Several sermons upon the fifth of St. Matthew .... [vol. 2] being part of Christ's Sermon on the mount / by Anthony Horneck ... ; to which is added, the life of the author, by Richard Lord Bishop of Bath and Wells.

SERMON XVI . ON THE Fifth of St. Matthew . VOL. II. St. Matth. Ch. v. Ver. 15.

Neither do Men light a Candle , and put it under a Bushel ; but on a Candlestick , and it giveth Light to all that are in the House .

HAD I consulted Brevity , I might have handled the 13 , 14 , 15 , and 16 th , verses together , because they all speak of the same Subject , viz. The Exemplary Lives of Christians : But being willing to examine the Emphasis of every Expression , I have resolved to treat of these distinctly . As our Saviour hath compared his true Followers to the Salt of the Earth , with respect to their Reforming others ; To the Sun , or Light of the World , with respect to their Enlightning and Enlivening others ; To a City set on an Hill , with respect to their free and open Profession of their Principles , and acting accordingly ; which was the Subject of our last Discourses : So here he goes on , and adds one Comparison more , viz. That of a lighted Candle ; the use of which is to give Light to them that are in the House . Neither do Men light a Candle , &c.

Though the Subject seems to be in a manner exhausted , by the preceding Discourses ; yet I shall so order the matter , that I may either more clearly explain what I have hinted before , or alledge something agreeable to the Similitude .

What Venerable Bede observes upon this Passage , That he puts his Candle under a Bushel , who obscures the noble Light of the Doctrine of the Gospel , by his covetousness , and greediness after the Profits of the World : And , That he sets it on a Candlestick , who so submits to God , that the power of the Gospel , like Oyl , swims a top ; and pleasing the flesh , is the least of his Concerns : And what the same Author adds concerning our Saviour , That he lighted a Candle when he irradiated and inflamed the dark Lanthorn of humane Nature with his Divinity ; and placed this Candle , his Divine Power , in the Candlestick , his Church ; and that the Candle , the Gospel , could not be put under a Bushel , i. e. confined to the Jewish Common-wealth , but was to give light to the whole World :

These , I say , are pious Allusions , rather than the direct and natural sense of the Words ; or if they relate to the Sense , they are but a small part of it , or rather Inferences from the scope and drift of our Saviour's coming into the World , than an Explication of the Words , which enforce the Duty of being Exemplary in our Lives ; a Duty strangely neglected , and which cannot be urged too often . I shall therefore enquire , with Relation to the Text ,

I. How we cover and hide the Light of our Piety and Goodness .

II. What Injury we offer ( by doing so ) to God and Man .

III. What the Advantages are of letting the Light of our Piety shine to those that are round about us .

I. How we cover and hide the Light of our Piety , and Goodness ; and this is done ,

1. When we content our selves with the Name of Christians , and do nothing that doth properly belong to Christians , as Christians . What it is that constitutes a Christian , Christ hath told us ; and you have often heard it : It is Mat. 16.24 . If any Man will come after me , let him deny himself , and take up his Cross , and follow me . How do we deny our selves , when we indulge our natural Desires and Affections ; connive at that which we should restrain ; give our selves leave to think , and speak , and do , what our Flesh suggests to us , without curbing those Inclinations ; or do not subject our Appetites , our Thoughts and Words , and Desires , and Actions , to the Government and Will of God ? Is this denying our selves , when we let loose the Reins of our inordinate Lusts , to Pride , to Covetousness , to Wrath , to Uncleanness , to Slandering and Abusing our Neighbours ? &c. Do we take up our Cross , when we take it ill , that God sends Afflictions upon us ? Repine and murmur when we are corrected ; are impatient under the Rod , and look upon the Scourge as our greatest Enemy ? Do we follow Christ when his Example moves us not , when his Meekness and Humility make no Impressions upon us , when his delight in doing Good , and his compassionate Temper charms us not into Imitation ? And if we do none of these things , and yet call our selves Christians , do we not hide the Light , which that Name imports , under a bushel ? Do not we obscure it ; do not we cover it ; do not we keep it from shining forth ? What! will the Name bear us out ? will the Title make us Favourites ? Do we believe that God is pleased with those that have the Name that they live , and are dead ? What! A Christian , and Cheat , and Lye , and Dissemble , and commit a Thousand Abominations ? A Christian , and do things as contrary to the Nature of Christianity , as Light is to Darkness ? Are not these perfect Absurdities ? And yet Men will Glory in the Name alone .

2. We hide it when we suffer the Honours , Pleasures , and gay Things of this World to obscure it . Do not you see how Tares , how Thistles , and Bryars , and Thorns , cover and hide the Wheat , the good Corn that grows among them ? that 's the Emblem of our hiding the Light of Goodness and Piety . There is an admirable Seed sown in our Hearts by the great Husbandman , God blessed for evermore ; Light is sown for the Righteous , and gladness for the upright in Heart , Psal. xcvii . 11. He sows it by the Word , and there fall into the Soul good Motions , excellent Inclinations , Christian Dispositions , Sparks of the Coal from the Altar ; which are ready to break forth into a light Fire : But here come the Riches , the Pleasures , the Cares of this Life , and beat these Inclinations back , will not suffer them to advance into Fruits , and Works ; and if here and there a little Virtue , like an Ear of Corn , peeps forth , the force and power of it is hid , and darkened by the Locusts of Worldly Lusts. And is not this hiding the Light , when thou hast an Inclination to do Good , and a carnal worldly Reason presently discourages thee ? When thou hast some Thoughts of paying thy Devotion to God , and Company , and some little impertinent Business can divert thee from thy Purpose : When thou hast a good mind to Reprove thy Neighbour for his notorious Faults , and thoughts of thy worldly Interest , and fear of losing his Favour , stops the good Intent : When thou purposest to mind thy Salvation with greater seriousness , and the sweetness of gain , and profit ; and the Opinion and Censures of Men cool or damp that desire : Is not this hiding the Light of our Piety and Goodness ?

3. We hide it , when we suffer it to be put out , or darkened by Temptations . The Devil is watchful , and the Evil Spirits that are about us , are very busy , and do what they can to hinder our good Thoughts and Desires , from breaking out into suitable actions . Many Men could find in their hearts to break off their Sins by Repentance , and to forsake their Evil Courses : They have Twitches within , and Stings in their own Consciences ; and this Day they will set about it , and the next Week , or the next convenient Opportunity they will do it . But here Temptations come in ; either , That it's time enough to do it hereafter ; or , The present Circumstances they are in , will not yet permit it ; or , It 's too early to torment themselves about their future State ; and therefore they will consider a little more of it : If they were in another Condition of Life , it would do well enough ; but there is some danger in going about it , without great deliberation . When such Temptations as these put by the nobler Checks within : When the Voice of these drowns the Voice of that inward Witness : When Men find Piety working within , and ready to be delivered ; and then suffer such Temptations to Strangle the Babe in the Birth ; what is all this , but hiding the Light ? Is not this Drawing a Curtain before it , that it may not be seen ? Is not this shutting it up in a Dark-Lanthorn , when it should be set on a Candlestick ?

4. We hide it , when in times of Danger we dare not own it . And now behold , saith the Apostle , Acts xx . 22 , 23 , 24. I go bound in the Spirit to Jerusalem , not knowing the things that shall befall me there ; saving that the Holy Ghost witnesseth in every City , saying , that Bonds and Afflictions abide me . But none of these things move me , neither count I my Life dear unto my self , so that I might finish my course with Joy . This is the Language of a Christian , the Voice of a Man who beholds him that is invisible . But when with Peter in the High-Priest's Hall , thou deniest thy Master ; when with Demas , in time of Persecution , thou forsakest thy Pious Companions , and embracest this present World ; when for fear of Disgrace , and being ill-spoken of , thou darest not Profess what thou knowest ; when thou darest not stand in the Evil Day ; when Piety is out of Fashion , or is not the Custom of the Place thou art in , and therefore forbearest to practise it ; when for fear of the Scribes and Pharisees , for fear of being put out of the Synagogue , thou neglectest the Command of God : Surely this is hiding the Light , not setting it upon a Candlestick , that it may give Light to all that are in the House .

Obj. But some Men will say here : Is not this the Case of the present Ministers of the Church of England ? who formerly have been so Zealous for Passive Obedience and Non-resistance ; and now the Times being changed , and there being some danger in professing that Principle , they have no Courage to meddle with that Pious Doctrine ; and is not this hiding the Light ?

Sol. 1. What some Men do and think , must not be look'd on as the result of the Church's Doctrine .

2. Personal Faults must not , cannot be charged upon the Church .

3. What Laymen do , must not presently be laid to the Charge of Clergy-men .

4. Though Passive Obedience and Non-resistance are the Doctrines of our Church , yet they must not be understood without any Limitation at all .

5. Our present Case being very difficult , and having some Circumstances in it which are not usual , and perhaps never happened before , we must not wonder to see Men differing in their Opinions concerning it : And therefore

6. If charitable Constructions of the Actions of our Neighbours are necessary , they must be so more than ordinary , in a Case where both Parties have much to plead for themselves ; and therefore though the Case be not altogether the same , yet let the Apostle's Rule be our Direction , Rom. xiv . 3 . Let not him that eateth , despise him that eateth not ; and let not him that eateth not , despise him that eateth .

7. It may not be fear of Danger that makes us forbear speaking of this Doctrine . There may be several Reasons why Men of Learning forbear it : As (1) Because there is not that occasion now to practise it , that once there was . (2) Those that think themselves obliged to be subject to the Powers God hath placed over them , may in Prudence wave it , because they would give no just Offence . (3) Other Lessons may be thought more necessary . In a word , in all difficult Cases , let us judge charitably ; and not presently call it Covetousness , or Interest , or Apostacy , when the Action will bear a more favourable Interpretation .

8. Before ye judge any particular Persons , consult those very Persons at whose Proceedings you are offended ; upon what ground they do it ; and do not condemn them before you know their Reasons .

9. Let not every supposed Fault in others , discourage you from Religion . It 's a sign it hangs very loose about you , if a mistaken Action of others can make you quit it . I shall conclude this particular with Rom. xiv . 17 , 19. For the Kingdom of God is not Meat , and Drink , but Righteousness , and Peace , and Joy in the Holy Ghost . Let us therefore follow after the things which make for Peace , and things wherewith one may edifie another . But let us enquire

II. What Injury we offer ( by hiding our Light ) to God and Man ?

1. This is a tacit accusing of God , as if he had given us no Light at all . He that doth not make use of the Gift God hath given him , appears to others as if he had received none ; and his neglect to improve it , is so far a denial of it . And what Ingratitude is this ? What a false Accusation of God ? Hath not God wash'd thee with the Water of Baptism ? Hath not he bestowed his Holy Spirit on thee ? Hath not he vouchsafed thee the Light of his Gospel ? Hath not he given thee large and plentiful means of Grace ? Hath not he set Examples before thee in Scripture , and in the World ? Hath not he surrounded thee with Motives , and Incentives , and Incouragements ? And all that thy Light , thy Goodness , thy Seriousness , and Love to God might shine forth , and give Light to those that are in the House ? And then hath God given thee nothing ? Hath not he water'd thy Ground , and caused Manna to rain upon thy Field ? And after all , canst thou complain that he hath not visited thy Earth with his Showers ? He hath ! He hath ! But whilst thou livest and actest as if he had given thee nothing , dost not thou accuse him that he hath neglected thy Soul , and given thee no Kid to make merry with thy Friends ? And if thou chargest God with Unkindness , when he hath been miraculously kind , dost not thou offer Injuries and Indignities to him ?

2. Thou dost not believe his Promises , but chargest them with Falshood ; and therefore art injurious to him . For can we say we believe his Promises , when we will not let the Light of our Piety shine before Men ? Dost thou believe that Godliness is great gain , having the Promises of this Life , and that which is to come , and yet art afraid to lay thine Hand to the Plow ? In Temporal Concerns , if thou believest such a Man will make thy Fortune , and enrich thee with a considerable Estate , dost not thou endeavour to please him ? And what ! Dost thou believe that God will reward thy Godliness with Crowns , and Scepters , and Diadems , and Power , and Majesty , and Dominion , and Triumphs over Hell and Devils ; and with a Sea of Glory , and Bliss , and Felicity ; and can nothing of all this stir thee up to let the Light of it break forth , and shine , and dazzle considerate Spectators ? If thou believest not his Promises , why dost thou profess the belief of them ? If they cannot move thee to Piety , to Goodness , to a strict Conversation before Men , how canst thou be said to believe them ?

Ay , but I see not the Blessings promised .

Dost not thou believe there is a God though thou seest him not ? And canst not thou believe the Blessings he hath promised , though thou seeest them not ? The Reasons for the one are as convincing as the other . In a word , Believing God's Promises is to venture upon that Piety to which the greatest Blessings are promised . And therefore , not letting thy Light shine before Men , it 's a sign thou dost not believe his Promises ; and not to believe his Promises , is either to suppose that he hath made no such Promises ; or to think if he hath made any , they are not true . And what an injury this is to God , judge you , to whom God hath given Reason , and Wisdom , and Understanding , to know that Heaven and Earth shall sooner perish , than one jot or one tittle of his Word shall fail ?

3. It is an injury to Men too . For by not letting the Light of your Piety shine forth , you hinder others from the Ways of God . Men are led by Example , if you have an aversion from the Ways of Righteousness , will not this tempt others to have an aversion too ? If you offer the Blind and the Lame , will not others imitate you ? If to serve God be a weariness to you , will it not be so to others ? It is true , God may restrain them from following your example ; but if he doth not , is not this the natural consequence of it ? It was very well said of St. Chrysostom , There would not be a Heathen left in the World , if we all of us labour'd to be Christians indeed ; and strictly obey'd the Counsels , and Admonitions of the Gospel ; if being affronted , we did suffer it ; if we did not render evil for evil ; if being cursed and abused we did bless ; if we render'd good for evil . There is hardly any Man would be such a Brute , as not to apply himself to the Fear of God , ( whose Precepts cause such an admirable Temper ) if all of us shew'd the same Zeal for the Gospel .

But when we , like Gallio , care for none of these things , we make others as careless as our selves ; We especially , whom the meaner sort look upon as better Bred , and more Knowing ; and having had the advantage of Education . For this is the common Language : Such a Man is a Scholar , he can Read and Write , and hath the Bible at his Fingers Ends : If that Man believed these things were necessary , he would certainly practise them : But making no Conscience of them , why should I , who am not learned , and know not so much as he doth ? So that this must needs be a manifest injury to Men ; for we make others regardless of Piety , while we our selves do not place that Light on the Candlestick of our Lives and Conversations , that it may give Light to all that are in the House . But

4. This is not all ; for hereby we do not only hinder them from the Ways of Piety , but we encourage them in Evil ; we harden others in their Sins ; help them to be miserable ; see them perishing , and promote their Ruin . Though we may not be so bad as others , yet in not being so good as we might be , and ought to be , we confirm them in their Opinion , that what they do is harmless . And thus we turn Fiends and Devils , teach others to Sin , and prompt them to be Children of Perdition . Our evil Actions are unhappy Schoolmasters , to instruct others in the Art of Sinning . We destroy Souls ; and instead of being helpers of their Faith , we are helpers to hasten their Damnation . And if this be not a signal Injury done to Men , I know not what we can call Injury . But it 's time I should

III. In the last place shew you , What the Advantages are of letting this Light of our Piety shine forth before Men.

And though this be properly the subject of the next Verse , yet something of it I will mention by way of preparation for the Discourse I intend upon that Exhortation of our Saviour .

1. Are not we fond of Peace of Conscience ? Do not we talk of it ? Do not we commend it ? Do not we say all the kind things of it ? Do not we prize it in those that have it ? Do not we hear Men upon their Death-beds wish for it ? If it be so precious a thing , why , this is the way that leads to it ; even this letting the Light of our Piety shine forth . How often have you heard that Saying of the Apostle , 2 Cor. 1.12 . Our rejoycing is this , the Testimony of our Conscience , that in Simplicity , and Godly Sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World . Ay , this is the Spring , the Fountain , the Root , the Vein , from which Peace of Conscience flows . It can no more arise from a sinful , carnal , sensual Life , than Olive-berries can grow upon a Thorn-bush . The Light of Piety , causes Light in the Conscience ; this makes it easy , and lightsome under all Burdens , and gives a chearful merry Heart under the sharpest Dispensations of Providence . All the Joys of Sinners and Hypocrites are not to be compared with it ; for they die when the Body dies ; and fill the Soul with Horrour . But Peace of Conscience survives the mortal Part , and leaps , and skips , and mounts with the Soul , into the boundless Ocean of Eternity .

2. Would you see and tast how sweet and gracious God is ? Why this setting the Light of your Piety on a Candlestick , that it may enlighten all that are round about you , is the way to it . God can never appear truly Sweet to that Soul that hath an Aversion from his Service . It is impossible that he should look amiable and charming to that Eye , that delights in beholding Vanity . It is the Holiness of God that makes him sweet and amiable to the Soul : And how can that Soul delight in his Beauty , that sees no Beauty in Holiness ?

We wonder not that many Men stare , and wonder , and think we tell them Stories , and Romances , when we speak of the admirable Sweetness of God , which a Soul enlightened from above , is sensible of ; as well may a Horse understand the Study of the Mathematicks , as He apprehend how sweet and amiable God is , that rushes into Sin as the Horse rushes into the Battel . But notwithstanding all this , there is such a thing ; and the Soul , whose pious Life shines before Men , feels , and sees , and tastes how sweet , and charming , and lovely , God , the best of Beings , is . Sweet beyond Roses , sweet beyond Perfumes , sweet beyond Comparison , sweet to Admiration , sweet to Extasy .

And now I should add , after all , that this letting the Light of your Piety shine forth , is the way to engage others , ( what in you lies ) to Praise God . But that must be the subject of my next Meditation . However , because it is very pertinent to my purpose , I will add that which must be the beginning of my next Discourse , Let your Light so shine before Men , that they may see your good works , and Glorifie your Father which is in Heaven . I shall conclude with a word or two to those that intend this Day to partake of the Blessed Sacrament .

3. Think what a Feast , what Consolation the Sacrament of the Lord's Supper will be to you , if you let your Light break forth and shine . How chearfully may you come to this Holy Table ; where you may expect that the Lord Jesus the Son of God , will meet you , and communicate himself to you ; and make the Union between him and you closer , the Friendship greater , the Correspondence more endearing , the Agreement sweeter , the Reconciliation surer , and the Application of his Promises firmer , and more comfortable ! You bear his Name before Men , and he will write his Name , and the Name of God on your Foreheads , and enter your Names in the Book of Life .

Christians ! Let the Light of your Piety shine forth , &c. and behold the Sacrament is the Treasury-chamber , where you are to receive your Reward . What Reward ? Even a Reward which the unhappy Spirits in Hell would give ten thousand Worlds for , if they had them ; even forgiveness of your Sins , and being wash'd in the Blood of the everlasting Covenant : Heaven , Eternal Life is consign'd into your hands ; and Christ enters at it , even into Bonds and Obligations that you shall inherit it , when your Race is run . And thus the Sacrament proves to you the Suburbs of Heaven ; the Anti-chamber to the Mansions of Glory ; and in this outward Court ( if I may so call it ) you receive Assurances , that e're long you shall be admitted into the very Palace of him who dwells in Light inaccessible ; and surely this must be a great encouragement to let your Light shine forth before Men.

SERMON XVII . St. Matth. Ch. v. Ver. 16.

Let your Light so shine before Men , that others may see your good Works , and Glorifie your Father which is in Heaven .

WHAT is sweeter than Light ? and what is more amiable than Goodness ? Goodness , the Image of the Almighty , the Similitude of the Living God , the Transcript of the Divine Nature ! Favour is deceitful , and Beauty is vain , in comparison of it ; and all the Glories of this present World fall short of it . God loves it , and Angels love it , and Men that imitate them , or desire to be like them , cannot but love it . God is Goodness it self , and therefore must necessarily love it : Angels , of all Creatures are the most perfect ; and as Perfection is the Object of their Love , so must Goodness ; for Goodness is Perfection . Men that long after Happiness , cannot but long earnestly after it ; for there is no true Happiness without Goodness . If there be any rational Creature that is not enamour'd with Goodness , it is because they do not see its Charming Rays . To the Blind-man , the Sun himself is invisible ; so is Goodness , and all the Glories which encircle its Head , to him in whom the God of this World hath blinded the Eyes of his Understanding : Goodness is Light ; and the better a Man is , the more Splendid he is ; and consequently , the greater is the Glory that shines in and about his Soul ; a Glory which God delights in , and Angels prize ; and which sheds blessed Influences on all that are round about us : And therefore Christ had reason to exhort ; Let your Light so shine before Men , that they may see your good Works , and Glorifie your Father which is in Heaven .

Having already told you , That by Light is meant Goodness , I need not spend any Time in Explication of the other Terms and Phrases of the Text , which may easily be understood ; That which will be most edifying , will be to resolve the Words into these following Propositions :

I. A Christian must not stop at a low degree of Piety , Let your Light so shine ; So , i. e. to that degree .

II. Our good Works do not shine , except Men see them : Let your Light so shine , that they may see your good Works .

III. Where our good Works are any way considerable , Men will certainly take notice of them . This is also implied in this Saying , That Men may see , i. e. They will certainly see and take notice , therefore let your Light so shine that they may see your good Works .

IV. The great end of our letting our good Works shine before Men , must be , to endear Religion to others , and to make them Glorifie God ; That they may see your good Works , and Glorify , &c.

V. One great Motive to let the Light of our good Works shine before Men , is this consideration , That God is our Father , which is in Heaven : That they may see and glorify your Father which is in Heaven .

I. I begin with the first , viz. That a Christian must not content himself with a low degree of Piety ; Let your Light so shine , i. e. To that degree . What the meaning of this expression is , you may plainly guess by the parallel place , John iii. 16 . God so loved the World . Whereby we all understand a very high degree of Love ; and indeed the words in the Text are so express ; and the antecedent Passages have so near a relation to them , that we can believe no less , then that they do import what is hinted in the Proposition .

There is nothing more common among Men that profess Christianity , than to content themselves with very ordinary degrees of Godliness ; and if they are once arrived to such a pitch of negative Vertue , that they are not scandalous , or do not commit Sins which make them a by-word , a hissing , a Proverb , or the talk of their Neighbours ; they look upon themselves as tolerable Saints ; and therefore take no farther care to improve their Talents , or to bless their Souls with richer Graces .

But surely , this is an Argument , that either you do not rightly understand what Religion is ; or , that a fatal Laziness , the Scurvey of the Soul , hath over-run all your Faculties : And to cure your selves of that Distemper , I beseech you examine your selves , Whether the stop you make , be agreeable to the frequent Commands of the Gospel , to grow in Grace , to add to our Faith Vertue , to grow strong in the Lord , to abound more and more , in Faith , in Love , in Patience ? And , Whether a Man may not be in a state of Nature , and in an unregenerate Condition still , who is come no farther yet , than a bare freedom from clamourous , and notorious Sins . I suppose you look upon some Heathen Philosophers , who arrived to some degrees of Morality , such as Socrates , Plato , Cicero , Seneca , &c. as natural Men ; and that , notwithstanding the Progress they made in Vertue , they were still without the Pail of Grace , and the Precint of Christ's Kingdom ; and if so , judge ye whether you are passed from Death to Life , when you go no farther than they , or perhaps not so far as they .

Grace is a state of Life , which consists in Progress ; and if Goodness be Light , as our Blessed Master stiles it , it must go on like the Sun , unto a perfect day . He that doth not desire to be better , surely was never very good ; and he cannot be said to desire it , that doth not endeavour after it . If you find Sweetness , or Consolation in that degree of Goodness you are arrived to , is not that a motive to go on from Vertue to Vertue ? In Temporals , a little Gain tempts you to aim at a greater . He that is easie , desires to be easier . He that is rich , desires to be richer ; not that I approve of this desire , but this is the Temper of Mankind . Nay , in some cases it may be lawful , but here I am sure it 's necessary . True Goodness is comfortable , even in the lowest degree of it ; Comfort is the natural result of it ; and therefore I say , having already felt and received something of Satisfaction from those small beginnings of Goodness which you allow are in you ; is not this an Encouragement to go on to a higher pitch ? Are you afraid of too much Comfort ? Or is that you have felt so contemptible , that you despise all that you can promise your selves for the future . If it were little , or no bigger than Elijah's Cloud , no bigger than a Mans hand , that 's a very pregnant Reason , why you should endeavour to enlarge and make it greater . There is scarce a vicious Man , but hath something of Goodness , that lies mingled with all his filthiness , and superfluity of naughtiness ; and behold , even that grain of Gold , as little as it is , supports the Wretch against all the Terrors of his Conscience ; and keeps him from sinking under the load and burthen of his Sin . I do not tell you how justly , but of the matter of fact ; and the use I make of it , is this ; If so small a quantity of Goodness is so great a Cordial , what must a greater Portion , and proportion be ? This is an Eternal Rule , True Vertue causes Sweetness , for all her Paths are Peace ; and that sweetness we taste , is a just incentive to long for a greater degree ; as a Person , that tasting of a Dish agreeable to his Pallate , desires a fuller Enjoyment of it ; and thus we give People opportunity to see what we do ; which brings in the second Proposition ;

II. Our good Works cannot be said to shine , except Men see them ; Let your Light shine , that Men may see your good Works : When Men see that you are Compassionate , and tender-hearted , officious , and kind , and faithful , and willing to help ; and that you love your Neighbours as your selves . When they see , That you are just in all your Dealings , just to your Word , just to your Promises , just in your Traffick and Commerce , and faithful in all you undertake ; when they see that evil Company cannot draw you to unlawful Games , or to Intemperance in Eating and Drinking , or to mispending your Time ; and that you are resolute to obey God more than Man ; when they see you make Conscience of what Christ Commands , and that you express your love to God in such Acts , as Flesh and Blood are against , and your carnal Interest would hinder you from ; when they see that pleasing God is the work of your Life , and that you can comfort your selves in your Tribulations , with the things that are not seen ; and that you are not fond of the great things of this World , but modest , and temperate , and sober , and thankful for the Mercies you enjoy . In this case your good Works do shine indeed , and Men see them ; and is not this a more glorious sight , than to see Croesus in his Throne ; or Cleopatra in her Vessel richly guilt , and her Sails of Silk ; or Solomon in all his Glory ? For what was all that Glory , but Paint , and shew , which perished ? But good Works are lasting Beauties , they tarnish not , they fade not , they follow the Votary after Death , go along with him to Heaven , for their good Works follow them , Rev. xiv . 13 . And there is reserv'd for them an Inheritance undefiled , and incorruptible .

You are to convince the World , that you are fully resolved to enjoy the Pleasures at the right hand of God ; but how will you convince them , except they see you fight the good sight , and resist Temptations , and do as the Primitive Saints did ? Is that convincing them , when they see you do things , and venture on Actions , which God protests shall exclude you from the Kingdom of Heaven ?

Your good Works must be seen , else you have reason to suspect them of Sophistication . It is impossible to be truly Religious , and to hide it from Men , if we live among Men : We may as well keep Fire from casting a heat , as Goodness from being seen , if it be genuine . An invisible Religion is no Religion ; for Religion is nothing but Love , even a fervent Love , which will discover its Motions , and its Flames , and all Waters cannot quench them , and Men cannot but perceive it . If there appears nothing without , nothing that looks like Love , or Religion , if nothing is to be seen , all is but a Pretence ; and the Treasures we boast of , imaginary , and no better than the Riches Men think they are possessed of in a Dream , when Fancy is playing in a slumber . There is no doubt on 't , if good Works are to be seen , Men will behold them , and take notice of them ; which calls us to consider the third Proposition :

III. If our good Works be any way considerable , Men will take notice of them . This is also limited here , That others may see your good Works ; for this is grounded upon a Supposition , for they will certainly observe and take notice . No doubt they will , not only those who have been enlightned , and have tasted of the good Gift of God , but even those who are Strangers to the Life of God . Even a Herod will take notice of St. John's Austerity , and Integrity ; and a Festus , an Agrippa , of St. Paul's Zeal ; and a Heathen Centurion , of the admirable Behaviour of Jesus of Nazareth ; for Men have Reason , and are inquisitive , and will compare Actions , with the Rules they have heard of ; most Men know more than they do , and most Men give a shrew'd guess at the right way to Salvation ; and can tell , whether such and such Endeavours are agreeable to the Path of Life ; and will take notice , whether they be or not : But except these good Works be considerable , few Men will think them worth their Cognisance ; and that which will make them so , are these six Ingredients .

1. Great Patience under Injuries . This looks very magnificent in the Eyes of Men of Judgment ; David's being unconcerned at Shimei's reviling ; the Apostles entreating , when they were defamed ; St. Stephen's Praying for his Enemies , when they stoned him ; this makes Men stare , when Injuries cannot discompose us , and Affronts cannot make us step out of the Road of Patience ; and we can bare up under Contempt and Dishonour , without Grief , or Passion , or Revenge , and look to the Example of Jesus , and like him return Blessings for Cursings ; this even astonishes carnal Men , and to be sure must look lovely in the Eyes of good Men.

2. Great Acts of Charity ; such Acts especially , as those of Christ to Malchus , who came to apprehend him , and whose Ear he cured ; and such as we read of in Ecclesiastical History , of the Christians of old , who did good to those that hated them ; and attended those , when sick , who a little before had plotted against their Lives . Acts , free from Interest and Design ; Acts which shew , nothing could put us upon them , but Religion and Conscience : Acts frequent too , and continued without weariness of well-doing : These even fix the Eyes of the most stupid Creatures , upon the Person that performs them ; and indeed nothing is sooner taken notice of , than such Acts as these , because there is Divinity in them ; and such stroaks of the Goodness of Heaven appear in them , that Men behold them almost whether they will or not .

3. Great Temperance in Cloathing , Eating , Drinking , and Recreations : In these , most People who are Rich , and Great , or abound in worldly Goods , are very apt to exceed , even those , who seem to be no ill Christians . And therefore , where self-denyal appears in all these , and a Person , who hath both Ability , and Opportunity , and Temptations to go beyond the Rules of Modesty , and Gravity , and Sobriety in all , or any of these , gives Demonstration , that something unseen bears the sway within ; and that he commands his Appetite , and keeps under his Body , and brings it into Subjection . This , as it is an Argument of self-Conquest , so Men will certainly take notice of it .

4. Great Modesty and Sobriety in Discourse , when our Speech is always with Grace , season'd with Salt ; when none hears us speak ill of others ; when no corrupt Communication proceeds out of our Mouths , but that which is Good , to the use of edifying , that it may minister Grace unto the Hearers . When nothing drops from our Lips , that looks like filthy Talking , or foolish , and obscene Jesting ; but on the contrary , we take care to let something fall , whereby others , who are present , may be built up in their most Holy Faith ; this is so remarkable a thing , that Men will be sure to take notice of it .

5. An unshaken , steady , and even Piety , which changes not with the changes of Conditions ; and is the same at Sea , and on the Shore ; abroad , and at home ; in the Camp , and in the City ; in a fair , and in a cloudy Day ; in a word , which neither the Humour of the Age , nor the Example of our Friends , nor all the Revolutions of publick Affairs can alter , or destroy . As all things unusual attract the Eyes of Spectators to the Piety we speak of , being a thing out of the common Road , there is no question to be made of it , but Men will take notice of it !

6. Joy in Tribulation : To see Men , with the Apostles , depart from the Council , rejoycing because they were counted worthy to suffer Shame for the Name of the Lord Jesus ; to see them rejoyce , when they fall into divers Temptations ; to see , that neither a miserable Life , nor a dreadful Death approaching , can make them forbear rejoycing in their God , and in the hopes of Eternal Life ; to see them flourish like Palm-trees , and that all the weight which Providence lays upon them , cannot crush their Hope , and Confidence , and Rejoycing in him , who is altogether lovely : This is too bright , too shining a Vertue , not to be taken notice of by understanding Men.

And these are the Noble , the Great , the Generous , Heroick Acts which will make Men take notice of you ; and say , that God is among you indeed . Let others be known by their Liveries , and Coaches , and Pages , and Lacquies ; you who are Christians , must be known by such Acts as these . I do not deny , but most of you do some outward overt Acts of Religion , such as coming to Church , and kneeling , and hearing , and joyning with the Congregation ; but let me tell you , that one Act of self-denial will go farther than all these external Services ; which , God knows , are too often , no more than Formalities . Little sprinklings of Devotion , mingled with much Rubbish of Sin and Vanity , are lost in that Croud ; and will make no great Impressions on the Eyes and Hearts of those , who behold you : But such Acts as these shine bright , and spread abroad their Lustre ; and will even force men to confess , That the Love of God is shed abroad in your Hearts . Indeed this must be the great end , in letting the Light of your good Works shine before Men , that others may glorifie God ; which puts us in mind of the fourth Proposition .

IV. The great end we must propose to our selves , in letting the Light of our good Works shine before Men , must be this ; to endear Religion to others , and to make those that see them , glorifie God : That others may see your good Works , and glorifie your Father .

Men glorifie God by seeing our good Works , when ,

1. They are converted by that sight ; when those good Works work upon them , and work their Hearts into consideration of their ways , and work so powerfully upon them , that they can resist the motives to Repentance , and a serious change of Life , no longer . So it was with those , who beheld the good Works of our Saviour , John x. 42 . John xi . 41 . And so it was with those Husbands , who were won by the chast , and meek , and quiet Behaviour , and Conversation of the female Sex , 1 Pet. iii. 2 . In this not only appears the wonderful power of God , who makes our good Works subservient to the subduing of the Fortresses of Iniquity in others ; but when those , who before dishonoured , abused , despised , and undervalued the Author of their Being , and well-being , now come to esteem , and love , and admire him ; and esteem his Precepts above thousands of Gold and Silver : What is this , but glorifying God ?

2. When by our good Works , which shine before Men , others take occasion to praise , and bless God for the Grace they beheld shining in us ; as the Disciples did , when they heard that the Gentiles had receiv'd the Gift of Repentance unto Life , Acts xi . 18 . And as those Strangers did , St. Paul speaks of , 2 Cor. ix . 13 . who glorified God for the professed Subjection unto the Gospel of Christ , which they beheld in the Corinthian Christians : For as it is by the Grace of our Lord Jesus Christ , that we do bring forth fruits meet for Repentance ; so when that Grace which works so powerfully in us , produces Praise of Gods Glory in those who behold it , it cannot be otherwise , but God is glorified by our good Works .

3. When others are , by what they see in us , encouraged to praise God for their own Mercies . The good Works which shine in us , are not only Treasures which enrich our own Souls , but Remembrancers too , to put others in mind of what God hath done for them ; and of the Mercies they enjoy ; and of the Graces of Gods Spirit , which are bestowed on them , and animate them to a holy fruitfulness . Other Mens Defects and Blemishes , such as Blindness , Lameness , Crookedness , Poverty , Misery , &c. are to put us in mind of our Mercies , much more the Mercies which others enjoy as well as we : And when the spiritual Blessings we enjoy , prove a Glass , in which others behold the same Blessings Gods bountiful hand hath bestowed on them ; and to raise Hallelujahs , Gratitude , and Thanksgivings in them : Or , if by beholding the good Works , which shine in our Lives , they become sensible of their own spiritual Wants ; and come to see how far short they fall of the Perfection which is in us ; and thereupon grow importunate with God , for the same degree of Faith , and Love , they spy in our Conversation ; and begin to use the proper means in order to it ; this surely is glorifying God , when they see our good Works .

4. When others take occasion , by the good Works they behold in us , to spread Religion , and Goodness , and use their Talents to make others conformable to the Rule of the Gospel , as those pious Christians did , we read of , Acts xi . 19 . who taking Example by what they saw the Apostles do , to propagate the Faith of Christ ; in this Case our good Works prove Incentives to others to exhort those who are afar off , to draw nigh to God ; and thus the Glory of God pleads when our shining and burning Lamps convey Fire into other Men's Hearts ; which makes them communicate the Light they feel to as many as have Faith to be heal'd of their Infirmities .

And these , Beloved Hearers , are the Ends you must propose to your selves in letting your Light , even the Light of your good Works , shine before Men ; Ends great and fit for Christian Philosophers : These are Royal Ends , and therefore not unbecoming those , who by their Profession are Kings and Priests to God : The greater a Person is , the higher ought his End and Design to be . A Christian is a Person highly exalted ; and therefore the End we speak of being High and Masculine , is to be the Object of his Thoughts . And now give me leave to ask you , Is not this Work , and this End , the most proper Task of Persons , who have renounc'd the Devil and all his Works ? You have all done so ; and all the Evasions and Excuses you can make , cannot dissolve the Obligation , to let your Light shine thus , and for this End . May so much Good be done , by letting the Light of your good Works shine before Men ? Is it certain , that by doing so , you put your selves in a capacity of Converting others , of engaging the Praises of others for your selves and them , and of encouraging them to promote the Honour and Glory of God ; and shall you and I stand idle in the Market-place ? What if no Man hath hired us ; Is not the excellency of the Work enough to make us run into the Vineyard ? Nay , there is a Penny to be earn'd by it ; a Penny at Night when you die ; a Reward which will be all Light , all Glory , all Splendour ; to be sure , an infinite Recompence for all your Labours . Behold , you are permitted to aim at Glory in all your good Works ; not at your own Glory , not at your own Praise ; but at the Glory of God ; even that others may Glorifie God : And do but think what a satisfaction it will be to you in the last Day , when you shall hear the Confessions of those who were illuminated , edified , and comforted by your good Works ; when you shall hear them say , I thank thee , O Father , Lord of Heaven and Earth , for giving me an opportunity to be acquainted with such a Saint ; and to know the Conversation of such a holy Man , of such a holy Woman , and to see the Light of their good Works ; for by that sight my Soul was inflamed . Hence it was that I received the first Sparks of Grace , and the Seed of God ; and hence flowed all that Happiness I now enjoy .

The Satisfaction that must naturally issue from such a Confession , is not to be expressed , it will be so great : And that 's it the Apostle aim'd at , when he said to the Thessalonians , 1 Thes. ii . 19 . What is our hope , or joy , or crown of rejoicing ? Are not ye even in the presence of our Lord Jesus Christ ? for ye are our glory , and joy .

And now what shall I say more , to oblige you to let the Light of your good Works shine before Men ? Yes , there is one Motive more , and the Text suggests it ; and with that the last Proposition .

V. That one great Motive to let the Light of our good Works shine before Men , is this Consideration , That God is our Father which is in Heaven , That others may Glorifie your Father which is in Heaven .

How sweet , how charming is the Motive ? What! Not let your Light shine before Men , when

1. A Father speaks to you ; a Father who will deal gently with his Children , will overlook many accidental Failings and Infirmities , will not proceed against you according to the Rigour of his Justice , knows how to remember Mercy in the midst of his Anger , and will consider more the Sincerity , than the Perfection of your good Works . Say not therefore , my good Works have Spots in them ; every thing I do hath so much Frailty and Imperfection in it , that God will never accept of my Endeavours ; and therefore I may as well let them alone , as apply my Mind to them ; for it will be much to the same purpose .

What! Christian , harbour such Thoughts of a Father , who is all Love , all Mercy , all Kindness to those that fear him ; to those that do their best to please him ; that do not wilfully and obstinately offend him , and rejoice before him with trembling ? Can a Father reject , or forget such Children ? What if they be weakly and sickly , is it likely he will turn them out of Doors , or cast them away from his Presence ? Is it not more agreeable to a Father's Name and Nature , to help their Faith , to cherish their Hope , to strengthen their Love , and to supple and establish their Charity ?

2. Remember he is your Father . He is so to Angels , who are therefore called the Sons of God , Job i. but he is yours too ; not only theirs , but you that dwell in Tabernacles of Clay may very justly call him so : Nay , yours in a special manner ; not only because he gives you a Natural Life and Being , and watches over you Night and Day , but yours by giving a Son for you , his only Son , his Eternal Son ; yours , reconciled to you by that Son , even by the Blood of his Cross. And have not you reason to please such a Father ? Can such a Father leave or forsake you ? May not you very justly be confident , that such a Father will assist you , strengthen you , bestow his holy Spirit upon you , and enable you to let the Light of your good Works shine before Men ? What! Can such a Father Command any thing that 's unreasonable ; or that is not fit for you ; or which is against your Interest ? What! such a Father to call to you ! Let your Light shine , &c. and can you refuse to do it ?

3. Remember , it is your Father which is in Heaven ! In Heaven ; not that Heaven holds or imprisons him ; but there he manifests his Glory , his Goodness , his Perfection , his Beauty , in a special , in a very eminent manner .

In Heaven ! What a Condescension must this be , to be so concerned for your good Works ! A Father , your Father , so great a Father ! A Father that dwells on high , to humble himself , and stoop to look upon your good Works , and withall declare his willingness to accept of them ; surely this is self-denial infinite : For him that is higher than the Heaven , Higher than the Highest ; Higher than the greatest Potentates , to vouchsafe a favourable Aspect to your good Works ; surely this must , this should ( one would think ) prevail with many of you , who retain some Sense of your Duty . Nay , and he is therefore said to be in Heaven , to let you see where you shall be , and whither you shall go when you leave this World , having let the Light of your good Works shine before Men ; even into that Heaven , where himself is adored by Angels , and all the Morning Stars sing together ; where his own infinite Felicity fills all that are about his Throne with Joys and Ravishments unspeakable . And therefore , suffer this word of Exhortation , and let your Light so shine before Men , that others may see your good Works , and Glorifie your Father which is in Heaven .

SERMON XVIII . St. Matth. Ch. v. Ver. 17.

Think not that I am come to destroy the Law and the Prophets ; I am not come to destroy , but to fulfil .

CHRIST having in the foregoing Discourse , open'd and laid down the true Nature of the Christian Religion ; what it imports , and what Qualifications it challenges , and what Temper it requires ; and told us , that a Christian is a Person Humble , and concern'd for his own , and other Men's Sins ; Meek , and earnestly desirous of high degrees of Holiness ; Merciful , and kind , and Pure in Heart , and of a peaceable , and peace-making Disposition ; and Patient under Injuries ; and in his Affliction comforting himself with the Rewards of Heaven , and the Blessings of Eternity ; and ready to do good , and profitable , and useful , both to the Souls and Bodies of other Men : I say , having laid down these Characters as Essential to a Christian , to a Disciple of the Holy Jesus ; He now goes on , not only to let his Disciples see how much of the Old Religion he intended to adopt into his own , which he was going to publish , but to enforce the Duties he had mention'd from the Law and from the Prophets ; shewing , that in prescribing the aforesaid Rules and Directions , he was so far from contradicting the Law and the Prophets , that he spoke their Sense and Meaning ; and that this was not to call them away from an Esteem and Veneration of the Law and the Prophets , but to increase it ; and that what the Law and the Prophets had but obscurely hinted , he was come to explain more largely , and to deliver more clearly , and to press with greater Motives and Arguments . Think not that I am come to destroy the Law and the Prophets ; I am not come to destroy , but to fulfil .

In the Explication of which Words , these four Things do naturally offer themselves to our Consideration :

I. What the Law and the Prophets are .

II. What it was that rais'd a Suspicion , or made People think and fear , That Christ came to destroy the Law and the Prophets .

III. How it appears , That he came not with that intent .

IV. How he fulfill'd the Law and the Prophets .

I. What the Law and the Prophets are .

1. By the Law and the Prophets are meant the Doctrine contained in the Books of the Old Testament , call'd by various Names in Holy Writ ; sometimes the Law in general , Joh. x. 34 . sometimes Moses and the Prophets , Luke xvi . 31 . sometimes the Law of Moses , the Prophets , and the Psalms , Luke xxiv . 44 . sometimes the Scripture , Joh. v. 39 . sometimes the Book of the Lord , Isai. xxxiv . 16. sometimes the Law and the Prophets , as here , because this Book consists , not only of the Law given by God to Moses , on Mount Sina , for the Instruction and Edification of the Jewish People ; but the Writings of other Men also , Men inspired by the Holy Ghost , who writ either in a Historical , or Dogmatical , or Prophetical way , strictly so called , by way of foretelling things to come ; even as the Spirit of God , which governed their Thoughts and Pens , thought fit to dictate to them , for the use of the Church , or Gods People .

The Law of Moses , is as it were , the Text ; the other Books are in the nature of Comments . They are called , the Law and the Prophets ; not as if the Law were not written by a Person inspired ; but the Law is named distinctly , either because the Law had some peculiar marks of Divinity in it , as appears from the circumstances of its Publication ; or because it was written by a Prophet of a higher Order ; and such was Moses , Exod. xxxiv . whose Prophetick Office God doth distinguish from that of other Persons , moved by the Holy Ghost ; or because the principal part of the Books of Moses , the Ten Commandements , are said to be written by the Finger of God ; which gives the Law a special Priviledge ; so that both the Law and the Prophets came from God ; only the Law had something more Majestick than ordinary in it , and therefore deserves to be named by it self .

This Law of Moses consists of Commands of a very different Nature . Some are the result of natural Justice and Equity ; of the Eternal Law imprinted on the Souls of Men ; of the Law of Nature , or of right Reason , and Deductions from the common Notions of God , and of his Perfections , and the Relation we stand in toward him , and toward one another ; the summary whereof is the Decalogue , or the Ten Commandements .

Another sort of Commands in that Law , relates to the outward manner of Gods Worship , and to external Ceremonies , to Gifts and Sacrifices , and Meats , and Drinks , and divers washings , and carnal Ordinances imposed on the Jewish People , until the time of the Reformation , Heb. ix . 9 , 10. And these Commands are purely positive , depending altogether upon the Will and Pleasure of the Law-giver ; and therefore alterable , and mutable , as Occasion , and Time , and Necessity , and the Reason of things , &c. require ; and this is commonly stiled the Ceremonial Law .

A third sort hath Relation to Policy and Government , made up partly of Rules issuing from natural Justice and Equity ; partly of Constitutions , such as the Nature and Temper of the People , and the Situation of the Country , and the Neighbourhood of the Nations , who dwelt round about them ; and the danger of being infected by them , and the Circumstances they were in , did suggest ; commonly call'd the Civil or Judicial Law .

2. These three sorts of Commands , given by God to Moses , made up the Digests , the Pandects , or the Body of the Jewish Law ; and that 's it that 's commonly understood by that known and frequent Expression in Scripture , especially the New Testament , the Law ; it 's written in the Law , or the Law saith , &c. even the complex of all these Laws , given , at the Command of God , by Moses , to the Jewish People ; and as such they did particularly oblige the People of the Jews : As any of them related to natural Justice and Equity , the Obligation reached all Mankind , but not under the Notion of the Jewish Law : Considered therefore as collected into one System , one mingled with another , they concern'd the then People of God , separated from the World ; and to whom he vouch-safed his Oracles , viz. the Posterity of Abraham , Isaac , and Jacob , Jews and Proselytes .

3. This Law did chiefly exact an external Obedience ; and he that lived so , that no Man could reprove , or tax him with Prevarication , or an open Transgression , was counted Righteous . The Intention and secret Purposes , and inward Love , or spiritual frame , though it was required too , yet it was not so severely exacted ; nor the omission so rigorously punish'd , as under the Gospel . At least , this was the vulgar Error of the Jews , which overspread the whole Nation for many Generations , that the inward frame , whatever accomplishment it might be , was not absolutely necessary to Salvation , or to make the Service pleasing to God : And so much even St. Paul confesses of himself , consider'd before he was a Christian , Phil. iii. 6 . he looked upon himself as an eminent Saint , because he was , touching the Law , blameless ; none could say , black was his Eye ; and upon this account it was call'd a Law of Works , Rom. iii. 27 . because the Jews laid the stress of Religion upon the outward Performance ; or , because God , to encourage their Piety , was not wanting to reward even those , who externally observ'd this Law , with temporal Remunerations ; or because the outward Work secured them against temporal Penalty . Thus much of the Law .

4. The Prophets , who were extraordinary Messengers , and Ministers , sent from God , to explain the Law , the Moral especially ; and to rectifie the Errors of the Priests and People , with respect to their outward Performances ; to denounce Gods temporal Judgments to the Guilty , and to represent to them the glorious days of the Gospel , or Messiah ; having delivered and preached to the People , what God bid them say ; writ down their Discourses and Visions , at least , the sum of them , in Books , and Volumes ; which , by Gods special Providence , have been preserved unto this day , and are to be seen in the Bible . And these are the Prophets here spoken of ; the Cause by an usual Metonimy , being put for the Effect ; the Prophets and Writers , for the Books and Writings of the Prophets . But not to insist any longer upon this Point , let us

II. Consider , What it was , that rais'd a Suspicion ; or gave People occasion to think , that Christ was come to destroy the Law and the Prophets ; for so much is implied in this saying , Think not .

1. Christ reproving the great Masters of Learning , and the chief Pillars of the Law , as they were counted , even the Scribes and Pharisees ; this raised a jealousie in them . You have an account of these Reprehensions , not only in the Chapter before us , but more particularly , Mat. xxiii . These Men being guilty of gross Hypocrisie , and deluding the People with a shew of Sanctity ; and thereby hindering them from solid Goodness . Christ , who came to reform the World , thought himself obliged to chastise these proud and obstinate Men ; who , being unable to bear the lancing of their Wounds , finding their Sores touch'd to the quick , set the People on , and perswaded them , that Christ came to destroy the Law and the Prophets ; and considering the Power and Authority they had with the People , it was no hard matter to make them believe it ; and the Argument look'd plausible , and weak Understandings were apt enough to infer , that he must needs intend a destruction of the Law and Prophets , when he shew'd so little respect to those , who sat in the Chair of Moses , and claim'd an uninterrupted Succession from the antient Interpreters of the Law and Prophets .

2. Christ speaking against the received Traditions of the Jews , was another cause . The Pharisees had mingled very strange Traditions with the Law of Moses ; these Traditions , which were nothing but humane Inventions , they pretended were delivered to Moses by word of Mouth on Mount Sina , and so propagated by the Elders to their Posterity . And these they made of equal necessity with the written Law . What these Traditions were , you may see , Matt. xv . 6 . and Mark vii . 3 . nor was it hard to prevail with a superstitious People , to believe what they said , and giving Faith to these Traditions ; and possess'd with an Opinion , that they were Divine ; it was natural enough to suspect , that Christ , who in his Discourses did frequently inveigh against these Traditions , as Additions invented by the Scribes and Pharisees , and their Predecessors ; and as things unworthy of God , and dishonourable , and sinful ; that Christ instead of preserving , came to destroy the Law and the Prophets .

3. The same may be said of the false Glosses and Interpretations , the Scribes and Pharisees put upon the Law of Moses , which Christ did accuse of Falshood , and Folly , and Impiety . This also gave great Offence . A Specimen of these false Glosses , we have in this Sermon of Christ , and Matt. xxiii . 16 , 18. Whosoever shall swear by the Temple , it is nothing ; but whosoever shall swear by the Gold of the Temple , he &c.

To us that live and walk in the Light , these Glosses seem ridiculous ; yet did the People swallow them as Oracles , and received them with Faith Divine , as well as the Law . So great a Power hath Ignorance mingled with blind Zeal ; just as the Papists believe in gross , without chewing or considering , what the Church believes , so they ; and the one doth not believe his Church more infallible , than they did the Scribes and Pharisees : Hence it came to pass , that Christ finding fault with these Glosses , they suspected Christ had dangerous designs , no less than destroying the Law and the Prophets .

4. The same suspicion was also caused by Christs endeavouring to reclaim the People from resting upon outward Ceremonies , and Observances ; and to lead them to a more Rational , Internal , and Spiritual Worship . The People through Instigation of the Pharisees , were so wedded to the Opinion , that the outward Task , or outward Formalities of Religion , without the Internal , Spiritual Frame , were either meritorious of Gods Favour , or in themselves pleasing to God ; that because Christ attempted to unsettle them in that Devotion , so pleasing to the Flesh , and which they thought was the very intent of the Law of Moses , they thought Christ came to destroy the Law of Moses and the Prophets . But ,

III. How doth it appear , that Christ did not come to destroy the Law and the Prophets ?

1. He himself observ'd the Law , and acted according to the Precepts and Instructions , and Injunctions of it ; not only the Moral , but even the Ceremonial and Judicial Law ; for his Business and Employment was to fulfil all Righteousness , Matt. iii. 15 . and upon that account , he is said to be made under the Law , Gal. iv . 4 . nor could he have been a true High Priest without doing so , Heb. vii . 26 . As to the Moral Law , he himself challenges the Jews to tell him , wherein he acted against the least tittle of it , John viii . 46 . As to the Ceremonial , he was circumcised the eighth day , observed the Sabbath , eat the Passover , kept the Festivals of the Synagogue , &c. And as to the Judicial , none could charge him with breaking of it ; so far from it , that when the Collectors came for Tribute Money , for the use of the Temple , rather than not obey the Rulers , who had sent them , he would work a Miracle , and ordered Peter to go to Sea , and take a Fish , where he should find a piece of Money , and give it for Peter and himself , Matt. xvii . 24 .

2. Not only himself observ'd it , but he bid others observe it too , Matt. xix . 17 . when the young Man ask'd him , What good thing he should do to inherit Eternal Life ? he directs him to the Commandements of the Law : Nay , in the Ceremonial part of it , while the Oeconomy of it lasted , he advises others to observe it ; and therefore when he had cleans'd a Leper , the next thing he advises him to do , is to go and shew himself unto the Priest , and to offer the Offering which Moses had Commanded , Matt. viii . 4 .

3. Upon all occasions , he hath commended the Law and the Prophets ; and asserted their Divine Original , and Consonancy with the Will of God , as Matt. vii . 12 . Matt. xxii . 40 . Matt. xxiii . 23 . Add to all this ,

4. He proved his own Doctrine out of the Law and the Prophets ; even all that he did . Luke xxiv . 44 . The Resurrection of the dead , Luke xx . 37 . His own Resurrection , Luke xxiv . 26 , 27. His Commission to preach the Gospel , Luke iv . 21 . The Truth of his Testimony , John viii . 17 , 18. His Divinity , John x. 34 , 35. And surely , he that observ'd the Law himself , exhorted others to observe it ; asserted the Divinity of it , and proved his own Doctrine out of the Law and the Prophets , could not possibly be said to come to destroy the Law and the Prophets . But ,

IV. How did Christ fulfil the Law and the Prophets ? I am not come to destroy , but to fulfil .

1. By making it the Rule of his Actions , as I have hinted already ; it 's true , he was charged sometimes with breaking the Sabbath , and therefore with Violation of the Law ; but all considerate Men may see , this was unjustly imputed to him ; for the Law , though it did forbid all servile Works upon the Sabbath , yet it did not prohibit works of Necessity and Charity ; and such was his healing the Paralytick , and the Man whose Hand was wither'd , the Blind , and the Woman , who had had a Spirit of Infirmity eighteen years , &c. and therefore this could be no breach of the Law .

2. The Ceremonial Law particularly he fulfill'd , not only by submitting to the Rubrick of it while he lived ; but by making good what was intended by it . The Ceremonial Law was only to bind the Jews while their Republick lasted , and perhaps was impos'd upon them by way of punishment , for the sin of the Golden Calf . Besides , it pointed at the Spiritual Worship ; the Messiah was to teach his Followers , which accordingly he did : As it enjoyn'd Sacrificing , so it represented the Sacrifice , himself was to offer to God for the sins of Mankind , for these very Jews to whom that Law was given ; Their Circumcision represented our Baptism , their Passover our Eucharist : He fulfilled all this , by answering God's intent in it : So that he did not destroy this Law , but the nature of it was such , that it could not but fall upon the account of its Imperfection . It being all Shadow it ceas'd in course , when the Substance was come .

3. He fulfilled it ; not only by rescuing it from the false Glosses their Superstitious Teachers had put upon it , but by giving a more perfect Rule of Life : That River was swallow'd up in the Sea of Goodness that came along with him . He that distils Wine into an excellent Spirit , or turns the courser Metal into Gold , doth indeed cause the meaner Material , to lose it self in a nobler ; but he doth not properly destroy it , no more than a Drop of Water is annihilated by mixing with a rich Cordial . What was good and excellent in the Law of Moses he retain'd , and what he did retain he refin'd and sublimed , and advanced into Rules more excellent , and therefore fulfill'd it ; the rather , because the Law made nothing perfect , but the bringing in of a better Hope did , by the which we draw nigh to God , Heb. vii . 19 .

4. He fulfilled it , by confirming and establishing the principal design of it . The end of the Law of Moses was to make Men good , for which reason it is called Spiritual , Rom. vii . 14 . for its design was to oblige Men , to love God with all their hearts , and with all their minds , and with all their strength , Deut. vi . 5 . and to love their Neighbours as themselves , Levit. xix . 18 . upon these two Pillars the Law and the Prophets are said to hang , Matth. xxii . 37 , 38 , 39. But whatever the intent of God was in that Law , we see very few among the Jews answer'd that end and design , for want of sufficient helps , which the Messiah , was to afford , and therefore this was a Schoolmaster to lead them to Christ , and a motive to long after him .

The Law was cloath'd with Terrours and Threatnings , which caused the Spirit of Fear ; but the Messiah was to give them the Spirit of Adoption ; and accordingly Christ fulfilled it by giving larger supplies , whereby they might be able to act according to the intent of it , such as , offering Pardon for sins past , pouring out his Spirit upon men in a more plentiful manner , and setting Eternal life before them , &c.

5. He fulfilled the Prophets particularly , by doing and suffering what the Prophets said , He as the Messiah was to do and suffer , and that 's the reason why , when Christ did do or suffer any thing , it is so often added , that it might be fulfill'd , what was spoken by the Prophet .

In a word , There were Four things in the Law and in the Prophets , which Christ fulfilled . 1. The Promises and Predictions . 2. The Precepts of the Moral Law by interpreting them to better purposes . 3. The Precepts of the Ceremonial Law , by performing what was prefigured by them . 4. The Sanctions of the Law , by changing Temporal into Eternal punishments ; and He fulfilled the Law and the Prophets , by his Doctrine , Practice and Command .

Inferences .

I. See here the fate of sincere , upright , impartial and conscientious Reformers . Christ came to reform the Jews , who were overrun with Error and Superstition , and yet behold they give out , that he came to destroy the Law and the Prophets . What Christ did was nothing , but reducing the Law and the Prophets to their true , genuine and ancient lustre and splendor , and setting them in their own light ; yet so ungrateful was that Generation , that they nick-name all this , destroying the Law and the Prophets ; This came purely from the Devil's Malice , who to put a stop to the progress of Goodness and of the Kingdom of God , prompted his Instruments and Agents , to blacken the Noble attempt with hard and dreadful Names , the most likely way to fright people from submitting to it .

It was so in the beginning of our Reformation , when our Governours and Spiritual Pastors began to look more narrowly into the Errors and Corruptions of the Church of Rome , and resolv'd to rectifie what was amiss , and contrary to the Word of God : All the dreadful Imputations the Church of Rome could invent , were made use of to hinder the glorious Work : The Reformers were traduced as dealing with the Devil , their Doctrine was called New , and Strange , and Antichristian , never heard of in the World before , nay , styled Blasphemy , and Arianism , and Manicheism , and Mohometanism , and what not ?

It is so still , even in private Reformations . Let a person break loose from the Devil and his evil Companions , and by a secret impulse of God's Spirit betake himself to a life Spiritual and conformable to the Rules of the Gospel , presently Mens Tongues are let loose against him , especially if accidentally he be guilty of some little Imprudencies : These are straitway aggravated , and his whole design charged with Baseness and Hypocrisy , and he is either become a Fanatick , or mad , or proud , or ill-natured , or bad Company , or something that may render him odious .

But this must be no discouragement to a person that knows , that this hath been an old stratagem of the Devil , as old as the Fall of Adam , when he put false Interpretations upon God's Prohibitions , and accused even God himself of Envy and Ill-nature ; What! Could God say indeed , ye shall not eat of this Tree ? He knows that that very moment ye eat of it ye will be wise , and knowing and omniscient like himself ; and therefore forbids you this delicate Food . He that will be saved , must break through all these Cobwebs , and esteem the reproach of Christ greater Riches , than all the Treasures of the World .

