Low-Sunday. EPISTLE.

ALL that are born of God, overcome the World. To overcome the World, a Christian must be possess'd of that inward Constancy and Strength of Mind, as to be proof against all the snares of this World, so as neither to be [Page 2] seduc'd by its errors, nor charm'd with its flatteries, nor frighted by its terrors; but ever keep on steddy to his duty, so that nothing that is earthly, shall be able either to perswade or force him from it. The trial of this Constancy frequently occurs, and there's scarce a day wherein the world makes not its at­tempts on every Christian, and seeks to overthrow or weaken him, either by its friendship or its frowns. But he that is born of God, overcomes the world; & that other consequence is left to us to make: He that overcomes not the world, is not of God. 'Tis our concern now to examine, which part belongs to us; Whether we overcome the world, or are overcome by it. To discover this, we may divide the world into Four Con­siderations, and regard it. 1. As to its Vices. 2ly. As to the Use of Crea­tures. 3ly. As to its Misfortunes. 4ly. As to the Obligation or Charge, it brings on all that live in it: And if up­on reflection, we find, we overcome it not, as to all these Divisions; but yield­ing under some one part of it, are by its prevailing influence drawn from our duty to God, truly then we have reason to apprehend, that dreadful consequence belongs to us; That we are not of God.

The case is very evident, as to the First Part: For as many as pursue a sin­ful course, and live under the guilt of any habitual vice whatever, are certain­ly slaves to some criminal passion, and consequently have not overcome the world: therefore are not of God. For he that is of God, has overcome the World.

'Tis evident enough too, as to the Second Part: For wherever a Christian is so violently bent on the enjoyment of those Creatures, which are in his com­mand, whether it be in relation to his Divertisement, his Interest, or Honour, that thro' his over-earnest application to these, he is wanting to many con­siderable Duties, he ows to God and his Soul; 'tis plain such an one has not over­come the world; since for the world he forsakes God, and consequently is not of God. For since Creatures were grant­ed to Man for no other end, than to be serviceable to him in the necessities and reasonable conveniencies of life, and while he's laboring for Heaven, to be re­ferr'd by him to that Last End, to the encrease of whose honor all creatures ought to contribute in their degree: how can that Christian value himself as inno­cent, or answer those purposes of our Creator, who having receiv'd variety of [Page 4] great blessigns from his hand, refers them not again, in the due use of them, to him; but makes himself their last end; in all seeking himself, and studying how to gratify in all he possesses, his own Sense and humor, which the good Christian ever labors to renounce and Mortify? Is it not plain, that Self-love governs here, that the Heart, the Thoughts, the Affections and Desires, are all possess'd with this corruption; and that such an one must give himself the lye, if he pretends to love God a­bove all things, or to love him with all his heart and Soul? Truly I cannot tell how favourably some may judge of themselves in this case: but certainly such an one has a very worldly and sensu­al Soul, indulges himself in many liber­tys too loose for the narrow way of the Gospel, and, upon an impartial examen, will be found accompanied with many considerable injustices both to God and his own Soul: and will not bear the cha­racter of a Conqueror, but Servant of the World.

The same is to be concluded, as to the Third Part: for however the misfor­tunes and troubles of this life, whether Temporal or Spiritual, are naturally a clog upon the Soul, and upon their first assault, a general hinderance to devotion; [Page 5] yet if a Christian, through uneasiness under them, either renounces his Duty and Profession, for the obtaining of re­lief; or else voluntarily sinks into such a degree of dejection, that he will hear of no comfort, nor use any endeavours for Submission and Peace, certainly such an one is considerably wanting in his duty, by living in an affected contradiction to the Will of God, by disowning the Justice of that hand, which inflicts the punish­ment, and betraying a very immoderate love of himself or other Creature, even to the preferring it to God; whilst for the disappointment or loss he suffers in it, he even renounces in some manner God himself. This is not to be under­stood of those, who surpriz'd by some suddain grief, for a time are violently oppress'd, but sensible of their weakness are willing to use means to moderate and endeavours to remove it; but of those above mention'd, who being sullen under their misfortune, obstinately set themselves against all methods proper for their cure: for these are so far from overcoming the world, that they are truly overwhelm'd by it. Though in­deed many others too, I fear, must come in here and share in this guilt: for since every degree of melancholy or inward grief naturally indisposes the Soul, for [Page 6] the due performing of the greatest duties we owe to God, by oppressing the heart with a dead weight, and disquieting the mind with groundless fears & variety of impertinent phancies, there's too much reason to apprehend, that as far as any one culpably gives way to this distemper, so far off he is from conquering the World, and so far he has to answer for all the ill consequences, which are the con­stant attendants of this Indisposition.

The same censure falls on those, who are overcome by the Fourth Part. For though to be diligent in the Charge, which belongs to every one, in their respective qualities, be a great duty; yet to be so bent on these worldly Affairs, that the heart is wholy engag'd in them, that no Attention, Time or Thoughts can be allow'd to the care of the Soul and Christian dutys; truly this is an ex­treme, which evidently shews a man to be overcome by the world; that he sets Earth above Heaven and this world above God. For though Care in World­ly Professions be recommended to a Christian, yet when it rises so high, as to exclude all Christianity, it becomes very Criminal. and is as great a bar to Salvation, as a life of vice. Therefore we see in the Gospel, though the trying of Oxen, seeing a Farm, and Marrying a [Page 7] Wife, be things in themselves very laud­able; yet when the over-earnest appli­cation to these, takes a man off his other greater duties, and generally hinders him from attending to God, they are highly provoking; and we must not wonder at the severe sentence pro­nounc'd against them: Not one of those men shall tast my Supper: Hence many sorts of Professions become very danger­ous and unlawful; because they thus wholy involve a Man in the World, and take Heaven out of his sight: and I question not, as there are many cases; wherein Father, Mother, Wife, Land &c. are to be forsaken; so likewise Professions too, when they evidently hazard our Salvation, and put by all op­portunities of providing for a better life. This may be truly said of the most Perfect and Apostolical Profession of Missioners or Pastors. For when the great Charge of others Souls is the oc­casion of neglecting their own, this is not according to the order of Charity, but contrary to it. For though perfect Charity be to be commended; yet how can Charity be perfect, as S. Bernard says to Pope Eugenius, if a Man excludes himself? Quomodo autem plena, te ex­cluso? And if this be truly said in re­gard of this perfect State; with much [Page 8] more reason is it to take place as to all other Callings and Professions, which either in the whole or part are to be laid by, as they prove a general hinder­ance to Salvation. Thus then, as we desire to belong to God, it is our duty to overcome the World, as to every part of it; and this is to be effected by the Victory of Faith. Grant then, O God of Mercy, that the Faith of those Eternal Goods, thou hast prepar'd for those that love thee, may be so power­ful in us, that the hopes of one day possessing them, may give us courage to contemn whatever is Temporal.

II Sunday after Easter. EPISTLE.

CHRIST Suffer'd for us, leaving us an example, that we may follow his steps. The Rule is plain, and the obli­gation of our following it very express: So that the Sufferings of Christ were not only undertaken by him, as our Re­deemer; but likewise, as our Master and Teacher, to set us a Pattern of what [Page 9] our lives ought to be. Whilst there­fore I consider the laborious and perse­cuted life of Christ, and his Cruel Death, it is not enough for me to give him Thanks for this most plentiful Re­demption wrought by him; but I am to imprint a lively Idea of all his Sufferings deep in my Soul, and remember, these are to be my Model; and that if I offer not my self to accept whatever portion of them, he shall assign for me, I shall by no means be look'd on as a true Dis­ciple of such a Master. 'Tis on this con­dition heaven is promis'd us: Si tamen compatimur, ut & conglorificemur: and whoever renounces the Condition, re­nounces the Promise; if we suffer not with him, we cannot reign with him.

Not that a Christian, by his Profes­sion, is oblig'd to seek Reproaches, Dis­graces or Prisons: 'tis generally enough to resolve stedily to walk on in the way of Justice, and that no flatteries or Fears shall oblige him to forsake it. The being true to such a Resolution will be generally attended with variety of Suf­ferings. Some will arise within, occasion'd from the continual war with Corrupt Inclinations, and the repeated assaults of a troublesom enemy; these will often give disquiet, and cause such uneasiness to a Sincere Soul, as to force it to break [Page 10] forth sometimes into Sighs and Groans: others will fall heavy from abroad, since the asserting the cause of Justice, Inno­cence and Truth, cannot escape long, in this World of iniquity, without draw­ing great inconveniencies, and some­times ruin on the Undertaker; and the higher degree he holds in the world, the more he is expos'd to greater mis­chiefs: it being very difficult to main­tain any eminent Post in the world, without disguising truth and abandon­ing Justice on occasions; so that he that is resclute never to yield under any in­justice, can hardly keep his ground, but must look to be overthrown, one man­ner or other.

The bearing patiently these evils, which thus occur, according to the general disposition of ones life, might go a great way to the making up a True Disciple of Christ; and 'tis in this part, the greatest number of those, who pre­tend to be his followers, are very con­siderably wanting. The Pious, and such as aim at Devotion, are often impatient, even to a great fault, under the impor­tunity of Temptations, and at the fre­quent experience of their own weakness, in not standing their ground with that constancy, or not arriving to that degree of Peaceable and undisturb'd Devotion, [Page 11] as they desire; upon which many times falling into great anxiety and disquiets, they indiscreetly add new faults to the former, when they should be, with great submission of Spirit, practising Humility and Patience, and in this Suffering follow their Master.

Others are still more to blame, who foreseeing any little occasion of Suffer­ing, either through their own fault or accidentally, falling upon them, are rea­dy with a Lye to ward it off and secure themselves; being so apprehensive of Suffering the least correction or incon­venience, that to keep themselves harm­less, as they think, they defend them­selves with Untruths, and draw on them God's anger, for the escaping that of Men. The natural unwillingness they have to Suffer, ever putting them on this unchristian artifice. Another, as unjustifiable as this, they make use of, when any other occasiōn of suffering presents it self; as when they are wrong­fully accus'd, or blam'd without fault; for instead of quietly and patiently bearing this Humiliation, they generally fall into a passion, conceive an ill will against the Parties concern'd, and for reparation of their own Credit, are not satisfied till they have cast a blemish on their Neigh­bors. Thus though Meekness, Patience [Page 12] and Doing Good for evil, be what Christians pretend to, as the marks of their Profession, yet amongst how very few, are these found? For go into the crowd of them, and instead of their peace­ably embracing the opportunities of Suf­fering, you'l hear Threats for threats, Passion for Passion, Cursing for Cursing; and Malice, Detraction, and ill Will, you'l scarce see any where without like re­turns.

In Spiritual affairs again 'tis much the same spirit governs; the natural aver­sion to Suffering so far influencing the greatest Part, that in those very exer­cises, in which 'tis intended they should Suffer, they frustrate the designs of the Church, and ever study to avoid it. Thus they are ingenious to find ways to Fast, without Fasting, that is, without almost any sort of Mortification: they do pe­nance for their Sins, without penance, that is, without any of those penitential works, bearing the least proportion to their crimes. And as to other Duties of Restitution, Moderation, Temperance, Self-denial, Taking up the Cross, Chari­ty, Purity, hating the world, &c. They have stretch'd these so far beyond all bounds, and made them conveniently bend so near the inclinations of flesh and blood, that truly a Christian life, as now [Page 13] in practice, is not a very laborious one; but admits of so much Excess, Gluttony-Over-reaching, Cozening, Animosities, Prodigalities, Pride, and all manner of Satisfactions and Liberties, that are not the very depth of Sin, that I think it has but little of the Gospel in it, and is so very easy and commodious, as to this world, that there's too much reason to suspect it.

And if, reflecting now upon the whole, we consider wherein it is we follow the example of our Lord in Peaceably Suffering, according to the Copy he has set us, truly, 'tis hard to find it: for how do we imitate him, whilst he vol­untarily chose to Suffer, and we take all the care we can, to avoid it? How are we his Followers, whilst we take a way quite contrary to his example, using all possible endeavors to decline whatever is capable of Mortifying us; and whenever we are surpriz'd with it against our wills, we then render it useless and unchristian by passion or impatience? O Blessed Redeemer, how far is this from the true Character of thy Disciple! Thou hast suffer'd, to teach us to Suffer; and if thy Example has no effect on me, but I am still solicitous to gratify my own In­clinations, rather than be directed by thy Rule, how can I pretend to be thy [Page 14] Follower? And if reigning with thee, be promis'd upon condition of Suffering, is it not plain, by avoiding Suffering, I set Heaven at a greater distance from me?

Third Sunday after Easter. EPISTLE.

BRethren, I exhort you, as Strangers and Travellers, to abstain from car­nal desires, which war against the Soul. The Direction and method of a Christian life, is fully compris'd in these two words of Strangers and Travellers, in both which the Apostle informs us, that we are not of this world, that we belong to another; that as long as we are in this world, we ought to consider it as a Strange Country, and that, as Travel­lers, we are only going through it. As therefore Strangers are not allow'd to purchase in a foreign Country, nor settle an inheritance there; as Travel­lers stop not on their Journey, but only to inform themselves of the nearest and safest way home: they march diligently, whilst 'tis day, and for Rest and Nourish­ment, [Page 15] they only take, what is necessary to enable them to perform their Journey: If they are revil'd or affronted on their way, they go on still, make a Jest of it, & let no sort of anger or ill will seize their Spirits, nor think in the least of any re­venge: if they see what delights them, whether as to Houses, Sports, Compa­ny, Entertainments, &c. these raise some pleasing thoughts indeed, and though they may stop to cast a passing eye, yet they go on still, not daring to take part in these diversions, lest thus hindred, they should not reach their home. Thus their main concern is ever to advance, and to deny themselves every thing, that may either stop or clog them in the way. If it rains or blows, they go on with patience thro' it, hoping it will soon give over▪ if the ways are uneasie, heavy or deep, they march on still, ho­ping before long, the ways will mend.

Oh, that we could thus go thro' this world, and ever esteem our Selves no otherwise than Srangers or Travellers: how would this put us upon passing by whatever is dangerous or hurtful to us, and never let us stop so easily at what delights, without reflecting, how far such amusements may hinder us from ever seeing our journeys end? How should we pass by many inconveniencies without [Page 6] concern; and be careful never to burthen our selves with so much business of the Inn, as to forget, that we have farther still to go? Heaven is our Country, and as we are Christians, 'tis thither we pre­tend. Art thou now going on, Dear Chri­stian? Or art thou at a stand? or go'st thou backward? If Business hinders thee, remember, the great business of one, that's on the way, is to be going on: there are many things thou wouldst wil­lingly be doing on a Journey, but only thou canst not stay: The business, that hinders thee from going to Heaven, is not thine, and must either be laid aside, or the concern of it must be lessen'd. If Troubles hinder thee, learn to manage them right, and they'l help thee for­ward. If it be Sloth that hinders, Spur on the beast. But if it be thy Pleasures and Passions; these must necessarily be avoided and reform'd. I exhort you to abstain from Carnel Desires, which war against the Soul. Every thing is Carnal, that keeps thee from God. Whatever it be, that is not thy Duty, or in order to it, is only to feed some Passion; and thou wilt soon discover, 'tis the corup­tion of thy heart, which withdrawing thee from God, puts thee upon seeking other satisfactions out of him. And all these generally war against the Soul; for [Page 17] the Soul being design'd for an inheritance above and the Possession of an Eternal Good, all things created are much be­neath that End, and all affections to them must greatly prejudice the Soul; the stronger these are, the more they weak­en the Desires of Heaven; they stop the Christian on his way, make him in love with his Inn and cause an unwilling­ness to leave it; and is not this in­jurious to his great concern; whilst as the love of the world grows in him, so in proportion is diminish'd the Love of God? The Heart of man is very streight; Affections of no kind can rise there to any degree, but it must necessarily be to the less'ning of some others: and 'tis thus the Wicked and even Unwary Christians, in their pilgrimage below, come, by degrees, to forget they are Strangers and Travellers here.

Another caution the Apostle gives to as many as are on this journey; that is. To edify all by good Example and Holy Conversation. For this is a Duty Common to every Christian. To be so watchful in all their actions, as to do nothing, that may offend or Scandalize their neighbor: it being impossible there should be true Charity, where one pre­fers his own particular Satisfaction be­fore the Salvation of others: Salvation, [Page 18] I say; for tho' there be no fault in me; when some, thro' a disposition notori­ously unjust, are scandaliz'd at actions truly good and beneficial to my Soul: yet there can be no excuse for those, who yielding to the violence of their own Desires, live in the continual pra­ctice of great disorders, and such liber­ties, which give sufficient grounds of offence to others, and make strangers blaspheme that Church, whose Members they are, as guilty of encouraging those vices which they see practis'd by such as belong to it. In this number must be included all those, who culpably live in the ill habit of Cursing; Swearing, Lying, Drinking, Covetousness or Cheating; such as use immodest Discourses or Acti­ons, such as give themselves to Passion, Revenge, or Backbiting, who thro' care­lesness neglect their Families, thro' pro­digality or vain expences expose them to ruin, and thro' a life of idleness, betray a want of application to the Means of Bliss: In fine, all those, whose lives run counter to their Profession, who an­swer not the obligations of their State or Charge, whether Ecclesiastic, or Ci­vil: all these with infinit others, if not reform'd, will find no place for excuse; but must be condemn'd as enemys to themselves, in thus evidently hazarding their eternal welfare; to their Neigh­bors, [Page 19] in giving them Scandal and ill Example; and to their Church, in giv­ing just occasion to Strangers to revile and blaspheme it. If these could but frame a true idea of their own State, and see, how many Souls are defil'd with sin, how many lie buried in Hell, drawn into this state of misery thro' their ill exa­mple: if they could see how many have been discourag'd from seeking the Truth, and quite put out of the way, by the Scan­dal of their liberties: if they could hear, how many blasphemies are cast out against God's Church, occasion'd by their loose and unexemplar lives: this prospect would either oblige them to reform their ways, by entring into the rigours of Penance, or if obstinate in their Sin, cast them into despair: For truly, it is accompanied with so many dreadful consequences, if consider'd in all its branches, into which it unhappily spreads it self, that it must needs terrify a Christian, to think, how many Souls he must give an account of besides his own; and when he comes to reflect, the part he has acted in this life, has been that of devils, in suggesting and propagating sin, and betraying Souls to Hell, it must be a very powerful Grace to perserve him from making this con­clusion; That his crime having a resem­blance with the Devils, must certainly [Page 20] be as unpardonable as theirs. Look, O God of mercy, on these unhappy Christi­ans, and by the effect of thy Grace, reclaim them from their evil ways; pre­serve them from all despair; and turn their feet into the ways of thy Com­mandments. Pardon us all our Sins, and forgive all those, who have been missed by our ill Example. Direct our lives in the paths of Moderation and Prudence, that we may edify every Neighbor, and thus contribute to the removing that Scandal, which other's Vices and Indis­cretion have drawn upon us.

IV. Sunday after Easter. EPISTLE.

BE stow to anger. The Apostle ha­ving shewn, that every good and perfect gift is from above, coming down from the Father of Lights, prescribes afterwards some means, proper to dis­pose our Souls, that those gifts may not be lost on us, but that they may abun­dantly bring forth fruit in due season: and amongst some others, is that set [Page 21] down now mention'd; That we should be slow to anger: and the reason he gives, is, Because the anger of Man works not the Justice of God. In which words he in short, but fully describes the mischiev­ous effects of this Passion: letting us know, that when this has once seized the heart, it renders it unfit for complying with the laws of God, and discharging those great duties he exacts from us. For the most immediate effect it has upon us, is to cast a blind upon, or at least disturb, our Reason; so that at that time, it is not capable of discerning or judging any thing aright: and when the Eye, that should direct us, is thus clouded, is it not to be expected, that whatever else depends on its conduct, should be out of order? How can a Man shoot at a mark, when he has a cloud of dust or smoke before him? It can be nothing but rash­ness to undertake it. This is our case; for Passion is both dust and smoke to our Reason; and while all our other Facul­ties are of their Nature blind, and Rea­son, that is to guide them, is become blind too; all we do then, can be little better than the blind leading the blind, and this is not walking on in the way of Duty or Precept, but running into the ditch,

And when Reason is once thus indispo­sed, that it is not capable of discerning, it is likewise uncapable of Governing too: and what then become of all those vio­lent Passions, that are under its charge? they all break loose; then Fears and Jea­lousies, Suspicious, Ill will, Hatred, Malice, Revenge, with all the rest, make their attempts, and like a Mob in a disorder'd Government, pretend to counsel, direct and rule; and that, amongst them, which most favours Constitution or Conveni­ence, and counterfeits Reason best, ever gets the reins: So that at that time a Man is not under the Government of Reason, but of Fear, Hatred, or some other Passion: and what possibility of a Christian acting then according to Duty, when he is not in a condition of acting according to Reason? Hence the effects of anger be­come prejudicial to all States.

I. To Christians, as to their Devoti­ons; they being very much indispos'd for Prayers, Meditation, Reading or going to the Sacraments, as long as their minds are disturb'd with this Passion: for these Duties requiring a great Serenity and Calm of Spirit, can never be per­form'd well in a Storm: for tho' they may use some weak endeavours in order to raise their thoughts to God: yet the aggrievance, whatever it be, so natu­rally [Page 23] and violently returns, that it soon takes up the Heart, to the exclusion of all that is good; and then instead of Prayer, there's nothing but a gathering of dark clouds, ready to break forth into storms and thunder. They are alike then unfit for all good works, as of Cha­rity, &c. for the mind being gall'd, every thing then frets it, and they cannot be willing or easie in admitting any propo­sals.

II. 'Tis prejudicial to them in the or­dering the affairs of the Soul: for tho' the anger be such, which seems most justi­fiable, as occasion'd from the displeasure of their own Sins, Infirmities or Relap­ses; yet once it comes to cause an Anxie­ty, Disquiet, Melancholy or Fretfulness within them, they are then unfit for fra­ming any true judgment of themselves, or determining, what method is most ex­pedient for them, 'tis then they are in danger of being deluded by an indiscreet Zeal, into some rash or violent under­taking; or if it happens upon a Me­lancholy or Frightful temper, to sink into all manner of dejection, be ready to give all over for lost, and conclude, that Praying, and all the endeavours of a­mendment, are to no purpose: thus they are in danger of running out of the way, on one side or the other. And [Page 24] therefore are strictly oblig'd to adhere to some prudent and experienc'd Director, thus to escape the danger of being misled by themselves; being at that time so ex­pos'd to mistakes, that however posi­tive they may seem in their own thoughts, they may yet generally sus­pect themselves, and even conclude they are in the wrong: it being not then their Reason that directs, but Passion or Fear, both which are very unsafe Guides, such as a Wise Man ought not to trust a very inconsiderable affair to, much less his Soul.

III. It has its ill effects in treating of matters of Religion: For when a per­son undertakes to be Advocate for Truth, and either by the peevish preju­dice, obstinacy, or false charges of an Adversary, is by degrees warm'd into a Passion, he then certainly injures the cause he undertakes to defend; there be­ing nothing that renders a Man more a­verse to Truth, than to hear it press'd with violence and anger; these being sufficient even to change a well inclin'd person into a profess'd enemy; there be­ing very few, who seem willing to be in­form'd, but have too much pride to own themselves overcome; and therefore this rough method seems nothing less than a Temptation to draw Men into the [Page 25] sin against the Holy Ghost, by provok­ing them to oppugn the known Truth. Meekness is a necessary qualification of an Apostle, 'tis one of the Gifts of the Holy Ghost; those who undertake the cause of Truth without this, fight not with the Arms of Christ or his Holy Spi­rit; and cannot expect a blessing from above; since tho' our Redeemer sending his Apostles abroad with the mildness of Sheep, promis'd to be with them; yet they can claim nothing of this, who laying by the Sheep, are turn'd into Wolves.

IV. 'Tis pernicious to all Parents, Ma­sters and Superiors in regard of such, as are under their charge: for tho' these have a right to reprehend and correct, when a just occasion requires it, and the omission of this, is a great fault, often attended with very ill consequences▪ yet certainly St. Teresa's advice, of Never reprehending any one in anger, ought to be the rule of their Practice, if they desire to see any fruits of their Correction: for they that reprove others in a Passion, do it generally to satisfie themselves, and in compliance with their own Impati­ence; and generally betray so great a weakness, in the doing it with so much of unkindness, ill will, and even excee­ding [Page 26] the bounds of Truth and Justice, that 'tis ever likely to produce much greater effects of Passion, Stubbornness and Contempt, than any thoughts of amendment. Furious or Passionate Cor­rection is therefore carefully to be avoi­ded by those, who have others under their care, if, like good Christians, they desire to benefit those recommended to them; and cure the evils, to which they are subject.

But if avoiding this excess, they fall into another degree of this Passion, which is, of being ever uneasie, out of humour, ready to fret and quarrel upon every trivial accasion, this is a less noisy evil, but not less pernicious than the former; and I fear, has as many degrees of madness in it. It makes Parents and Masters unfit for all those purposes, to which their State calls them; and causes so great uneasiness in all under their care, that truly there can be no comfort in a Family, where this Canker is ever gnaw­ing at the Breast of the Superiors, which is not only a disturbance to them, but likewise to all that belong to them: upon which consideration the guilt of many sins must necessarily be charg'd on it; And I am apt to think, amongst the many occasions given to young people of [Page 27] being disobedient, of taking ill courses, of unhappily disposing of themselves both to their disadvantage and discredit, is the uneasiness they find at home under the Government of Humoursome, Pee­vish, and Jealous Parents, from which the desire of being deliver'd, puts them upon very rash and unjustifiable methods. I fear it causes not less mischief betwixt Man and Wife.

Now all manner of Passion being of so pernicious a temper, the Apostle had great reason to command us, to be slow to anger, as not working the Justice of God, and it ought to be our daily care to remedy, whatever degree of it we observe in our selves. It is the occasion of many evils, and because hard to be master'd, requires a watchful Eye and laborious Hand. The Enemy and a cor­rupt Nature is ever suggesting argu­ments to make it appear reasonable: but upon reflection, we have too great reason to suspect it: since the reasons we have are too much in favour of our Inclination and Impatience.

Fifth Sunday after Easter. EPISTLE.

BE Doers of the Word, and not Hear­ers only. A good Christian then, in the first place, ought to be a Hearer of the Word, that is, ought to be ever diligent, willing and ready to be inform'd or put in mind of his Duty, whether by Hearing or Reading, at all fit opportu­nities: because the Word of God thus heard or read, is the daily food and nou­rishment of our Souls: 'tis what we so of­ten pray for in the Our Father, when we say; Give us this day our daily bread: this being a great part of the bread of Life, ever necessary for the support of our Spiritual Being: Great numbers there are, that stand in need of it for their instruction, as not having yet a suffi­cient knowledge of their Christian Du­ties, necessary for Salvation: and as great numbers there are, who knowing their Duties, are in want still of being [Page 29] often put in mind of them, that so they may practise what they know: for Read­ing and Hearing is not always to have something new propos'd to us, but to revive and quicken that knowledge we already have; 'tis to make us reflect on what we know. For what with con­versing with the World, both as to its Necessities, Conveniencies and Vanities, and what with hearkning too much to our own inclinations, our minds are ge­nerally so taken up with Worldly, Vain, Unprofitable, if not Sinful Thoughts, that truly the knowledge we have of God, and our Duty lies generally op­press'd and smother'd under heaps of ei­ther weighty or empty trifles; and the concern of these appears so very pressing and important, that all Motives to good are too much hid from our Eyes, grow by degrees so weak and cold, that, whatever it be in speculation, 'tis cer­tain in practice, Earth is above Heaven in our Hearts, and the concern of Salva­tion gives place to other business: and thus in time, the World, Vanity or Sin gains possession of our Souls, if by fre­quent Hearing or Reading what is good, we are not daily spur'd forward to our Duty, if thus we revive not the maxims of the Gospel in our Hearts, and labour [Page 30] not to keep that ground, which is due to God in our Souls. Upon which con­sideration, we are oblig'd to apply our selves often to these exercises, as we de­sire to have an interest in God: for as the Scripture says, He that is of God, hears the Words of God: So St. Augustine declares; There's no more certain sign of Predestination, than willingly to give ear to the Word of God. And the rea­son may be; Because, as those who live in Slavery or Banishment, are ever wil­ling to hear of their own Countrey; and 'tis easie discovering of what Nation or Province every Man is, by the Satis­faction and Joy▪ they express in hearing it spoke of: So truly, those Christians, who find comfort in hearing of Heaven, and of the safest way of going to it, may hence ground some hopes, that 'tis the place they belong to: as those, who de­light to hear and read nothing, but of the World, its Vanities and Follies, may likewise hence guess at the temper of their Souls, and what place they belong [...]o.

Hence it must be concluded a very laudable, if not a necessary practice for all Christians, who have any sort of leisure, to give their Souls as daily an al­lowance of this Spiritual food, as they [Page 31] do of nourishment to their Bodies; by being constant in reading some good Book every day: as likewise for all such, as have young people under their Care, whether as Children, Scholars or Ser­vants, to accustom them daily to this exercise; but especially on Sundays and Holidays, and in Lent, &c. and this in pub­lic or common, if it may be: that so those violent inclinations, which carry them to Levities, Vanities, and excessive Divertisements, may be thus corrected or moderated, by seasoning their minds with the frequent apprehension of more substantial goods, And where this is ne­glected, thro' their fault, who have the charge of them, I cannot but think, they offend in a matter of great Concern, and may one day find the guilt of it, in all its consequences, to be more weighty and terrible, than they generally ap­prehend.

Besides hearing the Word, we must be Doers also: for all Hearing and Rea­ding being in order to the performing our Christian Duties, wherever this is not done, all the rest are but barren and fruitless exercises, such as are apt to de­lude Men into a Vanity of their own knowledge and a good opinion of them­selves; but can never recommend them [Page 32] to Almighty God, who requires not on­ly leaves on the Trees in his Vineyard, but fruit also: So that Knowledge with­out Practice, can be no plea for the less'ning faults, but comes in the end to be an encrease of Damnation. The be­nefit then of frequent-Reading, must be by serious reflections on the method and conduct of our lives, to examine, how far we practise what we know, and by constant endeavours never cease, till, by degrees, we reform in our selves, what we observe contrary to the Maxims of Christian Discipline, of Justice and of Truth.

And for the more obvious Heads of this Examen, the Apostle seems in the first place, to put us upon enquiring, how we govern our Tongues: for that we are not to pretend either to the Truth of Religion in our Hearts, or Practice of it in our Lives, if this Mem­ber be not well regulated. In this point then we must be Doers of the Word; that is, have a careful watch on our selves, and suppress all those evils, which chiefly manifest themselves by the Tongue; as Anger, Hatred, Envy, Back­biting, Rash Judgments, Cursing, Swear­ing, Lying, and whatever provoking expressions, are apt to give disturbance [Page 33] to others; it being impossible to con­ceive the mischief our Words many times cause in others, in extinguishing Chari­ty, and exciting variety of disordered Passions. Then to correct that prodi­gious lightness or rashness, in advancing Falsities, Uncertainties or Doubts, for Truths; not to assert a thing at a ven­ture, for fear of being thought igno­rant, which is often very prejudicial; but most especially, if it be in a matter relating to Conscience; such decisions serving only to settle some in a false peace, when disquiet of mind would be much more to their advantage; to put others on very indiscreet undertakings, and are often follow'd with variety of evils. These, with the many other dis­orders of this Member, are to be cor­rected; since they generally proceed from a corruption of the Heart; and where this is tolerated, there can be no truth of Piety or Religion.

Another point recommended by the Apostle here, is, to reflect, what our practice is, in regard of such as are in any affliction or distress: For this being a great Duty, we cannot pretend to be Doers of the Word, if we are wanting in it. To have no compassion for the afflicted, to study to avoid them, to con­sider [Page 34] nothing of relieving them, to be harsh, sharp and severe to them, is a sort of Cruelty not consistent with the Charity of the Gospel: and therefore however disagreeable to our temper it may be, to converse with, hear and as­sist them, yet to overcome this uneasi­ness seems a necessary Mortification for all; that they may find a like Charity, if it should come to be their turn to want it, and not to be confounded with the thoughts of their own hard-hearted­ness, when in their Spiritual afflictions, and last anguish of Death, they come to implore God's mercy.

Thus to read and hear the Word of God, and practise it in our lives, being our indispensible Duties; we are serious­ly to apply our selves to both; Help us, O God, in this our obligation: let no sloth be a hindrance; let not the World and its Snares be a diversion to us: give a tast to our Souls, that we may relish and delight in what is good; that so we may cheerfully hear and resolutely per­form whatever is thy Word to us.

Munday in Rogation-Week. EPISTLE.

THE fervent prayer of the Just pre­vails much. To comply with the design of the Church, we ought to meet in publick on these days, and there offer our Prayers to Almighty God, to obtain his blessing on the fruits of the earth, to preserve us from all pestilential distem­pers, and in the true spirit of humiliation and penance endeavor to prepare us for the approaching Solemnity of the As­cension. We are ever in want of the Divine blessings, which are all to come to us from the hand of God; and it be­ing his Will, not to dispense them to us, but on the condition of our manifesting our most earnest desires to him in Pray­er, we are therefore, as we have a con­cern for our own interest, to be ever So­licitous in Praying to him. Now to Pray, as we ought, our first endeavors ought to be, by a sincere repentance [Page 36] and hearty contrition, to remove from our Souls, whatever is there of sin, and we may apprehend to be an obstacle to the Divine Goodness, and just motive of denying what we ask: for 'tis the prayer of the Just prevails much; and Sinners he hears not: hence we may guess at some reason of our praying so often in vain; because we use a form of words, which being accompanied with only weak desires of a Sinful heart, can never prevail on heaven to pour forth its blessings on us. Secondly, We must beg of God, to Teach us how to pray: And this we ought to ask all our lives: because we have many seem­ing Necessities and false wants, which ought not to be the Subject of our pray­ers; we cannot tell, what chiefly we are to demand; on what we are to build our assurance, or with what dispositi­ons we are to make them. We truly are ingorant, what is good for our selves, and therefore, there are but few things, we can desire in particular; and however importune we may be, ac­cording to the apprehensions of nature; yet this ought ever to be accompanied with this unalterable resolution, of Sub­mitting to whatever Almighty God knows best for us, and wholy surren­dring [Page 37] our selves to his conduct. Third­ly, We ought to pray with Perseverance: that as the Blessings of God are infinitly valuable, so we may express the value we have for them, by our fervent de­sires, and not being tired in our pray­ers. Nothing stops the divine Bounty so much as the indifferency we have for his Graces: and where do's this more evidently appear, than in our impati­ence and want of perseverance in pray­ing, since, we must either believe, his blessings are not worth so much Solici­ting, which is a Contempt; or else, that God is not merciful enough to grant our request, which is a degree of Infide­lity? He that prays then, ought to be­gin with a resolution of never being tired; and he will soon discover the good effect of his praying: he will per­ceive it a great blessing, to live ever with this dependance on God; and that 'tis no small mercy to obtain a Perseve­rance in this humble state of Praying and Begging, which ought to be the con­dition of all men during this life. He then, that is ever sensible of his own poverty and misery, so as daily to ask for relief, must not complain of not ob­taining what he asks, since in this he has obtain'd a great deal.

He must leave it to God either to re­fuse or delay what he asks; since all this in him may be for our greater good, to raise us to a more fervent devotion, to make us pray with more Submission and Perseverance. He is ever calling upon us, to correct our tepidity and coldness, to Submit to his orders, to humble our selves under his powerful hand, and per­severe in prayer. Now the denials or delays he makes to our Requests may be very advantageous to this end, if we use them as we ought; not rashly pretend­ing to devine what are the intentions of God, but sincerely examining, if there be any thing in us, that may justly pre­vent the effect of our Prayers, If we can discover nothing; we may then com­pose our Minds, with the Thoughts, That 'tis likely a Spiritual pro­sperity might be hurtful to us; that we are not capable to bear it: that God en­trusts not his Gifts to us, because he sees us dispos'd to abuse them. He knows our weaknesses, and we know them not; he sees our darkness, and we see it not. What can we then do better, than wholy surrender our selves to his disposal, and regulate our selves by the declaration he has made of his Will, in requiring us to may always, and not be discourag'd? [Page 39] This is the way he has shewn us, and and there's no question, but the going on in this way with resolution and pati­ence, will lead to life everlasting.

And tho' our fears may suggest to us, that our Prayers are without success, because of the daily imperfections, to which we are subject, and from which we often desire to be deliver'd; yet in reality, this is no evidence; but rather a temptation of the Enemy to discourage us from our Devotion. For may it not be the effect of our Prayers, that we are exempt from many Crimes, which others commit? May it not be beneficial to us, to be preserv'd in a state of Humility? May not our Pride stand in need of such a counterpoise? Who knows, but if we saw nothing, but virtue in us, we might be dangerously carried away with Pride and Presumption, which are Sins most detestable to God? Wherefore I cannot but think, there are some Per­sons, whom God hears, in seeming not to hear them; for tho' they are not heard, as to their particular Imperfe­ctions, against which they pray; yet he hears them, in keeping them Humble, which is truly the Foundation of a Chri­stian Life, and ought to be the Principal End of their Prayers. Our business, [Page 40] is to be ever constant in our Prayers, still end eavouring to correct all our De­fects; but we are to leave to Almighty God the Manner, in which he will please to hear us, whether it be in remedying our Failings, or humbling us by them.

And tho' it may seem inconsistent, to have patience with our own Weaknesses, and at the same time sincerely endeavour to amend them; since we cannot quiet­ly suffer what we hate; yet truly it is not so; there being no greater hindrance to our Amendment, than our Impati­ence under the evils we desire to amend. He that holds out with patience, is more master of himself; is truly Humble at the sight of his own Weakness, and be­ing thus compos'd, labours with greater Application, and prays with more Fer­vour: Whilst he that anxiously disquiets himself at his Relapses, has Pride for the ground of his Disquiet, as generally thinking, he has Strength enough to hold out under such Trials, and by his interior Disturbance, is render'd uncapa­ble of truly watching over himself, and taking that pains, necessary for his Re­covery: For his whole Thoughts being taken up in the Consideration of his now past Faults, he gives no attention to his present Circumstances, and thus ever [Page 41] looking back, he is hindred from going forward, and making any advance in Virtue. Grant me, O God, the true Spirit of Prayer, grant me Attention, Fervour and Perseverance; let no thoughts of my own Failings, nor indis­creet Fears, ever discourage me from this Duty; but hear me in what manner thou wilt; for I resolve to pray always.

Ascension-Day. LESSON.

HE was taken up into Heaven. It was forty days after his Resur­rection, Christ ascended into Heaven: taking this time, by his frequent Ap­paritions, to Confirm his Apostles in the Belief of his Resurrection, and give them Instructions for the well performing that great Charge, he had recommend­ed to them, of Preaching his Gospel. For this End he delay'd his entrance into Heaven, till this Day, and put off; as it [Page 42] were, his taking possession of Bliss. Strange violence to his State of Glory for our Good! But a good Lesson to all those, who have Care of Souls, to en­courage them to renounce all private Conveniencies and Interest, for the Be­nefit of their Flock; and not only to ap­pear to them, but to labour in directing, comforting and instructing them; and instructing them too, as he did his A­postles, as here express'd, v. 2. that is, by the Holy Ghost. For if the Son of God teaches not, but by the Holy Spirit, must it not be a great Presumption, for Men to teach their own private thoughts? The Doctrin of Pastors ought to be a Doctrin of Salvation; and whence can this come, but from that Fountain of Life the Spirit of God? Where there is no assurance of this Holy Spirit residing or assisting, there can be no assurance of Truth or Salvation from such Teachers; whilst all private Sentiments are only from the Spirit of Man; and the more posi­tively they are urg'd, they have so much more, not of God; but of Pride to sup­port them. 'Tis the Spirit of God unites divided People into One Faith; but the Spirit of Man divides People otherwise United, into many Faiths: And whate­ver division there is in the World, it [Page 43] generally arises from this root; especial­ly where Natural Abilities and Learn­ing raising Men to a good Opinion of themselves, give them confidence of as­serting their own private Thoughts for Certainties and Infallible Truths.

'Tis this Presumption of Human Spi­rit is confounded in this last Instruction given personally by Christ to Men: Where first the Apostles enquiring of Christ, If at that time the Kingdom of Israel should be restor'd? Plainly de­monstrates, there can be no knowledge or certainty of things belonging to God, but what comes from God: It can't be imagin'd, but they had reasons enough (according to the common way) to resolve within their own Thoughts, what they ask'd of him; but they had Humility enough to distrust their own reasoning, in a Point so much above them, and to advance nothing for Truth, but what was deliver'd to them by that Truth, which could not err: And since he was not pleas'd to Reveal it, therefore you hear no more of their pretending to the Knowledge of it. Happy the Appostles, who, in their Teaching, are directed by such a Master, and who conclude, they know no farther, than they know from him.

Then Christ's answer confirms the same; 'Tis not for you to know the times or seasons, which the Father has reserv'd in his own power. The knowledge of the Apostles is restrain'd to those particu­lars, which God reveals to them; and how then, in Divine matters, can the knowledge of other Men go beyond this? It cannot: and therefore however undiscerning Men may be prevail'd on to assent to points thus unauthentically de­liver'd, and call it Faith or Believing; yet certainly it can be no more than an Opinion or Persuasion, a Human Faith, and not Divine; since it is not a Truth re­veal'd by the Father; but set up for such by the Presumption of Men: and tho' the adhesion to it, be with an assurance, even like Divine; yet since it is not founded on sufficient Motives, it is in reality nothing better than Rashness, Obstinacy or Positiveness.

Thus ought the assurance, as to the truth of things above us, be confin'd to the Revelation of the Spirit of God; and this being above all other security, leaves no place for doubt; but brings rest with it to every Soul, that receives it. There may be many other things however, which Curiosity may put Men upon en­quiring after; and which give great [Page 45] disquiet and uneasiness to such as are, So­licitous in this Search. But all this is unreasonable; because all those things, which God has been pleas'd not to mani­ [...]est to Man, Man should be pleas'd, in having them hid from him. For the Spirit of a Christian, is the Spirit of a profound Humility under the power of God. It is content with the knowledge of its Duty, and with the assurance of those truths, which God has reveal'd; but it is far from searching into the Coun­sels of the Almighty, or unprofitably enquiring into what he has no need to know. A Christian's Duty is to obey, and this is the subject of his Stu­dy. He makes a general preparation to submit to all the Divine Orders without exception: and the less he knows, the more general is his preparation, and his submission the more perfect. He knows the Spirit of Curiosity, and the Solici­tude of a seeking temper is a very great obstacle to a Christian life; for while the Soul spends it self in eager enqui­ries, it gives the less attention to the exact discharge of its Duties: it is ve­ry narrow; and cannot attend to variety of Objects: and therefore ignorance of such things, as we are not to know, is no reflection or disadvantage at all.

This was part of the reproof given this day to the Apostles; Why stand you gazing up to Heaven? They were ear­nestly looking after their Master, and being reprehended for it, as an unpro­fitable action, they are directed to the practice of their Duty, and commanded to prepare for his second coming, as Judge. All enquiring into the Coun­sels of God, is standing to gaze up to Heaven; 'tis truly to be at a stand; 'tis to spend those endeavours in useless and uncertain Speculation, which ought to be employ'd in practical Duties, and se­riously preparing for the last account; We have all a great task on our hands, as to this particular: and while we con­template this day our Redeemer Ascen­ding; if we did but reflect, how indi­spos'd, we are to follow him in that way to Bliss; how much we have of Earth, Corruption, Self-love, Sloth, Sensua­lity and the World to overcome, before we can be in any tolerable degree pre­par'd for that Journey; we should soon perceive, our business here, ought not to be gazing up to Heaven in needless enquiries, but setting our hands to the work, in constant endeavours to master our selves, and advance in all those great Duties, Almighty God requires from us.

