in the most eminent Degree which he is pleas'd to communicate to inferiour Beings and is infinitely more excellent than the Workmanship of his own hands And since 't is natural for us to proportion our Esteem and Veneration of things according to that Worth and Dignity we apprehend to be in them it will from hence follow that the Contemplation of these infinite Perfections will require and ought to raise our Praise and Adoration For we receive all that we have from him and therefore we ought in the most solemn manner imaginable to return him the Praise and Glory due unto his Holy Name So that whether we contemplate the Excellencies of the Divine Nature in the general or the Effects of his Goodness deriv'd down to us in particular either of them will afford sufficient Motives to oblige us to frequent the Publick Worship of God For to what end can we imagine our reasonable Soul is plac'd in us Why were our Bodies enlightned with this Ray of Divinity But that we might be in a Capacity of considering and contemplating the wonderful works of God's Creation and Providence To what end have we a Power given us of communicating our Thoughts one to another but that we might joyn together in celebrating the Praises of our great Creator And 't is for this Reason that the Psalmist calls the Tongue man's Glory Psal 57.8 because the first and chief End of our Speech was to Praise and Glorifie God From these and such like Reflections the generality of Vertuous and thinking Men have given their Assent to this Truth That the Publick Worship of God is absolutely necessary and our indispensible Duty And therefore how wide soever Men of different Perswasions are from one another in their Way and Manner of worshipping God which proceeds from their different Notions of the Perfections of God yet all Religions in the World centre and agree in this common Truth and Principle that the Worship of God ought to be Publick and Solemn Publick Worship therefore is the Dictate of Nature a Precept of universal and eternal Obligation But besides 't is our declar'd Duty by positive Institution The Jews we know had a set and Solemn Worship dictated to them by God himself they were under his immediate Guidance and Government he was their God and their King too their Civil and Religious Sanctions were blended together and their Worship so truly Publick That we do not find any expresly Commanded by the Law of Moses which was not so And this I the rather mention because 't is on all hands agreed that the Jewish Worship was a Type of the Christian and tho' the Ritual part of it was no longer obliging than till the coming of the Messiah who was typify'd thereby yet all those Duties which were founded upon Moral and eternal Reasons as Publick Worship is confess'd to be were to continue to the end of the World And therefore our Saviour tells us That he did not come to destroy the Law Matth. 5.17 but to fulfil it i. e. he came to perform those things which were represented by the Types and Ceremonies of the Law which having had their Completion in him we might reasonably expect should pass away But he came to confirm and establish Moral Duties to place them in a clearer Light and to give Mankind juster Notions of them and to engage us to perform them by more powerful Motives To this end he made it his first and principal Care to establish the Publick Worship of God and to refine it from its Dross and to reform it from all those Superstitions and Abuses which in a long Tract of time were crept into it Because the Purity of Divine Worship is the Foundation of all Religion the Cement of Society and the Sourse and Original of all Moral Vertue To this end our Saviour instituted an Evangelical Priesthood a particular Order of Men invested with Authority to preach the Gospel to the whole World to offer up Publick Prayers and Thansgivings unto God and to unite Men into Societies for the Publick and more solemn Performance of the Duties of Religion and to gather him a Kingdom or Church through the whole World i. e. A Society of Men who enter into Covenant by Baptism to obey the Authority of our Saviour Christ and to live by those Laws which he has instituted and appointed in his Holy Gospel He therefore who neglects the Publick Worship of God which is one of the Principal Institutions of the Christian Religion doth in effect disown God's Authority denies his Saviour and casts himself out of his Protection And therefore the Apostle so earnestly exhorts the Hebrews Not to forsake the assembling of themselves together Heb. 10.25 as being one effectual Means to engage them to hold fast the Profession of their Faith and to secure them from the Commission of that heinous and dangerous Sin of Apostatizing from the Christian Religion 2. If we consider the Nature of Divine Worship it will from thence appear that to Worship God Publickly is absolutely necessary and our indispensible Duty For since Worship is an Acknowledgment of the Excellencies and Perfections of that Being whom we adore 't is evident that the more Publick this Acknowledgment is the more perfect and acceptable is the Worship in the sight of God because 't is more conducive and answerable to those Ends for which he at first instituted and design'd it Now the Reason why we are oblig'd thus Publickly to acknowledge the Excellencies and Perfections of God is that we may hereby express the Sense of our poor indigent and necessitous Condition and the infinite Majesty Power and Goodness of God that we receive every thing we possess from this Fountain of Goodness and depend on him for all that we enjoy And therefore since we can make him no other Returns we ought not to with-hold that of a verbal Acknowledgment and the natural Expressions of a grateful Mind And since God is Good not only to every one of us in particular but to all the whole Race of Mankind and since his most valuable tho' most unregarded Favours are bestow'd upon us in Common therefore we ought to joyn together in celebrating his Praises and to express our Thankfulness with the greater Veneration and Solemnity 3. Consider the Benefits which accrue both to our selves and others from the Publick Worship of God We are Creatures naturally addicted to Imitation and rather inclin'd to do as others do than to take their Advice and believe what they say Example has a strange influence upon us in matters Spiritual as well as Temporal our Passions are wonderfully rais'd when by a Holy kind of Emulation we as it were contend in the Fervency of our Devotion For as Fire kindles Fire and turns all other Materials into its own Nature So a Holy and Christian Zeal will produce its like in the Breasts of all who behold it A Man may go on a long time
Divine Joy to see those Churches rais'd to a greater heighth and adorn'd with a more splendid Magnificency than their first Founders had bestow'd upon them 'T is plain to any one who consults Ecclesiastical History that as the Christian Religion encreas'd and Kings and Emperors became the nursing Fathers of the Church more stately and magnificent Structures were built and Dedicated to the Service of God No Cost was spar'd nothing was thought too good for this sacred Use The whole Christian World did seem to rejoyce that they had the Liberty of bestowing their Goods to this holy Purpose and their profuse Liberality was spoken of with Honour and Approbation St. Jerom. ad Nepotian de vitâ Clerici Ad Demetr Epist 12. Ad Gaudentium 'T is confess'd there are some Passages in the Fathers which seem to condemn these expensive Buildings but then 't was only comparatively when there was so much laid out upon these Structures that there was nothing left to bestow on the living Temples of the Lord and they had such a mistaken Zeal for adorning Churches that they starv'd the Poor and did not provide a competent Allowance for those who serv'd at the Altar And now what remains but that we who profess our selves Members of the Church of England endeavour to adorn our Profession by a diligent and constant Attendance on the Publick Offices of Religion by a due Preparation of our Minds for these Holy Duties and a devout Comportment of our selves in the performance of them and a Filial regard to all those Devout Rites and Solemnities enjoyn'd us by our Superiours That so we who are now Members of the Church Militant may as far as the frailty of our Condition will permit resemble that hidden Dignity and Glory wherewith the Church Triumphant in Heaven is glorified and Worship our God in the Beauty of Holiness SERMON VI. 1 THES V. 22. Abstain from all appearance of Evil. THE latter part of this Chapter is a Recapitulation of several Truths deliver'd in the Body of this Epistle between which there is no strict Connection neither have they any exact dependance one upon another only the words of the Text and those which go immediately before do bear some Relation For in the Verse before the Text the Apostle gives Directions concerning our Practice of those things which are Good We must carefully examine all things by the Touch-stone of God's word whether Doctrines or Practices and we must distinguish between those which seem and appear to be good and those which are really so We must reject the one and hold fast the other Prove all things hold fast that which is good But we must take quite different Measures in relation to those things which are Evil which either are plainly contrary to the Law of God or which we have any probable Reason to suspect are so We must abstain from all appearance of Evil. There is indeed another Interpretation of these words those who follow the Syriac Version render them Abstain from every kind of Evil But since this Word is not so rendred in any other place of the New Testament nor is there any Reason from the Scope and Coherence of the words to translate it so I shall rather chuse with the Generality of Interpreters to follow the vulgar Translation and render it as in my Text Abstain from all appearance of Evil and the rather Phil. 4. â—â— because the positive part of this Precept is contained in other places of the Holy Writ The words thus understood may be consider'd either as they relate to the Articles of our Faith or as a Rule for the directing our Lives and Conversations The latter of these is chiefly intended in the Text and therefore my present Enquiry shall be What those Actions and Practices are which have the appearance of Evil and from which we are commanded to Abstain That I may give a more plain and satisfactory Answer to this Question I shall consider these words 1. Absolutely and 2. As they bear a Respect and Relation to our Neighbour First Taken absolutely they may be resolv'd into this Proposition That we must not do any Action which either