other vices tyrannize over particular ages, and triumph iri
particular countries. itage is the tailing of youth, and ava
rice ot age { revenge is the predominant paifion of one coun
try, and iriconftancy the characteriftic oi another ; but pride
is the native of every country, infeas every climate, ahd cor
rupts every nation. It ranges equally through the gardens ot
the eaft, and the deferts of the feiith, and reigns no lefs in the'
Cavern of the lavage, than in the palace of the epicure. It
mingles with all bur other vices, arid without the moft con
ftant and anxious care will mingle alfb with our virtues. It
is no wonder, therefore, that Solomon fo frequently direas us"
io avoid this fault, to which we are all To liable, fince nothing
is more agreeable to reafon, than that precepts of the moft
general ufe fhould be moft frequently Inculcated.'
The fecond reafon may be drawn from the cifcum fiances'
of tbe preacher.
Pride was probably a crime to which Solqrffon ritmfelf was
moft violently tempted ; and indeed it might have been much
inore eafily imagined that he would have fallen into this fill
than into feme others of which he was guilty, fince he was
placed in every circuriiftance that could expofe him to it. He
wis a king abfoluteand independent, and by confequence fur-
rounded with fycophants ready to fecond the firft motions ot
leff-love, arid blow the fparks of vanity ; to echo all the ap-
plaufes, and fupprefs alt the murmurs ot the people ; to com^
ply with every pro'pofal, and flatter every failing. Thefe are
the tempters to which kings have been always expofed, ana
whofe fnares few kings have been able to Overcome,

C 66 3
But Solomon had not only the pride of royalty to fnpprefs;
but the pride of profperity, of knowledge and of wealth j
each of them able to fubdue the virtue of moft men, to intox
icate their minds, and hold their reafon in captivity. Well
might Solomon more diligently warn us againft a fin which
had affaulted him iri fo many different forms. Could any fu-
periority to the reft of the world make pride excufable, it
might have been pardoned in Spfompn ; but he has beeaifo
far from allowing it either in himfelf or others, that he has
left a perpetual atteflatfon in favour of humility, that when
pride comelh then cometh fhame, but with the lowly is wifdom,
This aflertipn I fhall endeavour to explain1 and confirm,
Firft, by confidering the nature of pride in general, with
its attendants arid confequences.
Secondly, by examining fome ef the ufual motives to pride,
and fhewing how little can be pleaded in excufe of it.
Thirdly, by fhewing the amiablenefs and excellence of hi*
mility. • Firfl, by confidering in general the nature of pride", with
its attendants and confequences.
Pride, fimply confidered, is an immoderate degree ot felfv
efteem, or an over-value fet upon a man by bimfelf, and, like
molt piher vices, is founded originally on an ihtelfeaual falfe-
hood. But thifcjfefinition fets this vice in the faireft light,
and teparates i: from all its confequences, by confidering man
without relation to fociety, and independent of all outward
circumftances. Pride, thus defined, is only the feed of that
complicated fin againft which we are captioned in the text.
It is the pride of a folitary being, and the fubjea of fcholaftic
difquifitions, not ot a praflical difcourfe.
In: fpeculation, pride may be confidered as ending where
it began, and exerting no influence beyond the bofom in
which it dwells ; but in real life and the courfe ot affairs,
pride will always be attended with kindred paffions, and pro
duce effeas equally injurious to others, and deftruaive t<r
itfelf.

[ 67 3
He that overvalues himfelf will undervalue others, and he
that undervalues others will opprefs them. To this fancied
fuperiority it is owing, that tyrants have fquandered the lives
of millions, and looked unconcerned on the miferies of war.
It is indeedfearCely credible, it would Without experience be
absolutely incredible, that a man fhould carry de Aruciion and
¦{laughter round the-wbrld, lay cities inafhes, and put nations
to Jthe fword, without one pang or one tear ; that we fhould
feel no reluftanceat feizing the poffeffions oi another, at rob
bing parents of their children, and fhnrtening or embittering
innumerable lives, Yettqisiatal, this dreadful effea has pride
been able to produce. Pride has been able, tp harden the heart
againft compaffion, and flop the ears againft the cries ot
¦mifery. •;i!-;,'r .''<i
In this manner does pride operate, when unhappily unit
ed with power and dominion ; and has in the1 lower ranks ot
•'mankind rrniilar-, .though npt equal effects. It makes mafters
Ctuel and imperious', and magiftrates infolent and partial. It
produces contempt and' injuries j and diffolves the bond of fe-
eiety.> .d • ¦•:"¦ • "
Nor is this Species of pride more ihurtlul to. the world
than deftruaive to itfelf. The oppreflolp unites. heaven and
earth againft him : it a private man, heat fer.gth becomes the
object of univerfal hatred and reproach ; and if a prince, the
neighbouring nionarchs combine to bifcruin. , So; that,, when
pride cometh, then comUhJhame ; kut.zvith the Jowly is .wf-
dom. ,]i , , ;* ,
He that fets too high a value, uponhis own merits, will of
courfe think, them i'l rewarded WJ4h his prefent condition.
He will endeavour tp exalt his fortune and his rank above
others, in proportion as his deferts are fuperiour to theirs.
He will conceive his virtuesobfcured by his fortune, lament
that his.great abilities lie, ufelefs and, unobferved for want of a
Sphere of aajon, jn which he, might exert them in their full
extent. . ,Qqee,,,fired with thefe, notions, he will attempt to in-
creafe his fortune and enlarge hisjfphere ; apd how! few there

[ «! 3
are that profecute fuch attempts with innocence, a very pF*RT
pent obfervation will fufficiently inform us.
Every roan has remarked the indirea methods madepfe pf
in the purfuit of wealth ; a purfu.it tor the mpft part prompt.
ed by pride ; Ipr to what end is an ample fortune generally
coveted ? Mot that tbe pofleffojr may have it ip hi* power to,
Relieve diftrefs or recompense virtue ; but that he may diftin.
guith himfelf Irom the ber.d ot mankind by expenfive vices,
foreign luxuries, and a pompous equipage. To pride there
fore muft be afcribed moft of the fraud, injuftice, violence
and extortion by which wealth is frequently acquired.
Another concomitant oi pride is envy, or the defire oi de- ,
bafing others. A proud man is uneafy and di Satisfied, while
any pf thofe applaufes are bellowed on another which he. is
defirous ot bimfelf. On this account he never faihj ot exert
ing all his art to deflroy or obilrucl a riling character. His
interiors be endeavours to d,epre.f$, left they fhould become
his equals ; and bis equals, not only becaufe. they are fo, but
left they fhould in tirpe become his fuperiprs. For this end
he circulates the whifper of malevolence, aggravates the tale
ot calumny, and affifis the clamour of defamation ; pppofi^
in public the juftefh ;defigns, and in private depreciate? the
piofl uncontefted virtues.
Another confequence of immoderate felf-efteem is an in-
fatiable defire of propagating in others the favourable opinion
he entertains of himfelf. No prpud man is fatisfied with be
ing fingly his own admirer ; his excelfeneies muft receive the
honour of the public fiiffrage. He therefore tortures his in
vention tor means to make himfelt coofpicuous, and to draw.
the eyes ot the world uppn bim. It is iropoflible, and would
be here improper, to enumerate all the fictitious qualities, all
the petty emulations and laborious trifles to which this appe
tite, this eagernefs ot diftinaion, has given birth in men of
narrow views and mean attainments. But who can without
horror think on thofe wretches who attempt to raife a charac
ter by fuperiority of guilt ? who endeavour to excel in vice

i §9 3
and outvie each other in debauchery ? Yet thus far can pride
ipiaiuate the mind, and extinguifh the light pf reafon.
But for the moft part it is peered by Providence, that the
fchemes of the ambitioiis are difappoipte.d,,tb.e calumnies pf
the envious 4eteaed, and falfe pretences tP .reputation ridi
culed and expofed, fo that flill when pride cometk, then comet}
Jkame ; but with the lowly. is wifdom.
I am npw to confider, in the fecond place, forpeqfthe
ufual motives tp pride, apd (hew hqw littje they cap be plead-
cd in excufe of if.
A fuperior being that fhould look dpwn upon the diforder,
confufion and corruption of our world, that fhould obferve
the fhortnefs of our lives, the weaknefs of ppr bqdies, the coq-
tinual accidents or injuries to which we are fubjea, the vio
lence of our paffions, the irregularity ot our conduct, and the
tranfitory ftate pf every thing about us, would hardly believe.
there could be among us fuch a vice as pride, or that any hu
man being fhould need to be cautioned againft being too mpch
elated with his prefent ftate. Yet fp it is that, however weak
«r wicked we may be, we fix our eyes pn feme other that is
reprefented by our feif-fove to be weaker, or more wicked,
than purfelyes.and grpw proud upon tlie eorpparifpp. Ttms,
in themidft of dapger and pneertainty, we fee many intoxi
cated with the pride of profperity ; a prpfperity that is hourly
expofed to be difiurbed, a profperity that lies often at the mer
cy of a treacherous frieqd, pr unfaithful fervant, a profperity
which certainly cannot laft long, but muft foop be ended by
the hand ot death.
Tp copfider this mptive tq pride more attentively, fet us.
examine what it is tp be profperops. Tq be pvofperous, in
tbe common acceptation, is to have a large or an increafing,
fortune, great numbers of friends apd dependants, and lobe
high in the efteem ot the world in general. But dp thefe
things conflituie the happinefs pf a man ? of a beipg accoun
table tp his Creator for his conduft, and, according tp the ac
count he fhall give, defigned to exift eternally in a future,

[ 70 ]
ftate of happinefs, or mifery ? Wh*at is the profperity of fuch
a ftate, but the approbation of that God, on whole fentence
futurity depends ? But neither wealth, friendfhips, pr hon.
ours, are proofs pf that approbation, or means tieceflary to
procure it. They often endanger, but feldom promote.'the
future happinefs of thofe that poffefs them. And can pride
he infpired by fuch profperity as this ?
Even with regard to the prefent life, pride is a very danr
gerous affociaie to greatnefs. A proud man is oppofed in his
rife, hated in his elevation, and intuited in his fall. He niay
have dependants, but can have no friends j and parafites, but
t.
no mgenupus companions.
Another common motive to pridfe is knowledge, a motive
equally weak, vain and idle, with the former. Learning, in
deed, imperfect as it is, may Contribute to many great and no
ble ends, and may be called in to the affiftance of religion^ as
it is too often perveriely employed againft it, it is ol ufe to dif-
play the greatnefs, and vindicate the juftice, of the Almighr
ty ; to explain the difficulties, and enforce the proofs ot re
ligion. And the fmall advances that may be made in fcience
are of themfelves fome prppf pf a future ftate, fince they
fhew that God, whp can be fupppfed tO make nothing in vain,
has given us faculties evidently fuperior to the bufinefs ot this
prefent world. And this is perhaps one reafon, why our in-
telfeaual powers are in this life of fo great extent as they are.
But how little reafon have we to boaft pf our knowledge,
when we only gaze and wonder at the furfaces ot things 1
when the wifeft and moft arrogant philofopher knows not
how a grain of corn is generated, or why a ftone falls to the
ground ! But were our knowledge far greater than it is, let us
yet remember that goodnefs, not knowledge, is the happinefs
of man I The day will come, it will come quickly, when it
fhall profit us more to have fubdued one proud thought, than
to have numbered the Hofl of Heaven.
There is another more dangerous fpecies of pride, arifing
from a confcioiifnefs ot virtue, fo watchful is the enemy ol

[ 7» 3
bur fouls, and fo deceitful are our own hearts, that too often a
viaory over one finful inclination expofes us to be conquer
ed by another. Spiritual pride reprefents a man to himfelf be
loved by his Creator in a particular degree, and, ot ronfe-
quence, inclines him to think others riot fo high in his favour
as himfelf. This is an error, into which weak minds are
fometimes apt to fall, not fo much from the affurance that!
they have been fteady in the praaice of juftice, righteoiifnefs
and mercy, as that they have been punaually obfefvant of
fome external acts of devotion. This kind ot pride is gener
ally accompanied with great uncharitablenefs, and fevere cen-
firres of others, and may obflruft the great duly of repentance.
But it may be hoped, that a fufficient remedy againft this (in
may be eafily found, by reminding thofe who are infected
with if, that the blood of Chrift was poured out upon the
crofs to make their beft endeavours acceptable to God. And
that they, whofe fins require fuch an expiation, have little rea
fon to boaft of their virtue.
Having thus proved the linreafonablenefs, folly and odi
ous nature, ot pride, I am, in the laft place, to fhew the amia-
blenefs and excellence of humility.
Upon this head I need not be long, fince every argument
againft any vice is equally an argument in favour of the con
trary virtue ; and whoever proves the folly of being proud,
fhews, at the fame time, that With ihe lowly there is wifdom.
But'-, to evince beyond oppofition the excellence of this virtue,
we may in few words obferve, that the life of our Lord was
one continued exercife of humility. The fen of God conde-
fcended to take our nature upon him, to become fubjefl to
pain, to bear, from his birth, the inconveniences ot poverty,
and to wander from city to city, amidft oppofition, reproach
and calumny. He difdained not to converfe with publicans1
arid tinners, fo miniller to his own difciples, and to weep at
the miferies of his own creatures. He fubmitted to infults
and revilings, and, being fed like a lamb to the flaughter, open
ed not his mouth. At length, having borne all the cruel treat-

[ 72 3
ment that malice could fuggeft, or power inflia, he fiiffered
the moft lingering and ignominious death.
God of bis infinite mercy grant that, by imitating his hu-*
rhility, we may be partakers of his merits ! To whom, with'
(he Father and the Holy Ghoft, be afcribed, as is moft due,
£11 honour, adoration and praife, now arid ever ! Amen;

SERMON VII.

Jeremiah, chap. vi. ver. 16.
Thus faith the Lord, fland yt in the ways aud fee, and ofkjor
the old paths, where is the good way, and walk therein, and
ye Jhall fijtd reft for your fouls. But they faid, we will not
wad therein*
X HAT almoft every age, from the beginning ol the world,
has been eminently marked out and diflinguifhed from the
reft by feme peculiar character, by particular modes of think
ing, or methods ot acting, then almoft uhiverfally prevalent,
is evident from the hiftories of all nations. At one time, the
whole world has bowed, without repining, to defpotic power
and abfolute dominion ; at another, not only the licentious
and oppreflive tyranny of governors has been reflrained, but
juft and lawful authority trampled upon and inlulted i at one
time, all regard for private intereft has been abforbed and loft
in the concern for the welfare of the public ; to which virtue
itfelf has been made a facrifice ; at another, every heart has
been engrafted by low views, and every fentiment of the mind
has been contraaed info the narrow compafs of felf-love.
Thus have vice and virtue, wifdom and folly, or perhaps on
ly different follies and oppofite vices, alternately prevailed ;
thus have mankind rufhed from pne error to another, and fiif
fered equally by both extremes.
Thefe changes of condua or opinion may be confidered
as the revolutions ot human nature, often neceffary, but al
ways dangerous j neceffary, when fome favourite vice has
K

C 74 3
generally infeaed the world, or fome error, long eflabliftieff,
begins to tyrannize, to demand implicit faith, and refufe ex
amination j but dangerous, left the mind, incenfedby oppref-
lion, heated by conteft, and elated by viaory, fhould be too
far tran (ported to attend to truth, and, out pt zeal to fecure
her conqueft, fet up one error to deprefs another.
That no change in religion has been made with that calm-
nefs, caution and moderation which religfon itfelt requires,
and which common prudence (hews to be neceffary in the
tranfaaion of any important affair, every nation of the ear,th
Can fufficiently atteft. Rage has been called in to the aflifl-
ance ot zeal, and deflraaion joined with reformation. Re.
folved not to flop fhort, men have generally gpne too far, and,
in lopping fuperfluities, have wounded effentials.
This condua, when we confider the weaknefs of humeri
nature, and the circumftances of moft of thofe by whpm fuel)
changes have been effeaed, is entitled at leaft to compaffion,
if not to' excufe ; nor can it be dpubted that pur great Crea
tor looks down with tendernefs and eompafliori uppn tbe ir«
regular (Tarts and tempeftupps agitations of a mind, moved by
a zeal for his honour and a love of truth. Had all error and
mifeoOdua fuch a plea as this, they might indeed be lament
ed, and prayed againft as weakneffes, but could hardly be
cenfured, pr cpndemned as crimes.
But mpre flow and filent tranfltions from one extreme to
another are0 very frequent. Men, not impelled by the vehe
mence of oppofition, but feduced by inclinations lets violent,
too often deviate from the paths ot truih, and perfuade others
to follow them. TT/be pride of firigularity influences the teach*
er, and a love of novelty corrupts the follower, till the delu.
fion, extending itfelf by degrees, becomes at length genera),
and overfpreads a people.
The prevailing fpirit of the prefent age feems to be the
fpirit of feepticifm and captioufnefs, of fufpicion and diflrufL
a contempt of all authority, and a prefumptuous confidence in
private judgment ; a diflike ot all eftablilhed forms, mere-

[ 75 3<
!y. becaufe -they are eftablifhed, and of pld paths; bfl£,apfe #hey,
are old.
Intp this temper have men been infenfibly fe4 by a warm
affertion of tbe right of judging for themfelves, a right not to
be called in queflion, fince God himfelf gave us a claim to, it,
in making us realbnable beings ; and the apoflle doubtlefs ad
mits it when he direfls us to give the reafon of our faith to
a*iy that (hall demand it.
But .this- privilege, ill underflopd, has been, and always
may be, the Pecafion of very dangerous and pernicious mi f-
takeS ; it may be exercifed without knowledge or diferetion,
till error be entangled with error, till divifions be multiplied
by endfefs fubdivifions, till the bond of peace be entirely brp-
ken, and tbe church become a fcene pf conlufion, a chaps of
difcordant forms pf worfhip, and inconfiftent fyftems of faith.
There are fome men, we now find, to whom feparalion
and disagreement appear not fuch formidable evils as they are
generally reprefented ; who can look, with the utmoft calm-
nefs and unconcern, at a riling fchifm, arid furvey, without
any perturbatipn, the fpeedy progrefs of an encreafing herefy.
Let every man, fay thpy, enjpy his opinions, fince he only is?
anfweiiabfe for them.
There are men, who for the moft part value themfelves,
and are fometimes valued by others, for their enlarged views
arid generous fentimetfts ; who pretend to look with uncom
mon penetration into the caufes of human aaionsf and the fer
cret motions pf the mind ; but perhaps this opinion is no
proof that their pretentions are well grounded, or that they
are better acquainted with human nafpre tba* thofe whom
they affea to ridicule and infult.
If it be granted that it is the duty of every "man to pub1i(r^,,
profefs and defend1 arty important tratti, artd the truths of re
ligion be allowed important, if will follow, that diverfity of
fentinsents muft naturally produce eontroverfies and alterca
tions. And how few there are capable of managing debates
without pnbecorning heat, or difhppeft artifices, how foop

[ 76 3
zeal is kindled into fury, and hpw foon aepncern for reputj.
tion mingles with a concern for truth, how readily the antag-
onifts deviate into perfonal inveaives, and, inflead of confut
ing the arguments, defame tbe Jives of thofe whofe doctrine
they difapprove, and how often difputes terminate in uproar,
ript and perfecution, every one is convinced, and too many
have experienced- That diverfity of opinions, which is the
original and fource of fuch evils as thefe, cannot therefore be
too diligently obviated; nor can too many endeavours be uf-
ed to check the growth of new doctrines, and reclaim thofe
that propagate them, before feas are formed, or fohifm eftab
lifhed. This is not to be done by denying, or difputing the right
of private judgment ; but by exhorting all men to exercife it
in a proper manner, according to each man's meafure of
knowledge, abilities and opportunities, ; and by endeavouring
to remove all thofe difficulties which may obftrua the difcov-
ery of truth, and expo fmg the unreafonablenefs, of fuch preju
dices as may perplex or miflead the enquirer.
The prejudice to which many of the diforders of tbe pref
ent age, in which infidelity, fupei flition and enthufiafm feeqp
contending for empire over us, may be juftly afcribed, is an
over-tondnefs. for npvet,ty, a defire of (hiking out new paths
to peace and happinefs, and a negfea of, following the precept
in the text, of afking for the old paths, where is the good way,
and walking therein ; a precept I fhall therefore ende^vouj; tp
illu Urate,
Firft, by laying before you the dangers pf judging ol re
ligion, without long and diligent examination.
Secondly, by evincing the reafonablenefs of fearclpng in-
to antiquity, or, of afking for the ojd paths. And,
Thirdly, by (hewing the happipef s which a^tepds a well-
grounded belief, and fteady praaice of religion..
Firft, I propofe to lay before you the dangers of judging
of religion, without a long and diligent examination.

r 77 3
There is no topic more the favourite of the prefent age,
than the innocence of errpr accompanied with (incerity. This
doarine ha? been cultivated with the utmoft diligence, en
forced with all the arts of argument, and epibelliftied with all
the ornaments of eloquence, but perhaps pot bounded, with
equal care, by proper limitations, nor preferved by juft ex
plication, from being a fnare to pride, and a (tumbling block
to weaknefs. "
Tha( the judge of all the earth will do right, that he will
require in proportion to what he has given, apd punifli men
for the mifapplicatipn or pegfect of talents, pot far the want
of them ; that he condemns no man for not feeing what he
has hid from him, or for not attending to what he could never
bear, feems fo be the neceffa.ry, the inevitable confequence of
his_ own attributes.
That error therefore may be innocent will not be denied,
becaufe it undoubtedly may be fincere ; but this conceflion
will give very little countenance, to the fecurity and fupine-
nefs, the coldnefs and indifference of the prefent generation,
if we confider deliberately how pinch is required to conflitute
that fincerity. which fhall avert the wra,th of God, and recon
cile him to error-
Sincerity is not barely a full perfuafion of; the truth of our
afferlions, a perfuafiop too often grounded upon a high opin-
fon of our own fegacity, and confirmed perhaps by frequent
triumphs pver weak opponents, continually gaining new
ftrengtb by a negfea pf re-examination, which perhaps we
decline, by induftrioufjly diverting ppr attention from ¦any ob
jections that arife ip ppr thoughts, and fuppreffing any fufpi-
cion of a fallacy before the mind has time to cp.nnea its ideas,
to form arguments, and draw conclufions. Sincerity is pot a
heat of the heart kept pp by eager contentions or warm, pro,T
feflions, ppr a tranc/uillity produced, by confidence and con,,
tinned by indolence. There rpay be z,eal without fincerity,
and fecurtty without innocence. If we forbear tp enquire
through lazinefs or pride, or enquire with partiality, paffion,

I 7» S
pr precipitancy j if we do not watch- over the meft- hidden
motions of our hearts, and endeavour, with our utmoft efforts^
to banifh all thofe fecret tendencies and all thofe lurking in
clinations which operate very frequently without being attend
ed to, even by ourfelves ; if We do not carry on our fearch
withppt regard to the reputation pf our teachers, our follow-.,
e»s, or ourfelves, artd labour after truth with e<$tfal induftry
and caution, let us not prefume tp put any truft in our fincer
ity. "' ¦ ¦ ' ?*<'¦' ' ":
"*• Such is the prefept weakfiefs and corruption of human na*
Aire, that fincerity, real fincerity, is rarely to be found ; but
till it be found, it is the laft degree of folly to reprefent errdf
as innocent. By a God infinitely piercifuh and propitiated byf
the death of pur bleffed Saviour, it may indeed be pardoned,
but it canriot be juflified.
Bui the greateft part of fhpfe that declaim with moft veheT
mence in defence of their darling notions, feera to have very
little claim even to pardon on account ol their fincerity. It
js difficujt to conceive what time is allotted to religious quef-
tions and contrpverfies by a man whofe life is engroffed by
tbe hurries of bufinefs, and whole thoughts are continually up-.
pn the (tretch, to form plans for the improvement of his forT
tune, or the gratification of his ambition. Nor is it very prob
able, thai fuchfpbjeas are more ferioufly confidered hy men
abandoned tp pleafure, men who fit down to eat, and rife PP.
to play, whofe life is a circle pt fucceffive amufernents, and
whofe hoprs are diflingpithed only by viciffitudes of pkafure.
And yet the que ft ions which thefe frequently decide, and de
cide without the leaft fufpicion pf their own qualifications.,
are often of a very intricate and complicated kind, which
muft be difentangled by a Jong and continued attention, and
refolved- with many reftrictipns and great caution. Not only
knowledge, judgment and experience, bpt uninterrupted leif-
ure and retirement are neceffary, that the chain of reafoning
may be preferved pnbroken, and the mind perform-its oper%
tions without any hindrance from foreign obfeas.

C 79 3
To this end, men have formerly retreated to folitudes and
cloifters, ahd excluded all the cares and pleafures of the world ;
arid when they have fpent a great part of their lives in ftudy
and meditation, at laft, perhaps, deliver their opinions, aa
learned men will generally do, with diffidence arid fear.
Happy wOpId it be for the prefent age it men were now
thus diflroftful of their Own abilities. They would not the*
adopt opinions merely beqaufe they wi(h them to be true,
then defend what they have once adopted, warm themfelves
into confidence, and then reft satisfied with the pleafing cori-
fcioufnefs of their own fincerity.' We fhould riot then fee
men, not eminent for any fuperior gifts of nature, or extraor
dinary attainments, endeavouring to form new feas, and to
draw the world after them. They may indeed a8 with aft'
honed intention, arid fo far with fincerity, but certainly with
out that caution which their experience ought to fuggeft, arid
that reverence for their fuperiors which reafon, as well as the
laws of fociety, requires. Tliey feem, even when confidered
with the utmoft candour, to have rather cerifplted their nwp
imaginations, than to have afked for the old paihs, where is
the good way. It is therefore proper in this place that 1
mould endeavour,
Secondly, tp evince the reafonablenefs of fearching into'
antiquity, or of afking for the old paths.
A contempt of the monuments and the wifdom of anti
quity, may juftly be reckoned one of the reigning follies of
thefe days, tp which pride and idlenefs have equally contri-
buted. The fludy of antiquity is laborious ; and to defpife
what we cannot, or will not underftand, is a much more ex
peditious way to reputation. Part ot the difefteem info which
their writings are now fallen may indeed be afcribed to that
exorbitant degree of veneratfon in which they were pnce held,
by blindnefs and fuperflition. But there is a mean betwixt
idolatry and infult, between weak credulity and tptal difbe-
lief. The ancients are net infallible, npr are their decifions
fo be received without examination ; but they are at leaft the

C 8° 3
determinations or men equally defirouS with ourfelves of dif.
covering truth, and who had, in fome cafes^ better opportuni
ties than We now halve.
With regard to the order and government of tbe Prifni-
tive Church, we may doubtlefs follow their authority. with
perfect fecurity ; they cOiild not poffibly be ignorant of laws
executed, and cuftofns praaifed by themfelves ; nor would
tbey, even fuppofing them corrupt, ferve any interelts of their
own, by handing down falfe accounts to po (ferity j We are
therefore t6 enquire from them the different orders eftabliih.
ed in the miriiftry* froni the apoftollc ages, the different em-
ployments of each, and their feveral ranks, fubordinations ana
degrees ot authority. From their writings we are to vindi
cate the eftablifhment of our church ; and by the fame writ
ings are thofe who differ from us, in thefe particulars, to de
fend their condua.
Nor is this the only, though perhaps the chief ufe of thefe
writers ; for, in matters of faith, and points ot doflrine, thofe,
at leaft, who lived in the ages neareft to the* times of the apof-
tles undoubtedly deferve to be confulted. The oral doarines
and occafional explications of the apoftles would not be im
mediately forgotten in the churches to which they had preach
ed, and which had attended to them with the diligence and
reverence which their miffion and charaaer demanded. Their
folutions ot difficulties and determinations of doubtful quef-
tions, muft have been treafured up in the memory of their au
diences, and tranfmitted, for fome time, from father to fon.
Every thing, at leaft, that was declared by the infpired teach
ers to be neceffary to falvation, muft have been carefully re
corded ; and, therefore, what we find no traces of in the
fcripture, or the early fathers, as moft ot the peculiar tenets
of the Romifh Church, muft certainly be concluded to be not
neceffary. Thus, by confulting firft the holy feriptures, and
next the writers of the primitive church, we (hall make our
felves acquainted with the will of God ; thus fhall we di(-
cover the good way, and find that reft tor our fouls which

t 8. 3
Will amply recompenfe out lludies and enquiries, as 1 (hall
attempt td prdve,
Thirdly, by fhewing the happinefs which attend* a wfcll
grounded beliel and fieady praaice of religion. ,...i
The ferehity arid fatisfaaion, at which we arriyeby a firm
and fettled perfuafion of the fundamental articles' of our relig
ion, is very juftly reprelented by theexpreffion ot finding reft
for the foul. A mind, refllefs and undetermined, continually
fluttuaiing betwixt various opinions, always iri purfuit of
fome better fcheme of duties and more eligible fyftem bt faith'j
eager tb embrace every new doctrine, arid tfdopt the notions
o( every pretender to extraordinary' light, cain never be fuffi
ciently calm and unruffled to attend to thofe duties which
procure that peace of God which paffeth all iinderflanding.
Sufpenfe and uncertainty difhafct the foul, difturb its mo
tions, and retard its operations ; while we doubt in what man
ner to worfhip God, there is great danger left we fhould neg
fea to worfhip him at all; A man, confcious of having long
neglected to worfhip God, can fcarcely place any confidence
in his mercy ; pr hppe, in the mod preffing exigencies, for
his proteaion. And how miferable is that man, who, on the
bed ot ficknefs, or in the hour of death, is without trpft iri ihe
goodnefs ot his Creator ! This (late, dreadful as it appears,
may be juftly apprehended by thofe who fperid their lives in
roving frorh One new way tp' another, and are to fer from afk
ing for the old paths', where is the good way, that when ihej"
are fhewn ii, they fay, we will not walk therein'.
There is a much clofer conneaiori between practice arid
fpeciilation than is generally imagined. A man, difquieted
with fcruples concerning any important article of religion,-
will, for the moft part, find himfelf indifferent Sn& cold, even
to thofe duties Which he praaifed before with the moft aaiv*'
diligence and ardent fatislaction. Let him (hen afk for the
old paths,"where is the good way, and he fliall find reft for"
his foul, His mind, once fet at eafe from perplexity, and per-
L

petual agfiatibn, will return with more vigbur" to the exercife'f
of piety. An uniform perfeverance in thefe holy praclicesf
will produce a (ready confidence irt' the divine favour, and
that confidence' will c6mpfete'ms'happ?ri:efs'. To Which that1
we mayall attain, Gbd of fVis infinite mercy grant, for the'
merits Of Jefus Chrift, put Saviour, fo Whom, With' the Father
and the Holy Ghoft, be afcribed, as is moft' due", all' nbrio&r,.
adoration arid 'praife, now arid "fever \ Atiitri.' '

SERMON VIII.

Rpma.ns x'u. the .latter p^rt of the, 1 6th verfe.
Be not wife in your own conceits.
XT has been obferved by thpfe who have employed them
felves in confidering the methpds of Providence, arid the gov
ernment of the world, that good arid evil are diftributed;
through all dates of life, if not in equal proportions, yet iri
' fuch degrees as leave very little room for thofe murmurs arid
complaints which are frequently produced by fuperficial en
quiries, negligent furveys, and impatient comparifons.
Every condition has, with regard to this life, its inconven
iences, and every condition has likewife its .advantages ;
though its pofition to the eye of the beholder may be fo vari
ed as that at fome times the mifery may be concealed, and at
other times the happinefs ; but to judge only by the eye, is
not the way to difcov'er truth. We may pafs by men without
being able to diftinguifh whether they are to be numbered
among thofe whofe felicities, or whole jorrows preponderate ;
as we may walk over the ground wiihout knowing whether
¦ ¦¦ ¦ . ¦ ... , -,
its entrails contain mines ot gold, or beds of fand.
Nor is it lefs certain that, with refpea to the more import.
ant profpefls ot a future ftate, the fame impartiality of diftri-
bution may be generally remarked; every condition of hu
manity, being expofed an one fide, and guaided on the other,
fo tha,t every man is bprthened, though none are overwhelm
ed ; every man is obliged to vigilance, but none are hara'ffed
beyond, their firepgth, The great bufinefs therefore of every

C 84 3
man is to look diligently round him, that he may note the ap
proaches of the enemy ; and tp bar the avenues of ternp'ation,
which the particular circurpftances of his lite are moft likely
to lay qpep ; and to keep his heart in perpetual alarm againft
thofe fins which conflantly befiege him. It he be rich, let
him beware, left when he \sfull he deny God, and fay, who is
the Lord? It he be pppr, let him cautioufly avoid tqfteat,
and take the name q{ his God in vain.
There are feme conditions of humanity which are made.
particularly dangerous by an uncqpirpon degree of feepiing
fecuriiy ; conditions, in which we appear fo completely forti
fied tba,t we have little to dread, and therefore give purfelves
up too readily (q negligence and fupinenef? ; apd are deftroy-
ed without precautipn, becaute we flattered purfelves that de-
flruaion could npt approach us. This fataf (lumber pf treach^
erous tranquillity rnay be produced and prolonged by manjj
caufes, by caufes as various as the fituations of life. Our con
dition may be fpch as naay place us put pf the reach pf thofe
general admonitions by which the reft of mankind are remind-
ed ol their errors and awakened to their duty ; it may remove.
us to a gfeat djftance from the compion inciternents to corn:
mon wickednefs, a,nd therelpre rnay fuperinduce a forgetfiil-
nefs of opr patural frailties, and fupprefs all fufpicipns pf the
encroachments pf fin— And the fin to which we are particu
larly tempteci may be of that infidiops and feduaiye kind, as
that, without, alarming us by the. horrors pf its appearance.
and (hocking us with the enormity of any fingle aas, rnay, by
flow advances,, poffefs the foul, and in deftroying us differ on
ly from the atrociopfnefs of more apparent wickednefs, as a
lingering ppifpn differs from the fword ; more difficultly
avoided, and rpore certainly fatal.
To temptations of this fubtile, infinuating kind, the life of
pien of learning feerps abpve all others, to be exppfed. As
they are themfelves appointed 'the teachers of others, they ve
ry rarely have tbe dangers ot their own (late fet before them ;
as they are, by their abltraaion and retirement, fechided frotp

[ h ]
the gaieties, ihe luxuries andthe pageantries of life, they sre
wjlljngly perfuaded to believe that, becaufe they are at a great
djftance from tlje rocks oq which ponfcience ispnoft frequent
ly wrecked, that therefore they fail with fafety, and may give
themfelves to (he wind without a cornpafs. The crimps, from
which they are ip danger, #re not thofe ffpiji which the mind
has been taught to fhrink away wjth horror, pr againft w|iich
the inyeaives of rnoral or theological writers have generally
been direaed j and therefore they 3re fuffered tp approach
unregarded, to gain ground imperceptibly uporj minds direcf-
ed to different views ; and to fix themfelves at leifure in the
heart, \vhete perhaps they are fcarcely difcovered till they arc
,, ,. ".' -¦ '' ¦ .*¦• ¦ • ' '  ' ' "
paft eradication.
To thefe caufes, or tp feme pf thefe, it muft furely be imr
puled, that learning is found fp frequently to fail in the direc-
tipn pf life ; and tp operate fo faintly arid uncertainly in the
legiilation pf their condufl, who are moft celebrated for their
application and proficiency. They have been betrayed, by
fome falfe fecurity, to withhold their attention frppi their pwp
lives ; they have grown knowing, without growing virtuous ;
and have tailed of the wifdom which is the gift of the father
pf lights, becaufe ihey have thought it unneceffary tp feek it
with that anxiety and importunity to which only it is granted ;
they have fruited to their owri powers, and were wife in their
own conceits.
There is perhaps no clafs pf men, tp whorn the precept,
given by the appftle to his cpnverts againft top great confidence
in their underftandings, may be more properly inculcated,
than thofe who are dedicated to the profeffion ot literature,
apd are therefore neceffarily advanced to degree? pf knowl
edge above them wh,o are cifperfed among rnanual pccupa-
lipns, and the vulgar parts pf life ; whofe attention is confin
ed within the narrow limits pf their own employments, and
who have not often leifure tp think of more than the means of
relieving their own wants, by fupplying the demands of oth
ers.

[ 86 ]
With thefe, and fuch as thefe, placed fometimes, by what,.
ever means, in much higher ftations, a man ol learning ha$
fuch frequent pppprttinilies pf comparing himfelf ; and is fo
ftrongly incited by that comparifon, to indulge the contem- '
plation of his own fuperiority, that it is not to be confidered
as wonderful, that vanity creeps in upon him ; that he does
npt willingly withdraw his imagination from objeas that fp
much flatter his paffions, that he purfues the train of thought,
frpm one reflection tp another, places himfelf and others in
every filiation in which he can appear with advantage in his
own eyes ; riles to cprpparifons with Bill higher charaaers,
and flill retains the hab.it of giving hirpfelf the preference ;
and in all difputable cafe? turns the balance in his own favqur,
by fuperaddiny from his own cpnoeit that wifdom which by
nature he does nPt po(fe(s, pr by induftry he has npt acquired.
This wifdom in his own conceit is very eafily at firft mif-
taken for qualities, pot in themfelves criminal, ppr in them
felves dangerous ; nor is it eafy tp fix the limits, in fpecula.
tion, between a refolqle adherence to that which appears truth,
and an obffinaierobtrufion of peculiar notions upon the un.
derftanding of others ; between the pleafure that naturally
arifes from the enlargement of the mind and increafe of
knowledge, and that which proceeds from a cpntempt pf pthr
ers, and the infolent triurnphs of intelfeaual fuperiority. Yet
though the confines of thefe qualities are nearly alike, their
extremes are widely different ; and it will fopn be difeqvered,
how much evil is avoided by repreffing that opinipn of our
felves which vanity feggefts, and that confidence which i$ •
gained only by meafuring ourfelves by ourfelves, dwelling qq
our own. excellence, and flattering purfelves with fecret pane
gyrics. As this lalfe claim tp wifdpip is the feurce of many faults
j- well as miferies to men pf learning, it feems of the utmoft
importance to obviate it in the young, who may be imagined
to be very little tainted, and fupprefs it in others, whofe great
er advances and more extenfive repqtation have more endan-

[ 87 3
gered them ; nor can any man ihink himfelf fo innocent ot
this fault, or fo fecure from it, as that it fhould be unneceffary
for him to confider,
Firft, The dangers which men of learning incur, by being
wife in their own cpnceits.
Secpndly, The prpper means by which that pernicipus
conceit pf wildom may be avpided pr fuppreffed.
In prder to ftate with more accuracy the dangers which
men', dedicated to learning1, may be reafonably imagined to
incur, by being wife in their own conceits, it is neceffary to
diftinguifh the different periods of their lives, and tp examine
whether this difppfition is not in its tendency equally oppofiic
to pur duty, and, by ineviiable confequences in its effeas,
equally deftruaive oi-our happinefs in every flate.
The bufinefs of the life of a fcholar is to accumulate and to
diffufe knpwledge ; to learn, iri order that he may teach. The
firft part of his time is affigned to fludy and the acquifition of
learning ; the latter, to the practice of ihpfe arts which he has
acquired, and to the inflruttion of pthers whp have had lefs
time, pr opportunities, pr abilities, for improvement. In the
flate therefore of a learner, or pf a teacher, the man of letters
is always tp be confidered ; and if it (hall appear that, on
whatever part of his tafk he is employed, a falfe Opinion of
his own excellence will naturally and certainly defeat his en
deavours ; it may be hoped, that there will be found fufficient
reafon, why no man fhould be wife in his own conceit.
Since no man can teach what he has never learned, the
value and ufefulnefs of the latter pait of his life mull depend
in a great meafure upon the proper application of the earlier
years ; and he that negfeas the improvement of his own
mind, will never be enabled tp inflrua others. Light muft
Alike on the body, by whitfi light can be reffeaed. The dif-
pofitiort, therefore, which beft befits a ypung man, abput tp en
gage in a lite pf fludy, is patience in enquiry ; eagernefs pf
knowledge; and willingnefs tobe infiruaed ; a due fubmif-
fion to greater abilities and longer experience; and a ready

t 88 J
bhed'ience to thofe, from whom he is to expea the removal of
his ignorance, arid the re'folutibri ot his doubts.
How unlikely any one, wife in his own conceit, is to ex
cite, or promote in himfelf fuch inclinations, may be eafily
determined. It is well knowri that fltidy is riot diligently
profecuied, but at the expenfe pf rnany pleafures arid amufe-
iaents ;' Which no young man will be perfuaded to forbear,
but upon the moft cogent motives, and the flrongeft convic".;
tion. He that is to draw truth from the depths of otfcur'uy,
muft be fully informed of its value, and the neceflity of find
ing it ; he that engages in a ftate, oppofite t6 the pleafures of
fenfe, ahd the. gratification of every higher paflion, muft have
fome principle within, flrongly implanted, which may en
force induftry, and rebel temptation. But how fhall he, wh6
is already wife in his own tonceit, fubrriit t6 fuch tedious and
LbOiious meihpds Pf irifiruaipn ? Why (hp'uld he toil tot
that which, in his pwn opinion, he ppffeffes ; and drudge fof
the fupply pf wants which he dpes npt feel ? He has already
fuch degrees 6f knpwledge as, magnified by his own imagi
nation, exalt hirn above the reft Pt mankind ; arid to climb"
higher, would be to labour without advantage1.
He already has a wide extern of fcience within his vieV, .
atid his willingnefs to be pleafed with himfelf does not fu'fter1
him to think, oi fo dftell ori the thought of any thing beyond ;
arc whp that fees all, would with tp fee farther ? That fubmii-
fon to authority, arid that reverence for inftru'aion, which' fo
well becomes every man at his firft entrance upon new" regions
of learning", where all is novelty, corilufipri and d'arkriefs, and
ro Way is ip be found through the intricacies, of oppofite fyf-
ftem's, but by tracing the fleps of ihofc that have gone before;
that willingnefs to' receive implicitly what farther advances
Or/ly can enable him to prove, which initiation always fup-
pofes ; are very Fiitle ip' be expected from him, who' looks
down with teotn upon his teacher, and is more ready fo ceni
fure the ob'feurity of precepts, than to fufpett the force of his*
own undci (landing. Knowledge is to be attained by flW

C 89 ]
ahd gradual acquifitions, hy a careful review of our ideas, arid
a regular fuperftruclure of one propofitipn pn another ; and U
therefore the reward only of diligehce and patience. But pa
tience is the effea of modefty ; pride grafps at the whole, and
What it canriot hold, it affeas to defpife ; it is rather foliciious
ip difplay, than ihfcieafe its acquifitipns ; and rather endeavi
burs, by fame, to fupply the Want of knowledge, than by
knowledge td arrive at larrie;
That thefe are riot irnaginary reprefentatioris, but true cop
ies of teal life, rrioft of thofe to whom the inflruaiori of yoUng
meri is intrufted. Will be ready to confefs ; fince they have
olten the diffatisfaciion of finding that, in proportion as great;
er advances have been rriadfe in the firft period of life, there is
leis diligence in the fecond. And that, as it was faid of the
ancient Gauls, they were more than men in the bnfet,
and lefs than women in the fhock ; it may be faid in our I i te-
rary contentions, that rriany who were men at fchbol, are boyS
at college.
"i Their ardour remits, their diligence relaxes; arid they
give themfelves to a lazy contemplation of cornparative ex
cellence, without confidering that the comparifon is hourly-
growing lefs advantageous, and that the acquifitions which1
they boaft are mouldering away.
Such is the danger to a learner, of top early an opinion' or.
his own importance ; but if we fuppofe bim to have efca'ped
in his firft years this fatal confidence, and to be betrayed into'
it by a longer feries of fuccefsful application, its effeas will
then be equally dangerous ; and as it hinders a young mart
from receiving inftruaion, it will pbflrua an pldet ftudent
from conveying it.
There is no empfoyment in which men are more eafily
betrayed to indecency and impatience, than iri that of teach
ing ; in which they neceffarily converfe with thofe wbd.aref
their inferiors in the relation by which they are conneaecf,
and whom it may be fometimes proper to treat with thai diff-
M

C 90 3
nity which too often fwells into arrogance ; .and to reflfaift
with fuch authority as not every man has learned to (eparate
from tyranny. In this ftate of temporary honour, a proud
man is tpo willing to exert his prerogative ; and too ready to
forget that he is dictating to thofe who may pne day diBaie
tp him. He is inclined tp wpnder that what he comprehends
himfelf is not equally clear tp pthers ; and often reprpaches
the inielleas of his auditors, when he ought to blame the con.
fufion of his own ideas, and the improprieties of his own lan
guage. He reiterates therefore his pofitipns Without elticida-
tipn, and enforces his affertfon by his frpwh, when he find*
argument: lefs eafy to be fupplied. Thus, forgetting that he
had to do with men whofe paffipns are perhaps equally turbu
lent with his own, he transfers by degrees to his inflruaic-rt
the prejudices which are firft raifed by his behaviour ; and
having fbrced upon his pupils an hatred of their teacher, he
fees it quickly terminate in a cpntempt pf'the precept.
But inftrufction extends farther than to feminaries of flu-
dents, or the narrow auditories of fequeftered literature. T^jjk
end ot learning is to teach the public, tp fuperintend the cpn.
dua, watch over the morals, and regulate the opinfons pf par-
ifhes, diocefes and provinces, to check vices in their firfl
eruption, and fupprefs herefies in the whifpers pf their rife.
And furely this awful, this ardupus talk, requires qualities
which a man, wife in his own conceit, cannpt eafily attain ;
that mildneTs pf addrefs, that patience of attention, that calm-
nefs of difputation, that fefeaipn pf times, and places, and cir
cumftances which the vehemence pf pride will riPt regard.
And, in reality, it will generally be found, that the firft ob-
jeaion and the laft to an unacceptable pallor is, that he is
proud, that he is tpp wife for familiarity, and will npt defcend
to the level with common underftandings,
Such is the cpnfequence of too high an efleem ol our own
powers and knowledge ; it makes us in yputh negligent, and
in age ufelefs ; it teaches us tpo foon tp be fatisfied with our
mainments ; or it makes our attainments unpleafing, unpop*

C 9' 3
ular and ineffeaual ; it neither fuffer^ us to learn nor to teach,
but withholds us from thofe by whom we might be inltrua»
ed, and drives thofe from us whom we might inflrua. It
is therefore neceffary to obviate ihefe evils, by enquiring,
Secondly, By what means this pernicious conceit of wif
dom may be avoided pr fuppreffed.
It might be imagined, it daily experience did not (hew us
how. vainly judgments are formed ot real lite from fpecula-
tive principles, that it might be eafy for any man to extirpate
a high conceit of human learning frpm his owp heart, or that
of another ; fince one great purpofe ot knowledge is tp (hew
us our own defeas, follies and, miferies ; yet, whatever be
the. reafon, we find none more fubjea to this fault than thofe
whofe courfe ot life ought more particularly to exempt them
from it.
For thefuppreffion pt this vain conceit,fo injurious tp the
prpfeffoiis.ot .learning, ;m»ny;corifiderations might be added to
thpfe which have already been Kfrawn frpm its, effeas; The
reafons, indeed, why every man fhould. he humble, are itit
feparably connected with human nature ; for what can any
man fee, .either within pr without himfelf that doe's not afford
him feme reafon to remark his own ignorance, imbecility and
meannenV ?• ...
But on thefe reffeaians it is lefs proper to infift, becaufe
they havebeen explained already by almoft every writer up
on moral and religious duties, and becaufe, in reality, tbe
pride which requires pur chief caution is npt fo much abfo-
lute as comparative. <No man fo much values himfelf upon
the general prerogatives of human nature, as upbn his own
peculiar fuperiority to other men ; nor will he therefore be
humbled by being tpid of the ignorance, the weaknefs and
wickednefil ot humanity ; for he is fatisfied with being ac
counted one of the mpft knowing among the ignprant ; tha
mpft able among 'the weak, and the moft virtuous among the
wicked.