Blessed therefore be thy Holy Name, O Jesus, who providing us a Church, assisted by the Holy Spirit, to direct us in all saving Truths, without danger of erring, hast thus wisely cut off all occa­sion of curious and useless enquiries, and deliver'd us from the uneasiness of being ever seeking: Grant we may so make use of this Blessing, that resting secure­ly on the promise of thy Spirit, we may employ our whole endeavours in no o­ther seeking, than in seeking to love and serve thee: and thus may we hope one day to follow thee and partake, tho' unworthy, of thy Glory.

Sunday within the Octave of the Ascension. EPISTLE.

THat God may be honour'd in all things, thro Christ Jesus. The end, for which Man was created, was that God might be honour'd by him: if then we [Page 48] so live, that we are ever Solicitous to honour God, in what we do, we answer the end of our Being; and may hope at our departure hence, to hear that hap­py welcom; Well done, Good and Faith­ful Servant; as having been Just and Faithful to all those purposes, for which we receiv'd our Being. But if we live on, in a constant Solicitude of accom­plishing our own private designs, rela­ting to this World, but under a general carelesness of referring what we do to God, and a neglect of his honour; is it not to be fear'd, that as in this we wholly deviate from that end, for which we came into this World, so, in going out of it, we shall miss that Possession of our last end, which is to be obtain'd by no other way, than Honouring God in all things, through Jesus Christ? The case is very evident, that as God is in himself the first and universal Mover; so he ought to be in us, the first Mover of all we do; that is to say, we ought to do nothing, but because it is his Will we should do it; and thus we make him the beginning of all our Actions: and because he is and ought to be our last end; therefore 'tis our obligation, to refer always to his Honour, what we be­gin in his Name; thus he will be to us, [Page 49] Alpha and Omega, our Beginning and End, and thus he will be honour'd in all things thro' Christ Jesus.

According to this Rule, we ought to act nothing, but as Commission'd from God, by his Order and Authority, and for the Interest of his Name: and in this, Christians are particularly to di­stinguish themselves from Infidels, and those that know not God. So that, while these proceed in all they do, by private Motives of Interest, Sense or Self-love, they eat and drink to please themselves▪ they follow Company and Diversion, to gratify their Inclination; they are industrious in their Calling, to encrease their Stock, in compliance with their own covetous Desires; they take many Liberties to satisfy their Senses; and thus in all things are directed by no other Motives than of Convenience▪ Sensuality and Self-love: A Christian ought to take the rise of all his Actions some degrees higher, and ever begin from God: so that, in many things, doing the very same a Heathen do's, yet doing them, not principally like him, to satisfy himself, but because God has been pleas'd to require it of him; hence all such his Actions become Chri­stian and Divine; whilst the others, [Page 50] having no other beginning or end of what they do, but themselves, in this proceed not as belonging to God, and their Actions are not Christian, but on­ly Natural. 'Twas certainly this thought David had in his Mind, when he cry'd out: Oculi mei semper ad Dominum. My Eyes are always upon our Lord; as having God always in his sight; and de­siring to begin all things in his Name, and end all to his Honour.

By this Method a Christian has every moment an opportunity in his hands of acting like a Christian, in serving and honouring God; since 'tis not only those more Select Actions of Praying, Fasts, and Alms, of Visiting the Sick, Instru­cting the Ignorant, Comforting the Af­flicted, and such like, that may be thus begun and ended; but every particular Action, perform'd the whole Day, in relation even to the meanest Offices, whether in the Shop, the Kitchin, the Street, the Field, the Prison, or the Gally; all may be done in his Name, and offer'd to his Honour; and thus may become a Sacrifice of Justice to him, as being perform'd to satisfy that Duty, which belongs to every one in their re­spective Professions: As therefore at the End of every Psalm, we say a Gloria Pa­tri: [Page 51] So, if at the end of every Action▪ we concluded with the like Hymn of Praise, I question not, but it would be an acceptable Oblation to him, who re­wards not only those, who offer their Treasures, but also those, who bring their Mites: 'Tis by this Method, such as thro' ignorance, can't read; such as, by a perpetual Toil and Slavery, can't have leisure to pray; and such as, thro' Pain, or Sickness, can't apply their Thoughts to any regular Devotion, may still be in a good way of saving their Souls, by making all they do and suffer, a Sacrifice of Praise, by Consecrating all to God, by Beginning every thing, because 'tis his Will; and Offering all to him, be­cause all belongs to him. Thus in every Action there's Fidelity and Justice, and he that do's so is Faithful and Just.

Nay, I think, according to S. Paul's Rule, Rom. 8. 16. this is the most as­sured means of discovering, whether we are truly the Children of God: for if the Spirit be to give testimony to us of this, we are to examin what Spirit it is, that moves us in all we do; and if we find there the Spirit of God referring and ordering all to his holy Will and his Glory, truly up­on this Testimony we may lay a well­grounded hope, that we belong to him; [Page 52] for then that Spirit is the life of our acti­ons, by which they are all animated, and that life is of God. This conclusion may receive some evidence from the Spi­rit of the World: For, as when Men act upon no other motive, than of the the World, Sensuality, and the Flesh, 'tis plain their actions are Worldly, Sensual or Carnal; such are their Thoughts, their Words and the Endeavours they use; and the Spirit bears Testimony to them of it; because the Spirit, that moves them, is such: So that whatever it be they undertake, whether as to state of life, in Church or State; whe­ther as to actions seemingly Religious, Pious or Charitable, they are nothing but Worldly, inasmuch as it is not the consideration of God's Honour deter­mines them to action, but only the thought of their own Interest, Conve­nience or satisfaction. And thus, as this takes off from the value of the most Religious Duties, nay, so perverts their very nature, as to render them unpro­fitable, if not sinful; So there's no action, of it self so inconsiderable, but if undertaken in the Spirit of God, and perform'd to his Honour, upon this is sanctified, is truly Christian and availa­ble to the obtaining eternal happiness.

And this being a thing so very easie, especially in those, whose lives are regu­lar, requiring no other labour or charge, than of a Thought, in raising up the Heart to God in the beginning and end of every thing they do, methinks 'tis pity so many actions should be lost for want of this, which, with this, God is ready to ac­cept of and enter into the Book of Life. There are many, I hope, who live so seemingly Pious and Innocent, that the greatest part of what they do, is capable of being thus Sanctified; and yet for want of this care and good management, do so much out of custom, so much upon principles of nature, so much in com­pliance, for good Name and other pri­vate respects, that when the account is made up, I fear, they'll come very short of what they expect. Cogitavi vias me­as. We are then to think of what we do, and for whom we do it; we are ever to act upon a motive of Duty or Com­pliance with the Will of God, that so after a regular life, we may not only find, that we have been naturally or morally good, that is, good Philosophers, but good upon better principles, that is, good Christians. And what more com­pendious way for this, than honouring God in all things thro' Christ Jesus.?

Whit-Sunday. LESSON.

THey were all fill'd with the Holy Ghost. The Apostles receiv'd not this Holy Spirit, but after a great pre­paration of Prayer, and Union in Christi­an Charity. Those Christians, who now expect a Blessing from the assistance of this Holy Spirit, if they have not alrea­dy thus prepar'd their Souls, ought now diligently to apply themselves to these Holy Exercises, that so they may not pass over this great Solemnity, without the advantage the Church designs for them. For 'tis not to be expected this Divine Fire should enter into a Heart, which, thro' neglect, is yet chill and cold, & not at all warm'd with the servor of Prayer; if it be wholy Worldly, and not rais'd above the Earth, how shall Heaven come and take its abode in it? And if there be any roots of Division or Uncharitableness, by which the Heart is [Page 55] exasperated, or at least, separated from any Neighbour, how can the Holy Ghost find admittance there, who is the God of Charity, of Union and Peace? This can­not be; therefore the Heart is to be pre­par'd; and according to the ordinary me­thod, God requiring a kind of proportion between the Preparation and the Graces, for which we prepare; hence the Gift of the Holy Ghost being the most excellent of all Blessings, as the Apostles did, so we likewise ought to make the greatest pre­paration for it. For truly, as the My­stery of this day was to perfect Man's Redemption, so we may boldly say, if we partake not in the Blessings of it, all the work of Man's Redemption will be fruit­less and wholy lost on us.

For 'tis by the effect of this Holy Spi­rit we are to be Confirm'd in our Faith, be Patient under all troubles, Humble when provok'd, Meek when injur'd, be Peaceable with the Contentious, be Com­passionate on the Distress'd, be never tir'd in doing any Duty, or Suffering what­ever is our Portion; 'tis by this Holy Mover we are to be directed in all we un­dertake, be Wise in every Choice, be help't in our Devotion, be enflam'd with the Love of God, and supported in eve­ry obligation to our selves and our [Page 56] Neighbour. So that whether in time of Prosperity or Adversity, whether in Spi­ritual Comforts or Interior Darkness, whether in time of Temptation or Peace, there is not one step we can take aright, but as directed and mov'd by this Holy Spirit. These are some of its principal effects, necessary for our guidance to E­ternal Life: And whoever is but so cu­rious, as to make observation of what passes within himself, how many ways we are apt to be deluded, both by Fears and Hopes, by the World, Vanity and Self-love; how many dangers are about us, how uncertain we are in our Choice; how little we know what is truly good for us; how easily dejected, how falsly comforted, how insincere we are to our selves; how ignorant of our own ways; will soon conclude, that the assistance of the Holy Ghost is, every hour of our lives, necessary for us, and that we can­not possibly go on with any degree of security, but with the help of this Guide, this Master, this Light, this Comforter, this Strengthener, the Holy Spirit of God.

This Blessing we are to ask at this time, and so ask, that we may hope to obtain; since without it we must necessarily be miserable; we are to ask it for the whole [Page 57] year, for every action of it, nay for our whole lives; Men and Women, old and young; for whilst we see the Holy Ghost came down, not only on the Apostles, but on the whole Congregation of both Sexes, to the number of an hundred and twenty Persons, we hence are taught, that, as all stand in need of it, so all are capable of receiving it, and therefore all ought earnestly to solicit for the obtaining it.

'Tis true, there being different de­grees, in which we may partake of it, as one for the Apostles, another for the Di­sciples, another for the good Women and other Believers; therefore ought every one dispose themselves to receive such a proportion of it, as may be necessary for their State. If he that is in a publick employ should receive no more than the private person; if he that has the care of a Family, should partake only according to the measure of another, that has no such charge; if the Religious, the Priest and the Prelate, should receive only e­qual with the Layman; would not there be great failings in the administration of every respective Duty? whilst that mea­sure of Grace being wanting, which is necessary for their charge, all is unavoida­bly expos'd to miscarriages; and who must answer for the consequences of them, [Page 58] but those, who, thro' sloth or other faults, have neglected to obtain that large proportion of the Holy Spirit, which was indispensably necessary for their conduct? Hence I cannot but with grief consider the rashness of many Christians, who with great industry are seeking em­ploys of Charge and Trust, or are in a way of being preferr'd to some Order or Dignity in the Church; but at the same time, reflect but little, whether they have that measure of Grace, necessary for such an undertaking, and too often take but little care for the obtaining of it. If they have too evident an experi­ence already of their own weakness, and of the want of the Holy Spirit in a degree fit for an employment of Lesser concern, Is it reasonable they should take on them yet greater Obligations who have not been able to satisfie the less? There seems to be a certain Order in Grace, as well as in Nature; it is not perfected but by degrees; and there's scarce any one ar­rives to any sort of Eminency, but it is preceded with very evident marks of the first Fruits of the Holy Spirit. If they have not scarce tasted of these. Is it not a presumption in them at once to expect an overflow of it? Truly I cannot but fear, this forwardness of many, in en­gaging [Page 59] in things so much above their strength, and without suitable prepara­tions of Grace, opens a large Gate for ma­ny disorders, not only in Church and State, but likewise in all other undertakings of lesser concern; for where success depends, as it does every where, on the Divine Assistance; there must be miscarriages, where Human Prudence is the Director and God left out. Let it be then the De­votion of this holy time, earnestly to im­plore the assistance of the Divine Spirit, to go before us, and accompany us in all, whatever we undertake; that he will be our Guide, our Comforter and Strength: and not only be so to us, but most par­ticularly to all those, who are recomend­ed to places of Dignity, on whose ma­nagement depends the Welfare of Church or State.

Munday in Whitsun-Week. LESSON.

THey heard them speaking in divers Tongues, and glorifying God. Amongst the many wonderful effects of the Holy Ghost, the first and most remarkable was in the Tongue. 'Twas in this form he was pleas'd to descend; and descending thus, not only on the Apostles, but on the Disciples, on the Women and other Be­lievers, it proves, that the Tongues of all the Faithful of all States, ought to be influenc'd and directed by the Holy Spi­rit But in the first place, the Apostles speak in different Tongues, and all Na­tions hear them in their own Language. This being the day, wherein the Church was form'd; 'twas but just, all Tongues should pay him homage, which were to be united in one Faith and Worship thro'­out the World: Tongues were first mul­tiplied, to confound the Pride of Men, to divide the Children of Babylon, and prevent the finishing their work: but now they are again multiplied in the Mouths of the Apostles, for a better end, [Page 61] to draw Men to the Faith, to the Humi­lity, and Union of the Body of Christ. The Apostles speak in different Tongues, and in these tell their Successors, they are to learn all Languages, that so like Saint Paul, They may become all to all, in being able to give assistance to their Flock, ac­cording to their different necessities. There's one sort of Language requisit to reprehend the faulty, another to correct the Insolent, another to sweeten the Fu­rious, another to encourage the Dejected, another to soften the Obstinate, another to quicken the slothful: One for those above us, another for equals, another for inferiors. One for the soft temper, another for the rough: one for the Candid and Sincere, another for the Flatterer, the Pretender or Designer: One for the Mistaken or Mis­led, another for the Ignorant, another for the Affected and Obstinate: Thus are Pastors to speak all Languages, to be ena­bled to discharge their Duty: it being for want of this skill, they fail many times in very considerable parts of it; whilst their needs no other reason for their being often disappointed in the fruits of their endeavours, than their not suiting their Discourse, and speaking the Language that is proper. Is it not often hence, that a sinner, instead of being re­claim'd, [Page 62] is hardn'd; a Quarrel, instead of being made up, is inflam'd; a Peni­tent, instead of being encourag'd, is dri­ven into despair; a Seeker, instead of being help'd, is put out of his way?

But how shall a Pastor become thus qualified? Who shall instruct him in this art of Tongues? It can be none else, but that Holy Spirit, with which the A­postles were at this time inspir'd from above; He that taught them, is the only Master for every Pastor: Disponet sermo­nes suos in judicio; 'tis by him they are to be directed not only what they are to say, when brought before Magistates; but also in what manner to deliver themselves, as the necessity of every one in particular shall require. With what care and soli­citude then ought those, who are prepa­ring for this State, endeavor to obtain a large Portion of this Holy Spirit, who may ever assist them in the discharge of their great Duty, and without whom they can do nothing well? How ought those, who have now this charge on them, when call'd to perform any part of their Function, never go about it, till they have first, in Heart or Words, implor'd this Divine Assistance, and sincerely com­mitted, whatever it be they undertake, [...] the conduct and management of the [Page 63] Holy Ghost? This is the only way to suc­ [...]eed, and the surest means of satisfying [...]hemselves, that the trusting in their own [...]rength, has not been the occasion of those [...]iscarriages, they may somtimes meet with.

But are the Pastors only to be thus di­ [...]ected? No: the Holy Ghost descend­ [...]ng on the whole Multitude of Believers, [...]oth Women and Men, in form of Fiery Tongues, shews the Tongues of all ought to be directed by this divine Spirit. All, in their different degrees and state of life, are to contribute, either to the planting or establishing the Gospel in the Hearts of o­thers. The Practice of the World, 'tis true, is not so; for Worldly Men, mov'd by an ill Spirit, propagate and maintain a carnal and worldly Interest, contrary to that of God: this work has all those for Labour­ers to carry it on, who by a practice of Lying, Detracting, Cursing, Swearing, or lewd Discourses, give authority and confidence to others to do the like: who advance Arguments to commend a life of Idleness, of Vanity; of Ease and Pleasure, and by their conversation communicate such Principles of Liberty to others, which, like ill Seed, shoot forth in time into all manner of Irregularities. These are Christians, who promote an Interest, contrary to Christ and his Gospel; who [Page 64] by word and Example recommend the Maxims of the World, and are very In­strumental in enlarging a Kingdom, which is not God's: And why? Because their Tongues are infected with Poyson and Corruption, which they industrious­ly spread abroad; but are wholy unac­quainted with God's Spirit, by whose power all these Motions to Evil ought to be carefully suppress'd. But there are o­ther Select Christians, who sensible of the evils of the Tongue, and having a just re­gard of their own and Neighbour's eternal Good, diligently observe all its motions; and seeing how ready it is to run into all manner of Indiscretion, Rashness and Ex­travagancies, and engage others in their Sins, never fail daily to invoke the Holy Spirit to direct and rule it; and foresee no manner of Discourse, in which they are like to have a part, but, jealous of them­selves, they heartily recommend it to God, on whose Holy Spirit, they depend. Thus, O God, are we entirely in thy Hands; as we cannot think a good thought without thee; so neither without thee can we speak aright. Help us then, O God, our Salvation, and send down thy Holy Spirit into our Hearts, and by his powerful Influence may we ever be directed in all we do or say: Correct the [Page 65] perverse Tongues of those, whose Dis­course is Irreligion or Prophaness: Re­move Cursing and Swearing from among [...]hy People; and permit not Lying, Con­ [...]ention. Biting and Detraction, any more [...]o be the Language of those, who pretend [...]o follow thee: Heal all the evils of this [...]nruly Member, for 'tis only thy Infinit Power must do it.

Tuesday in Whitsun-Week. LESSON.

THe Holy Ghost had not descended on any of them (of Samaria) but they had only been baptiz'd in the Name of our Lord. Those, who are Baptiz'd, are oblig'd to profess the Faith of Christ and live as his Children; but because the Duties of a Christian, in doing good and avoiding evil, are very great, and require an in­ward strength and vigor of mind for their just performance; therefore it is necessa­ry, that Grace receiv'd in Baptism, where­by we are made the Children of God, [Page 66] should be perfected and improv'd by the Holy Ghost; by whose invisible residence within us, we may be Sanctified into his Temples, and be so enabled by that Spirit of Power and Strength, as of Chrildren in Christianity, to become perfect Men, and be fitted for every Duty, that belongs to a Soldier of Christ. For 'tis to the qua­lity of his Soldiers we are engaged in the Sacrament of Confirmation: 'tis the ob­ligation of this Profession we ought to renew at this Holy time; representing, with sorrow, to Almighty God, all our past weaknesses and want of Resolution in asserting his Cause; imploring fresh supplies of his Grace for the recovery of what ground has been lost, and offering our selves now to whatever difficulties or pains shall be necessary for the maintain­ing the interest of his Honour or Laws. This ought to be a great part of our busi­ness in this present Solemnity; it being truly the want of this Grace, that makes us so often false to our Cause, faithless to our Lord, and expose our selves to those miscarriages, which, if not prevented, will one day be follow'd with our ruin. 'Tis Cowardise, Fear, or Shame, are the general occasion of our daily sins, whilst to the importunity of an Enemy, and not his force, we easily yield; whilst a little [Page 67] uneasiness shews how very little our Pa­tience is; whilst only Human respects and compliance prevail on us to be De­ [...]ertors and take part with the World or Devil, against whom we have listed our [...]elves under Christ's Standard.

Reflect but on the failings of one day: Why is it, that a hasty word, a small re­proof, a reflection, the being contra­dicted, and generally such inconsiderable provocations, so easily raise a disturbance and passion amongst Christians? Is there not a strange Cowardise in this, that pro­ [...]essing themselves Christ's Soldiers, they can bear so very little for his sake; but on such trivial occasions, are drawn from their Duty, and by growing angry and passionate, rebel against his Commands? If there were but a spark of that true Courage, such as is inspir'd by the Holy Ghost, a Christian Heart would pass by all such provocations unmov'd, and not lose his ground for such weak at­tempts: what a kind of Soldier is that, who upon the least noise or disturbance, quits his Post? This it is thou dost, who art a pretender to the Christian Warfare, who having undertaken to stand all As­saults under the covert of Patience; Hu­mility and Meekness, and thus fight the Battels of Christ; upon every Allarm [Page 68] throw'st away thy Arms, and push'd on, not with God's Spirit, but with Pride, Obstinacy and Contention, fightest now, not his, but thy own Cause with the Arms of Flesh, of Animosity and Cho­ler.

Why is it again, Christians so easily yield to the solicitations of the Senses, of corrupt Nature or Company? 'Tis plain, the Profession made in Baptism, obliges us to renounce all these; and by the Engagements made in Confirmation, we are bound, with constancy and courage, to withstand their Assaults: and what is the yielding to them, as often as we do it, but a great effect of Cowardice, of some Fear or Shame; as not holding out under the uneasiness of a Temptation, and being unwilling to bear the conflict with our corrupt inclinations? Suffering with patience, is the Duty we have un­dertaken; and we never yield to sin, but because we will not suffer the trouble of resisting it. So that we may generally set this down for the occasion of our of­fences; That we are unwilling to bear the uneasiness, and take the pains necessa­ry for preserving our selves innocent. There's an uneasiness in denying the Eyes their satisfaction; there's a trouble in standing out against the inclination of [Page 69] the other Senses and the Appetite; 'tis difficult to be silent under the itch of speaking; 'tis hard to avoid the occasions of Vanity; there's great struggle neces­ [...]ary, not to be led along with the Mode; and even a violence requisit to break Company and not be seduced by it; to overcome an ill habit, cannot be done without many a battel; the ordinary Temptations of life cannot be master'd but by Constancy and Diligence; nor a­ny Christian Duty, whether as to Prayer or Sacraments, be well perform'd, but by labourious endeavours and vigilancy: So that a Christian, who will not take pains, who will not suffer many an un­easiness with peace and patience, who will not, like a resolute Soldier, stand out against every Assault that is made against him, and fight at every turn, as often as he meets his Enemy, and thus persevere to the end, must necessarly be overcome by the Flesh or the World, and [...]e made a prey to his Adversary. And to what can his ruin at last be charg'd, but his Cowardice, his Fear, his Sloth; as being either surpriz'd by his Enemy for want of Watching and being on Duty; or else tamely surrendering himself, because he will not suffer the inconvenience of a ne­cessary opposition? Thus he makes up [Page 70] but very ill Accounts, whilst to spare him­self the pains of resisting sin, he chuses to expose himself to the punishment of it; and to avoid a Temporal Trouble, embraces Eternal Torments.

Thus, O God, must we here lay be­fore thee the root of all our evils, whilst undertaking to be thy Soldiers, we soon forget our obligation, and chuse rather to yield, than to fight; we let every thing master us, and yet promise, no­thing shall do it: Help us, O God, in this our weakness; and thou, O Holy Ghost, inspire this day our Hearts with new courage; give us strength to resist all evil, constancy to undergo all troubles, and let us never be over-rul'd by any o­ther fear or shame: but that of offending thee. Pardon me all my past infidelity and treachery, and let me once more be listed to fight under thy Standard; stand by me in all dangers, go before me in all difficulties, and now give me Grace to persevere to the end.

Ember Wednesday in Whitsun-Week. LESSON.

I will pour forth my Spirit upon them 'Tis something extraordinary, that in this great Solemnity of Joy and thanksgiving, the Church should oblige all her Child­ren to Humiliation and Penance: but the reason is, because in this week, Bishops give Holy Orders, Ordaining Priests and Deacons and other Ministers of the Church; and being sensible how ab­solutly necessary the Holy Ghost is for them, in the discharge of their Function; therefore she summons all the Faithful to make their addresses to God, in their behalf, in Fasting and Prayer, that so this Spirit may be abundantly pour'd, forth upon them, and they be thus made Wor­thy Ministers of Gods Church. Now this Summons ought to be faithfully per­form'd by all People, inasmuch as this is a great concern of the whole Body, of which [Page 72] they are Members A good Pastor helps to build up and support Christs Church; but an ill one, as much as in him lies, over­throws and pulls it down; he neglects those, who are within the fold, and by his disorders, makes those, blaspheme who are without; he betrays the Cause he undertakes, and either starves or poysons those he is oblig'd to feed; hence such a Pastor is one of the severest Judgments God can send to a flock, and tho' he be a certain punishment of all sins; yet he may more justly fall to their share, who, on these days, when the Church obliges, ne­ver concern themselves, in imploring the assistance of Gods spirit, for such as are presented for this charge; but are seeking prophanely their own satisfaction, when they should be making their application to God in the Spirit of Humility, for this public good; are wholy unconcern'd, when the most important concern of the Church is in hand, such as requires the concurrence of all, as being for the good of all. Truly if they did but reflect, how much the Church suffers from the scandal of ill Pastors and from the neglect of slothful ones, it were to be hop'd, none of its Members would fail in uniting with her in their Addresses to God, for the preventing such mischiefs for the future: [Page 73] and if they did but consider, how much every particular Flock suffers that is under the conduct of an unqualified Pastor, either from his unseasonable si­lence, or his indiscreet advice, or his undue administration of the Sacra­ments, or his favouring, if not encou­raging them in the disorderly method of their lives, with other mischievous effects, I think it might be a sufficient encouragement to these days Devotion; that so, if the Church cannot be whol­ly freed from this Spiritual contagion, they at least may be secur'd against it, and have no part in the evil.

How ought we all then pray this day, that none may be promoted to Holy Orders, but such as are called by God, and prepar'd by his special Grace, to be fit Ministers in his Church: that none may be presented, who have their Eye upon Preferment, upon Worldly Inte­rest, Titles, Respect, or the hopes of an easie Life, who thus make Heaven stoop to the Earth, and even, in some manner, prostitute the Holy Ghost, to serve their base and worldly ends, and thus engage themselves in a State of life, where the number and weight of their sins daily encrease in proportion to the greatness of the Ministry, which [Page 74] they daily abuse? Ought we not again extend our Prayers this day, that God, by his infinit Grace, would prevent those many abuses committed in the Church by those, who have the privi­ledge of Presenting to Benefices; who being entrusted, like common Fathers, faithfully to provide the Flock, accor­ding to the best of their care, with such as, upon just enquiry, they judge best qualified for that great Charge, quite forget their Trust, and instead of providing for the Flock, make it their whole concern to provide for them­selves, exposing the Charge to Sale, and presenting him, who will give most Money for it? And where Conscience will not allow of this Traffick; yet is there not still variety of abuses; since the only motive of Presenting one to fill a vacancy, being the Qualifications for the just performance of the Duty; the least regard is generally had to this, and that which determines the choice, is the consideration of some Conveni­ence, Friendship, Family, or the De­sire of obliging some Person, whose favour may be serviceable? And thus while Church Benefices are bestow'd on the consideration of these Worldly Goods, it comes to be little less than [Page 75] a palliated Sale; whilst the giving such Employments, on the motive of Tem­poral things, tho' it has not the form, yet, in effect, it is nothing but selling them. And tho' sometimes it may not be in the Patron's Power to present one, whom he judges truly proper for the Flock; yet is he not bound to come as near it as he can? What if he cannot do the best, will this justifie his Trading for what in it self is Holy? Why shall he put it, for Interest sake, into such hands who design nothing but to make it Mercenary? And if thus purchas'd, by an ill Minister's neglect and bad ex­ample, Vice and Wickedness should spread amongst the Flock, Who shall an­swer for this corruption of the People? He that comes as near his Duty, as cir­cumstances will permit, can say, Serva­vi animam meam: but to venture the People being Heathens, because he can­not make them the best Christians, is what no one ought to do in his Family, and why then in his Parish? And to put a Wolf over the Flock, because he cannot have the best Shepherd, is what none will do with his Sheep; and why then with his People? God is certainly dishonour'd with Vice, and therefore it must be a Duty for every Christian in [Page 76] their respective places to see Virtue as much encourag'd and promoted as they can. Let it then be the principal subject of our Prayers this day, to beseech Al­mighty God to deliver his Church from all abuses of this kind; that none may be presented to Holy Orders or Bene­fices, but those whose Virtue and Zeal shew they are chosen by him: thus let us pray in private, thus in in the Pub­lick Liturgy, in our Memento's, &c. that so the remedy may be as extensive as the mischief.

Trinity Sunday. First after Pentecost. EPISTLE.

HOW unsearchable are the ways of God! Having now, in the Solemnity or Whitsuntide, compleated all the Fe­stivals belonging to Man's Redemption, and the Establishment of the Church of [Page 77] Christ, we are this day call'd to Cele­brate, with all possible reverence, the most adorable Mystery of the Blessed Trinity; to acknowledge, with grati­tude, all that has been done in our be­half, to have been the Mercy and Work of the most Holy Trinity, Father, Son, and Holy Ghost, blessed for ever more. And tho' in regard of all that has been wrought for our Redemption, as like­wise of this days Mystery, we may just­ly cry out; O the depth of the Trea­sures of God's Wisdom and Knowledge: How incomprehensible are his Judg­ments; how unsearchable his ways! Yet thus confessing his infinit Greatness and our Nothing, may we still bless and adore, what we cannot search into or comprehend: For Light and Darkness too are equally to bless our Lord: and the Cherubins bowing down with their Faces veil'd with their Wings, shew us, what we are to do, whilst that infinit Majesty which removes God from our Knowledge, may help to draw us nearer to him by our more profound Humility and Adoration. Thus our God being Light inaccessible, and we nothing but Darkness, yet does not this our Dark­ness hinder us from approaching to him, as in Praise, Adoration, Thanksgiving, so [Page 78] likewise in Faith. And I cannot but think, this Mystery is designedly pro­pos'd to us at this time, when having seen a Church establish▪d in the Apo­stles, by the visible descent of the Holy Ghost, Commission'd to teach all Na­tions, and with an obligation on all Nations to believe her under pain of Damnation, we are by this first step into Christianity, in the belief of this My­stery, taught to receive the other Do­ctrines she delivers to us, notwithstan­ding the darkness, that may be on our side, and that we cannot comprehend them. For as I believe in God, and adore him in all the hidden ways of his Pro­vidence, tho' to me they are all incom­prehensible; so I think my self oblig'd to submit, with as ready a Faith, to whatever Doctrines belong to him, however, thro' my weakness, they are to me unsearchable; and 'tis only by this way I can become a true member of the Faithful.

For Faith is a Virtue, which does not directly look into the reasonableness of the thing deliver'd, by examining how suitable it is in it self to Human Reason; but into the Truth and Security of the Deliverer; and being once evidently convinc'd of this, it readily receives it, [Page 79] with a greater confidence of its being Truth, from that Light accompanying it from the Deliverer, than if it had the Light of Human Reason to give some e­vidence of the Thing, as consider'd in it self. Hence the True Christian, in his Faith of things Divine, ever follows the steps of Abraham, who was the Father of the Faithful, who, as St. Paul says, Rom. 4. 18 Contra spem in spem credi­dit: Against hope, believ'd in hope: that is, as there expounded, was not weak in Faith, upon the consideration of his own body now dead, when he was about an hundred years old; neither yet the dead­ness of Sarah's Womb: notwithstanding all this darkness of the thing promis'd in it self; He stagger'd not at the promise of God, thro' unbelief; but was strong in Faith, giving glory to God; being fully per­suaded, that what he had promis'd, he was able to perform. Thus the true Christian proceeds, as to every thing belonging to Faith: he only enquires into this one point, that is, Whether the Authority that delivers it, be Divine, and carries the Security of God along with it; and being evidently convinc'd of this, he assents to the points deliver'd, as to most cer­tain and infallible Truths, tho' private Reason at the same time affords no light [Page 80] to recommend them, as consider'd in themselves. By this method, his Faith is ever ready and lively in regard of points, that are most difficult, 'tis peace­able and steady in the midst of seeming Contradictions, 'tis obedient, even as to be ready to Sacrifice all, 'tis persever­ing in the greatest Trials, 'tis constant and faithful in the midst of a general Infidelity: Such was the fulness of Abra­ham's Faith, and such the Christian's Faith ought to be, since being built on no other foundation than the Truth of God himself, 'tis much superior to all human Fears, Phancies or Reasoning, and therefore admitting no just doubts, can no ways stagger, thro' unbelief.

This is the method and ground of his Faith; and thus, as he receives a Truth deliver'd by Human Authority with a Human Faith; so whatever is deliver'd by a Divine Authority, he receives with a Faith Divine. And where this Autho­rity is not evident, his Assent to whatever it delivers, is accompanied with Doubts and Fears, and consequently is not true Faith, much less Divine. In this man­ner he believes in general whatever is taught in the Holy Scriptures, with a Divine Faith, because he has an evi­dence of their having been writ by the [Page 81] Spirit of God: but when he comes to the particular points there contain'd; then his Faith is ever proportion'd to that Authority, which expounds them to him: So that when he expounds them by his own Private Judgment, and seems inclin'd to adhear to such an interpreta­tion, as to the real truth of God's Word; Upon reflection, considering, he has no other Authority for this In­terpretation, but only the agreeableness it has to his own Judgment, he cannot therefore embrace it with a Divine Faith; because tho' the Scripture it self be recommended by Divine Authority; yet this Interpretation stands only on the Authority of his own Judgment, which is only Human, and consequently, if no greater assent be given to it, than is justly its due, it must necessarily be accompanied with doubts and fears, and is subject to alteration, upon any other Sense of the same place of Scripture, at any other time, that may appear more reasonable to him; which uncertainty is inconsistent with True and Divine Faith: and if he takes a step farther, and ha­ving consulted some Learned and Pious Divine, assents to it in the Sense, as thus deliver'd by him: and afterwards con­sidering, there's no other Authority [Page 82] for this, than the Sincerity and Learning of this Interpreter, he finds this comes very much short of Divine Faith, and must unavoidably be follow'd with doubts, upon the hearing any other of equal Learning and Piety, giving a con­trary Sense of Holy Writ. And thus, wherever he turns, he is still at a loss, till he finds an Interpreter authoris'd by God himself, whom he has solemnly promis'd to guide and assist by his Holy Spirit, for the teaching the Truth: And having happily met with this, he Hears and Believes with a Divine Faith; because, as the Scripture it self, so its Interpretation too is here deliver'd with the Authority of God, and therefore is not a Human, but Divine Truth, wholy free from doubts & fears, and not questionable upon any difficulties mov'd by any Human Learning whatever: and because, upon a diligent enquiry, he can find no such Authority thus Com­mission'd by Christ and secur'd by his Spirit, for teaching the Truth of the Scriptures, excepting only the Catholic Church; therefore in her only can he rest; and while she Teaches, he Hears and Believes, depending for the Truth of every point, on the Solemn Promise of Christ, and the assistance of his Spirit; [Page 83] for tho' Heaven and Earth pass away, yet his Word will never pass away. What­ever difficulty therefore may appear in the Doctrines deliver'd, this is no weak­ning to his Faith, as long as in the De­liverer there is manifest a Divine Au­thority.

Corpus-Christi-day. EPISTLE.

TAke and eat, this is my Body. The day of the Institution of this Di­vine Banquet, having been in great part taken up with Devotions then justly due to the Sacred Passion of our Lord; therefore is this day set a part, with an Octave, wherein the Faithful may wholy apply themselves, to consider all the wonders of this great Mystery, and adore the Goodness of their Redeemer, in preparing them this Table of Mercy. For 'tis truly a Table of Mercy, whence [Page 84] our Lord not only feeds our Souls, with his Body and Blood, thus to nourish and strengthen us in a Spiritual life; but likewise feeds our Minds, our Thoughts and Hearts, with all those Sacred In­structions, necessary to overcome the World, and conduct us to a Seat of Glo­ry. 1. In leaving us, this great Myste­ry, under the Veils of Bread and Wine, so that in appearance, it seems but mean and inconsiderable; he exercises the Faith of the humble Christians, and confounds the Pride of the great ones: teaching us, that true Christian Virtue desires not any pomp or shew, in drawing the Eyes of the World, by Discourse or Reputation; but rather to lie hid; because, tho' to appear so far, as may be necessary to instruct others, be Charity; yet to appear, with the hopes of being admir'd, is Vanity and Self-love. And if this be to be avoided at all times, certainly it must be most de­testable in the Church; first in those, that Preach Christ and his Gospel, in those that Officiate at the Altar, in those that pretend to a Religious life, in all those, that approach to the Com­munion, or assist at the Sacrifice of the Mass. For whilst Men undertake to propagate the Gospel of Christ and [Page 85] serve at his Altar, ought it not to be done with the Spirit of Christ? Whilst they come to receive him, or offer him to the Eternal Father; can this be done with any Spiritual advantage to them, who in their very manner of doing it, make war against him, and set up for Vanity, which is the thing he desires to banish from all Christian Duties? Therefore, as for those Pastors, who, in any of their Functions, seek them­selves; and for those of the Faithful, who come to their publick Duties in such a light, vain, and Worldly manner, as to draw Eyes and admiration upon themselves, 'tis plain they walk not in the steps of their Master, who in the Church hiding his Divinity, cannot be pleas'd with those, who there expose their Vanities: and they must not wonder at the little improvement they find from their best Devotions, who in the place Consecrated to God's Honour, come to seek their own; and where Ido­latry is most abominable, so far pro­mote it, as they desire to be admir'd, since so far they withdraw the Hearts of the Faithful from God on themselves.

2. Christ being in the Eucharist, as it were in a State of death, where his Body and Blood are Consecrated and [Page 86] Offer'd, as Mystically separated from each other; hence not only those that Offer, but likewise all that receive this Holy Food, are oblig'd, as St. Paul di­rects, to shew forth the death of our Lord; taking it in remembrance of his death, and there learning to die with him; so as to be ever ready to surren­der their lives to him, whenever he shall please to demand them. And not only so; but as he liv'd and dy'da Sa­crifice for us; so we both living and dying, may endeavour to offer a con­tinual Sacrifice to him: Sacrifice our Bodies by daily Penance and Mortifica­tion, and the practice of Self-denial, in as many particulars, as may serve to bring us to an entire subjection to his blessed Will: Sacrifice our Souls by A­doration, Thanksgiving, Love and Prayer; Sacrifice our Time, by em­ploying it, not in seeking our selves, but in the constant discharge of our Du­ties, and as may be for his Honour; Sacrifice our Worldly Goods, not by a­busing them in the support of our Cu­riosity, Vanity, our Liberties and Vice; but like faithful Stewards, so expending what he has entrusted in our Hands, as we may be able to set all to his account. This is a Lesson he Preaches to us, as [Page 87] often as we appear in presence of this holy Mystery; ever requiring us to render Sacrifice for Sacrifice: and if to this we could bring our lives, no que­stion but our deaths would be so too.

3. Christ in the Eucharist being the Victim offer'd for the destruction of sin, teaches us daily, in the remembrance of his Sufferings, how faithfully we ought to join with him, in our most la­borious endeavours for the same end. Hence all those true Penitents, and o­ther well-meaning Souls, who heartily make War against sin, and sincerely de­sire to correct in themselves, whatever they perceive there displeasing to God, may with great confidence, not only appear before him, in offering him to his Eternal Father, but likewise often approach to him in the Holy Commu­nion; because they are engag'd in the same Cause with him, for the overthrow of sin, and therefore may hope for plentiful supplies of his Grace, for the carrying on a vigorous War and being Conquerors in the end. But for those that live in sin, and take no care to de­liver themselves from that slavery, me­thinks the [...]y appearing before this Holy Victim, should be great confusion to them for their wickedness, and a [Page 88] daily reproach of their insincerity and counterfeit Devotion, as often as they pretend to adore and pay homage to him. For while they maintain the cause of sin within their own Souls, with what Face can they behold him, who died for the destruction of sin? And what abominable dissimulation must it be, when they bow down to a­dore him? 'Tis all the Traitor's kiss; for having Treason in their Hearts, they must be wicked Children, disloyal Ser­vants, and false Adorers, who bow down before God, but serve the Devil. Is this to be Christians? Is this complying with the Precept of the Church, or Sanctifying the day? Much less crimi­nal is their Idolatry, who knowing not God, blindly worship Dagon and Baal, than the detestable Religion of these, who thus confessing God, to his Face set the Devil before him: Scourges and Whips are too little to drive these out of the Temple, which they so often prophane: and however they are spar'd here, yet certainly a more rigorous Judgment waits for them, than for the worst of Heathens.

And yet, O God, how infinit are the abuses of Christians in [...] kind; who having a knowledge of all thy Mercies, [Page 89] still live obstinate in sin! They appear often in thy presence, adore before thee, and yet neither love nor serve thee. How many of these are daily in thy Temples, and even approach to thy Al­tar, where none can come thus polluted to partake of that Holy Food, but with Damnation to themselves? Look, O Jesu, on thy People, which thou hast purchas'd with thy Blood, touch their Hearts with thy Grace, that they may be sensible of their obstinacy and blindness; that they may hear and follow, what thou here teachest in this Sacred Myste­ry. Be thou the Food of our Souls, the Principle of a new life: come this day and dwell within us, and so establish us in our Duty, by the cure of all our weaknesses, that we may ever abide in thee.

Sunday within the Octave of Corpus Christi, or second after Pentecost. EPISTLE.

HE that has the Substance of this World, and seeing his Brother in necessity, shuts his Heart against him; How does the love of God abide in him? Chri­stians often talk of the love of God, but here is the trial of it: and tho' it be not so demonstrative on the one part, as to conclude, that whoever relieves his Brother in necessity, has certainly the love of God in him; because it may be excluded, by living in the breach of other Duties; yet on the other part, the Apostle declares it as evident. That whoever refuses to give this relief, be­ing able to do it, has not the love of God abiding in him. This is a perplex­ing consequence, enough to raise scru­ples in the Hearts of many; and tho' I am so sensible of the great mischiefs [Page 91] of a disturb'd and uneasie Conscience, as to prevent it all I can▪ yet knowing too, that a false peace of Mind is atten­ded with Eternal Evils, therefore to move scruples here, I think as great a Duty, as in other cases it is to lay them. And tho' I cannot so far satisfie any, as positively to determin, how much in particular, and how often every one is to afford relief to their Neighbour, be­cause this admitting of a great latitude, cannot be reduced to a point; and be­cause of the many cheats of those, who pretend to necessity, and feel it not; yet there are some general Principles of Christianity, which give light in this matter, and may help to discover very considerable omissions in this obligation of Charity, and direct to a more exact complying with it.

For our Rule being to Love our Neigh­bour as our selves, and to assist him in his necessities out of what we can spare, and is truly superfluous to us, we see here an obligation of Charity, upon the evidence of others wants, and know­ledge of our selves having something to spare; for this then in Charity and Ju­stice is their right; because what is su­perfluous to us, is necessary for the Poor. But what is superfluous? Is that to be [Page 92] reckon'd so, which is necessary for Eat­ing, Clothing, Family, Servants, for the Education or Provision of Chil­dren, for Divertisements? Truly, what is necessary for these ends cannot be judg­ed superfluous; but how much is there superfluous of that, which, in these particulars, is often reputed necessary? If no more were expended on the Table and Clothing, than Nature requires for Decency and Support (allowing like­wise for the difference of Conditions) there could be no reason of complaint: but if we once summ up, what is here laid out to provoke and indulge a vicious Appetite, for Pomp, Magnificence, Osten­tation and Excess, we shall soon find, there's much greater Provision made for these corrupt ends, than for Necessity or Convenience; and that in many Families there's more thus singly laid out in the year, than might very well serve for the subsistance of a multitude of Poor-Now all this must be reckon'd as so much Wast and Superfluous; and this being the right of the Poor, it has been nothing less than mispending their Stock. Then if we look on father, and see how much in the year is spent, by calling over the Books of Taverns, Play-Houses, Musick-Houses, and places of [Page 93] other Entertainments, will not these immense summs be an evidence against thousands, to prove how much they had, that was superfluous: for however Diversion sometimes and the obliging a Friend, may be a plea for this kind of Expence; yet how very little is it, that can be placed to this account, in com­parison of what is there left, meerly for Idleness or ill custom, to satisfie a vain Curiosity, or gratifie very unjust Desires? So much then as has been thus idly or viciously spent, in justice ought to have been apply'd to the re­lief of the Poor; the manner of ex­pending it, shews it was superfluous, and this proves whose Right it was: and will be an evidence against those, of their being void of Charity, who have thus misemploy'd, what was entrusted in their Hands for the help of others.