really is or has the Blush or appearance of Evil. Secondly If consider'd with Respect to our Neighbour they import That we must abstain from all such Actions which may probably be an occasion of Offence or Scandal to our Brother First I shall consider the words absolutely and then they import these three things I. That we must abstain from every Action Word or Thought which is contrary to the Divine Law II. That we must abstain even from lawful Actions if they appear Evil to us III. That we must abstain from all such Actions which have any Tendency to incite insnare and tempt us into Sin 1. That we must abstain from every Action Word or Thought which is contrary to the Divine Law though it may appear of never so little Concernment Whatsoever is a breach of God's Law tho' in the smallest and most inconsiderable Circumstance must be carefully avoided by us because every such Transgression will expose us to God's Anger and by Consequence render us liable to everlasting Punishment Let us therefore carefully avoid even the lighter breaches of our Duty let us make a Covenant with our Eyes and set a watch over the thoughts of our hearts and take Care that we do not offend with our Tongue remembring that at the last day every idle word must be accounted for and that in God's Book all the Thoughts and Intents of our Hearts are recorded Some Sins are indeed of a deeper Dye than others and do admit of more heinous Aggravations Sins committed wilfully and presumptuously are more hateful to God wast the Conscience more and by consequence are more dangerous to the safety of our Souls than those Sins into which we are betray'd by the frailty of our Natures and the surprize of a Temptation But if we consider Sin in it self and in its own Nature no Sin can be small or little or as the Papists speak Venial for every Sin is a willful Transgression of the Law of God 1 Joh. 3.4 and whoever wilfully offends God justly incurrs the Sentence of eternal Damnation Nay even the lighter breaches of our Duty may be attended with such Circumstances and Aggravations as may render them of more pernicious Consequence unto us than those which in their own Nature imply a greater Guilt a small Injury done on purpose to vilifie and reproach us is resented more heinously than when we sustain a greater Damage thro' the Folly and Inadvertency of our Neighbour and therefore we have Reason to conclude That the least Sin willfully committed and obstinately persevered in will deprive us utterly of God's Favour and Protection How vain and dangerous then is that known distinction of Sin amongst the Papists into Sins venial and Sins mortal i. e. as they explain it into such Sins as do deserve eternal
Ordinances of Religion are tiresome and a weariness to the Flesh that the Holy Scripture tells us Acts 14.22 Heb. 12.6 That thro' much tribulation we must enter into the Kingdom of God That those whom God loves he chastneth and That straight is the Gate Matth. 7.4 and narrow is the way that leads to Heaven and eternal Happiness And if so then certainly it cannot be so happy and pleasant a State of Life as I have represented it To which I shall briefly Answer That many of those Texts of Scripture which speak of the Difficulties attending a religious Course of Life are to be understood of those times when the Christian Religion was persecuted by the Heathen Emperors of Rome and the Professors of it in danger of losing their Lives for the Testimony of the Gospel It must be confess'd That even in our Times when Kings are become the nursing Fathers of the Church those Persons who have been long habituated to a sinful and wicked Course of Life will find it a very difficult matter to forsake it and to give themselves entirely up to obey the Commands of God and the Duties of the Christian Religion But yet it may be a mighty Incouragement to consider That 't is only the first Entrance on a religious Course of Life which is attended with so great Difficulty that it will become every day more and more easie and at last pleasant and delightful to them When they have for some time accustom'd themselves to it the Comforts of a well-spent Life will flow in upon them and nothing will yield them greater Satisfaction than to be allow'd the Privilege of pouring out the Desires of their Souls before God and begging Supplies from him and returning him thanks for his Blessings bestow'd upon them They will earnedly desire to come and appear before God and as the Hart panteth after the water Brooks Psal 42.1 so will their Soul pant after their God and their Redeemer But yet supposing that there should be some Difficulty in the leading of a good Life that God should see fit to make the Profession of his Truth hazardous and the Practice of their Duty chargeable Yet what generous and Praise worthy undertaking can be perform'd without Pains and Diligence All that is excellent and noble requires Labour and Industry and the Pains Men take makes the dear-bought Blessing more acceptable to them Do they not undergo much greater Difficulties for things of lesser moment tho' their Success is seldom answerable to their Expectations Do they not compass Sea and Land leave their best Friends and nearest Relations and dig even into the very Bowels of the Earth in quest of Wealth tho' for the most part they find a Grave where they seek their Treasure Do they not toil and sweat and wade thro' a Sea of Blood in pursuit of Honour tho' they expect no other recompence for their Pains but a Lawrel-Wreath or the Applause of the People And shall not Heaven and eternal Happiness deserve our Care Shall we not take as much Pains for a never fading Crown as we do for a withering Garland But let us suppose the greatest Difficulties we can possibly imagine in the Practice of a good and Holy Life Suppose as we are apt to fancy that there are Lyons in our way to Heaven Mountains which cannot be remov'd by our natural Strength and Ability yet even the most formidable Evils will not fright us from the Practice of Virtue and Holiness if we consider Thirdly That the worst Circumstances a good Man can be reduc'd to are to be preferr'd before the prosperous Condition of the wicked as will appear from these following Considerations 1. That in the lowest and most afflicted Condition the good Man enjoys the Comfort of a quiet Mind and the Peace of a good Conscience which is a sufficient Compensation for all the Evils he can possibly endure in this Life All other Evils are supportable and may be undergone by a stable and well resolved Mind The spirit of a man may bear his Infirmities Prov. 18.14 but a wounded spirit who can bear This is the only Load which is insupportable and is for the most part the Lot of the prosperous wicked Man 2. The good Man is furnish'd with never-failing Remedies against all the Evils of this present Life He is assur'd that all Afflictions shall be for the good of those that serve God and that God disposes all things with the Wisdom and Love of an indulgent Father that the Wheels of God's Providence have an Eye within them which always guides them to some wise end or other 2 Cor. 12.9 That Gods grace will be sufficient for him and that he will proportion his Assistance to his Wants so that if he should call him out to give his Body to be burned and to lay down his Life for his sake he will also give him strength to undergo the fiery Tryal and chearfully to praise him in the Flames And 3. The good Man is assur'd that the Evils he suffers will soon be at an end that the time draws on apace when he shall be eas'd of all his Troubles Rev. 7.17 Have all tears wiped away from his Eyes and receive a Hundred fold for all those momentary Afflictions he has undergone in this Life Whilst he endures the Cross his Faith shews him the Crown of Glory hanging over his head and the lively Hopes of it make him not only patient but thankful for and chearful under Affliction And I am perswaded that St. Paul when in Chains and under all his Calamities and Persecutions was infinitely more contented than Caesar or Seneca than any of the most fortunate Princes or wisest Philosophers amongst the Heathens From these and such like Considerations I think it is sufficiently evident 1. That there is very little true Pleasure to be found in a debauch'd and wicked Course of Life 2. That the way to lead a comfortable Life even in this World is to be vertuous and religious 3. That the worst Circumstances a good Man can fall into are to be preferr'd before the most prosperous Condition of the wicked And if so then from hence we may reasonably conclude That Godliness has the Promises of the Life that now is i.e. That our Happiness in this World is best secur'd by leading a Holy and religious Life It only remains that I shew Secondly That a Holy and religious Life fits and prepares us for everlasting Happiness in the world to come And this is evident because a State of Grace and a State of Glory only differ in degree Grace is Glory begun and Glory is Grace perfected and consummated So that every good Action and religious Duty that we perform is a step towards our everlasting Happiness it both qualifies us for it and leads us nearer to it for by a Holy and religious Life we Copy out the Perfections of the Divine Nature and become more like God and the