II. Though the end of the Law and the Gospel are one and the same , yet still there are remarkable differences , which discover the excellency of the one above the other . 1. The Author of the Law is God , speaking by Moses ; the Author of the Gospel is the same God , but speaking by his Son . 2. The Law of Moses revealed much , the Gospel much more , especially with respect to the Incarnation , and Life , and Death , and Resurrection of Christ Jesus . 3. The Law was the shadow of good things to come , the Gospel the truth and substance of them . 4. The Law caused Fear , the Gospel produces Love , and hence arise two different Spirits , the Spirit of Fear , and that of Adoption . 5. The Law promis'd Temporal Blessings , the Gospel Eternal ; and though something of Eternal Life was revealed to those under the Law , yet it was truly manifest to those under the Gospel . 6. The Law was a Heavy burthen , the Gospel an easy Yoke . 7. The Law was our Schoolmaster to lead us to Christ ; The Gospel is the Mark the Law did aim and point at . 8. The Law reacht the Jews only , the Gospel all Mankind . 9. The Law , as to the ritual part , was Temporary ; the Gospel Eternal . 10. The Law had great Imperfections ; the Gospel was a most perfect Discipline . 11. The Law discover'd the Will of God , and help'd to make People sensible of their Sins , and Transgressions of Gods Commands ; the Gospel Administers Grace to perform and do them . 12. The Law converted but few ; the Gospel made innumerable Proselytes : Yet after all , as I said , the Law and the Gospel are the same in Substance ; both contain the Will of God ; they have the same Author , press the same Duties ; both Centre in Christ ; both are intended to make Men Holy , and Spiritual , and ready unto good Works ; only the Gospel sets things in a greater Light , and ministers stronger Motives , and nobler Encouragements ; so that the Law is not contrary to the Gospel , nor doth the Gospel abolish , but Establish it . The Law , especially the Moral , contains the same Duties in substance , the Gospel doth ; and therefore is still as obligatory as the Gospel . Want of Faith made People careless of the Observance of it ; and want of Faith hath the same unhappy Effects under the Gospel : And therefore the Apostles Exhortation was very seasonable , and ought to be taken notice of by every one of us , Heb. iv . 1 , 2. Let us therefore fear , lest a promise being left us of entring into his Rest , any of you should seem to come short of it ; for unto us was the Gospel preached , as well as unto them ; but the word preached did not profit them , not being mixt with Faith in them that heard it .

III. Christ came to fulfil the Law and the Prophets ; so must we fulfil the Law of the Gospel ; for what he did here , was for our Example , as St. Chrysostom notes . As he fulfilled the Law and the Prophets , so our business is to fulfil that Gospel , which the Law and the Prophets pointed at : In a word , this is the Law we are to live by . He that looks upon the Lives of Men , that profess the Gospel , would be apt to think , that this Law was given only for Formalities sake ; so little of the Power of it is to be seen in their Conversation . If the Behaviour of Men , who call themselves Christians , were the measure of our Judgment , we might conclude , the Gospel stands for a Cypher , which signifies very little ; or if it signifies any thing , declares rather Gods wishes , that things were at a better pass , and that we were such Persons as that Law describes , than Arguments of Gods peremptory Will , that we must , and shall be obedient , or else be miserable , and buried in the Ruins of Eternity .

Thus things stand , and one would think , you believe that your Resoluteness not to mind the Injunctions of the Gospel , is your Security against the Terrors of its Threatnings : But could this lessen the Authority of the Law , or make an Alteration in the Obligation ; or could it prevail with the Law-giver to give over pressing Obedience , as a thing that is not to be effected , and in vain to urge , something might be said for their refusal . But these are Dreams , and feverish Fancies ; and you 'll find the woful and wilful mistake , when it is too late . This Law you are bound to lay before you , as much as the Law of the Land ; nay , more than that , as it is of greater Concernment . In this you are to study Day and Night ; and by this Law your Thoughts , Desires , Speeches , Actions , and your outward and inward Man are to be governed ; let Men say of you what they will ; let them commend , or discommend you , slander or praise you , still you are to remember , you have to deal with a Law-giver , who is able to save , and to destroy .

The Gospel gives ease it's true , and frees you from Burthens ; but it is from the load of the Ceremonial Law , not from the Obligations of the Natural , Moral , and Eternal Law , of which the Gospel is the most perfect System . Therefore so speak , and so do , as they that shall be judged by the Law of Liberty ; and whatever your Business , Calling , Employment , and Condition be , remember there is a time coming , when the Lord Jesus shall be revealed from Heaven , with all his mighty Angels , to take Vengeance on those , who have not obeyed the Gospel of our Lord Jesus Christ : To whom be Glory , and Dominion , for Ever , and Ever .

SERMON XIX . St. Matt. Ch. v. Ver. 18.

For verily I say unto you , till Heaven and Earth pass , one jot , or one tittle shall in no wise pass from the Law , till all be fulfilled .

THose , who endeavour to prove from this place , that the present Hebrew Character is the same with that which was in use in Christ's time ; and consequently , that no change of Letters hath been introduced by Ezra , but that the Character the Jews use at this day , is the same with that which Moses made use of , when he writ the Law ; and all because Christ here represents the Letter Jot , as the least in all the Alphabet ; and as a thing that had always been so : I say , those who endeavour to prove so much from this place , do indeed , oblige the curious World ; but that 's not my Business now . A Preacher's design is different from the Criticks , and our Work is not so much to make Men Learned , as to make them Good . And though we are to inform their Understandings too , yet what Light we give to that Intellectual Frame , it is with an intent to rectifie the Actions , to mend the outward and the inward Man ; to destroy the body of Sin ; and to overthrow the Power and Dominion of natural Corruption .

But this on the by ; that which will be more Edifying to you , will be to put you in mind , that Christ , in the preceding Verse , had removed , and baffled a grand Objection , which was in those days made against his charitable Attempts to reform the World . The Jews were mighty Admirers of the Law of Moses , and the Prophets ; yet so brutish were they grown , that never any thing was more abused , than they had the Law and the Prophets ; which Abuses , when Christ , as became him , went about to rectify , and reform , they suspected no less , than that he was going to reverse the Law and the Prophets , ( so dangerous , so sottish a thing is Prejudice ) This Objection , I say , Christ had answered in the preceding Verse ; and I have already treated largely of that Controversy . What our great Master hath begun , he prosecutes in the Verse before us , asserting the Divinity , and Perpetuity of the Law and Prophets ; For verily I say unto you , till Heaven and Earth pass , one jot , or one tittle shall in no wise pass from the Law , till all be fulfilled .

Though in saying so , he doth not mention the Prophets ; yet in naming the Law , he names , and aims at them too , there being nothing more common in the New Testament , than by the Law , to understand the whole System of the Jewish Religion ; or all the Books of the Old Testament ; the Writings both of Moses , and the Prophets , which succeeded him ; partly because the Law is the principal part of that Sacred Volume ; partly because all that the Prophets have said , even all the remarkable things , they speak of , are vertually contained in the Law of Moses .

I might divide the Words into a Preface , or Preamble ; Verily I say unto you ; and the Maxim or Truth Christ delivers ; Till Heaven and Earth pass , one jot , &c. But this I conceive needless ; you 'll understand the words as well , and better too , I am sure to your greater Edification , if I resolve them into certain Propositions , which are plainly hinted in the Text.

I. The whole Oeconomy of the Gospel lies hid in the Law , and in the Prophets .

II. There is nothing in the Old Testament , relating to the Affairs of the Gospel , or the Time of the Messiah , but hath been , and shall certainly be fulfilled to the least tittle of it .

III. The Scriptures , or the Word of God , will last to the Worlds end .

IV. Heaven and Earth shall certainly pass away .

V. Gods Veracity is unchangable , and sooner shall Heaven and Earth perish , than what God hath said in his Word , shall fail .

I begin with the first ;

1. The whole Oeconomy of the Gospel lies hid in the Law , and the Prophets ; for Christ was here delivering the Law of the Gospel . To assure the Jews , that he came not to destroy the Law and the Prophets , he tells , that his Doctrine and Discipline , was nothing but a fulfilling of the Law , and the Prophets ; and if so , then certainly the whole must be contained in the Law , and in the Prophets . This the Apostle is so sure of , that he doth not only tell us , that Christ is the end of the Law , Rom. x. 4 . but peremptorily affirms , that the Gospel was preached to the Israelites in the Wilderness , the time when God gave the Law , Heb. iv .

2. And to this purpose he tells us , 1 Cor. x. 1 , 2 , 3 , 4. Moreover Brethren , I would not that ye should be ignorant , how that all our Fathers were under the Cloud , and all passed through the Sea , and were all baptized into Moses , i. e. into the Faith of Moses , in the Cloud , and in the Sea ; and did all eat the same spiritual Meat , and did all drink the same spiritual Drink , for they drank of that spiritual Rock which followed them , and that Rock was Christ : And particularly of Moses , who was the glorious Instrument by whom God gave the Law ; we read , that he esteemed the Reproach of Christ , greater Riches , than all the Treasures of Egypt , Heb. xi . 26 . which he could not have done , if he had been a Stranger to the Knowledge of the Mystery of Christ ; no doubt he had it , for so we read , Joh. v. 46 . If ye had believed Moses , you would also have believed me , for he wrote of me ; but if you believe not his Writings , how shall you believe my Words ? So that it may be truly said , as it is , Heb. xiii . 8 . Christ the same yesterday , to day , and for ever ; only in the Old Testament he was veiled , in the New that Veil is taken away ; there a Cloud covered him , here he appears in his Meridian Brightness ; there the Mount on which he was seen was encompassed with Mists and Darkness . Here he is seen on Mount Tabor transfigured , and his Garments shining . The difference betwixt the Saints of the Old Testament , and those of the New , is not , that the latter believed in Christ , the former did not ; but as we believe in Christ , who is to come , so they did in Christ , who was to come ; and they had reason , for the Vertue of his Sufferings and Merits was retroactive ; and like a mighty Stream , spread it self backward and forward ; and like the Mystical Creatures , Rev. iv . 6 . were full of Eyes before and behind . And could we unfold all the Riddles of the Ceremonial Law , we should see the Gospel Mysteries lie very orderly in those Shells ; and discover the admirable Foetus , even all its Parts , and Members , and Lineaments in those Membranes .

And therefore we have no new Religion , but a Religion , as old as Paradise ; the same Religion that Adam , and Abel , and Enoch , and Abraham , and Isaac , and Jacob , and Moses , &c. professed : And we believe that through the Grace of the Lord Jesus Christ , we shall be saved even as they ; as it is said , Acts xv . 11 . And we say no other things than those which the Prophets and Moses did say should come , that Christ should suffer , and that he should be the first that should rise from the dead ; and should shew Light unto the People , and unto the Gentiles , Act. xxvi . 22 , 23.

They worshiped one Great , Eternal , Independent , and All-sufficient Being , Creator of Heaven and Earth , Neh. ix . 6 . And so do we . They believed , there was a wise , over-ruling Providence , that managed , and governed , and disposed all for the good of Gods Children , Psal. cxlvi . 7 , 8. And so do we . They believed , there was a Necessity for a Saviour , and Mediator , betwixt God and Man , to bear our Sins , and to expiate our Transgressions , Isai. 53.4 , 5 , 6. And so do we . They believed there was a future Judgment , and that the dead would certainly rise again , and be obliged to give an Account of all their Actions , Eccles. xii . 14 . Dan. xii . 2 . And so do we . They worshiped God without Images , and external Representations , ( I speak of the true Israelites , not of those , who corrupted themselves with Idolatry . ) Exod. xx . 14 . And so do we . In their Prayers they went directly to God , without seeking to Saints , or Angels , to mediate for them , Psal. l. 15 . And so do we . They believed that confessing our Sins to God , and forsaking them , is the readiest way to get Mercy and Pardon , Prov. xxviii . 13 . And so do we . Their publick Prayers were in a Tongue known , and understood by the People , Ezr. viii . 6 . And so are ours . That People were not only permitted , but commanded to read the Scriptures diligently , Deut. vi . 7 , 8. And so are we . They had two Sacraments ; and so have we . Their Circumcision admitted them into the Church , and made them visible Members of it , Gen. xvii . 10 . So doth our Baptism . In their Passover , by eating of a roasted Lamb , they remember'd their deliverance from Egypt , and the Angels passing over their Houses , to save them from Destruction ; and in eating , they said of the roasted Lamb , This is the Passover , Exod. xii . 27 . So in our Eucharist , by feeding on Bread and Wine , we remember the great deliverance of Mankind , from the Power of the Devil , by Christ Jesus ; and of the Bread we eat , we say , This is the Body of Christ . They believed , that without a practical Love to God , and unfeigned Charity to our Neighbour , none could please God , Deut. vi . 5 . Lev. xix . 18 . And so do we . They believed nothing was necessary to Salvation , but what God had clearly revealed to be so , Deut. xii . 32 . And so do we .

And therefore those who accuse our Religion of Novelty , are either blinded with Prejudice , or besotted with stupid Ignorance . There never was but one , and there is but one , and there never shall be but one true Religion in the World ; and the Religion which Christ and his Apostles , and Moses and the Prophets agree in , is that true Religion : And the same may be said of the different Religions among Christians , that , which all or most of the different Christian Churches do agree in , is most likely to be the true Religion , seeing that , which all or most of them do agree in , is most agreeable to the Doctrine of the Law , and of the Prophets , of Christ and his Apostles .

That Christ and his Apostles do exactly agree with Moses and the Prophets ; besides , what hath been alledged already , is evident also from this ,

II. That there is nothing in the Old Testament relating to the affairs of the Gospel , or the time of the Messiah , but hath been , and shall certainly be fulfilled to the least tittle of it .

Which is the second Proposition I am come to speak to . The fulfilling Christ speaks of , having respect to the Gospel Doctrine he was going to deliver , the Observation must needs be the result of what Christ saith here . Jot is a Hebrew Letter , answering to our i , and is the very least of all the Letters of the Hebrew Alphabet , and looks like a Comma , or Point , or Tittle . What Gulielmus Postellus saith , that this Letter hath three Points in one , and that consequently it is an Emblem of the Trinity in Unity , and of the Unity in Trinity , as being a matter of Fancy , I lay no stress upon . But what Christ saith here of the Letter jot is purely proverbial , to shew , that as the jot in the Alphabet is the least Letter , so there is nothing so minute or little in the Law or Prophets , which relate to Christ and the Gospel , but it is and shall certainly be fulfilled and accomplished .

1. If we examine the things that have been fulfilled already , we cannot but admire the exactness of the completion . Let 's take a view of some Instances .

The Messiah was to be the Son of a Woman that had known no Man , the Son of a Virgin , Isai. vii . 14 . Accordingly Christ Jesus was so , Matth. i. 22 , 23. He was to break the Devil's Power , according to Gen. iii. 15 . Accordingly Christ Jesus did so , for by death he destroy'd him that had the power of Death , Hebr. xi . 14 . He was to appear in the World , when the Sceptre was departed from Judah , Gen. xlix . 10 . And Christ Jesus did so , Matth. ii . 1 . He was to be God as well as Man , Isai. ix . 6 . Accordingly Christ Jesus was so , Rom. i. 3 , 4. He was to be a Priest , Ps. cx . 4 . Christ Jesus was so , Heb. vi . 20 . He was to be a Prophet , according to Deut. xviii . 18 . Christ Jesus was so , Joh. iv . 19 . He was to be a King , Psal. xi . 6 . Christ Jesus was so , Joh. xviii . 37 . He was to suffer , and to make his Soul an offering to God for the Sins of the World , Isai. liii . 10 . Christ Jesus did so , Heb. ix . 14 . The Gentiles were to be called by him , and became part of his Flock and People , Isai. lx . 3 . Accordingly they were miraculously converted by Christ Jesus , and became Votaries of the Gospel , Acts xv . 14 . The Messiah was to rise again , and to spread the knowledge of the true God all the World over , Isai. liii . 9 . Accordingly the Gospel was preach'd to every Creature that is under Heaven , Gal. i. 23 . Even the minute circumstances of Christ's Sufferings and Death , and Burial and Resurrection , as they were foretold in the Old Testament , so they were fulfilled in the New ; such as his drinking Gall and Vinegar ; their parting his Garments , and casting Lots upon his Vesture ; his being crucified with Thieves and Malefactors ; the care that was taken , that not a Bone of him should be broken ; his lying in a rich Man's Grave , &c. All these , and a thousand things of this nature , spoken of concerning the Gospel times , in the Law and in the Prophets , were most punctually fulfilled , and particularly the Types of the Ceremonial Law , which were so many prefigurations , and obscure hints and characters of the Glory , which should after be revealed in the Gospel .

2. By what hath been fulfilled , we may very safely and rationally infer , That the rest of the things which have not yet been , will certainly be fulfilled in their due time : Such are the lofty Prophecies of the great Unity of the Church of Christ , Isai. ii . 4 . and xi . 6 . the Spiritual , yet visible splendour and largness of it , Isai. lx . 19 . of the Temple which Ezekiel spake of , Chap. xl , xli , xlii , &c. of the Conversion of the Jews , Ezek. xxxvii . 26 , 27. of Antichrist , and the state of Christ's Church under him , and the consequences of it in Daniel , and in other places , &c. If such abundance of things in the Law have been already fulfilled , no doubt the rest will all be fulfilled .

And this shews , That both the Old and the New Testament , and the Books and Writings thereof , are of God : For as the New Testament contains the things that are fulfilled , and the Old , the things that were to be fulfilled , so it must necessarily follow , that he that could foretel such things , and after he had foretold them so many hundred years before , was able to fulfil them could be nothing , but God himself , it being impossible for any Creature either to foretel , or fulfil things so abstruse and out of the common reach of the wisest part of Mankind .

And since the Scriptures are of God , with what Reverence ought we to entertain them , with what Seriousness to read them , with what Attention to peruse them , and with what Strictness to obey them ! When the Letters and Messages of Sovereign Princes are so venerable and precious with us , how dear ought the Oracles and Messages of God to our Souls , be to us ! surely , dearer than thousands of Gold and Silver , Psal. cxix . 72 , 127. And one great thing that ought to make them so dear to us is this , That they will last till Heaven and Earth pass . Which brings in the

III d Proposition , That the Scriptures , and the Word of God will last to the Worlds end , even till Heaven and Earth do pass away , for till then , one jot or one tittle of the Law shall not pass away . Indeed , when the World is at an end , there will be no need of Scripture ; for the Scriptures are given to direct Men here on Earth , how to obtain Eternal happiness ; and while Mankind , and Christians particularly , abide in this Valley of Tears , the Scriptures are profitable for Correction , for Reproof , for Doctrine , that the Man of God may be perfect , throughly furnished unto every good work ; and upon this account , they are sufficient to make Men wise unto salvation , 2 Tim. iii. 15 , 16. But when this lower World , and the Inhabitants of it shall be removed or taken away , there will be no Inhabitants to be instructed , at least we have no Revelation that there will be any , and consequently the means of Instruction will be insignificant .

If we take a view of the great Day of Judgment , and the People that will then appear before the Judge , we find they either will be good or bad , either Sheep or Goats ; the Sheep , as we are told by him , who must be the Judge , Matth. xxv . 46 . will enter into Life everlasting , where they shall see darkly no more , no more through a Glass , and therefore not through the Glass of Scripture , as here they do , but face to face : They will know all that is in the Scripture , and infinitely more . The Scriptures then will be of no use to them , they will be taught immediately of God , and behold all things in their highest perfection . The Divine Essence and Glory will enlighten them , and teach them , and instruct them , and make them glad for ever and ever . The Scripture , as it is said of the Law , is our Schoolmaster to lead us to Eternal glory . When we are got to our Journeys end we have no need of this Guide , of these Leading-strings , or of that Schoolmaster . The Scriptures are our staff and our comfort in the House of our Pilgrimate , Psal. cxix . 54 . when that Pilgrimage ceaseth , the Staff will be useless , and we shall be Travellers no more , but inhabit and fix there , where we shall go out no more , Rev. iii. 12 .

Who the Goats are , that stand at the left hand of Christ , and where they will be , and whither they will be sent , and what will become of them we all know ; for they shall go into Everlasting punishment , saith our Saviour , Matth. xxv . 46 . Nor will these have any need of Scripture , to teach , to instruct , to exhort , to reprove and to direct them , how to save themselves ; for they will be cast into a Prison , from whence there is no going out , till they have paid the uttermost Farthing . In that day God will have another way to teach them , even by Torments and Miseries , and sad experiences . They will be past Repentance and Obedience , and all possibility of Conversion , and will be determined to evil .

So that the Scriptures are intended only as our Teachers , while this World lasts , and while the Sun and Moon continue their courses , God will preserve this precious Book . He that preserv'd it so many hundred years already in despight of Fire and Flames , and the rage of Enemies and Persecutors , who would feign have banish'd , abolish'd and exterminated it out of the World : And that very Preservation shews , He will continue these Instructions to Mankind till the Heavens be no more , and the Earth doth melt away .

How great is God's care of our Souls , who from age to age preserves this Treasure to us ? Neither Wars nor Exiles , neither Plague , nor Sword , nor Famine , nor all the changes , mutations and revolutions in the World , have been able to destroy this Treasure . Therefore while we are here , and have the use of it , let us consult it upon all occasions ; let us run to this Shop for Medicines and Remedies , when our Souls are sick , and when our outward Man is in trouble ; whatever state we are in , whether Prosperity or Adversity be our lot , this Scripture will direct us how to behave our selves , and how to order our Conversation . Let 's chearfully make it a Lanthorn to our feet and a Light to our paths , and we cannot go amiss ; we cannot stumble , we cannot walk in darkness , and we shall be able to stand when Heaven and Earth do pass away ; which leads me to the Fourth Proposition :

IV. Heaven and Earth will certainly pass away . This is plainly supposed here , in this saying , Till Heaven and Earth pass : And the manner how they will pass away St. Peter hath left upon Record , 2 Pet. iii. 7 . But the Heaven and the Earth , which are now by the same Word , are kept in store , reserved unto fire against the day of Judgment ; and more fully , ver. 10. But the day of the Lord will come as a Thief in the Night , in the which the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat , the Earth also , and the works that are therein , will be burnt up . The same he repeats ver. 12. which is conformable to what the Stoicks , either from the light of Nature , or from Tradition gather'd would be ; and to what Josephus saith of Adam , That he prophecied , the World should be destroy'd first by Water , and afterward by Fire .

But then , as it is ver. 11. of the aforesaid Chapter , seeing that all these things shall be dissolved , what manner of persons ought you to be in all Holy Conversation and Godliness ? Whether the Christians in St. Peter's time believed , that the day of Judgment was at hand , and that it should be upon them in that Age , is not my business to enquire Now. That which makes the Exhortation seasonable at all times , even at this day , is the uncertainty of the time of Christ's coming to Judgment ; and whether this day of Judgment may come in this Age , or in the next , as it is probable it is not far off , especially if the old saying of R. Hillel be true , That the World shall continue two Thousand Years before the Law , two Thousand under the Law , and two thousand under the Messiah ; but as I said , whether it will be this year , or next , is not material ; but this I am sure of , that the day of our death is the most uncertain thing in the World ; and as Death finds us , so will the Great day . And since the day of our death is so uncertain , the Inference drawn from the uncertainty of the day of Judgment , will also fit the uncertainty of the day of our death .

It 's a marvelous thing , how Men delay their Holy Conversation , and Godliness , even till Death comes , and surprizes them . I know this is a very common Theme , but how can we forbear to speak of it , when we see , that Men instead of mending , run deeper and deeper into the Gulf , young , and old .

Death comes ! Lord ! How unprepared doth it find most Men ! How few can welcome it ! How few can , with Simeon , rejoyce at its coming ! I know Pain , and extremity of Misery , makes many Men long for it , but that alone is no rational ground , while that Holy Conversation and Godliness is wanting . We all dread an unprepared death , and we pray against it ! We think sometimes in a serious fit , how sad it would be with us , if it should be our case : And yet how few arm themselves against its Terrors , and dreadful Consequences ? The Day , the Hour , is very uncertain ; and we see Men are catch'd and snatch'd away before they are aware , yet we take no warning ; still we wait for a convenient Season , for a fair Opportunity ; and when we have got in the World what we would have , when we have setled our Affairs on such a Basis or Foundation once ; and when our Condition is better , and our Circumstances more favourable , then we 'll set about that seriousness which becomes Candidates of Eternity . God sees our Folly , and pities us ; for he sees how we fool our selves . He calls , and intreats us to redeem the time . O that we were wise , and would consider our latter End ! Heaven and Earth must pass away , and we must pass away ; therefore this I say , Brethren , nay , the Apostle says so , 1 Cor. vii . 19 . It remains , that they that have Wives , be as though they had none ; and they that weep , as though they wept not ; and those that rejoyce , as though they rejoyced not ; and they that buy , as though they possessed not ; and they that use this World , as not abusing it ; for the fashion of this World passes away .

Indeed , that which ought to make us reflect very seriously on all this , is , that the Word of God is unchangable ; which calls me to the last Proposition :

V. Sooner shall Heaven and Earth perish , than the least tittle of Gods Word shall fail . In this Sense the Words and Expressions used in the Text , are sometimes taken ; so that here is a double Asseveration , which makes the Truth Christ delivers here , the weightier . 1. Verily I say unto you . In the Original it is Amen , which the Jewish Interpreters of the Old Testament affirm to be an Oath , and that 's a very immutable thing . 2. Till Heaven and Earth pass , i. e. Sooner shall these be hurl'd into their former Chaos , and Confusion , than the least tittle of his word shall prove false . And if so , then the Threatnings and Promises of the Gospel , and of the Law of God , will undoubtedly be fulfilled .

And I beseech you Beloved Hearers ! Consider what the Veracity of Gods Threatnings and Promises doth import . If the Promises of the Gospel will certainly be fulfilled , why cannot the wonderful Rewards promised , prevail with you to fulfil the Conditions , upon which those Rewards are promised ? God promises Eternal Life upon patient continuance in Well-doing ; the Kingdom of Heaven upon striving against Sin , and conquering Temptations ; and a Crown of Glory to those who keep under their Bodies , and bring their sensual Desires into Subjection : Upon these Terms , and no other , the great Felicity is promised . Will any of you after all these Protestations of God , promise himself this Happiness upon other Terms and Conditions : What then becomes of Gods Veracity ? If God be true to his Word , then those who come not up to these Terms , cannot enjoy the Bliss spoken of ; If God saves Men upon other Terms , he cannot be true to his Word , and then how can he be God ? To these Absurdities Men reduce themselves , when they promise themselves Heaven without any regard to the Conditions upon which God doth promise it . It 's God that must bestow it , the same God that hath promised it ; and since he will bestow it only upon these Terms , Why Christians , why will ye feed your hopes with Air , and Wind , and Vanities ? Is it possible that God will prove false ? Is it possible that he will depart from his Word ? I am sure you cannot think so , if you will consider it in cool Blood ? And shall the World , and your present Gain and Profit , blind you into Ruin ?

The same must be said of the Threatnings of the Gospel . Take but a serious View of them : God protests , for you believe the Scripture to be the Word of God , That no unrighteous Person shall enter into the Kingdom of Heaven . Neither Fornicators , nor Adulterers , nor Covetous , nor Extortioners , nor Drunkards , nor Lascivious , nor Quarrelsom , nor Envious , nor Malicious Persons , nor Men that mind Earthly Things altogether , shall enter into that Glory . The Scripture is full of these Protestations . Is there any of you here , that 's guilty of any of these Sins , and yet do ye hope to be happy ? 'T is true , you 'll say none can be so , that continues in these Sins ; but I hope I shall leave them all before I die . But why Man ? Dost thou know when thou shalt die ? Have not Thousands and Thousands hoped so , and yet been mistaken ? Away with these deluding hopes . There is Death in the Pot. There is Ruin and Destruction , and Plague and Hell , and Misery in these Fancies , and Imaginations . God must be true to his Word ; and it is not all your Crys at last , Lord , Lord open to us , that will help you , or reverse your doom . Heaven and Earth shall sooner Perish , the Sun shall sooner fall from his Orb , and all the Stars of Heaven drop out of their Sockets , sooner than God will prove a Lyar. Let the Truth of the living God prevail with you , and be persuaded to act like reasonable Creatures . Nothing proclaims your unreasonableness more , than to think God will save you , whether you act according to his Word or no. Therefore whatever the World , or your Flesh , and Appetite , may suggest , that God will not be so severe as he hath said he will ; remember that he who hath conquered Death and Hell , hath protested , Verily I say unto you , till Heaven and Earth pass , one jot , or one tittle shall in no wise pass from the Law , till all be fulfilled . Amen .

SERMON XX. St. Matth. Ch. v. Ver. 19.

Whosoever therefore shall break one of these least Commandements , and shall teach Men so , he shall be called the least in the Kingdom of Heaven ; but whosoever shall do and teach them , shall be called great in the Kingdom of Heaven .

THere is nothing more agreeable to Christianity , than Liberty ; and yet there is nothing more contrary to it . If by Liberty be meant a freedom from all sinful Courses , from the Power of Corruption , from the Bondage of the Devil ; and after all , from those tedious external Washings , Purifications , Sacrifices , and distinctions of Meats , and Drinks , &c. so usual , so famous , so strictly required of the Jews under the Mosaick Law ; to this Liberty Christianity is a Friend , a Patron , and Defender ; and this is of the very Essence of our Religion . But if by Liberty be understood Licentiousness ; and that which should be a modest Virgin , is drawn and represented in the looser habit of a Strumpet ; and Men fancy they are , and cannot be free , except they have Elbow-room in Sin , and may gratifie their Senses , and carnal Desires as they please : If this be the notion of Liberty , Christianity is a professed Enemy to it , and declares an Eternal War against it . It is a very wilful and notorious mistake , to think Christ came to free us from Obedience ; or that he descended from Heaven , to loose us from the Bonds of our Duty ; so far from it , that he came to require it upon greater Motives ; and enjoined it with greater Sanctions ; pressed Observance not only of the greater , but lesser Commands ; and in case of failure , declared that we shall find we have a God to deal with , who will not be mocked ; for so it is in the Text , Whosoever therefore shall break one of these least Commandements , and shall teach Men so , he shall be called the least , &c.

To give you the sense of these words .

1. By the Commandements here spoken of , are meant the Commands and Precepts delivered and laid down by Christ in this Sermon on the Mount , both those that go before the Text , and those that follow after it ; and therefore it is emphatically said , these Commandements , i. e. These I am now delivering to you , and which lie so much out of the common road of Practice , that few believe they are concerned in them .

2. They are called little Commandements , and the least , not that any Command of God in Scripture is so in it self , or in the nature of a Trifle ; but because they were so in the Opinion of the Scribes and Pharisees , and the People of that Age ; who either called the Commandements of the Ceremonial Law , the greatest ; and those of the Moral , the least ; or if they allowed the Title of great Commands to any part of the Moral Law , it was to such Commands as forbid the more scandalous , and barbarous Sins . i. e. Thou shalt do no Murther . This they called a great Commandement ; but thou shalt not be angry with thy Brother without Cause , nor revile him , nor abuse him , nor give him ill Names , and opprobrious Language , &c. These they called little , and the least Commands ; Counsels rather than Commands ; the Omission of which they thought would be no way prejudicial to the Eternal Welfare of their Souls .

3. To break these little or least Commandements , and to teach Men so , was the Sin of the Pharisees ; who not only neglected these Commands of God themselves , but taught others too , not to discompose themselves about the neglect of them , as long as they kept close to the bigger Commands , such as Sacrificing , Circumcision , frequenting the Passover , putting on their Phylacteries , &c. or such as enjoined forbearance of the Overt Acts of some notorious Sins , Adultery , Fornication , Perjury , Stealing , &c. And to break these Commandements is to slight them , to disregard them , to act contrary to them , and wilfully to do what they forbid , or wilfully to omit what they do enjoin .

4. To be called , or to be the least in the Kingdom of Heaven ; though this Phrase , Matth. xi . 11 . is used to describe a Person that is an Infant , a Babe , a Novice , a young beginner in Christ's Religion , who is sensible , and knows indeed , that Christ's Kingdom is a spiritual Kingdom , but knows it in a very low degree ; and is therefore said to be greater in some respect , than St. John the Baptist , who from the vulgar Error of his Country , seem'd to cherish some relicks of that Opinion , that the Messiah was to appear with External Pomp and marks of Authority . But though this be the meaning of that Phrase there , yet what is a Comparison in that Place , is a Threatning here ; and therefore requires another Sense : And it being spoken with Allusion to breaking these least Commandements , and by way of Retaliation , that as they sinn'd in that which was the least , so they should be rewarded with being the least in the last day ; it must necessarily be as much , as being excluded from the Kingdom of Heaven : Whether by the Kingdom of Heaven we understand the Kingdom of Grace , or the Kingdom of Glory . And though the Church be sometimes called the Kingdom of Heaven , as Matth. xiii . Yet even in this Sense the Threatning will appear to be dismal enough ; for the meaning will be , that such a one as breaks these least Commandements , will be , can be no true , no living Member of the Church of Christ ; and if so , he can be no Heir of the Kingdom of Glory . And hence it is , that St. Chrysostom renders the word least , by no body , or nothing , i. e. He shall be nothing in the Kingdom of Heaven ; and will be a very despicable , contemptible Creature , when Christ shall come in Glory .

5. And from hence it will be easie to guess , what must be the import of the Promise that 's added here : But whosoever shall do and teach them , the same shall be called great in the Kingdom of Heaven . i. e. He that shall make Conscience of these least Commandements , and ( though the World count them little and inconsiderable , and looks upon them as things of no moment , ) shall have and bear an equal respect to these , the same he doth to those Commands which are acknowledged to be greatest ; and shall teach Men to do so , not only in his Discourses and Colloquies , but in his Practice and Example , he shall be truly great , greater than this World can make him ; greater than the greatest here on Earth ; even great , and high , and honourable in the Kingdom of Heaven .

Having thus acquainted you with the Sense , I must do what I can to enforce this great and weighty Truth ; and this I cannot do better , than by making the following Addresses to your Souls .

1. This Text overthrows and breaks the neck of that loose Principle , that in order to Salvation , it is sufficient to avoid only gross , notorious , scandalous Sins . How can it be sufficient , when Christ protests here , Whosoever shall break one of these least Commandements , and shall teach Men so , shall be called the least in the Kingdom of Heaven .

It 's a marvellous thing to see what Schemes of Divinity Men erect to themselves , that they may with greater Security , and Satisfaction , wallow in the Mire ; and please the World and the Flesh. I know not whether the Popish distinction of Sins into Mortal and Venial , hath contributed to this Error ; but sure I am , that in abundance of things , which are not very agreeable to the Rule of the Gospel , which yet , Custom and Education , and the humour of the Age , hath made either necessary or convenient , the Expedient Men find out , is this , that they are trivial , little , inconsiderable Faults , whereby the dreadfulness of them soon disappears ; and this done , they practise and commit them without Terror , or Regret , or Concernment ; and their Consciences do not at all boggle at them ; especially while the fair Weather of their Health , and Pleasure , and Ease , and Strength , and Liberty , and Plenty , lasts : And of this Nature are most of the things Christ takes notice of , in the Discourse succeeding the Text ; and whereof we shall have occasion to treat more largely in the sequel : Such as secret Envy , Hatred , Grudges , Malice in our Heart against our Neighbour ; abusive Language , calling him by ill Names , mincing of Oaths , needless Asseverations , lascivious Thoughts , Desires , Words , Expressions , Passions , Affections , Touches , Kisses , Looks , Glances , keeping ill Company , and complying with their Follies ; neglect of several Acts of Charity , and self-denials ; sinister Ends and Intentions in religious Actions , mistrust of Gods Providence , Discontentedness , loving the World better than God , &c.

That these are Sins , is evident , because they are forbid ; yet you cannot but know how they are overlook'd , as inconsiderable Failings ; nor do the generality think they lose their Reputation , and Character of good Men , by not watching against them , or by suffering them to go and come as there is occasion . While they commit no Sins that send them to Goals , and Prisons , or bring them to the Gallows ; or while they keep free from Sins which the Hectors and Deboshees of the Age do wallow in , they take themselves to be tolerable Saints ; and look upon the other Deformities of their Souls , as things of no moment ; and while they are guilty of no Crimes that make them Infamous , and can charge themselves with nothing that 's very bloody , they have no melancholy Thoughts about the Garment spotted by the Flesh ; and may be , make matter of Sport and Laughter of that which hath cost considerate Men many Tears , and mournful Accents .

There is no doubt , but there are greater and lesser Sins , and some have greater Malice in them , and are attended with greater bruitishness and stupidity ; with higher degrees of boldness and insolence , and are more immediately level'd against the Nature of God than others : But though in this respect some are greater , some lesser , yet if we consider the tremendous God , who is offended by that which we call a little Sin , it will appear in other Colours ; for either it is forbid , or it is not ; if it be not forbid , it must be either lawful , or indifferent ; if it be forbid , it is forbid as much as Adultery or Blasphemy . And can any Sin be little , that is an Affront to a Great and Infinite Majesty ? Can that be little , which is injurious to Gods Power , makes War with his Mercy and Goodness , abuses his Patience , diminishes his Glory , and wrongs his Perfection and Holiness ? Can that be little , which disfigures the noblest Workmanship of God , our immortal Souls ; fills them as it were with Scabs , and fullies their Beauty and Splendor ? Can that be little , which manifestly hinders our progress in a spiritual Life , stops the Stream and Current of the Divine Grace and Influence , and disposes to Damnation ?

Could we play the fool , as they do in the Church of Rome , and tell you , that these lesser Sins may be purged away by a little Holy Water ; by the Bishops Blessing , by smiting the Breast , and the bare saying of a Pater noster , by a general Confession , &c. You might think then , there is no great matter in them ; but if they require a serious Repentance and Reformation as well as other Sins , who can make light of them ? Were there nothing in them , but that they dispose the Soul to greater Sins , and to a loose , careless sort of Religion , this would be discouragement enough ; for all the World knows , that no Man grows perfectly wicked on a sudden , but by degrees they go on to more dareing Impieties : Know ye not that a little Leaven , leavens the whole lump ? Saith the Apostle , 1 Cor. v. 6 . And Behold how great a matter a little Fire kindles , saith St. James , Chap. III. 5 . And doth not Experience tell us , ( to use the words of a certain Divine ) how an unchast Thought assented to , soon welcomes Delight ; Delight , Consent ; Consent , Action ; Action , Custom ; Custom , Habit ; Habit , Perseverance ; Perseverance , an obduracy of Heart ; which ( without God's miraculous Providence interposes ) leads to final Impenitence .

A Man may avoid scandalous , great , and clamorous Sins , such as Murther , Adultery , Cursing , Blasphemy , Theft , Extortion , Prophaneness ; &c. and yet all this while have not one grain of true Love to God ; for all this he may do meerly out of regard to his Ease , and temporal Interest ; and if you consider what St. Paul protests , that if any Man love not the Lord Jesus , let him be Anathema , Maranatha , Cursed , and for ever Cursed , 1 Cor. xvi . 22 . What satisfaction can that Man enjoy within , that notwithstanding his shunning some scandalous Sins , hath not any tolerable assurance , that he loves God , and the Lord Jesus Christ ? If you love him , you must keep his Commandments ; and if Love obliges you to keep one , why not another ? Do not they all come from the same Law-giver ? Are not they all deliver'd with the same Seriousness , and by the same Authority ? Who makes them to differ ? Who told you , you may observe one , and not another ? Where are the distinguishing Marks , to discern , which is to be practised , and which is not ? Doth not the same Spirit run through all ? In a word , if you love God to any purpose , you will not only dread crying Sins , but even those which looser Men make no great matter of ; and it 's certain , that Soul is not yet truly converted , that doth not seriously watch against evil Thoughts , Desires , Passions , Affections , &c. ( for these are usually counted lesser Sins , ) as well as against greater Abominations . And therefore ,

You may easily perceive , that we are not to break a Command of our dear Lord and Master , because it seems little , or because the World esteems it so . What hath the World to do with my Religion ? Doth God govern himself by the Verdict of the World , and sensual Men ? What if Men , who have no right Apprehensions of God , make nothing of corrupt Communications , must I be guided by their Example ? Can any Commandment , that proceeds out of the Mouth of God , be termed little ? Might not we as well say , that God spoke in jest ? If God commands me to follow Righteousness , Faith , Charity , and Peace , with all them that call on him out of a pure Heart , and to flee youthful Lusts , shall I neglect this Command , because the World makes a pish of it ? Hath the Great God of Heaven and Earth thought fit to send his Son into the World to tell me , that private Revenge is unlawful ; and conforming to the World in their Vanities , and Fooleries , and Revellings , and Extravagancies , is displeasing to him ; and my covetous Thoughts and Desires are offensive to his Holiness , and have not I all the reason in the World to stand in awe of his Command , though a thousand wicked Men say , it 's either needless , or impracticable ? How can a Divine Command be little , that concerns Mens Immortal Souls ? Is there any thing greater in this World , than the good and welfare of their precious Souls ? Doth God tell me such a Sin ( though it seems never so small in the Eyes of the World ) will help to kill my Soul , and is Ingratitude to him , in whom I live , and move , and have my Being ; and shall I venture upon it ? God forbid . Yea , let God be True , but every Man a Lyar ; as it is written , that thou mightest be justified in thy saying , and be clear when thou judgest , Rom. iii. 4 .

II. Let none of you wonder at Christ's peremptory Determination here , Whosoever shall break one of these least Commandments , and shall teach Men so , he shall be called the least in the Kingdom of Heaven . You 'll say , What! break but one of these Commandments , and one of the least , and be damn'd ! Where then is the Grace of the Gospel ! What becomes then of the vast . Treasures of Mercy , which came in with Jesus Christ ? At this rate our Yoak is heavier than that of the Jews . Marvel not my Brethren , the greater the Grace is , the greater will be the Account ; the greater the Mercy , the greater will be the Reckoning . And yet this ought to be no discouragement to any of us ; for the meaning is , not that every surprize , or accidental Failing , or breaking one of these Commands against our Will , or before we are aware , or after we have used all possible Watchfulness , excludes from the Kingdom of Heaven ; for then no Flesh could be saved . But he that wilfully breaks one , and makes a Trade of it , knows , or hears God's Will in that particular , and yet will not be perswaded to do it ; and teaches others too , either by his Discourse or Example ; neglects such a Command , and feels no Remorse , knows the Judgment of God , that they which commit such things , are worthy of Death ; and not only doth the same , but hath pleasure in them that do them ; as it is said , Rom. i. 32 . That 's the Man , who shall be called least in the Kingdom of Heaven . And do not you think there is a great deal of Justice in all this ? What! For a Man first to disregard an express Command of Christ , and then , that he may not think himself obliged to it , to call it little , and inconsiderable , and so to neglect it ; and after all , prompt others to do so too ; Is not this a manifest contempt of God's Sovereignty , and Mercy , and Love , and Charity , in Christ Jesus ? Doth not this look like Enmity against God ? Is not this a sign of a secret Hatred and Indignation against the ways of God ? Is not this an Argument of Obstinacy and Stubbornness ? Doth not this infer want of Sense , and want of Fear ? And would you have God save a Man that doth not fear him ? Would you have him receive Men into the Kingdom of Heaven , that do not only not think it worth while to obey him in so small a matter , ( small in their own account , and therefore surely the easier ) but encourage others to do the like ? Doth not this argue a delight in a sinful sensual Life ? And what ! Do you think God will let a Man or Woman in at the Gates of Glory , that looks upon the Prophet as mad , because he bid him do so small a thing , Wash in the River Jordan seven times , that he may be clean ?

God measures our Actions by our Hearts ; and if the Heart be averse from him , or from the ways of Righteousness , Is such a Person fit to sing with Angels , to triumph with Martyrs , and to sit and rejoice with Souls , that loved God with all their Hearts , and with all their Minds ?

Ay , but to break one of these least Commandments , and to teach another to do so , What great Matter is there in that ? My Friends , He that breaks one , will break another , and is in a Disposition to offend against more : He will never stop there , one Sin engages him into the Practice of another ; and if he propagates the Evil too , and like a rotten Sheep , infects others , doth not that one Folly discover a Heart , that hath no Desire , no Inclination to take Christ's Yoak upon him ; and loath , unwilling , backward to entertain Christ upon his own Terms ; and is this following him in the Regeneration ? And he that doth not follow him in the Regeneration , How shall he be able to sit with him in his Throne ? And this puts me in mind of another Observation .

III. That he that lives ill , teaches another to live ill too . He that shall break one of these least Commandments , and teach Men so , &c. In order to be excluded from the Kingdom of Heaven , it is not necessary a Man should get into a Pulpit , and there proclaim that it is lawful to lie , to cheat , to defraud , to sing filthy Songs , to break obscene Jests , to hate our Neighbour , or to return Evil for Evil ; this needs not : Thy Actions , Christian ! spread the Poison , and teach the next Man thou meetest withal , to do as thou doest ; for in breaking such a known Command of the Gospel , and being unconcerned , What can thy fellow Christian think , but that thou approvest of it ? And , supposing thou approvest of it , if the Grace of God restrains him not , he soon begins to think , that what is lawful for thee , may be lawful for him ; and thus he learns of thee , though thou doest not open thy Lips to him . There are few Men so bold , as in their Words , and Speeches , to defend and justify things directly contrary to the Will of God in the Gospel ; but you do mischief enough to the Souls of Men , by your evil Practices . The Mutes , among the Turks , teach by their Gestures ; much more may Men be taught by Actions ; especially where there is already a Disposition to embrace that which is Evil. Physicians and Naturalists talk of transplanting Diseases from Men into Beasts ; nay , some go so far , as to prescribe ways to transfer Distempers from Men into Herbs and Plants . Whether it be so , I enquire not ; but sure I am , that the Diseases of the Soul are , and may be transplanted and conveyed from one Man to another , even by evil Practices ; and this is teaching and making Proselytes to Hell , and to the Kingdom of Darkness , the readiest way to be excluded from the Kingdom of Heaven ; which will give me occasion ,

IV. To represent to you , what it is to be the least , or to be excluded from the Kingdom of Heaven . Fancy you saw a poor miserable Man starving with hunger , and so placed , that directly over against him he could see the richest Banquet , the most delicate Dishes ; huge plenty of Victuals of all sorts , the Company eating their fill , and satiating themselves with all the Variety that Earth , and Sea , and Air can yield ; and the poor Wretch that is over against this Company , but a few paces removed from them , unable to get the least Morsel of Bread , ready to tear his own Flesh from off his Shoulders ; and yet in an utter impossibility to get so much as the Crums that fall from those Rich Mens Tables . Do not you think this would be as great a Torment as can well be imagined ? Why , this is the Emblem of being the least , or excluded from the Kingdom of Heaven .

The Soul , that is so unhappy as to miss of it , will see Abraham a far off , and Lazarus in his Bosom ; be ready to perish , ready to burst ; see all the Glory and Joy of blessed Creatures before his Eyes , the Delicates , the Dainties , the Pleasures , the Festivals , the rich Entertainments they enjoy and swim in , passing before him , and yet not able to touch , not able to reach the least Extremity of all , though his Soul be big with ten thousand desires after them . What a Torment , what a Plague , what a Vexation must this be ? What Grief , what Sorrow , what Anguish must this cause ? And if this must continue to Eternal Ages , what Tongue is able to express the Torment ?

And can you after all this , call any of the Commandments of the Gospel little ones , and break them , and pass by them as if they did not belong to you ; and tempt others to do so too , when this is the high way to be excluded from the Kingdom of Heaven ? But

V. Are there no Ambitious Men here ? Are there none among you that desire to be Great ? Have none of you a mind to be prefer'd and exalted to eminent Places ? You must be either very mortified , or very dull , if Greatness can make no Impression upon you . Preferment ! What is there that is more hunted after ? How do many break their Sleep , and fall into Discontent , and Vexation , because they cannot be advanced ? What waiting at Court ? What cringing , what bowing to Great Men ? What running to this Friend , and to th' other Friend ? What Flattery , what Dissembling , what Compliances are used , and all to be Great ?

Behold ! We can tell you a way to be Great ; greater than Caesar , or Pompey , or Alexander ; greater than all the Kings or Rulers of the Earth . Great ! Where ? Not at Court , not in the Camp , or Army : Not in Church-Dignities or Preferments ; but great in the Kingdom of Heaven . And is not the Kingdom of Heaven a more lofty , and more spacious Empire than the whole Roman Monarchy , in all its greatest Extent and Glory ? It 's true , we cannot shew you this Kingdom , we cannot make it visible to your Eyes ; but we can tell you that St. Paul saw it , and Christ did enter into it ; and he that hath power to dispose of all the Glories of it , hath sent us to tell you , That you may be great , and he 'll make you so ; great as Angels , great as the Worthies of God ; greater than Kings , greater than all the Princes of the Earth ; greater than all the proud things which make so great a noise in the World now ; and all this , if you will close with his Desires ; and both do , and teach the Commandments Christ recommends to in his famous Sermon .

Little they may seem , and contemptible they may appear in the Eyes of the Men that have their portion in this Life . But as little as they may seem to be , your Conscientious and Impartial Respect to them all , to the least as well as to the greatest , shall exalt you ; exalt you far above all the Glory and Splendor of this World ; raise you from the Dunghil , take you out of the Dust , and set you with Princes , even with the Princes of God's People . If you are great already , this shall make you greater .

Lay up therefore these Commandments in your Hearts , and in your Souls ; bind them for a Sign upon your Hands ; let them be as Frontlets between your Eyes ; teach them your Children ; speak of them when you sit in your Houses , and when you walk by the way ; when you lie down , and when you rise up : Assure all those you Converse with , that these Commandments are Life , and Peace , and Rational , and Equitable , and Just , and Necessary , and Health to the Soul ; Foretasts of Happiness , and Prefaces to an endless Glory . Thus do , and thus teach ; Teach by your Discourses ; teach by your Actions ; teach by your Example : So Noah taught the unbelieving World , by building an Ark , to the saving of his House , to save themselves from the Wrath to come : So do you , and build upon the Word of the Son of God , That you shall be great in the Kingdom of Heaven .

SERMON XXI . St. Matt. Ch. v. Ver. 20.

For I say unto you , That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven .

A Preface , or Introduction , will be needless . It 's enough , that these Words are part of Christ's Famous Sermon on the Mount : The Method I , shall observe in handling them , shall be this following ; to Enquire , and Consider ,

I. Who these Scribes and Pharisees were .

II. What their Righteousness was , and wherein it consisted .

III. How , and in what our Righteousness is to exceed their Righteousness .

IV. The danger , if we do not , ye shall in no case enter into the Kingdom of Heaven .

I. Who these Scribes and Pharisees were .

1. The Pharisees . You have often heard of Three Famous Sects among the Jews , when Christ appeared in the World , the Pharisees , the Essenes , and the Sadducees .

The Pharisees were an Order of Men , who distinguished themselves from the Vulgar , by certain Austerities and Mortifications , and a seemingly preciser way of Living ; yet they convers'd , and lived in Citiess and Towns , and were so far from avoiding , that they seemed to affect Places where there was a great Concourse of People .

When they began , or , who was the first Founder of them , is uncertain ; but it 's probable , the Institution of the Nazarites of old , Numb . vi . 2 . and the Order of the Rechabites afterward , Jerem. xxxv . 2 . or the strictness of the Hasideans , might give occasion to this peculiar way of living , though the Votaries , in progress of time , deviated and degenerated from those sober Patterns ; and , as it was with Monkery in the Christian Church , improved , or , rather abused , the preceding , pious , and well-meant Self-denials , into Superstition .

The Essenes were a kind of Hermits , who chose to dwell in the Country , as far from Crouds as they could ; and , though they had Procurators in Cities , and populous Places , to receive and entertain those of their Sect , whose Occasions led them to pass that way , yet their chief abode was in a Wilderness , not far from Jericho ; from whence , as they grew in number , they dispers'd themselves , and planted Colonies in other Places . These were a modester and soberer sort of People , and studied self-denial too , but to better and greater Purposes than the Pharisees ; and therefore possibly it is , that Christ passes no censure upon them , because their Service for the most part was reasonable , and in their Morals , they came very near the Christian Institution ; and it 's likely ; that most of them turned Christians afterward , being so well qualified , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , prepared for that excellent Discipline ; and this might give occasion to Eusebius , and others , to think , Euseb. Hist. l. 2. c. 16.17 . that the Essenes , Philo speaks of , were Christian Asceticks .

The Sadducees were Sensualists , and Epicureans , and denied the Being of another World ; pretended indeed to keep close to the Letter of the Law of Moses , rejected Traditions , and derided the Pharisees , who were great Admirers of it ; but were Men loose , and profane , debaucht and cruel , a Temper agreeable enough to their Principle ; which was , That Men die like Beasts , and that there is no Resurrection of the Dead ; though it must be confess'd , that these Impious Tenets took not much with the common People , the Persons who espoused these Doctrines , being chiefly Men of great Estates , and Dignities , who are apt , without very great Circumspection , from an over-admiration of Things Present and Visible , to be drawn into contempt of Things Invisible and Enternal .

To return to the Pharisees , the Men the Text speaks of ; This Order was subdivided into Seven Sects , who all obliged themselves to several sorts of Austerities ; too tedious to be told here ; and so taking , it seems , were these External Rigors , that there were Women Pharisees , as well as Men Pharisees .

The Name Pharisee , is as much as a Separatist , for so the Pharisees were , separating themselves from the rest of Mankind , by an affected Piety , which passed for great strictness in that Age , and gave occasion to the Apostle , to say , That before his Conversion , he lived after the strictest way of the Jewish Religion , a Pharisee , Act. xxvi . 5 .

2. The Scribes ; These were in the Nature of Secretaries , Vide Lightf . in Matth. ii . 4 . or Clerks , or Publick Notaries to the Sanhedrin , or Great Council of the Jews ; which Council , in those Days , consisting of Sadducees and Pharisees ; these Two Factions had their distinct Secretaries , or Notaries , as appears from Act. xxiii . 9 . The Scribes , or Advocates , who were of the Pharisees side , having entirely addicted themselves to their Cause and Service , were of the same Opinion with the Pharisees in all things ; stifly maintaining their Doctrines , Principles , and Traditions , and being commonly Men of Learning , were in equal esteem with the Pharisees ; the rather , because what the Pharisees boldly and proudly asserted , the Scribes endeavoured to prove from Records , and Monuments of Antiquity , and such Writings , as they judged proper for their purpose : I know some think , they were the Elders of the Sanhedrin , and the Chief Expositors of the Law ; but if we compare the Account , the Scripture gives of them , with what the Talmudists say of them , they seem to have been such Men , as I have described them ; nor did their Office , and Learning debar them from being Interpreters of the Law , Maldon . in c. 2. Matth. but qualifie them rather for that Employment . In a word , What the Canonists are and have been of late Years to the Pope , the same were the Scribes to the Pharisees , defending their pretended Rights and Priviledges , and Authority and Traditions , with all the Zeal , and Passion , as is common to Men who designedly espouse an Interest or Faction ; and indeed one Egg is not liker another , than Pharisaism , and Popery are , as were an easie Matter to prove in several Instances , but that I have more material Things to tell you . Let us go on therefore , and

II. Consider , What their Righteousness was , and wherein it consisted .

And to understand the Mystery of it , I shall in the first place , represent to you the Particulars of their Righteousness , as they are Recorded by the Evangelists ; and then shew , wherein it was defective , that we may be the better able to distinguish , and see , how our Righteousness is to exceed theirs .

1. The Particulars of their Righteousness ; and they were these following . They gave Alms , Matth. vi . 2 . They pray'd , Matth. vi . 5 . and pray'd very long , Matth. xxiii . 14 . They fasted , and when they fasted , disfigured their Faces , and looked ruefully , Matth. vi . 16 . They fasted two days in a Week , Luc. xviii . 12. They praised God , and gave him thanks for his Mercies , Luc. xviii . 12. They were no scandalous Offenders , Extortioners , Vnjust , Adulterers , Luc. xviii . 11. They were very ready to resolve Cases of Conscience , Matth. xxiii . 16 . They taught the Doctrine , and maintained the Law of Moses , Matth. xxiii . 2 , 3. They Garnish'd , Adorned , and Beautified the Sepulchres of the Prophets of old , Matth. xxiii . 29 . They had a great Veneration for the Traditions of their Church , Marc. vii . 2 , 3 , 4. They were very punctual in paying Tithes , or the tenth part of the Fruits of the Earth , that fell to their share , Matth. xxiii . 23 . They carried their Phylacteries about with them , where-ever they went , which were certain pieces of Parchment , wherein were written some Sentences , or Sections of the Law , particularly of Exod. xii . and xiii . and Deut. vi . and xi . and these they tied to their Wrists and Foreheads , and made them very broad , Matth. xxiii . 5 . They were often Purifying and Washing themselves , not only their Hands and Wrists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Theophylact speaks , up to the Elbow , but their whole Bodies too , especially , when they came from the Market-place , being fearful , lest some filthiness , contracted by converse , should stick to them , Mark , vii . 3 . They took great pains to make Proselytes , and Converts to their Religion , for they compassed Sea and Land to do it , Matth. xxiii . 15 . They were so strict , or so nice rather , that they were afraid of touching a Person , who was counted an open , and scandalous Sinner ; would not only not Eat with him , but not so much , as Touch him , which was the reason , why the Pharisee , in whose House Christ dined , found fault with our Saviour , for suffering himself to be touch'd by a Woman , who had been a notorious Sinner , Luc. vii . 39 . And this is the account the Scripture gives of them .

St. Epiphanius adds , that many of them would Vow very strict Chastity , and Abstinence from the Partners of their Beds , some for Four years , some for Eight , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epiph. l. 1 . adv. Haer. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epiph. Ibid. and some for Ten. They were very watchful against all Nocturnal Accidents , and partly to prevent them , and partly to awake the sooner to Prayer , they would Sleep upon Boards not above nine Inches broad , that falling or rolling off from those Boards on the Ground , they might go to their Devotion ; some would stuff their Pillows with Stones and Pebles , and some would venture even upon Thorns ; for that purpose . Besides their Tythes , they separated their First-Fruits , and the Thirtieth and Fiftieth part of their Incomes to Pious Uses ; and , as to all Vows , and Sacrifices , no Persons were more punctual to pay or discharge them , than they .

This was the Righteousness of the Scribes and Pharisees . All this looks well , and hath a very good Gloss. And one would wonder at first sight , how Christ could find fault with these Performances . One would think , that in stead of blaming , he should have commended them for so doing : How many Thousands are there in the World , that do not do half so much in Matters of Religion ; and some would look upon themselves as extraordinary Saints , if they came up to what the Scribes and Pharisees did ; so far are they from dreaming of going beyond them .

But have not You seen some counterfeit Pearls , so Artificiously contrived , that the ignorant Spectator hath taken them for truly Oriental ? Have not you seen some curious Limner , draw Infects and Butterflies , with that Life , that one would take them for living Animals ? The same may be said of the Righteousness of the Scribes and Pharisees . As specious , as glorious as it look'd , it was perfectly or the Nature of the Glow-Worm , and shined bright in that dark Night of Ignorance , but view'd by Day-light was nothing but a squallid Worm , a mere Skeleton of Devotion ; which leads me ,

II. To shew You the Defects of their Righteousness , and they will appear from the following Particulars .

1. They laid the Stress of their Devotion upon the Opus Operatum , the bare Outward Task and Peformance , without any regard to the Inward Frame ; very indifferent whether their Minds at the same time were season'd with a due sense of God's Greatness , and their own Imperfections : Just as the People of the Church of Rome at this Day will say so many Credo's , so many Pater Noster's , so many Ave Maria's , and fancy , they have done admirably well , when they have absolved their Task , though their Minds , or Thoughts all the while , like the Evil Spirit in Job , have been wandring to and fro in the Earth : And I wish , too many , who profess themselves , Members of the best Church in the World , I mean , the Church of England , did not split their Vessel against this Rock ; I am sure , the Scribes and Pharisees did : They made no account of the inward Frame , but rested in the Shell , and thought God would be pleased with the slaying of a Bullock , or Lamb , or He-Goat ; and they measured the Goodness of their Prayers by their Length and Number more , than by the great Sense they had of the Shekinah , or Divine Presence , whereas an humble and devout Mind in the Religious Service , was the thing God required at their Hands , Mat. xv . 8 .

2. They were very Zealous for the Ceremonial part of Religion , but very reguardless of the Moral , and more Substantial part of it ; hot as Fire , for the one , cold as Ice , with respect to the other . The neglect of a Ceremony , anger'd them more , than the omission of a sober , and pious Conversation ; much as the Greeks at this Day look upon breaking a Fast of the Church , as a more heinous Crime , than Killing , or Murthering a Man , and to this purpose Christ tells the Pharisees , Mat. xxiii . 22 , 23. Wo to you Scribes , and Pharisees , Hypocrites , who strain at a Gnat , and swallow a Camel : Ye pay Tithe of Mint , and Cummin , and Anise , and have omitted the weightier matters of the Law , Judgment , Mercy and Faith .

