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THE Occaſional Miſcellany, IN PROSE and VERSE.

CONSISTING OF, A VARIETY of LETTERS, Written originally to a YOUNG GENTLEMAN Who DESIGN'D to go into HOLY ORDERS; With a SPECIMEN of SACRED POETRY and SERMONS.

VOL. II.

By JOHN WALLIS, A. M. late of Queen's College, Oxford.

NEWCASTLE UPON TYNE: Printed by JOHN GOODING, on the Side. 1748.

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THE SERMONS.

To the REVEREND Mr WASTELL, Rector of SIMONBURN.

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Reverend Sir,

I CONGRATULATE myſelf that, unaccuſtom'd as I am to make Addreſſes of this publick Nature, ſuch a Subject, ſuch a Theme as yourſelf has preſented: [ii]YOU, Sir, on whom even the unpractis'd Tongue muſt dwell with ſuch Rapture, as to be at a Loſs rather where to ſtop, than how to begin: YOU, who never have been detain'd by Intereſt, or Indolence, diſtracted by Pleaſure, or diverted by Sleep for ſo many Years from the Offices of Friendſhip and Humanity: YOU, who ſpend the recollective Hour [iii]in the pleaſing Review of theſe Virtues, while others are purſuing the Views of Intereſt, exploring new Pleaſures, new Preferments, are repoſing the Body, or unbending the Mind in Feaſting, in Quadrille and Diverſion.

HAD not your Mind, Sir, been enlighten'd by the SUN of SCIENCE, you muſt have enjoy'd, by the almoſt divine Intelligence [iv]of your own Nature, every good Quality, every amiable Virtue, and of yourſelf have acquired the Love and Veneration of Mankind: But now this intelligent improvable Nature is aſſiſted by poliſh'd Education, and regular Study, we ſee the lovely Ideas you have drawn from their Excellence, by which you have regulated your Conduct both as a Miniſter and [v]a Magiſtrate, and at once improv'd your Head and your Heart. Important Leſſon to the GREAT! to teach them what Merit there is in an exalted Mind or an inward Grandeur of Soul, which gives Majeſty and Splendor to every Thought, Action, or Diſcourſe.

I SHOULD enlarge upon this Topick, but what I expreſs is, I am afraid, [vi]unequal to what I feel; and I forget that my Buſineſs at preſent is not to ſearch for Materials, but to ſet Bounds to my Dedication; and if I err in any Extreme, it ſhall be that of too much Caution, rather than too little Prudence. For I would not willingly offend the Delicacy of that Virtue I ſo ardently deſire to do Juſtice to.—There may be ſomething in the Dignity of Perſons rais'd [vii]very high above the Rank of other Men, which may ſet them at, perhaps, too great a Diſtance from the Love of their Inferiors, and make us often paſs them over with a ſilent fort of Diſregard, eſpecially if they are ſuch as OTWAY deſcribes,

—Who perch'd on Fortune's Top, Sit only watchful with their heavy Wings

To cuff down new-fledg'd Virtues which would riſe

To glorious Heights, and make the Grove harmonious.

[viii]BUT he who in a Station thus exalted above the Wants and Miſeries of Mankind, can feel them with the Tenderneſs of an Equal, while he relieves them with the Beneficence of a Superiour; whoſe Heart is as open to the Sentiments of Urbanity and Benevolence, as his Mind to the Impreſſions of Truth and Juſtice; ſuch a Perſon, on all Occaſions, deſerves our utmoſt [ix]Felicitations and Applauſe, and he need not bluſh to be follow'd thro' his Hours of Retirement, or view'd in the milder Light of domeſtick Life.—I ſhall only add, Sir, that if any Effulgence beams from the Pages of the following Work, it muſt be owing more to your Patronage, which in the humbleſt Manner it ſues for, and the Candour of the good-natur'd Reader, [x]than any Merit in the Compoſer.

I am, Reverend Sir, Your much obliged, And moſt obedient Humble Servant, JOHN WALLIS.

THE PREFACE.

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IT is very obſervable, that there is hardly any Topick more diſcourſed of by the CLERGY to the People, than that of the Neceſſity of bringing all our Actions under the Rules of Religion, and making the Wiſdom of the Chriſtian Spirit be the viſible Exerciſe and Demonſtrations of our LOVE to GOD; [ii]and yet, I believe, there is none leſs put in Practice than this very Thing. 'Tis ordinary to ſee Men go to Church, and even fearful of being abſent from thence; and yet ſee them ſpend all the reſt of their Time by Humour or Chance, juſt as if they never had been there, or had heard nothing at all that concern'd them. And if you was to ask them the Reaſon of their not living to ſuch Ends as are ſuitable to the Glory of God, and why their Lives are not of the ſame Nature with their Devotions, full of the ſame excellent Spirit, the ſame Wiſdom, the ſame Holineſs and heavenly Tempers, they immediately [iii]would tell you, that they live as well, and as much unto GOD, in all the ordinary Occurrences and Actions of their Lives, as the PARSON of their Pariſh does; (very ſeldom does their Chriſtianity afford him a more reſpectful Appellation) and that they matter not what is ſaid about Wiſdom or Religion, as long as they are ſure they act as wiſely and religiouſly as he, meaning their MINISTER; and, beſides, (ſay they) if there was any ſuch Neceſſity for bringing all our Actions under the Rules of Religion, or any Excellency or Wiſdom in being of ſuch a Spirit as you talk of, ſurely! our PARSON would [iv]live otherwiſe than he does. 'Tis true, we often hear him commend theſe Things hugely in his Sermons; but we do not diſcover that in his ordinary Life he aſpires much more after it than ourſelves.

THUS, you ſee, how malapert People are in their Replies, when they are ask'd to account for their unreaſonable and abſurd Ways of Life. You no ſooner can adviſe them to live by Reaſon, to ſtudy the Perfection of their Natures, to model and frame their Lives according to the Doctrines of our BLESSED SAVIOUR and his [v]APOSTLES, to preſcribe Rules and Ends to every Action that relates to common Life, to let the Wiſdom of the Chriſtian Spirit be the viſible Exerciſe and Demonſtration of their LOVE to GOD, to live as primitive Saints in ſpiritual Watching, in holy Fear, and heavenly aſpiring and earneſt longing after Immortality; I ſay, you can no ſooner tell them of the Practice of theſe Things, but they think you talk exceeding ſtrangely, and that you ſeem, like St PAUL at ATHENS, a ſetter forth of odd kind of Doctrines; and inſtead of returning you a modeſt Anſwer, bid you look at the CLERGY, [vi]thinking thereby to ſtop your Mouth at once.

THE Truth is, theſe People perceive that ſome of the Clergy in their Way of Life, their uſual Manner of ſpending their Time and Fortunes, their Inquietudes, Cares, and Fears, in their Recreations, Pleaſures, and Indulgences, in their ſpiritual Labours, daily Buſineſs, and Devotions, they are not much unlike the reſt of the World. This is it that makes the LIBERTINE and the FOP, the careleſs and inconſiderate Part of Mankind, ſet ſo little Eſtimation on the exact Piety and regular Devotions of induſtrious [vii]Clergymen, becauſe they ſee the Devotions of others extend no farther than the reading of Prayers, and preaching of Sermons; (and thoſe they alledge ſometimes are none of their own) and when divine Service is over, they live no more unto GOD, till the Time of performing it returns again; but live by the ſame Humour and Fancy, and in as full a Fruition of the Follies of Life as other Men—No Wonder then that Miniſters, the Meſſengers of the King of Heaven, meet with ſo little Reſpect in the Diſcharge of their ſacred Employment! They do not ALL burn, it ſeems, with Zeal for [viii]the Salvation of Souls, and ſtudy to redeem Children unto GOD: Some of them appear to have no other Spirit of Religion but that of occaſional Worſhip; their chief and ruling Tempers, 'tis ſaid, if examined according to the main and greateſt Articles of their Lives, or the moſt glorious Doctrines of the Goſpel, have but little of the Spirit of an APOSTLE; but little Conformity to the Wiſdom, Purity, and Holineſs of the Chriſtian Spirit; but little heavenly Love, ſuitable to the high Expectations of another Life; but little Humility, but little POVERTY of SPIRIT; tho' 'tis recommended by our SAVIOUR as [ix]the nobleſt State of the Soul of Man; but little Forbearance and Long-ſuffering, but little Condeſcenſion to the Weakneſſes and Infirmities of their Brethren, but little Love for their Excellencies; give but little Encouragement to their Virtues, but little Relief in their Wants; have little Rejoicing in their Proſperity, and, in a Word, as little Compaſſion in their Diſtreſs.

THESE may be ſome of the many Reaſons, perhaps, why the Names of PARSON, PRIEST, and LEVITE, are become Names of Reproach, and a BYE-WORD amongſt the People.

[x]PALMERIUS (they tell you) is a ſober temperate Clergyman, of conſiderable Preferment in the World, but of little Reputation with his Pariſhioners; his Living being about a Hundred Pound a Year, he has farmed it out to a poor Tenant, for Forty Pounds more than any Tenant could poſſibly pay, and keep Body and Soul (as we ſay) together comfortably. As he has two Churches that require Attendance once at each Place every Sunday, and he does not chuſe to reſide there himſelf, but rather ſix or ſeven Miles from it; ſo he makes it Matter of Conſcience to maintain a Curate that is as little beloved as himſelf, [xi]of the ſame Tempers, and equally vain in his Deſires; whom he hires to look after the Souls of a large Pariſh, at as low and reaſonable a Rate, as a Man of notorious Temperance can be had.

PALMERIUS has a great Value for our preſent Government, and a like Eſteem of our Common Prayer, is reckon'd very orthodox in his Diſcourſes; and as often as he viſits his Pariſh, (which is as often as he has Rent to take, or the Holy Sacrament to adminiſter) he is commonly very laborious in giving them a good Sermon out of BRADY or TILLOTSON, to convince [xii]his Hearers of the Neceſſity and Importance of running the Race that is ſet before them.

PALMERIUS has had no great Reaſon (they ſay) to complain of ill Fortune in the Courſe of his Miniſtry; only he has had thoſe Inquietudes, Cares, and Fears, that they have, who are worldly or earthly-minded in their Employments, and are carried on with vain Deſires and covetous Tempers. The Stubbornneſs and Ill-nature of his Pariſhioners, the Neglect and Remiſſneſs of his Predeceſſor, the Torment, Uneaſineſs, and Vexation he had in ejecting an old Tenant, are [xiii]often the Subjects of his Converſation; and tho' he enjoys better than Two Hundred Pounds a Year, yet the want of higher Preferment is a great Preſſure upon his Spirits.

PALMERIUS is full of Eſteem for Shew and Equipage, and fine Buildings. He has lately conſumed ſome Part of his Wife's Fortune in erecting a new Structure to the End of his Parſonage-Houſe; not with a Deſign ever to live in it, but for his better Appearance as often as he comes among his Pariſhioners; and is now very angry at the Builders of the old Dwelling for placing the Windows towards the Church-Yard, [xiv]it being ſo melancholy a Sight, he ſays, never to have any thing before one's Eyes but TOMBS, GRAVE-STONES, and REPOSITORIES for the DEAD.—He cannot endure it, and therefore is reſolved to turn them another Way.

NOW if you was to wait upon PALMERIUS at his Houſe, (they tell you) you would find him the Companion of the ſillieſt People in their moſt ſilly Pleaſures, fond of every impertinent Entertainment and Diverſion, full of Eſteem for Quadrille, a great Admirer of Plays, and moſt of the ludicrous Pamphlets that come from the [xv]Preſs, an admirable Lover of an idle goſſiping Converſation; and if there is any Miſrepreſentation of the Character of a Perſon, or any ill Report that tends to the Diminution of his good Name, or the Proſperity of his Condition, againſt whom he allows himſelf in fooliſh Hatreds and Reſentments, you may be ſure it loſes nothing by being told by PALMERIUS; nay, if nothing can be ſaid in Prejudice of the Party ſo diſreſpected, PALMERIUS will moſt commonly trump up ſomething or other, to tell thoſe with whom he lives in fooliſh Friendſhips and Fondneſſes; who are no ſooner behind his Back but [xvi]they laugh at him, to ſee his poor vulgar Way of Reſentment. — But the beſt of it (ſay they) is, PALMERIUS never ſwears any, or utters any Oaths, unleſs it is upon Occaſion, when his Coachman and Servants do not pleaſe him; and then no more than becomes a Gentleman of his Spirit and Diſtinction.

AGAIN, (they tell you) if you was to be with PALMERIUS but for one Day, you would hardly miſs of hearing him tell of the Beauty, Faſhion, and Richneſs, of the Furniture of his Houſe; of the Neatneſs and Regularity of his Gardens; the Commodiouſneſs of his Summer-Houſe, [xvii]and the Lovelineſs of his Fiſh-Ponds; nay, ſometimes he would be ſo trifling as to tell you of the Quantity of his Poultry, how he riſes early every Morning to feed them, and which Chicken he deſigns to kill next.

THUS, you ſee, what a Mixture of Ridicule the World obſerves in the Life of PALMERIUS; and what ſort of Concluſions are drawn from it is but too evident. Men are glad to find their Teachers ſet them ſuch Copies in Vice and Immorality; and are never ſo well pleas'd, as when they find ſuch as [xviii]PALMERIUS give them a Plea for their Sins.

BUT now, if ſuch as PALMERIUS, to be even with the World, would but renounce all their evil Habits and Tempers, and idle Diſpoſitions, their Fondneſs for great Preferment, Shew, and Diſtinction, their Self-Love, Pride, and Indulgence, their fooliſh Friendſhips and groundleſs Hatreds, their Levity of Mind and trifling Spirit, their vain Ways of conſuming their Time and Money, their Love for ſilly Diverſions and corrupt Converſation; would they but deny themſelves the Practice of theſe Things, and [xix]propoſe to themſelves the Example of ſome primitive Clergyman in the Church, who lived in its beſt and pureſt Ages; who durſt not allow himſelf in the Indulgence of any, even the leaſt of theſe Tempers; how ſoon would they redeem the dying Honour of the Prieſthood, reſtore its ancient Purity, ſtop the Mouths of careleſs and worldly Men, and make the Miniſtry become again a glorious Miniſtry? Then beautiful would be the Lives of thoſe who attend at the ALTAR of our LORD and SAVIOUR JESUS CHRIST; then the People would have no Reaſon to complain, unleſs it was, becauſe [xx]they could not ſerve, praiſe, and glorify GOD enough.

I COULD wiſh that Men of known Wiſdom, Power, and Authority, would (in Imitation of our BLESSED LORD) dare to break through all the irreligious Cuſtoms, Deriſions, and Oppoſitions of the World, and ſpeak more zealouſly of GOD and Religion, and more heartily of ſerious Truths: For, by this, they would highly promote the Chriſtian Cauſe, and gradually recover the Primitive Holineſs, and Apoſtolick Stedfaſtneſs; by this, they would fill Heaven with Saints, and finiſh a Kingdom of eternal [xxi]Glory unto GOD. In a Word, by this they would confirm and edify good Men in their Piety, and inſenſibly work upon evil ones; for by ſetting before them ſuch a regular and uninterrupted Pattern of Virtue and Goodneſs, they would either be inclined to imitate it, or, at leaſt, be reſtrained from being ſo barefacedly wicked, and ſo ſcandalouſly abandon'd, as now they are.

THE CONTENTS.

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  • SERMON I. II. III. THE Practice of Religion recommended, from its natural Tendency to promote our preſent as well as future Happineſs, and the Divineneſs of its Original. Page 1. 1 TIM. iv. and part of the eight Verſe. But GODLINESS is profitable unto all Things, having the Promiſe of the Life that now is, and of that which is to come.’
  • SERMON IV.INNOCENCY, the only proper QUALIFICATION for HEAVEN. 75 Luke xviii. 17. Verily I ſay unto you, whoſoever ſhall not receive the [ii]KINGDOM of GOD as a little CHILD, ſhall in no wiſe enter therein.
  • SERMON V. A religious Life the beſt Return for a national Deliverance:—Preach'd Oct. 9. 1746. being the Day appointed for the Publick Thankſgiving after the Defeat of the Rebels. Page 97 PSAL. xviii. 47, 48, 49. It is GOD that avengeth me and ſubdueth the PEOPLE under me.—He delivereth me from mine ENEMIES: Yea thou lifteſt me up above thoſe that riſe up againſt me: Thou haſt delivered me from the VIOLENT MAN.—Therefore will I give Thanks unto thee, O LORD, among the HEATHEN; and ſing PRAISES unto thy NAME.’
  • SERMON VI. VII. VIII. THE principal Cauſes of PRIDE, and its Effects, as diſcoverable in human Nature, conſidered. Page 121 [iii] PROV. xxx. 13. THERE is a GENERATION, O how lofty are their EYES, and their EYE-LIDS are lifted up.
  • SERMON IX. CANDOUR and mild Humanity recommended. Page 191 GAL. vi. 1. BRETHREN, if a Man be overtaken in a FAULT, ye which are ſpiritual, reſtore ſuch an one in the Spirit of MEEKNESS, conſidering thyſelf leſt THOU alſo be tempted.
  • SERMON X. ROUGH unpoliſh'd Manners deſtructive to the Peace of Society. Page 221 PROV. XV. I. SOFT Words turn away Wrath; but grievous Words ſtir up Anger.
  • SERMON XI. THE Duty of giving Alms chearfully to the Poor recommended. Page 245 [iv] ROM. xii. 8. latter Part. HE that ſheweth MERCY with CHEARFULNESS.’
  • SERMON XII. THE Danger of Faction, and bandying into Parties, with the proper Methods of allaying them, conſidered. Page 273 GAL. v. 15. BUT if ye bite and devour one another, take HEED that ye be not conſumed one of another.

ERRATA.

In ſome Copies, Page 3. line 2. after 1 TIM, read iv. Page 99. line 3, for Pſal, viii. read xviii.

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THE PRACTICE of RELIGION RECOMMENDED, From its NATURAL TENDENCY to promote Our Preſent as well as Future Happineſs, AND The DIVINENESS of its ORIGINAL. In THREE SERMONS.

SERMON I.

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1 TIMOTHY, and part of the 8th Verſe. But GODLINESS is profitable unto all Things, having the Promiſe of the Life that now is, and of that which is to come.

GODLINESS comes ſtrongly recommended to our Practice, when Rivers of Pleaſure are placed on her Right Hand, and in her Left Riches and Honour. Rewards are always look'd upon as great Incentives to act well in the various Scenes of Life; and, one would imagine, that Mankind would endeavour, in ſome Meaſure, to make their Goodneſs proportionable to the preſent Good they receive, or to the Reward in Reverſion. But notwithſtanding the ſeveral [4]Promiſes of preſent as well as future Happineſs made to the juſt and upright Man in Scripture, and tho' Men perceive, that then they are the moſt happy, when they act up to the Dictates of unbiaſs'd Reaſon, and follow the Precepts laid down in the Goſpel; and tho' they have the ſure Word of GOD, that Piety will be finally rewarded in another World; yet, for all this, Men will forſake the Paths of Wiſdom, whoſe Ways are Ways of Pleaſantneſs, and all her Paths are Peace, and purſue, what is the very Reverſe of Godlineſs and religious Wiſdom, Folly and Irreligion. Were Men once induced to think, that Godlineſs is great Gain; that it gives Health to the Body, and Marrow to the Bones, and gives, what nothing in this Vale of Tears will afford, Peace and Tranquility of Mind; we might then expect in the moral World, what always obtains in the natural, Harmony and an Uniformity of Action. But ſome, as if Piety tended to nothing but the Propagation of Miſery in the World, purſue what they think the moſt conſummate Happineſs, the deceitful Paths of ſenſual Pleaſure. Such, indeed, ſhew [5]Signs of Joy, but are never truly joyful: Even in the Midſt of their Jollity and lewd Mirth the Heart is ſad; and they cure, at leaſt they endeavour to cure themſelves of, what is the peculiar Privilege of a reaſonable Man, REFLECTION. Their Mirth indeed is like a STORM, loud, and not laſting. They run from Toy to Trifle, from Vanity to Vice, and run thro' the whole unſatisfactory Circle of Amuſements, in order that they may more effectually forget the Deſign of their Creation, and the very End of their Being.

BESIDES theſe Senſualiſts, ſome there are, who having the Form of Godlineſs want the Power of it. Such as theſe the Apoſtle, in ſome Verſes preceeding my Text, bids TIMOTHY reprehend. Theſe Men forbad to marry, and commanded to abſtain from Meats, and were more careful in the Obſervance of ſome Ceremonies, than in the Cultivation of the ſubſtantial Duties of Chriſtianity. Such ſenſeleſs and fabulous Traditions of theſe Jewiſh Teachers TIMOTHY is exhorted to reprove and diſcountenance; becauſe bodily Exerciſe, that [6]is, external Obſervances, which they pretend to be ſo ſtrict in, profit little, and are of no Moment in true Religion; whereas GODLINESS, that is, the Practice of all Chriſtian Graces, has all poſſible Advantages, having the expreſs Promiſe of the Life that now is, and of a certain Reward in the next. From the Words thus explain'd, and in order to encourage you in the Practice of religious Wiſdom, I ſhall conſider theſe following Propoſitions:

  • I. THAT RELIGION has a direct Tendency to promote our preſent Happineſs in this Life.
  • AND II. That ſuch a Religion, that has ſuch a Tendency, carries an internal Evidence of its Divinity along with it;
  • AND therefore, III. It ought to be embraced, not only upon account of its Divinity, or future Rewards it propoſes, but becauſe our Happineſs, even in this Life, is conſulted by it.

[7] 1. THEN, I am to conſider that Religion has a direct Tendency to promote our preſent Happineſs in this Life.—As our Duty to GOD, our Neighbour, and ourſelves, is comprehended under the Word RELIGION, I ſhall endeavour to ſhew how our preſent Happineſs is promoted by a ſtrict Obſervance of each of theſe Duties.—And, firſt, with reſpect to GOD.

GOD is a Being from whom we have received every good and perfect Gift; in whom we live, and move, and have our Being. We are indebted to him for our Creation, Preſervation, and more particularly for our Redemption. No Wonder then, conſidering the great Advantages we have received from him, that he has exacted from us Obedience to his juſt Commands: and that he might encourage us, his rebellious Creatures, who are more prone to Evil than Goodneſs, in the Way that leads to Eternal Life, he has ſo blended our Duty with our Intereſt, that we cannot neglect the former without manifeſtly loſing the latter. Wou'd we enjoy Riches, Honours, and the ſeveral [8]Bleſſings of Life? And wou'd we make our very Enemies to be at Peace with us? We have our Saviour's own Word for it, that if we ſeek the Kingdom of God, and his Righteouſneſs, all other Things ſhall be added unto us: and if we return Good for Evil, and Benefits for Works of Malice, we thereby heap Coals of Fire upon our Enemy, and melt him into Kindneſs, Benevolence, Friendſhip. Wou'd we enjoy Contentment, Peace of Mind, and a Conſcience void of Offence, which is the only Happineſs in this State of Miſcry? If we honour GOD, and keep his Commandments, we ſhall be content, and our Minds ſerene, undiſturbed with bitter Reflections, and freed from the Gnawings of a troubled Conſcience. CONSCIENCE muſt be a troubleſome tormenting Companion to the Wicked, but unto the Godly it is Health, and the Balſam of Life. When Storms ariſe, and Poverty comes upon the good Man, like an armed Man; when Friends, thoſe Beings of a Summer's Day, forſake him in his Adverſity, and leave his cooler Shade for the warmer Habitation of the Son of Fortune; or when Detraction [9]and Envy, thoſe malicious Attendants upon Goodneſs, wou'd blacken the Reputation of the good Man; or when, in ſhort, natural Evil, under Variety of Shapes, makes his Days uncomfortable, and his whole Life a Burthen; even in theſe Scenes of Horror, and ſevere Hours of Trial, the good Man's Confidence is in the LORD his GOD, who is his preſent Help in Time of Trouble, and Rock of Salvation in the Day of Calamity. He conſiders theſe light Afflictions as Marks of GOD'S Love and paternal Tenderneſs, inflicted not only upon Account of the many Failings he is by Nature liable to, but in order to awake the ſleeping Sparks of Piety in him, which in the Day of Proſperity are too apt to be nigh extinguiſhed. DAVID thought it an Happineſs when he was afflicted; for then he turned to GOD, and called his Ways to Remembrance. Thus he obtain'd, what ſome thoughtleſs Libertines at the ſolemn Hour of Death would give the whole World to obtain, Peace of Mind, and a pleaſing Proſpect of future Happineſs in the Manſions of the JUST.

[10]GOD too, beſides the Proſpect of an eternal Weight of Glory, has anexed to our Duty of loving him, a ſecret, internal, intellectual Pleaſure. This Self-complacency every good Man enjoys; which makes him with the greater Steadineſs embrace the one Thing needful. We are never better pleaſed than when we are grateful for Benefits received; we cannot help expreſſing our Joy by the Serenity of our Countenances, and our inward Tranquility by our outward Demeanour and Expreſſions of Thankfulneſs. If Gratitude be attended, as it certainly is, with ſuch Pleaſure rather to be conceived than expreſs'd, when 'tis performed towards our Fellow Creatures, what muſt the Pleaſure be when GOD, our Creator, Preſerver, and Redeemer, is the Object of our Gratitude? Then for want of Words to ſignify the Greatneſs of the Favours conferred upon us, and to demonſtrate our Incapacity to give GOD his due Praiſe, and proper Honour, we melt into an affectionate Tenderneſs, are raviſhed with the ſuperabundant Goodneſs, and are loſt in Thought and ſilent Wonder. This is a Joy the Good, the [11]religious FEW only know. The Wicked, that either deny GOD in Speculation, or forget him in Practice, are untter Strangers to this ſtill, permanent, unſpeakable Joy. Their Joy, like a DREAM, or the MORNING DEW, paſſeth away, and is gone; and even the Recollection of ſuch Joy reſembles oft too much the frightful Appearance in ſome Dream, which never occurs to the Imagination without Horror.

THE good Man's Happineſs is beſt illuſtrated by drawing a Portrait of the wicked Man's Condition.

WERE Happineſs attainable ſolely by Impiety, and were it proportionable to a Man's Proficiency in Wickedneſs, there would be then ſome Temptation to live without GOD, at leaſt without ſuppoſing a ſuperintendant Being, in the World. But as Things are now conſtituted, it is our Intereſt to be pious. The wicked Man, notwithſtanding his Commiſſion of Wickedneſs with Greedineſs, yet, in his more ſerene Hours, when Conſcience is ſuffered [12]to act the Judge, declares that he has no Pleaſure in Senſuality. His Appetites are ſtrong, craving, reſtleſs. Indulgence ſtrengthens them; Enjoyment makes them craving; and continual Exerciſe upon unlawful Objects, makes them reſtleſs, and never to be ſatisfied. Pleaſure is generally the Object of the Appetites; but Pleaſure, like QUICKSILVER, eludes our utmoſt Skill; and, grant it is obtained, what is it but rank Poiſon in our Veins? Moral is generally productive of natural Evil. Gluttony produces a complicated Scene of Diſorders, Variety of Pain, Torture, Woe. The Drunkard takes his Glaſs with a quivering Hand. The laſcivious Man is a living whited Sepulchre, whoſe inward Parts are one continued Scene of Miſery, Corruption, Rottenneſs; and, what is the moſt lamentable of all, his Soul, becauſe of its intimate Union with the Body, contracts a greater Impurity. But ſuppoſing the wicked Man not intemperate and luxurious; yet, if he be covetous, he muſt be perplex'd with many excruciating Thoughts, and his Body is generally a fit Emblem of the Leanneſs of his Soul. [13]Care about what he at preſent enjoys, Fears of loſing, Anxiety about increaſing his Poſſeſſions, cunning Contrivances how to over-reach the Unwary, and helliſh Schemes in order to grind the Face of the Poor, muſt make the covetous Man, amidſt his Abundance, of all Men the moſt miſerable. When a Man is thus oppreſs'd with the Weight of worldly Care, he has no Room for, or Reliſh of, what gives the greateſt Pleaſure to a rational Soul, the agreeable Conſciouſneſs of having pleas'd GOD. And what Pleaſure can ſuch a Man take in honouring GOD, who, in his Life, denies his very Being? Is not he conſcious that. he has ſet up the GOLDEN IDOL, and worſhipped it in Oppoſition to the true, the living GOD? And if ſuch a one does pray to, and praiſe GOD; yet how can he expect a Bleſſing, when he does not honour his Maker with his Subſtance? Will not his Prayers be rather turned into Sin, ſince his Hypocriſy demonſtrates his Mockery of that Being who is a jealous and a terrible GOD? Unhappy then muſt be the Caſe of this miſerable Man, if he cannot forget GOD in Thought as well as Practice: Recollection [14]muſt be terrible; and Apprehenſion of a future State, where all muſt be rewarded according to their Works, eſpecially in Time of Sickneſs, or at the Hour of Death, muſt be an agonizing Pain, and a ſort of Foretaſte of Miſery which the Damned only feel. In ſuch a State GOD appears to him frowning, unmerciful, vindictive: This diſmal Notion naturally throws him into an Amazement, Horror, Deſpair; and he deſires, what is in ſuch a Situation, the ardent Deſire of the moſt Abandoned, that he might live yet a little longer, and that he might at laſt die the Death of the Righteous, and that his latter End might be like his. But GOD, the good, the gracious, the merciful, who long bore with the repeated Tranſgreſſions of the wicked Man, in expectation that he would repent and amend, and conſider at laſt what belonged to his Peace, now cuts him off in the Midſt of his Sins, and leaves him to the diſmal Apprehenſion of approaching Judgment. If Men would really conſider this melancholy State of the wicked Man, and that there is no Peace unto him, either in Time or in Eternity; if they [15]would ſeriouſly conſider the almoſt infinite Difference between a Life of Miſery and a Life of real Pleaſure, even in this State of Probation, they would no longer be tempted to Sin by their lawleſs Paſſions, or by the Agreeableneſs of any Object.

BUT unhappy for us it is, that we often reſiſt the good Motions of GOD'S ordinary Grace within us; are little attentive to the Voice of the Charmer, charm ſhe never ſo wiſely, and reject the common Means of Salvation which GOD has graciouſly vouchafed us. And tho' all Things in the Creation are ſerious, and perform the ſeveral Offices agreeable to their reſpective Natures; yet Man, endued with Reaſon, and for whom GOD died, as if he had no Returns of Gratitude to make for the many Favours received, either trifles away Life unthinkingly, or is loſt between ſinning and repenting; or follows, what is the Deſtruction of all ſolid intellectual Pleaſure in this Life, the low Gratifications of Senſe for a Seaſon. And certainly that Man, who prefers the Body to the Soul, the mortal to the immortal part, little deſerves the [16]Rank he obtains among rational Beings. For we then ſhew greateſt Signs of Rationality, when we anſwer the End of our Creation; and we then anſwer the End of our Creation, when we perform a rational Worſhip towards our beſt Benefactor, GOD ALMIGHTY; and we are then beſt pleaſed with ourſelves, and therefore beſt pleaſed with thoſe about us, when we ſhew by our Words and Works that we are at Peace with GOD.

BESIDES, we then have the moſt intenſe Pleaſure when our Souls are the leaſt converſant with material Objects. The Body has been always reckoned a Clog to the Soul in her Operations; ſhe cannot think with her native Freedom, but is cramped in her Speculations, often loſt in the Miſts of Error, whilſt human Science is the Object of her Contemplation. Yet notwithſtanding that, the Appearance of Truth, and the Solution of any Difficulty, delights the Soul with ſuch a ſenſible Pleaſure, that ſpeculative Men think it an ample Reward for the Labour of the Brain: and ſuch has been the Force of this rational Pleaſure, that [17]it has reclaimed the Libertine, and made him neglect the Beauty of the Body, for the never-fading Beauties of the Mind. If ſuch be the Pleaſure, as it certainly is, when we deal in human Science, what muſt be the Pleaſure ariſing from the Knowledge of ourſelves, and a Contemplation of that Being from whom we receive every good and perfect Gift. Who is there of ſo harden'd a Nature, as to receive no grateful Senſations from the Conſideration of GOD'S Love in the Redemption of fallen Man? And is not this Pleaſure greatly augmented by the additional Conſideration of our being adopted thereby into the Number of the SONS of GOD? This is comfortable Aſſiſtance under every Circumſtance of Life: When Storms ariſe, or when the Wicked triumph, or when Death, that King of Terrors, threatens to cut the Thread of Life, it is a preſent Help in Time of Trouble; and is to the good Man, what ORPHEUS'S Lyre is ſaid to be to the Miſerable in the infernal Regions, a ſoothing Cordial in Calamity, and makes him almoſt forget, even in Torture and Miſery, that he is miſerable.

[18]AS the loving and honouring GOD is attended with ſuch exquiſite Pleaſure, ſo likewiſe from the Performance of our Duty to our Neighbour, we receive Recompences of Pleaſure ſuitable to our ſeveral Acts of Beneficence. ‘As ye would that Men ſhould do unto you, even do ye likewiſe unto them,’ is the grand Goſpel-precept upon which hang all the Law and the Prophets. If Men would obſerve ſtrictly this Behaviour towards one another, there would be no longer Wars and Bickerings among us; but rather, becauſe we expect Gentleneſs, Civility and Complaiſance, and honourable Behaviour from other Men, we ought to put on the ſame amiable Conduct, in order to gain, what may be wiſh'd for rather than expected in the World, Peace and Unanimity of Sentiments. A virtuous Conduct, however, tho' it does not always gain a ſuitable Return, yet affords a ſuitable Reward for the Performance of it. No Man does a virtuous Action without perceiving a ſecret Satisfaction in the doing of it: So that VIRTUE, in this Senſe, it its own Reward in this Life, and has a direct Tendency to promote [19]our preſent as well as future Happineſs. But every Action that is attended with a mental Pleaſure may not be virtuous. Men that are ſtrongly affected at ſeeing miſerable Objects, are even forced, by their natural Make and Conſtitution, to contribute to the Relief of ſuch Miſery; and when they are relieving others, they at the ſame Time relieve themſelves of an Uneaſineſs, and conſequently do themſelves a Pleaſure. But as they do not give Relief to the Diſtreſſed, becauſe GOD has commanded it, their Communication of ſuch Relief is no Virtue, and therefore of no Moment in the Sight of GOD: And I am afraid, that ſuch giving of Alms, which is looked upon as a Covering for a Multitude of Sins, but too often will only meet with its Reward here; and yet we may pronounce it a great Happineſs, that ſome rich Men are ſo ſoftly conſtituted by Nature, that they will perform an Action, in order to free themſelves from a preſent Uneaſineſs, when they would not have done it for the Sake of a Fellow-creature, or becauſe GOD has commanded it. To have a feeling Senſe, however, of another's Miſery, is [20]reckon'd a happy Temperament of Body, which is generally productive of Benevolence; and Benevolence is an Incentive to Beneficence; and Beneficence, if we do it not for the relieving our own Minds, or for the Sake of popular Applauſe, will lead us to Rivers of Pleaſure in a future State. Beſides then the natural Pleaſure of doing a virtuous Action, the conſequent Satisfaction of having pleaſed GOD, is an additional Spur to moral Goodneſs. But if we will not be religious, or, in other Words, perform our Duty to GOD, or our Neighbour, becauſe of the Pleaſure attending them, yet, one would imagine, we would be dutiful to ourſelves.