nearer we resemble him the more we shall enjoy of him in which the Happiness of our future State doth consist 'T is a State of perfect Purity and Holiness and consists in repeated Acts of Love and Zeal and Devotion and therefore the better fitted and prepar'd we are in this World by furnishing our Souls with vertuous Habits and those Divine Qualities of Humility Meekness Charity c. the more capable we shall be of partaking of those heavenly Pleasures Psal 16.11 Which are at Gods right hand for evermore Our time in this World was given us for this very Purpose that we might furnish our selves with such Vertues and Graces those wedding Garments which will render us fit Guests for the Marriage of the Lamb. 'T was easie for me to demonstrate that every Vertue has an influence upon our future Happiness and is a necessary Qualification which we must obtain before we are capable of enjoying it but this would take up too much time at present Dr. Scot in his Christian Life Part. 1. and has been already largely treated on by an excellent hand I shall therefore only remark That nothing can be more absurd than to frame a Notion of our future State from the Pleasures and Delights of our present Condition Or to take those figurative Descriptions of it which we meet with in the Holy Scripture in a literal Sence Our Saviour Christ has plainly told us That in Heaven we shall neither eat nor drink Mark 12.25 nor marry nor be given in marriage A sensual Paradise might reasonably be expected by a Turk or Pagan but not by a Christian whose Religion teaches him to Crucifie the Flesh with the sinful Lusts and Desires of the same It permits him indeed the moderate use of the good things of this World to render his Pilgrimage more easie and his Journey to Heaven more comfortable But yet it teaches him that his chief Happiness ought not to be plac'd in transitory Delights that they are Joys of a more Sublime Nature Such as neither eye hath seen 1 Cor. 2.9 nor ear heard neither hath it enter'd into the heart of man to understand which God hath prepared for those who love and serve him such Blessings as are agreeable to our immortal part such as the blessed Society of Saints and Angels and the Spirits of just Men made perfect the Vision of God in which our Souls being transform'd into his Image will be continually delighted and transported in admiring and adoring the Perfections of their Creator If therefore we hope to be Happy hereafter Heb. 12.14 we must practise Holiness in this Life For without Holiness no man can see God We must make it the business of our Lives to keep our Passions within their due Bounds and under the Government of our Reason to mortifie our immoderate Appetites and exercise our Graces such as Faith Hope Patience and Charity This is that Godliness which has the Promises of the Life that now is and that which is to come And now what remains but that every one who hears me this day be perswaded to embrace this pleasant Course of Life And methinks there should need no more Arguments to prevail with you presently to enter upon it since I have already prov'd that it is unquestionably both for your temporal and eternal Interest For what doth God require of you which is not highly just and reasonable What doth he command you But to do Justice to love Mercy Micah 6.8 and to walk humbly with your God i. e. to live up to the Dignity of your Natures and to Act as becomes reasonable and dependent Beings Consider what can you wish for which is not to be obtain'd by observing the Precepts of Religion Length of days are in her right hand and in her left hand riches and honour she shall give thy head an ornament of Grace Pror 3.16 and a Crown of Glory Exalt her and she shall promote thee and bring thee to Honour it shall be an Ornament of Grace to thy head and as a Chain about thy neck What Allurement can there be in the Pleasures of Sin which are but for a Season and perish even in the Enjoyment that you should prefer them before those which flow from a vertuous and religious Life And now may not God justly expostulate with us as he did with the People of Israel and Judah Isa 5.4 What could I have done to my Vineyard which I have not done unto it What more probable and more rational Methods could God have taken to perswade us to be Good and by consequence Happy than he has made use of He has address'd himself both to our Hopes and Fears he has plac'd eternal Happiness on one hand and eternal Misery on the other And moreover has strow'd our way to Heaven with the good things of this Life And now if notwithstanding all that God has done for us we resolve to be miserable and to take even Hell by force we have nothing to blame but our own stupendious Folly We can't sure be so silly as to imagine that God reaps any benefit by our Service or that our Praises make any addition to his Glory Job 35.6 for as Elihu very well argues If thou sinnest what dost thou against him or if thy transgressions be multiply'd what dost thou unto him if thou be righteous what givest thou him or what receiveth he at thy hand thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man And therefore 't is evident that 't is only our Welfare God seeks 't is our Good he is so sollicitous for and as he made us at first with a Design to communicate Happiness unto us so he still retains the same gracious Intentions towards us And shall not we be wise for our selves Shall we willfully and obstinately go on to defeat all the gracious Purposes of his Mercy and Goodness to trample under feet the Blood of his dear Son and grieve his Holy Spirits Shall not these Cords of a Man be able to move us Shall neither our eternal nor our temporal Interest have any influence upon us This would certainly be such unaccountable Folly and monstrous Ingratitude as no considering Person can be Guilty of Let me therefore beseech you by the Mercies of God Rom. 12.1 that you present your Bodies a living Sacrifice holy acceptable unto God which is but your reasonable Service Let me beg and entreat of you in the name and for the sake of your blessed Lord and Redeemer that you would so far consult your own Interest as to lead a pure holy and devout Life which is the only way to pass your time chearfully and comfortably in this World And to make sure of everlasting Happiness in the world to come SERMON II. PSALM CXIX 59. I thought on my Ways and turned my Feet unto thy Testimonies THERE is nothing which with greater Reason hath
excited the Admiration of considerate Men than the ill Entertainment which Religion and its Professors have found in the World For its Precepts are so rational so easie so much for the good of Mankind in the general and the Contentment and Satisfaction of every particular Person even in this World that they would be every wise Man's Choice were they not his Duty And yet besides the internal goodness and conveniency of those Commands God has been pleas'd to lay upon us he has inforc'd them with many powerful Motives he has denounc'd many dreadful Punishments against those Persons who disobey them Punishments so intolerable that they are not to be conceiv'd even by those who must undergo them He has propos'd many excellent Rewards to those who comply with them such as neither eye hath seen nor ear heard nor hath it entred into the heart of man to understand These things being duly weigh'd and consider'd one would think the Christian Religion could not miss of a candid Reception but that all Men to whom these joyful Tidings came would soon become its Proselytes and that it was impossible for us to be Men i. e. reasonable and thoughtful Beings and not be Christians And yet our Experience convinces us to the contrary 't is visible to every inquisitive Observer that Piety decays Devotion grows cold in our Age and those who live under the best Laws are most tainted with Vice and most dissolute in their Manners There are many indeed who are entred into the Church of Christ by Baptism who wear his Badge and make profession of his Religion but there are few very few who obey his Commands and live by those Rules he has laid down in his Holy Gospel Now amongst the many Causes which concur to produce this strange Effect there is none which is assign'd with more appearance of Reason than the want of Consideration that general Stupidity and careless Temper which has seiz'd the generality of Mankind Most Men are so taken up with the earnest pursuit after Riches Honours or Pleasures with the Business of their Callings and the Cares of this Life that they seldom think of a Life to come or consider what their Condition will be hereafter Nay the very thoughts of their Mortality and Consideration that they must shortly leave this World seem as unwelcome to them as Death it self for did we but frequently and seriously think on our ways we should turn our feet unto God's Testimonies From which words I shall endeavour to shew First What is meant by thinking on our Ways Secondly What the Consequences would be of a due performance of this Duty We should turn our feet unto God's Testimonies First What is meant by thinking on our Ways Way is a Metaphor very often made use of in the Holy Scripture to signifie the whole Course of a Mans Life The time of our continuance in this World is very fitly set out by a Journey or Pilgrimage 't is begun at our Birth and every moment which passes afterwards is as it were a step which brings us nearer our Long-home By Thinking on our ways may be meant Either 1. A comparing a vertuous and religious Course of Life with a vicious and debauch'd one a considering what Pleasures and Conveniencies each of them affords what Effects they produce and a determining within our selves whether 't is best and most for our Interest to take up with the Pleasures and Advantages the Pomps and Vanities of the world or to live an honest sober and devout Life tho' attended with many Troubles and Afflictions and expos'd to many Sufferings but this has been the Subject of a former Discourse Sermon the First Or else 2. The Thinking on our Ways may denote a Reflection on our own particular Actions a Calling our selves to a strict Account and examining our Consciences whether we have liv'd up to the Rule of God's word and from thence concluding what the present State of our Soul is and what Expectations we may reasonably entertain of being Happy hereafter And if we take these Words of my Text I thought on my Ways in this last Sence then they imply these three things First A setting apart some time to recollect our selves and to consider what the past Actions of our Lives have been Secondly A comparing our Actions with the Rule of God's word Thirdly A serious Resolution to persevere in that which is good and to reform what is amiss And that we may be prevail'd with to put these things in Practice and perform them with the better Success I shall shew I. How necessary 't is for every one who designs to lead a Holy and Religious Life thus to consider his ways II. I shall shew after what manner we ought to perform this Duty III. What excellent Effects a due performance of it would have upon our Lives and Conversations We should turn our feet unto God's Testimonies First How necessary 't is for every one who designs to lead a Holy and Religious Life to consider his Ways And this is evident 1. Because 't is so frequently enjoyn'd us in the Holy Scripture The God who made us and is best acquainted with our Frame and Dispositions and what means will be most useful to enable us to walk in the way of his Commandments frequently exhorts us to look back into our past Lives to consider the Nature and Quality of our Actions by comparing them with his Holy Word and from thence to pass a Judgment upon them and if we find we have done amiss to repent and do so no more In the 4th Psalm Verse the 4th the Psalmist advises us Commune with your own heart upon your Bed and be still Upon which words St. Chrysostom thus Dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is before you compose your self to Sleep Summon a Court of Judicature in your own Conscience and exact a severe Account of your self Consider what wicked Purposes and Designs you have harbour'd and how many of these have taken Effect Arraign and condemn your self for those Sins and resolve that you will never be Guilty of them any more St. 1 Cor. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we would discern or distinguish our selves Paul tells us That if we would judge our selves we should not be judged i. e. we should avoid those Sins which bring the Divine Judgments upon us And the same Advice is couch'd in those Parables Luk. 14.28 29. and the following Verses For which of you intending to build a Tower sitteth not down first and computeth the cost whether he hath sufficient to finish it Least happily after he have laid the foundation and is not able to finish it all that behold him begin to mock him saying This man began to build and was not able to finish Or What King going to make War against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with