[ 9* 3
The pride of the learned, therefore, can cply be ^PretTed,
by (hewing, what indeed might eafily be fliewn, that it is not,
fuftifiable, even upon comparifon with the reft of men ; for,
without urging any thing in 'derogation from the dignity and
importance of learning in general, which piu'ft always, either
Immediately, pr by the intervention of others, govern the
World, it will be found that they who are moft difpofed to be
fwelled to: haughiihefs by their own attainments, are generally
fo far from /having any juitclairp to the fuperiority which,
they exert that they are betrayed to^anity by'igncrance ; and,
are pleafed with therrlfelves, as' a hind with his cottage, not
becaufe, upon enquiry, they are' Convinced of the reafonable-
pefs!'o! the' 'preference,' but becaufe fhey overvalue1 Ihe little
they pallets' for want of knowing its litrlenefs ; and are con-
tented wiih their own flate, as a blind man feels no Ipfs!from
the ablence of beauty. ' Nor needs there: any other proof of
the origin of '¦ literary- pride, than that it is chiefly to betou^
amongftthpfe whohave fecluded themfelves from, the world,
in purkiit ot petty enquiries and trivial (Indies.'-"''-'
y Tofuch men it fhouldbe recornmended that, beforethey
fuffer themfelves to fix the rule pf their own accomplifhmefltj
and look down, an- Pthers with contempt, theyfhould enjoin
themfelves to fpend fome time in enquiring into their own
pretentions ; and cpnfider Who: they are whom they defpife,
and for wh^t reafon they luffer themfelves. tp indulge the.ar.
rogance ot contempt. 'Such an examination will'fdpn drive
back the pedant to his college, with julter conceptions and,
with hurnbler fentiments ; tar he w«fl find that thofe,' whom
he imagined fo much belavrhis own exaltation, often flourifh
in the elteem pf the wprld, while he himfelt is unknown ;
and teaching thofe arts by which fociety is fupported, and on
which the happinefs pt the vworld depends ; while he is pleaf
ing himfelf with: idle amufernents, and waftipg his life upon
queftions of which very few defire the folution.
But if this method ot obtaining humility be ineffea'ual, he
may, however, eftablifh it upon more ftroog and lading prin-

r §3 "j
ciples, by applying himfelf tp the duties pf" religion and the
wprd ot God. That facred and inferutable word, which wil|
(hew him ihe inefficacy p| al| other knowledge, and thofe du
ties which wil) imprint uppn hjs mind, that. he bed under-
(tands the facred writings who moft parefolly obeys them.
Thus will humility fix a firm and lading bafis, by annihilation
of all enipty didfoaions and petiy competitiqns, by (hewing
ih.at one thing only is nectj'ary, and that God is all in alt,

SERMONIt

I CORINTHIANS, CHAP^ XI. VER. 2&.
But let a man examine himfelf, andfo let him eat of that bread,
and drink of that cup.
IN OTHING is mpre frequently injurious to religion, or
mpre dangerous tp mankind, than the praaice ot adding to the
divine inftiiutions, and of teaching for dparines the com-
mandments of men. The doarines of the bleffed facrament, <
which, as they are expreffed in the holy fcriptures, dp not
feem to be very dark or difficult, yet have been fo perverted
and mifreprefented, as to occafipn many difputes ampng men
of learning, and many divifions in the chriftian world.* In
our own church, many religious minds have been filled with.
groundlefs apprehenfions, and diffracted with unneceffary dif-
quiemdes, by miflaken notions of the Lord's fupper- Many
have forbprne tp partake of it, becaufe they have not, in their
pwn opinion, arrived to that degree ol holinefs required tp it ;
which they erronepufly cpnceive to be fuch as indeed no
mere man ever can attain ; a hplinefs, which confifts in little
lefs than a cpmplete exemption frpm fin, and an uniform ana
uninterrupted obfervance of every precept of religion. They
find themfelves unable to perform this duty without imper
fections, and iherefore they entirely negka it ; not confider
ing that the fame reafon is ot equal force lor the negka ot
every duly ; fince none can be performed by us, in this frail
flate, without lapfes, negligences and failings ; and that God
will accept unfeigned repentance, fincere intentions and earn
ed endeavours, though entangled with many frailties. They

[ 95 3
id riot confider, that the participation of the facrament is a du
ty enjoined npbn all chriftians, though all do ript rife toequafl
degrees of virtue ; and, by confcquence, that many muft be
admitted to the holy tabic who have not reached the utmoft
heights of religious excellence. Heaven itfelf Will he acceffi-
ile to many, who died in their druggies with fin, in their en-
deavpurs after virtue, and the beginning of a new life. And
furely, they are not to be excluded from commemorating the
fofferirigs of our Saviour, in a chridian congregation, who
would not be (hut from heaven, from the affemblies of faints
and the choirs of angels.
There are fome who negfea this duty, as they omit Others,
not from fcruples of melancholy piety, or miftakeri feverity,
but from fupinenefs and careleffnefs, or an Opinion that this
precept! is lefs neceffary to be obferved than feme others deliv-
. cred by the fame authority.
• 'Many other notions, not well grounded, or Capable of
proof, are entertained of this inftitution ; which I fhall en-
deav^^, wifhou^giving a particular account of them, to ob-
viatefand fupprers, by fhewing,
Firft, What is the nature and end oi this inftitution, ac
cording tothe fcriptureS-.
Secondly, What are the obligations which enforce the dir-
ty ot communion. And,
Thirdly, What things are required of them' that come to
the Lord?s (upper.
Firft, I propofe to lay before you die nature and end of
this inftitution according to the fcriptureS.
The account of the firft inftitution of this facrament is
thus delivered by the evangelift, (Luke, chap. xxii. ver. 19.)
And he took bread and gave thanks, and brake it, and gave it
pnto them, faying, This is my body which is given for you :
this do in remembrance of me. Likewife alfo the cup after flip
per, faying, This cup is the new teflament in my blood which is
Jktdfor you. This narration is repeated in the epiflle to the
Corinthians, with this comment or explanatiarr: As often as

[ 9* 3
pi eat this bread, or drink this cup, ye dofkep the Lord's. dedf&
till he come. From thefe paffages compared, then, it appear^'
that this facrament is a representation of the death of our Sav
iour, appointed by himfelf. to be celebrated by all his follow.
ers, in allages ; fo the end that, by commemorating' his fuffer--
ings in a folemri and public manner, they might declare their"
confidence in his merits, their belief of his miffion, and their'
adherence to his religion." .
It has likewife a tendency fo increafe this, confidence", xdn-;
firm this belief, and eftablirh this adherence, riot only by the
new flrength which every idea acquires by a new impretfion,-
and which every perfuafiort attains by new recolfeaion, ap
probation and meditation, buf likewife by the fupertatOral and
extraordinary influences of grace, arid thofe bleffings which
God has annexed to the due ufe of means appointed by
himfelf. W
By commemorating the death of Chrift, as the redeemed
Of the World, we confefs Our belief in him ; forwhy elfe
fhould we perform fo folemn a rile in commemoraj^p of
him ? To confefs our belief in him, is to declare ourfefvts hi*:
followers.- We enter into' an obligation to perform' thofe Cons->
ditions tipon which he has admitted trs to follow him, andto
praciife a-H tlie duties of that religion which he ha* taught us.-
This is implied in the word. facrament, which, being Orig->
inally ufed to fignify an oath pf fidelity taken by the foldiers
tP their leaders, is now made ufe pf by the church, to import
a folemn vow of urifhaken adherence to the fairh of Ghrtftv "
Thus the facrament is a kind ot repetition of bapti'fm, the
means whereby we are readmitted' into the communion of the
clwlrch of Grrrift, when we have, by fin, been feparat'ed from
it ; for every fin, and much more any habit or conife of fin
long continued, is, according to the different degrees of guilr,
an appftacy er defeaioti from Pur Saviour ; as it is a breach
ot thofe cpnditions Upon which We became his followers j
and he that breaks the condition of a covenant; diffolves it on*
his fide. Having therefore broken the covenant between oir

[ 97 3
and our Redeemer, we lofe the benefits of his death ; nor can1
We have any hopes of obtaining them, while we remain iri
this (late of feparalion from him.
But vain had been the fufferirigs of our Saviour, had there;
riot been left means ot reconciliation to him ; fince every man
falls away from him bccaffonally by fins of negligence at lead;
and perhaps by known, deliberate, premeditated offences. So
that fome method of reriewing the cOvendnt betw'een God and
man was neceffary ; and for this pu'-pofe this facrament was1
inftituted ; which i£ therefore a renewal of our broken vOws;
a re-entrance into the fociety ot the church; and the aa by
which we are reftored to the benefits of our Saviour's death,
tipon performance ol the terms prefcribed by him.
So thai this facrament is a folemn ratification of a covenant
renewed ; by which, after having alienated ourfelves froth
Chrift by fin, we are reftored, upon our repentance arid refor
mation, to pardon arid favour; and the Certain hopes of ever-
lafting file.
When we thus enter upon a hew life by a folemn, delib*
eraite, and ferious dedication of ourfelves to more exa3 and
vigilant (ervice ot God, and oblige purfelves to the duties ot
piety by this facrament, we may hope to obtairi, by fervent;
arid humble prayer, fuch affidances from God as may enable
us to perform thofe engagements, which we have entered into
by his command, and in the manner appointed by him ; al
ways remembering that We mild ufe our owri endeavours;.
and exert our utmofl natural powers, for God orily co-oper
ates with the diligent and the watchful. We muft avoid fin,
by avoiding thofe occafions which betray iis to it, arid; as we
pray that we may riot be led, we muft be cautious of leading
Ourfelves' into temptation.
All fin that is committed by Chriftians is committed either
through 3n abfolute forgetfulnefs of God, for the time iri
which the inordinate paffipn, of whatever kind it be, predom
inates and prevails ; or becaufe. il the ideas of God and re-
N

C 98 3
ligion were prefent to our minds, they were not flrong enongtV
trj overcome and fupprefs the deftres excited by tame pleaf
ing, or the apprehenfipns railed by feme terrible, objea. So
that either the love or fear of temporal good' or evil were mpre
powerful than the love or fear'' of God.
All ideas influence our conduct with more or lefs force, as
they are more or lefs ffrongly impreffed upon ihe mind ; and
they are impreffed more fbongly, as they are more frequently
recOlfected pr renewed. Fpr every idea, whether of lOve, fear;
grief, or any other paffipn, Ipfes its force by time ; and; un-
lefs revived by accident, or voluntary meditation, will at laft
vanifh. But by dwelling upon, and indulging any idea, we
may increafe its efficacy and force, make it by degrees pre
dominant in the foul, and raife it to an afeendant pver our
paffions, fo that it fhall eafily over-rule thofe affeaions or ap
petites which formerly tyrannized within us.
Thtts, by a negfea of God's worfhip and facraments, a mart
may lofe almoft all diftinftion whatfoever ot good and evil,
and, having no awe of the divine ppwer to ppppfe his inclina
tions to wickedhefs, may gd forward from crime to crime
without re'morfe. And he that druggies againft vice, and is
often overcome by powerful temptaiforis, if, inftead of giv
ing way ip idlenefs and defpair,.he continues his refidance ;
and,' by a diligent attendance upon the fervice and facramenis
of church, together with a regular practice ot private devotion,
endeavours to flrengthen his faith, and imprint upon himfelf
an habitual attention to the laws ot God, and a cpnftant fenfe
0! his prefence' ; he will foon find himfelf able tp avoid the
fnares of fin, pr, if he fall into them by inadvertency, ip break
them. He will find the feat pf Gpd grow fuperipr to the de
files pf wealth, pr ihe love ot pleafure ; and, by perfifiing lr>
frequent the church and facramenis, and thereby to preferve
thofe nbtipns pf piety frOm being effaced pr weakened', he
will be ahle tp perfevere in a fleady praaice of virtue; and
enjoy the urifpeakable pleafures of a quiet cpnfcience.
Thus it appears, that the bleffed facrament is a commemo-

L 99 3
ratipn of the death of our Lprd ; cpnfequently, a declaration
of pur faith ; and boih naturally, and by the co-operation ot
God, the means of increafing that faith. Arid it appears
alfo that it is a renewal of our bapiifrrial vow, after we have
broken it by fin ; and a renovation of that covenant by1' which
we are adopted the folfowers'of jefus, and made partakers 'of
his merits,' and the benefits ot his death.
This account has almoft anticipated, what I proteffed to
treat' pf,
Secpndly, the obligations which enforce the duty of com
munion. For the obligations' to any duty muft bear proportipn to
the importance 'of it'1 andthe importance of a duty muft be
rated by the effea which it produces or' promotes ; and there
fore, as the benefits which we receive frorn ' this facrament
have been already fhewn, the neceflity of it is fufficiently ap
parent. But we may farther enforce this practice upon purfelves
and others, by cpnfidering, firft, that it is a pofitive injunaion
pf pur bleffed Saviour, which, therefore, all thofe who be
lieve in him are boundto obey. That to difpute'ihe ufeful-
nefs, or call in q'ueftion the neceflity pf it, is tp reform his re
ligion, and to fet up our oWn wifdom in oppofitipn tp his
cpmmands ; and that to refute the means pf grace, is tp place
pur' confidence in our own ftrength, and toneglea the affift-
ance of that comforter, who came down from Heaven accord
ing to the' food true promife of our bleffed Saviour, to lead
the apodles out of darknefs and error, andtp guide them
and us"' intp the clear light and certain knowledge of'God, and
of'his fon Jefus Chrift. "' '¦¦
' It we cOnfider this facrament as a renewal pf the vpw of
baptlfm, and the means pf recpnciling us to Gbd, and reftor-
ing us to a participatipn pf tbe merits pf our Saviour, which
we bad forfeited by fin. We fhall need no perfuafions to a fre
quent communion. For certainly nothing can be mpre
dreadful than to live under ' the difpleafure of God, in con-

[ Ico 3
flapt danger of appearing before hirn, while he is yet unap-
peafed, and ot lofing the benefits pf pur redemption. Who:
ever he be, whoqi fin has deluded and led away, let him not
delay to return <P his duty, led fopie fadden difeafe fei?e up,.
on him, and the hand Pf de?'b cut him off for ever from any
poffibiliiy pf reformatipp,, while he is indolent and vpluptur
pus, irreligiqus and prolan^. It will be too late to bewai|
his fupinenefs, and lament his folly, when the dreadfuland ir
revocable lenience is pad, and the gates ol hell are. cfofed, up-
pn him. " Seek ye the Lord while he may be found ; call
ye upon him while he is near ! Let the wicked forfe,Hc his,
way, and the unrighteous map his thoughts ; and let him re:
turn upto the Lord, and he will have mercy upon him,< and
to pur Qod,, fprh.e will abundantly pardpn."
But left, foftead pf pbiajnipg pardpn, we aggravate pur fins^
by cpming unprepared tp the hply table, let us cpnfider,
Thirdly, What is required pf them that come. to. the. Lprd'$
(upper. Wi'h refpea to the preparatory duties requilite! to a wor
thy reception pf the facrament, St. Paul has left this precept;
" Let a man examine himfelf, apd fo let him eat pf that bread-"
Which will be eafily explained, by repurripg to, what has been
already faid pf the nature of the.facratnen(.
By partaking ot the cpmmunion, we decide, in the mp(l
folemn manner, ip the prefence ol God and map, that we bold
the faith of Jefos ; that we are his followers, who expea ^eter
nal falvation from his merits. ; and, therefore, that we engage
purfelves to that obedience tp his commands, and that drift-
nets apd regularity of life, which he requires from thofe who,
place their confidence ip his mediation. We profefs, like-
wife, that we fincerely and hpmbly repent of thofe offences
by which we have feparated ourfelves from him. ; and that, in
confequence, of ipis profeffipn, we unite purfelves again tp
the cppirpupipn of the church,.
Nothing can be nipre reafopable, before this (ofemn pro
feffipn, than thtjt a man examine himfelf, whether it be'true ;

L to» J
whether he really and unfeignedjy refojves tp accept the con
ditions of falvation pffered to him, and to perform his part of
the covenant which he cprnes tp ratily ; pr, whether he is not
about tp pipck pod ; ip profefs a faith which he does npt
hold, and a purity which he dpes npt intend to aipi at.
The terms upon which we are tP hppe for any benefits
from the merits of Chrift, are faith, repentance, and fubfequent
obediepce. Tbefe are therefore the three chief and general
heads pf examination. We cannot receive the Tacrament un-
lefs we believe in Chrid, becaufe by receiving it we declare
ppr belief in him, and a lying tongue is an abomina'ion to the
Lord. We pannpt receive it without repentance, becaufe re-
pentapce is the means by which, after fin, we are reconciled
tP God ; and we cannot, withppt dreadful wickednefs, by
partaking of the PUtward tokeris of reconciliatipn, declare that
we believe God at peace with our fouls, when we know that,
by the prnifTipn of repentance, we are yet in a date of vplun-
tary alienatfon from him. We cannot receive it without a
fincere intention of obedience ; becaufe, by declaring our
felves his followers, we enter intp obligations to obey his,
corrimandrpents. We are therefore not tranfiently and clire-
lefsly, bpt frequently and feripufly tp afk ourfelves, whether
we firmly believe the promifes pf ourS^viopr; whether we
repent pf our fins, and refplve, fpr the future, to avoid all thofe
things which God has forbidden, and praclife all thofe which
he has compianded. And when any man is convinced that
he has formed real refolutiqns pt a new life, let hirp pray for
(trength and cpnftancy tp perfeyere in them, and then let biip
come joyfully tp the holy table, in fure confidence pf pardop,
reconciliatipn and jite everlafling.
Which that we may all obtain, God of bis infinite mer«y
grant, for the merits pf Jefus Chrift, pur Savipur ; tp whom,
with 'he Father and the Holy Spirit, three Perkins and one
ppd, be afcribed all honour, -adoration and praife, npw and
forever ! Arr.en.

SERMON X.

GALATIANS, CHAP. vi. VER. J-
Be not deceived, God is not mocked ; jor whatfoei^r a man
foweth, that Jhall he reap.

o,

*NE of (he mighty bleffings bellowed upon us by the
chriftian revplution is, that we have now a certain knowledge
pf a future ftate, and of tpe rewards and punifhments that
await us alter death, and will be adjufted according to our
condua in this wprld. We, pn whom the light,ot the gpfpel
(bines, walk no longer in darknefs, dpubtful of the benefit of
good, er the danger pf bad anions, ; we know that we live and
act under the eye pi pur Father and pur Judge, by whpm no.
thing is pverfopked pr forgotten, and who, though to try pur
obedience he fuffers, in the prefent ftate of things, .the fame
events tp happen tp the good and tp the evil, will at lad cer
tainly didinguifh them, by allotting them different cpnditions
beyond the grave ; when it will appear, in the fight ot men
and of angels, how amiable is godlinefs, and how q.dious is fin,
by the final lenience which fhall bring uppp man the cpnfe-
quences of his own aaions, fo as that whalfoever a manjhall
Jow, that. Jhall. lie reap.
The ancient heathens, with whofe notions we are acquaint
ed, how far foever they might have carried their (peculations
of moral or civil wifdom, had no conception ot a future date,
except idle fiaions, which ihoferwho cpnfidered ihem treated
as ridiculous, pr.dark cppjeclures, formed by men ot deep
thpughts and great enquiry, but neither, in themfelves, capa
ble pt compelling conviction, nor brought at all to the knowl-

C »°3 3
edge of the gtofsof mankind, ol thpfe who lived in pleafure
arid idlenefs, or in foliiude and labpur ; they were confined' to
the cfofet pf the ftudent, pr the fchpol of the IeaurCr, and
were very little difrufed among the bufy or the vulgar. ¦
There is ho reafon to wonder that many enormities fhould
prevail, where there was nothing tp ppppfe them. When we
cpnfider the varfous and perpetual temptations pf appetite
within, and intereft without ; when we fee that pn every fide
theie is fomething that fofrcits the defires, and which canriPt
be innpcently pbtained ; what can we then expea but that,
nptwithfianding all the fecurifies pf law and all the vigilance
of magiftrates, thofe that know of np pther wprld wiH eagerly
make the mpft pf this, and pleafe themfelves whenever they
can, With very little regard tp the right of others ?
As the flate of tbe heathens was a date of darknefs, it muft
have been a date likewife ot diforder ; a flate ot perpetual
conteft for the goods of this life, and by cpnfequence of per
petual danger to thofe who abounded, and pt 'temptatfon to
thpfe that were \nwanl.
The Jews enjoyed a very ample cpmmunicatipn pf the di
vine will, and had a religion which an infpired legiflator had
prefcribed. But even to this nation, the only nation free
from rdplatry, and acquainted with the perfeafons pf the true
Gpd, was the doarine pf a future ftate fo pbfeurely revealed,
that it was npt ntceffarily cpnfequential to the receptipn, or
•obfervation pf their practical religipn. The Sadducees, who
acknowledged the authprity pf the Mofaical law, yet denied the
feparateexiftence pf ihe foul, hadno expeaatipri pf a future
ftate. They held that there was np relurreafon, neither an
gel nor fpirit.
This was not in thofe times the general flate of the Jewifh
natipn ; the Pharifees held the refiirreafon, and with them
probably-far ihe greater part pt the people ; but that any man
could be a Jew, and yet deny a future flate, is a fufficient
proof that'll had not yet been clearly revealed, and that it was
referved lor the preachers of chriftianity to bring life and raw

t *H ^
•fiprtiiity to light.. In fuch a degree of light they are how
placed, that they cari be deriied or doubted no longer, but a{
ihegofpel, that fliews thern, is doubted or denied. It is now
certairi that we are here not in our total nor in our ultimate
eMfience, but in a ftate of eiereife ind probation, commanded.
fo qualify ourfelves, by pure hearts and virtuous aaiens, for
ihe enjoyriierit pf future felicity in the prefence of God ; and
prohibited tp break the laws which his wifdpm has given us,
under the perial fanaion of banifhirient from heaven into re.
gions of mifery.
Yet riotwithftariding the exprefs declaratiori of oiir Sav
iour, and the confiant reference of our aaions and duties to a'
future flate, throughout the whole volurne of the new tefla-
rrient ; there are yet, as in the appftles' time, men who are de
ceived, who aa as if they thought God would be mpcked pr
deluded, and who appear to forget that whatfoever a mahfowi,
thatfiall he reap;
From this important caution, given by the apoftle imme
diately to thofe whom he was then direaing, arid confequent-*
fy tp all prpfeffors of the religion of Chrift, OCcafion may be
taken IP confider,'
Firft,- How tinners' are deceived.
Secondly. How certain it is that God is not mocked.
Thirdly, In what fenfe it is to be underfla'od, that whatfo
ever a man rows, that fhall he reap.
In examining, firft, how finners are deceived, if will im-
rnrdiately occur to us that no man is deceived to his damna.
tion hot by the devil himfelf. The fubtilfies of the devil are
undoubtedly many ; he has probably the power ol prefenting
opportunities of fin, and at the fame time of inflaming the
if.ifTroris, of fugg-efling evil defires, and interrupting holy
-^odhalions ; but his ppwer is fo limited by the governpr pf
the univerfe that he cannpt hurt us without our own cpnfent ;
his power is but like that pf a wicked companion", whp may
folicit m to crimes pr follies, but with whom we feet no ne-
fcffiiy ol complying: < he therefore that yields to temptation',

C i°5 3
has the greater part iri his OWn deflruaiori ¦ he has been
warned oi his danger, he has been taught his duty ; and, if
thefe Warnings and in flruclions have had np effea, he may be
faid voluntarily tO defert the right way, and riot fo much to b#
deceived by another, as to deceive hirnfelf.
Of felf-coriceit, in the great biifihefs pf 6ur lives, there are
various modes. The far greater part of mankind deceive
themfelves by willing negligence, by refufing tp think ori
their realftate, left fuch thoughts fhpuid trouble their quiet;
or interrupt their purfuits. To live religioufly, is to walk
not by ^ght, but by faith ; to aa in confidence of things un-
feeri, in hope ol future recompenfe, and fear ot future punifft-
merit. To abffiaft the thoughts from things fpiritiial is not
difficult ; things future do not obtrude themfelves upOn the
fenfes, and therefore eafily give way to external objeas. He
that is willing to forget religion, may quickly lofe it ; and
that mod men are willing to forget it experience informs us.
If we look into the gay, Or the bufy world, we fee every eye
direaed towards pleafure pr advantage, and every hpur rilled
With expeaatidn pr occupied by empfoyment, and day paffed
after day in the enjpyment pf fuccefs, Or the vexatfon Of dif-
appointment. Nor is it true only ol men, who are engaged iri enterprises
ot hazard, which reflrain the faculties to the iitmoft, and keep
attention always uppn the ftretch. Religipn is nnt pnly neg-
feaed by the prpjeapr and adventurer, by men who fufpend
their happinefs on the flender thread of artifice, or (land tot
tering upon the point of chance. Fpr, if we vifit the mpft
copI and regular parts Of the community, if we turn our eye
to the farm, or to the fhop, where one year glides uniformly
aftfer anpther, arid nothing new Pr irhppftant is either expea-i
ed or dreaded ; yet ftill the fame indifference abput eternity
will be found. There is no intereft fo fmal'l, nor engagement
fo flight, but that, if it be followed and expanded, it may be
fufficient to keep religion out of the thoughts. Many metf
O

C .06 ]
niay be obferved, not agitated by very violent pafliofts, tior p.
verbprne by any powerful habits, npr depraved by any great
degrees pi wickednefs ; men whpare bpneft dealers, faithful
friends, and inoffenfive neighbours, who yet have no vital
principle ot Religipn ; whp live wholly withput felf-examin-
ation ; and indulge any defire that happens tp arife, with ve
ry little refiftance, or compunaion ; who hardly knpw what
it is to combat a temptation, or to repent of a fault; but go on,
neither felt-approved, nor felf-condemned ; not endeavour
ing after any excellence, nor reforming any vicious praaice,
or irregular defire. They have no care ol futurity, neither is
God in all their thoughts ; they direa none of (heir actions
to his glory, they do nothing with the hope of pleafing, they
avoid nothing for the fear of offeriding him. Thofe men
want not much of being religious, they have nothing more
than cafoal views to reform, and, from being peaceable and
temperate heathens, might, it they would once awaken to their
eternal intereft, become pious and exemplary Chriftianj5
But let them not be deceived, they cannot fuppofe that Got!
will accept him, who never wifhed to be accepted by him, or
made his will the rule of aaion.
Others there are, who, without attending to the written
revelation of God's will, form to themfelves a fcheme of con-
dua, in which vice is mingled with virtue, and who cover
from themfelves, and hope to cover from God, the indulgence
of fome criminal defire, or the continuance of fome vicious
habit, by a few fplendid inftances ot public fpirit, or feme
tew effufipns of occafional bounty. But to thefe men it may,
with emphatical propriety, be urged, that God is not moek-
ed ; he will not be worfhipped nor obeyed, but according to
bis own laws.
The mode of felf-deeeption which prevails moft in the
world, and by which the greateft number o( fouls is at leaft
betrayed to deftruction, is the art, which we are all too apt to
praBife, of putting far from us the evil day, of fetting tbe
hour of death, and the day ot account, at a great diflance.

r i«7 j
That death is certain every pne knows : npr is it lefs
known, that life is deftroyed at all ages' by a thpufand caufes ;
that the ftrong and the vigorous are liable to difeates, and that
caution and temperance afford np fecurify againft the final'
ftroke. Yet as the thought of diffoliitipn is dreadful, we do
npt willingly admit it ; the defire ot life is conneaed with
animation ; every living being (brinks from his deftruafon ;
to with, and to hope, are never lar afonder j as we with
for long life, we hope that our wifhes will be granted, and
what we hope we either believe, or do not examine. So te-
nacibufly does our credulity lay hold of life, that it is rare to
find any man fo pld, as not to expea an additfon t6 his years,
or fo far waded and enfeebled with difeafe, as not tp flatter
himfelt with hppes pt recpvery,
Tp thpfe, whp procrafi inate amendment, in h'npes of better
opportunities in future time, it is tpo" pffen vainly urged by
the preacher, and vainly fuggeded by a thpufand examples',
that the hpur pf death is uncertain. This, which pught'tp be
the caufe pf their terror, is the ground of their hope' ; that, as
death is uncertain, it may be diftant. This uncertainty is, in
effea, the great (upport pf the whole fyftem'pf life. The
man whp died yederday had puichafed an eflate, to which be
intended fome lime to retire ; or built a hpu'fe, which he was
hereafter tu inhabit ; and planted gardens and groves, that, iri
a certain number pf years, were tO fupply delicacies to his
feads, and fliades to his meditaifons. He is foatched away,
and has left his defigns and his labours to others.
As men pleafe themfelves with felicities to be enjoyed in
Jthe days pf leifure and retreat ; fo ampng thefe felicities, it is
$pt uncommon to defign a reformatfon pf life, and a cpurfe
ot piety. Among the more enlightened and judicious part ot
mankind, there. are many who live in a cpntinual djfapproba-
tfon of their own cpnduct, who knuw that they dp every day
what they ought to leave undone, and every day leave undone
what they ought to do ; and who therefore confider them
felves as living under the divine difpfeafure, in a flate in

[ 108 ] ,
which it would be very dapgerops to die. Such men apfw^r
ike reproaches of confcience with promifes of amendment
promifes made with fincerity and intention pf perfprrnance,
hpt which ihey confider as debts to be difcharged at feme re,
tppte time. They neither fin with ftupid negligence, nor
with irnpfous defiapce of the divipe laws ; they fear the punT
iffiments deppunced againft fin, but pacify their anxiety with,
poffibilitfes pf repentance, and with a plan pf life tp be led
accprding tp the flria precepts pf religipn, and to be doled,
at laft by a dearth fofteped by holy cpnfolatipns. Projeas of
Ipture piety are perhaps not lefs cornnion than pf future pleaf,
pre, and are, as there is reafon to fear, not lefs cppipioply in
terrupted ; with this dreadfpl difference, that he whp miffes,
his intended pleafure, efcapes a difappointipent, but he whq
i,s cut off before the feafon pf repentance, is expofed tp the
vengeance pi an angry God.
Whoever has. been deluded by this infatuation, and ha#
hitherto negleited thofe duties which he intends fpme time tq
perform,, is admopifhed, by all *he principles of prudence,
and all the courfe of nature, to confider how much he ven
tures, and with how little probability in his. favour* The con:
tinuance of life, tbouakJike all other things adjufted by
Providence, may b^jjdBRj^^jpnfidered by Ps cafual ; and
wifdom always diret to ^a t0 eover ve that tp chance which,
rpay be rpade certaji'>j^^*^dl*'ta venture any thfog upon.
chance which it will trjnHburt us to fole.
He whp, accufed byhis COnfeience pf habitual difobedi
ence, defers, his reformation, apparently leaves his foul in the
power pf chance. We are in iull ppflefifon ot tfre prtfetU
moment ; let the prefent mptpent be ipiprpved ; let that,
which mpft neceflarily be dpne fome time, be no longer, neg;
feaed. Let us remember that, if our lot (hpuld fall otherwife
than we fuppofe ; if we are of the number of them, to whom
length pt lile is npt granted 5 we lofe, what can never be re
covered, and what will never b? recprppenfed, the rnercypl
pod and the joys ot futurity.

r '®9 3 <
That fong life is npt cpmrppnly granted, is fufficier.tly appar-
enf ; for life is called fong, not as being, at its greateft length,
pf much durap'pn, but as being longer than cornmon. Since,
therefore, the common condition ot man is not to live Jong,
we haye no reafon. to conclude, that what happens tp few will
happen to us,
But tp abate our confidence ip per own refolutions, it is
tp be remernbered, that thpugh we fhould arrive at the great
year dedined for the change pf life, it is by np means pertain
that we (hall effea what we have purpofed. Age is (hackled
with infirmity and difeafes. Immediate pain and prefent vex-
atfon will then do what amnfement and gaiety did before,
will enchain the attention and occupy the thpughis, and leave
Jiitfe vacancy fpr- the pad pr future. Wbpever fuffers great
pain has pp other ca.ro 'ban to obtain eafe.^ arid, if e^fe is for
a time obtained, he values it too much to feffen it by painful
reffeaions. Neither is an efficacipus repentance fo eafy a wprk, as that
WP may be fore pf- performing it at the .lime appointed by
purfelves. The fonger habits have, been indulged, the more
imperious they becprne ; it is not by bidding them to be gone,
that we can at once difmifs them ; they may be fuppreffed
and lie dormant fpr a time, and refume their force at an un
expected mprnent, by fome hidden temptafipn ; they can
be fubdued only, by contjqued cautipn and repeated conr
flias.. The longer tip has been indulged, the more irkfome will
he the retrofpea of life. Sp much uneafinefs will be fuffer
ed, at the review pf years fpent jn vicious erjnyment, that
there is reafon to fear, left that delay, which began in the love
of pleafure, will be continued lor fear of pain.
Neither is it certain that the grace, wiihout which np man
can enrrea his own cprrupticn, when it has been offered and
refufed, will be pffered again ; pr thjat he who flppped his
ears againd the firft ca|l, will be vopchfeled a fecpnd. He

C no 1
cannot expea to be received among the fervants of God, who
will obey him only at his own time ; for fuch preemption is,
in fome degree, a mockery of God, and we are to confider,
(fecondly, how certain it is, that God is not mocked.
God is not mocked in any fenfe. He will not be mocked
with counterfeit piety, he will not be mocked with idle refo,
lutions ; but the fenfe in which the text- declares that God is
not mocked, feems to be, that God will not fuffer his decrees
tp be invalidated ; he will not leave his promifes unfulfilled,
nor his threats unexecuted. And this will eafily appear, if
we confider, that promifes and threats can only become inef-
ieOual by change pi mind, or want ol power. God cannot
change his will, he is not a man that hejhould repent ; what he
has fpoken will furely come to pafs. Neither can he want
power to execute his purpofes ; he who fpoke, and the world
was made, can fpeak again, and it will perifh. God's arm it
not fhortened that he cannot fave ; neither is it fhortened, that
he cannot punifh ; and that he will do to every man accord
ing to his works will be (hewn, when we have confidered,
Thirdly, In what fenfe it is to be underftood, that whatfo-
ever a man fows, that fhall he reap.
To few and to reap are figurative terms. To low fignifiet
to aa ; and to reap, is to receive the produa of ouraaipns,
As np man can fow pne fort of grain, and reap another, in the
ordinary procefs of nature ; as np man gathers grapes pf thorns
or figs of thirties, or, when he feauers tares in the furrows,
gathers wheat into his garners ; fo, in the final difpenfations
of Providence, the fame correfpondence fliall be found in the
moral fyftem; every aaion (hall at lad be folfowed by its
due cpnfequences ; we (hall be treated according to pur obe
dience or tranfgreffions ; the gopdftiall npt roils their reward,
npr the wicked efcape their punifhment ; but, when men (hall
give accpunt pf their own works, they that have done gpod
fhall pafs into everlafting life, and they that have done evil
into everlafting fire, *

L *« j
Let Ps, therefore, at this and at all. times, moft heartily and
fervently befeech A!m'ghty God to give us faithful and fin-
cere repentance, to pardon and forgive us all our fins, to en
due us with the grace of his Holy Spirit, and to amend ovx
lives according to his holy will and commandments.

SERMON %L

> i J'ET ER, tHAP. iii. VER. 8.
Finatfy he ye' all of one mind, having tompajjion oni dfdnothcti
love as brethren, be faithful, be coiirteoUs.
A HE appflle, direaing this epiflle fp the new converts
fcattered pver the provinces of Afia, havirig laid before them
the great advantage pf the religipn which fhey had embraced,
np lefs i ban (he falvation o( their fouls, and the high price for
which ihey were redeemed, the precious blood of Chrift, pro^
Ceeds to explain tp them What is required by their new pro
feffipn. He reminds them that they live ampng the heathen",
of whpm it muft neceffarily be fuppofed that every one watch*
ed their conduct with fufpicious Vigilance j and that it is their
duly tP recpmmend right belief by virtuous pratlice i that
their example, as well as their arguments, may propagate the
truth. In this cpurfe pf inftruEtion, the firft mentions the civiL
relation pf governors and fobjeas, and enjoins them to 'hort*
our ihe fuprertie magiftrate, and to refpea all fubordinate au:
thority which is efiabliflied for the prefervation of order an&j
the adrniniflration of judice. He then defeends to domeftic
connections, and recommends to fervants obedienc^and pa-"
tience, and to hufbands and wives their relative and refpeaive"
dftties ; to hnfbands fendernefs, and tp wives obedience, mod-
efty and gentlenefs ;" that the hufband, who is not yet con-
Verted by the power pf exhprtatfon, may be drawn, to the re...
ligipn of his wife, by perceiving its good effeas upon hefj
convei fation and behavipfef.