AS the Practice of Virtue is the Health of the Soul, ſo is it likewiſe the Health of the Body. Our Bodies are generally the moſt freed from Pain when we conform to the Goſpel Rules. The MEEK ſhall inherit the Earth; becauſe he is free from Paſſion and Violence, from Haughtineſs and Turbulency. The TEMPERATE in all Things is able to fight the good Fight, and to finiſh his [21]Courſe with Joy; becauſe he keeps the Body in Subjection to the Mind: Whereas thoſe who are led by their Paſſions, are tormented both in Body and Mind. The ANGRY MAN is often diſtracted with Pains in the Head, Breaſt, Stomach: and no Wonder, ſince one Irregularity naturally produces another; and ſince Anger is occaſioned by an irregular Flow of Blood into the Head, it is no Wonder that Pain is conſequent upon ſuch a Motion, becauſe a too great Diſtenſion of the Veſſels is naturally productive of Pain. The INTEMPERATE MAN too, for the ſame Reaſon, tho' ariſing from different Cauſes, is moſt tormented with Pain. The Top of his Head to the Sole of his Foot reminds him of his Luxury, Gluttony, Drunkenneſs. The ENVIOUS MAN, by his emaciated Body, gives us a demonſtrative Proof of the Uneaſineſs he labours under: His Body is a ſufficient Emblem of the Weakneſs of his Mind; and when there is ſuch a Connection and Sympathy between the Soul and Body, the one cannot ſuffer without the other; and the Body then is [22]moſt diſtemper'd under a wounded Spirit: So true is the WISE MAN'S Obſervation, that ENVY is the Rottenneſs of the Bones.

IF then we would be juſt to ourſelves we ſhould practiſe the moral Virtues; if we will not do that for our Souls Health, let us at leaſt for the Eaſe of the Body. For every Man that indulges his Paſſions in any criminal Purſuit, offends not only againſt GOD, Reaſon, or his own Soul, but likewiſe againſt his own Body. A Violation of CHASTITY is a Sin committed againſt the Body: and all other Vices, of whatever Complexion they be, or however they be coloured over by the ſpecious Gloſſes of deſigning Men, are nevertheleſs deſtructive to the Body as well as the Soul.

A GENERAL when he delivers a CASTLE to be defended by any inferior Officer, charges him to ſtand firm to his Poſt, to repair the Breaches an Enemy has made, to ſtrengthen the old Fortifications by new Works, to ſtock himſelf with Arms [23]and Ammunition, Men and Money; and, after all, to uſe Diligence, Prudence, and Precaution, that he may not be attack'd by Surprize, or be betrayed by the Cowardice or Treachery of his Garriſon. THIS is the very Caſe of MAN: GOD has aſſign'd him a Poſt to defend againſt his Adverſary, the Devil; he is to arm himſelf with the Sword of the Spirit, the Breaſt-plate of Righteouſneſs, and the Helmet of Salvation; and after he has done all, to ſtand, to be collected in himſelf, and to repair the Breaches Sin has made, and fortify himſelf with good Reſolutions; that he may not be ſurprized to injure his Body or Soul by the Beauty or Attraction of ſurrounding Objects, by a deluding Imagination, or ſtrong Affections from within. If he thus performs his Duty to GOD, to his Neighbour and himſelf, he will receive particular Satisfaction from the Practice of each of theſe Duties; and he will be inclined to think, that THAT RELIGION muſt be divine, which has ſo well blended our Duty with our Intereſt, and has made our preſent Happineſs depend [24]upon our preſent Goodneſs; which was the SECOND Thing I propoſed to treat of in this Diſcourſe; but I muſt, with GOD'S Leave, omit it for another Opportunity.

NOW to GOD the FATHER, GOD the SON, and GOD the HOLY GHOST, be aſcribed, as is moſt due, all Honour, Praiſe, Might, Majeſty, and Dominion, both now and ever. AMEN.

SERMON II.

[]
1 TIMOTHY iv. and part of the 8th Verſe. But GODLINESS is profitable unto all Things, having the Promiſe of the Life that now is, and of that which is to come.

WHATEVER tends to the Happineſs and Perfection of Man's Being, ſhould be the Object of every Man's Deſires. For this Reaſon, whatever has a direct Tendency to make us lovely and amiable in our Lives; whatever, if ſteadily practiſed, will conſequentially add Vigour to the Body, and be perfective of the better Part of us, our Souls; whatever is commendable and praiſe-worthy; if there be any Virtue or any Praiſe, we ought not only to think of, but deſire, and not only deſire, [26]but purſue, with that heroick Conſtancy, which not only becomes a Man, but ſomething more than mere Man, the good Chriſtian.

ALL Laws, or Syſtems of Laws, which are, or have been enacted in the World, ought principally to regard the Good of the Community for which they were enacted. Now, if any be found deficient in this reſpect, and are either contrived to promote partial, ſelfiſh Ends; or contain ſomething ſhocking to Reaſon, and diſagreeable to Human Nature in them; we may with good Reaſon, when propoſed to our Underſtandings, conſider them as the Invention of frail Man. But if, on the contrary, we ſhould have the good Fortune to meet with a Syſtem of Laws every Way calculated to make us wiſe, juſt, and good; and naturally contributing to the obtaining of That, which all Men pretend they are in Purſuit of, preſent Happineſs; we might then, with the greateſt Juſtice, conclude, that the Author of them muſt be an all-wiſe and good Being; who, beſt underſtanding the ſeveral Relations we ſtand in to one [27]another, knew how to draw us even by Violence, by the Cords of Love, and the Bond of Peace, to conſult, what every Pretender to Reaſon ought to conſult, his preſent as well as future Happineſs.

FOR this Reaſon, the Goſpel, conſidered merely as a Syſtem of Laws, ought to merit our Attention, and may reaſonably claim a fair and candid Examination from every rational Enquirer; who, tho' he regards a future State as a Chimera, would only be happy in this World; which, when compared to a more glorious Manſion of the Juſt, may be emphatically ſtiled the very Shadow of Being.

AND if, upon a fair Examination, it ſhall appear that nothing is enjoined us in the ſacred Oracles as a Duty, but what will, by the conſtant Exerciſe of it, make us happier, we ſhall then be inexcuſable if we neglect ſo great, and at the ſame Time, ſo unmerited Salvation. For ſuch it may be termed, if it has a natural Tendency to free us, from what is conſequent upon unreſtrained Appetites, [28]a diſtempered Body; or from that greateſt of all Calamities, which can befal degenerate Man, a WOUNDED SPIRIT. That the Practice of religious Wiſdom is attended with ſuch a Freedom, the Experience of every good Man abundantly teſtifies; ſo that if you will not believe an inſpired Writer, believe what any of you may experience, That GODLINESS is profitable unto all Things, having the Promiſe of the Life that NOW is, and of that which is to come. In a former Diſcourſe upon which Words, I propoſed to conſider the following Propoſitions:

  • I. THAT Religion has a direct Tendency to promote our preſent Happineſs in this Life.
  • AND II. That ſuch a Religion, that has ſuch a Tendency, carries an internal Evidence of its DIVINITY along with it.
  • AND therefore, III. It ought to be embraced, not only upon account of its Divinity, or future Rewards which it propoſes, but becauſe [29]our Happineſs, even in this Life, is conſulted by it.

THE firſt of theſe Propoſitions I have already conſidered, by endeavouring to ſhew, that GODLINESS, that is, Religion, conſiſts in our Duty to GOD, our Neighbour, and ourſelves; and that a conſtant Perſeverance in Well-doing in theſe ſeveral Branches of our Duty, was the only Happineſs which can in this Life be properly called ſo, or ever be obtained. And as Religion produces ſuch an happy Effect, we may juſtly conclude, that its ORIGIN is DIVINE; which was the ſecond Thing I propoſed to conſider.

IT has been the conſtant Obſervation of the unprejudiced Part of Mankind, that ever gave themſelves Liberty to think, that the Productions of Men always were attended with ſome Failures, which ſufficiently diſcovered the Imperfections of their ſeveral Authors. Syſtems of Laws, that were contrived for the Promotion of the Happineſs of the particular Communities for which they [30]were made, not only diſcovered the Corruption into which Men in general were fallen, but likewiſe the Degeneracy of their Compilers. It would indeed be unnatural for us to expect that perfect Purity ſhould flow from a corrupted Heart: for Intereſt, or Inclination, or both thoſe two great Enemies to Truth, too often hoodwink what ſhould always, ſuppoſing the Want of Revelation, determine the Will, the rational Faculty. And that this ſhould be the Caſe with frail Humanity, that ſees but thro' a Glaſs darkly, and that too with the additional Diſadvantages of having a denſe Medium to ſee thro', the Paſſions and Prejudices, which divert the Rays of Truth from entering, in a proper Diſpoſition to inform the Underſtanding, it is no Wonder; ſince STREAMS that flow thro' MINERALS always contract the Qualities of the Bodies thro' which they run: And DOCTRINES, like STREAMS, can never flow pure, when either the Fountains or the Channels, thro' which they are conveyed, are impure. It is obſerved indeed, that, like WATER, (which, as it runs, refines) Men's Notions about moral [31]Good and Evil continually improved as they flowed down the Stream of Time from Father to Son: but notwithſtanding that, ſome Imperfection, ſome bad Principle, after all their Reſearches, diſcovered itſelf to diſgrace human Nature; and even their beſt Notions had little Weight in them, becauſe they wanted thoſe Sanctions, which every Rule of Action ſhould be attended with, REWARDS and PUNISHMENTS.

THE CHRISTIAN SCHEME, or the Rule of Life delivered to us in the Goſpel, whoſe End and Aim is the Perfection of our Natures, is in itſelf entirely perfect. It is to us, what the Tree of Knowledge was to our firſt Parents, the Knowledge of Good and Evil; but with this material memorable Difference: to them it was the Knowledge of Variety of Pain, Miſery, Death; but to us it is not only the Tree of Knowledge, but of Life; whofe Root, tho' fix'd in Earth, yet loſes its Top in Heaven; by the kindly Aſſiſtance of whoſe Branches, we may, tho' with Difficulty, aſcend to that happy Kingdom; where reigns univerſal [32]Righteouſneſs, and therefore univerſal Harmony, the HEAVENLY JERUSALEM.

WHATEVER then has a direct Tendency to make us perfect, juſt, and good, muſt immedidiately, if heartily practiſed, make us happier; and the Contrivance of ſuch Means muſt be attributed to a good benevolent Being, who beſt underſtanding our Natures, knew beſt how to preſcribe what was the moſt productive of Happineſs. For this Reaſon, we may juſtly imagine, that God gave us the Goſpel Diſpenſation; which, both for the Excellency of its Precepts, and Univerſality of their Extent, can claim no other Original.

NO Religion in the World that was plann'd by mere Man, ever preſcrib'd univerſal Benevolence to Man. LOVE and CHARITY was only to extend to Gueſts, Friends, Citizens. To this confin'd, contracted Sphere, was Heathen Benevolence extended, till the Day-ſpring from on high, the SUN of RIGHTEOUSNESS, ſhone in their Hearts, and melted them into Tenderneſs, [33]Compaſſion, Benevolence. Hence their Hearts were enlarged, and in their Underſtandings there ſprang up a LIGHT, which ſoon diſpell'd the Miſts of Ignorance, and directed their wandering Steps thro' the Mazes of Error, to ſomething more deſirable than all the Volumes of Vanity and empty Deceit in the World, THE GLORIOUS GOSPEL-COVENANT.

THE Benevolence which it propoſes is univerſal. As CHRIST loved us, ſo are we to love one another. As the Benefits of CHRIST'S Paſſion diffuſed itſelf thro' the whole rational Part of the Creation, ſo is our Benevolence to be circumſcribed by no particular Time, Place, or Perſon; but, like its GREAT AUTHOR, its Circumference is to be no where, and its Centre every where.

SUCH a Benevolence as this, which is entirely ſuited to Man's Nature, and is neceſſarily productive of his Happineſs, as it is attended with Complaiſance, Humility, Sincerity, Charity, Hoſpitality, and a Delight in pleaſing, and every other [34]laudable Perfection, muſt take its Riſe from DIVINITY. For if we take a View only of the ſeveral Sects which deviate from the Goſpel-Purity, we ſhall find them ſo far from cultivating an univerſal Benevolence, that they are ready to pronounce Damnation on thoſe that differ from them only in Sentiment, in Forms, Ceremonies, or any other Matters merely indifferent. But ſuch ſevere Judges ought to conſider, that when they mingle their own contracted Notions with the Goſpel-Precepts, they not only diſhonour GOD by ſuch an unnatural Compoſition; but alſo, by a ſour Moroſeneſs of Temper, deſtroy that chearful benevolent Diſpoſition, which is one grand Characteriſtick of every good Chriſtian.

NO greater internal Evidence for the Divinity of the SACRED WRITINGS can be produced than BENEVOLENCE, which almoſt in every Page is taught; and not only taught, but enforced by EXAMPLE. It ſtrikes at the Root of all theſe Paſſions; which, for the Deſtruction they bring upon the Peace of all Society, are emphatically [35]ſtiled the DISEASES of the MIND. Where it has rivetted itſelf into the Heart of Man, there is no ENVY becauſe a Neighbour is more proſperous; no HATRED for real or ſuppoſed Injuries; no REVENGE, becauſe 'tis referred to the Execution of that Being to whom alone Vengeance belongs. It excludes ANGER, and all the Degrees of it, except it has for its Object that moſt deform'd, and the moſt pernicious of all Objects, SIN. And it excludes, in ſhort, all Sorrow, all godly Sorrow excepted; which extends itſelf, not only to a Man's own Failures in Duty, but likewiſe to the Infirmities, Vices, and unmerited Misfortunes of others: But all repining and murmuring at the wiſe Diſpenſation of Providence, and all ſorrowing for Injuries and Diſappointments received from Men, are utterly unwarranted by this GOSPEL-BENEVOLENCE: for we are not only to wiſh, but to forward the Salvation of all Men, even of our moſt inveterate Enemies; that they ſeeing our good Works, may at laſt be reſtored to the Paths of Peace, and be excited to a glorious Emulation, to glorify together with us [36]our Father which is in Heaven. And if we love GOD, and believe him endued with every poſſible Perfection, we can never repine at his Proceedings; but whether he gives us Health or Sickneſs, Proſperity or Adverſity, we muſt conclude it wiſeſt, juſteſt, beſt.

AND as Benevolence keeps the Mind free from all hurtful Paſſions, ſo does it likewiſe reſtrain the Poſſeſſor of it from every Thing bad in Practice. No Man can be unjuſt, and, at the ſame Time, benevolent. For LOVE worketh no Ill to his Neighbour; and therefore nothing bad in Practice can be conſequent upon it. No Man that ſincerely wiſhes his Neighbour's Welfare will defraud him, or ſpoil him of his Goods, will injure his Perſon, or endeavour to take away that, which is more precious than Life to every good Man, REPUTATION. No Man, in ſhort, that has this benevolent Principle, will deal in Deceit, Cenſoriouſneſs, Contention; but rather, becauſe he conſiders himſelf as a Member of this great Society, the World, and alſo as deſign'd for a [37]more durable Manſion in Heaven, he will practiſe every ſocial Virtue, by the Aſſiſtance of which he may more effectually aſcend thither; where true Joys are only to be found.

THIS Principle, however good as it is in its Tendency, is but little practiſed in the World; and it would be leſs ſo, if GOD was not proved the Author of it: Moſt Men are naturally ſelfiſh, angry, revengeful: Few Men, even under the Goſpel, have a general Reſpect; but fewer have univerſal Benevolence for their Fellow-creatures. Men ſhould reſpect one another, becauſe they are Partakers of the ſame common Natures; ſhould love another, becauſe GOD is the Creator and Preſerver of every Individual; and we ſhould forward each other's Salvation, becauſe the Lamb of GOD condeſcended to empty himſelf of his Glory, and gave us a Life inimitable, both for its Benevolence, and alſo for the Beneficence exhibited by it.

NOT ſo unthinking Man: He, as if wiſer than [38]the GOD that made him, will not love his Friends, much leſs his Enemies: He returns Hatred too often for Good-will, and Ingratitude for Works of the greateſt Kindneſs. He can expoſe to Ridicule the Infirmities of Friends; and, in order to ſhew his Malevolence, can, for the Diverſion of his Acquaintance, murder their Reputation: He can ſcatter his Arrows, Firebrands, and Death; and yet he can have the Modeſty to ſay, Am not I in ſport? To ſuch a one may be applicable that Obſervation in the Fable, "What is Sport to thee, is Death to me." Nay, to ſuffer thus in Reputation is worſe than Death: A natural Death is generally finiſhed in the Twinkling of an Eye; but a moral one, the Death of Reputation, continues not only too often with Life, but likewiſe extends itſelf beyond the Grave. The horrid SPECTRE is too maliciouſly conjur'd up not to excite PALENESS, the Attendant upon Fear, but BLUSHES in the innocent Faces of Poſterity. BETTER it is to be ſilent, than to be witty at the Expence of INNOCENCE; better [39]it is to be deemed a Man of narrow Thought, than to ſhew by our much ſpeaking, that we think neither humbly of ourſelves, nor candidly of our Neighbours: And there is no greater Argument of a Fool, than a Multitude of bad Words inconſiſtent with common Honeſty.

THE Nature of Man being thus prone to Deeds of Darkneſs, Ill-nature, and Defamation, What could be invented as a more proper Remedy for it than the GOSPEL BENEVOLENCE? And can it be imagined, that the Heart of Man would contrive ſuch a Cure? Is it in the leaſt probable, that Man, who is by Nature SELFISH and REVENGEFUL, would himſelf make Laws which neither he nor the reſt of Mankind would follow? Or, would he enforce theſe Laws with proper Sanctions, when they contradicted the natural Bent of his Temper? And ſuppoſing that he ſaw the Expediency of ſuch Laws, Could he, for that Reaſon, imagine, that Men would follow them merely becauſe he preſcrib'd them? But would not a too great Fondneſs for SELF, Covetouſneſs, [40]Pride, Envy, and falſe Honour, prevent the enacting of ſuch ſalutary Laws as we find inculcated in the Goſpel? Would Meekneſs, Forgiveneſs of Injuries, and Humility, be preſcribed as practicable, convenient, or commendable? Would Charity, that great LAW OF KINDNESS, which comprehends almoſt all Virtues, be ſo much as thought of, much leſs practiſed, ſuppoſing that it had not deſcended with its great Author from Heaven? And ſince Men do not practiſe theſe Virtues commanded by GOD himſelf, Would they have thought them ſuited to Man's Nature, if Man had preſcribed them? The Truth is, Man is prone to Sin, and averſe to Goodneſs; his Paſſions are ſtrong, and apparent Good is genenerally their Object. Hence ariſes the Neglect of Precepts every Way adapted to promote private as well as publick Happineſs. Hence Men act contrary to Conviction, and receive Doctrines for good, which they may intend indeed to pay a Regard to, but never do practiſe. But when Men are grown old in Sin, they would willingly carve out for themſelves Principles every Way [41]ſuitable to their Practice. Hence Chriſtianity is rejected, and the Dictates of corrupted Reaſon, I ſhould ſay Paſſion, are ſubſtituted in its Place. Hence is Corruption patroniſed by the pretended Light of Nature; and univerſal Benevolence is loſt in a low, ſneaking, particular Selfiſhneſs. If Men were left to themſelves, and there was no eſtabliſhed Form of Worſhip, we would ſoon ſee what Deſtruction would be brought upon the Goſpel. Every one would adopt or reject Precepts, as they ſaw them agree, or diſagree, with their ſeveral Intereſts: Every one would have their favourite Path to tread in, till, at laſt, they would leave no Remains of the Goſpel-Purity: A no ſmall Argument this, that Man never contrived the GOSPEL-SCHEME; for it is impoſſible that we ſhould ever gather Grapes of Thorns, of Figs of Thiſtles, or that a corrupt Tree ſhould ever bring forth good Fruit.

AS the Excellency then of the Goſpel-Precepts ſufficiently prove the Divinity of their Author, ſo likewiſe does the Univerſality of their Extent. [42]They are calculated, not as the Jewiſh Diſpenſation, for a peculiar People, but for the Benefit and Happineſs of every Nation under Heaven. All Laws that ever appeared before the Goſpel-Covenant, only extended to particular Communities, only obliged thoſe for whom they were made, and ſome of them ought not to have been obligatory, becauſe they were diſagreeable to Reaſon, and conſequently were detrimental to Society: Whereas the Goſpel-Laws, becauſe the Happineſs of ALL Men is their conſtant Object, are, for that Reaſon, ſuppoſing their Divinity could not be proved, obligatory. For when Laws are, as all Laws ſhould be, founded on Reaſon, no Man can reject them as unreaſonable; and therefore, thoſe who diſregard them, muſt do Violence to their Reaſon, and conſequently are inexcuſable both in the Sight of GOD and Man. That the Goſpel contains a reaſonable Service, every one that has practiſed the Rules comprehended therein can beſt tell. And if it appears that the Obſervance of them ſhall make one Man as happy as this State is capable of, Why may not all Men be happy, [43]for the ſame Reaſon? And that all Men may be happy, by the conſtant and uniform Practice of the Goſpel-Rules, every Man's unbiaſſed Reaſon, as well as Experience, will inform him. And if it could be demonſtrated, which indeed is impoſſible, that theſe Rules were not productive of univerſal Good, then there might be ſome Excuſe pleaded for the not receiving of them. But as infinite Love for the Human Race was the great Motive for the Promulgation of theſe Rules, and as the Divine Love was the very Baſis and Foundation of them, ſo is LOVE ſaid to be the fulfilling of the LAW; for no Man can be a Breaker of it that truly loves his GOD, his NEIGHBOUR, and HIMSELF: Happy would the People be, who are in ſuch a Caſe; yea, happy the People who follow the Rules preſcribed by their GOD.

BUT it may be aſked, if our LOVE and BENEVOLENCE muſt be univerſal; muſt we, for that Reaſon, offend no Man? Are we not commanded to rebuke them that ſin before all, and [44]yet are we not commanded to follow Peace with all Men? To this it may be anſwered, that if, by diſobliging and offending ſome Perſons, we can do them the greater Good; if we can reform and ſave them; or, however, can promote the publick Happineſs, by diſturbing their Repoſe more than by leaving them in Tranquility, then it is that Conſiderations of Peace ſo far ceaſe, as they are inconſiſtent with Piety and Charity. For it is for the Good of Mankind that Vices, of what Complexion ſoever, ſhould be diſcouraged. As they have an immediate Tendency to bring on the Ruin of Societies, Kingdoms, and even the Deſtruction of the whole Earth; hence it is the Duty of every Chriſtian to endeavour at leaſt to oppoſe the Overflowing of Ungodlineſs, that the Guilty might be reformed, and the Innocent not be hurried away in the mighty Torrent. If by rebuking the Sinner we can reclaim him from the Error of his Ways, we give the greateſt Inſtance of Charity; and by ſaving a Soul alive we cover a Multitude of Sins. If the SWEARER, BLASPHEMER, DRUNKARD, LIBERTINE, and [45]all the black Catalogue of Sinners enumerated by St PAUL, could be terrified into Goodneſs by harſh Expreſſions; or, where thoſe gentler Methods fail, by ſeverer Treatment; would we not, in ſo doing, perform a Deed of Charity, and contribute thereby to the Glory of GOD? To behave thus, indeed, in theſe our Days, when Gravity is thought Moroſeneſs, and Sanctity of Manners, Hypocriſy; when the infamous Mirth of the Son of Fortune is every where preferr'd to the Man of Senſe; when, to preſerve one's Integrity, one muſt avoid the Converſation of moſt Men; when Modeſty, that great Guard of Virtue, is laugh'd out of Countenance; when the ſmooth Tongue, lying Face, and corrupted Heart, are more valued than Simplicity, Sincerity, and a regular Tenor of good Actions; when the Luſt of the Fleſh, the Luſt of the Eye, and the Pride of Life, make Men either Infidels, or ſomething worſe than Infidels, careleſs Chriſtians: In ſuch Times, to rebuke ſuch Vices as theſe, requires a great deal of Goodneſs, an unwavering Reſolution, [46]clear Courage, and a Zeal according to Knowledge.

BUT all theſe beforementioned Roots of Bitterneſs, that branch out with great Luxuriance from the Heart of Man, might eaſily be check'd in their Growth, if Men would only try their Conduct by the GOSPEL-RULES. The Paſſions that ſwell too high, and rage with direful Impetuoſity, would ſoon ebb, and ſink into a profound Calm, and be confin'd within their proper Channel. REASON then would aſſume the gentler Sway, and be regulated by REVELATION; would conduct our ſhatter'd Barks thro' the unavoidable Storms of Life, thro' Rocks and Quickſands; which, becauſe latent, are the more dangerous, till they arrive ſafe in the ETERNAL HAVEN where they would be.

IF we would be meek, patient, tender-hearted, ſhewing Bowels of Mercies to all Men, what a pleaſant, ſerene, peaceable State would the World enjoy? It would then be apt to tempt Men to [47]deſire, what is the earneſt Deſire of all Men, notwithſtanding the ſeveral natural and moral Evils incident to human Nature, LENGTH OF DAYS and LONG LIFE. Men would not only be of one Mind in an Houſe, but likewiſe univerſal Love would be the ruling Paſſion in the rational Part of the Creation: Hence Health and Peace of Mind, thoſe natural Attendants upon Goodneſs, would carry all Men with a compoſed even Chearfulneſs of Mind to the Manſions of immortal Youth, where they will ſhine as STARS in the FIRMAMENT. Such is the excellent Tendency of the GOSPEL-PRECEPTS, and ſuch the Univerſality of their Extent! Both of which ſufficiently evince the DIVINITY of their AUTHOR; who, by ſuch Means, has largely contributed both to our preſent and future Happineſs.

BUT, if we will not receive the Goſpel becauſe of its DIVINITY or future Rewards, let us at leaſt, for the Sake of making this gloomy State of Things tolerable to us, embrace it; which was the Third Thing I propoſed to conſider in this [48]Diſcourſe: But of THIS at another Opportunity.

NOW to GOD the FATHER, GOD the SON, and GOD the HOLY GHOST, be aſcribed, as is moſt due, all Honour, Glory, Majeſty, and Dominion, both now and ever. AMEN.

SERMON III.

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1 TIMOTHY iv. and part of the 8th Verſe. But GODLINESS is profitable unto all Things, having the Promiſe of the Life that now is, and of that which is to come.

'TIS a conſtant Obſervation of all Writers, that Mankind is moſtly affected with Things preſent; that their Deſires are generally confin'd within the narrow Limits of this World; and that ſurrounding Objects almoſt always exclude, what ſhould be the conſtant Subject of a rational Being, the glorious Thoughts of Immortality. The Reaſon why they thus act ſeems to be this: Real Happineſs, which indeed is not attainable in this Life, ſeems to be the Expectation of moſt Men, even in this tranſitory [50]State of Things, where Joy and Sorrow, Hopes and Fears, Light and Shade, conſtitute the Life of Man. The Imagination paints Things deluſively, and in borrow'd Colours; it gives Solidity to Emptineſs, Beauty to Deformity, and Worth to Meanneſs, and has the Power of EGYPTIAN SUPERSTITION, it can tranſform an APE into a GOD; but what is the more ſurprizing, it pretends to realize NOTHING. No Wonder then, that Man, under ſuch an erroneous flattering Guide, miſtakes Miſery for Happineſs, and agonizing Pain for ſolid permanent Pleaſure; no Wonder that Senſuality is prefer'd to Temperance, and Confuſion to the Love of Order; or that Mankind, rather than oppoſe the mighty Torrent of Affection, chuſes to ſwim ſmoothly down the Current of Inclination. To contradict Paſſion, a Libertine thinks an arduous, unnatural, nay, an impoſſible Taſk. To follow Nature, which is nothing elſe but a criminal Indulgence of every Senſe, is with him anſwering the End of his Creation; not conſidering that the Beauty of Life, like the BEAUTY of a good [51]PICTURE, conſiſts in a regular Harmony and Concert of all its Parts, and in a Conformity to the Rules of Reaſon. If every one was to follow the Propenſities of his depraved Appetite, (for one Man has as much Right as another) we would not only, in all human Probability, ſee the Death of Morality, but the Deſtruction of the Sons of ADAM. Such has been, if the Hiſtory of all Ages may be credited, the diſmal Conſequence of a total Depravation of Manners; ſo true is it, that RIGHTEOUSNESS exalteth a NATION, but SIN is the DESTRUCTION of any People. When Men throw aſide the natural Diſtinction between Good and Evil, all Reſtraints from Ill are conſequently broke; Vices then, of all Complexions, muſt deluge the Earth like a mighty INUNDATION, and drown the very Seeds of Virtue. The Notion of a GOD likewiſe is then either loſt or confus'd; his Providence, that by ſecret Springs directs the harmonious Motion of the Univerſe, is too often depreciated; except LIGHTENING, that terrible Inſtrument of Vengeance, flaſhes Conviction to their Underſtandings, [52]or THUNDER, that dreadful Attendant upon the DEITY, awakens their ſleepy Conſciences, and forces them to own with Confuſion of Face the Preſence of OMNIPOTENCE.

BUT the good, the religious Man, amidſt Lightenings, Thunder, Whirlwinds, and Earthquakes, ſits humble, reſign'd, compos'd; he knows no Fear, but the FEAR of the ALMIGHTY; who amidſt every Terror, is his ſtrong Tower, and Rock of Defence, a preſent Help in Time of Need. Is there any that would ſecure to himſelf a FRIEND? Let him be but good or religious, and he will have an ALMIGHTY FRIEND. Is any oppreſs'd with the Weight of SIN, and diſturb'd with the Gnawings of a troubled CONSCIENCE? There is an ADVOCATE with the FATHER, who graciouſly invites all that labour, and are heavy laden, to come unto him, and he will give them REST. Is any ſick, or in ADVERSITY? Let him apply to that almighty and all-merciful PHYSICIAN, who raiſes the DEAD to LIFE, and the POOR out [53]of the DUST. Would any one enjoy LIFE, and ſee good DAYS, or inherit a BLESSING? Let him refrain his Tongue from Evil, and his Lips that they ſpeak no Guile; let him eſchew Evil, and do Good; let him ſeek Peace, and enſue it: For the Eyes of the LORD are over the Righteous, and his Ears are open unto their Prayers: But the Face of the LORD is againſt them that do Evil. And who is it that will harm you, if ye be Followers of that which is Good? GOODNESS then is the neceſſary Armour for every Man that would fight the good Fight, and procure to himſelf the Bleſſings of Peace in this World, and a Crown of Glory in the next. For GOD will with-hold no Manner of Good from thoſe that ſincerely love HIM. Thus GODLINESS has not only the PROMISE of the Life that now is, but alſo of that likewiſe which is to come. —In two former Diſcourſes upon which Words, I conſider'd theſe two Propoſitions:

Firſt, THAT RELIGION is the ſureſt Road to Happineſs in this Life: And that, Secondly, [54]becauſe it tends to make us happy, it proves its DIVINITY. The firſt of theſe I endeavour'd to prove from the Happineſs that muſt neceſſarily reſult from the ſtrict Obſervance of thoſe relative Duties, of which Religion conſiſts, to GOD, our Neighbour, and ourſelves.

THE Truth of the ſecond Propoſition, I endeavour'd to prove from the Excellency of the GOSPEL-PRECEPTS, which Man, as he is a Compound of great Ignorance, much Folly, and little Goodneſs, would never have invented; and alſo from the UNIVERSALITY of their EXTENT, as they are excellently well calculated to promote univerſal Harmony, and therefore univerſal Happineſs, among all the KINDREDS of the EARTH.

I COME now, as I propoſed in the laſt Place, to conſider our particular OBLIGATIONS to RELIGION, becauſe of its promoting our preſent Intereſt.

[55]I AM not ignorant that it may be objected here, that temporal Motives to Obedience ought not to be ſo much inſiſted on; and that I ought rather to have painted the Joys of Heaven, or the Terrors of Hell, in order to invite or deter the Sinner from the Error of his Way.

TO this I anſwer, that Objects generally affect Men according to their Diſtance. The Proſpect of preſent Gain in the Commerce between Man and Man, is uſually attended with greater Pleaſure, and conſequently purſued with greater Vigour, than the View of larger Advantages placed at a more remote Point of Light. The ſame holds with reſpect to Things temporal and eternal. The Things eternal not being preſent, and conſequently not expos'd to our View, do not affect us ſo much as ſenſible Objects. If then Men can be perſuaded from the Enjoyment of the Pleaſures of Sin for the Seaſon they continue Pilgrims here, either becauſe they are ſhameful, prejudicial to their Affairs, or deſtructive to the Body; ought not ſuch Arguments, taken from Conveniency, be made Uſe of [56]in order to invite Men from Sin? It muſt be own'd, indeed, that if Men are virtuous upon no higher Motives, than becauſe Virtue is convenient, and productive of Health and preſent Happineſs; and if men are ſeemingly religious, merely becauſe Religion is the faſhionable Convenience, in order to colour over ſiniſter Deſigns, ſuch Mens Virtue and Religion, with regard to another World, muſt be vain: becauſe we ought to be virtuous and religious not only upon account of a preſent Convenience and Advantage, but likewiſe in obedience to GOD'S juſt Commands.

HOWEVER, from whatever Motive Men practiſe Virtue, whether out of Oſtentation, and to gain popular Applauſe, as ſome; or becauſe it promotes the Health of the Body, and the grateful Peace and Indolency of Mind, as others; or, laſtly, which ſhould always be the Caſe, becauſe GOD has propoſed Piety and Virtue as the Terms of Acceptance with him: From whatever of theſe Motives Men are virtuous, juſt and good, both they themſelves and the World muſt receive no [57]ſmall Advantage from it: So true is it that VIRTUE, even in this Scene of Things, which is diverſified with Good and Ill, is its own REWARD, and that GODLINESS is great GAIN.

TO inſiſt upon the Practice of Virtue therefore, upon account of temporal Inducements, is not one of the leaſt Motives to behave well. Our SAVIOUR himſelf, in the Sermon upon the Mount, in order to induce his Hearers to practiſe MEEKNESS, MERCY, and the like, tells them, that not only a Reward in Reverſion, but the INHERITANCE of the EARTH, will be conſequent upon the Practice of theſe Virtues.

EXPERIENCE too tells us, that many of little or no Religion practiſe ſome Virtues, if ſuch a Practice, excluſive of the Will of GOD, may be term'd virtuous; becauſe ſuch Virtues augment the Health of the Body, and increaſe thereby a thoughtleſs Indolence of Mind. Such will not live jovially and luxuriouſly, becauſe Sickneſs is generally the Concomitant of Senſuality. The [58]Deſire of continuing here, which to a good Man is not very deſirable, occaſions a conſequent Deſire of uſing ſuch Means as ſeem beſt calculated for the promoting LENGTH of DAYS and LONG LIFE. And as Virtue has this happy Tendency, 'tis no Wonder if it be look'd upon as the one Thing needful to promote temporal Felicity, by thoſe, who have ſhewn by their Lives, and more particularly by their Writings, that they are Advocates for no Religion. A great Argument this, however, that Morality muſt be very ſerviceable to Societies; but the Practice of it muſt be very precarious and uncertain, when the WILL, and conſequently the FEAR of GOD, are excluded from ſupporting of it. When the main Pillars, the Support of a Building, are taken away, Would it be ſtrange, if the Superſtructure ſhould fall to the Ground? And, in like Manner, if the Will and Fear of GOD were not thought the Foundation of all moral Obligation, What an Inlet to all Manner of Licentiouſneſs would there be? Every one then would be at Liberty to carve out for themſelves a Syſtem of Morals, ſuch [59]as Inclination, not Reaſon, would dictate; the Contrivance and Execution of which would put all HELL in TRIUMPH, and the bleſſed benevolent HOST of HEAVEN into MOURNING.