3. They were abominably selfish in all their Religious Undertakings , for , all their Works they do to be seen of Men , saith our Saviour , Matth. xxiii . 5 . This was the Worm that corrupted their Alms , their Prayers , their Fasts , their Self-Denials , their Mortifications , and all they did , even a design to advance , and promote their Profit , Interest and Credit , and to gain the Applauses , and Admirations of Men , and though they made long Prayers , yet it seems , it was to devour Widows Houses , Matth. xxiii . 14 . Their very Doctrins were suited to their Profit and Interest , As Transubstantiation , Purgatory , Private Masses , Indulgences , Auricular Confession , &c. in the Church of Rome are invented to aggrandize the Honour and Profit of the Priest , so the Tenents , they held , were accommodated to their Gain and Lucre , for they taught the People , that there was greater Holiness in the Gold of the Temple , than in the Temple , and greater Sanctity in the Gift upon the Altar , than in the Altar it self , thereby to oblige the People , to bring Gold , and Gifts into the Temple , whereby the Priests , who were of the Order of the Pharisees , suckt no small advantage , Matth. xxiii . 16 , 17.

4. They took care to purifie the outward Man , but took none to cleanse the Heart and the Soul . Such Acts of Piety and Devotion , as were stately , and favour'd of Pomp , and served to attack the Eyes of Spectators , they were for ; and of this Nature were all their External Severities , and Rigors , and Revenges , they used upon themselves . But , as to Mortifying their inward Pride , and Rancour , and Hatred , and Malice , and Covetousness , and love of the World , they were so great Strangers to it , that they did not think it part of their Religion , which makes Christ tell them , Thou blind Pharisee , cleanse first that which is within the Cup and Platter , that the outside of them may be clean also : Wo unto you Scribes and Pharisees , for ye are like unto whited Sepulchres , which appear fair unto Men , but within are full of Rotten Bones ; even so ye appear outwardly Righteous unto Men , but within , are full of Covetousness , Matth. xxiii . 26 , 27.

5. Though they own'd , professed , and taught the Law of Moses ; yet in effect , they preferr'd their wild and phantastick Traditions before it . Not to mention their common Proverb , That the Words of the Scribes , i. e. of their Traditionary Divines , were more Lovely than the Words of the Law ; where it was so , that the Law , and the Tradition clasht , they Interpreted the Law by the Tradition , not the Tradition by the Law , and hearken'd more to the Dictate , and Suggestion of a groundless and whimsical Tradition , than to an express Text of the Written Word of God ; as is evident from what Christ tells them , Matth. xv . 3 . Why do ye Transgress the Commandment of God , by your Tradition , for God Commanded , saying , Honour thy Father and thy Mother ; and , he that Curses Father and Mother , let him die the Death ; but ye say , Whosoever shall say to his Father , or to his Mother , though ready to Starve and Perish , for want of Necessaries , it is Corban , it is a Gift , I have Dedicated it to the Temple , by whatsoever thou mightest be profited by me , and Honour not his Father , or his Mother , he shall be Free . Thus have ye made the Commandment of God of no effect , by your Tradition .

Indeed , where Men invent new Doctrins and Articles of Faith , there the good Old Word of God will do them no Service , but they are forced to make , and run to Traditions , and broken Cisterns which can hold no Water .

6. To Sum up all . They were very severe and strict in keeping some Commandments of God , but very supine and negligent as to others . They hated Extortion , but were Malicious to a Prodigy ; they would not be Drunk , but were abominably Proud ; they were for giving Alms to People of their own Sect , but look'd upon it as Sinful , to releive a poor Samaritan : They were for strictness of Life , before People , and Spectators , but loose and wicked in Secret ; they abhorred Adultery , but were Slaves to Ambition and Vain-Glory ; they bound heavy burthens on other Mens Souldiers , but would not touch them with one of their Fingers , and while they pressed a severe observance of the Sabbath Day , forgot , they were to rest from Sin , and Envy , as well as from servile Labour , Matth. xii . 12 , 13 , 14.

Indeed this was one of their pernicious Traditionary Principles , That if a Man or Woman were but industrious in the Practice of any one Command of God , though they neglected the other Precepts , that service was sufficient to entitle them to a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the Portion of the Blessed in another World . To be short , they served God at the best , by halves , were quick-sighted as Eagles , in spying out other Mens faults ; but blind as Moles in discovering their own , and while they divided their Affections , betwixt God and the World , allow'd the World the far greater share .

These were the Distempers and Diseases of the Righteousness of the Scribes and Pharisees , and how we are to exceed them , is the third particular , I am to speak to .

III. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ; and how , or , in what Things we are to exceed them , is soon guess'd at ; for 't is evident from the preceding Discourse , that it must be in Sincerity , in Simplicity , in Humility , in Charity , and in Vniversality of Obedience .

1. In Sincerity , in being that within , which we seem to be without . Christ is not against external Devotion , hath no dislike of an outward Profession , never declared against decent external Ceremonies ; but he requires , we should be Devout and Serious within , as well as without , and take care that what we do without , do arise from a sense of God within ; and that a rellish of Spiritual Things in the Soul within , do put us upon Devotion without ; that the Heart and the Lips , and the Hands , be all of a piece ; and moreover , that we use the same diligence to Mortifie our inward Lusts , which we use to restrain our selves from evil Actions in Company , or , in the presence of Men. In a Word , that we do not only pretend to Religion , but Practise it ; not only talk and dispute , and entertain our selves with Speculations , and Discourses of it , but Live up to the Holy Rules of it ; not only make Profession of it , but shew out of a good Conversation , our good Works with Meekness of Wisdom , as it is said , Jam. iii. 13 .

2. In Simplicity , and having pure and holy Ends in our Religious Actions , and particularly in our Religious Severities , and Self-Denials , Ends suitable to the Holiness of God , and the Edification of our Neighbours ; in a Word , Ends Rational , and such as may be justified before God and Man . This is part of the single Eye , we read of , Matth. vi . 22 . Indeed , the Ends and Designs of Actions , make a strange alteration in their Worth and Value , render them either Good or Bad , either Commendable or Abominable , either Sacrifices of Righteousness , or , Sacrifices of Fools . Christ is so far from discouraging his Followers from Religious Self-Denials and Severities , that his Doctrin and Discipline presses nothing more , insomuch , that the greater Your Self-Denials are , the better Christians You are . But , the right end , is the thing our Master presses , and insists upon . Fast and Pray , and continue in Prayer a long time , spend whole hours in it , if Your Strength , and Sense , and Affections will serve ; give Alms , and give very liberally ; deny Your selves in a Thousand Vanities , the World doats upon ; Mortifie Your Bodies in a decent manner , but take heed of secret hopes of Meriting by all this , and of secret Designs , either to promote Your Worldly Profit and Interest , or to gain the Commendations and Admiration of Your Neighbours , or , to make God amends for some Sins , You are loath to part withal . Have no Worldly Ends in all this , but let a Sense of Your Duty , and Your Gratitude to God , and an earnest desire to Crucifie the Flesh , to die to the World , to imitate the Saints of Old , to encourage Your Selves in a Spiritual Life , and to prepare for Heaven and Happiness . Let these be the Principles and Motives that put You upon all this , and You will undoubtedly exceed the Righteousness of the Scribes and Pharisees .

3. In Humility ; not only in having a just Sense of our Errors , and many Infirmities , which render us unworthy to appear before God , without the Assistance and Intercession of a Mediator ; not only in abhorring our selves for those many defects , which cleave to our best Services ; not only in accusing our selves before the All-seeing Eye , as Wretched , Naked , Poor , Blind and Miserable , from a Sense of his Infinite Majesty and Purity ; but also in having low and humble Thoughts of our Religious Performances , acknowledging that by the Grace of God , we are what we are , and that by the Influence of that Grace , those Performances are wrought , and confessing from the Heart , when we have done all that we are Commanded to do , that we are unprofitable Servants , and have done no more , than what was our Duty to do , Luke xvii . 10 . This humble Temper the Scribes and Pharisees were very great strangers to , who look'd upon their Religious Services , as Things which God was obliged in Honour , and Equity to look upon and Reward ; Pride , Self-Conceitedness , and Self-Admiration , mingling with almost all they did ; and they did not , would not know , what a contrite and humble Heart meant , and what it was to lie low before God , with a deep Sense of their Unworthiness , and of the great Imperfection of their Services ; and though they Fasted often , yet that was not so much to arrive to an humble Sense of their Corruptions and Infirmities , as to increase their Merits , and to do Things which might Challenge Gods kinder Inclinations ; and this was the Rock against which these Men stumbled : And , as they were unacquainted with true Humility toward God , so they understood not , what it was to condescend to Men of low Estate . In Humility therefore we are to exceed them ; in Humility toward God and Man ; for , as there is nothing that separates more betwixt the Creator and the Creature , than Pride and Self-Conceitedness , for which Reason , God is said to behold the Proud afar off , so nothing unites Heaven and Earth , God and the Soul , more than Humility ; for thus saith the High and Lofty One , who inhabiteth Eternity , I dwell in the High and Holy Place , with him also , that is of a contrite , and humble Spirit , Es. lvii . 15 .

4. In Charity , or , a compassionate Temper toward all sorts of distressed Persons ; I say , all sorts , for that of the Pharisees was narrow and sneaking , and confined to People of their own Sect. I need not tell you , that Charity consists not only in giving Alms , that 's but one part of it ; nay , it may happen so , that it may not be so much , as a part of it , according to the case St. Paul puts , 1 Cor. xiii . 3 . where he makes it possible , for a Man to bestow all his Goods to Feed the Poor , and yet to have no Charity . Had Almsgiving been all the Charity , that was necessary to Salvation , the Scribes and Pharisees had been considerable Men , for they were free and liberal enough of their Purses toward Men of their own Party ; but Charity is a larger and nobler Virtue ; if it be of the true Eagle kind ; an unfeigned Love of God is the cause of it , and the effect is ever answerable to the Beauty which produces it . St. Paul hath given so genuine a Character of it , 1 Cor. xiii . that it 's impossible to mistake the Nature of it , except Men be wilfully Blind . It extends its Arms not only to all sorts of Objects , whether Friends or Foes , whether Relations or Strangers , but as far as it's Ability reaches , and opportunity offers it self to all sorts of Distresses : It doth not only Feed and give Drink , and Cloth and Visit , but Admonish too , and Reprove , and Teach , and Entreat , and Counsel and Advise , and help and assist , and sometimes Correct and Punish . It embraces Enemies , and like the wounded Earth , receives even those that cut , and digg'd it , into its Bosom ; and like the kind Balsom Tree , heals those , that made Incisions upon it . It Judges favourably of Pious Heathens , much more of Pious Christians , tho differing from it in Opinion ; it Damns none , whom God hath not Damned ; in a Word , it works no Evil to its Neighbour , but , is ready unto every good Word and Work . And in this Charity , we are to exceed the Righteousness of the Scribes and Pharisees .

5. In Vniversality of Obedience ; or , in making Conscience of the several Commands of the Gospel , of one , as well as of another , Joh. xv . 14 . Then , we exceed them , without any danger of being over-much Righteous , when at the same time , that we are fervent for Circumstances in God's Worship , we are not forgetful of the substantial part of Religion , when we do not let our Publick Devotion justle out our private , nor the private the publick ; when we do not make the Practice of one Precept , an argument to justify our neglect of another , nor excuse our not doing Good , by our not committing of Evil , but are impartial in our Obedience , and cheerfully submit , not only to the gentler , but harder Injunctions of the Gospel , not only to such as are agreeable , but to those also , which are contrary to our natural Temper and Inclination .

The Pious Christian will not easily get the better of the Righteousness of the Scribes and Pharisees , except his Obedience becomes larger , and spreads more than theirs . Had these Men carried on their Obedience to that Extent , I speak of , as St. Paul , a Pharisee , and the Son of a Pharisee afterwards did , there would not have been greater Men in the World than they ; and the Proverb , which was unjustly made concerning them , would not have been altogether False , viz. If there were but two Men to be Saved , the one would be a Scribe , the other a Pharisee .

And these are the particulars in which our Righteousness is to exceed that of the Scribes and Pharisees . If it doth not , we shall in no case enter into the Kingdom of Heaven . The Danger , and the Last Part , which will deserve our Examination .

IV. The Danger . Except Your Righteousness shall exceed the Rigteousness of the Scribes and Pharisees , Ye shall in no case enter into the Kingdom of Heaven .

This Word , one would think , should rouze every Soul here present , and put us all upon a serious Inquiry , Whether our Righteousness doth actually exceed the Righteousness of the Scribes and Pharisees : If it doth not , we hear our Doom . And can any Man think , Christ was very serious in saying so , without being concerned , how to prevent , and escape that fatal Exit ? All Ye , that have any Care of your Salvation , and believe another World , and know , what the Terrors of the Lord mean , and what it is , not to enter into the Kingdom of Heaven ; Awake , awake , ( why should you not , when Your Great Redeemer calls ? ) and take this Threatning into serious Consideration . Either it will be fulfilled , or not : If it will not be fulfilled , where is Christ's Veracity ? If it be , where is Your Security ?

I say unto You ; Thus the Commination begins ; which shews , the Thing is firm , and like the Laws of Medes and Persians , unalterable . Our Master , even He whom we believe to be God , as well as Man , hath spoke the Word . He that is Truth it self , hath said it , and thus it must be , nor will all the Intreaties of Men and Angels oblige him to depart from his peremptory Declaration .

You that hear , and now read all this , cannot pretend Ignorance , that you did not know the dreadful Consequence of this Neglect . We suggest , we intimate so much to you ; we pull you by the Sleeve , we proclaim these Words in your Ears , as poor , as mean , as inconsiderable Creatures , as we are ; I would to God , they might sink into your Hearts ! We beg of You , to lay aside your Divertisements , and your Businesses for a while , and allow this Threatning some Attention of Mind .

If you go no farther in your Righteousness , than these unhappy Men did , not all your Cries at last , Lord , Lord , open to us ; Not all your Tears , and Calls , Lord , have Mercy upon us ! Not all your Arguings , and Pleadings with God ; Not all your dying Groans , not all your mournful Accents , will open the Kingdom of Heaven to you . If you go no farther than these Men , by this Rule of Christ , you must inevitably be Miserable , and all your Wealth and Grandeur and Estates and Relatives , cannot help you : If you go no farther , you sink into a State of Hypocrisie , and I need not tell you , that the Portion of Hypocrites , is a very sad Portion , for it is to be cast into outward Darkness , where there is Howling and Gnashing of Teeth , so saith your Master and mine , Matth. xxiv . 51 .

In speaking to You , I speak to Christians , even to Men , who believe , that to enter into the Kingdom of Heaven , is beyond all the Bliss , that this , or Ten Thousand Worlds do afford ; and , that not to enter into the Kingdom of Heaven , is to be Wretched and Miserable , Odious and Contemptible , beyond Expression , and to Groan in Torments to Eternal Ages : This is the Notion You have of these Things , as You own Your selves Christians . Men , Fathers and Brethren , do you believe the Prophets ? Do you believe the Apostles ? Do you believe the Son of God , that came into the World to save Sinners ? I know you believe , and surely this is Motive sufficient to suffer the Word of Exhortation .

If therefore any of you have hitherto laid the stress of your Devotion , upon the External Task , and been Strangers to the inward frame of Mind , which is in the sight of God of great Price : If you have been Zealous for small , little , inconsiderable Things in Matters of Religion , and have wilfully neglected the more Substantial and Self-Denying part of it : If you have been Selfish in your Acts of Piety and Righteousness , and been Devout and Good , for Worldly Ends more than from a Sense of your Duty : If you have taken some care to Purifie your outward Man , from Clamorous and Scandalous Sins , and have been careless of rectifying what is amiss within you , even of subduing that immoderate Love of the World , and Pride , and Revengeful Thoughts and Desires , and Anger , and wrathful Temper , and other secret Sins , which do so easily beset you : If you have thought it your Duty , to observe some of the greater Commandments of the Gospel , and made no Conscience of the lesser . All this Fabrick must be pulled down , undone and unravell'd , and you must turn over a new Leaf , and apply your selves to a true Gospel Life and Temper ; else , there is no entring into the Kingdom of Heaven .

Flatter not your selves with the Merits and Sufferings , and Death of Christ Jesus , for poor Sinners . I grant , I own , this is a very Glorious , and comfortable Truth , and there is no sincere Believer , but confesses to thy Praise and Glory , O Blessed Jesu ! That there is no Name under Heaven given , whereby Men may be Saved , but thine alone . But still it is this exceeding the Scribes and Pharisees in their Righteousness , that must give you a Title to the benefits of the Death of Jesus Christ : By this the Pardon of your Sins , which was purchased by that Death , must be sued out , and applied , and rendred comfortable to your Souls ; and , if the Death of Christ doth not kill in you that Hypocrisie and Partiality , which made the Righteousness of the Pharisees defective , that Death cannot , will not , profit you .

All the Christian World knows , that the design of Christ's dying for Sinners , was , That they which Live , should not henceforth Live unto themselves but unto him , that Died for them , and rose again . They are the express Words of the Holy Ghost , 2 Cor. v. 15 . and it is as certain , that you cannot Live unto him , that Died for you , except your Righteousness be a Righteousness without Guile , and therefore beyond that of the Scribes and Pharisees .

I suppose you are sensible , that Christ cannot contradict himself ; when he spake these Words , He knew he was to Die for Sinners , yet to these Sinners , for whom he was to Die , he protests , Except your Righteousness shall exceed , &c. And therefore certainly , the Mercies of his Death cannot clash with our Duty ; and whosoever means to enjoy the Benefits of that Death , must Die to the Righteousness of the Scribes and Pharisees , and a Righteousness more Rational , an Evangelical Righteousness must Live in him , even that which St. Paul speaks of , Phil. iii. 9 . And that 's the Life of God , as it is called , Ephes. iv . 18 .

If we are to exceed these Men in their Righteousness , we must do more than they did , and if we do more , can we do less , than what hath been hinted in the preceding Particulars of Sincerity , Simplicity , Humility , Charity , and Vniversality of Obedience ? For these Qualifications rectifie what was amiss in the Righteousness of these Men , and set us in the right way , from which those Self-Conceited Men deviated , and wandred in a Wilderness of Vulgar Errours .

Should any of you be so Unfortunate , ( what I say here , is nothing but a plain and easie Comment upon the Commination of the Text ) I say , should any of you be so unfortunate , as to come before the Gate of the Kingdom of Heaven , and be denied entrance there ; how like a Thunder-bolt would this strike you ! And yet I see not , how it is possible to prevent it , if these Words of Christ make no impression upon you , or do not oblige you to go beyond these Men in their Acts of Devotion and Piety .

Their Righteousness was an External , Mechanical , starcht kind of Righteousness ; it was not Free , not Natural ; and they took no care to reform their Thoughts , Desires , Lusts , Affections , and such Things as Human Laws take no notice of ; and it 's to be feared , that this is the Disease of too great a number of Christians : Nay , Thousands there are , which do not come up to so much , as the Negative Virtues of the Scribes and Pharisees : They were no Drunkards , no Swearers , no Whoremongers , no Adulterers , and yet , how many that profess themselves Illuminated by the Gospel of Christ , are so , and worse than so ? And if even those , who do not exceed the Righteousness of these Men , shall not enter into the Kingdom of Heaven , how shall those , that are not so good as they ? And but that Unbelief , and Stupidity reigns so much in the Hearts of Men , certainly here is enough to fright them from the Carnal Life they lead .

There stands before the Gate of the Kingdom of Heaven , an Angel with a Flaming Sword , as much , as there did before the Gate of Paradise , to keep out all those , who voluntarily chuse Death before Life , and do not you chuse Death before Life ; when you had rather forfeit your share in the Kingdom of Heaven , than exceed the Scribes and Pharisees in their Righteousness ?

Surely it must be a dismal and deplorable Condition , when Men have flattered themselves all their Life time , with hopes of entring into the Kingdom of Heaven , to find themselves at last thrust out , and may not this be the condition of some of you ? And is not the very possibility of it enough to oblige you to Purifie and Cleanse your Righteousness , and to take care , that none of the Leaven of the Scribes and Pharisees stick to it ?

Here on Earth , Men Fight for a great Estate , and venture Fortune , Friends , Interest , Honesty , Life , and all : Strange ! The Kingdom of Heaven should lie under that Misfortune , that Men must be entreated to enter into it , and yet will not be prevailed with after all to enter . Yes , you 'll say , we all are very ready to enter into it , were it not for the hard Conditions that are required : and do you really think the Conditions so hard ? Would you think them so , if you lay Howling in Eternal Flames ? Certainly , nothing would seem hard then , and why should it seem so now , when it is evident and apparent , you are in danger of those Flames ?

Behold ! God is ready and willing , to succour , to assist , to support , and to strengthen you , that your Righteousness may Triumph over the Righteousness of these Hypocrites . The same Spirit , the same Grace , the same Influences , the same Assistances , he hath afforded to St. Paul , to St. Peter , to Lydia , to Martha , to Mary , to Magdalene , to the Jaylour , to the Penitent Publican , to Zachaeus , to others , the same he offers to you all . But then , if these kind Offers be slighted and rejected , and a Farm , a Yoak of Oxen , or some thing worse be preferr'd before it , it is not God so much , that deprives you of the Kingdom of Heaven , as you your selves . Were you actually possess'd of this Kingdom of Heaven , you would wonder at the Folly and Madness of Men , who can complain , that the Conditions are hard , when such a Glory , such a Bliss , such a Kingdom is to be had , a Kingdom for which the Apostles , and the Primitive Believers , whose Faith , and Constancy , we Admire , forsook Father and Mother , and Lands , and Houses , and all that was dear to them in this World . I could give you such a Description of that Kingdom , as should make all the Glories of this World look pale , and dim , and dark , in Comparison of it : But I forbear .

Were such Considerations as these , made use of in the cool of the Day , I mean , when your Thoughts are cool and composed , and the Grace of God upon your Endeavours earnestly implored , they would inspire you with Courage Invincible , to go not only beyond Heathens and Philosophers , but beyond Scribes and Pharisees in Righteousness , and in the serious Exercises of Virtue and Self-Denial .

It 's possible , you may not remember all the Motives , I have given you , but one thing you will be able to Remember , which contains all that I have said , and that 's the Text , and therefore I repeat it once more , Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven .

SERMON XXII . St. Matth. Ch. v. Ver. 21 , 22.

Ye have heard , that it was said by them of old time , Thou shalt not kill ; and whosoever shall kill , shall be in danger of the judgment :

But I say unto you , that whosoever is angry with his Brother without a cause , shall be in danger of the judgment ; and whosoever shall say to his Brother , Raca , shall be in danger of the Council ; but whosoever shall say , thou Fool , shall be in danger of Hell fire .

FAlse Teachers without doubt are very dangerous Men. The Murtherer kills the Body , these the Soul ; and by the false Doctrines they Sow in Mens Heads and Minds , they not only obstruct their Salvation , but lead them into Perdition : Indeed if the Errors be light and trivial , the hurt that 's done is not great ; and while the erroneous Doctrine reaches no farther than Speculation , it can deserve no very severe Censure ; but when it spoils and sullies the Worship of God , or proves an impediment to the faithful discharge of our Duty to God and Man , Poison is not so prejudicial to the outward , as such Opinions are to the inward Man , and the better part . And such were the erroneous Doctrines of the Scribes and Pharisees : Blending the Traditions of their Fathers with the Law of God , and entertaining both , with an equal Faith and Veneration ; they made an odd kind of Divinity , i. e. Contradictions . and quite perverted the design of Religion , which was to make Men universally good . This was particularly visible in the notion they had of the sixth Commandment , which they interpreted to the carnal advantage , and worldly Interest of their People , teaching them , that if they did but use that Care and Circumspection as not to kill a Man , they did not only answer the design of the Lawgiver , but would prevent the Penalty annex'd , and their being taken notice of by the Magistrate , and punished accordingly ; but as for Wrath , and Malice , and reproachful Language , whereby Murder and such bloody Practices are too often occasion'd and promoted , these they told them were things not forbid in the primary Intention of the Law of God , and consequently they need fear no Punishment . To which preposterous Exposition our Saviour opposes his Divine Authority , proves the gloss of their Elders upon the sixth Commandment to be false ; and shews , That what they thought did not deserve so much as a temporal Judgment , God would punish with eternal Vengeance , if not forsaken , or repented of betimes : Ye have heard , that it was said by them of old time , Thou shalt not kill , and whosoever shall kill , shall be , &c.

This is a Text upon which Criticks and Learned Men have bestow'd many excellent Observations , because the words relate to some antient Customs of the Jews , in their Judicial Proceedings against Malefactors and others : But as I do not think it proper to entertain you with Curiosities , so if there be need of making use of any of those Observations , I shall do it no farther , than they serve to elucidate some of the obscurer Passages of the Text , and make way for the practical Points I shall insist upon for your Edification .

As to the Sense of the Words , it 's briefly this :

1. Whether we render the Expression in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It hath been said by them of old time , or to them of old time , as some Translations read it , the difference is not very material : for as by those of old time are meant either the antient Masters of Tradition , who lived some hundred years before that time ; or the Ancestors of the Jews , to whom those Masters of Tradition pretended to deliver an oral Exposition of the Law of Moses ; so if we read , by them of old time , the meaning is , You have heard that it hath been deliver'd , and said by the antient Masters of Tradition : And if we render it , to them of old time , the sense is , You have heard it delivered to your Ancestors and Fore-fathers , by those antient Masters of Tradition . I restrain , you see , this Passage to Tradition ; for though the Sense of it is to be found in the Law of Moses , yet the Maxim , as it is related by our Saviour here , is not expressed there neither with that Connection : And therefore I conceive the antient Expositors of the Law contracted what Moses had said , into this Motto , Whosoever shall kill , shall be in danger of the judgment .

2. What is said here of Killing , is meant of killing a Man , and hath respect to the sixth Commandment , Thou shalt do no Murder . By which Law , as the killing of Beasts for Man's use could not be intended , nor destroying venomous and noxious Animals , nor executing of Malefactors by order of the Magistrate , nor depriving Men of their Lives in a just and lawful War , but an unjust depriving a Man of his Life ; so there was a punishment suitable annex'd to the breach of that Law ; which Punishment was to be ordered and inflicted by the Magistrate ; and so far as the Law of God given by Moses went , all was right , and just , and reasonable ; but here the Masters of Tradition had made a Distinction , that if a Man had hired another to kill his Neighbour , or had let loose a wild Beast upon him , whereby he died , the Magistrate was not to inflict the Punishment of Death upon him , but he was to be left to the extraordinary Judgment of God ; but if he killed him in Person , either by a Sword , or by a Stone , or by some other Weapon , then the Magistrate was to execute the Penalty appointed by the Law of Moses , upon him ; but this was not all , for they taught moreover , that though a Person who killed another was liable to capital Punishments , yet the Wrath , the Anger , and the Malice that prompted him to it , was a thing that deserved no Punishment , and therefore this was not a thing to be feared ; and here came in Tradition , which mis-interpreted the Law of Moses , though it stands to Reason , that he who forbids a Sin , at the same time doth forbid the occasion of it , and all such things as do naturally lead to the Commission of it .

3. Our Saviour , to shew that Wrath , and Anger , and Malice , and reproachful Language , were liable to Punishment , as well as Murder , and that God would certainly lash them , as well as the greater Enormities , takes notice of several degrees of unjust Wrath and Anger . The first is a sudden Effervescence , or Boyling up of the Blood , or some violent Agitation and Commotion of the Passions upon a frivolous occasion ; and therefore adds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without sufficient Cause , which though it be not in some Copies , yet must necessarily be understood here ; not denying but that Anger in some Cases may be lawful , but shewing withal , that if the occasion of the Anger be slight and trivial , and the Anger even in a lawful Cause be excessive , and going beyond its just Bounds , it provokes God's heavy Displeasure .

But then if this secret Anger within , or the first boyling over of the Blood , proceeeds farther to contemptuous Words , and that a Man in Wrath and Malice gives his Neighbour reproachful Language , despising and undervaluing him , by using Expressions and Names , which wound his Reputation , intimated by the Word Rakah , i. e. vile and worthless Wretch ; though I am apt to believe that an angry and threatning noise and posture is chiefly meant by that Word in this Case , the Sin rises higher , and becomes greater , and consequently deserves a severer Judgment ; but then , if this Anger mounts higher yet , and from an angry threatning Posture and Noise , which betrays Wrath and Indignation , it proceeds to the calling our Neighbour Fool , i. e. wicked and reprobate Wretch , deserving the eternal Anger both of God , and all good Men , which is the meaning of the Word Fool , in the Proverbs of Solomon ; as the Sin becomes more heinous by this Aggravation , so the Punishment of it in the other World will be greater yet .

4. What our Saviour saith here of a certain Gradation of Punishments due to the several Lusts , and degrees of Wrath and Anger , Judgment , Council , Hell Fire , must be understood of Penalties in the next World , yet with allusion to the degrees of Punishment among the Jews in this Life . Now among the Jews , there were three degrees of publick Infamy , according to the nature of the Punishment inflicted on Men for their Crimes , and the more publick the Punishment was , the greater was the Infamy . If an Offender were brought before the Court of Three and twenty , which was an inferiour Court of Judicature called here , being guilty of the Judgment , and there condemn'd , he was infamous , and a great Disgrace it was to him , but in a lower degree : If he were brought before the Sanedrin , or the Great Council of the Nation , consisting of LXX Elders , in the nature of our Parliament , and by them adjudged to Death , the Infamy and Disgrace was greater : Yet if , lastly , a Man were condemn'd to be burnt in the Valley of Hinnon or Tophet , where all the Trash and Filth of the City of Jerusalem , the Garbage and dead Carcasses were burnt , and where antiently they offered their Children to Moloch , and where a perpetual Fire was kept to consume all things that were offensive and nauseous , and which by the Jews themselves was look'd upon as an Emblem of Hell Fire , the Infamy was greatest of all : According to these degrees of Infamy here on Earth , Christ shews there will be degrees of Punishment for the several degrees of unjust and unlawful Anger , in the other World ; for most certainly this Threatning cannot be understood with respect to this Life , there being no such thing inflicted upon Men , for Anger and reproachful Names , on this side the Grave ; and whereas the Jews were generally afraid chiefly of Punishments in this Life , Christ thought sit to acquaint them and us , that we had far greater reason to be afraid of the Punishments in the next , as more dreadful and more grievous than any they could fear here on Earth . And this is the meaning of the Commination in the Text , Whosoever , &c.

From the Words thus explained , arise these following Truths :

I. Antiquity is no warrant for erroneous Doctrines and Practices .

II. Murder is a Crime , which the Magistrate must by no means suffer to go unpunish'd .

III. Wrath and Anger without a just Cause , hath its degrees , and according to the degrees of the Sin , the Punishment in the next World will be proportionable .

1. Antiquity is no warrant for erroenous Doctrines and Practices .

The Scribes and Pharisees here pretended , that what they taught and practis'd concerning the sixth Commandment , was deliver'd to them by them of old Time . But our Saviour shews , that this pretence could be of no use to them , but rather betray'd than cover'd their Nakedness .

Error pleads Antiquity as well as Truth ; and though nothing be more antient than Truth , for it is from Eternity , and before ever Error appear'd in the World , Truth had the universal Monarchy , yet Error is as ancient as the Fall . As soon as the Apostate Angels forsook their Habitation and Integrity together , Error began to shew it self , which soon spread it self through the habitable World ; when Man , tempted by the Devil , consented to his false Principles , and went astray from the center of his Happiness . No doubt , Antiquity is venerable , but it must be in a good Cause , and where Truth and that join together , the Argument is perswasive , and may be call'd invincible . But a thing is not therefore true because it is antient , nor doth it command Assent , because of its uncommon Pedigree . Sin and Error lose little of their Deformity by appealing to antient Times , and an Error is so much the worse , by how much it defends it self by the Practice of former Ages .

Idolatry , and all the Vices in the World , may shelter themselves under this Roof ; and there is no Villany so great , but Men may find a President two or three thousand Years ago . The Priests of the Temple of Diana at Ephesus , called the Wicker-image of that Goddess 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fallen down from Jupiter , meerly because it was antient ; and the Temple having been seven times ruin'd , and built up again , and this Image still preserved , was to them an Argument that this Worship must be lawful . Indeed , at this rate , a Man might even defend Sodomy with the Romish Archbishop Joannes Casa , because it was practised in the Cities which God destroyed with Fire and Brimstone , and the Jews would have had a good Plea for their Adoration of the Queen of Heaven , because their Fathers had been used to it .

This very Argument makes the Allegations of the Roman Church from Antiquity ridiculous , and they might as well espouse the Heresies of Ebian and Cerinthus , because they lived in and about the Age of the holy Apostles . When God hath given a Standard of Truth , that must be the Rule whereby Truth and Error must be concluded ; and when that saith a thing is true , it is not its being revived , or taught but Yesterday , that can make it false ; and whatever is contrary to that Form of sound Words , must be Erroneous and False , though it were as old as the Rebellion of Corah , Dathan and Abiram . The Worship of Images is not therefore lawful , because Irene a superstitious Woman 900 Years ago , got a company of illiterate and passionate Men together , who decreed it in a Council ; nor is Sedition and Disobedience to Magistrates therefore justifiable , because Gregory II. Pope of Rome , in the eighth Century , shook off the Authority of Leo Isaurus , his Emperor . And therefore let none of you plead for any Sin because it is the fashion , nor allow themselves in Actions offensive to God's Holiness , because it hath been the Custom of the Country to do so for many Ages . This will be but a poor defence in the last Day to alledge , that you follow'd the sinful Practices of your Ancestors , or to say it was unmannerly to depart from that which was done before you for many Generations . To be sure , Men were good before they were bad , and there was a Golden Age before that of Iron took place in the World ; and therefore if Antiquity be a motive , nothing can challenge your Embraces more than Righteousness , and dominion over your Appetite and Passions , for that was in the World before Mankind knew what it was to depart from the living God .

Murder is as antient as the time of Cain ; yet no civiliz'd Nation under the cope of Heaven will allow of it , because of its Antiquity : So far from it , that in all Countries it is order'd to be punish'd with the Death of the insolent Creature : Which calls me to the

II. Observation , That Murder is a Crime which a Magistrate must by no means suffer to go unpunished ; for it hath been said , Thou shalt not kill , and whosoever shall kill shall be in danger of the Judgment . The Substance of this hath been said by Almighty God , as well as by them of old time ; and so far as God hath said it , it is a Law unalterable . Murder is a truly crying Sin , for the Voice of thy Brother's Blood crys unto me from the ground , saith God , Gen. IV. 10 . This is a Crime which Nature it self trembles at ; and yet we see there are Wretches and Monsters , who can steel and harden their Consciences against the Horror of it : But God thunders against it from Heaven ; and because the Crime is so great , he hath made a Law , and given it to all Mankind , That whoso sheds Mans Blood , by Man , i. e. by the Magistrates , shall his Blood be shed , Gen. ix . 6 . Nay , if a wild Beast tears a Man , who is going about his lawful Occasions , in pieces , though an irrational Creature , God will strike that Beast dead , because it kill'd Sanctius his Animal , a nobler , and more sacred Fabrick . So tender is God of the Life of Man , nor would he suffer his Tabernacle or Sanctuary to be a refuge for such a barbarous Wretch . The Horns of the Altar could not save the Offender , and from the very Temple he was to be dragg'd to the Gallows , or place of Execution . The whole Country comes to be defiled by the horrid Crime , where it goes unpunish'd ; and that Magistrate makes his Soul black with Guilt , that connives at the inhumane Action ; or out of respect to Greatness , or Rank , or Quality , pardons the intollerable Extravagance : Where this remains unpunish'd , when known , a Nation falls under the Curse of God ; and whatever Judgments befal them , an Ounce of the unpunish'd Murder , as the Jews say of the Sin of the Golden Calf , may be said to be an Ingredient of their Calamity .

We have a Distinction in our Law betwixt Mans-Slaughter and Murder ; A Distinction , which I wish did not too often cover that Bloody Crime , which ought to be avenged by publick Justice . The Word of God knows no such Distinction ; and tho' it provides for Chance-medly , and gives pardon to the Man that unawares , and without any intent to kill , proves the occasion of another's Death ; yet this is nothing to that Act , which Wrath and Anger , whether sudden , or premeditate , doth produce to the Horror of the Creation .

Neither doth the Law of the Gospel , nor the Law of Moses in this case before us , reverse the Law of Nature ; and God is so resolute , that the Magistrate shall punish such Offenders with Death , that where they do not , himself sometimes takes the Sword in hand , and executes the presumptuous Destroyer of his Image : Nay , many times makes the Wretch that did the Fact , and escapes the Magistrates Sword , his own Executioner : Alphonsus Diazius , a Spaniard , and a Roman Catholick , having kill'd his own Natural Brother for turning Protestant , for which he receiv'd the Praises and Applauses of considerable Men in the Church of Rome , haunted and hunted at last by the Furies of his own Conscience , desperately hang'd himself at Trent , de callo Mulae suae , saith the Historian , upon the Neck of his own Mule .

It 's true , there are those , who guilty of such Crimes , do yet escape the revenging Arm of God and Man here , but the more terrible will be their Cup of trembling hereafter : and God lets some , like stall'd Oxen , grow fat on this side the Grave , that with greater Terrour they may fall a Sacrifice , when they die , to hellish Furies . Nor can Duels and single Combats upon an Affront receiv'd , and Challenging one another to fight , be excused from sharing in the Heinousness of this Guilt ; for whatever fine Names , and plausible Descriptions , the Law of Honour may have made of such Actions ; he that kills another in a Duel , though he gets a Pardon of his Prince , will be Arraign'd in the last day among the Murtherers , who shall have their Portion in the Lake which burns with Fire and Brimstone .

I do not deny , but that in the dark Times of Popery such Combats have been allow'd of , and publick Prayers have been said for success in such Duels , but what Credit can a Cause receive from Ages , in which to understand Greek was a Crime , and Hebrew next to Heresie ? We need not wonder , that Babylon the Mother of Harlots should permit such things , whose Garments have been died Red with the Blood of the Saints of God , and which hath Tricks and Ways to Canonize Assassins , to consecrate Murther , and to Christen Massacres , Services of Religion . To call upon you to take heed of having a hand in Blood , were to discourage you from drowning or poisoning your selves , or running a Sword into your own Bowels , for indeed this is no better , and whatever varnish may be put upon it , it is precipitating your selves headlong into the Gulf of Perdition . There is in this Sin , all that can aggravate a Deed ; it is to raise a Hell in your Bosom , and the thing it self speaks so much abomination , that to name the Sin , is to give you a thousand Arguments against it . But then that ye may not be under any temptation to this Sin ; let bitterness , and wrath , and anger be put away from you with all Malice , which leads me to the third Proposition :

III. That Wrath and Anger without a just Cause have their Degrees , and according to them , the Punishment in the next Life will be proportionable , For whosoever shall be angry with his Brother without a cause , shall be in danger of the Judgment ; and whosoever shall say to his Brother Raca , shall be in danger of the Council ; but whosoever shall say thou Fool , shall be in danger of Hell-fire .

That some anger is lawful , is evident , from hence , because Christ himself was angry , and very angry sometimes , and so were the Apostles ; and we are permitted to be so , but with this Caution , be angry and sin not , i. e. so as not to Sin , Eph. iv . 26 So that all Anger is not a mark of Damnation . But then when the Author and Captain of our Salvation , Christ Jesus , and his Holy Apostles were angry , it was only against Sin , and out of a Zeal to Vertue , and when Men were obstinate and would not be perswaded to do their Duty , and a Sense of God's Glory kindled the fire of their Passion ; in which Case to be angry is a Perfection , and to be passionate , a Christian accomplishment ; provided still that the bounds of that Anger be observed , and it's heat do not turn into Wild-fire ; that it be not attended with unseemly Expressions , nor accompanied with furious Gestures and Actions . I do not deny but a Man may be angry with his Servant , a Father with his Children , and a Master with his Scholars , and proceed even to Correction ; but then it must be , because they neglect their Duty , or will not hearken to wholsome Admonitions , and when gentler Addresses will do no good ; and the Anger must be more upon the account of their Sin , than out of any Desire to revenge ; and it must be an Anger mingled with Pity and Compassion , and which ends in Prayer for the Offenders ; and it must be free from Fury and reviling Language : And being kept within these Bounds , I find no fault with this Anger . But this is not the Anger my Text speaks of , and against which Christ levels his Commination here , for that 's Anger without sufficient Cause , even Anger , because our worldly Interest is not promoted , as we expected , or because our Honour and Reputation is touch'd , or because something , which gratifies our Lusts , is with-held from us , or because our vain Desires are not cocker'd and flatter'd , or because such a Person hath not given us the Title and Respect we look'd for , or because we cannot digest a Reproof , or because we are cross'd in our Designs , or because such a Man is not of our Opinion , or because he will not conform to our Humour . These are the things which commonly provoke to Passion ; and this Anger , the farther it goes , the worse it grows ; if from Thoughts and secret Grudges , it proceeds to contumelious , reproachful , and reviling Language , to calling the party ill Names , Fool and Rogue , and Villain , and Rascal and Knave , and Cheat , and Hypocrite , and such other Titles , as Modesty will not suffer us to Name , it becomes greater ; and if from Words and Expressions it goes farther yet , even to Actions of Revenge , and settles in Hatred , in Rancour , and inveterate Malice ; it then shuts out the Righteousness of God , and lets in the Devil , and invites evil Spirits to come and Lodge in that House , and the last Estate of that Man grows worse than the first .

And is not this the Case of abundance of you ? Do not you see something in this Glass that 's very like you , and resembles your Temper ? And do but consider , what weakness , what impotency of Reason , and Spirit you betray and discover by such doings ? Is not this an inlet to confusion and every evil work , Jam. iii. 16 . Is this the Christian Spirit ? Is this to know , what manner of Spirit you are of ? Is this treading in your Masters steps ? Is this following his Example , Who when he was reviled , reviled not again ? Dare you appear before the Son of Man in the last day with such a Disposition of Soul , never yet seriously repented of ? Is this to resist the Devil ? Is this to purifie your Hearts ? Have you so learned Christ ? Is this to be Children in Malice , as you are bound to be by your Profession ? Is this to crucifie the Flesh with the Affections and Lusts , upon the least Provocation , presently to be in a huff , presently to let your Tongues loose , and to break forth against your Brethren in Language fitter for Turks and Indians , than for Christians ? Is this to be meek as Doves ? Is this to Love one another with a pure Heart fervently ? Is Hell-fire nothing but painted Flames ? Hath our great Master threatned it , and do we make light of it ? Can you seriously reflect upon this Commination , and be unconcerned ? And is not this threatning a Call to Repentance ? What a Mercy is it , that God will accept of a sincere Repentance after such Provocations ? But how can you repent of your Passion , if you do not mortifie it ? How can you mortifie it , if you do not conquer it ? How can you conquer it , if you do not strive ? How can you strive , if you do not use the proper means and weapons God hath appointed in the Gospel ? How can you profess sorrow for this Sin , when you fall wilfully into the same Sin again ? Do you call a Mock-Repentance , godly Sorrow ! Or do you take that to be Repentance which is separated from actual Reformation ?

Ecclesiastical History tells us of two Bishops that fell out , and proceeded even to reviling Language , and so parted ; toward night one of them sent the other word , Brother , the Sun is going down ; with that , the angry Man remembred St. Pauls saying , Let not the Sun go down upon your Wrath , and made haste , and found out his offended Brother , and fell on his Neck and kissed him . The Pythagoreans , though Heathens , did the like , for if they had quarrell'd one with another in the day time , they would not go angry to Bed , but shak'd Hands before Sun-set . Did Heathens do so , and shall Christians be strangers to this Practice ? Flatter not your selves with this , that you kill no body in your Anger , so did the Pharisees , but must ye therefore act against the Law of Reason and Religion , because you do not run stark Mad ? Do you own your selves Disciples of the Lord Jesus , and will not you believe what he saith in the Text ? Hath he peremptorily forbid you all Bitterness and Wrath , and speaking evil one of another , and will not you obey him ? Doth he assure you , that it renders you obnoxious to Hell-fire ; and do not you think , what if I should fall into that Fire in my Anger ? Are you sure you shall not ? Hath God told you , that he will not strike you dead in a Fit ? Do not you express all that 's terrible by Hell-fire ? And is not the possibility of falling into it , a sufficient Defence against this inordinate Passion ? Do you hope for Christ's Rewards , and will you deprive your selves of them by your wilful Disobedience ?

Did you go about mortifying that bitterness of Spirit , like Men in good earnest ; how could ye fail of Success ? Did ye pray fervently against it , watch against it , chide your selves frequently for it , shun the occasions of it , check it when ye find it rising , set before you the Danger and believe it : Call to mind the meekness of your great Master , and the wonderful Patience of the Holy Apostles in their private Injuries , how could your undertakings miscarry ? Doth Anger according to Solomon's Verdict , rest in the bosom of Fools , and do you take your selves to be wise Men for it ? O be better advised , and if the Mercy , the Patience , the Clemency , the Compassion of God toward you , cannot melt down your angry , your wrathful Constitution ; stand in awe however of your Ruin , of your everlasting Ruin , and remember who it is that said and protested , and will Act according to his Protestation , Whosoever shall be angry with his Brother without a Cause , &c.

SERMON XXIII . St. Matt. Ch. v. Ver. 23 , 24.

Therefore if thou bring thy Gift to the Altar , and there remembrest , that thy Brother hath ought against thee ; Leave there thy Gift before the Altar , and go thy way ; first be reconciled to thy Brother , and then come , and offer thy Gift .

THE Religion of the Pharisees did not expire with that Sect ; though the World , a great part of it , is Christian , yet abundance of us , not only Papists , but Protestants too , are meer Pharisees still , I mean with respect to this piece of Religion , viz. Bribing God as it were with Devotion , or some external Service , in hopes he will give us leave to enjoy those Lusts and sinful desires we are loath to quit , and part with : This is pure Pharisaism , to think , or to hope , that a Sacrifice will atone for the Pride we cherish ; that a Fast will expiate the ill Nature we indulge ; that giving Alms will satisfie for the Malice we harbour ; that such a number of Prayers will cover the secret Grudges we entertain ; or that such a piece of Self-denial and Mortification will oblige God to connive at our Unwillingness , to pardon Injuries . This is to make our Duties a shelter for our Sins , and to look upon God as some soft and easy Deity ; who , so he be Honour'd in one thing , is contented to be Dishonour'd in another , and so he hath but a Pepper-corn , or some small rent of Respect paid him , gives Men leave to prosecute their evil Inclinations as they please .

This vulgar Errour Christ confutes in the Text , and whereas the Pharisees thought that Sins for which the Law of Moses inflicted no external Punishment , by the Hand of the Magistrate , particularly , Rancour , Hatred , Malice , and Unwillingness to forgive , or to be Reconciled , might be expiated by Gifts , and Sacrifices , and Oblations , and consequently required no Reformation ; since God would pass them by if a Gift , though never so small were brought , and by the Priest in the Name of the Offerer , laid upon the Altar : Christ to shew the Vanity and Folly of that Conceit , assures them and us , that God is pleased more with Mercy , than with Sacrifice ; with pardoning Injuries more than with Gifts , and with real Charity more than with the costliest Oblations ; Therefore if thou bring thy gift to the Altar , and there remembrest that thy Brother hath ought against thee ; leave there thy gift before the Altar , and go thy way ; first be reconciled unto thy Brother , and then come and offer thy gift .

The Sense of which Words will appear in this following Proposition .

If we have given just occasion of Offence to our fellow Christians , we must not think that God will accept of our Devotion , though never so Costly ; whether Publick or Private , till we are reconciled , or have reconciled our selves to our offended Neighbour .

I say , if we have given just occasion of Offence ; for that is the meaning of our great Master here when he saith , if thy Brother hath ought against thee , which is not to be understood of other Mens picking Quarrels with us , or bearing a Spleen , or Hatred to us without a just Cause , for so Christ and his Apostles , and the best Men have been used in all Ages , but if our Brother or fellow Christian have ought against us , that he can justly charge us with , as an Offence given to him ; in that Case , if we should not think of it , till we come to the very Altar of Gods House , our Devotion , if we mean to have it accepted , must be forborn , or it is offered in vain , till a Reconciliation be sought or made .

I apply what is said here of bringing our Gift to the Altar , to any Devotion , whether it be Prayer , or receiving the Sacrament of the Eucharist , or Consecrating part of our Estate and Goods to God's Service , &c. For though Christ in saying so , alludes to the Practice and Custom of the Jews offering their Gifts , their Sheep , their Turtles , their Pigeons , &c. upon the Altar , the holiest place in the Tabernacle , or Temple of Jerusalem , yet since by bringing a thing , or coming to the Altar of God , is some times meant Divine Worship in general , as Malach. ii . 13 . Psal. xxvi . 6 . the Phrase may justly be understood of the Publick Worship of God , nay any sort of Divine Worship , whereby we intend to express our respect to God , whether Publick or Private ; and that want of Reconciliation in case we have offered a signal Injury to our fellow Christians , either in Word or Deed , renders the Gift , or Devotion , we offer unpleasing , or unacceptable , will appear from the following Considerations .

1. Because the Devotion is offered from an impure Heart ; want of Reconciliation , I mean a wilful want or neglect of it supposes a Heart full of Rancour and Malice , and secret Grudges against the Person whom we are at Variance with , or whom we have offended ; and in this case David's saying holds true ; If I regard Iniquity in my Heart , the Lord will not leave me , Psal. lxvi . 18 . Shall God , whose Purity is great , and astonishing , and infinite , accept of an Oblation , which hath so impure a Foundation ? Can we imagine God is so fond of Services , as not to regard the Heart , which is and ought to be the principal Agent in the Service ? He that scorned the Blind and the Lame offered to him in Sacrifice , will he be pleased with such blind and lame Devotion ? It is not the bare Flower , ( as beautiful as it's Colours may seem to be ) that God is delighted with , if the Soil on which it grows be a Dung-hill . No ,

Let 's not flatter our selves , that the Building we erect , will be taking in the Eyes of the great Architect , while the Foundation is rotten . A Heart that cherishes Malice , is the impure Root , that sheds poyson on the Plant it produces ; and that can cause no odoriferous Scent in Heaven . He that hath protested , that an evil Heart is abomination to him , will he relish the Water which comes from that bitter Spring ? He that hath told us , that the pure in heart shall see him , and none but they , will he admit that Devotion into his gracious Presence , which comes from a bottom , where Toads and Serpents crawl ? He that delights in nothing so much as in a Heart sincere , and upright , will he be fond of Hypocrisy ? What is Hypocrisy ? Is it not seeming to be good , when we are not ? And is not Devotion , coming from a Heart unwilling to be reconciled to our fellow Christian , an appearance of Goodness ; while love to our Brethren , the principal Ingredient which must make it so , is wanting ?

2. Such Devotion is a perfect Contradiction . The Soul , that is a Stranger , or an Enemy to Reconciliation , and yet offers Services of Devotion to God , pretends to obey him by those Services , and yet at the same time disobeys him , by being unwilling to be reconciled . Doth a Fountain at the same place send forth bitter water and sweet ? saith St. James , ch. iii. 11 . Of the Samaritans we read , 1 Kings , xvii . 33 . That they feared the Lord , and served their own Gods . They sacrificed to the Great Jehovah , and to Devils , and their Worship was divided betwixt God and Belial ; betwixt Dagon and the Ark ; betwixt the Temple of God , and Idols . And is not Devotion , from a Heart unwilling to be reconciled , a Worship much like theirs ? At once to obey God , and to disobey him ; at once to honour , and to affront him ; at once to worship , and to blaspheme him ? To build with one hand , and to pull down with another : At the same time to please God , and to offend him ; to please him with Devotion , and to offend him with neglect of Charity ? Is God a God of Order , and will he be pleased with Contradictions ? May it not justly be said to such among you , as Elijah to the Israelites ? 1 Kings , xviii . 21 . How long halt you between two Opinions ? If the Lord be God , then follow him ; but if Baal , then follow him . But to think to oblige both , is to reconcile Fire and Water , Light and Darkness , Heaven and Hell , and things that have the greatest Antipathy one to another .

3. God is the God of Love , and will he accept of a Devotion coming from a Heart that hath no Love ? Can there be Love there , where there is no Reconciliation ? Can Charity be there , where the Man will not be Friends with his offended Brother ? It was indeed said in Commendation of that Roman , that having lived so many years with his Mother , he was never reconciled to her ; but the meaning was , that they had never quarrelled ; never fallen out ; so there was no need of any Reconciliation . But here we speak of Offences given and taken , and a wilful neglect of Reconciliation , must necessarily argue want of Love ; and can God love that Service , in which there is nothing agreeable to his Nature ? Behold how good , and how pleasant a thing it is , for Brethren to dwell together in Vnity , saith David , Psal. cxxxiii . 1 . It is pleasant to Men , and pleasant to God . He loves to see it , there is harmony in it ; and can that Devotion make Musick in Heaven , which runs upon jarring , and Discord , and Animosities , and Dissentions ? God is Love , and where should Love dwell , but in a Heart that loves ? A Heart that doth not , is no Seat , no Place , no Mansion , no Habitation , no Tabernacle for the God of Love to rest in . The Spirit of love flees from such a House . There must be a similitude of Tempers . For God to dwell in a Heart where Hatred lodges , would be as unseemly a thing , as for a King to chuse a Dungeon for his Habitation . I love them that love me , saith the Eternal Wisdom , Prov. viii . 17 . He that is unwilling to be reconciled to his offended Neighbour , cannot love God ; and God cannot love him , nor his Service ; for if the Man doth not love his Brother , whom he hath seen , how shall be love God , whom he hath not seen ? 1 John iv . 20 .

4. Such Devotion , coming from a Heart loath to be reconciled , is a plain attempt to put a cheat upon the great God of Heaven ; for such a Man hopes , God will be so dazled with his Devotion , that he will over-look the Malice that 's glowing in his Heart . He hopes , that God will be so taken with the external Service he lays at his feet , as not to take notice of the abomination that lurks within . Will you put out the Eyes of these Men , said Corah , and Dathan , Numb . xvi . 14 . And may it not be said to such , Will you put out the Eyes of Almighty God ? Do you think to blind him , that sees by Night , as well as by Day ? Do you hope to deceive him that searches the Hearts and the Reins ? Is it a small thing to you to affront him , and would you cheat him too ? Do you think to lull him asleep with your Devotion , that he may not mind the Leprosy which infects your Souls ? Is he a Man , that you think to impose upon him ? Or , a Being so weak , that it 's possible to gull him into approbation of your Services ? See what Absurdities Men run into , when they hope , that some external Acts of their Piety will cover the multitude of their Sins . Strange Men ! Do not you own , that God sees the very Secrets of your Hearts ; and do you hope to hide your secret Malice from his All-seeing Eye ? Do you hope to make the Sepulchre so white , that he shall not spy the rotten Bones that lie concealed there ? Do you think to make the Grass so thick , that the Snake which lies underneath , shall escape the piercing Eye of his Omniscience ?

Vnderstand this , ye bruitish among the People , and ye Fools , when will ye be wise , He that planted the Ear , shall not he hear ? He that formed the Eye , shall not he see ? Psal. xciv . 8 , 9.

INFERENCES .

To draw some Inferences from the Premises .

I. What I have said , is no discouragement to external Duties . No! Your Gifts must be brought to the Altar , and God must be worshiped , and honoured , and adored : God ; your Relation to him , and your Interest requires it .

God , the Author of your Being : Hath he made you Creatures , and rational Creatures ; Creatures , capable of understanding Glory and Excellency above all created Beings ; and shall not he have your Homage , even the Homage of Prayer and Praises , and acknowledgment of his Authority ? He that spoke you into Being , hath not he power to command you ? Hath not he power to prescribe Rules , how you are to worship him ? And dare you deny him that service , which your entire dependance upon his Charity doth challenge at your Hands ?

Do not you acknowledge him , as the All-seeing , the All-knowing , the Almighty , the All-wise , the most Perfect , the most Holy , the most Blessed , the most Happy Potentate ; the King Immortal , Invisible , and who inhabits Eternity ; and doth not his Incomprehensible Excellency deserve Love , and Delight , and Admiration , and Adoration , and suitable Expressions of Duty and Respect ?

Do you own him for your greatest Benefactor , and the rich Fountain from which all things come , that make you Rich and Healthy and Easy , and Blessed and Glorious both in this World , and in that which is to come , and can you do less than apply your selves to Prayers and Supplications , and devout Humiliations before the Throne of his Glory ? Do you look upon him as the inexhausted Spring of Bounty and Mercy and Compassion ? Do you own all this , and shall you think much of bowing the Knee before him , and breaking forth into Celebrations of his wonderful Works ? Nay have not you found it very Comfortable to do so , to tread his Courts , and to worship him in the Beauty of Holiness ? If you have not , ask those , who feel and find , that one day in his Courts is better than a Thousand in the Tents of Wickedness , where Plenty flows , and Sensuality abounds , and that they had rather be Door-keepers in the House of their God , than to divide the Spoil with the Rich , and with the Great ? Do you take all this to be Fancy only ; or do you think that these are only Symptoms of brain-sick and melancholy Men ? If so , whence is it , that such Men find comfort , when the profane Herd can find none ? Whence is it , that such Persons can rejoice in Tribulations , under which the careless Sinner faints and sinks , and casts away his Hope ?

Look abroad and see who hath greater Comforts , greater Peace , and greater Consolation , ( Consolation I mean , that 's solid and lasting , and can resist Storms , and weather the greatest Brunts ) than those who Love and Admire , and Adore and Worship him , who lives forever and ever ?

This therefore is certain , that God must be Worship'd , and Devotion and external Service must be paid him , whether it be Fasting , or Alms , or Prayer , or Praise , or a thankful remembrance of the Death of Jesus Christ in the Sacrament . But then I add , that our taking notice of the Faults and Errors which some of you commit in these Religious Services , is no just Discouragement to the faithful performance of these Services . Are we therefore your Enemies , because we tell you the Truth ? Is it not Kindness in us , to shew you the Rocks you are to shun ? Is it not Charity in us to acquaint you , in what manner these Services are to be performed ? Do not you find fault with your Servants and Children if they do not things according to your Mind ? And do not you tell them of it , that they may amend and do better ? And is not our Intent , and Design the same ? Would ye offer Devotions to God which vanish in the Air ? Would not you have your Adorations of him useful and profitable to you ? and if so , then we tell you by the Word of the Lord , that without Charity they are nothing worth ; and did ye speak with the Tongues of Men and Angels , nay could ye pray like Angels , and have no Charity , ye would be no better than sounding Brass , or atinkling Cymbal ; and though ye had all Faith , so that you could remove Mountains , and have no Charity , ye are nothing ; and if ye bestow'd all your Goods to feed the Poor , and gave your Bodies to be Burnt , and have no Charity , it would profit ye nothing , 1 Cor. xiii . 1 , 2 , 3. That 's the first .

II. Let none of you entertain high and lofty Conceits of your Religious Services , because they are called Gifts ; when thou bringest thy gift to the Altar . If they are called Gifts , it 's not their intrinsick Worth or Merit , that is the cause ; but it 's God's infinite Goodness and Mercy , that is pleased to call that a Gift , which is our bounden Duty ; and they are called Gifts , not as if we might chuse , whether we will offer them or not , but to let us see , with what Freedom , Alacrity , and Chearfulness , they ought to be performed .