C "3 J
**, He tlien extends his pjrjjjcepts , to greater generality, arid
lays down a ffiprt fyflem of domeltic virtue to be univerfally
adopted, directing the new chriftiansk
Firft, to be all nf ohe mind. i
By the union ol minds, which the apoflfe recorhrnehds, it
muft be fupppfed that he tnearts, npt fpeculitive, but pratlical
Stinion ; not firrtilitude of opinions, but fimilitude ol virtues;
"In religious opinfons, if there was then any difagreemenjti
they had then living authnrity ip which they might have re*
cpurfe : and their bufinefs was probably, at that time, more to
defend their common faith againft the heathen, than tp debate
any fubtilties of ppinfon among themfelves. But there are in
numerable queftipns, in which vanity pr intereft engages man*
kind, which have little cpnneaipn with their eternal intereft ;
and yet often inflame the paflfons and produce diflike and
malevpletice. Seas in phUpfophy, and factions in the flate^
eafily excite mutual contempt, or mutual hatreds He, whofe
opinions are centered, feels the reputation of his underdand-
ing injured ; he whofe party is oppofed, finds his influence
refitted, and perhaps his power or his profit in danger of dim-
inutioni It could hot be the intention of St. Peter, that all
men fhould think alike, either ot ihe operations pf nature, pr
the tranfaafons of tbe date, but that thofe who thought differ*
enily fhould live in peace ; that contradiaioh fhould not ex-
|||perate the difputants, or that the heat fhould end with the
controverfy, and that the oppofition of party ("for fuch there
mud fometirnes be} fhould not canker the private thoughts,
m raife perfonal haired or infidious enmity. He required
thatthey fhould be all of one moral mind, that they fliduld
all with and promote the happinefs ot each other, that the
danger nt a chriftian fhould be a cpmmpn caufe, and that no
pne ffipuld wifh for advantage by the mifcarriage of anpther.
To fugppfe that there ffipuld, in any cpmmunity, be no
Jffierencevbf ppipfon, is*tp fuppofe all, pf whom that commu-
^mTy QOnfid*. to be wife alike, which cannOt happen ; or that

I "4 ]
the underfianding«ot one part i^bmitted to ihat of 3^11160
which, however, would not p/cwuce uniformity of opinion*
but pnly pf profeffipn; andis, in impprtant quefliquj^coni
trary to that fincerity and integrity which truth requires ; and
an infraaion of that liberty which reafon allows*,. But that'.
men, of different opinions, fhould live at peace, is thetrue.
effea of that humility which makes each efleern others bettefi
than himfelf, and of ihat moderation which reafofi approve?
and charity cpmmands. Be ye, therefore, all of one mind ;
let charity be the predominant and nniverfal principle that
pervades your lives and regulates ypur actions.
SeconjJJyi they are directed by the apoflfe fo live as men
which have compaflfon pne pf another.
The wprd, which is rendered having compaffion, feems Is
include a greater latitude of fignification than the word com
paffion commonly obtains. Compaffion is npt uted but in
the fenfe of tender regard to the unhapphjefs of another. But
the term ufed by St. Peter may mean mutually feeling for
each Pther, receiving the fame impreflfons from the fame
things, and this fenfe feems to be given it by one of the tranf-
lators (Caflallo.) The precept will then be conneaed and
confequential ; Be all of one mind, each Jeeling, by fympathy,
the affeQions of another. i
Sympathy, the quality recommended in the text, as it lias
been now explained, is the great fource of focial happineSl
To gain affeaipn and to preferve concord, it is neceflary nor
only to mourn with thofe that mourn, but to rejoice with thcyn
... , -S*
that rejoice. -atf1- -<¦
To teel fineere and honed joy at the fucce(s of another,
though it is neceffary to true friendlhip, is perhaps neither
very common nor very eafy. There is in every mind, im
planted by nature, a defire ot fuperiority, which counteraS*
the pleafure which the fight of fuccefs and happinefs ought
always to impart. Between men Of equal condition^ and
therefore willingly confulting with each other, any flowiw
fortune which produces inequality, makes himiWhais Jett-Jbe-

C "5 1,.,
Eindtlook with lefs contention his own condition, and with
Tefs kindnefs on him who" has reduced bim tp inferiority.
The advancement of a foperipr gives pain by increafing that
diflance, hydifference of fiation, which was thought already
greater than could.be claimed by any difference ; and the rife
of an inleripr excites jealpufy, led he that went before fhould
be overtaken by his follpwer.- As cruelly lopks uppn mifery
Without partaking pain, fo envy beholds increafe pf happinefs
wilhput partaking joy.
Envy and cruelty, the mod hateful paffions pf ihe. human
bread, are both cpunteraBed by this precept, which command.
ed the chriftians ot Afia, and now cpmmands us who fucceed
them in the proteffion of the fame faith and the confcioufnol's
of the fame frailties, to feel one for another. He whofe mind
is fo harmonized to the intereft of his neighbour, that good
and evil is common to them both, will neither obdrua his
rife nor infult his fall ; but, will be willing to co-operate with
him through all the viciffit'udes of life and difpenfatipns of
providence ; to hpnpur him that is exalted, to help him that
is depreffed. He will controul all thpfe emotions which
comparifon produces ; he will not confider himfelf as made
popfer by another's wealth, pr richer by another's poverty ;
bejwill look, without malignity, upon fuperiority, either ex
ternal' or intelfeaual ; he will be willing to learn of thofe
mat excel in wifdom, and receive indrutlion with thankful-
fiefs ; he will be willing tP impart his knpw ledge, without
fearing left he fhould impair bis own impprtance by the im
provement pf his hearer.
Hpw much this generous fympathy would conduce to the
awmlort and (lability ol life, a little confideration will con
vince us. Whence are all, the arts of flander and deprecia.
tiin, but from our un willingnefs tp fee. pthers greater, pr wif-
er, pr happier than puifelves ? Wheyce is a great part of the
fplendpur;' and all the oftentation pf high rank, but to receive
pleafure from the contemplation ot thofe who cannot attain
dignity and riches, or to give pain to them who look with

rfialigriity ori11 thofe acquifitions which they have defired in
vain ? Whence is the pain which vanity (offers from negleft,
hut that it exaaed painful homage 3nd honpur, which is re-
reived with more delight as it is mpre unwillingly conferred ?
The pleafures of cpmparattve excellence have eoroiionty their
rouTce in (he pain of other::, and iherefore are fuch pleafures
as the apoflte warns the chriflians not to indulge, "fy
"¦ Thirdly, In purfoance of his injunafons to be of one
mind, and tp fympaihize pne with ariother, be directs them toj
love as brethreni'pr to be fevers pf the brethren, £Hammpnd.J|
He efideavpurs to eftablifh a fpe'cies of fraternity ampng,chrif-
fians ; that, as ihey have all pne laifh, they may have all one
intereft, and cpnfider themfetve's as a family that muft proffer
or fuffer all together, and fhare whatever fhall belat, either*!
good pr evil. The higheft^' degree pf friendfhip is called
brotherly fove ; and the'term by which man is endeared to
man, iri the language of the gofpet, is the appellation of broth-1
er. We are all brethren by our common relation to tbe uni-
verfal father ; but that relation is often forgotten amcmgft tho
cpntrarrely of ppinipns and oppofition of paffions which difi
turb the peace' of the world. Ambition has effaced all natural
con fanguinity, by calling nation to war againft nation, and"
making the dedrnaion of one half of mankind the gray of *
the other. Chriftian piety, as it revived and enforcedj,all thel
original and primeval duties of humanity, fo it reftored, iqf
Fome degree, that brotherhood, or foundatfon pf kindnefs,*
which naturally arifes from fome common relation. We are'
brothers as we are men ; we are again brothers as we are chrif
tians ; as men, we are brothers by natural neceflity ; but as
chriftians, we are brothers by vpl«mtary choice, and are thei%
fbre under an apparent pbligatfon to fulfil the relation ; firft,
as it is edablilhed by our Creator, and, afterwards, as it is
chofen by ourfelves. To have the feme opinions naturally
produces kindnefs, even when thefe opinions have no confe-
quehce ; becaufe we rejoice to find our fentiments approved^
by the judgment ot another. But thofe who concur in chrif-

[ *»> ]
tianity, have, by|jhat agreement in pririciples;sari opportunity
ot mrire than fpeculative kindnefs ; they may help fprward
the falvatibn of each other, by counfel or by repropf, by ex
hortation, by example ; they may recal each Pther from de
viations, they may excite each Pilier tp gppd tvorks.
Charily, pr univerfal lOve', is named by Saint Paul, as the
greateft and mod ilteflrioirs, pt chridian virtues ; and our Sav-
iour hitnfelf has told us, ttjat'by this it fhall-Jbe known that we
are h^s djfeiples, if we love ope another.;** Every affeaion of ,
thj|f^p}; exerts itfelf mod drongly'at ihe approach of its prop--"
er objea. Chridians particularly love one another, becaufe
they can cpnfer and receive fpiritual benefits. They are in
deed tp love -all men ; and how much Jibe primitive preachers
of the gofpel loved thpfe that differed from them, they fuffi
ciently (hewed, when they ir$curred^ death by their endeavours
to make tfiem chridians. ' This ip the extent of evangelical
Jove, to bring into the light -of trti'jh thofe who are in darknels,
and to keep' 'thofe from falling back into darknefs' to whom,
the light has been (hewn. ^
Since life overflowsjwith mifery; and the World is filled
with evil, natural and rnojal, with temptation and danger-,
'with calamity and wickednefs, there ,are very frequent op
portunities pf fhewing our unanimity, pur fympathy, and our
brotherly fove, by attempts tp rempye preffures andlmitigate
p.raistonuncs.1 Stjfeeter^berefpre, particularly, preffes the du-
fty of commiferation, by calling upon us, ^ ftfc-
Fourthly, to. be pitiful, npt tp look negligently or fcorn-
fully on the miferies of others, but to apply fuch confofation
and affiltance as Bjspvidence puts into pur ppwer. ..f i
, To attempt an enumeration pf all the opportunities which
may pecur tor ihe exercife of pity, would be to form a caia.
loguekof all the ills to which human nature is exppfed, to'
count over all the ppffibilities ot calamity, and recount the
depredations of time, the pains ot difeafe, the blaffs ot cafuaU
ty, and the mifchiefs of malevolence.
Wherever the eye is tUTnpd, it fees much piifery, and

[ fa8
there is much*U*ich it tees not"; many complaints are heard,
and there are many pangs without complaint.* The external
aas of mercy, tp feed the hungry, tP cfothe the naked, and to
vifit the tick, and the prifoners, we fee daily ppportunities of
performing ; and it maybehoped they are not negfeaed by*
thofe that abound with what others want.
But there are other calls upon charity. There are fick
minds as well as fick bodies; there areunderftandings per.
flexed with fcrurag thejp are continences tprmented with j
guilt ; nor can apy greater benefit be conferred, than thfjfof
fettling doubts, pr comforting defpair, and reftoirag a difquf,
eted foul tp hope and tranquillity.
The duty of comm^ieration^is fo ftrongly preffed by|be
gofpel, that none deny itffobligations. But as the meafurgf.
of beneficence are left undefined, every man necfcffarily de-
termines for hirofelt, whether he has conttibuted his (hare to
the neceffijies ot pthers ; and amidft the generaUdepravity of
the world, it can be ne wdpder if there are fouttjl fome who
tax themfelves wery lightly, and are fatisfied with giving very
little. • .-- %\ t
*<• Some readily find out, that$jphererthere is diftrefs there^s
vice,.and eafily difcover the crirrie of feeding the lazy, or env
cburaging the diffolute. To prompte vice is certainly un*
lawfuljtijut we" do not always encourage vice when we re-
lieve the vicipus. It is- fufficient that^ourjbrotlier is in want ^
by , which way he brought his watj^'ppori^iim let us not toO1
curioufly enquire. We likewife are Tinners. In cafes un-3
doubted and notorious, feme caution may be properly ufed;
tbjjk|jharity be not perverted ; but no man; is fo bad as to lofe
%W title to'^chriftian kindnels/ }t a bad'man be fuffered to
periih, how fhall he repent ? "'
% Not more judifiable is tbe.omiffion of duty, which pro
ceeds from an expeaatfon pf better ppportunities, or more
preffing exigencies. Of fuch exeufes, or of fuch purpofes,
there can be no end.*. Delay not till to-morrow what thpa
mayeft do to-day. A good work is now in thy power, be

fr

iig 3

' %' "'' 4 4 4 '
quick aridperform it I By thy refpfal, others may he difcour*
aged from afking ; or fo near may be the end pf thy lite that
thpu mayeft never dp what is in thy heart. Every call to
charity is a gift pf Gpd, tp be received with thanklulnefs, and
improved with diligence. •?*.-
There are likewife many offices of kindnefs which cannot
properly be claffed upder the duty of commiferation, as they
do not prefupppfe either mifery or neceffity, and yet are of
great ufe fpr cpnciliating affect ion|.and frnPothing the paths pf
life;; and, as. jt hkof great importance that goodnefs.fhourf1
have the ptf|*r ot*'gaining the affeaions, the appftle has npr
negfeaed thpfe fubordinate duties, fpr he commands chriftians,
^/Fifthly, to be courteous.
j For epurteous, fome fubflitute the Wprd humble ; the dif
ference may not be confidered as great, lor pride is a quality
that obflrufls cpurtefy-
That a precept pf cpurtefy is by no means unworthy of the
gravity and dignity of an apoffohcal mandate, rnay be|ga«$ered
from the pernicipus effefls which an muft have P'bferved to
have arifen from harfh ftfianefs and four virtue, fuch as re-
tj^eSjto mingle in harmlefs gaiety, or give countenance fp in
nocent amufernents, or which tranfeas the petty bufinefs of,^
the day with a gloomy ferocioufnefs*5 that efouds exiftenCe.
Goodnefs of this charaaer is mpre fcdapidabfe than lovely ; it
may. drive away:; vice from its prefefTce, butwill never peW*
fpade it to flay to be amended ; it rriay,^each, it may remon-
Etrate, but the bearer wil)feek for more mild iaftru£jAai. To
thofe. therefore^, by whofe cpnverfation the IWarhenswere to
. be drawp av^aytfrom error andlvickednefs, It is the apodle's
precept, that they be cpurteptrs, that they accommodate them
felves, as far as inppcehce allows, to the will pf pthers ; that
they fhould pra-aife all the efablifhed mpdes-pf civility, feize

all occafipns oLcultivating*k!nd|Jefs, and live with the reft pf
the wprld in an arrpfable reciprocation pf curfory civility,,t}iat
chridianity might not be'accufed of making men lefs cheer fuW
corrjpanjtaps, fefVfociabfeVs neigftnours, or lefs ufeful as jriefra'S*

Such is the fy item ofdomeftic virtue winch the arJOTlle re-
cpmmends. His Wprds are few, but their meaning is fuffi
cient tp fill the greater part ot the circle pf life. Let us re
member tp be all pf pne mind, fo as 10 grieve and rejoice to-
gether ; to confirm, by conftant benevplence, that brotherhpod:
which creation and redemption have conftituted ! Let us
cpmmiferate and relieve affliaipn, and endear purfelves by
general gentlenefs and affability ; it will from hence foon ap.
pear how much goodnefs is to be loved, and how much hu-
jrian nature is meliorated by religipn.

SERMON XII.

ECCLESIASTES, CHAP. 1. VER. 14.
Ihavefeen all'the works that are done under the Sun ; and, be-
1 hold, all is vanity and vexation of fpirit.
X. HAT all human aaions terminate in vanity, and all hu
man hopes will end in vexatfon, is a ppfitfon tram which
nature withholds our credulity, and which our fondnefs for
the prefent life and worldly enjoyments difpofes us to doubt,
however forcibly it may be urged upon us by reafon pr ex
perience. Every man will readily enough cpnfefs that his own con
dition ditcontents him, and that he has npt yet been able, with
all bis labpur, to make happinefs, or, with all his enquiries,
to find it. But he ftill thinks it is fomewhere tp be found, pr
by fome means to be procured. His envy fometimes per-
fuades him to imagine that others poffefs it ; and his ambition
points the way by which he fuppofes that he fliall reach, at
laft, the ftatfon to which it is annexed. Every pne wants
fomething to happinefs ; and when he has gained what he firft
wanted, he wants fomething elfe ; he wears put life in efforts
and purfuits, and perhaps dies, regretting that he muft leave
the world, when he is about to enjoy it.
So great is our intereft, or fo great we think it, to believe
ourfelves able to procure our own happinefs, that experience
never cbnvinces*,us of our impotence ; and indeed our mifr
carriages might be reafonably enough imputed by us to our
own unfkilfulnefs, or ignorance, if we were able to derive in-
Q

[ 122 3
telligence from no experience but our own. But finery -we'
may be cpnlent tp credit the general voice ol mankind, com
plaining inceffantly pf general infelicity ; and when we fee
the reflleffnefs pf the ypurrg, aud the peevifhnefs pf the old ;
when we find the daring and the aaive cpmbating mifery, and
the calm and humble lamenting it ; when the vigprous are
exhauding themfelves in druggies with their own cpndition,
and the old and the wife retiring from the conteft in weari-
nefs and defpondency ; we may be content at laft to conclude,
that if happinefs had been to be found, fome would have foun^
it, and that it is vain tp fearch longer for what all have miffed.
But though our obftinacy fhould hold out againft cpm
mpn experience and common authority, it might at leaft give
way to the declaration pf Spfomori, whp has (eft this teftinjQ,
ny tp fucceeding ages ; that all human purfuits and labour.* are
vanity. From the like conclufion made by other men, we
may efcape ; by confidering, that their. experience was fmajj.
and their ppwer narrow ; that they pronounced with confi.
dence upon that, which they could not know ; and that many
pleafures might be above their reach, and many mpre beyond
their obfervatfon ;, they may be cpnfidered, as uttering the
diaates pf difepntent, rather than perfoafion ; and as (peak
ing npt fo much of the general ftate of things, as of their owa
fhare, and their own fituatfon.
But the cbarafler of Spfomon leaves no ropm for fubter-
fuge ; he did npt judge pf what he did npt knpw. He had in
his ppffeffipn whatever ppwer and riches, and, what is dill
mpre, whatever wifdpm and knowledge, could cunfer. As he
under flood the vegetable creation, from the cedar of Lrbanui,
to the hy (fop on the wall ; fo there is no doubt, hut he had
taken a (urvey of all the gradations of human life, from the
throne of the prince to the fhepherd's cottage. He had in
his hand all the initruments of happinefs, and in his mind the
(kill to apply them. Every power of delight which others
poffeffed, he had authority to fummon.or wealth to pur chafe;
all that royal profperity could fupply was accumulated upon

t l»3 ]
kirn j at home" he had peace, and in foreign cpuntries he had
honppr ; what every nation could fupply,; was popred down
before him. If power be grateful, he was a king ; if there be
pleafure in knowledge, he was the wifeft of mankind ; if
wealth, caft pprebsfe happinefs, he had fomuch gold that fil-
ver was little regarded* Over all thefe advantages prefided a
mind in the higheft degree difpofed to magnificence and vo
luptuoufnefs, fo eager in purfuit Of gratification that, alas ! af
ter every other price had been bid fpr happinefs, religion ami
virtPe were brought to the fafe. Jkit after the anxiety of his
enquiries, the wearinefs of his labours,, land, the lofs of his in
nocence, he obtained only this conclufion ; I have fen all ihe
works thtil are done under ihe Sun J and behold, all is vanity
ftdveutdtion of fpirit. .'.
That !this refult of Sokwnon's experience, thus folemnly
ftfeaAeathed by him to ail geherations, may not be transmitted
fo us without its proper, ufe, let us diligently confider,
Firft,, In what fenfe we are to uaderftandv that all is vanity.
^§eedndly, HoW far the convifliori, that all. is vanity, oughti
lo" influence the concfoa of life, i
-Thirdly, What comfequences the ferifotrs and religious
mind; may deduce from the petition, that all is vanity.
When we examine, firft, in what fenfe we are to under*
(land that all is vanity, we -muft remember that the preacher is
riot f peaking of religious pra&fces, or of any aaions imimadi.
Stsely cptnmiantfed by Gad;: or direaiy referred to him ; but
oi foch emplayments as we porfue by chOice.iand fuch works
as We perform, in hopes of a reeOmpeufe m the prefent. life ;
fuobas flatter tbeimaginait'io'n with pleafing fcenes and proba
ble increaife of temporal felicity ; ot this he determines that
all >>S vanity, and every hour .confirms his determination.
The event of all human endeavours is uncertain. He that
rflsnts may .gather no fruit ; he thaft fows may reap npfharveft,
Even the mpft fimple operatipns are liable to mifcarriage,
itOm caufes which we cannot fewefee, and, if we could forefee
fhem, cannot prevent, What can be more waiiaj thanth*

C 124 ]
confidence of man, when the annual proviffon made "for the
filpport ot life is npt only expofed to the uncertainty of the
weather, and the variation of the fky, but lies at the mercy of
the reptiles of the earth, or the infeas ot the air ? The rain
and the wind he cannot command ; the caterpillar he • cannot
deftroy ; and the focuft he cannpt drive away.
But thefe effeas, ; which require only. the concurrence ot
natural caufes, though they depend little upon human power,
are yet made by Providence- regular and certain, in compari-
fon with thofe extentive and complicated undertakings which
mud be brought to pafs by the agency of man, and which re
quire the union ef many underdandings, and the co-operatic*
of many hands.. The hi (lory of mankind is little elfe thana
narrative pf defigns which have failed, and hopes that have-
been difappoinied. In all matters of emulation and conked,
the fuccefs of one implies the defeat pf anpther, and at leaf!
half the tranfaaion terminates in mifery. An<> in defigns: not
direaiy contrary to the inieieft of another, and theref Peel not
oppofed either hy, artifice or violence, it frequently happens ,
that, by negligence or mi flake, or. unfeafonabfe 'officicrclTneffti
a very hopeful projefi is brought to nothing. ' ii
To find examples of difappointment and uncertaialjfi we
need not raife our thoughts to the interefts of nations, nor fol
low the warrior to the field, or the flatefman to. the council.
The little transitions of private families are entangled wkh
perplexities ; and the hourly occurrences; oi common life are
filling the world with difcontent and complaint. Every>man
hopes for kindnefs from his friends, diligence from bis fer
vants, and obedience from his children ; yet friends areoften
Unfaithful, fervants negligent, and children rebellious. Hu-
man wifdom has, indeed, exhaufted its power in giving rules -
for the conduct of life, but thofe rules are themfelves but van
ities. They are difficult to be obferved, and, though obferved,
are uncertain in the effea.
The labours.ot man are not only uncertain, but imperfect.
If we perform what we defigned, we yet do not obtain what

i m ]
We expeaed^ ^What appeared great when w* defiied if,
feems little when it is attained ; the with is ftiM uAfatisfied,
and fomething always remains behind without .which the.
gratification is incomplete.'" He.thatirifes to greatnefsy finds
himfelf in danger ; he that obtains- riches, perceives that he
cannot gain efteem. He that is careffed, fees intereft lurking
under kindnefs ; and he that hears his own praifes, fofpefcts
that he is flattered. Difcontent and doubt are always pursu
ing us. Our endeavours end withbpt performance, and per
formance ends without fatisfaaipn. .'^ -f"<; •¦?¦•'- I '"¦ i
But, fince, this uncertainty and imperfeaion is the lot
which our •' Creator has appointed •¦ for us, we are to en
quire, -gt,«". . ¦- .-. •. ilfon'.'. ?ti I . :.<i.\/ <-. -'i1;.
Secondly,! How far the conviction, that all is vanity, ought
toinfluence tftecoridua of lifei > • v <* I- ¦ -.1*. ;? il#;
^ Human afctions may be diftinguiflied into various claffes.
Some are aaions of duty, which can never be vain, becaufe
God will reward them.- Yet thefe aaions, confidered as ter
minating in this worlds 'wi-M1 ©beat produce vexation. • It is
oiir duty to admpniffi the vkiou^-toinflrna the igdprant,
and relieve the poor; and puradmonhfons wHipftMnitimes,
produce anger inftead of amendment ; our inlkuQions will
be fometimes bedowed Upon the perverfe, the ftupid and the
Inattentive ; and -our charity will be fotoetimes mj.fapplied
by thpfe that receive it, and, indead of feeding (be hungry,
will pamper the intemperate ; but thefe difapppiwements do
npt make good aaions vain, though they the w/uS how; much
all fuccefs d^pends-upon caufes op which we have no influ
ence.- '! '»-rf " .<.•&'! . T -J,; • .fit r.x 'j. Ml
'There are likewife aaions of neceffity ; thefe are often
vain and Vexatious ; but fuch is the order of the world, that
they cannot be omitted. He that will eat bread mutt plow
and few j though it is not certain ihat he who plows and
lows fliall eat bread. It is appointed, that lite fhould be fuf-
tained by, labour 5 and we muft nut finkdpwn in telien idle
nefs when our induftry is permitted to mifcarry. We fhall

often Save occafion to remember the fenten'ce deno"pn*e4 %
trie preacher if pop all that is done under the fun ; but we
muft ftill profedute Ppr bufinefs, confefs opr imbecility, and
turn our eye? upon Him, whofe mercy is Over all his.
wprks, and whp, though he humbles our pride, will fpceour
pur neceffnies.
Work? of abfolute neceflity are few and fimple ; a very
great part of human diligence is laid out in accommodation*
pf eafe, or refinements of pleafure ; and the further we pafe
beyond the boundaries of neceffity, tbe more we lofe pur
felves in the regions of vanity, and the more we expofe our
felves to yexatipn of fpirit* As we extend our pleafures, we
multiply our wants. The pain of hunger is eafily appealed^
but tp furmount the difguft pf appetite vitiated by indulg
ence, all the arts of luxury are required, ahd all are often vaia*
Wheri to the enjoyments of fenfe are (uperadded the delights
of fancy, we form a fcheme of happinefs that never can bt
complete; foe we can always imagine more than we poffefj..
All fecial pleafures put us-f mpre or lefe in the power ol oth-
ers, who fomerimes cannot, and tometimes will not pleafe
us*. Cenlvetfarions pf argument often end in bittettiefoof
cbntroverfy > and converfatfons pf mirth, in petulanee'and
fo(lyrtv Frieftdfliip is violated by intereft, or broken by paf*
iiott {. and benevolence fipde its kindnefs beftqwej ©a (he
worthlefs-apd ungrateful. ,r
But tmoft certain is the difappointment of him who plat**
his bappipe{s< in comparative good^ and corifiders, not what
he himfelf wants, but what others have. The delight of etatU
nence muft, by its owp nature, be rare, becaufe he that is em-
meat muft have rasiny belbw-him, and, tbefelorev it we fup
pofe Inch defires general, as very general they are, the happi-
¦nefs ofafeai muft arife from the mifery of many. He that plap#
his delight in the extent of his renown, is., in ferae degree, at
the mercy of every tongue ; not only mafevokhce, but indif
ference may difturb him ; and he may be pained, nipt onlf

[ if*7 $
if thofe who fpeak ill, bpt by thofe likewife that fay no
thing. As every engine of artificial motion, as it confifts of mpre
parts, is in more danger ot deficience and diforder ; fo every
cffea,' as it requires the agency of greater numbers, ismOre
likely to fail. Yet What pleafure is- granted to man, beyond
rtbe,grp£s gratifications of ten fe, common to him with other
animals, that does not demand the help of others, and the help
of greater numbers as the pleafure js fublirnated and enlarged ?
And, fince fuch is the conftifution of things, that whatever
can give pleafure can likewife caufe uneafinefs, there is little
hope that uneafinefs will be long efeaped. Ot them, whofe
offices are neceffary to felicity, fome will be perverfe, and
fome will he unfkilful ; fome wilt negligently withhold their
contributions, and fome will envioufly withdraw them. The
Various and oppofite direaions of the human mind, which di
vide men into fo many different occupations, keep all the in
habitants oi the earth perpetually bufy ; but when it is con
fidered that the bufinefs of every man is to counteraa the
purpofe of feme other man, it will appear, that univerfal ac
tivity cannot contribute much to univerfal happinefs. Of
jhofe that contend, one muft neceffarily be overcome ; and
he that prevails never has his labour rewarded to his with,
bpt finds that lie has been contending fpr that which can-
pot fatisly, and engaged in a conteft where even viaory is
vanity. Wfeat then is (the influence which the canviaion of this
unwelcome truth ought to have upon our condua ? It ought
tp teach us humility, -patience, aud diffidence. When W«
confider how little we Mow of the diftant confequences pf
pur own aaions, how little the greateft perfonal qualities can
pxp,tea*us Itprn mWortupe, hpw,muc,h all our importance de
pends flpon the tayppr of others, how uncertainly that favour
\s heftpwed, and haw eafily it is foil ; we ifcall find that we
h,aye vpry little reafon to be proud. That which is mpft apt
to elate the thoughts, height of place and greatnefs of power.

Is the gift of others. No map can; by any natural or ihtrinfic
faculties, maintain himfelf in a ftate of fuperiority ; be is ex*.
alied to his place, whatever it be, by the concurrence ot thofe
who- are for a time content tp be counted his inferiors ; he
has no authority in himfelf; he is only able to controul
fome 6y the help of others. If dependence be a ftate of hu
miliation; every man has reafon to behumble, for every man
is dependent. But however unpleafrng thefe cpnfideratlonsmay be, how*
ever unequal pur condition is tp all pur wifhes or conceptions,
we are not to admit impatience into our bofoms, or increafe
the evils pf life by vain throbs pf difcontent. To live in a
world where all is vanity, has been decreed by our Creator to
be the lot of man, a lot which we cannot alter by murmuring,
but may fofien by fubmlffiom
The confideration pf the vanity of all human purpofes and
projeBs, deeply impreffed upon the mind, neceffarily pro
duces that diffidence in all wprldly good, which is neceffary
to the regulation of our paffions and the fecurity ot our inno
cence. In a fmooth courte of profperity, an unobftructed
progreffion from wifh to wiffi, while the fuccefs of one defign
facilitates another, and the opening profpea of life thews
pleafures at a diflance, to conclude that theqiaffage will be al
ways clear, and that the delights which folicit from far will,
when they are attained, fill the foul with enjoyments; muft
neceffarily produce viplent defires and eager purfuits, con-
ternpt of thofe that are behind and malignity to thpfe that are
before. But the full perfuafion that all earthly good is tin-
certain in theattalnment, a'nd unliable in the poffeffion, and
the frequent recolfeafon of the (lender fuppprts pn which we
red, and the dangers which are always hanging over us, will
diaate inpffenfive modefly and mild benevolence. He does
nnt rafh'ly treat another with cpntempt who doubts the dura
tion pi his pwn fuperiority : he will npt refufe affidance to
the didreffed whp fuppofes that he may quickly need it him
felf.

t «*9 3
He that cohfiders how imperfeaiy human wifdom cari
judge of that which has not been iried, will feldorn think any
pbffibilities of advantage worthy of Vehement defire. As his
hopes are rribderate, his endeavours' Will be calm. He will
npt fix his fond hopes upon things which he knows tb be van
ity, bat will enjoy this world as one who kndws that he dots
hot poffefs it : arid that this is the difpofitioh which becomes
bur condition, will appear, when we confider,
Thirdly, What cpnfeqiiences the ferioui and religious
mind may draw from the pofitibh, that all is vanity.
When the preterit ftate of man is cbnfidered^ When ari
eftimate is made pf his hppes, his pleafures, and his ppffef-
fioqs ; when his hopes appear to be deceitful, his labours inef
fectual, his pleafures unfatisfeaory, and his poffeffions fugi
tive, it is natural to with for an abiding city, for a flate more
conflarit and permanent, of which the objeas may be more
proportioned to our wifhes, and the enjoyments to our capaci
ties ; and from this wi(h it is reafonable to infer, that fuch a
flate is defigned for us by that Infinite Wifdpm, which, as it
does nothing in vain, has npt created minds with comprehen-
ffons never tp be filled. When revelation is confulted, it ap
pears that fuch a flate is really prpmifed, and that, by the
cpntempt of worldly pleafures, it is to be pbtained. We then
find that, inffead of lamenting the, imperfection of earthly •
things, we have reafon to pour out thanks to Him Who orders
all for oiir good, that he has made the world fuch as often de
ceives and often afflifls us ; that the charms of interefi are riot
foch as our frailty is unable to refifl, but that we have fucb
interruptions of our purfuits*, and fuch languor in our enjoy
ments, fuch pains of body and anxieties of mind, as reprefs'
defire and weaken temptation : and happy will it be, if we
folfow the gracipus direaioris of Providence, arid determine
that no degree of earthly felicity (half be purchafed. with a
tiime; if we refolve no fonger to bear tlie chains of fin, to
employ all our endeavours upon trarifitory and imperfea
R-

H I3° A
•.pkafol".es,r or to divide pur thought between the worhLmd
. heaven ; bat to bid farewd tp:(fublunary vanities, tp endure
t no longer an unprofitable vexation of; fpirit.,. but with pure'
heart and fteady faith to Jcar God and to keep his command*
mentis and remember that this is the whole duty of man*

SERMON XIII.

!>•-?:

2 timothy, chap. iii. patt of , the 5 th verfe,.
Having ajorm ofgodlinefs, but denying the power thereof.

1

}fr. HEN St, Paul, in the, precepts given to Timothy for
his inftruaion how tp regulate and purity the copverfation of
Ihe firft chridians, direaed rpra tp fake care that thofe men
(hould be avoided as darjgerpps.and peftifent, whp, haying the
form of gpdilinefs, denied the^ppwer ;. itjs, reasonable to be
lieve that he meant, in his direiit and immediate intention, to
awaken his caution againft grofs hypocrites ; fuch as may eafi
ly be fuppofed to hajfe appeared tpo often in the, moft; early
ieminaries pf'chrifljanity j who made an appearance of right-
ebufnefs(f»hfer,vient to worldly intereft j and. whpfe cpqver-
fian, real oripretended, gave them ari opportunity pf preying
upon artlefe Simplicity, by claiming that kipdpefs which, the
firft: believers (hewed to; pne anpther; andptjtaining. benefac
tions 'which; they fdjd not want, -and eafipg bread for which
they. did not labpur. iv.,.. • :• , —;; • -•->;>.. ¦>]¦:¦ r.- ¦• f '
i. To importers of this kind, the peculiar (late of the firft
chriftians would naturally exppfe them- i As tbey we.re.fur-
Tounded by enemies, they were glad to find, in any man, the
appearance pf a friend); as they were wearied with impprtq-
rtate eoPtradiaion, they- were defirous of an interval, of refpite
ifyconfetniing; with any one that profeffed the fapie opinipns ;
and what was ftill more lavourable to fuch impodors, when
they .had, by embracing an unpopular and persecuted religion,
t'divefted themfelves, in a great degree, ot fecular intereft, they

[ »32 3
were likely olten to want that vigilance and fufpiciop which,
is forced, even upon boneft, mjnds, by rnucb commerce with,
the world and frequent tranfaaions with various charters ;
and which our divine Mailer teaches ps to praaice, when he
commands us to join the wifdom of the fer pent with the harm.
Itffnefs of ike dove. The firfl chriftians muft have been, in.
the higheft degree, zealops to ftrengtben their faith in them.
ielvesrand propagate it in> others ; and zeal eafily fpreads the
arms and, opens the bofom to an adherent, or a profelyte.,as to
one that adds another fuffrage to truth, and ftrtngthens tfce.
fupport ol a eopd caufe. Men of this difpoGtion and ip this.
flate of life, wpuld eafily be enamuured of the form Of godfi-
nefs, and not foon difcOver that the power Was wanting. M»rt,
naturally think pf others like ihemfelves, arid therefore agoojj
rnan is eafily perfPaded to credit the appearance of virtue. ¦¦
Hyppcrify, However, ' was nnt confined to the apoftolii
ages. AH 'times arid all places have produced men that have,
endeavoured to gain credit by talfepreteufioHs' to excellent
and have recommended themfelves to kindnefs or efteem by
fpecious proleffions, and oflentatious difplays of counterfeited
virtues. It is, boWever, lefs neceffary now to obviate ibis
kind pi fraud by exhortations to caution ; (pr that fintpWtjf,
which lay open' to its pperation, is not now very Irequently
to be found. The hypocrite, in thefe times, feldem beads of
much fuccefs. He is, for the moft part; foondifcovererhj
and when he is once known, the world will not Wait forcoun-
fel to avoid bim, for the good deted, and the bad defpife him.
He is hated for his attempts, and fcornedfor bis mifcar-
riage. > '•' ¦'¦&¦ .&i'< .
•"• It may therefore be proper to cpnfider tbe danger of a fern
of righleoufriefs without the power, in a different and feconda-
ry fenfe ; and to examine whether, as there are forne who by
this form deceive others, there are not forne, likewife, that
deceive themfelves ; who pacify their confidences with an ap
pearance Of piety, and live and die in dangeross tranquillitf
3»nd delpDve cpnfidence.

l"
In this enquiry it will be proper fo confider, firfl, what
piay be underifood by \hefp,rm,p\ godrinefs, as djfjjina frorn.
the powet. < •
Secpndly, What is ihat power of godlinefs, without whjch
the form is deleaive and unavailing. ,
Thirdly, How. far pis neceffary fo the c!)f|ftian life, that.
the form 3nd power ffippldlpbfift together.
.-. Lei jf therefore be firft copfidered, what may be eafily and
paturalljr pnderftppd, by the, formpf gpdliriefs as didinct from
fhe ppwer. - .-.,.
By the forrp of godliqefs, may be properly qnde)dood.
not only a fpecious practice pf religious duties, exhibited to
public notice, bpt a(l externa] afts of wpifhlp, a'l rites and
CSferjlpntes, all dated qhfervappes, and all compliance with.
temporary and foc-al ipjupaiqps apd, regularities,
Trte.rehgipii pf fhe Jews, frop? (be. fjrne of Mofes, cpm?
prifed a great number at burthenfome cerernpnies, required by
Gpd for reafons wt|icb perhaps huna^n wjfdorp has never fulr
lydifcovered. Qf thqfe ceremonies, however, fome were
.•typically, reprefentative pf the chriftian inftjtutiqp ; and feme,
by keeping them; didina, by diffirriilitu-de pf puftoms, froirj
the: nations ihat furrounded them, had a tendency tp fecure
them frorn the influence of ill example, and preferve ilieni
from the contagjon of idolatry.
To the pfe of pb/efvaiices, thjus ini portant, they were con
fined by the drongeft obligations. They were indeed exter-
ipa.1 afts, but fhey vyere inftitiited by divine authority ; they
yyere nof to be copfidered rperely as indrurnental and expedi
ent, as means which might be pmitted, if their ends were (e-
cured ; fhey were pofitively enjoined by the fupreme ligifla-
|or, and were npt left to chpice or discretion, or fecular laws ;
tp. fhe will p( the, powerful, or the judgrnent ot fhe prpdent.
Yet even thefe facred rites might bepupaually performed,
without making fhe performer acceptable to Qpd ; the bfood
pt bulls and of goals might be poured put ip vain, if the de-
(ires were not regulated, pr the pafifons fuhdued. The fecti-

[ «34 3
fices of the pppreflbr, or extprtipner, were not an atonement,
but an abomination. pprgiveaefs was obtained, npf by'in-
cenfe, but by repentance ; the pffender was required tp rend
his heart, and not his garment j a cpntrite and a broken heart
was the pblation which thetepreme Judge did not defpife
Sp much was the mpral law exalted above all ceremonial
inftitutfons.'even in that difperifation by whfeb fo.many'eere*
mpnies were commanded, that thofe two parts of duty were
didingiiifhed by the appellations of body and fpirit. As
the body, feparated from th'e fpirit, is a mafs, Iilelefs, mo-
tionlefs, and ufelefs ; fo the external praaice ot ritual ob-
fervances was ineffectual and vain, an aaion without a mean
ing, a labour by which nothing was produced. As the fpirit
puts the limbs into motion, and directs their action to an end,
fo juftice and mercy gave energy'' to ceremonies, made the ob
lation grateful, and the wurlhipper accepted. \">*i-
The proleffors pf Chridiariity have few' ceremonies ihdifr
penfably enjpined them. Their religion teaches themnb wor.
(hip Gpd, npt with "local or temporary cerempnies, but in
fpirit arid in truth ; that is,' with internal purity, and moral
rightepufnefs. ppr fpirit, in this fenfe, feems to beopppfed
to the body of external rites ; arid truth is known to fignify,
in the biblical language, the fum of thofe ditties 'which we
owe Ip pne pndther. .',-•- ,j;
Yet fuch are tbe temptations bf intereft and pleafure, and
fo prevalent is the defire of enjoying at once the pre'aftites of
fin for a feafori, and the hopes pf happinefs to eternity,' that
even the chriftian religion' has been depraved by artificial
modes of piety, and fuccedaPeous praaices of reconciliation.
Mephave ever been perfuaded, that by dping fometh'in&'ta
which they think themfelves' npt obliged, they may purchafe
an exemption from fuch duties as they find themTelveiincIih-
,ed to vfolate; that' ihey may commute with Heaven for a
temporal fine, and make rigour atone for rejaxity.
In ages and countries, in which ignorance has produced
and nouriffied foperftition, many artifices have been invent.

' '¦" • ' • : J..- '- ¦ ' "' ' ' ,;
ed of praaifing piety without virtue, and repentance without
amendment. , ,The devotion of our blind fore-fathers' confift-
ed, for a great part, in rigorous arifleritfes, Iaboripus pilgrim
ages, and, gfopmy retirement ; and that which how prevails^
in the darker provinces of the pppifh wprld, exhaufls jts ppw
er in abfprd veneration for fome particular faint, expreffed too
often. by hpnours paid to his image, or in a flated number of
prayers, uttered with Very little attention, arid very frequent
ly with little pnderftanding.
Spme of thefe praaices may be perhaps juftly imputed t'O
ithe groffnefs Of a people, fcarcely capable, ot wprfhip purely
intelfeaual ; to the neceffity pf cpmplyirig with the weak-
nefs pf men, who muft be taught their duty by material imag
es, and fenfible impreffions. This plea, however, will avail
but .little, in defence of abufes not oPly permitted, buj, en
couraged by pertinacious Vindications, and fiaifioos mira
cles. , It is apparent that the Pfomifh Clergy have attributed too
much efficacy to pious donations and charitable eftablifh-
jnents ; and that they have made liberality to the church, and
bounty to the popr, equivalent to the whpfe fydetn ot our dn-
ly to God, and to our neighbour.
Yet nothing can be more repugnant to the general tenouV
ot the Evangelical Revelation, than an opinion that pardprf
may be bought, and '.guilt effaced, by a dipulated expiation.
We naturally catch the pleafures pf the prefent hpur, and
gratify the calls pi the reigning paffion : and what fhall hin
der the man of violence from outrage and mifchief, or reflrairt
the purfoer of intereft from fraud and circumvention, when
they are told, that after a life paffed in difturbing the peace
. oi, life, and viplating the fecurity of poffeffion, they may die
, at lafltn peace, by fpunding an alms-houfe, without the ago*
i nies of deep cpntriiion ?
n But error and cprruption are often fo be found where there
are neither Jews- nor Papifts.— Let us npt fopk uppn the de-'
pravity pf others with triumph, nor cenfure it with bitter-

f 'a* 1
fiefs— fevery fefl may find, in its own followers, thofe who4
have the form o( god'finers, Without the power { ever ^ ' that),
If he examines his own coridu'a, without intention to be \fii
6wn batterer, may, tb a ceriairi degree, find it iri himfelf.
To give tlie heart to God, arid (ogive the whole heart, is
very difficult ; trie laft, ihe great effort of long' labour, fervent
prayer, and diligent meditation.— Many refolutioris are marie;
arid many relapfes lamented ; and many conffias with Our
own dell res, with the powers of this world, and the pbwersbt*
darknefs muft be fuftained, before the will of man is' made'
Wholly obedient to the will oTGod.
In the mean time, we are Willing to find fome waytd
Heaven, lefs difficult arid lefs obdruaed, to keep our hopes'
alive by fairit endeavours, and tp lull our cpnfciences by fuch
expedrenti as we may eafily' praaice: Not yet refolded trf
Jive wholly to God, arid yet alraid tp live WhpTly to the waifd,
we do forriethirig in reeompehfe for that which we neglect; and
fefign fomething that we rnay keep the reft.
Tp be flridfly religious is difficult, but we 'may be zea'loufly
religious at little expenfe.— By expreffing on all cccaficfaj
our fleieflation of herefy and popery, and all other errors, we
erea ouifelves inlo champions for truth, without rhuch ha'z-
3rd or trouble^- The hopes of zeal are not wholly grouridlefs.
Indifference in queftions ol importance is no amiable qfualiiy.
He that is warm for truth, and feaifefs iri it's deferice, perfornis"
one of the duties pf a good man ; he flrengthens his own cbri-
viaiori, and guards oihers from delufion ; but fleadiriefs'df
belief, arid boldnefs of profeffipn, are yet only' part ot the
form ol godfinefs, which may he attained by* thofe who' deny
the power.
As almoft every than is, f>y nature or" by accident, expofed"
fo' panger" from particular temptations, and difppfed tp feme'
vices more than'tcV Others ; fo all are, either by difpofiiion' oi
hifnd or the "citeiimflahces of file, friclined Of impelled to
fome laudable' pr'actice's. Of this happy1 tendency it is com-
rrroTi to rake n!d Vantage,- by pulhirtg the favourite or ilYe CftrrV

C *37 3
Venient virtue to its utmoft extent, and to lofe all fenfe of de
ficiency in the perpetual contemplation ot fome fingle ex
cellence. Thus fome pleafe themfelves with a conflant regularity ot
life, and decency ot behaviour,— they hear thmfelves com
mended, and fuperadd their own approbation. They know,
or might know, that they have fecret faults ; but, as they aie
not open to acdufation, they ate not inquifitive to their own
difquiet ; they are fatisfied that they do riot corrupt others,
and that the world Will not be wotfe by their example.
Some are punctual in the attendance pn public worfhip,
and perhaps in the performance pf private deVptfon. Thefe
they knpw to be great duties, and refolve not tp negfea them*
It is right they go fo tar ; and with fo much that is right they
are fatisfied. They are diligent in aduratfon, but defeaive in
obedience. Such, men are *often rtpt hypocrites ; the virtues which
they praaice afife from their principles. The man pf regu
larity really hopes that he fhall recommend goodnefs to thofe
that know him. The frequenter of the church really hopes
to propitiate his Creator. Their religion is fincere ; what is
reprehenfible is, that it is partial, that the heart is yet not pu
rified, and that yet many inordinate defires remain not pnly
unfubdued, but Unfufpeaed, Under the fplendid cpver ot fome
fp.ecious praaifce, with which the mind delights itfelf tpo
much to take A rigorous furvey ot its own motionsk
In condemnation of thofe who prefurne to hope, that the
performance of one duty will obtain excufe for the violation
of others, it is affirmed by St. James, that the who breaks
one commandment is guilty of all ; and he defends his pofi-
tion by obferving, that they are all delivered by the fame au
thority. ,
His meaning is not, that all crimes are equal, or that jn
iny one crime all others are involved; hut that the law et
God is to be obeyed with complete and unreferved fubmii-
S '

[ I*1 J:
uon ; arid thai he" who Violated arty of its ordinances, will not
be juftifted by liis obfervation Of all the reft1; fince as the
whole is of divine authority', every breach, wilful arid unTe"-
repeHted',; is Sn a3 of rebellipn againft omnipotence.
One of the artifices, by which rrieri, thus defectively relig-
ious, deceive themfelves, is that of comparing their own b*i-
haviour with that 6f men Openly viciouSi-and generally'hegti-
gent ; and inferring that themfelves are good, becaufe they
fuppofe that' they (ee others worfe. The account of the
Pharifee and publican may (hew us that, In rating our own
merit, we are in danger pf miltake. But though the eftirriate
fhould be right, it is ftill to be remembered, ihat he who" is
not Word, may yet fall far befow what will be required.
Our rule of duly is not the virtue of men, but 'the law efG'oS;
from which alone we can learn what Will berequired.
Secondly, What is that ppwer pf godlinets without wriicE .
the form is defeaive and unavailing ?'
The power ot godlinefs is cpntained in the love of God
and pf bur neighbour ; in that firm 6f religfoh; in Whicn; as
we are fold by the Saviour of the world, the law arid the
prophets are comprifed. Thelove of God will ehgage lis to
triift in his profeaion, to aCquiefce in liis difpenfatioris, to
keep his laws; to meditate on hiis perFeaiori', and to declare bur
confidence arid fubrniffion by profoPrrd- and frequent adora.
trori, toirnprels his glory on bur minds by forigs of praife, to
inflame our gratitude by aBs pf thankfgtvinfe', to ftrengthefr
our faith, and exalt our hope, by pious meditations, and to im
plore his profeaion nf pur imbecility, arid' his affiffencedf
pur Irailiy, by humble fupplicatipn : arid wheri we love- God
with the whole heart, the power of godlinefs will be (hewn-
by fleadinefs in ternptaii'on, by patience in affliaipn, by 1aith
in the divine promifes, by perpetual dread pf fin, by continu
al afpirations after higher degree^ df fiplinefs, and contempt
of the pains arid' pleafures pf the world; when ihey obflnia the
progrefs of religious exrellence. '
The power of godlinefs, as it is exerted in the love of our

1 „J39 3

i

neighbour, appears in the exaa and punctual difcharge of ail
the relative and fecial duties. He, whom this power aauates
anp direas, will regulate his condua, fo as, neither to do in-
jury, nur willingly to give offence. He w'" .neither be a ty
rannical ^over,ppr, nor a fed'itious .Ipbject.; neither a cruel
parent, ppr' a difobedient fon ; neither an oppreffive mailer,
npr an eye-fervant. But he will npt ftpp at negative good'-
nefs, ppr reft in, the mere forbearance pf evil ; he will fearcfi
out occafipns p,t beneficence, and extend his care to thpfe
whp have up other claim, to his attention ihan the great cpm-
4 "~ . ' " " '¦ ' - . " -¦ - ¦ - - ' ¦ ¦ . ' - i — . if
munity pf relation tp the univerfal Father pf mankind. , To
enumerate the various modes of charity, which true godlinefs-
' .. 'n ':;,'! .T-ir; .-.'-<!'';! ; • ' '¦¦¦¦[ ¦'.-.'
may fugged, as it is difficult, yyould be ufelefs. They are as
r ''¦'¦''¦ 'i ' : ¦','<¦ '¦'.¦•,'•»' .r " .v ¦'.'.• i ¦ '•
exfennve as want, and as vanpus as muery. £ x
We mud hpwever remember, that where the form pf god-
¦_;,"-,-" i :¦ • i : . v. • .]->•- C> ¦-'• ' ' ' i l' - ' -> ° ' '
linefs appears, we mud, not a.lways fuppofe the power to be
wanting, becaufe. its influence is. not univerfal and complete •,
npr ihink every man tobe.avoided, in whpin we difepver ei-
ther defective virtues, pr aaual faults. The ppwer "fubfills in
*¦ "^ > C (-'/-. ¦ r » • - ' ~i ['¦!.?/ -i ¦/, ? '¦-.¦'¦ t ' - i ji
.him wlip is contending with cprruptipn, though he has not
BT, ,-!•-*;, ¦- -'.v^.- Jjvti .:c '!;'.,. ,, .-6. •• s, ...
yet entirely fubdued it. He, who falleih feven limes a day
,.1o.". ; ;.'r-: Y ~~j rj D :•¦ , -r- ¦ ¦••.,. ' r, ' -,, -• _' ?
jjjay yet, by the .mercy of Gpd, be numbered among the jud ;
thepureit human virtue has much faeculence. Tlie higheft
flights pt the foul fpar npt beypnd the clpuds and vappurs pf
the earth ; ihe greateft attainments are very impqrfea ; and
he whp is mpft advanced in excellence was pnce in a lpwer
flate. and in that fewer date was yet worihy pf lqve and rever-
,ence, Oue indance pf the power of gpdlinefs is.readinefs tp
-^- .'¦-'•¦ •¦• - — • r---- ¦¦ . ° ,i "->¦',. .¦•¦¦ '¦•>i\t "-
ih.ejp.tlie weak and. cprqfort ihe fallen, tp Ippk wjih .cpmpaf-
1ffop..uppn. the (rail, to rekindle thpfe whpfe ardour is cppling,
a.nd,to-recal ;thpfe who,. by inadvertency, or under the ipflu-
ence of flrpng temptation, have wandered trom the right way ;
and tp favpur all ihem who mean well and widi to be better,
t though jtheir meaning andtheir wifhes have npt yet fully re-
, formed fheir lives. x
'.¦ There is. likewife danger left, in fhepurfoit ,pf the power

I *4° 3
pf godlinefs, too little regard be paid to the form, and left ihs
penfure of hypocrify he top haftily paffed, and a life apparT
ent|y regular and feriops oe confidered as W ^''fice tp con..
peal bad purppfes and fecret views.
That this ppinipp, which fome are very willing to indulge,
may npt prevail fo as to difepuntenance the prpfeffion of pi
ety, we are tp confider,
. Thirdly, how far it is neceffary to the Chriftian life, that
the form and ppwer pf gpdlinefs fhould fubfift tpgethc r.
It may be wuh grea.t reafon affirmed, that though there
rnay be the appearance of gqdjinefs withcut the reality, there
pan hardly, be the reality withputfhe appearance. Part pf the
duties pf a Chriftian are neceffarily public. We are to wor
fhip pod ip the cppgregatipn ; we are to rnalie ppen prpfef-
fipn pf pur hppe and faith. One of the great duties of rnan,
as a fecial being, is, to let his light fliinp before men, to in-
flrua by fhe prevalence o{ his example, and, as far as his in-
flueppe extends^ tp propagate goodnefs arid enforce truth. No
man is to boa ft pf his. own excellence, fpr this reafon among
others ; that arrogance Will. make .excellence lefs apiiabfe, and
lefs attractive of imitation. No pian is tp conceal his reveN
ence pf religipn, or his zeal for truth and right, becaufe, by
fhrinking fiorn the notice of mankind, he betrays diffidence
of the caufe which he withes to maintain. He, whofe piety
begins and ends in zeal fpr opinions, and in clamour againft
thpfe whp differ frpm him, is certainly yet without the vital
energy of religipn ; but, if his opinions regulate his, conduct,
he may with great juftice (hew, his fervpur, having already
ffiewp his fincerity. He that worfhips Gpd in ppblic, and
offendsyhim,by fecret vices, il he means to rpake the good part
of h'S ppndiia balance the bad, is to be cepfured and inftrucl-
ed ; it he mean's, tp gain the applaufe pf men, and tp make
putward fanaity an inftrumentpf mifchier*, he is to be deteft-
"ed and avoided : but he that really endeavours tp obey God
ip fecret, neglcas part of his duly, it he omits the folemnities
of public worfhip. The form pf godlinefs, as it confifts in

C '4* ]
the rites of religion, is the inftrument given us by God (of
the acquifition of the power ; the means as well, as the end are
prefcribed ; nor can he expeQ the help ot grace, or the dir
yine approbatipn, who feeks them by any pther method thap
that which Infinite Wifdprp .has condescended tP appoint,

',_ l'-i-^—r-

SERMON XIV.