HAPPY, however, exceeding happy 'tis for the World that the Will of GOD is generally acknowledged as the Foundation, and the Fear of HIM, the kindly Remembrancer of all moral Obligation. Few are ſo very hardy, except the rich and powerful, as to deny, that GOD is the Author of all the Relations that ſubſiſt, and conſequently of the Duties ariſing from theſe Relations: And therefore all our Obligations to the Performance of theſe Duties terminate at laſt in the Will of the Creator; who, by creating us, created all theſe Relations, from whence both our moral and religious Obligations are immediately deriv'd.

OUR Obligations then to GODLINESS, which comprehends every Duty, ariſe

  • I FROM the Conſideration of his having created us.
  • [60] AND II. From his providential Care over us, and continual Preſervation of us in Being.
  • AND III. From his having condeſcended to reveal his Will by his only begotten SON, who by his Death and Paſſion adopted us into the Number of the SONS of GOD.

    AND laſtly, Becauſe this Revelation contains nothing but what is both agreeable to REASON, and perfective of our NATURES.

THESE are the principal Obligations which we lie under to be PIOUS, JUST, and GOOD: Obligations ſufficient, one would imagine, to induce every rational Agent to love, and conſequently honour his Maker, not only with his Lips, but in his Life; not with Eye-Service, as Men-Pleaſers, but as Men profeſſing themſelves Creatures of his Hands, and that conſider the End of their Creation, the Means offer'd them in order that they might obtain Salvation, and the Vocation wherewith they are called. Theſe Inducements [61]to GODLINESS are, or at leaſt ought to be, ſo well known, that I ſhall not make any further Obſervation upon them. And as I have principally inſiſted upon temporal Obligations to Virtue in theſe Diſcourſes, I ſhall conſider further, that we are obliged to practiſe Religion, firſt, becauſe 'tis eaſier for us to be good and virtuous, than wicked and vicious; and, ſecondly, becauſe a religious Practice gains us Reputation; and laſtly, becauſe a Bleſſing will not only attend us if we hold faſt our Integrity, but likewiſe deſcend upon our Poſterity.

THE firſt of theſe Propoſitions is founded upon this Suppoſition, that we are obliged to contribute to our preſent Satisfaction in this Life; which none will deny except Enthuſiaſts, who make Religion, which is the greateſt Diſpoſer to Chearfulneſs, conſiſt in Moroſenfs, Gloomineſs, Melancholy. If this Poſition the granted, as it certainly ought, that we ſhould endeavour to obtain preſent Eaſe and Happineſs; it will hence follow, that Virtue ought to be embraced, and Vice avoided. For [62]whatever Method gives us more Trouble in the Performance, gives us leſs Satisfaction, and conſequently more Trouble and Uneaſineſs. That the Practice of Vice produces this Effect, is evident from Experience. When a Man is vicious, and at the ſame Time is deſirous of ſaving Appearances, in order to keep up his Credit in the World, every one may imagine that he muſt be put to great Perplexities. The very Conſciouſneſs of Guilt makes the guilty Perſon think, that the earneſt penetrating Look of another whom he meets, ſuppoſes a Knowledge of his Crime; and if he finds that it is known, it gives him additional Vexation, and he endeavours to leſſen the Heinouſneſs of his own Miſdemeanours, by blackening the Reputation of thoſe who have thus juſtly reflected upon his Conduct. Thus one Vice is connected with another; and painful Reflections, the natural Reſult of, and the neceſſary Concomitant upon Vice, are, like JOB'S Comforters, miſerable and unmerciful Tormenters of a wounded Conſcience; which is but a ſorry Recompence for the Loſs of Virtue.

[63]SUPPOSE too a Man is profuſe and laviſh in his Expences, and at the ſame Time covetous, (for Contradictions often meet in the ſame Perſon) Will not theſe very Extravagancies make him uneaſy? And will not the Deſire of ſupplying them be an Augmentation of his Unhappineſs? Will he not, if he is not abandon'd, be afraid of a cenſorious World? And if he is reduced at laſt to live upon the Generoſity of Friends, whoſe Pity and Relief would be cruel, becauſe attended with bitter Reflections upon his paſt Conduct, Would he not, which is too often the Caſe, chuſe Strangling rather than Life!

AND ſuppoſing that his Covetouſneſs does keep him from loſing his ALL; yet Art in raiſing of Money; low Cunning uſed, in order to circumvent the Unwary; Lies forged in order to gain Credit; and Promiſes to return what he is neither able nor willing to return; Fear of Creditors on one Hand, and of Poverty on the other; and in ſhort, which he thinks the worſt of his Caſe, the Fear of loſing all Pleaſure, and pleaſurable Moments, [64]which he uſually dedicated to Senſuality, are Things that muſt neceſſarily create Flatneſs of Spirits, diſtracted Thoughts, and Weariſomneſs of Life, before he has learn'd, what every one in this State of Probation ought to learn, to LIVE.

MAN was never deſign'd for ſuch Miſery. GOD, in all his Diſpenſations, deſign'd him Happineſs: and if Man will counteract the all-merciful Deſigns of the moſt benevolent Being, is GOD or Man to blame? Man ſurely was not placed here merely to ſtalk about, look about him, breathe the freſh Air, and to perform other Offices in common with other Animals, or to propagate Miſery, Diſorder, and Confuſion in the World. He was placed here for wiſer and nobler Ends. The proper Buſineſs of Man is WAR. His Enemies are his own FLESH and the DEVIL. When an HOUSE is divided againſt itſelf, except great Prudence be uſed, it muſt FALL; and as the grand Adverſary the Devil acts unſeen, and for that Reaſon is the more formidable, ought not greater Circumſpection, Foreſight, and Activity to be uſed, [65]in order to prevent both temporal and eternal Miſery?

THE Prevention of both theſe the good Man has particularly in view. As he conſiders himſelf in a State of Warfare, he levies proper Forces to annoy his Enemies, arms himſelf with all the Chriſtian Graces and moral Virtues, with which he is not only enabled to make a brave Defence againſt, but to conquer his Enemy.

THIS is no Difficulty to a Man of Courage, who is reſolv'd, let others do what they will, that HE and HIS HOUSE will ſerve the LORD. He knows that the Ways of Vice are perplex'd and intricate, and terminate in Sorrow; and that tho' GODLINESS ſeems terrible to the Doubleminded and Irreſolute, yet a determin'd Conſtancy in the Practice of it, not only makes it eaſy, but deſirable, convenient, pleaſant.

WE find that Sloth and Idleneſs are the great Bars both to temporal and ſpiritual RICHES. [66]They make every little ſeeming Difficulty a Bugbear, a LION in the Way, tho' the Path will naturally bring a Man to preſent and future Eminence in Glory. ‘SEEST thou a Man diligent in his Buſineſs? Such an one ſhall ſtand before KINGS, he ſhall not ſtand before mean Men. Seeſt thou a Man pious, juſt and good? Such an one ſhall not only live with ANGELS, but with the LIVING ALMIGHTY GOD.’ All which may be obtain'd at the eaſy Expence of bringing every inordinate Affection in Subjection to the GOSPEL of CHRIST.

EASY and reaſonable Terms as theſe are, they are reckon'd hard and unreaſonable by the indolent, careleſs, and ſenſual Part of Mankind. But ſuppoſing them difficult, which there is no occaſion to ſuppoſe, a Man of true Courage and Elevation of Soul would attempt the Practice of them for that very Reaſon; and the Pleaſure that attends the conquering of a Difficulty would be a Motive ſufficient for the Attempt.

[67]HAPPY however it is, that no great Difficulties are to be met with in a Life of GODLINESS: All that are to be met with are of Men's own raiſing; they ſin, and when they find it troubleſome to perſiſt in it, they find it painful too to meaſure back the Steps which they have already run in SIN. Here is the great Pain; which is eaſily prevented by keeping the Appetites under a continued good Regulation, leſt they ſhould conceive and bring forth SIN, and therefore Sorrow, Anxiety, Remorſe.

AS GODLINESS contributes to our preſent Satisfaction, by delivering us from, what is conſequent upon the Practice of Vice, natural Evil; ſo likewiſe it eſtabliſhes a Man's Reputation, and makes him eſteem'd in Life.

AS Diſhoneſty brings a Man to Contempt, ſo Integrity, and a firm Adherence to Truth, is the moſt compendious Wiſdom; it creates Confidence in thoſe we have to deal with, ſaves the Labour [68]of many Enquiries, and brings Things to an Iſſue in a few Words. Whereas Diſhoneſty is troubleſome, ſets a Man's Invention upon the Rack, and one Trick needs a great many more to make it good. 'Tis like building upon a falſe Foundation; which continually ſtands in need of Props to ſhoar it up, and proves at laſt more chargeable, than to have raiſed a ſubſtantial Building at firſt upon a true and ſolid Foundation: But Integrity is firm and ſubſtantial, and there is nothing hollow and unſound in it; and, becauſe it is plain and open, it fears no Diſcovery: it gains Strength by Uſe, and the more and longer any Man practiſes it, the greater Service it does his Reputation, by encouraging thoſe with whom he has to do, to repoſe the greateſt Truſt and Confidence in him; which, in Affairs of Life, is an unſpeakable Advantage.

WERE Men of diſhoneſt Minds only acquainted with the Advantages reſulting from an upright Conduct, they would be honeſt, not out of any Love for Truth, but out of mere Knavery, that they might more effectually advance their ſeveral [69]Intereſts. But divine Providence hath juſtly hid this trueſt Point of Wiſdom from their Eyes, that bad Men might not be upon a Level with the Upright, and ſerve their wicked Deſigns by honeſt and lawful Means.

INDEED, if Men were only to continue here for a Day, and had no Proſpect of a future State, there might be leſs Reaſon for the ſecuring of a good Reputation. But as Things are now conſtituted, it behoves us particularly to have our CONVERSATION honeſt in the Sight of all Men: Our Eſteem amongſt Men depends upon it; our Reputation is founded upon it; and, without it, neither a Bleſſing will deſcend upon us, or our POSTERITY: Which was the laſt Thing I propoſed to conſider.

GOD, as if Self-Love was not ſufficient to make us obſervant of his Laws; and as if we were as careful of our Poſterity as ourſelves, has, upon Condition of Obedience to his juſt Commands, pronounced, not only upon us, but our [68] [...] [69] [...] [70]POSTERITY, a Bleſſing. If then we have no Value for ourſelves, let us, at leaſt, value our Deſcendants. If we are temperate in all Things, and Followers of that which is good, we do our beſt towards producing not only an healthy, but a numerous and pious Offspring.

AND if we look upon GOD'S Promiſes and Threats in no other Light than mere political Inventions; yet we ſhould, even in this Caſe, pay ſome Deference to human Authority, by a ſuitable Deportment, for the Contrivance of making the Community, and all the Members of it, HAPPY. For the Health of the ſeveral Members, is the Health and Support of the Body-Politick; whereas infirm, ſickly Members, are the Deſtruction, the Death of the Conſtitution. It is the Duty of every one therefore to behave well, not only for his own Sake, but for the Sake of his Family, his Children, his Country.

BUT as the WORD of GOD is no human Invention, but the Contrivance of DIVINITY itſelf [71]to make us HAPPY, why halt we between two Opinions? Why are we divided between GOD and the WORLD? Is his ARM ſhorten'd, or has he ſaid that he will bleſs us and our Poſterity, and will he not do it? ‘Conſider the LILIES of the FIELD how they grow; they toil not, neither do they ſpin; and yet I ſay unto you, that even SOLOMON in all his GLORY was not array'd like one of theſe: Wherefore, if GOD ſo clothe the Graſs of the Field, which To-day is, and To-morrow is caſt into the Oven; ſhall he not much more clothe you, if ye ſeek the Kingdom of HEAVEN, and his RIGHTEOUSNESS, O ye of little Faith?"’

IF there be any amongſt you that diſbelieve theſe gracious Words of the LORD of LIFE, becauſe you are either in diſtreſs'd Circumſtances, or afflicted with Sickneſs, conſider, before you accuſe the juſt, the good, the merciful GOD of Injuſtice, whether your Thoughts, Words, and Actions, have been conformable to his Laws: If, upon the Reſearch, you find that they have not, [72]let me intreat you to lead a NEW Life, to truſt and delight in the LORD, and he will not only FEED you, but grant you your Heart's Deſire, and make your RIGHTEOUSNESS as clear as the LIGHT, and your juſt DEALING as the NOON-DAY.

AND ſuppoſing you have endeavour'd to preſerve your Integrity in every Circumſtance of Life, and have not fallen away in the Day of Temptation; yet, notwithſtanding this Regularity of Conduct, you have met with various Afflictions to diſcompoſe both Body and Soul, and have receiv'd, inſtead of a Bleſſing, what you think a Curſe. Before in theſe Proceedings you call GOD unjuſt, conſider, that the POTTER may deal with his CLAY as ſeems proper to him, and expoſe it to what fiery Trial he pleaſes, either with a View to try its Firmneſs, or to put it into a proper Temperament. Shall not GOD then have the ſame Power over his Creatures, as the POTTER has over his CLAY? Shall we receive GOOD at the Hand of GOD, and will we not be content [73]to receive EVIL alſo? Obſerve the Characters of the faithful ABRAHAM and holy JOB: Did they in their ſeveral Trials repine, murmur, or charge GOD fooliſhly? Were they not humble, ſubmiſſive, obedient? And are you much better than they, that you have the Boldneſs to ſay to your CREATOR, Why haſt thou made me thus? You ſhould rather ſhew, by your Reſignation, your Obedience; and reflect that GOD, when he chaſtiſes you, looks upon you as SONS, and not BASTARDS. Temporal Evil therefore is a Bleſſing, a kindly Monitor of our dependent State, and that we ought to look for a better Country, more durable, eternal in the HEAVENS.

AND let us always remember, that the LORD ordereth a good Man's going, and maketh his Way acceptable to himſelf. Tho' he fall, he ſhall not be caſt away; for the LORD upholdeth him with his HAND.

‘I HAVE been young, ſays the PSALMIST, and now am old, and yet ſaw I never the Righteous [74]forſaken, or his Seed begging their Bread. The Righteous is ever merciful and lendeth, and his Seed is bleſſed.’

‘KEEP therefore INNOCENCY, and take Heed to the Thing that is right; for that, and that only, will bring a Man Peace at the laſt.’

WHICH that all of us may obtain, may GOD of his infinite Mercy grant, &c.

INNOCENCY, THE ONLY PROPER QUALIFICATION FOR HEAVEN. A SERMON.
[]A SERMON.

[]
LUKE xviii. 17. VERILY I ſay unto you, whoſoever ſhall not receive the KINGDOM of GOD as a little CHILD, ſhall in no wiſe enter therein.’

INNOCENCE is here look'd upon as the only proper Qualification for HEAVEN. As it conſiſts in a Freedom from every Vice, little CHILDREN, for that Reaſon, may be juſtly thought proper Emblems of it. Our SAVIOUR, in the Verſe preceeding my Text, tells us expreſly, that of ſuch is the KINGDOM of GOD; becauſe they are lively Images and Examples of that good Temper and Diſpoſition, [78]by which alone Men can be fitted for the Kingdom of Heaven. That Freedom from Pride, Covetouſneſs, and worldly Deſigns; from Prejudice, evil Cuſtoms, and Habits of Sin; that eaſy and teachable Diſpoſition of Mind; that Innocence, Plainneſs, and Simplicity of Heart, which appear in all the Actions of little CHILDREN, are the principal Qualifications which every one of us ought to endeavour to attain, if we would be worthy Members of CHRIST'S Church on EARTH, and Inheritors of his Kingdom in HEAVEN.

BUT it may be aſk'd here, How is it poſſible that Men, whoſe Minds muſt almoſt neceſſarily, on account of their being converſant with material ſenſible Objects, contract a vitiated Biaſs towards the Things of this World, ſhould ever continue in Diſpoſitions and Inclinations as CHILDREN? And if they do not perſevere in the like Innocence with Children, Muſt they be excluded HEAVEN?

IN Anſwer to which it may be obſerv'd, that GOD is not ſuch a ſevere Judge as to be extreme [79]in marking what is done amiſs by his Creatures; nor does he require an unſinning Obedience from us, becauſe we have ſtrong Propenſities inciting us continually to the Commiſſion of EVIL with GREEDINESS: And ſuppoſing, ſince we are thus fallible by Nature, that we do fall from our Integrity; yet GOD, who always receives thoſe into Favour that ſincerely repent and amend, will forgive us likewiſe, if, after deviating from the Paths of Peace, we repent us of the Evil, and confirm that Repentance by a Life of Righteouſneſs. If our Intentions are always honourable, and our Actions ſquare with our Intentions, we ſhall not only as CHILDREN be fitted for the Kingdom of Heaven; but alſo as MEN endued with Reaſon, who have received, and acted according to, the ſalutary Commands deliver'd to us in the GOSPEL.

MEN then may deſerve a higher Reward, in all Probability, than CHILDREN. Children can have only good Diſpoſitions; but Men may have [80]not only good Diſpoſitions, but likewiſe ſomething better, conſequent upon them, GOOD ACTIONS. Children only think and act as they are taught, and therefore are not properly free Agents. Men, on the contrary, can think and judge for themſelves; and if they are ſincere in the Examination of every Thing that is propoſed to their Underſtandings, and conſequently act according to the Reſult of ſuch a previous Examination, they will, if they perſiſt in their Sincerity, be receiv'd finally as little CHILDREN into the KINGDOM of HEAVEN.

BUT it may be again ask'd, How is it poſſible for Men, whoſe original Seeds of Corruption are ſtrengthen'd by living in a degenerate World, ever to be in Diſpoſition as Children? For, it may be well ſuppoſed, that there cannot be the ſame Innocence, where the original Biaſs to Ill is neceſſarily augmented; and therefore Men cannot receive, as a little Child, the Kingdom of Heaven.

[81]IN anſwer to which I ſhall obſerve, that, even in Diſpoſition, Men may be as innocent as Children. For even in them we find, too often, Pride, Anger, Malice, Revenge, and a covetous Diſpoſition. But as theſe bad Paſſions do not properly proceed from their own Choice; and as their reaſoning Faculty is too weak to diſcern the Diſtinction between moral Good and Evil; ſo, if their ſtrong Propenſities to Ill ſhould ſpring forth into Action, we would call ſuch Actions, becauſe the Reſult of Ignorance and want of Judgment, SINS of INFIRMITY; and conſequently would be excuſable, thro' the Merits of CHRIST, in the Sight of GOD. But it may be obſerved at the ſame Time, that as the Minds of Children are mere Blanks, and are capable of being filled up with either good or bad Principles, ſo thoſe, under whoſe Care they are, whether Parents or Maſters, ſhould do well to conſider, that if they inſtil bad Principles, either by Precept or Example, into the Minds of Children, they may perhaps in this, but they will aſſuredly in the next World, repent of ſuch unchriſtian Behaviour. So true is it, that [82]our good or bad Conduct in Life depends chiefly upon the firſt Impreſſions given us in our Infancy, and whilſt our Reaſon affords us inſufficient Light to guide our Steps thro' the Mazes of Error. But to return:

CHILDREN, as I before obſerved, have their Propenſities to Ill; and theſe Propenſities often naturally, but always when encouraged and indulged, bud forth into Action. If this be once granted, as Experience but too fatally proclaims that it ought, then it will by Conſequence follow, that Men may be in Diſpoſition as Children; and therefore may, as well as them, obtain eternal Salvation.

FOR why may not Men be indifferent, as indifferent I mean as is conſiſtent with Religion, about the Concerns of this World? One may certainly live in the World without any criminal Compliances to the bad Cuſtoms and Practices in it; and, if Scripture may be credited, we may both be, if we are properly diſpos'd, converſant among MEN, and have likewiſe our CONVERSATION [83]in HEAVEN. It does not follow, becauſe we may happen to fall into prophane Company, that therefore we conform in a ſimilar Behaviour; but rather ſuch Prophaneneſs may raiſe our Abhorrence of ſuch Vileneſs, and cauſe us to contemn the mean Practitioners of it: ſo that we may live like NOAH amidſt an INUNDATION of UNGODLINESS, and yet keep free from the general Infection, and have our Minds more enflam'd with Zeal for GOD and his Religion, and conſequently our Diſpoſitions more heavenly. In order to encourage ſuch a Diſpoſition in you I ſhall conſider,

  • I. THE Reaſonableneſs, and,
  • II. THE Neceſſity of it.

THE Reaſonableneſs of having always a good Diſpoſition will appear, firſt, from the Advantage that it will bring our Neighbours and ourſelves; ſecondly, from its being our beſt Preparative to HOLINESS; and therefore, our beſt Paſſport [84]thro' the everlaſting Doors of Heaven to the KING of GLORY.

THIS Diſpoſition which we meet with in Children muſt be of great Advantage to Society, becauſe 'tis productive of neither bad Deſigns, nor bad Practices. For Perſons endued with it muſt be free from Pride, and Covetouſneſs; and conſequently muſt have no ambitious or oppreſſive Views; muſt be full of Simplicity, Sincerity, and, what is rarely to be met with, PLAIN DEALING. For tho', as I ſaid before, Children too often diſcover the bad Paſſions predominant in them, yet theſe Paſſions are generally excited by the Imprudence, or rather impious Folly, of thoſe that attend them; which, by the Way, ought to be an awakening Conſideration to all Parents to chuſe only ſuch Attendants upon their Children as will cheriſh benevolent Affections, and check the leaſt Tendency to Vice. And Parents themſelves, that are by their Circumſtances obliged to have an immediate Eye over their Children, ought to ſow no Seeds in their Minds, but what will, by a proper [85]Encouragement, produce a glorious Harveſt of correſponding good Actions. And ſuch Parents as neglect this neceſſary, as well as pleaſant Duty, are anſwerable not only to GOD, and their own Conſcience, but to the Publick, for ſuch careleſs, immoral, irreligious Behaviour. And it muſt be a melancholy Conſideration to thoſe Parents, who, either by Connivance, Precept, or Example, have contributed to make their unhappy Deſcendents only fit Companions for the Devil; or to be, what is horrible to think of, the DEVIL'S PROXIES. But this, as the Minds of Children are ſuſceptible of any Impreſſion, may be eaſily prevented; ſo true is the Obſervation, that if you train up a Child in the Way that he ſhould go, when he is old he will not depart, except with great Difficulty, from it.

AND if Men ſhould have ſuch docible, ſuch flexible Diſpoſitions to Good, and were always determin'd to embrace or reject Things according to their Reaſonableneſs or Unreaſonableneſs, or according [86]to the preſent or conſequential Good or Ill attending them, we ſhould enjoy no Litigiouſneſs, Quarrels, or Oppreſſion in Civil Life, and no Diſputes about the Doctrines or Modes of Worſhip of this or that particular Church; but we ſhould be all of one Mind, and one FOLD, united under one SHEPHERD, the CAPTAIN of our Salvation, JESUS CHRIST.

THIS Union, however, tho' much deſir'd by every good Chriſtian, can never be effected, as long as Men continue in their preſent unſociable and unchriſtian Diſpoſitions. Self-Intereſt, Prejudice, and Bigotry, are the Hinges upon which the Affections of Mankind turn. Few we ſee ſo benevolent, or ſo beneficent, as to perform an Action without a direct or indirect View of Advantage from the Perſon whom they thus deign to oblige. And ſome there are, who, notwithſtanding their many and great Obligations to the contrary, will not aſſiſt the indigent, for this inhuman and impious Reaſon, becauſe they are indigent. An unhappy Turn of Mind this! Unhappy did I ſay? [87]Nay, I may venture to call it helliſh, becauſe it naturally leads thither, where DESTRUCTION has no COVERING.

PREJUDICE too, whether in Things of either a political or religious Nature, has almoſt a neceſſary Tendency to diſunite Men both in Affection and Intereſt. For when they think that they have ſeparate Intereſts from one another, eſpecially in Caſes of a Civil Nature, they immediately commence Hoſtilities, by firſt envying one another, and then by throwing out Reflections, both moral and perſonal, (without any Regard either to Decency, Juſtice, or Truth, and much unbecoming common Senſe, much leſs open Profeſſors of Chriſtianity) which are not ſo much to the Diſcredit of their Antagoniſts as themſelves; who, becauſe of ſuch an unſociable and unchriſtian Behaviour, muſt naturally be look'd upon, I think, in the Eye of impartial Reaſon, as the very Dregs and Refuſe of Mankind.

AND as Prejudice and Bigotry to a Party in [88]the political Life, hinder Harmony, and produce, what is hateful to every good and peaceable Diſpoſition, FACTION; ſo likewiſe in Religion, they give Riſe to a moſt unchriſtian Diſpoſition, which neither Reaſon nor Revelaion can juſtify, a furious Spirit of PERSECUTION. This fiery Zeal, which cannot be according to Knowledge, becauſe the Spawn of Ignorance, implicit Faith, and ſpiritual Tyranny, Bigotry, and Superſtition, extends to all thoſe who rightly differ from them in Matters of Faith and Practice; or, what ought to cauſe no Breach of Charity, in mere Ceremony. But ſuch unreaſonable Bigots ought to conſider, that if they want Charity, that Bond of Peace and Cement of Society, they cannot poſſibly be fit for that Place, where all is Harmony, where all is Peace and Love, the KINGDOM of HEAVEN.

AND as long as Self-Intereſt, Prejudice, and Bigotry, are the Springs of Action in the human Soul, we may naturally expect, what will break the Chains that link Society together, Envy, Hatred, and inhuman Scenes of Diſorder. But [89]theſe may be eaſily prevented, by cheriſhing in our Minds only ſuch Diſpoſitions as will neceſſarily recommend us not only to the Favour of Men, but, what is infinitely better, to the Friendſhip of GOD. And GOD has requir'd ſuch Diſpoſitions to be exerted into actual Holineſs, that, by ſuch Qualifications, we may be the better fitted for his KINGDOM.

BUT no Man can be holy without an holy Diſpoſition. This muſt be the neceſſary Preparative to Purity in Action. We ſhould deal with our Minds as we generally do with a GARDEN, where, before we ſow the good Seeds, we extract the Roots of every noxious Weed, leſt, by their growing up together with the uſeful Herbs, they ſhould either choak them at their firſt Riſe, or hinder their growing up to Perfection. If we were to deal thus with our Minds, and endeavour to eradicate every latent Root of Bitterneſs, and cheriſh every Seed of Virtue, and tranſplant from other Soils whatever would contribute to the Dignity and [90]true Ornament of the better Part of us, our SOULS, we ſhould not only then have good Diſpoſitions, but thoſe Diſpoſitions would be exerted into actual Holineſs. And as one good Diſpoſition produces another, ſo does one Virtue naturally give Riſe to many more, till all the Blank in the tender Mind is filled up with every Thing that is amiable, productive of its own Peace, and promotive of the Happineſs of the whole rational Part of the Creation. But this is not often the Caſe. TARES, that is, diſhonourable Notions, are ſuffer'd to grow up in the human Mind, and they are often cheriſh'd by thoſe very Perſons that ought to endeavour to root them out. And this generally happens with two ſorts of Perſons; to Perſons born to opulent Fortunes, and to the Dregs of the People. When a Man is born to inherit Riches, he is too often induced to think, forming his Judgment from the Behaviour of thoſe about him, that RICHES are the only proper Foundation for HONOUR and ESTEEM. And this confirms him in Error, when he ſees Virtue, becauſe meanly clothed, and in tatter'd Robes, neglected, ſlighted, [91]affronted. Thus the HUMAN BLADDER is blown into an extravagant Tumor, ſo that it conſequentially forgets the Relation between it and its Fellow-Creatures; and, what is worſe, its Dependance upon that Being who gave it Exiſtence. Thus are wrong Principles taught by Example; and they are ſuffered to take Root in young Minds the more eaſily, becauſe the World gives a Sanction to them, by encouraging the Practice of them.

THE very loweſt and illiterate Part of Mankind too, as well as the rich and powerful, has but too commonly abandon'd Diſpoſitions. Sneaking low Tricks, Deceit in every Shape, Impatience of Reſtraint, Drunkenneſs, Oaths, Curſes, Imprecations, and a vile Propenſity to follow the Commands of the Powerful and Opulent, notwithſtanding the Injuſtice of them, are ſufficient Proofs of the Badneſs of their Diſpoſitions, and of their entire Contempt of all moral and religious Truths. No wonder then, that the unhappy Deſcendants of ſuch worthleſs Wretches inherit the ſame Diſpoſitions, [92]and practiſe the ſame Indecencies, ſince Children are ſooneſt infected by Example, and are eaſily induced to believe that they cannot do wrong if they tread in their Parents Steps; who, by their Age, ought to know, and whoſe Intereſt it is, or at leaſt ought to be, to point out to them the Things that tend both to their preſent and everlaſting Peace. Thus are the DISEASES of the MIND, like thoſe of the BODY, propagated from one poluted Generation to another, till the Long-ſuffering of GOD, being quite worn out in Expectation of their Amendment, they are entirely eradicated by the Change of the Subject in which they exiſted.

TO prevent which Diſeaſes of the Mind, and the Judgments of GOD, ſooner or later, conſequent thereupon, we may naturally infer, what I propoſed to conſider in the ſecond Place, the abſolute Neceſſity of having our Diſpoſitions as CHILDREN.

[93]I OBSERV'D before the bad Effects which evil Diſpoſitions naturally produce, both in the religious and civil Life: I ſhall therefore ſhew, under this Head, that if we do not take Care that the Diſpoſitions of our Hearts be good, we muſt of conſequence fail of preſent and future Happineſs. For when the Inclinations and Diſpoſitions of the Heart are bent towards Evil continually, there can be no Eaſe, and therefore no Happineſs. REASON, which ſhould be the governing Principle of the SOUL, and direct the Affections to their proper Objects, no longer preſides at the HELM, but is forced to give way to that Deſtroyer of the HUMAN BARK, the RULING PASSION. When Affection is thus ſuffered to reign in the Heart of Man, the Mind is blind both to private and publick Intereſt; no Perſuaſion can remove the Darkneſs with which it is involv'd, and no Inſtruction can enlighten it; and thus 'tis hurried down, if the Grace of GOD interpoſe not, by the violent STREAM of INCLINATION, into the terrible OCEAN of INEXTINGUISHABLE FLAME.

[94]TO avoid which diſmal Unhappineſs, 'tis incumbent upon every one of us to keep our Hearts with all Diligence; becauſe out of them are the ISSUES of LIFE or DEATH: For if we do not keep our Hearts pure, nor keep a conſtant Guard over them, evil Inclinations will ſpring up, and ſurrounding Objects will add Life and Vigour to them, till they grow too luxuriant to be controul'd. Thus they will influence both our Belief and Practice. Truth, tho' ſhining in her original Brightneſs, cannot gain Admittance into our Hearts when the Miſts of Paſſion are ſo dark and obſcure. For Truth, GOSPEL-TRUTH eſpecially, is of too pure a Nature for a corrupted Heart. All the evil Diſpoſitions latent in it immediately declare War, and put themſelves in a Poſture of Defence againſt GOD and Goodneſs, and againſt every Thing that has the leaſt Tendency to root them out. It is therefore owing to the evil Diſpoſitions and Inclinations of the Heart, and not to Principle, that we have Infidels amongſt us. Such, indeed, when the Affections [95]are heated, may own no GOD but BACCHUS, and pay no Devotions to any but him and VENUS; but when Jollity ceaſes, and the Mind is at Leiſure for Reflection; or when THUNDER and LIGHTENING proclaim the avenging JEHOVAH; theſe Infidels not only in ſuch Circumſtances own a GOD, but likewiſe condemn the bad Diſpoſitions of their Hearts, and the vicious Actions conſequent thereupon, and would be glad if the Merits of their deſpis'd Redeemer could ſave them from impending Ruin.

BUT that our Caſe may not be ſuch, and that we may not fail of attaining an eternal Weight of Glory, 'tis incumbent upon us to keep a ſtrict Guard over our Hearts, becauſe they are allowed to be deceitful above all Things. For we naturally, if we have been once deceived, beware of having any Intercourſe with the DECEIVER for the future: And we generally ſearch that Place diligently that formerly has conceal'd a THIEF, that would, if not timely prevented, have depriv'd us of [96]that, which, in ſome Meaſure, makes Life comfortable, MONEY. If ſuch Care, Caution, and Circumſpection is requiſite, with regard to Things temporal; certainly, when an Eternity of inexpreſſible Happineſs is at Stake, and when the Attainment of it depends upon our good Behaviour, we ſhould let no corrupt Inclination prevail over our Reaſon, and deprive us of that, which the gaining of this preſent World can by no Means counterbalance, ETERNAL GLORY.

AND to this guarding of our Hearts from all IMPURE AFFECTIONS, let us add Prayers to GOD, that he would enable us by his HOLY SPIRIT, not only to be pure in WILL, but likewiſe in DEED; that thereby, as LITTLE CHILDREN, we may be receiv'd into the KINGDOM of HEAVEN. For without ſuch Holineſs no Man ſhall ſee the LORD.

WHOM, that all of us may be thus qualified to ſee, may GOD of his infinite Mercy grant, &c.

A RELIGIOUS LIFE, The BEST RETURN for a NATIONAL DELIVERANCE. A SERMON, Preached OCTOBER 9. 1746. Being the DAY appointed for The PUBLICK THANKSGIVING After the DEFEAT of the REBELS.
[]A SERMON.

[]
PSAL. viii. 47, 48, 49.

It is GOD that avengeth me, and ſubdueth the PEOPLE under me.

HE delivereth me from mine ENEMIES: Yea thou lifteſt me up above thoſe that riſe up againſt me: Thou haſt delivered me from the VIOLENT MAN.

THEREFORE will I give THANKS unto thee, OLORD, among the HEATHEN; and ſing PRAISES unto thy NAME.

TO ſhew a becoming Gratitude for Favours received, is a Duty juſtly expected between Man and Man. A Favour conferr'd ſuppoſes a Debt to the Perſon that conferr'd it; and where there is a Debt, there is an Obligation to the Payment of it when Opportunity [100]offers. To the Performance of this every Man is obliged, tho' human Laws ſometimes cannot enforce it. The Law of Nature loudly proclaims, and Religion ſuggeſts to us, that it is an Argument of a mean ungenerous Spirit, to be forgetful of Benefits.

IF Gratitude be allowed to be a Duty, as it certainly is, between Man and Man, the Obligation to the Practice of it is greater both according to the Nature, and likewiſe in relation to the Beſtower of it. When Man gives, he does not often conſider either the Goodneſs of the Thing he gives, or the Worthineſs of the Object upon whom he confers it. Oſtentation too often gives Riſe to his Largeſſes, and Fancy, not Judgment, directs him in the Choice of a Favourite. Hence, it often happens, that many are made INSTRUCTORS of the Ignorant, before they have learnt what ought principally to be regarded, the primary Intention of their Office. Hence, ſome are made INTERPRETERS of the LAWS, whoſe ſole Aim ſeems to be nothing more than to ſink thoſe, whom [101]they ought to raiſe, into the greateſt Poverty. Hence, others ſit in the JUDGMENT-SEAT, who have neither Patience, Abilities, nor Integrity, to be proper Diſpenſers of Rewards and Puniſhments; and it may be laid down as a Maxim, that thoſe that are unjuſt to themſelves with regard to their true Intereſt, can never be inflexibly juſt to others.