That which makes a Gift very pleasing to the Person , who receives it , is the Candour , the Ingenuity , the Chearfulness , the Alacrity , the readiness of the Giver . I will freely Sacrifice unto thee , saith the Royal Prophet , Psal. liv . 6 . Dragg'd Services he doth not care for , and Devotions offered to him with an unwilling Mind , are a Smoak in his Nostrils . But the Votary that comes chearfully to his Altar , that with a good Will worships him , that runs to his Duty , that goes to it as if he were going to a Banquet with Joy , and secret Exultation , and like him Psal. cxxii . 1 . is glad when they say unto him , let us go into the House of the Lord , that 's the Person upon whom his Eyes are open for Good , that 's the Man , whom he sees coming as he did the Penitent Prodigal , when he was yet afar off , the good Father saw him , and had compassion , and ran , and fell on his Neck , and Kissed him . Such Services have Love at the Root ; Love that constrains , that forces , that compels the Soul to advance toward the Throne of Grace and Mercy . Such Services God meets with Euges , with Applauses , with Approbations ; such Services he calls Gifts , such he Honours with that glorious Title , not to make us Proud but to encourage us to our Duty . But the Man , who values his Religious Services , as if he did God a greater Kindness by them , than he doth to himself , and looks upon it as a Favour , that he will express his Respect to God in Devotion , or fancies God reaps some great Advantages by them , or performs them more because it is his Duty , than because it is his Choice , more because he doth not think himself safe without it , than because he delights in it , more to satisfy his unruly Conscience , than his Pleasure ; or in a manner angry , because God hath obliged him to the Drudgery of Devotion ; all such Persons have odd , sinister , preposterous Notions and Apprehensions of God , and mistake the Nature of their own Felicity ; the World hath the Ascendent of them , and something here below is dearer to them than their God . In a word , let every Soul , that approaches to pay her Duty to God , remember that God loves a chearful giver .

III. See here how heinous this Sin is , I mean this Rancour , Hatred , Malice in our Hearts to our Neighbours , whom we have offended , and Unwillingness to forgive , or to be Reconciled to them ; I say , see here how heinous the Sin is , since no Gift can prevail with God to pass it by . It is very true my Friends , Not all the Gold and Silver you have , not all the Alms you give , not ten thousand Rams , not a thousand Rivers of Oyl , not all the external Services you offer to him , or lay upon his Altar , will move him to overlook it . Therefore if thou bring thy Gift unto the Altar , and there remembrest that thy Brother hath ought against thee ; leave there thy Gift before the Altar , and go thy way , first be reconciled to thy Brother , and then come and offer thy Gift .

Aristippus and Aeschines were both Heathens , yet hear what they did . Being at Variance for some time , Aristippus of his own accord goes to Aeschines his Enemy , and tells him , shall not we be Reconciled , till we become the Table-talk of all the Country ? Aeschines replied , I would very gladly been at Peace with you . Remember therefore said Aristippus , that I the Elder and the better Man , have first sought unto you . You are so , saith Aeschines , not only the Elder , but the better Man , for I began the Quarrel , and you the Reconciliation .

These things many of us can hear and read ; many of us that call themselves Christians , Disciples of Christ , Children of the Revelation , Children of Light ; and that vow'd Obedience to God , over and over , and yet they blush not to see themselves out-done by Heathens . Notwithstanding all this they can carry plumbeas iras , as the Comedian speaks , leaden and lasting Wrath and Hatred in their Hearts ; and though they have given occasion to the Variance , and been the Beginners of that Distance , which is between them and their Neighbours , yet will not be persuaded to forgive , or to be reconciled . Or if they be sometime by the Endeavours of some Charitable Friend forced into a Reconciliation , yet that Friendship is , to use Menander's Phrase , Lupina Amicitia , a Wolflish kind of Friendship , which lasts for a little while , and then the Sore breaks out again . And yet such Men shall say their Prayers , and go to Church , and sometimes receive the Holy Sacrament , when a Place , or Office , or Employment , or some such carnal Reason puts them upon it ; a Profanation so great , that it is almost in vain to argue with such Men out of the Gospel , for they have not common Principles of Morality , they throw down the Bounds of Nature , how shall the Gospel overrule them ! Yet that they may be without Excuse , I must a little reason the Case with them . Tell me then ye Men , that name the Name of Christ , and dishonour and disgrace it by your uncharitable Temper , is it nothing to you that God hath declared himself your Enemy ? Hath not he declared himself your Enemy , when he hath protested he will not forgive you , and hath not he Protested so , when he hath told you over and over in his Gospel , in that Gospel which you pretend to believe , that except ye forgive your Neighbours their Trespasses , and from your Heart too , he will not forgive you ? Do but read these Texts , Matth. vi . 11 . Matth. xviii . 31 . Marc. xi . 25 , 26. How do you forgive them when ye will not be Reconciled to them ? or do you call that Forgiveness and Reconciliation , when after pretences of Agreement you speak ill of the other party again , and invent a thousand Excuses to evade the Obligation of a true brotherly Reconciliation , either that you will do them no hurt , or that you will not meddle with them , or that you will let them alone , if they let you alone , &c. And is this Forgiveness , doth this look like Reconciliation ? Have you read the Gospel , and can you call it so ? If God be not Reconciled to you , if this Gospel be true , you must be Miserable , and fall into the Hands of Tormentors ; and God will not be Reconciled to you , except you Reconcile your selves to your Brethren , who have ought against you . And when shall this Reconciliation be ? What , upon a Death-bed ? A Death-bed ! Go then and cry to the Gods whom ye have served , and let them deliver you if they can . Is it likely God will have any thing to do with you then , when all the Charms of his Mercies , and entreaties could not prevail with you to be Reconciled before ? Again , to what purpose is the Multitude of your Sacrifices ? to what purpose do ye pray ? for if you spread forth your Hands toward Heaven , he will hide his Eyes , and when ye make many Prayers he will not hear , for your Hearts are full of Rancour and Bitterness . And how dare you in the Holy Sacrament look the Lord Jesus in the Face , that Jesus who died for you that were his Enemies , that Jesus who sought unto you when you had affronted God , and wrong'd your own Souls , that Jesus who came from Heaven to seek you , and laid down his Life to rescue you from the Power of the Devil , that Jesus who suffered the bitterest Torments to move his Father to forgive you ten thousand Talents : I say , how dare you look him in the Face , who have no Compassion for your fellow Servants ? Can you hope for any Mercy from him at such a time , when you do obstruct that Mercy by your uncharitable Spirit ? Ay but this seeking to be Reconciled is so Ungentile a Thing , you 'll say , it makes a Man look ridiculous among People of the better Sort , to entreat a Person to be Reconciled when a Man can live without him , and hath no need of him . A wonderful Argument ! And doth not the neglect of this Reconciliation , make you look far more ridiculous in the sight of God! Will it not provoke him to laugh at your Calamity , and to mock when your Fear comes ! And have not you a fine Religion , that makes you more afraid of the Opinion , and Censures of Men , than of the Wrath of the living God ? Ay but I have endeavour'd to Reconcile my self to the Person whom I have offended , but he will hearken to no Terms of Peace . If thou hast , thou hast deliver'd thine own Soul , provided thou didst it unfeignedly , with Sincerity , with Humility , with bowels of Compassion , and from a Sense of the Love of God .

But now that I am talking of Sincerity , it will be necessary to represent to you the manner of this Reconciliation , that in case any be wrought upon by this Discourse , they may not mistake their Measures .

1. Then according to the hint given in the Text , Here must be a Remembrance , a Calling to Mind , and Recollecting our selves , whether we have given any of our Neighbours , either lately or formerly any just Offence ; and that which makes this Recollection necessary , is this , because we are apt to forget and to overlook Quarrels which are past , and consequently to overlook the Endeavours we ought to use in order to a Reconciliation .

2. Strict enquiry must be made if there is or hath been any Variance betwixt us and our Neighbours ; and this enquiry must be impartial , rather favouring our Neighbours Cause than our own ; who it was that began the Quarrel , who gave the first ill Word , the first Blow to the Friendship , the first Provocation , the first Injury , and who kindled the Fire first . After it is once kindled , there are mutual Injuries offered , and the offended party provokes the other by Opposition , therefore an impartial Enquiry must be made , whether we gave the first Occasion of the Breach , and if once we find we did , we may justly charge our selves with all the evil which ensued upon it , and run and leave no Stone unturn'd to reconcile our selves to our fellow Christians ; for without it no Prayers , no Gifts , no Sacramental Vows can be acceptable .

3. If the Party whom we have offended live at Distance , that we cannot speak to him nor send to him , then the Reconciliation must be made in our Wills and Minds , and with appeals to the Omniscience of God : Lord ! Thou knowest I love my offended Brother , and that the desire of my Soul is after Peace with him : And after this we may come and offer our Gift ; yet with this Proviso , that if afterward we meet the offended Party , and with an Opportunity to manifest this Reconciliation in Words and Behaviour to our offended Neighbour , we must not be wanting in the larger Expressions of it .

4. If in the Offence given there hath been any Wrong done to our Neighbours Goods or Estate , the Reconciliation must be begun with Restitution , without which , if we are able to compass it , all Endeavours of Reconciliation are vain . Where no hurt hath been done to the Possessions of our offended Brother , the Practice of St. Jame's Rule is sufficient , James v. 16 . Confess your Sins one to another . Which Confession our Saviour bids us express by saying , I repent , Luc. xvii . 4 .

5. The ordinary method of this Reconciliation is intimated by our Great Master the Lord Jesus , Matth. xviii . 15 . First we our selves are to Address to our offended Neighbour ; if that attempt proves ineffectual , then one or two must be desired to join with us in the Entreaty : If they cannot prevail with him , then the Church must be told of it , i. e. principal Men of the Society , we are Members of ; Men of Probity , Gravity and Sincerity ; and if he refuse to hear them too , then he is to be look'd upon as desperate , as a Heathen and Publican . So that ,

6. If the Party offended be entreated to be Reconciled , the Person who hath given the Offence being penitent and craving Pardon , it is as much as his Life is worth , if he forgives not his penitent Brother . Nay , if the Party which gave the Offence should out of Stubborness forbear seeking a Reconciliation , after we have waited some time to see whether he will be sensible of his Errour , and seek to be at Peace with us ; if we see he minds it not , we our selves , who are the Persons Offended are in some measure bound to seek a Reconciliation ; not only because I told you just now , that some Heathens have done it , but chiefly because God seeks to the Sinners to be reconciled to him , even to the Party offending , and we are to be followers of God , as dear Children , Eph. v.

7. Even Superiours are concerned here if they have offended their Inferiours , there being but one way to Heaven , and in Matters of Duty , the Prince is equally obliged with the Beggar , for God is no respecter of Persons . And here I could give you a notable Instance in one of our own Kings , who having accused his Servant wrongfully , and charged him with Perfidiousness and Treachery , finding afterward , that he had wrong'd him , sent for him , and being come the King fell upon his Knees , and formally begg'd of him to forgive him , and would not rise off of his Kees , till the Servant had given him a formal Absolution .

8. This Reconciliation must not be slight and superficial , not meerly Negative , which consists in doing no hurt to the Person , we are Friends with ; but there must pass besides , mutual Prayers one for another , real Acts of Love , of Kindness and Charity ; and the Peace begun , must be preserved to the best of our Skill and Power , and this is the true Nature of Reconciliation .

And now , whatever Difficulties there may be in the beginning , sure I am , that when we have Conquered our selves , and our rugged Temper , and embraced him that was our Enemy before , nothing can be sweeter ; and upon this Peace flows in the Peace of God , and our Prayers become sweet , and all our Devotions and Religious Services become sweet and refreshing , and effectual and comfortable ; and our Hopes of Pardon from God become Solid and Rational , and afford true Content and Satisfaction , and our very Death-bed becomes soft , a Bed of Down , and a Bed of Roses ; for now the Conscience is easy and free from the Burden , that lay upon her , and presages our lying forever incircled in the Arms of him , who is all Love , all Mercy , all Goodness , all Compassion : To whom be Glory forever . Amen .

ADDENDA .

IN this Sacrament particularly , you bring your Gift to the Altar ; not only your Alms , and Prayers , and Praises , but you pretend to present your Souls and Bodies living Sacrifices to God : And is it likely these Gifts will be accepted there , when there is a Root of bitterness in your Heart ? Is this the way to procure the Smiles of Heaven ? Is it not rather the way to procure the Frowns of God ? to be sent away with a Curse , even with the Curse inflicted on the Man that came to the Marriage Feast without a Wedding Garment ? Hither you come to receive Pardon , and to secure your Everlasting Salvation ; but have not you read , 1 John III. That he that hates his Brother , is a Murtherer , and we know , that a Murtherer hath not Eternal Life in him ?

SERMON XXIV . St. Matth. Ch. v. Ver. 25 , 26.

Agree with thine Adversary quickly , while thou art in the way with him ; lest at any time the Adversary deliver thee to the Judge , and the Judge deliver thee to the Officer , and thou be cast into Prison : Verily I say unto thee , thou shalt by no means come out thence till thou hast paid the uttermost Farthing .

THese words are an Appendix to those , which went before ; they contain the Sanction which is intended to enforce the Duty of being reconciled to our offended Brother , when Quarrels and Differences have risen betwixt us . Laws lose their force , without a Penalty annex'd ; and though one would think it was Punishment enough to threaten , as Christ doth in the preceding Verse , that without Forgiveness and Reconciliation , our Devotions are not , will not , cannot be pleasing to God , nor find acceptance in his sight ; which was the subject of our last Discourse : Yet these words contain a Communication of something more dreadful , which shall undoubtedly be inflicted on the Person that neglects to renew that Love , and Charity , which hath been broken by Quarrels , by Wrath , and Malice , and Offences given to our fellow Christians .

To apprehend the true design of them , you must know , that our Saviour having in the four preceding Verses assured us of the greatness of the Sin of inordinate Anger , and reproachful Language , and unwillingness to forgive , or to be reconciled to those , whom we have offended , goes on in the Text , prosecuting the Subject he hath begun : And that none might complain of Gods rigor and severity in casting a Man , for an angry word , or reviling Expression into Hell Fire , shews by what degrees God proceeds to the Execution of that Sentence , not only in avenging , virulent , and angry Expressions , and Names , and Titles , but uncharitableness , and backwardness to be reconciled to our Brethren , to whom we have given just occasion of Offence .

First , God offers Mercy , and is willing to accept of our timely Repentance ; and thereupon to reverse the Judgment threatned : If we fall out with our Brethren , he will not presently take the forfeiture , and bid the Executioner , the roaring Lyon , seize upon us , but gives and allows time for Repentance and Reformation , upon which he is willing to be Friends with us . But if we delay that Repentance , and change , and forbear or neglect to be reconciled to God and Man , his Patience then will turn into Severity and Vengeance .

For , as among Men , he that comes to terms with his Antagonist , and agrees with his Adversary quickly , yields betimes , and doth not stubbornly stand out against a Man more potent than himself , finds Favour , and Mercy , and kind Usages ; but if he be obstinate , and inflexible , he is without any more ado , brought before the Judge , and by him condemned , and delivered to the Officers of Justice , and by them thrown into Prison , where he must lie , and perish , and never think to come out , till all the Debt be paid . So God is gentle , and gracious , and will not refuse him , that betimes acknowledges his Folly , which he hath committed , in yielding to the Temptation of the Devil , and the Flesh , when they tempted him to uncharitable Language and Behaviour . If by his Actions and Endeavours to be reconciled , and to be Friends with his offended Brother , and to live in Love and Peace with him for the future , he agrees with God , who is highly concerned in the Offence ; he will find very favourable Dealings at his Hands : But if these actual Demonstrations of Charity be delay'd , and the Man care not for the love of God , and his offended Neighbour , is intractable and obstinate in his Grudges , and secret Hatred and Malice , and scorns to return to his Duty , God then will judge and doom that Man to Prison , even to Hell , where nothing , neither Men , nor Angels , can deliver him ; where he must abide till all his Scores be paid off , i. e. for ever .

This is plainly the meaning of our Saviour in the Text ; so that what is said here is a Similitude taken from judicial Proceedings , used among Men , against their knavish Debtors , that are able to pay and will not . The Application to the present Purpose being very easy , it is not mention'd , but is in effect the same with the Paraphrase I have given in the Premises .

Before I go any farther , I must necessarily resolve a Case , which lies in my way , and to which the Text gives occasion , viz. Suppose I have occasion to throw my Neighbour into Prison for Debt , or some other Misdemeanour , must I forbear to do it for fear of giving him any just Offence ; or if I have done it , must I in order to be Reconciled to him , let him out again , perhaps to the undoing of my Family ?

I Answer , 1. That it is not altogether unlawful to throw a Man into Prison for Debt , or some other great Misdemeanour , is evident partly from the Practice of the Jews in the Text , not condemn'd by our Saviour , partly from the Publick Good , which would be very much Prejudiced without it , and partly from the Circumstances of the Person we have sometimes to deal with , which may be so , that it 's better for his Soul and Body , to be sent to Prison than to go free , not only because he is thereby kept from doing further Mischief to his Neighbours , but because the Place he is confined to , may be a means to bring him to a serious Sense of his Spiritual Condition . For though there are Persons , who are harden'd by Affliction and Danger , yet where there is any Ingenuity left , Affliction is the most likely means to make a Man come to himself again . Yet ,

2. This throwing Men into Prison for Debt is not a thing to be done Rashly , nor in Anger , nor by way of Revenge , nor because others do it , nor or a trivial inconsiderable Debt ; in all which Cases it is certainly Sinful and Unlawful ; but upon very mature Deliberation , and when all gentler means are Vain , when the Person is very Vitious or Obstinate , and will not pay what he ows , though he be able to do it . To throw a Christian into Prison , who is fallen to decay , not through Vice , but by Providence , whose conversation is Harmless and Blameless , and who forbears Payment , not because he is humorsom , and will not , but because he is not able , this is Barbarous , and can never be reconciled to the Rules of the Christian Religion ; in this Case a Man gives just Offence to his Neighbour , and must be reconciled , which cannot be done , except he lets the Prisoner go free , confesses his Fault to him , and exercises Compassion to his Fellow Servant .

3. From a Man's being offended at what we do to him , it doth not always follow , that therefore we have given him just Offence ; for we may do our Duty , and he be offended at it , which must not be therefore forborn , because he complains at the Injury done him by that Duty ; as in the case of Reproof , seizing a common Thief , or Malefactor , &c. But then we give a just Offence when we do that to our Neighbour , which the Law of Nature , or of Revelation forbids to be done to him ; and consequently in Prisoning a wicked Man for Debt , however he may storm at it and complain of Wrong , is no just Offence given , since the Law of Nature and Scripture doth not absolutely forbid it , and the Common Good which the Law of Nature hath respect to , sometime requires it ; so that if a Person Vitious and Brutish , and Covetous , and Illnatured , Base and Selfish , who is able to pay , and will not , and deals Fraudulently and Deceitfully , be cast into Prison , it is no Breach of Charity , provided still , that it is not Anger or Malice , or Revenge , or delight in Men's Misery , or some other base sinister End and Design , that is the cause of our taking this rougher Way ; but love to Justice , intent to reform the Offender by Affliction , and care to prevent his continuance in Sin , and doing hurt to others , &c. And if there be no Breach of Charity , there needs no Reconciliation .

It 's granted , the Law of the Land allows you to Arrest any Man , that is indebted to you , whether he be able to pay or not : But may it not be said in this Case , as Christ to the Pharisees in the Law of Divorce ; for the hardness of your Hearts , the Law permits it ? but still it doth not hinder you from shewing Mercy . The Law of the Land contradicts not the Law of the Gospel , nor was it ever intended to draw Men off from their Duty to God , and to their Neighbour ; and since Charity is the great Gospel Duty , we must think our selves obliged more by what the Gospel commands , than by what the Law of the Land permits ; and though it be a kind of Charity , to punish Malefactors , yet every Debtor comes not into this Number ; nor must those to whom it is an Affliction not to be in a Condition to satisfy their Creditors , be confounded with the Wicked , that borrows and pays not again .

This being Premised , I shall consider what Use we are to make of these Words of our Saviour ; and this will soon appear , if you will attend to the following Observations :

I. While a Man keeps , or maintains Hatred and Malice to his Neighbour in his Heart , God is his Adversary .

II. To agree with God betimes is our wisest Course .

III. God deals very gently with us , before he lets us feel the heaviest Stroak of his Vengeance : He both calls to Repentance , and gives time for it .

IV. Delay of true Repentance provokes God to proceed to very severe , nay to the severest Courses of Vengeance .

V. Hell is a Prison from which there is no coming out , till all the Debt be paid .

I begin with the First .

I. While a Man harbours Hatred and Malice in his Heart to his Neighbour , God is his Enemy-or his Adversary . So much is evident from the Similitude here used , where what is said of an Adversary among Men , is referr'd to God ; as such a Person deals with a perfidious Debtor here on Earth , so God will deal with the Uncharitable , and Persons who will not be Reconciled to their offended Brethren .

Till Affliction and Trouble comes , very few People will believe that God is their Adversary : Indeed when a great Loss befalls them , or some painful Disease seizes upon them , or a Distemper that very much discomposes and disturbs their Minds , hangs about them , or some other Disaster , unforseen , and unlook'd for , happens , then God from whom the Affliction comes , is look'd upon as an Adversary , and Men are apt to believe he is angry with them ; but while Prosperity lasts , and that Sun continues to shine upon them , and Ease and Plenty are their Companions , and like officious Servants wait upon them ; then God is a Friend , and they will have him to be so sometimes , whether he will or not . But as Gods Favour and Hatred are not to be measured by outward Accidents , not by outward Want , or Plenty , so it is certain it may infallibly be known , whether God be our Friend or Adversary by our Obedience or Disobedience to his Holy Commands , let our outward Condition be what it will . So that if you live in Disobedience to his express and peremptory Commands , it is a never-failing Sign , that God is your Adversary , though you wash your Feet in Butter , and the Rocks pour you out Rivers of Oyl ; though your Oxen be strong to labour , and your Sheep bring forth thousands and ten thousand in your Streets ; and particularly , if no Argument , no Motive , no enforcive drawn either from the Word of God , or from your Spiritual and Eternal Interest ; or from the Examples of Holy Men , or from the reason of the Thing can prevail with you to be Reconciled to your Brethren , with whom you are fallen out ; it is as sure as any Oracle in the Bible , that God is your Adversary .

Perhaps such an Adversary you like very well , that Crowns you with temporal Blessings , and lets you enjoy what your Flesh desires , and fills your Bellies with hid Treasures . These are the Things you are fond of , and you desire to be punish'd with such outward Conveniencies and Accommodations . And indeed , if this Life were all you have to look after , the Argumentation or Inference would not be amiss . But did not Dives live as Calmly and as Plentifully as you can do , and yet when his Body dropt from him , and was Buried , the Man , the unhappy Man felt what it was to have God for his Adversary . The very Plenty he formerly enjoy'd , became now an Ingredient of his bitter Potion , and he felt the Might of his Adversary's Hand , his former Prosperity was so far from being a Sign , that God was his Friend , that it gave Evidence , that he was his Enemy ; and he that had formerly look'd upon him as the Fountain of Mercy , now found him to be a Spring indeed , not flowing with Milk and Honey , but with Fire and Brimstone ; so that upon the whole Matter it is a fearful thing to fall into the Hands of the living God , Heb. x. 31 .

And therefore certainly , to agree with him betimes must be our wisest Course ; which is the

II. Proposition , I am to speak to . Agree with thine Adversary quickly . Agree with God! Who would have any Difference with him ? Who can grapple with him ? Who can resist him ? Who can make his Party good against him ? Poor feeble Clay ! Shall it rise against the Porter , who hath Power to make of it a Vessel of Honour , and Vessel of Dishonour ?

Agree with him ! The Greatness , the Majesty , the Excellency of God , one would think should be Motive great enough to labour to be at Peace with him ! To be at Peace with him , is to be at Peace with our Consciences , and with him , who hath promis'd to make all our Enemies to be at Peace with us , and can make all the Elements to be at Peace with us , so that the Sun shall not smite us by Day , nor the Moon by Night ; so that the Air shall not infect us , nor the Water drown us , nor the Fire burn us , nor the Earth swallow us up . But then , how can we agree with him , except we walk with him ? Except we be of the same Mind with him ? Can we say , we agree with him , when God and we draw different ways ? When he bids us walk in the Light , and we walk in Darkness ? When God bids us do one Thing , and we do another ? When God commands us to live in Love , and we maintain and harbour Hatred and ill Will to our fellow Christians ? when God enjoins us to take to the strait Way , and we venture upon the Broad ? Is this Agreement when he bids us harken to the Motions of his Spirit , and we are guided by the Suggestions of the World , and the Devil ? And yet this Agreement will signify little , except it be timely , and while we are in the Way with him . To be sure to delay that which God would have us apply our selves to presently , doth not look like Agreement . To run those Hazards which God would have us prevent , is nothing but Contradiction . And what is it that God would have us agree with him in , without delay ? Why it is in all the Vertues and Graces , whereof Christ hath shewn us an Example , and particularly in agreeing with our Neighbours , if we have any Difference with them . If we agree with them , we agree with him . And why should we delay it ? Have we a Lease of our Lives ? Do we know how long we shall continue here ? Do not we see how uncertain every thing is , and shall we build upon Uncertainties , which in Temporal Concerns we count Folly , and can it be Wisdom in the greater concerns of our Souls ? And is this a suitable return for the Patience God exercises toward us ? And this calls me to examine the

III. Proposition , that God deals very gently with us , before he lets us feel the heaviest stroke of his Vengeance , he not only calls to , but give us time for Repentance . This is also intimated by these Words , Agree with thine Adversary quickly while thou art yet in the way with him , i. e. while he allows thee time to come in , and agree with him , which must necessarily have relation to Gods Patience , and the Time he gives for Repentance .

He might strike the Drunken Man dead in the midst of his Cups , and send the Swearer immediately into that Hell , by which his Tongue is set on Fire , and dispatch the cholerick Man in his Rage and Fury ; send the Adulterer , Fornicator and Lustful , ( even before their Lust is satiated ) to keep Company with Devils , and bid Lucifer arrest the Proud and Covetous , as they are going up the Hill . But behold , he bears with you , spares you , cuts not down the barren Trees , as soon as they appear unfruitful , but prunes them , digs about them , and waters them with the Rain of Heaven ; and by this Patience , he calls to Repentance . This we are assured of by the Apostle , Rom. vi . 4 . Thus he hangs out the white Flag , the Flag of Peace before the Red or Black be shewn , the certain Sign of utter Ruin and Destruction .

And Oh! the Blindness of poor Sinners , that will not understand what this Patience of God means , that will not see in it his Endeavour to prevent their Misery ! To what purpose is your Reason , if from Gods forbearing to punish you , you do not infer his earnest desire to save you ? Shall his Patience make you worse , or his Forbearance harden you ? As soon as you begin to cherish any Sin , you are Children of Death , for the Wages of Sin is Death , Rom. vi . 23 . and these Wages God might immediately pay you . But behold , what a merciful God you have to deal withal ! He that might immediately send you to the Place of Execution , waits to be gracious : He stops the destroying Angel , that is drawing out his Sword against you ; and that 's the reason why you are not consum'd in an instant : And will you make that an Argument of Gods Approbation of your Sin , which is a most powerful Call to forsake it ? What Stupidity is this , to make such an Interpretation of Gods Goodness ! Is it possible God can encourage any Man to Sin , or to continue in the ways of Death , who takes upon him all the Passion , and Grief , and Sorrow of a disconsolate Father , to let us see what a trouble it is to him , if we do so ? And if it be impossible , his Silence and Forbearance to punish you , must necessarily be an Invitation to wash your Heart from Uncleanness . Why will you play with his Patience ? You play with it when you delay your Repentance ; and what the Consequence of this delay is ,

The Fourth Proposition will tell us ; viz. Delay of True Repentance , provokes God to proceed to very severe , nay , to the severest courses of Vengeance . For as it is with Men , when they will not agree with their Adversaries quickly , while they are in the way with them , the Adversary delivers them to the Judge , the Judge to the Officer , and the Officer casts them into a Dungeon . So God , when this serious Repentance is delay'd , and in despight of all his Entreaties and Beseechings , put off , as a thing neither necessary , nor convenient , seeing the Sinner incorrigible , he orders him , without any further delay , to be delivered to the Tormentors . Though this is spoken particularly with respect to those counterfeit Christians , that harbour Wrath and Malice in their Hearts , and will not be perswaded to forgive , or to be reconciled to those they are at variance with , yet it is the Method God takes in all other Sins ; if Mercy cannot win them , Justice must force them into a sense of their Duty ; if Kindness and Gentleness cannot charm and melt , the Wrath of the Living God shall fright and astonish , and drive to Despair . And O ye Sons of Men ! Why will ye provoke your Father in Heaven , to deal with you , as with hardned Malefactors ? Will you tempt him to send Scorpions , and fiery Serpents among you , when he designed nothing but Rods to correct you ? Why will ye pull down that Vengeance upon you , which God was willing to lay by , and to keep lock'd up in his Magazenes of Thunder ? The longer you delay your Repentance , the more you hasten his Vengeance . What 's the Reason , that God calls away so many , and summons them to Judgment , before they have seriously consider'd , why they did come hither ? Is it not , because they have abused his Mercy , trespassed upon his Patience , delay'd their change of Life , and no Kindness , no Love , no Clemency , no Compassion will melt them into Remorses , Compunctions , and the Pangs of Regeneration ? And how dreadful must their Condition be , when called away , to give an account of their turning the Grace and Patience of God into Wantonness ? Who shall plead for those , who have slighted Mercy , baffled the Entreaties of God , stopt their Ears against the Beseechings of the Almighty , and hardned their Heart against his endearing Sollicitations ? O my Soul , come not thou into their Secret , unto their Assembly ; mine Honour , be not thou united .

Immediately upon their Death , God proceeds to a severe Discipline , and now the Torments begin , and the Artillery of Heaven is brought forth against them . They made God their Adversary in their Life time , who would fain have been their Friend . They were even fond of having him for their Enemy , and now they begin to feel the effects of their Folly ; for what can be the issue of Gods Severity against them , but being thrust into Prison , from whence they are not to come out , till they have paid all ? This Prison is Hell , and that calls me to the last Proposition .

Hell is a Prison , from which there is no coming out , till Men have paid all their Debts .

Hell ! A very unpleasant Theme to speak of ! Yet it 's better to speak of it , than to feel it ; to discourse of it , that Men may save themselves from the Terror of it , than drop into it . Hell ! And is there such a thing ? The Atheist , and the Man of Pleasure , is loath to believe it ; and he hath reason , for if he should , it would spoil his Mirth , he would sin with trembling , and his Sensuality would be uneasie . But in despight of all the Arguments , such bruitish Men alledge against this place of Torments , which they are loath to feel , there is a Hell , and ●●ere must be one ; and every impenitent Soul shall find it by sad Experience , whether they will or not . There is one , abundance of Sinners feel it before they dye ; and the dreadful Fire begins to burn in their Consciences . There must be one . Can there be a Government without Goals , and Prisons , and Dungeons ? And is God the Governour of the World , and shall his Government alone , be without Places to tame obstinate Offenders ? There are few so senseless , but are content to believe , there is a Heaven , and an Eternity of Joy , and they wish for it : I would fain know , how they come to believe there is a Heaven ? Is it not because the Gospel faith so ? And doth not the same Gospel say , there is an Everlasting Punishment , a Worm that dies not , and a Fire that is never quench'd ? Did Christ speak Truth in one place , and not in another ? Behold ye Men , who cherish Wrath , and Malice , and Hatred , and cannot be perswaded to forgive , and reconcile your selves to those , whom ye have offended , and who have offended you ; for against you , the Text is particularly levelled : Behold the dismal Dungeon you must lye in ! It is not laughing at it , will excuse you ; nor making a mock of it , will secure you against the horror of it . You are Debtors to God , and will not discharge that Debt by Repentance , and turning to God . The place we speak of , is the Prison , ( Oh that you would prevent your danger ! ) where you shall lie , and mourn , and howl , and fill the hollow place with your Shreeks and Lamentations . Here ye are not like to pay your Debts , for you will encrease your Scores daily ; your Torments will tempt you to speak ill of God , and that will still make your Debt more dreadful . In a word , from hence there is no going out , till you have paid the uttermost farthing ; and that 's never . You may fancy with Origen , that this Debt will be paid in a thousand Years . Suppose the Torment were to last but so long , and that that was all that 's meant by Everlasting Punishment ; Is the Misery , or Pain of a thousand years a thing to be made light of ? Ye that are not able to endure the Tooth-ache twenty four hours together , how will ye be able to bear the weight , the infinite weight of the Wrath of God , a thousand years ?

Suppose it were to last but a hundred years , Would a Man of Consideration , for the Enjoyment of a few sensual Pleasures for twenty , thirty , or forty years , run the hazard of a hundred years Misery ? Before I would do it , I would , if possible , out-live a Saint , out-fast a Hermite , out-pray a Monk , and go beyond a Turkish Dervise , or an Indian Brahmin , in Self-denial , and Mortification . But after all , the Temporary Punishment of Hell , is but an imaginary thing ; What if some over-charitable Men have thought so , will their Opinion stand against the current of the Word of God , which over and over saith , the Torment shall be Eternal ? Oh! that this were laid to the Heart by every Soul here present ! To sit for ever howling in a Dungeon , for ever ! Without any hopes of Release ! To feel something that is painful , and piercing , and astonishing , like Fire , like outward Darkness , like gnashing of Teeth , and to feel it for ever ; what Man , that believes , and seriously thinks of it , can be so profane , as to refuse him that speaks from Heaven ; and after all these Descriptions of Hell , where Wrath and Malice shall be punish'd to the purpose , keep and cherish those evil Spirits in his Bosom ? The very possibility of falling into such a Prison , is enough to put a Man upon a serious Study , how to be wise unto Salvation : How then should the certainty of it work upon us all ! I feel a kind of Horror upon my Spirits , while I talk of it ; and that even forces me to stop , and conclude with the Prayer , or Petition of our Litany . From all Evil and Mischief , from Sin , from the Crafts and Assaults of the Devil , from thy Wrath , and from Everlasting Damnation , Good Lord deliver us .

SERMON XXV . St. Matt. Ch. v. Ver. 27 , 28.

Ye have heard , that it hath been said by them of old time , thou shalt not commit Adultery ; but I say unto you , that whosoever looketh on a Woman to lust after her , hath committed Adultery with her already in his Heart .

LUST and Revenge proceed from the same Cause : That which makes Men revengeful , makes them lustful ; Wrath and Concupiscence have the same Father , and Original , even a hot , fiery Temper , and Constitution , heightned by ill Company , nourished by high Fare , cherished by Intemperance in eating and drinking , and encreased by Luxury . And because these two Sins are so near of kin , they are joined in the Decalogue , or the Moral Law of Moses ; one immediately follows the other ; and the Law against Adultery is subjoin'd to that of Murther , the effect of Wrath and Revenge , as the other is of Lust and Lasciviousness . And in this Order our Saviour treats of these two Sins in his Sermon on the Mount . What Precepts he hath given , what Injunctions , what Warnings , what Cautions , what Admonitions , what Sanctions about inordinate Wrath , and Anger , and Hatred , and Malice , reproachful Names , and Titles , and Expressions , and unwillingness to forgive , and to be reconciled , ye have heard already , this having been the subject of divers preceding Discourses .

As the Scribes and Pharisees by their Explications and Traditions , had corrupted the sixth Commandment , and introduced monstrous Errors and Abuses among the Jewish People ; so they dealt with the seventh level'd against Adultery , which they restrain'd to the outward Act , not concerning themselves much about Lasciviousness or adulterous Thoughts , Desires , Lusts , Affections , &c. Nor did they teach the People their Duty , as to these Particulars . And because the antient Masters of Tradition had deliver'd the Law against Adultery with these Glosses , Christ quotes that Commandment not in the usual Style , it is written , but with this Circumscription , ye have heard that it hath been said by them of old time , i. e. Your Ancestors , who lived when Religion was low , and Corruptions and Abuses crept into their Worship and Devotion , have taught you , that the outward Act of Adultery is the great thing you are to dread , and to be afraid of ; and with this partial Sense they have handed down to you this Command of God , Thou shalt not commit Adultery . But I say unto you , that whosoever looks on a Woman , to Lust after her , hath already committed Adultery with her in his Heart . For the understanding of which words , I shall enquire ,

I. In what sense Christ speaks here of Adultery .

II. I shall consider the Justice of this Verdict , or the reasonableness of this Censure , That whosoever looketh on a Woman , hath already committed with her Adultery in his Heart .

III. Whether , notwithstanding all this , there is not some difference betwixt Adultery in the Heart , and the outward Act , as to the heinousness of it .

1. In what sense Christ doth speak here of Adultery . Adultery properly is a violation of the Marriage Bed , when either one , or both of the married Parties commit Folly in Israel , either with a Person married to another , or with one that is not married ? But as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek , which we render Adultery , is of a larger Extent and Signification ; and imports not only Adultery in the strictest sense , but Fornication too ; which is either a single Persons being joined to a common Harlot , or violating the Chastity of a Person of civil Education ; and indeed any Carnal Conjunction , or mixture to fulfil the Lusts of the Flesh , out of the compass and Bond of Matrimony : So in all probability Christ aims farther , and means more by this word , than a bare Violation of the Marriage Bed ; not only because he intends in this Sermon to give us a perfect Rule to walk by , but because the Jews in that Age restrain'd not only the Law against Adultery , but even that against Fornication , and other Mixtures , and Carnal Conjunctions not Matrimonial , whether Incestuous or otherwise , to the outward Act only ; as if in matters of Uncleanness , that only was chiefly forbid , and deserved God's Anger and Indignation , and the consequent of it , Damnation .

And therefore the reason , why Christ makes mention of Adultery only , is not , because the Jews in those times look'd upon single Fornication as a trifling Sin , or Peccadillo ; No! The Pharisees , though bad enough , yet were not so bad as to allow of , or connive at Fornication ; for the Law of Moses had made express Proviso's against it . There shall not be a Whore of the Daughters of the Children of Israel , saith God , Deut. xxiii . 17 . Thou shalt not prostitute thy Daughter to cause her to be a Whore . Levit. xix . 20 . And when , particularly the Daughter of a Priest , had committed Whoredom , she was to be burnt with Fire , Levit. xxi . 9 . Moreover , whoever had defloured a Virgin , no Slave , no Foreigner , but one of the Stock of Abraham , whether Servant , or other , he was obliged to marry her , Exod. xxii . 16 . a Law so reasonable , that even the Heathens , the Athenians transcribed it into their Pandects , or Statute Book . And when the Father of the Maiden thus vitiated , would not consent to her being married to the Person who had abused her , the Person who had humbled her was to give the Maiden whom he had defloured , a Dowry , as if he had been actually married to her . And when in one day three and twenty thousand fell , i. e. were slain by an Angel , the Apostle saith , it was for Fornication , 1 Cor. x. 8 . Nay , if a Virgin had suffered her self to be defloured before Marriage , and the Crime was found out after she was Married , she was to be stoned to Death , Deut. xxii . 21 .

So that I say , the reason why Christ doth make mention only of Adultery in the Text , is not because the Jews then look'd upon Fornication as a trivial and inconsiderable Fault , but he finds fault with their sinister Interpretation of the Law of God ; even because they confined the Prohibition of Adultery , Fornication , Incest , and other practical Lewdness , and carnal Pollutions , to the outward Act only ; and look'd upon adulterous and lewd Desires , Lusts , Passions , Affections , &c. as things of no Moment ; and which might easily be expiated by Sacrifices , and other cheap Devotions , such as Lustrations , Purifications , &c. And here comes in Christ's Censure , that the very Desires in the Heart after this forbidden Fruit , were as bad as the outward Act it self . The

II d. Part I am to speak to . Whosoever looketh on a Woman to lust after her , hath already committed Adultery with her in his Heart . To understand the reasonableness of this Censure , we are to note ,

1. That the bare looking on a Woman , is not sinful ; for as Tertullian observes , a Christian may look safely on a Woman , whose Heart is blinded , or hardened against Lasciviousness . The bare Looks cannot well be avoided , it 's one end for which our Sight was given ; that we might look one upon another : But it 's the abuse of the Eyes and Looks , that is forbid . It 's true , through the Eyes the Poison is conveyed to the Heart , according to the old saying , Oculi sunt in amore Duces , the Eyes are the Guides in Love ; but still this depends upon a Mans choice , whether he will make his Eyes Windows to let in wholsom , or infectious Air. St. Peter speaks of Eyes full of Adultery , 2 Pet. ii . 14 . but it 's meant of Eyes that are first corrupted by the Will. Where a Christian doth Oculum metu temperare , temper and moderate , and curb , and restrain his Eye with a holy Fear , and Watchfulness , he may look upon the greatest Beauty without danger , saith Tertul. And therefore ,

2. It is added , Whosoever looketh after a Woman to lust after her , &c. So that if the Looks cause secret , lewd Purposes , Desires , and Lusts , and Affections in the Mind and Will , the Adultery , or Fornication is actually committed in the Heart , though the outward Act is , and may be impeded or hindred by Circumstances , and occasional Causes , which fall out cross . I need not tell you , that what is said here of looking on a Woman to lust after her , is not to be understood of the chast Desires of Persons lawfully married , one after another ; for Marriage is Honourable , and the Bed undefiled ; but Whoremongers , and Adulterers God will Judge , Heb. xiii . 4 . And to avoid Fornication , let every Man have his own Wife , and every Woman her own Husband , saith St. Paul , 1 Cor. vii . 2 . And drink Water out of thine own Cistern , and running Waters out of thine own Well . Let thy Fountain be always blessed , and rejoice with the Wife of thy Youth ; and let her be unto thee as the loving Hind , and as the pleasant Roe , and be thou always ravished with her Love , Prov. v. 15 , 17 , 18. But the Sin here aimed at , lies in the secret Wishes , Will , Purposes , Lust , and Desires after Adultery , Fornication , Uncleanness , and forbidden Mixtures : And therefore , if the Observation of the Jews be true , that Ahab , and Zedekiah , mentioned Jer. xxix 21. were the Persons who attempted the Chastity of Susanna , are charged with downright Adultery , because they intended it , though they could not compass it ; as we see , Jer. xxix . 23 . And he that purposes to sollicit a Woman to that which God counts Abomination ; or wishes to enjoy the dangerous Love of the Person which hath no Matrimonial Relation to him ; or whose Desires Languish , because he cannot gratifie his base Lust , which his wicked Mind desires ; or who feeds himself with impure Imaginations , with obscene Pictures and Images of the Person upon whom his Heart is set ; all these are secret Adulterers , and Fornicators , and must expect the Wrath of God , the Anger , the Indignation , the Fire , the Brimstone , and the Portion of Misery designed for Adulterers , and Fornicators , who are outwardly so .

3. That this is a very just Sentence , and that he is justly charged with the guilt of Adultery , and Fornication , and Lewdness , who Wills , or Wishes , or Desires it , whatever Notion they are represented under , is evident from hence , because the Will is the principal Agent in the Action ; so that if the Will consents , the Man consents , and it is as much as if he had done the unlawful Act ; which is only impeded , or hindred from being executed by certain Circumstances which fall out cross . I very much question , whether the outward Acts of Fornication and Adultery would be Sins at all , if it were not for the Will. It 's this gives the Act the tincture of Hell . Before the outward Act , the Malice , and the Turpitude of the Sin is already compleated , though the Act be hindred by accidental Causes from being consummated . And this is no new Doctrine ; the very Heathens saw the reasonableness of it ; and to this purpose several excellent Sayings might be alledged here out of Aristophanes , Seneca , Juvenal , Ovid , and others , were it necessary ; and though humane Laws lay no Penalty upon the Will , because they are no competent Judges of it , nothing falling under the Cognisance of the publick Magistrate , but Overt Actions ; yet with respect to God , who sees the Heart , the Sin is the same ; and he that would , or hath a mind to commit Adultery , Fornication , Lewdness , whatever Names he may give his Desires and Lusts , is the Person who hath committed all these , because all that was in his power to do toward it , he hath done , i. e. his Will , Consent , and Desire do concur to the Sin , though an Opportunity of finishing the Sin outwardly be wanting : And God counts such a Person an Adulterer , and Fornicator , and lewd Man , though his Neighbours at the same time , who know nothing of his secret Sins , may count him Honest , and Sober , and Innocent . The Romans punish'd a Vestal Virgin , who had vow'd perpetual Chastity , with Death , because she did once merrily in Company , say , that it was a pretty thing to Marry ; because by saying so , she discover'd her Desire , and Will to break her Vow . I do not justify that piece of Rigor , but only mention it , to prove , that the very Light of Nature discovered to Heathens and Pagans , that the Desire , and Will to commit a Sin , was a complete Sin , so far as the inward Man could make it ; and consequently deserv'd the same Punishment . This leads me to discourse of the

III d. Particular , viz. Whether notwithstanding all this , there be not a very great difference betwixt the internal Consent , and the outward Act , as to the heinousness of the Sin .

To this the Answer is , that Sins as to the Substance may be the same , yet Circumstances may make the Sin more heinous than it would have been without those Circumstances . He that hates his Brother , is a Murtherer , saith St. John , 1 John iii. 15 . Yet there is no doubt , be that besides that Hatred doth actually deprive him of Life , is a greater Sinner , and the Sin becomes more black and dreadful . So it is in Adultery and Fornication , and Incest , and Carnal self-pollutions , and other Lewdnesses . He that wishes , or wills it , or purposes it , or feeds himself with filthy Images of any of these Sins , commits a Sin of the same Nature , and Complexion , that he doth , who to the inward Formation of it , adds the outward Act ; but still , the outward Act , aggravates it , and gives it a deeper Dye , because of the Scandal it gives , and the greater hurt it doth , in that another Person is made a Partner of the Folly , and dragg'd with him into Hell , and the Sinner goes as far in it as he can . So that though , as to the degrees of the Heinousness of the Sin , there is a difference betwixt the internal Consent , and the outward Act ; yet the Sin is the same in Substance , and therefore must be supposed to participate of the same Punishment which is threatned to Adulterers , Fornicators , &c. though according to the degrees of the blackness of the Crime , the Punishments in the other World will be proportionable .

INFERENCES .

1. Here we see how necessary Solomon's Rule is , Prov. iv . 23 . Keep thy Heart with all diligence , for out of it are the issues of Life . The Heart being guarded , the whole Man is safe . If that be left Defenceless , the whole Man lies open to the Devils Power . In the Heart or Mind Sin first takes Root , and then if not checkt , it presently spreads and diffuses it self into the outward Man , and brings forth fruit unto Death . Keep Sin out of the Heart , and you keep it out of the Body ; for from within , from the Heart proceed evil Thoughts , Murders , Adulteries , Covetousness , &c. saith our Saviour , Marc. vii . 21 . When Sin first offers it self to the Mind and is rejected ; as soon as it doth make its first Appearance , the purity of the Soul is preserv'd . We cannot hinder the Motions and Suggestions of the Devil from approaching or assaulting our Minds , and an impure Thought , may jog the Mind ; but if the Mind do immediately oppose the Enemy , as soon as it comes before the Gate of the House , its Forces are broke and disordered , and they can never make head , or insinuate into the Affections ; our Saviour therefore charges us to cleanse the inside of the Dish , and Platter , that the out-side may be clean also . And indeed a Man or Woman cannot be truly said to stand in awe of God , that do not watch over their Hearts ; and resist the first Assaults of Sin , and though I will not deny , that restraining the outward Act , upon the account of it's Odiousness and Danger , may be called part of the fear of God , yet it is but a very imperfect Fear , till the Heart comes to detest the first Suggestions . In the Sin of unlawful Lust , this is particularly to be observed ; and he that means to get the Mastery of a lascivious Temptation , must be concerned , and tremble upon the first Insinuations of it , and the dangerous Spark as soon as thrown in must be shaken out of their Bosom . Lust in some Persons is naturally stronger , than it is in others , and its Motions more violent in one Man than in another ; where it is so , greater care must be used ; but still the chief Remedy is , to beat off the first Images and Representations of it . My Text gives me occasion to speak here of the proper Remedies whereby this Sin may be cured ; but because the two next Verses treat of these Receipts , I shall reserve the Discourse of such Medicines , till that Occasion .

2. If impure Thoughts are so dangerous , what then must be obscene Expressions , and filthy Jesting , and amorous Songs , and talking of things which a modest Person must blush at ? And yet , how fashionable are such Discourses grown ? And stiled Wit , and Salt , and ingenious Repartees ! A true Christian is a very chast Creature , and he counts it but a pitiful Piece of Self-Denial , to forbear the outward Acts of Adultery , or Fornication , or Sins of that Nature ! His Chastity appears in his Words and Expressions too : Nay , he goes farther than that , and will not suffer a Lustful Thought to lodge in his Breast , and then , how should he allow himself Liberty in Discourses and Speeches , which intrench upon the Rules of Gravity and Modesty ? He that is a stranger to this Watchfulness over his Words , may call himself a Christian ; so we call a Picture a Man , but he had need go to School again , and learn which be the first Principles of the Oracles of God , and among these he 'll find these two necessary Rules , Ephes. iv . 29 . Let no corrupt Communication proceed out of your Mouths ; but that which is good to the use of Edifying , that it may minister Grace unto the hearers ; and Ephes. v. 3 . But Fornication , and all Vncleanness and Covetousness , let it not be once named among you , as becomes Saints , neither Filthiness , nor foolish Talking , nor Jesting , which are not convenient , but rather giving of Thanks .

3. Give me leave to Suggest to you , that there is a Spiritual Adultery , which many of us , who perhaps detest Carnal Adultery , as they do Toads and Serpents , may be very guilty of . And this as well as the Sin of the Flesh , excludes from the Kingdom of Heaven , and it is no other than inordinate Love of the World , or such a Love of the World , which makes us neglect our Duty to God , and to our own Souls . To this purpose St. James , Jam. iv . 4 . Ye Adulterers , and Adultresses , know ye not , that the Friendship of the World is emnity with God , and whosoever will be a Friend of the World , is an Enemy of God ? We are Married to Christ Jesus . He is our Bridegroom , and our Husband , who bought us with his Blood , and made us his own by the dearest thing imaginable , by laying down his Life for us . And there is none that knows how Love , Affection and Fidelity , and seeking one anothers Happiness are the indispensable Duties of married Persons , but must grant , that these Qualifications must necessarily be required of us , with respect to our Lord and Master , and Husband , Christ , who hath not failed to do his Part , but hath loved us , discovered his Faithfulness to us , and sought our Happiness even to Astonishment . If we make not the same returns , or pay that Love and Fidelity to the World , to the Riches and Pleasures of this Life , which are due to him , as our Husband , we become Adulterers and Adulteresses , and the love of the Father is not in us , 1 Joh. xi . 16 .

Carnal Adultery is a crying Sin , one of the blacker sort : A Sin so heinous , that the Primitive Church , especially the African would give no Pardon for it , no though the Offendour were never so Penitent ; nor admit him to their Publick Prayers , and Communion . Such dreadful Apprehensions had they of this Sin , if a Person fell into it after Baptism . Indeed it is a Violation of the most sacred Institution of God , and making a Separation there , where God hath commanded the greatest Union . It is a manifest Violation of that Faith , which was given to each other before God , and the elect Angels , and the whole Congregation . It is an Injustice attended with Profanation of God , in whose Name the Parties were joined together ; there is Theft , there is Robbery in it , for one of the Parties is not only Robbed of his , or her right , but of the greatest Jewel , which is Peace , and content of Mind . It is a Profanation of the greatest Mystery of our Religion , even the Union of Christ , and his Church , which is represented by Marriage . And if the Conscience in the guilty Person awakes on this side the Grave , it will fill the Soul with very great Horrour , kindle Hell fire in her Bosom , as a presage of the Flames , that will shortly , ( if God's Mercy doth not interpose , ) be her Portion in the other World .

So heinous a Sin is Carnal Adultery . And shall we make nothing of Spiritual Adultery ? Which must necessarily be as dreadful ; as the Person whom we are tied to , is more excellent , the Wrong , that 's done to him greater , and his Arm more powerful to revenge our Treachery . In the two standing Sacraments of the Church , we own this Marriage , and profess we are united to God in a Matrimonial Bond , that we are joined to Christ Jesus , and that we will be Faithful to him , beyond all Persons whatsoever : Love nothing like him , Honour and Reverence him as our Head , and suffer our selves to be guided by him . If we neglect all this , care not for so great a Person , are taken with Trifles more than with his Love , and espouse those Sins which his Soul doth hate ; if we leave him in Adversity , forsake him in the time of Danger , comply with the World , and had rather part with a good Conscience , than with our Ease and Profit , and Advantages in the World ; Is this Matrimonial Love ? Is this being faithful to the Husband of our Souls ? Is not this breaking the Bond , and dissolving the Tie , and divorcing our selves from him , who loved us , and wash'd us with his own Blood ? And will not this Perfidiousness make him break out in the Language of a disconsolate Husband , I am broken with their whorish Heart , which hath departed from me , Ezech. vi . 9 . Well ; a Christian that 's sensible of the Unreasonableness of such Perfidiousness , I am sure will take another Course , and submit himself heartily and willingly to the Saviour of the Body , Christ Jesus , and like a loving dutiful Wife be subject to him in the fear of God , and that 's the way to share in all his Benefits , even in the Benefits mention'd , Ephes. v. 25 . Husbands love your Wives , even as Christ also loved the Church .

SERMON XXVI . St. Matth. Ch. v. Ver. 29 , 30.

And if thy right Eye offend thee , pluck it out , and cast it from thee ; for it is profitable for thee , that one of thy Members should perish , and not that thy whole Body should be cast into Hell . And if thy right Hand offend thee , cut it off , and cast it from thee ; for it is profitable for thee , that one of thy Members should perish , and not that thy whole Body should be cast into Hell ,

THese Words relate either to all the Precepts that go before , or to the Command , or Prohibition immediately preceding ; either to all the Rules , and Lessons , and Vertues , which we have already treated of , such as Humility , Meekness , Hunger and Thirst after Righteousness , purity of Heart , Peaceableness and Peace-making , exceeding the Scribes and Pharisees in Righteousness , leading an Exemplary Life , &c. or to the Law and Command which prohibits harbouring Adulterous , and impure Desires , Intentions , and Lusts , even that whosoever tooketh on a Woman to Lust after her , hath already committed Adultery with her in his Heart .

The Words of the Text are Metaphorical , or Hyperbolical to be sure , cannot be understood in a literal Sense ; for though it hath happen'd so , and Providence sometimes hath so ordered it , for reasons great and weighty , that some good Men have had their right Eyes pulck'd out by others , and their right Hands cut off by Enemies , by Tyrants and Persecutors , yet to think that Christ would command his Followers to pluck out their own right Eye , and cut off their own right Hand , be Butchers and Executioners upon themselves , practise that Inhumanity upon their own Bodies , and go beyond the Priests of Baal , who only cut and hackt their Flesh , till the Blood gush'd out , this seems not at all agreeable with the design of him , who came to save that which was lost , and hath charged us not to hate our own Flesh , but to cherish it , as a Servant , that the Soul may be the better for those kind Usages shewn to her Minister .

And therefore the meaning of our Saviour must needs be this : If thy right Eye offend thee , or if thy right Hand offend thee , i. e. If these parts of thy Body administer occasion to Sin , if looking upon an Object , or touching it causes , or is apt to cause evil Thoughts , and impure Desires , Lusts and Designs within thee , pluck out , and cut off the Occasions of that Evil. Forbear looking that way as much as if thine Eyes were pluckt out , and avoid touching that Object , as much as if thy Hands were cut off ; it is better for thee , that thou enter into Life with one Eye , or maimed , or that one of thy Members should perish , i. e. It s better for thee , that thou shouldest miss that Satisfaction , which thine Eye gave thee , and thy Hand prompted thee to , than with that Satisfaction to be cast into Hell .

So that these Words are a Metaphor taken from Surgeons , who in a Gangrene cut off a Limb , a Hand or Foot , or an Arm , to preserve the other Parts ; and cause one to perish , that the other may continue whole and untainted .

This is at least part of our Saviours meaning here : But as I told you , the Words relate not only to unlawful Lust , shewing how that is to be cured ; but to all the preceding Precepts and Vertues , and therefore something more must be intended by them ; and that you may see the full extent of them , I shall comprehend it , as near as I can in these three Propositions .

II. To attain to a truly Spiritual Life , or to root up Habits of Sin , if gentler Means will not do , a Christian must apply himself to a more painful Discipline .

III. To avoid , or to be rid of unlawful Lust , whether Adulterous , or other impure Desires , a Christian must give not the least Encouragement to the Sin by Actions that feed it , nor cherish any thing that provokes to it .

I. Vertue and Watchfulness against Sin , is of that mighty Consequence , that if it were not otherwise Attainable , it were worth loseing an Eye , or a Limb to get it , rather than be cast into Hell for want of it . This is as little as we can draw from our Saviour's words ; and there is none so weak , but will be able to inferr from them , that so much at least is supposed in these Expressions ; If thy right Eye , or thy right Hand offend thee , &c.

Whatever Opinion the World may have of Vertue and Watchfulness against all sorts of Sin , God hath other thoughts of it , and judges the Attainment so necessary , that he holds it Advisable rather to endure any thing , and to run any Hazard of the Body , than go without it . And indeed all wise and good Men , who have any lively Apprehensions of the reason of the Thing , are and have been of the same Opinion ; not only Christians , but even the Heathen Philosophers had an Insight into this Truth . There is a remarkable saying of Seneca to this Purpose . Projice quae Cor tuum laniant , quae si aliter extrahi nequirent , Cor ipsum cum illis evellendum erat , i. e. Throw away those base Lusts , which war against thy Soul , which if there were no other way to cure it , were worth pulling out the very Heart with them . Nay , some of these Philosophers have actually deprived themselves of the use of some considerable Members of their Bodies , for the study of Philosophy ; and its hard if the study of Piety should not deserve as much , if it were so , that it were to be procured no other way .

Vertue and Watchfulness against Sins are of infinitely greater Value than all outward Advantages whatsoever ; and since we ordinarily part with things of a lesser , for those of greater worth , seems it to you so hard a Bargain , to part with an Eye or Limb , for a greater Blessing ? The loss of an Eye or Limb is nothing to the loss of a Soul ? He that loses either of these , if he be Vertuous and Holy , and Watchful against Sin , may yet enter into Life ; but he that is destitute of this Watchfulness , can never enter in with all his Parts about him . The loss of an Eye or Limb cannot hurt the Soul ; for all that loss , the Soul may be Happy , and Blessed and Glorious , and a Favourite of Heaven ; and he that loses an Eye or a Limb upon the account of Righteousness , shall have that Eye , or that Limb restored to him in a more splendid manner in the Resurrection of the Just , so that he shall be no loser by it ; whereas he that is a stranger to this Watchfulness here , can never have it restored to him in the last Day , for as the Tree falls so it shall lie , and he that continues filthy here shall continue so till Dooms-day .

Add to all this , that Hell is so tremendous a Torment , that if a Man had any lively Notions of it , he would suffer any thing rather , the Rack , the Gibbet , the Wheel , and the Bull of Phalaris , than venture falling into that Misery . I grant very few Men consider what it means ; which is the reason why they are frighted with it less , than with a Fire in a Chimney ; but that must be ascribed altogether to the want of thinking , which we see makes Men even so brutish here , that they venture upon Actions , which lead them to the Gallows . If Hell be really such a Fire as the Gospel describes it , as undoubtedly it is , a thinking or considerate Man will dread it infinitely more , than cutting off a Limb , or pulling out an of Eye ; the loss of these is Sport to that Fire .

When Nahash the Ammonite , 1 Sam. xi . 2 . proposed to the Men of Jabesh Gilead , that he would take them under his Protection , if he might thrust out their right Eyes , and lay the Punishment as a Reproach upon Israel , the distressed Men , if no help had come from above , were content to suffer that Pain and Misery to avoid his greater Barbarities ; and therefore that Man must have no Sense , no Reason , I am sure no Faith , that being in danger of being cast into Hell for want of this Watchfulness , should not chuse a lesser Evil before a greater , and prefer a momentary Pain , before one Endless and Eternal .

But blessed be God , this Watchfulness against Sin is attainable without plucking out the right Eye , and cutting off the right Hand in a literal Sense ; even by great Industry , and Courage , and striving , and taking pains with our selves . And yet even this will not take with some of you .

If this Watchfulness against Sin might be had without Labour , without Trouble , without searching and trying your ways , without Examination , without Circumspection , without fervent Prayer , without meditating on the Love of God , and the Charity of our Lord Jesus Christ , it s like many of you would be contented to embrace it ; but these are perfect Impossibilities , and Contradictions ; and when you can hope for a good Crop of Corn from a Field which you never Sowed , and look for Fire out of a Flint , when you never strike it , and expect a rich Return from the Indies , when you never ventured any thing : In a Word , when you can hope for Grapes of Thorns , and Figs of Thistles ; then you may also hope to arrive to this holy Watchfulness without Industry .