For since the obligation of Charity is to love our Neighbour as our selves; how short do these come of this Duty, who prefer their own Vanties, their Diversions and Vice, before his Neces­sities? If they want Bread and Cloths, and I, being plentifully supply'd in these, want to satisfie my Curiosity, my unnecessary or disordered Desires; which of these wants ought to be first [Page 94] reliev'd? Truly they that ever find Money to answer their own Inclinati­ons; but have it not to help their Neighbour in his necessities, have a large stock of vicious Self-love; but for Charity, it seems as far from them, as they are from loving their Neigh­bour as themselves.

What then, are not Men Masters of their own Purses and Estates; and may not they lay out their Money in any lawful way, as they shall think fitting? The general practice, I fear, answers favourably to this question; but accor­ding to the Principles of Christianity, I think, whatever Title and Right a Man has to an Estate, he never becomes Master of what is superfluous in it: for this God seems to have reserv'd to him­self, and by an Eternal Ordinance, has settled it as the Right of the Poor. So that tho' in providing for Family and Children, they use no more, than what's their own; yet when they come to sa­tisfie all those imaginary necessities, which are the suggestions of Vanity, Curiosity or the love of Pleasure, this is generally spending what is not their own; for as to this part, which can be thus easily spar'd, they are in a more particular manner Stewards, and an [Page 95] account of it will be demanded of them: and what a dismal one will it be, when it shall appear, that Folly, Liberty, Luxury and Excess have devour'd those vast summs, which ought to have been apply'd to the relief of the Poor.

Wherein then is the advantage of the Rich above the Poor? In having in their Hands, wherewith to supply all their own real wants, and likewise the opportunity of distributing the like help to those in distress; so by their Riches to provide for this life and the next. But to think they have the pri­viledge of laying out their Money, not only as Necessity, Decency and Reason shall require; but of throwing it away with both Hands, to gratifie every idle, vain, pleasing or extravagant In­clination of their corrupt Nature, this I think is a very great mistake, and I believe, one of the reasons, that ren­ders Salvation so difficult to the Rich Man; because by this method he is not only guilty of a great injustice, by de­frauding the Poor; but, as stoln Goods seldom thrive, he mispends what he takes from them, in such ways, as are most prejudicial to his Eternal Good; in maintaining Idleness, strengthening his corrupt Passions, supporting Self-love, [Page 96] exposing himself to dangers, en­creasing difficulties, nourishing vice, and engaging daily more and more in all the Snares of the Devil, the Flesh and the World: and thus living on in the abuse of those Blessings, which were given him as a means of Salvation, and turning them to his own ruin, what wonder is it, that 'tis as hard for a Rich Man to enter into the Kingdom of Hea­ven, as for a Camel to pass thro' the eye of a Needle? A hard saying: but, O God, how many visible demonstra­tions have we to believe it true, whilst even amongst Christians, and those, who, otherwise seem to be Men of Principles, we see so general a blindness in this point, that amongst so many Rich, there appear so very few, but what go on without scruple in this broad way of Injustice and Uncharita­bleness, and not thinking of the true Christian use of what God▪ has given them! Thus corrupt is the World, and tis only thou, O God of Heaven, canst remedy this evil. Give then a sense of true Charity to all those, whom thou hast favour'd with Earthly Blessings: Turn their Hearts from all their evil ways; and so open their Eyes, that they may no more abuse to their own Dam­nation, [Page 97] what thou hast given them for their everlasting good Grant us all a true Knowledge of our Duty in this point, soften our Hearts towards our Neighbour, and in our relief of his Distresses may we have ever reason to hope, that thy Love abides in us.

Third Sunday after Pentecost. EPISTLE.

BE sober and watch: for your Enemy the Devil, goes about, as a roaring [...]ion, seeking whom he may devour. To [...]ecure us against all the designs of a ma­ [...]icious and diligent Enemy, the Apo­ [...]tle advises us to be Sober, that is, to ob­ [...]erve such a moderation and temper in [...]ll our Desires, Passions, Affections, Thoughts, and whetever concerns we [...]ave, and be so watchful herein, as to [...]ive no opportunity to our Enemy of [...]aking a prey of us, who is ever wait­ [...]g to improve every little disorder, for [Page 98] the drawing us wholy into his Snares. For the good of our Souls has a great resemblance with the health of our Bo­dies; as these, tho' compos'd of very contrary Elements, are yet sound enough, as long as the different quali­ties are in a good proportion of temper▪ but are presently in disorder and haster­ing to death, as soon as any one of them, whether Heat, or Moisture or Cold be­comes Immoderate, and corrupts th [...] rest: just so it is in our Spiritual health [...] we have variety of contrary Passions within us, which can do us no prejudice▪ as long as we keep them compos'd and moderate; but if once any one of the [...] gains upon the rest and grows to an ex­cess, the temper of the Soul is presentl [...] disorder'd, 'tis sick, and Death canno [...] be far of. The ground of this lies ve­ry open, because the action of our Heart and Soul, in this mortal State, is so ve­ry limited and confin'd, that if any one Passion or Desire becomes violent, i [...] carries the Soul, as it were with a Tor­rent, along with it▪ and is a perpetua [...] distraction and hindrance to it in regar [...] of all Duties. So that whereas th [...] Heart ought ever to be free in the Ser­vice of God, and thro' that love it bear [...] him, be watchful and attentive in th [...] [Page 99] discharge of every Christian obligation; [...]y this excess in any one point, it be­ [...]omes streightn'd, and is in danger of [...]eing withdrawn from the Duty it ows [...]ts Lord.

To prevent then every Passion, Af­ [...]ection or Desire of the Soul from grow­ [...]ng Immoderate or to an Excess, is the [...]obriety St. Peter exacts from every Christian, not only in regard of objects, [...]at are evidently sinful; for all that is [...]therwise sufficiently forbid, as wholy [...]ienating the Heart from God, and be­ [...]g the condition of those unhappy [...]nes, whom the Devil waits not now to [...]evour, but being his, are already de­ [...]our'd by him: but chiefly in relation [...] all that, which being indifferent in it [...]lf, becomes dangerous only by Excess: [...]is here the Christian is advis'd to be [...]ober and Watchful; and the Caution is [...] comprehensive, that I know not any [...]e concern belonging to this life, which [...]irectly falls not under it. The Apo­ [...]le in this place mentions but one, which [...] in regard of the misfortunes of this [...]orld, and the care every one is obli­ [...]ed to have, in providing for the neces­ [...]ry assistance of themselves and those [...]elonging to them: and here, tho' the [...]ligation be so very great, that the [Page 100] neglect of it makes the Christian worse than the Heathen; yet while he is thus strictly bound to be Careful, he is still as strictly forbid the permitting this Care to grow to the excess of being So­licitous: So that however he may be re­duc'd to those frightful circumstances of seeing nothing but misery and distress before him, yet is he not allow'd by the Apostle, to let his Heart be seis'd with anxiety or the terrors of a dejected Spi­rit; but advis'd to humble himself un­der the powerful Hand of God, casting all his solicitude on him, being Sober and Watchful, that he be not made a prey to his Enemy: Now if the excess of Care in a matter of so great and sensible a concern as this, lays the Soul open, so as to render its condition hazardous; what affection is there, tho' in it self commendable or innocent, which, in its Excess, ought not to be the subject of the Christian's Care? Parents and Chil­dren, Husband, Wife and Friends have a Duty of love towards each other; and yet if this, on any side, becomes Im­moderate, they need not doubt, but in this they give the Devil some hopes and encouragement to keep an Eye upon them. He knows what a perpetual di­straction this gives to a Soul, by its [Page 101] frights and cares; how great solicitude it raises, how many Duties it disturbs, what vain expences it occasions; that it will certainly indispose them on their Death-beds, if not make them unfit to die: and that if on some lucky hit, their Duty to God happens not to be consistent with what is desir'd or expe­cted from them, they'll chuse rather to forfeit that, than be uneasie or unkind to those they love: hence the Devil is ever hovering about them, watching to promote every occasion of evil; and if they keep not as strict a watch on themselves in checking whatever is im­moderate in their affections, they'll certainly be in danger of answering all his expectations.

The like hazard is in regard of Com­pany, Diversion, Cloths, Preferment, Eating, Drinking, Gaming, nay even of Business and Employments too, and whatever concern there is in getting or keeping of Money: for tho' all these be very lawful in their kind and just de­gree; yet whenever they gain so far up­on a Soul, as to become its great Con­cern, and to command it, instead of be­ing commanded by it; such a Soul is evidently in danger from this Excess, however harmless the thing may be in it [Page 102] self. For the Heart of Man cannot bear any extraordinary application to one thing, but it certainly indisposes it for other Duties, and this one thing be­comes a distraction to every thing else: So that whereas his Temporal and Eter­nal good depends on the observance of that Golden Rule, Age quod agis; of being attentive to every Duty as he performs it, and carefully doing what he does: this sets his Heart upon the wander, and is the occasion of doing no­thing well; and then it seldom stops here; for, tho' for some time, it only gives disturbance; yet at length it leads sensibly into greater inconveniencies, makes way for sin, and puts by many Duties; so that of an imperfect Chri­stian, he too often ends in being no Christian at all: for the immoderate love of something Worldly, generally excluding the love of God, what does he become at length, but a Body with­out Life, that is a meer Carcass? And as he thus lives, so sickness finds him; and so, 'tis to be fear'd, Death carries him away; presenting a Soul before God, full of nothing but the World; there was his Treasure, and there it is still; God is no more to him, than he was before; and his delight being not in [Page 103] him, what can he be but miserable? And why all this, but because he was not Sober and Watchful?

Hence I cannot but think it a matter, not only of Discretion, but Duty, for every Christian, in their respective de­grees, to be very careful in avoiding all that, which is apt too much to possess the Heart, and take it off the obliga­tion of their State. Being fond of Ale­houses and Taverns, of Drink and Company, have drawn many of the lower and middle rank from their busi­ness to ruin: Gaming, Sports and En­tertainments, in their excess, have been the overthrow of very good Families: the love of Musick, of Money, of Re­putation, of News, of Diversion, of Idleness and Company, have spoil'd many a Church-man: Hic ceciderunt for­tes Israel. Here great numbers have irrecoverably faln; their not keeping a strict Hand on themselves, in modera­ting their Inclinations, have taken off their Hearts from their business, have encreas'd their Passions, have first made them idle, and by degrees brought them to worse than nothing. Ought not then every Christian, as soon as he perceives himself with a fond satisfaction, inclin­ing to any of these ways, which by ad­vancing [Page 104] in them have ruin'd so many, be presently jealous of himself, suspect all the reasons of Treachery, which push him forward; Give ear to the Apostle in being Sober and Watchful, and put a stop to that in the beginning, which otherwise, with a little encouragement, will prove too strong for him, and not let him see his misery, till he is in it, and then past remedy?

O God, when I consider the infinit misforunes, that have their beginning from no other root than this; what wast of Estates, ruin of Families, loss of Souls, Scandal of Religion, and what intolerable abuses have by this way crept into the Sanctuary, I cannot but lament our Common misery, and implore the powerful help of thy Grace to prevent it for the future. Help us then, O God, in this our weakness, and by thy light from above, make us sen­sible of the dangers that are before us; and that presuming on our own strength, is no security against them: Grant, we may be Sober and Watchful, Moderate and Temperate in all things, that we may avoid his Snares, who is watching to devour us, and never venter rashly in those ways, where so many have pe­rish'd.

IV. Sunday after Pentecost. EPISTLE.

THE Creature is subject to Vanity against its will. To a Soul that loves God, this life is a Banishment and Slavery, wherein, tho' it resolutly makes opposition against all that is sin; yet it suffers so much from its own na­tural corruption, from the continual solicitations of Pride, Passion and Con­cupiscence, and this even against its will, that it renders this life very uneasie; and it cannot but grieve, to meet with so many contradictions and hinderances in that way, whereby it aspires to God. Hence it is, that a Soul possess'd with this Charity or Love of God, waits with an earnest expectation, to be de­liver'd from the bondage of corruption, into the Glorious Liberty of the Chil­dren of God; it groans within it self; and, as it were in a painful labour, sighs in expectation of the effect of its [Page 106] adoption, that is, of being deliver'd from its Body and this World, the root of all the evil it suffers: Hence that hour, when its Deliverer shall come, tho' otherwise attended with circum­stances of terror, is very desirable, thro' that Hope it reposes in his infinit Mercy and Goodness, who is his Re­deemer, who having already paid the ransom, for its being freed from the power of sin, has promis'd (and he is faithful to his promise) not to let those perish, who are not in love with their Slavery.

This is the Character of the Chosen of God, thus fearful of the dangers, and tired with the Assaults and Usurpa­tion of sin, to desire that moment, which shall destroy its Tyranny, and be a new Birth, in bringing them forth to a new and better life. But this State being imperfect, this Desire is so too, being as yet the first Fruits of the Spi­rit, and only the beginning of that per­fect effusion, which shall be consumma­ted in the other life. If I desire there­fore to be deliver'd from this body of fin, and enter into the Liberty of the Children of God, I know this Desire is mix'd, thro' my great weakness, and I have but too much reason to sigh, that [Page 107] being clog'd with this weight of cor­ruption, I sigh no more for that Glo­rious Liberty. O God, do thou mani­fest thy self daily more and more to me, that being still more sensible of the evils of this Banishment, my Desires of be­ing deliver'd may daily encrease, that I may sigh and groan with the sighs of this Apostle, till the hour of being dis­solv'd shall open me a way into thy Pre­sence, where my joys shall be unmix'd in the Possession of Thee, the only per­fect and everlasting Good. O perfect Redemption! O full and entire Adop­tion! O consummate effusion of the Ho­ly Spirit! When wilt thou be accom­plish'd in me?

These Desires are the happy breath­ings of those Souls, who are effectual­ly mov'd by the Divine Spirit, who giving them a true knowledge of all the dangers and evils of sin, to which they are here expos'd, makes them ear­nestly long for their Port of Security and Rest. How unhappy then is the condition of all those, who being in love with their Captivity, study daily to render it more aimable, and not re­senting the Vanity and Evils, to which they are subject, by their Folly and Sensuality are ever encreasing and mul­tiplying [Page 108] the dangers of their Pilgri­mage; and hence have nothing more terrible to them, than the thought of that hour, when they shall, I do not say, be deliver'd from their trouble, but violently torn from what they most love! This, I fear, is the too general misfortune of Christians, who not con­sidering, that not only their own Hearts are subject to corruption, but that all Creatures, in their kind, are subject to vanity, not willing, in becoming the Instruments of sin, take no care to re­trench the use of them, as much as may be, by keeping within the bounds of Necessity and Decency; but to satisfie their Curiosity, their Vanity, and other ways to please their sensual part, ex­pose themselves a thousand ways to be poyson'd by them; seek Temptations, which in their Prayers they seemingly desire to avoid, and thus daily encrease the difficulties of Salvation, in remov­ing themselves at a greater distance from God: for certainly the World and all Creatures being subject to such variety of Corruption, the engagement and love of these can never be improv'd, but by diminishing the love of God: for if the Holy a Kempis, experienc'd, that he scarce went abroad, but he re­turn'd [Page 109] home worse: it cannot be ex­pected, but as far as others expose them­selves more than he did, they must still find more pernicious effects of their rashness. For tho' we may have grounds to hope, that Almighty God will pre­vent these ill consequences in those, who make no farther use of Creatures, than Necessity or their Duty requires, espe­cially upon their constant and humble recommendation of themselves to his Protection: yet who has assur'd us, he will do the same, when without necessi­ty or other reason, besides gratifying the importunity of our own Appetites, we indiscreetly, but voluntarily, put our selves in hazard? And therefore, tho' the life of the antient Hermits, who hiding themselves in Desarts, cut off at once all the dangers of Creatures and the World, as much as was possible, was a particular Call; yet I cannot but think it a general Call to all Christians, to be Hermits or Recluses, as far as the cir­cumstances of their State will bear: for since the World is wicked, its Conver­sation generally corrupt, its Diver­tisements very vain and dangerous, and every one is bound to avoid what­ever is likely to hazard their Eternal Lot; therefore ought every one, as [Page 110] far as is consistent with their State, re­trench as many particulars, as they find to be any considerable encrease of their danger: for since Father and Mother and Land are to be forsaken, when they become a hindrance to our everlasting good; what can there be, after this, that is not to be abandon'd on the same account? This is a renouncing the World, and a Self-denial, which makes up, not only the Hermit, but the Chri­stian; and he that thinks to be one with­out it, may be one at large, but, I think, not a Gospel one; and how un­safe as to Eternity, I leave him to con­sider.

The consideration of these dangers from the unnecessary use of Creatures, without any other reason, moves many Christians to avoid Plays, Balls and publick Shews, as also those repeated Gazings in the Park and Streets, as knowing the Devil to take the advan­tage of these vain Curiosities, for the conveying his poyson into Souls, and that these being thus the Instruments of his Malice, ought ever to be suspected by them. 'Tis the same as to reading Romances and other Books of Entertain­ment or Error, as likewise in the great­est part of Conversation and Discourse: [Page 111] for all these being generally the mutual Communication of Infirmities, of Pride and all manner of Passions, and helping either to soften the Heart, or amuse the Spirit, and most certainly to distract the Thoughts in all manner of Christian Duties; therefore those that regard their Salvation in earnest, are very careful in avoiding, or at least in the choice of them; the sense of that vani­ty and those dangers, to which they are subject against their wills, ever ma­king them very cautions not to encrease them by choice. Thus the Principles of Christianity lead even those that live in the World, to some degrees of the Recluse; and for this end, is Re­tirement and Solitariness recommended by the Holy Kempis, and S. Francis' Sales, not so as to decline all Company or Re­creation, but to admit of them, with­out being in love with them; to admit them as far as Civility, Business and a moderate Diversion shall require, as far as they may be a help, and not the ha­zard or ruin of our Souls. But thou must be our Director, O God, in this point, to carry us on betwixt all extremes, so as not to be moross and scrupulous on the one side, nor yet indiscreet or rash on the other. Thou hast made every [Page 112] Creature for our use and assistance in this life; but while we seek help in thy Blessings, the Devil maliciously endea­vours to turn all into Curses; spurring us ever forward to the abuse of thy Gifts; so that we are often poyson'd by those very things, which thou hast ordain'd for our Preservatives and Life. Thus, against their will, the Creatures are our misfortune; and 'tis only thy Heavenly Wisdom can secure us: pro­tect us then, O God, against all the unavoidable difficulties we are to meet with, and may we never more be so blind to our own Eternal Interest, as by our follies to encrease the dangers of our Salvation.

V. Sunday after Pentecost. EPISTLE.

SAnctifie Christ our Lord in your hearts. The Duty of every Christian is to work such a change in the inward Man, that whereas they bring with them in­to the World nothing but corruption, inclinations to Folly and Vanity, Ob­stinacy and Self-Love, and a sort of aversion to good; they may, by labo­rious endeavours and the help of Grace, so overcome themselves, as to have a true value for no other Goods, but those of the Gospel, desire no other satisfaction more than that of a good Conscience, and aim at the practice of nothing more earnestly, than that life, which Christ recommended and practi­ced, and that is, to have their Desires, Affections and Will wholy regulated by him; and this is truly to put on Christ, and as the Apostle here commands; to Sanctifie him in their Hearts. For as [Page 114] a corrupt Heart, in practice, esteems nothing but what is, like it self, cor­rupt▪ finds no relish in any thing, but what is Sensual and Worldly; and therefore may be truly said, to be un­happily Consecrated to the World; this being what above all, it seeks rest in, admires and adores, and thus be­comes Idolatrous: So a Christian Heart, however naturally perverse, yet what it above all esteems, seeks and labours for, is the Law, life, and love of Christ; this is the Treasure it desires to purchase, this is its only valuable good, this is the end of its Religion, and it knows no other Sanctification but in this. To such a Soul Christ is the only solid Truth, Christ is the only substantial Life, Christ is the only safe and uner­ring way: as far as it departs from him, so much it fossakes of Truth, it loses of life and goes out of its way; and therefore to prevent all such miscarria­ges, it still endeavours to keep an Eye upon him; by this Rule endeavours to walk, and on this lays the ground of its future happiness.

But now as to the particulars, in which it desires to follow this Divine Origi­nal, the principal ones are, in this days Lesson, set down by St. Peter, 1. In [Page 115] keeping a perfect Peace and Union with all Neighbours, Friends and Enemies. 2. In having compassion on the neces­sities of others. 3. In maintaining a Brotherly love. 4. In being merciful, by not exaggerating, but excusing o­thers faults. 5. In Modesty. 6. In Humility. 7. In not rendering evil for evil; but Blessing for Cursing. 8. In avoiding all Evilspeaking, Detracti­on, Lying and Deceit. 9. In declining sin and doing good. 10. In esteeming it a Blessing to suffer for Justice. 11. In not fearing the evils of this World. In these particulars the true Christian thinks himself oblig'd to come as near his Divine Master, as possibly he can, as knowing this to be the only way of serving God in Spirit and Truth; and that whatever Character a Man may have in the World, however he may have gain'd the opinion of Holiness, yet that before God he cannot be truly holy, if in any one of these points he voluntarily, negligently or affectedly leaves the Gospel and departs from his Master; for that in this he does not fol­low, but indeed forsakes God.

And because all these accomplish­ments, as likewise the whole System of the Gospel, may be reduc'd to this [Page 116] one point of an Humble Charity, there­fore the good Christian seriously applies himself to the consideration of this, as it was practis'd by Christ our Lord, and having fram'd, not an imperfect, but a true Idea of it, he by this endeavours to direct his Life, his Thoughts, his Words, his Actions; and thus only hopes truly to Sanctifie him in his Heart. And tho' he finds the method of the World, with the violence of a torrent, carrying him quite another way, yet knowing the World to be contrary to Christ, he values not its Authority, re­gards not its Precedents, however con­firm'd by Number, Power and Custom; but taking Christ to be his Guide, he generally concludes himself so much nearer him, the farther he departs from what the World commends.

Hence for the regulating himself, he first considers Christ, as to his Words and the common subject of his Discourse: and here he finds, his whole design was for the benefit of others, to inform them, in what consisted their only Hap­piness and most substantial Good; it was to expose the vanity of Worldly Goods, of Ambition, of Pride, of Hy­pocrisy▪ and the love of Pleasure; it was to establish the Worship, the Love [Page 117] and Fear of God, Humility, Patience, Self-denial and Disengagement from the World. There was nothing ever heard in his Discourse, of Curiosity, or that could draw the Hearts of his Hearers to things of this World. He knew all things past, present and to come, com­prehended all the Secrets of Nature, of Sciences and of Hearts, and yet was never heard to mention any thing of this kind; he never instructed his Apo­stles in any Human Science, nor expli­cated to them any difficulties of Scrip­ture relating to Earthly things, such as are the subject of the Curious. His Spirit seem'd wholy taken up with God, with the Salvation of Men, and things of Eternity. So that being in this World, his business was altogether of the other.

2. As to his Actions; tho' he wrought many Miracles, necessary for the proof of his being the Messias, and for ful­filling the Prophesies; yet all was done in such a manner, as was free from ostentation; nothing resembling the Grandeur or Pomp of the World; a­voiding Courts, seeking the Poor and Distressed, and generally Preaching to them. His life was a life of fatigue and labour, always employ'd in his [Page 118] Function. His only aim in all he did, was to perform the Will of God: For this he came into the World; this he says, was his food and nourishment, Cibus meus. This he did always: Quae placita sunt ei, facio semper. And ha­ving perform'd this, he ceas'd to live: All is finish▪d, says he, and he gave up the Ghost.

3. As to the choice of things of this World, and to which he gave prefer­rence; 'tis evident, he prefer'd Pover­ty before Riches, Humiliation and Ab­jection before State and Magnificence; the avoiding the Pleasures of this World before the Enjoyment of them: And his choice being not mixt with necessity or force, but wholy voluntary, and without any possibility of mistake, be­ing himself the infinit Wisdom and So­vereign Truth, hence 'tis a consequence unquestionable, that the Privation of these Worldly things is in it self better than the Possession of them.

4. As to his Sufferings, he finds, that tho' his principal end was to satisfie the Divine Justice for the sins of Men; yet, besides this, 'twas to give us example, to let no Human terror force us from our Duty, but amidst all difficulties, ever to maintain the interest of Justice [Page 119] and Truth; 'twas to convince us, that Innocence is no security against Suffer­ing in this life: and that we might not be discourag'd when brought to the Trial, therefore Jesus Innocent puts himself at the Head of all that are thus to suffer, and says to them; Follow me.

In this manner the true Christian Contemplates the Humble Charity of Jesus, that is, his infinit love both to God and Man, accompanied with a most perfect, profound and entire Hu­mility, in the practice of all those par­ticulars here recommended to us by St. Peter; from this Original he frames in his Soul the best Idea of Christianity; and tho' he discovers in it a perfection farabove all he can pretend to practice; yet he is very careful, not to let the desires, the fancies, the corruption of such miserable Creatures as we are, so to alter his judgment, as to approve a­ny method of a Christian life contrary to this, or to efface those Truths, he has thus receiv'd from the Example and Life of Christ: by these he regulates his esteem and disesteem of Worldly things; by these he hopes to Sanctifie Christ in his Heart. 'Tis he is the Light of the World, and not the World to its self. He desires to keep as close [Page 120] to this Light, as the infirmity and un­happy circumstances of his life will per­mit; and whenever he departs from it, 'tis from thee, O Jesus, who know'st all his weakness, he hopes for Pardon and Mercy, For as thou art the Light to guide, so thou art Mercy to forgive.

VI. Sunday after Pentecost. EPISTLE.

COnsider your selves dead to sin, and alive to God in Christ Jesus our Lord. Besides the general Tribute of Death to be paid by all, that are born into this World, there's another death peculiar to Christians, without which, they cannot be alive in Christ. For as there's no arising to a life Eternal, with­out dying first; so there can be no true living in Christ, even in this World, without coming to it by death, and that is the death here mention'd by the [Page 121] Apostle, to wit, the dying to sin. This [...]eath is begun in Baptism, by which, as [...]t. Paul here says, we are buried toge­ [...]her with Christ, not only, by being [...]over'd with the water of the Font, to [...]epresent his death, but also to shew our [...]wn dying to the corruption of Adam, [...]hich we there renounce, as to all its [...]nful effects, and promise to consum­ [...]ate this death, by renouncing the [...]me, in fulfilling the promises there [...]ade, all our lives; and whoever is so [...]nhappy, as to live in the total forget­ [...]lness of those engagements, seeking [...]ose very corruptions, to which they [...]lemnly promised to die, such may [...]atter themselves with the name of Christian, but are really as far from the [...]uth of being so, as they are from be­ [...]g faithful to the Contract there Seal'd [...] the presence of God and his Church. [...]or when a person, to become a Chri­ [...]ian, abjures all correspondence with [...]e Enemies of his Soul, he can no lon­ [...]er be esteem'd to live a Christian, than [...]e fulfils the conditions, upon which he [...]as admitted; and if afterwards, ei­ [...]er by words or actions, he has an [...] [...]ommunication with the things he ha [...] [...]enounc'd, he violates his Oath, is un­ [...]ithful in his Allegiance, revokes his [Page 122] word given to God, and as Tertulli [...] says, abjures in fact the name of Chri­stian and breaks the Seal. Christian [...] nomen ejuramus, & rescindimus signa [...] lum.

Considering then the promise [...] make at the Font; First of renouncin [...] the Devil, in avoiding him and all [...] Snares: Secondly, of hating the Worl [...] in avoiding its Pomps and dangero [...] Liberties: Thirdly, in detesting [...] such works, as are the violation [...] God's Law; 'tis very evident, how [...] Christian ought to consider himse [...] dead in this life, since he ought to b [...] so arm'd with a kind of hardness and al­most insensibility, in regard of the thing of this World, that, like one dead, [...] receive little or no impressión from whatever is delightful in it, and abi [...] unmov'd amidst all its Charms; so th [...] as motion is an argument of life, so h [...] by his not moving, may ground som [...] hopes of his being dead, as the Apostl [...] requires. 'Tis thus he ought to b [...] when Curiosity and Vanity call upo [...] him; when Temptations and ill Comp­ny solicite him; when the Provocatio [...] of Contempt or Injustice press on him when the Thoughts of Ease or Honou [...] court him. For as the having the Eye [...] [Page 123] Ears and Heart open to such incitements of Passion and Sense, is a sign of a Sen­ [...]ual Life prevailing in such a Soul, while [...]n its motions and actions it depends on the impression of such sensible and cor­ [...]upt objects: So truly, there can be no [...]etter Argument of this Christian death [...]ere requir'd, than upon the violent [...]nd repeated provocations of the same [...]bjects, to abide wholy obstinate (and [...]n some manner unmov'd) against them. Not that it can be expected, as long as [...]e have our Senses and sensible facul­ [...]ies, not to feel some sudden and sur­ [...]rising satisfactions and aversions; for these being natural, cannot possibly be prevented, till the happy change of our State shall deliver us from this corrup­tion: but that a Soul hold so far the dominion in its own Will, as never vo­ [...]untarily to entertain, or act upon such impressions; for the life of the Soul be­ing in the Will, as long as this yields not, but remains unmov▪d, so long may the Soul be properly said to be without motion, and consequently morally dead.

This moral death in regard of all that is sinful or evidently dangerous, the good Christian ever labours to pre­serve, because in this consists the ful­filling the Contract made with Almigh­ty [Page 124] God at his Baptism; without this, he knows, he is false to his promise, he is faithless and unjust; and therefore upon the first suggestion of all that be­longs to the sinful Pomps of the World, the Works of the Flesh and the Devil, he ever answers with that first word, he spoke by his God-father at the Font, I renounce you; I have listed my self un­der Christ's Standard; I there engag'd my Word and my Faith to have no commerce with his Enemies; I must be true to this promise; for otherwise I forfeit all right to the Christian name, and to that eternal Inheritance, which God has prepar'd for those that serve him. I see by the Gospel, that those, who are receiv'd into Bliss, are wel­com'd under that Character of Good and Faithful Servants: Euge serve bone & Fidelis. If then I be not Faithful, what can I expect, but to be cast out in­to utter darkness? If I first abjure the Pomps of the World, and afterwards seek them, run after them, and am in love with them: If I renounce the De­vil, and afterwards enter into league with him and serve him: If I declare solemnly against all his Works, and then give a pleasing Ear to his sugge­stions, follow his motions, engage in [Page 125] [...]is cause against the Law of God, encou­ [...]age others to take part with him by [...]y words and example; if I promote [...]hat is dangerous, encourage all that [...] ensnaring and sinful; what is this, [...]ut Treachery and Infidelity? And what [...]eward can I expect of the Faithful [...]ervant, if thus in the general course of [...]y life, I am false and unfaithful? I [...]now, if a Servant should prove thus [...]aithless in my House, in wholy negle­ [...]ting the concern he had undertaken, [...]nd contemning my Commands; I [...]hould not regard him as my Servant, [...]ut turn him out of doors: If a Soul­dier should list himself, and afterwards be found betraying his Soveraign to an Enemy▪ he would not only lose his Pay, but suffer as a Traytor: this I know; and will not this be my doom, if having solemnly contracted with my God, I serve not him, but the World and the Devil? Except I think him blind, that he sees not what I do, or unjust in be­ing the rewarder of evil.

If then I think to be what I have un­dertaken and profess, I must live dead to Sin and the World, as I have enga­ged at my Baptism; I must ever re­nounce, what I have there once renoun­ced; the rule and measure of my whole [Page 126] life, must be the Protestations I there made: and that is, to be deaf, blind, dumb and insensible, in regard of all that is Corruption, and endeavour to be alive only to God in Christ; to live by the Spirit of Christ, and thus to ac­quit my self of the obligations I under­took at the Font, by a life of Innocence and Holiness in relation to God; of Charity and love in regard of my Neighbour, and of Mortification and Penance, as to my self. This is not the life of the World, but 'tis the life of Christ; that I have abjur'd, this, I have undertaken; finish in me, O God, by thy Holy Spirit, what I have begun thro' thy Grace; grant that I may be dead to sin, and as I have promis'd, be alive only to Thee.

VII. Sunday after Pentecost. EPISTLE.

AS you have made your Members serve uncleanness and iniquity;—So make them now serve to Justice for your Sanctification. This was what St. Paul exacted from those, whom he desir'd to be converted to God; and since the Morality of the Gospel is as unchanga­ble as. its Faith, this same must be requir'd now; and without it there can be no conversion. They are call'd Converts, who abjuring the Errors, in which they have liv'd, embrace the true Faith, but if with the change of their Faith, they change not their Lives too, they are no Converts of St. Paul or the Gospel; because the Gospel requires no less the one than the other. I am a Convert, says one, and he shews it in the Profession of his Faith: I enquire into his life, and find him as slothful, as forgetful of God as before; I find him [Page 128] engag'd in the same corruptions of Drinking, of Gaming, of Swearing, of Cozening, of Frauds, of neglect of Family, of Prodigality, of Passion, or other vicious Liberties as before. And is this to be a Convert? Truly, 'tis a way of becoming a kind of Catholick, without being a Christian: a way too many take, whilst upon their Conver­sion, they only consider, what they are to believe; but never seriously de­mand of Almighty God, with St. Paul, Domine, quid vis ut faciam. Lord, what wilt thou have me do? In this point there­fore, I think great care ought to be us'd, to instruct all beginners, not only in the Creed, but likewise in all the Com­mandments of God, and most particu­larly in the Spirit of the Gospel and of Christ; to inform them of all the Rules of Humility, Meekness, Charity, Patience, Purity, and Christian Suffering; that so their Faith and Manners may be chang'd together; and thus giving evidence of their Conversion, in the new method of their lives, they may be esteem'd and truly be perfect Converts.

But this part, I am told, is reserv'd to be the work of their Confession, and by means of this the great change of their lives is to be effected. And truly a [Page 129] great change may be expected hence, if they do it as they ought: but how can this be, if they are not well inform'd of the Morality and Spirit of the Gos­pel? without this they cannot discover, how they have offended against it, or know how to amend and conform their lives to it; for want of this, they are left to learn it from the example of others of the same Communion, and hence are expos'd to all the Prin­ciples of those they converse with, which too often are very different, if not contrary to what the Gospel tea­ches; but not easily suspected by them, who generally think themselves secure enough, in doing what they see others do. And therefore that Pastor, who labours not, by a timely instruction, to prevent this miscarriage in those, who commit themselves to his conduct, seems either little sensible of the great corruption of the World, authorised by common practice and custom, or too little concern'd for their Souls and his own, in letting them run the hazard of being taught their Duty by Example. And tho' such, who having the oppor­tunity, take pains, by weekly Exhor­tations and Catechising, to instruct their Flock in all Moral Duties, are not [Page 130] wanting to this important obligation; yet what can their plea be, who per­form nothing of this part of their Fun­ction, and use no other means to sup­ply it? Will not all the ignorance, with all its criminal consequences, in as ma­ny Souls as are under their care, be one day charg'd upon them?

Let the point here mention'd by St. Paul be the instance of the great de­fects there may be in Penitents, as to a perfect Conversion, if the Pastor's Instruction does not timely prevent them. 'Tis by Confession and a sincere Repentance they are taught to make their peace with God, and obtain Par­don of their sins. And how often is it, Converts, and others make use of this help in going to Confession, and seem secure of Pardon, who as often as they go, carry with them, I don't say the same Imperfections, but the same weight of crimes; and this for months and years, thinking and seemingly resol­ving to amend; but without ever using a due care necessary for their amend­ment; being never willing to take the pains proportion'd to the difficulty of their work, or suffer such Mortifica­tions or Self-denials in the avoiding of sin and its occasions, without which 'tis [Page 131] impossible they should ever be re­claim'd? In this there's a very great evil, in the undue, if not Sacrilegious use of the Sacraments, by never hear­tily setting the Ax to the Root, nor purifying the Heart from its habitual corruption: and tho' this must be charg'd on their own neglect and blindness; yet how great a part proceeds from want of a due instruction in this days Lesson? Of this, God is the Witness, and he will be the severe Judge in as many Pastors, as have been really want­ing in this Duty to their Flock. That easiness in giving Absolution to the un­prepar'd, who bring with them no arguments of a sincere Conversion, will then appear fruitless to the Receivers; and its dismal effects will be manifest in those, who have thus cast Pearl to Swine, in their rash and promiscuous dispensing of the Mysteries of God.

Again, how many betray still a far­ther ignorance as to this point, whilst upon a sincere Repentance, they truly resolve to change their lives, but think little of proportioning the works of their Conversion to the measure of their Crimes? They confess and amend and live within the bounds of Duty, and thus far well. But is there to be no dif­ference [Page 132] between Penitents, whose lives have been Criminal, and those, who in comparison of them, may be esteem'd Innocent? Those, who have kept nearest to Innocence, are oblig'd to live within the bounds of every Duty; and must those do no more, who by their Scandals and Vices have propa­gated and given authority to sin? The Primitive Church ever requir'd more, & the nature of true Penance is not sub­ject to change. St. Paul here seems to require more, when exacting a kind of proportion, he commands, that As they have serv'd iniquity, So, upon their repen­tance, they should serve Justice: this is a justice due to God, whom they have dishonour'd, to the Church and their Neighbour, to make satisfaction, by their more exemplary lives, for the many sins they have occasion'd by their former liberties and ill example: Thus the measure of Sin ought ever be the measure of Repentance. Hence the Church-man, who by neglect or the unedifying method of his life, has been injurious to the Flock, upon the sense of his fault, is oblig'd by more than ordinary diligence, Fasting, Praying, Watching, and most laborious endea­vours, to repair the injury he has done. [Page 133] He that has offended by his notorious Excesses, is not only to be Temperate; for this the most Innocent are bound to; but, by painful Mortifications, punish himself in a most exemplary Self-denial, for the encouragement of that Virtue, against which he has offended. They, who have transgressed through the vio­lence of their Carnal Passions, by their Immodesty, their Lightness and Vani­ty, must not only reform to the rules of an exact Modesty, for this is the Duty of the Innocent; but strictly re­nouncing every thing that is vain, en­deavour to discourage all those liberties, Modes, Diversions and Expences, which, tho' at a distance, are yet dispositions for the laying the Soul open to Vice. This ought to be the method of the Prodigal, of the Covetous, of the Pro­phane, of the Unjust, and of all manner of Sinners, when they return to God. And do thou, O God of Mercy, inspire thy Servants, who seriously think of returning to thee, with this Lesson of St. Paul: Grant they may be entirely converted, not only in forsaking their evil ways, but so far contributing to thy Glory, by the exemplarity of their lives, as they have before disho­nour'd thee and thy Church by their [Page 134] Vices. Give likewise to all Pastors the Spirit of Knowledge and Zeal, that thy Flock may be instructed in all ne­cessary Duties, and none perish thro' their ill Conduct, who are put over them.

VIII. Sunday after Pentecost. EPISTLE.

VVE are not debters to the Flesh, to live according to the Flesh. There is a debt we owe our Bodies, in providing them what may be necessary for the support of their Be­ing and Health; this is a general charge given to all, and 'tis the Justice of God obliges all to this care. On this mo­tive we are to take both Food and Phy­sick, and subject our selves to the reme­dies of all other necessities. By this motive, when it is sincere, we have the daily opportunity of Sanctifying our most ordinary actions, which seeming [Page 135] to regard nothing but the Body, at the same time are all acts of Justice and the payment of a debt, with which God has charg'd us. And tho' few are want­ing in these Duties, yet how few are they, that perform them on this mo­tive; since all that is generally done for Pleasure and Self-love, which ought to proceed as the effect of that Obe­dience we owe to God and his Justice?

There's again another debt we owe our Bodies, and that is to conduct them safe to that end, for which they were created: for 'tis God's Will, all things should come to that end, for which they were made. Now our Bodies being design'd for happiness; 'tis our part so to defend them from that eternal death, which waits to devour them; as to render them at the end Immortal and Glorious: This we have undertaken, this we owe our Bodies; and 'tis an act of Justice to satisfie this debt: but to discharge our selves of this debt we owe the Flesh, we must not live accor­ding to the Flesh; for this being cor­rupt, with all its Inclinations and De­sires, to live according to it, would be the certain way to carry it very wide of its end, and make it, instead of being happy, eternally miserable. Hence [Page 136] the Christian, looking forward to­wards that end, for which, thro' the infinit goodness of God, he was crea­ted, is to regard and esteem only that as Good and his greatest interest; which puts him forward on his way, and ad­vances him to that end; all this, of whatever kind it be, he is to seek, em­brace, and with all diligence pursue: and since, in all the inclinations to pleasure and a sensual life, he finds a certain ma­lignity, which, if not prevented, will certainly deprive him of that better life he hopes for in Bliss, therefore he cannot look on them otherwise, than as a certain malady or distemper of Soul and Body, which he is oblig'd, not to enflame and encrease, but with all pos­sible Remedies to moderate, abate and heal. Hence he is bound to have the same regard in treating his Body, as if he had undertaken the care of some sick person: and as in this case, to give the Party every thing he desires, that would do him injury as to his distemper, and make him take nothing proper for his cure, would be nothing less than a notorious Injustice and Cruelty: So truly would he be equally unjust and cruel to himself, if upon observing the pernicious inclinations of Soul and Bo­dy, [Page 137] he should gratifie them in their de­sires, and not use due means to cure or prevent the growth of these evils, to which they are subject: upon this head, Mortification and the privation of Pleasures appear to be a Duty of Justice: and the Intemperate Man is not only unjust to his charge, when he will not deny himself Pleasures that are unlaw­ful; but likewise when he gives the Reins to his Inclinations, to the en­joyment of all those Liberties, that are reputed lawful: because, tho' Physick and Remedies are not absolutly necessa­ry in themselves, but only in case of Sickness; so neither are Mortification and Self-denial, but where there is some Distemper in the Soul: and in this case; he would be as unjust in the omission of them, as if he should let his Body be consum'd by a dangerous Gangrene, for want of applying fit Remedies for its cure.

On this consideration we are to frame an Idea of the lives of Men very different from what is generally con­ceiv'd. Those persons, who are au­stere and mortified, denying themselves in the ordinary satisfactions and en­joyments of this life, pass in the repu­tation of the World, as Enemies of [Page 138] their Bodies; and yet these are they, who love them best and most to the purpose: all they do, being to heal their Distempers to extinguish in them, as much as is possible, the seeds of cor­ruption and death, to render them Im­mortal, Incorruptible and Glorious; they follow the directions prescrib'd by the most skilful of all Physicians, who is Jesus Christ, and practis'd by himself, not for the necessity he had of them, but for our example; and by all his followers, who are truly wise, that is, wise to Salvation: and tho' it be a course seemingly difficult, yet truly 'tis much easier than what we see daily un­dertaken and practis'd for the recovery of Corporal Health. Those Christians then that observe this method, are the the true lovers of their Bodies, because they labour to obtain for them, not passing satisfactions, but the only solid and substantial goods: and God, who obliges them to this Justice, does it on a motive of Mercy towards them, because he sees, this is the true way to secure them against everlasting evils.