TEN SERMONS Preach'd before Her Royal Highness THE Princess ANN of Denmark AT THE Chappel at St. James's BY LEWIS ATTERBVRY LL. D. And one of the Six Preachers to Her Royal Highness LONDON Printed by J. H. for Henry Mortlock at the Phoenix in St. Paul's Church-Yard 1699. MVNIFKEâ—TLA REGIA 1715 GEOâ—â—VI D. G. MAG Hâ—VRET â—â—â—XXXPD J. Puâ—â— sulp TO Her Royal Highness THE Princess ANN of DENMARK May it please your Royal Highness TO permit me to Shelter these Sermons under your Protection which were at first Preach'd in your Presence The Design of them is to draw in little that lovely Picture and amiable Idea of Vertue and Holiness which if well consider'd would captivate the Affections of all Men and to lay down the most necessary Rules and prevailing Motives for the Attainment of them And therefore I have been the more Ambitious to prefix your Name since by your Authority you can Command as well as by your Example allure to the Practice of them Your steady adherence to the Doctrine and Discipline of the Church of England your constant Attendance on the Publick Offices of Religion your devout Deportment during the time of Divine Service your Justice in giving to every one their due your Charity to the distress'd and miserable the Innocency and Exemplariness of your Life are so well known to the World so much admir'd and reverenc'd that whatsoever has your favourable Look needs no other Recommendation God grant that you may long continue what you now are an Illustrious Example of Vertue and Piety that you may enjoy all the good things this World can afford you and at last be Crown'd with a late Immortality which is the daily Prayer of Your Royal Highness's Most Humble and Most obedient Servant Lewis Atterbury THE CONTENTS SERMON I. 1 TIM 4. The latter part of the 8th Verse For Godliness is profitable unto all things having the Promises of the Life that now is and that which is to come Pag. 1 SERMON II. Psal 119.59 I thought on my Ways and turned my Feet unto thy Testimonies p. 33 SERMON III. 2 Tim. 3.5 Having a form of Godliness but denying the Power from such turn away p. 62 SERMON IV. Prov. 19.25 Smite a Scorner and the Simple will beware and reprove one that hath Vnderstanding and he will understand knowledge p. 81 SERMON V. Psal 96.9 O Worship the Lord in the Beauty of Holiness Pag. 104 SERMON VI. 1 Thes 5.22 Abstain from all appearance of Evil p. 127 SERMON VII Eccl. 5.1 Keep thy foot when thou goest into the House of God and be more ready to hear than to give the Sacrifice of Fools for they consider not that they do Evil p. 156 SERMON VIII 2 Cor. 12.9 And he said unto me my Grace is sufficient for thee p. 182 SERMON IX Prov. 4.23 Keep thy Heart with all Diligence For out of it are the Issues of Life p. 205 SERMON X. Matth. 7.12 Therefore all things whatsoever ye would that Men should do unto you do ye so unto them for this is the Law and the Prophets p. 234 SERMON I. 1 TIM IV. The latter part of the 8th Verse For Godliness is profitable unto all things having the Promises of the Life that now is and that which is to come AMONGST the many Artifices which the Devil makes use of to deprive Men of Heaven and eternal Happiness there has none been more fatally successful than the prepossessing their Minds with a false Notion That the way that leads thither is so narrow that 't is unpassable the Gate so straight that there is no entring thro' it and the Difficulties of a good Life so great that they are altogether insuperable 'T is commonly thought that when Men enter upon a Religious Course of Life they must bid adieu to the World and all its Pleasures and Enjoyments and deny themselves the most innocent Gratifications of Sense They must give themselves up to a thoughtful melancholy and morose way of living and retire from all good Company and agreeable Conversation that their whole time must be spent in the Practice of those uneasie Duties of Mortification Self-denial and taking up the Cross and in short that 't is impossible for them to live religiously and to live pleasantly And therefore since they have not any sensible Demonstration of the Happiness of the other World they are resolv'd to enjoy as much as they can in this and to make sure of their Portion here whatsoever becomes of them hereafter Whereas could they be perswaded to make Tryal for some time of a virtuous and religious Life would they but give themselves up for some considerable space to the Practice of Piety and Devotion they must needs be convinced that the most likely way to lead a comfortable cheerful and pleasant Life is to fear God Eccles 12.13 and obey his commandments and that our Happiness doth consist in the performance of our Duty Psal 19.11 For even in keeping his commandments there is great reward and Godliness has the Promises of the Life that now is as well as that which is to come As will appear by considering First That a religious Life promotes our Happiness in this World Secondly It fits and prepares us for the Enjoyment of everlasting Happiness in the Life to come First A religious Life promotes our Happiness in this World And this it performs 1. By promoting the Interest of Mankind in general and 2. Of every private and particular Person I. Obedience to the Precepts of Religion promotes the Interest of Mankind in General The design of the great Creator and Governour of the world is to make all his Creatures as happy as their Capacities will admit of and therefore he has suited his Laws to the Nature of those Beings which are to be govern'd by them that by the observance of his Commands they may not only pay him that Homage which he requires of them but promote their own Happiness also For the same end he sent his Son into the world viz. to be a publick Blessing to all the Nations of the Earth And therefore all those Articles of Faith and Precepts of Morality which he taught his followers were equally for the Interest of all Men to believe and practise nay they are made more or less necessary in proportion to their Tendency to promote the good of Societies and the well being of Mankind Hence Self-love when exclusive of the love of our Neighbour is branded with so odious a Character in the Holy Writ and on the contrary the Duties of Charity Love Peaceableness Meekness Temperance and Justice are so frequently inculcated and recommended to us in the Gospel Because where those are duly and conscientiously practised Princes will be secure in their Prerogatives and the People in their Liberties the Church will support the State and the State protect the Church Parents will be tenderly affected towards their Off-spring and Children dutiful towards their Parents Masters
Sensuality I have indulg'd my self in every thing which my Heart could wish But alas all those Delights are now fled away there now remains nothing of them but the uneasie remembrance I have nothing to expect from a Just and offended God but eternal Misery and everlasting Torments Such Reflections as these do frequently break in upon the vicious Liver these misgivings of Mind do haunt and pursue him and will not suffer him to go on quietly in his wicked Courses but render him uneasie here as well as miserable hereafter And therefore Secondly The way to lead a comfortable Life even in this World is to be vertuous and religious This is evident I. Because the leading of a Vertuous and religious Life is the most likely means to obtain the good things of this World II. Because it heightens and improves the Enjoyment of them 1. The leading of a Vertuous and religious Life is the most likely means to obtain the good things of this World Now the Goods of this World may be reduc'd to these three Heads 1. Health and long Life 2. Riches 3. Honour and Reputation 1. An honest vertuous and religious Life is the most proper Course to preserve our Health and prolong our Lives For Religion teaches us to be sober chast and temperate to avoid all excess in Meat Drink or Sleep which lays the Foundation of most Diseases and breaks off the thread of our Lives It teaches us to govern our Passions and to keep them within their due Bounds and hereby procures such an even and steady temper of Mind as contains the Blood in its due Ferment the Humours in their proper Channels and promotes Health and a vigorous Constitution Blessed are the meek Matth. 