All this I mention , to let you see what a Value you are to set upon this Watchfulness against Sin ; if you do not , you will never go about it like Persons concerned ; for what we do not value , we mind not . What 's the Reason that so many Thousands rush into Sin , as the Horse rushes into the Battle ? They watch not , they have not that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Greek Fathers call it , that advertency of Mind , which is requisite , and they have it not , because they do not value it . Did you value it , you would leave no Stone unturn'd to be Masters of it , and that which ought to make you value it , is this , that God in the Text saith , it is of that Consequence , that its worth plucking out your right Eye , and cutting off your right Hand rather than to continue destitute of it . But I hasten to consider the

II. Proposition , viz. That to attain to a truly Spiritual Life , or to root up Habits of Sin , if gentler Means will not do , a Christian must apply himself to a more painful Discipline . This is also very plainly intimated in the Text , which though it requires not a real plucking out of the Eyes , and cutting off the right Hand , yet the Expressions here used , do import some painful Labour , which is to be done in order to arrive to those excellent Vertues and Qualifications , which Christ requires in the preceding Verses .

This was very wholsome Doctrin in the Primitive Ages , when Men entertain'd very high Thoughts of a Spiritual Life ; and the strange Self-Denials they practised , the Mortifications they used , and their acting contrary to the Humours , Customs and Fashions of the World , shews their Belief , that such a Life was not to be had without such a Discipline . In the Age we live in , Men have found another way of Mortifying themselves , an easier and softer Way , and they hope to mortify their Luxury in the midst of all the variety of Dishes , which can tempt a lawless Appetite , and they hope to mortify their Pride by allowing themselves in all the vain Dresses the World doth invent , and to mortify their Anger by resenting the least Affront or Injury that 's offer'd them , and to mortify their Wantonness , by pampering their Bodies , and giving themselves all manner of Liberty , in Talking , Jesting , Fooling , and to mortify their Covetousness , by grasping as much as they can , and their Love to the World , by making the vainest Persons their Patterns ; and they hope after all to arrive to purity of Heart , by sitting in Ale-houses and Taverns ; an admirable way to a truly Spiritual Life .

St. Paul took a quite different Method , for he arrived to it by Weariness , by Painfulness , by Watchings often , by Fasting often , by Hunger and Thirst , by Cold and Nakedness , 2 Cor. xi . 27 . By keeping under his Body , and bringing it into subjection , 1 Cor. ix . 27 . By much Patience in Afflictions , in Distresses , in Tumults , in Imprisonments ; by Knowledge , by Long-suffering , by Kindness , by the Holy Ghost , by going through good Report , and evil Report , by Honour and Dishonour , &c. 2 Cor. vi . 4 , 5 , 6 , 7. And though all this seems a painful Way , yet Love made it easy ; Love to the Lord Jesus , a mighty Love , a fervent Love , a Love which made him count all things Dross and Dung , for the excellency of the knowledge of Christ .

To root up a Habit of Sin , whether of Anger or Pride , or Covetousness , or Love of the World , or Intemperance , &c. is not to be done by cold Wishes , or a spiritless customary Devotion ; and to get the Soul refined into the Life of God , a Life of Meekness and Patience , and Zeal and Courage , and rellishing things Spiritual , and delighting in them ; there is required great curbing of Affections and Self-Denials in things which Custom , Fashion and a sickly Age counts Harmless and Innocent .

In Persons , who are come up to a Habit of a Spiritual Life , the gentler Means , such as Prayer , Resolution , a conscientious use of the means of Grace , Meditation , Consideration , &c. may serve to maintain and preserve what , with some Labour , they have attained to . And some excellent Tempers there are , which by a secret influence of Gods Spirit , are naturally inclin'd to Goodness , and in such the gentler Means may do much . But such happy Tempers are not very common . Some there are , so fickle , so inconstant , and so unsteddy , that whatever good Desires they may have , the next Temptation carries them off again , makes them relapse , and their Goodness proves a Morning Dew : And such certainly stand in need of stronger Corroboratives . And Experience teaches us , how Habits of Sin , the Effects of Custom , and the Practice of many years , mock all tender touches ; and therefore , certainly here , some more painful Discipline must be used ; such as Fasting , Severities , doing things irksome , troublesome , and uneasie to the Body ; great self-denials in Dyet , in Apparel , in Company , in Talking , in Mirth and Recreation , large Alms , doing much good , &c.

These strangely advance a spiritual Life , especially if joined with those I call gentler Means ; and as painful as this may seem to Flesh and Blood at first , the Discipline will become sweet and easie , when the Soul perceives the glorious Effects of it .

And , O! that you would but try , and venture upon this severe Course . There are Treasures in it , of Joy , of Comfort , and Satisfaction ; and you will find , how your Sins will abate ; how your Corruptions will decrease , and your evil Inclinations will become less troublesome ; you 'll find how everything will thrive under it , and what a strengthening it will be to your Faith and Hope , and Love , and Charity ; and how all these Graces will grow and swell , and become large and fruitful .

Some of you , I am confident , have been striving against Lust , and other Sins ; you have pray'd , you have resolved , you have meditated , &c. Yet you find , you fall into the same Sins again . Here must be some fault , either your Prayers are not fervent , or your Resolutions are not strong enough ; or some more painful Discipline must be used ; some Austerities , whereby the Body is subjugated , and made obedient to the Spirit ; for the more the Body is pinch'd and denied in its Satisfactions , the better doth the Soul thrive . I grant these Austerities have been abused by Pharisees , and by some Votaries of the Church of Rome , into Superstition ; so is Wine , and stronger Spirits , which make some drunk , but are a Cordial to others ; but a modest and humble use of them cannot but be very beneficial , in order to the Life we speak of .

This is a very tempting Subject , and I could dwell upon it a little longer , but that I have something more to explain , viz. the

III. Proposition , That to avoid , or to be rid of unlawful Lust , or adulterous and impure Desires , Wishes , and Inclinations , a Christian must not give the least Encouragement to the Sin , by Actions which will feed it ; nor cherish any thing that will provoke to it : And of this Nature is the right Eye in the Text , and the right Hand , the one by looking , the other by touch or contrectation . These must be forborn , and totally abandoned , where they are apt to cause the least disorder in the Mind ; for these are the Fewel that feed the impure Fire ; and it stands to reason , the Youngster that feeds his Eyes with the charming Looks of the Minion , or Idol he adores , and puts his Hand into the Bosom of his Mistress , may as well hope to cure himself of a Fever by a Draught of cold Water , as cure himself of his Lust by that means .

Though Marriage be the great Remedy against Adultery , Fornication , and all other unlawful Lusts and Desires of the Flesh , and a Remedy prescribed by God himself ; yet all Persons are not under those Circumstances , which may make a Married state fit for them .

Some , though they have not made a Vow , yet are resolved , or minded to continue in a Virgin State , and to imitate the Great Apostle , and High Priest of their Profession , Christ Jesus , as in the Primitive Church thousands of Men and Women made themselves Eunuchs for the Kingdom of Heaven , i. e. that they might attend the Lord without distraction , and be able to do more good , they denied themselves not only in all sinful Lusts , but in Marriage too , not out of any ill Opinion of that State , but by way of Mortification , and voluntary Abstinence ; and because they thought a single Life spent in the Service of God , and in doing good , a higher degree of Christian Perfection .

Others are under the Yoak of Service , and tyed by the Law of the Land , and their own Indentures , and Oaths and Promises not to Marry , before the time of their Service be ended : Others there are , whom Poverty , and want of means to maintain a Family , keeps from entring into that Condition ; and others for other Reasons , are obliged to abstain from it . Now all such Persons may justly be supposed to be liable to Temptations of unlawful Lusts ; and therefore such may stand in need of Counsel , and Advice , how to keep themselves Chast , and Innocent , from the Garment spotted by the Flesh. Nay , there is Chastity to be observed in a Married State . Adulterous Lusts and Desires are dangerous , as the fall of a Thunderbolt , and burn into the nethermost Hell . And such also fall under the direction of Preservatives .

These Preservatives are various , and they either regard the Mind , or the Actions . As they have respect to the Mind , Consideration , I mean that which is serious , and attentive , must be used ; and a Christian must take time to ponder and reflect , how great , how dreadful , how heinous , how dangerous the Sins of Adultery , Fornication , Lasciviousness , and Uncleanness are ; for they exclude from the Kingdom of Heaven , alienate the Love and Favour of God from the Offender , and kindle his Everlasting Wrath and Indignation , Galat. v. 19 , 20 , 21. Besides , he that commits Fornication , Sins against his own Body , he is injurious to that Body which was purchased and bought for Christ's Service ; makes a Beth-aven , a House of Impiety , of that which should be a Bethel , a House of God , and violates the Sanctity of that Tabernacle , which was dedicated to the Worship of him who is of purer Eyes than to behold Iniquity , makes the Members of Christ , the Members of a Harlot , and profanes the Temple of the Holy Ghost , for so his Body is , and for that use it was intended , as we see , 1 Cor. vi . 17 , 18. Not to mention , how by these Sins of Impurity , the Understanding is darken'd , the Light of God is obscured , and the Life of Religion turned out of doors ; how Adultery was punish'd with Death by the Law of Moses , as much as Murther ; which shews the heinousness of the Offence , and what Judgments have been inflicted on Men , and Nations , from time to time , even in this present Life , as fore-runners of greater Plagues in another World ; such Topicks the Understanding must six upon ; and except this be done , all other Means and Preservatives will be in vain ; for if these Sins be shun'd , it must be upon rational Grounds ; and its impossible the dread of these Sins should be Rational , except the Mind takes these Arguments into Consideration .

The things that are to be done , in order to be rid of these unlawful and forbidden Lusts , and joined with these Considerations , are these following :

1. We know , how much Idleness , and want of Employment , helps to feed these Lusts ; and therefore this must be watch'd against ; it was this which precipitated the Inhabitants of Sodom into those Lusts , which procured their Ruin and Destruction . Ezech. xvi . 49 .

2. Drunkenness and Gluttony , and Pampering the Body , do manifestly administer Fewel to the Flame , and therefore these must be renounced , Jer. v. 7 .

3. Whatsoever feeds the Sin , must be removed ; and of this Nature are , immodest , and obscene Discourses , and Communications , against which the Ears must be stopt , or the Company avoided , where such Discourses are familiar and frequent , Eph. v. 3 , 4. Add to all this , reading obscene Books , and Pamphlets ; Books of Love Tricks , such as Romances , Plays , and other Fooleries , which are nothing but Incentives to Lust ; and so are your promiscuous Dancings and Revelings after luxurious Meals ; and seeing of Stage-plays , where these Lusts are represented in taking shapes , and all other things , which the Enemy of Mankind hath invented to drown Men in Perdition . But after all , our Saviour's Rule in the Text , must be conscientiously observed : Look off from the Object that is apt to shoot an evil Desire into your Minds , or hath done it several times , when your Eyes have taken Liberty to behold such things . Avoid the sight of them , as you would do the Eyes of a Basilisk : Let your Eyes be as useless that way , as if they were pluck't out , as if you had none ; as if you were blind , and could not see . Do not touch , do not handle , do not lay your Hands upon those parts which are apt to raise the Spirit of Uncleanness in you . Let your Hands be as useless to you in that point , as if they were cut off . The same may be said of your Feet . Come not near the House of the Person , who is apt to bewitch your Souls ; keep out of her Company that 's like to delude you , and may give occasion to dangerous Thoughts and Desires . Let your Feet be as useless to you in going to such Places , as if they were cut off . If after all this , the Lust be stubborn , and will not yield to the Obedience of Christ , the antient Severities and Austerities , I mentioned in the preceding Proposition , must be made use of ; and the Body must be used coursely , not only in Diet , but in Cloaths , and Apparel , and by other Punishments voluntarily inflicted upon your selves , whereof I could give you such Instances out of Antiquity , as would possibly exceed your Belief , though I doubt not , but there is Truth in them . And when the Fewel is withdrawn , the Fire will go out .

St. Chrysostom takes notice , that our Saviour's Command here , is easie . It would have been more severe , if so be he had commanded us to stand near the Fire , and take heed we be not singed , or burnt ; to keep Company with incentives to Lust , and yet to feel no disorderly Motions in the Soul . Indeed , what he enjoins here , is so far from being unreasonable , that he commands nothing but what the Light of Nature hath taught the very Heathens to observe .

And , if after all , the danger of being cast into Hell , can make no Impressions upon us , or make us forbear what our Master saith , will be the undoing of us , most certainly we know not what that Punishment is , and will not know it , nor indeed do we believe it . I confess , I would have you do what Christ says is necessary , upon a Principle of Love ; but if your Tempers are so stubborn , that Love cannot melt you into a cheerful Compliance with your Masters Will , you have reason to fright your selves with the danger of that Fire , which shall never be quenched .

In a word , do any thing to save your selves from this untoward Generation . Sins as dear as the right Eye , as precious as the right Hand , will fall and die , if they be brought to feel that Fire ; I mean , by attentive Thinking , and Meditation . I doubt not , but the unhappy Creatures , to whose share the future Torment falls , wish , and will wish , that they had pluckt out their right Eye , and cut off their right Hand , rather than have come into that place of Torment . Oh! how they will curse the Day , the Time , the Place , when and where they committed their Lewdness and Impurities ; nay , the Eye that deceived them into those Lusts ; and the Hand that tempted them to Sin ; and would God be so kind , as to free them from the Prison they groan in , upon condition that they should pluck out both their Eyes , and cut off both their Hands , they would thank him for the Favour , and think their Judge wonderfully Merciful , to agree to such soft and reasonable Terms .

The present Satisfaction is the Lime-twig , that keeps People under the power of Sin , and Satan . But were that Hell , we speak of , set out in its native Colours , and compared with that Satisfaction , you would scorn it , as much as you do the most loathsome Animals . To enjoy the present Satisfaction of Sin , and yet to escape Hell , are things inconsistent , and in Divinity impossible ; therefore that Satisfaction must be quitted ; or if Death should arrest you in that Satisfaction , the other will certainly take place : All which makes our Saviour's Discourse here very rational and equitable ; If thy right Eye offend thee , pluck it out , &c.

SERMON XXVII . St. Matt. Ch. v. Ver. 31 , 32.

It hath been said , whosoever shall put away his Wife , let him give her a Writing of Divorcement . But I say unto you , that whosoever shall put away his Wife , saving for the cause of Fornication , causes her to commit Adultery ; and whosoever Marries her that is Divorced , commits Adultery .

WHEN Christ , the Son of Righteousness appeared in this Vale of Misery , the World was so corrupt , that the attempt to reform , &c. would have frighted the wisest , the most valiant , any Society of Men , any Man , but him , who had Omnipotence to back him .

To say nothing of the Heathen Nations , who had been suffered to walk in their own ways , and therefore no wonder if they sunk into all the dreadful Vices mentioned , Rom. i. The Jews , to whom pertained the Adoption , and the Glory , and the Covenant , and the Promises , and the giving of the Law , whose were the Fathers , and of whom Christ came after the Flesh ; and of whom one would have expected a Purity answerable to their Mercies and Encouragement : These , though they had made a shift to renounce Idolatry , yet had so vitiated and polluted all the Articles of Divinity , and all the Rules of Morality , that it required a strength greater than that of Hercules , to purge that Augaean Stable . You have seen already their various Violations of things Sacred , and Divine ; and the ill favoured Interpretations they put upon the Law against Murther , and the other against Adultery . The same Liberty , or Licentiousness they practised or made use of in the matter of Divorces , or putting away their Wives ; and in doing so they grounded themselves upon a Text of the Law of Moses , Deut. xxiv . 1 , 2. where Moses permits Men in certain cases to separate themselves from their Wives , and in order thereunto , to give them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Bill to certifie that Separation , or a Writing of Divorcement ; which Text our Saviour alledges , and admits of , doth not deny that such a thing was permitted under the Law , but partly to shew , that they wilfully depraved and perverted the Sense and Design of that Law ; and partly to intimate , that his Doctrine , and the Blessings which came along with it , required greater Strictness and Severity of Life . He proves , that the Lawfulness of Divorcements , which they extended to Causes and Cases of their own making , was to be restrained only to Fornication , and Adultery ; and whoever took greater Liberty in Divorcing himself , would involve himself in very great Evils , and Mischiefs . It hath been said , Whosoever shall put away his Wife , let him give her a Writing of Divorcement . But I say unto you , that whosoever shall put away his Wife , saving in the case of Fornication , causes her to commit Adultery ; and whosoever Marries her which is Divorced , commits Adultery .

This is no Contradiction to the Law of Moses , but raising an imperfect into a more perfect Law , which became him who was the end of the Law ; for the Law made nothing perfect , but the bringing in of a better hope did .

To treat of these Words to your Edification , I shall

I. Enquire into the Nature of that Law of Moses , concerning Divorcements .

II. Why Christ forbids , and abolishes Divorcements in the Jewish Sense .

III. Why Fornication , or Adultery is a just Cause of Divorcement ; and whether that be the sole and only cause , that justifies such a Separation .

IV. Whether the Woman hath an equal Right ; and in case of the Husband's Adultery , may Divorce her self from her Husband , as well as the Husband from the Wife , in case the fault lies in her .

V. Whether this Divorcement may be made by their own Authority , without the Advice and order of the Magistrate .

VI. Whether after such a Divorce , the innocent Party , or both Parties may Marry again .

VII . How he that puts away his Wife , causes her to commit Adultery .

VIII . How he that Marries her that 's put away , commits Adultery .

And when all these Particulars are explained , I shall close up the Discourse with suitable Directions , how such Divorces , and all Desires after them , may be prevented .

1. Let 's enquire into the Nature of the Law of Moses concerning these Divorcements . It hath been said , saith our Saviour , Whosoever shall put away his Wife , let him give her a Writing of Divorcement . I doubt not , but the Scribes and Pharisees said so , to justify their unlawful Divorcements ; and what they said , it 's like , was with respect to this Law of Moses ; our Saviour in all probability , spake it with respect to both . This Law concerning Divorcements , you have , Deut. xxiv . 1 , 2. where we read , When a Man hath taken a Wife , and Married her , and it come to pass that she find no Favour in his Eyes , because he hath found some Vncleanness in her ; then let him write her a Bill of Divorcement , and give it in her Hand , and send her out of his House ; and when she is departed out of his House , she may go and be another Mans Wife . Concerning which Law , I observe these following Particulars .

1. That Moses did not , for the ease of his People , invent this Law of his own Head , which seems to have been the Opinion of Origen , and St. Ambrose ; for though the Pharisees , treating of this very point , asked our Great Master , Why did Moses Command us to give a Writing of Divorcement , Matth. xix . 7 . Yet since all the Scripture of the Old Testament is of Divine Inspiration , 2 Tim. iii. 16 . of which Old Testament this Law is part , it is evident that Moses being the great Minister of God , by whom he deliver'd his Oracles , and faithful in all his House ; did and could , and would deliver nothing , as a standing Law for the Jewish Church , but what God gave him order for , or as he was moved by the Holy Ghost , as St. Peter saith of all the Writers of the Old Testament , 2 Pet. i. 21 . And therefore whenever Moses is Quoted in the New Testament , the meaning is , God speaking by Moses , and consequently this Law is derived from God .

2. We need not wonder that God should give such a Law concerning Divorces , or make them in some cases Lawful ; for as he is the Author of Matrimony , so he might have enlarged the Bounds of it , if he had pleased . And therefore that he relaxed the Law and Constitution of it in the Cases of Polygamy and Divorce to the Jewish People , can be no Disparagement to his Holiness . For since it was in his Power to institute the State of Matrimony , no doubt he had also Power in certain Cases , and for certain Reasons , to dispense with the Strictness of it , this being none of the fixed and eternal Laws , which are in their own nature Immutable and Unchangable , but depended upon the Lawgiver's Will and Pleasure , not to mention that this was to teach all wise Governours to suit their Laws as far as they can do it with safety to the Temper of their People .

3. The course of Divorce allow'd of in the Law , is said to be this , if the Wife find no favour in her Husbands Eyes , because he hath found some Vncleanness in her ; where , by Unlceanness cannot be meant Fornication and Adultery ; for the Adulteress was to be stoned to Death , Deut. xxii . 22 . compared with Joh. viii . Nay , if the Husband did upon good Grounds , but suspect his Wife guilty of Adultery , he had his remedy , by obliging her to drink the Waters of Jealousy , Numb . v. 27 . And therefore by this Uncleanness some understand either the Leprosy , or the Vice of Drunkenness or Witchcraft , or a very quarrelsome Temper , or some other incorrigible Vice ; but the Words in the Original are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is as some great immodesty in Words or Actions ; a Sin less than Adultery and Fornication ; yet which ( not stopt , ) might lead to the greater Sins . And in this case God gave them leave to dismiss their Wives . But such was the vitious humor of that Nation , that in progress of time , sheltring themselves under this Command , they turned off their Wives for trivial Offences , and upon very slight Occasions ; I would name some of them , but that they are too Ridiculous to be mention'd . And therefore the Pharisees , coming to our Saviour about this Question , ask him , Is it lawful for a Man to put away his Wife for every Cause ? This was the common Practice , though the better and the wiser Men doubted of it .

4. Whatever liberty this Law gave , the Divorcement was permitted rather than commanded , and the Words infer an Impunity rather than a Duty . A Jew was not bound to put away his Wife , by vertue of this Law ; but was Connived at , if he did it , and secured against Punishment from the Magistrate . This Law did not hinder the Man from dwelling with his Wife , notwithstanding the Faults I have mentioned ; but if he would not live with her , he was to give her a Writing of Divorcement .

5. This Writing of Divorcement was a formal Dismission of the Wife under the Husband's Hand and Seal ; or a full Discharge from the Husband's Power and Authority , and Jurisdiction and Obligation to provide for her , or to take care of her ; and if we may believe the Jews , the Form of it was this .

I such a One , the Son of such a One , such a Day of the Week , such a Day of the Month , such a Year after the Creation of the World , in such a Place , or City or Town have freely , voluntarily , and without Compulsion dismissed , rejected , and repudiated such a Person , the Daughter of such a One , and have given a Bill of Divorcement into her Hand , and given her Leave and Power , and accordingly she hath leave to Marry with whom she thinks fit according to the Constitution of Moses , and the Children of Israel .

The reason of giving this Bill of Divorcement in St. Austin's Opinion , was

1. That in the Writing of this Bill , the Husband's Anger might have time to cool , and he consider what a Rashness it was to put her away , and whether there was sufficient cause for this Severity .

2. That things might be done according to Law , and that he who had put away his Wife , might not afterward be able to demand her again .

3. That she might be empower'd to Marry again ; for which Power she had this Bill , or Certificate to shew ; a Bill which declared that she was fully discharged from her former Husband .

So much I thought fit to observe concerning this Law of Moses .

But let 's go on , and

II. Enquire , why our Saviour did forbid and abolish these Divorcements in the Jewish Sense . But I say unto you , that whosoever shall put away his Wife , &c.

The Reasons are these following .

1. These Divorces of the Jews were arbitrary , Effects of a bruitish , lawless Will , meer actions of Revenge ; and though Moses had given them leave to put away their Wives , for less Causes , than Fornication or Adultery , yet they were such Causes , as were arguments of great Turpitude and Scandal , and made the Man not only very uneasy , but prejudiced him in his lawful Calling , and reflected upon his Prudence and Reputation . But the Jews ventured to do it for any Cause whatsoever , and of that Cause , themselves would be Judges , and therefore Christ had reason to Abolish that Custom .

2. What liberty God gave them by Moses , as to these Divorcements , it was not so much out of any respect to the intrinsick Goodness of the Thing , as to prevent greater Evils . And therefore our Saviour in plain Terms tells the Jews , Matth. xix . 8 . Moses for the hardness of your Hearts suffered you to put away your Wives . The Jews were a surly humorsome , and ill-natur'd sort of People , and to prevent their Murthering , Poisoning , Beating , or abusing their Wives , he suffered these Divorcements ; and that 's it , that all wise Lawgivers ordinarily do , to prevent a greater , they connive at a lesser Evil , the Peace and Nature of the Government requiring so much . Even among our selves , and in the Land we live in , several things are permitted , which Authority doth not much approve of . And accordingly these Divorces having been permitted during the Jewish Oeconomy , when the People and the Dispensation were weak , it was necessary , when that Oeconomy came to cease , those Divorces should cease too .

3. Christ came to reduce all , and Matrimony especially to the first Institution ; And therefore could do no less than Abolish all , that contradicted the Primitve Rule . And accordingly he tells the Pharisees , Matth. xix . 4 , 8. Moses for the hardness of your Hearts suffered you to put away your Wives , but from the beginning , it was not so . Have ye not read , thou he which made them in the beginning , made them Male and Female , and said , for this cause shall a Man leave Father and Mother , and cleave to his Wife ? wherefore they are no more twain , but one Flesh. What therefore God hath joined together , let no Man put asunder ; The Divorces which were practised among the Jews and other Nations , the Persians , the Greeks , the Romans ; though as to the Romans , it must be confessed it came in very late among them , for though there was no Law against Divorcing , yet for 520 Years , there was no Example of Divorce among them ; so undecent did they take it to be ; and therefore there are very few Writers , but what condemn Cicero for putting away his Wife Terentia , with whom he had lived many Years . These Divorces , I say practised by the Jewish and other Nations , were great Violations of the Primitive Institution of Marriage , and of the Innocence and Perfection of Paradise . Christ's Province being to reintroduce that Perfection and Innocence , and to establish it among his Followers , could do no less than Abolish the abuses which corrupt Nature , and a more corrupt Commonwealth had brought in : And this very argument makes Polygamy , or having more Wives than one Sinful , because it contradicts the Primitive Institution , which God indeed relaxed for a certain Time during the Infancy of the Church , but Christ justly reduced to it's former Bounds and Limits under the Gospel , which affords greater Helps and Motives to observe those Bounds , and shews a better way how Men may be cured of the Hardness of their Hearts , than any Discipline whatsoever .

And yet even under the Gospel , there is something that makes a Divorce lawful , and that is , if one of the Married Parties proves guilty of Adultery ; which leads me to the

III. Enquiry , Why Adultery or Fornication is a just Cause of Divorce , and whether this be the sole Cause , that justifies such a Separation . But I say unto you , that whosoever shall put away his Wife , saving in the case of Fornication . And though St. Luke , and St. Mark do not mention this Exception , yet we know , that one Evangilist must be explained by the other . The reason that makes Divorcement in case of Adultery lawful , is this , because by Adultery , the Bond of Matrimony is broken : What some say , that the right , or Bond of Cohabitation is broken , but not the Bond of Matrimony , seems to be of no weight ; for the Words of Christ are very Express and Emphatical , Whosoever shall put away his Wife , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saving in the Cause of Fornication . And therefore certainly in the Case of Fornication , it is lawful to put her away , which could not be lawful in that Sense the Jews understood Christ in , i. e. so as to be permitted to Marry again , except the Bond of Matrimony had been broke by the Fornication ; for as by Matrimony Man and Wife are one Flesh , so by Fornication , they are no more one , but the Person , who commits Lewdness , becomes one Flesh with another ; and though it is said , that what God hath joined together , let no Man put asunder , Matth. xix . 6 . And though we read , that a Woman which hath a Husband , is bound by the Law to her Husband , so long as he lives ; yet this is to be understood of married Persons , who live in conjugal Chastity ; and while this is done , to be sure the Bond is not dissolved .

2. Christ having restrained the Lawfulness of such Divorcements to Fornication and Adultery , it cannot be safe to invent more Causes . I will not deny , but there are Sins , that in Heinousness may amount to the Sin of Adultery , yet it must be dangerous to depart from the express Words of our Saviour . The Civil Law , or rather some Christian Emperours in the Civil Law allow of other Causes , such as if the Wife be guilty of Witchcraft , or Murther , or of Men-stealing , or of Violation of Sepulchers , or of Sacriledge , or if she harbour Thieves and Robbers , or if she go to Feasts where lewd and wicked Persons meet , or to Stage-plays , and publick Shows , or lies out of the Husbands House at Night against his Will , and without his Knowledge , if she practise Treason secretly against the State , or if she treats of Marriage with another Man , while her Husband is alive , or if she lay violent Hands on her Husband , &c.

Though all these are Crimes wich should not be so much as named among Christians ; yet since Christ hath excepted no Case , but that of Adultery , or Fornication , that Christian walks most safely , that keeps to the Letter of the Text. I grant , there may be other Causes , which may justify a Man and his Wife 's living asunder ; but I dare not say , that by any other Sins , the Bond of Matrimony is dissolved ; because our Saviour is silent .

IV. Whether the Woman hath an equal Right , and may Divorce her self from her Husband , in case he is guilty of Adultery , as well as the Husband from her , if she be guilty .

1. Among the Jews this was not Customary or Lawful . The Husband might put away his Wife , but the Wife could not put away the Husband , which is the reason why Josephus takes notice of it , as a great piece of Insolence , that Salome a Jewess separated her self from her Husband Costabar . But among the Romans , the Wife had an equal Liberty . And in the Case before us , this seems to be very Rational . For

2. If the Bond of Matrimony be dissolved by the Adultery of the Husband , as well as it is by the Adultery of the Wife , the Woman in point of Conscience must be at liberty to Divorce her self from her Husband , as well as the Husband , to separate himself from her , if she be guilty . There is a parity of reason , which I know is not to be stretcht too far ; but here is just Ground for it . And though as to the Government of the Family , the Scripture gives the Man a Preeminence , and a Power , Authority , and Jurisdiction over the Wife , yet as to the Obligations to be true and faithful to one another , the Apostle makes them equal , 1 Cor. vii . 4 . And in the case of Desertion , whereof I shall speak in the Sequel , it 's plain St. Paul gives the Woman , an equal Priviledge , 1 Cor. vii . 15 .

And indeed , if the Wife have not an equal Right , it must follow , that the Husband's Adultery is a less Sin , than that of the Wife , which I suppose no wise Man will grant . To this purpose it is , that Justin Martyr commands a Christian Woman , who having a Husband , that lived in open Adultery , took the Benefit of the Roman Law , and went from him , i. e. divorced her self from him ; and the reason why she did so , was that she might not become a partaker of his Sin ; yet it 's added , that she did not do it , till several Means had been tried to reclaim him from his Impiety .

Indeed this is very necessary on both sides , that where it is , that one of the Parties is guilty of Adultery , all reasonable Means ought to be tried , to convert the Sinner , him , or her , from the Errours of their Ways , before the Separation ; the rather because this Separation ought not to be made in Anger and Revenge ; but with Prudence and Charity ; and though a Divorce in this case be lawful , yet it is not so necessary that the Innocent Party is forbid to be reconciled to the Guilty , if the Guilty do unfeignedly repent ; and though it s granted the Bond of Matrimony is dissolved , i. e. the Right and the Obligation to live together like Man and Wife be dissolved , yet I hope a Man or Woman may decede from their Right , or give it up when a greater Good is to be promoted by it .

I know some Divines both Antient and Modern have been , and are of Opinion that there is an absolute necessity for a Divorce in such Cases ; the Council of Eliberis particularly hath a Canon , That if a Clergy-man's Wife commit Fornication , and her Husband doth not presently put her away , he shall be denied the Communion all his Days , even upon his Death-Bed .

But since God receives the worst of Sinners upon their true Repentance , it 's hard to think it should be a Crime in married Persons after such a Breach to forgive one another , and to return to one another , upon a true Reformation ; for though it be permitted them to separate , if they will ; yet they are not hindred from exercising Charity one toward another . And if God is reconciled to the vilest Wretches upon their serious Return , and takes them into his Bosom should not we do so after the greatest Provocations , if true Repentance appears in the Person , that hath committed Folly ; we that are to be Followers of God , Eph. v. 1 .

V. Whether these Divorces may be made by private Authority , without having recourse to our Governours .

1. Among the Jews , it 's certain it was not always necessary to make use of the Magistrates Assistance ; but the Husband was Judge in his own Cause , and might give the Wife a Bill of Divorcement without making his Superiours acquainted with it ; for there is nothing said of it in the Law of Moses ; though it is not to be doubted but sometimes it was done before competent Judges ; especially , where there was a dispute about repaying of the Dowry , or part of the Goods , the Wife had brought to her Husband , for in such Divorcements the Jews tell us that part of the Dowry , or the whole was repaid , and if so , this alone was enough to prevent the many Divorces which one may believe , would otherwise have been in that Nation among a People projectae libidinis , as Tacitus calls them , inclined to Wantonness and Lasciviousness .

2. We Christians serving the God of Order , and it being a Rule of our Religion , that all things ought to be done Decently and in Order , it must follow , that such Divorces , how just soever , must not be the meer Effects of our Will and Pleasure , but so managed that others may not be Scandaliz'd by our Actions ; And that 's but agreeable to the general Rule of the Apostle , that we are to provide things honest in the sight of all Men , Rom. xxii . And consequently such Divorcements are not to be made without the Consent and Approbation of Publick Authority , for without this , infinite Confusions would arise , and wicked Men might abuse this Liberty into the greatest Licentiousness . And as they that Marry , ought to Marry in the Lord , with the Approbation and Benediction of the Minister of God , so it 's Fit , that they who in the case of Adultery , after that all Attemps of reforming the guilty Party prove ineffectual , separate and are Divorced one from the other ; I say it 's fit , it should be done before Persons , Wise , Judicious , and in Power , that they may judge of the Justice of the Divorce , be satisfied in the Reasons of it , and be able to give a good Account of it to others , and that the Doctrin of our Saviour , or our Religion be not Blasphemed or evil soken of . And when among the Athenians , the Woman , who had a mind to be Divorced from her Husband , was obliged to appear in Person before the Magistrates , and cite the Husband before them , we that are Christians ought not to be Inferiour to them in Prudence and Discretion .

VI. Whether after such Divorcements the innocent Party , or both Parties may Marry again .

Concerning this Question , there have been three Opinions for many Ages . Some have thought , that it is unlawful for either Party to Marry again . Some that it is lawful for the Innocent , others , that it is lawful for both Parties to re-enter into the State of Matrimony . It was look'd upon by many Christians as lawful to Marry again after Divorces . In Tertullian's Time Origin , affirms , Vid. Grot. in loc . it was permitted by some Bishops in his Days . It was somewhat late indeed , before the Councils of Eliberis , Arles , Orleans , and Venice , gave way to it ; but till the Council of Trent there was no considerable body of Men who determin'd against it . The Greek Church at this Day , consents to the Practice of it .

I am sensible , that all those who are of Opinion , that by Adultery the Bond of Matrimony is not dissolved , will be against either Parties Marrying again after such a publick Separation ; and I cannot but say , that is better , and an argument of Self-Denial , Mortification , Continence , and true Repentance , especially for the guilty Party to abstain not only from all unlawful Lusts , but from Marriage too , and spend the remainder of his Life in Afflicting his Soul for his Scandalous Offences , if perhaps he may escape the Damnation of Hell : Nor would it be less acceptable to God , for the innocent Party to decede from her , or his Right , and to Consecrate themselves intirely to God , and his Service . But if the Question be whether in point of Conscience , it be not lawful to Marry again , I cannot but say , that it is , for any thing , I yet see to the contrary , Especially .

1. For the innocent Party , for this is but the necessary Consequence of what I asserted before , that by Adultery the Bond of Matrimony was dissolved ; and if dissolved , and a lawful Divorce follow thereupon , the innocent Party at least , must be supposed to be at liberty to Marry again ; for though Christ makes no express mention of it , yet since it 's certain , he allows of a Divorce in case of Adultery or Fornication , and doth not change the notion of Divorce , from what the Jews understood by it , it must necessarily follow , that by it we are to understand such a Divorce , as was usual in those Days , or in the Days of Moses , with the necessary Circumstances and Consequences of it . Now a lawful Divorce among the Jews included , or imported liberty to Marry again , as is evident from the Law of Moses , Deut. xxiv . 1 , 2. which I explained in the Premises , where it is expressly said , that the Woman sent out of the House of her Husband , with a Writing of Divorcement , may Marry another Man . Nor is it just , the Guiltless should suffer for the Guilty ; if the Guilty have been the cause of this Misfortune , why should the Innocent be punished for it ? It 's true our Saviour suffered , the just for the unjust , and we are to imitate him in the greatest Instances of his Charity ; but Christ's Suffering , the just for the unjust was a thing of another Nature , very different from the Case before us , and therefore is not applicable to it : Besides , Christ's Suffering , the Innocent for the Guilty was for an universal Good , and in this Case a Christian may , and ought to follow him , and suffer the same Way , if it may be for the Good of Mankind ; but this cannot be said of a forbearance to Marry after Divorce ; especially , if there be danger of burning , as the Apostle calls it , 1 Cor. vii . 9 . In this Case the Forbearance seems rather to tend to the hurt and scandal of the Church , than to the Glory or Benefit of it .

Fabiola , a Person of Quality at Rome , a Lady of noble Extraction , being young Married a Gallant of the Times , who proving Vicious , and living in Adultery , by the persuasion of her Friends , she sends him a Bill of Separation , and Divorces her self from him , and soon after Marries another . The Second Husband dying , and it being her Fortune to converse with some Persons , who had a very mean Opinion of second Marriages , and took occasion to aggravate to her the Crime of Marrying again , while her first , though Adulterous , Husband was living , frighted with the danger they told her she was in , she doth Publick Penance for it in the publick Church ; in the Commendation of which , St. Jerom is very Copious and Rhetorical ; and according to his Account , none that ever underwent a publick Penance for Adultery , used greater Rigor and Severity upon themselves , than she .

But though I am a great admirer of due Rigours and Severities in Matters of Religion , yet to make a Sin of that which the Gospel hath made none , and to do Penance for that which the Scripture hath not declared to be against the Will of God , provided there were no other Sins mingled with the Action , seems to be part of that overmuch Righteousness which Solomon finds fault with , Eccles. vii . 16 . St. Jerom himself , who with great Flourishes relates the Story , though he was no great Friend to second Marriages , yet in this case of Fabiola , dares not say , that she ought to have left her second Husband , after she was divorced from her first , because of his notorious Adulteries ; and though he doth not approve of her second Marriage , yet he doth in some Measure excuse it , because there was some colour for venturing upon it from the Gospel .

2. In the case of Desertion , the Apostle gives the Party deserted , leave to Marry again , 1 Cor. vii . 15 . But if the Vnbelieving depart , let him depart ; a Brother , or a Sister is not under Bondage in such Cases . The Dispute was , Whether a Woman , that was a Christian , having a Husband who was a Heathen , or Infidel , might live with him , if she could not convert him ? The Apostle answers , v. 10 , 11. Let not the Wife depart from her Husband ; but and if she depart , because of some heats betwixt them , let her remain unmarried , or be reconciled to her Husband ; so far the Apostle gives his Advice , if Quarrels did arise betwixt the unbelieving Husband , and the believing Wife , about Religion , if he did abuse , or heather , or led her an unquiet Life ; but then , if the difference rose higher , and the Husband should totally forsake her ; suppose go into another Country , and take no farther care of her , but leave her to shift for her self ; in that case saith St. Paul , a Brother or a Sister is not under Bondage , i. e. as very many Interpreters explain it , she is not under an Obligation to continue unmarried , or she may Marry again : Upon this saying of St. Paul , it was , that the Helvetian Divines grounded their Verdict in the case of the Marquis Galeacie Caraccioli , whom they advised to Marry again , when his Wife had deserted him ; or which is all one , would not return to him , after frequent Intreaties to that purpose . And its possible , this Conclusion of the Apostle might give occasion to Constantine to enact a Law , That if a Woman , after her Husband was gone from her , did not hear of him in four years , she might Marry again . To which purpose we have a Law of our own , 1 Jac. I. That if a Man or Woman being gone beyond the Seas , and one do not hear from the other in seven Years , it shall be lawful for the Party that hears nothing of the other , to proceed to another Marriage .

The Reason why I urge this Case of Desertion , is this ; If it be lawful for a Woman deserted by her Husband , or for a Man deserted by his Wife , upon the account of Religion , though there be no Adultery in the Case , to Marry again ; much more must it be lawful for Persons , who part upon the account of Adultery , and are lawfully divorced , at least for the innocent Party , to Marry again , because Desertion is a less Crime than Adultery . Though Hermes , an antient Writer saith , that Desertion is equal to Adultery ; yet whatever likeness there may be , there appears greater guilt in Adultery , than in the other ; the rather , because the Bond of Matrimony is more directly broke in this , than in the other .

It 's true , the Constitution of our Church is , that if Persons be divorced , after Adultery , the respective Parties are obliged to enter into Bond , before they are actually divorced , that neither of them shall Marry again , while the other lives ; but the reason of that is , because our Church fears the dangerous Consequences of such Divorces , in respect of the Collusion that may be betwixt the two Parties , who may be alike weary one of the other ; and so a Gap might be open'd to great Licentiousness : So that I suppose , our Church would not be against the innocent Party's Marrying again , if such Evils might be easily prevented .

3. The greatest difficulty is about the Party guilty of Adultery , and who gives occasion to the Divorce , whether they may Marry again . And here , if the same Law were in use among us , which Moses gave the Jews , that the Adulterer , or the Adulteress should be put to Death , or stoned : And were that Law duely executed by the Magistrates , there would be no occasion for such Questions as these . However , the Bond of Marriage be dissolved by the Adultery , as we proved before , we cannot say , that it is absolutely unlawful , even for the guilty , after a lawful Divorce , to Marry again ; the Notion of Divorce among the Jews , which we do not find our Saviour Reverse , importing so much . There may be some Reasons , which may make it lawful . But then ,

1st . As the Divorce is not to be made without the Knowledge , or Approbation , or Consent of our Superiors , and Governors , whether Spiritual , or Temporal ; so , if a Divorce be obtained , and made , the guilty ought not to marry again , till he shews sufficient Reasons to the same Governors , which may make it necessary ; for Men are apt to be very partial in their own Cause .

2 ly . Before Leave or Permission be given him , he ought to be exhorted , and admonished by those , to whom that part belongs , to a deep Humiliation for his scandalous Sin ; and that Humiliation , and change of Life , and Exemplary Conversation , ought first to appear , and by long Practice become habitual , before Permission be given ; that the Church of God , which hath been scandalized , may receive some Satisfaction .

3 ly . The guilty Party , if he will act Conscientiously , before he ever thinks of Marrying again , ought

1. Earnestly to endeavour to prevent a Divorce , by reconciling himself to the Innocent , by asking Pardon of the Party wrong'd , and by sincere and unfeigned Promises of a future , steddy , and invincible Chastity .

2. If the Innocent Party , for weighty Reasons , sues out a Divorce , and obtains it , the guilty ought , by Mortification and Prayer , and an humble penitent Life , labour after the Gift of Continence ; and spare no Cost , no Hardship to attain to it ; and thus punish himself for his great and crying Sins , that he may be deliver'd from the Wrath to come . But ,

3. If after all convenient Ways , and Methods , and Tryals used , he cannot arrive to it , this seems to be the only Case , that may make his Marrying again lawful , according to the general Rule of the Apostle , It 's better to Marry than to burn , 1 Cor. vii . 9 .

VII . How he that puts away his Wife , causes her to commit Adultery .

1. We must note , that Christ here speaks of a Man's putting away his Wife , though she hath not been guilty of Adultery , for slight and frivolous Causes , as the Jews used to do . In this Case , if the Woman thus put away , should be prevailed with to Marry another Man , the Husband that put her away , without sufficient Cause , unjustly , is the Cause of her committing Adultery ; for as she could not , by right , and ought not to have been put away for such Causes ; so these Causes , for which she is put away , do not dissolve the Contract , or Bond of Matrimony ; and consequently , by right , she is still the Mans Wife , who put her away ; and therefore , if through strong and surprizing Temptations , she should consent to Marry another Man , he that dismissed her is , in a great Measure , the Cause of that Evil.

2. If a Person thus unjustly put away , should not Marry afterward , but be tempted to prostitute her self , all the Evil she doth , and the Adultery , she upon this Dismission proves guilty of , will , a great part of it , be charged upon the head of the Person , that in a humor put her away ; it being here , as with a Person , who should set or place another upon the Brow of a Hill , in a dark Night , though he do not push or thrust him down , yet if he tumbles and breaks his Neck , the Party that placed him there , may justly be said to be the cause of his Fall and Ruin , because he exposed him to apparent Danger ; as much as David was guilty of murthering Vriah , by ordering the General of his Army to set him in the Front of the Battle ; where , without a Miracle , he could not escape being killed . Even so here , the Command being given to Christ's Followers , or to Christians , if a Christian puts away his Wife for a meaner , and lower Cause than Adultery , he exposes her to great Temptations ; and if , through the Devils Temptation , she falls into Fornication and Adultery , himself is guilty of that Adultery ; and therefore causes her that is put away , to commit Adultery .

VIII . How he that Marries her that is put away , commits Adultery .

1. In saying so , our Great Master confirms the antient Law of God , Deut. xxiv . 3 . where the Wife put away by her Husband , is peremptorily forbid to return to the Husband that did give her a Bill of Divorce , and put her away . She had Liberty indeed to Marry another ; but if after his Death , or during his Life , her former Husband should be desirous to Marry her again , this , God saith there , is Abomination , and Christ calls it Adultery : So that the words of the Text , whosoever shall Marry her that 's put away , commits Adultery , do establish and ratifie what God said of old to the Jewish People ; He that puts away his Wife , may not afterward , when another Man hath known her , Marry her again ; if he doth , he commits Adultery .

2. He that puts away his Wife , for a less or meaner cause than Adultery , doth not by that means , or voluntary Divorce , cancel the Marriage Bond , and the legal Contract betwixt him and her . That Bond continues firm and indissoluble , notwithstanding that Dismission ; and therefore , he that Marries such a Person , that is unjustly put away , Marries another Man's Wife , and consequently commits Adultery . Under the Law , he that Married the Woman put away by her Husband , for Causes God then allow'd of , did not Sin , except the High Priest , who was forbid to Marry any Woman that was Divorced . And under the Gospel , he that Marries her that 's put away legally , for Causes the Gospel allows of , cannot be said to commit an Offence , especially if the Rules we mentioned before , be observed . But he that Marries her that's justly put away , or divorced for Causes frivolous , or not allowed of by the Gospel , and so Marries her , he hath no power , no right to Marry ; even a Person , who , notwithstanding the Divorce , is still the Wife of him that put her away , he certainly commits Adultery .

INFERENCES .

Having thus resolved the Queries , suggested by the Text , it 's time I should after all , add some wholesom Directions , whereby such Divorces , and all Desires after them , may be prevented .

I. There is no better Antidote against such Mischiefs , than Love , mutual Love , a true Conjugal Love ; a Love grounded , not upon a bare satisfying the desires of the Flesh , for that will be of no long continuance ; but establish'd upon the lasting Principles of Duty , and fed by Pious Considerations . And they who think , that no less Authority hath joined them together , than God himself , and intended , that this Union should be great , and withstand all Temptations of Dissolution , except that of Death ; and thought fit to represent by it the Love of Christ to his Church ; They who make these Considerations the Foundation of their Love , will not be easily moved , to the desire of Separation .

Love in a married State being grounded only upon Beauty , and Riches , and other external things , when these fade , Love will fade . Vertue , and the Fear of God , and the Oath that is betwixt them , these must tye their Hearts together ; and where they do so , their Love , like a treble Cord , is not easily broken .

Love is the great Preservative of Happiness in a Married State ; where that reigns , no desires of Divorcement can find Entertainment . But then it must be such Love , as the Apostle describes , 1 Cor. xiii . 4 , 5 , 6 , 7. that suffers long , and is kind ; that envies not , that vaunts not it self , that is not puffed up , doth not behave it self unseemly , seeks not her own , is not easily provoked , thinks no Evil , rejoices not in Iniquity , but rejoices in the Truth , beareth all things , believeth all things , hopeth all things , and endureth all things . This Charity we owe to all that are of the Houshold of Faith , more or less ; much more to Persons of so near a Relation ; who , besides the general Obligations , as Christians , have bound themselves , Vowed and Promised before God , and the Elect Angels , and the Congregation , to love one another with a pure Heart , fervently .

Love is an Universal Medicine . If the Infirmities of one Party be invincible , Love will bear with them ; if vincible , Love will endeavour to reform them . If Crosses happen , Love will administer Comfort , if Prosperity comes flowing in , Love will exhort to Thankfulness ; if Disputes arise , Love will appease them , if Quarrels are broacht , Love will quench that Fire . If Misconstructions be made , Love will rectify them , if Suspicions disturb the Mind , Love will reject them , if Failings appear , Love will cover them , and whatever things are amiss in a Family , Love will endeavour to cure them .

Where this Love decays , there the Good Angel , that should guard the House , prepares for his departure . Where this Love is not maintain'd , Temptations prevail , and Quarrels come , and Differences arise , and Persons are let loose , and ill Thoughts do enter , and reproachful Language flies about , and the Parties become uneasy , and Divorces are thought , of and being difficult to compose according to Law , they are wished for , and desired ; and if they cannot be had , there Adulteries and Fornications , and a thousand Evils are entertain'd , as woful Experience shews ; and thus the married State , becomes bitter as Wormwood , which if Love had had the Management of it , might have been sweet as the Morning Rose , fragrant as the Balm of Gilead , refreshing as Evening Showers .

II. As unequal Yoakings are very often the causes of great Contentions , so where they may be , they ought to be carefully shun'd , and prevented . By being unequally Yoaked , I do not mean only Inequality of Age , of Temper , of Rank and Fortune , but marrying Persons of a different Persuasion in Matters of Religion ; for if one of the Parties be Zealous for the Religion he professes , he will think himself bound in Conscience to draw the Partner of his Bed , into a Partnership of his Religion ; and if the other will not yield , there arise such Flames of Discord sometimes , that Divorces and Separations , are not only desired , but unjustly Endeavour'd and Practised ; and one party contrary to Law and Reason , and Conscience , and Modesty leaves the other .

Of this we have too many Examples , not only where Protestants have married Papists , but where Protestants have joined themselves to Protestants of different Sentiments ; not that the Differences among Protestants are of any great Consequence , but where Pride , Passion , Ignorance or Prejudice turns disputable Questions into Articles of Faith , and makes them Balls of Contention , they shed a bad influence , even upon a married State . Indeed where both Parties are of a gentle and charitable Temper , there is no great danger of falling out about Religion ; but as such Tempers are somewhat rare ; so where they are found , they may be Influenced by external Causes and Motives , which may alter them ; and though Promises are often made before Marriage , not to molest one another in point of Religion , yet false Persuasion afterward that it is their Duty to convert them , who are so nearly related to them , we see , hath prevailed with them to break all those Engagements .

Besides , in these unequal Yoakings , there cannot be that sweet , that mutual Encouragement to Prayer and Praises , and other Acts of Devotion and Piety , which ought to be betwixt such Relations ; and though I doubt not , but it 's possible to Admonish one another to serve God faithfully in their own Way , without Passion , or passing Censures one upon another ; yet the Thoughts , that one of them worships God in a forbidden Way , will still be an Impediment to this faithful and Conscientious Exhorting one another duly . And therefore though I cannot say , it 's absolutely unlawful to marry a Person of a different Persuasion in Matters of Religion ; yet the Inconveniences are so great that he , who duly Weighs and Ponders them before he enters upon that State , will think himself obliged to arm himself against all such dangerous Mixtures and Conjunctions .

III. There is nothing causes these Desires of Divorcements more than unhappy and unfortunate Matches . And as such Matches are too often the Effects , either of Rashness and Precipitation , or want of enquiring into the Temper and Disposition of the Persons that are to make this near Relation , or of Covetousness and Greediness after Fortune and Riches , and Mony , or of nelecting the advice of Parents and faithful Friends , or of a preceding vain and vitious Life , which is punish'd very often with such uncomfortable Conjunctions , so where the married State is embitter'd with many sad Ingredients , to prevent all such Wishes and Desires of Divorcement , these following Considerations , and Remedies , may be very useful .

1. Let it be considered , that though your Married State be full of grievous Troubles , yet it doth not , it need not hinder you from attaining Everlasting Salvation . It 's true , People may make any State and Condition an Impediment to Eternal Life ; but there is no Necessity for it : Nay , in the Case before us , the Troubles in a Married State naturally direct you to seek a better Country ; and if you are in a Capacity of enjoying God for ever , notwithstanding the Evils which befall you , you have Reason still to Praise and Adore the Divine Goodness ; and since your Married State affords so little Comfort , To labour hard to be made Partakers of Everlasting Consolations .

2. Let another Consideration be added to this , that as miserable as your Married Condition is , this happens not , comes not to pass without a very special Providence ; God either orders it , or wisely permits it ; corrects you for great Purposes , and chastises you to let you see your Affections have been misplaced ; and must be set upon Objects and Beings more Sublime , more Adequate , more Commensurate to your Immortal Souls , God and Heaven , and the Things unseen .

3. Under such a Providence the Soul must learn to be humble ; to look upon her Sins as Meritorious , and the Cause of this uncomfortable State ; and accuse her Carnal , Worldly , and Sensual Desires and Designs , as the Procurers of this Misery ; and improve the Dispensation into Repentance , and Self-Examination , and Submission to the Will of God , and the Practices of Spiritual Devotions , and Aspirations , and Breathings after Enjoyments of a nobler Nature .

4. In this Case the Divine Power and Goodness must be adored , to supply you with Grace and Assistance suitable , that you may chearfully bear the Injuries , Indignities , and Crosses , that befall you in that State ; and do not doubt , but your Prayer , if strong and importunate , will draw Honey from the Rock , and Oyl from the Flint , and Blessings of great Value from him , who hath declared himself , a God , that heareth Prayer .

5. Another Consideration will be very profitable , that God by such Crosses in a Married State , teaches you Patience at home , that you may be the better able to practise it abroad .

Thus the Philosopher said of his Angry and Unquiet Yoak-fellow , That he found his Silence , under the Effects of her Rage and unquiet Spirit when he was at home , proved very salutary and beneficial to him , when he was in Company abroad ; for by that means he was the better able to bridle his Passions when he was provoked or affronted in Publick .

And St. Chrysostome hath this Observation upon it , It grieves me , that Heathens are wiser than we , who are to imitate Angels ; nay , God himself , in Meekness and Patience .

Indeed we cannot imitate a more Excellent Pattern : He that is best able to Revenge himself upon the Insolent Wretches that affront him , suffers most . Be patient therefore , unto the coming of the Lord ; Behold the Husbandman waits for the pretious Fruit of the Earth , and hath long Patience for it , until he receive the early and latter Rain : Be ye also Patient , Stablish your Hearts , for the Coming of the Lord draws nigh , Jam. v. 7 , 8.

SERMON XXVIII . St. Matth. Ch. V. Ver. 33.

Again , ye have heard , that it hath been said by them of old time , Thou shalt not forswear thy self , but shalt perform unto the Lord thine Oaths .

THE sence of these words , we have Levit. xix . 12 . but the Words themselves seem to be a Paraphrase of the ancient Expositions of the Law among the Jews ; upon that Law in Leviticus , where it is , Ye shall not swear by my Name falsely , neither shalt thou profane the Name of thy God ; which Words those ancient Interpreters expressed ( it's like ) as it is in the Text , Thou shalt not forswear thy self , but shalt perform unto the Lord thine Oaths ; And that 's the thing aimed at in these words , Again ye have heard , That it hath been said by them of old time : And most certainly , he that forswears himself , swears falsly by the Name of God ; and he that doth not perform unto the Lord his Oaths , or performs not what he hath Sworn and Promised to God and Man , profanes his Name with a witness .

Or possibly , all that is said in the Old Testament against Swearing , was contracted by the Learned Men of old Time into this Axiom or Sentence , Thou shalt not forswear thy self , but , &c.

Or , These words are a Comment made by the Ancestors of the Jews , upon the Third Commandment , Thou shalt not take the Name of the Lord thy God in vain .

Or , They relate to Numb . xxx . 2 . However it be , or whoever were the Authors of this Saying , it must be confess'd , that they spake conformably to the Will of God ; and therefore these words are in effect a Divine Precept , and Obligatory for ever , as much as a Command in the Decalogue ; and though it was said so by them of old Time , yet it is no more , than what the ancient of Days hath said over and over by Moses and the Prophets . And to discourse of this Subject profitably , I shall enquire ,

I. What an Oath , or taking an Oath , or , what Swearing is .

II. Whether an Oath , or Swearing , even in a modest , serious , judicial way be lawful .

III. Why Forswearing our selves , or Perjury , or not performing unto the Lord our Oaths is forbid , and wherein the virulency or heinousness of the Sin consists .

IV. What the Ceremonies in taking an Oath in most Nations do import , and why they are used .

V. Whether an Oath may in no case be broken .

I. What an Oath , or taking an Oath , or Swearing is .

1. Whether with Tully we say , it is a Religious Asseveration ; or with others , That it is a Religious act , in which for the confirmation of a thing doubtful God is call'd in as a Witness ; or whether with the Inspir'd Writers , we call it , a binding of the Soul with a band ; or whether we define it to be a solemn appealing to God as a Witness and Judge , the difference is not great , for all this is included in the notion of an Oath , or Swearing ; and when the Apostle , Heb. vi . 16 . saith , Men verily swear by the greater , meaning God , who is over all , the supream Judge and Law-giver , who is able to save and destroy ; he points at all that I have said , and intimates , That Men in an Oath do solemnly and religiously call God to witness the Truth ; or in case they swear falsly , or do not perform their Oath , imprecate to themselves the heavy Judgments of God ; and this is also the import of that Saying , Deut. vi . 13 . where God directs the Israelites , that if there be a necessity for their Swearing , That they should Swear by his Name . And for this reason it 's call'd , The Oath of God , or , The Oath of the Lord , Exod. xxii . 10 .

2. To omit other Distinctions . An Oath is either Assertory or Promissory , i. e. in an Oath we either assert and affirm the Truth of what is past , or of what is present ; or we Promise to say or do , or not to say or do a thing . The former is commonly made use of in Courts of Judicature ; the latter in Contracts , Commerce , and Compacts . Of the former we have an Instance in the Woman suspected of Adultery , who was to take an Oath , that she was not Guilty , Numb . v. 19 . Of the other in Abraham's Steward , Gen. xxiv . 9 . in the chief Men and Princes of Israel , swearing to the Gibeonites to protect them as their Confederates , Josh. ix . 15 . and in others . The words of the Text , though they include the Assertory , yet do chiefly relate to a Promissory Oath .

3. In every Oath a Man hath to deal with two Parties , God and Man ; with God , as the searcher of Hearts , and the grand Witness ; and with Man , for whose Satisfaction and Acquiescence in the matter the Oath is taken , which shews the difference betwixt an Oath and a Vow . In a formal Vow a Man addresses himself directly to God , and God and he are the only Parties concern'd ; but in an Oath , Man as well as God is made a Party ; though the Obligation be the same in both , which is the reason , why they are promiscuously used , Numb . xxx . 2 .

4. In every Oath a Man obliges and ties himself to the manifestation of the Truth , whether the Oath be Assertory or Promissory ; whether it be concerning something past , or present , or to come ; and therefore 't is call'd , a binding of the Soul , or Conscience , by a band , which a Man cannot escape or slip away from , but he must leap into Hell , Numb . xxx . 2 . so that a Person Swearing is bound to stand to what he has said , and to perform what his Lips have utter'd ; and the Obligation rises not only from hence , because it is a voluntary Act and Promise , without the performance of which he cannot be Just ; but because he engages the most Sacred Being in the Promise , and gives God for his Security ; God who hath not only Power , but is concern'd in justice to avenge the Perjury . So much of the nature of an Oath . Let 's consider ,

II. Whether an Oath , or Swearing , even in a modest , serious , and judicial way , be lawful .

1. That taking an Oath is not unlawful in it self , is evident from hence , because God himself hath upon occasion used it . By my self have I sworn , saith the Lord , Gen. xxii . 16 . upon which Passage the Apostle makes this Remark , Heb. vi . 13 . When God made Promise to Abraham , because he could swear by no greater , he sware by himself ; and again , Psal. xcv . 11 . so I sware in my Wrath , that they should not enter into my rest . And the like we find practised by the Angel of God , Dan. xii . 7 . who lift up his hand to Heaven , and sware by him that lives for ever and ever .

Nor can it be absolutely unlawful , if we consider the end of an Oath , which is a confirmation of the Truth , in things doubtful , where other Proofs and Evidences fail .