On the contrary, they are real Ene­mies to their Bodies, treat them not only unjustly, but even inhumanly, who flatter and carress them; and endeavour [Page 139] to satisfie all the inclinations they have to the enjoyment of Worldly Pleasures. For what greater Cruelty, what me­thod more becoming the most malicious of Enemies than to be thus industri­ous in giving poyson to their own Bo­dies, and daily preparing them for in­finit and endless Torments? Whoever should design to break them a Leg or an Arm, or even any ways disfigure them, would be certainly mark'd for an Ene­my; and what more favourable Cha­racter can they give themselves, who thus rashly run into Precipices, and by their Extravagant Liberties are daily drawing an eternal destruction on the whole? And yet this is the business o [...] the Voluptuous, and of all those, who court the World and pass their lives in the enjoyment of its pleasures: 'tis this they also put to the hazard, who pur­posely decline all Self denials, and can­not bear what is necessary to mortifie those Passions, which are continually carrying them out of the way. So that this Advice of the Apostle is not the concern of those only, whose lives are notoriously Criminal; but of as many as experience in themselves the effects of corruption, and that is of all. For the works of the Flesh are of a very [Page 140] large extent, there being no sort of Passion, Affection or Desire, no kind of Excess, Disorder or Practice, which is contrary to any Command of God, or any ways interfers with a Christian's Duty, but what is comprehended un­der this head: and whoever they be, that live either in the Practice or En­couragement of any such disorder, nay, who do not seriously labour by propor­tion'd Self-denials, to overcome it, all these may be said to live according to the Flesh, are paying what is no debt, and will be found wanting in the dis­charge of that most just Duty, they owe their Bodies, in rendering them Immortal and Happy: for 'tis St. Paul says it in the Spirit of God; If you live according to the Flesh, you shall die: but if by the Spirit, you mortifie the deeds of the Flesh, you shall live. This is a task we have all undertaken; grant there­fore, O God of Mercy, we may so truly understand our Eternal Interest, that mortifying in our selves all those inclinations, which are the effects of Corruption, and flatter our Senses, we may take that more disagreeable way to our Flesh, which is prescrib'd in thy Gospel, and suggested by thy Spirit, and thus abundantly find the recom­pence [Page 141] of all our Self-denials in the en­joyment of that glorious life we hope for and thou hast promis'd.

IX. Sunday after Pentecost. EPISTLE.

THese things happen'd to them (the Jews) in a Figure, that we may not abandon our selves to evil desires, as they did. The Apostle, in this Chap­ter, having number'd up the great Mercies of God shewn to the Jews, as likewise the many Transgressions of that People in neglect and contempt of all his Helps and Favours, then adds this Charitable advice to us, That all this was a Figure, and that in them we may read our Fate, if we follow the example of their Crimes. They were all Bap­tis'd, under the conduct of Moses, in the Cloud and in the Sea; they all eat of the same Spiritual Food, they all drank of the water of that Spiritual Rock, [Page 142] which follow'd them, who was Christ; and yet of that great number, there were very few found pleasing to God, but almost all perish'd in the Desart, and never came to the Land of Promise. Now 'tis very evident, the Cloud and the Sea were a Figure of our Baptism, the Manna and Water of the Rock were a Figure of the H. Eucharist; and so all this happen'd to them in Figure: and, no question, but, as St. Paul ob­serves, the severity of God's anger on the sinful Jews, was likewise a Figure, of that severity God will shew to wicked Christians; and their partaking of his Holy Sacraments, Baptism and the Eu­charist, will not secure them against as universal an Exclusion from the Land of Promise, as was that of the Jews, if they imitate that Rebellious and Stiff-necked People in their Infidelity and Wickedness: for thus far the Allusion, here made by the Apostle, seems to reach; and there's nothing but the ex­emplary and truly virtuous lives of Christians can possibly prevent the ful­filling this part of the Figure with the rest: for as the Helps and Mercies of God towards Christians far exceed those of the Jews, in the same degree will the rigors of his Justice be more [Page 143] severe, if we suppose in Christians a resemblance of Jewish crimes. And, O God, how great reason have we to fear in this point, since the face of Chri­stendom seems to shew us as universal a Rebellion against God, as was that in the Desart! What is it this more dis­ciplin'd part of the World runs after, but Interest, Ambition and Pleasure? Vanity, Pride and Excess is every where in repute; Injustice, Fraud and over­reaching one another is a general pra­ctice: Lying, Murmuring, Envy and Contentions are authorised by custom: Ascend in Spirit, says St. Cyprian, to the top of a high Mountain, from whence thou may'st take a review of the World, and cast thy Eyes, if thy Tears will give thee leave, on Sea and Land, on Palaces, Markets, Houses and Tribunals, and thou wilt behold such an infinit multitude of Sins, of Lies, Calumnies, Cheats, Perjuries, Envy, Va­nity▪ so great a forgetfulness of God, and contempt of Salvation, as if there were no prospect of another life. Thou wilt see the greatest part of Men living like Brutes, following the violence of their Passions, without regard to Justice or Reason, as if there were nothing more than to be born and to die. There [Page 144] thou wilt see the Innocent oppess'd, the Guilty encourag'd, the Wicked ad­vanc'd, the Good contemn'd, and that in all business Favour goes farther than Virtue. Thou wilt see the Laws sold, Truth despis'd, Modesty lost, Arts, Professions and Offices corrupted, Mo­ney commanding, Interest governing, and a general homage paid to Depen­dance; finally, thou wilt see Vice so publick, that it passes for lawful for being puhlick: Consensere Jura peccatis, & caepit esse licitum, quod publicum- Is not this the true Character of our dis­ordered World; each Sex, every Age and Quality, whether Ecclesiastic or Laick, having their peculiar corrup­tions; all admiring and censuring their Neighbours; but very few, that see their own Faults, and much fewer, that truly take pains to reform them! Is there not then too great reason to fear, that this part of the Figure will be ful­fill'd with the others, and that this universal Rebellion will be follow'd with as universal an Exclusion from the Land of the Living?

And tho' there are great numbers of Pious Christians, who being exempt from this general corruption, may hope to be distinguish'd from this Mass of [Page 145] [...]he Wicked, yet this Hope, however [...]t may lessen, does not yet wholy re­ [...]ove our fears: because the Grace of God is not only lost by Corporal and Notorious sins, from which these [...]ave an assurance of being free, but [...]ikewise by Pride, Envy, Spiritual [...]loth, Self-love, and by any sinful ad­ [...]esion to things of this World. We [...]now of no Corporal or Publick Crimes [...]ommitted by the Pharisees; nay, we [...]now, they were exact observers of [...]he Law, and nice in every thing that had relation to the Worship and Ser­ [...]ice of God: and yet Christ declares, they should be more rigorously pu­nish'd than the rest of the Jews. Their only sin was that of Pride and Hypo­crisie, and very likely such, as was not observ'd, if not wholy unknown to them. For this they were excluded: and who knows, how many Christians there may be living with the reputa­tion of Sanctity, by their abhorring e­very thing that can give offence, & yet interiorly no better than Pharisees, and with them to have their Eternal Por­tion? Again, the Caphernaits, who were a People no ways remarkable for any sort of extravagancy above their Neighbours, are yet threatn'd with a [Page 146] more rigorous judgment than those [...] Sodom and Gomorrah, Towns defil' [...] with the most abominable crimes, an [...] this for the only sin of neglect and in­gratitude, in not making a good use [...] the Favours Christ had done them, i [...] working so many Miracles in their sigh [...] Now who knows, how many Christi­ans seemingly good, may be yet re­proach'd with the same charge of ne­glect and ingratitude, in not having laid hold on, or improv'd the oppor­tunities God had often given them fo [...] their good; and that for the sole abus [...] of God's Favours, they may be cast ou [...] with the Capharnaits, with those of So­dom and Gomorrah? Lastly, Since w [...] find the guilt of those unhappy ones who shall be plac'd on the left hand of the Judge, is not contracted by Corpo­ral or Scandalous sins, but only by the omission of Duties and of the works [...] Mercy; since we see the Vices princi­pally threatn'd in the Gospel, are Spi­ritual ones, as the abuse of God's Grace and Word, Ambition, Pride, Co­vetousness Tepidity, &c. and the Vir­tues there chiefly recommended are in­terior, regarding the inward Man, a [...] the Love of Enemies, Reserv'dness i [...] judging, being dead to the World, re­nouncing. [Page 147] Human Satisfactions, Humi­lity, Charity, Vigilance in Prayer, a Zeal for Justice, Simplicity of Heart, &c. Since, I say, we find the Grace of God and Salvation depending on these inte­rior dispositions, have we not reason to fear, that of those, in whom no exterior wickedness or extraordinary disorder was ever known, there will be many, who being judg'd by the Sear­cher of Hearts, will be found guilty, and for their more Spiritual sins, cast out into utter darkness?

I say not this, to make any despond or fright them into despair; but, as we have reason to hope in God's Mercy, so to lay before Christians the motives they have to fear his Justice; for this fear destroys not that confidence we ought to have in his Goodness, but ra­ther helps to establish it, since this ve­ry fear is one of the greatest effects of his Mercy, and the greater this is, the more reason we have to hope, he will regard us with a favourable Eye; we are to fear him then, because he is to be fear'd, and because we certainly know not, whether Charity or Concu­piscence reigns in our Heart: but this fear is not to deject or discourage us in our Christian Duties, but rather to [Page 148] awaken and make us less confident in our own strength, and more watchful in all our ways; and this is the surest way to prevent the fulfilling this part of the Figure; or that we be no part of it at least, if thro' the wickedness of Christians, it be to be fulfill'd. Grant then, O God that the severity of thy Justice executed upon the Jews, may be a means of directing us to thy Mer­cy; and that what has been writ for our correction, may have that good effect, as seriously to put us on a Re­formation; for 'tis only by avoiding the sins of that People, we can hope to escape their punishment:

X. Sunday after Pentecost. EPISTLE.

YOƲ know, when you were Heathens, how you were led after dumb Idols. Wherefore I declare to you, that no Man speaking in the Spirit of God, can pronounce [Page 149] Anathema against Jesus, and no Man can say, that Jesus is the Lord, but by the Holy Ghost. Running after dumb Idols is not a Christian practice, and whoever does it, is a Heathen, is at defiance with God, and, whatever his Belief be, in fact pronounces Jesus accursed. But however, as in the regenerate there is a natural corruption, which raises a Contradiction and War against all o­ther Virtues, and even such Duties as are most indispensable; so there are Seeds of Infidelity, which sometimes shoot forth in contradiction to Faith and that Holy Belief they are bound to have of God and his most Sacred Truths. And as it is the Spirit of God, that e­stablishes and secures them in the Prin­ciples and Practice of Christian Duties; as it was the Spirit of God, by whose work and power the Christian Faith was first planted in the World and in their Hearts; so it must be the effect of the same Holy Spirit, to defend it against all temptations and assaults of an in­credulous temper or malicious World. God, in the establishing the Christian Faith, sufficiently provided against all doubts; 1. When he confirm'd the Truth of Christ's Preaching by the evidence of Miracles, when he approv'd [Page 150] from Heaven, what Christ taught, and at the same time gave us an assurance, above all question of private reason, what we were bound to believe: 2. When Christ arose from the dead, ma­nifesting himself to above five hundred Brethren at once, and in this giving proof of his Doctrine above all suspi­cion; since it was in the power of any one of that number to have discover'd it, had it been an Imposture; especially too having the encouragement of all Human motives to do it, and nothing but the force of a certain truth to put them upon publishing and attesting the Miracle. 3. When Christ sent twelve Fisher-men, Poor, Ignorant and un­provided of all Human Talents and Helps, to Reform and Convert the whole World, to change their Opinions and Actions, to make them detest what they had ador'd, hate what they had lov'd, renounce all present satisfactions in hopes of a future life: The infinit disproportion of this undertaking with Human strength, considering what Men they were, shews they were evi­dently convinc'd of their Commission being Divine, and of the unquestiona­ble assurance they had of a Heavenly Assistance promis'd them for the exe­cution [Page 151] of it. For without this certain­ [...]y, how could they have engag'd in [...]his infinit work? without the evi­ [...]ence of Christ's Resurrection, and [...]he presence of his Spirit, how could [...]hey, now divided, throughout the World, have so unanimously Preach'd the same truths, and with one consent suffer all manner of extremities, and lay down their lives in testimony of what they had taught? And now we having seen the prodigious effects of this Order of Christ risen from the dead, in the Church propagated over the World, in Paganism destroy'd, in the Truth receiv'd; nothing can be more contrary to reason, than after the accomplishment of so wonderful a work, to doubt of its being the effect of the Resurrection and Ascension of Christ. The evident certainty of these Mysteries was a solid ground to the Apostles not to doubt of success in the Execution of his Orders: and the suc­cess of their Preaching and Suffering is a solid ground to establish Christians of all Ages in the Faith of those My­steries. 4. When Christ, sending his Apostles to Convert the World, pro­mis'd he would manifest his Authority and Power in them, by their speaking [Page 152] in divers Tongues, by their curing Di­seases and casting out Devils; 'tis im­possible they should have continu'd to believe in him, if they had seen no ef­fects of what he had foretold and pro­mis'd: 'tis more impossible they should so unanimously have given their lives to attest the truth of that Religion, which they had found to be an Impo­sture Those Miracles then did happen, as was foretold; Therefore Jesus is truly risen from the dead and ascended into Heaven, who promis'd to give these Miraculous proofs in testimony of his being the Messias, and of the truth of what he taught: Therefore the Christian Religion is true; and we have reason to bless the infinit Good­ness of God, who has left us such evi­dence in a point of this concern, where­on our Eternity depends.

Now tho' these motives, with many others, may be a full Conviction to Hu­man Reason of this Truth, yet none can sincerely say, That Jesus is the Lord, but in the Spirit of God. For where a Soul is not animated from above with a sincere desire of finding and knowing the Truth, but effectually lies under the prejudices of corrupt Nature and the blindness of Passion, the evidence [Page 153] of Reason is darkness to such an one, and the greatest Miracles are alto­gether unprofitable and without effect. The sad experience of this we see in the Scribes and Pharisees, and almost all the Jews: The strongest motives of Reason and Authority were render'd useless by their Corruption and Insinceri­ty, and the greatest Wonders of the Divine Power prevail'd nothing on them, who obstinately interpreted e­very thing in favour of those Princi­ples, which Pride and Preposession had rooted in them. Those who were Wit­nesses of the Miracles, by a sinister ex­position damp'd all their force. Such as heard them by report, took not the pains to examin the truth: others be­liev'd them false without enquiring: for Sloth and Prejudice find it easier to believe things false, than to make any search there, where an unexpected evi­dence is like to prove very trouble­some in its consequence, by obliging them to suspect that, which Education and Passion will not give them leave to disown or forsake. Thus the weakest Reasons are sufficient to hold a Soul (that is not sincere) in all its prejudices, and the strongest are not sufficient to make him abandon them.

Hence appears the necessity of the Gift of Faith, the first effect of which, is to inspire a Soul with the love of Truth, and put him on making a sin­cere enquiry after it; this will not per­mit him to set up his own private Sen­timents for a Standard, approving and condemning every thing, as it suits or disagrees with these; for this may be too often the effect of Obstinacy, in­stead of Faith, and from one ill Princi­ple may make way for endless and irre­coverable Errors; but it makes him in­different to all he already seems to know; so that weighing every thing according to the strength of motives, with an unbias'd hand, he is ready to renounce all Prepossessions, whatever they be, wherever the weight of Cer­tainty turns the Ballance: Such a dis­position as this evidently proceeds from a sincere desire of Truth, and whoever thus searches for it, engages Providence to direct him to it; God's Goodness cannot withstand the sincerity of such an enquiry; but as he has promis'd, will certainly be found, by those that seek him thus; this is already the effect of Faith, and an establish'd and con­summate Faith will be the Reward and Fruit of such a Search. For where Ob­stinacy, [Page 155] Pride, and Self-love are laid aside; where Education, conveniencies of life and all Human respects are so far renounc'd, as to be in a preparation of being surrender'd to the force of Truth; there Earth being abandon'd, Heaven must govern; there the Spirit of the World being disclaim'd, the Spirit of God must necessarily com­mand; and none in the Spirit of God can say Anathema to Jesus. He'll pos­sess whom he has look'd for, and by him be led into all Truth. And tho' a Christian, when establish'd in the Truth, is still expos'd to variety of assaults from Curiosity, Pride, and the vain Desire of being Wise beyond the bounds of Sobriety; yet, while the Heart is firm, these workings of an ungovern'd Imagination can do no in­jury to Faith, which like other Virtues, is generally more confirm'd than pre­judic'd from such attempts of a trouble­some Enemy. He that is truly Humble, and builds his Security on God's Truth, and the promis'd assistance of his Spi­rit, may be unconcern'd and even con­temn the weakness of these Snares, as not doubting, but the same Sincerity and dependance on God, which brought him to the light, will ever preserve him in the secure Possession of it.

XI. Sunday after Pentecost. EPISTLE.

BRethren, I declare to you the Gospel, which I have Preach'd to you and you have receiv'd, and in which you stand firm: by which also you are sav'd, if you remember in what manner I have Preach'd unto you; otherwise you have believ'd in vain. 'Tis by the Gospel Christians are to be sav'd: by this we have the knowledge of eternal Happiness, and endless Misery; by this we are taught the way to escape the one, and inherit the other: by this we learn Jesus Christ, thro' whom alone we are to obtain the possession of everlasting Bliss and be de­liver'd from all evils; by this we are instructed how to love Jesus Christ, in the clear discovery of his infinit Mer­cy and Goodness, in all he has done and suffer'd for us: And whoever loves him not, has not yet fully receiv'd the Gospel; it being not the words of it in [Page 157] the Memory, but its Doctrin in the Heart, that is to work our Salvation. For the Heart being the Seat of Good and Evil, all the saving Remedies of the Gospel, however powerful in them­selves, if they enter not there, are not capable of giving Health to our Souls: in this manner then it is the Gospel is to save us.

And now since it has pleas'd the in­finit Goodness of God to let us have this Doctrine of Salvation committed to Writing for our Comfort, Edification and Instruction, what great reverence ought Christians to have to that Sacred Volume, never taking it into their Hands, but with a respect due to the Mercies it contains, and with a sincere desire of being refresh'd and comforted with the Waters of that Fountain of Life; thence to be possess'd with a true Sense of God's Goodness, a Fear of his Judgments, a Hatred for Sin, a Love of Virtue, a true value for Humility and Meekness, a Contempt of this World and its delights, and a willingness to Sa­crifice this life for the purchase of a better? These Lessons are taught in every page of Holy Writ, and no que­stion, but such as peruse it with the Dispositions of a Sincere, Docile and [Page 158] Humble Heart, will find the Riches of this Treasure in plenty of Heavenly Blessings, and the knowledge of that Wisdom, which will conduct them, to a happy end. But then, how careful ought Christians to be, when they come to those Mysteries, which are far above the comprehension of Human Reason? Here to determine boldly, on the con­fidence of their own Sense, is a great Presumption; and to conclude, they have an evident knowledge of them, is an intolerable Pride. Were Man's Reason as sound and perfect, as before Adam's Fall, it might, with some de­gree of assurance, examin into the Di­vine Mysteries; but now, wounded, corrupt and blind as it is, there can be nothing, but a vain Curiosity and Rash­ness in all its decisions about such ob­jects, with which it bears no propor­tion. And tho' they are deliver'd in Holy Writ; yet since Providence has so order'd it, that they are generally couch'd and deliver'd in such expres­sions, as are interpreted both by the learned and unlearned, even contrary ways, which way shall the private Rea­der, on the strength of his own judg­ment, put an end to these debates, and in every particular Mystery pronounce [Page 159] positively, This is certainly the Truth; this is the Sense of Christ and his Apo­stles? Whoever does this, comes very much indispos'd to the reading this Divine Book; whilst instead of having a true Sense of their own weakness, and humbling themselves in the presence of incomprehensible Majesty, they ap­proach to it with Pride, and a very un­just confidence in the certainty of their own thoughts, which in regard of what they here undertake, are blind­ness and darkness.

And then, how rashly do they ex­pose themselves to that Curse pro­nounc'd by St. John in the last Chap­ter of the Revelations? For if he that adds or takes away from the words of that Book, shall have his part taken out of the Book of Life; shall not they meet with the like severity, who add or take away from the Sense and Mean­ing of this Book; since the Words be­ing only as it were the Shell, the Sense and Truths contain'd in them, are the substance of God's Word, and that which gives life to the Soul? And how obvious is it for bold Interpreters to do this; since there being but One true Sense of Scripture, in relation to all those important points debated amongst [Page 160] Christians, whoever expounds it diffe­rent from that One Sense, which is the Truth, most certainly adds or takes away from the Sense, which is the Life and Spirit of the Holy Scriptures? How inconsiderate then and truly for­getful of the depth of God's Mysteries and of their own weakness, must they be, who with a sort of groundless as­surance, undertake this task, and ven­ture the drawing down the wrath of God, by their blind presumption?

'Twas something like this, of which St. Paul here cautions the Corinthians, telling them, they were to be sav'd by the Gospel, but with this condition, if they remember'd in what manner he had Preach'd it to them, and that o­therwise they would believe in vain: in this plainly declaring, that howe­ver there was Salvation in the Gospel, yet it would not be so to them, if they believ'd it not in the manner he had de­liver'd it. Now the case of every Reader and Interpreter of Holy Writ, is the very same with the Corinthians; if they understand it otherwise than the Apostles taught it, their belief is not to Salvation, but in vain: a terrible Sentence, but what God himself has pronounc'd, and stands here recorded, [Page 161] to deter every Reader from all manner of Presumption, inspire them with a just Humility, & distrust of themselves, and put them upon seeking the most assured means of understanding it in the same manner, as was deliver'd by the Apostles; since none but this can possibly be the Doctrine of Christ; and whatever is not this, however seem­ingly the Sense of Scripture, must una­voidably be Error and Heresy, which as this same Apostle says in another place, is a sin, that excludes from Heaven.

This then being alike the concern of all Christians, every one ought seriously to examin, what assurance they have, that, amongst so many different Expo­sitions of Scripture, that Sense in which they understand it, is certainly the same, that was taught by the Apostles. I know every one here will be so fa­vourable to their own Judgments, as to conclude, that to be the Sense of the Apostles, in which they understand the Scripture: but what assurance is this, which is nothing but the positiveness of their own thoughts; and is evident­ly consistent with the grossest Errors; since all the contradictory Expositions of Holy Writ, is ever accompanied with a positive belief of their being [Page 162] the Sense of the Apostles, in all the Abettors of the different Sects in the World?

What ground of certainty then can there Posibly be of believing the Scrip­tures in the manner, as was taught by the Apostles, if there cannot be a con­fidence repos'd in the positive judg­ments of Men after a sincere perusal and comparing of one place with another? 'Tis plain, I think, this certainty can­not be given by the determination of Sincerity and Learning, because there are numbers of Learned, and I hope, Sincere Men on all sides, maintaining contrary Doctrines, as the Sense of Scripture and Apostles, and all equally venturing their Salvation on the Truth of what they teach; and yet it cannot all possibly be as they say it is: and therefore this Certainty must necessarily come some other way: and that is, ei­ther by a delivery of the Sense of the Apostles by the Faithful of all Ages since their time, which is called, Tradi­tion; or by the assistance of the Holy Spirit, certainly concurring in the Ex­position of it, who may be a Security against all mistakes. These ways af­ford us the surest grounds of this Cer­tainty: For, as the Bible it self has [Page 163] been deliver'd down to us by the Faith­ful of all Ages, and is therefore ac­knowledg'd by us to be the Word of God; so by the same way the true Sense of it, as taught by the Apostles, May be deliver'd down to us; and this is to have the same Authority for the Sense, as we have for the Book. And as for the assistance of the Holy Spirit in the Interpretation of Scripture, there's no question, but where there is a certainty of his guidance, there is likewise a certainty of Divine Truths contain'd in Holy Writ; since he is the best Expositor of Scripture, who first directed the Apostles in the Penning of it.

By these ways we may come to a Cer­tainty, as to the matter propos'd: But then those, who desire to be satisfied of the Sense of Scripture, as it has been deliver'd by the Faithful in all Ages, must enquire there, where there has been a constant Succession of Faithful in all Ages; for certainly no Commu­nion can give an authentic Testimony of a Truth having been thus believ'd and deliver'd in all Ages, which can produce no Evidence for it self, of its having been in all Ages. And those who desire to be assur'd of the Sense of [Page 164] Scripture, from the certain assistance of the H. Spirit, must enquire there, where there is a claim to this Assistance and an entire dependance on it. And since no Communion of Christians can evidence its visible Succession, Govern­ment and Authority in all Ages, but the Catholick; and no other acknow­ledges a certain assistance of the Holy Ghost, as Christ promis'd, for its ever teaching the Truth and perpetual secu­rity from Error, but this; I cannot find, how there can be a certain assu­rance of the Sense of the Holy Scrip­tures in the manner as was taught by the Apostles, but only in this Com­munion; since all others, either abso­lutely disown these only means capable of giving this assurance, or weakly pretend to them without proof. 'Tis thus, Blessed Apostle of the Gentiles, I have learn'd the Scriptures, thus I remember them, in the manner thou hast Preach'd them, and thus I firmly hope to be sav'd by them. Grant, Blessed Redeemer, that no Pride, Self-conceit, or fond opinion of my own private judgment may ever put me out of this way, grant the like mercy to all.

XII. Sunday after Pentecost. EPISTLE.

NOt that we are able to think any thing of our selves, as of our selves; but our sufficiency is from God. There can be no solid hopes of advancing in a vir­tuous life, except this Foundation be first laid, that we can do no good of our selves, but that all is to come from God, as the effect of his Grace, even to our very Thoughts, which are the seed and first beginnings of virtue. For 'tis this grounds the Christian in a true Humi­lity, makes him ever distrust in him­self, delivers him from all Rashness, Confidence and Presumption, preserves him in a wholsom Fear, makes him in all things depend on God, and this depen­dance keeps him watchful in his Duty, and apprehensive of displeasing him, who has all in his Hands. 'Tis in con­sequence of this, that he is constant in his Prayers, and in all those means, the [Page 166] Divine Goodness has appointed for ob­taining his Grace; that he undertakes nothing that seems to be his Duty, without first imploring his assistance; and in indifferent things ever desires his Protection, as knowing, by a chain of hidden consequences, the whole State of his life, and very considerable en­gagements, many times to depend on these; that he is very cautious, how he exposes himself to what in himself or others, he experiences to be the oc­casion of sin; that he carefully puts by all Complaisance in that good he has done, as likewise what naturally arises from the Commendation or good Opi­nion of others, because he is sensible, this is an injustice to God, in taking to himself what belongs to him; and fi­nally, that he is not surpris'd at his own weakness, nor anxiously disquiet­ed at the observation of his repeated failings; because he knows himself to be misery and corruption; and there can be no wonder, that what is weak, is subject to weaknesses; and if there be any wonder, 'tis what is caus'd by Pride, which is ever unwilling to ac­knowledge this great infirmity, and is very impatient under it.

In this manner the knowledge and confession of our own inability and no­thing, is the foundation of all Virtue, as Pride is the root of all sin; and 'tis the great Mercy of God, by variety of expedients, to preserve us in, this know­ledge of our selves, and, by our daily experience, to secure us against that Pride, which so naturally steals upon us for our ruin. This advantage the Di­vine Goodness designs us in the many and troublesom Temptations, which molest us; in that Driness, Tepidity and seeming withdrawings of inward com­fort, which often follow us; in those infirmities we fall into after our repea­ted and strongest Resolutions; in the darkness of our Thoughts; in our stu­pendous and almost universal Igno­rance, as to every thing that belongs to God and our own good; in the un­certainty of our Repentance, and the doubts we labour under, in whatever we do to secure our future State; in our dis­appointments, afflictions, pains, sick­ness, and in all his Scourges. 'Tis for this same motive of humbling us, he has appointed the most effectual means of Grace in the weakest and most con­temptible Elements, and obliges us to have recourse to these for our help and [Page 168] remedy: for this he made choice of Poor, Ignorant and Simple Fishermen to be our Teachers, and subjects the most Learned to be their Scholars: for this has he center'd all Virtue in the contempt of whatever is esteemed great, and declar'd the Wisdom of the World to be Folly; and the Foolishness of this World to be the Wisdom he ap­proves, and the only Security we can have of being for ever happy.

This method has God chosen to keep us humble; and amongst all Christians, only those are happy and wise, who take the advantage of all these particu­lars, to ground themselves in the know­ledge of that nothing, which they are, and to grow daily in their dependance on God: so that, instead of thinking themselves unhappy in those things▪ of which the World generally complains, as of Temptations, Uncertainties, Ig­norance, Darkness, Infirmities, &c. they make this one use of them all, in turning them into occasions of a per­petual Humiliation under the Hand of God; and thus make them serve, as so many steps, whereby they approach still nearer to Heaven, and trust more in God, the less they have to trust in themselves. Thus their very Miseries [Page 169] become Blessings, and all co-operate to their Good.

And this, I don't question, is the de­sign of Almighty God, in many consi­derable infirmities he permits in his best Servants while as yet on Earth; especially in that great darkness, dim­ness, and want of all Sense and Com­fort, which for a long time many find in their Prayers and all Exercises of De­votion: all this being very often an ex­pedient of Mercy, not only to try their Fidelity and Patience, in serving him without any sort of satisfaction, or signs of benefit; but also to ground them still more and more in a so­lid Humility, and establish them in a total dependance on him. I am very sensible how great a Trial this is, and how great Grace is necessary for their support in this State of Barrenness: and while it is Food for the Strongest, that it is apt to cause anxiety in Begin­ners, and even give them such discou­ragements, as to think all to be lost, and conclude God to be angry with them, and that for this reason he is deaf to their Prayers, and gives them over to a hard Heart and a reprobate Sense. This is too often the effect of this Trial in unexperienc'd Christians, who have there­fore [Page 170] reason to be under the conduct of a very skilful Director, and entirely depend on his advice, and not on the Suggestions of their own fears. By such an one they will be instructed, not unprofitably to lament their Spiritual misfortune, but effectually to remove whatever in themselves they can disco­ver to be the occasions of it: and if they can make no such discovery, then to humble themselves, and even rejoice in the experience of their own nothing; hoping that God is preparing them for signal Blessings, who thus in a particu­lar manner convinces them, that of themselves they can do nothing: that therefore they ought to go on with courage, resolving to comply with the Will of God, who requires of them to Pray as long they live: that they must perform this as well as they can, with­out disquieting themselves at their im­perfections; ever endeavouring to per­form their obligation, without being concern'd whether it be with comfort or without comfort, whether they be in light or darkness, in joy or sadness; & this is to go on by the light of Faith, being constant in every Duty, without any recompence in this life or assurance of having done them well, but only [Page 171] what Faith gives, and not Sense: and thus suffering all the seeming with draw­ings of Grace with patience, and quiet­ly submitting to the appointments of God, they need not doubt of being as acceptable to him, as those that perform all their Exercises of Piety with a most lively and sensible Devotion; and that by owning in a profound Humility, that they cannot pray, they offer up a most acceptable Prayer.

Neither let these torment them­selves with the apprehensions of God being angry with them, and of their Hearts being hardened: for it being e­vident; that all their trouble, anxiety and dejection, arises from no other head, than the concern they have for not serving God as they ought, and the fear of having offended him; that they earnestly desire to be deliver'd from their evils, seek and enquire for reme­dy, and are ever with sorrow lament­ing their misfortune; 'tis very plain such Hearts as are affected with these Pious Passions, cannot be harden'd, nor possibly be the object of God's an­ger. No, these Hearts are certainly right with God, and tho' they are wrought upon by an excess of Appre­hension; Fear and Solicitude, and are [Page 172] disorder'd thro' an indiscreet manage­ment; yet these being rather weaknesse [...] than sin, they have great reason to hop [...] with an entire confidence in God, and expect, that after such a Trial, the Di­vine Light, attended with Heavenly Comforts, will again shine upon them and refresh their Souls. Let them b [...] constant in all Duties, performing them with a true Humility and Sense of thei [...] own nothing, tho' without any sensible Devotion, and I question not, but a [...] will end well; and tho' Death should carry them away even under this want of internal comfort, however it might seem terrifying to them, yet should I not doubt, upon this score, of their dying the death of the Just.

XIII. Sunday after Pentecost. EPISTLE.

THE Promises were made to Abra­ham and his Seed. St. Paul here declares and proves, that the Jews were not to build their hopes of Salva­tion on the Law given to Moses, but on the Promise God made to Abraham, when he said to him, That in him all Nations should be bless'd, Gen. 12. 3. that there­fore they were not to be justify'd by the Law, but by their Faith in a Media­tor, that was to come of the Seed of Abraham: for that God having once made this Promise to him, it could not possibly be made void by the Law, which was given four hundred and thirty years after; and therefore was still in force and to be made good; for tho' it be but a Man's Covenant, (says the Apo­stle here v. 15.) yet if it be confirm'd, no Man disanulleth or addeth thereto: how much less then can the Covenant, that was confirm'd before of God, be disanull'd by the Law, and made of no [Page 174] effect? Thus the Apostle reasons in this Chapter at length, shewing the Promise of God to be irrevocable and as unchangable as God himself, on whom alone it depends; & that on their Faith in this, their Justification and Salvation was to depend. Here's the ground of all the Hope and Salvation belonging to the Jewish Church; their fulfilling all the Law, without the Faith of a Messias in consequence of God's Promise, was not sufficient. And is not this a Figure of the Covenant made by Christ with his Church? He solemnly engag'd his word, That he would be with his A­postles, until the end of the World; Mat. 28. 20. That the Comforter even the Spirit of Truth should abide with them for ever, John 14. 16. That the Spirit of Truth should come and lead them into all truth Jo. 16. 12. That they should be the Light of the World and Salt of the Earth. That whoever heard them, heard him, and whoever despis'd them, despis'd him, Luke 10. 16. This is the Promise of Christ to his Church, not only once pronounc'd, as was that of God to Abraham, but so many times repeated, absolutely and without any condition or reserve: and who is there can annul this Promise? God has made [Page 175] it, who can make it void? If but a Man's Covenant be once confirm'd, no Man disanulleth it or addeth thereto: Who then can evacuate the Covenant of God thus repeated, confirm'd and establish'd? No, this is God's Word, and tho' Heaven and Earth shall pass away, yet his Word shall never pass away; but must for ever stand good, notwithstanding all Opinions, Pretexts or Laws of Men to the contrary. To build then on this Promise, is to lay a foundation on a Rock; 'tis to build on God's Truth, which is as unchangable as God: on this I stand secure, because in this I rest on God: on this my Judg­ment stands firm and proof against all the waverings of Human Reason; be­cause I know all the strength of Rea­son is but weakness and nothing, if compar'd to God. 'Tis for this I bless God daily, who has not left me to my self, and the uncertainty of my own Thoughts, to go thro' the depth of his Mysteries, but has promis'd himself to be my Guide, and by his H. Spirit abi­ding with his Church, to lead me into all Truth; so that as he himself has crea­ted me, as he himself has Redeemed me, so he himself has undertaken to be my Director in all I am to believe. On [Page 176] this Promise of his I entirely depend [...] and whatever arguments are suggeste [...] to me, pretending to invalidate it, methinks they look to me, as level'd a­gainst Christ himself; for if I am to question the truth of his Word, how can I firmly believe in him? If I can­not trust in his Promise, how can he be a God to me? His Promise is the ground of my Hope, and if I cannot depend on that, I must certainly de­spair: his Promise is the ground of my Faith, and if I am not to depend on that, I must certainly err in my Faith, or be an Unbeliever. But far be this from me; I confess, O my God, Thou art faith­ful to all thy Promises, and I believe Thee, because thou art the Eternal Truth. This Truth is the security of my Faith and my Hope: and if I once doubt of this, I in this lose all my hold in Thee; and what can I then trust to? There is nothing in this World, but Thou, my God, and thy Creatures; if I let go Thee, there are nothing but thy Creatures left me; and how can I trust in them, if by them I am taught to distrust in Thee? If I cannot depend on thy Church, which thou hast esta­blish'd and secur'd to me by thy Sacred Word and Promise, for the teaching [Page 177] the World truth to the end of the World; how can I receive that for truth, which is only secur'd to me by the learning and word of Man? This cannot be; and therefore I profess, if Thou failest me, all is lost to me; if I am to doubt of thy Promise, I must then own my self miserable, and that I have neither Faith nor Hope left with­in me, the only Anchor and Support in this State of Pilgrimage and Darkness.

Thus then is the New Covenant as well as the Old, the Christian as well as the Jewish Church to depend on the Promises of God, and 'tis in the Faith of these is the Life of the Just. And now, while we behold so wonderful a Fidelity and Truth in God, in fulfilling all his Promises to Men, ought not this be an instruction to all Christians, of the great exactness they are to observe, in satisfying all the Promises they make to God? Every Promise made to God ought to be most Religiously and Strict­ly kept, as being a Satred Tie, by which a Christian obliges himself to renounce something dangerous, and more closely to live to God; and the breach of it is ever accompanied with a sort of infi­delity, very unsuitable to a Christian State, as being contrary to that simpli­city, [Page 178] Sincerity and Truth, which are the Attributes of God, and without which a Soul cannot possibly be pleasing to him. And since it brings so great an obligation after it, ought not every one be very cautious, especially those of unripe and unexperienc'd years, how they engage themselves in any kind; or rather never doe it, but with great deliberation and the best advice of those, that know them best? For want of this many have rashly drawn them­selves into great Snares, and by the heat of a too hasty resolution of seem­ing good, have become a prey to the designs of a subtle but malicious Ene­my, perplexing their Consciences with a weight too heavy to be easily re­mov'd. All private resolutions there­fore are here to be suspected, however seemingly grounded on the prospect of the greatest good: And since being di­rected and advis'd, is a means appointed us by God, who knows our weakness, and by this designs to secure us a­gainst all Snares, why should this be laid aside in an affair, wherein his Honour and our Eternal Good are so much concern'd? The best advice there­fore I can give in this particular, is, That none make any Promises without ad­vice; [Page 179] and whatever they conclude with­in themselves, that it be ever done with this reserve; If it shall be approv'd by their Director, or other Party, that may be proper in such case; and otherwise not to stand good. This is the surest way to prevent all rashness and delusion, and do what may be most acceptable to God.

And this is not only advisable in re­lation to a Religious State; but like­wise in regard to all other Promises whatever, whether in order to Marri­age, Office, Employment, Society or State of Life. For all these most strict­ly oblige, when once made, and are so great an engagement, that, gene­rally speaking, they are never violated without a sin, and such a sin, as ever carries a great aggravation with it, and therefore ought never to be made, but with the advice of the best Friends, and serious consideration of their own dispositions compar'd with what they undertake. God likewise ought to be consulted, and his assistance earnestly implor'd by frequent Prayers and an en­tire abandoning their Choice to the di­rection of his Grace: for since no Pro­mises can be duly observ'd, but by his help: How can they reasonably after­wards [Page 180] expect his help, who without him have first engag'd themselves? Is it not hence, many are so very un­happy in what they do, meeting with such unexpected difficulties, which not only destroy their inward peace, but even put them too often upon living in a perpetual breach of Vow, and thus have Temporal and E­ternal evils the punishment of their rashness? O, 'tis terrible to think how many dreadful mischiefs are often the consequence of one false step, whilst like a Chain of evils they follow of course upon fastning the first link, the effect of a blind and hasty resolution, made upon Carnal and Worldly Mo­tives, but without God. Help us, O God, as far as we are concern'd in this misfortune; and as we adore thy Truth in all thy Promises, and on these build both our Faith and Hope; so likewise direct all thy Servants, in all the Vows and Promises they make: Deliver them from all rash and inconsiderate ones: Assist them in the just discharge of all they are oblig'd to by the tie of a deliberate Promise, make them sensi­ble of all they have undertaken, that so their failing in their own Promises, may never exclude them from the Mer­cy of thine.

XIV. Sunday after Pentecost. EPISTLE.

THE works of the Flesh are manifest; Fornication, Ʋncleanness, Enmity, Dissentions, Jealousies, Animosities, Complaints—of which I declare to you, as I have done already, that they, who do these things, shall not inherit the King­dom of God. Had the Apostle here given us a List only of those grosser Crimes, with which he begins his Roll, it would have likely encourag'd great numbers of Christians to have entertain'd good hopes of themselves; but when he adds amongst the works of the Flesh, En­mities, Dissentions, Animosities, &c. and declares these to have such a malignity in them, as to exclude from the King­dom of God; this carries terror along with it, and diminishes, I fear, very much of that number, which other­wise might be esteemed safe. For when I consider, how much these kind [Page 182] of evils reign, even amongst those, whose lives seem Regular and Pious; that there are few Families, but what have lasting Animosities within them­selves, and fewer, that have not their Dissentions with their Neighbours or Relations: that every inconsiderable Misunderstanding, Punctilio, Point of Interest, seeming Affront and even Oversights and Indiscretions, are gene­rally improv'd and made the Seed of Division; that there are scarce any of these breaches made, that are ever tru­ly heal'd again, but only cover'd over with the counterfeit of a starch'd Ci­vility, and upon the least touch break out again: when I reflect on the great Bitterness, and Animosity occasion'd by the diversity of Religions, and that there are very few, but what through Zeal or Ignorance, have their Hearts possess'd with Passion or even Malice against their Neighbour: when I con­sider, that within those Walls, which shut out the World, and are the Retire­ment of those Pious Souls, which seek for shelter against all sin; that even there, I say, Animosities, Envies, Quarrels, Contentions and Complaints are kept alive; and that having at once coura­giously renounc'd those Charms, which [Page 183] deceive the World, they fall unthink­ingly into these Snares. When casting my Thoughts about, I consider these spreading evils, I then wholy surpris'd, cry out Lord, if they that do these things shall not inherit the Kingdom of God, how very few are they, that shall be sav'd; since they, that are most remarkable for Piety and a Regular life, here in this are in danger of being made a prey to a designing Enemy!

Not that I can apprehend all those immediately to forfeit their right to Heaven, who find themselves engag'd in petty Disputes and Differences with their Neighbour, or even are surpris'd with suddain Passions and Dislikes at their proceedings; for this may some­times be the case of the Best and most Cautious Christians, who have no secu­rity against these Temptations: but then these are ever careful to stand upon their guard, and use all means to prevent these evils taking root within their Souls; they strive to interpret e­very thing in the most favourable Sense, suppress all resentments, make no com­plaints, which being convey'd to the other Party by indiscreet and unfriend­ly Hands, ever serve to widen the breach, they give ear to no Whisper­ings, [Page 184] suspect all reports, pass by many things both as to Words and Writing, which, if laid hold on, might help to exaggerate; are very cautious, how they answer Letters, chusing to speak nothing to such particulars, which seem the dictates of a Mistake or Passion, and, it may be, are follow'd with repentance, as soon as calm thoughts return, tho' without the power of recalling, what they then wish had never been writ; they engage the interest of Friends to remove all misunderstandings; seek of­ten to speak Face to Face and being their own Advocates, arm'd with Pa­tience and Sincerity, undeceive the o­ther Party in many prejudices conceiv'd; and if Truth requires it, acknowledge their own Passion or Mistake; ask Pardon; and even, when blameless, submit them­selves, espousing the cause of Charity, and humbly seeking the re-establish­ment of their former Peace. Thus good Christians, industrious in using timely means, give not opportunity to these first Seeds of Difference to grow up to any strength; but by good ma­nagement, improve the very Tempta­tions to these sins, into the exercise of most Heroick Virtues, and instead of shutting, thus prudently make them [Page 185] serve to open the Gates of Heaven, and entail them to that Inheritance, which otherwise would unhappily be cut off.

And this is the misfortune here pro­nounc'd by the Apostle against those, who take the other way; who not ex­tinguishing the first sparks of Jealou­sies and Discord, admit and shelter them within their Breast, let them be blown up by others breath, till they grow in­to a flame, or at least take such hold, as to put all into disorder. Hence lasting Quarrels and Contentions are promo­ted, malicious and biting Discourses are carried on, every occasion is catch'd at to thwart, provoke and undervalue each other; and so many evils creep in insensibly on Souls, that are thus di­sturb'd, that 'tis no wonder the Apostle for these disorders excludes them Hea­ven. And however at first sight this may appear severe; yet if we diligent­ly examin into the rise and progress of these sins, we shall discover, there's scarce one fundamental Virtue belong­ing to a Christian, but what is injur'd by them, and that they quite under­mine the Gospel. For whoever but with a passing Eye observes, will find the Gospel Spirit, to be a Spirit of Cha­rity [Page 186] and mutual Love, a Spirit of Hu­mility, Meekness and Patience, a Spirit that teaches us to bear and forbear, to pardon Injuries, do Good for Evil, and only on these terms promises the re­ward of future happiness. This is the Spirit, spread thro' the whole Gospel; and there is not any one point so often repeated, and earnestly press'd in all the Epistles extant in Holy Writ, as this, with the assurance of this being the Character of a true Disciple, and that whoever is found without it, their Religion and all their Hopes are cer­tainly in vain.