MEN then, you ſee, have Offices often aſſign'd them for which they are either naturally or morally unfit. And that this ſhould be the Caſe, why ſhould we wonder, ſince Intereſt, Prejudice Humour and Caprice, are generally the chief Managers of the Affections. And ſince Man is guided by ſuch uncertain fallible Directors, it would be an Impropriety to expect Favours and Benefits always properly conferr'd either upon the WISE or FOOLISH.

NOT ſo the all-wiſe Governor of the Univerſe. He both ſees, and gives us, what is fitteſt for us in every Circumſtance of Life. He maketh Rain to [102]deſcend upon the juſt and unjuſt, and gives to both, by his ordinary Providence, fruitful Seaſons; but he reſerves in the mean time more particular Bleſſings for thoſe that diligently ſeek him. He, no Doubt, gives Poverty to thoſe who in Proſperity might ſet up their HORN and a ſtiff NECK, and by that Means both forget themſelves and their GOD. And ſometimes too he permits the Wicked to go on proſperouſly, and their Affairs to run on in an eaſy ſmooth Courſe, till he ſees them ripe for Deſtruction; and then he tumbles them down from their improper Eminence, not only for their own Puniſhment, but to be ſtanding Monuments of his juſt Dealing towards ungodly Men. When a Nation has in a great Meaſure forſaken the Allegiance it owes to that Being to whom it is indebted for being a Nation; when it is grown proud, ambitious, luxurious, and executeth not true Judgment; when Pomp, Wealth, and Titles, entirely engroſs the Attention of the Inhabitants; when Vice appears upon the Stage of Life, not only countenanced, but encouraged; when private Vices have been inculcated as publick Benefits; when [103]Laws, which were enacted for the Prohibition of Intemperance, are repealed for the ſake of raiſing Money to the Government; when Magiſtrates, whoſe Buſineſs it is to ſee Laws put in Execution, are careleſs, and are afraid to offend a vicious Neighbour; is it ſtrange, when ſuch Things as THESE are permitted and encouraged in a Nation, that GOD ſhould puniſh ſuch a KINGDOM as this?

NO Wonder then, that War, Bloodſhed, and Death, ſhould be conſequent upon ſuch a Scene of Diſorder, Corruption, and every evil Work. No Wonder that Sickneſs walks in Darkneſs, or that Fevers deſtroy at Noon-day. When a Nation is almoſt totally corrupted, a deſperate Remedy is required to bring it to a proper Senſe of its Duty; and ſuch is the heinous Nature of Ingratitude for the innumerable Bleſſings of Life ſhowered down upon us by Providence, that it naturally kindles the Sparks of the DIVINE WRATH againſt us; and it is no Wonder if then we are viſited with SCOURGES and with a ROD of IRON. Had [104]we in the Times of Peace walked humbly with our GOD, and been properly grateful for the Bleſſings of PEACE; had we, inſtead of Luxury, practiſed Frugality, inſtead of either, an entire Neglect of, or an indolent diſpaſſionate Careleſſneſs in Relgion; had we been ſincere and reſolute in the Worſhip of the true GOD, he would not, in all Probability, have permitted civil Diſcord to have raged horribly amongſt us; or, if he did, would not have ſeemed to LAUGH at our CALAMITY, or to have MOCKED when our FEAR came; when our Fear came from the NORTH as a DESOLATION, and our DESTUCTION was approaching as a WHIRLWIND.

NOTWITHSTANDING, however, our notorious and repeated TRANSGRESSIONS, he has at laſt turn'd away his fiery INDIGNATION, and in the Midſt of JUDGMENT remembred Mercy. Becauſe he has thus delivered us from our ENEMIES, and has lifted us up above thoſe that roſe up againſt us, becauſe he delivered us [105]from the VIOLENT MAN: Therefore will we give THANKS unto THEE, O LORD, among the HEATHEN, and ſing PRAISES unto thy NAME.

DAVID uſed theſe Words in order to ſhew his Gratitude for his Deliverance from the unjuſt Perſecutions of SAUL, who is here exhibited to us under the Character of the VIOLENT MAN; and as we of this Nation have ſuffered the like Injuſtice from the Violent, I ſhall ſhew,

  • I. THAT it is incumbent upon us to be grateful for the DELIVERANCE from VIOLENCE: And,
  • II. THAT our GRATITUDE ſhould riſe in proportion to our Deliverance: And,
  • III. THAT the beſt Return we can make for ſuch mighty Deliverances, is a RELIGIOUS, LIFE.

FIRST then, I am to ſhew, that it is incumbent [106]upon us to be grateful for ſuch a DELIVERANCE from VIOLENCE; our Obligations to which will beſt appear from the Conſideration of a ſuperintending PROVIDENCE over us, and conſequently from the Notion of our Dependance upon Providence. If it be once admitted, that we are GOD'S Workmanſhip, and that we owe not our Exiſtence to that imaginary Being, CHANCE, we muſt in conſequence of ſuch an Admiſſion deduce the CREATOR'S Providential Care over us: For it is abſurd to imagine, that a good Being would give Exiſtence to his Creatures, and would not at the ſame Time conſult their Well-being. The ſame Goodneſs that prompted him to create, prompted him likewiſe to preſerve what he created. We ſee the whole animal Creation anxiouſly ſtriving to ſupport and protect their Young: Shall Animals of confin'd contracted Senſe endeavour to preſerve their Species, and ſhall not the CREATOR of all Things have the ſame Providential Care over his Creatures? As he has created, ſo will he feed the FOWLS of the AIR; and as he has not only given Exiſtence [107]to the FLOWERS of the FIELD, but likewiſe has made them appear more ſplendid than SOLOMON in all his Glory; ſhall He not, becauſe ye are much better than they, provide for you, O ye of little Faith?

REASON then, not only proclaims a PROVIDENCE, but a watchful one too. ‘It is about our PATH, and about our BED, and ſpieth out all our WAYS; if we aſcend into HEAVEN, it is there, or if we deſcend into the nethermoſt Parts of the EARTH, it is there alſo.’ When Violence and Oppreſſion lay waſte a Nation, Is it not probable, that Providence directs the Storm of War, and permits it to rage furiouſly, in order to humble the SINNER, and make him repent and live? This, no Doubt, has often been the Inſtrument of Vengeance in the Hand of GOD; and the Finger of Omnipotence never appears more eminently conſpicuous than in Times of Sedition, Tumult, War. Have we not ſeen lately a victorious ENEMY loitering like the OLD CARTHAGENIAN, as if infatuated, when, in all human [108]Probability, it might have ſeized the CAPITAL? Have we not ſeen even our own TROOPS, who before had braved Danger with the utmoſt Intrepidity, fly when there was no great Occaſion for Fear, and ſeek for Shelter when no Enemy purſued? And have we not ſeen the Enemy ſuſpend their Purſuit, when, by purſuing, they might, in all human Judgment, entirely have deſtroy'd our Army? Such Behaviour as this, ſo contrary to true Policy, ſo directly claſhing with their true Intereſt, ſeems to point out the interpoſing Hand of Providence; who confounds the moſt deep-laid Schemes of deſigning Men, in order to vindicate his Glory, and to give evident Demonſtration, that the RACE is not to the ſwift, nor the BATTLE to the ſtrong; that no Arm of FLESH might boaſt and ſay, that "with my own RIGHT-HAND have I got myſelf the VICTORY.

WHEN Providence thus viſibly appears in the Defence of a Nation, and has made the crafty violent Man fall into the PIT which he had made for others; when it has made the STORMS of [109]WAR a CALM, ſo that the WAVES thereof are STILL, Ought not the People, that have thus the Bleſſings of Peace conferr'd upon them, to give the greateſt Tokens of Thankfulneſs? If we own a Providence, as every Man in his Senſes muſt, Gratitude is due to it for its ordinary Care over us; but when it more evidently affords us its Protection from the violent Man, when he had brought Deſolation upon our Country. Is it not high Time to be grateful? APAGAN, directed only by the Light of Nature, could, for his Deliverance, ſlay whole HECATOMBS of Animals, in order to ſhew Gratitude to his GODS. Shall a PAGAN part with a large Portion of his Subſtance, in order to appeaſe his falſe GODS? And ſhall not he, who is aſſuredly the TRUE GOD and our Protector, and who has done great Things for us already, receive from us the ſmall Tribute of PRAISE and THANKSGIVING?

MANY, too many, I am afraid, if one may be allowed to form an Eſtimate of their Behaviour towards GOD, from their Conduct towards their [110]Fellow-Creatures, would be glad to receive Favours at the Hand of GOD ALMIGHTY, but would be ready to give no Acknowledgment for the Reception of them. They ſeem rather to receive them as a DEBT, and as if GOD ALMIGHTY was obliged to ſhower down his Mercies upon his Creatures, let their Behaviour towards him be what it will. In Time of Calamity, indeed, they can ſhew all the diſmal Symptoms of Sorrow; ſuch as the ſoft Gate, the ghaſtly melancholly Aſpect, Eyes drowned in Tears, and now and then directed towards Heaven, deep Sighs, ſolemn Groans, mournful Plaints, with the additional frequent Invocation of, ‘LORD, have MERCY on us!’ But when the Thunder that ſeemed to threaten their Deſtruction has ſpent itſelf, and the Storm is entirely blown over; and when, by the Serenity of the Heavens, it appears that all Apprehenſion of Danger is paſt; the GOD that preſerved them in ſuch Danger, that rides in the WHIRLWIND, and directs the STORM, is immediately forgot; they remember not his Works, nor ſing his Praiſe; but, like true SONS [111]of BELIAL, they ſhew their Gratitude by their Drunkenneſs, and their Thankfulneſs by their loud Hymns to BACCHUS.

THESE Things ought not ſo to be. GOD is not praiſed by loud tumultuous Joy, nor by Debauchery is he honoured. Such Honour and ſuch Praiſe is the Sacrifice of Fools. Such Honour is Mockery, and ſuch Praiſe Ingratitude. When GOD is truly honour'd, Men frequent his TEMPLE, not the TAVERN, and there from the Heart celebrate the mighty ACTS of the LORD; their Joy is ſerene, pure, peaceable, laſting, and always in ſome Meaſure proportioned to the Benefits received; which was the ſecond Thing I propoſed to obſerve.

HOW great our Joy ought to be, will be beſt eſtimated by taking a View of the Dangers we have been delivered from. TYRANNY, whether it reſpects the Body or the Mind, has in all Ages been juſtly look'd upon as the worſt of Evils. No Property or Civil Rights are ſecured where it obtains; [112]and there can be no Freedom Religion, where implicit Faith to ſpiritual Governors is inſiſted upon. In each Caſe our Lives and Fortunes are continually expoſed: An Expreſſion only glancing towards Liberty, either Civil or Religious, might be, as it often has been, miſinterpreted for Treaſon; and an opulent Fortune might be, as it often has been, a ſufficient Reaſon for taking away the Life of the Poſſeſſor.

BUT that Tyranny is ſtill the more oppreſſive, when it forces the Mind to aſſent to Things which are entirely diſagreeable to Reaſon. As the Good of the People is the End of all Government, that End is generally fruſtrated where abſolute Monarchy prevails. Kings, as they are but Men, are eaſily induced by Ambition to be laviſh of the Blood and Fortunes of their People. Their Will is their Law; and their Sword, which is as violent as their Will, is both the Guardian and Executioner of it. Intereſt is the grand Principle by which they are moved; but the Misfortune is, their own Grandeur, not the Good of the Subject, is [113]look'd upon as their proper Intereſt. Men of Integrity therefore, becauſe entirely averſe to ſuch Proceedings, are the Objects of their Hatred; and becauſe they are look'd upon as great Impediments in their Execution of unreaſonable, and therefore unjuſt Projects, they muſt be removed out of the Way; and they muſt ſuffer, becauſe they had the Courage to STEM the TORRENT of CORRUPTION, and be juſt to THEMSELVES, their COUNTRY, their GOD. In ſuch a diſmal Situation, a gloomy melancholy Aſpect is deemed TREASON, and to whiſper Liberty is DEATH.

THESE are the diſmal Effects of abſolute Power, when centering in ſome Individuals. When indeed they are not inveſted with Power, they can aſſume the Appearance of the ſofteſt Humanity, and practiſe, in order to deceive the unwary, all the ſmoother Arts of Perſuaſion. But when they have ſeized the Helm of Government, they will immediately neglect the People's Good, [114]that known CHART by which they ought to ſteer their Courſe, and ſubſtitute in its Stead that moſt variable of all Directors, their own Humour.

AND this, nay more than this, we might have expected, if the late violent Man had ſucceeded in his pernicious Schemes. Could we have hoped for Security of Liberty, when he not only was bred up at the Foot of Tyranny, but alſo ſuck'd it in with his very Milk? And ſuppoſe he were really deſcended from the STUARTS, which is very much queſtion'd, could this Deſcent be any Recommendation to him? Have we not ſeen them endeavouring always to lay aſide our Parliaments; which, if honeſt, we ought to look upon as the Guardians of our Liberties? Have we not known them oppreſs, by unjuſt Taxes; and force thoſe that were to execute Juſtice to give their Aſſent to Injuſtice. And can it be imagin'd, that this ſuppoſed SON of VIOLENCE would behave better than his heroick Forefathers? None ſure could imagine that he would, except the needy, the factious, and ſuch as hold that imaginary Doctrine [115]of HEREDITARY RIGHT; or the Bigotry, Superſtition, and Idolatry of the Church of ROME.

BESIDES, what could we have hoped for from one who was at the Head of a bigotted Party, and had his own Head fill'd with ITALIAN Superſtition. It is meritorious with Men of this Stamp, tho' contrary to Reaſon, or the more glorious Light of the Goſpel, to propagate their unreaſonable and wicked Opinions by FIRE and SWORD. I call them unreaſonable, becauſe they have no Foundation in Reaſon; and wicked, becauſe contrary to Scripture, our great CRITERION, by which we ought to judge of Doctrines, whether they be of GOD or MAN.

I MIGHT here give you a Detail of the ſeveral impious Doctrines of the ROMANISTS, and of the pernicious Tendency of each, in order to give you a juſt Notion of the Dangers you have eſcaped, and to raiſe in you a juſt Senſe of Gratitude for your Deliverance from them; but I ſhall only obſerve at preſent, that as both our temporal and [114] [...] [115] [...] [116]eternal Welfare have been particularly conſulted by our Deliverance from civil and religious Tyranny, we have the higheſt Reaſon imaginable to aſcribe unto our DELIVERER, Worſhip and Strength, and to give the LORD the Honour due unto his Name; becauſe his WRATH has endured little more than the Twinkling of an EYE; becauſe he has given STRENGTH to his PEOPLE, and to his INHERITANCE the BLESSINGS of PEACE.

BUT as the Praiſe of the Lips of itſelf is no Gratitude, but mere Hypocriſy, I ſhall conſider as I propoſed, laſtly, That the beſt Returns we can make for ſuch Deliverances is a RELIGIOUS LIFE.

AS Obedience to a PARENT'S juſt Commands is looked upon as ſufficient Gratitude for a PARENT'S Care; or as a SUBJECT'S dutiful Allegiance is a ſuitable as well as an expected Return for a PRINCE'S Protection; ſo a Regularity of Conduct, both in Religion and Morality, [117]is juſtly expected by our gracious CREATOR. As long as we are obſervant of his juſt Commands, ſo long we are intitled to his Favour and Protection; but when we ſet at nought his COUNSEL, and will receive none of his REPROOF; when we leave the Paths of UPRIGHTNESS, to walk in the Ways of DARKNESS, and rejoice to do EVIL, and delight in the FROWARDNESS of the Wicked, Is it in the leaſt probable that GOD ſhould ſtill be gracious, long-ſuffering, and of great Goodneſs, and ſend PEACE upon our JERUSALEM? Should we not rather expect Judgment inſtead of Mercy, Confuſion inſtead of Order, and Diſcord inſtead of Harmony? Diſagreements and Civil Rage amongſt Individuals, as well as Kingdoms, are generally conſequent upon Immorality and Irreligion; and theſe are generally the Effects of Riches, and Power, and too great Plenty. When Men are placed in this eminent Situation, their Minds wax wanton, they forget the Donor of theſe good Gifts, and ſet up their HORN, and a ſtiff NECK; their EYES are lofty, and their EYE-LIDS are lifted up. The [118]fatal Conſequence of this Pride is want of Charity, Meekneſs, Patience, and a mutual Forbearance of Injuries; from whence ariſe that motly and helliſh Crew of Monſters, Sedition, Tumult, War, Bloodſhed, and Death.

IN order to prevent which, it is incumbent upon each of us in our reſpective Stations to do to all Men, as we would they ſhould do unto us in the like Circumſtances; always remembering, that our preſent and future Happineſs depend upon our Practice of this golden Rule. It will make us not only of one Mind in an Houſe, but make us likewiſe live like a City at Unity with itſelf, whoſe Inhabitants are virtuous amidſt Abundance, and religious without Superſtition, both in Proſperity and Adverſity. Being thus armed with the BREAST-PLATE of RIGHTEOUSNESS, the SWORD of the SPIRIT, and the HELMET of SALVATION, they are able to curb the Inſolence of an haughty Enemy, and gain, thro' the Aſſiſtance of an ALMIGHTY Protector, the unſpeakable Advantages of a laſting PEACE.

[119]THIS, if we are not wanting to ourſelves, will always be our Caſe. If we do not fail in our Duty, GOD will not fail us. ‘His EYES are always over the Righteous, and his EARS are open unto their PRAYERS.’ Why then will we any longer provoke him to Anger by our evil Deeds, and make him ſend among us, what we have lately ſeverely felt, the EVILS of WAR? What we have felt we ſhould receive as a fatherly Correction, as a ROCK upon which our BARKS, by the Negligence of their MASTERS, had nigh ſplit. And that we may not for the future hazard them againſt it, we ſhould take Care that the Tide of Paſſion ſwell not too high, and force us by its Violence into evident Deſtruction. This, if we do, we ſhall make a ſuitable Return for the Deliverance we have lately received, and thereby recommend ourſelves to the Favour of that Being who only can protect us, make us dwell ſafely, and free us from the Apprehenſion of every EVIL.

WHICH, that all of us for the future may be [120]delivered from, may GOD, the grand Diſpoſer of all Events, of his infinite Mercy grant, thro' the Merits of JESUS CHRIST our LORD. Amen.

THE PRINCIPAL CAUSES OF PRIDE, AND ITS EFFECTS, AS DISCOVERABLE in HUMAN NATURE, CONSIDERED. In THREE SERMONS.

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SERMON I.

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PROV. xxx. 13. THERE is a GENERATION, O how lofty are their EYES! and their EYE-LIDS are lifted up.

THIS ſhort Deſcription ſeems to point out to us PRIDE, and one particular Property of it, CONTEMPT. Loftineſs of Eyes ſeems to intimate the inward Temper of Mind, a particular Diſtemper which it labours under; and by the Eye-Lids being lifted up, it diſcovers the Effect, which is produced by this Diſtemper. As every Diſtemper in the Body has its particular Symptom, and conſequently is diſcoverable by it; ſo is every Diſtemper of the Mind expreſs'd by ſome outward Sign, as demonſtrative of the inward Ailment. PRIDE [124]then, that empty Tumor, is well ſignified by high LOOKS and lofty EYES; becauſe every Tumor occaſions a Stiffneſs of the Part affected; and if it be inward, and has any Relation to, or Communication with the outward Parts, an external Effect will be produced proportionable to the inward Cauſe. Thus PRIDE naturally ſwells the EYE, gives an high, indirect, unobſerving CAST: And the EYE-LIDS lifted up ſignifies not only PRIDE, but alſo that the Perſon thus touch'd with it, is ſomething, or, at leaſt thinks himſelf ſomething, of a more exalted Nature than thoſe of the ſame Species with himſelf; and therefore it denotes CONTEMPT, which, of all other Effects, is leaſt becoming frail human Nature, except it has for its Object, that greateſt Diſgrace of human Nature, VICE.

BUT it may be aſk'd, Is Pride in no Senſe commendable? Muſt it be condemn'd without Reſerve? And will it admit of no Limitation? May not a Man be ſaid to be ambitious of behaving [125]well; and Ambition always ſuppoſes Pride as the Foundation of it?

IN this Caſe, where Pride is ſuppos'd the Spring of good Actions, it is taken for COURAGE or a SENSE of DUTY. When a Man contradicts Senſe, and acts in Oppoſition to the common receiv'd Modes of Behaviour in the World, tho' he may be ſaid, in the vulgar Way of ſpeaking, to be proud or ambitious of Welldoing; yet ſuch Actions cannot derive their Original from PRIDE: becauſe a bad Cauſe, ſuch as Pride is, cannot produce a good Effect. Such Actions therefore muſt have a better and more noble Cauſe; and, I think, no better than the before mentioned can be aſſign'd, namely, a SENSE of DUTY convey'd to Man by the GOSPEL-DISPENSATION. For this Senſe has a noble End propos'd to it, HAPPINESS; and no Wonder that Courage, and all the Faculties of the Soul, are exerted in order to the Attainment of it.

BUT again, it may be aſk'd, if a Man that [126]has behav'd well, and even excell'd his Fellow-Creatures in performing the Duties of the GOSPEL, can have, for that Reaſon, a Toleration for being proud: For good Actions always ſuppoſe MERIT; and conſequently, one would imagine, that where there is Merit, a Man may think well of himſelf, or, in other Words, has Reaſon to be proud?

SUPPOSING then, according to the Queſtion, that a Man acts up to the Preſcriptions of the GOSPEL; and ſuppoſing even more, that he even performs every Precept; he does not therefore merit, becauſe he does only his Duty, and by Conſequence has no Reaſon to be proud. But, if we conſider the Infirmities of human Nature, its Proneneſs to, and its ſeveral Lapſes, notwithſtanding its utmoſt Caution, into SIN, we may reaſonably conclude, that Pride was no more made for fallible Man, than the JEWEL for the SWINE'S SNOUT.

BESIDES, there is a Difference between Pride, [127]and a Man's thinking well of himſelf. PRIDE is puffed up, and ſuppoſes more Merit than it really has; it is bold, haughty, preſumptuous, requires a particular Reſpect and Deference to be paid to it, is a SCORNER, and a Raiſer of Contention; and when the Sparks of Diſcord have nigh ſpent their Force, one Hint or ſingle Expreſſion will add Fuel to the moſt extinguiſh'd Fire, and blow it into FLAME.

WHEREAS, the thinking well of one's ſelf, tho' it does ſuppoſe comparative Merit as the Foundation of it, is not inconſiſtent with the greateſt HUMILITY. Becauſe, if we act according to the Rule of Life deliver'd to us in the GOSPEL, we muſt be virtuous, and more than nominal Chriſtians; and conſequently, there will ariſe from ſuch a Tenor of Action, a tender SELF-COMPLACENCY, or ſort of SELF-ESTEEM, which the wiſe Diſpoſer of the DRAMA has, out of his great Goodneſs, given us; not only as a Fore-taſte of our future Allotment, but likewiſe as a preſent Reward and Encouragement for us to behave [128]well in our ſeveral future Scenes upon the Stage of Life. We may then think well of ourſelves upon a very laudable Account; becauſe, upon comparing our Lives and Converſation with the GOSPEL RULE, we find, in the Reſult of the Compariſon, that an entire Harmony reigns between our Faith and Practice; and conſequently the Conſciouſneſs of having acted our Parts well upon this great Theatre, muſt not only, in the ſtill Scenes of Life, but alſo when we ſail upon a troubled Ocean, in a ſhatter'd BARK, afford us the greateſt Comfort imaginable. Thus pleaſant is one ſelf-approving Hour; it ſhews the Soul's Health, and contributes to the Satisfaction of the Body: whereas PRIDE is the Diſeaſe of the Soul, and is to it, what too great Fulneſs of BLOOD is to the Body, the Veſſels muſt burſt by being overſtrained, and a Diſſolution is the ſooneſt occaſion'd by a TUMOR.

BUT, it may be aſked, whether there be not a DIGNITY in human Nature; and if there is, [129]that very Expreſſion ſuppoſes a Reaſon to ground PRIDE upon

THOSE who talk the moſt loudly of Man's DIGNITY, may mention it upon three Accounts: either becauſe it may boaſt of a divine Original; or, upon account of its future Proſpect; or, becauſe it is endow'd with a reaſoning Principle, which enables us to diſcover, in ſome Meaſure, its Duty towards that Being, who gave it its Exiſtence. And tho' many talk of this Dignity in any of theſe Senſes, yet they do not ſuppoſe that Man has ſufficient Reaſons to be proud; ſince the WORM boaſts the ſame ORIGINAL; ſince HUMILITY becomes a PILGRIM that has no continuing City here, and that is in queſt after one to come; and ſince Reaſon, at the ſame Time that it evidences the Strength, gives demonſtrative Proof of the Weakneſs of unaſſiſted human Nature.

SINCE the PRIDE is not, in any of the before mentioned Caſes, a commendable Quality; [130]and ſince there is a GENERATION whoſe EYES are lofty, and whoſe EYE-LIDS are lifted up, I ſhall conſider,

  • I. THE principal CAUSES of PRIDE. And,
  • II. TWO particular SPECIES of it, and their EFFECTS, as diſcoverable in human Nature. And,
  • LASTLY, I ſhall conclude with an Exhortation to HUMILITY.

FIRST then, I am to conſider the principal CAUSES of PRIDE; and theſe are, Strength, Beauty, Riches, Honour, and Knowledge; concerning each of which I ſhall ſpeak in the Order they now ſtand. As to the firſt, namely, STRENGTH, we ſhall have little Reaſon to be proud of it, if we do but conſider how infinitely weak it is with reſpect to GOD that made us, how frail with reſpect to DURATION, and how liable every Moment to be loſt. We generally [131]value, or at leaſt ought to value Things, either upon account of their DURATION or USEFULNESS. A Man's Strength, in the ordinary Courſe of Things, cannot be of long Continuance; it may ſtay with him in the Bloom and Meridian of Life: But when he deſcends the Hill, the Blood no longer performs the ſame briſk Circulation; Nature grows weak and languid, and Sickneſs, at laſt, puts a final Period to the Ruins of old Age. Thus this boaſted STRENGTH, or rather Weakneſs, is ſoon brought to DESOLATION, and becomes the FOOD of WORMS. Such a Conſideration is ſufficient, one would imagine, to hinder us from rejoicing in having ſtrong Bones, Nerves, and Sinews. But, conſidering the many Accidents of Life, which in an Inſtant can deprive us of our mighty STRENGTH, we have no Reaſon to glory in it upon account of its DURATION.

ITS USEFULNESS however, one would think, might furniſh us with Matter for Pride; ſince by it we are enabled to ſurmount great Difficulties, and endure the ſeveral Viciſſitudes of [132]FORTUNE with the greater Firmneſs, and are in a Capacity to attack the common Enemy of our Country (for* Courage is oftner owing to Conſtitution than Reflection) with greater Magnanimity.— Notwithſtanding 'tis attended with theſe and many ſuch Advantages, yet we ought not to conclude from thence, that a Man ſhould ſo far forget himſelf as to be ignorant that it is the GIFT of GOD; and that 'tis the ſame Being that he ought to be grateful to for the Continuance of it.—Beſides, if our CREATOR had thought it very perfective of our Natures, it would not be ſo unequally diſtributed amongſt the human Race; for it often happens that STRENGTH is void of WISDOM, and that the greateſt Souls take up their Reſidence in the minuteſt Bodies: which certainly is a preſumptive Argument, at leaſt, that we ought not be proud of our great STRENGTH: But, if Men will be proud of it, let them herd with the Brute-Creation, who enjoy it in a much greater Perfection, without ſhewing they are proud [133]of it; and then they may learn, like NEBUCHADNEZZAR, not to be high-minded, but fear.

BUT if nothing elſe would bring ſuch proud Men to Reaſon, the bad Effects conſequent upon this ſort of Pride might be ſufficient to terrify them from thus miſplacing their Affections. Contention, Duelling, Bloodſhed, and Death, are too often the mournful Attendants upon it. Such proud Contemners of HEAVEN do not conſider, that a BLESSING is particularly pronounced upon thoſe who are the Maintainers of PEACE; and that they, and they particularly, ſhall be called the CHILDREN of GOD.

AS Strength affords no Reaſon for Pride; ſo neither does BEAUTY, a Set of Features or Complexion, nor a juſt Harmony and Proportion between the ſeveral Parts of the Body. The FLOWERS of the FIELD are juſt Emblems of BEAUTY, and are a lively Repreſentation of its Frailty and ſhort Duration. It appears charming in the Spring and Summer of Life; but in its [134]Winter, ſcarce any faint Traces or Reſemblance, of what it was, appear. Hollow Eyes, a wrinkled furrowed Front, and meagre Cheeks, are the diſmal Exchanges; and make us reflect upon this preſent Earth, which, by its Ruins, gives us a faint Idea of the Beauty of the ancient World. To this unpleaſant State the moſt conſummate BEAUTY will be reduced by OLD AGE. It is not, however, the only Enemy that Beauty has to encounter with; the whole Family of DISEASES are ſet in Battle-Array againſt it, and attack it very often in the Bloom of Life, and bring it to a ſudden Deſolation. But how diſmal is the Condition of a Beauty either decay'd by Sickneſs or Old Age! Can ſhe loſe this Cauſe of her Pride without a Sigh? Nay, rather does ſhe not ſhed Floods of Tears at the very Thought of it? Is ſhe not dejected, ſullen, melancholy? And, what is worſt of all, when ſhe appears abroad, is ſhe not conſcious that thoſe, whom ſhe formerly contemn'd, will ſcorn her, and turn her to Ridicule? Will not the Neglect of cultivating her better Part, and of procuring what is above all Price, and the greateſt [135]Ornaments of her Sex, the Beauties of the Mind, ſtrike her dumb with Amazement at her own ignorant Choice? What is it now that ſhe has leſt to charm Mankind with in the Room of Beauty? Has ſhe good Senſe; nay, has ſhe tolerable unimprov'd Senſe? Do not her former Admirers wonder at themſelves for thinking her a WIT whilſt ſhe had Beauty? She moſtly reſembles an IDOL placed in a magnificent TEMPLE, whoſe Proportions are juſt, Features regular, and Varniſh exquiſite. In ſuch a Situation the Spectators think ſomething more than Human inhabits the Place, till TIME, that great Diſcoverer of human Vanities, makes the Temple and Idol gradually decay, and moulder into its primitive Atoms: And how ridiculous muſt it be to find, after ſo many Years of Idolatry, inſtead of a DEITY, an unthinking IDOL! Thus a proud BEAUTY appears upon the Stage of Life; where Art and Nature equally contribute to the Decoration of her Externals; where ſhe has ſimilar Devotion paid to her, and much the ſame wrong-headed unthinking Attendants, till Time or Accident diſcovers [136]the Cheat, and frees he Admirers from their impious Devotions.

BEAUTY, indeed, when attended with Innocence, and cloath'd in Humility, attract ſtrongly the Eyes of the Beholders, awes the Libertine into Virtue, ſilences, by a conſtant Perſeverance in Well-doing, the Stings of Envy and Detraction, humanizes the cruel, and poliſhes the Savage into Man. But ſuch a divine Perſon is a Rarity: It appears only ſometimes in the World like a METEOR; which, tho' it enlightens, aſtoniſhes the Spectator, and fills them with nothing but Admiration.

BEAUTY then, when unattended with Virtue and good Senſe, muſt chuſe itſelf, as 'tis of a ſocial Nature, Companions of a degenerate Kind; and there are too many to preſs into the Service. VICES, of all Complexions, preſent themſelves as VOLUNTIERS; and the Mind being at Leiſure, 'tis no Wonder that they gain Admittance, and that Follies prevail in the Abſence of WISDOM. [137]Why ſhould we any longer admire that Pride and Vanity are the Handmaids of Beauty? ſince all the Avenues to the Soul are not guarded by Wiſdom and Prudence; and ſince that buſy flattering Thing within us muſt have Materials to work upon; and ſince there is no nearer an Object of Thought than SELF, it may be an eaſy Conſequence to be proud of this accidental, tranſitory, perſonal Perfection, whoſe Enjoyment is TROUBLE, and whoſe End is BITTERNESS. Beſides, as in SEDITION, there are never wanting Incendaries to blow up the Sparks of Diſcord into Flame, ſo it happens to a beautiful Perſon: Encomiums, Praiſe, Adulation, are generally the baneful Poiſon ſerv'd up to BEAUTY: Each Paſſage to the Heart therefore ſhould be fortified by WISDOM; otherwiſe the Poiſon will work and deſtroy that Virtue, moſt becoming frail Human Nature, HUMILITY.

IF Beauty, indeed, was of a durable Nature, there might be ſome Excuſe for being proud of it: But ſince 'tis rather an imaginary than a real [138]Good; and ſince 'tis a Snare rather than a Bleſſing to the Poſſeſſor; ſince it leads People to the Cultivation of the Body, to the Neglect of the better Part, the Soul; and ſince 'tis almoſt as frail as the FLOWER of the FIELD; we ſhould no longer, for theſe Reaſons, be proud of Beauty: But, if we will, let us conſider that to be proud of a Frailty, and conſequently of a Weakneſs, is the Diſgrace, the DEATH of REASON.

BUT, as frail and periſhing as Strength and Beauty are, yet, in the true Eſtimate of Things, we have leſs Reaſon to be proud of RICHES; ſince they are more foreign to us, and contribute nothing to the Perfection of our Natures; ſince they are ſaid to make themſelves WINGS and to fly away; and ſince they ought to be valued according to the Uſe that is made of them. We ought therefore rather to be proud of the Uſefulneſs of Riches, than Riches themſelves; becauſe it is not poſſible that inanimate Matter ſhould have any intrinſick Merit in it. One would imagine, that a little ſhining Metal would not make us look [139]big, and attract our Attention more than what is of infinitely more Conſequence, the TREASURES of HEAVEN. But, 'tis ſaid, that RICHES make the GENTLEMAN: And ſo it ſeems, if we would form our Judgment from the general Behaviour of the World. If a Man has a ſplendid Fortune, he is thought to have Reaſon to be proud; and ſuch a Deference is generally paid this Son of Fortune, that he begins to think himſelf Maſter of ſome Qualification that he did not perceive before. No Wonder then that this Man of OPULENCE and CONDITION, conſidering that he has ſo many cringing, fawning Sycophants about him, becomes his own IDOL. Notwithſtanding, however, the wrong Judgment of the World in general, it has been juſtly obſerv'd, that Manners and good Senſe conſtitute the Man, without taking the additional APPARATUS of Fortune into Conſideration. Our Neceſſities, indeed, and Conveniences of Life, without mentioning them as neceſſary in every State, make Riches valuable. They may be ſplendid Proofs of HUMILITY, and other Chriſtian Graces; they may, by our [140]feeding the hungry, and inſtructing the ignorant, and other Inſtances of Chriſtian Charity, not only be the happy Paſſports thro' the Gates of true FAME here; but, what is inexpreſſibly better, convey us to a glorious heavenly JERUSALEM, where are RIVERS of PLEASURE at GOD'S Right-hand for evermore. Who then in his Senſes would make any other Uſe of Riches? Who any longer would make them the Inſtruments of Pride, Ambition, Pomp, and Grandeur? Nay, who, that has any Reflection, would place any Truſt in uncertain Riches? Do they ſhew any GODLIKE POWER? Can they ſave or deliver from PAIN? Or, can they free us from DEATH? Are they not rather ofteneſt the Inſtruments of Pain, and the infallible Cauſe of a ſudden Death? Why then ſhould we look upon them as our Support and ROCK of DEFENCE, ſince the Hour of DEATH, the moſt ſolemn Part of Time allow'd to Mortality, diſcovers their Weakneſs and want of Power? They are then ſeen with Impartiality, and found, like all other Idols of Mankind, but VANITY.