The End being necessary in Humane Affairs , the Means , which is an Oath , must at least be Lawful . And this will farther appear , from the nature of an Oath , which contains nothing in it self unlawful . A Religious Act cannot be unlawful , nor Confirmation of the Truth in things doubtful unlawful in it self , nor the Invocation of the Divine Testimony unlawful ; and if the Parts which make up and constitute an Oath be not unlawful , an Oath cannot be unlawful . Add to all this the consent of all Nations , which in other Cases , particularly in asserting the Being of a God , is counted a considerable Proof ; where-ever any Civility or orderly Government takes place , Men led by the Light of Nature , make use of an Oath in doubtful Cases ; to which universal Custom the Apostle alludes , in saying , Heb. vi . 16 . For Men verily swear by the greater , and an Oath for Confirmation is to them an end of all strife .

2. That the use of an Oath was Lawful to the Jews , is so evident , that it needs no Proof . The Patriarchs used it , Abraham , Gen. xiv . 22 , 23. Isaac , Gen. xxvi . 31 . Jacob , Gen. xxxi . 53 . And Moses , by the Command of God , orders , that if a Controversie did arise , that an Oath should decide it , Exod. xxii . 11 . It was an express Command of God given to the Israelites , Thou shalt fear the Lord thy God , and serve him , and shalt swear by his Name , i. e. If there be occasion to take an Oath , thou shalt not swear by Idols , or by Heathen Deities , but by the Name of thy God , who is Omniscient and Omnipresent , and will not hold him guiltless that takes his Name in vain ; and to this purpose it is , that the Prophets give Directions , how the Jews should swear , in what manner , and with what Limitations , as we see , Jer. iv . 2 . And Punishments severe and dreadful are threatned to him , that despises his Oath , Ezek xvi . 59 . But ,

3. The greatest Difficulty is , whether it be lawful for a Christian to take an Oath , for not only Christ in the following Verse saith , But I say unto you , swear not at all ; but we find the Primitive Christians were very cautious how they ventur'd upon an Oath , they not only dreaded those vain and light Oaths so common among the Children of the Devil , but they had a reluctancy to Swearing even on solemn and serious Occasions , thinking a Christian ought to be believ'd upon his bare Word and Affirmation : And indeed many of the sober Heathens , by a dictate of the Law of Nature , were strangely averse from all Oaths whatsoever ; insomuch , that Clinias the Pythagorean , when he might have escaped the Mulct or Penalty of three Talents , which is about 8000 Pounds Sterling , if he would but have Sworn , though there was no Temptation to a false Oath in the Case , yet would not , and chose rather to submit to the Penalty , than wrong , as he thought , his Conscience .

But it were to be wish'd , that all Mankind were so honest , that every Man's Word were as good and as firm as the most solemn Oath ; yet considering the Corruption that hath overspread the World , the Rules of Justice and Righteousness , and the good of Mankind , make an Oath sometimes absolutely necessary , because Justice and Equity , and the good of Societies cannot be compassed without it .

As to Christ's saying , But I say unto you , swear not at all , I shall tell you the sense and design of it , when I come to explain it in Order , and whatever Strictness , not only many of the primitive Believers , but some Pious Heathens have professed in this kind . It is certain , St. Paul , who could not but know his Master's Mind , did upon extr●ordinary occasions make use of these Religious Asseverations ; for what are those Expressions of his we meet with , Rom. i. 9 . 2 Cor. i. 23 . 2 Cor. xi . 31 . Gal. i. 20 . I call God for a Record upon my Soul , God is my witness , Behold before God I lye not , I say , what are all these , but solemn Oaths ? and therefore it cannot be altogether unlawful for a Christian to use them upon some Occasions ; not to mention , that the Gospel doth not reverse the Law of Nature ; and I have shew'd before , that the Law of Nature hath taught most civiliz'd Nations to have recourse to them in things doubtful ; and since it was lawful , under the Law of Moses , I see no reason why it should not be so under the Gospel , not only because Controversies and doubtful Cases will arise as much now as formerly , but because an Oath was no part of the Ceremonial Law , and consequently cannot be said to be abolish'd .

There is no doubt , things so solemn , so sacred , so serious as Oaths , ought to be us'd but seldom ; to make a Trade of it is the readiest way to Perjury : The familiarity takes off from the solemnity of the thing , and then there is an easy slip into Perjury : And therefore it may not be amiss here to prescribe certain Rules and Limits , and to shew when and where , and upon what occasions an Oath , the taking of an Oath may be lawful .

1. When the Magistrate , or the Powers which are set over us by Providence , do command it : This is the import of Exod. xxii . 11 . and this is part of that Obedience we owe to our Superiors , who are Ministers to us for good , and do not bear the Sword in vain . Among the Jews the Magistrate might command an Oath to be taken , Numb . v. 19 , 21 ; and why not among Christians .

2. It must be in things doubtful , and where there is no other way to come to any Certainty , but by an Oath , which even Men of a loose Life , if they have not thrown off all Religion , will stand in awe of , according to what the Apostle intimates , Heb. vi . 16 .

3. In a Thing of great Moment . They that make Men Swear about Trifles , as they have no great sence of Religion , so they consider not the Nature and End of an Oath . In Matters trivial , where the gain or loss of either side is inconsiderable , all wise and good Men have ever look'd upon pressing or taking an Oath as unlawful , it being too sacred a thing to be used in Things mean and contemptible . St. Paul made use of it , as we said before , but it was in Things relating to God , and the Souls of Men , and the good of Christian Societies , 2 Cor. i. 23 .

The wiser Heathen thought it lawful in three Cases only : 1. If it were to avoid Infamy and Disgrace , and consequently rendring ones self incapable of serving the Publick . 2. If it were to save a Man's Life , or to free him from some considerable Danger . 3. If the good of the Community , or the common good of the Country , Men are Members of , did require it . But in Money-businesses between Man and Man , they thought it more Conscientious to be a loser , than bring the Soul under the Obligation of an Oath ; and let it be consider'd , whether such Men , who exceed many Christians in strictness , will not be their Judges in the last Day .

4. In taking an Oath great simplicity must be used , both in our Words and Intentions . He that Swears to a thing which he either knows to be false , or concerning which he is uncertain , whether it be true or not , deviates from this Simplicity , and runs himself into the danger of Perjury ; and so doth he , who by an Oath promises to do a Thing , which he either doth not intend , or endeavour to perform what he hath sworn to perform . And of this Nature are all Mental Reservations and Equivocations in Oaths , which is the reason , why the Prophet requires us to Swear in Truth , Jer. iv . 2 . The Temporal Inconveniencies that attend the performance of a lawful Oath , do not make the Obligation less ; and therefore when David asks , Who shall ascend unto the Hill of the Lord , Psal. xv . 1 . he answers , ver. 4. He that swears to his own Hurt , and changes not , i. e. He that after he hath given his Oath finds the performance will be prejudicial to his Interest , and yet will not alter the Word that is gone out of his Lips . And this is agreeable to the simplicity we speak of .

5. If an Oath be taken , it must be in Things lawful , not forbidden , either by the Law of Nature or by Revelation , i. e. the Reveal'd Will of God in the Scripture ; for this were to offer Things abominable to God , more abominable than cutting off a Dog's-Neck , or sacrificing Swines-flesh , to make use of the most Holy Thing , in things contrary to his Holiness . This would be to set God against himself , to make him witness to our Impieties , and to get him to Patronize what his purer eyes abhor . And therefore the Command is , that we are to Swear in Righteousness , Jer. iv . 2 .

6. The Thing we Swear to do , must be Possible , and in our own Power , either natural or adventitious , and coming from the Spirit of God . Impossibilities are no part of the matter of an Oath , Bishop Sanderson . whether they be natural Impossibilities , such as it is to turn a Blackamoor White , or to make an Oxe speak ; or actual , as that a Man who is at London to Day , should be the same Day at York ; or in Law , as for a Mayor of a Town to make an itinerant Judge , or a Baron , or Chancellor of the Kingdom , the Law giving him no right . There needs no store of Arguments to prove , That such Impossibilities are no Ingredients of an Oath , for they would make an Oath ridiculous , and discover the Swearer to be a Fool.

7. An Oath must be taken with great Deliberation , being a thing of the greatest Consequence , where the safety , and welfare , and interest of our Immortal Souls are in a special manner concern'd . We use this Deliberation in lesser things , and therefore must not be omitted in a thing of that Weight and Moment ; which shews , That Children and Madmen , and Persons very like them , Men in Drink , or in a Passion , are no fit Persons to take an Oath , because they are not capable of mature Deliberation , while under these Circumstances , and therefore we are injoyn'd and directed to Swear with Judgment , Jer. iv . 2 .

8. An Oath taken to Hereticks and Infidels , to Enemies , to Turks , Jews , and Heathens , even to the worst of Men , must inviolably be kept ; as we see in the Example of the Oath the Israelites took to the Gibeonites , Josh. ix . 18 . I will not charge every Member of the Church of Rome with the contrary Doctrine and Practice , especially as it relates to Hereticks and Infidels ; but certain it is , that it was both the Doctrine and Practice of the Council of Constance , and the Advice of Martin V. to Alexander , Duke of Lithuania , whom he exhorted to break his Faith and Oath given to the Bohemian Protestants ; and of Urban VI. to Wenceslaus to do the like to Persons , who differ'd from the Church of Rome . If such a Principle were part of Christ's Religion , it would not only contradict the Law of natural Justice , which Christ came to establish , but were enough to render Christianity odious to the sober sort of Mankind , who in this Case might justly say , as he in the Case of Transubstantiation . Let my Soul be with the Philosophers .

These are some of the principal Rules to be observ'd in taking of an Oath ; if there be any more , they shall be discoursed of in the Prosecution of the Subject .

Let us go on and enquire ,

III. Why Perjury or Forswearing our selves , or not performing unto the Lord our Oath , is so strictly forbid , and wherein the virulency or heinousness of the Sin consists .

1. It is Dishonesty in the highest degree , a most base Treachery , and Perfidiousness , not only to Man , but to God . He that either Swears falsly , or doth not perform unto the Lord his Oath , deceives not only Man , but doth as much as in him lies to Cheat God , if it were possible ; at least he discovers his good Will to do it , tho' he is not able . He that Cozens another with counterfeit Wares , or gives him a Stone for Bread , a Serpent for a Fish , is not so great a Cheat , as the Perjur'd Creature , because the Person he Affronts , and seeks to impose upon in this Case is infinitely greater . He attempts at the same time to rob Heaven and Earth , God and Man of their due , which is the performance of his Oath , a performance due to the Creator , and the Creature , by all the Laws of Property , and a most solemn Contract ; He gives both God and his Neighbour Shells for Kernels , Husks for Dates , and Words for Deeds , and Lyes for Truths , and deceives his Neighbour , particularly in that which all Mankind looks upon as Rational , to put the greatest Trust and Confidence in , and there cannot be greater Dishonesty .

2. It 's playing with God , and deriding his Justice and Omniscience , for it is as much as granting and denying these Attributes . The Swearer in taking an Oath grants , that God is the searcher of Hearts , and a discerner of his Thoughts , and Words , and Actions ; and that he takes notice of them , and remembers them , and yet by his non-performance , acts as if all this were but Fable and Romance . Who can read the Passage of the Soldiers without trembling , who Crown'd our Saviour with Thorns , put a Reed in his Hand , bow'd the Knee before him , and cryed , Hail King of the Jews . Such a mocking of God is Perjury , the Oath shews , that the Perjur'd Man acknowledges all his great Attributes , and yet his Behaviour discovers , that he was in Jest , when he made that Confession ; and Dionysius , when he robb'd Jupiter of his Golden Beard , did not mock that fictitious Deity more than such a Man doth the living God . He deals with him , as if he were some Idiot or Heathen Idol , which hath Eyes and sees not , Ears and hears not ; and how great must be this Impiety .

3. It 's profanation of the most sacred and the most serious Thing in the World . An Oath is one of the highest Acts of Religion . It is a most solemn Invocation of his Name , a most solemn declaration of his Excellencies and Perfections , above all Created Beings , and a most solemn Appeal to him from all Creatures whatsoever . This Opinion the very Heathens had of it , so that Perjury is profaning the most solemn Worship of God , and Belshazzar was not guilty of so great Prophaneness in Drinking out of the Hallow'd Vessels of the Temple , as the Man who doth not perform unto the Lord his Oath , for he profanes not Vessels dedicated to his Service , but his glorious Name , and prostitutes it to the contempt of Men and Devils .

4. It is a Sin next to Atheism , for there is very little difference betwixt believing there is no God , and believing there is one , whose Omnisciencee and revenging Eye deserves no regard at all . It is a Sin Man cannot well attain to , till he hath stupified his Conscience , and saith at least in his Heart or Wishes , There is no God .

And what shall I say more . It is a Sin , which kills at one stroke . It doth not waste the Soul by degrees , as other Sins , but makes the Sinner a Child of Death presently ; so that if Death should arrest him immediately upon his Perjury , the Man is miserable as Dives , unhappy as Judas , undone as Corah , Dathan , and Abiram , and must drink the Potion of the Sinners Cup.

It is a crying Sin , brings a Curse upon the Perjur'd Man and his Family .

It calls aloud for Vengeance , awakens the Divine Justice , and will not let it be quiet , till it brandishes its Sword against the daring Sinner .

It makes a Man infamous and odious among Men , when it comes to be known .

It defiles the Land , where it goes unpunish'd , and helps to hasten the intended Judgment upon a City or Nation .

It leads to other dreadful and clamorous Sins ; for God withdraws his Spirit from the Man who Affronts him thus , and he tumbles down lower and lower , and becomes every Day more and more a Child of Hell , and of the Devil . It causes mighty Terrors of Conscience even on this side Eternity ; and God is so concern'd to Revenge the Profanation , that very often he stays not till the Sinner drops into the burning Lake ; but even here the Profane Creature must feel his Vengeance . Zedekiah , for his Perjury to King Nebuchadnezzar is taken Captive by his Army , and hath his Eyes pull'd out . Saul , for his Perjury to the Gibeonites , is the ruine of seven of his nearest Relations . Uladislaus , for the same Crime , loses the Battel , at a time when Victory seem'd to smile upon him , and all things to conspire to his Success . Michael the Greek Emperor's Chamberlain , for this Sin is struck with an Epilepsy . Ludovicus Boso , for his false Oath to Berengarius the younger is depriv'd of his Sight , and hath several of his Members cut off . Elfred , for his Perfidiousness to King Elstan , falls down backward , and within three Days dies . Goodwin , Earl of Kent , upon the same account is choak'd with a piece of Bread . Polymarchus , so heavy did this Sin lie upon his Conscience , that he fansies he is bit at Night by a Weezel , and then falls into those Terrors , that he lays violent hands upon himself : Add to all this the Example of those three Men Eusebius speaks of , who being witnesses against a Bishop , Narcissus by Name , wish'd that if they did not swear true , one that Fire might consume him , the second that some Disease and Torment might overtake him ; the third , that he might lose his Eyes ; all which came to pass , as a Signal of God's being Witness , and Judge of their Villainy .

IV. Whether an Oath may in no case be broken .

I answer , since Oaths are not all of the same Nature , we cannot say , that every Oath , whatever it be , must be inviolably kept . For ,

1. A Man may rashly and unpremeditately Swear to do a thing that is in it self unlawful , as those Jews , Acts xxiii . 12 . and then certainly he is not oblig'd to keep it ; for all Obligation is to some Duty , and if the pretended Obligation be to a thing sinful , it is no Obligation . The Man that Swears to do a thing that 's sinful commits a very great Offence against God ; and if he should perform it , the Offence would yet be greater ; and therefore such an Oath must be undone , for to keep it is sinful : It 's true , to break it is sinful too , because it is a Profanation of the Testimony of God , but to keep it would be a greater ; and of two Evils , the greatest is to be avoided : Such a rash Oath was that of David , 1 Sam. xxv . 22 . when he swore , that he would not leave so much as a Dog alive that belonged to Nabal , because he return'd a rude , uncivil Answer to his Messengers ; and of this nature are those Oaths which the Priests of the Church of Rome make their Converts swear , when they have enticed them away from the Protestant Churches . The Oath they Swear must needs be unlawful , because it is to Swear in effect , That they will give Religious Worship to the Creature , commit Idolatry , consent to the depriving of the People of the Cup in the Eucharist , and believe against Scripture , Sense and Reason , and espouse Errors which the Word of God condemns ; all which is sinful ; and therefore such an Oath cannot be kept with a safe Conscience , no more than if a Man should swear , that he will break open his Neighbour's House , or turn Highway-man , or commit Fornication ; What is usually objected in this case , that the Princes of the Congregation in Joshua's Time , swore a Thing unlawful , and yet were obliged to stand to what they had sworn to the Gibeonites . This I say hath no great weight in it ; for how doth it appear , that what they swore was unlawful ? It 's true , they were to make no Peace with the Inhabitants of Canaan , but destroy them ; but if we compare one Law with another , we shall find , that the Law of destroying the Nations of Canaan , reach'd those chiefly , who after a solemn proclamation of Peace , refus'd to submit to their Power , Deut. xx . 10 , 11 , 12 , 13 , 14 , 15 , 16. nor were they to make any League or Covenant with them , when there was danger of imitating them in their Idolatry , Deut. xx . 18 . Exod. xxiii , 32 , 33. which was not the case of the Gibeonites , who both submitted to their Power , and the Laws of their Religion . So that whatever Inconveniency there might be in this Oath taken to the Gibeonites , there was nothing unlawful in it .

2. It is possible , a Man may inconsiderately Swear that which is impossible for him to perform , or which is not in his power to do ; and all Casuists agree in this , that there is no Obligation to Impossibilities , except what is impossible at present , should afterwards , upon alteration of Circumstances become possible : As if a Beggar , in danger of being kill'd by another Man , should swear , that by such a Day he will pay him an Hundred Pounds , knowing himself not to be worth an hundred Shillings . In this case , as the Oath is sinful , because a Man swears that which he knows is impossible for him to perform , so there can be no Obligation to an impossibility .

3. A Person that Swears may be under the Power of a Superiour , without whose consent he should not have sworn ; in which case , if the Superior will not allow of it , the Oath cannot be kept , as God himself determines the case , Numb . xxx . 3 . where he gives a Father and a Husband power to null the Obligation , under which a Wife or Daughter hath brought her self by an Oath , or Vow , which should not have been made without the consent of those whom God hath set over them ; yet with this Proviso still ▪ that if the Father or Husband hearing of the Oath say nothing to it , Silence implying consent , it shall stand in its full Obligation ; and this will hold in the case of a Subject , or a Son by way of Analogy .

4. When Men Swear , the posture of Affairs , and the circumstances of the Person to whom they swear may be very different from what they may be afterward ; so that if the state of Things , and the material circumstances of the Oath do afterward change , because the Oath , when taken , had no respect to these new material Circumstances , it ceases to oblige ; and Casuists do commonly instance in a Persons swearing to his Friend to put a Sword into his Hands by such a time , if before , or by that time , the Person to whom the Oath is sworn should be Distracted , the performance of the Oath cannot be thought necessary ; or if a Father should swear to his Son , to settle all his Estate upon him , if that Son , after this , should attempt to Poyson the Father , his Father cannot be thought obliged to perform what he hath promised ; because when he made the Oath , he consider'd him as an obedient towardly Child . In which material Circumstance there being a Failure , the Obligation ceases .

5. In all Promissory Oaths , there are certain general Conditions and Exceptions to be understood , though they are not expressed ; such as , If God permit , If the Lord will , or , If we live and do well , Jam. iv . so that an Oath cannot be said to be broken , if by meer Providence a Man be hindred from performing every part of it , as long as there is no Will or Intention to break it ; as if a Man should by Oath promise another to return such a Bond or Book , or Chest by such a Day , if before that time he should be struck with an Apoplexy , or be overtaken by a Fever , the Oath in this case cannot be said to be broken , but must be interpreted according to the tacit Condition aforesaid , though it was not express'd . It is so in other cases , as by Example , if a Person should Swear or Vow to God to abstain from all Food and Drink such a Day , or so many Days in the Week , though the Exception , except I fall Sick , or should not be Well , &c. is not expressed , yet it is to be understood , and the Oath in this Case , cannot be said to be broken , though by Providence the Party is hindred from the Performance of it , according to his Purpose and Intention .

6. Where an Oath is founded in a certain priviledge or prerogative , there , if that privilege doth actually cease , the obligation of the Oath taken to that Person considered under that Notion , doth actually cease to oblige , as suppose a Man should swear to a Person in such an Office , that he will Assist him , and Act under him to the utmost of his Power ; if the Person in that Office doth either relinquish the Office , or is put out ; or leaves it ; or runs away from it , so as not to be in a capacity to take care of it or to execute it , the obligation of the Oath of Fidelity ceases , because it had respect to that Office , and the Persons being or continuing in it .

7. An Oath so far as it clashes or interferes with an antecedent Obligation , ceases to oblige , an Oath indeed obliges , and can super-induce a new Obligation , where there was none before , but cannot destroy that which it finds , or was in being before . And therefore an Oath taken to a Person , though in a very high Station , that clashes with the antecedent Obligation we , have to the community or publick good , or humame Society , whereof we are Members , must necessarily cease to oblige .

8. In all Conquests an Oath of Fidelity taken to the preceding Governour , ceases to oblige , if we resolve to stay under the power of the Conquerour , who by that Conquest gets a Right to the duty of the Oath taken to him , who was before in power .

V. What the Ceremonies used in several Nations in taking of Oaths do import , and why they are used .

The Answer is in general . Ceremonies in taking of Oaths have been used in most Nations , to encrease the reverence of an Oath , and to oblige those who swear to be more cautious , and fearful of venturing rashly upon a thing so Sacred . The ancient Phoenicians in taking an Oath , would hold a Lamb in one hand , and a stone in another ready to strike the Lamb , to intimate their wishes , that God might strike them dead , as they were ready to do that Lamb , if they did forswear themselves . The old Romans upon the same occasions would take up a Stone , and cast it from them , imprecating to themselves , that God might cast them away , as they did that Stone , if they sware not that which was true . Some Nations would light Torches , and hold them in their Hands while they took an Oath , wishing that in case of Perjury , they might be consumed with Fire ; others would take a knife , and hold it to a pigs Throat , devoting themselves to the Revenging stroak of Heaven in case of swearing falsely . Abraham made his Steward swear to him by laying his Hand upon his Thigh , the place where the Sword used to hang , as an item , that he should fall by the Sword , if he performed not , what he had promised by Oath . Gen. xxiv . 2 . The Angel , Dan. xii . 7 . lift up his right and left Hand to Heaven , when he sware , to shew that he engaged all the Power of Heaven against him , if the thing he confirmed were not true . The Jews Jerem. xxxiv . 18 . in the Administring and taking an Oath slew a Calf , and cut it asunder , and the Person that sware walk'd through the dissected parts , to convince the Spectators , that he wished , God would cut him asunder , if he broke the Covenant . The customs of other Nations I omit , and shall only take notice of one in use among our selves , which is swearing upon a Bible , and the import of that is , a tacit imprecation or wish , that if we swear falsely , the Curses Temporal and Eternal contained in that Book , may light upon us , which if it were considered well , it would make some Men more fearful of swearing so often , as they do ; and though the Sense and Design of the Words of the Oath , we Administer in Judicial Courts , are great , yet it were to be wished , that what is intended by the Words , and by the Ceremony used , were more fully and more largely expressed , to make the ruder sort of People especially , more sensible of that Act of Religion , they perform in taking of an Oath ; And possibly a great many Perjuries might this way be prevented , if the Expressions were more Astonishing , and the Words more Dreadful , as in some Northern Nations with lifting up three Fingers with respect to the Holy Trinity , they solemnly Renounce all their share in the Happiness of another World in case of Perjury .

Inferences .

1. Though the obligations of an Oath may in some cases cease , because the Oath may have respect to certain Conditions , Circumstances , and Constitutions , which failing , the Obligation must fail too , or there may be some defect either in the object or subject of the Oath , yet from thence it doth not follow , that Man can dispence with an Oath lawfully taken ; for an Oath being taken to God , as well as to satisfie Man , how can Man , poor Dust and Ashes , give away Gods Right , to whom a Man obliges himself in an Oath ? An Oath is matter of natural Right , and therefore cannot be dispensed with at Humane Tribunals , and if such Dispensations were admitted , there could be no Security of the thing promised by Oath ; Besides these Dispensations , would be giving away another Mans Right , which is against the Rule of Common Justice and Equity .

The Bishops or Popes of Rome , who for several Ages have attributed to themselves power to absolve Subjects of their Oaths of Allegiance to their Princes , have in doing so , invaded God's Right and Prerogative , and given the Considerate World too much occasion to think , that what is said of Antichrist , 2 Thessal . ii . 4 . is very applicable to that See ; for his Character there is , That he opposes and exalts himself above all that is called God , or that is worship'd ; so that he as God sits in the Temple of God , shewing himself , that he is God .

And this Power of Dispensing with Oaths the Pope's Parasites do commonly place in his Oecumenical Power and Authority , as he is Emperor of the whole World , though how he came by it none can tell , except it be as Highway-men come by a Man's Purse , by Fraud and Force .

Some to avoid the Sin of Blasphemy , upon which their Opinion borders , tell us , that the Pope only declares , that the Oath in such Cases doth not oblige , because of some great Good which is impeded by it , or some great Evil which is like to ensue upon the perpetuity of the Obligation : But they that know what the Popes have done in these Cases , especially here in England , with respect to our Kings and Queens , must needs conclude they intend something more by this Absolving , than a bare Declaration ; for the Stile of their Bulls is Magisterial and Authoritative , and they attribute the Fact to the plenitude of their Power ; and as if the sole Power were lodged by God in them , a Pride so great and intolerable , that one would wonder Princes of a Refin'd Understanding , as some are , nay , of common Sagacity , do not see the Cheat , and lash their Arrogancy into better manners .

I do not doubt , but an Oath of Allegiance may in some Cases cease to oblige , if either there be an impossibility to perform it , or if the Prince dies , or resigns his Crown , or runs away , and puts himself into an incapacity to Govern , and to protect the Subject ; or leaves the Subjects in a State of Anarchy and Confusion , or to the Mercy of a Conqueror , because in these Cases the state of Things is new , and far different from that Men were in at their Swearing this Oath of Allegiance ; but set aside these extraordinary Occurrences , which alter the Obligation , to think that any Man can absolve from the Obligation of an Oath of Allegiance , is to suppose a visible God here on Earth , which Title , though given to the Pope , sometimes by the Canonists , yet every one may see what fulsome Flattery it is , and if not downright , yet next to Blasphemy .

II. An Oath being so Solemn , so Sacred , so Serious , so Religious an Obligation , we may justly wonder , how so Holy a Thing comes to be Profaned , as it is in common Discourse and ordinary Communications . Indeed this Swearing in common Discourse is a Sin that would puzzle a wise Man to give any thing like a reason for , how a Sin so unreasonable , so unprofitable , and so horrid withal , should yet be so much espoused by Men and Christians , and become so very familiar , that Men play with Oaths as Boys do with Cherry-stones or Marbles . We can give some account of Covetousness , and guess at the reason of Leachery , and declare the Motives to Ambition ; but why Men should delight in so great a Profanation , and make so light of Oaths , whereby the greatest wrong is done to God , and no good , no Advantage accrues to themselves , nay which themselves seem to have some veneration for in a Court of Judicature ; this , I say , is a Mystery , and one of the Depths of Satan , as the Phrase is , Rev. 11.24 .

Whether Men think that an Oath sets off their Passion better , and makes it more terrible and impressive ; or whether they fancy , that their Words and Sentences have not their due Accents and Cadences without an Oath ; or whether they believe , that their Mirth and Jollity is not modish enough , except it be accompanied with some Oath or other , or something like it ; or whether it be meerly Custom , and a Sin , they play with for Companies sake , as they will drink a Glass more than ordinary to satisfie the Importunities of Friends . No Sin hath been , or is more common , or more frequently committed than this ; it hath been so heretofore . St. Chrysostom complains of it among the People of Antioch , and we have reason to take up the same Complaint ; other Sins have had their Ebbings , and have sometimes abated of their violent Motion ; but this hath been , and is still kept up , to the Grief of all Men , who are concern'd for the Affliction of Joseph . This shews what a mighty Power the Devil hath yet among the Children of Men , and how strangely his Kingdom lasts . Indeed , this is the only satisfactory Reason , why Men dare venture upon Oaths in common Discourse . The Devil reigns in them , and the Evil Spirit possesses their Souls , else they durst not , they could not be guilty of so great a Profanation . The Guilt would stare into their Faces , and fright them like a Ghost or Spectre , its shape is so monstrous , were it not that the God of this World blinds their Eyes , and darkens their Understanding , they durst not make God thus subservient to the Devil . Do not they do so , when in their sinful Anger , or Mirth or Jollity they bring in the Oath of God , and the Wounds and Death of Jesus , to make their Sin more dreadful . There cannot be the least Dram of Grace , where this Custom prevails , nothing of the Spirit of God , no sense of God , no Regeneration , no Conversion , no Repentance , no Change of Life can be supposed in such a Man . Here Darkness hath its Empire , and Egyptian Night dwells here .

In vain do such Men plead Custom . An ill Custom may , and if you will be happy , must be changed : There is no Impossibility , whatever difficulty may be in it , if you will but observe the same Method you do in your Trades and Professions . A Man cannot naturally Dance upon a Rope , yet by use and taking Pains , and forcing his Body , and trying often , he learns to walk upon 't , as steddily as other Men do in their Chambers . Men are not born Carpenters and Painters , and Joiners , and Carvers , yet what is difficult at first , becomes easie by use ; and why should it not be as easie to alter the Custom of Swearing , and to change it into a facility of forbearing an Oath , if you , who are guilty of this Crime were resolute and shew'd your selves Men and Christians , and would but do that in Religion , which you do in your ordinary Apprenticeships .

Do but resolve to forbear a Meals-Meat or two , do but tye your selves to give a Shilling or Half a Crown to the Poor every time an Oath slips from you ; Do but bind your selves in a solemn Vow to go five or six Miles on Foot ; Do but speak to your Friends , and beg of them to reprove you as often as you Swear ; Do any thing that 's irksome to the Flesh , and punish your selves whenever you take the Name of God in vain , and sollicit the Grace of God , and pray earnestly for its assistance , and the Conquest will be easie .

But if you will do nothing toward the abolishing of this Instance , or fancy it will leave you of its own accord , you refuse to be healed , and your Damnation is just . As ye loved Cursing and Swearing , so shall it come unto you , as you delighted not in Blessing , so shall it be far from you : As you cloathed your selves with Cursing and Swearing , like as with a Garment , so shall it come into your Bowels like Water , and like Oyl into your Bones , Psal. cix . 17 , 18. And the time will come , when God will swear in his wrath , if he hath not done it already , that ye shall not enter into his rest .

III. A Sacrament is as much as an Oath , and we have two standing Sacraments in the Church , Baptism and the Lord's-Supper , in which we take a Military Oath to our General , to our God , to our Saviour , to fight his Battels , to War against Sin , to wrestle with Temptations , to subdue the disorderly Motions of the Flesh , to stop our Ears against the blandishments of the World . If all of you have not taken both these Oaths , I mean the Baptismal and the Eucharistical , I hope the greater part of you have . Now , it hath been said by them of old Time , God hath said it , and Christ hath said it , and the Gospel saith it ; nay Nature says , Thou shalt not forswear thy self , but shalt perform unto the Lord thine Oaths . In the Sacrament of the Lord's Supper , your Oath is voluntary , you cannot complain it is imposed upon you against your Will , and therefore you have no excuse . You voluntarily call God to witness , and the great Saviour of the World , and all the Angels that stand round the Altar to witness , and all the Congregation to witness , that you will be faithful to the Holy Trinity , that God shall be your Governour , and Christ your King , and the Holy Spirit your Guide , that you will resolutely depart from Iniquity , that Sin shall not reign in you , that Corruption shall no longer have dominion over you , that you will serve him who gave his Son to die for you , that you will conscientiously obey him , who laid down his Life for you , and that you will submit to the blessed Breathings and Motions of the Holy Ghost ; and that as you are bought with an inestimable Price , and are not your own , so you will behave your selves like Persons who are entirely at God's disposal . Search your Hearts my Friends ! and examine your Lives : Are these Oaths observed ? Are these Engagements kept ? Are these solemn Promises fulfilled ? Do you make Conscience of the Stipulation ? If you do not , do you think God sits like an idle Spectator of your Perjuries ? What can keep you in awe if Oaths cannot ? How desperate must your Condition be , if after this solemn League and Pacification with God you wallow in your former Sins again ? How shall ye be cured of the Phrensie of Sin , if you will not be tyed by this treble Cord , where Father , Son , and Holy Ghost are call'd in as Witnesses , and judges of your Treachery ? How can God trust you again , if you make a shift to break through these Fences , which one would have thought had been Security enough against the wildest Beasts in Nature .

I counsel thee , that thou keep the King's Commandment , and that because of the Oath of God , saith Solomon , Eccles. viii . 2 . Christians , I counsel you all , that you keep the Commandment of the King of Heaven and Earth , and that because of the Oath of God ; Thy Vows are upon me , O God , I will render Praises unto thee , saith David , Psal. lvi . 12 . The Oath of God is upon thee , O Christian , thou hast Sworn , and promised to perform that Oath in the Holy Sacrament of the Eucharist , thy Lips have said , or thy Heart hath resolved , to keep his Righteous Judgments , not to be sloathful in the business of Religion , but fervent in Spirit , rejoicing in Hope , patient in Tribulation , continuing Instant in Prayer , distributing to the necessity of Saints , given to Hospitality , to bless them that curse you , to pray for them that despitefully use you , and to tread in the steps of the Lord Jesus . If one Man sin against another , the Judge will Judge him , but if a Man sin against the Lord , who shall entreat for him ? said Old Eli , 1 Sam. ii . 28 . In breaking your Sacramental Oaths , you sin directly against the Lord , you profane the Sacrament , fling the Holy Bread and Wine as it were upon a Dunghil , and cast those Pearls before Swine ; and who shall entreat for you . It 's true , there is an Intercessor that sits at the right Hand of God , to intercede , but for whom doth he do that kind Office ? Is it not for those that follow and obey him , that their imperfect , yet sincere Obedience may be accepted ? Men that despise the Oath of God , come not within the compass of those powerful Intercessions , till a deep Remorse doth change them . I would stand upon Mount Gerizim , and dismiss you with a Blessing , but the Anger of God against Perjury being so very great , to fright you from the very Appearances of it , and to oblige you to perform unto the Lord your Oaths , I must step over to Mount Ebal , and conclude with that Commination denounced against Zedekiah , Ezek. xvii . 18 , 19. Seeing he hath despised the Oath by breaking the Covenant , ( when loe be had given his Hand ) and hath done all these things , he shall not escape . Therefore thus saith the Lord God , as I live , surely mine Oath , that he hath despised , and my Covenant that he hath broken , even it will I recompence upon his own Head .

SERMON XXIX . St. Matth. Ch. V. Ver. 34 , 35 , 36.

But I say unto you swear not at all , neither by Heaven , for it is God's Throne , nor by the Earth , for it is his Footstool ; neither by Jerusalem , for it is the City of the Great King ; neither shalt thou swear by thy Head , because thou canst not make one Hair white or black .

SO strangely doth corrupt Nature lean toward things forbidden , that if by God , or by the Stings of Conscience driven from a strong Hold of a certain Sin , it will then sculk and hide it self in Holes , and Caves , and Dens , for a while , at least till the Storm be gone . If Men cannot enjoy the satisfaction of the whole Sin , they 'll be content with half of it , and if that be denied them too , they 'll seek to retain at least some little Portion of it , and being driven out of Sodom , take shelter in some Zoar , in a word , do any thing rather than part with all . When Pharaoh saw he must of necessity let the Children of Israel go , he fell to making Bargains : The Men may go , but the Flocks and Children , and the little ones shall stay behind . It is so with an unregenerate Man , that hath severe Checks and Convictions of Conscience upon him ; He is spoiled for an open Sinner , but is not made a Saint ; is sensible he must not Sin , and yet hath no Courage to be a true Convert : He is content , such a dreadful Sin he hath been guilty of should go , but so fond is he of the Garment spotted by the Flesh , that he will lay hold on the Skirts , and the little ones shall stay behind , if he cannot have what he would have .

It was so particularly with the Jews in Christ's time ; They were sensible that Swearing in their common Discourses directly by the living God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Martial corruptly expresses by Anchialum : I say , being sensible , that Swearing in their ordinary Communications by the living God , carryed something of Horrour with it , was dreadful and hainous , and black , and an Insolence Great and Abominable , and therefore were content , some of them at least , to forbear it , but their Mouths being used to Swearing , something they must have in lieu of it , and though they were willing to quit the greater Profanation , yet the lesser they thought would do no harm , and therefore they Sware by Heaven , by the Earth , by Jerusalem , and by their Heads , and other things of this Nature , a Custom , which Christ doth here peremptorily declare against , shewing , that whatever Palliations , Excuses , and Apologies they might make for it , it was as bad , as Swearing by God himself ; But I say unto you , Swear not at all , neither by Heaven , for it is Gods Throne , &c.

So that , 1. When Christ saith , Swear not at all , the Words are not to be extended to the utmost Latitude , they will bear , but the Universality must be Restrained to the Subject Matter , and measured by our Saviour's Hope and Design , and by the Sins , he intends to reprove . When Christ , John x. 8 . tells us , All that came before me were Thieves and Robbers , it 's evident , this general Expression must be restrained to those , who gave out , that they were the Messiah , else St. John the Baptist , and all the Prophets of old must be comprehended under the Notion of Thieves and Robbers . So when St. Paul saith , All things are lawful for me , 1 Cor. vi . 12 . It must necessarily be restrained to things not forbid , else an Inference might be drawn from the Words , that St. Paul thought , Lying , and Stealing , and Fornication was lawful for him . After the same manner , the expression , I became all things to all Men , 1 Cor. ix . 22 . must be understood of things indifferent , else it might be interpreted of his becoming an Idolater to please Idolaters , and so here , Swear not at all , must necessarily be Restrain'd to the Sins Christ intended to reprove , which were the lesser Oaths , as they call' them , used in common Discourse , and in ordinary Transactions , and Negotiations ; so that Christ denies not , but that upon extraordinary occasions , before Superiours , and at their Command , in a serious and weighty Matter , a Difference may be ended , and a doubtful Truth confirm'd by an Oath , the lawfullness of which we proved in the last Discourse ; But these extraordinary occasions excepted , the Prohibition is Universal , Swear not at all .

2. The Oaths Christ chiefly alludes to , and doth so strictly forbid , were the Oaths , which most of the Jews had used themselves to in their Discourses , Dealings , and Communications , and had been Taught by the Pharisees to make nothing of , or to look upon as Harmless , and such as inferr'd no Obligation of performance : And there are two things that Christ reproves here . 1. Their using any thing like an Oath in their ordinary Communications . 2. The particular Oaths by any Creature , such as Heaven , and Earth , and Jerusalem , &c. That in this Prohibition Christ did not mean taking an Oath in a judicial Court , when the nature of the Thing , and Superiors require it , is evident , from hence , because such Oaths , by Heaven , or Earth , or Jerusalem , &c. were never used among the Jews , upon those publick Occasions , for then they Sware by the Great Creator of Heaven and Earth , as the Lord lives , God do so unto me , and more , &c. and consequently this Prohibition must be understood of ordinary Communications , as appears also from v. 37.

3. That which Christ intends to prove is this , that their excuses and pretences of not taking the Name of God in vain , when they Sware by Heaven and Earth , and Jerusalem , &c. were impertinent and frivolous , for in Swearing by the Creatures , they did in effect Swear by the Maker of them , and when they Swore by Heaven , they Swore by the God whose Throne is in Heaven ; when by the Earth , their Oath was as injurious and offensive to God , as if they had Sworn by him , whose Foot-stool the Earth is ; when by Jerusalem , it was as bad as Swearing by the Great King , God blessed for evermore , who had taken that City into his peculiar Care and Protection ; and when by their Heads , it was less than Swearing by that God , whose Power and Goodness appeared in the smallest things about them , such as the hairs of their Heads , which they had so little command of , that they could not in the Root of it , turn a white one black , or a black one white . This is the thing Christ declares to the Sinners of his time , and the ground of his Assertion is plainly this , because in an Oath not Pretences , but the Nature and Import of the thing are considered by Almighty God . Men always Swear by a greater , viz. a Supream being . This is an Eternal Rule , and whatever Trivial things may be brought , or put into an Oath , that doth not alter the Nature of it , which hath still Relation to God , who is the Creator of all the lesser Things Men Swear by , and is as much profaned by such Oaths , as if they had particularly named him .

From the words thus explained , arise the following Observations , which I shall run over with as much brevity , as the respective Subjects will bear .

Observations .

I. Here we see that changing a Sin , or making some Alterations of it , is not leaving or repenting of it . The Sinners Christ had to deal with in this place thought , they were safe enough , if they did but alter the Name of God in their common Oaths , and changed it into that of a Creature , either Heaven or Earth , or Jerusalem , or their Heads , yet that did not excuse them from the guilt of a false or profane Oath ; such are the Oaths we find used among the Papists , by St. Mary , or by St. Paul , or by St. Peter , or by St. James , and of this Nature are the wicked Oaths of Men among our selves , when they Swear by their Souls , or by some thing that is not God .

The Crime is the same , whatever Alterations may be made in Names and Words , and Phrases , and therefore , he that should be so silly , as to think he repents of Swearing in common Discourse , because he doth not mention God in his Oaths , or Swears only by his Faith , or by his Troth , or by his Soul , or by something meaner , and more frivolous , talks like a Changling , and is as far from Repentance , as he is from the Kingdom of God , for Swearing by any thing that is not God , is made so great a Crime in Scripture , that God seems to be in doubt , whether he shall pardon it , Jerem. v. 7 . How shall I pardon thee for this , thy Children have forsaken me , and Sworn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by that which is not God ; nay , it 's called a forsaking of God , and then are these Oaths by the Creatures such light things as Men make of them ? away with this folly . The smaller the thing is , by which you Swear , the greater is the Crime , the rather because ye ascribe that to a Creature , which is proper only , and due to God , such as knowing the Heart , being a Discerner of Secrets , and an Avenger of Falshood . This being in the intention of an Oath ascribed to that being , by whom the Oath is taken , all these are in effect attributed to the Creature , by which Men Swear , and then , besides the Prophanation of the most sacred Thing , the Swearer commits Idolatry ; and is not this a Sin black , and to be abhorr'd by all that have any sense of another Life ? For an Oath relates to God , whatever the thing be , that 's named in it ; The change of the Name doth not alter the Nature of it , and if it be unlawful to Swear , so much as by the Hairs of our Heads , how can it be lawful to Swear by something of greater worth , than these Excrements .

As it is in common Swearing , so it is with other Sins . Because such a Man doth not invent downright lies concerning his Neighbour , and so spreads them abroad , it doth not follow , that he doth not hate him . The change of the outward Act , doth not make a change in the nature of the Sin , and therefore if with delight you speak evil of your Brethren , though it be no more , than what you have heard , and designedly report it , to render them Ridiculous , or Contemptible , or do them no good , when their necessities require it , or it lies in the power of your hand to do it , it is Hatred and Malice , and Baseness and Unkindness still , whatever alteration there may be in the manner of venting it .

So you may be guilty of Intemperance , by eating and drinking more than Nature requires , or becomes a modest Person , though you are not Drunk , and be notoriously guilty of Luxury by a constant indulging your Fancy , Appetite and Love to the World , to the tickling and satisfaction of the Flesh , though with Dives , you are not every day cloath'd in Purple , and fare Deliciously every day , and guilty of Revenge by Word and Thought , though you do not break down your Neighbours Hedge , nor Assault him when you meet him , with a Sword ; and guilty of unworthy receiving of the Holy Sacrament of the Eucharist , by continuance in known Sins , though with some of the Corinthians you do not come disguised , and disordered to this Feast , and guilty of Covetousness by being greedy and anxious after the Riches of this World , though you are not quite so sordid as some old Usurers , and of Fornication , by your Lustful Desires , and Concupiscences , though you do not commit the outward Act ; where a Sin hath several Branches shooting out of it's Trunk , there a Man repents not , till all those dangerous Boughs be lopt of , nay , the Axe be laid to the very Root of the evil Tree , and to the sinful inclination .

II. We see here , how want of Consideration is the cause that Men see not , or are not sensible of the heinousness of their Sins . It was want of thinking , that made the Men against whom my Text is level'd , fansie there was no harm in their Swearing by Heaven and Earth , or by Jerusalem , &c. whereas a little serious pondering of the thing , would have made them know , that all the while they Swore by , and consequently abused that God in their common Discourses , to whom Heaven and Earth had peculiar Relation .

There are abundance of Sins swallow'd without chewing , which were they laid open in their Native Colours , would appear big enough to choak the Conscience , and be found Morsels , which have Death , and Eternal Misery in them , more dangerous than the wild Herbs in the Pot , in the time of Elisha . Going to Stage-plays , as they are ordered , and managed in this corrupt Age , seems to be a harmless Recreation , at the worst , but a tolerable Infirmity ; but if it be considered , that it is making our selves partakers of other Mens Sins , that by our presence we encourage an unlawful calling , that by going we expose our selves to very dangerous Temptations , which in stead of running into , we should flee , and shun , and are apt to laugh at that Profaneness , which should make us weep , that hereby we harden others in their Impiety , and give scandal to weaker Christians , that these Theatrical shews are inconsistent with the very design of Christianity , which commands us not to conform to the World , and requires , that filthiness , and foolish talking , and jesting , should not be so much as named among us , Eph. v. 3 , 4. and bids us to be grave and modest and serious , and shun the very appearances of Evil , that they are contrary to our Vow in Baptism , and the Doctrine of the Cross , which enjoyns us to mortifie lightness of Behaviour , and to abstain from frothy and unsavoury Discourses , and allows no delight in sinful sights , &c.

If this were seriously considered , in stead of alluring , these plays would fright ; instead of enticing , they would discourage us from ever beholding such shews , where God is so often affronted , and Religion derided , and Vertue Ridiculed , and Gravity laught at , and modesty look'd upon to be a beggarly qualification , and Vice represented in amiable colours .

Neglect of daily Self-examination in the Eye of the World , is an inconsiderable fault , but if it were considered , that by this Neglect , our Sins and Defects remain unknown to us , our Vertues thrive not , our Graces grow not , and Blindness seizes upon our Understandings , and the greater and weightier matters of the Law are omitted , and the Soul sinks into a form of Godliness , and contents her self with Shews and Shadows of Devotion : I say , if this were considered , the neglect would appear more heinous .

I Instance only in these particulars , but I would advise you to carry on the Notion to other particular Sins and Neglects , you find your selves prone to , and in doing so , you 'll see an absolute necessity of shuning many things , which now you pass by without taking notice of , and of restraining your selves in that , in which now you allow your selves very great Liberty . In a Word , most Sins appear little till they come to be examined , and viewed by the Word of God , and by the concomitant and consequent dangers , which attend them , not that I would have any one think himself into despair , or make every Molehill a Mountain , but I would intreat you so to consider your suspicious Words and Actions , and Desires , that you may get just Apprehensions of your Faults , and become more conformable to the Canons of Repentance , and the Rule of Righteousness .

III. We see here since Heaven is said to be the Throne of God , with what Reverence we ought to look up to Heaven , where God is seated as it were in his Chair of State : The Phrase Christ makes use of is borrow'd from Es. lxvi . 1 . Thus saith the Lord , Heaven is my Throne , the Earth is my Footstool , which imports no confinement of God to a certain place , but is only a Metaphorical Expression taken from great and mighty Princes and Potentates who appear in Majesty , when sitting on their Thrones with a Footstool under them . So that all these Sayings express only God's infinite Greatness and Excellency above all his Creatures . In Heaven God gives the most visible and most conspicuous Signs and Marks of his glorious Presence and Love ; and therefore it is call'd his Throne , and because there is a lesser manifestation of his Glory here on Earth , it is call'd his Footstool , because there is less Art bestow'd on that , than on the Throne .

With what wonder ought we to look on that embroider'd and bespangl'd Sky , that lower Heaven , where so many Lamps , and Lights , and Stars do shine ! Good Lord ! what Art , what Curiosity , what Order , what Harmony , what methodical Motions do we see there ! enough to justifie David's saying , The Heavens declare the glory of God , and the Firmament his handy work . If the outside be so gay , what must be the inside ! How justly may we admire God's Goodness , Wisdom , and Power ! and cry out with the Psalmist , How wonderful are thy Works , in Wisdom hast thou made them all !

But with what Astonishment and Joy together ought we to look upon the third and the highest Heaven ! where the true Pleasures are Spiritual , Great , Infinite , and Everlasting ! where God in a most eminent manner displays his Glory to Angels and to glorify'd Saints , a place which we have hopes to come to : If there were no other Promise made us , but that of bare seeing it , it were enough to oblige Curiosity to do all that 's possible to come to the sight of it : How much more then are we obliged to do our utmost , when we are promised not only to see , but to enjoy it too , even the Riches , the Splendor , and the Lustre of it ; and how this is to be compassed I need not tell you , David having done it to my hand ; for having ask'd the Question , Lord , who shall ascend the Hill of the Lord , or , Who shall dwell in his Holy Place , he answers , He that walks uprightly , and works Righteousness , and speaks the Truth in his Heart : He that back-bites not with his Tongue , nor takes up a reproach against his Neighbour , in whose Eyes a vile Person is contemned , but he honoureth them that fear the Lord , &c.

IV. We see here what a mean Opinion we are to have of this Earth wherein we dwell , since it is God's Foot-stool : It is God's Foot-stool , and it ought to be ours too , i. e. As God hath put it under his Feet , so should we put it under ours , i. e. undervalue and despise it , not as it is God's Creature , but as it tempts to seduce our Hearts from him who most justly claims them . Poor Mortals ! How do we dote upon this Globe ! Creatures made for Heaven , and designed to be Companions of Angels ! How highly do we prize these Inferiour Comforts ! How fond are we of this Dust ! How enamour'd with the Minerals of Gold and Silver , which God hath hid in the Bowels of the Earth , to keep them from being admir'd . With what eagerness do we bring them forth , and then fall down and worship them . Where these grow , they say , nothing else will grow ! It is so with an Earthly Mind , where that Rules , no Grace , no Vertue , no Devotion thrives ; yet this is a Lesson which we will not understand , nor consider , how inconsistent the fondness of this Earth is with our love to Heaven . We would enjoy both , and lose neither ; would take our fill of the good things of this Life , and of the Comforts hereafter , though Abraham in the Mansions of Glory ( and he should know God's Mind ) was of another Opinion , when discoursing to Dives rolling in Flames ; Son remember , that thou in thy Life-time receivedst thy good things , and likewise Lazarus evil things , but now he is comforted , and thou art tormented , Luk. xvi . 25 .

It 's true , we must live , and Converse , and endeavour after a livelihood here ; but is it therefore necessary to cling with our warmest Affections to it ? Is it therefore necessary to rejoyce in it , as in our greatest Felicity ? Is it necessary to grieve for the loss of these outward Blessings , as if all our Happiness were gone ? Is it necessary to make them an impediment to our Duty , an obstacle to Vertue , or a stumbling-block in our way to the Mansions of Glory ? The Apostles were aware of these Excesses , and therefore they lay down Rules for our deportment as to the comforts of this Life , St. Paul especially , 1 Cor. vii . 29 . The time is short , it remains therefore , that those who have Wives , be as though they had none , and those that weep , as though they wept not , and those that rejoyce , as though they rejoyc'd not ; and those that buy , as though they possess'd not ; and those that use this World , as not abusing it .

V. God is call'd a Great King here . He is so , greater than Herod , whose Grandure the Jews at that time admir'd , greater than the Roman Emperors , whose Magnificence was cryed up in those Days by all the World , greater than Sennacharib , than Ahasuerus , than Nebuchadnezzar , than Darius , and all the mighty Names which have filled the World with their Splendor : But why do I mention these Bubbles ? All Nations before him are but as the Dust of the Balance , and as a drop in the Bucket ; and if so , what a small pittance of that little drop must the greatest Monarch be ?

Is God so great a King , and is it not reasonable we should come before him , when we come to pray to him , or to praise , him with the deepest Humility ? and as St. Bernard speaks , Conceive our selves to be entring into the Court where the King of Kings sits on a bright and shining Throne , surrounded with an Host of glorious Angels , and crowned Saints , as poor Worms crawling out of our Holes , vile Frogs creeping out of our Mud , and approaching the Divine Majesty .

With such Thoughts let 's appear before him , and whatever Greatness or Magnificence we see and observe in Princes , and great Men here on Earth , let 's conceive something infinitely greater in God , which cannot be expressed . And if his Greatness were duly represented to our Minds , and preserved in our Hearts , how devoutly should we pray ! how humbly should we beg ! how reverently should we adore him ! how readily should we stand in awe of him ! How circumspectly should we walk ! How diligently should we obey him ! How afraid should we be of offering him sleepy , careless , dull , and drouzy Devotions , the blind and the lame Services , I mean , the unwilling , sick , and hypocritical , and such as our Governors would scorn , and therefore God cannot but despise . For , Cursed be the deceiver , which hath in his Flock a Male , and Vows and Sacrifices unto the Lord a corrupt thing ; for I am a great King , saith the Lord of Hosts , and my name is dreadful among the Heathen , Mal. i. 14 .

VI. See here , what poor , weak , and infirm Creatures we are , since we are not able to make one Hair of our Heads white or black . One would think so small and inconsiderable a thing shou'd be within the reach of our Power ; but it seems it is not , and if we are not able of our selves to do the least , how shall we be able to do the greatest thing , i. e. become wise to Salvation ? So true is that Saying of the Apostle , We are not sufficient of our selves to think any thing that 's good , as of our selves , but our sufficiency is of God , 2 Cor. iii. 5 .

In natural , common , temporal , and ordinary Concerns , his help is absolutely necessary , for Except the Lord build the House , they labour in vain that build it , Ps. cxxvii . 1 , 2. How much more must this hold in Spiritual ? And therefore , Christian , since the Eyes of all do wait upon that God , that gives them their Meat in due Season ; behold the Rock from which thy Water of Life must flow . Thy Faith is weak , go to him , and he will make it mount up with Wings , as Eagles . Thy hope is faint , run to him , and he will give it Life and Spirit . Thy Love wants Fire , address thy self to him , and he will enflame it . Thy Charity languishes , apply thy self to him , and he will breathe Vigour and Activity into it . Thy resistance of Temptations is feeble , follow him with fervent Tears and Prayers , and he will make thee bold as a Lyon .

Happy that Soul , that is truly sensible of her weakness ; this sense will make her breathe and pant after the Living God ; When I am weak , then am I strong , saith St. Paul , 2 Cor. xii . 10 . i. e. when I am most sensible of my weakness , God follows and blesses me with greater Strength . God loves to manifest his Power in our Weakness , and the weaker we are , I mean so as to be sensible of it , and make it a motive to earnest Prayer , the fitter we are for God's fortifying Grace ; For you see your calling Brethren , God hath chosen the foolish things of the World to confound the wise ; and God hath chosen the weak things of the World to confound the things , which are mighty , &c. 1 Cor. i. 26 , 27 , 28. Hence arises the Glory of God's Grace , and that joyful acknowledgment of St. Paul , and all good Men , By the Grace of God I am what I am : Every true Believer finds this by Experience , and joyfully sings with the Royal Prophet , as it is , Psal. lxxxiv . 11 , 12. The Lord God is a Sun , and a Shield , the Lord will give Grace and Glory , and no good thing will be withhold from those that walk uprightly .

Blessed be God , who is both ready and willing , and hath promised over and over to give his enlightning , strengthning , sanctifying , comforting , and assisting Grace to the hungry and thirsty Soul , that calls upon him in Truth . For this Cause , as the Apostle did for the Colossians , Col. i. 9 , 10 , 11. We will not cease to pray for you all , and to desire , that you may be filled with the Knowledge of his Will , in all Wisdom and spiritual Understanding , that you may walk worthy of the Lord , unto all pleasing , being fruitful in every good work , and encreasing in the knowledge of God , strengthen'd with all Might , according to his glorious Power , unto all long-suffering and patience with joyfulness .

SERMON XXX . St. Matth. Ch. V. Ver. 37.

But let your Communication be yea , yea , and nay , nay , for whatsoever is more than these , comes of evil .

CHRIST having in the foregoing Verses declar'd all Swearing , except it be in Cases of very great Necessity , and Weight , and Moment , altogether unlawful , and utterly condemn'd not only Swearing by the supream Being in common Discourses , but particularly Swearing by the Creatures , as a thing horrid and dreadful , and not to be suffered among his Disciples , he proceeds , and lets us see , what decency , modesty , sincerity , and simplicity , is to be observed in our Communications , and Speeches , such especially as relate to Promises and Bargains , and the ordinary Affairs of the World .

And whereas Men might object , that they had used themselves to Swearing in their Discourses , and therefore could not leave it ; he passes by that Objection , as frivolous , and childish , and silly , and not worth taking notice of , supposing , that he who hath learned an evil Custom , if he will use the proper Means , may unlearn it again ; and to be sure will most heartily abandon it , if he be a true Disciple of the Gospel , and seriously touch'd with a sense of another Life , and the weight and importance of Christ's Doctrine .

Taking no notice , I say , of this common Objection , he peremptorily declares , what he expects of his Followers , with respect to their Discourses , Speeches , Answers , and Communications , and Colloquies with their fellow Christians ; But let your Communication be yea , yea , and nay , nay , for whatsoever is more than these , comes of evil .

Where we have , First , A Precept . Secondly , The Reason of it . The Precept , But let your Communication be yea , yea . The Reason , For whatsoever is more than these comes of evil .

We begin with the Precept , and that imports three Duties . With respect to our Speeches and Discourses , Constancy , Veracity , and Plainness .

1. Constancy , as it is opposed to Saying and Unsaying , in which sense we find the Expression used by St. Paul , 2 Cor. i. 17 . When I therefore was thus minded , did I use lightness ; or the things that I purpose , do I purpose according to the Flesh , that with me there should be yea , yea , and nay , nay ; i. e. yea and nay , lightness , fickleness , inconstancy , and unsteddiness in Promises , saying one thing this Hour , and another the next .

2. Veracity , as it is opposed to Falshood and Lying , and in this place also , we find the Apostle uses this Phrase , 2 Cor. i. 20 . For all the Promises of God are yea , and in him Amen unto the Glory of God by us , i. e. They are firm , immovable , not so much as a shadow of Falshood mingles with them ; and Heaven and Earth shall sooner sink , and be dissolv'd , than these Promises shall fail .

3. Plainness , as it is opposed to Oaths and strong Asseverations , which is the thing directly aimed at by our Saviour here , and hath respect chiefly to our Promises to Men , and imports , that we are to content our selves with bare Negatives and Affirmatives , and such Affirmations , and Negations , that People may depend upon them as much , as if we had confirmed them with an Oath : Not but that , if the thing be Weighty , and of great Moment , some Asseveration may be added , such as Verily , Amen , of a Truth I say unto you , as we see Christ himself doth in the Gospel , where the Souls , and the Salvation of Men are concern'd ; but in ordinary Affairs , or things relating to our Business , Calling , and Employment , Bargains and Negotiations ; in all Discourses , and Speeches , and Promises of this Nature , not only great Veracity , but bare Affirmations and Negations are the Things which become us , as we are Christians , and profess our selves Followers of the best of Masters .

So that , when it is said here , Let your Communication be yea , yea , and nay , nay ; the meaning is not , that in our Answers and Discourses , we must use no Words whatsoever , but only yea and nay , according as the Question is which is ask'd us . That 's contrary to Christ's Practice , and the Apostles Example , which are the best Comment on the Text. No doubt we may Discourse with our Neighbours as long as we think fit , and say as much as is needful to the purpose . But ,

1. The general intent is to teach us , that to avoid greater Sins , we are to shun the lesser . To avoid Swearing in Discourse , we must allow our selves in nothing that comes to more than bare Affirmations and Negations .

2. It is to direct us , that in our Discourses we are to be calm , not to be moved into a Passion , and from thence into Asseverations , and impertinent Confirmations of what we say or promise .

3. It is to tell us , that we are to confine our selves to the Rule of Plainness in all our Speeches and Discourses , and keep within the compass of plain Affirmations and Negations , and take care , that our Discourses , what length soever we think fit to allow them , be conformable to that Rule , without mingling any thing of an Oath , or vehement Asseveration with it .