And are not now the sins of Enmity and Dissentions quite contrary to this? For in the very first step of taking any thing amiss of our Neighbour, is there not a want of Patience? In being disturb'd, is there not a want of Humi­lity? In the entertaining these disquiets, is there not a want of Meekness? In all complaining and biting Discourses, is there not a want of Charity? In en­gaging others in our Quarrel, is there not a want of Peace? In not seeking to make up the breach, is it not the effect of Stubbornness and Pride? In standing at a distance, is it not Obstinacy? In expounding every thing to the worse [Page 187] Sense, is it not Spite and Envy? In commending their own proceedings to the disparagement of others, is it not Self▪love and Revenge; with variety of other Evils? And what now is be­come of the Spirit of the Gospel? Here's the Spirit of Satan very plain, but nothing of Jesus Christ. And is it to be wonder'd then, that these sins are number'd amongst the works of the Flesh, which have such a complication of evils and corruption in them? The greater wonder is, that Christians should be so easie in falling into them, and letting every provocation break that Bond of Peace and Love, which cannot be violated, without, in fact, renouncing the Gospel and the Spirit of Christ. And 'tis much the greater won­der still, that this should be the misfor­tune of those, who by a stricter tie have oblig'd themselves to follow Christ; here, methinks, all Differences, Ani­mosities and Dissentions should be whol­ly banish'd; for what can the most ri­gorous Austerities, and constant Devo­tions avail, if Charity and mutual Love attend them not? What Religi­on and Christianity can there be, where this indispensable Duty is left out? If they believe St. Paul, they must be­lieve, [Page 188] that without this, all the rest will profit nothing. Imprint therefore, O God, this fundamental Principle in the Hearts of all that undertake to be thy Servants; let no vain pretexts deceive them, to the loss of their Souls; re­move Dissentions from amongst the Faithful, preserve Peace and Unity, and while they know these to be the Fruits of the Spirit, grant they may ever re­member, that all Divisions are the works of the Flesh.

XV. Sunday after Pentecost. EPISTLE.

IF we live by the Spirit, let us also walk by the Spirit. Walking by the Spirit is a necessary consequence of li­ving by the Spirit; for the Spirit is not as a barren Seed, that can lie conceal'd, without appearing in our actions and the conduct of our lives No, there's none lives by the life of the Spirit, who [Page 189] leads not a Spiritual life: for a Spiritu­al life and the Spirit of God are insepa­rable. Opus suum probet unusquis{que} Let therefore every Christian prove and examin what his works are: if, upon enquiry, there appears nothing but what is Carnal and Worldly in their actions; if the Soul be not carried to­wards God, by Holy Desires, by Prayer, and the wings of Love, 'tis plain, there's nothing but Self-love and Passion go­vern in their Hearts; and they in vain flatter themselves with the thoughts of being under the conduct of the Holy Spirit, if there be not a certain bent in them, which effectually applies them to the works of Justice. They are not therefore only the profligate and wick­ed Christians, who live in defiance with God and his Commandments, that are here to take the Alarm; but all others, with a jealous Eye, are to apprehend themselves concern'd, who do not find, that they are govern'd by the Spirit; because whatever is not of the Spirit, is not of God; and whatever is not of God, cannot have God for a recom­pence; because he being infinitly Just, cannot be the reward of what is not Good; and how can any thing possibly be Good, which is not from him?

This is the only Test of whatever is truly Christian and Holy; and whate­ver will not abide this, must be cast by as Corrupt and Adulterate: so that however the lives of many may in ap­pearance pass for Christian, yet they are not really so, if they have not God for their Principle and General Mover. What then are those, who have their Hearts full of the World, who being free from those common Vices, which defile the great part of Mankind, have yet their Souls wholy taken up and bu­sied with the things of this World? on these is the whole run of their thoughts, these are the principle object of their Affections and Desires; from the success of these is the only Rest and Satisfacti­on they know; and a disappointment or miscarriage here, is what destroys all inward Peace, and all in this seems lost to them. Now can it be imagin'd, that these Earthly Souls walk by the Spirit of God, who have the World alone for their direction in all they do? Is it in God these live, is it him they seek, is it him they love, is he their Happiness, or is the Possession of him the end of all their labours? 'Tis this indeed God ought to be to Christians; but these make the World a God to [Page 191] them; 'tis this, and not God, they love with all their Hearts, with all their Souls, and with all their Strength. And these are not only the unhappy circumstances of those wretched Mi­sers, whose Happiness and Souls are lockt up in their Treasures; but, what is most wonderful, even of two many of a narrower fortune, who move with as great Solicitude within the scanty Sphere of a Room or two, as if the whole World were within their doors. They are not content to attend to eve­ry concern with care; but anxiety and a perpetual hurry accompany them in all they do; and there is not a thing they go about, tho' never so inconside­rable, but, in the worser Sense, 'tis true of them; Anima mea in manibus meis semper: Their whole Soul is al­ways in their Hands; thus are they truly Worldly Souls; and tho' like Moles, their whole business is to turn up but one poor handful of Earth; yet they are as Earthly still, as if they had Mountains to remove. Hence they have no delight to converse with God in Prayer: they can find no leisure to at­tend to the work of their Salvation: and if at any time the importunity of Spiritual Friends or seeming decency ob­blige [Page 192] them to it; with what distraction is this perform'd! How little is their care and diligence in this, if compar'd with that great Concern, with which they act in all other Affairs! Here's but a passing and unsettled Thought, and there's. their Soul. For where their Treasure is, there is their Heart: a poor Treasure, God knows, to ex­change for Heaven. And can these imagin, this is walking by the Spirit? Truly there appears to me, nothing but Corruption and the World; and tho' it be but a little part of it they adore; yet in this what are they better than those, whose Passions are more un­limited and grasp at all? The Soul is e­qually lost, whatever it be fixt on, if it be not fixt on God. Whether the Idol be great or little; whether it be an Ox or Ant, whether it be of Gold or Straw, the Idolatry is still the same. And if only those are born of God who over­come the World, how can these pretend to it, whose Souls are thus truly Slaves to it?

And now, if we go on by this Prin­ciple, and measure still other Christi­ans, whose Hearts are wholy disingag'd from these kind of cares; but then whose cares are equal in studying how [Page 193] [...]o please themselves; who think not [...]ow the World goes, but only how to make the World a happiness to them; [...]n Sports and Entertainments, in vain Shews and Dresses, and in a life of Idle­ [...]ess and Ease, &c. If we measure, I [...]ay, all these, by this Principle of walk­ [...]ng by the Spirit; have we not reason to [...]pprehend, the Spirit, they walk by, is [...]ot of God, but rather the evil Spirit of Self-love and the World; since 'tis [...]ot God they seek to please; but their [...]eneral care, is how to please & gratifie [...]hemselves? And what is there of God [...]n this, whilst to themselves they every [...]ne become their own Idol, and to this [...]ake a general Sacrifice of all they have [...]r are, of Body and Soul, of all they [...]hink and do? For tho' it may be, [...]here's nothing they are concern'd in, [...]ut what in its kind and due degree, be [...]awful; yet all this ceases to be so, [...]hen once it rises to an excess, and [...]ith an immoderate affection carries [...]way their Hearts from God and fixes [...]hem on Creatures. What's more in­ [...]ocent than a Game at Chess or Tables, [...]nd yet hear what S. Francis Sales, who [...]s ever moderate, nor troubles his Rea­ [...]er with unnecessary scruples, says on [...]his Subject: Above all, Philothea, take [Page 194] heed thou set not thy Affection on this; for how lawful soever any Recreation be, it is a Vice to set the Heart and Affection on it, to long after it, or to trouble and vex thy self with it. p. 3. c. 31. To set the Heart on what is Innocent, he says is a Vice: and does not he in this condemn all their lives as Vicious, who live in these excesses? Truly whoever compares them with the Gospel, must necessarily conclude it so. For a Chri­stian there describ'd, is one that follows the life of Christ, a Man of Self-de­nial and Mortification, dead to the World, to its Pleasures and Vanities, Crucified with Jesus, whose Conversa­tion is in Heaven, who esteems nothing but the love of Jesus, who seeks to please God, to this directs his Thoughts, his Desires, his Actions, and makes this the end of all his labours. This is the Spirit of the Gospel and of God; and they, who are led by the Spirit of God, are the Children of God. Rom. 8. 14 And whose Children then must they be, who are not directed by this Spirit? He who is not with me, says Christ, is against me; and in this de­clares, they are not his. Hence we may conclude, there are none, that walk by the Spirit, but such as make to­wards [Page 195] Heaven in all they do, in their Studies, in their Business, in their Di­versions, in their Expences, in their Eating, Clothing and Sleeping, &c. For their design in all these, being to make use of and proceed in each parti­cular, as far as God has appointed it for them; all they then do, is a com­pliance with his Divine Will, and an effect of that Obedience and Love they owe him: But when Christians pro­ceed by an undue method, whether in Business or Diversions; so as to set their Hearts upon them or any Crea­ture with an immoderate affection, with the daily improvement of Self-love and the love of the World, and a forsaking of the Spirit of the Gospel, then all this is walking by the Flesh, and cannot be pleasing to him, since what­ever is of Self-Love and the World, cannot be of God, but of Corruption; and they who fow in the Flesh, shall of the Flesh reap Corruption, as the Apo­stle here says; and what is that but death? And what can possibly secure us against this evil, into which we so naturally and unthinkingly run, but thy Grace, O God: Direct us there­fore we beseech thee, in all we do, that we may seek thee in all things; that [Page 196] neither the love of our selves or the World, may gain upon us, but, that as we pretend to live by the Spirit, so we may ever walk by the Spirit, and so obtain the effect of this Promise, That they who sow in the Spirit, shall of the Spirit reap life everlasting.

XVI. Sunday after Pentecost. EPISTLE.

I Bend my knees to the Father of our Lord Jesus Christ,—that according to the riches of his Glory, he may grant you to be strengthened by his Holy Spirit in the inward Man. This was the great Charity of St. Paul to his Flock, who being truly sensible of the many diffi­culties and dangers in a Christian life, and how large a portion of Grace was absolutely necessary for their conduct and security, therefore made it the subject of his Prayers, that they might be strengthen'd by God's Holy Spirit in [Page 197] the Inward Man. This is a sufficient motive to quicken a like Spirit of Cha­rity in all Pastors, in regard of the Flock committed to them; not to be in­different and unconcern'd at the State of their Souls; but with a Fatherly care to observe all their Spiritual wants, with laborious endeavours to seek to redress all their evils, and with fervent and daily Prayers to bend their knees before the Father of our Lord Jesus Christ, that he would vouchsafe them his Divine assistance, for their protecti­on against all dangers, and bringing them to a happy end of this trouble­some Pilgrimage. A Pastor, that thus knows how to be Solicitous for his Flock, who has them in his Heart, who esteems them, with St. Paul, his Joy and his Crown, certainly inherits the Spirit of this great Apostle; but to be cold and negligent in their con­cerns, is the Spirit of a Hireling, of one that seems more Solicitous how to live by them, than how to make them live. Perfect, O God, this Zeal of St. Paul in all that undertake his charge, and make them truly sensible, that 'tis in their Hands, by their Watchings and Labours to make their People the subject of their Joy and Triumph, or [Page 198] by their negligence, the subject of their Despair and Damnation at the last day.

But this Prayer of the Apostle is not a Lesson only to Pastors, but also to the Flock, to excite in them a like Zeal and Diligence for their obtaining of God that Grace, whereby they may be daily strengthen'd in the inward Man. For certainly, if they seriously consider the almost infinit difficulties and dangers that are before them, and on the other side, how altogether unable they are of themselves to overcome them, they will soon discover an absolute necessity of joyning with their Pastors, and ma­king their constant-application to the Father of our Lord Jesus Christ for the obtaining his help, without which they must unavoidably fall a prey to the E­nemy of their Salvation and be lost for ever.

Let but any one reflect on the Cor­ruption of our Nature, and its strong inclinations to evil; on the variety of Temptations, to which we are ever ex­pos'd; that one no sooner goes, but a­nother comes; that while we avoid one extreme, we generally run into the other; how naturally we abuse all the Blessings and Gifts of God: What difficulties there are in conquering any ill Custom, [Page 199] in mortifying our Passions, our proper Judgment, our Will, our Imagination, our Senses; in preventing the effects of Self-love, private Interest and Pride in the best of our actions: What difficul­ties there are in discharging the obliga­tions belonging to all States, not only of Pastors and Magistrates, but of Pa­rents, Masters, Stewards, Trustees, Lawyers, Traders, Children, Servants: What difficulties in breaking thro' the Vices of the Mode, and the World, which have Practice, Authority, and Numbers to recommend them, and yet are such, in many particulars, as are at defiance with the whole Spirit of Christ and his Gospel: What difficul­ties in the true use of Plenty, Riches and Peace: What difficulties in Sick­ness, Troubles, Poverty, in Darkness and driness of Spirit: What difficulties in the great disproportion of our Rea­son with all the Mysteries of God; in governing our wild, roving and sensual Phancies; in all the acts of true Repen­tance, Devotion and Virtue; in not being deceiv'd with the false comforts of a counterfeit Mercy, a counterfeit Humility, a counterfeit Patience and Devotion, by their not being grounded and rooted in Charity, which is the [Page 200] life of all Virtue: What difficulties, in fine, in dying happily, and being presented before the Judgment Seat to render an account of our Stewardship, and of all our idle Thoughts, Words and Actions. These, and infinit others are the difficulties belonging to a Chri­stian State, ever accompanied with so many dangers from the hidden Snares of our Spiritual Enemy, from the Indis­cretion, Provocation, Malice and ill Example of Neighbours, from the Corruption of our Nature and Insin­cerity of our Hearts, that we may say truly, we are encompass'd with evils on every side, and walk in the midst of Enemies from the first glimpse of Rea­son, till the last moment, when Death shuts our Eyes. And then if we look into our selves, and see what grounds of security from within our selves a­gainst all these dangers, we can disco­ver nothing, but what is sufficient to terrifie and even cast us into despair. We can see nothing but Misery and Weak­ness, Poverty and Blindness; so far from being able to do any thing for our security, that of our selves we are not able so much as to frame one good Thought.

And is not this consideration of our great danger on the one side, and our extreme weakness on the other, suffi­cient motive to make our most earnest Addresses to Almighty God, that he would please to watch over us, to strengthen us interiorly by his Holy Grace, and conduct us safe through all difficulties and dangers. We are no­thing of our selves, and if he helps us not we shall ever remain in our weakness, and most certainly be overcome by our Enemies; and the consequence of this, is not only a slavery to sin here, but an everlasting slavery hereafter, from whence there can be no Redemption. One would think, this absolute depen­dance we have on God, would make us constant at our Prayers, and the hopes of securing us against eternal evils, would oblige us to be attentive to them. But see here a demonstration of our prodigious insensibility: 'tis not all this is sufficient to prevail on us in this point; but as to the genera­lity, I fear, of Christians, I may say, their Devotions are perform'd with so great a distraction and coldness, that one would not imagine the subject of them to be a concern of Eternity, or that the success of it had any dependance on [Page 202] God. 'Tis most prodigious, that ha­ving a Faith of everlasting life, this should make such weak impressions in us, as not only to let us be so heartily busied with this World, but likewise be so unconcern'd at our very Prayers, as to permit every trifle to take place of Eternity, and every impertinent thought to turn God out of our Hearts. What can we say of this, but only admire this our misery, and truly humble our selves at the sight of our weakness; and use our best endeavours, that, a­mongst all our other infirmities, this strange Stupidity at our Devotions, should make at present such a lively im­pression on us, as to become a Remedy of that evil which we lament, and leave in us such a lasting Sense of our misery, as to put us, not only this day, but our whole lives, upon joyning with the A­postle, in bending our knees to the Fa­ther of our Lord Jesus Christ, that ac­cording to the Riches of his Glory, he may grant us to be strengthn'd by his Holy Spirit in the inward Man? For 'tis thus only we can escape all the dangers before us, and secure to us the possession of life everlasting.

XVII. Sunday after Pentecost. EPISTLE.

I Who am in Chains for our Lord, be­seech you to walk worthy of the Voca­tion, to wbich you are call'd. This is the request of St. Paul in Prison, and 'tis of so great an extent as to compre­hend all Christian Duties. For to de­sire us to walk worthy of our Vocation, is to desire Christians to walk in every respect as becomes Christians, and not to forget the obligations of the State, to which they are call'd; just as if one should recommend to Persons of Ho­nour, in all things to remember their degree, and never do any thing, that should be unbecoming their Quality. This is an excellent general Rule for Christians ever to carry with them, whereby to measure all their proceed­ings, and direct them, what to follow and what to avoid; and certainly, were it observ'd, tho' it might leave way for [Page 104] Indiscretions; yet it would cut off those numberless sins, which ruin their Souls and cast so great an infamy on their Profession.

But the Apostle is not content with Generals; he descends to particulars, and shews how a Christian ought to walk worthy of his Vocation, viz. With all Humility and Meekness; with Pa­tience; bearing with one another in Cha­rity; being Solicitous to preserve the Ʋni­ty of Spirit in the bond of Peace. These are the qualifications he sets down be­coming the Christian State, in which none can dispense with themselves and yet walk worthy of their Profession. For a Christian is one, that undertakes to be a Follower of Christ, and to live according to the Spirit of the Gospel; now the Gospel being the Rule, and Christ the Example of all Humility and Meekness, of Patience, Charity and Peace; whoever copies these not out in his Soul, and does not practise them in his Life, cannot possibly be reckon'd a Follower of Christ and his Gospel: For if instead of Humility, he follows the suggestions of Pride; if instead of Meekness, there be Harshness and Ob­stinacy; if instead of Patience, there be Passion and Repining; if instead of [Page 205] Bearing and Forgiving, there be Reta­liating and Revenge; if instead of Peace, there be Dissention and Quar­rels; is it not plain, in all this there's a forsaking the Gospel and departing from Christ? Is it not walking in ways quite contrary to his, and practising what he condemns as unworthy of a Christian? How then can such an one sit down at peace under a Christian Name, while in his life and practice, he quite aban­dons, or rather makes War with him, whom he pretends to follow? For what has Pride, Obstinacy, Passion, Revenge, and Uncharitable Contentions to do with Christ? Are not all these the ef­fects of the old man, which he com­mands his Followers to put off? And what have his Disciples to do with them, who are all commanded to be like their Master? And such as are not, walk un­worthy of their Vocation.

These Virtues then here recommen­ded by St. Paul, are the indispensable Duties of every Christian; but that of preserving Peace and Unity, is what he most earnestly presses & with the stron­gest Arguments: Because we are all but One Body, there is but One Spirit, and One Hope to which we are all call'd: there is but One Lord, One Faith, One [Page 206] Baptism, One God, and Father of all, who is over all, whose Providence extends to all, and who resides in all. Are not here powerful motives to preserve a perpetual Peace and Union amongst all that belong to Christ? 1. The U­nity of his Mystical Body, of which we are Members. 2. The Unity of the Holy Spirit, who cements all together in One Body. 3. The Unity of the Divine Being, in which we ought all to be consummated for all Eternity. 4. The Unity of the Master and Head, to whom we all belong, and of the Sa­crifice, by which he has Redeem'd us. 5. The Unity of Faith and Gospel, which we profess. 6. The Unity of the Sacrament, by which we are all regene­rate and receive our Spiritual Being. 7. The Unity of our Creator, who has taken us out of the same nothing. 8. The Unity of a Heavenly Father, who governs us by the same Authority, fills us with his Presence, and unites us to him by his Love. Thus Almighty God having reduced all his Works to Unity, and above all, that principal one of his Church, whoever contributes to any Division, directly opposes the de­signs of God and the Mission of Jesus Christ. God will have peace amongst [Page 207] us, therefore there can be no doing the Will of God, where there is not a pre­serving of Peace. And tho' there may be sometimes pressing motives sugge­sted for the making Contentions rea­sonable, yet inasmuch as these can have no proportion to that General Good of Ʋnity, all these betray an unreasonable­ness in them, whilst aiming at some Particular Good, they undermine the General; and therefore however clo­thed with the pretext of Charity and Justice, must be ever suspected, if not condemn'd, as the effect of Passion, Self-love and Private Interest: And are certainly of that dangerous and deceit­ful nature, that even Learning, Since­rity and ordinary Virtue is not proof against them.

For once the Heart gives admittance to them, 'tis strange what disturbance they give to the Soul, by corrupting the Judgment, clouding the Reason, biassing the Affections; so that a Per­son otherwise Virtuous and most Im­partial, when engag'd in any sort of Contention, ought to suspect all his own decisions; it being almost impossi­ble for him in that disorder, to carry his Thoughts even, so as not to favour the part he espouses, and represent the [Page 208] adverse Cause with great disadvantages; so that we may almost generally con­clude, that Injustice ever accompanies Contentions: And hence it is, that in all Differences, while each Party naturally takes upon them to be Judge in their own Cause, they proceed with so much severity against each other, and pass such Censures, as raise wonder in in­different persons and Scandal too: Hence a little breach comes soon to be widen'd, and a ground is laid for great Animosities and Aversions, which sprea­ding amongst the Favourers of each side, are scarce ever to be heal'd, but become irremediable evils by being propagated to Generations. This misfortune would not be so very considerable, were it confin'd to private Persons and Men of no Principles; but 'tis a Christian's surprise to see it spread so much beyond these, that even profess'd Piety and Re­ligion is not exempt from it, not the Enclosure, not the Sanctuary nor the Altar: So that being of a nature so pernicious to Christianity, that it ought not to be found, where this is profess'd, it is notwithstanding this, found every where; as if living in Contention were not injurious to a good Conscience; and the breach of Peace were consistent [Page 209] with true Piety: Thus truly one would guess by the great and almost general Differences kept up amongst Christians, who are but too easie, God knows, upon very inconsidrable grounds of Opinion and Interest, to transgress in this fundamental point, and let pri­vate motives far out-weigh the publick: whereas it is their Duty to purchase Peace at any rate, and be willing to yield in many other points, for the se­curity of this. For if any man seem to be contentious, we have no such custom, says St. Paul, nor the Church of God. And St. Gregory was so true a Disciple of his, that he declares himself willing rather to subscribe to anothers Judgment contrary to his own, without prejudice to Faith, tban be Contentious with him. I wish St. Paul had more Disciples of this mind, who would not only read his E­pistles, but be careful to observe them, and particularly in being Solicitous to preserve Ʋnity, and have a due regard to Peace, as a Fruit of the Spirit. 'Tis this ought to distinguish Christians from all others, and this charge they have from Christ himself; and with­out this there's none can walk worthy of the Vocation to which they are call'd.

XVIII. Sunday after Pentecost. EPISTLE.

I Always give thanks to God for you for the Grace of God, which has been gi­ven you in Christ Jesus. The Blessings of God had made such a deep impressi­on in the Heart of St. Paul, that he was not content with a passing and superfi­cial Thanksgiving; but he gave thanks always; not permitting present Em­ployments to blot out the memory of past Mercies, not even those, which God had bestow'd upon others. This was a Holy Disposition in St. Paul; a fruit of his perfect Charity, of his Zeal for their good, and of the great Idea he had of God's Graces; and may be easily comprehended, if we compare our selves to this Great Apostle, by conside­ring how little we are touch'd with the Blessings of Heaven, especially those, which others receive. We, for our parts, hear a thousand instances of these, [Page 211] and as soon forget them; we have but a very imperfect Sense of them, even while they are reported: and few are Solicitous, beyond the formality of a Phrase, to render thanks for them: and if hapning to be our nearer con­cern, they draw from us a more hearty Thanksgiving upon the spot: yet new affairs succeeding soon stifle all these motions of gratitude; the Heart is ta­ken up with other concerns; present objects remove the past out of sight; and we cannot with truth say with St. Paul, that we give God thanks always for his past Bieffings, because we don't so much as think of them. In this is our great misfortune; we know only then to value God's Blessings, when we want them: and we are no sooner in possession of them, but their price pre­sently falls, and generally is quite for­got. How valuable is Ease to us in time of Pain; Health in time of Sickness; Quiet in time of Trouble; Peace in time of Persecution; Security in time of Danger; and how much do we in these circumstances, offer for the pur­chase of what we desire? When God's Mercy favouring our Wishes, a short Enjoyment presently takes off from their value, we grow cold and insensi­ble; [Page 212] and a long Possession, which should, in Justice, encrease our Gratitude, on­ly serves us as a motive to abuse them against the Giver: and by this our un­grateful Stupidity, I don't question, we often oblige the Divine Goodness to in­terrupt our peaceable Enjoyments, by taking his Mercies from us, and visiting us with Scourges, that by these he may awaken us and make us sensible of his Favours, and force us to a more Chri­stian use of them. So that instead of being Like St. Paul, in giving continual thanks for such Blessings, which others receive, we scarce give short thanks for our own: and therefore are more justly resembled by the Ten Lepers heal'd in the Gospel, of which number, there was only one found, that return'd with gratitude to acknowledge the mercy of his Cure: For truly I wish, this be not the proportion of grateful Christians; for who can tell me, there's more than one in Ten, that gives thanks as they ought?

This we have but too much reason to apprehend, if we consider the gene­ral abuse of God's Blessings amongst Christians, and that those, who enjoy the largest share of them, instead of being grateful, are the Persons who a­buse [Page 213] them most. Thus we see, there are none more bold Offenders, than those of the strongest constitution, who seem secure of Health. Those, who have the advantage of Beauty or exact Proportion, have generally so many de­grees of Vanity and Pride: Those, whose natural Eloquence makes them admir'd, but too commonly shew their Art in hurtful Flatteries, sinful Per­suasions, in Raileries and Ridiculing of their Neighbours: And those who are blessed with Plenty, are not they the persons, above all others, who keep up the Credit and give authority to Vice; who wast their Estates in Idle­ness, Luxury and all manner of Exces­ses? This is the common method even of the Christian World; so that instead of making proportion'd returns to Hea­ven of what they receive, all is perver­ted and made the unhappy Instruments of sin. Good Example and Piety is not now the consequence of Greater Bles­sings; but where these most abound, there is Iniquity in its greatest State. And I wish this were the Character of those only, who, by their vicious lives, seem to have renounc'd all right to Heaven: for there's but too great rea­son to fear, that infinit others, who [Page 214] seem to keep within some bounds, share in this ungrateful guilt, tho' in a less offensive way. For where are the Per­sons, who, being any ways blessed above others, do not turn these very Blessings to the encrease of Self-love and the Love of the World; so that whilst by the particular benefits of Heaven, they are in Justice bound to approach nearer God by proportion'd steps of Love, they are too often found to depart still far­ther from him? 'Tis thus the moderate Christian, tho' free from Vice, yet still according to his Stock, makes his ad­vance in the Vanity both of Cloths and Table; and those Self-denials, which under a strait fortune, he us'd to practice, now, upon favourable additions, he quite lays by; he toils no more, and under this Mechanick notion, withdraws himself from all Employment; he stu­dies now his Ease, seeks better Compa­ny, and by degrees, Expensive Diver­sions become his Business; and thus em­ploy'd, goes on unthinking, till his last sickness ending all his Sport, puts him upon being serious, to make an untoward preparation for that, which ought to have been the great concern of his Health and Life. 'Tis thus the additi­on of Mercies, Mercies I say, abus'd, [Page 215] makes an Industrious, Careful and Pi­ous Man, become a Man of Idleness and Ease, a Man of Inclination and Appe­tite, a Man of Sense and of this World; the more he receives from God, is only to please himself the more and not the Giver; 'tis to make him love the Crea­tures more, and his Creator less.

And where is now the Gratitude in this? Where is the Spirit of St. Paul, which should be ever giving thanks, and making of every Blessing a new step to Heaven? 'Tis thus it ought to be in Christians. For is not every Good re­ceiv'd a Gift of the Divine Bounty; is it not as so much Seed, from which most justly God expects the Fruit? And where is this Fruit, if all be abus'd and turn▪d to Idleness or Sin? 'Tis plain then, all we receive from God, ought in some manner be return'd to him: Redeant flumina unde manarunt. All ought to appear in the Harvest, not on­ly of grateful words, but of a more Christian life. Thus whatever the Blessings be, whether of Plenty, Peace, Good Name, Children, or any Success, these ought to be ever follow'd with the effects of a true Grateful Heart, in so many degrees of Piety and approaches made to God, in loving and serving him [Page 216] more faithfully, and a Solicitude of ap­plying his Gifts to the end for which he gave them; to his Honour, and their own, not so much Worldly, as Eternal Good. This is St. Paul's Instruction; a life of Christian Piety being the only perpetual thanks. And certainly most unhappy are they, who do not this: For since, the account we are to give, still daily encreases in proportion to the Blessings we receive, must not the day of accounts be dismal to them, who up­on looking back on their whole life, find, that, instead of making returns to God▪ for all his Mercies, in the gratitude of a holy life, they have perverted them to the love of themselves and this World, and thus abus'd them all, in making them the unhappy occasions of offending him more? Deliver us, O God, from this Ingratitude, and as thou pourest forth thy Blessings on us, so let this one Blessing more of thy Grace e­ver attend them, which may effectual­ly teach us how to use them; that we may never more pervert thy Blessings into Curses, but grow daily in Virtue, as they encrease upon us, and thus in the sweet savour of holy life, offer thee a perpetual Thanksgiving.

[...]IX. Sunday after Pentecost. EPISTLE.

OƲt on the New Man, which is created according to God in Justice and San­ [...]ity of Truth. One would think in the [...]arch and profession of Virtue there [...]ere no danger of miscarriage, because [...]irtue it self seems a security against [...]l Snares; and so certainly it is, when [...]is according to God in Justice and [...]nctity of Truth. But here's a great [...]art of our misfortune, that when by [...] laborious Diligence we have disen­ [...]ag'd our selves from all vicious habits, [...]d now seem fitted to become true [...]ollowers of Christ, we even find a way [...]y more subtle Artifices, to adulterate [...]e very Virtues themselves, and to live [...] as great distance from God in the [...]rofession of reputed Virtues, as when [...]gag'd in the open practice of Vice; [...]d this is a State so much more dange­ [...]ous than the former, as the evils of it [Page 218] are more undiscernable. I say not thi [...] to terrifie sincere Souls, but to give [...] caution to as many as pretend to Vir­tue, to be sincere in what they do, an [...] while they renounce the Carnal Enemy, to be careful not to rest contented un­der the conduct of the Spiritual one; but that in putting on the New Man, they would be ever Solicitous, it [...] that New Man mention'd by the Apo­stle, which is created according to Go [...] in Justice and Truth.

For as there is Humility, Mercy, Pie­ty, Patience, &c. of the New Man crea­ted according to God; so there is a false Humility, false Mercy, false Piety and Patience, which are of the old Man, n [...] created according to God, but the evi­dent effects of our corruption. For whenever these proceed from no other root, but of Self-love, Convenience, Interest or other Worldly and Huma [...] respects, what better Character d [...] they deserve? And is it not thus Chri­stians are too often miserably deluded, when being very Edifying and Exem­plar in all those practices, which are the accomplishment of their Profession, and make them honour'd by as many as are Witnesses of their actions, they have no other motives, after all, of what [Page 219] they do, but some Worldly considera­tions, which oblige them to this more than ordinary regularity? One, for example, is liberal to the Poor, and in this seeks to be esteem'd Charitable: Another, with a wonderful Humility, stoops cheerfully to mean Employments, and 'tis only to gain the Opinion of some, that by their Interest he may be prefer'd. A third bears reproachful and injurious language with admirable patience, because he dreads the uneasi­ness of Contention. A fourth, with great resolution stands against all Soli­citation to evil, because by yielding, is apprehended the loss of Honour and of Friends. A fifth censures and avoids all the expensive extravagancy of the Age, as to Dresses, Gaming and Enter­tainments; because he adores his Mo­ney and cannot be Modish gratis. A sixth is ready to underatake any Cha­ritable Office for a Friend, but is ever careful to sow on rich ground, which he knows is likely to make a good re­turn. A seventh avoids being Criminal, apprehending the difficulty and shame of afterwards is confessing the guilt. An eighth preserves. Innocence, because sin disturbs his Ease. A ninth is frequent in the most Sacred Duties, but 'tis be­cause [Page 220] others are so; because 'tis expe­cted, or out of Custom, or to escape reproof. A tenth is laborious and edi­fying in a Religious way, but 'tis eve [...] in publick, where there's a prospect o [...] Credit or Preferment. Thus 'tis b [...] too often, in the practice of a Christia [...] life, Pride, Self-love and Interest ar [...] the only support of all its reputed Sa [...] ­ctity. And how far is this from the New Man here recommended by the Apostle, being wholy void of Justice and Truth? There may be enough indeed to gain some Reputation with Men, who regarding only the outside of actions, cannot Judge of the Interior; but this cannot deceive him, who is the Sear­cher of Hearts, who will separate the Gold from the Dross, and lay open all these conterfeits of Piety; Justitias ju­dicabit. For however Angelical▪ the looks may be, he will still discover the Cloven Foot, of Self▪love and Interest, that lie conceal'd and shew the virtues of these Men to have had no better support.

And what other reward can then be expected from his Just Hand, but the punishment of Vice, and such Vice, which has prostituted the most Sacred actions to their own base ends, made Hea­ven [Page 221] serve Earth, and abus'd Religion to [...]dvance and sanctifie their own Corrup­ [...]ion? Such Vice, by which they rob [...]he Almighty of what belongs to him, [...]nly to seek and set up themselves? [...]or certainly God being essentially Al­ [...]ha and Omega, the Beginning and End of all; he ought to be so to us in all we [...]o. Our Humility, our Charity, our Patience and whatever is good ought ever to be begun in Him, because he requires these to be the practices of a Christian life, and demands them from us. They are all again to end in him, by being offer'd to the Honour of his Name, and as the accomplishment of his Holy Will in us. This is the Truth and Justice which ought to be in all our Sanctity; and without this, whatever Sanctity we profess, 'tis being unjust to God, 'tis lying to the World, and nothing better than deceiving our own Souls.

How careful then is the good Chri­stian to be, not to seek Temporals by Eternals; but to put on that New Man, which is created according to God, in Justice and Sanctity of Truth, and sincerely endeavour to give to God what in Justice and Truth belongs to him? And tho', having done his best, [Page 222] he'l scarce ever so wholy gain this point, as to hinder Pride, Vanity and Self-love from creeping in even to his most Reli­gious Duties; yet so far may be ob­tain'd, as ever to act upon better mo­tives of an Eternal weight; and if these busie evils, will be importunely hove­ring and putting in for a share in all that's done, like the Birds about Abra­ham's Sacrifice; upon reflection they may be renounc'd, and with the Patri­arch's watchful Staff, be chased away. They are truly pernicious to all that's good, according to the place they have: For if they go before us, and we are mov'd to undertake and act with them in view; our actions cannot then be Christian, which follow such corrupt Guides: if they joyn in, as it were by accident, and go on accompanying us in what we do, they greatly lessen the value of all that's virtuously begun: but if they only follow after; then their Malice is much less, and if re­nounc'd, can do no prejudice by such attempts. A watchful care is therefore very necessary in this our imperfect State, where with all our diligence, 'tis diffcult discerning the true motives on which we daily act. 'Tis an ill sign; when we are cold and negligent in all [Page 223] [...]ch Duties, where we have only God [...]r Witness, and no Worldly respect to [...]ush us on: and then most vigorous, [...]hen Interest and Eyes of Men do give [...]ncouragement: tho' sometimes too, [...] question not, but Virtue makes use of [...]hese its Enemies, without much inju­ [...]y: They are crooked Staves indeed, [...]ut yet in some degree may help us on; [...]nce the most exact Rules make use of [...]ear and Shame for the security of a [...]egular and well Disciplin'd life; and it [...]ay be allow'd the best to fortifie and [...]efend themselves by these inferior mo­ [...]ives. We are to pursue Virtue indeed [...]pon better grounds; but, on occasion, [...]o take the advantage of these Helps cannot be reprov'd; for this is only to make use of Earth for the gaining Hea­ven. Help us then, O God, in this our dangerous State; and since our own insincerity is the occasion of our having no certain assurance of the Motives, on which we act; grant that this uncer­tainty may ever keep us Humble, and in a perpetual dependance on thy Grace; and tho' I may be ignorant of my own ways, yet still preserve me in the right, that in pretending to what is commen­dable and virtuous, I may ever proceed according to Justice and Truth.

XX. Sunday after Pentecost. EPISTLE.

BE not drunk with Wine, in which is luxury; but be fill'd with the Holy Ghost. Authority and Custom have given such countenance to excessive drinking, that making a judgment from the common practice of it, even in Men of Principles and Religion, one might be inclin'd to imagine it very consistent with Christianity and Salva­tion: and yet turning to St. Paul, we see it lie under another Character; no­thing less than Damnation being en­tail'd on it; and all those that follow it being expresly cut off from the In­heritance of Eternal Life: For neither Thieves, says he, nor Covetous, nor Drunkards shall inherit tha Kingdom of God. 1 Cor. 6. 9, 10, Again, The works of the Flesh are manifest; Envyings, Murders, Drunkenness, of which I tell you, as I have already declar'd to you, that [Page 225] they, who do such things, shall not inhe­rit the Kingdom of God. Gal. 5. 19. 20, 21. And therefore he enjoyns all the Followers of Christ, not to keep company with any Man, that is call'd a Brother, and is a Fornicator; Covetous or a Drunkard. 1 Cor. 5. 11. And is it not something surprising, after these Wo's pronounc'd against this Vice, to find Christians so familiar with it, that to encourage and draw Men into it, is become a Friendly part of Entertainment; 'tis nothing but an ordinary Diversion for passing spare hours, and to declare their guilt in this point, has nothing of Scandal or De­famation in it? 'Tis certain they have not a true Idea of this evil; Custom has taken off the greatest part of its horror; and tho they experience the most pernicious effects of it in them­selves, yet the insensibility, which this Vice ever brings along with it, is a great impediment to its cure: and this is nothing but the Justice of its punish­ment; that while Men purposely drown their own Reason, they should live on, like unreasonable Creatures, smarting under the burthen of many heavy in­conveniencies, without seeking just means of relief.

There's nothing but this wonderful stupidity, can carry Men on in this pra­ctice attended with such an endless train of mischiefs, whereby they are brought by degrees to neglect, if not wholy omit, all Spiritual Duties, to expose their families to disorder and ruin, to let their Creditors perish for want, give ill example to others, strengthen their own evil Passions, and open a way to all manner of Wickedness, Ir­religion & Prophaneness; so that in the end, the true Description of this their Christian Entertainment comes to be, the drinking down the Comfort of their Wives, the Provision of their Chil­dren and Relations, the Bread of the Poor, the Blood of Widows and Or­phans, and their own Damnation to themselves: these are the true ingre­dients of their Cups, these make up the subject of their Mirth and Huzza's; their Glasses run over with Injustice, Cruelty and Impiety, so that Balthas­sar's prophaning the Vessels of the Tem­ple, was but a poor shadow of these meetings, which confound all that is Sacred, and carry with them repeated Abominations and Desolations. And tho' all rise not to this excess; yet if we consider the ordinary method of [Page 227] such as are more moderate, and see, what a general mis-spending there is of their Time and Money, how unprofitably they live, how they dull their Spirits, indispose themselves for Prayer, omit the Duties of their Family, expose themselves to variety of sinful Discour­ses, and by degrees wast their Estates, we may easily discover, even in these, a sort of malignity, which, like a Can­ker, gnaws out the very Bowels of the Gospel. For while this is calling aloud upon Christians to Watch and Pray, to deny themselves, to take up their Cross, to crucifie the Flesh with all its Lusts, to die to the World, to put on the New Man, to bring forth worthy fruits of Penance, to redeem the time, to give what is superfluous to the Poor, to be ever prepar'd for the last hour; their common practice is so contrary to this in every point, that instead of following, as they are Commanded, they rather seem to evacuate all the Maxims of Christ and his Apostles.

And yet these are the Christians of our times, these are the Men, who are en­compass'd, above others, with the Bles­sings of Plenty and the dew of Heaven: this is the grateful return they make for all they have receiv'd; thus they [Page 228] practice Self-denials, and prepare for Eternity; living a reproach to their Religion, a scandal to Christianity; and what a presumptuous expectation of a miraculous Grace must they look for, if they think of dying better than they have liv'd? And were this the case on­ly of some few; it were not so much to be lamented; but to reflect, that this evil is spread on all sides; that 'tis so common, that a Sober Man must either live buried at home, without Conver­sation; or run the hazard of this Ship­wrack, if he ventures abroad; that they are not contented with their own mis­fortune, but are ever soliciting and im­portuning, till they have communicated their evil, and made their Friends as vicious as themselves; this is a thing deserves the Prayers and Tears of all good Christians, and ought to excite in those Gentlemen, who live in the Circumstances, a Zeal of reclaiming their Countrey from the infamy of this Brutish excess. Those who are truly sensible of their own repeated Trans­gressions, and the ill example they have given in this point, can no ways make a juster recompence of their past Extravagancies, than by now counte­nancing Moderation and Sobriety, and [Page 229] so far by their example encouraging it, as forthwith to quit all those, who promote the practice of their wonted Excesses; that as far as formerly they have contributed to the propagation of this Vice, they may now labour for its reformation. And would not those Wor­thy Persons do service to themselves and their Neighbours, who being not yet infected with this evil, would reso­lutely stand to their Principles of So­briety, and never permit themselves to be overcome by the unreasonable im­portunity of Friends? A courage in this particular, would be gallant and very becoming the Professors of the Gospel: and tho' it might be expos'd for the present, to the reproaches of some wet jests, yet all these would soon be wip'd off; and those very Persons would commend, when Sober, what over their Cups they have rail'd at as unsociable and ridiculous. 'Tis but once or twice with resolution declaring their minds and stoutly standing to it, and they are for ever secure; when yielding but once puts them ever in danger, by discovering that weakness, that they may be overcome: and who does not see, 'tis much easier standing their ground at first, than to retire, [Page 230] when once drawn in? 'Tis by a weak compliance many have been irreco­verably lost, by engaging in an evil, they have at first detested; and the thoughts of withdrawing at a seasona­ble time, have only serv'd to ensnare them into the extremity of mischief, and put them upon being Promoters of what they began with dislike. This therefore is not the way: No, it must be a certain steddines of mind, immo­vable in all attempts, must here be ex­pected to gain the point; and, I que­stion not, were there an Association of some resolute Souls, to undertake the cause of Sobriety, they would soon find encouragement in their Success. By this way, all Sober Conversation would be countenanc'd, Gentlemen of mode­rate temper might live with some Cre­dit in the Countrey, and not be oblig'd to abandon their Houses, for fear of ill Company; more Honourable Diver­sions might be encourag'd, and no ne­cessity of becoming Sots, to make them­selves fit Company for Neighbours and Gentlemen; Religion and Morality might by degrees be promoted, and some Dispositions laid for being filled with the Holy Ghost: For truly till this Vice be reform'd, there can be no [Page 231] habitation for this Divine Guest. Do thou then, O Powerful Mover, inspire some Christian Breasts with these gene­rous Thoughts of standing against the Torrent, that so Christianity, which could never be worsted by Persecution, may not now shamefully be drunk out of doors.