ISAIAH, CHAP. XXVI. VER, 3.
Thou wilt keep him in perfetl peace, whofe mind is flayed \on
thee, becaufe he trufteth in thee.
XN order to the explication of this text, or the enforcement
of the precept implied in it, there feems to be np neceffity,
either of proving that all men are defirnus of happinefs, pr that
their defire, fpr the mpft part, fails of being gratified. Every
man is confcious that he neither perfurms npr forbears any
thing upon any other mptive than the profpea either ol an
immediate gratification or a diftant reward ; that whether .he
complies with temptatfon, pr repels it, he is ftill influenced
by the fame general regard tp his own felicity ; but that when
he yields to the felicitation of his appetite, or the impulfe ot
his paffions, he is overborne by the prevalence of the object
before him ; and when he adheres to his duty, in oppofition
to his prefent intereft, he is influepced by the hopes of future
happinefs. That almoft every man is difappointed in his fearch after
happinefs, is apparent from the clamorous complaints which
are always tp be heard ; from the reftlefs difcontent, which is
hourly to be obferved, and from the inceflant purfnit ol new
objects, which employ almoft every mpment ot every man's
lite. Fpr a defire ot change is a fufficient proof that we are
diffatisfied with our prefent ftate ; and evidently fhews that
we feel fome pain which we defire to avoid, or mils fome en
joyment which we with to poffefs.

[ <43 1
The tme caufe of this general difguff, an unprejudiced atlcf
attentive fu'rvey of the World will not forig fail 'ot difcovering.
It will eafily1 appear that men fail tb gain what they fornucb!
defire, becaufe they (eek it where it is riot to be found, 6eJ
Caufe they fuffer themfelves to be dazzled by fpecious appear
ances, refign themfelves up 10 the direaioh of their paffions,'
arid, when "one purfuit has failed of affording them that fatis
faaion which they expe^ed from it, apply themfelves with
the fame ardour tb another equally unprofltabfe, a'n'd Wafte
their lives in feceeflive delufions, in idle fchemes Of irriagiha1-
ry enjoyment ; in the chace of (haduws which fleet' before
them, arid in attempts tp grafp a bubble, Which, hpwever it!
rnay attraa the eye by the brightnefs pf its CpIput, is neither
folid npr lading, but pwes its beauty pnly tp its diftance, arid
is nbToOrier touched than it difappeaTS. ,
As men differ in age pr difppTitfon, they are expofed to
different defuffons in thi^ important enquiry. The young'
and the gay imagine happinefs tp confift in flipw, iri merri
ment and'noife, or in a cpndant fucceffipn of amufernents, or
in the gratification of theif appetites, and tlie frequent Repeti
tion of fenfual pleafures. . Inflead pf founding happipefs on
the folid bafis of reafon and reflection, they raife an airy fa-
brick of moimentary fatisfaQion, which is perpetually decay
ing, arid perpetually to be repaired. They pleafe themfelves,
riot with thinking judly, but with avoiding to think at all,
with a fufpence of ali the operations of their intelfeaual facul
ties Which defends them from remembrance of the paft or an
ticipation of the future. They lull themfelves in an enervate
arid cowardly diffipalion, arid in dead of being happy, are on
ly indpient. That this ftate is npt a (late of happinefs, that it affords no
real fatisfaafon to a reaforiable mind, thofe who appear moft
engaged in it will, in their calmed moments, readily confefs.
Thofe a'mbng them on whom1 Providence has bellowed fuch
abilities as are neceffary to the difcovery of trutli, arid the dif-
tinaion of appearance from reality, (for, afoong ihe negligent

[ H4 3
afid voluptuous, men of this charaaer are forrietimes tp he-
found j have always owned, that their felicity is like that pf a
deep fleep, from which they wake tp care and forrow ; or pt ,
a pleafing dream, that affords ^hem fhort gratifications, 6\
which the day deprives them ; and that their pleafures only
differ frpm ihe phantpms pI the night in this, that they leave
behind them the pangs of guilt, with the vexation ot difap-
f-ointmenf. >i
It may be imagined that reafonable beings muft quickly
difepver how little fuch faiisfacifons are adapted to their na»-
ture, arid how neceffary it is tP change their meafures, in or--
cfer to the attainment of that happinefs which they defire ; and
in cftc-a, it is generally found that few, except the ynung and
unexperienced, content themfelves with fenfual gratifications,
and that men, as they advance in years, and improvvfheif
Judgment by obfervaiion, always confefs, by the alteration or
their cpndua, that mere Vpluptupufnefs is not fufficient to fill
the defires ot the human mind.
They, therefore, ftiake off the lethargy of floth, forfalce du
verfion, and amufernents, and engage, in the purfuit pf riches Of
of honoprs. They employ ihpfe hpufs, which were frequent
ly fuffered to pafs away unnurnbered^nd unheeded, witbthe;
mpft folicitpus application and the moft vigilant attention*
They are no longer negligent of all that paffes about them, no
more caielefs of the Opinions of mankind, or unconcerned
with regard to cen fure pr applaufe. They becpme anxious
led any opportunity fliouid be lod of improving their fortunes,
and led they fhould give any occafion lo reports which may
injure their reputatipn and pbdrua their advancement. They
con (train their words, their aaipns and their looks, to obtain
popularly, becaufe they confider popularity as neceffary to
grandeur, and grandeur as ihe foundation of happinefs.
But a vciy fhort experience teaches, what might ipdeett
have been without the trial difcpvered by reffeaion, that per*
feci peace, that peace which is fo milch defiled, is not to be
found in wealth and greatnefs. He that fucceeds in his firft

t '45 J
Mterhpts is animated to' new defignS ; new defigns produce
new anxieties and new ppppfitioh ; and though the fecpnd
attempt fhould be equally happy? it will be' found, as fopn as
the trahfports of npveliy have ceafed, ai foon as^cufloni has
made elevation familiar, that peace is yet to be fought, Jatid
that new trteafures muft be taken lo¥ the attainment of ihat
tranquillity, for which it is' the nature pf man to languifh, and
fhe want of which is ill fupplied by hurry and c'-tefufion, by
pomp and variety.
The fame difpOfiiioh which inclines any man to raife him
felf to'a fuperiority over Others, "will naturally excite the fame
defires ot greater elevation1 while he fees any fuperior to* him
felf. «f There is. therefore, rip hope (hat, by purfuing greatnefs,
any' man' cart be happy, or.f'at lead, this happinefs mud be
Confined to one, becaufe only brie can he without a fureiior ;
and (hat one mud furely feel his enjoyments very frequently
diflurhed, when he remembers by how many ihe flation which'
he pbffeffes is envied ahd coVeted; wheri he refle6ts how
eafily his poffeflfons may be taken from turn, perhaps by the
feme arts; by which he attained them ; how quickly the affec
tions ot the peOple may, by artfel reprefentatiphs pf his Con-
duaj 'be1 alienated front' hifn ; or how eafily he may be de-
fl toyed by violence, and what numbers ambition 'or revenge
may invite to dedroy him. '
'•¦¦¦ There is at lead pne confideration which mud embitter the
life of him who places his happinefs in his prefent Mate ; a
confideration that Cannot be fuppreffed by any artfol fophif-
tries. which the appetites or the fenfes are always ready to fug
ged, and which it might be imagined not always ppffible to
avoid in the moft rapid whirl of pleafure, or the moft inceflant-
tumults of employment. I As it is impoffible tor any roan not
to know, it may be well imagined difficult for him not to re-
member,ahat, however furrounded by his dependents,* how
ever careffed by his patrons, however applauded by his flat-
tereus, or edeemed by his friends, he mud one day die ; that,
T

r 146 ]
though he fhould have reafon to itpagine himfelf fecufed feOta
anyfudden diminution of his wealth, or any ^vfofept precipe
tation from his rank or ppW"; J'fl 'bey muft foon bq taken
away by a force part to be refilled or efcaped. He canpqt hfl|
fometimes think, Wheri he forveys, his acqu-ifjtipns, or counts.
fjis followers, that this night hisfou[l tfioy h<:f,efHi.rM*i*\fhMt
and that he had applauded bifpfel-i for the at mippwpt of that
which he cannot hope to keep long, arid which, it it-cpijki,
make him happy while he enjoys it, is yef pfvery little y^
ue,. becaufe the.enjoymept muft be very fhort. -v.. -.*.! vT
The ftory of the great Eaftern mqnarch, who, when hfl
furveyed his innumerable 3rray from ap eminence, wept atthj
reflection, that, in lefs than a hupdrod. years not one.of alldfjj
rnulsitude \youl4 remain, has been often me-ntioned, brcaulf
the panic ular0circumdances in which that remark Occurred
naturally clairp the thought and -fie ike the imagination ¦; bud
eveiy man that places his happinefs in external pbjea«i ma$
every day,,wiih equal propriety, rnake the fame obfe.rf!al|pn|(j
Though he does not lead armies, or govern kingdoms,: hetklt^
reflea, wheqever, he finds his heart fwelling with any prefeni
advantage,, that he mud, in a very fhort' time, lofe whitha'fo
rnuch e deems ; .that in a year, a, mpnth, a day, pr an hour; be
rpay be ftruck put frpm the, bopkpf life, and placed in a (late
where 'wealth pr honour (hall have np refidence, and where, aW
th#fe-, diftinaions fhall befjforev^r. pbljterated, Whieh-nolCen.
afofSjhis thpughts and exalt h(s pride. ; VlJl \^ ,;|w tn;du>*)li
,t. This refleaion will furely be fufficient-t^hw^ercfhat^MftWiJ
which all terreftriat enjoyments can afford, frombeirtg periefiv
It forely will fopn difperfe thpfe meteors ot bappinefe tnaft
glitter in the, eyes only pt the-jthpughtlefs; and lupine,, and
awaken htm to a ferfous. and rational enquiry, where real bapw
pinefs is tp, be found ; by what- means man, whom thecgreat
Creator cannot be fuppofed to have formed without tb© pow
er- ol pbtaining happinefs, may, fet himfelf tree '"from the
(hackles of anxiety with w.hich he.'is incumbered ; .itoaf
throw off the foad of terror whilh oppreffes him, and liberate

X H? 3
bj.nilplf from thofe horrors which the approach of death per
petually excites. , ,,,,.. ,,,-,, • -$«, „V t./
, This he will innroediaiely find only to be accpmplifhed by
fecuring to himfelf the prpteaipn of a Being mighty to fave j
a Being' whofe afliftanpe may be extended equally to all parts
ef Ins duration, who: can equally defend him in the time pf
danger, and of fecurity 5 in the tumults ot the day, and ihe
privacy pf the night ; in the time ot tribulation, and in a time
frequently more fatal, the time of wealth ; and Jn -the hour of
death, a.r>d in the day ot judgment. And when! he has found
tfceneeeffity of this fovereign prnteaor, and humbled himfelf
with a due conviaiori of his Pwn impotence, he may at lad
find the only comfort which this life can afford him, by re-;
Wembering,:thitthis great, this finbounded Being has inform
ed uefof'rhe terms pn which perfea peace is to be obtained,
and has promifed it to thpfe whofe mipd is ftayed on him. *>
Since, therefore, <|be purfuit of perfect peace is the great,
?he «ecef|ary, the inevitable bufinefs of human life ; fince1 this
peace is to Be attained by triift in Gpd, and by that only $
fince, 'without this^ every flaite is miferable, and the vpluptu-
ous and the bufy are equally difeppoirtred ; what can be1 chore
nfetoHhan feribuifly toi encjuire, }. - O n i ;; fl i; ¦ < ,* i w-Vtr^rfl
ii phft, What is mfcaui by this truft in Gpd, to which pertefi)
peaoeis .ptbntiiifed •?* arid, it «>- ¦ >-|!ti • ¦* t -. *;* ¦ » <.ed»
jf\ Seeon^Jy^By what means this, fruit in God is to b£ at
tained?- ¦-*"<<*¦¦¦' VV",*;V" ' '*¦"*'-
Firfli, tbereldre-, let utoeKarnirie what is meant by this truft
iniGodj to: which perfea' peace is promifed.^' -:'t~* oi \'
Truft, t When it is: tifed'on common pccaffons, implies a
hmd c>f txifiginatton- t« the bpniiefty or abilities; of another.
Thus We trt*ft a' ph9ficia.tr, 'whets, we obey Ipe diBeflions with-
Oirt kn.bwTiiig.ie-r a'fktngftfoe-parttctilar feafdns for the methods '
v^iebhe eSJo'tnsV Thu* we trrift a friend whe* wetctontnTit:
our affairs tp his management, withpufdiftimiTlringmirfelrc*
with any care concerning them, f Thus we truft! a patfpn,
«JfBB,w«ife|tee htm,witted^lig«np% without arty other certain-

[ H8 3
ty of reward than what pur confidence in his gefteroftty aflbrdt
us. Thefe inftances may give us fome idea of that trrift which
we ought to rfptefe in God, but an idea, in the uimoft degree,
grofs and inadequate. Our truft in Godought to differ* frpiai
every other truft, as infinity differs Irom an atpm. ,' It oughts
to tranfcend every other degree of confidence, as its object is
exalted above every degree of created, excellence.
But in our prefent date, it is impoflible to practice this,
or any other duty, in perfeaion- We cannot truft God as, we
ought, becaufe we cannot know him as we ought.. We
know, however, that he is infinite in wifdom, in power, and
ingoodnefe; ibaf therefore he defigns ihe happinefs of all, his
creatures, that he cannpt but know the proper means by which
this end may.be pbtajned, and that in. the ufe of thefe meaniy
as he cannot be. miftaken, becaufe he is omnifcient,' fo he
cannot be defeated, becaufe he is.almighty.i b ¦¦¦<: '
..-.We know, therefore., that thefe whom he fhall protefl can
npt be in danger ; that1 neither the malice of wicked men,
npr of wicked angels, can really injure them, but that perfe,
cution and danger fha.H only harafs them for a time, and
de«<rh fet them free fron* disappointment and from paifcn He
therefore that truds in God will no longer, be didraaedtn
bi« fearcha&er happinefs, for he will find in it a firm belief
that whatever evils are fpffered to befal him will finalfyxon*
tribute to his felicity ; and that by flaying his. mind upon the
Lord, he will be kept in peace. , ,,w,
Bat God has promifed this proteQion, nottedifcriminate.,
ly to all, but to. thofe, oply who endeavour to obtain it by
complying with the conditions which he has. preferibed ; nor
is the perfea peace, which the confidence of divine fopp©*
confers, to be hoped, for but by thofe who have- obtained •
well-gwiunded truft in him ; and, byibe praaice of bis ptew
cepts, have ftiyed their mindsuppn him. it is therefore ne
ceffary to enquire, r ,-cti- - »«,..-.» .'lit1*
. Secondly, hpw this truft is to be attained ? -f.a-.wfta f •
That there is a fallacious and, precipitate truft in God, a

triifl whfeh, as it is riot 'founded upon God^s promifes, will in
the end be dif'app'pirited, we are informed by' our Saviour
himfeTfi >~> "Many will fay unto me hi that day; Lord,
'f'librif,- have we'pot prophefied in thy name ? and in thy'
^' name caft out devils * and in thy name ^ have done many
" wfiricferful wpiks? and then I will prpfefs ,untp ihem, %
" never- knew you; Depart Irom me, ye that work iniquity..**
Thofe whp contented themfelves with believing and pro-
feffing ctrriflianity, without obeying its precepts ; thofe *ho, '
while they rail the great AuUior'p.t "our faith the Lord1, their
Malrerand their Godt,1 and yet negleft his precepts and wOik
ihfquityy will be rejected by him at the .laft day, as thafe whpm
he has rrever 'knpwn ; thofe tp WbOrn his regard never was
extended; ind, ppt with (tending the pprifidence wiih -Which
tb^y may clai'mhis rnierceffion, will" not be diflinguifh^d by
any favour frpm other finners.u ' •- "*'' •- <«;!-¦ ¦ '-'"»
Trufl in God, that trtid to' Which jSerfea; peace is prornif-
ed, -is'to b'e obtained Only by repentance, obedience and fup-'
pHcatipn.'ppt'by riburifhing in Our own hearts a confuted idea
of thegopdnefs of G«d, pr a firm perfuafion that we arein a
ftate of grace i by which fome have been deceived, as it may
be feared, to their own deftruajpn. We are not tp imagine
ourfelves Ijafe, pnly becaufe we are npt baraff-ed with thofe
anxieties about ou.r fotpre flate with which others are torment
ed, but, wtiich are fo far; from being prppfs pf reprobation..
that, though they are ofiep miftaken by thofe that languifh
under them, tbey are more frequently evidences pf piety apd
a firicere and fervent defire of pleafing ppd- We are npt
(0 imagine that Gpd approves us becaufe he dpes not afllia
us ; nor. on the piber band, tp perfuade purfelves too haftily
that, he afflicts, us becaufe he foves us. We are, withput ex
pecting any extraprdipary effufions of light, to examine pur
afctfons by the great and unchangeable rules pf revelptinn and
reafon, to do to. others at we would that theyjhould do to us,
and ip Ipve Gpdwiib all pur heart, and to exprefs that love.
by keeping his commandments.

[ »50 J
He, that hope? to find peace by trufting God, muft obey
bim ; and whep he has at any time (ailed in his obedience;
Which amongft the bed mep will be very (requent, he mufl
endeavour to reconcile God fo him by repentance. He may
then find another occafion of exercifing his. truft, by altering
himfelf, that, when the wicked for fakes his way, ana I the un.
righteous man his thoughts, and returns unto the Lord, he will
have mercy upon him, and abundantly pardon.
This conftant and devout praaice is both the effea and
caufe ot confidence in God. He will naturally pour out his
fupplications to the Supreme Being who trufls in him tor af-
ilftance and protection ; and he who, with proper fervour and
humility, proftrates himfelf before God, will always rife will)
an increafe of holy confidence.. By meditating on bis own
weaknefs, he wilj hourly receive new conviaipn of the ne.
ceffity of folicrting the favour pf bis Creator ; and by recolj
kcting his promifes, will confirm himfelf in the hope of ob
taining what he defires, and if, to fecure thefe promifes, he
fleadily praaifes tbe duties on which they depend, he will
foon find his mind ftayed on God, and be kept in perieft
peace, becaufe be truftetb in him.

SER MO N &V.

JOB.JfiV. 1.
\Stuw that is born if a WbniaH, is offetlfdayS andfittldf
:'¦ j ,- . ,.. •¦ .f : trouble. "-
¦i/L HE pofition, Contained' te this fentenee, neither requires
nor admits proof or illuftratiop ; being tpo evident tp be del
tdedj and tab blear to be miftaken. That life is of fhort con-
tinuance, and is difquieted by many moledatinhs, every rrian
knpws and every man feels r and the cpmplaint,' attributed to
Job, in the hidpry that is fuppofed to be the Pldeft book of
which mankind is in poffeffion, has been continued and will
be. continued through alt 'hitman generations With end fefs
repetitions;-' ti;-; -' . .-;. . 'ry •< --it t<
¦: But truth does not always operate in proportion to its re
ception, Wfeathas heefl always known, and very pften faid,
as it ilmpre ffes the mind with new images, excites no attention,
and. is fuffered to lie unheeded iri the memory. Truth, poffeft
without the labour of inveftigation, like many p'r the general
conveniences of life, fofey its eftimation by its eafinefs of ac
cess nor is it always fafficiently remembered^ that the mod
talnable things are tfeofe which are mod plentifully beftowed.
To confider the fhortne(s or mifery of life, is riot an em
ployment lb which the mind recurs for folacP or diverfion ;
or to which it is invited by any hope of immediate delight. It
is One of thofe int'elfeauat medicines, pf which the naufepus
effence often obftruas the benefit, and which the faftidfouf-
-nefs of nature prompts us* to refufei But we are told by Sol
omon that there is a 'time not Only to laugh, but a time to weep,

And thatit is-good-fometimfes io enter inter the Jiwji if fho§nt.
ing. Many things which are not pleafar.t may be falutary j
and among them is tbe juft efttmate of huqran life; which may
be made by all with advantage, though by few, very few,
with delight. As it is the bufinefs of a traveller to view the
way before hifo, whatever iangeri may threaten, or dlfficul-
tie* obifeua him, ird however void may be the profpea ol
elegance or pleafure ; it is our dtny, in the pilgi image of life,
to proceed with our ey*k dpen,! arid tp fee out (late.; not,as
hope orJ^pcY^ajt^delineate it, bqt as it has beenvio reality
appointed by Divine Providence^. Prom errors to which, at.
ter mod diligent examination, the frailty ot our underd»y,
ings may fometirnes expofe , tis^ we may reafopdbljj hfitjMtlfat
he, who knpws wherepf we are made, will fuffer no irreoiedr*
able evil for follow ; but it wpuld be uttreafpn*hfe;j;ti>nexp9fi
that the fame, indulgence fhall be extended to valuntaryiigno*
fance, or that we fliall not fuffer by thofe delufians to whicK
we re fig n; pprfelves by idlenefs or choice- \ u '. >' pdi pH.t •:.
^ Nothing but daily experience, could make it credible that
wefhpuld fee the daily defcent Jptpthe grave.oE tboferjwhoBi
we Ipve pr fear, admire or deleft ; that we fhould fee-one gen
eration pad, and another paflfo.g,. fee ppffeffiohs daily chang
ing their owpers, and the wprld, at very fhort intervals, alter
ing its appearance, and. yet fhould want to be reminded that
lite is fhprj ; orvfhat we fhould, wherever we turn outteyes,
find rp^sfo^iOfle and diftrefs, and have our ears daily filled with
the fofnfcpttVripns 0l .-mifery ; that we ffipuld often. teel pain
and ficknefs, difappointments and privations, and yet, at:eve-
ry refpiratipn pf mpmentary cafe,' pr gleam ot fugitive arid
uuceiiain joy, b,e elated beyond the true fenfe of our condi-
tipri.'apd need the vpice ot faluary admonition to make us re-
member iliat life is miferable,. ,,,, ^ : it , ti:.)d>i i r)
?,„. But fince the rpind is always of itfelf (hrinking from difa-
greeable images, it is fomeiimes neceffary to recal them ; and
it may contribute to the repreffian of, many unreafonable, de-
fires, and thepreuention ol many faults and follies, if we fre
quently and attentively confider,

[ »S3 J
Firft, Tiiat manoorn of a woman is of few ddyi. Andj
"Secondly, That man born of a woman is full ofltoublei
¦As this changeable and uncertain life is only the paffage to
an immutable date, andendlefs duration ot happinefs pr mif--
ery ; it ought never fp beabfent from our thoughts, that man
borii of a woman is of few days.
Thebufiriefs Of life is to wprk put, our falvation ; and the
days are few in which provifion mud be made for eterhity.
We all dand upon the brink pf the grave ; pf that date ih
which there is np repentance. He, whpfe life is extended to
its utmod natural boundaries, can live but a little while ; and
that lie fliall be one of thofe, who' are comparatively faid to
live long, ho man can tell. Our days are not only few, .but
Uncertain. The utrnoft that can be hoped, is little ; and pf
that little, the greater part is denied to tlie majority of man
kind. Our time is fhort, and our work-is great ; it is, therefore,
With the kindeft earheft'nefs enjoined by the apoflle, ihat we
ufe all diligence to make'pur calling and eleaion fore. " Bui
to an impartial fiirveyor of the ways of men, will it appear
that the apoflle's fumrnoris has been heard or regarded ? Let
the mpft candid and charitable pbferver take Cognizance of
the general praaice Pf the world, and what can be difcovered
but gay'thpughtleffhefs, or fordid indudry ? It feems that to
fecure their calling and efeafon is the care of few. Ot the
greater part it may: be faid that God is not in their thoughts.
One forgets him in his bufinefs, another in his ametements s
one in eager enjoyment- of to-day, another in folicitous con
trivance for to-morrow. Some die amidd the gratifications
of luxury, and fome in the tumults pf cpnteds undecided, and
puipofes uncompleted. Warnings are multiplied, bin with
out notice. Wifdom eriilh in the Jl reels, but is rarely- heard.
Ampng thofe that live thus wholly occupied by prefent
things, there are fome in whom all fenfe of religionfeems ex-
tin'S or dormant ; who acquiefce in their own modes of. lite,
U

t *54 J
and never look fprward intp futurity, but gratify themfelves
within their own accudomed circle of amufernents, or limit
their thpughts by tlie attainment pf their prefent purfuit ; and,
without fullering themfelves IP be interrupted by the unwel
come thoughts of death and judgment, congratulate themfelves
on their prudence pr felicity, and reft fatisfied with what tbe
wprld can afford them ; not that they doubt, but forget a fu-
tore ftate ; npt that they dilbelieve their own immortality,
b-ui that ihey never confider it.
To thefe men it is furely proper to reprefent the fhortnefs
of life, and to remind them that human acquifitions and enjoy
ments are of few days ; and that, whatever value may be af
figned them by perverted opinfons, they certainly want dura.
bility ; that the fabric of terreflrial happinefs has np lounda-
tipn that can fong fuppprt it ; that every hour, however en
livened by gaiety, or dignified by fplendpur, is a part fubdufcl-
ed frpm the firm of life ; that age advances alike uppn the
negligent and anxious ; and that every mpment of delight
makes delight the fhprtcr.
I! reafon forbids us to fix our hearts upon things which we
are not certain of retaining, we vfolate a prohibition 'dill
drpnger, when we fuffer ourfelves to place our happinefs in
that which muft certainly be lod ; yet fuch is all that this
wprld affords us. Pleafures and hpnours muft quickly perifh,
becaufe life itfelf mud fopn be at an end.
But it it be folly to delight in advantages of uncertain ten.
ure and fhprt continuance, hpw great is the folly of preferring
them to permanent and perpetual good f The man whofe
whole attention converges tp this wprld, even if we fuppofe
all his- attempts profperous, and all his wifhes granted, gains
only empty pleafure, which he cannpt keep, at the cod
ol eternal happinefs, which, if now negfeaed, he can never
gain. Let fuch men, therefore, ferfoufly reflea, that man born of
a zvoman is of few days : that he cometh forth like a flower, and
is cut down : he fleeth alfo as afhadow, and conlinueth not.

[ * 55 3
< Others there are pn whom rheintereds pf lifehave very
ftrong hpld, whp relax their thpughts by pleafure,, pr enchain
them by attention to wealih^pr power ; and yet feel, with
forcible conviaion, the importance ot futurity ; in whofe
breads pious intentions are often budding, though they are
quickly nipped by fecular defires. Such men fuffer frequent
didurbance from the rempndrances pf reafon and the reproach-*
es of conference, and do not fet reafon or confcience at defi
ance, but endeavour to pacify them with affuafive promifes pf
repentance and amendment. They knpw that their prefent dale
is dangerous, and therefore withdraw from it to a fancied fu
turity, in which whatever is crooked is to be made draight ;
in which temptations are to be rejected, and pa (lions to be
CPnquered ; in which wifdpm and piety are to regulate the
day ; in which every hpur (hall have its proper duty. The
morning fhall awake beneficence, and the evening dill the
foul in gratitude and devotion.
Purppfes like thefe are pften formed, and often forgotten.
When remprfe and folitude prels hard uppn the mind, they
afford a temporary refuge which, like other (belters from a
(form, is forfaken when tbe calm returns. ... The defign of a-
mendment is never difmiffed, but it reds in the bpfom with
out effect. The time convenient for fo great a change of
condua is not yet come. There are hindrances which anoth
er year will remove ; there are helps which fome near event
will fupply. Day rifes after day, and one year follows ano
ther, and produces nothing but refolutfons wiihput effea, and
felt-reproach wiihput reformatfon. The time dedined fpr a
new-life lapfes in filence ; anpther time is fixed, and anpther
lapfes ; but the fame train pf delufipn (till continues. He
that fees his danger, doubts not his ppwer pf efcaping it ; and,
though he has deceived himfelf a thpufand times, lofes little pf
his pwn cpnfidence, The indignatfon excited by the pad
will, he thinks, fecure him from any future failure. He re
tires to cpnfirro his thpughts by meditatfon, and feels fenti
ments of piety ppwertul within him. He ventures again in-

t »i« I
to fheflream of life, and finds himfelf again carried aw*y by
the current.
That, to fuch men, the fenfe of their danger may not ha
ufelefs ; that they may no longer trifle with their own eonvrct
tion ; it is neceffary foTemind them, that wan isofjezodafi<}
that the life allotted fo human beings is fhort, and, while tbey
• (land ftill in idle fufpenfe, is growing always fhorter j that, at
this little time is fpent well or ill, their whole future erifh
ence will be happy or miferable; that he who begins the
great work ot his falvation early, has employment adequate) to
all his powers ; and that he who has delayed it, can hope tp
accamplifh it pnly by delaying it np longer*
Tp him whp turns his thoughts late to the duties of religi
ion, the time is not pnly fhorter, but the work is greater, Tht
more fin has prevailed, with the more difficulty is its donttrfr
ion refifted. Habits are formed by repeated aas, and there.
fore old habits are always flrongeft. The mode ot life to
which we have been aecuftomed, and which has entwined it.
felt wiih all our thoughts and aaions, is not quitted but with
much difficulty. The want of thofe vanities which have
hiiherto filled the day, is not eafily (upplied. Accuffomeii
pleafures rufh upon the imagination ; the paffions clamour
for their ufual gratifications ; and fin, though refolutely lhakw
en off, will druggie to regain its former liohL
To overepme all thefe difficulties, and pvercpme they muft
be, who can tell what time will be fufficient 1 To difhurihen
the confeience, to reclaim the defires, to combat fenfualily,
and reprefs vanity, is not the work of an hour or of a day,
Many confhas mutt be endured, many falls recovered, and
many temptations repelled. The arts of the enemy muft be
countered, and the deceitfulnefs ol our own hearts detefet*
cd by fteady and perfevering vigilance,
But how much more dreadful dpes the danger of^elay ap.
pear, when it is confidered, that not only life is every day
fhorter, and tbe work of reformation every day greater, but
that ftrengih is every day fefs ! It is not only comparatively

[ iSf J*
Jeffened by the 'long continuance of had habits, but, if the
greater part of our'time be pad, if is ahfolutely lefs by natural
decay. In (he foeblehefs of declining life, refolution is apt to
languid! ; and the pains, the ficknefsand confequerlt infirmi
ties of age, too frequently deteafidfo much care'for the body,
that Wery tittle care is, or can be taken for the foul.
One cOrifideratrpn rTiore PUght to be deeply impreffed up*
eh every fllig'gifh ahd'difatory lingerer. Tbepenirential fenfe
Ot fin, arid the defire pf a new life, When they arife in the
mind, are to be 'received as monttfons excited by our merci
ful Father, as calls which it is pur diity to hear, and our inter
eft to follow ; that to turn pur thoughts away from ihem is a
new fin, a fin which, 'pfteh repeated, may at lad be piinrfhed
by dereliaioP. He that has been called often in vain, may
be called np mpre ; and when death cpmes upon him, he will
recolfea his ' 'broken re (hives with unutterahle arrguifh ; will
With for time to do what he has hitherto negfeaed, and la
ment in vain that hisdays are few.
The motives to religious vigilance and diligence in pur
duties, which are afforded by ferrous meditation pn the fhort-
riefs of life, will receive affiftance from the view ot its mife
ry ; and We are therefore tp remember,
Secondly, That man born of a wbman is full of trouble.
The Immediate effea of the numerous calamities with
which human nature is threatened, or afflicted, is to direa our
defires to a better flate. When we know that we are on eve
ry fide befet with dangers ; that our conditipr. admits many
evils which cannpt be remedied, but contains np gppd which
cannot be taken from us ; that pain lies in ambuih behind
pleafure, and misfortune behind fuccefs ; that we have bodies
fubfea to innurneTabfe' maladies, and minds liable to endlefs
perturbatfons ; that our knowledge often gives us pain,, by
prefenting tp pur wifhes fuch felicity as is beyund pur reach,
and por ignorance is fuch that we often purfue, with eager-
nefs, what either we cannot attain, or what, it we could attain
it, difappoinis our hopes ; that in the dead calm of folitude

[ «58 ]
we are infufficient to our own contentment, and that, when
wearinefs of ourfelves impels us to fociety, we are pftep ill
received ; when we perceive that fmall pffences may raifo
enemies, but that great benefits will npt always gain us Iriends ;
when we find purfelves courted by intereft, and foifaken by
ingratitude ; when thofe who love us fall daily into the grave,
and we fee ourfelves cpnfidered as aliens and ftrangers by the
riling generation ; it feems that we muft by neceffity turp pur
thpughts tp anpther life, where, to thpfe whp are well prepar
ed for their departure, there will np fonger be pain or forrow.
Ol fhe troubles incident tp mankind, every one is bed ac
quainted with his own (hare. The miferies of others may at.
traa, but his own force his attention ; and as man is npt af.
fliaed but fpr gopd purpofes, that, attentfon, if well regulated,
will cpntribute tp purify his heart.
We are taught in the hiftory of Adam's fall, that trouble
was the cpnfequence pf fin, and that mifery came into the
wnrld by difobedience to the divine law. Sin arid vexation
are ftill fo clofely united, that he who traces his troubles to
their fource will commonly find that his faults have produced
them ; and he is then to confider his fufferings as the mild ad-
mpnitfons pf bis heavenly Father, by which he is fummoned
tp timely penitence. He is fo far from having any reafon to
repine, that he may draw comfortable hppes pf pardpn and
acceptance, and may fay, with the higheft reafon, Jt is good
for me that I have been afflicled.
It is, however, ppffible that trouble may, fpmetimes, be
the cpnfequence pf virtue. In times of perfecution this has
often happened. Confeffers of the truth have been punifhed
by exile, imprifonment, tprtures and death. The faithlul
have been driven from place to place, and thpfe have wander-
ed about injheep-fkins and goalfkins, of whom the world was
not worthy. Heb. xi. 37.
Of fuch vfolence Providence has now removed us from
the clanger ; but it is ftill ppffible that integrity may raife en
emies, and that a refelute adherence tp the right may not a!-

i m 1
Ways be without danger. But evils of ibis kiftd bring their
confplation with them ; and their natural effea is tp raife the
eye and thoughts, to him who certainly judges right j and to"
excite ardentdefires of that ftate where innocence and happi
nefs fliall always be united.
When we have leifure horn our own cares to caft pur eyes1
about us, and behold the whole creation groaning in- mifery,
we muft be careful that pur judgment is npt prefumptupiis,
and that pur charity is npt regulated by external appearances.
We are npt tp cpftfider thpfepn whom evil falls, as the Ptlf-
cads pf Providence ; for though temporal profperity was
promifed to the Jews, as a reward of faithful adherence to the
worfhip of Gpd ; yet under fhe difpenfatiPH pf the gofpel we
are no where taught that the good fhall have any exemption
from the common accidents of fife, or that natural and civil
evil fhall not be equally fhared by the righteous and the
wicked. The frequency pf misfortOnes, and Univerfality ot mifery,
may properly ffeprefs any tendency to difcontent or murmur.
We fuffer pnly what is fuffered by others, and often by thofe
whp are better than purfelves.
But the chief reafon why we ffipuld fend put our enqui
ries tp colfea intelligence of mifery is, that we may find op
portunities of dping gpod. Many human troubles are fucb as
God has given man the power of alleviating. The wants of
poverty may evidently be removed by the kindnefs ot thpfe
xvho have mpre than their own irfe requires. Of fuch benefi
cence the time in which we live dpes npt want examples ;
and furely that duty can never be negfeaed tp which fo great
rewards are fo explicitly promifed.
But the ppwer pf dping gppd is npt cpnfined tp the weal
thy. He that has nothing elfe fo give, may often give advice.
Wifdom likewife has benefits in its power. A wife man may
reclaim the vicious and inflruct the ignorant, may quiet the
throbs of forrow, or difentanglethe perplexities of confeience.
He may compofe the refentful, encpurage the timorpus, and

r_ sec 2
Animate the hopefefs. In the multifarious atfliaioH*, wiifj
which every ftate of human life is acquatnied, there ; is place
for a thousand "offices ot tendermefs ; fo that he, wibofeidefire
it is to do gppd, can never be long without. an opportunity j
and every opportunity that Providence prefents, tetiustfelae
witheagernetsandimprovewithdiligettce ; remembering. that
we have no time to lofe, lor jnafctikat is born of a woman. it
of few days.. , , •

.r111*" ""¦j.jm-h !jj*W y

SERMON XVI.