[141]BUT ought not that to be exceedingly valued that procures us all the Satisfaction in Life, and makes LIFE'S CUP go ſweetly down? Ought not that which procures us Friends, Dependents, Equipage, rich Lands, magnificent Buildings, and the PRIDE of Life, to gain our Affections more than any thing beſides? Would we not be ungrateful if we did not ſet our Hearts upon them?

WE would be ungrateful if we did ſet our Hearts upon them. GOD will not ſuffer divided Affections; for he is a jealous GOD, and will not allow of any Thing to ſtand in Competition with him. 'Tis reaſonable that it ſhould be ſo. Are not we his Workmanſhip? Did he not faſhion us? And, if he did, as Reaſon and Revelation loudly proclaim that he did, is it not reaſonable that the Creature ſhould pay Homage to the CREATOR in Token of his Dependence? If in civil Life one petty PRINCE ſhall pay Homage to another of ſuperior Dignity for ſome little earthly Dominion; how much more agreeable to Reaſon is it, that he, who giveth Life and every good Thing, ſhould [142]receive daily Homage of PRAISE and THANKSGIVING, from thoſe he has created? Beſides, is it not abſurd to love a Creature more than the CREATOR? Are not Riches his Creatures, and are they not fram'd by the wiſe Diſpoſer of all Things for our Uſe? We ought not then to turn GOD'S Mercies to our Deſtruction, but to make them ſubſervient to one great End we ſhould always have in view, the SALVATION of our SOULS. This will always make Riches flow in their proper Channel, and their Stream will convey us regularly and uniformly till we reach the Ocean of ETERNITY. If we make Riches our STAY, our BOAST, our COMFORT, and only Support, it would be no Wonder if GOD ſay to us as he did to the rich Man in the GOSPEL, ‘Ye FOOLS, this Night your SOULS are required of you.’ This Exertion of his Power would ſhew the Nothingneſs of Riches, and his Right of Dominion.

AND tho' Riches are ſaid to procure us the Satisfactions of Life, yet the glittering Outſide of an ample Fortune is too often like the DOCTOR'S [143]MEDICINE, or the WHITED SEPULCHRE; Poiſon or Rottenneſs are generally latent under theſe ſpecious Coverings, and are true Emblems of high Life, Pomp, and Splendor. Men only ſee the gilded EXTERNAL; they cannot ſee Care, Envy, Malice, Ambition, and all the Paſſions, ſtrengthned by luxurious Living, by Indulgence, and for want of proper Controul. Could Men ſee theſe licentious unreſtrained Paſſions of the Mind exerted, and PRIDE directing this Storm of the Soul, they might have a very good Notion of a raging SEA, where Waves ſucceed Waves with the utmoſt Violence, and are agitated into Foam by the ſtrongeſt of all Pilots, the WIND. Thus it is when Reaſon does not preſide at the Helm; inſtead of the Paſſions, thoſe Elements of Life, directing and wafting us like gentle BREEZES thro' this troubled OCEAN of Life, we find nothing but Diſorder and a kind of ANARCHY; where each ſeparate Paſſion would direct the HUMAN BARK its own Way, without liſtening to the Dictates of Reaſon, or the pungent Gnawings of a troubled Conſcience.

[144]BESIDES, we often find that amidſt the Abundance of all Things, the Heart is cloy'd with deſiring, and the Senſes with Gratification; and, on the contrary, we may obſerve, that there are others whoſe Deſires increaſe with their Revenues, and, like HAMAN, their Minds are not eaſy or ſerene, but rather a jarring Scene of unharmoniz'd Paſſions, as long as they meet with any Obſtacles to their aſpiring Hopes.

HENCE it appears, that Satisfaction or Contentment is not conſequent upon the Enjoyment of RICHES; and therefore we have no Reaſon to be proud of that, which, impartially conſidered, according to its real Worth, produces no ſolid Content. Pain, Sickneſs, and Death, are good CRITERIONS by which we may judge of their Worth, and diſcover them in any of theſe States as a falſe FRIEND in the Time of ADVERSITY; neither of them diſcover any Signs of Relief, but are ſtrong convincing Arguments of Affections miſplaced, and of the want of a quick Apprehenſion and a diſcerning Judgment.

[145]THO' we ought not to be proud of Strength, Beauty, or Riches; yet Honour, it may be imagin'd, is a good Foundation for Pride: But to this I ſhall ſpeak, with GOD'S Leave, at another Opportunity.

NOW to GOD the FATHER, the SON, and the HOLY GHOST, be aſcrib'd, as is moſt due, all Honour and Praiſe, Might, Majeſty, and Dominion, NOW and for EVERMORE.

SERMON II.

[]
PROV. xxx. 13. THERE is a GENERATION, O how lofty are their EYES! and their EYE-LIDS are lifted up.

IN a former Diſcourſe upon theſe Words, I propos'd to conſider the ſeveral CAUSES of PRIDE, which generally excite that helliſh Paſſion in human Nature. Theſe Cauſes which I took Notice of, ſuch as Strength, Beauty, Riches, Honour, and Knowledge, are the great Elaters of the human Mind; tho' indeed ſome, to the Diſgrace of Reaſon be it ſpoken, are ſo loſt in Senſuality, that they are proud of Vice and Folly: And others again are ſo ſtupidly vain, and are ſo little deſerving of the Bleſſings of Health, [148]that they are proud of nothing but what is an entail'd Curſe upon human Nature, DISEASE. If ſuch have Reaſon to be proud, the WORMS certainly, that devour ſuch vain corrupted Wretches, ought no longer by their creeping to ſhew their Humility, but erect the HEAD, and ſet up a ſtiff NECK. Others again are ſo humble, that they are proud of Diſgrace, Contempt, and, what now-a-days paſſes for the greateſt Contumely, and is the moſt deteſted, POVERTY: And others, in ſhort, are ſo humble, that they are proud of a wicked rich Man's Company; and think ſo meanly of themſelves, as firſt to get drunk, and afterwards, like SWINE, to wallow in the MIRE: And ſome Men are ſo ſubmiſſive, as to to think it an Honour, and are conſequently proud, of being the ſtanding Jeſt of Men ſuperior to themſelves either in Fortune or Preferment; and they meaſure their own Greatneſs, which is an amazing Argument of their Stupidity, according to the Ridicule with which they are receiv'd. But ſuch Men that are thus ridiculouſly proud, are not worth a ſerious Reproof; I leave them therefore to be treated with, [149]what they are ſo mighty fond of, RIDICULE. I ſhall proceed to the more natural Cauſes of PRIDE which remain to be conſider'd, namely, HONOUR and KNOWLEDGE.

AND firſt, with reſpect to HONOUR, ſome may imagine that it is a good Foundation for Pride; becauſe it ſuppoſes Merit in the Perſon honour'd; it ſuppoſes Honour to be due to perſonal Merit; and that Merit thus honour'd ſhould appear ſomething ſuperior to the reſt of Mankind: becauſe Eminence of Station conveys to us an Idea of Grandeur, Magnificence, and Superiority.

THAT Merit ſhould be honour'd is not the Queſtion; but whether the Perſon thus honour'd upon account of his Merit ſhould be proud of it, [...]s the Queſtion to be ſolv'd; which indeed will admit of no Diſpute, if we do but conſider its Uncertainty, Emptineſs, and Unſatisfactorineſs. HONOUR, as its conſiſts in the Idea of Perſons about us, muſt be very precarious. Some there are, who will not allow us any Merit; and conſequently [150]will neither honour or eſteem us. Others there are, who, notwithſtanding we have no Merit, yet, upon account of ſome Advantage accruing to them from us, will both honour and eſteem us. Hence then this ſort of Honour is uncertain, becauſe it depends upon the Notions of People about us; it is of a precarious Tenure, becauſe People's Minds are changeable upon the leaſt Hint; and, by Conſequence, we are often deemed honourable or diſhonourable with little or no Reaſon, out of Whim and Contradiction, out of Malice or Good-nature. This is the general Way of judging by the Bulk of Mankind. But if we would be proud of any ſort of Honour attributed to us, we ſhould be proud then, and only then, when the Man of true Honour, and an honeſt Heart, of ſound Principles, and impartial Judgment, condeſcends to honour us with particular Marks of Eſteem; then we might conclude with the MORALIST, ‘That it is a glorious Thing to be commended by a perſon of known Integrity.’ This, however, in reality, ought not to be the Occaſion of Pride; but rather an Incentive to adorn our Minds [151]with every Chriſtian Virtue which would promote the Peace and Tranquility of the human Soul.

IF we conſider the Honours and Titles of Men in an higher Sphere of Action, we ſhall ſee leſs Reaſon to be proud of them. When Men are in full Purſuit after them, they are charming to the Eye, and fill the Imagination with chimerical Notions of Happineſs; the Proſpect at a Diſtance is delightful, tho' the Way to them, is, like the Way to HEAVEN, narrow, rugged, intricate. They appear like a MEADOW at a Diſtance, nothing but one continued BED of FLOWERS; but when the Candidates for them have gain'd the Summit, they find, to their great Diſappointment, the FLOWERS thin-ſown, the WEEDS innumerable. Thus empty and unſatisfactory are the Honours and Titles that Men make ſuch a Buſtle about: They are like the poor MAHOMETAN'S Dreams of ſenſual Pleaſure in his future Paradiſe; which, if Scripture and Reaſon may be credited, will, in the End, like all other DREAMS, appear nothing elſe but mere Deluſion. That Honours and [152]Titles are of the ſame unſatisfactory Nature, we are inform'd by that beſt of all Informers, EXPERIENCE. While Men are in queſt after them, they are then thought to be great Augmentations of Happineſs; not conſidering, that what they purſue is within themſelves, in their own Power: otherwiſe the greateſt, far the greateſt Part of Mankind, that are depriv'd of Honours and Titles, would be unhappy, and live in a particular Flatneſs of Spirits, would be penſive, and overcome with the black Paſſions. We find, on the contrary, that Happineſs is confin'd to no Station; if a Man will think himſelf happy, he is happy: it therefore conſiſts in Opinion, is a THOUGHT, and has its Exiſtence no-where but in the BRAIN. Thoſe then that are content with their preſent Allotment aſſign'd them by Providence, are as happy as this preſent State of Things will allow them. But ſuch as are always thirſting after ſomething external, are unhappy: the Deſire ſuppoſes a Want; and where Want is, there is a Want of Happineſs. Both thoſe then that are in queſt after Honours and Titles, and thoſe that [153]recede from Honours and Preferments, and find no Satisfaction in Titles, muſt be unhappy; becauſe Change of Station ſuppoſes Unhappineſs in the Stations from whence both Parties receded. Agreeable to this is the Opinion of the HEATHEN MORALIST, ‘We ſeem, ſays he, as if ſurfeited with the Toils of STATE, and therefore chuſe a fit Place for Contemplation; yet in that very Place of Retirement, where we thought to have met with Compoſure, Ambition ſprings up with a freſh GALE, and drives our ſhatter'd BARKS into a ſecond OCEAN of Troubles.’ Thus Happineſs is the Growth of no particular Soil, confined to no Age or Situation in Life; 'tis every where, where there is Contentment, but never there where the Appetities are unruly, and where Cares are predominant. The ſtill Scenes of Life bid faireſt for it; and high Life is the moſt remarkable for the Want of it. Why then ſhould Men purſue after that, which, in the very Purſuit, is troubleſome; whoſe Enjoyment is unſatisfactory, and whoſe Concluſion is Vanity? And certainly 'tis very unbecoming a rational Being, [154]whoſe Hopes and Views are not limited by Time, but extended to Eternity, to purſue after, place his Confidence in, and be proud of Unhappineſs. SOLOMON, as much as any Man living, experienced the Truth of this Obſervation. He gathered together every Thing that he thought would contribute to his Happineſs; he became great, and increaſed more than any before him at JERUSALEM, and with-held not his Heart from any Joy: But what was the Reſult of this Enquiry? Nothing but a melancholy REFLECTION, that all was VANITY and VEXATION of SPIRIT. In the next Place he conſider'd WISDOM and FOLLY, and MADNESS, and ſaw that Wiſdom excelleth Folly, as LIGHT excelleth DARKNESS. But whether we ought to be proud of it ſhall be our next Enquiry.

THAT we ought not to be proud of WISDOM, the End propoſed to be obtained by it is a ſufficient Evidence. It has been obſerv'd that all our Knowledge is to know ourſelves. We are to conſider the different Relations we ſtand in to [155]GOD and Mankind, our extenſive Ignorance and minute Knowledge. If this be thoroughly weighed, this very Knowledge will awake the ſleeping Sparks of Humanity in us, and make us think juſtly of GOD, meanly of ourſelves, and humanely of our Fellow-Creatures. Reaſon was given us for wiſe Ends. At the ſame Time that it aſſiſts us in the ſeveral Neceſſaries and Occurrences of Life; it is a Light to guide our Steps in all moral and religious Truths. But at the ſame Time that it is a principal Aſſiſtant in the Attainment of Knowledge, it ought to be a Check upon us, on Suppoſition that we are more knowing than other Men. Letters were term'd HUMANIORES by the LATINS; becauſe they were ſuppoſed to poliſh and refine Men's Manners: And the POETS ſuppoſed that Learning had the Power of humanizing Savages into Men. But 'tis ſtrange that thoſe, who are the moſt remarkable for an extenſive Knowledge, ſhould be the greateſt Examples of INHUMANITY: Stranger ſtill that thoſe, who teach Mankind their Duty, ſhould be the firſt TRANSGRESSORS of it: Strangeſt ſtill that [156]thoſe, who contradict the whole World, ſhould not be able to bear one ſingle Contradiction. If in common Converſation ſuch give a full Liberty to their Tongues, Scandal flows from them in copious Streams, and, like WATER that partakes of the MINERAL thro' which it paſſes, always leaves a Stain behind that denotes its Impurity. Such Men have not yet attained the greateſt Knowledge, the Knowledge of themſelves. They have indeed the Knowledge that PUFFETH UP; which, like the PHILOSOPHY of old, is vain, empty, and engenders PRIDE.

BUT ought not the Knowledge of our exceſſive IGNORANCE to pull down our VANITY? Do we know certainly what paſſes within us; do we know ourſelves? Do not we ſeem rather to have no Notion, if we are to be judg'd by our Actions, of our BEINGS, End, and Aim? And with reſpect to Things without us, can we be ſaid to have any Knowledge to boaſt of? Can we comprehend their Natures, Uſes, and Ends for which they were created? Do we know Cauſes [157]from* Effects? or can we really account for all or any Appearances of Nature? Is not rather moſt of what we call Knowledge of theſe Things founded on Conjecture? And even with relation to our Duty, do we know when VIRTUE ends and VICE begins? Are we not rather often ignorant of the Boundaries of each? And if it be admitted that we are ignorant of the moſt common Occurrences, why ſhould we any longer pretend to fathom, by our finite Capacities, the Myſteries of the GOSPEL, or correct the various Diſpenſations of PROVIDENCE, as if we were wiſer than the wiſe DISPOSER of all Things? This carping State of ours moſtly reſembles, if I may be allowed the poetical Compariſon, the FLY placed upon a large TOWER; which, tho' it cannot ſee an Inch around [156] [...] [157] [...] [158]it, yet it has the Impudence to condemn the Structure of the whole. So 'tis with Man placed in this Sphere of Action; he is more apt to cavil with GOD'S Proceedings, than humbly to acquieſce in real Ignorance. The Truth is, every one would be term'd a Man of Knowledge. Hence ariſe Endeavours to ſtrike out new Lights, which oftentimes, inſtead of ſerving as a CLUE to guide us out of the Laybrinths of Error, only increaſe the Mazes, and bewilder the Reaſoning Faculty. Hence ariſe Cavils, Diſputes, Criticiſms. Authors are made to ſpeak, by a perverſe Interpretation, a Senſe they never meant; and often every Error, every Folly, is to the SCRIPTURE laid. A ſad Inſtance this, of the Ignorance or Perverſeneſs of human Nature! A pregnant Proof of Vanity, Self-ſufficiency, and Diſingenuity! Such ſhould conſider, however, that then Men ſhew the greateſt Signs of Knowledge, when they ingenuouſly own, that they know nothing as they ought to know. This Humility is generally the Product of great Experience, laborious Thinking, Love of Retirement, and an aſſiduous Application to Books; [159]and no Wonder, ſince the Knowledge of the great Ignorance of Mankind naturally leads, or ought to lead Men, at leaſt, to the Suſpicion of their own.

BUT ſuppoſing that we do know a little, which is nothing in Compariſon to what we are ignorant of, what Reaſon is there for us to be proud of it? If it be true, that an Increaſe of KNOWLEDGE is an Increaſe of SORROW, certainly there can be no Reaſon or Foundation for being proud of Knowledge. Would not every Perſon of Senſe imagine that he, who is proud of a Diſeaſe or any Diſtemper, becauſe 'tis faſhionable, is a proper Object for Ridicule? And, by Parity of Reaſon, I think, none who have experienced that the Search after Knowledge is painful, cauſes a Weariſomeneſs of the FLESH, and damages the Organs of THINKING, will conclude that Men ought to be proud of what they know; becauſe 'tis an Abſurdity to maintain that Men ought to be proud of that which contributes largely to the Unhappineſs of Life.

[160]THIS Pride, however, does not take its Riſe from the Knowledge of our DUTY. Chriſtianity inſpires no ſuch Meanneſs; HUMILITY is preſcrib'd as the propereſt Dreſs for Man to appear in; and human Nature is the Object of univerſal Benevolence. If Men were not above ſtudying the SACRED RULE of Life, we ſhould meet with more Humility, and leſs Contempt; more Candour in judging; and leſs Rancour; more Sincerity, and leſs Cunning; a tenderer Regard for human Miſery, and leſs Fondneſs for SELF.

BUT as long as this divine LUMINARY'S forgot, neglected, deſpis'd, it is no Wonder that FOLLY ſprings up and choaks the remaining Seeds of VIRTUE. Is there a Man wiſe in his own CONCEIT, that boaſts of his ſuperior Knowledge, and, in conſequence of that, grows ſupercilious? There is more Hope of a FOOL than of him. Is there a Man paſſionate when his Sentiments are contradicted? There is more Hope of the Converſion of an INFIDEL than of him. Is there a Man doubting of, and conſequently enquiring [161]into the Foundation of moral Obligation, whether it is placed in the Nature, Reaſon, or Truth, or Relation of Things, without taking into Conſideration the greateſt Incentive to Action, the WILL of GOD? Such a one may ſhew himſelf a proud Reaſoner; but he will make us think, that he has little Reaſon for Action, and is not too much burthen'd with CHRISTIANITY. Such generally uſher their Sentiments into the World not with too much Civility and Complaiſance. Words, however, deliver'd with Modeſty, Deference, and Ingenuity, beſt become fallible Man; whereas Words deliver'd with a ſcornful Tone of Voice, with a contemptible Look, and haughty Geſture, either move our Pity, Laughter, or Hatred of the ridiculous Speaker. Pride makes a Man diſcover his Knowledge, and conſequently his Ignorance, at once; but Modeſty, like the bluſhing ROSE, only unfolds its Beauties by Degrees, that the World might not be dazzled with all its Charms at one View.

A ſmattering Knowledge in the SCIENCES has [162]been look'd upon as a dangerous Thing; it is apt to intoxicate, and make the Head giddy: It is incumbent upon us therefore to drink deep, or taſte not of the Fountains from whence our Knowledge flows. If we look into the World, we ſhall ſee the bad Effects of little Knowledge; we ſhall have a full View of CONTROVERSY, and all its noiſy Attendants, Anger, Abuſe, Detraction, Impertinence, Inſincerity, all enliſted to fight under her Banners, and PRIDE commanding the Attack. Better would it be, if Men were ingenuous with a little Knowledge, than employ an extenſive Knowledge in order to corrupt Men's Morals, or to the Prejudice of Religion: Better 'tis to know nothing, than to uſe a little, or an extenſive Knowledge, to their eternal Ruin. FOOLS are ſuffer'd to ſpeak for our Diverſion and Amuſement; but learned, or half-learned Fools, that miſapply extraordinary or tolerable Talents, and are actuated by a bad Principle, ſuch as Pride is, muſt remember, that PRIDE generally goes before a FALL; that it is contemn'd by good Men in this World; and, what is an Aggravation of it, [163]it is an ABOMINATION to the great JUDGE of Heaven and Earth, both in this World and in that which is to come.

SINCE then none of the before-mentioned Arguments made Uſe of in the Behalf of PRIDE are ſignificant, I ſhall, as I propoſed in the ſecond Place, conſider two particular SPECIES of Pride, and their EFFECTS, as diſtinguiſhable in human Nature.

THE firſt that I ſhall mention is PRIDE in POWER, which is of an aſſuming Nature, and thinks that every thing is its Due: It contemns and looks upon all Mankind as its Vaſſals; and conſequently, if it meets with Oppoſition, it ſwells itſelf into a Tumor, and, like impriſon'd SULPHUR and NITRE, when rarified to a great Degree, it thunders out Deſtruction againſt every thing that oppoſes its Courſe. SELF generally does, and indeed ought to mingle with all our Actions; and what has been ſaid of that ſoft Paſſion of the human Soul, LOVE, is more applicable [164]to SELF; for it more particularly mingles with Life, and forms the very Soul. But for a Man to ſhew too great an Eſteem for SELF, in Excluſion of all benevolent Affections towards human Nature, and all good Diſpoſitions towards GOD, is in reality to make himſelf both IDOL and IDOLATER. Criminal, indeed: 'Tis to ſet up an Idol, in any Senſe, in oppoſition to the true GOD; but to ſet up Imperfection againſt all poſſible Perfection, is to act contrary to common Senſe, and the Dictates which our common Infirmities ſuggeſt to us.

THIS ſort of Pride may truly be reckoned a falſe MIRROR: It magnifies Objects above their natural Magnitude, and makes even the Infirmities of our Nature appear as ſomething meritorious; it gives a Gloſs and falſe Colouring to every Action, and hinders a Man from thinking like a moral Agent, from ſpeaking like a rational one, and from acting like a CHRISTIAN. A Man of this wrong Turn is ſupercilious, becauſe vain, affected in his Diſcourſe, and generally ſpeaks [165]as if he trode in BUSKINS; becauſe to talk otherwiſe would be falling from his Dignity, and a criminal Compliance with the Vulgar: He loves to ſee People flock to his LEVEE, becauſe that proclaims his Greatneſs; and to keep them to dance Attendance a good while, before that he is pleaſed to favour them with an Admittance, at once demonſtrates his Superiority and their Dependence.

BUT, what is worſt of all, to be favour'd with a gracious SMILE, after ſome Years fruitleſs Attendance, is often look'd upon as an hopeful Reception; tho' it too often proves a pregnant Evidence of his Inſincerity, and their want of Diſcretion.

THIS Method of acting is generally obſerv'd by the proud Man towards thoſe that are not of a much inferior Rank. But if we view him in another Light, in relation to the Bulk of Mankind, we ſhall find him their TYRANT, not their BENEFACTOR; he conſiders them as made for [166]his Service, and values them only, as we do BRUTES, for their Uſefulneſs. If they offend him, he rages; if they contradict him, he is furious, and ready to commit the greateſt Violence: and, what is worſt of all, he carries his Honour in the Point of his SWORD; not conſidering that Humility is the greateſt Ornament of Greatneſs, and that Humanity exercis'd towards Mankind, that partake of the ſame common Nature, that have the ſame CREATOR, the ſame REDEEMER, and the ſame SANCTIFIER, join'd with the ſame Proſpect of Happineſs, is what becomes every Deſcendant from ADAM.

BUT if we ſhift the Scene, and introduce this proud Man under the Character of a FRIEND, we ſhall find that he is not capable of that Refinement, that Delicacy of Soul, which is neceſſary to the very Exiſtence of Friendſhip. Can he throw off that Affectation of Superiority, which, when affected, is generally the DEATH of Friendſhip? Can he, in common Converſation on indifferent Matters, give Ear to a Friend's Advice? Can he [167]thwart his own Inclination, in order to do him a Pleaſure? Can he forgo an Advantage, that he may thereby be ſerviceable to his Friend? Will he make his Friend's Cauſe his own? Will he oblige him, without telling him of the Obligation? Will he connive at his Failings, without making them the Subject of his rude Mirth, and ill-timed Ridicule? Will he comfort him in Sickneſs; or, when under the Preſſure of adverſe Fortune, will he ſupport him? Nay, rather, will he not expoſe him to a mercileſs World; which will ſcoff at Poverty, and ſneer at human Miſery; whoſe Pity is even cruel, and whoſe Charity, becauſe attended with barbarous Reflections, is almoſt equal to the Agonies of Death? The Truth is, the proud Man, as he would not chuſe to have any upon a Level with himſelf, cannot have a true Friend; he may be attended with Sycophants, and ſuch whoſe Intereſt it is to keep fair with him; he may have Vaſſals that will give into any criminal Compliances in Obedience to an imperious Maſter; but he is depriv'd of true Friends, whoſe Counſels are the MEDICINE of Life, whoſe WOUNDS are [168]faithful, and whoſe AFFECTIONS are perpetual.

THE Reaſon is, there cannot be an Union of Souls where a Diſtance is kept up, and where Men endeavour to maintain an Inequality: Where there is a Diſtance, there is Reſervedneſs; where there is Reſervedneſs, there is want of Confidence; where there is a want of Confidence, there is a want of Sincerity: and when all, or any of theſe, are wanting, no real Friendſhip can exiſt.

THIS is the very Caſe of the proud Man: His Dependants fear him, and, perhaps, hate him; his Equals contemn him, and, if he has Superiors, they make a Jeſt of him: and this too is owing to his contemptuous Behaviour, and his ſuppoſed Inequality which he affects towards other Men. Well were it for ſuch a Man, if he were placed in ſuch a Situation of Life where he might taſte the Sweets of Friendſhip: He would no longer practiſe the forbidding Aſpect, the haughty Geſture, or the civil Leer; a gentle Softneſs would ſteal [169]upon him unawares, and make him feel, what he never felt before, Joys at another's Proſperity, and a becoming Diſtreſs for another's WOES.

BUT the principal Reaſon why he is not ſuſceptible of Friendſhip, is, becauſe proud and haughty SCORNER is his Name, becauſe he dealeth in proud WRATH. As Virtue is the BASIS or Foundation of all true Friendſhip, ſo Vice is the Death of it. Anger, proud Anger eſpecially, is a fruitful Source of Ills; it is an Enemy to Truth, Peace, Candour, Benevolence, and, by Conſequence, is a mortal Enemy to Friendſhip's ſacred Flame. Friendſhip has been call'd a RELIGION that takes its Source from the firſt, and points, like it to HEAVEN, and almoſt in this Scene of Miſery antidates its Bliſs. Miſerable then muſt be the Condition of this proud Man without this BALSAM of Life; becauſe Health is reckon'd a DISEASE, Life DEATH, without the agreeable Society of a Friend.

[170]BUT of this, and ſome other Effects, I ſhall ſpeak, GOD willing, at ſome other Time.

NOW to GOD the FATHER, the SON, and the HOLY GHOST, be aſcrib'd, as is moſt due, all Honour and Praiſe, Might, Majeſty, and Dominion, NOW and for EVERMORE.

SERMON III.

[]
PROV. xxx. 13. THERE is a GENERATION, O how lofty are their EYES! and their EYE-LIDS are lifted up.

IN two former Diſcourſes upon theſe Words I conſidered, firſt, the ſeveral Cauſes of Pride; which, either upon Account of their uncertain Tenure, or their Unſatisfactorineſs, could not be any proper Foundation for ſuch an Elation of Mind. In the next Place I propoſed to treat of two particular Species of Pride, and their Effects. And, laſtly, to conclude with an Exhortation to Humility. One Species of Pride, which is Pride in Power, and one Effect of it, namely, its being incapable of Friendſhip, I have already [172]conſider'd. I come now to conſider farther this proud Man in a RELIGIOUS VIEW; and here we ſhall find him behaving after the ſame Manner to his GOD, as he did to his Neighbour. For it may be obſerv'd as an invariable Maxim, that a Man that has not good Principles in Morality, can never have good ones in Religion; and Religion, on the contrary, enforced by proper Sanctions, is the beſt Cauſe of good Morals. The proud Man then cannot be a good RELIGIONIST, becauſe a bad MORALIST; and certainly, from the Contempt of his Neighbour, there is a natural and eaſy Tranſition to the Contempt of the GOD that made him: And 'tis no wonder, on the contrary, that if he deſpiſes his MAKER and PRESERVER, he, by conſequence, will deſpiſe thoſe of the ſame Species with himſelf. And if a Man will work himſelf up to ſuch a Pitch of Wickedneſs as to think meanly of GOD'S Handiworks, we may eaſily conclude, that whatever comes from GOD will afford Matter for Ridicule to the proud Man. To be a proud Boaſter, an haughty dogmatical Dictator, a proud Reaſoner, [173]and an imperious and abuſive Writer, are Ingredients which are almoſt, nay, I may venture to add, altogether eſſential to the Compoſition of this proud Man.

NO Wonder then, that the Contempt of REVELATION is owing to PRIDE, and that for two Reaſons: Either becauſe, firſt, the proud Man is guilty of great Immoralities; and then 'tis no Wonder that a Religion, whoſe Purity forbids all Irregularities of Soul and Body, ſhould not meet with a good Reception with one that has contracted vicious Habits; and, what is worſt of all, a diſhoneſt Heart. To ſubmit to ſuch a Reſtraint; which contradicts the immoderate Sallies of indulg'd Paſſions, and commands him not to ſet up his HORN, nor a STIFF NECK; and likewiſe that he ſhould not be high-minded, but fear; ſhews, as he erroneouſly thinks, an abject Meanneſs of Soul: not conſidering, that to act viciouſly, is to act meanly; and to contemn what GOD has given us for a RULE of Life, is to ſet up Weakneſs in oppoſition to OMNIPOTENCE, [174]and human Folly in contradiction to infinite WISDOM. Or,

Secondly, THIS proud Man deſpiſes Revelation, becauſe he thinks Reaſon is able to bring him to Happineſs. Now, if we conſider the Strength of human Reaſon ſince the Fall of Man, we ſhall find it a bad PILOT; Heathen Ignorance, Heathen Superſtition, and Heathen Follies, are a demonſtrative Evidence of its profound Darkneſs: and if it was not ſufficient to direct them to an happy Immortality, how ſhould it direct us, ſince all are not* Philoſophers, to the glorious Manſions of the JUST? and if it does but ſee thro' a GLASS darkly, even when illuminated by Revelation, certainly when unaſſiſted it muſt be only the Glimmering of Light, and muſt reſemble the LIGHTENING; which, as it pierces thro' a denſe dark CLOUD, only ſerves to make the Darkneſs viſible, [175]and the Horror of it more horrible. Thus Reaſon, at the ſame Time that it affords the Underſtanding a little Light, evidences likewiſe its want of it. Can we then be proud of this boaſted Reaſon, which is Darkneſs, when compared to the Light of the GOSPEL? Or, is it not reaſonable that it ſubmit to that which GOD has declared, by SIGNS and WONDERS, to be his WILL? Does it not daily prove its own Weakneſs, and the Darkneſs that it is involv'd in, by a thouſand Inſtances? Is it not daily overturning old HYPOTHESES, and framing new ones? Is it not often loſt in Doubt and Conjecture? And has not DOUBTING been a Science? What has Reaſon then in it, that we ſhould admire it to our Deſtruction? Is not thus to admire it, like preferring a TAPER to the Light of the SUN? Such a Preference brings the romantick DUNGEON into our View, in the Middle of which is a Taper burning, which only diſcovers the gloomy Horror of the Place, and the Confuſion and indiſtinct Appearance of Objects: Or rather, it reſembles the poetical DESCENT into the infernal REGIONS; [174] [...] [175] [...] [176]where the Ghoſts, Spectres, Gorgons, Hydras, and Chimeras, glide along juſt diſcernible; the pitchy Darkneſs, interſperſed with faint Rays of Light, adds Horror to the Scene, by making, if I may be allow'd the Expreſſion, the Darkneſs viſible. Thus is Reaſon: It conſiſts of Light and Shade; but its ſhadowy Parts, like thoſe of a melancholy Repreſentation, are predominant: it ſees indiſtinctly, apprehends ſlowly, and, for the moſt part, judges erroneouſly. To aſcribe then too much to Reaſon, in Diſparagement of Revelation, not only diſcovers Pride, but demonſtrates likewiſe the Perverſeneſs, as well as Ignorance, of human Nature. And certainly to glory in that, whoſe Imperfections the Writings of all Ages fully evince, ſhews, that one cannot boaſt of Weakneſs and Infirmities without incurring the Cenſure of having a weak Underſtanding. One might imagine, that Reaſon would mortify our Pride; ſince all the Errors, all the Follies, committed either in Thought or Action, may be attributed to Reaſon: So true is the Obſervation of the SCHOOLMEN, That the [177]Act of the UNDERSTANDING preceeds that of the WILL.

THESE are the common Effects of Pride in one ſort of Men: But if we take a View of another ſort and its Effects, which I propoſed to treat of, we ſhall find it the Reverſe of the former. This is with great Propriety term'd PRIDE that will LICK the DUST: that is, it will ſubmit to a mean unbecoming Behaviour, ſo that it may, by that Means, raiſe itſelf to a greater Height. It can be ſupple and cringing to any that can do it a Service; but, when the Service is done, it can as readily diſavow it: It can appear in any Shape, and become all Things to all Men, that it may gain ſome to its Intereſt: It can, like that cunning greedy Animal, the HYENA, when it wants to make a Prey, ſeign the diſtreſs'd Tone of Voice by way of Decoy. It appears under the Maſk of Friendſhip, and diſcovers itſelf in gentle Smiles, obliging Geſtures, and complaiſant Profeſſions of good Offices. Thus the gilded Pill of Inſinuation goes ſmoothly down, and proves in the End rank Poiſon [178]to thoſe that are ſo unfortunate as to ſwallow it: For 'tis certainly true that thoſe who are ſo weak as to ſuffer themſelves thus to be impoſed upon, are generally contemn'd and ridicul'd by the very Perſons that made Uſe of them as the Inſtruments of their Ambition. And when we have a full View of ſuch Perſons in Power, and ſee them arriv'd at the Height of their moſt ſanguine Hopes, we cannot help comparing them to gaudy BUTTERFLIES, that undergo ſeveral Changes of their Condition before they appear in their variegated Plumage; and as the Progreſs of the latter thro' their ſeveral States, before they arrive at any tolerable State of Perfection, is abject and grovelling: ſo, thoſe mean Candidates for Honour and Preferment aſcend Step by Step thro' a tedious Chain of Meanneſſes; and before they can be Men in Power, they muſt be the Tools and Inſtruments of Ambition; and oftentimes to be thorough-paced VILLAINS is the only Recommendation for them to a POST of HONOUR. Thus mean Condeſcenſions and criminal Compliances are made, that Men may gain the higheſt Spoke in the WHEEL of FORTUNE: [179]not conſidering that ſuch an Eminence requires a ſound Head, and a particular Firmneſs of Soul; otherwiſe a Giddineſs may ſeize them, and tumble them to the loweſt Spoke, to their own Confuſion, nay, perhaps Deſtruction, and Joy of the gazing Multitude.