And this being the chief Subject of the command here given , it will be necessary , I insist upon it , and enquire ,

I. Into the Reasons , which make this plainness in our Speeches , Answers , and Promises expedient and necessary .

II. Into the Causes , which move Men to act contrary to this Rule , and the Vanity of them .

I. As to the Reasons , which make this plainness very necessary , they are these following .

1. This is part of that Universal Simplicity , which is to run through all the parts of our Life , and Behaviour , and Deportment in the World . I suppose I need not tell you that , when I speak of simplicity here , I do not mean simplicity in a bad Sense , as it is used for childishness , want of understanding , or foolishness ; I grant , that even that true Simplicity , I am discoursing of , may appear folly and want of Wit in the eyes of the World , but the best answer to that Cavil is , that we must be such Children and Babes , if We mean to enter into the Kingdom of Heaven ; and it is a Mans Duty , that means to be wise unto Salvation , to become a fool in the Opinion of the World , 1 Cor. iii. 18 .

By Simplicity therefore therefore I mean , want of Guile , and as we call it down-right Honesty , a temper without tricks , and sinister ends and aims , and plain-heartedness , or a plain , honest endeavour to please God , and to do our Duty without Subtil Evasions , and Distinctions , and cunning Devices to excuse our selves , from what is incumbent upon us , and without Pomp and Ostentation .

Now it 's evident , that an Universal Simplicity is required of us , 2 Cor. i. 12 . where it is made the Foundation of our Peace and Joy , and Matth. x. 16 . particularly a Simplicity in our Dresses , 1 Pet. iii. 1 . A simplicity in our way of living , 1 Tim. vi . 8 . A simplicity in our Dyet , Philip. iii. 19 . A simplicity in our Designs and Intentions , Matth. vi . 22 . and if it must be Universal , it must be in our Speeches , Answers , and Promises too . If it fail there , the Simplicity is not uniform , the thred is not spun even , and things are not answerable one to another ; nay , the Tongue being the chief Member of our Bodies , the best Member we have , as the Old Translation of the Psalms renders the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ps. cviii . 1 . If Simplicity should be wanting there , the frame would look ill , and be defective in a principal part , and consequently deformed . And that these bare Affirmations , and Negations are Arguments of Simplicity , is evident from hence , because they are freest from mixture , not compounded of things Heterogeneous , and therefore simple , and plain , and like Christianity , which is the plainest and the honestest thing in the World .

2. If our Speech must be always with grace , season'd with Salt , according to the known Rule of our Religion , Col. iv . 6 . it 's soon made out , that this plainness must be necessary , for it hath all the looks of grace . What is grace , but converting our Souls and Bodies to those Uses , for which God hath appointed them ? and who can deny , that these plain Affirmations and Negotiations are the use , for which God intended our Tongues and the faculty of Speech , since God always intends that , which is like to do most good , as this plainness certainly doth . Grace discovers it self in a holy watchfulness over our outward and inward Man , and these plain Affirmations and Negations are an Argument of this Watchfullness , and as grace makes a Man stand in awe of God , so this plainness is a sign , that the Man is over-awed by a Supream being , whose Will he hath a greater regard to , than the Opinions of Men ; so that if our Speech must be with grace , this plainness must needs be part of that , wherein this grace is to be expressed .

3. Hereby abundance of Sins are prevented , and several excellent vertues are promoted . The particular Sins , which are prevented by it , are lying , and equivocating , flattering , and dissembling , cheating , and scurrility , and foolish jesting , pride , and wrath , loquaciousness , and garrulity , qualities , which do very ill become a Person , who names the Name of Christ , and is to do nothing , that 's childish , and mean , and impertinent ; and the Reason , why this plainness is the way to prevent these Sins , is , because they are of a contrary Nature , and incompatible with it , as Darkness and Light , and Fire and Water . The Vertues it promotes , and preserves are Gravity and Justice , Veracity and Modesty , Decency and Sobriety , Affability , Meekness , and Steddiness in Goodness , for these are the effects of it , and this plainness if invincibly maintained , runs out naturally into these Vertues ; so that it becomes necessary upon the account of profit , and interest . But ,

4. The Reason , Christ urges in the Text , is as pregnant , as any we have alledged ; What is more than these , comes of evil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which relates either to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Evil one , the wicked Adversary the Devil , or to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Evil Nature , or Evil Custom , or Sin in General .

1. If these strong Asseverations , whether Oaths , or other solemn Protestations in common Discourses , proceed from the Devil , who instigates Men , and suggests Arguments to use them , and who intends to debilitate , and weaken their graces by this means , they cannot be good . It was a rash Question , Can any good come out of Galilee . But here the Expostulation is more Just , Can any good come from him who Sins from the from the Father of Lyes and the Author of all Impiety ? If it proceed from the Devil , it must be naught , for he cannot , it is not in his Nature to prompt to any thing that 's pleasing to God ; and if he should , it is with an intent to deceive him another way .

2. If this were not , it proceeds however from an evil Temper of Mind ; and where Men are so fond of such strong Asseverations in common Discourses , it 's a sign , their Minds are not season'd with a true sense of Gods Holiness , nor have they that love to the Gospel they should have , and their Inclinations to Sin are strong , though they may have made a shift to part with some things scandalous , yet they are not willing to part with all that clashes with the design of the Gospel , nor to follow Christ whithersoever he goes , which argues a Root of bitterness at the Heart , though they do not , or will not perceive it , or take notice of it , so that their Heart hath a secret Aversion from an entire conformity to Gods will .

3. It is an Argument , that an evil Custom prevails more with them , than their Duty , and a vain humour of the Age they live in , hath the ascendant of their Piety . And consequently these Asseverations , whether Oaths or Solemn Protestations in their ordinary Discourses , savouring of so much Evil , they cannot but be sinful , and odious to God , and the plain Affirmations and Negations in our Speeches , Answers , and Promises must be necessary , and tending to the Peace and Satisfaction of our Consciences .

II. If we enquire into the Causes , that make Men act contrary to this Rule , we shall find them many and various , but I shall confine my self to these two , as the chief and principal .

1. Imaginary Danger . Men fansie abundance of Dangers , which they pretend they shall incur by their nice watchfulness over their Words , and a precise confining themselves to plain Affirmations , and Negations . One cries , Men will not believe me , if I do not Protest and Vow , and use some such Expressions , which may give weight to what I say ; A miserable shift ! if they will not believe thee , surely they suppose thee to be a very ill Man , or they do not take thee to be honest , or thou dost give them occasion , and they have reason to think , that thou art a Person light , and frothy , and vain , and perfidious ; and in this case , the best way to convince them of the contrary , is a blameless Life . If they will not believe thee , let thy inoffensive Conversation shew , that thy Principles are good , and pious , and serious , and be sure upon all occasions to perform , what thou promisest , and they 'll see there is no reason to suspect thy Fidelity . Speak nothing but the Truth , and what thou art very well assured of , and experience and the event of things will witness for thee , that thou art an Israelite indeed , in whom there is no guile , and if after all , they will not believe thee , thou hast this comfort , that thou hast acted according to the Will of God , than which there is no greater comfort on this side Heaven .

Another cries , Men will think it humor in me , and what if they do think so , where lies the hurt ? as long as thou art satisfied in thy Conscience , that it is the fear of God , that keeps thee within the bounds of Christian Simplicity . He that observes the wind shall not sow , and he that regards the Clouds shall not reap , saith the Wise Man , Eccles. xi . 4 . He that nicely regards the Opinions of Men , will never become a good Man : A plain Text of Scripture must prevail with a Man more than a thousand censures of his Neighbours ; if not , He 'll be as far from the Kingdom of God , when he comes to die , as he was in his vigorous State of Life .

Another cries , I shall be counted a Fanatick , or a Quaker ; But as to that , I am sorry that so pitiful a Sect , that turns Religion into Non-sense , should have so much as the Name , and Reputation of coming nearer to the Rules of the Gospel in this particular , than we , who have Divinity , and the Articles of the Christian Faith , and the Duties of the Gospel so plainly , so distinctly , so orderly delivered to us . But see , how Men fright themselves with Bugbears ! Suppose a Jew , or a Turk , or a Heathen should have something that 's good in his Religion , what should hinder me from following it , if it be agreeable to the Word of God ? Is it not our bounden Duty to think of , and to do whatever things are True and Just , and Honest , and Lovely , and of a good Report , Phil. iv . 8 . And let these things be found among the Brahmins and Indians , and People , that never heard of the Gospel ; they may , and ought to be Adopted into our Practice , as long as they are conformable to the Holy Ghost .

Others are afraid of losing their profit , their Credit and their Interest , if they should not do in this particular , as the rest of their Neighbours do : But this is as Precarious a Principle as any of the rest , and he will have but little reason to believe , that he belongs to Christ , or hath any share in the benefits of his Redemption , that loves the praise of Men more , than of God , or prefers his Interest before the Safety of his Immortal Soul , especially when Christ hath so seriously told us , if any Man come to me , and hates not his Father , and Mother , and Wife and Children , and Brethren , and Sisters , yea , and his own Life also , he cannot be my Disciple , Luke xiv . 26 . So that

2. The true cause is this , Men are unwilling to be true Christians , or Christians altogether . Half-Christians they are , and , with Agrippa , almost perswaded , but they will not go through with the Work . They love to play about the Out-works , and about the suburbs of Religion , but they care not for entring too far into the Holy Discipline . So much of Christianity as is consistent with the Lusts of their Flesh , they are willing to embrace , but farther they dare not , they will not go ; and therefore when Religion comes to clash with an evil Custom they have got , and which the World counts harmless , and which makes them good Company , and Acceptable to Men , they bid Religion farewell , or they will not see , nor understand that that part of Religion , which crosses that evil Custom , is their Duty .

Inferences .

I. What I have said , relates not only to downright Oaths in common Discourses , Speeches , Answers , Promises , but to all mincings of Oaths , and to those vulgar Expressions , I Vow , I Swear , I Protest , I 'll take my Oath on 't , as I hope to be Saved , &c. and to all gilding , or abbreviating of such Expressions , and turning them to a more tolerable found , especially in matters frivolous , and vain and impertinent . What do we think ? Are things of this nature fit , do they deserve to be confirmed with such Religious Affirmations ? How can we use them , with what Conscience can we venture on them , when the Text is so plain , But let your Communication be , yea , yea , and nay , nay ; for what is more than these comes of evil . Will you plead , that you mean no evil by it ? How doth that excuse you ? might not a Papist say , I mean no Idolatry by Worshipping Saints and Angels ? It is not what you intend , but what is against the Will of God , that is to be regarded in this case . Christ assures you , What is more than these , comes of Evil. As harmless as these Asseverations seem , they are Branches of an Evil Tree , suckers of an Evil Root ; They betray a love to Evil in the Soul ; They discover a Heart ignorant of the Nature of the Gospel of Christ , and therefore they must be left , and shun'd , and watch'd against , for they are sinful , and forbid , and contrary to the mind of God .

There is a fondness in most Men to be believed in what they say , and this fondness they discover even in telling things , which they have only by hear-say , and very often false , and that tempts them to these extravagant Additionals , I have mention'd ; and since that fondness is the occasion of it , even that must be subdued and mortified .

It 's true , a Man ought to be desirous to be believed , but then it must be in things , Serious and Weighty , and of Importance , and such as he hath a Moral assurance of , that they are true , and that desire must go no farther , than God hath allowed of . And since not only in things Trivial , and Complemental , and telling of Stories , but also in ordinary Promises , Bargains , and Negotiations , he hath forbid these solemn Confirmations , and Protestations , as pleasing as they may be to Flesh and Blood , and as Customary as they are , and as agreeable as they are to the humor of the times , they must be forborn .

What 's the Reason , that we hear People say sometimes of a Man , that they will take his Word for a Thousand pound , and that if such a one hath said it , they 'll believe it sooner , than they will do another Man upon his Bond. Is it not , because they are assured of his Honesty , Sincerity , Piety , Constancy , Veracity , and unfeigned Goodness ? Is not this a mighty Commendation ? Is it not an excellent Character ? And are not these fit Examples for us to follow ? Doth a Principle of real Goodness , give a Man such Reputation among his Neighbours , and is it not fit we should imitate these Patterns ? We that stand so much upon our Credit , why are we loth to venture upon that , which will procure us such Credit not only with Men , but with God too ?

Were we Christians indeed , and did Men see , that we live up to the Rules of our Great Master without wavering , they would depend upon our Promises as much , as they do upon other Mens Oaths , and more too ; But when they see us Treacherous , and Persidious , and Regardless of our Words , and that we take no heed to our Ways , when they find that we pretend to Religion , and yet can be Knaves ; that we call our selves Children of God , and yet can Cheat and Defraud ; that we commend good Men , and talk well , and can undermine , and over-reach another in a Bargain , no wonder if they do Mistrust us : And then we run our selves into a necessity of helping out our Want of Sincerity with Protestations , and needless Asseverations ; and thus by degrees we come to venture upon Oaths , and to other Sins , and undoe our Souls . Our Religion was intended to make us the honestest Men in the World ; and were we true to our Principles , there would be no need of so many Bonds , and Obligations , and Indentures , and Counterparts , and giving of Securities , and Sollicitations to second our Word , and Promises with Oaths and Vows , and Protestations , as now there is . But all that can be said in this point , is this : If Men be truly converted to the Laws of Christ , they will be Just and Honest , and Sincere , and Upright , and Faithful , and True , and Invincibly so ; if they are not , their Conversion is Nonsense , their Regeneration a Fable , their Love to God a Romance , their Repentance a fancy , and their Piety Paint , and Varnish .

II. We see here , that the Government of our Tongues , requires our special Care . He that offends not in Word , is a perfect Man , saith St. James . Jam. iii. 2 . and able also to bridle the whole Body . It 's one great Lesson of our Religion , to labour after Perfection , as appears by the frequent commands , 2 Cor. xiii . 9 . Hebr. vi . 1 . Jam. i. 4 . 2 Cor. xiii . 11 . and this Perfection is not to be attained , except our Care and Watchfullness extend to our Speeches , and Words , and Discourses , and Communications in Conversation ; and how this Care is to be expressed , I shall briefly shew in the following Directions .

1. Let 's always propose to our selves a good end in Speaking , either to rectifie the Mistakes of others , or to Instruct , or to Counsel , or to Exhort , or to Comfort , or to Reprove , or to Edifie others , or to acquaint them with the true Merit of the Cause , or to prevent frothy or impertinent Discourses . This is part of that Discretion , which is made a good Man's Character , Psal. cxii . 5 . He that speaks with an intent either to be applauded for his Wit , or Learning , or Piety , or to make the Company Laugh , or meerly to trifle away the time , or to provoke others to Wrath , &c. such a Person hath no great Care of his everlasting Concerns , and puts no Oyl to his Lamp ; and therefore if the Bridegroom should come unawares , he 'll have Oyl to buy when the Doors are going to be shut .

2. Let 's speak Circumspectly , so that in our Discourses , neither God be abused by Profaneness , nor Scripture undervalued by wrong Applications , nor our Neighbour rendred contemptible by Calumny , nor our Souls wounded by Lying , nor Religion blacken'd by misrepresentations , nor weak Christians scandaliz'd by immoderate Liberty , nor other Men harden'd in their Sins by flattering Compliances . To this purpose Solomon , Eccles. v. 2 . Be not rash with thy Mouth , and let not thy Heart be hasty to utter any thing before God .

3. Let 's speak modestly of our selves especially , and of our Duties , and Performances , and Accomplishments , and not only with respect to our selves , but in regard of others too , when Kindnesses and Obligations , and admiration of their Gifts prompt us to speak in their Commendation . There is great modesty requir'd , particularly when Inferiors speak to their Superiors , Disciples to their Teachers , Servants to their Masters , Children to their Parents , and Hearers to their Spiritual Pastors , Young Men to the Aged . This is part of that Submission , and Subjection , and Humility , most earnestly pressed upon us , 1 Pet. v. 5 .

4. Let 's speak opportunely , suitably to the time and place we are in . A word fitly spoken is like Apples of Gold in Pictures of Silver , Prov. xxv . 11 . Comfort is proper for the Afflicted , Reproof for the Obstinate , Admonition for the Tractable , Instruction for the Ignorant , and Colloquies Divine and Spiritual for the House of God ; and when God sends the Sword , the Prophet asks very justly , Should we then make Mirth ? Ezek. xxi . 10 .

5. Let 's talk sparingly . In the multitude of Words there wants not Sin , but he that refrains his Tongue is wise , Prov. x. 19 . A Man that talks much , had need be a very accomplish'd Person , if he doth not run out into something contrary to Truth or good Manners . This Rule deserves to be observ'd so much the more , because multitude of Words is made the Character of a Fool , Eccles. x. 14 .

6. Let 's use our selves to talk Piously . It is a commanded Duty , Ephes. iv . 29 . This is wanting in most Companies ; nay , it is become a piece of Rudeness , and a mark of ill breeding to talk of Jesus Christ , when People visit one another , and that 's one great Reason of the decay of Piety among us . St. Austin in his Confessions tells us , that he and his Mother standing together , and looking out of a Window into a Garden , fell a discoursing of the nature of the everlasting Felicity in Heaven , and drawing Comparisons from the Herbs and Flowers , they saw before them , and then running higher to the Contemplation of the Sun , and Moon , and Stars , and reflecting on the far greater Glory in the higher Mansions , they were so ravish'd with one anothers Discourses , that they forgot they were on Earth . Indeed , till Men come to delight in such Discourses , they have not yet receiv'd that Spirit , whereby we relish the things which are freely given us of God .

These are some of those many Directions which might here be given . And to put all this in practice , there are two things to be observed .

1. We must oblige our selves to do it , by all the Arguments which have power to bind us . And among these a vigorous Resolution , and punishing our selves , if we break it , may justly be said to be one of the most effectual Methods to compass it .

2. As we know how Good Men have been concern'd about this watchfulness over their Tongues , so with them we must pray , and pray earnestly for the Divine Assistance ; for the Tongue is not easily tamed or reduced to good Order . God must be interessed , and his Victorious Grace implored in the endeavour ; and if you want a form of Prayer to that purpose , David hath given us one Psal. cxli. 3 . Set a watch , O Lord , before my Mouth , and keep the door of my Lips . I conclude with St. James's remarkable Sentence , Jam. i. 26 . If any Man among you seems to be Religious , and bridles not his Tongue , deceiving his own Heart , that Man's Religion is vain .

SERMON XXXI . St. Matth. Ch. V. Ver. 38 , 39.

Ye have heard , that it hath been said , An Eye for an Eye , and a Tooth for a Tooth . But I say unto you , That ye resist not evil , but whosoever shall smite thee on thy right Cheek , turn to him the other also .

I Expect , that upon the reading of these words of our Saviour , many of you will be ready to reply , as the Men of Capernaum , when they heard Christ discoursing of eating his Flesh , and drinking his Blood , This is a hard Saying , who can hear it ? But not to mention , that Hardships are no Discouragements to industrious Men from prosecuting their Designs , and that unwilling Minds will be ever complaining of Difficulties , the true reason of such Complaints , is not any internal difficulty of the thing it self , but want of a renew'd and sanctify'd Heart . That may appear difficult to one which is not so to another , and sick Men may not be able to bear what vigorous and healthy Persons can . But of this I shall have occasion to Discourse of more largely in the sequel .

As to the Text ; Christ seems to contradict and oppose his Saying to the Command of God , but he doth not ; He only shews what is better , and establishes that which is better into a Law , but doth not find fault with a Law of God's making .

To make this appear ,

I shall consider , I. What was said of old , and upon what Account . And ,

II. What Christ says to us , that pretend to be his Followers .

I. What was said of old , and upon what Account . Ye have heard , that it hath been said , An Eye for an Eye , and a Tooth for a Tooth .

I do not doubt , but Christ quotes and repeats these words , not precisely , as they are in the Law of Moses , but as the ancient Masters of Tradition ; and from them the Scribes and Pharisees had expressed , and contracted , and applied them to the lawfulness of private Revenge . And therefore , Ye have heard , saith our Saviour , that it hath been said , i. e. by them of old Time , by the Learned Doctors of the former Ages .

Indeed the Words are in the Law of Moses , only in that Fountain they are larger and fuller than in the Stream , as deliver'd to the Jews by their Ancestors . However , though Christ quotes these words , as the Saying of the ancient Masters of Tradition , yet it 's certain , that those ancient Doctors had regard to the Law of Moses , for so we read , Exod. xxi . 23 . And if any mischief follow , then thou shalt give Life for Life , Eye for Eye , Tooth for Tooth , Hand for Hand , Foot for Foot , Burning for Burning , Wound for Wound , Stripe for Stripe .

Concerning which Law I note ,

1. That this was the most ancient way of punishing Offenders , especially private Men , when they had offered any Injury to the Body of their Neighbour . He that had unjustly hurt another in a certain Limb , or Part , suppose the Eye , or Foot , or Hand , or Tooth , he was to suffer in that Part in which he had been prejudicial to the other ; and this was usual , not only among the Jews , but among the ancient Greeks and Romans too ; and it 's probable they learned the use of this Retaliation , from the Methods of God's Providence , which they observed working after that manner , which makes Adonibezeck take notice , Judg. i. 7 . Threescore and ten Kings with their Thumbs and right Toes cut off , have gathered their Meat under my Table ; as I have done , so God hath required me .

2. In process of Time , by Example and Consent , it was agreed , that the Person hurt should have Cost given him for the Damages he sustained , and the Retaliation or Punishment in the same kind was changed into pecuniary Mulcts , or so much Money , or so much in Goods , as was judged by wise Men to tantamount to the Hurt done , was given to the Party Injured , if he complain'd ; and thus compensation was made . And yet ,

3. This Law of God in Moses did not forbid the Jews Patience under Injuries . Notwithstanding this Law , they might very lawfully suffer themselves to be Hurt , without Contradiction or Revenge , which is the reason why Moses is commended for his Meekness and Patience , when Aaron and Miriam murmured against him . And David's Patience under Shimie's Revilings , Numb . xii . 1 , 2. 2 Sam. xvi . 10 . was not the least Jewel in his Crown ; I mean , was one of the most eminent Vertues of his Life . However ,

4. This Law did not give the Jews liberty to exercise any private Revenge , i. e. By virtue of this Law a Jew could not of his own accord wound him in the Eye , or Foot , or Tooth , &c. who had wounded him in any of those Parts ; But he had liberty to go and accuse the Offender to the Magistrate , who was oblig'd to do him Justice , and to retaliate the Injury upon the Offender ; and therefore it is said , Exod. xxi . 22 . That the Judges were to determine it . Add to all this ,

5. That even to bring the Offender before the Magistrate , in order to have him punish'd , was rather permitted than commanded , much like the Divorces we have spoken of , to prevent a greater Evil , such as Murther , and excessive private Revenges . Just as our Law permits Men to take Interest , Six per Cent. but for all that a Man may chuse whether he will take any Interest at all . This must necessarily be so ; for notwithstanding this Law , Patience under Injuries was a Vertue still , even among the Jews , to whom it was permitted by their Law to demand an Eye for an Eye , and a Tooth for a Tooth , or a Punishment in the same kind .

Thus stood the Case among the Jews ; And here lay their Crime : The permission God gave them to demand Retaliation of the Magistrate , to prevent a greater Evil , by the Instigation and Instruction of the Pharisees , they applied to the lawfulness of private Revenge , and returning Evil for Evil , and made that a Duty , which at the best was but a permission vouchsafed to Carnal Men , more than to Spiritual , and would not understand , that the Eternal Law of Goodness requir'd nobler Actions .

Christ , who came to perfect Humane Nature , and to reduce things to the best and primitive State , makes that Patience under Injuries , which was at least lawful among the Jews a Duty , and what they might have done , he commands to be done , which is the second thing to be consider'd .

II. What Christ says to us , who pretend to be his Followers . But I say unto you , that you resist not Evil , i. e. the Evil Man that doth you an Injury . But whosoever shall smite thee on the right Cheek , turn to him the other also . In which Precept ,

1. Christ intimates , that the Law of Retaliation , An Eye for an Eye , &c. was suited to the Jewish Oeconomy , when the Church was in her Infancy ; but that was no just Obstacle to God's endeavours to lead Men to higher Perfection , and consequently no contradiction to the Law he was going to deliver . And since not resisting the Evil , or Injurious Man was better than Resisting , because it shew'd greater Courage , it was convenient , that what is better should be chosen by his Disciples , who had better Promises : Even in the Old Testament Non-resistance was better than Resistance ; and since it was necessary , that his Followers should apply themselves to what was best , he injoins this Non-resistance .

2. By saying so , he doth not forbid defending our selves , in case we receive an Injury , and shewing Reasons why we are unjustly dealt withal , for he himself did so , when he stood before the High-Priest , and one of the Officers struck him with the Palm of his Hand , John xviii . 23 . If I have spoken Evil , bear witness of the Evil , but if Well ; why smitest thou me .

Nor 3. Doth Christ forbid speaking to others , to clear our Innocence to the Unjust , or Injurious Man , for St. Paul being wrongfully accused of the Jews , and upon the point of being killed , having been struck but just before , called a Centurion to him , and desired him to bring his Sisters Son to the chief Captain to vindicate his Innocence , and to Rectifie his Mistakes concerning the Aspersions , the Jews had cast upon him ; Act. xxiii . 17 .

Nor 4. Doth Christ forbid here ( out of love to Justice , and out of Respect to the Publick Good ) to Address our selves to the Magistrate in greater Injuries , where Life , and Fortune are concerned , to complain to him , and entreat him to bind the Offender to his good Behaviour , and Restrain him from doing greater Mischief , for St. Paul himself did so , by appealing unto Caesar , Act. xxv . 11 . But

5. That which is directly forbidden here , is not only private Revenge , and returning Evil for Evil , but even going to the Magistrates in case of lesser Injuries such as Smiting on the Cheek , to have the wrong Revenged , and Punish'd .

And 6. That which is directly commanded here , is this , rather than return Evil for Evil , to endure a greater Evil. Whosoever shall smite thee on thy right Cheek , turn to him the other also , i. e. rather than strike him again that strikes thee , offer to him the other Cheek also .

So that upon a Review of the whole , we find these three Duties enjoyned us , as we are Christians .

I. We are not to return Evil for Evil.

II. In lesser Injuries we are not presently to run to the Magistrate , to have the Offender punished .

III. Rather than return Evil for Evil , we are to endure a greater Evil.

I. We are not to return Evil for Evil. This is not only the Language of the Gospel , but the Language of the Law too ; for Solomon , Prov. xxiv . 29 . gave Counsel to this purpose , say not , I will do so to him , i. e. my Neighbour , as he hath done to me , I will render to the Man according to his Work ; which shews , that even in the old Testament , as I said before , it was counted a nobler thing not to return Evil for Evil , than to return it ; and that the Retaliation Moses speaks of , was only permitted for the hardness of their Hearts . The New Testament is so full of Commands of this Nature , and I may add Examples too , that it is almost needless to mention any , however the principal you will find , Rom. xii . 17 , 20. Recompence to no Man Evil for Evil ; Dearly Beloved , Avenge not your selves ; and 1 Pet. iii. 8 , 9. Be Pitifull , be Courteous , not rendring Evil for Evil , nor Railing for Railing . And that which makes this Precept very Reasonable , is this .

1. To render Evil for Evil , is to Sin for Companies sake , or to Sin , because another Sins ; we should count that Man a very strange Creature , that should make himself sick , because another Man is so , or run Distracted , because another is Mad , or Drown himself , because another is weary of his Life . The Man , that doth us an Injury , Strikes , Wounds , Abuses , Reviles us , or tells Lyes of us unjustly , no doubt is sick , his Soul is Distemper'd , he acts below his Reason , and runs the hazard of Drowning in the Gulf of Perdition , and shall we do so ? He makes God angry with him , and wrongs not only us , but his own Soul too , and are these things so Beautiful , so amiable , so Attracting , that we need be fond of them ?

It 's true , we are apt to flatter our selves , that what we do by way of Return is no Injury , but a just Retribution , but these are childish Evasions ; The Actions are the same , the Wrath , the Anger , the Malice , the Spight is the same , our departure from the Rule of Vertue is the same , and therefore the Sin must be the same . So that in this case the blind leads the blind , and we know , what the consequence will be , for both will fall into the Ditch .

2. This rendring Evil for Evil , is condemned by the very law of Nature , which we learn best from Heathen Philosophers , who had no Revelation to direct them . Aristotle and Cicero indeed make it just , and lawful to Revenge an Injury , or to return Evil for Evil , but the Platonists generally , who had a greater Insight into the Nature of Morality , and brought better minds to the study of it , do look upon 't , as a thing unworthy of a good Man , and they call it falling into the same Distemper , and Disorder , that he is sick of , who doth the Injury . The Pythagoreans were of the same mind , and look'd upon him , that returned the Injury , as the worse Man of the two , because he discomposed himself for another Mans folly , and wronged his own Innocence , and they laid it down as a maxim , That to bite again , when we are bitten , was the quality of a Brute , or wild Beasts , not of a good , or wise Man ; And if it seemed so unreasonable to meer Heathens , a Christian must be blind beyond imagination , that in all the light he hath , perceives not the Absurdity of it .

3. This is to invade Gods Right , for Vengeance is mine saith he , I will Repay , Rom. xii . 19 . Had not God promised to Revenge our Wrongs , something might be pleaded for our returning Evil for Evil. But God having taken that Province upon himself , it must be strange Injustice , and Presumption to take that Power out of his Hand , and the Man that returns Evil for Evil , doth as good as say , I will not stay till God Revenges my cause . I know not , whether he will or no. It 's true he ha●h said , he will , but I cannot be sure of it . I will take the opportunity , which offers it self , and ( in despight of my Belief , that he will see me Righted ) be mine own Carver . I will take that Office upon my self , which he is very slow , and loath to discharge , and I value not his Authority , and what madness is this !

You 'l say perhaps , since God works by Means , and makes use of the Magistrate ordinarily , to Revenge Mens Wrongs , I may at least make use of that means , and complain to them to have the Offender brought to condign Punishment ; But as to that , whatsoever may be lawful in greater Injuries , to be sure in lesser it is not ; which leads me to the second Proposition .

II. In lesser Injuries , we are not presently to run to the Magistrate to have the Offender punish'd . We are not only not to Revenge our selves in this case , but we may not run to those in Power , to have our Revenge that way gratified . Whereas the Jews upon such occasions , did run to the Magistrates to have the Offender punish'd with the loss of the same limb or part , in which he had injured them , Christ to lead his followers to greater perfection , or to let them see , what is the true import of the Law of Nature , commands not to resist the evil Man , as the Jews of old did by demanding Eye for an Eye , &c. and he intimates , what he means by a lesser Injury , even such as Smiting on the Cheek .

It 's true , at this Day , this is counted not only in Palaces , but in Stalls and Shops , one of the greatest Injuries , and a box on the Ear is look'd upon as the most insufferable thing in Nature , and some Men , if they were sure to go to Hell the next Moment , would not forbear returning the Injury , at least Revenging themselves by means of the Magistrate . But mad Men are not sit Judges of the reasonableness of a Law .

That this before us is so , is evident from hence .

1. To run presently to the Magistrate in lesser Injuries , is an Argument of a very uncharitable Mind , of a Temper that will cover nothing with its softer Mantle , but is fond of exposing its Neighbour's nakedness . Nay , such a Temper acts the Reverse of the Qualities , and Operations of true Charity , mention'd 1 Cor. xiii . 4 , 5. for it knows not what long suffering means , it 's kindness goes out . It cherishes Envy , it 's Rash , it discovers it's Pride , it 's Behaviour is unseemly , it seeks altogether her own , it is easily provoked , it thinks Evil , it rejoices in Iniquity , it believes the Worst , Hopes nothing , bears nothing , endures nothing , and therefore it cannot be Charity , and without this , all a Man doth , is worth nothing .

2. It is a sign of great Impatience , and that neither the Precepts , nor Examples of Patience recorded in Scripture for our Admonition , do work upon us , and consequently , that we are Strangers , to bearing Tribulation ; and a Christian , that knows not how to bear Tribulation , is no Christian. Patience is one of the corner-stones , on which our Religion is , and must be built , and if the Foundation be destroyed , what security hath a Man , that he is one of the lively Stones whereof the Spiritual House is framed , Patience cements all the other Vertues , Rom. v. 3 , 4 , 5. 2 Pet. i. 6 . It keeps them together , and they do not break asunder ; If that be lost , all the other Graces fall , and the Poet says , if the Master be , Amisso , rupere fidem ; if that come to any hurt , all the rest do suffer Ship-wrack .

3. By running presently to the Magistrate , in lesser Injuries , to be Revenged on the Offender , we involve our selves in divers Sins ; such as misrepresenting our Neighbours Faults , aggravating them beyond measure , and drawing others into the same Errour , delight in other Peoples misery , Rejoycing at their fall , Animosity , secret Grudges , Malice , Hatred , Contempt of God , &c. So fruitful is this Sin , that out of its Belly flow divers impure Streams , a Trojan Horse , that carries fatal Enemies in its Bowels , from which is nothing to be expected but Confusion , and Desolation .

But this is not all , we are not only not to return Evil for Evil , not only forbear running to the magistrate in lesser Injuries , but rather than return Evil for Evil , submit to a greater inconvenience , which it the

III. Proposition . Rather than return Evil for Evil , we are to endure a greater Evil. Whosoever Smites thee on the right Cheek , rather than serve him in his kind , rather , than requite him after his way , turn to him the other also .

That this is the Sense , is plain from hence , because neither Christ , nor St. Paul did turn the other Cheek to the Person that struck them , and therefore the adversative Proposition must be understood comparatively , rather than return the Injury , suffer a greater . Indeed there are Examples in Ecclesiastical History , who according to the Letter of this Command , have turned the other Cheek to the Smiter , so did Spiridion they say , so did an old Hermite in Ruffinus , so did Paula , so did Eulogius , so did divers Monks , if we believe the Roman Legends ; nay , so fond were some , that rather than not have an opportunity of fullfilling this command literally , have provoked others to smite them on one Cheek , that they might have an opportunity of turning to them the other also ; But this was part of that excessive Righteousness , whereof Solomon , Be not overmuch Righteous , Eccles. vii . 14 . The true meaning of this Precept , is that , which I have mention'd ; And the reasonableness of this Rule will appear from hence .

1. This is the best way to overcome the desire of Revenge . Herein lies the Mystery of a Christians Conquest , that we may be able to endure something that 's irksom to Flesh and Blood , to endure something , that is more irksom , as he , who had given a shilling to a poor Man , and repined at it , to overcome that Temptation , went back , and gave him two . He that can endure a greater Injury , no doubt will be able to endure a less . This is that policy , a Christian is to make use of to Dissipate the Stratagems of the Devil ; and he that applies himself to this Method of resisting Revengeful Desires , hath something to bear witness , that he is become wise unto Salvation .

2. This is an excellent sign , that we have a huge command of our Passions , and Affections . Were I to shew a Christian in his Beauty , I would shew him in this dress , for he that is slow to Anger , is better than the Mighty , and he that rules his Spirit , than he that takes a City , Prov. xvi . 32 . The mighty Men , whose Names sound big , who have filled the World with Slaughters , and made themselves masters of Kingdoms , Cities , Towns , Countries , have still been Strangers to this command of their Passions . This command makes a Man a Christian , for they that are Christ's , have crucified the Flesh , with it's Affections , and Lusts ; and no doubt , he shews , that he hath Crucified all these , that rather than return Evil for Evil , endures a greater Evil.

3. This is the most likely Method , to make People admire , and fall in love with Religion , which gives Men such power , and enables them to do , what Nature , Art , and Philosophy , are not able to effect . We have a great instance of this in a case not very unlike that , I speak of , in a pious Man in India , who Preaching the Gospel to those Barbarians , as he stood in the Street discoursing of Christ Crucified , an Indian full of Spight , and Spleen , having gathered what filth and nastiness he could , came up to him , and spit full in his Face ; The good Man not at all concerned at the Affront , gently wiped away the Spittle , and went on in his Discourse , not moved in the least with the injury , an Act so Astonishing to that barbarous People , that abundance came in , and professed themselves Proselytes of Christianity . There are so few Men in this Age , that practice these stricter Precepts of our Religion , that that 's one Reason , why so few are Converted , or become Obedient to the Faith . Such extraordinary acts of Patience under Injuries would make Sensual Men stand amaz'd at the mighty Power of God in our Souls , and oblige them to yield their Members Servants of Righteousness unto Holiness .

4. From hence flows the sweetest Peace and Satisfaction , even from hence , when rather than return Evil for Evil , we are ready to suffer a greater Evil. Self-denial is the Key that unlocks the hidden Treasures of Peace and Joy in the Holy Ghost ; Hence came that mighty Peace we find in the Holy Apostles and their Followers , St. Paul tells us a very strange thing of himself , 2 Cor. vii . 4 . I am exceeding joyful in all our Tribulation . This looks like the greatest Paradox . What ? rejoyce in Chains , in Hunger , in Thirst , and Nakedness ! What ? rejoyce in Dungeons , in Prisons , in Distresses by Land and by Water ! Is it possible to rejoyce in Persecutions , in being made the filth and off-scouring of the World ? It had been something if he had said with Solomon , Eccles. ii . 4 . I am exceeding joyful because I have made me great Works , built me Houses , planted Vineyards , made me Gardens and Orchards , planted me Trees of all kind of Fruits , made me Pools of Water to water therewith the Wood that brings forth Fruit , and gotten me Servants , and Maidens , and had Servants born in my House , and because I have great Possessions of great and small Cattle , and have gather'd Silver and Gold , and the peculiar Treasure of Kings , and have gotten me Singers , and Women-Singers , &c.

These are the gaudy things that make the Children of Men merry and joyful , but to talk of being exceeding joyful , under a very sorrowful scene of Misery , this sounds as if the Apostle were besides himself . But no , the good Man was in his Wits , his Reason strong and lively within him , and he felt what he said , and what could be the Reason of this Joy . Why ! It was Self-denial , and the greater the Self-denial is , the greater is the Joy ; and what greater Self-denial could there be , than what he mentions , 1 Cor. iv . 12.13 . Being reviled we bless , being persecuted we suffer it , being defamed we entreat , as if he had said , Rather than return Evil for Evil , we are ready to suffer a greater Evil ; Men in whom sense and love of the World reigns must needs be unacquainted with this Joy . But thus it is not with Persons who live by Faith in the Son of God . These both taste it and feel it , and the reason is , because they tread in the Steps of Christ Jesus , who , when he was reviled , reviled not again , and when he suffered , he threatned not , but committed himself to him that judges righteously , 1 Pet. ii . 23 .

Inferences .

1. From these words it doth not follow , that therefore the Office of the Magistrate is needless , or that a Christian cannot lawfully and conscientiously be a Magistrate . These words of our Saviour are indeed alledged to prove it , and the Objection runs thus . If we Christians are to endure Injuries patiently , are not to demand Retaliation from the Magistrate , and rather than Revenge our selves are to suffer a greater Injury ; the Office of a Magistrate , which consists chiefly in revenging Wrongs and Injuries , and in returning Evil for Evil , is needless , nay dangerous , nor can a Christian conscientiously engage in an Office , which obliges him to act contrary to the rule of Christ ; for what doth the Magistrate but resist the Evil Man , and if he be not to be resisted , how can a Christian safely execute or discharge that Office .

I answer . That this Precept of our Saviour is given to private Christians , or to Christians in a private Capacity , and not to Magistrates , will appear from the following Particulars ;

1. As Christ hath no occasion here to talk of Magistrates , Christian Magistrates , I mean , so it cannot be rationally suppos'd , that he prescribes any Law to them . The Persons he speaks to were Disciples , invested with no secular Authority ; and though he speaks to all his Disciples , both those that were then , and who were to succeed them , yet he considers them still in the capacity of Christians , not as they are or may be entrusted with Power and Authority for the Publick Good , which respects must necessarily require other Measures .

2. Christ did not come to destroy the Law , but to fulfil it ; but if he had abolished the Office of Magistrates , or made it unlawful , he had destroy'd a considerable part of the Law of Moses , which doth not only relate to Magristrates , but makes the Office indispensibly necessary .

3. Christ came to explain and revive the Law of Nature , which Law requires Peace and Order in a Common-wealth ; and this not being to be had without Magistrates , which may encourage those that do well , and punish the Evil-Doers ; it must follow , that Magistrates , as Magistrates , are not concern'd in this Precept .

4. How can this Text be levell'd against the Power of Magistrates , when Magistrates are the Powers Ordain'd of God , and Whoever resists that Power , resists the Ordinance of God ; Rom. xiii . 1 , 2 , 3.

5. There is no place in all the New Testament , which forbids a Christian to be a Magistrate ; nay , we have several Examples of Men , who were Magistrates actually , and converted to Christianity ; and yet neither quitted , nor were they requir'd to quit that Office after their Conversion , such were Nicodemus , Joseph of Arimathea . Both the Centurions , Matth. viii . and Act. x. and Sergius Paulus , the Proconsul , Acts xiii . even the Soldiers in St. John the Baptist's Time , Men who are the great Instruments of that Justice , which the Magistrate sometimes executes , were not oblig'd to lay down their Military Girdle , or to forsake their Station and Employment .

6. We are expresly commanded to pray for Kings , and those who are in Authority , 1 Tim. ii . 1 , 2 , 3. and the Reason is given , because God would have all Men to be saved , and come to the knowledge of the Truth , which shews , that we are therefore to pray for Magistrates , especially if Infidels or Idolaters , that they may be Converted , and that under them we may lead quiet and peaceable Lives in all Godliness and Honesty ; which End could not be obtain'd , if immediately upon their turning Christians , they were oblig'd to lay down , or divest themselves from their Office .

7. The Office of the Magistrate doth not at all clash or interfere with the Genius or Temper of the Gospel . For what is the Office of a Magistrate , but to make wholesome Laws for Governing the People under their Power with suitable Sanctions , and to defend their Subjects from Wrong , Violence and Mischief : Neither of which acts are contrary to our Religion , not making Laws for governing the People under their Charge ; for the Gospel , as well as the Law of Nature , permits every Master of a Family to make good Orders for those over whom God hath set him ; and it would be strange , if Masters of a greater Family might not have this privilege . God even in the New-Testament hath declar'd himself to be a God of Order , and protests against Confusion ; and since without Magistrates and Laws , and Sanctions , it would be impossible to prevent Confusion : He that allows of the End , must needs be supposed to allow of the Means conducive to that End . In a word , without these Helps , Cities and Common-wealths would be Dens of Thieves , and Pest-Houses rather than civiliz'd Societies ; nor is defending their Subjects from Wrongs and Injuries , contrary to the nature of the Gospel , which prescribes Justice and Charity , and who sees not that the defence of the Subject from Wrongs and Injuries is founded upon these two Cardinal Vertues . Even inflicting Penalties upon the stubborn and obstinate , rests upon these Principles , so that the Office of the Magistrate must necessarily be lawful and commendable . I grant , were the whole World Christian , and did all Christians live up strictly to the Rules of the Gospel , there would be no Quarrels , no Dissentions , no Wrongs , no Injuries , and consequently there would be no need of Magistrates ; but such a blessed State we do not look for , till we come to Heaven , and till then there must be Magistrates .

Nor doth St. Paul , 1 Cor. vi . 1 , 2 , 3 , 4 , 5. find fault with the Office of the Magistrate , but with those who upon every light occasion , quarrel'd one with another , and accused one another to the Magistrate , and particularly to the Heathen Governors . Nay , the Apostle is so far from condemning the Office , that he seems to advise them to erect 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Tribunals of Judgment among themselves , to decide Controversies and Quarrels betwixt Man and Man , thereby to avoid running to the Heathen Magistrates , whereby Christianity was like to become contemptible .

So that all these Particulars being laid together , since God cannot be supposed to contradict himself , this Precept of our Saviour must concern only Private Christians , and must be intended to direct them how they are to behave themselves one toward another in their Conversation , but is not level'd against the Power of Magistrates in a Christian Common-wealth , not but that even a Magistrate may Sin against this Precept of our Master , if private Revenge guides him in the execution of Judgment and Justice ; but where he doth the Duty of a Magistrate , out of Love to the Publick Good , there this Command cannot be suppos'd to interfere with his Power and Authority .

II. Since the Precept of the Text is the standing Rule whereby Christ's Disciples are to govern themselves , it is very necessary I should press it upon you , who came hither on purpose , not only to hear , but , I hope , to do , what the Lord your God requires of you , viz.

Not to return Evil for Evil.

Not to run in lesser Injuries ( such as a Blow , or smiting on the Cheek ) to the Magistrate , in order to have the Offender punish'd . And ,

Rather than return Evil for Evil , to suffer a greater Evil , or , a greater Injury .

But I foresee an Objection which is like to dash all that I can say , or alledge , in order to persuade you to a conscientious Observance of these Rules of Holy Living .

Why should you urge this , ( will some say ) for the thing is impracticable ?

Not practicable Sirs ! It 's strange our great Master , in whom are all the Treasures of Wisdom and Knowledge , should prescribe a thing that is not Practicable . What , did not he know our Frames ? Was he ignorant of what our Shoulders would bear ? Did not he consider the state and condition of our Souls ? I grant it is not practicable by Men , who will not step out of the common Road of their carnal Interest , and Lusts , and sinful Inclinations . I grant , it is not practicable by Persons who will not make use of the Means , and Motives , and Enforcives , and Helps , which God affords to raise corrupted Nature into a nobler Temper . I grant , it is not practicable by Persons who will do nothing toward their own Happiness , that will be Naked , and Poor , and Blind , wretched and miserable , in despight of all the Collyriums , and Eye-salves , and Medicines , and Remedies , which are offer'd , and tender'd to them for their Cure .

But when there are a Thousand Moral Arguments before you , and the Spirit of God , and the Grace of our Lord Jesus Christ are ready to give Life to those Arguments in your Souls , when Heaven is willing to assist , and Omnipotence offers to help you , to raise you from the Ground , and to inspire you with Courage and Valour suitable , there to talk of the unpracticableness of these Rules , is to blaspheme the Goodness of God , and with that unprofitable Servant to accuse your Master , That he gathers where he hath not strow'd , and reaps where he hath not sown . What should make it unpracticable ? What ? because Flesh and Blood saith it is so ? Is not Flesh and Blood that which you are oblig'd to fight against ? What are all the Arguments that are brought against the practicableness of it , but what are borrow'd from the Opinion of the World , because it is not customary to do so , it is not usual , or other Men do not mind it .

And are these the mighty Reasons that satisfie your Conscience ? Will you dare to plead them in the last Day ? Will not you blush to alledge them before the Searcher of all Hearts ?

I shall be counted a Coward , saith the Man of Honour , if I put up an Affront , or do not return Evil for Evil. A wonderful Argument ! an Argument which a Philosopher would laugh at , and a Christian ought to scorn . Was there ever greater Cowardice than this returning Evil for Evil ? What ? not dare to obey your God , whom you confess to be greater than the greatest Monarchs of the World ? What ? Not dare to consult the interest and welfare of your Souls above that of Flesh and Blood ? What ? Not dare to maintain a good Conscience in despight of all Opposition ? What ? afraid of transgressing a Punctilio of Honour , when you run the hazard of Eternal Damnation ? Is this your Courage to be Slaves to a silly Lust , and to crouch to a base Temptation of the Devil ? to tremble at the Censures of Dust and Ashes , and to throw your selves headlong into the gulph of Perdition ? you 'll reply , Who saith it is so dangerous ? Why , Christ says so , that Saviour whom you pretend to Worship and Adore ; for he hath prefix'd this general Item to all the Commands in this Sermon , Whosoever shall break one of these least Commandments , and shall teach Men so , i.e. make a practice of it , and delight in it , he shall be called least in the Kingdom of Heaven , i. e. he shall be nothing at all in that Kingdom . And is this your Courage not to stand by your greatest Friend ? Is not Christ your greatest Friend ? Hath not he bought you with his Blood ? Hath not he laid down his Life for you , to deliver you from the Wrath to come ? When you return Evil for Evil you forsake this Friend , you dishonour him , you abuse him ; and is it Courage not to dare to maintain the Cause of your dearest Friend ? Is it not far greater Courage to subdue a Passion , than to fall under the Power and Tyranny of it ? Is it not greater Courage to overcome the Evil with Good , than to be overcome with Evil ? Is it not more Heroick to assert the Honour and Glory of your Immortal Souls , than to make them Drudges and Slaves to a brutish Inclination !

Who so fit to judge of Courage and Cowardice , as God infinitely Wise and Knowing ; and if he calls returning Evil for Evil , Cowardice , will you call it Courage , and put Darkness for Light , and Light for Darkness ? Doth not he call it Cowardice , when he looks upon it as a debasing of Reason , dishonouring your Religion , wronging your Conscience , wounding your Souls , disgracing your Profession , and Disobedience to him who hath the greatest Right and Power to command you ?

A Bull or a Boar can kick him again that kicks him . And what ? Is there not greater Spirit in you , than there is in such pitiful Animals ? Socrates , a Heathen , when one gave him a Box on the Ear , replied merrily , What a strange thing is it , that a Man cannot go abroad without putting a Helmet on ! Can we read this of Barbarians , and look upon our selves as civiliz'd , who dare not come up to their Vertue ?

Had you rather be no Christians , than he counted Cowards . Hath God exalted your Natures above that of irrational Creatures , and is imitating Bears and Tygers , the highest Dispensation you arrive to ?

Another pleads , My Neighbours will count me a Fool , if I should not return Evil for Evil , or rather than return an Injury suffer a greater : This is much such a Plea as the former , and it must be confess'd , that this is the Wisdom of the Flesh ; and see here how contrary this Wisdom is to the Wisdom of God , or to the Wisdom of the Spirit !

What is Wisdom ? Is it not to chuse proper Means to attain the end ? And will you take the way to Hell , that you may get to Heaven ? Is it not Wisdom to foresee the Evil , and to hide our selves from it ? Hath not God declar'd his Wrath and Indignation against this returning Evil for Evil ; and is it your Wisdom to run into the danger ? What if Men should count you Fools for minding the business of your Calling , or providing for your Families ? Would you therefore neglect doing so because of that Censure ? And how come ye to despise the Censures of Men in one Duty , and are afraid of doing it in another ? Is not forbearing to return Evil for Evil , Railing for Railing , ill Language for ill Language , a Duty as much as providing for your Families ? Is it not commanded as much as labouring for a Livelihood ? And if to Obey God more than Men be Wisdom , where lies the Folly in being obedient to the Will of God in this particular ? Which is better , that God should count ye Fools ; or that Men should do it ? If it be better Men should have such Thoughts of you than God , why cannot the determination of God make you resolute to undervalue these nick-names of malicious Persons ? God will certainly look upon you as wise Men , if you are tender of the welfare of your Souls . And since forbearing to return Evil for Evil is a certain sign that you have a tender regard to the happiness of your Souls , what hurt do ye receive by Mens calling you a thousand Fools ? Men may be mistaken , but God cannot ; and if Men call ye Fools for obeying the Gospel , most certainly they are mistaken ; and will you be guided more by the inconsiderate Talk of loose , rash , and carnal Men , than by the serious Resolution of that God who is to be the Judge of quick and dead ?

Ay , but if I do not return Evil for Evil , wicked Men will trespass upon my Goodness . And what if they do ? Is our Goodness the worse , because it meets with frequent Trials ? Is not this the way to strengthen , to confirm , and to establish , and to perfect it ? Let Patience have its perfect work , saith St. James i. 4 . If Mens trespassing upon our Goodness , is subservient to the perfection of Grace , how can we be losers by it ? Nay , doth not the wicked Man lose more by his repeated Injuries , than we by our repeated Patience ? Doth not his Soul gather greater Guilt and Blackness by it , while our lasting and continu'd Patience , makes our own brighter and more splendid ? And how do we know but our Patience under the first Injury may work upon the ill Man , and oblige him to become Good by our Example , and fright him from attempting any more ? However , if it doth not , it 's I that gather the Roses , and the Bryars and Pricks fall to his share .

Once more , Is there not a Promise made to the Patient Soul , that God will stop the rage of her Enemies ? Do we believe this Promise , and shall not we trust God for the pe●formance of it ? And when he is ready to perform it to our Satisfaction , shall we stop the Accomplishment by our uneasiness under the Injury ?

Ay , but still experience shews , that this Patience under Injuries , hardens the insolent Man in his Sins . We grant it , but whose fault is it ? not ours , but of his own impenitent Heart , which indeed deserves our Pity and our Prayers , but heaps no Guilt upon our Heads ? Surely , we shall not be answerable for other Mens boldness in their Sins ; nor is our Patience a compliance with their Folly , which is not intended to harden , but to melt them ; and if like vitious Stomachs , they turn that into Corruption , which was intended for their Nourishment , they feed indeed , but not like Bees that gather Honey from the Flowers they suck ; but like Toads and Vipers that convert the Juice of wholsome Herbs into Poyson . But is this an Argument , that I must therefore inflame my Soul with Wrath and Revenge , because the other swells with Venom ?

So that all these Objections vanish ; and that which seem'd impossible , appears , if view'd without these false Glasses , very practicable . No doubt it is so , and may be made very easie too ; and if you ask me how ? the following Rules will give you satisfaction .

1. By admiring the praise of God , above the praise of Men. It is recorded to the eternal Shame and Disgrace of those chief Men and Rulers among the Jews , who believed in Christ , yet durst not confess him ; Cowards as they were , that they loved the praise of Men more than the praise of God , Joh. xii . 48 . Men in great Places and Dignities , this is their Temper ; this is the Rule they go by ; let God praise and commend a Vertue never so much , if it meet not with the same Applause among Men. If Men do count it disagreeable to the Punctilio's of Honour , and the Aire of the Court , and the Humour of the Age ; or if it be not good Manners , they carefully shun it ; and to be sure , such Men will never come up to the Rule of the Text.

But he that comes to a fixt and steady Resolution of esteeming the praise of God above the praise of Men , that 's the Person who is like to triumph over all the Desires of Revenge .

And , O God! why should not we esteem thy Praise , thy Commendations and Approbations beyond the Applauses of Mortal Men ! Are not thy Commendations most rational , most weighty , most unbyass'd , most true , and most durable ? whereas those of poor Mortals , how partial are they ? how subject to Mistakes ? how uncertain , how weak , how transitory , how short , and how unprofitable in that Day , when God shall judge the World in Righteousness !

He that esteems the praise of God more than the praise of Men , doth not only act like a true Philosopher , but hath this satisfaction in himself , that he lives by Faith , and not by sight , and will be able to Laugh when others shall Howl in outward Darkness ; so true is that Saying of the Apostle , 2 Cor. x. 18 . Not he who commends himself , and we may add , Not he whom Men commend , is approv'd , but whom the Lord commends .

2. By a firm perswasion , that without this Patience under Evil , or Injuries , or Affronts , or reviling Language , we cannot be , and are no Christians ; I say , by a firm Perswasion , for most Men have general , slight , and imperfect Idea's and Notions of the thing , but that will do no good . A firm Perswasion is , convincing our selves thoroughly , by suitable , powerful Arguments , that we bear the name of Christians in vain , and play with it , and make a meer formality of it , except we heartily comply with our Master's Will in this particular . And if the Soul be impregnated with this principle , and hath a brisk and lusty Sense of it , the Danger , or rather the Thoughts of it , will work through all Obstacles and Impediments , and we shall make a shift to resist the importunate desires of Flesh and Blood , which tempt us to return Evil for Evil.

3. By fixing the Eyes of our Understandings upon the future Reward and Recompence . This is the great Engine whereby our base , slavish , and worldly Fears must be removed ; and till we have lively apprehensions of that Reward , and are concern'd about it , like Men in danger of losing the greatest Blessing ; the Opinions and Censures of the World will prevail more with us , than all that Christ or any Apostle can say .

Till a Man doth more vehemently desire to be happy in the other World than in this , the Vertues which go against the Interest of Flesh and Blood will move very heavily ; and so will Patience under Affronts and Injuries . But the Soul being chafed and heated with brisk and lively thoughts of that Heavenly Country , and walking through that Holy City ▪ which is above , and viewing the Towers and Bullwarks of it , will break out into Holy Flames , which will consume and burn up the Hay , and Straw , and Stubble of Carnal Reasons and false Suggestions of the Flesh and the Devil , and frown the motions of Revenge into Exile .

4. By quickning and raising our Love to God , into more than ordinary fervours . Love dares do any thing , I mean , Love that hath Fire in 't , and burns clear upon the Altar of the Heart . The great Reason , why you dare not venture upon these harder Lessons is , because your Love to God is weak and faint , and like that of green Wood , apt to expire . The Soul that sets God before her in all his Beauty , and Glory , and Mercy , and Rewards , and Promises , till she loves him beyond what the Eye doth see , and the Hands can handle , gets the Victory , and this very Command will not seem grievous to her . Love made the Lord Jesus give his back to the Smiter ; and Love will make you give the other Cheek to the striker ; Love will make you even rejoyce , that you have something to lose for God ; and that you can do something that inclines his Favour to you . Love will carry you above all the little Lime-twigs which are apt to catch and intangle your Souls . Love will charm your Passions , tye up your Tongues , and hold your hands , that you will not dare to return Evil for Evil.

5. Examples are incouraging things . And have not we very illustrious Examples of this Patience under Affronts and Injuries in Moses , David , St. Paul , and of other Apostles and Believers ? Why should not we do as they did ? Why should not we free and extricate our selves from the Snares of the World , and press toward the Mark as well as they ? Was the way they walk'd in , good and safe ? and shall we be afraid to tread in their Steps ? Did they understand the Will of God , and can we follow better Patterns ? We all conclude , they were saved by doing as Christ directs in the Text , and shall we be fond of finding out a new way to Salvation ? It 's true , they were derided by the World for so doing ; but have they lost any thing by the Bargain ? If they have been Gainers , why should not we venture upon the reproach of Christ as well as they ? Did they thrive and prosper , and do well in the End , and arrive safe in the Harbour of Eternal Rest ; and can we do amiss , if we transcribe their Patience in our Lives and Conversations ?

6. By importunate Addresses to the God and Father of our Lord Jesus Christ . God will be importun'd , and that importunity shews we are in good earnest . Let 's but beg and implore the Grace of God , as a hungry and thirsty Man doth beg for Meat and Drink , and try whether God will not open the Windows of Heaven , and fill our Souls with Food convenient , with Grace , I mean , sufficient for our purpose . God cannot deny himself , and having promised his Spirit upon our strong and vehement Cries , he will Hear and Answer , and grant us our Heart's desire , and the requests of our Lips ; and the breath of Life will enter into us , even the Spirit of Courage and Wisdom , which will throw down all Imaginations , that exalt themselves against the obedience of Christ Jesus , and we shall be able to do what he did , and bear what he bore , according to the working whereby he is able to subdue all things to himself , to whom be Glory for ever .

SERMON XXXII . St. Matth. Ch. V. Ver. 40 , 41.

And if any Man will sue thee at the Law , and take away thy Coat , let him have thy Cloak also .

And whosoever shall compel thee to go a Mile , go with him twain .

IN these words our Saviour prosecutes the Task he had begun in the foregoing Verse , and continues pressing the great Doctrine of Christianity , of not returning Evil for Evil. And as in the words preceding he had told us , how we may arrive to a habit of Patience under Injuries , even by suffering a greater Injury ; so he now illustrates what he had said by two Instances more . And if any Man will sue thee at the Law , &c.

The Precepts here given are so directly contrary to the Humour of the Age we live in , that if a Man was to measure Religion by the modern Practice , he could inferr , or conclude no less , than that either no such Precepts were ever given , or that Men have ceas'd to be Christians . This makes me often admire the good Providence of God , that hath preserv'd us these Oracles in Writing ; for had they been left to Tradition , and to Conveyance by word of Mouth , most certainly Man ( after the first Fervour and Piety had been over ) would have wilfully forgotten these Lessons , so contrary to the Dictates of Flesh and Blood ; and we shou'd not have known whether any such Commands had ever been given by our Saviour .