XXI. Sunday after Pentecost. EPISTLE.

PUT on the Armour of God, that you may be able to stand against the Snares of the Devil. A Christian's life is a Combat, not to end but with death; a Combat not only with Flesh and Blood, but with Devils, whose nature is Spiritual, whose number is prodigi­ous, whose Power is terrible, whose Kingdom is of a great extent, whose Artifices are subtle, whose Malice is consummate, who make their attempts at all times, in all places, and in all [Page 232] manners; so that no Retirement or Walls, which shut out the World, can be a security against their Snares. There's no shelter but in God alone; and yet so, that even they, who fly un­der the shadow of his Wings, shall not be priviledg'd from variety of assaults; but however putting on his Armour, is the only means of being Victorious over these infernal Enemies. Such Christians therefore as negsect their Duties to God, pray but seldom, and even then give up their minds to all di­stracting trifles that occur, must not wonder, if they often experience the Devil's malice in sinful suggestions, and their own weakness in yielding to them: for tho' God has promis'd to help those, who are in distress, yet 'tis promis'd to such only as call upon him; tho' there's an assurance given, that he will not permit us to be tempted above our strength; yet this regards those only, who are faithful in his Service, and with earnestness solicit Heaven for as­sistance, whereby they may be prepar'd against all attempts. If then there be a neglect of God, a life careless and te­pid, bent on ease and pleasure, and lit­tle sensible of their own infirmity, and the necessary dependance they have on [Page 233] the Divine Succors, what wonder, if such become a prey to the Enemy and are made a part of his Triumphs? It must be imputed to their own negli­gence that they meet with Trials above their strength, and are so often over­come, since they seek not to put on the Armor of God, which is their only de­fence.

There must be a lively Faith too, which is to serve them as a Buckler; a Faith of those Eternal Goods of the next life. The expectation of these, is to raise their Hearts to a contempt of all the passing Flatteries of Concupi­scence, and support them under the weight of Evils. He that firmly believes an everlasting Happiness to come, will be ever willing to suffer something for it: He'll cheerfully abandon what delights here; and think it no ill exchange, when he reflects, that the Eternal Pos­session of God is to be the recompence of such Self-denials. We daily see what wonderful effects the prospect of Worldly Interest or Rest produces; with what Patience Men go thro' great hardships, how easily they deny them­selves even their most favour it plea­sures, and stand untir'd against repeat­ed injuries and provocations, when [Page 234] they have but some Temporal advan­tage in their Eye. The same are the effects of a vigorous and active Faith; the Glory of the Blessed so much eclipses all the greatness of whatever is valua­ble or delightful here below, that the privation of it seems not considerable; and ordinary Sufferings and Self-denials are a very easie purchase of so lasting a Blessing. Thus Faith serves for a Buck­ler, and covering the Soul, defends it against all the Devil makes use of here that is either charming or terrifying.

But the Word of God is to be the Sword or offensive Weapon, by which the Enemy is to be put to flight. Christ in three assaults repuls'd the Devil with three passages of Holy Writ, for our example; This is the Sacred expedient, by which God establishes his Kingdom in our Souls, and overthrows the De­vil's. Happy then is that Soul, that in time of Temptation stands thus Arm'd, and when the Enemy makes his attempts, can meet him thus provided: My help is from our Lord. Let my God arise and my Enemies be put to fight. O God, incline unto my aid; O Lord, make hast to help me. Thou art my Helper in tribulation; protect me under the shadow of thy wings. Our Lord is my light and [Page 235] my Salvation, whom shall I fear? Our Lord is the Protector of my life, who shall make me tremble? If whole Armies stand against me, my Heart shall not fear. How long, O Lord, do'st thou forget me? How long shall the Enemy be exalted a­gainst me? Have regard to me and hear me, my God, enlighten my Eyes, that I sleep not in death, that my Enemy may never say, I have prevail'd against him. Arise, to my help, O Lord, and say to my Soul, I am thy Salvation, &c.

Thus the Christian is to secure him­self, by putting on the Armour of God; and if he be ever thus prepar'd, let him not fear: for if the Devil's malice seems endless and untir'd, his Courage is to be so too; and what then can hurt him? He is not to be discourag'd on this score, but persevere to the end in hopes of a Crown. Dejection of Spirit and the anxiety of a disquieted Mind, is not the lest Temptation, and there­fore as stoutly to be resisted as any o­ther of a fouler aspect. Whom the Devil cannot overcome by force, he endeavours to tire out by importunity: If he cannot prevail, for the breaking the Commandments, he's content to disturb the keeping them. But the Providence of God has a design of Mercy [Page 236] in the permission of this lasting War: He knows, that frequent Trials are the exercise of Virtue, that the Mind is awaken'd and render'd more active by opposition, that by dangers 'tis made sensible of its own weakness and total dependance it has on God, is kept in a perpetual state of Humility, and push'd on to seek help from above. Were it not for this necessity of Divine Succors, it would fall, by the weight of corrupt Nature, into the most dange­rous of all temptations, that is, of per­forming all the actions of Piety with­out any interior feeling, with tepidity and indifferency: this is but too often the ill effect of Peace; Christians like Sea-men, being too apt to sleep in a Calm, when a Storm makes them watchful and laborious.

Let not then the Pious Soul be dis­courag'd under the severest Trials; God has so ordered it for his eternal good; 'tis his Duty to go on under the appointments of Heaven: His care in­deed ought to be, to avoid all occasions, and never voluntarily expose himself to danger; in this case he has reason to fear; that God may leave him to him­self, in punishment of his rashness or his neglect; for tho' Christ stretch'd forth [Page 237] his Hand to Peter walking on the water, in reward of his Zeal and his Faith; yet Negligence or Presumption can ne­ver expect this priviledge of the Di­vine Assistance, when by these Men are blindly carried on to walk upon Preci­pices. But, in all other cases, let Courage and a Confidence in God keep up the Christian's Heart: Christ him­self was tempted for our Instruction, and to inform us, that no degree of Holiness is secure: The Blessed in Hea­ven have pass'd thro' great Temptati­ons, and by these their Fidelity has been tried like Gold in the fire. If thou art tried too, remember to be Faithful, put on the Armour of God and stand it out; run to Christ, like the Apo­stles in the Storm; and if he seems not to hear, 'tis only to add still greater fervour to thy Prayers. Si moram fece­rit, expecta illum, quia veniens veniet & non tardabit. Call on him, and despair not; for none shall be confounded, that put their trust in him. 'Tis an uneasie life to a Soul that seeks God, to be di­sturb'd with endless Temptations: but 'tis an uneasiness more to Self-love, which desires quiet, than to the Love of God, which is content in being exercis'd. 'Tis the next, and not this, is the life [Page 238] of Rest: Here thou art to fight and overcome, that thou may'st be Crown'd hereafter. Fight then on, that at the last hour, thou may'st have the com­fort of saying with St. Paul, Bonum cer­tamen certavi, I have fought a good fight, and there is laid up for me a Crown of Justice.

XXII. Sunday after Pentecost. EPISTLE.

THis I pray for, that your Charity may more and more abound in knowledge and in all understanding, that you may approve the better things. Those Christians, who apprehend how great difficulty there is in approving and chu­sing what is best, and to how many mis­carriages such a Choice is expos'd, easi­ly understand the Apostle's Zeal for the Pbilippians, in making this Prayer for them, That their Charity may still en­crease in all knowledge for the discern­ing [Page 239] that which is best. For truly if Almighty God gives not a blessing for the encrease of Knowledge rooted in Charity, 'twill be very easie mistaking in the choice of what is good. If the Heart of Man, instead of being anima­ted with Charity, be corrupted with Passion; the light of Reason, Justice and Truth is not sufficient to direct it, for Passion so obscures, if not wholy darkens, this light, that it violently pushes on the Soul to make use of all its natural abilities, to the perverting or invalidating the strongest and most evi­dent Motives to all good: It causes a certain blindness in the Heart, so much more unfortunate than that of the Bo­dy, that it makes a Man in love with his darkness, and desire to abide in it; it makes him hate the light and be afraid of seeing it; sets him against all the Charitable offers of Direction, so as with insolence to oppose those, who would hinder him from those Precipi­ces, which are before him; and has those very Symptoms of Madness, as to think all those blind, who are not like himself.

The prodigious effects of this we see in the Pharisees, upon whom thus prepos­sess'd, all the evidence of Christ's Mira­cles [Page 240] work'd nothing to the opening their Eyes; but only put them upon making wrong constructions of every thing he did, and finding out expedients to de­fend themselves and others against the force of his light; and being thus rash­ly carried on by Passion, instead of be­ing mov'd by Charity, they were so far from chusing what was best, that they ran head-long into an Abyss of Error and Wickedness.

This is what ought to be a terror to all Christians; and yet there are still other degrees of it, tho' much inferior to this, with great solicitude to be a­voided by them. For 'tis not only the malicious Passion of the Jews is an ob­struction in the choice of Good; but every degree of it, every affection of the Mind, that is not rooted in Charity, is generally attended with the same ill consequence, and ought to make Chri­stians very apprehensive in the choice they make; lest being influenc'd by some disorder of the Heart, they be led out of the way to something that is un­just or unreasonable. Education and Custom it self is enough to cause this darkness, and indispose the Soul for the discerning what is right and just: but, as for Interest, Favour, Dislike, [Page 141] Ambition, Covetousness, Fear, Self-love, &c. the ill effects of these are wonderful in this kind, and 'tis strange to consider, what a thick Cloud these cast upon Reason, and totally hinder it in the approbation and choice of what is right: so that if a Christian be not mindful, in joyning with St. Paul, to Petition of God a large encrease of Cha­ [...]ity, in Knowledge and all Ʋnderstanding he is in evident danger of being mis­ [...]ed by these false lights, to the choice of what is contrary to his greatest In­ [...]erest, and is rather the effect of some Passion, than his Reason.

Hence the ordinary method of Chri­ [...]tians is much to be lamented, who in [...]he choice of what is most important [...]o them, are so little concern'd in ta­ [...]ing God's help along with them, but [...]enerally put themselves under the [...]onduct of some Passion for their di­ [...]ection; and so, for the discerning [...]ore clearly in the choice they make, [...]ost absurdly begin, in chusing dark­ [...]ess rather than light. 'Tis thus in [...]hat choice, which is made for life; [...]hen a Married State is resolv'd on, [...]nd so much depends on the choice of [...]he Person, that not only the Tempo­ [...]al but Eternal Comfort is evidently [Page 242] hazarded, if this be ill made; one would think, none would ever venture on this, without having first earnestly solicited Heaven for its assistance, and direction in this case: and yet how con­trary is the practice; when many times, there's nothing more than the violence of a suddain Passion, rais'd from some external agreeableness, which deter­mines the point, without any know­ledge of more solid qualifications, ne­cessary for discharging the Duties of that State? And if more time be taken by others to deliberate the case, 'tis seldom with the knowledge of Charity, which is alone capable of directing for the best; but generally most sordid and vain Principles have the powerful influence, and preside in the choice. The enquiry is about Money, Dignity and Place; if these answer expectation, the business goes on; and as for the Christian dowry of Piety, Moderation, Virtue, Patience and Peace, this is ei­ther dispens'd with, or a very general account serves the turn: So that if the Temporal circumstances do but satisfie, the Eternal are put to the venture. And 'tis most unaccountable, into what per­plexing inconveniencies many cast themselves by this rashness; on the [Page 243] prospect of some inviting bait, either of Money or Honour, sacrificing all their Rest, Comfort, and Conscience, by tying themselves to such Persons, whose known Irregularity, Prodigality [...]nd Vice cuts off all hopes of those more desirable Goods. But how can it [...]e otherwise, when in an Affair of this [...]onsequence, they have no other gui­ [...]ance, but of some brutish and vain [...]assion; they first blind themselves, [...]nd then go on in a way, where none [...]an go safely, but who have God to di­ [...]ect them? And this, I question not, [...] the true ground of so many unhappy [...]arriages, of such disorders in Fami­ [...]es, of Children neglected, or barba­ [...]ously Educated and of Estates wasted.

The same ill method is too much [...]ractis'd by Parents in disposing of their [...]hildren, and by Children in regard [...]f the state of life which they chuse. [...]he only thing consider'd is Profit and [...]onour; where there appears the most [...]romising hopes of these, there's no [...]eed of farther consideration, the busi­ [...]ess is concluded; tho' the Principal [...]oint is yet unthought on, which is, [...]ow far each state is proper for them [...] a Christian way, and most consistent [...]ith their Salvation? But this is gene­rally [Page 244] neglected; and hence it is, tha [...] so many are promoted to Church Dignities, and to the state of Religion wit [...] no other Call, but that of Interest, Honour or Conveniency; and taking suc [...] burthens on them, which they are n [...] fit to bear, they sink under them int [...] most scandalous liberties or neglects and I wish it prove not in the end, th [...] by their own or their Parents rashnes [...] they have chosen their own Damnatio [...] Hence again it is, that on World [...] prospects only, without any regard [...] an Eternal Well-being, other Stat [...] and Employments are sought for a [...] made choice of, which are evident [...] dangerous, if not wholy inconsiste [...] with future Happiness: There are but t [...] many of these, so very corrupt in the [...] selves, or expos'd to such variety [...] Frauds and Injustices to make th [...] turn to account, that they are nothi [...] better than Snares to the undertake [...] and there can be no other reason of [...] many running into them, but this f [...] damental neglect of not chusing acc [...] ding to the knowledge of Charity. T [...] same 'tis inchusing of Masters and Se [...] vices, and almost every thing we r [...] solve on: 'Tis Humour, Passion, In [...] rest, Self-love, &c. determine t [...] [Page 245] choice, and, I fear, command too much in all we do. And, O God, to how many miscarriages, both Eternal and Temporal, are we expos'd, by putting our selves under the conduct of such blind Guides, and neglecting thee, by whose Blessing alone we are to succeed in all we undertake? Help us in this our misery, in making us more solici­tous for our everlasting happiness; and [...]et our Charity so abound more and more in all Knowledge, that in what­ever we determine, we may above all things have our principal regard to Thee, and so ever be in a way of ap­proving what is best.

XXIII. Sunday after Pentecost. EPISTLE.

BE Followers of me. The advice is short, but such as speaks at length the excellencies of this great Apostle, whose life was such an exact Copy of the Gospel, that requiring the Philip­pians to follow him, was a full exhorta­tion to them of following the Gospel. To follow him, was to love Jesus above all things, to know nothing but Jesus and him Crucified; to esteem all things, besides Jesus, as nothing; to desire to forsake all things and suffer all things for the love of Jesus; to desire to be with Jesus, to sigh and long to be united to him: to be willing to undertake all hardships, to expose himself to Persecution, Tor­ments and Death for his Neighbour's good; to rejoyce in Tribulation; to be Crucified and dead to the World, to [Page 247] embrace its Troubles, and renounce [...]ts Pleasures; In fine, to be Followers of S. Paul, was to be Followers of Jesus [...]nd his true Disciples. Good advice to the Philippians in a few words, and [...]appy they, if they were solicitous to follow it. But is it not an exhortation [...]oo, or rather a command, to all Pa­stors, to be so exact in all the Disci­pline of their lives, that without dan­ger to their Flock, they may every one say to those under their charge; Be Followers of me? As many as succeed St. Paul in his Function, ought so to inhe­rit his Virtues, as to give the same in­struction, without confusion to them­selves or danger to their People. But except they live with him, they cannot Preach with him.

To say Prayers to the Flock every Pa­stor undertakes, because here an exter­nal Decency and Gravity is generally sufficient to recommend them to the People; and if they are interiorly in­dispos'd for this Duty, 'tis only known to God, without offence to the Hearers: therefore this part of the Function all readily perform. Some go farther and undertake to Preach and Instruct others to Salvation, and think they have dis­charg'd this part very well, if they [Page 248] have deliver'd sound Doctrine, with Zeal to the People: but how very few are they, who with a just assurance can Preach this Sermon of the Apostle; Estote mei imitatores: Be Followers of me; without which all other eloquence, however florid, must needs be barren; since no words can have that weight with the Flock, which are not accom­panied with good example; neither can God be expected to give a Blessing to such Instruction, which is only the Eloquence of the Tongue and not of the Heart?

But whatever the Pastor be, whe­ther Eloquent or Silent, he is still a Preacher; his life speaks aloud to all that know his Conversation; Imitato­res mei estote. Be followers of me. Whatever his practice be, 'tis as re­markable as a Voice from a Pulpit, and is an encouraging Lesson to the Flock, of Virtue, if Good, and of Liberty, if that be his practice. He who lives with St. Paul, daily Preaches with St. Paul the Doctrine of the Cross, the Love of Christ Crucified and renoun­cing the World: and he who lives to himself and the World, daily Preaches up Self-love and the World; and both one day shall accordingly find the just [Page 249] recompence of their fruitful Example, in the number of Souls that either live or perish by these their powerful Instructi­ons. A happy day 'twill be to those, whose lives have been a propagation of the Gospel; but how dreadful to such, who being Enemies of the Cross of Christ, have encourag'd Ambition, Co­vetousness, Luxury, Excess; who have in­vited to the broad way, by a life of Idle­ness and Ease, by gratifying themselves in all the liberties of Sense and Self-love, to the evacuating all those Maxims of Labour, Watching and Self-denial, recommended in the Gospel, as neces­sary for the support of Virtue in this our State of Corruption? These will then find in numbers of lost Souls, the powerful Preaching of their lives, and that all their liberties have spread to Generations.

But this Exhortation of St. Paul con­cerns not only Pastors, but Parents too: these are ordain'd by Almighty God, to give due Education to their Children, bring them up in the fear of God, and provide them all instruction necessary for a Christian life; and besides this, to give them such good example, that by the Parents Virtues and Discipline, the Children may insensibly be led into [Page 250] the way of God's Commandments, and be able to say with David; Haereditate acquisivi testimonia tua Domine: Thy Laws, O Lord, have come to us by Inbe­ritance. And this will certainly be so, if they be the Christians they ought to be: for the life of Parents to Children, is like that of the Pastor to his Flock; it is a daily Sermon, which says to them, Be followers of me: for Children have it engrafted in their nature, to approve and follow what they see in their Pa­rents. Hence we may pronounce those happy, whose lives are so well order'd, as to be a constant Exhortation to their Children, to Piety and the Love of God, to Moderation, Meekness, Pa­tience, Charity, Compassion, &c. to a detestation of all Injustice, Luxury and other modish Vices of the Age. Such as these answer the Trust they have undertaken, and are faithful to their Charge: And nothing but this can secure them against Confusion and Despair, in whatever miscarriages after­wards befall their Children: for tho' these must ever be very severe afflicti­ons to Parents; yet the consideration, of nothing having been occasion'd thro' their faults and example, is the only thing that can possibly temper and ren­der [Page 251] them any ways tolerable; and is therefore a point, in which Parents, as of­ten as they prepare for the Sacraments, ought strictly to examin themselves; so to lay the foundation of a future Peace, and secure them hereafter a­gainst all Fears, which otherwise may be a Rack on their Souls.

For certainly it must be so to those, who unmindful of this Duty, and carried away with the violence of their own Passions, give their Children daily in­structions and encouragements to Vice, in letting them be Witnesses of their Idleness, Luxury and Intemperance; of their Cursing and Swearing; of their Prophane, Passionate, and Uncha­ritable Discourses, and of variety of other Disorders and Irregularities, by which they train them up by degrees to wickedness, make their Houses so many Schools of the Devil, and settle their Children in the inheritance of their Vices, long before they come to their Estates. Now what a part is this for Parents to act, who, as they have brought their Children forth to this World, are under the strictest obliga­tion, of helping them forwards, as far as in them lies, towards the possession of a better; and, instead of this, to [Page 252] lead them into evil, to encourage them in wickedness, to teach them to pro­voke God betimes, and thus become the unhappy Instruments of their Dam­nation.—What shall I say? I think 'tis the most unnatural Crueity in the World, a barbarity so inhuman, that to Parents, who have but Souls to think, there cannot possibly be any thing more tormenting. To see how fond and tender they are of their Child­dren, how very sensible of every thing that hurts them, and yet at the same time time to be insensibly preparing them for Eternal Flames, is a Christi­an absurdity, such as must necessarily upon reflection, put them on the Rack, and scarce admits of any consideration to moderate the pain: The Children of their Bowels, and by their own hands led to the brink of Hell. And what a despairing guilt must it bring on their own Heads, if they do not reclaim them: for if so severe a Sentence be pronounc▪d against those whoever they be, that scandalize any of these little ones; Mat. 18. 6. how must these Woes be multiply'd on Parents when 'tis they that give the Scandal? Let those under­stand the weight of them that can.

I heartily wish Parents and Pastors would seriously consider this point, and be so far prevail'd on by the greatness of their obligation, and these dismal consequences of their transgressions, as to be faithful to their Trust, to edifie by their good example all under their care; and not allow; in themselves or others, any thing that may give scan­dal to their little ones, and draw on them the guilt of Parricides or Mur­therers of Souls, and even those Souls, which they undertake to save. But this must be the effect of thy Grace, O God: help therefore, I beseech thee, all those infinit numbers, who have this great charge upon them: make them sensible of their Duty; preserve them from all Scandals; establish them in the practice of Virtue and good Di­scipline, that they may be as Lights shining to those that follow; that their lives may be an encouragement to all good; and the Virtues of their Children and Flock may thus come to be the everlasting encrease of their Crowns.

XXIV. Sunday after Pentecost. EPISTLE.

VVE pray without ceasing—that you may walk worthy of God, pleasing him in all things, and bringing forth fruit in every good work. The obligation we are under of plea­sing God, and bringing forth fruit in every good work, may be easily ap­prehended by the great Solicitude of St. Paul, in praying without ceasing, that his Flock might strictly follow this rule and be ever found thus doing. The ground of this our common Duty is evident; first, on the part of God; because he being our Sovereign Lord, our Creator, Redeemer, Preserver, Father, the Beginning and End of all things, Justice obliges us, who are his Creatures, the price of his blood, his Servants, his Children, and wholy de­pending [Page 255] on his Will, ever to walk wor­thy of him, and please him in all things, in every good work. Secondly, from the consideration of our selves, and the circumstances of our State: For since we believe a life eternal to come, and that the obtaining Possession of it de­pends on the good management of this present life, in discharging all those Duties Almighty God exacts from us, 'tis a Justice we owe our selves, to be careful in pleasing God, and bringing forth fruit in every good work, that so we may not be excluded that ever­lasting Inheritance, the Divine Mercy has prepar'd for us. Upon these heads, we are oblig'd to be bringing forth fruit; and hence appears the necessity of a Christian life being a fruitful life; that is, of the Christian being so em­ploy'd, that what he does, may be plea­sing to God, and consequently benefi­cial in order to Eternal Happiness; be­cause this is to be the fruit of his living here; and this is the truest measure of a Christian life: and therefore St. Ber­nard says, Whatever a Man does, that is not for this end of pleasing God, it is being idle and doing nothing; 'tis living without fruit, and losing that time, which is given us.

Hence, first, Whatever time is spent in doing what is contrary to the Com­mands of God or his Church, in Detra­ction, evil Conversation, Excesses, Re­venge, Injustice, &c. is doing worse than nothing, is time quite lost. Se­condly, An idle life, whether exterior or interior, as of those who apply their Thoughts to nothing, or at lest unpro­fitably, in vain projects, chimerical de­signs, are at rest with their Arms a­cross, is doing nothing and time lost. Thirdly, All indifferent actions, as Eating, Drinking, Sleeping, Visiting, Recreating, &c. if done, only to please our selves, or on human considerations, without any referring them to God, is doing nothing and time lost. Fourthly, Doing what is otherwise good, if it be not what God requires of us, as for a Magistrate to be visiting the Sick, when he should be administring Justice to the Oppress'd; a Pastor to be Studying, when the necessities of his Flock call for help; a Shop-keeper or Servant to be all day in the Church, when the obligation to his Family or Master, re­quires his being at home, with all of this kind, is doing nothing and time lost. Lastly, Doing the best of actions without regard to God and our Salva­tion, [Page 257] is doing nothing and time lost: because all this is either contrary to the Will of God, or else not done, as he requires it; and consequently, 'tis not walking worthy of God, 'tis not plea­sing to him; and therefore, not possible to bring forth fruit. And what a mis­fortune must it be to Christians, thus to lose this time, who have only this time granted them for working out their Salvation, which being once wholy lost, must with everlasting de­spair be lamented, but can never be re­deem'd!

And now since this is the condition of our being here, that we must either bring forth the fruit requir'd, or else never be Happy, I know nothing so much to be dreaded by Christians, and with greater care to be avoided, than an idle and unactive life, which tho' not Crimi­nal in terms, is yet such, as in it self, or its consequences at least, renders Sal­vation difficult, if not wholy inconsi­stent with it; for if bringing forth fruit be necessary, 'tis not only the Land that is overgrown with Thorns, is ac­curs'd; but even that which lies un­profitable and barren without Thorns or Fruit: Therefore was a Curse pro­nounc'd against the Tree in the Gospel [Page 258] found without Fruit; and the Servant who had not mispent his Talent, but only laid it by without any improve­ment, was rejected, not for a wicked, but an unprofitable Servant. The Christian's Duty is not only to avoid evil, but to do good; 'tis to bring forth fruit; if he does not this, he needs not ask what Commandment he breaks? For tho' he be no Thief, nor Murtherer nor Adulterer, yet he's an Ʋnprofitable Servant, and their portion is much the same.

Must it not therefore be a great Un­happiness in those, who ought ever to be well employ'd, not to know how to employ themselves at all? Truly I cannot but pity that great number of both Sexes, who have inclinations to do well, but are every day at a loss and know not what to do: their time, which ought to be so precious, sticks on their hands, and all their considera­tion is, how they are to spend it idly? 'Tis their great misfortune, and so, I fear, they'll find it; but 'tis a much greater in their Parents, who have gi­ven them such wretched and unchristian Education, as to make them in love with nothing, that ought to be their fit employment of vacant hours: there [Page 259] are great variety of these; whether in Studying, Reading, Working, which are honourable enough and suitable to all degrees; and tho' not necessary for a livelihood, because they are other­wise bless'd with plenty, yet necessary still to make them live like Christians; and such, to which the Parents care ought insensibly to incline them in their tender years. But these, too often in­discreetly fond, study more to court and please their Children, than to breed them up like Christians: the Childrens inclinations govern their Parents more than their own Reason, Religion or Duty; hence their chief care is how to satisfie them; by this means to secure to themselves their love: for this rea­son, they encourage them in all that is Modish, Vain and Curious, and by this yielding Method, daily strengthen in them those natural Infirmities and Cor­ruptions, which they bring into the World; and for fear of making them uneasie, dare not restrain their inclina­tions, nor apply them to such things, which afterwards may be an advantage in the well spending of their time. Thus principled they grow up, and tho' their own reason then weakly informs them, they ought to be well employ'd; yet [Page 260] finding nothing they can then turn to with any delight, they are put to con­sider how to divert themselves: and hence each Sex unhappily takes its course wholy to Diversion and Idleness; and thus their life is spent, in unprofi­table Visits, in the Theatre, the Park, the Musick-House, in Entertainments, in Taverns, Gaming, Balls, &c. And how many beginning in these Schools, go on so far, till they have an aversion to e­very thing that's orderly and good, and by degrees arrive to profess'd Impiety, Intemperance and Vice; wasting their Estates and Health, and abandoning Religion and all the concern of a future State? Truly, of so many Souls that perish, of so many Families that are brought to ruin, of so many that take extravagant and unchristian ways, I cannot but apprehend, the greater num­ber owe their misfortunes to this un­happy root of Idleness, and the mischie­vous neglect of Parents, in not teaching their Children to love some better em­ployment of their time, and exposing them to that desperate Temptation all their lives, of not knowing what to do: desperate I say, for tho' perseverance in the continued labours of a virtuous life, be to all difficult, and has variety of [Page 261] dangers to overcome; yet to such as are at a loss in knowing not how to employ their time, these difficulties and dan­gers are multiplied to so great an ex­cess, that it must be no less than a Mira­cle to preserve such in any tolerable degree of Christianity, and secure them from the depth of Vice; and this is the Blessing fond Parents too often leave their Children, flattering them in petty things, and making them for ever mise­rable; so that in the end it will appear they had better have bred them to the labours of the Plow, than brought them up to this State of Idleness; whilst their Salvation depending on their walking worthy of God, pleasing him in all things and bringing forth fruit in every good work, they are by this means taught to walk only worthy of a wicked World and unworthy of God, to please their own corrupt Passions and displease him, and bring forth no other fruit but of Vice and Damnation. And yet, O God, how common is this pra­ctice in the World! 'Tis thy powerful Grace alone can remedy it, in making Parents wiser, and Children more care­ful of their time, and laborious in every Duty. Remedy it therefore, I beseech Thee.

I. Sunday of Advent. EPISTLE.

'TIs now time for us to arise from sleep—let us therefore cast away the works of darkness and put on the Ar­mour of light. With this day we begin Advent, a time appointed by the Church to prepare for the great So­lemnity of Christmas now approaching, when with Adoration and Gratitude we are to celebrate that ineffable Mystery of the Second Person of the Blessed Trinity made Man, being born of the Virgin Mary for our Redem­ption: to prepare, I say, for this great Solemnity, these four Weeks of Ad­vent are appointed us by the Church; and for this end it is She, on this day calls out to us, in the words of St. Paul, 'Tis now time to arise from sleep, Cast away the works of darkness: Now when the Son of God is approaching, now when [Page 263] we are to prepare to meet him, no more sleep of Tepidity & Sloth; no more sleep of Gluttony, Luxury and Intem­perance; no more sleep of Contention, Animosities and Envy. No, we are to Sanctifie our selves, as the Jews were commanded to do, when God had promised to come down in sight of the People; and so endeavour to re­ceive him with interior dispositions sui­table to the greatness of the Mystery: without this, we can expect very little effect of this Mercy, but have reason to fear, thro' our unworthiness we shall be wholly excluded, with that unhappy Man, who come to the Mar­riage-Feast without the Wedding Gar­ment.

We are then this day to rise from the sleep of Sloth and Tepidity: for when the Son of God compassiona­ting our misery, descends upon Earth, cloth'd with our Humanity, and sub­jects himself not only to the common hardships of this Mortal State, but chuses even that bitter portion of it, in Poverty, Contempt, Persecution, Reproaches, to which Nature is so much averse, and concludes all in the unspeakable Torments of a cruel and ignominious Death; when the Son of [Page 264] God, I say, for the love of us and our Salvation, comes thus into the midst of us, is it not time for us to rise from the sleep of Sloth? Or can we imagin, we have either Reason or Faith, if this infinit Charity of our Redeemer be not enough to awaken us? Captives who have pass'd many years tir'd under the weight of Oppression and Chains, and now lost all hopes of Liberty; up­on the news of an unexpected Deliverer approaching, who at his own charges, and taking upon him their Slavery, de­signs their Ransom, must certainly re­ceive new life, and raising up their dull Spirits, in transports of joy, express their respect and gratitude to their Re­deemer: here all dejection would be insensibility, and heavy sleepiness Ingra­titude. 'Tis our very case; and there­fore for us to lie still now, when we have the Encouragement of such a la­borious Charity before us; to go on slothful, and sleepy, and with little or no concern of shaking off our Chains, when our Redeemer comes, who, not on free cost, but with the price of his blood purchases our Ransom, seems not a sin of sleepiness, but of affected stu­pidity, and is an Ingratitude, I fear, unpardonable. Tis therefore now time for us to rise from sleep.

But have we not still greater reason to cast of the works of darkness in re­nouncing all Gluttony, Luxury and In­temperance? For what part can they expect in the Mercies of a Redeemer, that comes to die for the overcoming of Sin, who in their lives go on main­taining the interest of Sin? This is to espouse a Cause contrary to Christ, and stand in opposition to him; and there­fore it can be no less than mocking God, and miserably imposing on our own Souls, to pretend to his Mercies, while we have our hands thus lifed up against him. 'Tis like the absurdity of those, who seem to Consecrate a Temple to [...]he Worship of the Living God, and at the same time keep their Idols there, and fall down before them. Every Vice is an Idol, Luxury, Intemperance, [...]ll sinful love of Creatures, are Idols: and [...]hose who satisfie their own disorder'd Passions in these or other like engage­ments, fall down before Idols and Wor­ship them, to the contempt of God and [...]is Law: but amongst these, the sins [...]f Contention, Uncharitableness and Envy are with a particular care to be [...]enounc'd; for at a time, when the Son of God comes to lay down his life [...]o make a general Peace, and reconcile the [Page 266] he World with God, not excluding his Enemies, the greatest Sinners, bu [...] even for these desiring to become a Sa­crifice of Expiation, there can be n [...] just dispensation for Animosities, il [...] Will and Hatred amongst Christians▪ but all these are to be cheerfully quit­ted, in imitation of the infinit Charity of our Redeemer: For what ground [...] can they have for Mercy, who shew none to others; or how can they hope for pardon of God, who forgive no [...] their Brother?

The most certain means then of re­ceiving advantage from the Mercy of this time, must be in following the Apostle's advice, in renouncing the evils we have contracted, and sincere­ly labouring to put on our Lord Jesus Christ: Induimini Dominum Jesum. We must meet him in his own Livery: Whatever we see practis'd by him, we must faithfully endeavour to copy out in our Souls. As therefore we behold in him a total separation from all man­ner of Sin, from all that is Corrupt and Sensual: as we behold him in the per­fect profession of Charity, Humility, Patience, Purity and every way per­forming his Father's Will; so▪ to re­ceceive the Blessings of his Nativity [Page 267] [...]nd Redemption, we must be cloth'd [...]ike him, divesting our selves of the [...]orruption of the Old Man, and put [...] the New, which is not according to Nature, but according to God. This [...]s to be the subject of our Prayers and [...]borious endeavours of this time of [...]dvent: 'Tis the Church's Charity to [...]er Children now to call upon them and [...]ive them timely notice, that when God's Hands are full of Blessings to be [...]our'd forth upon his Servants, they [...]ay be found prepar'd, and not lose the [...]enefit of this Holy Time thro' their [...]iquity or neglect. For this end She [...]quires them to mend their dull and [...]othful pace, to spur forward with a [...]ore active and lively Zeal, in imita­ [...]on of that overflowing Charity, with [...]hich Christ comes to us; She com­ [...]ands them now to take some pains to [...]ut on Christ, and not to be satisfied, [...]ll in their Souls they can discover some [...]al resemblance of him. And how [...]rosly must they deceive themselves, [...]ho think there's any thing of this, in [...] life of Sloth and Sin? Should a Pain­ [...]r desir'd to represent in lively colours [...]eace and Plenty; and pretending to [...]ve finish'd the Piece, bring forth a [...]orrid Scene, frightful with all the se­veral [Page 268] Calamities of War and Fa­mine: Should he again undertaking t [...] describe Temperance and Patience, pai [...] out all the Extravagancies of Drunkenness, Passion and Fury: Should [...]e when ask'd to draw the Beauty of [...] Noon-day-light in its strongest Ray [...] represent the Silence and Horror [...] Night: would not he be esteem'd [...] diculous and mad, and justly be co [...] demn'd to lose his Fay? Now, tho th [...] be an absurdity scarce to be found i [...] Colors, yet 'tis what represents thos [...] Christians to the life, who undertake [...] as it were, to copy Christ, and scarc [...] have one stroke, which bears rese [...] blance with him. His Humility an [...] Patience are to be imitated by them and theirs is a life of Pride and Passion His Charity and Labours are to be fol­low'd, and is this done by a life of Idle­ness, Sloth and Self-love? His Holines [...] and forsaking the World are to be ador' [...] and lov'd; and is this express'd in th [...] repeated engagements of Vice and Fol­ly? I can't tell how far Christia [...] think of this; but certainly they m [...] imagine God to be an Idol, blind a [...] senseless, if they persuade themselves this will ever pass for Putting on Chris [...] or be taken for a resemblance of him▪ [Page 269] ▪Tis this then ought to be our care at [...]resent, to draw a better Copy: not to [...]o on at ease in all our wonted Liber­ [...]ies of Sloth and Sin: but first with the Carver's Hand, cut off all those Defor­ [...]ities, by repeated Strokes, which [...]ake us Monsters, more like Brutes [...]han Men; work of all Passions and ill [...]abits of Vice and Self-love; and then [...]ith the Pencil lay on those Gospel-co­ [...]ors of all Christian Virtues, which may effectually render us like our Lord. See then, Christian, at this time, how much thou hast to cut off; Set to the work, and tho' it requires force and violence, be not discourag'd; 'tis thus the rough and deformed Wood is brought by degrees to shape, and be­comes a lively Expression of a Glorious Martyr or thy dying Lord. Let this be now thy work; advance something e­very day; thus by degrees thou wilt come to put on Christ, and be prepar'd for all thy Redeemer's Blessings.

II. Sunday of Advent. EPISTLE.

VVHatever things have bee [...] writ, have been writ for our instruction, that by Patience and the Comfort of the Scriptures we may have hope. The Apostle here declares the Holy Scriptures to have been writ for our Instruction; but in what? He says, For our instruction in Patience, and to give us that Comfort we here stand in need of, that our Hope fail not. This is the end for which the Scriptures were committed to Writing. Wherefore, such as peruse them daily, and are not instructed in Patience and this Comfort, do not learn, nor receive that benefit, which God has design'd for them; they may repeat Texts and Chapters, and yet be very ignorant in the Scriptures; whilst others, who ap­pear less knowing, may in effect be bet­ter [Page 271] instructed in them, by having their Souls more strengthen'd in Patience and Comfort, the true effects of that Di­vine Nourishment.

Hence it must certainly be a great mistake, to think the Word of God was committed to Writing, that so every unskilful Head might have the opportnity of interpreting it at plea­sure, might set up for Prophets and Apostles, erect Churches or Religions, and take thence a Commission to fly in the face of that Authority, which Christ has establish'd and the Scriptures and Creed recommend for the Teaching his Truth. No, this can be nothing but the usurpation of a Power, God has no where given them; and must be cen­sur'd as the rashness of presuming men, who are vain enough to judge them­selves sufficiently qualified to be their Expositors and Teachers; tho' at the same time, by being Ʋnlearned and Ʋn­stable, as S. Peter declares, they run the hazard of interpreting and wresting them to their own perdition, 2 ep. 3. 16. and but too evidently expose themselves to the Severity of that Sentence pro­nounc'd in the Revelations against those, who add or take away from what is there writ; since every false Interpretation [Page 272] of the sacred Text involves this crime, by presumptuously adding, or sacrile­giously taking away from the Truth there deliver'd. And there's no questi­on, this only reason has been the mo­tive to the Church, of using some re­striction as to the reading the Scrip­tures: She is very sensible of the com­mon weakness of Mankind, of the far greater number being Ʋnlearned and Ʋastable; and that while they are so, they have this common misery attend­ing them, as not to be sensible of it themselves, but that generally a great Presumption is the Companion of great Ignorance: Hence like a tender Mo­ther, who is oblig'd to take care of her Children, committed to her Charge by Christ himself, she feeds them with the Divine Nourishment of the Holy Scriptures, by faithfully instructing them in all Christian Duties there ex­press'd, without exposing them to the Weakness and Uncertainty of their own private Interpretations, or leaving them to pervert that Sacred Food into Poyson. Were it not for this abuse of Holy Writ, and how great it is, we ex­perience in the almost infinit Sects of this Nation, there would be no restraint in the reading it. And therefore for [Page 273] such, who have any Principles of sted­diness to ballance the over-fondness of their own thoughts, there's no diffi­culty in having this allow▪d them; nay, they may be encourag'd to it. And while this liberty is granted to the Judi­cious and Learned, and the restraint is only in regard of the Ʋnlearned and Ʋnstable, this cannot in justice or rea­son be interpreted as a design to keep People in ignorance, or prevent the discovery of supposed Errors; since the Learned would more likely do this, than those that are otherwise; but must be understood as a Charity to these lat­ter, to prevent the mischiefs they might otherwise do themselves, in wresting the Scriptures to their own destruction. For since the Ʋnlearned and Ʋnstable are too apt to do this, is it not a kindness, to give them a better and safer Guide than themselves, espe­cially such, as Christ himself has ap­pointed for their help, and solemnly engag'd his word, it shall lead them in­to all Truth? Such a Guide to those, who are in danger of mistaking their way, is certainly the effect of God's in­finite Mercy and Solicitude for their Eternal good; and to neglect this mer­cy must be the presumption of Men [Page 274] choosing to hazard the losing their way under their own uncertain conduct, than be safely directed by the help of a secure hand, which God has appointed to lead them. And this presumption is very surprising, for since the Word of God it self has given this caution a­gainst private Interpretation of Scrip­ture, and expresly declar'd, that many, thro their inconstancy and inability prevert it to their own eternal ruine: And on the other side, has so fully re­commended his Holy Catholick Church to us, not only by inserting it in the Creed, and obliging all to make Pro­fession of Believing it, but likewise, by declaring it to be the Ground and Pillar of Truth, promising to be with it to the end of the World, That the Gates of Hell should never prevail a­gainst it, That whoever hear'd it, should hear him, and laying an obliga­tion on all, of hearing it, under the penalty of being otherwise reputed as Heathens: Since the Word of God, I say, thus declares the Uncertainty and danger of Private Interpreters, and re­commends the Church for asure Guide; is it not a surprising thing, that in an affair of an eternal concern, People should leave what is certain, for an un­certainty; [Page 275] and choose rather to follow what may probably lead them into danger, than what, on Christ's Word, will be security against it? Such Prin­ciples as these we generally dislike in all that regards our temporal interest; and to be lead by them in the more weighty concern of our Salvation, looks like the effect of an unaccountable Blindness.

Those therefore, who desire to be secure, read not the Scripture to be their own Interpreters, in determining Mysteries of Faith, but as to these, hear that Guide God has given them, and from which he has promis'd they shall hear the Truth; and on this his Promise they depend, which cannot fail, and not on the uncertainty of their own apprehension, which is sub­ject to so many Delusions from Educa­tion, Prejudice, Prepossession, Pride, Self-love and Interest, which are not easily discern'd, and from which nei­ther Wit, Learning, or Human Abili­ties are secure: But they read the Scripture, for the end it was writ; for their instruction in Patience, and to re­ceive the Comfort it gives: They read it, to learn to suffer with Patience all Afflictions, the Provocations and disa­greeable [Page 276] Tempers of Men; the Mor­tality of their Body, the weakness and darkness to which they are subject; the trouble of their own sins, the hu­miliation of which they are to suffer, without being discourag'd or dejected; the method of God's conduct over us, which is not always conform to our in­clinations, nor answerable to the impa­tience of our desires; God has his time, and 'tis our Duty to wait: Patience likewise in persevering in good, and bearing all the discouragements it here meets with. The Scripture teaches us to practise Patience in all these parti­culars, and furnishes us with powerful comforts to make us hold out, not­withstanding all our weakness: And, no doubt, but whoever reads the Scrip­ture, not with the Presumption of In­terpreting and Defining, but with the Humility of one, who desires to be in­structed in Patience and the practice of other Christian Virtues, will find the fruit of his endeavors in a plentiful Harvest, and, tho' never so unlearned, needs not fear being reprov'd, but will rather be encourag'd to drink daily at this Fountain of Life.

III. Sunday Advent. EPISTLE.

REjoyce always in our Lord, again I say, rejoyce. 'Tis hard to appre­hend, how a Soul can love God, and not rejoyce in him: for as we naturally rejoyce in the Prosperity or Success of a Father or Friend, whom we love: so whoever loves God, and considers his Glory, his Happiness, his Holiness, his Justice, must feel interior comforts and rejoyce in God being what he is. This joy is the subject of many Psalms and Hymns, which we find in Holy Scrip­ture, and such like ought to have a part in the daily Devotions of every Christian. Again, whoever reflects on that frightful State, from which we have been deliver'd, and considers se­riously the Misery of a Soul subject to the Devils Tyranny, dragg'd by him to everlasting death, blinded with un­reasonable Passions, and impos'd on [Page 278] with a thousand gross and criminal de­lusions, will discover sufficient reason to rejoyce in the Giver of that power­ful Grace, whereby they have been brought to the truth of Christianity, and separated, without any merit of theirs, from such great numbers, yet left in the darkness of Ignorance and Error, and in the shadow of death. Thirdly, whoever is sensible of the greatness of those Gifts, which they have receiv'd, in being made Members of his Mystical Body, the adopted Chil­dren of God, Heirs of Heaven, and Co-heirs of Christ, and of the un­speakable happiness promis'd to such poor Worms, must necessarily rejoyce in this hope, as in the settlement of an everlasting Inheritance, which is none of their right, but by the Mercy of the Giver, and not to be forfeited but by their fault. From this threefold head of the Love of God, and the consideration of the evils from which we have been deliver'd, of the great Blessings we enjoy and infinitly greater promis'd, the Servants of God have found sufficient matter of joy, such as has rais'd them above the deceitful sa­tisfaction of the World, supported them in Troubles, comforted them in Per­secutions [Page 279] and in the terror of Death it self: and some degree of it ought to enter into every good Chri­stians Heart; it being very difficult to conceive how a Soul can be dispos'd to rejoyce in God for ever, who does not begin here. And this more particular­ly at this time, when the Mercies of our Redeemer's Birth are laid before us, who comes to be our Light, our Com­forter, our Physician, and at the ex­pence of his Blood, to remove all those evils of sin, which can be the only dis­couragements of a Christian Soul. His coming to call Sinners and find the lost Sheep; ought to raise up all Hearts from dejection and despair, and his plentiful Redemption oblige them to joyn in Spirit with the B. Virgin, and rejoice in God our Saviour.