JOB i. 22.
In alt this fob finned not, nor charged God fpoljhly. ,
C '-' '".¦"
OUCH is the weaknefs of human nature, that every pa&tic-
ular flate, pr condition, lies open to particuUr temptations.
Different frames of conflitution expofe us to different paffions
ot equal danger to our virtue ; and different methods pf lite,
whether we- engage in them by choice, or are forced upon
them by neceffity, have each of ihem their inlets to fin, and
iheir avenues to perdition.
The twp pppofite ftates of profperity and adverfity equal
ly require pur vigilance and caution ; each ot them is a (late
oi conflict, in which nothing but unwearied refidance can
preferve us from being overcome. , •»?< ¦
The vices, ot profperity are well known, and generally pb-
feryed- The haughtinefs of high rank, the luxury pf afflu
ence, and the cruelty of ppwer, every roan remarks, and no
man palliates. So that they are the common fubfeas of invec
tive. But though icpropaflfon hinders men from being;equally
fevere uppn the, faults pt the unhappy and didroffed^yet, as
there always has been, and always will be, at leaft an equal
number in this, as in the other ftate, it is proper that they
likewife ffipuld be warned ut the crimes tp which the circurp^
fiances pt their cpnditipn exppfe them, and iurp.ifhed with
fochrefleafons as may enable them, tp avpid theip ; that pne
mifery may npt produce a greater, nor misfortune be the caufe
of wickednefs.. W

[ t«» J"
There is no crime more incident tp thpfe, whpfe life is em
bittered with calamities, and whpm affliclfons have reduced to>
gloominefs and melancholy, than that pf repining at the de-
terminations of Providence, or pf charging God JooHJhly.
They are plten tempted' tp unfeemly enquiries into the rea
fon of his difpenfatioris, and- to expcfiulatfons about the juf
tice ol that fentence which cpndemns them tp their prefent
fufferings. They cpnfider the lives pf ihpfe whpm they ac
count happier than themfelves, with an eye of malice and fuf.
picioni. and if they find ihem no belter than their own, think
themfelves almofl juflified in murmuring at their own (late.^ ¦
Bui how widely they eir from their duty, by givirrig way
tadifcootent.amd allowing t&emfelves (p dilpute: the reafon-'
ablenets Of thofe laws'by which the great Creatpr governs the
World; will appear, t '.¦
¦¦. Firft, by CPnfideiing the attributes of God; Aftdj
br S^rjbndly, by reflecting On the ignorance Pf man.
Fird, by cpnfidering the attributes of Gpd.
Ji&ariy of the errors of mankind, bpth in opinion and prac
tice') feetn toWrifte originally from mifiaken nations of the Di
vine Being, or at leaft. front1 want of atrentfori tp the nature of
thpfe attributes which reafon, as well as- the holy fcriptures-,
teaches us-to afflgn to Him. A temriprary forgetfuforfshasv
for the tirPe, the fame effea as real ignorance, but has this 'ad
vantage, that it is much more eafily remedied'; fince it is
much I Ts difficult to recollect Our own ideas, than to pbtain
new ones. This is, I fopppfe, the flate of every man ampngfl:
us who is betrayed by his impatience under afflictidns'tb mur
mur at Heaven. He kriows, when he reflefts calmly, that the '
world is neither eternal, nor independent ; that we neither
Were produced, nor are preferved, by chance. But that'
Heaven-and earth, and the whofe fydem of things, were creat
ed by an infinite and peffea Being, Who ftill rontinues tp fu-
perinterid arid gpvern them. He knows that this Great Be-
Iftg' is infinitely wife, and infinitely gopdJ;' fo that the end
which he propofes muft neceffarily be the final happine&ot

C »63 ]
thpfe beings that depend uppn him, and the means, by .which
he promptes that end, muft undpubtedly be the wifelt and the
bell. All this he is fufficiently convinced of, when he is a-
wakened tp recpllectfon ; but his conviaion.is overborne by
the fuddep gufts of paffipp, and his iipp.ai fence hurries hirn tp
wicked exclamation-s,-beforehe can recal tp his mind thpfe
reafonirags, which, if attended fo,. would flifle, e^eiy rebel
lious thought, and change his diflruft and difconient into cpn
fidence and tranquillity.
It very nearly cpncerns every man, fince every man is ex
pofed, by ihe nature pf human things, to, trouble and calami
ties, to provide againft. the days of adv'erfity, by making fuch
ideas familiar, to his mind as may defend him againft any
temptations to the fin pf charging Godjooljhly,
It is fre-quently obferved in. common life, that fome fa
vourite notipn pr inclination, lpng indulged, takes fuch an en
tire ppffeflion of a man's mind, and fo engroffes his faculties,
as to mingle thpught« perhaps he is. not himfelf cpnfcious of,
with almoft all his cpncepiipns, and influence his whple be
haviour- It will often operate pn occafipns with which it
could fearcely^be imagined to have any cpnneaion, and will
difcpver itfelf, however it may lie concealed, either in trifling
incidents, or important occurrences, when it is lead expected
or forefeen, It gives a particular direaion to every fentiment
and aafon, arid carries a man fprward, as by a kind of refift-
fefs impulfe, pr infuperable deftiny. ... .1
As this unbpunded dprninipn of ideas, long enfertained. by
the fancy, and naturalized to the mind, is a very, flrpng argu
ment againft fuffering ourfelves tp dwell too, long upon pfeaf--
ing dreams, or delightful falfehoods, or admitting an;- inordi
nate paffion to jnfinuate itfelf, and grow dorpeftic ; fo it is a
reafon, pf equal force, to engage us in a frequent, and intepfe
meditation pn thofe impprtant and eternal rules, which are to
regulate our condua,.aqd.reaify pur minds ; that the power
of habit; may be added tQ that of iruth, that the moftufeful
ideas may be the mpft familiar, and that every aaion of our

r »«4 3
lives may be carried on under the fuperintendence ot an over
ruling piety.
The man whp has accuftomed himfelf to confider that he is
always in the prefence of tbe Supreme Being, that every
wprk ol his hands is carried on, and every imagination ol his
heart formed, under the infpeaion of his Creator, and his
Judge, eafily with dands thofe temptations which find a ready
paffage into a mind npt guarded and fecured by this awful
fenfe of the divine prefence.
He is not enticed by ill examples, becaufe the purity of
God always occurs to his imagination ; he is not betrayed to
fecUrity bys folitude, becaufe he never con riders himfelf as
alone. The two great attributes ol our Sovereign Creator, which
feem mpft likely tp influence our lives, and, by eonfequence,
mpft neceffarily to claim pur attentfon, are his juftice and
his mercy. Each pf thefe may fogged cpnfiderations very
efficacfous for the fappreffion pf wicked and unreafonable
murmurs. The juftice of God will not fuffer him to afflia any man
without caufe, or without retribution. Whenever we fuffer,
therefore, we are certain either that we have by our wickednefs
procured our own miferies, or that they are fent upon us as
farther trials of our virtue, in order to prepare us for greater
degrees of happinefs. Whether we fuppofe ourfelves to fuffer
for the fake ot punifhment or probation, it is not eafy to dif-
cover with what right werepine.
If our pains and labours be only preparatory to unbounded .
felicity ; if we are pcrfccuicd far rightcoufnefs fake, or fuffer
by any confequences of a good lite ; we ought to rejoice and
be exceeding glad,' and to glorify the goodnefs of God, who,
by uniting us in our fufferings with faints arid martyrs, will
join us alfo in our reward.
But it is not uncharitable to believe of others, that this is
not always the reafon ot their fufferings, and certainly no man
ought to believe it ot himfelf, without a very fever e and catt-

I «65 1
tiolis examinatipn, long continued and often repeated ; for
nothing is more dangerous than fpiritual pride. The man
that edeems himfelf a faint vill be in danger ot relaxing his
circumfpeaion, ol (topping in his progrefs ot virtue, and, it
once he (lops, pf falling back into thpfe infirmities from which
his imaginary exemptfon made him prefumpiuous and fupine.
F-very man, therefore, when ihe hand of God is heavy upon
him, muft apply himfelf to an attentive and exaa retrofpec-
tion of his pwn life. He muft enquire, if he has avoided all
open enormities and (candalous degrees of guilt ; whether he
Is not punifhed for fome fecret crime unknown to the world.
and perhaps almoft forgotten by himfelf; whether, in furvey-
ing himfelf, he dpes npt pverfook fome favpurite fin, fome
criminal indulgence ; pr whether he has not fatisfied himfelf
with'increafing his devotions in dead pf reforming bis mprals,
or whether, from too much confidence in his morality, he has
not been negligent of his devptfons ; and whether he has not
contented himfelf with an imperfect and partial fatistaclion
fpr fome injury done tp his neighbpiir, when an adequate and
complete reparatipn was in his ppwer.
To this enquiry he will be incited by remembering that
God is juft, ihat there is undoubtedly a reafon for his mifery,
"which will probably be found in his own corruption. He
will, therefore, inftead of murmuring at Gpd, begin to exam
ine himfelf; and when he has found the depravity of his own
manners, it is more likely that he will admire the mercy, than
complain pf the feverity of his Judge.
We have indeed fo liitle right tp complain of punilhment,
when it dpes npt exceed the meafure pf tha pffence, that to
bear it patiently hardly deferves the name pf virtue ; but im
patience under it is, in a high degree, foolifh and criminal.
It is well known how partial ev^ry man is in his own
caufe, and therefore it is neceffary to meditate much upon the
juftice of God, left we be tempted to think our punifbments
too great for our faults ; and, in the midft of our anguifb and
diftrefs, charge Godfoolifily-

C 166 }
But we (hall receive yet farther fatisfaaion from a frequent
nfleaion on the mercy of God. We fhall learn to confider
him, not only as the Governpr, but as the Father, of the uni.
verfe ; as a Being infinitely gracious, whofe punifhments are
not inflifled tP gratify any paffion of anger or revenge, but to
awaken us frpm the lethargy pf fin, and to recal us from the
paths of deflruaion.
Every man has obferved, that the greateft part of thofe
who enjoy the pleafures of this life, wiihput interruption or
reftraint, are either entirely forgetful ol any other ftate, or at
leaft very little folicitpus abput it. Men are eafily implicat
ed with pleafure, dazzled with magnificence, or elated with
ppwer. The mod pathetic or rational difepurfe uppn eterni
ty has feldpm any lafting effea upon ihe gay, the young, the
wealthy and the profperous. Even the golpel itfell was firft
received by the poor.
The reafon of this is not becaufe religion is beft adapted to,
a glopmy and melanchply ftate pt the mind : for the truths ot
religipn are atteded by evidence, which mud be yielded to as
foon as it is confidered, and confirmed by proofs which noth
ing but inattention can refid. But to confider and weigh this
evidence ferioufly and impartially, the mind mud be abftraft-
ed, in fome meafure, from the objeas that furround.us ; ob-
j,efls that (hike usftrongly, nnt becaufe they are great, but
becaufe fhey are near, while the views pf futurity affea us but
faintly, npt becyufe they are unimpprtant, but becaufe they are
diftant. A cpnftant conviafon of the mercy of God firmly im
planted in pur minds, will, upon the firfi attack pf any calam
ity, eafily induce us tp reflea, that it is permitted by God to
fall' uppn us, left we ffipuld be ipo much enampured pf our
prefent flate, and negfea to extend our profpeas into eter.
njty. Thus, by familiarizing to pur minds the attributes of God,
(hall we, in a great meafure, fecure ourfelves againd any temp
tation to repine at his arrangements j but (hall probably ftill

I 167 ]
more ftrengthen our refolution, and confirm our piety, by re*
fleaing, Secpndly, on the ignorance of man.
Ji.'One general method of judging and determining uppn the
value or excellence of things, is by cprnparing one with ancM
ther. Thus it is that we form a notipn of wealth, greatnefs pr
power. It is by cpmparihg ourfelves with others that we o^
ten make an eftimate ol our own happinefs, and even fome-
times ot pUr virtue. They whn repine at the ways ot ProvU
dence, repine pften, npt becaufe ihey are miferable, but be
caufe they are npf fo happy as others ; and imagine their af-
ftiaioris dealt with a partial hand, not that they can conceive
themfelves free from guilt, brit becaufe they fee, or thinkthey
fee Ptherft equally criminal that fuffer lefs. Should tbey be
fpppoietd* to jurlge rightly of themfelves and others, fhould it
be conceived thar, in rating their own excellencies, they are?
nofrrii#ed by their felf-fove, or that they are not hindered by
envy from difcerning the virtues of thpfe whpm they fopk
upon as rivals for happinefs ; yet, Unlefs they coold provas
tHalthe mercies, which they have received as below their mer
its, they have np reafon fn cpmpfain. He that has mpre than
he d'eferves is npt ip' murmur merely becaufe he has lefs than
another. But when we judge (bus cpnfidenily of others, we deceive
ourfelves; we admit cppjeaures for certainties, and chimeras
for realities. To determine the degreesof virtae.and wicked
nefs in particular men, is the prerogative only Of that Being
that fearches the fecrets of the heart, that knows what tempta
tions each mar. has refilled ; how far the means of grace have
been afforded him, and hpw he has improved or negfeaed
them ; that fees the force of every paffion, knows the power1
of every prejudice, attends IP every conflict ol the mind, and
marks all the ftru-gg'tes of imperfect virtue. He only, who
gave us our faculties and abilities, knows when we err by in-
furmountabte ignorance, pr when we deviate from the right by
negligence or prefumption. He only, that knows every cir-

[ 16*8 ]
etimflance p! fere, and every mplfon of the mind, can tell how
far the crimes or virtues pt each man are tP be pu.ni(hed or
rewarded. Np man can fay that he is better than another, be
caufe no man can tell how far the other was enabled tp refift
temptation, pr what incidents might concur to overthrow hit
viitfie. Nor are we able tp decide, with much greater Certain!*
ty, uppn the happinefs ot pthers. We fee only theJuperficie*
»t men, without knowing what paffes within. Splendour,;
equipage and luxury are not always "accompanied by happw
fiefs ; butare mpre frequently the wretched.folaces ot a mind
diflracled with perplexities and haraffed with terrors. Men
are often driven, by reffeaion and remprfe, into thehurriei
ol bufinefs pr of pleafure, and fly Irom the terrifying foggef-
tipns Pf iheir own thpughts to banquets and to courtsi
Profperity and happinefs are very different, though by
thofe who undertake to judge of the ftate of others they, are
always confounded. It is poffible to knpw that anotlieris
prufperous, that his revenues increafe, that his dependants
grow mpre numerous, that his (chemes fucceed and his repu
tation advances. ; But we cannot tell how much all thefe pro
mote his happinefs, becaufe we cannot judge how much they
may engage his. care or inflame hjs defires ; how much he
may fear his enemies or fufpea his friends. We know not
how much this teeming' felicity maybe impaired by his folly
or his guilt ; and therefore he ihat murmurs al the inequality
ot hpman happinefs, or accufes Providence of partiality, for
gets his own imperfeaions, and determines rafhly where he
cannot judge.
Let every pne, then, whpm Gpd (hall vifit with afflittion,
bumble himleh before him, with fteady confidence in his mer
cy, and unfeigned fubrniffion to his juftice. Let him remem
ber that his fins are Ihe caufe of his miferies, that his troubles
are fent to awaken him tp refleaipn, and that the evils pf this
lile may be improved to his eternal advantage, if, inftead of
adding fin to fin, and charging Godfoolifhly, he applies himfelf
feiioufly,to.ihe great woik of fell-examination and repentance.

C 169 3
--'For furely the frailty of this life, and the uncertainty ot
all human happteefr is proved by every view of the werld
abput us," and every refleaipn uppn purfelves. Let npt death
airefl us in a flate pt mind unfit to (land the trial pt eternal
juftice, pr to obtain the privileges ot infinite mercy 1 Let it
nnt lurprife us engaged in (chemes ot vanity, pr wifhes pf
empty pleafure ! Let death, which may feize us now, which
will feize us at fome time, equally terrible, find us, whenever
it fhall come, animated* with the love pf Gpd, fubmiffive to
his eternal will, and diffufed in univerfal charity and benevo
lence to pur brethren.
Let this inftant begin a new life, and^very future minute
improve it 5 Then, in exchange for riches, honours, or fenfu-
al delights, we may obtain. the tranquillity of a good con
ference, and that peace of God which paffcth alt underflanding:

SERMON XVII.

EXODUS, XX. J.6.
Thou fltalt not bear falfe witnefs againft thy neighbour.

N<

' OTHING is more common than lor men to make par
tial and abfurd diftinfctions between vices of equal enormity,
and to obferve fome of the divine commands with great fcru-
puloufnefs ; while they violate others, equally important, with
out any concern, or the leaft apparent confcioufnefs of guilt.
That to do our duty in part is befter than entirely to difre-
gard it, cannnt bcjfenied ; and he that avoids fome crimes,
from the fear orWpleafing God, is doubtlefs far more inno
cent than he who has thrown off all reftraint, has forgotten
the difttnciions ot good and evil, and complies with every
temptation. But it is a very dangerous miftake to conceive
that any man, by obeying one law, acquires the liberty ol
breaking another ; or that all fins, equally odious to God, oi
hurtful tp men, are not, with equal care, to be avoided.
We may frequently obferve that men, who would abhor
the thought of violating the; property of anpther by direft
methods of oppreffion or rapine, men, on all cpmmpn occa-
fions not only juft, but kind and companionate, willing to
relieve the neceffitous, and aaive in the proteaion of the in
jured, will, neverthelels, invade the charaaers of others with
defamation and calumny, and deftroy a reputation without
remorfe. If every day did npt convince us how little either good or
bad men are confident with themfelves, it might be wondered
how men, who own their obligations to the praaice of fome

^7' J
duties, can overlook in themfelves the omiffion of others
equally important, and enjpined by tbe fame authority ; and
that thpfe whp avoid theft, becaufe they are forbidden to fleal,
do hot equally abfiajn from calumny, fince they are np lefs
forbidden to bear falfe witnefs againft their neighbour s a pro-
hibition, of which I (hall endeavour to explain the nature, and
enforce the neceffity, by fhewing,
Fird, What are the different fenfes in which, a man may
be faid to bear falfe witnefs againft his neighbour.
Secondly, The ennrmity of the fin of bearing falfe witnefs.
Thirdly, What reflections may bed enable us to avoid it.
The higheft degree of guilt forbidden by this law of God,
is falfe teftimony in a literal fenfe, or deliberate and folemn
perjury in a cpurt of judice, by which the life of an innpcent
man is taken away, the rightful nwner dripped of his poffef-
fions, or an oppreffor fupported in his ufurpations. This is a
crime that includes robbery and murder, fublimed to the high
eft flate of enormity, and heightened with the moft atrocious
aggravations. He that robs or murders by" this mefhod, not
only does it by the nature pf the aaion, with calmnefs and
premeditation, but by making the name pf Gpd a fanttion to
his wickednefs. Upon this it is unneceffary tp dwell long,
fince men, arrived to this height of corruption, are fcarcely to
be reformed by argument pr perl'uaffon ; and indeed feldom
fuffer themfelves to be reafoned with or admonifhed. If may
Jie, however, proper to obferve, that he who is ever fo remote
ly the caufe of any wickednefs, if he really defigns and wil
lingly promotes it, is guilty of that aaion in the fame, or near
ly the lame degree with the immediate perpetrator ; and there
fore he thaf fuborns a falfe witnefs, or procures fuch a one to
be fpbprned, whether in his own caufe or in that pf another, is,
guilty of the crime of perjury in its utmoft extent.
Nor is that man only perjured who delivers for truth what
be certainly knows to be falfe; but he likewife that a fferfs
what he does not know to be true; For as an oath taken im
plies, ip. the opinion of the magi (Irate who adminiders it, a

C w ¦-¦]
knowledge of the 1a& required to be proved, he that, by otter
ing himfelf as an evidence, declares himfelf acquainted with
what he is ignorant of, is guilty of bearing falfe witnefs, fince,
though what he fwears fhould happen to be true, it is not true
that he knew it.
Such remarks as thefe feem, at the firft view, very trifling,
becaufe they are obvfous, and yet are made neceffary by the
cpndua of mankind. Every man, almoft, has had opportu
nities of obferving with what grofs and artlefs delufions men
impofe upon theriifetves ; how readily they diftinguifh be
tween actions, in the eye of judice and ot reafon.equally crim
inal ; how often they hope to elude the vengeance of heaven,
by fubdituting others to perpetrate the viltanies they con
trive ; how Often they mpck God by groundlefs excufes, arid
how often they voluntarily fhut their eyes to leap into de-
flruttion. There is another fenfe in which a man may be faid to beat
falfe witnefs againft his neighbour, a lower degree of the crirtle
forbidden in the text, a degree in. which multitudes are guilty
of it ; pr, rather, from which fcarcely any are entirely free.
He that attacks the reputatinn ot anpther by calurnny isy
doubtlefs, according to the malignity of the report, charge*-"
ble with the breach of this commandment.
Yet this is fo univerfal a praaice, that it is fcarcely ac
counted crirninal, or numbered ampng thofe fins which re
quire repentajice. Defamation is become onb of the amufei
ments pf life, a curfory part pf cpnverfation and fecial enter
tainment. Men fport away the reputation of others, without
fhe feaft reffeaion upon the injury which they are doing, and
applaudthe happinefs Of their pwn inventfon, if they can in
creafe the mirth ot a feaft, Or animate cpnviviality, by dander
and detraafon. ' ¦"¦'.
Hpw it cbmes to pafs that men do not perceive the abfurd-
ity of diftinguiffiing in fuch a manner between themftlve*
and others, as tp cpnceive that cpndua innpcerit in themfelves.:
which in others they would make no difficulty of condemn-

[ V* }
ing, it is not eafy to tell. Yet it is apparent that every hran
is fufficiently fenfib'e, when his own charaaer is attacked, pf
the cruelty and injudice Of calumny ; arid it is hot lets evi
dent that thpfe will atfiniadveri, with all the wantonnefs ot
malice, uppn the moral irregularities pf others, whom the
lead reflection upon their own lives kindles ifitP fury, and
exafttetates to the litrrroft fever'uies pf revenge. «
To invent a defamatory falfehood, to rack the invention
for the fake of difguifitig it with circumftances of probabitiry,
and propagate it induftrteufly; till it becomes popular and
takes ropt in the minds pf men, is fuch a continued act ot
malice as nothing can palliate.
Nor will it be a fufficient vindication to allege that the
report, thpugti npt wholly, yet in part is true, and that it was
no unreafonable TufpiciOfl that foggefted the reft. For, if fof*
picion be admitted for certainty, every manYhappiraefs mult
be entirely in the power pf thpfe bad men, whofe ccnfciouf.
nefsof guilt makes them eafily judge ill of others, or whom a
nsMUrial or'habifual jealo'-ufy inclines tp imagine frauds or vil-
lanies where none are intended-. And if final I failings ma.jf
be aggravated at the pleafure of the refatdr, who rnay not,
however cauiious, be made infamous and deteftable ? A'caU
nrhny, in which talfebood is cpnipl'icated with truth, at)4
malice is afli fled by' probability, is mpre dangerous, but there
fore lefs innocent, than unmixed forgery and groundlefs in*
veflives. Neither is the firfl author pnly of a calumny v falfe wit.
fiefs againft his neighbour, but he likewife that ditfeminates
and promotes it ; fince without his affiftance it wpuld perifh
as foon*.'! it is produced, Would evaporate in the air without
effect, and hurt none but him that uttered it. He that blows
a fire for the dedruaion pf a city, is np lefs an incendiary
than he thar.kindled it. And the man that imagines- he may;
without a crime, eiiculiate a calumny which he has received
frOfn another, may, with equal reafon, conceive that, tho' it b*
murder to prepare poifons, it may be innocent to difperfe them*

C «74 3
Many are the pleas and excufes with which thofe, who
cannnt deny this praaice, endeavour to palliate it. They
frequently affert, in their own judification, that they do not
know the relation, which they hand about, to be falfe. But
to thpfe it may be juftly replied, that before they fpread a re-
port to the prejudice of others, they ought, if not to know
(hat it is true, at leaft to believe it upon fome reafonable
grounds. They ought not to affift a random whifper, or drive
forward a flying tale ; they ought not eagerly to catch at an
opportunity of hurting, or add weight to a blow which may
perhaps be undeferved.
It may happen indeed, that a calumny may be fupported
by fuch ted imony, and con neaed with fuch probabilities, as
may deceive the circumfpea and juft ; and the reporter, in
fuch cafes, is by no means to be charged with bearing falfe
witnefs ; becaufe to believe and difbelieve is not in our pow
er ; for there is a certain degres of evidence, to which a man
cannot but yield. He, therefore, who is deceived himfelf,
cannot be accufed of deceiving others, and is only fo far
blameabfe, as he contributed to the difhonour or prejudice o&^
another, by fpreading his faults without any juft occaGon, or
lawful caufe. For to relate reproachful truths, only for the
pleafure of depre fling the reputation of our neighbour, is far
from being innocent. «The crime indeed doth not fall under
the head of calumny, but only differs from it in the falfehood,
not in the malice.
There is another occafion made ufe of, by which, if this
fault could efcape from cenfure, many others might enjoy tha
fame advantage. It is urged by fome, that they do net adopt
the tale, till it is generally received, and only promote what
they cannpt hinder. But how muft wickednefs be controul-
ed, if its prevalence be a reafon for compliance B Is it equita
ble and juft to coalefee with oppreffors, becaufe they are a,lr
ready too powerful for the injured to refill ? Thus any man
might vindicate rebellion, by affirming that he did' not join
with the rebels, till they were already numerous enough to

r m 3
dethrone their prince. Thus a man may exempt himfelf froth-
blame, for betraying his truft, and felling his country! by al
leging that others had already fold it, and he only entered
into the combination, that he might (hare the reward pf perfi
dy. But it requires few arguments to (hew the folly pf fuch
pleas as thefe. It is the dpty of every man to regulate his
condua, not by the example Ol others, or by his own furmif-
es, but by the invariable rules of equity and truth. Wicked
nefs muft be oppofed by fome, or virtue would be entirely
driven out of the world. And who muft oppofe it in extrem
ities, if, as it increafes more, it be lefs criminal to yield with
out refillance ? If this excufe will vindicate pne man, it will
vindicate another ; and no man will be found, who is obliged
to maintain a pod, (rom which others may fly wiihput a
crime, and to endeavour to reform the world, by which it is
no reproach tp be vitiated. If this reafoning were juft, there
might be a (late of general depravity, in which wickednefs
might lofe its guilt, fince every man might be led away by
predominant corruption, and the univerfality of vice become
%& own defence.
In fuch a fituation indeed, there is a neceffity for an un
common firmnefs and refolution to perfift in the right, with
out regard to ridicule on the one hand, or intereft pn the oth
er. But this refolutipn mud be fummnned ; we mud call up
all pur Itrength, and awaken afrour cautfon, and, in defiance
ot iniquity, however warranted by fafhfon, or fuppbrted by
ppwer, maintain an unffiaken integrity, and reproach the world
by a good example, if we cannot amend it.
There is yet another way, by which we may partake, in
fome meafure, ot the fin of bearing falfe witnefs. That he,
who does not hinder the commiflfon of a crime, involves
himfelf in the guilt, cannot be denied ; and that his guilt is
yet more flagrant, if, in (lead of obftructing, he encourages it,
is equally evident. He therefore that receives a calumny
with applaufe, or liftens to it with a Client approbation, muft

[ «;6 4
be at lead chargeable with copniying at wrong, which will be
found nP trivial accpfation, when we have confidered,
,.. Secondly, the eno/mity of the fin pf bearimgfatfi witnefs,
Tb? malignity of an offence aiifes, either from the motives,
that prompted it, or the cqpfequences produced by if.
. If we examine the fin of calumny by this rule, we (hall find
hplb,the motives and. confequences pf the worft kind, W«
fhall find its caufes and effeas concurring to diftinguifli it
ff pm caramon wickednefs, and rank it with thofe crimes that
ppllute the earth, and blacken human nature.
The mod ufual incitement to defamatfon is envy, or im
patience of the merit pr foccefs of Pther* ; a malice r»if«d
ppt by any injury received, but merely by the fight pf that
bappinef^ which we cannpt attain. This is a paffion, ofall
others moft hurtful and contemptible ; if is pride complicated
with lazinefs ; pride which inclines us to wifh oprfelves up.
on the level with others, and lazinefs which hinders us irom
pqrfoing our inclinations with vigour and affiduity. Nothing
then remains but that the envipus man endeavour to flop
thofe, by fome artifice, whom he will not drive to overtakt
and reduce his fuperfors tq bis own meannefs, fince he can
npt rife tp their elevation-' Tp this end be examines, their
conduct with a refolution to condemn it ; and, if he can find
pp remarkable defeas, makes np fcruple to aggravate fmaller
errors, till, by adding pne vice to another, and detrafting
from their virtues by degrees, he has divefted them of that
reputatipp which pbfcured his own, and left them no qualities
to be admired pr rewarded.
Calumnies are fernetimes the offspring of refentraent.
When a man is pppofed in a defign which he cannot juftify,
apd defeated in tbe prpfecutfon pf fchemes ol tyranny, extor
tion, or pppreflfon, be feldpm fails to revenge his overthrow
by blackening that integrity which effeaed it. No rage is
more fierce thap, that of a villain difappointed of thofe advan
tages whjch h^ has-purfyed by a long train of wickedneii.
He has forfeited ihe efleem ot mankind, he has burthened his

t m 3
Cpiifeience, and hazarded his future happinefs, .to no purpofe,
and. has nownothing tp bppe but the faiisfactfon pf invplying
thole, whp have broken his meafures, in misfortunes and dif-
grace. By wretches like thefe it is np wonder if the vileft
arts of detraction are praaifed without fcnipfe, fince bpth their
refentment and their intereft direa them to deprefs thofe,
whpfe influence and authority will be employed againft
them. , ,-;
But what can be faid of thpfe who, without being impel
led by any viplence pf paffton, withput having received any
injury pr prOvpcatiort, and withput any motives Pf inlerefl,
Vilify the defetving and tbe wprthlefs without diflinctfon ;
and, merely tn gratify the levity of temper and iqcpritirience
of tongue, throw out afperfions equally dangerous with thpfe
of virulence and enmity ?
Thefe always reckon themfetveS, and ate Commonly tfecfea
oned by thofe whofe gaiety they promote, ampng the benevo
lent, the candid, and the humane ; men withput gall pt ma
lignity, friends ip gppd humpur, and fevers of a jeft. But,
uppn a mpre ferioUs edimation, will they not be, with far
greater propriety, claffed with the Cruel and ihe felfifh wretch
es that teel noanguifh at facrificing the happinefs of mankind
tp the fowed views, tp the poor ambition pf excelling in fcur^
rility ? To deferve the exalted charaffer of humaniiy ahd
gppd-nature, a man rnud mean Well ; it is npt fufficient tp
mean .nothing. He mud aa and think with generous views,
not whh a total dlfregard of all the confequences of his be
haviour. . Otherwife, with all his wit and all his laughter*
what charaaer can he deferve, but that of thcfcoli who fcdt*
ters fire-brands, arrows, and death, and Jay S, ami hot in
fyort ?
The confequences of this crime, whatever be the induce*
ments to commit it, are equally pernicious. He that attacks
the reputation of another, invades the moft valuable part of
his property, and perhaps the only part which he can call his
Y

1 i>« 1j
Own. CaTum-ny can lake away what is Out pf the reach of
tyranny and ufurpation, and what may enable the fufferer to
repair the injuries received Irom the hand of oppreffiop. The
perfectttfons of power may injure the fortune Of a 'gpod man ;
hut thofe Of calumny mud Complete his ruin.
Nothing Can fo much Obft'rua the progfefs of virtue, as
the dtefamatfon pf thpfe that etfcel in it. For- praife is one
mptive, even in the bed minds, ip fuperfor and didinguimfrig
degrees of goodnefs ; and therefore he that reduced all rr,'en tn
ihe fome ftate of infamy, at lead 'deprives them of owe rewardl
which is due to merit, awd lakes aWay one incitement to it.
But the effea does not terminate here. Calumny deftr-oyis
that influence, and ppwer pf example, which operates raiith
metre forcibly upon the minds of mien, than the foleirorrvty tof
laws, or the fear of puniftiment. Our -natural and real power
is very fmall ; and it is by the afcendant which be has gained,
and the efteem in which he is hela\ that any man is ab'teto
govern others, tp maintain order in fociety, or to perform any
important fervice to mankind, to which the United endeavours
Of numbers are required. This afcendant, which, when con
ferred Upon bad men by fuperiority of riches, or hereditary
honour, is frequently made ufe of to corrupt and deprave tile
world, to judify debauchery and (better villany, might be eft.
ployed, if it were to be obtained Only by defert, tu the nohleft
purpofes. It might difepuntenance vanity and folly ; it might
make the fafhipn cp-Operate with the laws, and reform thofe
upon whom reafon and cpnviafon hive np force.
Calumny differs frpm rnpd other injuries in this -dreadful
circumdance : He who commits it never can repair it. A
falfe repprt may fpread where a recantation never reaches }
and an accufatipn muft certainly fly fader than a defence,
while the greater part pf mankind are bafe and wicked. The
effeas pf a falfe repbrt canfipt be determined pr circumfcrib-
ed. It may check a hero in his attempts for the promptipn of
the happinefs pf his country, or a faint in his endeavours for'
the propagation of truth.

i 179 i
Since, therefore^tlns fin \s fo dedruttive tp mankind, and,
by cpnfequence, fo deledable in the fight pf Gpd, it is necef
fary that we enquire,
Thirdly, What retfeaiops may heft enable us to avpid iu
The way tP avpid effeas is to avoid the caufes. Whoev
er, therefore, wpuld npt be tempted to bear falfe witnefs, muft
endeavour to fupprefs thpfe pa'ffipns which may incite him to
it. Let the envipus man confider that, by detraaing from the
charaaer pf pthers; he inr reality add? nothing to his pwn ;
and the malicious man, that nothing is more inconfident with
every law of God, and inftitution of men,: than implacability
and revenge.
If men would fpend more time in examining their own
Jives and infpe6ting their own character^ they would have
fefs"fe'ifiire and lefs inclination tp remark with feverity upon
others. They wpuld eafily difepver that, it will npt be for
their advantage tp exafperate their neighbour, apd that a foari-
dalous falfehood may be eafily revenged by a reproachful
truth. It was determined by our bleffed Savipur, in a cafe of open
and uncqritefted guilt, that he zt/ho was without fault ffipuld
cajlfhefrjlftone. This feems intended to teach us compaf
fion even to the failings of bad men ; and. certainly that, re-.
ligipn which extends fb much indulgence to the bad as to re-
flrain us frpm the utmod rigour ol punifhnienf, cannot be
doubted to require that trie good fhpuldbe exempted frpm cal
umny and reproach.
Let it be' always remembered that charity isthe height of-
religious excellence ; and' that it 15 one pf the charaaeriflics
pf this1 virtue, that it thinkith no ill cf other s !

SERMON XVIII.
i * . . i
— ,-n — piiii- i — ¦ , ' j -
[ PREACHED! AT ASHBOURN.]
1 CORINTHIANS, vi. 8. ' --i 1
Nayr yon do. wrong and d fraud, and that your brethren,
T/t O fubdpe paffion and regulate defire, is the great tafk of
man as a moral agent ; a talk, for which natural reafon. bow-
ever aflifted and enforced by human ia.ws, has been found in.
fufficient, and which cannot he performed but by ihe help of
religion. The paffions are divided by moralids into irafcible and
concupifcible ; tbe paffions of refentment and the paffions of
defire. The danger of the irafcible paffions, the mifchieljoi
anger, envy and revenge, every man knows* by evil which
he has felt or evil which he has perpetrated. In their lower
degrees, they produce brutality, outrage, contumely and cal
umny ; and, when they are inflamed to the utmod, have too
ollen rifen to violence and bfopdflied.
Of thefe paffions, the mifchief is fometimes great, but not
very freq lent ; for we are taught to watch and oppole them
from our earlieft years. Their malignity is univerfal ly known
and as univerfally dreaded. The occafions that can raife
them high do not often occur ; and when they are railed, if
there be no immediate opportunity ot gratifying them, they
yield to reafon and pcrfuafioa, or fob fide by the foothing in
fluence ot time.
Ot the iralcible paffions, the direB aim and prefent pur«
ppfe is, the hurt or mifery of another ; of the concupifcible

[ »8.' ]
paffions, the prpper motive is our own good. It is therefore
no reproach to hurnan nature that the concupifcible paffions
'iir .J " .»t ;.!.' j !' f. ' *
are more prevalent ; for, as it is moie natural, it is more juft
-vvcj'i -^ir •;...¦ ;.fiv o:;-ii ..,'..11 - .,- f, ., ¦- •
to.deljre our own good than another s evil.
an ;, i ¦ '.i-.iti 1 . - . ,' . ... .<-., . ' .
...The defire ol happinefs is infe'parable from a rational being
*' } ' 'm r, . , u , . ., «ii i ' .1 , - ¦
acquainted, by experience, w.nh the various gradations of pain
and pleafure.. .The knowledge ol different degrees of happi
nefs feems neceffary to the excitement of defire and the dim.
ulatipn pf activity. Ho that had never felt pain would not
fear.it, nor ufe any precaution to prevent it. He who had
been always equally at eafe,, would not kriow that his condi
tion, admitted any improvement, and therefore could have no
end 10 purfue, pr purppfe tp profecu'e. But man, in his pref
ent date, knpwing pf hpw much gppd he is capable, and to
how piany evils he is expofed, has his mind perpetually em
ployed, in defence, Pr in acquifition, in fecuring that which
he has, or attaining that which he believes he either dpes or
fhall want.
He that defires happinefs mud neceffarily defire the means
of happinefs, mutt with 10 appropriate and accumulate what
ever may faiisfy his defires. It is not fufficient 10 be without
want. He will try to place himfelf beyond the fear of want,
and endeavour IP provide future gratifications fpr future wifh
es, and lay up in ftore future proviffons lor tulure neceffities.
It is by the effea pf this care 10 provide againft the evils,
and 10 attairj the bleffings pi life, that human fociety has its
prefent form. For this purpofe prolefF.ons are ftudied, and
trades learned ; dangers are encountered, and labour endur
ed. For this reafon every man educates his fon in fome ufe
ful art, which, by making him neceffary ip pthers, may oblige
others tp repay him what is neceffary to himfelt. The gene
ral employment of mankind is tp encreafe pleafure, or remove
the preffure pf pain. Thefe are the vital principles of aafon,
that fill ports with fhips, (hops with manufactures, and fields
with hufbandmen ; that keep tile ftd'efman diligent in attend
ance, and the trader active in his bufinefs.

I ^ 3,
It is apparently the opinion of the civilized worjd, thaj^he
who wpuld be happy mull be. rich. In riches the gopds of
life are compendipufly contained. They do not enlarge out
' r *u, - ¦ t^'V " ".',.?"¦! i inshyvi at -,u • : ,-
twn perlorral powers ; nut ihey enable uslo employ the pow-
t'Ji'ud - T :.t or;^ i;v,"- ,;i.j •,-!iT. |-, ,.
ers of others for our advantage. He who ca'nnpt make what he
wants,, will however eatily procure it, it he can pay an artift.
He whp fuffers any remediable inconvenience, "needs 'not to"
fuffer it long, if he can reward fhe labour Of thofe' who are a-
ble to remove it. Riches will make an. ignorant man prudent
by anpther's wifdpm, and a weak man vigp'rptis' by another's
flrenglh. It can, therefore, be no! wonder, that riches are
generally defined ; and that almoft every man is bufyVthrougli
his whole life, in gaining, or in keeping them, for himfelf, or
his pofterity. As there is no defire fo extenfive, or fo continual in its ex^
- enipns, that poffeffes fo many mirids, or operates with fiich
refllefs aaivity ; there is none that deviates into greater irrei
gularity, or more frequently corrupts the heart pf man, thin
the wifh to enlarge poffeflfon and accumulate wealth.
In a d'-feourfe, intended for pppular inflruaion, itwbuld
be of little utility to mentfon ihe ambition Of Kings, and dif-
play tbe cruelty of conquerors. To flaughter thpufands in a
day, to fpread defolaiipn pver wide, and fertile regions, and'to
carry, rapine and deftruafon indiscriminately frpm pne cpun-
try tp anpther, can be the crime pnly pf thofe few who have
fceptres in their hands ; and, even among them, the wanton-
nefs pf war is npt very common in our days. But it is a fuf
ficient evidence pf the ppwer pf intereft, that fuch aas fhould
ever have been perpetrated ; that there could ever be any
man, willing to augment his wealth, or extend his pbwer, by
flaughter and devaftatfon ; prable to perfuade himfelf, that
he might purchafe advantages, which he could enjpy pnly in
imaginatfon, at the expenfe of the lives pf thpufands of his
fubjeas, as well as his adverfaries ; of adverfaries that never
had injured, or pffended him, and of fubjeas whom it was his
duly and his engagement to preferve and to protea.

[ ^ ]
Nor is it neceffary to mention crimes, which are common"*
ly found arnorigfl the lowed: of mankind, the crimes of robbe
ry and theft. For, though they are too common, their enor^
mity is fufficiently unrkrdood by the laws which are eriacled
againft them, Srid fufficiently menaced by the terrors which
thofe laws hold out. They are fo apparently deftruaive pf
fecial fecurity, their confequences are fo eafily perceived, and
their pernicioufnefs fo generally acknowledged, that to be fuf-
peaed ot them is to be infarhpus ; and tp be deteaed in the
commiffion pf them is to be exppled tp punifhment, and pfferi
tp death. But there is another mode of injuring ihe property of oth
ers, and pf gaining unjud advantages, which, though -not e-
qually liable, at all times, tp punifhment, with theft and rob
bery, is, in its own nature, equally criminal, and perhaps mpre
pernicioiis ; therefore, equally open tp the cenfures ofreafoh
and religipn. This fpecies pf guilt is diflinguifhed by the ap
pellation pf fraud ; a word which, when uttered, really ex
cites a dne degree of oeteflation, and which thpfe, whp prac-
life it, perhaps difguife to their confciences by dill fofieir
terms. But that fuch difguifes may deceive the foul noforiger;
and that what is univerfally mifchievnus may be totally ab
horred ; I (hall endeavpur to (hew,
Firfl, The nature ohjraud, and the tempratfons tp praaife
it- Secpndly, How much it is contrary to the rules of relig
ion, and how much it obdruas the happinefs of the world.
The nature of fraud, as diftina frpm other violatfons Of
right pr property, feems tp confift in this, that the mail injur
ed is induced ip cpncur in the aa by which the injury is
dpne. Thus, tp take away any thing valuable, withput the
owner's knpwledge, hz theft; to take it away, againft his
confent, by threats pr force, is a robbery ; tp bprrow it, with
out intentipn pf returning it, is ajraud, becaufe the pwnef
ranfents (0 the aa, by which it paffed out ot his own hands.

C >«t 3
All fraud, therefore, fuppofes deceit, either in .the affirma.
fion of what is falfe, or the fuppreffion of what is irue } for
no man willingly wrongs himfelf. He mud be decejved, ei
ther by falfe appearances pf the prefent, pr by falfe promifes-
of tbe future, by a difplay of fictitious advantages, or an artful
cpncealmeflt of certain inconveniences.
As it pften happens, that in cpmmitting ajr&ud, or per*
foading a man (p injure himfelf, a confiderable degree pf (kill
and dexterity is required ; the fraudulent are olten confider-
ed, by themfelves and other*, aS poffeffing uncommpn pow
ers of iinderdandirig, fo that, thpugh the aa ilfelf is blamed,
the artifice is admired. Confcieflce is pverppwered by vanity,
and ihe fhame pf guilt is lod in the pride of fubtilty and acute-
nefs. It is fp be feared that the fciefice pf pver-reaching is too
clofely conne£ted with lucrative commerce. There are
claffes of men who do little lefs than profefs it, and who are
fcarcely afhamed, when they aredeteaedin impoflure. ; Such
men live indeed without reputation. They are confidered ai
exercifing difhonpurable empfoyments, but they are dill tol»
erated ; and, hpwever they may be defpifed, are very rarely.
pnniffied. The whpfe praaice pf buying and felling is in
deed. replete with temptation, which- even a virtuous mind
finds it difficult ip refid. *A merchant fhall hardly keep him-
Jelf from doing wrong, and an huckfler Jliall not be freed from
>• + Many have finned for a fmall matter } and he thatfeeketk
for abundance, will turn his eyes away. As a nail fticketh fafl
between the joinings of the ftones,fo doth fin flick clofe between
buying and felling.
Such is the cenfure of the Spn pf Sirach, which furely
cannot be heard withput alarm and terror.
It is, however, by no means tp be admitted, that all trade
is neceffarily fraudulent, or that all traders are diffipnefl, Ev»
* EcslcGjfticus, xxvN.29. -f Eceleiia(licu», xxvii. l, *.