5.5 for they shall inherit the Earth Saith our Blessed Saviour i.e. a quiet meek and humble frame of Spirit will conduce very much to prolong our days in this World and prevent those Broils and Quarrels occasion'd by exorbitant Passion which bring so many Men to untimely ends And Lastly It teaches us to serve God and to live up to the end for which we were created whereby we obtain such inward Comfort and Satisfaction of mind The Feast of a good Conscience as renders us of a pleasant Humour and chearful Disposition which as the wise Man observes Prov 17.22 doth good like a Medicine 2. A vertuous and religious Life is the most likely means to make us rich By encouraging us to be industrious in our several Callings honest in our Dealings frugal in our Expences which are the most proper means of getting and keeping Riches and diverting us from all those expensive Vices of Gaming Intemperance and Lasciviousness which have consumed so many Estates and brought many a Man to a Morsel of bread But above all it brings the Blessing of God along with it and gives Success to our honest Endeavours so that we have reason to stand amaz'd at our own Plenty as being hardly able to reconcile our Income with our Expences 3. For Honour and Reputation These are scarce ever known to be obtain'd but by a Life led according to the Rules of Vertue and Honesty For tho' a wicked Man may have Titles heap'd upon him and derive his Pedigree from a long Succession of illustrious Ancestors tho' he may be followed by a numerous Train of Servants and Dependants and have the Shouts and Acclamations of the Rabble and be ador'd by his servile Flatterers as a God tho' they may applaud every word he speaks as if it were an Oracle yet 't is plain that they despise and contemn the Man whilst they adore his Fortune 'T is not the Ass but the golden Image he bears they fall down to for whenever the Scale of Fortune turns and this great wicked Man falls into Poverty and Disgrace he becomes the Scorn and Laughing-stook of his most suppliant Admirers and those very Persons who strove who should caress and tickle him with the most fulsome Flattery will then as earnestly contend who shall treat him with the most remarkable Ignominy and Contempt Thus the great Sejanus whilst he was the Favourite of his Prince was the Idol of the People also But when he fell into Disgrace with Tiberius Caesar then no Indignity was omitted which their Rage and Madness could invent and the most infamous Death was thought too good for him Then one might have heard the Crowd giving vent to the just resentments of their Minds which before fear made them suppress Says one I always had an ill Opinion of that Man I thought he climb'd too high to stand long and that his indirect and wicked Courses would one time or other meet with a just Reward Says another I was of the same Opinion and though my dependance on him oblig'd me to give him some external Homage and to worship him for the same reason 't is said the Indians do the Devil yet I could never endure him in my Heart I always hated the Man and his Vices But on the contrary that Honour and Reputation which is obtain'd by a Vertuous and religious Life is of a more durable stamp and rather encreas'd than diminish'd by Adversity A time of Tryal makes the good Man's Vertues more remarkable exercises his Graces and the Furnace of Affliction purifies and refines them A true Sterling Vertue will be honour'd and admir'd in all Conditions in all places and at all times Good Men naturally love and speak well of that which is Praise-worthy and commendable all Love being founded in likeness and similitude of Nature and even wicked Men cannot but reverence that Vertue and Integrity which they will not be at the Pains to Practise And now for a conclusion of this Point let me appeal to your Experience whether in the ordinary Course of the World Health Riches and Reputation are not for the most part the Rewards of leading a good and vertuous Life And as Religion furnishes us with the good things of this World So 2. It heightens and improves the Enjoyment of them It enables us to take the Comfort of those good things we enjoy Prov. 16.8 and makes a little better with Righteousness than great revenues without right And this it performs 1. By making us content with our Lot and Portion in this World and freeing our Minds from all those anxious and sollicitous thoughts which render the Lives of many Men uneasie to them who abound with every good thing which their Heart can wish For the good Man believes that all things are govern'd by a wise and gracious God who best knows the Workmanship of his own hands and what Station is most proper for every Man and has furnish'd him with suitable Qualifications and Endowments and entrusted him with such a Portion of this worlds Goods as 't is convenient for him to manage He is also well assured that God is a Being of infinite Love and Kindness to Mankind Rom. 8.28 Truth and Faithfulness and will make all
things work together for the good of those that serve him So that tho' his Condition is not so high or great so gay and splendid as other Mens nay tho' he meets with many Crosses and Afflictions yet he rests very well contented and satisfied with it because he knows upon the whole 't is that which is best for him 2. By giving us an Heart to take the Comfort of those good things we enjoy and laying down the wisest and most prudent Rules and Directions how we may do so and teaching us that Golden Rule of Moderation in the Enjoyment of them which renders the good things of this world Blessings indeed For 't is the general Unhappiness of Mankind that they know not how to keep a Mean either their Desires are too profuse and lavish or else too narrow and bound up How many Men in the world are there to whom God has indulg'd Health Riches and Honour and all that their Hearts can wish and yet has not given them the Power to eat thereof So that they reap no other benefit by all those good things saving the beholding of them with their eyes and whilst they abound in Wealth and Plenty labour under all the Misery and Inconveniencies which attend the extreamest Want and Poverty Nay they are the poorer for God's Liberality towards them and as their Riches encrease so their Desires encrease with them On the other side how common is it to see Men drown their Parts as well as Fortunes and render themselves so stupid and sottish that even their Vices grow nauseous to them Now Religion by directing us to the end for which these things were given us teaches us to use the World so as not to abuse it to extract the Sweets out of all sublunary Enjoyments without incurring the danger of that Sting which Excess and Debauchery leave behind them It makes our Pleasures durable and lasting by teaching us the rational Enjoyment of the good things of this World and denies us nothing which is pleasing and diverting but what is also extravagant and brutish It also 3. Frees us from all those things which sour the Enjoyments of Life rooting out all irregular Passions such as Envy Hatred Malice and Revenge and composing our Minds to a calm and even Temper diverting our Affections from things below and setting them on things above It stifles the first rising of our inordinate Desires and teaches us to lead our Lives peaceably soberly and moderately considering that we live under the Eye of a Holy and All-seeing God The fear of God will restrain the violence and impetuousness of our Passions and establish us in a just Empire over our selves and bring our inferiour Faculties under the Dominion of Reason the Love of God will produce in us a Love to all Mankind as well Enemies as Friends and from hence will proceed the most generous and comprehensive Charity the Sense of our own Vileness and Sinfulness will keep us meek and humble and inclinable to forgive others Even as God for Christ's sake has forgiven us Whereas a wicked Man is like the troubled Sea which cannot rest but by reason of its being tossed to and fro Isa 57 20. is continually casting up mire and dirt Nay he is frequently rack'd with contrary Passions at the same time and what was the Description of Catiline Alieni appetens sui profusus may be the Character of many a wicked Man he is covetous but yet a lover of expensive Vices ambitious and Vain-glorious and yet too proud to court popular Applause quarrelsome and revengeful but fearful and cowardly withal Thus different Passions render his Life uneasie to him and contrary Vices like the Poets Description of the four Winds blowing in a Storm rage all at once and Shipwrack the Comfort and Happiness of his Soul And as the Passions of the good Man are calm so is his Conscience clear He has none of those Lashes and Girds which disturb the Quiet and Repose of every wicked Man He has already accounted with the great Lord and Judge of the world for his Sins and Imperfections and since his Mind cannot charge him with any thing he has not repented of he must needs have Confidence towards God And by consequence he is free from the dread of Death and a future Judgment Which take away the Comfort of the most prosperous Condition for when Men live in a state of Guilt the dread of Punishment will follow them tantum metuunt quantum nocent says Seneca and the fear of Death and future Torments will make them all their Life-time subject unto Bondage It made the knees of a Belshazar smite together when he saw the Hand-writing upon the Wall and 't would damp the Mirth of the most Atheistical Epicure if he knew a naked Sword hung over his Head ready to drop down upon him Men may talk big when their Blood is hot and in the heighth of a debauch Laugh at those superstitious Fools who are scar'd with the Bug-bears of Hell-torments but this is seldom the Subject of a morning thought Do but use them as you do other Madmen and keep them for some time in the dark and they will soon regain the use of their Reason 'T is the peculiar Privilege of a good Man to be void of Fear The wicked flee when no man pursues Prov. 28.1 but the righteous is as bold as a Lyon he only is prepar'd against the fears of Death and terrors of an Eternity and chearfully resigns up his Breath into the hands of him who gave it He looks upon Death that King of Terrors to the wicked as a Messenger of Peace who delivers him from the Prison of his Body and opens the Gate for him into Bliss and Immortality Of this happy and easie departure out of this World we have many Instances in the Holy Scripture in whom we may consider the Power and Vertue of a good Conscience which enabled them to lie down in their Graves with the same quiet and composedness of Mind they us'd to lie down in their Beds I have fought a good fight I have finished my course 2 Tim. 4.8 I have kept the faith henceforth there is laid up for me a crown of righteousness says S Paul 1 Sam. â— 2 â— Whose Ox or whose Ass have I taken says Samuel whom have I defrauded or at whose hands have I receiv'd a bribe Nay even wicked Men covet that Happiness which they will not take the Pains to obtain O let me die the Death of the righteous Numb 23.10 and let my latter end be like his was Balaam's Wish But here I expect it will be objected that I have conceal'd the Difficulties which attend a Holy and religious Course of Life that it is a State directly opposite to our vicious Appetites and Inclinations and therefore very uneasie to Flesh and Blood that it enjoyns the unwelcome Duties of Mortification Self-denial and taking up the Cross that the