The consideration of this Duty of rejoicing always in God, obliges us to censure and be very apprehensive of their State, whose Souls are so World­ly and truly indispos'd, as, thro' their own faults, to find no comfort in the performance of any Christian Duty, nor any sweetness in the thoughts of God and his infinit Mercies; and for this end are ever seeking abroad for re­lief, and never easie; but amidst dan­gerous [Page 280] and even sinful Diversions, such as the World is full of for the enter­tainment of Worldly Souls: these have their Treasure, where their Hearts are, and this being not in God, it is not in him they rejoice: and what then must their condition be at the hour of death, when their Souls going out of this World to appear before God, they are forsaking what they love, and not go­ing to it? This must cause a trouble, and this trouble is but an ill presage of rejoicing ever in God.

There's another sort of Christians, who rejoyce not in God, whose condi­tion is more to be pitied, than condem­ned, their disorder being more their misfortune than their fault: and these are such, who sincerely desire to seek God, take pains in finding him, have their thoughts on their Duty, and are ever consulting on this subject; but then, thro' the unhappiness of a me­lancholy and over-fearful temper, are perplex'd with crowds of such appre­hensive and disquieting thoughts, that tho' they truly serve God, yet they cannot possibly rejoice or find any com­fort in him. Their imagination is ve­ry strong and lively, and every phancy that any ways thwarts their Duty, [Page 281] makes a very sensible impression in them; then their excess of Solicitude encreasing the horror, they are truly frighted, and passing Sentence with their Fears, instead of framing a deli­berate judgment, they hastily condemn themselves: thus tho' their guilt be nothing but imaginary, and the effect only of an immoderate fear, yet it brings as great a disquiet with it, as if 'twere real; their minds are oppress'd with grief, which casts them almost to despair, it is a perpetual distraction at their Prayers, and hindrance in all o­ther more Sacred Duties; so that how­ever they perform them all, yet 'tis without all sense or feeling of Devoti­on; and thus they drag on under the uneasie weight of an oppress'd, dark and comfortless Mind: This is their misery, and what requires the prudent management of a discreet Director, to help them in this their Spiritual distress, and deliver them from the delusions of a subtle Enemy, who seeing no hopes of separating them from God by sin, thus hinders their approaching to him, fills them with fears, that so they may never have the liberty or quiet to im­prove in Love and their more substan­tial Duties.

Their only remedy then must be, under God's Hand, wholy to rest in the direction of their Spiritual Director, to whom they must faithfully lay open their State; and ever strive to admit no other Idea of themselves, but what is according to the judgment he makes of them, without regarding the terri­fying suggestions of their own fears. If he thinks better of them, than they do, 'tis what by degrees, they must bring themselves to believe, and care­fully put by all other thoughts, that are contrary to his, as what they truly are, Temptations and Delusions: if they apprehend God to be angry with them, or that their Director does not understand their case; away with these thoughts; they are Temptations, the natural consequence of their Disease; the confidence in their Guide ought to over-rule them all. And tho' this may appear like arbitrary, yet 'tis nothing but what is reasonable, just and necessa­ry. For since their own judgment is greatly discompos'd, their Reason cloud­ed with variety of Fears and Passions, what can be more proper and safe for them, than to admit the guidance of anothers hand, and submit to his judg­ment, which being not disturb'd like [Page 283] theirs, is more capable of giving di­rection, and preventing the mischiefs of their blindness? This is a general method ordain'd by God for all, since the most Judicious and Sedate are not allow'd to be the best Judges in their own case, being expos'd to indiscerna­ble partialities and mistakes; with how much more reason then ought it to be observ'd by these, whose Judg­ments are wholy corrupt, and they as truly blind, as violence of Passion can possibly make them: so blind, that they see nothing of their own State; make no true construction of them­selves; but without rashness, may be judg'd grosly to mistake in almost every thought relating to their own Disease: and therefore are ever tormenting themselves with anxious and disquieting fears, grieve to excess, and sigh under oppression and discouragement, and thus go on, as if 'twere reasonable and just they should do so; whereas 'tis a thing wholy unreasonable and unjust, and condemn'd by as many Spiritual Authors, as speak of this Subject? However difficult therefore it may be to renounce their own thoughts, in submission to the judgment of their Di­rector, yet 'tis what they must strive [Page 284] to do, if ever they intend to be cur'd of this evil; and this not only as to the resisting all interior trouble, and entertaining a more favourable opinion of themselves than their own inclina­tion leads them to; but likewise of fre­quenting the Sacraments, as often as he shall advise, tho' at the same time they perceive no sensible advantage by them, but may interiorly suffer very much in complying with this Duty: there being no other way for them to disappoint the malicious Snares of their Enemy, who is willing to persuade them, that all their Spiritual Exercises are to no purpose; so by degrees to bring them to a total neglect of them, and lay aside every thing, that may be for their good.

And that they may perform this with some grounds of comfort, I desire them to consider seriously the true State of their Souls, which, I think, are not so indispos'd, but they may justly hope to partake of God's Grace, and receive benefit by the Sacraments. For tho' there be generally an obstinacy of Judgment in them, which makes them difficult to be govern'd; tho' there be a secret Pride at the root, and not so true a distrust and knowledge of them­selves, [Page 285] nor submissive confidence in God, as there ought, which causes that surprise and vexation at their own fail­ings; yet since all this works insensibly in them, rather thro' indisposition and ill temper of Body, than by affecta­tion or choice, 'tis to be hop'd, they have not the guilt, but only the mis­fortune, of these evils. And then on the other side, there's a great portion of good at the bottom of all: For why is it, they disquiet and afflict themselves so much? Does it not arise from the apprehension they have of not doing their Duty, and having offended God, and the fear of his being angry with them? Why is it they consult their Director, and so frequently desire to be advis'd? Is not this an argument of their not being in love with their fail­ings, and an evident desire of amend­ment? There's a good Will therefore, a good Desire, a good Heart at the bottom, and commonly a total aliena­tion of the Mind from all the Follies, Vanities and vicious Corruptions of the World; so that their whole concern is center'd in the great Affair of their Soul, the avoiding of evil, the service of God and their own Salvation: and tho' they are subject to very great Spi­ritual [Page 286] Indiscretions and ill management; yet since their Hearts are sincere in God, he cannot possibly reject them, nor can they reasonably doubt of be­ing prepar'd for receiving benefit in the Sacraments. Let them learn Pa­tience in their trouble, Humility under the conduct of God, be contented with the measure of Grace he is pleas'd to give them, and endeavour to be obe­dient to their Director, and, no que­stion, they'll come by degrees out of their Oppression and Darkness, and re­joyce in our Lord.

IV. Sunday of Advent. EPISTLE.

IT is requir'd of those, that are Dispen­sers of the Mysteries of God, that they be Faithful. S. Paul having inform'd the Corinthians of his own Character, that they ought to regard him, as like­wise all the Pastors of God's Church, as the Ministers of Christ and Dispensers of the Mysteries of God; that the Heavenly Treasures are entrusted in their hands; that in the Name and by the Authority of God, they are to in­struct the faithful in his Holy Mysteries, and apply to them the Merits and Gra­ces of Christ's Passion: Then adds, That the thing requir'd from these Dispen­sers, is, That they be Faithful.

1. To God, in publishing his Sacred Truths with Zeal, defending them with Courage, and managing them with Prudence.

2. To Jesus Christ, in honoring his Ministry by a Holy Life resembling his; in Preaching his Mysteries and the Maxims of his Gospel in all purity, without disguising them in favour of the World or Corruption; and in ap­plying the Sacraments of his Grace with Charity and the Spirit of Discre­tion, not admitting the Unworthy to prophane them.

3. They are to be faithful to the Church and the Souls under their charge, in leading them in the ways of God's Commandments with a watch­ful and laborious diligence, in support­ing them with a Christian condescen­dence, and encouraging them by their good Example.

Lastly, They are to be Faithful, in not seeking, what they have renounc'd, to be Great, to be Rich, to be Power­ful; but using all endeavors to esta­blish his power only, whose Ministers they are; being always in the disposi­tion of good Servants, ever ready to labour, ready to obey. Thus are Pastors to be Faithful in the whole charge they have undertaken; and to be want­ing in any part of it, either of Instru­ction, Watchfulness, Labour or Good Example, &c. is to be wanting in what [Page 289] S. Paul says, is requir▪d of them: which is truly so very great, that were it seriously consider'd, as to the difficul­ty and concern of every particular, I think very few would thrust themselves upon it, and none engage in it, without a great apprehension and distrust of themselves, and daily seeking the assi­stance of the Divine Spirit, to carry them thro' it.

As for my own part, I find the charge so great, that whether in the Worthy approaching every day to the Altar; in instructing the Ignorant; in spurring on the Slothful; in treating with Vici­ous and Worldly Souls; in giving ad­vice in affairs of Eternity; in ad­ministring the Sacraments; in distin­guishing Weakness from Unworthiness, so as not to terrifie and discourage the one or admit the other; in discerning betwixt Practice and Right, and infinit other perplexities that occur, I must needs confess my Weakness, I know not how to be Faithful to what I have un­dertaken, I am daily at a loss, contri­status sum in exercitatione mea; I labour as under a burthen; and if God do's not assist, direct and support me, I shall be infinitly wanting to my obligation; [Page 290] how shall I render an account of all those Souls, who have been committed to my charge! Happy are those Pastors, who in preparing for this Sacred Function, have taken care, by the laborious ex­ercises of Mortification and Virtue, to obtain a plentiful assistance of the Ho­ly Spirit, by whose direction they may be secur'd against all the mischievous effects of Human Darkness, Weakness, Ignorance, Negligence and Indiscreti­on; and who, every day, thro' the great sense of their own inability, ear­nestly implore his help and light, to carry them thro' all the difficulties of their obligation, and make them Faith­ful to every part of it, whether in re­gard of themselves or their Neigh­bours. And certainly none are more unhappy, amongst all Christians, tha [...] those, who having the charge of Pa­stors, have not the Pastoral Spirit; who have undertaken it on Temporal Motives, without being call'd of God; who have not been solicitous to obtain the Divine Succors suitable to their ob­ligation; who live the common Life of the World, giving encouragement to liberty and corruption; and if they have but made their own Nest so well [Page 291] as to be pretty secure against temporal want themselves, think little of the Spiritual Necessities of their Neigh­bours, or of being Faithful to the ma­ny and great Duties of their State: Can these ever expect the happy wel­come of Euge serve bone & Fidelis! De­liver me, O God, and all my Brethren, the Pastors of thy Church, from this fatal blindness, and by the power of thy Spirit, having remov'd these evils, make us Faithful to our charge.

Pastors then are to be Faithful; but what is this to the People? Yes, it is to them: For as it is requir'd of Pa­stors, that they be Faithful, so the same is requir'd of the People: And if the Pastor be Faithful, and the People not; the Pastor's Fidelity will be the aggra­ [...]ation of their Crimes: If he careful­ [...]y labours to inform them of their Du­ [...]y, and they take no care to learn; if [...]e lays before them the Maxims of the Gospel in their purity, and presses them [...]o live by the Spirit of Christ, and [...]hey attend to the Maxims of the World, and follow the Practices and [...]iberties of Men; his Fruitless La­ [...]ours will be their Judgment, and they [...]hall not only give an account of their [Page 292] own sins, but likewise of all the Seed and Care, that has been lost upon them. The People therefore are to be Faith­ful, as well as the Pastor.

And this still on another account: For tho' Pastors have the charge of di­spensing the Mysteries of God, and for this reason, are to be Faithful; yet all others, of what condition soever, have their charge under God too, have a Trust reposed in them, and therefore are likewise to be Faithful to him, to whom they must all render an account, how they have satisfied their Trust. Magistrates, and all in Office and Power have a charge under God, of admini­string Justice, and answering all the obligations they have undertaken; and if These make their Employments sub­servient only to their interest, seek on­ly to enrich themselves, let human Re­spects, Favor or Party be the Rule of their conduct; how are they Faithful to their Trust? Here it is, Judges, Justices, Councellors, Advocates, At­torneys, Collectors, Overseers of the Poor, Guardians, Executors, Tru­stees, &c. are in particular to exa­mine their management; for as far as these act without regard to Justice and [Page 293] Truth, biass'd by any private conside­ration; as far as any Parties concern'd suffer thro' their sloth or neglect, so far are they Faithless to their Duties, and must answer it to the Supreme Over­seer, who keeps an exact Register of all their Proceedings, where their own unjust Gain and the Losses of others will appear in judgment against them. Again, Husband and Wife have a charge, under God, of each other, and Both of their Children and Servants; every House-keeper a charge of their Family; Shop-keepers are to be Faith­ful to those they deal with; Workmen and Labourers to those that employ them; School-Masters to their Scho­lars; Children to their Parents, and all manner of Servants to their Masters. Each state has its particular obligations respectively belonging to it; and 'tis not sufficient for Christians to observe the General Duties, in which all are concern'd, set down in the Command­ments; but they are to be exact too in satisfying all such obligations which their Profession or State brings on them, as they stand recorded in the E­pistles of Holy Writ, where S. Paul lays before every one the Duties of [Page 294] their state, and requires them to be Faithful in them. 'Tis for want of this care, there are so many, who, according to the General method of their Lives, seem not to offend di­rectly against any one of the Com­mandments, and therefore have the reputation of Good Christians; and yet at the same time, are very great Sinners, in being notoriously wanting to the obligations of their Conditi­on, are ill Parents, Careless Masters, Wicked Trustees, Unjust Stewards, &c.

And now, tho' there cannot well be any, who are not thus particularly en­gag'd some way or other, either as Pa­rents, Masters, &c. Yet if there be such, who think themselves exempt; let them remember, they have a Charge still, in which they are to be Faithful; a Charge of their Time, of their Estate, of their Health and of their Soul: These they have in Trust, and 'tis re­quir'd of them to be Just and Faithful in this their charge: And, tho' they may think, they have but little to do, I think they have more to do than any; it be­ing a very difficult task for People, who have no employment, to be Faithful to [Page 295] their Trust; since their whole Life is a continual Temptation, both as to mis­spending their Time and their Mony and doing injury to the Health both of Body and Soul: And I fear, there are none less prepar'd to give an account of these, than they who enjoy the largest share of them; and yet they are things, of which they must one day give an ac­count; and how shall they do this, if they are not Faithful in them? We be­seech thee therefore, O God, to teach all thy Faithful this Lesson, that they may seriously consider all they have re­ceiv'd from thee, and likewise the full extent of all the Trust and Charge they hold under thee: Give to Pastors and People grace and strength proportion'd to their several Duties, that overcom­ing all difficulties, they may be found Faithful, when summon'd to give up their accounts to Thee.

Sunday within the Octave of Christmass. EPISTLE.

THe fulness of time being come; God sent his Son. In this short Epi­stle St. Paul lays before us the Mystery of Man's Redemption undertook by Christ, and which we celebrate at this time: That God sent his Only Son, the Second Person of the B. Trinity, into the World; that he became Man, took a Body, not created immediately by the Hand of God, as was that of Adam, but form'd of a Woman; that he was born an Infant, was subject to the Law made for Sinners; that he offer'd him­self a Sacrifice for Sin; rais'd Sinners to the Dignity of being the Children of God; open'd his Breast and gave his Spirit to Sinners, and admitted his very Enemies and Murtherers to be Co-heirs with him of his Eternal Inheritance. This is the Blessing, the Fatriarchs and [Page 297] Prophets so many Ages figh'd and pray'd for, and which being accomplish▪d in the fulness of time, we at present Cele­brate, but can never sufficiently adore; it, being the wonderful effect of an in­finit Mercy, without any the least desert on our part. For all Mankind Univer­sally lying under the guilt of Sin, was by this render'd an Enemy to God, and incapable of doing any thing, where­by to make peace with him, and there­fore had he not been Redeem'd must necessarily have been lost for ever. But what then! Would God have been less happy, if Man had been for ever mise­rable? Or if God had left Man, as he did the Faln Angels, under the eternal guilt of his sin, would this have lessen'd that infinit Bliss, which God essentially enjoys within himself? Nothing of all this: and therefore, as the leaving the unhappy Angels in their sin, was the effect of his Justice; so his redeeming Man from sin, was the sole effect of his Mercy. But then to deliver up his Son, for to redeem a Slave, to subject him to all the miseries of Man; to ex­pose him to a life of Contempt and Re­proaches, to Persecutions, Torments, and the most ignominious Death, this is the overflowing and excess of such an [Page 298] infinit Mercy, that as we believe it without comprehending it, so, I fear, we celebrate the memory of it, with­out seriously thinking of it, or return­ing the least part of that Adoration and Gratitude, which we are truly oblig'd. If we did but once seriously reflect, what it is to be running head-long into Hell, and when now on the very brink, consider the Son of God taking on him the punishment due to our sins, and offering his most Sacred Blood as the price of our Redemption from this state of Misery; and not only to rescue us from eternal death, but even entitle us to everlasting happiness; this re­flection would be sufficient to imprint a lasting sense of Gratitude and Love in our Hearts, not to be forgot under all the attempts of Worldly Flatteries or Terrors, and sufficient to preserve us in a perpetual Fidelity to so Merci­ful a God, so Loving a Redeemer; 'tis for this end the Church has appointed this yearly Solemnity, to encourage all her Children, not only to glance at it in a passing Thought, but to offer it for the more serious entertainment of their Hearts all the eight days of this Octave; and those who feel not a sense of it, ought to be confounded at least [Page 299] at their insensibility: The same ought to be renew'd every day, as often as we bow at the most Holy Name of Jesus, letting this external respect be the ex­pression and fruit of our inward Love and Adoration so justly due to the Mer­cies of our Redeemer: The same is daily suggested to us in the Creed, and St. John's Gospel; for why is, that at the repeating those words; He took Flesh and was made Man: and The Word was made Flesh; both Priest and Peo­ple are commanded to kneel down, but only to be a continual remembrance of this great Mercy, and excite in them all the Sentiments of Reverence and Gratitude, the daily Tribute of every True Believer.

But more than this is expected from Christians; for since Christ redeem'd us, that, as the Apostle here says, we might become the Adopted Children of God, and receiving his Spirit, might in that cry; Abba, Father; every Christian ought to give proof of his Redemption, by manifesting in his life this Adoption, and that he lives by the Spirit of Christ: So that, as those un­happy Souls, who have not a Knowledge or practical Faith of this Mystery, are directed wholy by the Principles of [Page 300] corrupt nature, by the Suggestions of Flesh and Blood, by Self-love and the Maxims of the World, and thus shew themselves the Children of the First Adam; so true Christians, ought so powerfully to be influenc'd by the rules of the Gospel, in contradiction to all other Inclinations, as to evidence the being of Christ's Spirit within them, and consequently, that they are the Children of God. And is this the Cha­racter of Christians? 'Tis the Scripture Character of what they ought to be; they are all oblig'd to adore God in this Spirit, to live by this Spirit and walk by this Spirit: but so miserable is the State of Christendom at present, that 'tis enough to draw Sighs and Tears from all those faithful Souls who have any love for God or his Church, to see such a universal corruption a­mongst them; that there are great num­bers living in the open practice of Vice, so as to be far beneath the degree of Moral Heathens; and that others who have a horror of this wickedness and pretend to Piety, come yet so much short of what they ought to be, that instead of living by the Spirit of Christ, they live by the Spirit of Self-love and the World. Let but any one view the [Page 301] general method; how much there is e­very where, of Uncharitableness, Dis­sensions and Detractions; how great a Zeal for Interest and Parties; how lit­tle for Justice and Truth; how all ge­nerally seek themselves, admire Va­nity and Follies, study their Pleasure and Ease, neglect Order and Discipline in their Families, avoid every thing that mortifies, and all works of Penance; and then observe the common Excess in Tables, Cloths and Furniture, &c. and then tell me, what there is in all this of the Spirit of Christ, or where­in a Christian can truly say, Abba, Fa­ther, whilst Christ is not the Father of any thing of this, but most certainly Self-love and the World: not that it can be expected, in this State of Corrup­tion, a Christian should be wholy ex­empt from the effects of these evils; no▪ this is not a priviledge even of the best: but yet so much is expected from them, as to have a dislike of every de­gree of Corruption, to which they are subject, to lament this their misery, humble themselves under it, make War against it, and by Holy Exercises of Piety and Self-denial, lessen or wea­ken it what they are able. But as for living in the profess'd practice of them, [Page 302] approving and supporting them, making the improvement of them their Study, the subject of their Thoughts, of their daily Expence and Entertainment, and thinking themselves well in this Pro­fession; all this is wholy disagreeable to a Christians Character, is not con­formable to the Principles of the Gos­pel and St. Paul; and has nothing of the Spirit of Christ in it; being the life of the Natural Man, but not of the Spiri­tual: and while they thus far depart from the ways of Christ, following a Rule, which is not his, I desire them seriously to consider their State, and earnestly beg of God to establish them in a more secure way, where the solid effects of their Redemption may be more manifest in them.

Sunday within the Octave of the Epiphany. EPISTLE.

COnform not your selves to this World; but be reform'd in the newness of your Spirit. This Lesson is often repea­ted, and 'tis nothing but necessary; it being a very difficult thing to live in the World, and not conform to it. Exam­ple and Custom are very powerful and make strong impressions on the Soul; and for a Christian to persuade himself not to do what he sees almost every body do, is the same thing as to stand against the violence of a Torrent; and yet 'tis in the midst of this Torrent e­very Christian is Born, in this he is Educated, and tho' he be not comman­ded to retire from it, yet he is com­manded so to resist it, as not to be car­ried [Page 304] away with it: Nolite conformari huic saeculo. And were this obligation only in regard of Notorious Irregulari­ties and Scandalous Vices, the task were not so great, because in this a Christian has the encouragement of great num­bers, who so far espouse the cause of Virtue, as to oppose every thing, that is openly contrary to it, and so they are a mutual help and support to one a­nother: But this Duty extending yet farther, to such disorders, which are not reputed contrary to Piety, and are the common practice of the greater num­ber of Christians, who are esteem'd re­gular and virtuous; this makes the dif­ficulty almost insuperable, since by standing against these, he necessarily draws on himself the odium of Parti­cularity and Bigotry, and must, by consequence, be reputed to condemn all those, who live in the practice of what, by avoiding, he censures as not allowable in a Follower of the Gospel. And yet this is the task a Christian must undertake; even this part he must stand against as well as the former; not only resisting the profess'd and open, but also the more hidden Enemies of his Salvation.

Amongst these I reckon all such Chri­stians, who being no ways Scandalous, are yet possess'd with all the Passions of the World, who admire Honours and Preferments, have their Hearts and Thoughts taken up with Vanity and the Solicitude of pleasing the World, have a love and esteem for things pre­sent, are fond of all Divertisements, study their own Ease and Convenience, are forgetful of the Goods and Evils of the next life, have a contempt for eve­ry thing that this World disesteems; In fine, have all their Affections and Thoughts of present happiness regula­ted by the conformity every thing has either to the love of themselves, or the opinion and esteem of this World. All Persons, whose just Character this is, I cannot but look on as People conforming to the World, that is, doing the very thing St. Paul requires all good Christians to avoid: and tho' their number may be very great, and their Reputation generally good, yet inasmuch as they take a course not a­greeable to God's Word, their Autho­rity and Practice ought not to prevail on any, that tender their Salvation, to tread over their steps; but their me­thod [Page 306] is little less to be apprehended, than that of notorious Offenders.

The reason is already hinted; be­cause 'tis declar'd against by Christ and his Apostles, the best Guides to Eter­nity; and if it be not expresly sinful, is at least such, as leads to sin, and evi­dently hazards Salvation: and there­fore, as good Parents, who are Solici­tous for their Childrens good, are not only careful to keep them out of the Company of such as are publick Cri­minals; but likewise from the Conver­sation and Familiarity of those, who encourage Liberty and have no regard to any rules of Order and Discipline in their Families; because they know these are the steps to greater evils, and in such Company their Children receive such Seeds, which generally of course, grow up into all manner of Irregulari­ties and Scandals: So those Christians, who are Solicitous for their own Eter­nal Well-fare, decline not only what is evidently sinful, but whatever leads to it; because they are sensible, this course carries them upon Rocks and Shelves, whence very few ever get off, but by Ship-wrack and the loss of all. For this reason, David is not only con­tent [Page 307] to declare his abhorrence of all open iniquity: Iniquitatem odio habui & abominatus sum: But often repeats his Petition to Almighty God, beseeching him to keep him out of the way of Ini­quity: Viam iniquitatis amove a me: and as often prays, that all his steps may be directed according to God's Word; Gressus meos dirige secundum eloquium tu­um. For he knew, that not only Ini­quity, but likewise the way of Iniquity is to be avoided by God's Faithful Ser­vants; and that if all his steps were not directed by God's Word, he should soon find himself out of the way. Now thus it is with all the ways of Self-love and the World; if they do not arise to that excess, as to be down-right sins; yet whoever walks in them without great caution, will soon find himself in the way of Iniquity, in the way of de­parting from God: it being impossible for a Man to serve and love Two Ma­sters: and once a Heart is possess'd with the love of the World, admires its Satisfactions and Greatness; will not the World soon have the command of such a Soul? And how then will it serve and obey God? No, God will in the end be forsaken and the World obey'd. And [Page 308] tho' this may not appear in every step of this disorder, yet 'tis what insensi­bly grows upon Men, and the unwilling­ness they have of beliving themselves to be in the way of Iniquity, is the occasion of their going on in this way, till they are wholly separated from God. 'Tis this Delusion in compli­ance with their Inclinations to Them­selves and the World, is the ruin of Thousands; and of so many Great Fa­milies, that are wholly lost to Piety and Faith, I believe the Greater part may owe all their miscarriage to this incon­siderate Blindness. They begin at first with the love of Vanity and Di­versions, and look on this as nothing but what Decency and Health exacts from them; they go on under this Co­ver, till all Order and Discipline is lost in themselves and their Families, and no moderation observ'd in their Ex­pences: Hence the Time of Praying and Reading in the Evenings is often gi­ven to Company and Entertainments; and ill hours in going to Bed, oblige them to indulge themselves in rest and sleep next Morning; and 'tis well if they get to Prayers by Noon; and then, how easily are they diverted, or [Page 309] with what sloth and indevotion are they perform'd? And all this while, they say; Where is the Sin? Is it a Sin to play at Cards? Is it a Sin to be in Company? Is it a sin to retire late, or to sleep long when they want it? And if not sinful; what need of mend­ing it?

Unhappy Christians, to be thus runing on to a Precipice, and think themselves safe, because they don't fall every step they take! Is it not by this way infinit numbers have miserably pe­rish'd? And ought not this oblige you to put a stop to this unhappy course, where you have ruine before you? Change but the case from your Souls to your Bodies, and observe there how far you are from this Rashness? If you hear but of a River or a dangerous Way before you, where many have been lost, upon attempting to pass, you presently cry out; Hold, go back; take another way: And why so, are you drowning or falling? No, but if we go on; we shall come soon to this mis­fortune; who will venture, where so many have perish'd? And ought there not to be a like caution in the more important concern of your Souls, where [Page 310] you have so great danger before you; and, it may be, not only danger; but if you examine strictly, will likely find your selves living in such a state, as you cannot reasonably judge safe to die in? For what is the whole method of your Lives, but loving and seeking your selves? What is it but indulging flesh and blood; gratifying your own Corruption and Weakness; indulging disorderly and worldly Passion? Where is the Love of God? How do you love him with all your heart and with all your strength? How do you seek first the Kingdom of God and the things that are above? How do you walk in the Newness of Life? Where are you transform'd into Christ? Where is his Life manifested in yours? Where is the denial of your selves? Where is the worthy fruits of Penance? And yet is not this requir'd of you? Is it not this the whole Gospel exacts from every Christian? Ask not therefore, Where is your Sin? For if you are not what Christians should be, you can­not possibly pretend an exemption from it: There may be great sins, without great Crimes: To be free from these latter, may make a Moral Heathen; [Page 311] but 'tis not enough to make a Good Christian. But this is a Lesson must be taught by Thee, O God; thy power­ful Grace must prepare Souls to receive it: For a General Corruption has gi­ven such Authority to the Broad way, that thy Gospel is not now a Scandal only to Jews, but, I fear, to Christi­ans also; who easily take offence at such Truths of thine, which agree not with their Practice, and are like to make them uneasie: Remedy this spreading evil, I beseech thee; and since Thou hast commanded thy Fol­lowers not to conform to this World, but to be reform'd in the Newness of Spirit, awaken their Souls, that they may truly understand it, and give them strength sincerely to practice it.

II. Sunday after Epiphany. EPISTLE.

THis Epistle is an Abridgment of all Christian Duties; to read it over and consider it, is Sermon e­nough for one day, and may serve for the Measure of a Christian life; hap­py they, who live up to it; but they cannot be so, who take no care to ob­serve it. Let all then be attentive, and examine themselves, as they go along, for none can pretend to be un­concern'd; and as often as they desire to know the true state of their Souls, let them come to this Rule.

The First thing requir'd is General; That all Christians would consider the State, wherein God has placed them; as likewise those Gifts and Graces, they have receiv'd, so as to be Faithful in the good use of them, and solicitous to [Page 313] discharge well that particular Duty, to which every one is call'd. 'Tis medling with other Peoples concerns, and the neglect of our own, is the occasion of great miscarriages and disorders; and whoever designs seriously either quiet of mind, or to be free from distracting thoughts▪ or to perform well the obli­gations of their state, must first consi­der what those Obligations are, then make them their Business; and having fix'd these bounds, pass them not, ex­cept only when Necessity or Charity di­spenses with them: All beyond this is generally nothing but the effects of Cu­riosity, or a Busie Temper, and great­ly prejudices that Freedom of Mind necessary for the due performance of all Spiritual and Temporal Duties: For all Dissipation of thoughts being the Christians hindrance, the occasion of it ought to be cut off, as much as may be, and ever be resisted as a Temptation. Our unavoidable Distractions are too many; there's no need of adding to them.

This advice is by the Apostle first ap­plied to Pastors; That they would con­fine themselves to their Ministry; not charging themselves with the admini­stration [Page 314] of temporal Affairs or Secular Employs; but wholly take up their time and thoughts, in Expounding, In­structing and Exhorting. The Ignorance and Vice of the World make the Pra­ctice of these Duties indispensable; and they who have undertaken this charge, and either omit them thro' Sloth, or let other affairs take place, are not Pastors but Idols: Os habent & non lo­quuntur.

Then 'tis applied to all, who have any sort of Superiority; That they would be solicitous in satisfying the respective Obligations they have taken on them. Here all Magistrates, Offi­cers, Parents, Masters are concern'd; there being not one of these Charact­ers, which brings not a burthen with it, extending their care beyond them­selves; and if their Solicitude be not of equal extent with their Obligation, they are wanting in their Duty, are not just and faithful Servants, and therefore cannot be Good Christi­ans.

The Apostle then gives direction in particular Duties belonging to all Christians.

1. As to Giving of Alms: Qui tribuit in simplicitate: Requiring all distribu­tion of Charity to be perform'd, not on human respects or for vanity but in singleness of heart, regarding God a­lone and the Necessity of our Neigh­bour. Hence those, who have the di­sposing of any Common Collection, the recommending to Hospitals or Funds, or Benefices, &c. ought to have this es­sential quality of doing all with simpli­city of heart, letting those take place, who are best qualified, and come near­est the design of the Giver: For if any Favour or Interest determines the choice, this is not what is prescrib'd, but dou­ble-dealing. And as for such, who be­ing in Trust for the Poor, as Collectors or Overseers, and either enrich themselves by their Stock, turning it to their own advantage by defrauding them; or expend any part of it (beyond what is strictly allow'd) in Treats and Taverns, and set the charge of their Entertain­ments on the Poor's Score, this must be an abomination before God, and an in­justice, against which the Crys of the Poor call aloud for Revenge. S. Paul adds to this, that all Voluntary Alms [Page 316] and Works of Mercy, ought to be done with a Chearful heart; Qui miseretur in hilaritate. It ought to be a joy to Christians, that God will accept of them to be the Instruments of his Providence, in assisting his Servants and Children; and that by this, they have a Means of exchanging their Temporal Goods for Eternal: 'Tis a double Mercy to relieve the Distressed by Alms, and Comfort them in the manner of doing it. All sharpness and harshness to the Poor is in this con­demn'd; they are to be help'd with Cheerfulness; and when refus'd, it must be done with Sweetness: They give an Alms, who Compassionate them, if they cannot otherwise assist them.

2. He requires, that all Christians in their Friendship and love to one ano­ther, be sincere, without dissembling, flattery or design of Interest: That they regard one another, as having God for their Father, and being all Members of Jesus Christ.

3. That they have a horror of all that is Evil, and a love for all Good: [Page 317] For how can they be faithful Servants of Christ, if they espouse not his inte­rest, or abandon him to gratifie them­selves?

4. That they have Charity for eve­ry Neighbour, and a Tenderness truly Fraternal; this ought to be Holy, as being a branch of the love of God, and therefore not to be corrupted with un­becoming and sensual Familiarities: It ought to be Humble, and therefore e­ver watchful to prevent others in the common Testimonies of Deference and Honour.

5. That they be Vigilant in every Duty, and Fervent in Spirit; because they serve God in whatever they do; they serve him, whose Eye is ever upon them; and sloth or neglect can never prevail, but they must be wanting to Justice or Charity.

6. That they have always Comfort in the Hope of Eternal Life: And therefore a Christian's principal satis­faction ought not to be in the agreea­ble sweetness of Friendship, nor in the Enjoyments or Goods of this Life; but [Page 318] in the hopes and expectation of the Goods to come: And the Comfort grounded on this Hope is not to be lost, in the midst of tribulation and distress: In tribulatione Patientes; the prospect of Eternity, must take off from the weight of these momentary evils, and be the support of a Soul, till its delive­rance comes.

7. They must be Fervent in Prayer: Orationi instantes: Because 'tis by this Holy Exercise they are to obtain of God what they want: One would think the Necessity of our condition, the uncer­tainty of our state; our Circumstan­ces of having an Eternity before us, without any possibility of returning, if once we miss our way, &c. should o­blige us to Attention, Constancy and Fervor in our Prayers, for the obtain­ing help of him, by whose Grace and Power alone, we can be secure against the dangers of our state. But here's the subject of our misery and confusi­on: We know our own Weakness and infinit Necessities, and yet are so stu­pid, as not to ask for help, let every trifling Phancy take off our thoughts from this so great concern; and too [Page 319] often, by our irreverence and indevo­tion, shut his hands against us, of whom we pretend to ask for relief. 'Tis an afflicting thought to consider, how ma­ny provocations are given to God at the very Altar, the very place of Mer­cy; and to reflect on the great indecen­cies in the Congregation in time of Publick Worship, is enough to be­lieve, that great numbers, who come there, leave their Reason and Faith be­hind them: For who can imagine, that has either, that sensual Gazing, idle Tattling, and design'd Vanities are be­coming Entertainments of Souls in their Addresses to God? Or can these ex­pect Blessings, who in their way of seeking them, exasperate him, who is to be the Giver? These go to the place of Prayer, but certainly without a sense of their Necessities or of their depen­dance on God; and being so far from what the Apostle requires, are in dan­ger of carrying back Curses instead of Blessings; and where then shall these find pardon, who thus before the Mer­cy-seat encrease the number of their sins? Fervent Prayer is the exercise of Christians; but where is the Christia­nity in the practice of this Intolerable Insolence?

8. They are to relieve the Necessi­ties of God's Servants and practice Hospitality: How does this agree with expensive Entertainments? If spending Money to feed our Vices, support ou [...] Liberties, and satisfie the disorder'd in­clinations of our Curiosity, Vanity, Ambition and sensual Appetites had been commanded, I see how faithful Christians would have been in observ­ing it. But when these Corrupt ways devour now what is commanded to be given to the Necessitous and Strangers, it may be easily imagin'd, what ac­counts these will make up, who pra­ctise it: Let them have a care they be not cast out with Thieves and Mur­therers; their Profession and Sin being much the same.

9. They are to Bless those that Per­secute them: Animosities, Malice, Ha­tred, Imprecations and Ill-wishes are to be renounc'd by the Followers of Jesus, who dyed Praying for his Persecutors: And yet how much is there of this cor­ruption amongst those, who say, they follow him?

10. They are to partake in the Comforts and Afflictions of their Neighbours, be united in the same Sentiments; not seek what is esteem'd great in this World, but accommodate themselves to what is reputed Mean and Humble.

These are some Principal Duties re­commended by S. Paul to all Christi­ans; and yet, O God, in how very few are they found? All have the Name, but few the Practice of what they undertake. It ought to be the subject then of this Days Exercise, to examine our selves by this Holy Rule, and truly resolve to use our best endea­vors in order to our conforming to it. 'Tis something to Read and Think, but without Doing more, our Work will only be thought of, but never Done.

III. Sunday after Epiphany. EPISTLE.

THis is a continuation of the fore­going Epistle, and the Subject of it are other Duties, which ought to be the Practice of every Christian.

The First, is a recommendation of interior Humility: that the Christian be careful, not to be Wise in his own Opinion: Nolite esse prudentes apud vosmetipsos. Men are very different in their Capacities and Abilities; and yet 'tis permitted to none to glory in the advantage they have above their Neigh­bours, since whatever it be, it is the Gift of God and belongs to him; and is ever under a perpetual necessity of be­ing directed and applied by his Light and Grace for the discerning the Truth. [Page 323] It is often in need of being improv'd and enlarg'd on many occasions; and otherwise all Human Light will prove a Principle of Error, and by avoiding one inconvenience, will lead into ano­ther. We are therefore all in a total dependance on God; our confidence must be in the conduct of his Wisdom and not our own, without this we can­notpossibly avoid going out of the way: Wherefore, instead of esteeming our selves wise, we are rather to consider our selves as Blind, and as having no other means of going right, but by demand­ing and following the direction of God. Hence all those ought to be very jea­lous of themselves, who on the confi­dence of their Abilities and Knowledge, undertaking to be their own Expositors in Mysteries of Faith, and their own Directors in the difficulties of Con­science, withdraw themselves from that Authority and Help, which God has appointed to secure them against all the mistakes of their own Thoughts. For it being the effect of God's Good­ness, who knows the weakness of Man, to appoint him Guides for his Directi­on; it can be only the effect of Man's weakness, either to distrust or think [Page 324] such Guides unnecessary, upon the con­fidence of his own light. This weakness in some is Obstinacy, in others Passion and Discontent, in others immoderate Fears and Scrupulosity, in others a Re­serv'd Temper: But whatever it be, 'tis always unhappy, depriving a Chri­stian of that better light, which Hea­ven has ordain'd for him; 'tis always the fruit of open or some hidden pride, which puts him upon dangerous by­ways, when there's a plain Road be­fore him. For when God has com­manded us to Captivate our Will, in o­bedience to his Law, by self-denials, and our Understanding to his Truths by Faith; this shews our Weakness, and that to be a true Christian one must be truly Humble; and there can be no safer way, than to follow the same me­thod in all the difficulties of Human Life; it being most suitable to the Di­vine Providence, and most comfor­table to us in all our Infirmities and Darkness; and nothing can so easily draw upon us the effects of our own Folly and Indiscretion, as to be Wise in our own Conceits.

The Second is a Duty of Charity, Not to return evil for evil: And whoe­ver observes it not, does himself a much greater injury, than what he re­sents as done him by his Neighbour. The evil receiv▪d can be only some Temporal Inconvenience; but evil re­turn'd, is the evil of sin, which to a True Christian is the only evil he knows: And therefore it must be ever unreasonable for him to bring this mis­chief on himself. This Duty the Apo­stle repeats again in other terms, for­bidding Christians to revenge their own cause; and he gives the reason; Because God has reserv'd all Vengeance to himself: He then that receives an injury with patience, puts his cause in God's hands, and certainly gains him on his side: But he that undertakes to revenge his own Quarrel, is an unjust Usurper of a power, that belongs not to him, and in this makes God his E­nemy, so that instead of one, he com­plain'd of, by his own ill management he has now two.

Wherefore the Apostle presses the same in a Third Duty, requiring Chri­stians to preserve Peace, as far as in [Page 326] them lies, with all. Here's a Con­dition put; because there are some so perverse, as to hate Justice and Truth, and will take offence from those, who espouse their Cause; which however is not to be abandon'd on the apprehensi­on of their displeasure: In this case Peace is often broken, and Good Chri­stians are engag'd in it, tho' not in the guilt, since, bating the excesses of in­discreet Zeal, there can be no trans­gression in being Advocates for Justice or Truth. But then care is to be us'd not to cover all the effects of unreason­able Passion with this Plea; for since none Quarrel, but with the presump­tion of Justice on their side, they may hence think to justifie all their heats: But S. Paul removes the ground of this pretext, by informing us, that peace­able Methods are the most effectual for defending the cause of Virtue, and that there's no need of breaking Cha­rity to maintain Truth. All Men can­not be of the same judgment at all times; Temper and Constitution lay the ground of Difference; Education, Custom, Interest, Favour or Self-love put a great biass on the Inclination, and this on the Apprehension and Reason; hence Right and Truth being very diffe­rently [Page 327] conceiv'd, their Cause is espous'd by all Parties, and all go different ways: And since whatever favours one side is prejudicial to the other, hence dislikes creep in, these grow up to Animosities, the Parties begin to regard one ano­ther as Adversaries, and then the Pas­sions being excited, these draw in the Reason to their support, all is fill'd with Quarrels and Heats, and Christian Peace is at length quite broken.

Wherefore S. Paul supposing it will be the case of every Christian to come into these Circumstances, does not al­low him to meet heat with heat, or encounter Passion with Passion; but rather requires him to yield, if the Controversie be of things indifferent; and if it be a Right that is to be assert­ed, to do it with the Arms of the Go­spel, with Humility, Patience and Sweetness: This being the only way allow'd to Private Persons of gaining Victory, and triumphing over Adver­saries. In this Posture they are best able to manifest the right they have, since being free from Passion, they are more compos'd, and have a great ad­vantage in the liberty of their own Thoughts: They are out of danger of exasperating their Enemy by fierce and [Page 228] provoking Replys, and may likely calm and sweeten him by their Moderation and Temper; for tho' violent Opposi­tion seldom makes Men just and rea­sonable; yet mildness often does it: And if they prevail not, they have at least the Satisfaction of the Humility and Patience they have practis'd, which may ballance, if not wholly take off the trouble of the injury receiv'd: For 'tis no small comfort, to enjoy an undi­sturb'd peace and tranquillity of Mind, without which they cannot possess God or their own Souls. Christian Pru­dence therefore, without any other Motives, is enough to oblige us to pro­ceed with Patience under all provocati­ons, and to convince us, that Choler, Opposition and Revenge, are treache­rous succours, which instead of reliev­ing, always help to encrease our Evils.