[ i85 J
er/kind of life has its peculiar dangers, which the negligent
iricur, and the wife efcape. The danger pf a trader, like that
of Plhers, may be avoided by refolutipn, vigilance, arid pray
er, by a conftant refererice pf his aaions tP his eternal inter
eft, and by the help of Gpd, diligently impfored.
That the heceffity Of this vigilance may be mpre flrongly
recommended, it is fit that we cpnfider,
Secpndly, How much the praaice oi fraud is cpntrary to
religipn, and hpW much it ob'ftriias the happinefs of the
world. The great rule, by which religipn regulates all trarifa&ioris
between pne man arid anpther, is, that every man fhould do tb
others what ke wotild expeel that others, in the fame cafe,
fhould do to him. This rule is vfolated in every aa of fraud.
For, however the children of the world may forgive, or ap
plaud, themfelves, when they pradife fraud, they complain
Very loudly when thty fuffer it, They then can clearly dis
cern its bafenefs and its mifchief, and difcOver that nothing de*
ferves praife but purity and goodnefs.
The crime oifrdud has this aggravation, that it is general
ly an abufe of confidence. Robberies of violence are com
mitted commpnly uppn thofe tp whom the robber is unknown.
The lurking thief takes indifcriminately what cpmes by chance
within his reach. But deceit cannot be prattifed, unlets by
fome previous treaty, and gradual advance, by which diftruft
is diffipated, and an Opinion of candour and integrity excited.
Fraud, therefore, neceffarily, difguifes life with folicitude and
fufpicipn. He that has been deceived, knows riot afterwards
whom he can truft, buf grows timorous, referved, afraid alike
of enemies and friends ; and lofes, at leaft, part of tbat benev
olence which is neceffary to an amiable and virtuous char
aaer. Fraud is the more to be fuppreffed by Univerfal detefta-
tion, as its effe8s can Icarcely be limited. A thief feldom
takes away what cap much irapoVerift the fofef } but by
Z

[ 186 ]
Jraud, the opulent may at pnce be reduced to indigence, and
the profperous cliftreffed ; the effeas ol a Ipng courfe of in-
duftry may be fuddenly annihilated, the provifion made for
age may be withdrawn, and the inheritance of poflerity inter
cepted. ,-, . -, ,¦;-,:
For tbe particular application pf this doarine,. I, am ferry
that my native place fhould afford an opportunity. But finc^
this fociety has called me to (land here, before them, I hope
no man will be offended that I dp my duty wilh fidelity and
lreedom. Truth requires that I warn ypu againft a fpecies ol
fraud, fometimes found amongft you, and: that ol a very
fhameful and pppreffive kind. When any man, whpfe contri
butions have had their due part in railing the (und for occa-
fional relief, is reduced by difeafe or hurt, to want the feppprt
which he has; perhaps, for many years fuppofed hirnfelt grad
ually accumulating againft the day ol diftrefs ; and for which
he has denied himfelf many gratifications ; at the time when
he expeas the beneficial effeas of his prudence and parfimo-
ny ; at that very time, every artifice, is pfed to defeat hii
claim, and elude his right. He declares himfelf, perhaps, un
able tp work, by which nothing mpre, can reafonably be meant
than that he is no longer capable of labour equal to his liveli
hood. This man is found ernpfoying the remains pf his
flrength in fome little office. For thjs furely he deferves to
be commended. But what has been the cpnfequence ? He
has been confidered as an impoftor, who claims the benefit of
the fund by counterfeited incapacity; and that feeble dili
gence, which, among reafonable and equitable men, gives
him a title to edeem and pity, is mifapplied. and mifreprefent-
ed into a pretence for depriving' him of his right, and this
done by judges who vainly imagine they (hall be benefited
themfelves by their own wicked determination.
It is always to be remembered, that a demand ol fupport
from your common fund is not a petition for charity, but a
claim to juftice. The relief thus demanded is npt a gift, but
a debt. He that receives it has firft purchafed it. The denial

C $7 ]
ot it, therefore, is a fraud and a robbery ; and fraud fo much
the more atrocious and deteftable as, by its nature, it mud al
ways be praaifed on the poor. When this foccour is requir
ed, there is no place lor favour or for relentment. What is
due mud be paid, becaufe it is due. Other confideratipns
have here no weight. The amiable and the perverfe, the
good and the bad, have an equal right to the performance of
their comraft. He that has truded the fociety with his mon .
ey, cannot, without breach of faith, be denied that payment
which, when he payed his contributfon, was folemnly (lipu-
lated. It has been always obferved by the wife, that it is every
man's real intereft to be honeft ; and he who praaifesyiaai/,
to the injury of others, (hews, at the fame time, how fraud
may be praaifed againft himfelf. Thofe whp have been for
ward in watching the fteps of others, and have objected to
payment when it was required, rnay live to be themfelves
watched, and excluded by a precedent which their own fraud-
ulence or malice has incited them to edablifh. They will
then feel the folly of wickednefs, and know the neceffity
of providing againft the day of calamity by innpcence and in
tegrity ; they will with that they could claim the kindnefs pf
others, as a recpmpenfe for kindnefs formerly exhibited by
fhemfelves. Fraud is the mpre hurtful, becaufe the wrong is often
without redrefs. Ashe that is wronged by fraudulent prac
tices muft always concur in the aa that injured him ; it is not
always eafy to afeertain the exaa limits oi his agency, fo as to
know precifely hpw far he was deceived. This, at leaft, is
feldom to be done without an enquiry and difcuffion, liable to
many legal delays, and eludible by many artifices. The re
drefs, therefore, is often more pernicious than the injury ; and
while the robber lurks in fecret, or flies for his life, the man
01 fraud hold* up his head with cpnfidence, enjpys the truits
of his iniquity with fccurity, and bids defiance to deteaion
and to punifhment.

r 188 ]
But this triumph, however he may efcape human judica
tures, muft end with his life. The time will come, apd will
come quickly, when he that has defrauded his peighbpjir muft
fland before the Judge ot all the earth, a Judge whom he fan-
not deceive ; and befpre whpm, whatever be has taken
wrongfully, without reflitutipn, and wjthput repentance, wil|
lie heavy pn his foul.
Let him, therefore, that has flolen, (leal no more ! Let
bim whp has gained by fraud, repent and reflore, and five
and die in the exercife pf hopefly •

-H.UI. .'.i.'j.'-: 'Mi.^!>a^-j.Mj^i^^s4Jw.-i-j4-^fc.l,'

S E Ji M Q N XIX.

2 CORINTHIANS, ix. ^.
i£w?y man according as he purpafith in his heart fa let him
give, not grudgingly, or of neceffity, /or God lavtlk q cheer.
fulgiver,
T X HE frequency with which the duty of alms?giving has ol
late been recommended ; the perfpicuity with which it has,
on many occafions, been explained ; the force of argument by
which its neceffity has been proved to the reafon, and the ar-,
dour of real with which it has been impreffed upon 'he pafj
lions, make it reafonable to believe that it is now generally
underftood, apd that very few pf thofe who frequent tbe pub,
lie worfhip, and attend with proper diligence tp inftruclion,
can receive much information with regard tp the excellence
and importance of this virtue.
But as mod of the crimes and miferies of our lives arife
raiber from negligence than ignorance ; as thofe obligation!
which are bed known are lometi.rpes, trom the fecurity to
which the confcioufnefs pf our knowledge naturally betrays
us, moft eafily forgotten ; and as tb? impreffions which are
made o.pon the heart, however flrpng pr durable they may at
firft appear, are eafily weakened by time, and effaced by the
perpetual focceffion ef other objects, which crowd the memo
ry and difiraa the attention ; it is neceffary ihat this gieat &u?
ty (hotild be frequently explained, that pur ardour (hould be
rekindled by new motion, pur conviFtion awakened by new
pwfuafions; arid our minds enlightened by freqpent repetitfons;

£ i9<> ]
of the inflruaions which, if not recollected, muft quickly lofe
their effea.
Every man who has either applied himfelf to the examina
tion of his own condua with care proportioned to the import.
ance of the enquiry, or indulged himfelf in the more frequent
employment of infpeafog the behaviour of others, has had
many opportunities ot obferving with how much difficulty
the precepts of religipn are long preferved in their full force ;
how infenfibly the ways of virtue are forfaken, and into what
depravity thofe, who truft too much to their own flrength,
(ometimes fall, by negfeaing to prefs forward, and to con,
firm their resolution by the fame methods as they at firft ex
cited it. Innumerable temptations continually furround us,
and innumerable obftt uaions oppofe us. We are lulled with
indolence, we are (educed by pleafure, we are perverted, by
bad examples, and we are betrayed by our own hearts. No
fopner do We, in cpmpliance either with the vanities or the
bufinefs pf life, relax our attention to the dparines of piety,
than we grow cold and indifferent, dilatory and negligent.
When we are again called to our duty, we find our minds en.
tangled with a thoufand objeaions ; we are ready to plead
every avpcatipn, hpwever trifling, as an exemptipn from the
neceffity pf hply praaices ; and, becaufe we readily fatisfy
ourfelves with pur excufes, we are willing to imagine that we
fhall fatisfy God, the God of infinite holinefs and juftice, who
fees ihe mod fecret motions of our minds, who penetrates
through all our hypocrify, and upon whom dipqcfipation can
be never impofed for inability.
With regard to the duty of charity, it is too common for
men, of avaricious and worldly difpofitions, to imagine that
they may be faved without compliance with a command (q '
little agreeable tp their inclinations ; and therefore, though
perhaps they cannot always refift the force ot argument, or re-:
pel conviaion at its firft affaplt, yef, as they do not willingly
fuffer their minds to dwell upon reafonings which they fcarce
ly wifh to be true, or renew, by frequent recalfeafon, that

[ »9» 1
fenfe of their duty which they have received, they quickly
relapfe into their former fordid infenfibility, and, by indulg
ing every confideration which can be applied to the juflifica-
tfon ot parfimOny, harden their hearts, and withhold their
hands ; and while they fee the anguifh ot mifery, and hear
the cries of want, can pafs by without pity and without re
gard ; and without even feeling any reprpaches Irom their
hearts, pray to God for that mercy Which they have them
felves denied to their fellow beings.
One of the pleas which is alleged in jufiification of the
negfea of charity, is inability to praaife it ; an excufe, when
real, to which np objection can be made ; for it cannpt be ex-
peaed that any man ffipuld give to anpther what he muft him
felf want in the fame degree. But ibis excufe is tuo frequent
ly offered by thofe who are poor only in their own opinion,
who have habituated themfelves to look on thofe that are
above, rather than on thofe that are below them, and cannot
account themfelves rich while they fee any richer ; men who
meafure their revenues, not by the wants of nature, but by
*he demands of vanity ; and who have nothing to give, pnly
becaufe they will not diminifh any particle pf their fplen-
dour, npr reduce the ppmp pf their equipage ; whp, while
their tables are heaped with delicacies, and their hpufes crowd
ed with feftal affemblies, fuffer the poor to languifh in tbe
ftreeis in miferies and in want, complain that their fortunes
are not equal to the generofity of their minds, and applaud
their own inclinations to charity and mercy ; inclinations
which are never exerted in beneficence, becaufe they cannot
fpare any thing from their appetites and their pride.
Others there are who frequently delight to dwell uppn
the excellency pf charity, and profefs: themfelves ready to
cpmply with its precepts whenever proper objeas fhall be
proppfed, and an oppnrtunity qf proper application fhaH be
found ; but they pretend that they are fo well informed, with
regard tp the perverffon pf charity, anddifcover fo many il!
effeas of indiftinguifhing and carelefs liberality, that they are

I w 1
hot eafily fatisfied with the occafions which are offered rhem.
They are fomeiimes afraid of encouraging idlariefs, arid fome-
times of countenancing irnpoftdre, and fo readily find objet-
tipns to every method df charity that can be mentioned fo
them, that their gopd inclinations are of very little advantage
lb fhe reft of mankind ; but, hoWever, they congratulate them
felves tippn their merit, and ftill applaud that geherofity by
which calamity was never fattened, and by which Want never
was relieved.
But that all thefe imaginary pieas may be once mnre Con
futed, that fhe opportunity of Charity which Providence has
this day put into pur hands may nnt be negleBed, and that
our alms may be given in fuch a manner as may obtain ac
ceptance with the great judge of all the earth, Who has prom
ifed to (hew mercy to ihe merciful, I (hall endeavour to lay
before you,
Firft, The importance and neceffity of the praaice of
charity- Secpndly, The dilpofition of mind Which is neceffary to
make our alms acceptable to God.
Thirdly, The reafona'blenefs ot laying hold pn the prefeflt
opportunity for the exercife pf our charity.
And, firft, I (hall endeavour to (hew the importance and
neceffity ot the praaice of charity. The importance and ne
ceflity ot charity is fo evident, that as it might be hoped that
no proof could be neceffary, fo it is difficult to prod ufe any
arguments Which do not occur of themfelves to every reafori-
abfe and attentive mind. For whither can We turn our
thoughts, Or direa our eyes, where we fhall not find fome
motive to the exercife ot charity.
If we look up to heaven, which we have beeh taught W
SPnfider as the particular refidence of the Supreme Being,
We find there our Creator, our Preferver, and put Judge; our
Creator, Whofe infinite power gave us our exiftence, and who
has taught us, by that gilt, that bounty is agreeable tp his na-
ture ; our Preferver, of whofe affiftaace and proteaion we

[ *93 ]
are, every day and every moment, in need, and whofe favour
we can hope to fecure only by imitating his goodnefs, and en
deavouring the affiflance and protection of each other ; and
our Judge, who has already declared that the merciful (hall
obtain mercy, and that in the awful day in which every man
fliall be recom pen fed according to his works, he that foweth
fpaiingly (hall reap alfo (paringly.
If we caft our eyes over the earth, and extend our obferva-
tions through the (yflem of human beings, what fhall we find
but fcenes of mifery, and innumerable varieties of calamity
and diftrefs, the pains of ficknefs, the wounds ot cafualty, the
gripings of hunger, and the cold ol fiakednefs ; wretches wan
dering without an habitation, expofed to the contempt of the
proud, and the intuits ot the cruel, goaded forward, by the
flings ot poverty, to difhoneft acts, which perhaps relieve
their prefent mifery, only to draw feme mpre dreadful diftrefs
upon them ? And what are we taught by all thefe different
dates ot unhappinefs ? what, but the neceflity oi that virtue
by which they are relieved ; by which the orphan may be fup-
plied with a father, and the widow with a defender ; by
which nakednefs may be clothed, and ficknefs fet iree from
adventitious pains ; the flranger folaced in his wanderings,
and the hungry reflored to vigour and to eafe.
If we turn frpm thefe melancholy profpefcts, and cad pur
eyes uppn purfelves, what fhall we find, but a precarious and
frail being, furrounded on every fide with danger, and befieg-
ed with miferies and with wants ? miferies, which we cannot
avert by our own power, and wants which our own abilities
cannot fupply. We perceive ourfelves wholly unable to
(land alone, and compelled to folicit, every moment, the affif-
tance ot our fellow-creatures ; whom perhaps our Maker en
ables us at prefent to repay by mutual kindnefs, but whom we
know not how foon we may be neceffitated to implore, with
out the capacity of returning their beneficence.
This reffeaion furely ought immediately to convince us
Aa

IL m 3
of the riebeffity of Charily: tF»Bd*Hicte,t everr withoWfeRfiirrf
ought to adoioni^ every one fo srffift thehelpDefs^ arrdtretrevv
the wretched that, when the dag bf dsftrefls; fhall comeupoA
Him, Heimay! confidently afk ttek affiftance, -which 'tie ititnw-
feili,'tin his profperity, never did deny. 'M1 ,'i-> ¦ ! flit <to
A4-As itfi&ssfleafetdGod^to-1 pfaeb m in a ftafrf in wtmflil wi*
are furrounded withinnumerslbite temptatfofis ; fo it hatapieafj
etf him^pw' many oeeatforisV to vferd'-'Os t«ffljp%»a$ incitements
tb vinuej as" a Counterbalance to the allurerrrentsof fitf ,< drf*W
fet before us rewards which nraybe obtained, awd pnni(bW)ie»d
which may be fuffered, befcSrethe fmal dete'rm'inatrbw "of bm
future date. ; •' A* charity is one of our mod important disUety
•«Ve arepreffed id its praaice by every priricipfe df fefcafcff«a#
x»ell as religious, wifdom ; and' no 'man can faffe* himfelf to
»e*cliftingriifhea for hardnefs bf heart, without dattgfer Ofieefc
frig tlie Confequerice- of his wickedrrefs in his pre'fertf ftite' ;
becaufe no man ciati fecure to himfelf the Continuance fclf rietu
e's, or of pOwer ; nor cart prove, that he ffialf not tilrnlelf
idant the affiftance which he ridw denies, and pei%ap's: be b'6rH»
rJfeiled to impfore if feprri thofe fthpfe ^petiK»rf tiehow'-rejeellfV
ind Whofe rrriferieS lie rfow infoits. Stich is the irVrflSility bl
human affairs, and fo frequently does God a' fieri his gpverri'i
ment of the world, by exalting tfie1 tow, and dep^eflrp& fie'
pbWerfiih *'** -"< V«""^**''t <" ' \
' If we erideivour to cbtifoft higher Wifdtim tttett diii> Owl;
With rdatibh Vo this duty, and examine the Opinions Of the'
reffofmatiKin'tf, it will be found, that all the nations of the
earth, hoWever rrrey1 may differ with regard fo every otrlef
fenet.'yet agree Ih the celebration Of benevolence, as the.mcfl!
atniihfe dffhbM6h '6fine heart, arid the foundation of aft haft;
plneR We' flilH find that, in every place, men are felted itii
ri'Stioiirect Hi proportipri to the g?fts Which they hzl vV* confer*
fed tipbri 'mankind,- arid that nothing but Charity can rer/Orn*
mend one man td the affeaibri Of aMiH&.\ '*
~ B\jf if we 'appeal, air is uddotibt^^ellf^ietiii^luft,
from human wifdom to diving, and fearch the Holy Scrip-

I w *}
turf's,, to feftje. pur notions at, fbe irnpprtance of Jhis duty, we
(hall need, no . further inciternepts tp its practice ; for every
part of that facred volume is filled, w\\h, precepts- that direct,
r ..... .... .u „..,.,,. i .j- p .. , .,,, , q»
pr examples that inculpate it; jihe praaice of hofpitality a.
,mong the .Patriarchs, the confidence of Jpb, amidft hisafflic:
tions, arifing from ^he remembrance of his former charity i
Jibe precepts ot the Prophets, and the conduQ ofiheholy
rpen pf all times, cpncur tp enforce the dpty pt attending tn
the cries of mifery, and endeavouring tp relieve. fhe calamities
of life- But furely all farther proof will be fuperfeded, when tbe
declaration ot pur bleffed Redeemer is remernbered, who ha,?
cppd efeended ip intorrn us that thofe wl}0 have fhe wp mercy,
(fhall find rpercy from bim, tha.tthp practice pf charity will he
the ereiajt ted by which we fhall be judged, and that thofe,. and
thpfe OP.ly, who have given (pod to the hungry, apd raiment
ijp the naked, .fnal|,^t thp final dopm, be numbered by tfye &on
jpt Gpd amongit the blefted of his Father,
There can nothing mpre be added to (hew the neceffity pf
the pra.aj.ee of charity ; fpr what can be expeaed to move
him, by whom everlading felicity is difregarded ; apd whp
hears, without emotion,, never-ending miferies threatened by
¦ . - - - ¦ ¦¦''', tj - -- -#-' '--',- ' -•*'} ;.- ' ¦
^Omnipotence ? It therefore ppw remains that we, enquire,
jSecpndly, Hp.wwe may praaife thl^s duty jn a mannej-
pfeafing to him who commanded it ,; or what, djfpofition ol
rn,ind is, neceffary to make pur alms acceptable fp Gr°d,
Our Savipqr, as he has inforrped us pf the neceffity of
charity, ;tias pot omitted to teach us likewife how pur acts p!
Charity ,-are.tp. be per^q/nie.d, And (rprn|his pwn precepts,, and
^hpfe pf bis apod fes.niay, be fearpe.d at.) the,cautipns jieceflary
tp .phviatp ,th,e .deceit of pjjr .own h^rfs, ,ar^d(|o ..jre^Kfle $p
^rom. falling. fofo,fpl,l1fe/s.!dft^r;piiis fp;pur fe^s, ¦while ,w,ej $-
^agine, purfelves advancing in ^he, lay pur (pf(po,d,,
W,e are,cprnrpande.d by JefpsjChrid, when ,we jgjye ,o$f
$lms, }p diyte<(t qurfelvp of prjde^, vain-^fory, ,apd defire. $i
^Ljpfe ; we. are ^rbi^n^Q^give .that w^mayhe fe,ep..qf

[ »96 1
men, and inflruaed fo fo eondua opr charity that it may be
known to our Father which feeth in fecret. By this precept
it is not to be Onderftood that we are forbidden to give alms in
public, or where we may be feen of men ; for our Saviour
has alfo commanded, that our light Jhoufd fo fhine before men
that they may Jee our good works, and glorify our Father
which is in heaven. The meaning therefore ot this text is not
that we fhould forbear lo give alms in the fight of men, but
that we fhould not fuffer the prefence of men to aa as the
motive to our charity, nor regard their praife as any objea to
our wifhes ; a precept furely reafonabfe ; for how can that
aa be virtuous which depepds not upon our own choice, but
upon that ol others, and which we fhould not have perform
ed if we had not expected that ihey would have applauded it Is
Of the fame kind, though fomewhat different iu Us imme
diate and literal acceptation, is the i.nflruaion contained in the
text, in which we are taught, by St, Paul, that every man
ought to give according to the purpofe of h.is own heart, not
grudgingly, or of neceffity ; by which it is commanded that
we fhould, as our Saviour had already taught us, lay afide, in
tbe diflribution of our alms, all regard to human authority ;
that we fhould give according to the purpofe of our own
hearts, without refpea to folicitation or influence ; that we
fhould give, becaufe God has commanded, and give cheerful*
ly as a proof of ready arid uncompelled obedience ; obedience
tmcompelled by any other motive than a due fenfe of our de
pendence upon the univerfal Lord, and the reafonablenefs of
obferving the law pf Him by whom we were created,' '
There are likewife other rules to be obferved in the prac
tice ot charity, which may be gathered, at leaft consequential
ly, from the holy fcriptures ; and which the common pru
dence of mankind at the lame time evidently prefcribes. It
is neceffary that, in beftowing our alms, we fhould endeavour
to promote the fervice of God, and the general happinefs of
fociety, and, therefore, we ought not to give them, without
enquiry into the ends for which fhsy are defired ; we ought

[ i§7 ]
riot to fuffer our beneficence to be made infliumental to the
encouragement ol vice, or the fuppprt of idlenefs ; becaufe
what is fbus fquandercd may be wanted by others who would
ufe our kindnefs to better purpofes, and who, without our af
fiftance, wpuld perhaps perifh.
Anpther precept, too often negfeaed, which yet a gene,
rous and elevated mind would naturally think highly neceffa
ry to be obferved, is, that alms ffiould be given in (ucha man.
ner as may be moft pleafing to ihe perfon who receives them 5
that our charity (hould not be accompanied with intuits, nor
followed by reproaches ; thai we (hould, whenever it is ppffi
ble, fpare the wretched the unneceffary, the mortifying pain
of recpunting their calamities and reprefenting their diftrefs ;
and when we -have relieved them we fhould never upbraid
them with pur kindnefs, nor recal their afflictions to their
minds by cruel and unreafonable admonitions to gratitude or
indnftry. He only confers favours generoufly who appears,
when they are once conferred, to remember them no more.
Poverty is in itfelf fufficiently afflictive, and to mod minds
the pain pf wanting affiftance is fcarcely balanced by tbe
pleafure of receiving it. The end of charity is to mitigate
calamities ; and he has little title ip the reward pf mercy who
afflicts with pne hand while he fuccours with the other. But
this fault, like many others, arifes from pride, and from the
defire of temporal rewards. Men either forget the common
nature of humanity, and therefore reproach others with thofe
misfortunes to which ihey are themfelves equally fubjea ; or
they expea, irom the gratitude or applaufe oi thofe whom
they benefit, that reward which they are commanded to hope
pniy from their Father which is iq heaven.
Such are fhe rules ot charity, and fuch the cautions re
quired, to make our alms pfeafing to him in whofe name they
ought to be given ; and, that they may be now given not
grudgingly, ox oi neceffity, but with that cheeriulnefs which the
apoflle recommends as neceffary to draw down the love of
God upon thofe by Whom ihey are bellowed, let us confider,

Thirdly, The reafonablepefs :pf laying hold on the prefer
opportunity for the exercife pf our charity,
' It is juft that we ffipuld confider every opportunity ol per,
forming a good aaion as the gift of God, one ot the chief
gifts which Gpd beftpws upon man, in his prefent (late, and
endeavour to improve the bleffiog, that it may not be with,
drawn Irom us, as a- talent unemployed ; (or it is not certain
ihat he, who negfeds this call to his duty, will be permitted
tp live, till he hears another. It is likewife reafon^ble to feize
this opportunity, becaufe perhaps none can be afforded of
more ufefol cr beneficial charity, npne in which all the vjpir
pus purppfes p! charily are mpre cpmpepdipufly united.
It cannot be faid that, by this charity, idlenefs is .encour
aged ; for thofe who are to be benefited by it are at prefent
i ncapable o t labour, bpt hereafter defigned for it. Nor can fy
be faid that vice is countenanced by it, for many of ihem
cannot yet be vicious. Thpfe who now give, cannot beftow
their alms for the pleafure.of hearing their charity acknowl
edged, lor they who (hall receive it will riot know their bene-
.factors. Tlie immediate effect of alms given on this occafion, is not
.only food to the hungry, and clothes tp the naked, and an
¦habitation to the deditute, but what is of more laflintf adyanr
4age, inflruclion to the ignorant.
He that. fuppor/s an infant, enables him to live here ; but
he that educates him, aflifts him in his paffage lo an happier
ftafe, and prevents that wickednefs which is, if not the necta
ry, yet the frequent tconfequence of unenlightened in fancy apd
y.agrapt poverty.
Nor does this charity terminate in the perfons,upon whom
it is conferred, but extends its influence through the whole
flate, which has very frequently experienced, hpw mucn "
to be dreaded frum men, bred up without principles, and
without employment. He who begs in the flreet, in his in.
Jancy, learns only how to rob. there in his manhood ; and it is
certainly very apparent, with how much fefs difficulty evils
are prevented than remedied.

[ »S»9 ]
But though we fhould fuppofe, what reafon and experi-
rience fufficiently difprove, that poverty and ignorance were
calamities to thofe only on whom ihey fall', yet furely the fenfe
of their mifery might be fufficient to awaken us to compaf
fion. For who can heat ihe cries Of a naked infant, without
remembering that be was himfelf once equally naked, equal
ly helplefs ? Who can fee the diforders of the ignorant, with
out remembering that he was born as ignorant as they ? And
who can forbear to reflea, that he ought to beflow on others
thofe benefits which he received himfelf ? Who, that (hall fee
piety and wifdom promoted by his beneficence^ can with, ihat
what he gave for fuch rifes had been employed in any other
manner r As the Apoflle exhorts to hofpitalify, by obferving
that fome have entertained Angels unawares, let us animate
ourfelves to this charity, by the hopes ot educating Saints.
Let us ehdeavput to reclaim vice, and to improve innocence
(o hblinels ; and remember that the day is npt far didant, itt
which Our Saviour has promifed to confider our gift to thefe
little ones as given to himfelf ; and that they who have turned
thany to ilghtetufrtefsJhaUjhine forth as the JunJoreVctand
ft/rr.

• v"f.-l' '' ' ,. ' '."l ,C .' »  -*

SERMON XX.

fc PETER iii. g.
Knowing this firft, that there Jhall come in the laft days, Scoffs
ersi walking after their own lufls.
Ji\ Very iittle acquaintance With human nature Will inform
us, that there are few men who can patiently bear the imputa
tion of being in the wrong ; and that there is np aaion, how
unreafonable or wicked foever it be, which thofe, who are
guilty ot it, will not attempt to vindicate, though perhaps by
fuch a defence as aggravates the crime.
It is indeed common for men to conceal their faults, and
gratify their paffipns in fecret, and efpecially, when they are
firft initiated in vice, to make ufe rather of artifice and diffim
ulation, than audacioufnefs and effrontery. But the arts of
hypocrify are, in time, exhaufled, and fome unhappy circum-
flance defeats thofe meafures which they had laid for prevent
ing a difcovery.' They are at length fufpeaed, and by that
curiofity which (ufpicion always excites, clofely purfued, and
openly deteaed. It is then too late to think of deceiving
mankind by falfe appearances, nor does any thing remain, but
to avpw boldly what can be no longer denied. Impudence
is called in to the affiftance ot immorality ; and the cenfures
which cannot be efcaped, muft be openly defied. Wicked
nefs is in itfelf timprpus, and naturally fkulks in cpverts and
in darknefs, but grows furious by defpair, and, when it can
fly no farther, turns upon the purfuer.
Such is the ftate of a man abandoned to the indulgence of

[ 2*1 3
vicious inclinations. He juftifies one crime by another ; in
vents Wicked principles tp fuppprt wicked praaices ; endeav-
ours rather to cprrupt others, than own himfelf corrupted,
and, to avoid that fhame which a confeffion of his crimes
would bring upon him, calls evil good, and good evil, puts
Tdarknefsfor light, and light for darknefs. He endeavours to
trample uppn thnfe laws which he is known npt tp obferve,
to feoff at thpfe truths which; if admitted, have an evident
tendency to convia his whofe behaviour of folly and abfardi-
ty, and, irom having long negfeaed to obey God, rifes at
length into rebellion againft him.
That no man ever became abandoned at once, is an old
and common obfervation, which, like other affertions founded
on experience receives new confirmation by length of time.
A man ventures upon wickednefs, as upon waters with which
he is unacquainted.*, He fooks uppn them with horror, and
fhudders at the thought pf quitting the fiiore, and committing
his life tp the inconfiancy pf the weather; but, by degrees,
the (cene grows familiar, his averffon abates, and is fucceeded
by curipfity. He launches out with fear and caution, always
anxipus and apprehend ve, led his veffel (hould be dafhed a-
gainft a rock, fucked in by a quick-fand, or hurried by the
currents beyond fight of fhore. But his fears are daily leffen-
ing, and the deep beccmes lefs formidable. In time he fofes
all fenfe of danger, ventures out with full fecurity, and roves
withuut inclinatiun to return ; till he is driven into the bound-
lefs ocean, toffed about by the tempefts, and at laft f wallowed
by the waves.
Moft men have, or once had, an efleem and reverence for.
virtue, and a contempt and abhorrence ot vice ; ot which,
whether they were impreffed by nature, implanted by educa
tion, or deduced and fettled by reafon, it is at prefent of very
little Importance to enquire. Such thefe notions are, howev
er they were originally received, as reafon cannot but adopt
and ftrengthen^and every man will freely confefs that reafon
Bb

£ 202 J
ought to be the rule of his condua. Whoever therefore re*
cedes, in his praaice, from rules ot which he allows the obli-
gation, and fuffers his paffions to prevail over his opinions,
feels at fir d a fecret reluctance, is confefous of fome fen of
violence dope to his intelfea.nal powers ; and though he will
not deny himfelf that pleafure which is prefent before him, or
that fingle gratification of his paflions, he determines, or thinl»
he determines, that be wilt yield to no future temptation, (hat
he will hereafter rejea all the felicitation of his appetites, and
live in fuch a manner as he fhould applaud in others, and a*
his own confeience ffipuld approve in himfelf.
Perhaps every man may recolfea that this was the temper
of his mind when he firft permitted himfelf to deviate from
the known paths of his duty, and that he never torfook them,
in the early part of his lite, without a defign to return to them,
and perfevere in them ; and that, whentutwas tempted anoth
er time, he complied, always with a tacit intention to add but
this pne mpre to his offences, and to fpend the reft ol hts lift
in penitence and obedience. Perhaps there are very many
among tbe moft profligate who frequently ft ill itheir confcien
ces and animate their hopes with views of a reformation to be
fincerely entered upon in fome diftant period of their lives,
who propofe to dedicate, at leaft, their laft years to piety, and
at (orae moment: give way to wifhes that they may fome time
tafte the fatistaaion ol a good life, and die the death of the
righteous •
But thefe, however given up to their defires and paffiom,
howevex ignorant of their own weaknefs, and prefumptuuufiy
confident of their natural powers, have not yet arrived at the
fummit of impiety, till the* have learned, not only to negfea,
but to infult religion, opt only to be vicious, but to feoff at
Virtue. This feems to be the laft effea of a long cpntrnue* habit
of fin, the flrongeft evidence pf a mind corruptedalmott be*
ypnd hope of a recovery. Wickednefs in this ftate feems to
have extended its power from tbe paffions to the underfland-

[ *oa ]
teg. Not only the defire of doing well is extinguifhed, but
the difcernment ol good and evil obliterated and deftioyed.
Such is tbe infatuation produced by along courfeei obftinate
guilt. Not only our fpeculations influence our praaice, but our
praaice reciprocally influences our fpeculations. We not
only do what we approve, but there is danger left in time we
come to approve what we do, though for no other reafon but
that we do it. A man is always defirous of being at peace
with himfelf ; and when he cannot reconcile his paffions to
Ins confcience, he will attempt to reconcile his confeience to
bis paffipns ; he will find reafon for doing what he is refolved
to do, and rather than not walk after his own lufts, will feoff
at religion. Thefe fcoffers may be divided into two diftinct claffes, to
be addreffed in a very different manner : thofe whom a con
ftant profecution oi their lufts has deluded into a real difbelief
of religion, or diverted irom a ferious examination of it ; and
thofe who are convinced of the truth oi revelation, but affect
to contemn and ridicule it from motives of intereft or vanity.
I (hall endeavour therefore to evince,
Firft, The folly of (coffing at religion in thofe who doubt
the truth pf it. And,
Secondly, The wickednefs pf this praaice in thpfe who
believe it;
Firft, I (hall endeavour to evince the folly of fcoffing at
religion in thofe who doubt the truth of it.
Thpfe who in reality difbelieve, or doubt of religion, how.
ever negligent they maybe in their enquiries after truth, gen
erally profefs the higheft reverence for it, the" fincereft defire
to difcover h, and tbe flrongeft refolutfons to adhere to it.
They will frequently affert, and with good reafon, that' every
man is valuable in proportion to his love oi truth ; that man
enjoys the power of reafon tor this great end, that he may d if-
trrfgoifh truth from faflfehoOd; that not to iearch (of it is the
afoft erlnYirfirl tejariefsr, arid riot to declare it, IftoppofrtioWte

t 204 3
"the frowns of power, ot the prejudices of ignorance, the moft
defpicable cowardice.
When they declaim on this darling fubjea, they feldom
fail to take the opportunity of throwing out keen invectives
againft bigotry ; bigotry, that voluntary blindnefs., that lavifh,
fubmiffion tp the notfons ot others, which (hackles the powers
of the foul, and retards the progrefs of reafon j that cloud,
which intercepts our views, and throws a fhade over the light
ot truth. Such is the difepurfe of thefe men ; and who, that hears,
it, wpuld npt expea from them the mpft difinterefted impar
tiality, the mpft unwearied affiduiiy, and the mpft candid and
fober attention to any thing proppfed as an argument upon a
fubjea wprthy of their fludy ? Who wpuld not, imagine that
fhey made it the grand bufinefs of their lives to carry the art
of reafoning to its greateft height, to enlighten the underftand-
ing pf the ignprant by plain in druafons enforced with folid
arguments, and to edablifli every impprtant truth uppn the
mod certain and unlbaken principles ?
There feems to be nothing more inconfident with fo phrV<
fofophical a character than carelefs vivacity and airy levity, .,
The talents which qualify a man for a difputant and a buffoon ,
feem very different ; and an unprejudiced perfon would be
inclined to form contrary ideas pf an argument and a jed.
Study has been hitherto thought neceffary to knowledge,
and ftudy cannot well be fuccefsfulry profecuted without foli-
tude and leifure. It might therefore be cpnceived that this ex
alted feet is above the low employments and empty amufe
rnents of vulgar minds ; that they avoid every thing which
may interrupt their meditations, or perplex their ideas ; and
that, therefore, whoever flands in need pt their inftruclions
muft feek them in privacies and retirements, in deferts or in
cells. But thefe men have discovered, it feems, a more compen
dious way to knowledge. They decide the moft momentous
quedions amidft tbe jollity of feafts, and the exceffes of riot*

f *«5 ]
'Fhey have found that an adverfary is more eafily fileaced
than confuted. They infult infiead of vanquilhing their an-
sagonids, and decline the battle to haden tp the triumph.
It is an edablifhed maxim among them, that he who ridi
cules an opinion confutes it. For this reafon ihey make no
feruple of violating every rule of decency, and treating with
the utmod confempt whatever is accpunted ver.era.ble o?
facred. For this condua they admire themfelves, aud go pn apT
plauding their pwn abilities, celebrating the victories thej
gain pver their grave pppPnents, and foudly boaft'mg their fu
periority tp the advpcates for religion.
As humility is a very neceffary qualification lor an exam
iner into religion, it may not be improper to deprefs the arro
gance of thefe haughty champions, by fhewjing with hpw lit—
tie jufiice they lay claim to viaory, and how much iefs they
deferve to be applauded than defpifed.
There are two circumdances which, either fingle or unit
ed, make any attajnraepfs edimable among men. The firft is
the ufefolnefs of it to fociely. The qther is the capacity pr
application neceffary for acquiring it.
If we confider this art of feoffing with regard to either of
thefe, we fhajl not find great reafpn to envy or adrnire it. It
requires no depth of knowledge, or intenfepefs pf thpught.
Contracted nptioris and fopeificial views are fufficient for a
man who is ambitious only pf being the author pf a jell. That
man may laugh who cannot reafon ; apd he that cannot com
prehend a demonftration may turn the terms fp ridicule.
.-, This method of cpntroverfy is, indeed, the general refuge
pf ihpfe whpfe idlenefs, or incapacity difables them from proT
ducing any thing folid pr cpnvmcing. They whp are certain
of being confuted and expQfed in a fober djfpuie, imagine that
by returning fcprrility for reafon, and by laughing moft fopd-
Jjy when they haye feaft to fay, they fhall fhelter their ignpr
ranee from deieaion, and fupply with impudence; what tbey
warjt in knowledge*

Nor will the poffeffors of this boafted talent of ridicule ap.
pear mpre to deferve refpea on account oi their ufeiulncfs to
mankind. Thefe gay fallies of imagination, when confined
to proper fubjeas, and reftrained within the bounds ot decen
cy, are of no lartber ufe to mankind than to divert, and can
have no higher place in our efteem than any other art that ter
minates in mere amufement.
But when men treat ferious matters ludicroufly, when they
dudy, not for truth, but for a jed, when they unite the moft
awful and mod trifling ideas, only to tickle the imagination
with the furprife of novelty, they no longer have the poor
merit of diverting ; they raife always either horror or con*
tempt, and hazard their higheft intereft without even the low
recompence of prefent applaufe.
That they hazard their higheft intereft can hardly be deniv
ed, when tbey determine, without the moft icrupuloiis exami*
nation, thofe quedions which relate to a future ftate ; and
npne certainly are lets likely to difcufs thefe quedions with
the care which they require, than thofe who accudom them
felves to continual levity.
The mind, long vitiated with trifles, and entertained with
wild and unnatural combinations of ideas, becomes in a fhort
time unable to fupport the fatigue ot reafoning ; it is dilguft-
ed with a long (ucceffion of folemn images, and retires Irom
ferious meditation and tirefome labpur, to gayer fancies and
lefs difficult employments.
Betides, he that has praaifed the art of filencing other*
with a jell, in time learns to fatisfy himfelt in the fame man
ner. It becomes unneceffary to the tranquillity of his own
mind to cunfute an objeafon ; it is fufficient for him it he can
ridicule it.
Thus he foon grows indifferent to truth or falfehood, and
almoft incapable of difcerning one from the other. Hte con-
fiders eternity itfelf as a fubjeft for mirth, and is equally ludi
crous upon all occafions.
What delufions, what bigotry is equal to this ! Men ttef.

t »<=7 1
tell to fearch titter eternal happinefs for fear ot being inter
rupted in their mirth I If others have been milled, they have
been mifled by their reverence tor great authorities, Or by
flrong prejudices Of education. Such errors may be extenu-
ated. and perhaps excufed. They have at lead (ometbing
plauGble to plead, and their afferters a& with fome (heW of
reafon. But what Can the mod extenfive charity allege in fa
vour of thofe men who, if they perifh everlaflingly, pcnfh by
their attachment to merriment and their confidence in a jeft ?
It is adomlhing that any mart can forbear enquiring fieri-
pufly, whether there is a Gon j whether God is jnft ; wheth-
er this life is the only flate of exiflence ; whether God has
appointed rewards and punifhments in a future flate ; whether
he has given any laws for the regulation pf Our condua here ;
whether he has given them by revelation; and whether the
religion publicly taught carries any mark ot divine appoint
ment. Thefe are queftions which every reafonable being
ought undoubtedly tp confider with an attention fuitable to
their importance ; and he whom tbe confideration ol eternal
happinefs or mifery cannot awaken from his pleafing dreams,
cannot prevail uppn to fufpend his mirth, furely ought not to
defpife others for dullnefs and flupidity.
Let it be remembered that the nature of things is not alter
able by our condua. We cannot make trmh ; it is our bufi
nefs only to find it. No propofition can become mpre or lefs
certain, or important, by being confidered or negfeaed. It
is to no purpofe to with, or to fuppofe that to be falfe which
is in itfelf true, and therefore to acquiefce in our own wifhes
and fupppfitions, when the matter is of eternal confequence,
to believe obftinately without grounds of belief, and to deter
mine without examination, is fhe laft degree of folly and ab-
furdity. It is not impoffible thai he who acts in this manner
may obtain fhe approbation of madmen like himfelf, but he
will incur the contempt of every wife man ; and, what is more
to be feared, amidft his fecurity and fupinenefs, his failies and
his flights, He that fitteth in the heavens Jhall laugh him to
fcorn ; the Lord Jhall have him in derifion.

[ ao8 ]
Thus have I endeavoured tp give a faint idea of ihe fdthjl
«f ihofe who feoff at religipn, becaufe they difbelieve; and, by
feoffing, harden thfemfelves' in their difbelief. v But T (hall hi
yet mpre uriableto deferibe, iri a proper Planner, what I am"
to mentidn in the feCorid place, t-
*" The Wickednels faf triple that believe religion, and yetde-
ride h'tTorh' motives of intereft pr variiiy. ' • ;
This is a degree of 'guilt agaihlt which it rhight feerri, at*
Ihe firft View, fopeiflupus tp preach, becaufe it might be thought
irrippffible that It (hptild ever be committed ; a'S, in ancient
flate, ho punilhment was decreed tot the murderer Pf his fa
ther, becaufe it was imagined to be a crime nOt' incident id
human nature; But experience taught them, and teaches us,
that wickednefs may flvell beyond iriiaginatfon, arid that there1
are np limits tp the madnefs of impiety.
"¦ Fpr a man tn revile and infult that Gpd whofe pdwer he
alfows, ip ridicule that revelation pf which he believes the au
thority divine, to dare the vengeance of omnipotence, and
cry, am not I injport ! is an infatuation incredible, a degree
oi madnefs without a name. Yet there are men who, by walk
ing alter their own lufts, and indulging their paffipns, have
reached this dupendpus height of wickednefs. They have
dared to teach falfehoods which they do not themfelves be
lieve, and to extinguifh in others that cPnviclfon which the/
cannot fupprefs in themfelves.
The mptive pf their proceeding is fomeiimes a defire pf
promoting their own pleafures by procuring accomplice's in
vice. Man is fo far formed fpr fociety, that even folitary
wickednefs quickly difguds ; and debauchery requires iis
eptnbinatfons and cpnfederacies, which, as intemperance di-
minifhes their numbers, muft be filled up with new profelytes.
Let thpfe whp praaife this dreadful methpd pf depraving
the morals and enfnaring the foul, cpnfider what they are en
gaged in ! Let them cpnfider what they are promoting, and
what means tbey are employing ! Let them paufe, and refleft
a. little, befpre ihey dp an injury that can never be repaired,

[ soo ]
before they take away what cannpt be reftored ; before they
corrupt the heart pf their cpmpanfon by perverting his ppin-
ipps, before tliey lead him intp fin, and by dedroying his rev
erence for religipn, take away every mptive tp repentance,
and all the means pf reformation !
This is a degree ot guilt, before which robbery, perjury
and murder vanifh into npihing. No mifchief, ot which the
confequences terminate in pur prefent date, bears any propor
tion to the crime of decoying our brother into the broad way
of eternal mifery, and dopping his ears againd that holy voice
that recals him to falvation.
What mud be the anguifh pf fuch a man when he becomes
fenfible of his own crimes ! How will he bear the thought of
having promoted the damnation ot multitudes by the propa
gation of known delufions ! What lading cpntrition, what
fevere repentance mud be neceffary for fuch deep and fuch
accumulated guilt I Surely if blood be required for blood, a
foul fhall be required fpr a foul.
There are Others who deride religion for the fake of dif-
playing their pwn imaginations, of following the fafhfon pf a
corrupt and licentious age, or gaining the friendfhip of the
great, or the applaufe of the gay. Hpw mean mud that
wretch be who can be overepme by fuch lemptatinns as thefe !
Yet there are men-whp fell that foul which God has formed
for infinite felicity, defeat the great wprk of their redemption,
and plunge into thofe pains which fhall never end, left they
(hould lofe the patronage ot villains, and the praife pf fools.
I fuppofe thofe, whom I am now fpeaking of, to be in
themfelves fufficiently convinced of the truth of the Scrip
tures, and may therefore, very properly, lay before them the
threatenings denounced by God againft their conduct.
It may be ufeful to them to reflea betimes on the danger
ol fearing man rather than God ; to cpnfider that it fliall avail
a man nothing, if he gain the whole world, and lofe his own
foul ; and that whoever fhall be ajhamed of his Saviour before
Cc

me?,, of him will.hijiSaviaurkafha^fibdpre his Father whkA
is in heaven* . ,. * .. , ,
"that npne of us may he in the number oi thofe unhappy
perfops who thus feoff at the means of grace, and rejipquifh;
the hppe of glory, may God, of his infinite mercy, grant,.
through the merits of that Saviour who hath brought life and
immortality to light ?