BUT this ſort of PRIDE is oftentimes more eminently criminal than the former, becauſe 'tis particularly guilty of that foul Crime of INGRATITUDE. It wears a MASK, till it has gain'd the full Completion of its Deſires; but when that is once gain'd, it no longer appears under a borrow'd Shape, but ſhifts the Scene, and re-aſſumes the true Character. Hence is it that Riches and Power are ſaid to diſcover the MAN: then he is at Liberty to act as Inclination dictates; whereas before, Narrowneſs of Circumſtances, and a contracted Sphere of Action, were terrible Obſtacles in the Ways of Vice. Experience confirms this. If we take a View of Mankind, the younger Part eſpecially, that abound in Riches, we ſhall ſee them, not like EPICURUS, given to a contemplative [180]Life; but, like his FOLLOWERS, immers'd in Voluptuouſneſs, ſunk in Pleaſure, and ſwimming down the Current of Inclination. If then you would know Mankind, grant them the full Extent of their Wiſhes, and then you will ſee a new ſort of Inclinations in the Bud, and gradually branching themſelves out to an immoderate Height, unleſs timely check'd in their Growth by Diſcretion. So true is the Obſervation, that the Vices of a great many are not of an enormous Size, becauſe they occupy but a low Station in Life. Something ſimilar to this is produced in the SERPENT: Winter congeals its Poiſon, and hinders its malign Influences; but, when the Summer appears, it diſſolves the Poiſon, and makes it pernicious in its Operations. No Wonder then that Pride is the Spawn of Riches and Power, and that Ingratitude takes its Riſe from Pride; ſince it thinks it demeans itſelf prettily, if it pays or owns an Obligation, eſpecially to Perſons of no Figure. It thinks its eminent Station a ſufficient Security againſt Inſult, and that its Riches can ward off any Blow that is aim'd at it on account of its Ingratitude. [181]Hence this Vice is the Child of Pride, and nurs'd by Riches. Both of them are to the MIND, what VERNAL SHOWERS are to the EARTH; each contributes to the Nouriſhment of its reſpective Plants; and at the ſame Time that ſome of a good Quality thrive, others either unprofitable, or of a noxious Nature, ſwell into an immoderate Size: and it is not ſurprizing if Ingratitude ſhoots up its Head in a luxuriant Soil, when foſter'd by a genial Warmth. And if it does ſpring up, as Experience ſhews it too often does, it proves the moſt deteſtable of all Vices; becauſe to it, as to one common Centre, the other Vices incline: but, more particularly, Breach of Faith, Breach of Friendſhip, Injuſtice, Oppreſſion, and, what is worſt of all, Murder oft concludes the black Catalogue, and ſhuts the diſmal Scene. Since there is ſuch a Connection in Vice, and more eminently in this, 'tis no Wonder that the ANCIENTS honour'd Ingratitude with a particular Mark of Diſtinction, to denote at the ſame Time the unnatural Offence, and alſo their Abhorrence of it.

[182]BUT Ingratitude is not the only Vice that attends this ſort of Pride. IMPUDENCE, with its HANDMAIDS, Intemperance and Uncleanneſs, are generally Attendants upon it. For Pride in Power cannot brook a Contradiction to its Inclinations; if it ſhould, it would argue want of Power to compaſs what Inclination prompted to: not conſidering, that a bad Inclination thwarted, tends toward the Conqueſt of ourſelves; than which nothing is ſo difficult, and at the ſame Time ſo honourable. But this ſort of Pride generally behaves with the ſame inherent Meanneſs when in Power, as when in its Riſe; and if it could put off all Modeſty in its Dawnings of Power, it is not ſtrange if it diſplays itſelf in Scenes of Lewdneſs, when Power is added to Inclination.

AND as this ſort of Pride is ungrateful and debauch'd in its Practice, ſo is it envious at another's Succeſs. Superior Merit either in Action or Conduct, ſuperior Fortune, or ſuperior Titles, or a Prince's Favour, are ſufficient Motives to Envy. The Deſire of raiſing himſelf to the State of Superiority, [183]without ſufficient Abilities to enable him to do it, is the very Cauſe of an envious Man; and the very Knowledge of another's larger Talents, is oft the Object of Envy; becauſe ſometimes from Superiority of Abilities, one may, with ſome Degree of Certainty, predict another's future Eminence in Life. This perhaps might be MORDECAI'S Caſe; otherwiſe what Reaſon had HAMAN to be diſcompos'd at the Behaviour of a Man ſo much beneath him. The Reaſon indeed is ſaid to be this; MORDECAI would not pay him a proper Deference; he neither ſtood up, nor moved for him; therefore was he under HAMAN'S great Diſpleaſure: and tho' HAMAN enjoyed the greateſt Honours, the greateſt Riches, and was bleſs'd with a Multitude of Children, yet, continued he, all theſe avail me nothing ſo long as I ſee MORDECAI ſitting in the King's Gate. Beſides the Contempt ſhewn by this JEW to the King's Prime Miniſter, there muſt be ſome other Reaſon why this proud Man could not bear a Sight of MORDECAI; he hated him probably for his open Contempt, envy'd him by reaſon of his Relation [184]to the Queen, and becauſe he ſeem'd to have Qualifications ſufficient to enable him to ſupplant HAMAN in the Royal Favour. If this was not the Caſe, why was Haman's Wrath ſo violent, as not only to thirſt after the Blood of MORDECAI, but likewiſe the Blood of all the JEWS? A little Contempt, one would imagine, could not do all this; I ſhould rather ſuppoſe this proud Man painted his own Downfal, and the Riſe of MORDECAI, in his Imagination: This melancholy Conſideration might make him envious; Envy would naturally make him hate; and Hatred might hurry him on to deſire the utter Extirpation of the JEWS. Not ſo the generous SPARTAN; he was glad to know that there were brave Men in the City beſides himſelf. Great and good Men have a benevolent Diſpoſition; and as they are good themſelves, they love to ſee it in others, and are ready to forward others too in their ſeveral proſperous Purſuits in Life. Whereas Envy is a bitter Enemy to another's Fame; and as in NATURAL BODIES there is required a Fitneſs to reflect the Rays of Light; ſo in the HUMAN [185]SOUL it is requiſite that there ſhould be a fit Diſpoſition to receive the Brightneſs of another's Fame; otherwiſe it will be ſuſceptible of that odious Paſſion, Envy, which generally throws a Shade over the bright Parts of another's Character, like OPAQUE BODIES that ſuffocate the Rays of LIGHT; and as every SHADOW owes it Birth to Light, ſo Fame, true Fame eſpecially, produces Calumny and Cenſure.

BESIDES the before-mentioned Effects, I might here mention, that Pride is often the Cauſe of INFIDELITY; becauſe firſt Pride occaſions an Affectation of Singularity, which is wont to take much with ſuch Perſons as deſire to be diſtinguiſh'd by being thought to have a greater Share of Penetration than other Men.

AND, ſecondly, becauſe it raiſes a Deſire of being independent and uncontroulable by any one. When this meets with Perſons of an imperious Temper, as all proud Men generally are of ſuch a Temper, it is a ſtrong Temptation to Scepticiſm [186]and Infidelity. But as this would carry me beyond my preſent Purpoſe, I ſhall, as I propoſed in the laſt Place, conclude with a ſhort Exhortation to HUMILITY.

WHEN I recommend this Virtue to the World, I would not be ſo underſtood as to recommend all kinds of Humility. There are two ſorts, of a degenerate Nature. The firſt reſpects our Behaviour to Man; to whom we may attribute too much, and too little to ourſelves. This may be of dangerous Conſequence to our Integrity; becauſe, if we ſuffer ourſelves to be directed entirely by others, we may often meet with ill Adviſers, and conſequently with ill Advice. If, in religious Matters, eſpecially where Reaſon may be ſafely appeal'd to, we will not make Uſe of our own Reaſon, but the Reaſon of others, 'tis no Wonder that ſome amongſt us make SHIPWRECK of their FAITH, and deny even the LORD that bought them. For the thinking too little, as well as too much of human Reaſon, is equally dangerous, and opens [187]a wide Gap to Errors both of Principle and Practice.

THE ſecond reſpects the great Author of our Being, whom ſome have painted as enthron'd in terrible Majeſty and Splendor, not to be approach'd in Prayer by any Mortal; and ſince he is not immediately to be apply'd to, Interceſſors have been invented that ſhould convey their Petitions to the Throne of GRACE. This is degenerating into HEATHENISM, and is an Introduction of a Plurality of Gods; becauſe, to apply the Attributes of GOD to Creatures, is to make Gods of thoſe Creatures; and conſequently is both robbing GOD of his Honour, and likewiſe making his Workmanſhip upon a Level with him. This Behaviour is particularly inveigh'd againſt by St PAUL, when he ſays, ‘Let no Man beguile you of your Reward by a voluntary HUMILITY, and worſhipping of ANGELS.’ This Command of the APOSTLE is confirm'd by Reaſon; becauſe it is abſurd to offer up Prayers to Beings of a limited Nature, who can be ſuppos'd neither omnipreſent [188]nor omniſcient, and therefore cannot be the proper Objects of our Addreſſes.

TRUE Humility then is of a different Nature from the beforementioned ſorts; it relates to GOD and our NEIGHBOUR. That which relates to GOD conſiſts in a due Senſe of our own Meanneſs and his Excellency; which produces in us a lowly and unfeigned Submiſſion to his Will: And that which has reference to our Neighbour, conſiſts both in having a mean and low Opinion of ourſelves, and alſo in being content that others ſhould have ſo of us: The firſt of theſe is contrary to Pride, the other to Vain-glory, which is always an Attendant upon Pride. As the Practice of this Virtue contributes greatly to our preſent as well as future Happineſs; as it comes ſtrongly recommended to us by the Doctrine and Example of the BLESSED JESUS, who was meek and lowly of Heart, why ſhould it be any longer thought a Meanneſs to behave with Humility? Dare the proud and haughty SCORNER ſay that 'tis MEAN to imitate a GOD? So much every proud Man [189]avows that will not follow the great Pattern of Humility propos'd in the GOSPEL. Such declare themſelves not only the Enemies of GOD, but likewiſe of Mankind; becauſe no human Society can ſubſiſt happily without Humility; and becauſe this eminent Virtue is the very Baſis and Support of all as well ſocial as religious Virtues.

WHOEVER is humble, is likewiſe meek, is benevolent, is beneficent; his Years paſs on with Pleaſure, and fly ſoftly away; being accompanied with the kind Wiſhes of his Fellow Creatures, and the pleaſing Conſciouſneſs of a well-ſpent Life. Theſe ſerve both for Ballaſt and a pleaſing Gale, to waft the HUMAN BARK ſafe through the Storms of Time, till it arrives at the STILL Ocean of Eternity; where SAINTS and ANGELS are ready to HAIL him welcome to the happy and eternal Shore.

WHEREAS Pride is accompanied with Shame and Contempt in this gloomy and melancholy State of Things; and when it has paſs'd the Confines of [190]this World, it muſt be conſign'd over to thoſe unhappy and diſmal Manſions, where the PROUD Contemners of Heaven, the Devil and his impious Adherers, reſide in perpetual Anguiſh.

WHICH, that all of us may avoid, may GOD of his infinite Mercy grant, &c.

CANDOUR AND MILD HUMANITY RECOMMENDED. A SERMON.
[]A SERMON,

[]
GALAT. vi. 1. BRETHREN, if a Man be overtaken in a FAULT, ye which are ſpiritual, reſtore ſuch an one in the Spirit of MEEKNESS; conſidering thyſelf leſt THOU alſo be tempted.’

THE great Virtue ſo much talk'd of, and ſo little practis'd in the World, is CHARITY. Every one can reflect on his Neighbour for the Want of it; but when he is to ſpeak charitably himſelf of his Fellow-Creatures, and to make Allowances for their ſeveral Failures in Duty, he forgets not only that he is a Man, but that he has, like other Men, the Principles of [194]CORRUPTION ſtrongly interwoven with his very Nature. Why Men are thus uncharitable, two Reaſons may be particularly aſſign'd. PRIDE occaſions it in ſome, and Conſciouſneſs of GUILT in others. When the proud Man aſperſes his Neighbour, it is ſuppoſed that he is innocent himſelf of the Crime with which he charges another, and conſequently this Diſpraiſe is a tacit Commendation of himſelf. None, he thinks, behaves with that ſtrict Honour, Juſtice and Integrity, in the Cauſe of Truth, or with greater Piety towards GOD. But he ought to conſider, that if he wants CHARITY, which neither envieth, thinketh ill, or is puffed up, he is as ſounding BRASS, or as a tinkling Symbol: Each of which is a ſufficient Emblem of the proud Man; whoſe beſt Works, becauſe tinctur'd with bad Principles, are lighter than VANITY: And as SOUND ſuppoſes Emptineſs in the SOUNDING INSTRUMENT; ſo a carping cenſorious Temper ſuppoſes a Want of that Charity which is never uneaſy at another's Good: It ſuppoſes a want of Humanity and Fellow-ſeeling for thoſe that partake of the ſame common [195]Nature, and a Forgetfulneſs that he is ſurrounded with the ſame Temptations, and liable to Error and Miſconduct by the importunate Impulſes of the ſame deprav'd Nature. If the proud Man would look into his own, inſtead of his Neighbour's Breaſt, and there probe with the SWORD of the SPIRIT into every Wound that SIN has made; if he would not ſhrink at the Scrutiny, but examine to the Bottom of every SORE with Impartiality, he would find ſo much Need of his healing Art in his own corrupted SELF, as would hinder him from either wounding the Reputation, or making wider Orifices in thoſe already wounded. This would learn the proud Man Humility, inſtead of an over-weaning Opinion of himſelf; and, inſtead of Cenſoriouſneſs, a Fear of committing the like Offences with other Men.

BUT tho' Pride is often the Cauſe of Uncharitableneſs, yet the Conſciouſneſs of GUILT is generally the greateſt Cauſe of the Want of Charity. Guilt is of a ſociable Nature; it loves Company, tho' not perhaps to evidence its Crimes, yet [196]to give a Countenance to its criminal Behaviour. None would ſtand alone, or be the BUTT or Talk of a Multitude, eſpecially in Things of a ſhameful Tendency. But when a Number of Men practiſe the ſame Enormities, they make Vice faſhionable, and therefore leſſen, in ſome Meaſure, in the Eye of the World, the Evil, and conſequently the Shamefulneſs of Sin. For this Reaſon it is why we are commanded in SCRIPTURE not to follow a Multitude to SIN. We too naturally conclude, when the generality of Mankind are unanimous in the Practice of any one Thing, tho' morally bad, that it is not ſo evil as repreſented, otherwiſe ſuch Numbers of Men would not unite in the Practice of it. Hence 'tis that ſuch a general Practice, if coinciding with the natural Bent of their Tempers, is a great Inducement for others to ſwim down the ſame Stream of Inclination, and to act as if there were no ſuperintending Obſerver of their Actions. This Society, this Partnerſhip in Wickedneſs, being ſuch an Alleviation of a Crime, at leaſt in the Eye of the wrong-judging World, it is no Wonder that we find Perſons of [197]bad Conduct prattling about the Malpractices of others. They have, no doubt, ſome End to be ſerv'd by it; and this certainly is the very End they would ſerve by their Uncharitableneſs. They would chuſe to have others guilty, at leaſt ſuppoſed guilty, of the like Meanneſſes with themſelves. To be the only Perſons guilty of Irregularities would be too ſcandalous to be endured with any tolerable Aſſurance. They would be then look'd upon as Enemies to Society, and Men would avoid them for fear of catching the Infection; and at the ſame Time that they would be the Objects of Pity, they would likewiſe be the Objects of Contempt. But, as I before obſerved, as Society in Wickedneſs, in ſome Meaſure, tho' unjuſtly, palliates the Commiſſion of it, hence ariſes that grand Motive to Uncharitableneſs. Men that are vicious would have others practiſe the like Vices; and when they ſee others fall away from the peaceable Paths of Wiſdom, they immediately conceive an inhuman helliſh Joy, and, like DEATH in MILTON, grin horribly a ghaſtly Smile.

[198]SINCE the ANGELS in Heaven are ſaid to expreſs a particular Satisfaction for the Recovery of ONE Sinner from the Error of his Way, tho' theſe happy Beings are exempted from the Infirmities common to human Nature, we certainly, who are Sharers of the ſame Nature; and liable upon account of that Nature to err, ſhould have a mutual Compaſſion, and conſequently ſhould mutually connive at each others Failures. And thoſe that are ſo unhappy as to fall away in the Hour of Trial, we that ſtand firm in the Cauſe of Virtue ſhould endeavour to reſtore in the Spirit of Meekneſs, leſt we alſo be tempted, and after Temptation fall; and then our Circumſtances would need the ſame compaſſionate Allowances, which we had formerly ſhewn towards our erring FELLOW-WARRIORS.

TO ſuch a Behaviour, tho' thoſe that are SPIRITUAL are particularly oblig'd, yet 'tis incumbent upon the LAITY, as well as the Miniſters of the Goſpel, to exhibit the ſame Lenity, Meekneſs, and Compaſſion, towards their offending BRETHREN; [199]becauſe, as they are Men, they may err, and conſequently may ſtand in need of the ſame Indulgence with thoſe towards whom they have extended their Mercy.

THE Text indeed points out to us the particular Duty of every Miniſter of the GOSPEL; but as the great Law of CHARITY ought to be practiſed by all, none excepted, I ſhall conſider, in this enlarged Senſe,

  • I. THAT every one ought to ſeek not only his OWN, but his NEIGHBOUR'S Good: And,
  • II. THAT we never ſhew a greater Regard for our NEIGHBOUR'S Welfare, than when we endeavour to reſtore him to a State of GRACE, when he has been overtaken in a FAULT: And,
  • III. We ought to do this, becauſe all of us may ſtand in need, ſome Time or other, of the like CHARITY.

[200] I. THEN I am to ſhew, that every one ought to ſeek not only his OWN, but his NEIGHBOUR'S Good: And this will beſt appear from the Conſideration of our DEPENDENCE upon one another. Mutual Wants always ſuppoſe mutual Aſſiſtance. One Man's Deficiency ſhould be aſſiſted by another Man's Abundance, whether it reſpects the Body or the Mind. If a Man has a plentiful Fortune he ought to conſider it as a Treaſure with which he is intruſted, in order to ſupply the Wants of his Fellow-Creatures. Or, if he has Wiſdom, he may eaſily imagine, it was given him to ſerve him for ſome good End; and no better End can be aſſign'd, than the promoting the Good of Society. Wiſdom, indeed, is naturally of a communicative Nature, and extends its benign Influence, like its great Author, GOD ALMIGHTY, to all around it. The Bad, as well as the Good, find its beneſicial Effects, both with regard to their temporal and eternal Intereſt. But as their temporal bears no Proportion to their future Intereſt, 'tis the Buſineſs of a wiſe Man to let the LIGHT that he is poſſeſſed of ſhine for the Benefit [201]of his FELLOW-TRAVELLERS, leſt they, having their Underſtandings darken'd by the Miſts of Paſſion, might loſe the Way that leads to Happineſs. Thus the Ignorance of one Man demands the Aid of another's ſuperior Wiſdom; and it is an Injuſtice to deny to him that wants this neceſſary Aid, becauſe we are commanded, if we have Wiſdom, not to have it to ourſelves. And the very Notion of its being communicated to us by the FATHER of LIGHTS, ſuppoſes that we ought to imitate the bright Author of it: And the communicating it in greater Proportion to one than another, ſuppoſes likewiſe, that thoſe who have it in greater Abundance, ſhould make up the Deficiences by a proper Communication. Neither can we evidence a more grateful Return for this Bleſſing of Wiſdom, nor greater Wiſdom in ourſelves, than by employing it in the Service of Virtue and Religion.

BUT our Obligation to conſult our NEIGHBOUR'S GOOD, will ſtill be more evident, if we conſider that we all partake of one common Nature. [202]The being ſubject to the like Infirmities demands a ſimilar Sympathy of Affection: And this very Sympathy, this rejoicing with thoſe that do rejoice, and grieving with thoſe that grieve, is ſurely a ſtrong Argument for the doing our Neighbour all poſſible Good; and if it was not given for this End in ſeveral Caſes, it would occaſion our Unhappineſs. This Sympathy, which prevails more ſtrongly in ſome Conſtitutions than others, makes us uneaſy, and conſequently unhappy at the Sight of ſome particular Objects; and this Uneaſineſs often continues upon the Removal of the Objects, and never deſerts us, till it has ſtrongly impell'd us to relieve their Miſery, and place them in a more happy Condition. If indeed there was not this Impulſe, this ſtrong Propenſity in our Natures, many would be forgetſul of the Relations that ſubſiſt between them and their Fellow-Creatures. And not withſtanding this inherent Monitor, we too often ſind by Experience, that ſome are of ſuch harden'd Diſpoſitions, that neither the Ties of Humanity, Affinity, or Religion, will incline them to Acts of Kindneſs, or [203]even to ſhew that, which will coſt them nothing, BENEVOLENCE.

THE behaviour of ſome, however, towards their Fellow-Creatures, ought not to encourage us in the like Cruelty. As we have the ſame Infirmities of Nature, theſe very Infirmities ſhould teach us Compaſſion. But this charitable Indulgence ought no otherwiſe to be extended to flagrant Workers of Iniquity, than by Endeavours firſt by gentle Means to recall them from the broad Path that leads to Deſtruction; and in the next Place, if theſe LENITIVES fail, CORROSIVES ought to be applied, in order to correct in Time the Groſſneſs of their Humours, and the Corruption of their Habits; leſt others ſhould catch the Infection, and be carried, by the Violence of its Stream, into the Ocean of ETERNITY.

TO form Exeuſes for ſuch, and to colour over their Behaviour with artful Gloſſes, would not be CHARITY, but an evident Demonſtration of our own latent Corruptions. It would be inhuman to [204]palliate them, and prove that we have no Regard either for the preſent or future Well-being of ſuch Offenders. Intereſt, indeed, that Director of the human Affections, is too often in theſe Days the grand Obſtacle to the Performance of this charitable Duty. It is the grand Motive to a falſe Complaiſance, lying FACE, ſmooth TONGUE, and ſupple KNEE; all which are uſed at the Expence of Truth, Sincerity, and every thing laudable. To tell a Man his Crimes, even with the moſt compaſſionate Tenderneſs, generally is attended with the Criminal's Enmity and Averſion. And even to ſpeak Truth in indifferent Matters to ſome, is the direct Way to kindle the latent Sparks of Anger, and blow it into Flame. But, in either of theſe Caſes, is the Exerciſe of the great Law of CHARITY, or the Defence of Truth to be neglected, becauſe ſome have neither the Virtue nor good Senſe to hear either the one or the other with Patience? Certainly we ſhould pay a greater Deference to Reaſon, Religion, and the Dignity of our own Natures, than to ſee UNGODLINESS deluging the Earth, without endeavouring [205]to impede its Progreſs, or without attempting to dry up ſuch Overflowings; that will, if permitted to ſpread, affect both the preſent and future Health of Society. To feed the hungry, to clothe the naked, and to direct the wandering bewilder'd Traveller into the Way that leads to the Haven where he would be, are look'd upon as Actions truly charitable. And as the promoting of the temporal Intereſt of our Fellow-Workers is deem'd an Act of Charity; ſo, by Parity of Reaſon, the aſſiſting of our Fellow-Travellers to the obtaining an higher Good, eternal in the Heavens, muſt be proportionably a greater Act of Charity; and conſequently the Obligation to the Performance of it muſt likewiſe be greater, more weighty, and therefore the Neglect of it the more criminal. But this Charity ought to be exhibited to our Neighbour; becauſe,

II. WE never ſhew a greater Regard for our NEIGHBOUR'S WELFARE, than when we endeavour to reſtore him to a State of GRACE, when he has been overtaken in a FAULT. And this [206]Regard we may ſhew in two reſpects, both with relation to his Principles and Practice. When the Heart, from whence proceed the Iſſues of Life or Death, is corrupted, the Stream that flows from it muſt be conſequently impure. The Fountain then muſt be purified and refin'd before it can produce ſalutary Streams; the noxious Qualities which it has contracted, either upon account of its Stagnation, or by reaſon of its having receiv'd unwholſome Particles from other Bodies, muſt be purged away, and then it will ſatisfy the thirſty Soul with Good. As the Heart then may be conſidered as a Fountain, where the firſt Principles of Action lye conceal'd; and as, according to the Goodneſs or Badneſs of thoſe Principles, Men proceed to act well or ill: ſo a ſtrict Guard ſhould be ſet over the Heart, leſt it ſhould form Schemes both detrimental to itſelf and Society. And as generally we keep a watchful Eye over a Man that has once deceiv'd us, let his future Profeſſions of Honour be what they will; ſo likewiſe, as the Heart often deceives us, and has been pronounc'd, by one that knew what was in it, that it is deceitful [207]above all Things, we ought ſo to attend its inward Workings, as to make it produce ſomething that may advance both our preſent and future Health. Great Care then ought to be taken when the Heart is young and tender, and therefore ſuſceptible of any Impreſſion, to ſtamp only ſuch Images upon it as will excite not only agreeable, but beneficial Senſations. When thus the pleaſant and profitable are ſo beautifully united, we may naturally expect a glorious Harveſt of correſponding good Actions. But firſt every one ought to encourage none but good Diſpoſitions in his Breaſt; otherwiſe, like the deaf ADDER, he will not hear the Voice of the CHARMER, charm ſhe never ſo wiſely. The Inſtructor that endeavours to ſow the SEEDS, the firſt Principles of Goodneſs in the Hearts of his Hearers, meets with but very indifferent Succeſs, when either the Ears of his Audience are not diſpos'd to hear, or when the Devil has ſown TARES beforehand in their Hearts.

INSTRUCTION, however, is never more ſeaſonable than when the Heart is thus corrupted. [208]Bad Principles ought to be check'd in their Growth, or they will be too luxuriant ever to be entirely eradicated. And if Men will not check them themſelves, 'tis Charity in another to admoniſh them of their Danger, and ſhew them the Precipice from whence, if ſuch Principles ſpring forth into a continued Series of vicious Actions, they muſt unavoidably fall. This is ſnatching a Man out of the Fire, and placing him in a State of Safety; where he will meet with no Diſturbance from Conſcience, or any Uneaſineſs from the Deſtruction of bad Principles.

AND as it is charitable in a PHYSICIAN to preſcribe to a Neighbour that has the Seeds of a dangerous Diſeaſe latent in his Body, which would, if not timely prevented, have been fatal to him; ſo, by checking bad Principles by Doctrines which are entirely calculated for the Health of the Soul, we perform a Charity truly chriſtian. And as the Charity in a PHYSICIAN is ſtill greater when he extend his Care to a Fellow-Creature, when the Diſeaſe threatens the Diſſolution of Soul and Body; [209]ſo likewiſe is our Charity proportionably greater, when we reſtore a Man to a State of GRACE from a total Depravation of Mind, and a conſequent Commiſſion of Wickedneſs with Greedineſs. 'Tis juſtly reckon'd a charitable Action to deliver a Man, whoſe Life and Goods were in Danger, from ROBBERS, or from the grinding Oppreſſion of Men of ſuperior Fortune: As the Charity is great in this Caſe, ſo likewiſe it is greater to be freed from that moſt cruel and tyrannical of all Enemies, SIN. It robs us of our preſent Peace, and makes us forfeit our future Expectation in the Manſions of the JUST. For it is impoſſible that we ſhould, if we practiſe every thing but what is commanded in the GOSPEL, be ever at Peace with ourſelves; and if we are not at Peace in our own Breaſts, how is it poſſible for us to be at Peace with our CREATOR? This Conſciouſneſs of Guilt, amidſt the greateſt Affluence, makes the Heart ſad; Wine cannot entirely overcome it, nor Company divert it. And to hear others prais'd for Excellencies, which we are conſcious we have not, is a great Mortification: 'Tis a tacit [210]Admonition, that we ſhould fill up the Blanks we have made in Life with a ſteady active Virtue, and eradicate thoſe great Deſtroyers of our's and our Neighbour's Peace, the SEEDS of VICE.

AND if any one who ſees our Pain ariſing from the Practice of Guilt, ſhould charitably interpoſe, and ſhould mediate Peace between us and Heaven; ſuch Kindneſs would demonſtrate both his HUMANITY and alſo his CHRISTIANITY. But charitable Advice is too often rejected with Diſdain; either becauſe the Adviſer is generally look'd upon as ſuperior, at leaſt in Wiſdom, to the Perſon advis'd; or, becauſe the Manner in which the Advice is convey'd to us is diſagreeable. In the former of theſe Caſes, when Men think it a Diſcredit to their Underſtandings to be inſtructed, as too many are over-wiſe in their own Conceits, there ſeems to be no better Method uſed, in order to bring ſuch to their right Minds, than by ſeeming to allow them SENSE; and then, in all probability, they would admit Truths to deſcend into their Hearts, which, if deliver'd in an authoritative [211]Manner, might have diſpleaſed. To dictate therefore to others magiſterially is the Way to raiſe their Averſion; and conſequently will make them rather diſpute the Truth of what we ſay, than humbly acknowledge the Juſtneſs of our Sentiments. But to uſe the Spirit of Meekneſs, and to ſhew at the ſame Time that we are intereſted in the Behaviour of Offenders, and that we cannot ſee them act counter to their preſent and future Intereſt without the greateſt Concern, is ſuch a melting, ſuch an irreſiſtable Charm, that it diſſolves the obſtinate harden'd Offenders into a tender Concern, at leaſt for a Time, for their miſerable Circumſtances. Some indeed are not to be wrought upon but by Severity: A candid compaſſionate Rebuke only paves the Way for a ridiculous Jeſt; or makes them ſhew, what is a Scandal to a rational Being; an heedleſs Unconcernedneſs. For this Reaſon we ought to deal with them as with NATURAl BODIES: Thoſe of a ſoft Compoſition, and leſs firm Texture, we generally diſſolve by a ſmooth, yet ſubtle penetrating FLUID; but thoſe, whoſe [212]Solidity reſiſts the Application of Fluids, we generally reſolve by that moſt ſubtle of all Elements, FIRE. We thus ought to behave towards Men. Thoſe that offend out of Frailty, Ignorance, or not maliciouſly, ſhould meet with gentle, humane Treatment from us; and we ſhould ſtudy like every good PHYSICIAN, the proper Temperament of each PATIENT, otherwiſe we cannot preſcribe a Remedy any way ſalutary to them.

BUT the Spirit of MEEKNESS, generally ſpeaking, is the propereſt Means for recovering of Offenders from a State of Sin, and we are under an Obligation to uſe it; becauſe,

III. and laſtly, ALL of us may, ſome Time or other, ſtand in need of the like charitable Behaviour. As we are all frail by Nature, and have the SEEDS of CORRUPTION born with us, it is no Wonder that thoſe Seeds, conſidering that the beſt of us are not always upon our Guard, ſpring into Action. And if we obſerve farther, that Objects [213]are to theſe Seeds implanted in the Mind, what HEAT is to GRAIN ſown in the Earth; where in each Caſe the Seeds are invigorated with Life, and produce Fruit in proportion to the Strength or Weakneſs of their reſpective Cauſes; we may from thence conclude, that, conſidering the evil Tendency, or the real or ſuppoſed Charms of ſurrounding Objects, we may ALL eaſily fall from our Integrity. The Command given to thoſe who ſtand, that is, who ſtill combat Sin, and are active in the Cauſe of Virtue, that they take HEED leſt they FALL, ſuppoſes not only a Poſſibility, but a Probability, that the beſt Men may yield to the ſwelling Tide of ſome predominant Affection, and commit the Sin which moſt eaſily BESETS them. As Men are thus liable to give way to the Deceitfulneſs of Sin, ſuch Proneneſs to it ſhould teach us CANDOUR towards others, and ſhould incite us to ſet a Guard over our own Hearts. To rebuke Offenders with a dogmatical haughty Tone of Voice, abuſive Language, or, what is leaſt becoming fallible Man, SWEARING, [214]ſuppoſes that ſuch Cenſurers partake not of Humanity, or that they are placed in ſuch a ſecure Situation, that they can never deviate from the Paths of Wiſdom. As a perfect unſinning Obedience cannot be expected from any; ſo no Man, for that Reaſon, ought to act inhumanly towards thoſe who actually fall away in the Day of Temptation. And ſuppoſe Men were entirely perfect that rebuke others, yet their Perfection would not juſtify proud Wrath towards others. The Perſons thus treated might imagine, that they are treated roughly; not ſo much becauſe they have been guilty of Breaches in their Conduct, but becauſe thoſe who ſeverely reflect upon them ſatisfy thereby a peeviſh Moroſeneſs of Temper; or would ſhew, what is diſtaſteful and odious to every one, SUPERIORITY.

OUR BLESSED SAVIOUR, in this Cafe, is a noble Pattern for our Imitation. Tho' he himſelf was entirely exempted from Imperfections neceſſarily attending other Men; yet HE, who judged not according to Man's Judgment, nor acted [215]after the ſame partial ſelfiſh Manner, behaved with the utmoſt Candour, Tenderneſs, Benevolence. Offenders of all kinds HE received into Favour with the greateſt Meekneſs; and 'tis no Wonder that thoſe that laboured and were heavy laden, and whoſe Spirits were wounded by the Conſciouſneſs of Sin, applied to the SON of RIGHTEOUSNESS, ſince HE deſcended from the FATHER of LIGHTS with HEALING in his WINGS.

AS HE knew what was in Man, HE knew how to induce him to enter into HIS Service, and make him fight manfully under HIS Banners. HE, in order the more effectually to advance the preſent as well as future Peace of Offenders, gave them the moſt engaging Invitations. If they would only believe in HIM, and live agreeable to that Belief, HE told them, that not only Remiſſion of Sins, but an Inheritance in Heaven, would be the happy Conſequence of ſuch a Faith and ſuch a Practice. And this HE told them with the greateſt Gentleneſs, Compaſſion, [216]Affection. But notwithſtanding that in general HE was MEEK; yet, when he had to deal with Men that were grown obſtinate in Wickedneſs, ſuch as the haughty SCRIBE, or hypocritical PHARISEE, who would neither embrace his Doctrine, nor let others be admitted into a State of Salvation, HE then could ſhew a becoming Warmth and Reſentment; and denounce, what will always be the Conſequence of Impenitence and Unbelief, WOE.

SHALL GOD-MAN then behave with the utmoſt CANDOUR towards offending human Nature: and ſhall we, who partake of the ſame fallible Nature, forget that Nature, and judge every Man uncharitably; not conſidering that by ſuch Judgment we endanger our own Salvation? And beſides judging uncharitably, ſhall we who ſtand in need of the humane compaſſionate Sentiments of others, not only judge, but condemn others unmercifully? This, however, we may lay down as a Maxim, that thoſe among us who are thus liberal of their Cenſures, and reprove their offending [217]Brethren with BITTERNESS, are generally Perſons that hate Inſtruction, and deſpiſe Reproof; and who, under a Shew of Zeal for GOD'S Honour, take the Liberty to abuſe all, becauſe they are well aſſured that they deſerve the juſt Cenſure of all.

SUCH haughty SCORNERS, ſuch Contemners of their Brethren, tho' we cannot expect any Amendment of Life in conſequence of our reproving them; if for no other Reaſon, yet for this we ought to SMITE, that is, rebuke them friendly, that the ſimple may not by a falſe Shame follow their Steps, and catch the Infection by Imitation.