suitable to the Divine Nature then are our Minds duly qualified and prepared to perform that Spiritual Worship which God is best pleas'd with and takes most delight in John 4.24 For God is a Spirit and will be worshipp'd in Spirit and in Truth And therefore 't is no wonder that of so many who frequent the Publick Worship of God so few reap Benefit by it because the Generality of Worshippers render themselves uncapable of receiving those Blessings which God offers them in his Holy Ordinances They come into God's Courts carelesly and negligently without a due Sence of the importance of those Duties they are going to perform their Minds are full of vain worldly and sinful Thoughts polluted with carnal Desires and Affections and then no wonder that they take so little delight in the Service of God and reap no more Benefit by it 2. If we would worship God in the Beauty of Holiness we must comport our selves after such a manner as is sutable to the Duty we are about and express the Zeal and Fervency of our Souls by becoming and expressive Gestures of our Bodies Did we consider That the place we tread is holy ground Exod. 3.5 that God and his Holy Angels look down upon us and behold us the House of God would strike a greater Awe and Reverence on our Minds than the Throne of any temporal Prince which will not fail of exacting from us the worship of our Bodies Gen. 28.17 How dreadful is this place says Jacob This is no other but the House of God this is the gate of Heaven A due Sense also of the importance of the Business we are about would have the same Effect for were we begging of God some temporal Blessing which we might well be without indifferency in our Behaviour would better become us but when the eternal Welfare of our Souls lies at stake when we are Candidates for an everlasting Inheritance we cannot be too earnest we cannot be too Devout had we a thousand hands and a thousand tongues they might all of them be employ'd to express the Devotion of our Souls and the Fervency of our Affections 'T is not a bare joyning in the Prayers of the Church a repeating the Responses and putting our selves in that Posture the Rubrick enjoyns 't is not the avoiding the Indecencies of a prophane or clownish Worshipper I am now pleading for this the Custom of the place good Manners and gentile Education will exact from us But that we go farther and by the Humility Gravity and Composedness of our Behaviour stir up Holy Affections in our own Minds and encourage others to imitate our Example Lastly the Beauty of Holiness doth also consist in the Decency and Solemnity of those Circumstances which Accompany our Worship Which tho' they consist of Rites and Ceremonies in their own Nature indifferent yet are ordain'd to an excellent end and are of admirable use for the promoting Devotion and Uniformity in the Service of God The Generality of Mankind are very much influenc'd by the shews and appearances of things and whatsoever is pleasing to the Eye has an easier Admission and makes a deeper Impression on the Mind And therefore it has been the Care of Holy and Devout Christians in all Ages of the World when Religion had the Countenance of Publick Authority and was in a flourishing Condition to build Churches for the Publick Worship of God to keep them in good Repair to furnish them with such Ornaments that the Worship of God may be perform'd orderly decently and solemnly and appear regular and beautiful in the Eyes of the Beholders and hereby raise up in their Minds awful and reverent Thoughts of that God who is there worshipped For 't is a Sign that Religion is vile and cheap in the Eyes of those Men who as the Prophet speaks can suffer the house of the Lord to lie wast whilst they dwell in ceiled roofs They spare no Cost to raise beautifie and adorn their own Houses They ceile them with Cedar Jer. 22.14 and paint them with Vermilion and yet will not contribute the least Mite to the Service of the Temple Quorsum perditio haec is their usual demand To what end is all this Cost and Charges were it not better that all this Money was spar'd and given to the Poor To whom I answer in the words of a Learned Knight which probably will give better Satisfaction Sir Edwin Sands in his Speculum Europae than if spoken from the mouth of a Clergy-man Tho' the Ornaments says he of such places as are Dedicated to God's Service ought to be rather Grave than Pompous yet it could never sink into my Heart to imagine that the allowance for furnishing them out should be measur'd by the Scanty Rule of meer Necessity a Proportion so low that Nature it self has gone beyond it even in the most ignoble Creature or that God has enrich'd this lower World with such wonderful Variety of things Beautiful and Glorious that they might serve only for the pampering mortal Man in his Pride and that to the immediate Service of the great Creator Lord and Giver of them only baser cheaper and less Beautiful things ought to be employ'd Especially seeing that as in Princes Courts so in the Service of God this outward State and Glory being well dispos'd doth beget encrease quicken and nourish the inward Reverence and respectful Devotion which is due to so Sovereign a Majesty Thus this truly Pious and Devout as well as excellently Learned Person To whom Assents the voice of all Antiquity 't is well known what Care was taken that the Tabernacle of Moses should be as rich and as Beautiful as Art could make it in what Glory Splendour and Beauty the Temple of Solomon was built how desirous David was to have been the Founder of it But since that Honour was reserv'd for his Son Solomon he made it his business to provide Materials and tells us Moreover because I have set my Affection to the house of my God 1 Chron. 29.3 I have of my own proper Goods of gold and silver which I have given to the house of my God over and above all that I have prepared for the holy house even three thousand talents of gold of Ophir and seven thousand talents of refin'd silver And when this House was destroy'd a second Temple was built which tho' much inferour to the former yet for Beauty and Magnificency was the wonder of the whole World And thus 't was not only under the Law but from the first planting of Christianity as soon as ever the Christian Religion was tolerated by the Civil Magistrate their great Care was to build Churches for the more Decent and Solemn Worship of God And when those Churches which were overthrown in the Dioclesian Persecution were re-edified adorn'd and Beautified under Maximinus The Historian tells us Euseb lib. 10. cap. 2. That the Hearts of all Men were fill'd with a
and pass by their Miscarriages and to leave the Correction of them till some other Opportunity when we have the Prospect of doing more good by it herein following the Advice of our Blessed Saviour Mat. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine least they trample them under their feet and turn again and rent you To give our Alms in Publick may sometimes be our Duty that we may encourage others to be liberal to the Poor and so let our light shine before men Matth. 5.16 that others seeing our good works may glorifie our father which is in heaven But when this End is so far from being obtain'd by the Publick Distribution of our Alms that it gives others occasion to believe that we are Proud and Vain-glorious and do it only to be seen of Men then the more private our Almsdeeds are the more acceptable they are unto God And our heavenly Father who sees in secret will reward us openly Matth. 6. â—â— It were easie to heap up many more Instances of this Nature but these may suffice and therefore I shall only add That since it must be left to every ones Prudence when these Duties are to be perform'd and when omitted therefore no strict Rules can be given for the performance of them but only in the General we make this useful remark That then we Act with the greatest Prudence and Discretion when we pursue those Ends for which those Duties were at first instituted and commanded us Thus he Administers Reproof best who most prevails upon the Person Reprov'd to reform and amend and he gives his Alms to the best Purpose whose Charity is most extensive and seasonable in relieving the Necessities of his poor Brother 3. In things indifferent we ought to abridge our selves in our Christian Liberty for the good of our Neighbour and to abstain from such things as we foresee will give him just occasion of Scandal and Offence For though every Man is the nearest to himself and that first Principle of self Preservation engages us in the first place to consult our Good and Happiness yet where some great benefit will accrue to my Neighbour by an Action which brings to me only some inconsiderable Loss and Detriment I ought to remove the Consideration of my own Advantage to make room for the greater Good of my Neighbour And so on the other hand when I foresee that my Neighbour will receive any prejudice by any indifferent Action of mine i. e. by any Action which I am no ways oblig'd either to do or not to do I ought to abstain from it Now because this is a general Rule which will admit of some Difficulty in the Application of it I shall endeavour to give some more particular Directions for the Government of our Practice herein And 1. We must abstain from all such indifferent Actions as we foresee will be a snare in the way of our Neighbour and tempt him to the Commission of any Sin or the Omission of any known Duty For since a good Man cannot but be troubled and afflicted when he sees his Neighbour fall into any Sin and hereby dishonour God and ruine his own Soul therefore it must needs be incumbent upon him to use all means possible to prevent it and rather to retrench himself in his lawful and innocent Enjoyments than his Neighbour should receive any prejudice thereby As for Example the drinking a Health is an indifferent Action which I may do or let alone without the Commission of any Sin but when I foresee that the beginning of a Health or the drinking of it will be a Shooing-horn to Intemperance and an occasion of drinking more than is fit or when some in the Company may be disgusted thereby or it may be a probable occasion of breeding Differences and Quarrels amongst them then at such a time and in such a place 't is my Duty to abstain from it Innocent and harmless Recreations are certainly indifferent Actions but when the spending our time in these Recreations will occasion the neglect of our Duty either to God or Man when they will be a snare in the way of our Neighbour either by betraying him into extravagant and sinful Passions or spending that Time and Substance which ought to be employ'd in providing for his Family then they have the appearance of Evil and must be avoided 2. When an indifferent Action is liable to be mistaken and my Neighbour may hereby be induc'd to do an Action which is utterly unlawful then I ought to abstain from it Thus it was the Custom of the Primitive Christians to go daily to the Tombs and Monuments of the Martyrs and to pray by them that by the remembrance of their holy Lives and patient and courageous Deaths their Zeal might be kindled their Devotions render'd more fervent and that they might take up more stedfast Resolutions of following their Examples But when from Praying at the Martyrs Tombs they began first to commemorate them in their Prayers and then to pray to them and at last to make Mediators and Intercessors of them when this indifferent and at first Praise-worthy Custom was thus grosly abus'd