S E R M 0 N XXI.

-mi;:-.

PSA14* ,C(riv.#.
2%r Lord is- good to ail, and Ins tendef mercies are ever aM his
..Works. ,i

h

: N this devout, mafterly, and ufeful performance, the-Au-1
ibpr appears deeply fenfible of the divine greatnefs, and pe-
eatiarily tranfoorted with contemplating God's infinite good-
nefs ;: even to that degree, that be cheerfully engages' in, and
abfolmtdy devores himfelf to, the very impprtant fervice of
xdpring and obeying this Almighty; unbounded; and rrioff
benevolent Being.
, This his religion, as he intimates, was founded uppn the1
mod folid ground of reafon.; tor, as the great Father and Lprd
•t all is certainly raatchlefs, and unrivalled in ruajefiy and in
power, fo is he difinterefted, wonderful, and glorious, in boun
ty and oprnpaflfon ; averfe and flow to anger, but ready to re-
ceive, to favour and reward all who diligently feek, and faith-
folly ferve him. The Lord is good to all, and' his lender mer
ries art over all his works.
In- difcourfing on this fubject, I (hall confider,
Firft, Some arguments that fupport, or prove it.
Secondly, If lu Urate its extend ve frgnification and import
in fome remarkable inftances, and conclude with a practical
application. Firft, I am to confider fome arguments that eflablifh this
fentiment. Our great Lord and Matter has taught us, that tliere is none
gs.od.hu* one, that is God, By which exprelTion we ms-y hit-

derftand, that there is none fo perfeflly difinterefled, fo diffu.
fively and fo aflonifhingly gppd as God is. For, in another
place, he inftrucls us both h<W to comprehend, and rely on,
this unchangeable and never-lailing attribute p( the divine na
ture ; refembling it to, or reprefenting it by, an human quali
ty or virtue, namely, the affeaion and tender regard pf parents
tp their children, If ye then, being evil, know how to give good
gifts unto your children, how much more fyall your Father,
which is in Heaven, give good things* to. them that afk him?
From whence it is obvfous to remaik, that as the humane and
generous man has a peculiar tenderness fpr his mpre immedi,
ate defcendants, and, propprtipnally tp his ppwer and inflp-
cpce, is willing and aaive to, fuccoui and relieve the indigent,
to divide care, leffen mifery, and diffufe happinefs through
the world ; iocpnceiyably rnore affeafonate' is the eternal
parent unto, and regardful of, all his intelligent creatures,
truly difpofed, according to their rank of exiftencc, to pro,
mote their welfare; and beyppd comprehenfion inclined to
cpndua them, through the greafed variety of circumftances,
tp the upbleft perfeaipn, and tbe higheft degree pf felicity.
In his righteous and benevpfent nature there cannot poffiblyi
be the mpft diflant tendency to caprice, feverily, or felfifh-
ne(s ; for the multitude pf fearers, he knows, can never fub-
traft from his inexhauftible fulnefs. He created to commu
nicate. In every evil which he prevents, he is, pleafed, and
in all the gcod that he bedovys, he gfories. Hij gpodnefs dic
tated the beftowing of exiftence, in all its forms and with all
its properties. His goodnefs difplays itfelf in fuftaining and
difpofing at all things. His goodnels connects unnumbered
worlds together, in one (pacious, vafl and unbpunded uni-
verfe, and embraces every fyftem. His tender mercies are
over all his works.
Without goodnefs, what apprehenffons cpuld we entertain
of all the other attributes of the Divine Being ? Withput the
utmod extent ot benevplence and mercy, they would hardly
be perfeafons or excellencies. And what would an univerft|

t "3 J
jidminiftra'ion produce, in the hands of an evil, pr a partial,
,or mafevplent direaion, but fcenes of horror and devaffetion ?
Not aftliaion and punifhment for the fake of dilcipline and
correction, iq prevent the offence, or reform the tinner ; but
heavy judgments and dreadful vengeance, to deftroy him ; or
implacable wrath and fiery indignation, to prolong his mifery,
and extend the duratfon of his torture through the revolving
peripds of an endlefs eternity.
Without the moft enlarged notions pf an infinite and everr
lading gppdnefs in the divine nature, an impenetrable gloom
muft hang over every mind, and darknefs overfpread the
whole lace pf being. Neither cpuld any Pther cpnceiv-ibla
fentiment difperfe pur fufpiafons, or banifh one ot pur guilty
er fuperftitipus fears. Fpr fupppfe he confined his gopdnefs,
tp a lew, withput any reafonable caufe cr juft ground, and
we cpuld be fo whimfically partial to purfelves as to cpnceit
that we were pf this felect number ; yet there could be np fe-
curity of happinefs, npt even to this little flock. He that
chofe them by chance, might as accidentally abandon them ;
and as the former was without reafon or goodnefs, the latter
might be without rightepufoefs pr mercy. Therefore it is inT
finitely defirable tp think, and we are ennfident pf the truth
of our idea, that the L0Td is good to. all, and his tender mercies
are over all his works.
For it he be felf-exiflent, omnipotent, and poffeffed pf per-
fea liberty ; if it be imppffible fpr him ever to err, pr mif.
take, in what is gppd and fitting, and it he enjpys an infinite
ability to effeft, with a thought pnly, what fhall always be for
the greateft advantage, he muft be originally and effentially,
immutably and for ever gpod.
Holy fcripture, as it beauty and gpodnefs were fynonyr
mous terms, or infeparable qualities, thus defcribes him :
How. great is thy goodnefs I And let the beauty of the Lord our
God be upon us. And, as if glory and goodnefs fignified the
fame thing, you find, Exod. xxxiii. 18, 19,- And he faid, I be
feech thee, fhew n%e thy glory. To which the aiifwer is, / will

r »«4 3
wake all my goodnefs pafs before thee. And when, as it is
written in the next chapter, the Lord defeended, and pro
claimed his name, or publifhed the attributes in which he is
peculiarly delighted, what is this diftinguiffiing name, or what
fhefe divine and glorious attributes ? The Lord, the Lord God,
merciful and gracious, long-fuffering, and abundant in good*
nefs and truth, keeping mercy for thoufands. forgiving iniquity,
tranfgreffion and fin. The apoftle fums up all thefe in one
wprd, when he faith, God is love. Which leads me to the
fecond thing propofed,
Namely, to illuftrate tbe extend ve fignification and import
ef this fubjea by fome remarkable inftances. The Lord it
good to all, and his tender mercies are over all his works.
No bounds can be fixed to the divine prefence, nor is any
part of illimitable (pace withput his infpettion and aaive in
fluence. There is nothing remote, or obfeure to him, nor
any exceptions to his favour ampng all the works pf his hands,
Far and wide then as is the vail range of exiflence, fo is the
divine benevolence extended ; and both in the prevfous trial,
and final retribution, of ali bis rational and moral produaiOmr,
the Lord is good to all, and his tender mercies are over all his
works. In the firft plate, to illuftrate this, we need only to takes
tranfient view pf the putwprks pf the vifible creation, a gene
ral furvey ot the nature and correfpondence of the various
parts ot ihis regular and grand machine, this finifhed and du
pendpus fabrick, in which every thing is contrived and con'
eluded fpr the belt.
Fpr do but imagine an appetite, or facutly altered ; cr a
change in the pbjea prepared to gratify it, in any refpea,
fuppofe a material alteration, or confiderable difference in
nature, and we fhall eafily perceive it would be a manifold
difadvantage, either to individuals, or to the whofe. Suppofe
the eanh otherwife than it is, pr the atmpfphere and furround-
Jng air to be varied, and in any degree more rarefied or more
•ondenfed ; lupppfe the element of water greatly ipereafedj

t *>5 3
Or confiderably diminifhed ; or the fun's bracing orb iked
nearer, and its vertical beams therefore flronger, or fupppfe
it mpre remote, and its heat fenfibly abated, ihe alteration
would be a misfortune, if the difference did not terminate in
mifery and deflruaion. So that (rom the prefent adjuflment,
proportion and accommodation of all matters in the wide crea
tion, the ConfequeHce is fairly drawn, and very evrdeht, thai
God is good to all, and his tender mercies ate over all his works.
This is certain pf the whole oi God's works, and is pecul
iarly apparent in man, the principal inhabitant of this earth.
For, as his welfare, dignity and fatisfaaion, nay his happinefs,
and even the end ol his being, depend on, and arife from, his
regularity and condancy in virtue, what an infinite concern
bath the Deity expreffed about it 7 What, that can confift
with liberty, hath been omitted by fupreme'wifdom, in this
mod important affair ? To incline him to be moderate in all
his gratifications, true pleafure proceeds from nothing elfe.
To keep off intemperate indulgence, and to guard him againft
all voluptuous excefles, it is fo ordained, that extravagance
and inconvenience are near together, and that vide and pain
are, though not immediate and inseparable aflbciates, never
far afunder ; and that it is impoffible for that foul to be calm
and at eafe, which iniquity has dained, and which impenitent
guilt corrodes.
The parts of man's body are wondeifully defigned, and
surioufly cpndrufled ; regularly difpofed of, and mod accu
rately proportioned (or the fafety and advantage of the whole.
As apt as we may be lo quarrel with our nature, fuppofe an
inftinft was (truck out oi our frame, or a (ingle paffion taken
from us ; fuppofe our fenfes any ways altered, by being either
flrengihened, or impaired j or even reafon refined and ab-
ftracted to fuch a degree as to render us wholly negligent of
food arid raiment, neceffary exercifesk and fecular concerns ;
in any ot thefe inftances, the imaginary emendation would be
a real deficiency, and a proportionable deduction from the
moment and quantity of «ur happinefs.

t «i6 3
it is evidently fhe fame with refoea fo all the other creiM
lutes we are acquainted with. Their nature and condition,
their qualities and circumftances; are fo adapted to one ano
ther that, as the intelleaual powers pf a being of a more ex-t
Sited nature would not probably foil an inhabitant ol this low
er world, fo rieither wOuld the capacities of human nature
guide the fowls of the air, or cpndua the beads of the field
tP fo much happinefs as ihey find by follpwing the motions
and impulfeS of fenfe and indinfh And if reflection, erilarg*
ed ide.is, and mPral difcrimination be denied them, it is plain
ly becaufe they would be a burthen and a misfortune, rather
than a benefit to them.
But thefe univerfal notices and undeniable tedimonies of
divine goodnefs throughput the animated regfons pf earth,
fea and air, in the propriety and (uitablenefs pf creatures to
their flate, and pbjeas to their appetites, are tpp evident and
obvious to all men 10 need enlargement. God's works are
all wonderful ; and in wifdpm and with goodnefs hath he
made them.
Secpndly, this attribute is likewife illuftrioufly difplayed
in the divine providence and government pf the creation,
though our faculties are too limited and fcanty, and our views
too narrow and imperfea, to trace its fecret and myfleripui
ways. „
An omnipptent fuppprt, and a perfectly wife direaion,
are evidenr in the laws efiabliflied, and regularly obferved
through *ll the divine produaions in heaven abpve, pr pn the
earth beneath. Neither have the mpft celebrated phifofophers
been able, with all their bpafted fagacity, and after all their
laborious refearches into ihe vpltime of nature, tp affign any
other caufe, but an invifible agency, and an immediate ener
gy pf providence, for mutual attraction in bodies, and the de
termination of all portions ot matter to their centre ; for the
great flrength ot appetite, indina, and fagacity, in animals ;
that the prevalence and continuance thereof fhould be fopre-
cifely and exaftly commenforate to the ©ccafions which, re-

[ *'* J
quire them, ahd that they (hould be rip foiiger urgent than tor
the time neceffary, as in the affeafon for their young. All
Which do greatly illuftrate the wifdom arid goodnefs. of God's
admirtidratiOn and fuperintending care.
Holy writ efegahtly and emphatically describes the excel
lence of goodnefs in the divine providence in various places,
particularly in this pfalrri, of which my text is a part. The
eyes of all wait upon thee : thou giveft ihem their meal in due
feafbn. Thoit openefl thine hand, andfatisfefl the defires of
tvery living thing. Behold (faith our bleffed Saviour) the
fowl's of the iair, for they fow not, neither do they reap, nor
gather into barns : yet your heavenly Father feedeth them.
Confider the lilies of the field, hOw they grow ," they toil not,
neither do theyfpin: and yet I fay unto you, that Solomon in
all his glory was not arrayed like one of thefe. Not one indi
vidual can be fo minute and inconfiderable as to efcape the
notice pf Heaven's all-furveying eye ; nor one fo importantly
large, and feemingly felt fufficient astofubfiit a mpment with
out the divine fupport. By him all things confift : The Lord
is good to all, and his tender mercies are over all, his. works. ,
But Man appears the didiriguifhed charge of the beneficent
Creator'; arid unlets providence had conne,aed, rational be
ings by the peculiar drong ties of rnutuat obligation, perpet
ual dependency, and inseparable iritereft, they Wpuld, of all
Creatures, be the mod dediiute and miferable ; fpr there is npt
one that in the firfl: flages Of its exidenCe is fo totally helplefs;
and abfolutely infufflcient for its own preferyatiori, fupport;
Or defence, as man. Therefore pareriial tenderoefs is both1
early arid paflfonate, permanent and lading. Cfor fncial ~du-
ppfuions and affections are enlarged tp the utmpft limits,- arid
continue with us in the concluding decays, and laft end ot
this mortal life ; that we may always love one another and
glorify the Lordwhb is good to all, and whofe tender mercies
are over all his works.
The confequences in the laft place, Which refill t ircrn the
Dd

[ ^ 1
arguments yoti have heard, are fo obvious, that I make no
dWbt but your own ihoughts have already anticipated ttiehi.
Ingratitude arnorig men hath, iri every age, arid in eVery re
gion ot the earth, been ah obfea of general deteftatidri, and
Phiverfally accpunted a glaring indicatfon pf depravity of
heart. If the cafe (land thus among mortals, whofe cOtamoi*
interefls require a reciprocation of kindnefs and beneficence,
how greatly is the Crime aggravated, wheri it is committed a-
gaiiift that being, Whofe goodnefs towards the (oris of men is
perfectly difinterefied ! The exertions Of Divine Providence
in pur behalf tend folefy to our own welfare ; nor can any
thing we do in return contribute, in the fmalleft degree, to
the augtnentatfon Of the happinefs of the Almighty Benefac
tor, This unqueflfonably paght to be fufficient to exact from
us the mod profound veneration, the rnbft fervent gratitude,
and implicit obedience to his facred laws.
David, after having enumerated the tender mercies of God,
» penetrated with the flrongeft fehfe of devotiOri. My mduik
(he exdaiais) Jhall fpeak the prai/e of the Lord.- and let all
flejh blefs his holy name for ever and ever. Such was the trib
ute which the royal pfalmift tbought due to the Deity for the
creation arid prefervation of man. The debt is accumulated
10 us in an infinite proportion ; for while We are bounden (b
the fame return for the fame benefits voluntarily cpn (erred
uppn us, a grander obligation is (uperadded to that for the
means of grace, and [ox the hope of glory. Were the mercies
of the Lord limited to the tenure of our prefent exiftence,
great and glorious as they are, the human mind Would be
plouded by the con fc fori friefs that a very few years muft ex
clude us lor ever from the participation of them. But fince
ihe gracious rays of life and immortality have diffipated the
gloom that hung upon futurity, fince, by the propitialpry fac;
rifice of the Son of Gpd, death is difarmed of his fling, and
the grave deprived of its viaory, divine goodnefs bath receiv
ed its perfect cbiifummatibn.

C 2*9 ]
If gratitude, praife and adoration, therefore, be due to the
author of our being for thofe bleffings which we enjoy at
prefent, it is no lefs our higheft intereft fo to ufe them in this
previous ftate of trial, that we may finally exchange them for
thpfe purer and incorruptible treafures referved for the right
epus in the kingdom of heaven.
Which that we may all do, may that God who created
and preferves us grant, through the merits and mediation of
our Lord and Saviour Jelus Chrift I

SERMON XXII.

I CORINTHIANS, xi. 2g.
He that eateth and drinketh unworthily, eateth and drinketj^
damnation tq himfelf.

Tr

HE celebration pf the facrament is generally acknowledge
ed, by the chriftian church, to be the highed aa of devotion,
and the moft folemn part of pofitive religion, and has there
fore moft engaged the attention of thpfe who either prolefs to
teach ihe way to happinefs or endeavour to learn it, and, like
all, other fubjeas frequently difcirfTed by men of various inter,-
efts, difppfitipns and capacities, has given rife to various optii-
ipns, widely different frpm each other.
Such is the weaknefs of mankind, that one error, whether
admitted, or deteaed, is. very often the caufe of another.
Thofe who reje-a any opinion, however jpftly, are common-
ly ipcited by their zeal to condemn every pofiiion in which
tbey difco.ver any affinity with the tenets which they oppofe,
pf which they have been long accuftomed to (hew tbe falfe
hood and the danger, apd therefore imagine themfelves nearer
tp truth and fatety, in proportion as they recede from tbem.
For this, reafon it fometimes happens that, in paffionaie con-
tefts, and difputatfons long continued, each controvertift fuc-
ceeds in, the cpntutation of bis adverfary's portions, and each
fails in the eftablifhment ot his own.
In this manner have writers, of different perfuafions, treat
ed on the worthinefs required of thofe who partake of tbe
Lord's fupper ; a quality, not only neceffary to procure the
iavpur of God, and to give efficacy to the inftitution, but fo,

I «» ]
ftriaiy enjoined in the wprds pf the text, that tp approach the
hply table without it, is to pervert the means of taxation, and
to turn prayer intp fin.
Theardpurand vehemence with which thpfe are cppdemn-
ed whp eat and drink unworthily, have filled the me|anchp!y,
the timorous and the humble with unneceffary terrors, which
have been fomeiimes fo much increafed by the injudicious
zealof writers, erroneoufly pious, that tfiey have conceived
the danger of attempting tp pbey fhis precept pf pur Savipur
more formidable than that pf negfeaing it, and have fpent the
greateft part pf their lives in the omiffion pf a duty of the
higheft importance ; or, being equally terrified on either hand,
have lived in anguifh and perplexity, under a conftant fenfe
pi the neceffity of doing what they cannot, in iheir opinion,
do in an acceptable manner, and which at courfe they fiia',1
either do, pr omit, at the utmoft hazard pt eternal happinefs.
Such exalted piety, fuch unffiaken virtue, fuch an uniform
ardpur pf divine affeafons, and fuch a cpndant praaice of re-
Iigipus duties havp bee" reprefented as fo indifpenfably necef-
faiy tp a wpr|hy receptipn pf this facrament, 3s few men have
been able tp dilcpver in thofe whom they moft edeem for their
purity ot life, and which no man's confeienCe will perhaps
fuffer him tp find in himfelf, and therefore thofe who know
themfelves npt 10 have arrived at fuch elevated excellence,
who druggie with paffions which they cannot wholly con
quer, and bewa'l infirmities which yet they perceive to ad
here tp therp, are frighted trpm an aa ot devotion pf which
they have been taught to believe that it is fo fearce'y to be
performed worthily by an epibodied fpirit, that it requires the
holinefs pf angels and the uncontaminaied rapiures of Para-
dife. Thus it appeared that, inftead of being excited to ardent
defires of perfeaion and unwearied endeavours alter the ut
mod height of fanaity, not only the fenfual and the profligate
were hardened in their wickednefs, by conceiving a life of
piety top hard to be borne, but the diffident and feiupulous

[ 228 J
were terrified into defpair, confidered vigilance and caution at
unavailing fatigues, remitted their ardour, relaxed their dili
gence, and ceafed to purfue what they could no longer hope
to attain. Tp remove thefe doubts, and difperfe thefe apprehenfions,
doctrines of very different tendency have been ipdujlripufly
promoted ; fewer degrees of piety have been declared fuffi-
cient, and the dangers pf reception have been extenuated ; nor
have any arts ot interpretation been untried, or any conjec
ture, which fagacity or learning could produce, been forgot
ten, to affign to the words of the text a fenfe lefs to be dread-
ed by the unworthy communicant. But by thefe opinions,
imprudently inculcated, many have been milled to confider
tbe facrament as little more than acurfory aaot devotion; the
exhortations ot the apoflle have loft their efficacy, and the
terrors of the Lord, with which he enforces them, have no
longer repreffed the licentioufnefs of the profligate, or difturb-
ed the indolence of the fupine. Religion has (unk into cere.
inony ; Gpd has, withput iear, been approached with the
lips, when the heart has been far from him ; and the fupper
.of ihe Lord has been frequented by thofe of whom it could
not be perceived that they were very folicitous to avoid the
guilt ol unworthy communication.
Thus have different interpretations of the fame text pro.
duced errors equally dangerous, and which might have been
equally obviated, by a careful attention to the nature and in
ftitution pf the facrament, an unprejudiced examinatfon pf the
ppfitipn pf the appftle, and the comparifon of this paflage
with other comminatfons ; metbpds of enquiry which, in the
explication of dpubtfpl texts of fcripture, ought always to be
obferved, and by which it may be proved, to the comfort pf
the depreffed and the confirmation ot the doubtful, that the
fin ol unwnrfhy receptfon, though great, is yet to be pardon
ed ; and tp the redraint of fhe prefumptuous, and cpnlufion
of the profane, that the preparation required is ftria, though
praai cable, and the denunciation fuch as ought to terrify the
negligent, though not difeouragethe pious.

f «3 1
Whe'ri eternal punifhments are denouriced againft any
dime, it is always evidently the intention ot the writer to de
clare arid enforce to thofe ihat are yet innocent, the duty of
avoiding them, arid to thpfe who have already committed
therri, the neceflity oi repentance, reformation and future cau
tion. Fpr it is not the will Of Gnd that any ffipuld perifh, but
that all fhould repent and be faved. It is not by one aa of
Wickednefs that infinite merCy will be kindled (p everlafting*
anger, and the beneficent Father pf the univerfe fpr ever ali
enated frorn his creatures ; but by a fong rourfe ot crimes, de
liberately committed againd the convfSfons ot confcience
and the admonitions of grace ; by a fife fpent in guilt, and
concluded Without repentance. No drunkard or extortioner,
fays the apoflfe, fliall inherit eternal life. Yet fhall no mart
be excluded from future happinefs, by a fingle inftance, or
even by long habits ol intemperance, or extortipn. Repent
ance and new life will efface his crimes, rein ftate him in the
favour ot his judge, reftore him to thofe promifes which he
has forfeited, and open the paths to eternal happinefs.
Such is the crirne of unworthy receptfon pf the holly facra
ment, by which he that eateth and drinketh unworthily, eateth
and drinketh damnation to himfelf i to which no man can
come unprepared, or partake of, ii he is diVefled of the inten-
tfons fuitable tp fo folemn a part of divine worfhjp, without
addirig to the number ot his fins, and, by a neceffary confe-
quence, to the danger of his foul. But though the foul is, by
fuch an aa of wickednefs, endangered, it is not neceffarily
deftroyed, or irreverfibty condemned. He that eateth and
drinketh unworthily, contributes, indeed, by eating and drink
ing, to his own damnation, as he that engages in fraudulent or
unlawful commerce may be faid, with great propriety, to traf
fic fpr damnation, pr to fet his foul to fale ; yet as it is certain
that fraud is not unpardonable, if it fhall afterwards give way
to judice, fo neither is the profanation of the facrament a
crime which the goodnefs of God cannpt forgive, if it be fue-
ceeded by true devotion. The whole life pf man is a date pf

f «4 3
probatfon • be is always in danger, and may be always iff
hppe. As np fhort fervours pf piety, nor particular acts o't
beneficence, however exalted; can fecure him from the ppffi-
bility of (inking into wickednefs, fo no negfea of devotion,
nor the commiffion ot any crimes, can preclude the means of
grace, or the hope pf glory. He that has eaten arid drank
unworthily may enter intp falvatfon, by repentance aihd
amendmeht ; as he that has eaten and drank worthily may, by
riegligence or prefumption, perifti everlaflingly.
This account of the guilt of unworthy reception brakes ii
neceflary to enquire, whether by the original word in the text
be meant, as it is translated, damnation, the eternal puhifli-
ments ot a future (late ; or, as it is more frequently interpret
ed, condemnation, temporary judgments, or wprldly afflic
tions. Fpr, from either fenfe, the enormity pf the crime, aria
the anger of God enkindled by it, is fufficiently apparent.
Every act of wickednefs that is punifhed with immediate ven
geance will, it it be aggravated by repetitions, or not expiated
by repentance, inCur final COndemnaliori ; for temporal pun
ifhments are the merciful admoniiipns pf God, to avoid, by a
timely change pf cpndua, that ftate in which there is no re*
pentance, and ihpfe pains which can have rip end. So that
fhe cpnfident ahd prefumptuOus, though it ffiould be allowed
ihat pnly temporal punilhmerits are threatened in the text, a'rd
to remember that, withput reformation, they will be only ag
gravations of the crime, and that, at the laft day, thpfe who'
could not be awakened tP a jud revererice of this divine infli-
ttitiofi, will be deprived of the beriefits ol that death, of which'
it was eftablifhed as a perpetual commemoration. And tfiofe
who are depreffed by unneceffary terrors, rnay repel any
temptations to defpondency, by cpnfidering, that the crime
of unwprthy cpmmunication is like all pthers, pnly unpardon
ed where it is unrepented.
Having thus (hewn the danger incurred by an unworthy
receptfon of the facrament, it is neceffary to enquire how it
may be avpided, and to confider,

t W 3
Firft, What it is fo eat arid drink unWprth'iiy. 'S)-^A
Secondly, By what means a man may become i worthy
partaker Of the LOrd's fupper.
Firft, I am to confider what It is to eat and drink unwor
thily. The unworthinefs With which the Corinthians are upbraid
ed by the appflle was, in pah, fuch as the prefent regulated ef-
tablifhment pf chriftlaniiy, arid the affiftahce which religiori
receives from the civil power, make if u'nrieceffery fo ceri-
ftire, firtce it' is nOt rioW Coriimifted even by the moft pre-
fumptuous, negligent, or profane. It was a praaice atnongft
them to affemble at the holy table in a tumultuous* rtiafnuer,
and to celebrate the Eiicharift with indecency and riot. But
though fuch open protariatiori of this (acred ordinance is not
now 10 be apprehended; and, -therefore, no man needs to be
cautipned againft it, yet the caufe which produced it isfifuch
as we cannot toO anxioufly tear, or too diligently avoid ; for
lis influences are various and extenfive, and often Weaken the
efficacy ot the facrament, ihough they produce no apparent
diforders iri the celebration ot if.
The Corinthians fell info this enormoui firi, fays fhe apof-
fle, not difcerning the Lord's body, for want ot difcerning the
importance and fanaity of the inftitution, and Of diftinguifli-
ihg the Lord's body from the Common elements ot bread and
Wine exhibited on common occafions ot feftive jollity. It is
therefore the firft duty of every chriftian to difcern the Lord's
body, or fo irriprefs OpOn bis mind a juft idea of this aa of
Commemoration, of the commands by which it is enforced, of
the great facrificei which it repreferits, and ot the benefits
Which it produces. Without thefe reffeaions, often repeated*
and made habitual by fong arid fervent meditatfon, every pne
Will be in danger pf eating and drinking unworthily, ot receiv
ing the facrament without fufficient veneration; without that
ardent gratitPde for the death ot Chrift, and that fteady cpnfn
denee in bis merits, by which the facrament is made effiea-
Ee

£ 2*6 J
cfous to his falvation" ; for pf wh,a| ufe ca&ikh&fo complfem-
Q^a'fe^ die de^jot, the Redeerpsr of .mankind wnhcjUj4fftith
and wit fioin thankfolnefs ? Such; a celebration of the Sacra
ment is, nothing, lefs than, a rhopkery of God, an aa by which
we approach him with our lips when our hearts are Jar frorn
&m-\agd^sf fuch jnfincerity and negligence cannot hut he,
in ,ai very hjghdegree, criminal, as he that eateth and-drinketh
thp,sr unworthily capppti bpt ptromote his own dampatfony if is
neceffary tp- enquire, .; ¦..-,.-:..
Secondly, By, what means a map. tp^y become a Worthy
p.artaker ot the Lord's fopper, J , ., ,.;,„;.,¦„
The. method by which we are directed by theapeftjetp
prepare ourfelves for the facrament; \i that of felt-efcamiffirtiton,
which implies a careful regulation of. our lives by;the!riifesdt
the®ofpel j for to: whatipurpOfe is our cOndpa tP be;fexarainj
edV hut that, it may be! amended, where it appears erroneeras
anel pefeaive ? The* duty»of, examination, therefore, is only
rHfentisheuV andu repentance >¦ and reformstfon are fuppofedj
witthvgreat:reafc»n^ infeparahle horn it ; for. nothing is>mote
evident than that we are tp enquire into the ftate1 of our foiflij
ai<i(Hto a'ffa'ws^pf fefsimportance, with a view to avoid dinger,
or to fecure happinefs, >< When, vre enquire with regard to
oar faitli, whether it be fufficiently vigorous or powerful;
Whether it regularly influences our condua, reftrains our paf>
fioris, and moderates Our defires,, what* is intended; by. this du*
ty, but tbit,if we find ourfelves chriftians pnly in name, if We
difcover that) the example of our divine Matter has little force
upon our conftant converfation, and that God is feld#ra in
our thoughts, except in the folemn ads of dated worjfhip,, we
muft then endeavour to invigorate our faith by returning fre
quently to meditate upon the objea* of it, our creation, bur
redemption, the means of grace and the hope of glory ; and
to enlighten our underftandirigs, and awaken our affections,
by the perufal of Writirigs 61 piety, arid, above alt, of the Ho
ly Scriptures; , ~ • . . -. ..-¦¦>
If any man, in his examination of his life, difcovers that

[. 227 ]
hehasheen gprltyoMraud, extortion.Tjr injury tp his neigh
bour, he is to make reparation to his utmod power. If he
finds malice or, hajtre^l forking in hij.mipd, he muft expel
them by a ftrorig refolutiori never to comply With their mo
tions, or fuffer them to break out in any real aa of revenge.
If he obferves that he is often betrayed, by paffions, or appe
tites, into unlawful methods of gratifying them, he muft re
fplve to reftrain them for the future, by watching and failing,
by a fleady temperance and perpetual vigilance.
But let him beware of vain confidence in his own firmnefs,
and implore, by fervent and fincere prayer, tbe co-operation
of GodVgrace with his endeavours ; tor by grace alone can
we hOpe to refifl the numberlefs temptations that perpetually
furround us ; by grace only can we reject the felicitations of
pleafure, reprefs the motions of Singer, and turn away from
the allurements ot ambition. And this grace, when fincerely
implored, is always granted in a degree fufficient for our fal
vation ; and it ought, therefore, tp be ene pf the firft parts ol
our preparatipn for the Sacrament, to pray for that grace,
without which our examination itfelf will be ufelefs, becaufe,
withput it, no pious refolutfon can be formed, $pr any virtue
be praaifed. As, therefore', it is only by an habitual and unreperited un-
worfhiriefs that damnation is incurred, let' no man be haraffed
With -defpondency for any pad irreverence or eoldnefs ! As
the Sacrament was inftituted for pne pf the means of grace1,
let no one, who fincerely defires the falvation pf his own foul,
negfea tp receive it j and as eternal punifhment is denounced
by the Apoftfe againft all ' thofe who receive it unworthily,
let no man approach the Table pf the Lprd, without repen
tance of his former fins, fteadfaft purpofes of a new life, and
full confidence in.his merits, whofe death is reprefented by it.

1 . ¦-¦«„*-. I '. 'I '¦ "¦_ ¦ '^!

i'i» jy ¦ ¦ -^-r*y-

§ E R M PN XXIII; Js

(Preached on the 30th of January.)
JAMES, iii. 16.
#
l>Vher.e envying qnd^ftrife is, *\her^ is co»Jufion.
J- HA. T the life of roan js puhappy, fbat Iris days are nqt
pnly few, but evil, that he is furrounded by daqgepj, diftraflu
ed by pncertaimies, an^ pppreffed by calamities, requires np
prooh , This is a truth, which every man cppfeffes, pr which
he that deptes it denies, againft cpnviafop. Accprdingly we
find the miferies pf pur prefent ftate lamented by writers.pf
every claftj, from the ipfoired teachers of religion, who ad.
monifli us c^J our frailty and infelicity, that they may incite
us to labcur after a better ftate, where there is fulnefs, of joy,
oqJ p/eqfurejfor evermore, to tbe vajpeft and loofeft, author,
whofe defigp is. tp, teach methods, pof ot improving, but pf
wafting tirpe, ajd, whpfe doctrine 5*. Paul, (peaking in a bor
rowed character, has well expreffed ip pne fhort fentence, Let
us eat and drink, for to-morrow we die.
When fochis, the condition of beings, not, brute and fav
age, but endowed with reafon and united in fociety, who
would not iexpea that tbey (hould join in a perpetnalxonfed-
eracy againft the certain, or fortuitous troubles to whicb>tt»y
are expofed ?• ,that they, (hould pniverfally, co-ppetateiinithe
promotion of upiyerfal felicity ? that every map fhould ea#y
difcover that his own happinefs is coppeaed with that of eve
ry other man ? that fhoufands and millions (hould continue
together, as partakers of one common nature ? and that every

t **9 3
l»ye ffiould be vigilant, and every band aaive, for the confir
mation ot eafe, and the prevention pf misfortune ?
This expectation might be formed by fpeculative wifdom,
but experience will foon diffipate the pleafing illufion. A
flight furvey pf life will fhew that, indead pf hoping to b«
happy in the general felicity, every man put foes a private and
independent intered, propofes to himfelf feme peculiar con
venience, and prizes it more, as it is lefs attainable by others.
When the ties ot fociety are thus broken, apd the general
goOd of mankind is fubdivided into the (eparate advantages of
individuals, it muft neceffarily happen that many will defire
what few can poffefs, and confequently that feme will be for
tunate by the disappointment, or defeat pi pthers, and finceno
man fuffers difapppintment withput pain, that one muft be-
cpme miferable by another's happinefs.
This is, however, the natural cpndition pf human life. As
it is not poffible for a being, neceffitpus and infufficient as
man, to aa wholly without regard tp his intereft, fo it is diffir
cult for him to place his iptereft at fuch a diflance from him,
as to aa, with conftant and uniform diligence, in hopes only
of happinefs flowing back upon him in its circulation thrpugh
a whole community, tp feek his own gppd, pnly by feeking
the gnod ot all others, of many whom he cannot know, and
of many whom he cannot love. Such a diffuffon pf intereft,
fuch fublimation ot feif-love is to all difficult, becaufe it fo
places the end at a great diftance from the endeavour ; it is to
many impoffible, becaufe to many the end, thus removed, will
be out of fight. And fo great are the numbers of thpfe whpfe
views either nature has hpunded, or cprruptipn has contraa-
ed, that whpever labpurs pnly fpr the public, will fopn be left
to labnurafone, and driven from his-attentfon to iheuniverfe,
which his fingle care will very little benefit, to ihe infpeaipp
©f his pwn bufinefs, and the profecytipn of his private wifhes.
Every man has, in the prefent flate pf things, warns which
cannot wait lor public plenty, and vexations which mud be
quieted before the days pf univerfal peace. And no rpan can

t 230 ]
Ji#e only for others, unlefs he could perfuade others to live
only for him.
The mifery of tbe world, therefore, fo far as it arifes from
the inequality of conditions, is incurable. There are defires;
which alrapfl all feel, but which all cannpt gratify. Every
man may, without a crime, dudy his own happinefs, if he he
careful not to impede, by defign, the happinefs of others. In
the race ol life, feme mud gain the prize, and pthers muft lofe
it ; but the prize is honeftly gained by him who outruns his
competitor, withput endeavouring to overthrow him.
In the profecution pf private intereft, which Providence
has eiiher prdained or permitted, there muft neceffarily he
fome kind of flrife. Where bjeffiags are thrown before us,
as the reward of indudry, there muft he a conftant druggie of
emulation. But this flrife would be without confufiop, if if
were regulated hy reafon and religion, if men would endeav?
our after lawful ends by lawful means.
But as there is a laudable defire of meliorating the condi
tion of life, which cpmmunities may not only alfow, but est.
cpurage, as ihe parent ot ufeful arts, by which firft neceflity
was fupplied, and con veniencies will always be multiplied;
as there is likewife an honed contention for preference and
Superiority, by which the ppwers pt greater minds are pufhed
jnto aaion, and the ancient boundaries of fcience are over-
pad ; fo there is likewife a flrife, pf a pernicious'and deffcruc-
tive kind, which daily difturbs the quiet of individuals, and
tpo frequently pbftrufcis or difturbs the happinefs pf nations ;
a flrife which always terminates in confufion, and which it is
therefore every man's duty tp avpid himfelf, and every man's
jntered to reprefs in others.
This flrife, of which cometh confufion, the apoftle has, in
bis prohibition, joined with envying. And daily experience
will prove that he has joined them with great propriety ; tor
perhaps there has feldom been any great and lading drile in
the world, of which envy was not either the original ruotiire,
pr the mod forcible incentive. The ravages of religious en-

[ *3* J
thufiafts; aod the wars kindled by difference of opinions!, may
perhaps be confidered as Calamities which cannOt properly be
imputed to envy ; yet even thefe may often be juftly fofpea'-
ed Of rifirig from nO higher pr nobler caufes. A man con-
vinced pf the truth of his pwn tenets, wifhing the happinefs
of others, and cpnfidering happinefs as the certain cpnfe
quence of truth, is neceffarily prompted to extend his opin-
inns, and to fill the world, with profelytes. But furely pure
teal cannot carry him beypnd warm difpute and earned ex
hortation ; becaufe by difpute and exliPTtatfon afone can real
profelytes be made. Vfolence may extort confeflfon from
the tpngue, but the mind mud remain unchanged. Opinion,
whether falfe pr true, whether founded On evidence, or railed
by prejudice, flands equally unffiaken in the ternpefts of com
motion, and fets at defiance the flames of hodility, and the
fWord of perfecution.
No man, whofe reafon is not darkened by fome inordinate
perturbation of mind, can poffibly judge to abfurdly of be
ings partakers ot the fame nature with himlelf, as to imagine
that any Opinion can be reepmmended by cruelty and mif
chief, pr that he whp cannpt perceive the force of argument,
will be more efficacioully infiruaed by penalties and tortures.
The poWer ot punifhment is to flence, not to confute. It
therefore cap never ferVe fpr the effeauaf propagation, pr ob-
ftruafon pf dp£lrines. It may indeed fometimes hinder the
diffemination of falfehopd, and check the progrefs of error,
but can never prompte the reception pf truth.
Whenever, therefore, we find the teacher jealous of the
hpnpur pf his fea, and apparently mpre folicitpus to fee his
opinions eflablijhed than approved, we may conclude that he
has added envy to his zeal ; and that he feels more pain from
the want ofvitlory, ttiari pleajurejrom the enjoyment of truths
It is the prefent mode of (peculation to charge thefe men
with total hypocrify, as wretches who have no other defign
but that pf temporal advancement, and cpnfider religion only
as orie af the means by Which power is gained, or Wealth ac-

f 23s" J
cumulated. But this charge, whatever may have been ifaef
depravity pf fingle perfons, is by rip means generally true.
The perfecutnr andenthufiad have Often been (upefiof 'tp tbe'
defire of wOridly poffeffions, or, at lead, have been abflraaed
from it by ffroriger paffipris: There is a Kind pf mercantile'
fpeculaffon, Which aTcrtb'es every aafoh to intered, and con-
fiders intered as only another name fpr pecuniary advantage.-
But the boundlefs variety Of human affeflions is nOt to b«
thus eafily circufnfcribed. Caufes arid effeas, motives and
aaions,' are complicated and diverfified without end. Many
men make party fobferVicnt fo perfofial pPtpofes • ahd many
likewife fuffer all private cpnfideratibns tp be abforbed and
fod in their 2eal tor forne public caufe. But envy dill Ope
rates, however various in its appearance, however difguifed by
fpecious pretences, or hOwever removed from notice by in
termediate caufes. All violence, beyond the neceflity oi felf-
defence, is incited by the defire of humbling the opponents,
and, whenever it is applied to the decifion of religious quek
fions<, aims at cpnqued rather than converfion.
Since, therefore, envy is found to Operate fo ofteri and fo
fecretly, and the flrife which arifes from it is certain to end in
confufion, it is furely the duty pt every man Who defires the
profperity of his country, as conneaed with a particular com
munity, or the general happinefs ot the world, as allied to
general humanity,
Firfi, To confider, by what tokens he may difcover in
himfelf, or others, that flrife which fprings from envy, and
ends in confufion.
Secondly, What are the evils produced by that confufion
which proceeds from flrife.
Fird, Let us confider, by what tokens we may difcover in
ourfelves, or others, that flrife which fprings from envy, and
ends in confufion.
That drite may well be fuppofed to proceed from fome
corrupt paffion, which is carried pn with vehemence, difpro-
pprtioned tp the importance of the end openly propofed. Men

E »33 ]
naturally Value eafe ahd tranquillity at a very high rate, and
will not, on very finall caufes, either fuffer labour, or excite
opppfitipn. When, therefore, any man voluntarily engages
in talks pf difficulty, and incurs danger, pr fuffers hardfhips,
it mud be imagined that he proppfes to himfelf fome reward,
more than equivalent tpthe comforts which he thus refigns,
and pf which he feems ip triumph in the refignation ; and it
it cannot be found, that his labours tend to the advancement
of fome end, wprthy pt fo much affiduity, he may judly be
fupppfed tp have formed to himfelf fome imaginary intered,
and to feek his gratification, not in that which he himfelf
gains, but which another lofes,
It is a tpken that drife proceeds from unlawful motives,
when it is profecuted by unlawful means. He that feeks pn
ly the right, and Pnly tor the fake pt right, will not eafily
fuffer himlelf to be tranfported beyond thejud and alfowed
raethpds pt attaining it. Tp dp evil that gppd may come, can
never be ihe purppfe of a man who has not perverted his mo
rality by feme falfe principle ; and falfe principles are npt fo
often collected by the judgment, as fnatched up by the paf
fipns. The man whofe duty gives way tp his cpnvenience,
who, when once he has fixed his eye uppn a didant end, haft.
ens tp it by viplence pver forbidden ground, or creeps on to
wards it through the crooked paths pf fraud and ftratagem, as
he has evidently fome Pther guide than the wprd pf God, muft
be fuppofed to have likewife fome other purpofe than the glo
ry of God, or the benefit of man.
The evidence ot cprrupt defigns is much flrengthened,
when unlawful means are ufed, in preference to thpfe which
are recpmmended by reafon, and warranted by juftice.
When that which wnuld have been granted to requeft, or
yielded to rempnftrance, is wantpnly feized by fudden vip
lence, it is apparent that viplence is chofen fpr its pwn fake,
and that the claimant pfeafes himfelf, nnt with the pojfjfion,
but the power by which it was gained, and the moruficatipn
Ft

L 23<f ]
of him, to whom his fuperiority has not alfowed the happinefs*
of choice, but has at once taken from bim the honour ot keep
ing, and the credit of refigning.
There is another token that flrife is produced by the pre
dominance of (ome vicious paffion, when it is carried cm a-
gainlt natural or legal, fuperiority. This token,, though per
haps it is not very frequently fallacipus, is not equally certaiii
with the former ; becaufe that fuperiority, which nature
g-ives, or inftitutions edablifh, top frequently incites intbtence,
or opprelTiom ; fuch inference as may juftly be redrained, and
fuch oppreffion as may be lawfully redded. Many modes- of
tyranny have been practi fed in tbe world, of which it is more
natural to afk, with wonder, why they were fubmitted to fo
long, than why they were at lad opppfed and quelled. But if
hi (lory and experience inform us that ppwer and greatnefs
grow wantpn and licentious, that wealth and profperity elate
the mind, and enflave the underftanding to defire, and when
men once find that no pne has power to controul ihem, they
are feldom very attentive to judice, pr very careful tp con-
trout themfelves : Hi dory and experience will likewife (hew
us, that the contrary condition has its temptations and its
crimes, that He who confiders himfett as fubjea to another,
and liable tp fuffer by caprice pr wickednefs, often anticipates
the evils pf his ftate, imagines himfelf tp feel what he pnly
fears, and imputes evf ry failure of negligence, or dart of paf
fion, to fludied tyranny and fettled malevolence. To be in
ferior is neceffarily unpleafing, to be placed in a ftate pf infe
riority to thofe who have no eminent abilities, or tranfcen-
dent merit, (which mud happen in all political conditutions)
increafes the uneafinefs ; and every man finds in himfelf a
flrpng inclination to throw down from their elevated flate
thofe whom he obeys wiihout approbatfon, whpm he reveren
ces withput edeem. When the paffipns are once in motion,
they are npt eafily appeafed, pr checked. He that has pnce
concluded it lawful to refift power, when it wants merit, will
foon find a want of merit, to jufiify his own refiftance of power.