ALL Offenders then, of what Complection ſoever they be, ought to-receive Rebuke, Exhortation, Conſolation. Theſe, however, ought to be done in the Spirit of MEEKNESS, leſt, inſtead of reforming thoſe Objects of our Charity, we irritate them not only to contemn our good Advice, [218]but likewiſe make them run, out of mere Obſtinacy, greater Lengths in Wickedneſs.

AND this thoſe may be tempted to do, whom we unjuſtly call DEPRAVED and entirely CORRUPTED; becauſe they have been ſo unhappy as to offend in one remarkable Inſtance, tho' their former Life has been unexceptionable: not conſidering, that no Man can be term'd with Juſtice BAD from one Breach of Duty, but from the general Tenor of his Behaviour. DAVID was guilty both of Adultery and Murder; yet GOD, who knew the whole of his Life, pronounced him a Man after his own Heart. To judge thus candidly, we are all oblig'd, becauſe the JUDGE of all Men has given us the Pattern. And then we will be beſt diſpoſed to judge others with proper Allowances made to frail Humanity; and conſequently will give our Advice with greater Mildneſs, when we judge ourſelves; and, after Judgment, condemn what we find amiſs in ourſelves with Impartiality.

[219]AND if our good Advice, when temper'd with Candour, Mildneſs, and Humanity, meets with Diſdain, which is too often the Caſe; yet GOD, who regards the good Intentions, as well as the good Works of his Creatures, will, if we ſtill perſevere in this benevolent Diſpoſition, admit us, in conſequence of ſuch Behaviour, and the Merits of our dear Redeemer, into the Manſions of immortal Youth.

WHICH, that all of us may be admitted into, may GOD, the proper Judge and Rewarder of every CHARITY, of his infinite Mercy grant, &c.

ROUGH UNPOLISH'D MANNERS DESTRUCTIVE to the PEACE of SOCIETY. A SERMON.
[]A SERMON.

[]
PROV. xv. 1. SOFT WORDS turn away WRATH, but GRIEVOUS WORDS ſtir up ANGER.’

THESE Words convey to us an important Leſſon for the conducting of that moſt unruly of all Members, the TONGUE. We are taught here what particular ſort of Words to uſe in order to mollify Men that are in WRATH. They are called SOFT WORDS from the Effect which they produce in the Hearts of thoſe who are vehemently heated with Paſſion; for the Word WRATH implies a Degree of Rage and Madneſs, inciting to Revenge: But this Rage, this Madneſs, this Deſire of Revenge, may be [224]eaſily conquer'd at the Expence of a few ſoft Words. But what ſort of Words may be properly term'd SOFT WORDS, may not be ſo properly determin'd. We may, however, from our Obſervation upon the different Effects which different Expreſſions produce in the Minds of Men, probably arrive at their Meaning. We find then by Experience, that if we have excited the Paſſion of ANGER, or the Exceſs of it, WRATH, in any Perſon, by a real or ſuppos'd Injury, the beſt Way to conquer ſuch Danger, or ſuch Wrath, is by uſing ſuch Words as denote our Sorrow and Deſign of making Reparation for the Injury given. This Method of proceeding generally melts the moſt ſavage Minds into Tenderneſs and humane Sentiments, and diſarms them of that furious Spirit upon Anger and Wrath.

AND as ſoft ſubmiſſive Expreſſions turn away Wrath; ſo, on the contrary, grievous Words ſtir up Anger. By GRIEVOUS WORDS are meant all bitter Reflections, whether juſt or unjuſt; all [225]Abuſe, Detraction, and whatever Words have a natural Tendency to excite the Paſſion of Anger in thoſe Perſons we either converſe with, or whom we make the Subjects of our Diſcourſe. The Term GRIEVOUS may ſignify too, all Hints or Inuendoes ſuggeſted to a Neighbour's Prejudice, all ill-natur'd and ill-timed Jeſts, and every unkind and unprovok'd Harſhneſs of Expreſſion. But leſt this inoffenſive Menner of Behaviour ſhould ſeem to many only prudential, rather than Matter of ſtrict Duty, I ſhall endeavour to ſhew,

  • I. THE Reaſonableneſs; and,
  • II. THE Neceſſity of uſing SOFT WORDS.

BUT before I proceed to ſhew the Reaſonableneſs of them, I ſhall previouſly obſerve what the Terms SOFT WORDS do not mean. Firſt then, they do not mean that we ſhould uſe ſmooth flattering Speeches, in order to deceive the unwary, or with a View to promote our particular Intereſt to the Detriment of our Neighbours; either with regard [226]to their moral and religious Character, or with relation to what many value more than the two former, their FORTUNES. Neither, ſecondly, ought any one to imagine that 'tis lawful to avert the Paſſion of Anger at the Expence of Truth. TRUTH generally, as Truth, does not often offend, eſpecially thoſe of an ingenuous Turn of Mind. 'Tis commonly the Manner of ſpeaking of the Truth which gives the Offence. If then we muſt ſpeak the Truth to an angry Perſon, we ſhould deliver it without Harſhneſs; eſpecially if it be an ungrateful Truth; and with all the Signs of Sincerity, Compaſſion, and Affection. This Manner of Behaviour has, without Doubt, a great Influence over thoſe who, if harſhly treated in their Wrath, would have contemn'd the Advice, notwithſtanding the Goodneſs of it, upon the Account of the Imprudence of the Adviſer. There is a particular Art, which every one is not Maſter of, in preparing the Mind of an angry Perſon for the Reception of Truth. For we muſt not deal with angry Perſons as with Men in their Senſes: We ſhould rather deal with them as with thoſe unhappy Perſons [227]confin'd in BEDLAM, who are not told of the Cauſes of their Diſorder, for fear of increaſing it; but are led gently to other Subjects, which ſoftens their ſavage Fierceneſs for a while, makes them methodize their Ideas, and to forget, for a Time, that they are mad. Thus, as POETS dream, Souls in a State of Miſery, in the infernal Regions, were charm'd with ORPHEUS'S Muſick in ſuch a Manner as to forget, for a while, what they could vehemently wiſh to forget for ever, INEXPRESSIBLE TORMENT.

IF therefore we thus artfully and gently deal with angry Perſons, we ſhall ſoon ſoften their Diſpoſitions, and melt their ſavage Fierceneſs into Humanity; and when their Minds are thus ſoften'd, they become capable of any good Impreſſion that we are pleas'd to ſtamp upon them: Truth then, tho' dreſs'd in ſomewhat diſagreeable Colours, may have a free Paſſage into their Minds, and occaſion, what is effected in every ingenuous Mind, a Reformation from Error.

[228]NOR ought we, thirdly, to turn away the Wrath of an angry Perſon, by ſuch Expreſſions as either give them Hopes, or diſcover to him the Means of avenging-himſelf of thoſe that have occaſion'd his Wrath. This only cures one Ill by the Commiſſion of a greater. For when Wrath is ſettled into Hatred, Malice, and a Deſire of Revenge, ſuch Rancour is not to be cured by any Expreſſions whatever. And he who has ſooth'd this Paſſion of Anger, by exciting that helliſh Diſeaſe of the Mind, MALICE, deſerves ſo well of Mankind, as to merit the utter Excluſion from all the happy Advantages accruing from Society.

HAVING thus premiſed what the Terms SOFT WORDS do not mean, I ſhall proceed, as I propos'd in the firſt Place, to ſhew their REASONABLENESS.

AND this I ſhall do by conſidering that 'tis the beſt Means of promoting our temporal Concerns, and of procuring what cannot be obtain'd by a [229]contrary Practice, HEALTH of Body, and PEACE of Mind.

AND, firſt, the Uſe of SOFT WORDS will make us more ſucceſsful in our temporal Affairs.

IT muſt be allowed, that what gains us Reſpect and Eſteem will conſequently procure us Credit; and therefore muſt naturally make our Affairs proſperous. Smooth ſoft Words, when uſed out of no ſelf-intereſted View, but out of a Principle of Duty, have properly Benevolence for their Cauſe; and when Men do talk from ſuch a Principle, it may then beſt appear, when they cannot poſſibly gain any Advantage to themſelves beſides the Satisfaction of having done their Duty. When Men thus behave with Gentleneſs, Meekneſs, Moderation, and Juſtice, the World in general is prejudiced in their Favour; and becauſe they hear with Meekneſs what is propoſed to them, and are impartial in their Determinations in doubtful Caſes ſubmitted to their Deciſion, they are commonly pitch'd upon for Arbitrators: A Character [230]this, which always ſuppoſes ſuperior Abilities, Wiſdom, Integrity, Meekneſs. For, without Meekneſs, a Man might provoke, or be provok'd, by harſh unguarded Expreſſions, to make the Breach, which ought to have been healed up, much wider. But when each Side of the Queſtion is heard with Patience, and the Parties concerned ſee that a ſtrict Scrutiny is made into the Merits of the Cauſe, without any Favour or Affection, they ſubmit to the Determinations of ſuch honeſt Men without Anger, Murmuring, or Repining. But before Men can attain this happy compos'd Temper of Mind, ſeveral Difficulties are to be conquer'd. SELFISHNESS, the Cauſe of almoſt every Meanneſs in the human Soul, is generally the Reaſon why there is little Benevolence in the World. It gives the Mind a narrow contracted Way of Thinking. It makes a Man think much of himſelf, but little of others. This makes ſuch Men careleſs in their Behaviour towards other, tho' at the ſame Time they are fretful and paſſionate if a particular Deference is not paid to [231]themſelves. How then muſt we act towards Men of this wrong Turn? Muſt we humour their Pride, and ſooth their Vanity? May we tickle their Imaginations with the ſofteſt Expreſſions that Fancy can invent? Muſt we not rather ſpeak the Truth with Soberneſs, Gentleneſs, Meekneſs? And will not ſuch behaviour demonſtrate our own Integrity, and greater Affection for them? Soft Words, or gentle Expreſſions, we may uſe without degenerating into Flattery; and though other, thro' a proud ſelfiſh Temper, do not pleaſe to ſpeak well of us, and treat us with ſuch common Complaiſance and Civility as is due to Mankind, yet let not us behave with the ſame Meanneſs: We muſt remember not only that we are Men, but Men too that profeſs CHRISTIANITY; and then we cannot fail of wiſhing even our Enemies well, and of doing them, when in our Power, what will demonſtrate the Sincerity of our Wiſhes, all manner of Good. This Softneſs of Behaviour under ill Treatment muſt always gain us Reſpect amongſt thoſe of ingenuous Minds, and conſequently muſt, in proportion to our Eſteem, [232]advance our honeſt Schemes in the World.

BUT the Advantage of this Softneſs of Action will be better illuſtrated by conſidering the Diſadvantage that the contrary Character labours under.

IMAGINE then a man of rough unpoliſh'd Manners, haughty, fierce, paſſionate, dogmatical, and incapable of bearing any Contradiction; and you will ſoon, without any Heſitation, conclude, that ſuch a Character is neither amiable, nor productive of its own, nor the Peace and Well-being of any Society. 'Tis not an auſtere Look, an haughty Tone of Voice, boiſterous or paſſionate Expreſſions, that command Reſpect, and give Succeſs to our Affairs. Theſe Qualifications may excite Fear, and, what is worſe, Hatred; may provoke the beſt and moſt faithful Friends to deſert us, and betray our Secrets; and conſequently may diſconcert our beſt contriv'd and deep-laid Schemes. This is not founded on FANCY, but on a ſurer Foundation, EXPERIENCE. Men [233]are not naturally of ſuch flexible Tempers as to bend to our Injunctions, when either imperiouſly or harſhly commanded. And as with regard to NATURAL POWERS, the Effects will be always like their Cauſes; ſo in MORALS, generally ſpeaking, Cauſes and Effects are ſimilar. An angry Perſon will produce the ſame Paſſion in another, and one Injury begets another; ſo that we may from hence conclude, that the humane, not the rough Treatment, gains us Friends, and conſequently gives Succeſs to our Affairs.

AND as a humane, candid Diſpoſition, exhibited in Words and Actions, makes us more ſucceſsful in the World, ſo does it promote the Health of Body and Soul.

IT muſt be granted, that whatever keeps the Blood and Animal Spirits in a continued equal Motion, muſt have a great Tendency towards the Preſervation of the Body. That Meekneſs produces this Effect, every one who has experienced its contrary, can beſt tell. Violent Motions of [234]the Blood and Spirits ſhake the Animal Oeconomy, diſtend the Veſſels, excite Pain, bring on Diſeaſes, and, what is worſe, often occaſion ſudden Death: Whereas Meekneſs and humane Diſpoſitions keep thoſe Springs of Life in a regular Flow, which, conſequently, add Vigour to the Body; and, what one would think might recommend it to the Acceptance of all, it naturally produces Health and long Life: So true is the Obſervation of our SAVIOUR, that ‘Bleſſed are the Meek, for they ſhall inherit the EARTH.’ They ſhall enjoy the Earth, becauſe their Bodies receive no rude Shocks from the Storms of Paſſion; and becauſe all is Harmony, Peace, and Love within.

AND as Meekneſs, or Softneſs of Behaviour is the Body's Health, ſo does it promote the Peace and Serenity of Mind. Meekneſs is always productive of good Actions; from hence ariſes a ſecret and agreeable Satisfaction in the Mind. For it always ſuppoſes PATIENCE; and, what ſhould always be a prevailing Principle in every Individual, BENEVOLENCE: It ſuppoſes too a Readineſs [235]to hear, a Willingneſs to ſpeak, and a Proneneſs to lend a helping Hand to all one's Fellow-Creatures. When any are poſſeſſed of this amiable Quality, which indeed is a Complication of good Qualities, becauſe it cannot exiſt without other Virtues; they muſt be eaſy, chearful, and, becauſe pleaſed with themſelves, they muſt be conſequently pleas'd with others. What agreeable Senſations this Behaviour muſt neceſſarily excite in the Mind, the Paſſionate may tell with SIGHS, and lament the Want of it with SORROW. They know what Anguiſh attends a Life dedicated to the wild impetuous Sallies of ungovern'd Paſſions. Pain they muſt receive on account of Indecenies committed in theſe Heats, and additional Pain too from the Obſervation and Judgment of the ſenſible and ſerious Part of Mankind. But the conſcious Pleaſure, the HEART-FELT JOY, ariſing from the benevolent Affections, from Meekneſs, Forbearance, Long-ſuffering, and Brotherly-kindneſs, are Pleaſures, far unlike thoſe of the Body; which always pleaſe, and never ſatiate; [236]give real Satisfaction, becauſe lawful, and proceeding from a Senſe of Duty; and are laſting, becauſe rational. Theſe Advantages, reſulting from an uniform Softneſs of Behaviour, may be ſufficient, in ſome Meaſure, to prove the Reaſonableneſs of uſing SOFT WORDS. The Neceſſity of uſing them is what I propoſed in the next Place to conſider.

UNDER the foregoing Head I have ſpoke particularly concerning the Advantages of MEEKNESS; becauſe whoever is of a meek, mild Diſpoſition, muſt conſequently be remarkable for an agreeable Softneſs of ſpeaking and acting. The Neceſſity of which I ſhall ſhew, firſt, from the Injuſtice of RETALIATION; and, in the next Place, from the Conſideration of a FUTURE STATE.

AND, firſt, with reſpect to the Unlawfulneſs of RETALIATION. When an angry Perſon attacks us with unjuſt Reproaches, and lays Things to our Charge that we know not; nay, let his [237]Charges be juſt or unjuſt, the Queſtion is, whether we ought to anſwer him with the ſame Sharpneſs, or to endeavour, by ſoft Words, and the mildeſt Addreſs, to humanize this Savage into Man? This Queſtion may eaſily be ſolv'd both from Reaſon and Revelation. Men, while they continue in a Paſſion, throw out their Arrows, even BITTER WORDS; but whilſt they remain in this State, they are juſtly term'd MADMEN, becauſe they are depriv'd of Reaſon, and conſequently are not worthy our Attention or Diſpleaſure. But as, in the HUMAN BODY, the Acrimony of the Blood and Juices are corrected by ſoft LENIENT MEDICINES; ſo that Paſſion of ANGER, that ſhort-liv'd Madneſs, is ſooneſt compos'd, either by SILENCE, or by Anſwers deliver'd with GENTLENESS. And if we are unjuſtly accuſed of any Thing baſe in the Heat of Paſſion, and Crimes are laid to our Charge that we know not, ſince our Conſciences accuſe us not, why ſhould we be diſturbed? Why ſhould we regard a MADMAN? Retaliation in ſuch a Caſe would be an Argument of Guilt rather [238]than of Innocence: It would be a plain Proof, that we pay a greater Deference to the corrupt Practice of Human Nature, than to the pure Dictates of unprejudiced Reaſon, or to the more refin'd and beneficial Injunctions of an infallible GOD.

BESIDES, as Virtue conſiſts in the due regulating of our Conduct according to Reaſon and Revelation; ſo to ſuffer ourſelves to be hurried away by the violent Stream of Paſſion at the hearing of another's angry unjuſt Expreſſions, is not Virtue, but the Extreme of it. True Heroiſm conſiſts in BEARING and FORBEARING; in bearing Injuries, and in forbearing from Revenge; and after this Plan the CHRISTIAN HERO is to be form'd. 'Tis true, human Nature ſtrongly preſſes forward for Revenge; but 'tis brave, 'tis Godlike to correct the Errors of that Nature; and to demonſtrate, by our peaceable Behaviour, that GOD is WITHIN us of a Truth.

[239]AND from Revelation it ſtill more evidently appears, that we ought not to return Injury for Injury; but, on the contrary, we are commanded to return GOOD for ILL, and BLESSING for CURSING. For if our BRETHREN (for all Men in an extenſive Senſe are our Brethren) ſhould offend ſeven Times, or ſeventy Times ſeven in a Day, it is our Duty to forgive them. To FORGIVE them, did I ſay? Nay, more, we muſt PRAY for them; and forward, by all Means poſſible, their Salvation. But is this the Practice of the World? Are Men ſlow to Wrath, and ready to make Allowances for another's Failings? Are they compaſſionate, tender-hearted, forgiving? If this be not the Caſe, why do we profeſs Chriſtianity? Why do we enliſt ourſelves as Soldiers under CHRIST'S Banners, if we will not execute his juſt Commands? To act thus, reſembles JUDAS, who profeſs'd himſelf CHRIST'S Diſciple, that he might the more effectually betray the LORD of Life: Or, 'tis like the Man, who, after he was told what he ſhould do to be ſaved, went away ſorrowful; becauſe he could not enjoy [240]his preſent Grandeur, and an eternal Crown of Glory in Reverſion.

BUT thoſe Men are of worſe Diſpoſitions, who are angry upon every ſlight Occaſion, who are furious for a Trifle, and would kill their beſt Friends for the leaſt Indiſcretion. But this Temper is inconſiſtent both with the Happineſs of Society, and likewiſe with the Poſſeſſion of that happy Place, where all is Harmony, Peace, and Love: Which leads me to conſider, what I propos'd, laſtly, that a mild forgiving Diſpoſition is the neceſſary Preparative for a FUTURE STATE.

HEAVEN is deſcribed to be a Place where nothing but LOVE, and its Kindred-Virtues, can enter. Where Pride, Envy, Hatred, Malice, Anger, Wrath, Debate, and Contention, are eternally excluded. GOD is ſaid to be LOVE, not only becauſe his Love is extended to all his Works; but becauſe he admits no Soul living to enjoy him, but ſuch as has perfected itſelf by LOVE in this [241]State of Probation. 'Twas LOVE that created; 'tis LOVE that preſerves; and 'twas LOVE that redeem'd a miſerable World. And if we conſider what keeps the HEAVENLY BODIES in perpetual Harmony, we ſhall find it to be ATTRACTION, which is only another Name for LOVE. What is it that unites each Claſs of BEINGS but LOVE? And even in INANIMATE BODIES, what is it that occaſions ſuch Coheſion of Parts, ſuch Union, Regularity, Symmetry, but Attraction, Sympathy, Love? And ſhall Love, or ſomething ſimilar to Love, obtain in the irrational inanimate Creation? And ſhall Anarchy, Diſorder, Confuſion, and every evil Work, prevail amongſt the laſt and beſt of GOD'S Works, and the very Heads of the Creation, MEN? A ſad Reflection upon REASON this! A Reflection did I ſay? Nay, more, 'tis the Diſgrace, the Death of Reaſon; becauſe ſuch Behaviour ſets human Nature below thoſe Beings, which, tho' naturally leſs perfect, follow the Laws preſcrib'd them by the Author of their Exiſtence, GOD ALMIGHTY.

[242]AND ſince Love is the uniting Principle of all Things, and the very Cement and Chain by which all Things are link'd together both in HEAVEN and EARTH, why ſhould we break the Chain, and endanger both our preſent and future PEACE? Are we not made for Happineſs? And is not LOVE made the prime Qualification of that Happineſs?

LET us then lay the Foundation of Meekneſs, Patience, and Forbearance; and the agreeable Superſtructure, LOVE, muſt follow. For unleſs we are of a mild forgiving Diſpoſition, we can have no Love, no Benevolence for our Fellow-Creatures; and the Love of our Fellow-Creatures is made the Meaſure and Standard of our Love to GOD: For if we love not our Brother, that is, our FELLOW-MEN, that we have ſeen, how ſhall we love GOD that we have not ſeen?

AND as Love is the Principle that characterizes HEAVEN, is it not our Duty to practiſe that Virtue which will fit us for that peaceable Habitation? Certainly, except we bear the faint Reſemblance of [243]the Divinity, except we keep the LAMP of Life always burning in our Hearts, and except we keep it always ſhining for the Benefit of our FELLOW-WARRIORS, we ſhall neither be happy here or hereafter. But if this be in us and abound, we ſhall not fail of turning away Wrath by ſoft Words, and a mild gentle Behaviour; and this muſt naturally gain us the kind Wiſhes of the Benevolent, which will ſerve us as a pleaſant Gale to waft our peaceable Souls to that happy State, where the Waves of Life ceaſe to roar, where the Afflicted ceaſe from troubling, and the Weary be at REST.

WHICH happy State, that all of us may enjoy, by a meek and patient Behaviour, a Life of Righteouſneſs and the Merits of our dear REDEEMER, may GOD of his infinite Mercy grant, &c.

THE DUTY of giving ALMS CHEARFULLY to the POOR, RECOMMENDED. A SERMON. PREACHED AT St NIGHOLAS, NEW CASTLE UPON TYNE.
[]A SERMON,

[]
ROM. xii. 8. latter Part. HE that ſheweeh MERCY with CHEARFULNESS.’

THE APOSTLE in theſe Words gives us an Account of the Manner how this Duty of ſhewing MERCY to the POOR [...]s to be perform'd and practiſed; and that is, with ALACRITY and CHEARFULNESS. — "He that ſheweth Mercy, let him do it with Chearfulneſs." —'Tis not enough to perform a Duty commanded by GOD; but we muſt likewiſe be careful of the MANNER of its Performance, that it be done duly, and in ſuch a Way as is ſuitable to [248]it.— ‘There is a DECENCY that is to be obſerv'd even in Liberality to the POOR, which ſeems to conſiſt in its being perform'd with ſuch CHEARFULNESS, as may expreſs the Godlike Pleaſure that is to be met with in obliging our Fellow-Creatures; that may ſhew Goodnature and Benevolence overflowed; and do not, as in ſome Men, run upon the Tilt, and taſte of the Sediments of a grudging uncommunicative Diſpoſition.—For ſome People, by their Way of conſenting to a Benefaction, ſhall make it loſe its Name; whilſt others double the Kindneſs and the Obligation: From ſome the deſired Requeſt drops indeed at laſt, but from ſo doubtful a Brow, that the obliged has almoſt as much Reaſon to reſent the Manner of beſtowing it, as to be thankful for the Favour itſelf. Others invite with ſo pleaſing an Air, that they ſeem to meet the Petition half Way, and conſent to a Requeſt with a Countenance which proclaims the Satisfaction of their Minds in aſſiſting the Diſtreſſed.’

[249] ‘IN the Practice of every Virtue, there is ſome additional Grace required, to give a Claim in excelling in this or that particular Action. A DIAMOND may want poliſhing, tho' the Value be ſtill intrinſically the ſame; and the ſame Good may be done with different Degrees of Luſtre. No Man ſhould be contented with himſelf that he barely does well, but he ſhould perform every Thing in the beſt and moſt becoming Manner that he is able.’—When we come into GOD'S Courts to hear his Word, and be inſtructed in our Duty, 'tis not enough for us to give unto the Miniſter the hearing of the Ear; but we muſt be careful to hear in a due Manner, with Reverence, with Attention, and without Prejudice. —When we ſpread forth our Hands towards Heaven, and open our Mouths in Prayer unto GOD, 'tis not enough that we offer the Motion of our Lips, but we muſt likewiſe be careful that our Hearts go along with our Mouths.—When we faſt and afflict ourſelves before GOD, 'tis not enough to hang down our Heads like a [250]BULRUSH, and to ſpread SACKCLOTH upon our LOINS, to rend our GARMENTS, and ſmite upon the THIGH; but all this muſt be attended with hearty Penitence, with a real Remorſe and Compunction of Mind.—And ſo likewiſe, when we practiſe the Duty of ALMSGIVING, when we ſhew MERCY to the POOR, 'tis not enough for us to extend our Hands to the Indigent, to give of our Bread to the Hungry, or to proffer Drink to the Thirſty, or to cloath the Naked with our Garments, but all this muſt be done with a willing Mind, and with a chearful Heart; for othewiſe our ſhewing of Mercy is not perform'd in a due Manner, and for Want of this the Duty will prove an inſignificant Thing: And therefore it is no Wonder, if the APOSTLE (altho' he does ſuppoſe, and take it for granted, that a Chriſtian is not wanting in the Practice of ALMSGIVING, in ſhewing MERCY to the POOR) enjoins us that we be particularly careful that this be done with CHEARFULNESS. For no greater Miſery can befall the Poor than to be forced to depend on the Help of ſuch Perſons, whoſe tender Mercies are [251]CRUELTIES. THAT can never be a Love of our BRETHREN, THAT can never be chearful Benevolence, which does not ſympathize with the Miſerable: THAT can never be true chearful Benevolence, which begins with trampling on that Self-love which is inſeparable from the human Breaſt, and never relieves the indigent Soul, till it has wounded it in its tendereſt Part: THAT can never be chearful Benevolence, which throws into Deſpair thoſe that are the Objects of it. Some Pretenders there are to this Virtue, who ne'er beſtow an Alms, or relieve the Poor, but they unmercifully inſiſt on a particular Enumeration of all their Miſeries; they bring Face to Face the whole GROUPE of their Misfortunes; of themſelves (for ought theſe Impertinents can tell) inſupportable: and tho' the Ceremonial of their Queſtions, or rather of their burthenſome Examination, preceeds the Aſſiſtance they are pleaſed to afford the Poor, yet they are pleaſed to call that Benevolence, they are pleaſed to call that BROTHERLY LOVE; but, in my Mind, it is an Act brutal, barbarous, and inhuman; and Inſult upon [252]Self-love, and not the Reſult of any generous, any Chriſtian Sentiment: 'Tis a Benevolence, in ſhort, that does Violence to the Advice of the APOSTLE, who would have us to ſhew Mercy to the Poor with CHEARFULNESS.

THE Buſineſs of this Diſcourſe on theſe Words of the APOSTLE ſhall be, to ſhew the ſeveral Ties and Obligations we are under of ſhewing Mercy unto the Poor with CHEARFULNESS:—And that I ſhall do from the following Conſiderations.

1. WE ought to ſhew Mercy unto the Poor with CHEARFULNESS, becauſe of the Relation they ſtand in as to GOD. For as poor and mean ſoever as they are, yet, 'tis certain, they are not ſuch deſpicable Perſons as the Diſguiſe of their Misfortune under which they appear doth repreſent them. The very meaneſt of them hath an immortal Soul, by which he does nearly reſemble GOD himſelf, and is comparable to the ANGELS; and all of them derive their Pedigree from HEAVEN, [253]and can call the KING ETERNAL, the SOVEREIGN LORD of all the World, their FATHER. Such they are as MEN, but much more conſiderable are they as CHRISTIANS; for as vile and contemptible ſoever as they look, as meanly as they are cloath'd, yet GOD himſelf hath ſuch a Regard to them, that for their Sakes he deſcended from Heaven, and took their Nature upon him in the Perſon of his SON, and was pleaſed to lay down his Life for them: As contemptible ſoever as they look, and as meanly as they are cloath'd, yet, by virtue of their Chriſtianity, they are all of them Members of CHRIST, Children of GOD, and Inheritors of the Kingdom of HEAVEN. In a Word, as contemptible ſoever as they look, and as meanly as they are cloath'd, yet all of them are the Objects of GOD'S eſpecial Providence and Care, of his fatherly Love and Affection, and that equally with the greateſt Princes and Potentates; ſince ELIHU tells us, * He accepteth not the Perſons of Princes, nor regardeth [254]the Rich more than the Poor; they are all the Work of his Hands.’—But,

2dly, WE ought to ſhew Mercy unto the Poor with CHEARFULNESS, becauſe of the Relation they ſtand in as to US; they are our KINSMEN, nay, our very BRETHREN, both by NATURE and GRACE. By NATURE, all Nations of Men being made of ONE BLOOD, as the APOSTLE expreſſes it; and by GRACE, all Chriſtians being Children of the ſame heavenly Father, all Chriſtians being regenerated into the ſame lively Hope, and being Co-heirs of the ſame eternal Inheritance. So that if we do not conſider the Neceſſities of the Poor, and relieve them with CHEARFULNESS according to our Ability, we HIDE ourſelves from our* OWN FLESH, as the PROPHET expreſſes it, we are unkind to our very Kinſmen and Brethren: Nay, if we are wanting in this Duty, we diſclaim all our Title to Chriſtianity, all Relation to CHRIST, our elder [255]Brother; the Love of our Fellow-Creature, and the ſhewing Mercy to them with CHEARFULNESS, being the only infallible Evidence and Demonſtration of our Love to him. ‘§ By this ſhall all Men know, ſays he, that ye are my Diſciples, if ye have Love one to another.’ He does not inſtance in FAITH, or in HOPE, in KNOWLEDGE, or in any other Chriſtian Virtue; but he pitches upon BROTHERLY LOVE, and makes that the MARK and CHARACTER of his Diſciples, by which they may be diſtinguiſh'd and known from all the World beſide.—Nay, the Love of our Brethren, and the ſhewing Mercy to them with CHEARFULNESS, is made the Teſt of the Sincerity and Reality of our Love to GOD the FATHER.* ‘This is my Commandment, ſays our SAVIOUR, that he that loveth GOD, love his BROTHER alſo. He that loveth not his BROTHER, whom he hath ſeen, how can he love GOD whom he hath not ſeen?’—That is, if to MEN, with whom [256]we daily converſe, we do not expreſs any Love, what Reaſon is there to imagine that we ſincerely love GOD; when, of our Love to him, and the Sincerity of it, we were never able to make this Trial, becauſe we never ſaw him, nor had Opportunity offer'd us of ſhewing any real Acts of Love and Kindneſs to him? But ſomewhat may be judged, I think, from the Difficulty of the Thing; for certainly he that doth not the eaſier, will hardly be ſuppos'd to do what is more difficult. Now you may eaſily imagine, that it is hard to love one I never ſaw; but no ſuch difficult Matter to have a Kindneſs for the Perſon I have ſeen, ſince Sight and Converſation is one Motive of Affection; and therefore, inaſmuch as we never ſaw GOD at any Time, but do ſee our BRETHREN daily, it very well may be concluded, that he who loveth not his BROTHER, whom he hath ſeen, does not, neither can be ſuppoſed to love GOD whom he hath not ſeen, tho' he ſhould make never ſuch zealous Proteſtations of his LOVE to him. But if we love our poor BRETHREN, whom we have ſeen, and ſhew Mercy unto them with CHEARFULNESS, [257]FULNESS, 'tis a certain Sign that we have a ſincere Love for GOD, who hath appointed them to be his Deputies and Proxies; and he hath promiſed to look upon that which is given to them as given to himſelf. * He that hath Pity on the POOR, lendeth to the LORD,’ ſays the WISE MAN: And ſays our SAVIOUR, (ſpeaking of thoſe who had fed the hungry and cloath'd the naked) Inaſmuch as ye have done it unto the leaſt of theſe my Brethren, ye have done it unto me;§ and GOD is not unrighteous to forget your Work and Labour of LOVE, which ye have ſhew'd towards his Name, in that ye have miniſtred to the SAINTS, and do miniſter,’ ſays the APOSTLE. When therefore at any Time we ſee a real Object of Charity before our Eyes, we may very well imagine (and it is no vain Fancy to imagine as much) that we ſee CHRIST our SAVIOUR ſtanding before us, and ready to receive an ALMS at our Hands; to whom we may be kind and courteous, if we pleaſe, we [258]now having an Opportunity offer'd us for ſhewing our Kindneſs towards HIM.

SUCH is the Relation that the POOR ſtand in as to US, that by ſhewing Mercy to them with CHEARFULNESS, we are aſſured in SCRIPTURE, that we ſhall obtain Mercy ourſelves at the Hand of GOD. * Bleſſed are the merciful, ſays our SAVIOUR, for they ſhall obtain Mercy.’ Upon this Account it is that DANIEL adviſes ‘NEBUCHADNEZZAR to break off his Sins by Righteouſneſs, and his Iniquities by ſhewing Mercy to the POOR.’ And St JAMES tells us, that § Mercy rejoiceth againſt JUDGMENT;’ [...], it boaſteth, it triumpheth over Judgment, that is, it appeaſeth GOD'S Wrath, and prevents our CONDEMNATION and PUNISHMENT.

SUCH is the Relation that the POOR ſtand in as to US, that by ſhewing Mercy to them with [259]CHEARFULNESS, we are promis'd all earthly Bleſſings, ſuch as Health and Peace, and Proſperity, and Deliverance in Time of Trouble, Comfort and Conſolation upon a Sick-bed. * Bleſſed is he that conſidereth the Poor and Needy, the LORD will deliver him in Time of Trouble: The LORD will preſerve and keep him alive, and he ſhall be bleſſed upon the Earth; the LORD will ſtrengthen him upon the Bed of Languiſhing, and make all his BED in his SICKNESS.’ And becauſe there is one ſeemingly conſiderable Objection that may be made againſt the Practice of this Duty, viz. the Fear of impoveriſhing ourſelves, and prejudicing our Eſtates; for the removing of theſe Fears, GOD has ſolemnly promis'd not only Security from Want, but alſo a thriving Condition to charitable Perſons. He that giveth to the Poor, ſhall not lack; § the liberal SOUL ſhall be made fat.’