then it was high time for every good Christian to refrain from it 3. When my doing an indifferent Action may induce my Neighbour who is not satisfy'd in the Lawfulness of it to do the same Action then I ought to abstain from it This was that famous Case of the Romans who being but newly initiated into the Christian Religion and therefore not fully instructed in the Extent and Latitude of their Gospel Liberty thought it unlawful to eat Meats sacrific'd to Idols and therefore St. 2 Cor. 6.3 Paul commands that they should give them no offence which Beza Interprets Ne quidpiam ad quod possint impingere c. i. e. that those who thought it lawful to eat these Meats should not tempt those Persons to partake of them who were of another Opinion but â—ather to endeavour to satisfie them of the Lawfulness of it and to bear with them and give them no occasion of Offence till they were better inform'd Lastly We ought to govern our selves after such a manner in all our indifferent Actions that we may recommend our selves to the good Opinion of our Neighbour and endeavour hereby to gain an Interest in his Affections that we may be enabled to do him more good and to promote the Glory of God in the world And therefore if we foresee that by any indifferent Action we shall forfeit his good Opinion or that our indifferent Action is liable to his rash Judgment uncharitable Censures and will give him occasion to harbour Malice and Ill-will in his Mind then 't is our Duty rather to retrench our selves in our lawful Liberty than to be the occasion of so much mischief to our Brother or to exclude our selves from the blessed Opportunities of doing him good for 't is the
as well upon the bad as the good of his fullness all receive Grace for Grace Joh. 1.9 And tho' the Grace of God is not imparted to all alike yet every Man receives a sufficient Portion of it sufficient to supply all his Wants both Temporal and Spiritual For as if you dip Vessels of different Sizes into the Sea every one will be full of Water though every one doth not hold the same quantity so tho' there are different Gifts and different Administrations and different measures of Grace communicated to Men yet God with-holds from no Man sufficient Grace to enable him to be good and vertuous and to answer all his pressing and unavoidable Necessities The Israelites in the Wilderness gathered Manna Exod. 16.18 according to every Man 's eating when they did measure it with an Omer he that had gathered much had nothing over and he that had gather'd little had no lack So God gives his Grace unto Men according to every Man's necessity measure it with an Omer weigh all the Circumstances and you will find That neither he that has little has Cause to repine nor he that has much to boast One Man is surrounded with Temptations burthen'd and loaded even to the ground with Afflictions oppress'd with Difficulties and to this Man God gives a greater Portion of his holy Spirit he assists him more powerfully he strengthens and confirms him after an extraordinary manner and enables him to close and grapple with the Difficulty or Temptation which assaults him Another has been nurtur'd in Vice and brought up in Debauchery and it is necessary that he should be reclaim'd from his Evil doings with a strong hand and an out-stretch'd Arm. A third has been long accustom'd to good and is naturally inclin'd to Sobriety and Vertue and requires only the ordinary Assistance of God's Grace to keep him so Thus God like a Wise Housholder proportions his Gifts to the Wants and Necessities of his Children and Servants and will require of every one according to what he has receiv'd and reward them according to their Works he that has but one Talent given him if he well employs that one may obtain the Government of one City though he has not the highest place in the Kingdom of Heaven yet he will find Admittance there where the least degree of Happiness will consist of Joys unspeakable which transcend all comparison But if God call out any one to give Testimony to the Truth or to be an eminent Example of Patience or Long suffering or taking up the Cross he will furnish him with proportionable measures of Strength so that the good Christian may rest assur'd that though at present he finds himself weak and frail and unable to undergo the Affliction which he fears will suddenly fall upon him yet I say he may assure himself that the Divine Assistance will always attend him God will never leave him nor forsake him but as his troubles grow upon him so shall he be supply'd with more Power more Courage and more Ability to bear up under them God is faithful 1. Cor. 10.13 and will not suffer us to be tempted above what we are able to bear as St. Paul assures us And that God has been faithful in the performance of this as well as his other Promises we need no other Testimony but that of our own Consciences For if we look back upon the past Transactions of our Lives we shall find how frequently God's Grace has suggested to us This is the Way walk in it when we were in suspence how to behave our selves and has as it were Pointed out our Duty to us how often we have been prick'd at the heart when we have committed any Sin and stir'd up and incited to do good and the Reason why we have done amiss and transgress'd God's Commands has generally been because we have not improv'd those good Motions and followed the Dictates and Impulses of God's Grace within us For tho' we are not to look for any other Directions for the Government of our Lives besides those of God's written word and if we have any thing suggested to us which is opposite to this establish'd Rule of our Duty we ought to look upon it as a snare of the Devil and the Instigation of an evil Spirit Yet on the contrary when we find any vigorous and strong Inclination to do that which we are fully assur'd is our Duty to do at that time and in that place then we may assure our selves that this is the Motion of God's holy Spirit the Grace of God working in us and that 't is our Duty to comply with it to encourage and improve it and if we do so then it will certainly bring to pass that Effect for which God at the first design'd and intended it It remains therefore That God's Grace is sufficient for us i. e. gives us Strength Ability and Means enough to subdue the Devil the World and the Flesh and that if we are brought under the Dominion and Power of any of these we must accuse our own Sloth and Laziness in neglecting to use and improve to the uttermost those means and helps which God has afforded us This will be made more evident by considering 3. The Person to whom this Promise is made My Grace is sufficient for thee And if we consider the Person here spoken of the Apostle St. Paul according to that account which is given of him in the Holy Scripture we shall find in his Life such variety of Circumstances so very remarkable and instructive that there is hardly any Condition we can fall into wherein we may not receive Benefit by his Example and have an Instance of the Powerfulness and sufficiency of God's Grace Let us consider him as a Jew how zealous was he in the Profession of that Faith how furious in the Persecution of all such who either taught or liv'd in the Observance of the Christian Religion Acts 23.6 He was a Pharisee the Son of a Pharisee And by consequence a rigid Observer not only of the Rites and Ceremonies of the Law but also of all the Traditions of the Rabbies so that though he liv'd at that time when our Saviour Christ was on Earth and had heard of if not seen the Miracles which he wrought yet was he an inveterate Enemy to him and his Religion And this mistaken Zeal for the Mosaical Law carried him forth to a furious Persecution of the Church he was consenting to the Death of the Martyr St. Stephen Acts 22.20 Acts. 8.3 Acts 9.1 He made havock of the Church and breathed out nothing but threatnings and slaughter against the Disciples dragging Men and Women to Prison and procuring Letters of Inquisition against them from the High Priest and yet for all this God's Grace was sufficient to bring him from the bondage of the Law to the Freedom of the Gospel and the only Righteousness in Christ Jesus to make him Preach that
Faith which he formerly persecuted and from an Enemy to become a Martyr for the Christian Religion Consider him now as a Christian and then you will find him remarkable for the exact Government of his Life his Graces his Afflictions his Infirmities 1. He was remarkable for his austere Life and Conversation Like one who strove for the Mastery he abstain'd from all things which might hinder him in his Christian Course 1 Cor. 9.27 1 Cor. 15.10 beating down his Body and bringing it into subjection he labour'd more abundantly than all the rest of the Apostles travelling from Nation to Nation from City to City never wearied with Preaching never baffled with Opposition never tired with disputing and all this thro' the Grace of God which was sufficient in him 2 If you would take a Survey of his Graces you may read That he prophesied he spake with Tongues he wrought Miracles what shall I say he was enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an abundance an Excess a multitude of Revelations he was caught up into the third Heaven 2 Cor. 12.4 and heard words which it was not possible for Man to utter These were such Privileges such evident Demonstrations that he was belov'd of God and a Favourite of Heaven that nothing could keep him from being puft up with them but an extraordinary measure of God's Grace with which he was endow'd And as God's Grace was sufficient for him in Prosperity so 3. Did it support him in a day of Adversity and Affliction he was as he himself tells us 2 Cor. 11.23 24 25. in stripes above measure in Prisons frequent in Deaths oft Of the Jews five times received he forty stripes save one thrice was he beaten with rods once was he stoned thrice he suffered shipwrack a night and a day he was in the deep in Journeyings often in perils of Waters in perils of Robbers in perils by the Heathen in perils by his own Countrymen in perils in the City in perils in the Wilderness in perils in the Sea in perils amongst false Brethren in Weariness and Painfulness in Watchings often in Hunger and Thirst in Fastings often in Cold and Nakedness c. And at last after Forty years Persecution he was beheaded at Rome had not the Grace of God been sufficient for him he could not have suffered so courageously nor have gloried in his Sufferings with such Christian Bravery nor have promis'd himself the Crown of Righteousness with such an earnest Hope and stedfast Assurance And Lastly we have his Infirmities there was sent him a Thorn in the Flesh S. Chryso the Iliack Passion Tertul. the Head-ach Cyprian some Bodily Disease as the Messenger of Satan to buffet him by which some of the ancient Fathers understood some bodily Disease and Infirmity but the generality of Interpreters with more Probability affirm That by this Thorn in the Flesh is meant not any particular Evil but all manner of Temptation by which the Devil strove either to undermine his Faith or to beat him from it And that he might get the better of all these and be more than a Conquerour God Promises him his Grace and assures him that it should be sufficient for him and we find by the Consequence that it had its desired Effect This Grace of God was sufficient to keep him humble when he beheld the most glorious Revelations and was rapt up into the third Heaven to support him amidst the most grievous Tribulations and Afflictions to strengthen and confirm him under Temptations and tho' by earnest Prayer he could not obtain a present Deliverance from his Temptations yet by the Grace of God he reap'd the Fruit and Benefit of them an Addition of Grace and spiritual Strength whereby he was enabled to obtain the Victory over them in this World and an eternal and never-fading Crown of Glory in the next And now what remains but that we make a right Improvement of all these Considerations and direct our Thoughts from the Contemplation of these words in the General to consider the influence they ought to have on our particular Lives and Conversations And to this end I shall endeavour to draw such Inferences as naturally flow from the Truths already deliver'd And 1. 