And now having these Prescriptions of Moderation and Peace left us in Holy Writ; nay, it being there com­manded us, to return good for evil, to feed, cloth and assist our greatest Ene­mies, and thus overcome evil with good, is it not very strange, to see so ve­ry little of this practis'd, but that Con­tentions, Anger, Impatience and Re­venge [Page 229] are the common methods of the Professors of Christianity; that every little trifle puts them upon these, where­as 'tis their Duty to bear all Extremi­ties, without the breach of Charity or Peace? May we not therefore justly fear Good Christians to be very few, since without considering the manifold Transgressions against other Precepts, the Offences against this one Duty ex­cludes such vast numbers from all solid right to this Title of being the Chil­dren of God, and True Followers of their Master? Remedy this evil; we beseech thee, O God; and since thou hast appointed Charity to be the Cha­racter of thy Disciples, grant that all, who make Profession of being so, may faithfully practice what Thou hast commanded, and in this distinguish themselves from all others.

IV. Sunday after Epiphany. EPISTLE.

HE that loves his Neighbour has ful­fill'd the Law. Eternal Happi­ness depending on the fulfilling the Law of God, 'tis no small comfort to find the whole extent of a Christian's Duty a­bridg'd into the narrow compass of one single Point, by which every one is made capable, without distraction or confusion, of examining into the state of his Soul, and discovering how fair he stands for the obtaining that Inheri­tance to which he pretends. And as for the Negative part, there needs no examining at all; for if Loving our Neighbour be fulfilling the Law, 'tis demonstration, that whoever is out of Charity with any Neighbour, fulfils it not, and consequently living in diso­bedience [Page 331] to God, must look on his Ti­tle to that Inheritance to be very weak, if not wholy void, which is promis'd and settled, not on Rebels, but on Faithful and Obedient Children. For Heaven is not to be obtain'd, but on those very Terms and Conditions, which he has appointed, who is sole Proprie­tor and Master of it: And since this here mention'd, is what he indispensa­bly requires, a breach of it must be a forfeiture of all Right and Claim.

But now to give a like satisfaction to the Affirmative part, is more diffi­cult: for tho' it be indisputable, that whoever loves his Neighbour, fulfils the Law; yet 'tis not so very easie to de­termin, who it is, that loves his Neigh­bour, as here requir'd; it being a mat­ter subject to variety of mistakes. And, first, 'tis evident Common Civility is not the practice of this Love, nor a suffi­cient proof of a Heart being possess'd with it: for this is too often grounded on respects purely Human; as in Per­sons of Quality, who are exact in all its niceties, to shew their Education and Politness: others of lower rank are industrious in all its points, to gain something of a like esteem and add to [Page 332] their Reputation. And in all Condi­tions great numbers have no other mo­tive of being Civil to all, than the fear of that Prejudice, which other­wise they may bring upon themselves, by being wanting in this part of breed­ing, in being Despis'd, Ridicul'd and Slighted. Vanity is another root of Civility in too many, who are pleas'd in the numbers of their Visits, and therefore are Civil to all, that in all accidents of Misfortune or Success, they may be followed with Crowds to Con­dole or Congratulate with them: 'tis the same in others, who by this means have the more frequent opportunity of going to such Acquaintance, where they hope to meet Company, who may admire their Riches, Beauty, or quaintness of Address. Idleness and Custom is another motive of Civility; many have nothing to do, and there­fore by this way draw Company to pass their life away with less uneasiness to themselves: and others practice the same, without any other reason, but because 'tis the Fashion. Now in all these, who are thus Obliging and Civil, and have the repute of the World, 'tis plain, 'tis not the love of their Neigh­bour, [Page 333] but Self-love that moves them, since in all they do, they only seek them­selves, which cannot possibly be that branch of Charity, here describ'd to be the Fulness of the Law.

Secondly, 'Tis evident, that Affabi­lity, Sweetness, or Common Friendship is not this love of our Neighbour; because the two former have many times no better foundation than those above; Vanity, Interest, or Self-love; and there­fore, however they may render Men Compleat and Acceptable, yet they can­not make them Virtuous. 'Tis gene­rally the same as to Ordinary Friendship; for tho' there may be such a thing as Holy Friendship, which S. Francis Sales commends; yet Ordinary Friendships, are nothing but an Honourable sort of Trafic, by which Men design to make some advantage answerable to their different Pretensions or Passions: So that if it be not some Interest that pro­motes it, 'tis many times a Sensual Af­fection, which ushers in, under a pre­tended Innocence, such mischiefs, that instead of fulfilling the Law, it always weakens, and often ends in the open violation of it.

The Love of our Neighbour then, that is the Fulfilling of the Law, is no­thing of all these; but it is a Branch or Extension of the Love of God, by which a Christian desires for his Neigh­bour the Soveraign Good, desires God to his Neighbour, and his Neighbour to God. This Love begins in God, and from him flows upon all that bear his Image, that are Created by him, for the enjoyment of Eternal Happiness, and are Redeem'd by him, for the ob­taining that Possession of Bliss. This Love is the Accomplishment of the Law; for tho' it requires not any ex­press reflexion of thought, or sensible affection, by which the heart is carried with inclination towards every one; yet it absolutely requires a certain motion of the Will, by which it is inclin'd to desire and procure the good of every Neighbour, and is averse from every thing that may do him harm: And thus it fulfills the Law; for he that thus truly loves his Neighbour, cannot in­jure him, neither in his Goods, nor in his Reputation, nor in his Life, nor do him any sort of injustice. Hence 'tis plain, the Love S. Paul speaks of, is not a barren and unactive Love; but [Page 335] such as is ever in readiness to follow the Commands of God; such as puts a re­straint on the Will, in regard of what­ever is forbid, and pushes it forward, to discharge all the Dutys of Justice and Charity.

'Tis a Love always inclining to give relief to every Neighbour, considering the Person of Jesus Christ in every one that is in distress, and that whatever is done to them, is done to him. And tho' this Love has bounds as to its out­ward effects, since one Charity may be inconsistent with another, and Obliga­tion to Family or Children, and often­times Sickness or Inability may either greatly limit, or render them wholly impracticable; yet 'tis always careful that neither Luxury, nor Ambition, nor Vanity, nor Covetousness, nor a Distrust of Providence, set bounds to the exercise of its Charity, either by disabling or shutting its hands. But as to the Interior effects, which are never inconsistent, it is ever diligent in the practice of them, having always sin­cere Desires of assisting those, whom otherwise it cannot help: And there­fore it continually prays for every Neighbour, suffers and bears with them: And these, no question, are [Page 336] great Alms in the sight of God, and such as will have the Reward of all those Actions, which their Circum­stances made them uncapable of per­forming.

Secondly, 'Tis a Love, which pro­duces a Patience without bounds, and such as is invincible under the greatest Provocations; forgiving injuries, not only seven times, but seventy times seven. For there being none so great, which any Neighbour can do us, but what is capable of the Divine Mercy; therefore the Christian, that has Cha­rity, prays that every such Neighbour may find this Mercy: And consequent­ly can never dispense with himself, in not forgiving him; since 'tis impossi­ble, he should heartily pray, that God would pardon him, and he, on his part, refuse the pardon, which he asks for him of God. And tho' he may be dis­courag'd with the apprehension of his Neighbour being profligately wicked, yet since, whatever his wickedness be, he is certainly miserablee too, 'tis with this consideration God will have him look on every Neighbour, so to excite his compassion towards him: There be­ing no sufficient motive to conclude any irrecoverably wicked, till an impe­nitent [Page 337] Death has render'd all amend­ment impossible.

This is the Love, and these the Con­ditions of it, which fulfils the Law: Grant then; O God of infinit Good­ness and Love, that in seeking this rich Jewel, we may not be deceiv'd with Counterfeit and false pretences; that we may never believe we have it, till we are convinc'd by its effects, in being desirous and ready to assist, suffer and pray for every Neighbour: Till we find, that no injuries are able to shut our hands or hearts against him: This is the Charity, Blessed Redeemer, of which thou hast given us example, and 'tis in this alone we can be secure.

V. Sunday after the Epiphany. EPISTLE.

LEt the Peace of Christ rule in your hearts. The Peace of Christ is that, which the World cannot give. There may be great Satisfaction in the Goods and Enjoyments of this Life, in a plentiful estate, in Children, in Friends, in Honours, in Reputation, &c. but nothing of this is the Peace of Christ; for all these are common to the Heathen and Unbeliever as well as the Christian; and if the Christian finds Peace in them, 'tis the Peace only of the Natural Man and not of the Spiri­tual; 'tis a Peace, which recommends the World to him, and him to the World; but is no argument of his be­ing a Member of Christ, or at peace with God: 'tis a Peace which the World gives, and the World can take [Page 339] away; since upon every Fright or Change that happens, 'tis wholly lost, and, like the House built on the Sand, is overthrown by a Storm; and in this plainly shews, on what Foundation it stood; not on Christ, but the World: And therefore however desirable it may be to Sense and Nature, which ever seek such deceitful Goods; yet there is no such real advantage in it, that he is ever the better Christian that has it, or the worse that has it not. 'Tis true, if we regard the common Judgments of Men, they have no other Rule in pronouncing a Man Happy, but in proportion to these Worldly Enjoyments, which he possesses: And so of course, they conclude him Misera­ble, who has them not. Thus the World judges; but as this deceives o­thers, so likewise it is deceiv'd it self: The Gospel declares its Error, and the Good Christian finds the sensible expe­rience of it; who seeking Heaven feels a distraction in all that's World­ly; and that if he cannot, in spirit, se­parate himself from what he possesses of it, he becomes Miserable in the very enjoyment of that, for which he is re­puted happy: So that all of this kind is so far from bringing him true Peace, [Page 340] that it becomes a danger to him of de­stroying all inward quiet. He knows what powerful Charms these are to cor­rupt Nature, and if they prevail so far, as to gain possession of his heart, the love of these diminishes the Love of God; their dazling light darkens the light of Heaven, and tho' some superficial comforts attend this state; yet whenever he reflects with any se­rious thought upon himself, he then discovers a real misery within; he la­ments his great disorder; loses all Peace; and nothing but not thinking can mode­rate his sighs and Tears: And if he e­ver resolves to recover his internal quiet; he knows there's no other ex­pedient, but what the Gospel pre­scribes, by really, or else in Spirit, re­nouncing whatever he enjoys: And thus in the midst of Worldly Blessings, courted and admir'd by all, he heartily envys their better state, who living ob­scur'd and hid from the Worid, enjoy what's sufficient to support nature, but have not enough to disquiet or draw their hearts from God.

The Peace then of Christ is not the effect of this kind of Blessings, but consists in a well order'd Conscience sa­tisfied in all the accomplishments of [Page 341] God's Will, and rejoycing in the Hope of Bliss: This is the Peace, the Apo­stle desires, should Reign in every Christian's Heart. He would not have it be only there in Thought, or in an unsettled way, as the effect of some Holy, but passing glance; what he re­quires, is, That it should be fixt, and like an Absolute Soveraign, command and over-rule all other affections and Passions of the mind whatever may appear, and seditiously strive to gain possession of that Post. He would have it so powerful, as to maintain its right and ground, in all Disappointments, Troubles, Losses, Afflictions in Life and Death. For in all these the Will of God appearing, however disagree­able they may otherwise be, yet still that Peace, which is built on the fulfil­ling God's Will, is to stand its ground. For, if a Christian, that daily prays; Thy Will be done, only then finds peace within, when every thing prospers and go's on smoothly according to his wish, and upon every Trouble, yields under the disorder of an unquiet mind; 'tis plain, his Peace was only the effect of his own Will being done, and not of God's. For since the Will of God is equally in all that happens of this kind, [Page 342] tho' all cannot be alike to Nature, yet 'tis the Christian's Task to embrace all that comes, and still preserve his Peace: for since by Faith he discerns these Truths; That God ordains and governs all; that nothing happens without his Providence; that in what­ever comes to pass in the World, he ei­ther exercises his Justice or his Mer­cy; that no Creature has any power, but what he gives; that all are either the Instruments or Ministers of his Decrees: In this he discovers sufficient Reasons to lay the foundations of a lasting Peace. For he always finds it reasonable and best, that God should govern and he obey; that God should guide and he follow; that he should conform himself to God's Will, and not desire, that God should submit to his; for that God's Will being always Just, always Holy, it is likewise al­ways Adorable, always worthy of his Submission and Love, tho' in its effects it sometimes proves uneasie and trou­blesom; and therefore he cannot disap­prove or find fault with it, without be­ing Unjust, because 'tis all what Ju­stice it self does. Thus ever discerning the Will of God in all that happens, the sight of his Justice and Majesty checks [Page 343] all his Complaints and Impatience, and never permits him to go farther, in the most afflicting difficulties, than with David to cry out; I held my peace and was humbled, because it was Thou, O Lord, didst it.

And 'tis not to be wonder'd, he finds peace in the evils of this Life and the contradictions of Men, since he pre­serves the same even in his Spiritual In­firmities, in his failings and faults, and in the contradiction and war of his own Passions and Thoughts. He la­bours, by a watchful diligence, to re­medy all his Wilful faults, as well as he can; and humbles himself under all such as are involuntary; he suffers whatever he cannot tell how to reme­dy; and since 'tis God's Will, he should be in the World in this manner and with these Conditions, he quietly sub­mits, waiting on the Goodness of God for his perfect Cure, when he shall please to grant it. Thus the Peace of Christ always rules in his heart, and is ever victorious over all trouble; no­thing appearing more certain to him, than to conclude, whenever he is sensi­ble of Trouble, that it is God▪s Will he should defend himself from it, as being nothing but a Temptation, which hin­ders [Page 344] the Soul from acting, brings dis­couragements and a kind of sloth ever with it, & prevents the well doing all Duties, that then belong to him; and no pretexts are to be admitted for yielding under it: For Trouble, Anxi­ety and Dejection are always evil, and 'tis a most pressing obligation at all times to stand against them. So that I here most earnestly recommend it to all, not only in regard of those Disqui­ets occasion'd by some affliction; but likewise of those many Oppressions and Dejections, which are the effect of Constitution, and are rather an In­disposition or Distemper, than the con­sequence of any real evil: For these being as pernicious to all Christian Du­ties as the former, must with an equal care be resisted, whilst they destroy all inward Peace, which we are bound at all times to preserve. 'Tis even in these too a Christian ought to consider the Will of God, and look on them, as exercises he is pleas'd to send him, for the trial of his Submission and Pati­ence: And he that accustoms himself to rest and be satisfied in the fulfilling God's most Holy Will, by degrees will find rest in these too, and be in a way [Page 345] of diminishing, if not wholy remov­ing them; since a Submission to God has ever the Blessing of interior Com­fort attending it, and thus the Peace of Christ will be preserv'd. Instruct all thy Faithful, O Blessed Redeemer, in this Lesson: Divert them by thy Grace from seeking the Peace of this World, and direct them to a better, such a Peace, which they learn from Thee, In thy perfect submission to thy Father's Will; a Peace, which may make them victorious over all Trou­bles, and secure them against all snares: Teach them to embrace thy Will in all things; this will give Rest to their Souls, a Rest, which will be consummated at length in Thee.

VI. Sunday after Epiphany. EPISTLE.

VVE give thanks to God for you all without ceasing, remem­bring you always in our Prayers. An ex­cellent Lesson of Gratitude and Cha­rity; evidently shewing what a deep impression the Blessings of God had made in the Soul of this Apostle, and how great a Solicitude he had always for his Flock. Two necessary Duties for eve­ry Pastor: for if God gives a Blessing to their Labours in doing good to their Flock, 'tis but just they should with Gratitude daily acknowledge, whose Blessings they are; and to omit this point, as it argues their being either Forgetful or Insensible of the Mercy; so it may easily shut God's Hand against them, and be the occasion of with­drawing his assistance, without which they can never hope for the like Suc­cess. But giving thanks for what is [Page 347] past, is not sufficient; for what can any Blessings avail the Flock, if there be not a continuance of them. They who acknowledge it an effect of the Divine Goodness, if by their means a­ny have been reclaim'd from the mise­ry of Ignorance, Error or Vice, know it must be the effect of the same Hea­venly Bounty to secure those same Per­sons against all danger of relapsing; and that, considering Human Weak­ness and the powerful Enemies of this Mortal State, all promising beginnings and greatest improvements will come to nothing, if the Blessing of the same Hand, that begun, do's not perfect the work: Hence those Pastors, who have seen any fruit of their labours, are So­licitous; with St. Paul, to beg God's Mercy on all those, who have receiv'd benefit from their endeavours, daily remembring them in their Prayers, and begging God to be their Protection a­gainst the dangers of their own weak­ness and the Solicitations of all Ene­mies. And truly whoever considers the infinit miscarriages of the Flock, for want of this Divine assistance, in the numbers of those, who after zea­lous and fervent beginnings, have either [Page 348] return'd to the Vomit, or lost all sense of Duty, by giving themselves up to Habitual Sloth or Vice, will find suffi­cient reason for the daily practice of this Charitable Devotion. And, no question, it was the sense of this dan­ger and Inconstancy inseparable from this our state of Corruption, mov'd the Apostle daily to perform this Charity.

And may we not in this discover some grounds of believing the Blessed in Heaven to pray before the Throne of God, in behalf of all those, they have left behind in this vale of Misery? For since this is the effect of Charity, and Charity, as S. Paul says, never ceases; nunquam excidit; but is much more perfect in Heaven than on Earth; it must necessarily follow, that where it is more perfect, it cannot be more bar­ren and unactive, but must be practis'd in greater Perfection. S. Paul and all Christians, whilst as yet in this imper­fect state, knowing the great necessi­ties and dangers of their fellow Mem­bers, cannot be suppos'd to have Cha­rity, if they put up not their Prayers to their Common Father for the ob­taining for them his help; and can it [Page 349] be imagin'd this Charity when rais'd in Heaven to a much higher degree, should do less? Those Blessed Souls now glorified, are still Members of the Mystical Body of Christ, they are enflam'd with the Love of God, this Love is not more confin'd for being in Heaven, and therefore extends it self, as before, to all their fellow-Members; Fervent Desires of their eternal Good, are the necessary Consequence of this Love; and effectual Desires, cannot be separated from contributing to it all they can: Being therefore in presence of that inexhaustible Goodness, by whose Mercy they themselves were conducted thro' all dangers, and effectu­ally desiring the same Mercy for all as are still in want, these Desires are ac­companied with Prayers, for the filling up the number of the Elect. Thus all Good Souls whether in Heaven or Earth, being Members of the same Body, desire the good of this Body, and are united in Prayers, for the drawing down the Blessings of its Head on all that belong to it: And 'tis of these Prayers all Good Christians de­sire to partake, and desiring it they likewise Pray for it; that so, what is [Page 350] wanting thro' their infirmities, they may hope to have supplied by this com­mon Charity.

The Prayers then of others may be a help to Christians for the application of Christ's merits to their Souls; but 'tis only a help and cannot alone suf­fice. There are other particulars, which S. Paul commends in the Thessa­lonians, and at the same time recom­mends them to our care and practice: As

First, The Works of Faith, that is a Faith active and lively, which mani­fests it self in the exact observance of all the Commandments.

Secondly, A Firm Hope, which lets not go its hold of God under the seve­rest Tryals: And

Thirdly, A Laborious Charity, which takes pains for obtaining the Perfection necessary for the securing our future state. 'Tis in the constant practice of these Virtues consists a Christian Life, and consequently, by these a Christian ought to be distinguish'd from all o­thers. So that 'tis not enough for one that professes this Name, to go on just in the same method, and doing the ve­ry same things, he would otherwise [Page 351] do, were he no Christian at all; but he ought generally so to act, that what he does, may be a proof of his Soul being influenc'd by these Divine Vir­tues. For as for the Lawyer assisting his Clyents, the Physician making his Visits, the Shop-keeper following his Trade, Servants working, Parents providing for Children and Family, &c. All this is nothing but what they would faithfully do, were they only Moral Heathens and no Christians. For tho' the careful performance of these com­mon Duties may be all Christian Acti­ons and very instrumental to the gain­ing eternal Life, if done upon due Motives and referr'd to God; yet since they may be all perform'd too upon o­ther Principles, as of Interest, Cu­stom, or the Inclinations of Natural Constitution, which strongly move some to a great exactness in whatever they undertake; therefore there's a necessity of something beyond this to discover with some assurance, whether a Christian proceeds, in what he does, on those better motives of Faith, Hope and Charity, which ought to have the direction of his Life, and may give testimony, that his Actions are [Page 352] the Effects and Works of these Vir­tues.

And for this I know no better Rule, than for every one to observe, how they proceed in performing such Du­ties, which sometimes are contrary to all human interest, or at least have no such interest depending on them: If they are equally Solicitous and Faith­ful in satisfying these, truly they have then great reason to believe, that what they do, are the works of Faith, of Hope and of Charity: But if it appears otherwise in them; that they are ever diligent and zealous in all things, that have a prospect of some Gain or Repu­tation at the end of them; but in such as have no connection with these, and regard only God and his Justice and their Souls good, are cold and careless; as in mastering their own Passions, a­voiding the Occasions of sin, by depri­ving themselves of some temporal con­venience, in maintaining the cause of Justice and Truth with hazard to them­selves, in affording their Souls due nourishment in daily Reading and Praying, truly all Coldness and Neg­lect in such particulars, is enough to make them conclude, that Worldly re­spects [Page 353] have a much greater share in what they do, than the Faith or Love of God.

For if a Pastor, Physician or Lawyer, there zealously gives attendance, where he has the encouragement of a temporal reward, and generally makes some ex­cuse, when the Poor are to be help'd, If Parents are careful to gratifie their Children, in such things, which, like little Charms, are fit to gain or en­crease their Love, but omit all such ways, as are necessary to moderate their Passions and prepare them for a virtuous Life: If Servants are diligent under their Master's Eye; but are then wanting to their Duty, when they have no witness of their sloth: This is very near a demonstration, that all they do are not the Works of Faith or of Chari­ty, but of Interest and Self-love. And what proof then can these give of their being Christians, who move not by the Springs or Principles of the Gospel, but go on in the very same method, they would do, were they no Pretenders to that Profession? And yet, O God, is not this the too general practice of those that own that Name? They say, they have a Faith of Eternal Goods, [Page 354] that they hope one day to be possess'd of them, and that they Love Thee: But where are the marks of this Profession, whilst the Love of themselves and the Interest of this World appear so visibly in almost all they do? Omnes quae sua sunt quaerunt, I fear is their too general Character; and how canst Thou come to be their Eternal possession, who here take so little care to seek Thee? Give ear therefore, we beseech Thee, to the Prayers of all the Just, whether on Earth or in Heaven, who are ever so­licitous for the welfare of their Bre­thren, and thro' the infinit merits of thy Only Son, grant in the plentiful ef­fusion of thy Grace, an effectual reme­dy to this evil.

Septuagesima Sunday. EPISTLE.

RƲN so that you may gain the Prize. With this Day the Church be­gins her Preparation for the Solemn Fast of Lent now approaching; and by the Purple Colour of her Vest­ments and silencing the usual Allelujahs and Hymns of Joy in her Publick Ser­vice, she seems to expect, that by a general Humiliation and Mourning, her Children should prepare for this great Fast, that by this way, they may ob­tain that grace, which is necessary for their due observance of it, and reap­ing that benefit, which she designs them in satisfying the Justice of God, and be­ing cleans'd from all their sins. For this end is propos'd to them in this Epistle the true state of Christians in this life; [Page 356] and the true Spirit, by which they are to prevent all the mischiefs of it occa­sion'd by their own Infirmities and wickedness. Their State is represented by the Apostle, in Men running a Race, where, he says, All run, but all gain not the Prize: Wherefore, says he, so run, that you may gain it. We are all now actually upon this Race, all hast­ning to an Eternity: There's Propos'd a Prize of Everlasting Bliss: And who shall gain it? Only those that run well. 'Tis a point therefore every one ought seriously to consider this Day, and see, whether they make any advance to­wards it: Following the Allusion will be some help for their making a true judgment of themselves. For, as in a Race, those who run from the Mark, are not in a possibility of winning, if they turn not their course; but the more they go on, the farther they are out of the way; Those, who fall, are in a like impossibility, if they rise not again and with new Vi­gour pursue their Course: Those who are at a stand, or go out of their way, are in evident danger of losing the Prize, if by extraordinary diligence they regain not the ground [Page 357] and time that was lost: and only those stand fair for the Crown, who are ever careful with their best speed to advance. So it is with us in the Race of this life; and in proportion to this, may every one judge of himself. Tell me there­fore, dear Christian, what is thy State: thou art on thy Race; and believest Heaven the recompence of those that win: How is it with thee? Dost thou make forwards apace? Or art thou quite at a stand? Do'st thou go out of thy way? Do'st thou lie down in Despair? Or do'st thou run still farther from what thou pretend'st to gain? Living in a sinful State, is running from the Mark, and with thy back towards God and Heaven: An immoderate affection of Creatures, tho' in themselves lawful, is going out of the way: Sloth and Tepidity, is standing quite still, if it be not worse: Anxiety and Dejection, is lying on the ground: and only the Love of God, a Zeal for his Law and a sincere Repentance after Sin, is that which carries thee forward on thy way. Consider now; art thou running for­ward or backward? Art thou at a stand or going out of the way? The time granted for finishing the Race is not [Page 358] long; when death comes, it will then appear, where thou art; and as thou art then found, so it will be with thee for ever: And will it not be a terrify­ing instant to thee, if, when the time of thy Race is expir'd, it shall be then found, thou hast scarce ever seriously begun it, or after a fervorous setting forth, hast permitted trifles to stop thy course, or quite put thee out of the way? 'Tis this misfortune the Church as a Tender Mother Solicitous for all her Children, is desirous to prevent: and ha­ving reason to apprehend great num­bers to be under these ill-circumstances, and that very few can pretend an ex­emption therefore She here lays before them such means, as may be effectual for regaining the time, whatever has been lost, and removing such Obstacles, as have hitherto been a hindrance to them in their way, and may be a great help for happily finishing that part of their Race, which is yet to come.

The first thing prescrib'd is included in those words of S. Paul, where he says, That those who pretend to carry the Prize in any Publick Game abstain from all things, that may be a hindrance to them: And if they observe this me­thod, [Page 357] who contend for a Corruptible Crown; how much more ought Chri­stians to do the same, who are engag'd for a Crown that is incorruptible? 'Tis the Apostle's inference, and carries with it this advice, that all Christians, who think in earnest to gain this Crown, are under a necessity of practi­sing a like Rigorous Abstinence, such as not only regards their Diet, but every thing, which they experience to be a hindrance to them; Ab omnibus se ab­stinet. 'Tis the misfortune of this mor­tal State, that our Inclinations being corrupt, lead us, not only to what is inconvenient and dangerous, but like­wise inconsistent with the well finish­ing our Race; and 'tis the indulging and following these, puts as many as are put by, quite out of their way: Hence is the occasion of all the stops and stands we make, hence all the ha­zard of losing the Crown▪ Now if our Misfortune be in Following, our Happiness must be in Denying our Inclinations, which the Apostle calls Abstaining; and 'tis only thus we can hope for success. Every one must consider for themselves, in what par­ticulars this Abstinence is principally [Page 360] to be practis'd: Their general and most repeated Faults will be their best direction; it may be in the Government of the Tongue, of the Eyes, or the Affections; it may be in regard of Company, Divertisements or Expences; it may be in the mo­deration of Passion, Fretfulness, Va­nity, Covetousness, Self-love; in the overcoming Animosities, Ill-will or Sloth. Whereever the Excess has been, there must be now the Absti­nence. This is the Gospel-Expedient of Self-denial, necessary for removing all Obstacles out of our way, and to put us in the best method for coming to a happy end of our Race, and gaining the Crown.

But if ill Habits prove obstinate and will not yield, neither must a Christian yield to them, but is un­der a kind of necessity of taking some more rigorous way, as may be advisable by those, to whom it be­longs to judge of this Leprosie and prescribe its Cure. The Example of this Apostle is Motive sufficient, who being then upon the Race, as we now are, Ego quidem curro, and not wiliing to hazard any thing in [Page 361] this important affair, tho' we know not of any necessity, yet for greater security, practis'd this advice upon himself. I chastise my Body, says he, and bring it into subjection; lest, while I preach to others, I my self should be­come a Reprobate. Now if this great Apostle thought not fit to dispense with himself in this kind of Mortifi­cation, how vain must the arguments of our Presumption, Niceness and Self-love be, in favouring and exempting our selves, who stand so much more in need of it? If he, whose Life was the continual practice of a most la­borious Charity, who otherwise suf­fer'd so much in Fasting, Watching, in Prisons and repeated Martyrdoms, thought himself not yet secure e­nough, but still added voluntary Mor­tification to all the rest, what can we pretend? 'Tis a terrible Lesson, and such as must necessarily raise Confu­sion, where it does not move to imita­tion.

In this double Prescription the Church prepares us for Lent, and lets us know, what is expected from us. And do Thou, O God, we beseech Thee, inspire all thy Servants with [Page 362] such a true sense of their State, and with the resolutions of using such means, as may be now seasonable, and most effectual for finishing well the Race in which they are. Grant they may not run, as it were at ha­zard, by losing the sight of the place, to which they pretend to go: Grant they may not fight, as it were beat­ing the Air, in presuming to over­come, without mortifying their Sen­suality and Concupiscence; but that they may so diligently pursue their Course, that at the end they may gain the Crown.

Sexagesima Sunday. EPISTLE.

I Have suffer'd in labour and trouble, in much Watching, in Hunger and Thirst, in much Fasting, in Cold and Nakedness. The Subject of this Epi­stle, are the Commendations of St. Paul, and such as he gives of him­self, a thing seemingly unsuitable to a Disciple of the Cross, and a True Professor of Humility. But 'twas what the ill Circumstances of the Co­rintkims had oblig'd him to, and was not the effect of Vain-glory, but of his great Zeal and Charity in desiring their good, tho' with the hazard of being censur'd for Pride and Self-con­ceit. In his absence False Apostles [Page 364] had insinuated themselves amongst the Corinthians, and abusing their cre­dulity, corrupted them with Errors: Upon which St. Paul writes this E­pistle in order to undeceive them, and for this end lays before them the great advantages he had above their New Teachers, and that if they would consider the greatness of his Suffer­ings, or the wonder of his Revelations, they might have sufficient motives to believe him a true Apostle of Jesus Christ, and hold fast his Doctrine; and that in departing from him, they had so far abandon'd Christ himself: So that all his endeavours of raising an esteem of himself in the minds of this People, was not to seek himself, but only to regain them to the Sove­raign Pastor and Bishop of their Souls. A good model for us, and such, I wish we could so follow, as never to say or do any thing in rai­sing an esteem of our selves, but on­ly when forc'd to it for the good of others.

But now, while we see St. Paul en­deavouring to prove himself an A­postle of Jesus Christ, and principally grounding his Proof on the evidence [Page 365] of his Sufferings, may not we in this discover a good instruction the Church designs for all the Faithful, viz. If they desire to give proof of their being True Believers and Disciples of Christ, it cannot be better done than by suf­fering: 'Tis propos'd to them at this time, because we are now approach­ing to Lent, when all Christians are summon'd to enter into a state of Pen­ance, for the Punishment of Sin, and breaking the strength of those Passi­ons, whose Violence has been the oc­casion of their Sin; and, no question, but those, who suffer truly for this end, will in this give testimony of their being True Disciples. There's scarce any sin, but what is the effect of some ill habit or Passion, and none can sin­cerely desire to remedy this, if they will not use proper means for the weakning such Passions: This brings an obligation of suffering something in Self-denial and Mortification. Again, there's no sin, but what we are oblig'd to forsake and repent of; now there being no sincere Repentance or Con­version, where there is not an effectual Desire of satisfying the Divine Justice by worthy fruits of Penance, this en­gages [Page 366] every Repenting Sinner in a Life of Penance and Suffering, proportion'd to their Sins and to their Strength. And tho' Custom, or a just conde­scendance of the Church has remit­ted very much of the Antient Ri­gour of Fasting and of those laborious Penances formerly impos'd on Return­ing Sinners; yet no Penitent can so think himself dispens'd with, as if there was not now a like necessity of satisfying the Divine Justice, as in the Primitive times; for tho' the Disci­pline of the Church may not, yet the Justice of God, which is unchange­able, still requires the same. This ought to be done one way or o­ther: Such whose Health or Cir­cumstances will not permit a comply­ance with those Austerities or Mortifi­cations, which the Church at this time recommends, would do well to make recompence for it in some other Self-denials and good works. And there­fore they are much to be commended, who, on just Motives, requiring to be dispens'd with as to the rigour of Fasting, desire some other penal or pious obligation to be laid on them, whereby, tho' they Fast not, yet they [Page 367] may be included in the number of those who suffer for their sins. Thus every one, without exception, of all Ages and Conditions, have it in their power to give proof of their being Christ's Disciples, by suffering something for the overcoming their own Passions and adding their Mite to that Treasure of Satisfactions, which they have in Christ, and which by this suitable con­currence and union of the Members with their Head, may be effectually applied to them, for the obtaining par­don of their sins and the full discharge of whatever Debt they have contracted by them.

Hence may be plainly discover'd the ill management of those, who com­plying in some manner with the Letter of the Law, in eating but one meal a day and a Collation at night in Lent, take care so to Study their Inclinations, as industriously to take off all manner of Suffering and Mortification from what they do, whether it be by their fre­quent supping of Coffee, Chocolate, or drinking Ale or Wine betwixt Meals, without any kind of necessity, or making their Collations so Savory, [Page 368] that thro' the whole Lent they cannot pretend to have punish'd, but ever contriv'd to gratifie and please them­selves. For tho' these satisfie them­selves in having comply'd with the Law, and remove all scruples, not­withstanding their wilful exclusion of all manner of Mortification from their Fast, upon these two Principles, of the End of the Law not falling under the Law; and Liquids not breaking the Fast: Yet they must acknowledge it, even in the most favourable Sense, very ill ma­nagement still, who so order their Af­fairs, as to comply with a Law, and at the same time purposely exclude them­selves from all the benefit of it. Should they pay their Money in this manner for the satisfying a Debt, and so order the payment, that the Debt should appear still in force against them, they would not only condemn this as an indiscretion, but as an injustice done to themselves, in depriving themselves of the benefit of what they had done: 'Tis likewise a very irrational way of acting; for since all Rational and Hu­man Actions ought to have regard to the end, for which they are done; how can this way of fasting, pass for Ratio­nal [Page 369] or Human, which is not only not directed to its end, but where means are us'd on purpose to prevent its com­ing to that end, for which it is intended by God and his Church? And may not there be here some grounds to appre­hend, that this is not complying with the Law? For tho' the Law judges not of the interior; yet can it be imagin'd, the Church commands such an Action of Christians, which is not Rational and Christian? Can it possibly com­mand, what it reproves? And is not all that reprov'd, where the Heart ac­companies not the outward action? For what is this, but Pharisaical and Lip-worship? Such a Fast then, which is designedly perverted from its end, cannot be the Church Fast; and if they, who follow this undue method, think they do not break their Fast, I think they can't pretend at least to keep the Lent, which the Church pre­scribes; but only such as Beasts may keep, and I believe, were even out­done in this by the Beasts of Ninive. And here let them consider, how this can be excus'd from sin: For if Chri­stians are under an obligation of re­ferring to God, and doing all, what­ever [Page 370] they do, in the Name of our Lord Jesus Christ; certainly this ob­ligation is more pressing in such things, which are of Precept and commanded by God and his Church; this is the end of them; to omit the referring them to this end, cannot be without fault; and what then must it be, purposely to pervert them from this end? Is not this a design'd per­verting an Eternal Law and the Order God has establish'd: and can this be without sin? And how can Fasting or any other Action of Precept be truly referr'd to God, when it is on purpose diverted from those intermediate ends, for which it is enjoyn'd us by God? This cannot be; it being contrary to the Rule of Sancta Sancte: Holy Acti­ons are to be done in a Holy manner: And to the express Command, God gave to Moses: Quod Justum est, Ju­ste persequîris: Deut. 16. 20. where he requires not only Justice to be done, but also, that it be done in a Just man­ner. God commands the Action, and likewise the manner of doing it: He that observes one and neglects the o­ther, offends against the Law-giver. How then can this Law of Fasting be [Page 371] truly observ'd, if so little regard be had to the manner of keeping it, that the Letter of the Law being in some degree observ'd, it is so far from being what the Law designs, that it wholy frustrates all the ends of it? This can be nothing less than mocking God and his Church, and is a neglect of such means, which are ordain'd for our Sal­vation. And if there be any, who make a difficulty in understanding it: let them but imagine they had Servants or Children complying with their positive Orders, as they do with this Precept of the Church, without any regard to what they intend, but pur­posely finding ways to make void all they design, and they'll soon see, where the fault is, and that it carries with it Disobedience and Contempt. To ex­clude then voluntarily and by contri­vance all Mortification and Suffering from the Fast of Lent, which are the end of the Precept, cannot pass for a just observance of the Command; nei­ther can they, who practice this me­thod, prove themselves true Disciples.

Quinquagesima Sunday. EPISTLE.

IF I give my Body to be burnt, and have not Charity, it profits nothing. The Church designing our keeping Lent, should be acceptable to God, and bene­ficial to our own Souls, on this day takes care to propose to us one Condi­tion absolutely necessary for this end. For assuring us from the Apostle, that the actions of the greatest Virtues such as are distributing all our Goods to feed the Poor, and giving our Bodies to be burnt, are not at all available to Salvation, if we have not Charity; we are in this assur'd that the most ex­act and even rigorous observance of Lent, will profit nothing to our Eter­nal [Page 373] good, if it be done without Chari­ty; and therefore, that whoever de­signs to keep a Fast acceptable to God, and to their Souls advantage, ought to do their best to be provided of this so necessary and indispensable a Virtue, that so they may not Fast in vain.

Now by this Charity is not meant only Giving to the Poor, as 'tis vulgar­ly understood; for the Apostle sup­poses one may distribute all he has to the Poor, and yet be without Charity: But by this Charity is understood, The Love of God and of our Neighbour, a Love, which is the fulfilling of the whole Law; and so 'tis describ'd here by the Apostle, who gives this de­scription of it; Charity is Patient and Mild; Charity is not Envious, does no­thing rashly, 'tis not puffed up▪ 'tis not Ambitious; it seeks not its own Interest, it is not provok'd, it thinks no evil, it rejoyces not in Iniquity, but rejoyces in the Truth, it bears all things, believes all things, hopes all things, suffers all things, Charity never fails. And 'tis this Cha­rity every Christian should have, who desires to observe the approaching Fast, or perform any act of Virtue, so as to [Page 374] find acceptance with God; for what­ever he does without it, profits no­thing: a terrible Sentence, and such as ought to put every one upon making great preparations in bringing their Souls to this necessary disposition, be­fore they enter upon the Fast of Lent: and it being thus necessary, it cannot be improper to consider it more in particular, that so we may have the better opportunity of examining into the State of our Souls, not only in re­gard of this time, but all others and of Eternity too, since by this we are to stand or fall. We must have Chari­ty then; and what is it? What are the Qualities of it? The Apostle answers, and hear it expounded by an excellent hand, in relation both to God, our Selves and our Neigh­bour.

Charity is Patient; it suffers all the seeming delays of God, and tho' ardently desiring, yet peaceably waits his time. It is sensible of its own Miseries, bewails them before God, and ever waits for its Deliverance. It quietly bears the imperfections of every Neighbour, hopes for their [Page 375] Amendment without Impatience, and asks it of God without being ti­red.

Charity is Mild, submitting to the Conduct of God without opposition or disquiet; peaceable and moderate is all its own Actions, and far from giving any wilful Disturbance to o­thers.

Charity is not Envious, as to the Glory, which God enjoys, nor appro­priates to it self his Gifts; it re­joyces that God is God, and gives daily thanks for his infinite Glo­ry. It is content with the me­thod God takes in perfecting the inward Man, at the Expence, Hu­miliation and Mortification of the Outward Man. It rejoyces in the good of others, as its own, and con­sents they should have the advantage of him.

Charity does nothing rashly; per­forming all its Duties to God with Prudence, Circumspection and Ad­vice: For it self it does all accord­ing to Discretion and Measure; and [Page 376] for its Neighbour, with Consideration and observing that Order, which God has establish'd.

Charity is not puff'd up nor Ambi­tious; it loves God▪s Greatness, and regards all things belonging to him with Esteem, Respect and Religion: It is always little in its own Eyes, dise­steems whatever is from it self, con­siders every Neighbour in the most favourable sense, and it self beneath all.

Charity seeks not its own interest: It has principally and above all things the Glory and Will of God before its Eyes, is ready to Sacrifice to these its own private interest and convenience, is jealous and fearful of seeking it self in what it does, and sincerely endea­vours to make every Neighbour's In­terest its own.

Charity is not provok'd: It sub­mits to the severest Appointments of God in silence and undisturb'd; charges all whatever it suffers, on its own sins, but without disquiet; and whatever Zeal it has against sin, [Page 377] it has ever Compassion on the Sin­ner.

Charity thinks no Evil: It is full of the Sanctity and Justice of God, con­siders and justifies these in all things; and tho' it condemns its own sins; yet, except where oblig'd, it sees nothing but the Good, which its Neighbour has, and its Heart is fill'd with De­signs and Desires, Pure, Holy and Edi­fying.

Charity rejoyces not in Iniquity: It laments every thing that disho­nours God, Zealously takes part with his Justice against its own sins, be­wails and punishes in it self the sins of others, however advantage­ous they may otherwise be to him.

Charity rejoyces in the Truth: It is happy even in this World, by en­tring into the participation of the Joy, Beauty and Triumph of that Truth, which is the Happiness of the Saints: It rejoyces in the know­ledge of that truth, which is so dif­ficult in the practice, because by this [Page 378] it shall be deliver'd from its own cor­ruption: It loves Good, whereever it is; the Conformity to this it Loves in every Neighbour, and 'tis its Joy to make them love it.

Charity bears all things: It adores the severity of God's Judgments, as much as his Patience and Long-suffer­ing; and whilst it sincerely endea­vours to remedy, yet it bears with its own Failings and Humours, and more with those of the Persons with whom it lives.

Charity believes all things: It has no exception as to any thing of Faith, because God's Authority and Truth is equally in all; it embraces not only the Divine Mysteries, but likewise those Truths, which prescribe Mortification and the Cross, the Love of Enemies and pardoning Injuries.

Charity hopes all things: Its Hopes has no more bounds, than the Fidelity and Power of God, which are infi­nite: It draws Motives of Hope from the consideration of its own weakness and nothing; and hopes more for its [Page 379] Neighbour than it self, because it be­lieves others more Faithful and more Humble.

Charity suffers all things: It suffers all for God, because this all is nothing, and God is all: It is never Tired, and thinks it cannot suffer too much for Salvation; and is ready to purchase its Neighbors eternal good at the expence of all.

Charity never fails: Because it is the only Virtue, that shall never have end; because as it is the Beginning, so it is the End, Perfection and Crown of all other Virtues; it is the eternal Bond of all the Members with one another, and with Jesus Christ their Head: It is by this both Head and Members shall be eternally con­summated in God, who is Charity: It is this which shall make the Sacri­fice and all the Religion of Heaven, in Glorifying God for all Eter­nity.

Here's the true Description of Charity, without which neither Fasting nor any Act of Virtue or Religion can find [Page 380] acceptance with God: 'Tis that with which all Christians ought to be possess'd, who sincerely aim at Eternity. And tho' this Charity here in this life, can never come to that perfection, in which the Blessed en­joy it in Heaven; yet some degrees of it we ought to have; and it is to be our daily business so to advance in it, that we may have reason to hope, that notwithstanding our daily oversights and failings, it is this which gene­rally directs our life and influences the main body of our Actions. Such a degree of it, we ought to have at this time; but it must be the gift of thy Mercy, O God; grant it there­fore, we beseech thee, to all the Faith­ful, that entring now into a State of Penance, their Fasting, their Self-denials, their Prayers and Alms may he regarded by thee, and be effect­ual to the cancelling all their Sins; since without it, we know, all will profit nothing.