ALL theſe Things conſider'd, 'tis monſtrous, I [260]think, how a Man can live with ſo little Reflection, as to fancy he is not in a Condition very unjuſt and diſproportion'd to the reſt of Mankind, while he enjoys Wealth, and exerts no Benevolence or Bounty, ſhews no Mercy to the Needy and Afflicted, who ſtand in ſo near a Relation both to GOD and himſelf. ‘One would really imagine, from the Behaviour of the Rich to the Poor, that they ſtood in no Manner of Relation to each other; that they were Creatures quite of a different Species; eſpecially when one looks about him, and ſees a Creature all in Rags, crying out in the Name of all that's good and ſacred, to behold his Miſery, and give him ſome Supply againſt Hunger and Nakedneſs; and the Rich, and their very Servants, paſſing by them with an Air of Scorn and Triumph. But ſo it is, that POVERTY and RICHES ſtand now-a-days in People's Imaginations, in the Places of GUILT and INNOCENCE; and, when they would ſpeak to the Advantage of others, they ſay they are People of CONDITION. But in all Seaſons there will be ſome Inſtances of Perſons [261]who have Souls too large to be taken with popular Prejudices; and while the reſt of Mankind are contending for Superiority in Power and Wealth, have their Thoughts bent upon the Neceſſities of thoſe below them. The CHARITY-SCHOOLS which have been erected in this TOWN, are the greateſt Inſtances of Publick Spirit the Age has produced in this Part of the World. And for the particular Occaſion of them, there cannot any offer more worthy a generous Mind. Would you do an handſome Thing without Return? Do it for an INFANT that is not ſenſible of the Obligation. Would you do it for PUBLICK GOOD? Do it for one who will be an HONEST ARTIFICER. Would you do it for the Sake of HEAVEN? Give it to one who ſhall be inſtructed in the WORSHIP of him for whoſe Sake you gave it. It is, methinks, a moſt laudable Inſtitution this, if it were of no other Expectation than that of producing a Race of good and uſeful SERVANTS, who will have more than a liberal, a RELIGIOUS EDUCATION. [262]What would not a Man do, in common Prudence, to lay out in purchaſe of one about him, who would add to all his Orders he gave, the Weight of the COMMANDMENTS, to enforce an Obedience to them? For one who would conſider his MASTER as his FATHER, his FRIEND, and BENEFACTOR, upon the eaſy Terms, and in Expectation of no other Return but MODERATE WAGES and GENTLE USAGE? It is the common Vice of CHILDREN to run too much among the Servants; from ſuch as are educated in THESE Places they would ſee nothing but LOWLINESS in the Servant, which would not be diſingenuous in the Child. All the ill Offices and defamatory Whiſpers which take their Birth from Domeſticks, would be prevented, if this Charity could be made univerſal; and a good Man might have a Knowledge of the whole Life of the Perſons he deſigns to take into his Houſe for his own Service, or that of his Family or Children, long before they were admitted. This [263]would create endearing Dependencies; and the Obligation would have a paternal Air in the Maſter, who would be relieved from much Care and Anxiety, from the Gratitude and Diligence of an humble FRIEND attending him as his SERVANT. In ſhort, thoſe that have the Happineſs to be Contributors to ſuch religious Inſtitutions of INNOCENTS, can never, I'm ſure, diſpoſe of Money more to their Satisfaction and Advantage. As for my own Part, the Good-will I bear to Mankind makes me heartily wiſh thoſe pious Works may be encouraged, that the preſent Promoters may reap the Delight, and Poſterity the Benefit of them. — But whilſt we are cultivating this young hopeful Offspring, and ſhewing Mercy to them with CHEARFULNESS, let not the ANCIENT and HELPLESS Creatures be ſhamefully neglected. There are, I know, many Impoſtors among them: Lameneſs and Blindneſs are very often acted; but ſtill there are many proper Objects that implore your Charity. There are many induſtrious poor HOUSE-KEEPERS [264]who ſubmit to the hardeſt Labour and coarſeſt Fare, rather than endure the Shame of taking Relief from the PARISH, or aſking it in the STREETS, that we ought not to overlook; they are the HUNGRY, the THIRSTY, and the NAKED, that we are commanded by our SAVIOUR to relieve; and we ought to be perſuaded, that if any Man is come hither for Shelter againſt Perſecution or Oppreſſion, that he is the STRANGER that we ought to take in. If any Countryman of our own is fallen into the Hands of INFIDELS, and lives in a State of miſerable Captivity, this is the Man in PRISON, and we ſhould contribute to his RANSOM. It were endleſs to mention all the Variety of Wretchedneſs, and the numberleſs POOR that are proper Objects, and to whom we ought to ſhew Mercy with CHEARFULNESS. Who, without an Eye of Pity, can ſee a diſabled SAILOR, the Purveyor of many of the Advantages of Life, deſtitute of Neceſſaries? Who can behold an honeſt SOLDIER, that bravely withſtood the ENEMY, proſtrate, and [265]in Want amongſt his FRIENDS? Let not ſuch as theſe upbraid their COUNTRYMEN with Inhumanity, and Want of MERCY; let not our Ears be deaf to their COMPLAINTS, nor our EYES overlook their PERSONS.’

I SHOULD propoſe it as a Rule to every one who is provided with any Competency of Fortune more than ſufficient for the Neceſſaries of Life, to lay aſide a certain Proportion of his Income for the Uſe of the POOR. This I would look upon as an OFFERING to HIM who has a Right to the WHOLE, for the Uſe of thoſe whom he has deſcribed in SACRED WRIT as his own REPRESENTATIVES upon EARTH. At the ſame Time we ſhould manage our Charity with ſuch Prudence and Caution, that we may not hurt our own Friends and Relations, whilſt we are doing Good to thoſe who are Strangers to us—We ſhould preſcribe to ourſelves many particular Days of FASTING and ABSTINENCE, in order to increaſe our private Bank of Charity; and ſet aſide what would be the current Expences of thoſe [266]Times for the Uſe of the Poor and Needy: We ſhould divert the Money which we ſometimes deſign to ſpend in going to a CONCERT, or an ASSEMBLY, a COFFEE-HOUSE, or a TAVERN, or the Entertainments of the THEATRE, upon ſome Object of Charity, or the firſt neceſſitous Perſon that falls in our Way. By theſe Means we may be charitable to the POOR, without impoveriſhing ourſelves or our Friends, and enjoy our Eſtate or Income by making it the Property of others.

THERE are few Men ſo cramped in their private Affairs, who may not be charitable after this Manner, without any Diſadvantage to themſelves, or Prejudice to their Families. It is but ſometimes ſacrificing a DIVERSION or Convenience to the POOR, and turning the uſual Courſe of our Expences into a better Channel. This is, I think, not only the moſt prudent and convenient, but the moſt meritorious Piece of Charity, which we can put in Practice. By this Method we in ſome Meaſure ſhare the Neceſſities [267]of the POOR at the ſame Time that we relieve them; and make ourſelves not only their PATRONS, but their FELLOW-SUFFERERS.

BEFORE I conclude, I cannot forbear making an Extract of ſeveral Paſſages which I have always read with great Delight in the Book of JOB. It is the Account which that holy Man gives of his Behaviour in the Days of his Proſperity.

OH that I were as in Months paſt, as in the Days when GOD preſerved me: When his Candle ſhined upon my Head, and when by his Light I walked through Darkneſs: When the ALMIGHTY was yet with me: When my Children were about me: When I waſhed my Steps with Butter, and the Rocks poured out Rivers of Oil!

WHEN the Ear heard me, then it bleſſed me; and when the Eye ſaw me, it gave Witneſs to me: Becauſe I delivered the Poor that cried, and the Fatherleſs, and him that had [268]none to help him. The Bleſſing of him that was ready to periſh came upon me; and I cauſed the Widow's Heart to ſing for Joy. I was Eyes to the Blind, and Feet was I to the Lame; I was a Father to the Poor, and the Cauſe which I knew not I ſearched out. Did not I weep for him that was in Trouble? Was not my Soul grieved for the Poor? Let me be weighed in an even Balance, that GOD may know mine Integrity. If I did deſpiſe the Cauſe of my Man-Servant, or of my Maid-Servant, when they contended with me: What then ſhall I do when GOD riſeth up? And when he viſiteth, what ſhall I anſwer him? Did not he that made me in the Womb make him? And did not one faſhion us in the Womb? If I have with-held the Poor from their Deſire, or cauſed the Eyes of the Widow to fail, or have eaten my Morſel myſelf alone, and the Fatherleſs hath not eaten thereof: If I have ſeen any periſh for Want of Cloathing, or any Poor without Covering: If his Loins have not bleſſed me, [269]and if he were not warmed with the Fleece of my Sheep: If I have lifted up mine Hand againſt the Fatherleſs when I ſaw my Help in the Gate; then let mine Arm fall from my Shoulder-blade, and mine Arm be broken from the Bone. If I have rejoiced at the Deſtruction of him that hated me, or lift up myſelf when Evil found him: (Neither have I ſuffered my Mouth to ſin, by wiſhing a Curſe to his Soul) The Stranger did not lodge in the Street; but I opened my Doors to the Traveller. If my Land cry againſt me, or that the Furrows thereof likewiſe complain: If I have eaten the Fruits thereof without Money, or have cauſed the Owners thereof to loſe their Life; let Thiſtles grow inſtead of Wheat, and Cockles inſtead of Barley.

IN what heroick Inſtances is CHARITY here deſcribed, and with what a noble Heat of Sentiments! If the Account which that good Man gives of his Demeanour in the Days of his Affluence, were conſider'd only as a human Compoſition, [270]it is a finer Picture of a charitable and merciful Man than is to be met with in any other Author; and an Exemplar worthy of our Imitation, as far as it is in our Power. It ſhould excite us not to contemn the Poor for their POVERTY, and behave to them with that CHURLISHNESS that is cuſtomary with NARROW MINDS; but to commiſerate their Condition, relieve them, in a proper Manner, with CHEARFULNESS; and not add to their Calamity by that of INSULT and MORTIFICATION, which is more cutting and inſupportable than POVERTY itſelf.

IF we ſuppoſe that there are SPIRITS or ANGELS who look into the Ways of Men, as it is highly probable there are, both from Reaſon and Revelation; how different are the Notions which they entertain of us, from thoſe which we are apt to form of one another? Were they to give us in their Catalogue of ſuch Worthies as are now living, how different would it be from that which any of our own Species would draw up?

[271]WE are dazzled with the Splendour of Titles, the Oſtentation of Learning, the Noiſe of Victories: They, on the contrary, ſee the PHILOSOPHER in the Cottage, who poſſeſſes his Soul in Patience and Thankfulneſs, under the Preſſures of what LITTLE MINDS call POVERTY, and MEANNESS, and DISTRESS: They do not look for great Men at the Head of Armies, or among the Pomps of a Court; but often find them out in Shades and Solitudes, in the private Walks and Bye-paths of Life: The Evening's Walk of a WISE MAN is more illuſtrious in their Sight, than the March of a GENERAL at the Head of ſeveral thouſand Men: A Contemplation of GOD'S Works; a voluntary Act of Juſtice to our own Detriment; a generous Concern for the Good of Mankind; Tears that are ſhed in Silence for the Miſeries of others; a private Deſire of Reſentment broken and ſubdued: In ſhort, an unfeign'd Exerciſe of Humility, or any other Virtue, are ſuch Actions as are glorious in their Sight, and denominate Men great and reputable. The moſt famous among us are often look'd upon with Pity, [272]with Contempt, or with Indignation; while thoſe who are the moſt obſcure and contemptible among their own Species, are regarded with Love, with Approbation and Eſteem.

TO conclude; we ſhould not be led away by the Opinion of the World in our Eſtimation of one another, but conſider the Figure that every Perſon will make, both Rich and Poor, at that Time when Wiſdom ſhall be juſtified of her Children, and nothing paſs for GREAT or GOOD, which is not an Ornament or Perfection to human Nature.—Which that we may all do, may GOD of his infinite Mercy grant, &c.

THE DANGER of FACTION, AND BANDYING into PARTIES, WITH THE Proper Methods of ALLAYING them, CONSIDER'D. A SERMON. PREACHED AT St NICHOLAS, NEWCASTLE UPON TYNE, September 22. 1745.
[]A SERMON.

[]
GAL. v. 15. But if ye BITE and DEVOUR one another, take HEED that ye be not CONSUMED one of another.’

THIS is an excellent Leſſon of Advice given by the Apoſtle St PAUL to the Chriſtians of GALATIA; who were engaged in great Heats and eager Diſputes about ſome Matters which might eaſily have been compromiſed and made up, if they had come to them with that calm Conſideration and Chriſtian Love, which became the holy Religion they profeſſed, and the Things about which they conteſted.—He ſuggeſts to them by the Way, that moſt [276]of the Matters they puſh'd on in their Diſputes with ſo much Fury and Contention, were either no Parts of Religion at all, viz. ſome nice Punctilios of the Ceremonial LAW; or elſe did not deſerve ſuch high Regard in their Affections, as to come in Competition with the LOVE of their BRETHREN; which was either laid aſide, or much weaken'd, by their fierce Contentions about theſe leſſer Matters. This he enforces by telling them, ‘All the Law is fulfilled in one Word, which is this, Thou ſhalt love thy NEIGHBOUR as thyſelf.’ That is, that the LOVE of our NEIGHBOUR, as it is a ſhort and eaſy, ſo it is a principal Leſſon of Chriſtianity, and ought not to be leſſen'd but in Differences of the higheſt Importance; which Chriſtian LOVE and CHARITY, as it is agreeable to the Will of GOD, ſo it is like to have a more eſpecial Bleſſing and Reward. But as for Factions and Contentions, and peeviſh Diſputes among Chriſtians, without juſt Occaſion, he tells them plainly, that they muſt expect no good Effects from them; but that if they be [277]not ſpeedily ſtopped, they are likely to end in their utter Ruin and Confuſion. ‘But if ye bite and devour one another, take heed that ye be not conſumed one of another.’ — No more need be ſaid towards the explaining theſe Words of the Apoſtle, which are plain to every Underſtanding; they affording us a very wiſe Caution againſt FACTION and SEDITION, from the Conſideration that they are the Peſt and Deſtruction of every Society: And therefore, what I ſhall at preſent ſpeak upon this Subject, I ſhall reduce to theſe three Heads, and ſhew,

  • I. HOW FACTION, and BANDYING into Parties, tend to the Ruin of any CHURCH or NATION.
  • II. BY what proper Methods FACTIONS may be allay'd.
  • III. I SHALL make ſome Application with reſpect to ourſelves, and the preſent State of Affairs.

[278] I. I AM to ſhew how FACTION, and BANDYING into Parties, tend to the Ruin of any CHURCH or NATION.

NOW Faction, and BANDYING into Parties, tend to the Ruin of any Church or Nation;

1ſt, ‘BECAUSE this very much weakens the Strength and Power of any ſuch Community.’ A Community, without Unity, is a dead and lifeleſs Thing: 'Tis this which gives it a Soul, and Nerves, and Vigour; and ſo many Degrees as you take off from this Union, ſo much the nigher it comes to its Diſſolution, and a perfect Anarchy. When the Members of a Society are tied together by a hearty Affection and an unanimous Concurrence in their Deſigns, they are like the numerous Threads of a CABLE twiſted into Cordage of an immenſe Strength; whilſt the ſame, diſunited and parcell'd out into different Intereſts, are but like a SINGLE TWINE, ſubject to the Snap of the weakeſt Hand. But Faction is yet more prejudicial to a Community than a bare Negation or want [279]of Union; for every ſingle factious Perſon in a Nation, not only denies his own Aſſiſtance to the Community, but takes off likewiſe an equal Force of his Adverſary: So that a Nation, which conſiſts only of Two Millions of People, is equal in Strength to a Nation of Ten Millions, whereof Eight Millions are engaged in two contrary Factions. For, on this Suppoſition, the two remaining Millions are the only effectual Perſons to be depended upon for the Security of the Nation; the other Parties being ſet and at a Stand, and wholly taken up in their mutual Oppoſition to each other. This is demonſtrably true, whenever the two contending Parties are ſteadily reſolved upon each other's Deſtruction, and will not be awaken'd into Concord from the Danger of a common Enemy. And as Hiſtory has given us frequent Inſtances of this Infatuation and Madneſs; ſo no Party, in the Heat of their Contention, can be aſſured, either of their own Prudence, or of the Grace of GOD, that they ſhall not fall into this deſperate Folly. And the Caſe is exactly the ſame in a Church or Body of Chriſtians. And, among innumerable [280]Faults, Unity, or mutual Concord, is the only Virtue that I know which is peculiar to the Church of ROME. In this ‘they are wiſer in their Generation than the Children of Light:’ By theſe prudent Methods, under the Permiſſion of GOD, for the Puniſhment of the Sins of the World, they have kept up their idolatrous Polity for ſo many Ages; whilſt we of the REFORMED CHURCH, in the Midſt of ſo many Animoſities and Diviſions, have had nothing to preſerve us, but the unaccountable Providence of GOD, and a better Cauſe.

2dly, ‘BECAUSE this very much perplexes their Councils.’ It is the higheſt Advantage for a Nation to have their Affairs go on under the Influence of wiſe and ſteady Councils; when Men of the greateſt Ability are gathered together, who, with the utmoſt Compaſs of a ſagacious Capacity, can take in all the Poſſibilities of fortuitous Events, which may affect the Government they are entruſted with; who can, with impartial Conſideration, ſcan over whatever is propoſed in thoſe [281]great Debates, and ſeparate the plauſible and the ſpecious from what is ſolid and of laſting Convenience to the Nation; and who will ſet aſide nothing that is wiſely offered out of any invidious Regard, but will with Readineſs embrace every Thing which has a fair Proſpect and Tendency to the Good of the Cummunity, from whatſoever Quarter it comes, as well from the Mouth of a private Adverſary, as a Boſom-Friend. Now, a Nation can enjoy the Happineſs of this bleſſed Effect, only when they are at perfect Union with themſelves, and no Faction is reigning among them: For Faction quite poiſons all political Debates, repreſents whatever is moſt honeſtly and wiſely advanced in the worſe Colours; raiſes Suſpicions of the moſt entire Propoſals; and puts Men upon Projects which in their Conſcience they believe to be leſs conducive to the Publick, rather than let their hated Adverſaries, of the oppoſite Party, reap the Honour and Succeſs but of a prudent Propoſal. This incites Men, out of Envy and Revenge, to betray the Counſels they are bound to conceal; to calumniate the Actions of good Miniſters of State, [282]and to gloſs over the pernicious Deſigns of bad ones; to be ſcanty and precipitate in Debates for the Publick Good, but to ſpare no Time or Application in advancing the Intereſt of a Party; in defending the Faults of their own Friends, and expoſing thoſe of their Adverſaries; in excuſing or extenuating great Crimes, or puniſhing ſmaller with unmerciful Severities. Theſe have been the conſtant Effects of Faction in the Councils of Nations throughout all Ages; andnever any Government had a Downfall or Decay, but that theſe unhappy Accidents were the firſt of its Misfortunes, and gave a Riſe to its following Ruin.

3dly, ‘BECAUSE this expoſes them to their Adverſaries.’ The Power of a Nation does not always conſiſt in the actual Strength of Forces, or the Abilities of a Miniſtry. There is oftentimes a great deal owing to Opinion; and an Enemy frequently with-holds his Hand, not becauſe a Country is inſuperable, but becauſe he thinks it ſo. Nay, where ſufficient Strength is not wanting, if you lay a Nation open to Contempt, and make it [283]vile in the Opinion of its Enemies, you have gone half Way into the Conqueſt of it before a Stroke is ſtruck; for an Adverſary comes on then amain, and puſhes forward with Alacrity and Courage, when he has poor and mean Thoughts of thoſe who are to oppoſe him. Now, can any Nation be pictured out in ſuch wretched Colours, and be rendered ſo deſpicable in the Sight of their Enemies, as that People which is divided into great and ſpightful Factions? How do they load one another with all the opprobrious Language which an envenom'd Rage can ſuggeſt; upbraiding each other with Falſeneſs and Treachery, Cruelty and Villainy, or any other Crime which is beſt ſuited to blacken the Character of their Oppoſites? A COURT is repreſented as full of Flattery and Diſſimulation, or intent only upon the advancing of private Fortunes, and cruſhing the publick Liberties; a CITY traduced for Mutiny and Sedition; and a COUNTRY, ſometimes for want of Zeal and Affection for their Governors; and at other Times for a Superabundancy of it: Some calumniated for endeavouring to introduce an arbitrary [284]Power, and others as deſigning a democratical Licence: Some traduced for Hypocriſy, and others for Prophaneneſs: Some noted for Weakneſs, and others for Corruption: Some branded for Bigots, and others for Atheiſm. Now, whenever national Diſtempers are wrought up to theſe Heights, what Advantage cannot the common Enemy propoſe to themſelves, when they have to do with a People, which, without the Expence of Intelligence, will trumpet out their own Failures themſelves, and proclaim to the World that they are already conquer'd by their own VICES?

4thly, ‘BECAUSE this renders them obnoxious to the Anger of GOD.’ There is no Command of GOD in SCRIPTURE more poſitive and plain, and no Invitation more preſſing than thoſe which engage us to PEACE and UNITY, and diſſuade from STRIFE and CONTENTION. It is the particular Command of our BLESSED LORD, and the laſt and moſt preſſing Cloſe of a very affectionate Diſcourſe of his, [285]"* Have Peace one with another:" And the APOSTLE to the HEBREWS adviſeth us to " Follow PEACE with all Men." Men therefore that are engaged in a Faction can never be good Chriſtians; for that Malice and Bitterneſs which uſually poſſeſſes the Minds of thoſe that are in a Party, is perfectly inconſiſtent with the Charity which the Chriſtian Religion indiſpenſably requires.—Proceed we now to ſhew,

II. BY what proper Methods FACTIONS may be allay'd.

NOW I ſhall here lay down ſome few Rules, which, according to the beſt of my Judgment, I conceive may be very expedient to this End; ſubmitting it always to the better Judgment of others, eſpecially to thoſe whom I have now the Honour of ſpeaking before.

1ſt, ‘To allow thoſe who are of a different [286]OPINION or INTEREST from us a pretty frequent and eaſy CONVERSATION.’ There can be no Party in a Nation ſo wicked and deteſtable, that we ſhould hate them like DOGS and SNAKES: They do not forfeit the Rights of common Humanity and good Neighbourhood, from entertainng ſome Thoughts different from ours: Nay, by a fair Correſpondence, our Differences do very much leſſen; for then we have no Alienation of Affections to keep us at a Diſtance, and nothing lies between us but the pure Merits of our Cauſe. And in a calm and friendly Debate of mutual Miſunderſtandings, I never yet knew two Adverſaries but that they were nigher in Opinion to each other than they thought they were, whilſt they kept at a Diſtance. For their ſtrangeneſs and ſhyneſs to one another, kept up always their Paſſions eager, and, as it were, ready charged for Execution; they entertain'd a World of groundleſs Jealouſies and Suſpicions, and were blown up into yet greater Flames by the Miſrepreſentations of deſigning Men; which have been all laid aſide, and quietly compoſed, as they came to underſtand [287]and freely converſe with one another. Then their mutual Civilities, the Gentleneſs of their Language, and the Sweetneſs of their Behaviour, has ſo endear'd their Affections, that the miſtaken Perſon ſeldom fails of Conviction, and giving himſelf up to Truth; or, however, the Difference is very much leſſen'd, and all Hatred and Malice being laid aſide, there is only the Opinion of the Party, without the Virulence, retain'd.

NOW our BLESSED SAVIOUR proſecuted this Method with the moſt happy Succeſs. For he vouchſafed to undergo the Stain of converſing with the Worſt of Men, with PUBLICANS and SINNERS, and with the keeneſt of Factions, the PHARISEES and SADDUCES: But by his endearing Converſation, and by his taking the prudent Occaſions of inſtilling wiſe, and holy, and peaceable Principles, in a ſhort Time he brought into one common Religion the moſt oppoſite Parties, and made the greateſt SAINTS out of the moſt flagitious OFFENDERS.

[288] 2dly, ‘ANOTHER Method to allay a FACTION, is by avoiding all CALUMNIES and invidious REFLECTIONS upon the oppoſite PARTY.’ The Apoſtle St JUDE makes a very excellent Obſervation with regard to this Point, drawn from the Example of MICHAEL the ARCHANGEL, who had an Adverſary liable enough to Exception, viz. the DEVIL; and yet he would not bring even againſt him A RAILING ACCUSATION. And indeed Calumnies and ſpiteful Reflections do no Good in any Cauſe; nay, generally they do more Miſchief to the Quarter from whence they come, than to thoſe againſt whom they are ſent: For ſuch ſort of Expreſſions make no Impreſſion upon any wiſe Man, and can never convince, or bring over any Man. Theſe may make Men hate their Calumniators, but they ſeem the worſt-laid Expedients for to perſuade them. But it is a Jeſt for Men to wiſh an End to Factions and Conteſts, and to pray for Unity and Concord, whilſt they are loading their Adverſaries with hard Names, and ſuch heavy Imputations, as ſerve only to keep up, and as [289]much as in them lies, to eternize the Quarrel. For one ill-natur'd Reflection begets another by way of Reprizal, and that again gives birth to a third, till the Faction, like the WIND, gathers Strength by Repercuſſion; and, what was at firſt in a manner harmleſs and imperceptible, riſes by Degrees into the Fury of a STORM, and rends, and tears, and breaks all to Pieces before it. Scandalous Reports, and invidious Names of Diſtinction, are the Alarms to Faction; they are the Drums and Trumpets that give the Call to Sedition, and draw off Men from the common Intereſt to the particular Squadrons of their Party. But lay aſide theſe, and Men fall in again into the publick Body; they go forwards in purſuing once more the common Good, till at laſt they are united both in Intereſt and Affection.

3dly, ‘ANOTHER Method of allaying FACTION, is by ſetting aſide OLD ANIMOSITIES.’ There will never an End be put to Differences, if the old ones be ſtill brought to Account; and when Men are at preſent diſpos'd to Quiet, they muſt [290]not be allow'd Quarter, by reaſon of their former Offences. Beſides, in a long and laſting Faction, where Enmities are handed down, and, as it were, bequeath'd to Poſterity, it is very unreaſonable that a new Generation ſhould be anſwerable for all the Irregularities committed by their Predeceſſors, and that we ſhould revenge that upon them which their Fore-fathers have done. This is a Way to entail Quarrels upon our own Children, and to leave them to be reprized upon in the next Generation, for Unkindneſſes we have done to other Men in this. To be for ever ruminating upon an old Injury; and, when Time begins to wear off both the Senſe and Memory of the Offence, for us induſtriouſly to revive it, and it ſpite of Nature to keep up the Keenneſs of it, is, methinks, unnatural, and contrary to the very Frame of our Temper. Even PRINCES and STATES, who have the niceſt Senſe of Honour, and, for the Intereſt and Security of their Countries, ſtand obliged more particularly to reſent Indignities offer'd; even they make Leagues and Alliances, without a Liquidation of antiquated Accounts: For, to ſcan over all theſe [291]with Exactneſs, would engage the World in an eternal War; and therefore I do not think but that it is a Duty incumbent upon their Subjects, to make as many Paces towards a Peace and Union among themſelves at home, as their Superiors with relation to their Neighbours abroad.

4thly, ‘ANOTHER Method towards allaying a FACTION in a NATION, is by ſetting aſide all PRIVATE INTEREST.’ Now whatever Men pretend, of either Side in a Faction; whether the Prerogative of the PRINCE, or the Privilege of the PEOPLE; the Good of the CHURCH, or the Welfare of the STATE; theſe are too often but ſpecious Pretences, and Words without a Meaning: But the true Reaſon of all their angry Words, and ſpiteful Treatment of their Adverſaries is, becauſe they interfere with one another's Intereſt and Profit. Places of great Advantage are with greedy Expectance hunted after by ſome, whilſt others are vexed with the Loſs of them, or put themſelves upon the worſt Methods for retaining them. 'Tis from hence, [292]that the loud Clamours and Accuſations ariſe; 'tis this occaſions the Suſpicions of being diſaffected to the CROWN, or elſe of bearing in upon popular LIBERTY; 'tis this which draws in all Friends and Dependents of great Men on both Sides, till whole Nations are in a Manner divided for the ſake of a few ambitious Men, and do oftentimes ruin themſelves to make others great. This has been the conſtant Method of Faction thro' all Ages: It was the Love of ſuch Intereſt that led on CAESAR, and POMPEY, and CRASSUS, to divide the Power of the whole ROMAN World between them: 'Twas this that rais'd ſuch Jealouſies and Diſcontents of corrupt and arbitrary Miniſters on one Side, and deſigning Innovators on the other, till that mighty Empire was all blown up into a Flame, and for almoſt half an Age lay weltering in its own Blood. And we may reaſonably preſume, that this is the Caſe of Faction in our Age and Nation, and will be ſo in future Times. There will never be a Time in which ſome Men will not be aſpiring to Power, and others endeavouring to ſupport or ſupplant them [293]in it; unleſs it ſhall happen, as I believe it never will, that there be left no deſigning and no unthinking People in the World. 'Twas a ſad Reflection that on the People of ROME, PANEM, & CIRCENSES, that they might be brought over to any Man's Intereſt by FEASTS and SHEWS; but later Times have ſhewn, that Men can raiſe Parties without ſo much as the Virtue of LIBERALITY, and draw in People to quarrel for them, at the Expence only of PAMPHLETS, LIBELS, and ſeditious TALK.

5thly, ‘THE laſt Method I ſhall propoſe for allaying FACTION, is a hearty ZEAL for the PUBLICK GOOD, and a ſincere Concern for HOLINESS and true RELIGION.’ When Men have only an Aim at the publick Welfare, they can never be engaged in a Faction: For a Faction is an uncertain Thing; it either acts for or againſt the publick Good, as the Leaders of it are diſpoſed. Nay, there is ſeldom a Faction of ten Years Continuance, but within that Space of Time it acts inconſiſtently, and in Contradiction to itſelf. [294]Therefore it is a good Way, (to leſſen a Faction, and to avoid the Misfortunes and Levity of it) with a ſteady Eye, to purſue whatever a Man thinks, to the beſt of his Judgment, to be for the true Intereſt of the Nation; and not to fall into it, becauſe he ſees others of his Party doing ſo before him, or to be againſt it, becauſe others are for it whom he does not affect. This, if Men would do ſincerely, tho' they ſhould appear to be miſtaken, GOD will never call them to an Account for it: Beſides, the Numbers of the oppoſite Parties would continually decreaſe; Men would purſue the Concerns of the Nation with as much Application as they do their own; and the Honour and Power of our Country would grow as faſt as private Fortunes. And ſo, if a Point be labour'd between the two contending Parties, let every Man ſeriouſly lay his Hand upon his Heart, and attentively conſider, and aſk his own Conſcience impartially to ſpeak what it judges to be moſt tending to the Glory of GOD, and the Advancement of true RELIGION. If they would do this upon every Difference between Party and Party and Party, I do verily believe, [295]in every Diſpute, that four Parts in five of the Nation would be of one Side.—But to haſten to our third general Head,

III. To make ſome Application from what has been ſaid with reſpect to ourſelves, and the preſent State of Affairs.

I HAVE hitherto, in this Diſcourſe, ſhewn the great Miſchief which Faction brings to a Nation, and the moſt proper Methods of allaying it, drawn chiefly from the Obſervation I have made from ancient Hiſtory, without any Strictures upon the unhappy Differences of our own Times. And the Arguments and Reaſoning I have made Uſe of, are very obvious to every one's Underſtanding, and what moſt Men do of their own ſelves take Notice of; tho' few, thro' the Heat of Oppoſition, deduce them into Practice. And would to GOD theſe few Hints I have here curſorily given, may obtain ſuch a Bleſſing of GOD upon them, as to awaken us into a better Temper, and to allay thoſe unchriſtian Heats which have ſo diſcompoſed us. [296]We of this Nation have unhappily ſtood divided, pretty nigh upon the ſame Footing, longer than any People I have met withal in Story; even ſo high as Queen ELIZABETH'S Time, the PURITANS began their Clamours againſt the CHURCH, who, being cheriſh'd too much by ſome Grandees in the COURT, by their Tumults and Libels, became at laſt formidable to the State. Unhappy Jealouſies and Bickerings of this ſort ran throughout one of the moſt peaceable Reigns, viz. of King JAMES the Firſt; and in the Time of his good, tho' unfortunate Son, nothing was ſeen but Sedition, and Plunder, and Sacrilege, and an Ocean of Civil Blood. And ſince THAT, even in later Reigns, we have been perplex'd with Plots and Rebellions; and at preſent are under continual Apprehenſions of an approaching ENEMY; an Enemy that would endeavour to introduce Popery and arbitrary Power. May we therefore all of us join in Heart and Mind to oppoſe the Attempts of this our common Adverſary; and let us in THIS Reign revive the Glory of the LAST, when the well-affected Nobility and Gentry, City and Country, were all [297]ſtriving who ſhould go greateſt Lengths for the Honour of their PRINCE, and the Intereſt of the NATION. And may GOD grant, that as it was the Happineſs of that Reign to cripple the then exorbitant Power of the Diſaffected in the Nation; ſo may it be the diſtinguiſhing Glory of his preſent MAJESTY'S Reign, for the Security of our Religion, our Laws, and our Liberties, by the happy Succeſs of our Arms, to prepare a Way for the Downfall of the PRETENDER to theſe Kingdoms.

'TWAS a noble Stand which his late MAJESTY made againſt Popery; and I think his preſent moſt gracious MAJESTY hath ſhewn as great an Averſion to that foul Superſtition our Adverſaries would bind upon us; and how great an Enemy he is to arbitrary Power, is at preſent ſufficiently demonſtrated, by his carrying on his Arms with ſo much Vigour and Courage againſt the common USURPER of the Rights of Mankind. Under his happy Government we all of us enjoy our Liberties, our Laws, and our Religion, and [298]thoſe upon as firm a Security as can be deſired. And what can any reaſonable Man deſire more? As for Offices of great Profit and Honour, they can be enjoy'd but by a few; and if the want of theſe was a Ground for Contention, there could be no End of quarrelling, till we became a Nation of MAGISTRATES, and OFFICERS of STATE. The beſt and wiſeſt Way is, to leave the Diſpoſal of theſe to our Superiors, who to be ſure underſtand them beſt, and for the generality are more impartial than Men are wont to be in the Opinion of themſelves. Upon the whole, therefore, let us avoid the being made Tools to ambitious Mens' Deſigns, and to be ſet on to worry one another, to manage other Peoples' Game, and in which there is not one in a Thouſand of us ſhall find any Account. Let us live in a dutiful Subjection to the preſent GOVERNMENT, and in an entire Conformity to the ESTABLISH'D CHURCH.

FINIS.
Notes
*
Vide GIBSON's Anatomy, p. 263.
*
There is ſcarce a Production in Nature, ſays the great Mr BOYLE, the Uſes whereof to human Life are thoroughly known or underſtood. And in another Place he obſerves, that very few of Nature's Works have been ſufficiently conſider'd, even as to thoſe Qualities that belong to them. There is a kind of TERRA INCOGNITA in every natural Body, reſerv'd for the Diſcovery of Futurity.—Vide BOYLE's Phil. Works, Vol. 1.
*
'Tis allowed by all, that if Man does but act up to REASON, ſuppoſing no REVELATION from GOD to exiſt, he will finally obtain Mercy. This is the Opinion of the LEARNED concerning the Heathen World.
*
Job xxxiv. 19.
Acts xvii. 26.
*
Iſa. lviii. 7.
*
1 John iv. 20, 21.
John xiii. 35.
*
Prov. xix. 17.
Matth. xxv. 40.
§
Heb. vi. 10.
*
Matth. v. 7.
Dan. iv. 27.
§
Ja. ii. 13.
*
Pſal. xli. 1.
Prov. xxviii. 27.
§
ib. xi. 25.
*
Mark ix. 50.
Heb. xii. 14.
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Zitationsvorschlag für dieses Objekt
TextGrid Repository (2020). TEI. 4882 The occasional miscellany in prose and verse Consisting of a variety of letters written originally to a young gentleman who design d to go into Holy Orders By John Wallis pt 2. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-5F69-5