'T is the Interest of every Man to state the Case plainly between God and his own Soul and to examine his own Heart whether he has got saving Grace or no for since this alone is sufficient to support a Man in Affliction and to keep him steady under all the Turns and Vicissitudes of humane Affairs it certainly behooves every one to be well assured that he is possess'd of this Jewel of great Price especially since 't is so frequently counterfeit ed and Men are so ready to impose upon themselves and deceive their own Souls and to embrace the shadow of Religion instead of the Substance Try and examine well your selves know you not your own selves that you must have this true saving Grace of God unless ye are Reprobates Take heed all things are not according to the outward appearance the Prince of darkness often transforms himself into an Angel of Light A Man may hear and read God's Word and pray frequently and fervently and yet not have the true Gift of Understanding and Spiritual Wisdom He may saith the Apostle Give his Body to be burnt 1 Cor. 13.1 2 3. and all his Goods to feed the Poor and yet not have the Gift of Love he may have a Faith sufficient to remove Mountains and yet be nothing he may have all Knowledge and all Prophecies and the tongue of Men and Angels to utter it and yet be only a sounding Brass and a tinkling Cymbal But a true saving Grace will discover it self by such Effects as these by a sincere Love to God a fervent Charity to your Neighbour and a sober Meekness in the Estimation of your selves If you have a sincere Love to God you will avoid Evil and do Good out of such Principles and Motives as these because the one is pleasing the other hateful in the sight of God because Sin debases our Nature and provokes God to withdraw his Grace from us and grieves his Holy Spirit If you have fervent Charity to your Neighbour you will Love him for God's sake because he enjoyns it and maintain an universal Charity for all Men as well Enemies as Friends Luk. 6.13 you will Love those who hate you bless those who Curse you and pray for those who despitefully use you and persecute you If you have sober Meekness and a just Valuation of your selves you will have a low and mean Opinion of your Self and your Performances and readily acknowledge your own Frailties and be sensible of your Infirmities and confess that naturally you are insufficient for every good work 1 Cor. 15.10 and that 't is from God's Grace alone that you are what you are You will rely on the infinite Mercy of God and the sole Merits
The Heart of Man is deceitful and desperately wicked Jer. 17.9 who can know it Which Text though primarily intended to denote the Difficulty of knowing what other Men think or what Opinion we shall have of things hereafter as appears by the coherence of the Words with those which went before yet they may well serve to intimate to us the Difficulty of giving an impartial Judgment of the present Sentiments of our Minds and what the true bent and Tendency of our Desires and Affections are for we are so fond of our Bosom sins and those darling Delights which either Custom or Inclination has endear'd to us that we think we can never sufficiently caress them and though our Affections are drawn out after the most extravagant manner after them yet we cloath them with such plausible and specious Pretences as make the most criminal Enjoyment of them appear at least to us harmless and lawful Who is there that will not readily acknowledge that we ought to Love God with the most intense and zealous Affection With all our Soul and with all our Strength and the good things of this World in a lower and subordinate Degree and yet how difficult a Task would it be to persuade the most sordid and miserable Worlding That his Affections are not plac'd on things above but on things below and though he is notoriously guilty of this Vice of Covetousness and sees the Folly of it in other Men yet is he not able to turn his Eyes inward and to discover it in himself so great Diligence and Industry doth it require to range over all the turnings and windings of our Hearts and to be acquainted with all those crooked Paths which Sin and Error have made in our Souls And if there is so much Diligence requir'd to know the thoughts of our Hearts it must needs call for our utmost Care to manage them aright and keep them in due Order And therefore there will be the more need to consider III. The Motive made use of in the Text to engage us to the Performance of this Duty For out of them are the Issues of Life i. e. our Happiness both in this Life and the next doth depend upon a diligent and conscientious Discharge of this Duty 1. Our Happiness in this World depends upon it For 1. By keeping our Hearts we shall learn to manage our Affairs with Prudence and Discretion For the greatest part of those extravagant Actions which Men commit proceed either from the want of a due Deliberation before they enter upon Action Or a discreet executing what their Reason tells them is fit and ought to be done Either they are hurried on by the Violence of their sensual Appetites and head-strong Passions or byass'd by some inordinate Lust and corrupt Affection and these betray them into indiscreet absurd and sinful Words and Actions Now he that is accustom'd to keep his Heart considers well and deliberately every Circumstance of an Action before he puts his Thoughts into Excution he weighs first his own Power and Ability and then enquires both into the Lawfulness and Expediency of the thing he undertakes by which means he avoids those Rocks upon which so many split i. e. Rashness in setting upon those things he has neither Power nor Skill to perform on the one hand and a too great Diffidency and distrust of his own Abilities on the other The first of these produces Shame and Disappointment when a Man finds himself not able to compass the End he aim'd at and falls short of his too bold and daring Designs the second deprives him of many valuable Benefits and Advantages which lie in his way and require only the Pains of seeking after them and possessing himself of them And in truth since all our Words and Actions are the Streams which flow from the Fountain of our Hearts therefore it must needs follow that he who governs his Heart wisely and prudently cannot go far astray in his Words and Actions all our vital Operations will savour of that Root and Principle from whence they proceed and a Holy Life must needs be the necessary Effect of a sanctified Heart 2. A due Government of our Hearts will produce Peace and quiet of Mind by freeing us from those raging Passions and sensual Affections from proud malicious and envious Thoughts which disturb our Peace and Quiet and render our Lives uneasie and burthensome to us For it has been an old and a very true Observation that Content and Satisfaction and by consequence Happiness in this Life doth not proceed from the abundance of the Goods of this World or the indulging our selves in sensual Pleasure but from the Temper and Constitution of our Minds in a contentedness and satisfaction with that Condition the wise Providence of God has allott'd us and a discreet Enjoyment of those good things he has made our Portion in this World A sound Mind in a sound Body was the wise Wish of a Heathen Poet for that Man whose Heart is full of Envy or Malice or sollicitous Care or Pride would be uneasie on a Throne and miserable amidst the most plentiful affluence of worldly Enjoyments but he who has obtain'd the Art of Governing his Thoughts by the Laws of Reason and Religion will enjoy the Pleasure of a quiet and compos'd Mind amidst all the noise and hurry of this World and remain contented and satisfy'd with his Condition without casting either an envious Eye on the Possessions of those who are above him or a disdainful Look on those who are in a meaner Condition than himself From hence will flow 3. Peace of Conscience 1 Joh. 3.21 for if our Hearts condemn us not then have we confidence towards God that Man who has been so careful as to set a strict and diligent Watch over his Thoughts will be from thence assur'd that his Heart is upright towards God and has good grounds to believe that he is in his Favour and under his Protection and this will produce the greatest Joy and Satisfaction imaginable and therefore 't was good Advice which the Oracle gave Craesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way to be Happy is to know thy Self for a through Knowledge of our own Hearts and the Government of our Thoughts according to the Rule of God's Word is a chief Ingredient as well as the principal Cause of a happy Life in this World These are the blessed Effects of Keeping our Hearts as to the Concerns of this Life but if we consider 2. It s influence on our eternal Happiness we must needs judge it highly reasonable to use our utmost Care and Diligence in the Performance of this Duty For 1. God has made the Keeping our Hearts one part of our Duty The words of the Text are not only a prudential Councel containing Matter of Advice but a Positive Command God expects we should comply with it and yield our Obedience to it 'T is true the Jews of old did imagine that