C *35 3
Thus, if w.c confider the condua pf individuals towards
•each Pther, we fhall commonly find the labourer murmuring
at him whp (eems tp live by eafier means. We fhall hear the
pppr repining that others are rich, and even the rich fpeaking
with malignity of thofe who are dill richer than themfelves.
And if we furvey the condition of kingdoms and common.
wealths, it will always be obferved, that governors are cen-
lured, that every mifebietpt chance is imputed to ill defigns,
and that nothing can perfuade mankind, that they are not in
jured by an adminiftration, either unfkilful, sr corrupt. It is
very difficult always to do right. Tp feem always to dp right
tp thofe whp defire to difcpver wrong, is fcarcely ppffible.
Every man is ready tP tormexpeaations in his own favpur,
fuch as never can be gratified, and which will yet raife com
plaints, it they are difappp'rnted.
Such is cpmmonly the difpofition, with which men fopk
upon thpfe who are placed ,abav* them, and with fuch difpo-
fitinps. we cannot hppe that they fljpnld be often pleafed.
Life is .a date pf imperfe&jon, apd yet every man exaas from
his fuperiurs confomrnate wifdom, and unfailing virtue; apd
whenever be fees, or believes himfelf to fee, either vice or
error, thinks himfelf at liberty tP loofen the ties pf duty, and
pafs the buundaries pf fubprdinat,ipn, without confidering. that
oi (uchjlnfe there mud come confujton, or withput knowing,
what we fliall confider,
Secondly, The evils and mifehiefs produced by that confu
fion which arifes from Jl rife.
That the dedruflian of order, and the abolitfon of dated
legulafipns, muft fill the wprld with uncertainty, didraaipn.
and folicitude, is apparent, without any long deduaion of ar
gument. Yet it has ipp frequently happened, thaf thofe who
either feel their wifhes redrained, fee their fortunes wearing
away, pr imagine their merit negfeaed., and their abilities era.
plpyed uppn bufinefs unwpithy pf their attentipn, defi-re times
of tumult and didurbance, as affording the faireft ppportuni
ties for the aflive and fagaciops to diftinguilh themfelves, and
as throwing open the avenues of wealth and honour, to be en-

t S36 ]
tered by thofe who have the greateft quicknefs of difcem.
ment, and celerity of difpatch. In times of peace every thing
proceeds in a train of regularity, and there is no fudden ad-
vantage to be fnatched, nor any unufual change ol condition
to be hoped. But when fedition and uproar have once fl-
lenced law, and confounded prcperty, then is the hpur when
chance begins tp predpminate in the world, when every man
may hppe without bounds, and thpfe, who know how to im
prove the lucky moment, may gain in a day what no length
of labour could have procured, without the concurrence of
cafual advantage.
This is the expeaation which makes fome haften on con
fufion, and others look with concern at its approach. But
what is this otherthan gaining by univerlal mifery, fupplying
by force the want ot right, and rifing to fudden elevation, by
the fudden tfownlal of others ?
The great benefit of fociety is that the weak are proved
againft ihe ftrong. The great evil ol confufion is that the
wprld is thrown into, the hands, npt of tbe bed, but pf the
flrongeft ; that all certainty of ppffeffipn or acquifition is de-
flroyed ; that every man's care is cpnfined to his pwn inter
ed ; and that general negligence of the general good makes
way for general licentioufnefs.
Of the flrife, which this day brings back to our remem^
brance, we may pbferve, that it had all the fpkens pf ftrift
proceed'i'ng frpm envy. The rage of the faflipn, which in
vaded the rights ot the Church and Mpnarchy, was difpropor.
tionate to the provocatfon received. The viplence, with
which hodility was profecuted, was mpre than the caufe, that
was publicly avpwed, cpuld incite or judify. Perfonal re-
fentment was apparent ip the perfecutfon of particular men,
andthe bitternefs oi faction broke put in all the debates uppn
public quedions. Np fecurities could quiet fufpicion, no
cpnceffipns cpuld fatisfy exorbitance. Ufurpation was added
to ufurpation ; demand was accumulated on demand ; and,
when war had decided againft loyalty, infult was added tp in-
fult, and exaaion to exaflion,

[ 237 ]
As the end was unjud, the means likewife were illegal,
The ppwer pf the Jafctipn, commenced by clamour, was pror
mPted by rebellfon, and edablifhed by murder ; by murder pf
the mpft atrocious kind, deliberate, contumelious, and cruel ;
' by murder, not neceffary even tp the lafety of thofe by whpm
it was committed, but chcfen in preference Ip any other ex?
pedient for fecurity.
This war certainly did not want the third token o\Jlrife
proceeding from envy. It was a war pf the rabble againft
their fuperiprs ; a war, in which the lowed and bafeft of the
pepple were encouraged by men a little higher than them
felves, tp lift their hands againd their ecclefiadical and civil
Governprs, and by which thpfe, whp were grown impatient of
obedience, endeavpured tp obtain the ppwer of cpmmanding.
This ftrfe, as we all know, ended in confufion. Our laws
were overruled, our rights were abolished. The foldier feiz-
ed upon the.property ; the fanatick rufhed into the church ;
the Ufurpers gave way to other Ufurpers ; the Schifmaticks
were ihrud out by other Schifmaticks ; the people felt noth
ing from their niaders but alternatives pt pppreffipn, and
heard npthing from their teachers but varieties of error.
Such was the flrife, and fuch was the confufion. Such are
the evils which God fomeiimes permits tp fall upon natipns,
when they (land fecure in their pwn greatnefs, and forget
their dependence on univerfal fovereigniy, depart frpm the
laws pf their Maker, corrupt the purity of his wprfhip, pr
fwerve frpm the truth of'his revelation. Such evils furely we
have too much reafon to fear again, for we have no right to
charge our Ancedors with having provoked them by crimes
greater than our own.
Let us therefore be warned by the calamities pf paft ages ;
and thofe miferies, which are due tp ->ur fins, let us avert by
our penitence. Let the wicked forfake his ways, and the un
righteous man his thoughts, and let him return unto the Lord,
and he will have mercy upon him, and to our God, and he will
abundantly pardon,

SERMON XXIV.

PROVERBS, XXIX. S.
When the righteous are in authority, the people rejoice.
JL HAT the in ditutions ol government owe their original,
like other human aaions, to the defire of happinefs, is not to
fee denied ; nor is it lefs generally allowed, that they have been
perverted to very different ends from thpfe which ihey were
intended tp promote. This is a truth which it would be very
fuperfluous to prove by authorities, or illuftrate by examples.
Every page of hiflory, whether facred or profane, will furn-
ifli us abundantly with inftances ot rulers that have deviated
from juftice, and fubjeas that have torgptten their allegiance ;
pt nations ruined by the tyranny of governors, and of govern
ors overbprne by the madnefs ot the populace. Indead pf a
concurrence between gpveropr and fubjeas for, their mutual
advantage, they feem to have confidered each other, not as al.
lies pr friends, to be aided or fupppried, but as enemies, whofe
profoerity was inconfident with their pwn, and who were
therefore to be fubdued by open force, or tubjefcled by fecret
flTatagerns. Thus have flavery and licentioufnefs fucceeded
pne anoAer, and anarchy and defpotic ppwer alternately, pre.
vailed. Virtue has, at one time, ftpod expofed tp the punifh.
ments of vice ; and vice, at another time, enjoyed the fecuri-
ty and privileges of virtue. Nor have communities fuffered
more, when they were expofed to the paffions and caprices of
one man, however cruel, ambitious, or iafolent, than when all
reflraint has been taken off the aaions of men by public con-
fufions, and every one left at full liberty to. indulge his own
defires, and comply, without tear of punifhment, wiih his
wildeft imaginations.
Man is, for the mpft part, equally unhappy, when fubjeft-
ed, without redrefs, to the paffions of another, or left, without
coniroul, to the dominion of his own. This every man, hpw-

[ m 1
ever unwilling he may be to own it of himfelf, will very readi
ly acknowledge of his neighbour. No man knows any pne,
except himfelf, whpm he judges fit tp be fet tree from the cp-
ercion pf laws, and' to be abandoned entirely tp his own chpice.
By this cprtfideratfon have all civilized natfons been induced
to the enaaipns of penal laws, laws by which every man's
danger becomes every man's lately, and by which, though all
are redrained, yet all are benefited.
Government is therefore neceffary, in the ppinion of eve
ry one, to the fafety of particular men, and the happinefs of
fociety ; and it may be cpnfidered as a maxim Univerfally ad
mitted, that the people cannpt rejoice, except the righteous are
in authority ; that np public profperity, or private quiet, can
be hoped fpr, but from the judice and wifdpm of thpfe to
whpm the adminidration of affairs and the executipn pf the
laws is committed. Fpr corrupt gpvemrrients pperate. with
equal force and efficacy, to the dedruaion of a people, as
gppd gpvernments tp their prefervatfon.
But that authprity may never fwell intp tyranny, or lan-
guifh intp fupinenefs, and that fubjeaipn may never degene
rate intp flavery, npr freedpm kindle intp rebellfon, it may be
proper, bpth for thpfe who are entruded with power, and
thpfe from whpm pbedience is required, to confider,
Firft, How much it is the duty of thpfe in authprity to
promote the happinefs of the people.
Secondly, By what means the happinefs of the people may
be mod effectually promoted.
Thirdly, How the people are to affift and further the en-
deavpurs of their governors,
firfl, How much it is the duty of thofe in authority to
promote the happinefs of the pepple.
If it be true in general that np man is born merely for his
Own fake, to cpnfult his own advantage Pr pleafure, unccn-
neaed with the gpod ot others ; it is yet mpre evidently true
of thpfe whp are exalted into high rank, dignified with hpn-
ours, and invefted with authprity. Their fuperiority is not to-

L 246 2
be confidered as a fanflion for la2inefs, pr a1 privilege lor vice*
They are npt to ephceive that their paffipns are tp be allpwed
a wider range, or their appetites fet mpre free from fubjecliori
fo reafon, than thofe of Pihers. They are not to cpnfull their
own gfory, at the expenfe pf the lives pf others, or to gratify
their avarice, by plundering thofe whom diligence and labour
have entitled 10 affluencet They are npt tp cpriceive that
power gives a right to opprefs, arid tp punifh thofe who mur
mur at oppreffiorr. They are 10 fopk uppn their ppwer and
their greatnefs as inftruments placed in their hands, tp be em
ployed for the public advantage. They are to remember they
are placed upon an eminence, that their examples, may be
more conlpicuous, ahd that, therefore, they mud take care left
ihey teach thpfe vices which they ought to fupprefs, Tbey
mud reflea, that it is their duty to fecure property from the
attempts of rapine and robbery, and that thofe whom ihey pro-
lea will be very little benefited by their care, ii what they
refcue from others they fake, away themfelves..
It appears from thofe druggies for dominion, which have
filled the world with war, bloodfhed and defolatipn, and have
torn in pieces almod atl the dates and kingdoms of the earth,
and from thofe daily cont.ells for Subordinate authprity which
difturb the quiet of fmalter focfeties. that there is fomewhat
in power more pleafing than in any other enjoyment; and,
confequently, to bedow upon man the happinefs of ruling
others, is. to bedow upon bim the greateft benefit he is capable
ol receiving. Nothing then can equal the pbligation of gov-
ernprs tp ihe pepple, and npthing but the moft flagrant ingrat
itude can make them carelefs ot the interefts, or unconcerned
at the misfortunes of thofe to whom they owe that, for which
uo danger has been thought too dreadful to be encountered,
no labour too tedious to be undergone, and no crime top hor
rible tp be cpmmitted. Gratitude is a fpecies of.juftice. He.
that requites a benefit may be faid, in fome fenfe, tp pay a
debt ; and, pf cpurfe, he that forgets favpurs received may be
sccufed pf ncgfeaing to pay what he cannpt be denied tppwe.

C *4* J
But this is hot the only fertfe in Which juftice may be faid lO
require from a Governor an attentfoh to the wants arid peti
tions pf the pepple. He that engages in the management of
public bufinefs, takes a truft Upon him, which it was in his
power to decline, ahd which he is therefore bound to dis
charge -with diligence and fidelity; a truft which is of the
higheft honour, becaufe it is of tbe greateft difficulty and im
portance, a truft which includes, not only the care of the prop
erty, but of the morals ot the people.
It is with the jufleft reafon, that large revenues, pompous
titles, and all that cpntributes to the happinefs of life, are art*
nexed to thefe high offices ; for what reward can be too great
for1 him, tp whom multitudes are indebted (or the feeure en
joyment of their poffeffions p for him, whofe authority checks
the progrefs of vice, and affifis the advancement of virtue,
redrains the viplence of the oppreffor, and afferts ihe caufe ot
the injured ? Thefe are doubtlefs merits above the cpmmpn
rate, merits which can hardly be too loudly celebrated, or too
liberally rewarded.
But it is always to be obferved, that he only deferves the
recompenfe, who performs the work for which it is propofed ;
and that he, who wears the honours, and receives the reve
nues, ot an exalted nation, without attending to fhe duties of
his pod, is, in a very high degree, criminal, both in the eye ot
God and man.
It is, therefore, the certain and apparent duty ot thofe that
are in authority, tp take car* that the people may rejpice, and
diligently to enquire, what is to be confidered,
Secpndly, By what means the happinefs of the people
may be mpft effeaually promoted.
In political, as well as natural diforders, the great error ol
thofe who commonly undertake, either cure or prefervation,
is, that they reft in fecond caufes, without extending their
fearch to the remote and original (ources ot evil. They
therefore obviate the immediate evil, but leave the dedruaive
principle to operate again ; and have their work for ever to
Gg

[ 2*2 1
begin, like the hufhsndrnan who mows down thftheads of
noifome. weeds, indead of pulling up the rppts. ...^
The only uniform and perpetual caufe ot public happinef*
is public^virtue. : .The,- effefls cjf all Pther things which are
confidered as advantages, will be tpund oafeal and iranfftpry.
Withput virtue nothing can befeeurely ppffeffed, or proper
ly enjoyed. ;>
In a country like ours.ithe great demand, which isfor ev
er repeated' to our Governors, is tor the fecurity lot property,
the confirmation ot liberty, and tbe extenffon of-eoffiifietce.
All this we have obtained, and all this we poffefs, iria degree
which perhaps was never-granted to any other people. -Vet
we ftill find- fomething wauling to our happinefs, and (nrn
eifrfelvef round on all fides, :wirh perpetual reftleffhefs, to find
that remedy tor pui evils Which neither ppwer nor policy 'can
afford* . .
That eftah lifted property and inviolable freedom are the
greateft bf political felicities, no man can be foppofed likely
todeny. To depend on the will pf anotfrretito labour for
thavor Which arbitrary«pt>Wer can probibit'ttie enjoyment, is
the date to which want of reafon has fubfjw&eihhe brute. To
be happy we muft know pur own rights ; and We muft know
tftefflf robe fafe. "
' But thpugh this knowledge be neceffary to bajppinefs, this
knowledge is not fufficient. Liberty, irrjpt regtrlared by vir
tue', can be only licence to do evil ; and' property, it not vir-
fuoufly enjoyed, can only corrupt the poflefforj and give him
the ppwer to injure*others. Trttde may make us rich ; but
richeSj without goodnefs, cahnct make us happy.
Let us, however, foppoffe that thefe external goods have
ihat power which wifdom Cannot believe, aritl Which experi
ence riever'Could ePhfirm ; let us fuppofe that riches and lib
erty cPUld make Us happy. It theft rerriains fo be tcmfi**t!)tt/
how riches and* liberty can he fecurec. To this the PoHPfe.
darihas a ready aafwer, that they are to be fecured by laws
Wlfetfforrned.atrdVigorOtiftyrexeco'ted. But, aslawscan

i A43 J
$ȣ made only by a -fmall partofan ex-tenfiye empire, ^nd mud
be executed bya part yet far fmaller, what (hall protea us
againft. the laws themfelves ? And how fliall we be ceitain,
that they (hall npt -he made without regard to the public good^,
or fliall not be perverted to pppreflfon by the miniflersof juf
tice ? •'....-
But if profperity, an(J laws, by which, as fa/ as fhe rata
bility of this ;wOrld permits, fhat profperity is madj|. permanent
and fafe, cannot make the people happy, what is U the Gov
ernors can do $# How iaj is their care to be extended, and
what more can^ill and vigi^apee perform? The wifdpm Ijt
mankind has been exerci fed in enquiries hpw riches may be
gained and kept ;.hpw the different claims of men may bead-
jufted without viojlejice ; ,and hpw pue part pi.the con^-m uni
ty may be reftrained from encroachments on the other. J«r
this end governments hasfe been indituted, in all their various
forms, with much Jtudy, and tpo often with much hfoodfhed.
But what is the ufe oi all this, if, whep thefe e#d$are obtain
ed, there is yet fo much wanting to felicity .? , -,
I am far from intending to infinpaie, that the fludies pf
pofiitieal wifdom, or the labours of legiflative patriotifm, have
been vain and idle. They are ufetul, but not effectual ; they
are cpnducive to that end, which yet they cannot fully gain.
The Legiflator, who dots what human power can attain to
wards the felicity of his fellow-creatures, is. not to be cenfured,
becaufe, by the irnbeeility of all human endeavours.be Jails of
his purpofe ; unlefs he has become culpable,. by afcribing tpo
much tp his own ppwers, and arrogated to his induftry, or
his wit, that efficacy which wit and induflry mud always
want, unlefs fome hjghar ppwer len48 them affidance, and
co-operates with them. 1-
The huihat^dman may plow his fields, with induflry, and
fpw.them withikill ; he may manure them cppfoufly, and
fence them carefully ; but the harveft mud depend at laft pn
the celedial influence ; and all his diligence is fruflrated, un-
lgjjs the (un (beds its warmih, and the clouds pppr dpwn their

[ *44 3
tnoidure. Thus, in all human affairs, when prudence and in-
dudry have done their utmoft, the wprk is felt to be complet
ed by fuperior agency ; and in the fecurity of peace, and fla-c
bility of poffeffion, pur pplicy muft at laft call- for help upon
religion. Human laws, however honeftly inftituted, or however'
vigoroufly enforced, muft be limited in their effect, parity by
our ignorance, and partly by our weaknefs. Daily expert-
ence may cpnvince us, that all the avenues by which injury
arid oppreffion may break in upon Hfe, cannot be guarded 'by
pofitive prohibitions. Every man fees, an* may feel, evils,
which no law can puniib. And not only will there always
remain poffibilities of guilt, which legifiative forefight cannot
difcover, but the laws wilt be often violated by wicked men,
whofe fubtilty eludes detection, and whom therefore, vindict
ive juftice cannot bring within the reach of punifhment.
Thefe deficiencies in civil lifecan be fupplied only by reli
gion. The mere obferver of human laws avoids only fuch
offences as the laws forbid, and thofe only when the laws can
detect his delinquency. But he who acts with the perpetual
eonfeioufnefs ot the divine prefence, and confiders himfelf as
accountable for all his actions to the irreversible and unerring
j udgment of omnifcience, has other motives of action, and
other reafons ot forbearance. He is equally reftrained from
evil, in public life, and in fecret folitude ; and has pnly one
rule of action, by which he does to others, what he would that
others fhould do. to him, and wants no other enforcement of
his duty, than the fear of future punifhment, and the hope of
future rewards.
The firft duty therefore of a Governor is to diffufe through
the community a fpirit of religion, to endeavor that a fenfe ot
the divine authority fhould prevail in all orders of men, and
that the laws fhould be obeyed, in fubordination to the univer
fal and unchangeable edifts of the Creator and Ruler ot the
world. How religion may be mod effeaually promoted, is an en-

[ H5 ]
^uiry which every Gpvernor ought diligently to make ; and
he that enquires, with real wifhes ior reformation, will foon
knpw his duty ; for Providence has feldom made the fame
things neceffary and abftrufe.
That religion may be invigorated and dift'uled, it is necef
fary that the external order of religion be diligently -maintafor
ed, that the fplemnities of worfhip be duly obferved, and 9
proper reverence preferved ior the times and the places appror
priated to piety. The appropriations oi time and place are
indeed only means to the great end of holinefs ; but they are
means, withput which the end cannot be ohtained ; and ever
ry man muft have obferved, how much corruption prevails,
where the attention to public w 01 (hip and to holy feafons is
broken or relaxed.
Thpfe that have in their hands the difpofal oi riches or hon
ours ought to bedow them on perfons who are moft eminent
for fanaity of life. For though no* roan ought to confider
temporary goods as the proper rewards ol religious duties, yet
they, who have them to give, are pbliged to diftribute thera
in fuch a manner as may make tiera moft ufeful to the public ;
and they will be moft ufeful, when they increafe tbe power
ot beneficence, and enlarge the influence of piety.
It yet remains that Governors cq-operate with their, laws
by their own examples, and that as, by their height pf place,
they are always conspicuous, they exhibit to those eyes which
are turned upon them* the beauty of holinefs,
The prefent ftate of -the wprld however affords us little
hope, that virtue can, by any government, be^fo ftrongly im-
preffed, or fo widely diffufed, as to fupertede the neceffity pt
fuppreffing wickednefs. In the moft diligent cultivation ot
the happieft foil, weeds will fometimes appear ampng fruits
and flowers, and all that vigilance and labor can do is to check
them as they rife. However virtue way be encouraged or re-.
warded* it can never, appear to all minds the fhorteft means
of prefent gpod. There will always be thpfe who wouldrath?
pr grow rich by fraud, ;than ty diligence, and who will pro-

[ *4« }
vide for vicipus pleafures by violence rather than by labour,
^.gainft the attempts and artifices ot fuch men, whence havt
fimplicity and innocence their defence and fecurity ? Whenc*,
but from the Lex armata, the vindiaive law, that ftands
forth the champfon oi the weak, andthe protectrefs of the in
nocent ?
Nor is quiet and fecurity in danger only from corrupt
mipds ; fur hpneft 3nd beneficent men might olten, were not
the law to interpofe, difturb fociety, and fill the country with
violence. Two men, both of them wife, and both Oi them
virtuous, may lay claim to the fame poffeffion, with preten
tions, to the world fpecious, in their own thoughts juft,
Such difputes can be terminated only by force or law. Of
force,' it is apparent, that the exertion of it is an immediate
evil, and that prevalence at laft will be no proof of juftice,
Of law, the means are gentle and inoffenfive, and the cpn-
clufion not only the confirmation pf property, but the eftab-
lifhment pf right. For this power of the law virtue itfelf will
leave employment ; tor though crimes would hardly be com
mitted but' by predominance oi paffion, yet litigation muft al
ways fob fid while there is difference of opinion. We can
hope but faintly for the time when all- men fhall be honed ;
but1 tbe time feems ftill more remote in which all men (hall be
wife ; and until we may be able to fettle all claims for our
felves, let us rejoice that there is law toadjuft them for us.
The care however oi the belt Gpvernpr may be fruftrated
by difobedience and perverfenefs ; and the bed laws may
drive in vain againft radicated wickednefs.
It is therefore fi: to confider, '
Thirdly, How the people are to affift and further the en
deavours ot their Governors.
% As all government is power exerted by few upon many, it
is apparent that nations cannot be governed but by their own
confent. The firft duty therefore ot fubjeas is obedience to
the Jaws ; fuch obedience as is the effect, not of compulfioB,
but of reverence ; fetch as arifes from a cpnviction pf the in-

L Hf 1
(lability of human virtue, and pf the neceffity of forrie cdefji
cive power, which may redrain the exorbitancies of pallion,
and check the career ot natural defires.
No man thinks laws Unneceffary for others ; and .no man,
if he confiders his own inherent frailty, can juflly think them
unneceffary for himfelf. The wifeft man is not always wife,
and the bed man is not always gppd. We all foftietimes want
the admonition of law, as fopplemental to fhe dictates of rea-*
fen, and the foggeftfons pf confcience. And he that encour
ages irreverence, in himfelf. pr plhers, tp public inftitutiorts,
weakens all the human fecurities pt peace and all the eorrobo-
r3tions of virtue.
That fhe proper influence of government may be preferv
ed, afid (hat the liberty which a juft diftributionot power nat
urally ftipporfs, may riot operate to its deflruflion, it is always
to1 be remembered, that even the errors and deficiencies ot au
thority mud be treated with refpect. AH inftituiions are de-
feaive by their nature; and all Rulers have their ittiperfec-
tions, like other men. But, as npt every tailing makes abaJ
man,. fo npt every error makes a bad government ; and he that
confiders how few can properly adjud their own houfes, wilt
not[Wpn«U;r- that into the multiplicity of national affairs decep
tion pr negligence fhould fometmes find their way. It is like-
wife neceffary to remember, that as government is difficult to
beAdpjipidered, it is difficult to be underftood ; and that where
very few^baye capacity to judge, very few have a right to cen-
fpre. The happinefs of a nation muft arife from the combined
endeavors of Governors and fubjeas. The duties of govern
ing can be the lot of few, but all of us have the duties ot fub-
jects to perform » apd every man ought to ineite in himfelf,
and in his neighbour, that obedience to the. laws, and. that- re
fpect to the cbiet. Magiftrate, which may. fecure and pronipte
cpnqprd and quiet. Of this,, as pf all pther virtues, the true
hafisis religion. The laws will be eafily, pbeyed by him who
adds tp human fanafons the pbligatfons pi cpnfeience ; and*
he will not eafily be difppfed tp cenfure his fuperfors; whom
religion has made acquainted with his own feelings.

SERMON XXV.
[wiUT*IN BY DR. JOHKSOK, TOR THS FUNERAL Or Hit Wiri.]
joriN ii, s^, 26, (former part.)
Jefus faid Unto her, I am the RefUrrectibn, and the Life : he
that believeth in me, though he were dead, yet jhall he live; and
whofoever liveth, arid beliebeth in me, JJiatl never die.
HP
A O afford adequate cpnfdlatfons to the lad hour, to cheer
thegfoomy paffage throiigh the valley of the fhadow of death,
ahd to eafe that anxiety, to which beings, prefciehtof their
owri diffolutidn, and confciouS pf their owh danger, mud be
neceffarily expofed, is the privilege only ot revealed religion*
All thofe, to whom the fupernatural light of heavenly doc
trine has never been imparted, however formidable fpr power,
or illudripus for wifdom, have wanted that knpwledge of
their future date which afone can give cpmfort to mifery,. or
fecurity tp enjpyment } and have been forced tp ruffifprwards
tp the grave, through the darknefs oi ignorance ; or, if they
happened to be more refined and inquifitive, tP folace thei r
paffage with the fallacious and uncertain glimmer of philofo-
phy. There were, doubtlels, at all times, as there are Hpw, ma
ny who lived with very little thpught cpncernir.g their end;
many whpfe time was whplly filled up by public ordpmeftic
bufinefs, by the purluits of ambitfon, or the defire of riches ;
many whp diffolved themfelves in luxurious enjpyment, and,
when they could lull their minds by any prefent pleafure, had
no regard to didant events, but withheld their imagination
from fallying out into futurity, pr catching any terror that
might interrupt their quiet ; and there were many who rofe
fo little abpve animal life, that they were cpmpletely engroff-
ed by the objects abput them, and had their views extended
no farther than tp the next hpur ; in whpm the ray ot reafon
was half extiha, and who had neither hopes nor fears, but of
fome near advantage, pr fome preffing danger.
But multitudes there mud always be, and greater multi
tudes, as arts and civility prevail, who cannot wholly with-'

[ 249 3
draw iheir thoughts from death. All cannot be didracted with
bufinels, or dunned with the clampurs of affemblies, pr the
ffiputs pi armies. All cannpt live in the perpetual diflipatfon pf
fucceffive diverfions, nor will all enflave their underdandings
to their fenfes, and feek felicity in the grofs gratifications pf ap
petite. Spme mud always keep their reafon and tlieir fancy iri
action, and feek either hpnour or pleafure from intellectual op-
eratipns ; and from them, others more negligent or fluggifh.
will be in time fixed or awakened ; knowledge will be perpet
ually difiufed, and curipfity-hourly enlarged.
But, when the faculties were once put in motion, when the
mind had broken loofe Irom the (hackles of fenfe, and made ex-
curfions to remote confequences, fhe fird confideration that would
flop her courfe muft be the inceffani wafte of life, the approach
of age, a"nd the certainty ot death ; the approach pf that time, in
which flrength muft fail, and pleafure fly away, and ihe cer
tainty pf that diffolution which fliall put an end tp all the prof-
pects ol this world. It is impoffible to think, and not fome-
times to think pn death. Hope, indeed, has many ppwers of
delufipn ; whatever is poflible, hpwever unlikely, it will teach
us tp promife purfelves ; but death np man has efcaped, and
therefore np man can hppe to etcape it. From this dreadful ex
pectation np (helter pr refuge can be found. Whatever we fee,
forces it upon us ; whatever is, new or old, flourifhing or de
clining, either directly, or by a very ffiprt deduction, leads man
tp the confideratfon pf his end ; and accordingly we find, that
the fear of death has always been confidered as the great enemy
pf human quiet, the pplluter of the fead of happinefs, and em-
bitterer of the cup ot joy. The young man who rejoiceth in
his youth, amidd his mufic and his gaiety, has always been dis
turbed with the thought, that his youth will be quickly at an
end. The monarch, to whom it is faid that he is a God, has
ajways been reminded by his own heart, that he fliall die like
man.  This unwelcome conviction, which is thus continual
ly preffed upon the mind, every art has been employed to op-
pofe. The general remedy, in all ages, has been to chafe it
H h

[ ^O 7
a-way from tbe present moment, and to gain a fufpenfe of the
pain ihat could n .t be cured. In the ancient writings we,
therefore, fi:id the fhortnefs of life frequently mentipned as an
excitement to jollity and pleafure; and may plainly difcover,
that the authors had no other means ot relieving that gloom wiih
which the uncertainty of human life clouded their conceptions-
Some of the philofophers, indeed, appear to have fought a np-
bler, and a more certain remedy, and to have endeavoured to
overpower the force of death by arguments, and IP difpel the
gloom by the light of reafon. They enquired intp the nature ot
the foul of man, and fhewed, at lead probably, that it is a fub-
ftance didinci frpm matter, and therefore independent of the
body, and exempt from diffolution and corruption. The argu
ments, whether phyfical, or moral, upon which they edabliihcd
this doctrine, it is not neceffary to recount to a chridian audi
ence, by whom it is believed upon more certain propfs, and high
er authprity ; fince, thpugh they were fuch as might determine
the calm mind pf a philpfopher, inquifitive pnly after truth, and
uninfluenced by external pbjecls, yet they were fuch as required
leifure and capacity, npt allowed in genera] tp mankind ; they
were fuch as many cpuld never underdand, and of which, there
fore, the efficacy and comfort were confined to a fmall number,
wiihout any benefit to the unenlightened multitude.
Such has been hitherto the nature ot phifofophical arguments,
and fuch it mud probably forever remain ; for, thpugh, perhaps,
the fuccefli ve induflry pt the dudipus may encreafe the number,
or advance the probability, pf arguments ; and, though continu-
al contemplation ot matter will, I believe, fhew it, at length,
wholly incapable of mptfon, fenfatfon, or order, by any powers
oi its own, and therefore neceffarily eflablifh the immateriality,
and, probably, the immprtality of the foul ; yet there never can
be expected a time, in which the grofs bpdy of mankind can at-
tend to fuch fpeculations, or can comprehend them ; and, there
fore, there never can be a time, in which this knowledge can be
taught in fuch a manner as to be generally conducive to virtue,
or happinefs, but by a meffenger from God, from the Creator
of the wprld, and the Father of Spirits-.

C «Si 1
Tp perfuade common and uninftrucled minds to the belief ot
any fact, we may every day perceive, ihat the teflimony of one
man, whom ihey think worthy of credit, has more force than the
arguments of a thoufand reafoners, even when the arguments are
fuch as they may be imagined completely qualified to compre
hend. Hence it is plain, that the conditution of mankind is fuch,
that abftrufe and intellectual truths can be taught no otherwife
than by ppfitive afferiipn, fupported by feme fenfible evidence,
by which the afferter is fecured from the fufpicion of lalfehood ;
and that if it (hould pleafe God to infpire a teacher with fome
dempndratfon of the immortality of the foul, it would far lefs
avail him fpr general indruftfon, than the ppwer of woiking a
miracle in its vindicatfon, unlefs Gpd fhpuld, at the fame time,
infpire all the hearers with dpcility and apprehenfion, and turn,
at pnce, all the fenfual, the giddy, the lazy, the bufy, the corrupt
and the proud, intp humble, abdraaed, and diligent phifofophers.
' Tp bring life and immprtality tp light, IP give fuch proofs ot
oqr future exidence, as may influence the moft narrow mind,
and fill the mod capacious intellect, to open profpeas beyond
she grave, in which the thought may expatiate without obftruc-
tfon, and tp fupply a reluge and fupport to the mind, amidd all
the miferies pf decaying nature, is ihe peculiar excellence ot
the Gpfpel pf Chrid. Without this heavenly indructor, he
who feels himfelf finking under the weight ot years, or melting
away by the flow wade of a lingering difeafe, has np other rem
edy than obdurate patience, a gfopmy refignation to that which
cannot be avoided ; and he who follows his friend, or whoever
there is yet dearer than a friend, to the grave, can have no other
confolation than that which he derives from the general mifery ;
the reflection, that he fuffers only what the red of mankind
mud fuffer ; a popr cpnfideratipn, which rather awes us to fi
lence, than fopthes us tp quiet, and which does not abate the
fenfe of our calamity, though it may fometimes make us afham-
ed to complain.
But fo much is our cpnditipn improved by the Gofpel, fo
much is the ding of death rebated, that we may now be invited

[ s5a )
to "the contemplation p! pur mprtality, as tP a pleafing employ
ment pf tbe mind, t'O an exercife delightful and recreative, npt
only when calamity and perfection drive us out from the af.
femblies of men, and forrow and woe reprefent the grave as a
refuge and an afylum. but even in the hours of the higheft
earthly profperity , when our cup is lull, and when we have
laid up ftores for ourfelves ; for, in him who believes the piotn-
i(e of the Saviour pf the Wprld,, it can caufe np difturbance to
remember, that this night his foul may be required pt him ;
and he whp fuffers one of the (harped evils which this life can
(hew, amidd all its varieties of mifery ; he that has lately been
feparated from the perfon whom a long participation ot gopd
and evil had endeared to him ; he who has feen kindnefs match
ed from his arms, and fidelity torn fromhis bpfom ; whofe ear
is no more to be delighted with tender indruction, and whofe
virtue fhall be no more awakened by the feafonable whifpers of
mild reproof, may yet look, without horror, on the tomb
which enclofes the remains of what he foved and hpnpured, as
uppn a place which, if it revives the fenfe ol his fofs, may calm
him with ihe hope pf that date in which there fliall be no mpre
grief pr feparatipn.
To Chridians the celebration of a funeral is by no means a
folemnity of barren and unavailing forrow, but edablifhed by
the church for other purpofes.
Fird, for the confo'.atfon pf forrow. Secondly, for the en
forcement of piety. The mournful folemnity ot the burial pt
the dead is indituted, fird, for the confolation oi that grief to
which the beft minds, it not fuppprted and regulated by religipn,
are mod liable. They whp mod endeavour the happinefs pt
others, whp devpte their thoughts to tendernefs and pity, and
fludioufly maintain the reciprocation of kindnels, by degrees
mingle their fouls, in fuch a manner, as tp feel from their fepa
ratipn, a total deftitution of happinefs, a fudden abruption of
all their profpecis, a ceffation of all their hopes, fchemes and
defires. The whole mind becomes a gloomy vacuity, without
any image or form of pleafure, a chaos pf cpnfufed wifhes, di
rected tp np particular end, nr to that which, while we with,

C a<53 J
we cannpt hope to obtain ; for the dead will not revive ; thofo
whom God has called away from the prefent flate pf exidence,
can be (een no more in it ; we mud gp to them : but they can
not return to us.
Yet, to fhew that grief is vain, is toafford very little cpmforl ;
yet this is all that reafon can afford ; but religion, our only
friend in the mopient ol diftrefs, in the moment when ihe help
pf man is vain, when fortitude and cowardice fink down to
gether, and the fage and the virgin mingle their lamentations ;
religion will inform us, that forrow and complaint are not only
vain, but unreasonable and erroneous. The voice of God,
fpeaking by his Son and his Apoflles, will inflruct us, that fhe,
whofe departure we now mourn, is not dead, but (leepeth ; that
only her body is cpmmitted tp the ground, but that the foul is
returned tp Gpd, whp gave it ; that Gpd, who is infinitely
merciful, whp hateth npthing that he has made, whp defireth
npt the death pf a (inner ; tP that God, whp pnly can compare
perfprmance with ability, who afone knpws how far the heart
has been pure, or cprrupted, how inadvertency has furprifed,
fear has betrayed, or weaknefs has impeded ; to that Gpd, who
marks every afpiration after a better date, whp hears the prayer
which the voice cannot utter, records the purpofe that periftied
without oppprlunily of action, the with that vanifhed away
without attainment, who is always ready to receive the penitent,
to whom fincere contritfon is never late, and who will accept
the tears pf a reluming finner.
Such are the reffeaions tp which we are called by ihe voice
of Truth ; and from thefe we fhall find that comfort which phi-
lofophy cannpt fupply, and that peace which the world cannot
give. The contemplation of the mercy of God may juftly af
ford fome cpnfolation, even when the office of burial is perform-.
ed to thole who have been Inatched away without vifible amend
ment of their lives ; for, who (hall prefume to determine the
date pt departed fouls, ip lay ppen what God haih concealed,
and to fearch the counfels ot the " Mod Highed ?"— But, with
more confident hope of pardon and acceptance, may we com
mit thpfe to the receptacles pf mortality, who have lived with-

C 254 ]
out any open or enormous crimes ; who have endeavored to
propitiate God by repentance, and have died, at lad, with hope
and refignation. Among thefe (he furely may be remembered
whom we have followed hither to the tomb, to pay her the lad
honours, and to refjgn her to the grave ; fhe, whpm many,
whp npw hear me, have knpwn, and whom none, who were
capable of didinguifhing'either mpral or intellectual excellence,
could know, without edeem, or tendernefs. Tp praife the ex
tent pf her knpwledge, the acutenefs of her wit, the accuracy
of her judgment, the force pf her fentiments, pr the elegance
pi her expreflfon, would ill fuit with the occafion.
Such praife would little profit the living, and as little gratify
the dead, who is now in a place where competitfons are forgot*
ten forever ; where fhe finds a cup ot water given fpr the relief
of a ppor brother, a prayer uttered fpr the mercy pf Gpd to
thpfe whpm fhe wanted ppwer to relieve, a wprd pf inflruafon
to ignorance, a fmile pf cpmfort tp mifery, pf mpre avail than
all thpfe accpmpliffiments which confer honour and diftinflion
among the fons of Folly.— Yet, let it be remembered, that her
wit was never employed to feoff at goodnefs, nor her reafon to
difpute agaipd truth. In this age of wild opinions, fhe was as
iree from fcepticifm as the cfoidered virgin. She never wifhed
tp fignalize herfelt by the Angularity pf paradpx. She had a
juft diffidence pf her own reafon, and defired tp practife rath
er than difpute. Her practice was fuch as her opinions natur-
ally produced. She was exact and regular in her devotions,
full of confidence in the divine mercy, fubmiffive to the dif-
penfatinns of Providence, extenfively charitable in ber judg
ments and ppinfons, grateful fpr every kindnefs that fhe receivr
ed, and willing to impart affiftance of every kind to all whom
her little power enabled her to benefit. She paffed through maT
ny mpnths pf languur, weaknefs and decay, withput a fingle
murmur pf impatience, and pften expreffed her adpratipn pf that
mercy which granted her fo fong time fnr recpllectipn and pen
itence. That (he had no failings, cannpt be (upppfed : but (he
has now appeared before the Almighty Judge ; and it wpuld ill
become beings like us, vreak and.finful as herfelf, to remember

[ *55 ]
thpfe faults which, we truft, Eternal Purify has pardoned. Let
us therefore preferve her memory for no other end but to ifni-
tate her virtues ; and let us add her example tp the mptives pf
piety which this folemnity was, fecondly, indiiuted in enforce.
It wpuld not indeed be reafonable to expect, did we not know
the inattention and perverfenefs ol mankind, that any one who
had followed a funeral, could fail to return home wiihout new
refolutions ol a hply life : fpr, whp can lee ihe final perfod oi
all human fchemes and undertakings, without conviction ot the
vanity oi all that terminates in the prefent date ? Fpr, whp can
fee the wile, the brave, the ppwerful, pr the beautepus, carried
tp the grave withput refleaipn on the emptinefs pf all thpfe dif-
tinafons, which let us here in oppofition to each other ? And
who, when he fees the vanity pf all terredrial advantages, can
forbear tp with fpr a more permanent and certain happinefs?
Such withes, perhaps, pften arife, and fuch refolutions are of
ten formed ; but, before the refolution can be exerted, before
the with can regulate the cpnduct, new profpeas open before
us, new impreffions are received ; the temptations pf the
wprld folicit, the paffipns pf the heart are put into commotion ;
we plunge again into the tumult, engage again in the conteft,
and forget, that what we gain cannot be kept, and that the life,
for which we are thus bufy to provide, mud be quickly at an
end. But, let us not be thus fhameftilly deluded ! Let us not thus
idly perifh in our folly, by negfeaing the loudeft call of Prov
idence ; nor, when we have followed our friends, and our en
emies, to the tomb, fuffer ourfelves to be furprifed by the dread
ful fummons, and die, at lad, amazed and unprepared ! Let ev
ery one whofe eye glances on this bier, examine what wpuld
have beer, his cpnditipn, if the fame hpur had called him to judg
ment, and remember that, thpugh he is now fpared, he may,
perhaps, be tp-mprrow ampng feparate fpirits. The prefent
mpment is in pur ppwer ; let us, therefore, from the prefent mo
ment, begin pur repentance ! Let us npt, any fonger, harden
our hearts, but hear, this day, the vp'ice of pur Saviour and our

[ »56 J
God, and begin to do, with all our powers, whatever we (hall
with to have done, when the grave fhall open before us ! Let
thofe who came hither weeping and lamenting, reflea, that they
have not time for Ufelefs forrow ; ihat their own falvation is to
be fecured, and that the day is far (pent, and the night cometh,
when no man can work ; that tears are of no value to the dead,
and that their own danger may judly claim their whole aiten-
tfon ! Let thefe who entered this place unaffeaed and indiffer
ent, and whpfe pnly purppfe was tp behpld this tuneral fpeBa-
cle, cpnfider, that fhe, whpm they thus behpld with negligence,
and pafs by, was lately partaker of the fame nature with them
felves ; and that they likewife are hadening to their end, and
muft foon, by others equally negligent, be buried and forgotten !'
Let all remember, (hat the day of lite is fhort, and that the day
of grace may be much fhorter.; that this may be the lad warning
which God will grant us, and that, perhaps, he, who fopks pn
this grave unalarmed, may fink unreformed intp his own !
Let it, therefore, be our care, when we retire frpm this folem
nity, that we immediately turn from our wickednefs, and do
that which is lawful and right ; that, whenever difeafe pr vio
lence fhall diflblve pur bpdies, pur fouls may be faved alive, arid
received into everlafting habitations ; where, with angels and
archangels, and all the glorious hod ot heaven, they (hall fing
glory tp God on high, and the Lamb, lor ever and ever !

THE END.

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