But whatever contrariety there may be between these Rules , and our carnal Inclinations and Appetites , it 's rational to conceive , that Christ would never have commanded all this , if he had not intended it should be put in execution : And therefore it is impossible , that a Person should have any solid assurance that he is a true Christian , who doth not heartily endeavour to bring his Mind and Will to submit , in these Particulars , to the Will of Christ . It 's true , a Christian may not every Day have occasion to exercise this piece of Self-denial , because the same Temptations recurr not every Day ; but when he hath , he must let his Neighbour see , that the Grace of God , like Oyl , swims on the top , and is not to be Master'd by the false Suggestions of the Flesh and of the Devil .

There are three sorts of Injuries Christ mentions here , in all which the same Rule is to be observ'd ,

1. The first , that which is offer'd to the Body of a Christian in the preceeding Verse , which I have already explain'd . He that shall smite thee on the right Cheek , turn to him the other also .

2. That which is offer'd to his Property and Estate .

3. That which is offer'd to his Liberty . The Injuries levell'd against our Estates and Liberty , are comprehended in the words I have read unto you . And if any Man will sue thee at the Law , or if any Man will by force take away thy Coat , ( the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 implies both ) let him have thy Cloak also . And whosoever shall compel thee to go a Mile , go with him twain . Two things must here be premised , for the better understanding of the words .

1. That ( like those of the preceeding Verse ) they are levell'd against private Revenge , and must be construed to the same sence . If any Man will sue thee at the Law , and take away thy Coat , rather than quarrel with him , or cherish any desire of Revenge , rather than sue him again the first opportunity , for something of the same nature , let him have thy Cloak also . And whosoever shall compel thee to go a Mile , rather than fall out with him , or put thy self into a fit or Rage and Revenge ; rather than oppose Force to Force , and take the same advantage against him when stronger than he , go with him twain . So that these two Commands ( as well as the former ) are Directions and Insinuations how we are to overcome our revengeful Desires , and those violent Passions we are apt to run into , when any Injury or Wrong is offer'd to us , i. e. by suffering more .

2. These Precepts are to be confin'd ( as much as can be ) to the Instances here given , and to things that are parallel with them ; not stretch'd to things of a higher Nature , i. e. what is said here of not going to Law , must be understood of not going to Law about a Coat or Cloak , or things like them ; but must not be presently accommodated to higher Concerns . And what is said of forcing a Man to go a Mile , and going with him twain , rather than oppose Force to Force , must be kept within those Limits , not extended to ten , twenty , or thirty Miles .

These two Observations being premised , I shall speak distinctly of the two Commands ; of the first more largely , of the other in fewer words , being only an appendix to the former . And as to the

First , If any Man will sue thee at the Law , and take away thy Coat , let him have thy Cloak also . And here I shall I. Enquire into the Reasons of the Precept . II. Whether it be permitted in any case to go to Law , or to defend ones self by Law . III. If it be lawful , in some Cases , what Rules are to be observ'd in the management of it .

I. The Reasonableness of this Precept . And if any Man will sue thee at the Law , and take away thy Coat , let , &c.

1. This is an excellent way to preserve Peace and Charity ; the Fewel being taken away , the Fire must go out ; the occasion of the Contention being removed , not only by giving freely the Coat , but by adding the Cloak too , the quarrel must cease . And as one said , An Ounce of Peace and Charity is worth a Pound of Victory . For Peace is so lovely and amiable a thing , that we are oblig'd to promote it by all means , 2 Thess. iii. 16 . i. e. by all lawful means ; and surely , deceding from our Right is a lawful means . It 's true , in some Cases , by quitting our Right , we prejudice the right of others ; but this cannot be said of so small a thing as a Coat ( which is a Man 's own to a Proverb ) or a Cloak , or something like it .

2. This is to shew a good Example to others , and to teach them what they should do . Our Actions are the best School-Masters , and as we see Men learn from ill Example , so they may ( I am sure ought to ) learn from good ones . By not hearkening to a Temptation of Injustice , by not defrauding a Child or ignorant Person , by not speaking Evil of him that speaks ill of me , by being Conscientious in my Duty , I teach another , and direct him how he is to govern himself . This was the Method our great Master took ; He taught nothing but what he practis'd himself . And indeed , all the Oratory which a Man uses to another to persuade him to a Virtue , is insignificant , except his own Conscientiousness in the thing leads the way . He that would sue us at Law for our Coat , if rather than fall into a Passion with him , we let him have our Cloak too , we instruct him how he is to behave himself to others , if the like should happen to him . It 's true , he may not be so considerate , as to learn his Duty from our Example ; yet still our Intention in the Self-denial was good and commendable , and shall not go without a Recompence ; and the Person who would not learn his Duty from what he saw in us , shall give an Account to God for his Untractableness and Indocility .

3. This is an excellent way to prevent great Vexation both in our selves and others . The Rage of the Enemy will not only be restrain'd by it , but hereby our own quiet and ease will be promoted . To fill our Souls with Rage and Disorder , upon such a force offer'd to us , is to punish our selves for another Man's Weakness and Folly , and to increase the Trouble and Affliction which befalls us . The loss of the Cloak or Coat was outward only ; but if together with that loss , I join the loss of quietness and calmness of Mind , I increase it , and become my own Tormentor ; and to the Injury that another doth me , I add doing Injury to my self , which is highly Irrational .

4. Hereby we do certainly glorifie God , who is ever best glorified by our Obedience , and conforming to his Will. Whatever the loss or inconvenience may be that may happen to us upon the account of that Obedience . This is to glorify him in our Souls and Bodies , according to the Rule , 1 Cor. vi . 20 . i. e. in our Thoughts and Actions . For this is a manifest sign , that my Spirit stands in awe of the Supream Being , that his Law is in my Heart , and that my Mind is govern'd by his Will. By resigning actually my Cloak to him that would take away my Coat , here is an Action that brings Glory to God , and declares that God is in me , and gives me Strength and Power to overcome the Flesh , and the sinful Motions of it . And from hence arise not only Thanksgivings in my self , but all good Men who see it will glorifie God for my professed Subjection to the Gospel of Christ , 2 Cor. ix . 12 , 13.

5. And this must needs endear God to us , and move him to have kind Thoughts of us . Not that we deserve his Love by such an Act , but so gracious and condescending he is , that upon decessions from our right for his Honour and Glory , he is willing to look upon us with a very favourable Aspect . This is Goodness that hath some Substance in it . This looks like imitation of his Goodness , who in his Dispensations decedes infinitely from his own right , for our good . What was the giving of his Son , but a miraculous deceding from his own right of punishing us according to our Deserts ? And indeed , there is not an act of Mercy to poor Sinners , but God decedes from his Right , even from the right of his Justice . And when he who parts with his Cloak to him that would by force of Law deprive him of his Coat , doth express the goodness of God in so lively a manner , that God ( so great in Goodness ) cannot but say as he did to his People under Nebuchadnezzar , Jer. xxix . 11 . I know the thoughts that I think towards you , thoughts of Peace , and not of Evil. But you will say , may not a Man go to Law for his own , and may not a Man justly defend himself by Law , when he is wrong'd by another ? which leads me to the

II. Query , Whether it be in no case lawful for a Christian to go to Law with his Brother , or defend his Right by Law , when wrong'd by another Man ?

1. It is certain , that Humane Laws permit a great many things , which a Pious Christian cannot in Conscience make use of ; and which do not become him , as he is a profess'd Disciple of such an humble self-denying Master as Christ Jesus .

Humane Laws , to prevent greater Evils in a Common-wealth , permit several things which a Christian who is chiefly to be guided by the Law of Christ , doth wave , as having a greater Law in his Heart . And therefore , though Humane Laws , or the Laws of the Land , permit you to go to Law with a Man that wrongs you , yet that 's not the strict measure of your Actions . Not that a Christian can safely disobey the Laws of the Land he inhabits , when they do not clash with the Law of God : But there is a great difference betwixt disobeying the Law of the Land , and not making use of it upon all occasions .

2. Our Saviour consider'd , and all reasonable Men must grant it , what Wrath , what Malice , what Abusing , Slandering , Disparaging of our Neighbours , what Partiality , what base Arts , what Tricks are made use of by Persons who implead one another . How Law-Suits are prolong'd to the loss of our Time , and Quiet , and better Employments ? What needless Charges Men involve themselves in to their own Vexation and Discontent ? And what a lasting Hatred is settled in the Hearts of Antagonists by such Doings ? And therefore , to prevent the occasions of Evil , he forbids going to Law . And that Person that takes no care to shun the occasions of Evil , can never be fit for the Kingdom of God . So that

3. In lesser Injuries , such as Mens taking , or offering to take from us by force , a Cloak , or upper Garment , a thing which we can spare without any great damage to our selves ; he doth absolutely forbid this Remedy , which is indeed more than the Disease . Insomuch , that he who delights in going to Law upon every trifling occasion , a small Summ of Money , or a thing amounting to the Value of a Cloak or Coat , most certainly knows not , understands not the Principles of that Religion he professes ; but acts against them , and hath no sense of the Love Christ Jesus bore to him ; and which ought to constrain him to forbear any thing he hath forbid .

4. Going to Law in any case is forbid , and unlawful , if desires of Revenge lie at the bottom of the Suit . To revenge our selves is absolutely unlawful , and let the Concern be never so great , if it be upon the account of Revenge , that Revenge impoisons the Cause , though good in it self ; and in a conscientious Man stops and must put a stop to his Proceedings . I grant that Revenge in such Law-Suits is seldom the only Cause , there being other Reasons , and those perhaps lawful , intermixt with the revengeful desire ; so in the crowd of Reasons , Revenge is not taken notice of ; which makes Men flatter themselves , that it is not Revenge that puts them upon the Process . Yet where Revenge is the principal Motive , whatever lesser Motive may mix with the Design , the Law-Suit becomes unlawful , not before Men , but before God ; for the Command is express and peremptory ; Avenge not your selves , Rom. 12.19 .

And yet after all , as strict as this Precept is , it doth not forbid going to Law in all cases whatsoever , which brings in the

III. Query . If it be lawful in some Cases , what those cases are ; and what Rules are to be observ'd in the management of it ?

1. That there are Cases in which it may be lawful to go to Law , is evident from hence , because the Precept speaks only of lesser Injuries ; and therefore it naturally follows , that in greater Concerns it may be lawful .

2. The Cases in which it may be lawful are such , upon which either our own , or another Persons livelihood depends ; particularly where Orphans and Widows are wrong'd and abus'd ; or the poor robb'd and depriv'd of their due ; or where the neglect may inevitably involve the ruine of our Families and Relations , or hinder us from doing that good in the World we might and would do . These are Cases of great Weight and Concernment . For though the Apostle saith , 1 Cor. vi . 7 . Now therefore there is utterly a fault among you , because ye go to Law one with another , why do ye not rather take wrong ? Why do you not rather suffer your selves to be defrauded . Yet this must necessarily be understood , either of smaller Matters , about which they went to Law ; or of their going to Law before Heathens and Unbelievers ; or of Personal Wrongs , when none was Hurt but the Person himself by the Injury . In all which Cases , much is to be said for Abstinence from Law-Suits . Yet ,

3. When the Cause is great and weighty , and will warrant our going to Law , a Christian is bound in Conscience to try whether the Controversy may not be decided by Reference , by referring it to wise and impartial Men , who may judge between Brother and Brother , as St. Paul expresly enjoins , 1 Cor. vi . 5 . Going to Law must be look'd upon as some high Chymical Medicines , never to be used but in very desperate Cases , when all other Remedies fail . And even then , a Christian is to walk very circumspectly , that his Footsteps do not slide . For ,

4. Love of Justice must be the principal Motive ; a Desire and Care that neither we , nor our Fellow Christians may be wrong'd ; that each may be deliver'd from Mistakes , and from harbouring hard Thoughts one of another . Here neither Revenge , nor Vain-glory , nor Humour , must be an Ingredient ; but pure Affection to Righteousness , and an honest Mind , and sincere endeavour to do others as we would have others do unto us , Mat. vii . 12 .

5. In the prosecution of such a Law-suit , the Offices of Christian Love and Charity must be inviolably maintain'd . If that Bond of Peace be dissolv'd by the Suit , the Law-suit becomes unlawful . If Tricks , and little Arts , and underhand Doings , and dealing Treacherously , or Fraud , or Deceit , or Lying , or suborning of Witnesses , or any such unhandsom Practices intervene , and mix with the Process on either side , the Process becomes sinful and unchristian , and God is offended ; and this is drawing Iniquity with Cords of Vanity , Isai. v. 18 . So that in such Law-suits , even then when the weight and importance of the Matter makes them lawful , the exhortation of the Apostle must take place , Let brotherly love continue , Heb. xiii . 1 .

6. After all this , the Party that loses the Suit must watch against Discontent , Vexation , Animosity , and Fretting , and worldly Sorrow , for that worketh Death , 2 Cor. vii . 10 . much less must the loser commence the Law-suit afresh , except the Case be very extraordinary ; for this discovers a quarrelsome , worldly , carnal Temper of Mind , and opens a gap to fresh Quarrels , and Divisions , and Disagreements , which a Christian that is Conscientious , cannot but think himself oblig'd to avoid ; if he remembers how the Apostle adjures him by the Mercies of God , above all things , to put on Charity , which is the Bond of Perfectness , Col. iii. 14 .

With these Limitations and Circumscriptions , this dangerous Meat may be made not only palatable , but wholsome . But if any think that the strict observance of these Rules is a thing impossible ; in that case , the best Advice that can be given is , Not to go to Law at all ; which is the surest side of the Hedge . For as going to Law hath abundance of Difficulties and Dangers in it , so to be sure he Sins not , that wholly abstains from Law suits . This the Primitive Christians consider'd ; and therefore Athenagorus tells us , their Custom was , not to go to Law with any that had taken any thing from them , and the very Heathens have commended it . And now I proceed to the

Second Precept , Whosoever shall compel thee to go a Mile , go with him twain .

Having said so much to the first Case , I shall need to say but very little to this . I shall only hint to you the reasonableness of this Precept also .

1. This is an excellent way of making a Friend of an Enemy , such Officiousness is very charming ; and if there be the least spark of good nature left in him , this extraordinary Civility will blow the Coals , and turn it into the Fire of Amity and Kindness . Whether it hath this effect upon a turbulent Temper or no , its tendency is to make a better Man of him . And what should not a good Christian do , to convert a Sinner from the Error of his Ways ? This is a very likely means , and consequently ought to be used ; and being a Means of God's prescribing , we have the greater reason to hope for good Success .

2. Walking with such a Person another Mile , may administer occasion for good and pious Discourses , which may have a very good effect upon a rough and stubborn Temper ; especially if the excellent temper of Christianity be represented to him . How kind , how civil , how obliging it makes a Man ; how it takes away from him all sowreness of Spirit , and teaches him to do Good for Evil , and to win Men by kindnesses . We know , Pious Discourses have wrought sometimes upon Men strangely untractable ; and who knows , but upon such a Man , that shall compel us to go with him a Mile , such Discourses may make a very great alteration to the saving of his Soul ?

All that I shall say , by way of Application , shall be only these Items .

1. We use various Masters to teach our Children Civility , and to instruct them how to behave themselves in Company . Let us teach them true Christianity , and that will make them Civil , Courteous , Obliging , Friendly , and Affable beyond all that Dancing-Masters , and Masters of Ceremonies can teach them ; such Masters may teach them to dissemble , to flatter , to observe the Punctilio's of State and Honour ; but Christianity will make them sincerely obliging , and kind , and modest , and friendly , and instill into them the best Behaviour and Deportment .

2. All that Christ aims at in these Commands is , to overcome the Evil with Good ; himself did so . He healed the Ear of Malchus , and fed his Enemies with Miracles of Mercy . To the Jews , who hated him , he was a mighty Benefactor ; and though they sought his Death , yet he purged their Country from Sins and Devils . Whatever Injuries are offer'd us , either in our Name , or Goods , or Liberty , let us ever remember what our Master hath done before us , and say , I am a Christian , and I must overcome Evil with Good .

3. If we mean to live up to the Rules here prescrib'd , let us raise our Hearts into a vehement desire to imitate Christ in his Sufferings . St. Paul was fond of this , and why should not we ? That the Apostle was earnestly desirous after a Fellowship in Christ' s Sufferings , you may read , Phil. iii. 10 . and till we get such a vehement desire , these excellent Precepts of the Text will seem strange , impertinent things to us . Look unto the Sufferings of Christ , and be enamour'd with him , and firmly believe that Immortality that Christ hath brought to light ; and then the difficulty which seems to be in those Commands will vanish . I conclude therefore with 2 Tim. ii . 11 , 12. It is a faithful Saying , if we be dead with him , we shall also live with him ; If we suffer we shall also reign with him .

SERMON XXXIII . St. Matth. Ch. V. Ver. 42.

Give to him that asketh thee ; and from him that would borrow of thee , turn not thou away .

THis Precept of our Master looks as if we were commanded to undo our selves , to ruine our Families , and to make our selves Beggars , especially if it be compared with St. Luke , Ch. vi . 30 . where it is , Give to every Man that asketh of thee .

At this rate , some will say , we may give all away , for there will not be wanting Men and People that will ask ; and if once it be known , that we are Conscientious , and act according to this Principle , our Doors will soon be crowded with People that shall ask , and borrow all we have .

In so wicked an Age , where People make no Conscience of repaying what they borrow , what can a Man expect but Beggary and Poverty , if he must deny none that will borrow of him ? and at this rate none would be happier than those who have nothing to lend or to give ; because by this means they would escape , which others cannot , even Mens Importunities .

But as great a Paradox as this may seem to be , it will appear from the sequel , that there is nothing but Reason and Equity in it .

The Rule here laid down , consisting of two Parts , I shall divide and consider , I. The Duty of Giving . II. That of Lending .

I. Of Giving . Give to him that asketh of thee .

Before I come to open the Nature of this Duty , I must premise ,

1. We are not to think , that we are to give at no time but when we are asked . There may be very good Christians , whose Necessities we know , or upon Enquiry may know , and who are loath to make them known ; in which Case we are oblig'd to prevent their asking , as Christ did the Man who had been Weak and Lame eight and thirty Years , Wilt thou be made whole , said he , John v. 6 . before he knew Christ intended him any kindness .

Giving is a Godlike thing . God is the great giver of every good and perfect Gift , James i. 17 . And he ordinarily gives before we ask , and showers down his Blessings before our Requests knock at the Gate of Mercy . And they must know nothing of Christianity , that do not know their Profession obliges them to imitate their Father which is in Heaven .

2. This Command , to give to him that asketh us , must be compared with other Precepts , and explained by them ; for this is a standing Rule of Interpretation , to compare Spiritual things with Spiritual , 1 Cor. ii . 13 . for we must ever suppose , that God cannot contradict himself ; the whole Scripture being given by the same Spirit ; this Spirit ever speaks things consistent with himself ; and therefore , if there be an Expression in one place that sounds harsh , it must be soften'd and explain'd by another , in which there is no Obscurity , no Metaphor , no Allegory ; and accordingly , if we compare this Saying of our Saviour with what we read , 2 Thess. iii 10. If any will not Work , neither shall he Eat , it will soon appear , that this Precept doth not oblige us to give to them who ask , if Idle , and Lazy , and able to Work and will not ; or spend what they get in Riotous Living ; and of this sort are many common Beggars , who are strong , and vigorous , and of ability to Work with their own Hands , and to whom to give is to encourage them in Idleness .

This being premised , I shall now consider the import of this Command ; and it 's briefly this .

In general . It is to teach us , not to be Churlish , or Covetous , or Ill-natur'd , or Hard-hearted to the Needy . It is intended to pull down that base , earthly , and worldly Temper , which makes us Selfish and unconcern'd about the affliction of Joseph , Nabal-like , Shall I take my Bread , and my Water , and my Flesh , that I have killed for my Shearers , and give it unto Men whom I know not whence they be , 1 Sam. xxv . 11 . It is to oblige us to hearken to the Complaints of the Necessitous , to give attention to their Cry , to hear patiently what they have to say , not to turn away from them in a proud , haughty , and undecent manner , as if their Requests were not worthy of our regard , or as if we were too good to stand talking with such contemptible Persons ; or as if it were below our Rank , and Quality , and Station , to consider what Persons , under such low Circumstances , propose to our charitable Consideration . For suppose it were impertinent , yet it is part of Christian Patience , to shew our selves gentle and courteous , even to a weak and silly Petitioner ; not to mention , that it is a piece of Gratitude to God to bear with such , it being an acknowledgement of his Goodness , which hath given us a greater Portion of Reason and Understanding , than to them .

That which is particularly enjoyned here is ,

1. To give chearfully , for as we all know , God loves a chearful giver , 2 Cor. ix . 7 . To give grudgingly or unwillingly , or by force , or in Anger and Passion , is a worm that spoils the Gift , and makes that which in another dress would have been a sweet Odour , a very unacceptable Sacrifice ; for though the needy Brother be actually reliev'd by the Gift , yet the Giver can enjoy but little comfort of it , since that which should have made it amiable and pleasing to God is wanting . God doth not so much regard what we give , as with what Heart we give . A ready Mind , like a magnifying Glass , makes even a Cup of Water , given to a Disciple of Christ , look great in the sight of God ; whereas a richer Donative coming from us with an unwilling Mind , looks mean and pitiful , and like Objects seen through the wrong end of a Perspective , dwarfish and inconsiderable .

2. Give with Simplicity , with holy , good and warrantable Ends , and with pious Intentions . This is the Command Rom. xii . 8 . And we shall soon be convinc'd of the Necessity of it , if we consider how it fared with the Pharisees , whose sinister ends and designs in giving Alms drew upon them the threatning Christ speaks of , Matth. vi . 2 . Verily they have their Reward . To glorifie God with the gift , to express our gratitude to the Donor of all we have , to testifie our Compassion to our Fellow-Creatures , and Fellow - Christians in distress , to discharge our Duty , and to express our Obedience to the Commands of our Master , &c. These are Ends good and laudable , and which a good Man may take satisfaction in ; and I doubt not but we may lawfully have an Eye to the future recompence in the Resurrection of the Just , as we may conclude from what Christ saith , Luke xiv . 1 , 2 , 4. But to think to cajole the Almighty by the Gift , and lull him into connivance at the Sins we are unwilling to part with , or to hope for some temporal advantage by the Donation , or to be able to give no better reason for our Giving , than because Persons of our Rank and Quality have done the like . Such designs as they , are inconsistent with the Maxims of our Religion , so its needless to tell you , they must be laid aside , when the meanest Capacity may easily conclude so much from the Premises .

3. Give with Discretion ; This is requir'd , Psal. xli . 1 . where we read , Blessed is he that considereth the Poor . In the Original it's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which imports Wisdom and Discretion in the distribution of our Charitable Gifts , Mens Necessities being various , some more urging , others more tolerable . Some are in greater Want than others ; the Rank , and Quality , and Station of some makes them greater Objects than those who were born to a poor and mean Condition ; some grow providentially Poor , others through Debauchery and Idleness ; some with their Poverty are Sincere , and Good , and Religious , others retain their Insensibleness of things Spiritual . Sometimes our very Parents and nearest Relations crave our assistance , as well as Persons recommended to us by our Friends and Acquaintance . All which Circumstances require Direction and Prudence ; which Vertue , though it be sometime made a Cloak for Covetousness , yet is a Vertue still , and to be practis'd by the best of Men , though it be made a shelter under which wicked Men hide their Sin and Hypocrisie .

4. Give proportionably . Where God hath given much , remember to give much too , and let not Selfishness tempt you to call that little , which all your Neighbours and understanding Men count a very large Portion . And that you may be able to give much , abate abundance of things which are superfluous , and serve for nothing but to Feed your Luxury . It 's impossible , that he who hath much , should give much , if he be resolv'd to have every thing that the Men of the World have , even all the Fineries , and Gaudies , and Pomp , and Retinue , and State , which other voluptuous Sinners rejoyce in . If every one of us be to lay up in Store for Charitable Uses , as God hath prospered and blessed him in this World , as we read 1 Cor. xvi . 1 , 2. Certainly we cannot satisfie our selves , that we give as we ought , if we give not proportionably . And the best guide to direct us in this proportion is Love . The more fervent our Love is to our distressed Brethren , the more liberal we shall be . See how Love wrought upon the Macedonians , for they went not only beyond proportion , but beyond their power too , in giving relief to the Churches of Judaea , 2 Cor. viii . 1 .

5. Give to all sorts , not only to a Christian , but to a Heathen too , as there is occasion ; not only to a needy Relation , but to a distressed Stranger too ; not only to a a Friend , but even to an Enemy . The Jews were abominably partial in their giving . To a Jew , one of their own Nation and Religion , they were liberal , but a Samaritan they thought no proper Object of Relief ; and therefore would not do the common Offices of Humanity to them , or shew them the least Civility . Our Religion rests upon better Principles , and another Temper is requir'd of Christians . And that 's the true import of that Command , Luke vi . 30 . Give to every Man , or to all that ask of thee , i. e. to all sorts of Men , confine not thy Charity to Persons of the same Faith , and Party , and Opinion , but like God , disperse and scatter thy Profits on all , both good and bad , whether just or unjust , and do not deny thy help , no not to Sinners and Publicans .

These , without all peradventure , are the true Qualifications of Giving , but we are not to think , that all the Duty requir'd here is incumbent on the Giver . He that doth ask is to observe Rules , as well as the Giver , which , if he doth not , he makes himself incapable of receiving the Gift of the Giver .

1. Give to him that asketh of thee , and is a proper Object of Charity . Of this a hint was given before ; and if any Necessitous Persons are excluded from being Objects , they must be such as spend what is given them in Rioting and Drunkenness , in Idleness and Laziness , and live useless and unprofitable in the World . I know abundance of Covetous , Niggardly , and Narrow-hearted Christians make this an excuse , and rashly Censure all that ask of them , as People Idle , and delighting in the common Vices of the Age , that they may have some colour for their backwardness in Giving ; but in Cases of this Nature we are not to go by Guesses , and Fancies , and precarious Imaginations , but by our certain Knowledge ; and when we are ignorant of the manner and particulars of their Lives and Conversations , our Judgment must be Charitable and Favourable ; where Experience and common Fame , and rational Evidences do convince us of their dissolute way of Living , we may lawfully with-hold our Hands ; for in this case , we do not with-hold the Good from those to whom it is due , Prov. iii. 27 . the Persons we speak of falling under another Notion , even of Men to whom Correction , and Punishment , and the severity of a Prison is due , and whom to lash into better Manners , is a very good act of Charity .

2. Give to him that asketh , provided he doth ask modestly . We are not by this Precept bound to satisfie the unreasonable Desires of Men. It 's true , a Pound may be too little for an Alexander to give , but a Talent on the other side may be too much for a needy Person to ask . Our Saviour here doth not determine the quantity , how much we are to give , nor oblige us to give whatsoever another asks , but leaves the quantity to our Prudence and Direction . In giving to him that asketh , we are to consider our Ability , as well as the Merit and Need of him that doth ask ; and so to Give , as not to be unjust to others , nor to wrong those whom by Nature we are bound to do good to in the first place ; the neglect or omission of which makes us Infidels , 1 Tim. v. 8 . And so much of Giving .

II. The second Branch of our Saviour's Counsel is Lending , From him that would borrow of thee turn not thou away .

The general Drift of which Counsel is , for the most part , or ordinarily , to lend our Neighbour such things as he stands in need of . Most Commands of this Nature have respect to what ought to be the ordinary practice , supposing still there may be extraordinary Cases wherein the thing may lawfully be superseded , or suspended . A loose debauch'd Person , or a Person who I know will pervert the thing I lend him , or he would borrow of me to very ill use . This Law doth not oblige me to lend him . But for the most part between Neighbour and Neighbour , this ought to be the Rule . And the same may be said of a Person apparently dishonest , whose Actions make us justly suspect , or give us just occasion to believe , that he intends not to repay us again . I cannot think that such Persons come into the number of the Borrowers Christ aims at : For no doubt our Saviour ties the Borrower to Honesty , as well as the Lender to Charity . So that the import of this Command may be comprehended in these Particulars .

1. Do not think there lies no Obligation on you to lend to your Fellow - Christians , who are in Streights and Necessities , and may by your Lending raise themselves into a condition to live comfortably and honestly in the World . This is an act of Christian Love and Charity , and such as we our selves may stand in need of ; and whatsoever you would have others do to you , do you the same to them , according to the Rule , Mat. vii . 12 .

2. Do not tell them that would borrow of you , that you have nothing to Lend , when you have it ; for that would be to add Lying to your Uncharitableness , which is both against the Nature of Christian Simplicity and Sincerity , and against the express Law , Eph. iv . 25 .

3. Be willing to gratifie your honest Neighbours in this request , when they would borrow of you , and overcome that Uncharitableness , and mistrust of God's Providence , or fear that you shall not receive your own again . For Flesh and Blood is apt to raise such Objections , which must be subdu'd by that Spirit which God hath given you ; If ye walk after the Flesh ye shall dye ; but if ye through the Spirit do mortifie the deeds of the Body ye shall live .

4. From him that would borrow of thee do not turn away . Yet so as to consider the Circumstances of the Person that would borrow of you . It is a wicked Man's Character , to borrow and not to pay , Psal. xxxvii . 21 . And when a Man is known to be so , we may lawfully use Christian Prudence and Wisdom . When Men have the reputation of Honesty , Sincerity , and Diligence , their Industry deserves to be encouraged , and since Lending is an encouragement to them , they ought not to be sent away with a refusal of their Request .

5. Lend not only to a Person of the same Religion , but to others also , God gave a Law to the Jews , Deut. xv . 8 . Thou shalt open thy hand wide unto thy Brother , and shalt surely lend him sufficient for his need , in that which he wanteth . This the Jews restrain'd to their own Sect , and to their Friends ; but Christianity being a Profession of a larger Charity , if even a Person who is not of the same Profession with you , would borrow of you , do not you turn away from him ; nay , if the Person were an Enemy ; this is evident from what follows in this Chapter , But I say unto you , Love your Enemies , bless them that curse you , do good to them that hate you , and pray for them that despightfully use you , and persecute you .

6. Lend sometimes , even to Persons from whom you have no hopes of receiving any thing again . Express your Self-denial , your conquest of the Flesh , your Love to God , and your dependance upon his Providence . This is agreeable to the Command given , Luke vi . 35 . Lend , hoping for nothing again . Not that this is to be done at all times , and upon all occasions ; but sometimes , in order to overcome our love of this present World ; especially when Persons are by Providence , or by some extraordinary accident fallen into decay ; and particularly upon the account of a good Conscience : To this purpose , Luke vi . 34 . See how ready God is to give to you , and to lend you what ye stand in need of ; and why so ? Surely , that you should be ready to help others .

These are the particulars to which this Command hath particular Relation ; and were Men truly conscientious , no doubt this Law would be sufficient to guide a Christian in his Temporal Concerns ; but the wickedness and persidiousness of Men is grown great and extravagant , which hath obliged Magistrates to enact Laws to regulate this Lending , Borrowing , and Demanding what hath been Lent , and to permit Bonds and Obligations to secure the Lender of what he Lends to another ; which , though a Christian may in some Cases make use of , yet let us remember , that we are not to make use of all the Ways and Means the Law of the Land permits to prevent greater Evils . To keep on this side the Law , and as near as we can , to conform to the Law of our Master Christ Jesus , is the safest way . And whereas the Law of the Land admits to Arrest , and Imprison Borrowers that do not repay , all that can be said in this Case is , He that shows most Mercy is the better Christian.

Inferences .

All the Application I shall make of this Command is , to exhort you to real and actual Charity one towards another . God gives you , that you may give to others ; and vouchsafes you means , that you may be able to assist and succour others in their Needs . Labour earnestly to eradicate that root of bitterness , even selfishness , which hinders you from doing many excellent Acts , which must adorn your Profession .

It 's true , you are liable to be Cheated , but who is not ? if your Charity and Christian kindness be abused , you are not the first , nor will be the last that are like to suffer in this kind .

We must look higher than this World , the Losses we meet with here will be perfect Gain , if they lead us to secure the everlasting Inheritance .

The Precepts of our great Master are so order'd , and so laid , that the Love of this World may be rooted out of our Hearts ; and if this Love be truly mortify'd , we are greater Gainers , than if we gained the whole World , and lost our own Souls .

It is true , we would fain keep this present World , and all the enjoyments of it , and enjoy the bliss of the next too ; but he that goes by that principle , reckons without his Host , and will find himself miserably mistaken , when he comes to set his Accounts even with the Sovereign Judge of the World .

To meet with ungrateful and unreasonable Men , is no more than what our Master and his Disciples have met withal ; and to think we must fare better in this World than they , is to mistake the end of our Vocation .

Let us do good , and rejoyce in the doing of it , and be confident we shall be no losers in the end ; He is faithful who hath promised , and he will perform it too . It is but a little while that we are to continue here , and the great Question in the last Day will be , not how Rich , or how great we have been here , but whether we have made Conscience of the Rules our Master hath left us . Blessed are those Servants whom their Master when he comes shall find so doing .

Prosperity is so far from being a sign of God's Children , or of our Reconciliation to God , that a Christian who enjoys much of it , hath very great reason to question his Spiritual Condition and Interest in Christ Jesus . Not but that it 's possible to be prosperous , and a true Servant of God ; but where there is one that is so , there are multitudes that drown themselves in Destruction and Perdition .

I shall conclude with St. Paul's Saying , 1 Tim. vi . 17 , 18. Charge them that are Rich in this World , that they be not high-minded , nor trust in uncertain Riches , but in the Living God , who giveth us richly all things to enjoy . That they do good , that they be rich in good Works , ready to Distribute , willing to Communicate .

SERMON XXXIV . St. Matth. Ch. V. Ver. 43.

Ye have heard that it hath been said , Thou shalt love thy Neighbour , and hate thine Enemy .

FOR the right understanding of this Passage , these following things will deserve Consideration .

I. By whom it was said , Thou shalt love thy Neighbour and hate thine Enemy .

II. How agreeable this principle is to corrupt Nature .

III. How contrary to the Principles of Reason , and the design of Christianity .

IV. What is the true import of love to our Neighbour .

V. Whether in some sense it may not be a Duty to love our Neighbour , and hate our Enemy .

I. By whom it hath been said , Thou shalt love thy Neighbour , and hate thine Enemy .

And most certainly ,

1. It hath not been said so by Almighty God in the Old Law ; we have indeed a Command , Levit. xix . 18 . Thou shalt love thy Neighbour as thy self , but we read no where , Thou shalt hate thine Enemy ; so far from it that there are express Precepts against it , as Exod. xxiii . 4 , 5. When thou seest thine Enemies Oxe or Ass going astray , thou shalt freely bring him back to him again ; and if thou shalt see the Ass of him that hateth thee , lying under his burthen , and wouldst forbear to help him , thou shalt surely help with him . Besides , the Law God gave the Jews , was never intended as a contradiction to the Law of Nature , it was to be a help to the better Observance of it , but never design'd to reverse it , or any part of it ; and we are certain the Law of Nature enjoyns no such thing , but Mercy rather than Hatred to an Enemy ; and this is evident from hence , not only because the Law of Nature bids us imitate God , who is kind to the Unthankful , and to the Evil ; but because we find , that the very Heathens , from the dictates of this Law of Nature , have shewn Mercy even to their greatest Foes , not only by giving them decent Burial after Death , as Hannibal and others ; but also by exercising acts of Charity toward them while they were alive ; and therefore , God it could not be that said so , Thou shalt love thy Neighbour , and hate thine Enemy .

And therefore ,

2. If God did not say so , then the Men that said and taught so , must be the same Men who had corrupted several other Laws of God mention'd in this Chapter , and detorted them from their original Intent and Design , to accommodate them to the sinful Humours of Men , and to the interest of the Flesh , even the Scribes and Pharisees , and their Ancestors , the ancient Masters of the Oral Law , who , by their Traditions , rendred the Law of God of none effect . I have observ'd often in the preceding Discourses , what false Glosses and Interpretations these Men did put upon the Sixth and Seventh Commandment , and the Law of Divorces and Retaliation . In like manner , this Precept of loving their Neighbour , could not escape their Sacrilegious Hands ; for as their business was to make the Moral Law of God as easie to the Flesh as they could ; and as they had made several Experiments of that Nature in others , so they dealt with this excellent Precept .

Indeed many of them in Christ's Days made no great Account of this Duty ; for when they spoke of the summ of the Law of God , they repeated part of the sixth Chapter of Deut. Hear , O Israel , the Lord thy God is one God , and thou shalt love the Lord thy God , with all thy Heart , and with all thy Soul , and with all thy Might . This they said ( taking no notice of the Precept of loving their Neighbour ) was the summ of the Law of God , and this they inscrib'd and writ upon their Philacteries or Parchments they tyed to their Wrists and Foreheads .

Which shews , that the Lawyer who came to Christ , to enquire of him , What he must do to inherit eternal Life , Luke x. 27 . was more rational than the rest ; for when Christ asked him , how readest thou ; he answered , Thou shalt love the Lord thy God with all thy Heart , and with all thy Soul , and with all thy Strength , and thy Neighbour as thy self . Upon which our Saviour tells him , That he had answer'd right or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as St. Mark hath it , Mark xii . 34 .

So that set aside some few judicious , thinking Persons , the Scribes and Pharisees in general pretending warrant from Tradition , had very slight and slender Notions of loving their Neighbour ; and though they granted , it was a Command of God , and confessed their Obligation to obey it , yet they had made so many restrictions of it , that in effect they had render'd it very insignificant . For ,

1. By the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Neighbour they understood a Friend , or a Person that was kind to them , or had obliged them ; the largest signification they would allow of , was that of a Jew , or a Person of the same Tribe , and Kindred , and Family , and Country , and Religion with them ; insomuch , that they thought there lay no Obligation upon them to be so much as Civil , and do the common Offices of Humanity to a Samaritan or a Heathen , no not so much as to shew him the way to a Town , or to a Well of Water , if he was dry , or spent with Thirst.

2. From this narrow signification of the word Neighbour , they flatter'd themselves , that if a Man had wrong'd , or done them an Injury , they were not oblig'd to love him , or that they might lawfully hate him , because he was no Friend , no Neighbour , no fit Person to be call'd so , and that they stretcht this even to Men of their own Religion , is evident from v. 46 of this Chapter , and their ordinary Practice .

3. Because God had order'd their Forefathers to destroy the seven Nations of the Land of Canaan , and to root out the Memory of Amalek from under Heaven , Deut. xxv . 19 . They inferr'd , that they might lawfully hate all Nations that were not of their Religion , a strange Inference this ; for though God made them the Executioners of his Wrath and Indignation , and intended them as Instruments , whereby he meant to punish and remove those wicked Men ; yet from thence it follow'd not , that they were to hate them in ordinary Converse , or as they had occasion to meet them accidentally , or about business . In a just publick War they were order'd to destroy them , and not as they appear'd in a private Capacity ; nor was their Order to destroy them in a publick War , a sufficient Warrant for them to hate them at other times ; no more than an Executioner is bound to hate the Person he hangs up , or Beheads , or Executes by order of the Magistrate ; no more than a Soldier who Fights in the Field and kills a publick Enemy must needs be suppos'd to hate the Person he kills , because he only executes the Command of his General .

Yet such ill Logicians they were , that from hence they inferr'd , 1. That all Persons who were not of their Religion , were their Enemies . 2. That they might lawfully hate them , and do those things against them , if they had a fair opportunity , and could do it safely , whereby People commonly express their hatred .

Thus the Pharisees taught them from Tradition , and these were the Men , even the ancient Masters of Tradition , from which the Pharisees deriv'd their Pedigree , who perverted this Precept of loving their Neighbour , and by whom it was said , Thou shalt love thy Neighbour , and hate thine Enemy : A Maxim very agreeable to corrupt Nature . And the

II. Thing I am to treat of , Its agreeableness to Humane Nature , appears

1. From hence ; because corrupt Nature loves its ease , it hates to be restrain'd . And this Maxim is so far from confining it , that it gives it Elbow-room , and leave to follow its course and natural inclination . Take a Person abstracted from the Sanctifying Grace of God , and that 's a Stranger to the transforming work of God's Spirit , if he may have his Will , thus he will act , i. e. Love his Friend and hate his Enemy . This is that he would have , and there the byass runs . Here is no need of any Self-denial , or swimming against the Stream , no need of great Consideration , or Deliberation , or deep Thoughts , it is as natural to an unregenerate Man , as sucking is to a Child . Other things he cannot learn without taking Pains , such as Riding , Fencing , Painting , Reading , Writing , &c. but this he learns without a Teacher , without going to School , without Breeding , without the trouble of an Academy , as easily as he doth Aversion from Goodness , and backwardness to Vertue , and gratifying his brutish Appetite . In a word , This loving his Friend , and hating an Enemy is no painful work ; and therefore very agreeable to corrupt Nature .

2. With this Principle a Carnal Man may justifie all the ill Nature he exercises in Converse , and all the ill Offices he doth to his Neighbour , he may excuse with this . Cain's angry Looks , and Joab's secret Grudges , and Absalom's Malice , and Judas's Envy , and the Pharisees Spleen , may all shelter themselves under this cover . With this Maxim the vain Man can baffle all the checks of an unruly Conscience , put by its Importunities , stop its Mouth , dash its Terrors , and silence its loud Cries ; and all this is very agreeable to corrupt Nature , and the Person who teaches such pernicious Doctrines must needs be very welcome to wicked Men , and his words , as a lovely Song of him that hath a pleasant Voice , and that can play well upon an Instrument . But how irrational this Principle is , how contrary to the Rules of Reason , and the design of Christianity , as it deserves Enquiry , so it is the

III. Particular I am to speak of . And here ,

1. Reason tells us , that Man stands in such Relations , one Man to another , Relations imparting Love , and Amity , and Kindness , that hating even of an Enemy is inconsistent with those Relations . No Man ever yet hated his own Flesh ; this is an indubitable Principle of Reason . And now , let the Enemy we have be never so inveterate , never so Malicious or Injurious , still he carries the same Flesh and Blood about him that we do . The same Father made him , even God blessed for evermore . We are Brethren , and God created us both after his own Image . The same God maintains , feeds , and supports him that keeps our Souls in Life ; and though his hostile Acts may be very great , yet still this Consideration will oblige us not to hate him . Not to mention , that Reason bids us preferr the Interest of the Soul , before that of the Flesh. And it 's evident , that by the Enmity of others , our Souls are signal Gainers , as they have an opportunity to exercise the noblest Vertue , which is Self-conquest . Caesar said , Tully uses to forget nothing but Injuries ; and Aristotle makes it the Character of a magnanimous Man ; and it was well observ'd of that Religious Man in the Lives of the Fathers , That an Enemy doth us a greater kindness than our Friends ; and our Souls thrive best when we have store of Enemies .

2. The design of Christianity is to raise , to polish , and to refine our Natures , and to make us like God , and consequently hating an Enemy must be contrary to this Design ; for it doth not only keep our Natures in a mean , pitiful , base , and groveling Condition , but makes us very unlike God , who lets his Sun shine upon the Just and Unjust ; and his Rain drop upon the Pastures of the good and bad . It 's true , God doth punish his Enemies , but not to mention , that even this Punishment is an act of Charity , as it is an endeavour to reclaim them from the Errors of their Ways , this he doth not , till all other means prove fruitless and ineffectual . However , to be sure , in this Life , on this side Hell , in the midst of the execution of his Wrath and Vengeance , he heaps innumerable Mercies upon them ; and that 's sufficient to prove what I intend , that we are not to hate an Enemy , because the Kindnesses we owe him , relate only to this present Life : And to this may be added , that the injurious acts of an Enemy bear no proportion to the acts of Enmity we are guilty of against God , and we would not have God hate us , notwithstanding those Acts , it follows , that there is no reason for our hating an Enemy , upon the account of the Injuries he doth , or hath done us . But this we shall have occasion to discuss more largely in the following Verses .

Let 's go on and

IV. Enquire , What is the true import of loving our Neighbour . And ,

1. As by a Neighbour in Scripture is meant every Man that stands in need of our Help and Assistance , and of whose Help and Assistance we may stand in need , as appears from the Parable of the wounded Man , Luk. x. 30 . so Love to our Neighbour imports a faithful discharge of all the Duties of the second Table ; which is the reason , that St. Paul affirms of this Love , that it is the fulfilling of the Law , because love works no ill to his Neighbour , no ill to Princes , no ill to Magistrates , no ill to Parents or Relations , no ill to High or Low , Rich or Poor , no not to the meanest or poorest Creature , Rom. xiii . 8 , 9 , 10.

2. The measure of this Love is set down by God himself , Lev. xix . 18 . Thou shalt love thy Neighbour as thy self , which properly denotes not the same degree of Love , but the same Sincerity ; and that we are to make our Love to our selves the Rule and Standard whereby we are to Love others , according to the several degrees of their Relations , and the several degrees of Goodness which appear in them ; for , no doubt , we are to be kinder to a Father , than to a Stranger , and more officious to a good Man , than to a bad one , yet so , that neither the greatest Strangers , nor the worst of Men be altogether excluded from our Kindness , or such acts of Kindness , which we might rationally expect under the same Circumstances .

3. This Love to our Neighbour , implies not only abstinence from Wrongs and Injuries , from dishonouring our Parents , from Murther , from Adultery , from Stealing , Lying , bearing False-witness , and from Coveting our Neighbour's Goods ; but all those positive acts of Charity mention'd in 1 Cor. xiii . 4 , 5 , 6 , 7. and 1 Pet. xi . 8 , 9 , 10. and Matth. xxv . 35 , 36. And these acts must flow from inward Compassion : For as the Spirit of Man is the principle of all Moral and Spiritual Acts ; so whatever acts of Love we exercise toward our Neighbour , they must come from the Heart , and from a sence of our Duty , and of the Love of God ; and these acts must be so managed , that they become not accessary to other Mens Sins ; for it 's no Love , to Love another into Sin , or sinful Compliances , which is the reason , that the Apostle pressing this Peace , and Love to our Neighbour , makes Holiness its inseparable Companion . Follow Peace with all Men , and Holiness , without which no Man shall see the Lord , Heb. xii . 14 . And this Love is called the Royal Law , Jam. ii . 8 . not because the King of Kings gave it , but because this Love to our Neighbour is the Queen of all Graces , and he that excels in it Reigns and Rules over a Thousand Lusts and Temptations . But ,

V. May it not be in some sence a Duty to love our Neighbour ? and to hate an Enemy . That which makes me take notice of this Point , is an Observation of Origen , who saith , This is very good Divinity , if by the Enemy we understand the Devil . Though its certain , that our Saviour in these words , doth not directly aim at this , yet it must be confessed , that in this sence , that loose Principle of the Pharisees may bear a very good construction .

Indeed , the Devil is the greatest Enemy we are to hate . We have renounc'd him in our Baptism , and we are sworn to that Hatred . Against him let 's boldly vent our Hatred , even against all his Works , and all his evil Suggestions , which way soever they are presented to us , whether by the Flesh , or by the World , or by Evil Men.

Here we need move no Scruples , no Cases of Conscience , how far we may lawfully hate the Devil . We are to hate him with a perfect Hatred , and express it by Trembling , and by abhorrency of all that 's pleasing to him , or offensive to God . It 's true , we see not the Devil , but we feel him , and whatever Evil Thought , or Desire , or Motion appears in our Minds , let 's firmly conclude , it comes either directly or indirectly from that Enemy . To this Enemy no kindness is to be shewn . No League , no Peace , no Confederacy , no not so much as a Truce is to be made with him ; with him we are to wage War continually . He is no Subject capable of making Peace with , for Peace with him is Enmity against God , wounding our own Soul , destroying the peace of our Consciences , and descending into the Chambers of Hell .

Inferences .

1. If we take a view of the Manners of Men in the Age we live in , one would think , that the Pharisees are still alive , and instill the same Principle into them , that they did into their Disciples in Christ's Days , viz. Love your Friends , and hate your Enemies . For the Actions of Men are so exactly conformable to this Rule , that if a Man were to measure Christ's Religion by the Practices of his Followers , he might go near to inferr , that Christ taught this Doctrine as well as the Pharisees .

To hate an Enemy we look upon to be a very just and reasonable thing , and do him all the ill Offices , as we have occasion ; to speak Evil of him , to Reproach him , to Calumniate him , to invent Lyes of him , and to Report them too we generally make so light of , that we wonder at the Man that offers to exhort us to better Principles .

Among Heathens and Infidels this would not look very strange , among Men who never heard of a Jesus , or of the Gospel , this might pass , though there is something even in the voice of Nature which might teach them better things ; but among Christians , who talk , and sing , and speak every Day of God's loving them , when they were his Enemies ; this is a huge Paradox . Christ exercised the greatest acts of Love toward us , in dying for us , when we were Enemies ; we confess it , and our Churches ring of these glad Tidings . How easie would be the Inference !

Hath God loved me when I was his Enemy , and shall I hate my Fellow-Christian , because I look upon him as mine Enemy ? Is this my acknowledgement of God's Love ? Is this to express my gratitude for his Goodness ? Had God Compassion on me when I was his Enemy , and shall I have none on mine ? Was God's Love to me intended as a Pattern for me to follow , and shall I overlook the Design , and please my self in my Hatred and Ill-nature ? I am moved by the Examples of great Men , by the Examples of good Men , by the Examples of my ordinary Neighbours , and shall the greatest Example , the Example of God , the Example of Christ Jesus make no impression upon me ?

How easie a matter were it to draw such Inferences from what we believe ! and what a damp would this be to our Hatred ! And yet to see how careless , how regardless we are of it , and in despight of this great Example , which we commend , and magnifie , justifie our Animosities against those whom we look upon to be our Enemies , would make a Rational Man conclude , and very justly too , that whatever we pretend , or talk of , we do not believe that Christ died for us when we were God's Enemies .

What ? believe it , and have no sence of it ! or if we have a sence of it , not to gather our Duty from it ! Would any Man think that we are of the number of those Believers we read of Heb. xi . ? Their Belief affected and wrought upon their Hearts , and put them upon Heroick Actions ; and as God had done by them , so they did by others . This puts me in mind of the Justice of that Expostulation , and the Proceedings we read of Matth. xviii . 32 , 33 , 34. Then his Lord , after he had called him , said unto him , O thou wicked Servant , I forgave thee all that Debt , because thou desiredst me : Shouldst not thou also have had Compassion on thy Fellow-Servant , even as I had pity on thee ? And his Lord was wroth , and deliver'd him to the Tormentors , till he should pay all that was due unto him . Do you make the Application .

II. Though the Law of Moses enjoyn'd this Precept , To love our Neighbour as our selves , yet the Gospel presses it much more , and in greater Instances too .

As by our Neighbours in the Gospel are meant , not only our nearest Friends and Relatives , not only those who dwell near us , and about us ; not only those of the same Church and Religion with us , but all our Fellow Christians , and all Persons who were redeemed with the Blood of Jesus , so our Love is to extend to all these , and especially to them of the Houshold of Faith . To this purpose St. Peter , Honour all Men , Love the Brotherhood . Indeed , this Love to our Fellow - Christians the Apostles press with more than ordinary Fervour . They lay the stress of Religion upon it , and when they would describe Christians , who thrive under the Showers and Irrigations of the Gospel , they say , That their Faith grows exceedingly , and the Charity of every one toward each other abounds , 2 Thess. i. 3 .

This was the distinguishing Character of the Primitive Believers , and their Love one to another , their dear , their tender , their affectionate Love one to another was taken notice of beyond any other Vertue whatsoever . They called themselves Brethren and Sisters , and by the Brotherhood or Fraternity they meant the Christian Church , as appears from Clemens Romanus . Their Hospitality , their Candour , their Veracity , their Beneficence , were the wonder of all Spectators .

Their tenderness to the Afflicted , to Prisoners , to Captives , to the Sick and the Lame , to the Ignorant , and to their very Enemies was unspeakable , insomuch , that Julian the Apostate saw there was no way to propagate Heathenism , like that of imitating Christians in their Works and Labours of Love and Charity .

Hereby shall all Men know , that ye are my Disciples , if ye love one another ; and so it was in those purer Ages , and they were known more by their mutual Love , than by their talking of Christ Jesus . How is this Character inverted at this Day , and one may say , Hereby do all Men know who are Christians , even by their hating one another . I know not which is the harder Task , whether Love to God , or to our Neighbour . Sure I am , that many who pretend great love to God , are strangely defective in their love to their Neighbours . What a stir do many Men make about Religion , and yet make nothing of Slandering , Abusing , Deriding , Undervaluing their Neighbours . My Brethren , Doth a Fountain at the same place send forth bitter Water and sweet ? Indeed , none is so fit to love God dearly , as he that doth exercise himself very much in Love to his Neighbour . It 's true , one must help the other , and Love to God must Influence that to our Neighbours ; but still , great acts of Love to our Neighbours are the best Preparatives for high degrees of Love to God .

The Branches of this Love to our Neighbours are many and various , and he who abounds in these acts of Love , gets a Holy assurance , that he is neither barren nor unfruitful in the knowledge of our Lord Jesus Christ .

Lord ! How do we confine our Love to little Sects and Parties ? and from hence comes that bitterness of Spirit of one Party against another ; and how hard is it to find a Christian of a truly Catholick Love and Charity ?

When shall we be wiser ! When shall that pristine Unity and Purity return ? When shall that admirable Spirit , which shined so bright in the primitive Believers revive again ? Lord ! When shall thy Kingdom come , that the whole Multitude which Believe shall be of one Heart , and of one Soul ?

The Spirit , and the Bride say Come ; and let him that hears say Come . Come thou God of Love , thou Prince of Peace , thou lover of Concord and Unity , Come , Amen , even so come Lord Jesu !

SERMON XXXV . St. Matth. Ch. V. Ver. 44.

But I say unto you , Love your Enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and persecute you .

MArcellinus writing to St. Austin , tells him , Vid. Lap. on 1 Joh. 4.12 . p. 492. That the great Stumbling-Blocks which lay in the way of the Heathens of his Time , especially of the wittier sort , and hindred them from embracing Christianity , were chiefly these three , the Incarnation of our Lord , the meanness of his Miracles , which they thought those of Apollonius Tyanaeus did equal , and the Prescriptions of the Text , Love your Enemies , bless them that curse you , &c.

Not to meddle with their first and second Head , this last particularly they could not digest , they look'd upon 't as obliging Men to work Miracles , and thought it in a manner as easie to snatch a Man from the Embraces of the Grave , as to receive an Enemy into their own . What! Love an Enemy ? He might as well have bid us swallow Poyson , and take Toads and Vipers into our Bosoms . What! Love a Man that hath sought my Life ? Caress a Wretch that hath attempted to ravish the pledges of my Love ? Take him into my Arms that hath endeavour'd to snatch from me the dearest Blessings I enjoy ? He might as well have bid us pull up Mountains by the Roots , transplant Islands , touch the Sun with our Fingers , and empty the Waters of the Ocean .

Indeed , this seems to be the highest step of Christianity , and he that is arrived to an habitual observance of this Rule , may not unfitly be said to be come to the top of the Mount of God . But still , whatever noise be made about it , it implies no such Contradiction , as the Heathens and sensual Men did , or may imagine . For ,

1. Let us grant it's hard , but the harder the work is , the greater is the Reward . He that gave this Command , understood what Reward was design'd for the Votary . No marvel if Heathens thought it strange who had but imperfect , and broken , and uncertain Notions of another Life . If the Reward be proportion'd to the Difficulty we see Men refuse no Pains . What is daily practis'd in Martial or Warlike Exploits is a demonstration of it . The recompence Christ designed for those who should chearfully obey this Command , doth not only equal , but infinitely transcend the difficulty of the Task ; and he that considers what is promised , must confess , that the work is not worthy to be compared with the grandeur of the Recompence , and therefore there is nothing unreasonable in the Injunction .

2. Of all Men , those who are in love with any Vice , have no reason to talk against this Precept ; for they practise what they condemn , and do things as unnatural as loving an Enemy can be supposed to be . Were it not for the lapsed Condition of Man , and the depravation of our Faculties , Sin would be a very unnatural thing to the Soul . The blessed Spirits , who have left Mortality , and Things below , and recover'd their primitive Integrity and Innocence , have as great an antipathy to Sin , as Men here on Earth can have to a Toad ; which shews , that Sin is an Enemy to a rational Soul , and as contrary to right Reason , as Darkness is to Light , or a Chronical Distemper is to Health ; and that it is agreeable upon no other account , than Cinders and Ashes , and Chalk are to some Stomachs , because of their Corruption : So that a vitious Man really loves his Enemy , nay , his greatest Enemy : He loves the Devil that prompts him to it , that Devil whom at other times he doth Abjure , and at whose Presence he would tremble ; he loves Damnation and Eternal Death ; for so we read , Prov. viii . 36 . And therefore of all Men , such Persons have no reason to speak against this Rule as unreasonable .

3. What is commanded here hath been done , as I shall shew in the sequel ; How and which way , and by what means it hath been done ; how far the Grace of God must concurr , what Industry must be used , what Impediments are to be removed , and how the whole concern is to be managed , I do not now enquire , but supposing that it hath been done , the Inference is Rational , that it may be done again . It 's true , they were Saints and Holy Men who have done it ; but since it is very possible to be a Saint , and to arrive to a state of Holiness , it follows this Precept is practicable , and far from being impossible . Nay ,

4. It hath been done with respect to some Acts at least , by natural Men , and upon the account of Temporal Interest , either in a Bravado , or out of Generosity , or to be talk'd of , and to have Glory of Men : Examples and Passages of this Nature are frequent in History ; and if it were possible to do it upon a motive of Temporal Interest , why should it be thought impossible to be done upon a greater Motive , even Mens eternal welfare ? It is but changing the Principle , which is the spring of Motion , and the shining Brass may become Gold , the Counterfeit a real Vertue ; and the Shew may turn into Substance .

And having thus removed the grand Objection that lies against this Precept , I now proceed to explain it .

I. The general Command . Love your Enemies .

II. The Branches or the Particulars of it . Bless them , &c.

I. The general Command . Love your Enemies . And here I must note ,

1. That Christ doth not speak here of a publick , or professed , and open Enemy of our Country or Nation that makes War upon us , and seeks the destruction of the Community , or a subversion of the Government ; for though there is an Humanity to be shewn even to a Publick Enemy , by what the Prophet Elisha did to the Host of Syria , when he had enclosed them in Samaria , the King of Israel would have dispatch'd them with the Sword . No saith the Man of God , Set Bread and Water before them , that they may eat and drink , and go to their Master , 2 Kings vi . 22 . And we know , that even Heathen Nations have allow'd decent Burial to a publick Enemy , when slain in Battel ; yet these are not the Persons Christ directly aims at in these words . Christ as he came not to reverse the Laws of Government , nor prescrib'd a Model or Platform of it , but left Governments as he found them , supposing them to be agreeable to the Law of Nature , and the good of Mankind ; so by this Precept he did not forbid Christian Kings and Princes entring into a just Defensive War for the Security of their Country ; nor can it be imagin'd , that by this Rule he would oblige Magistrates and Sovereigns so to Love the Publick Enemy , as to let him Rage , and Ravage , and Burn , and Plunder , without any Opposition .

This Precept being given to Christians , consider'd as they live and converse together , we must conclude , that by the Enemies who are to be loved are meant Enemies in a more private Capacity , such as we meet with in Conversation , and in the Places and Stations we are in , whether they be High or Low , whether Superiors , or Equals , or Inferiors . Nor ,

2. Must we think that this Precept is given to Magistrates , with respect to Malefactors and Publick Offenders ; as if by Vertue of this Command they were not to punish them . This would be manifest Injustice to the Publick Good , and we may be very confident , Christ would not have us do Evil , that Good may come out of it ; nor obey one Precept at the expence of another .

Though a Magistrate , if he will act Conscientiously , ought to behave himself as a Father who loves his Child when he doth Chastise him , and therefore Chastiseth him because he loves him ; so Magistrates are to punish with Pity and Compassion ; and in private Injuries , where their Office is not concern'd , they are bound to Forgive , and love their Enemies as much as others , yet doth not this interfere with the necessary administration of Publick Justice ; not to mention , that it is said in the Text , Love your Enemies ; but a publick Malefactor or Offender is not properly the Magistrates Enemy , I mean no Enemy to his Person or Fortune , or Relatives , but to the Law of the Land , and the common Good ; and therefore if the Magistrate doth punish him , he doth not punish him as his Enemy , and therefore Sins not against this Precept , but as an Enemy of the Common-wealth in general . It 's possible the Malefactor may be an Enemy to the Magistrate , consider'd in other Circumstances ; in which case , the Magistrate is bound to exercise all the acts of Love here mention'd toward him , and , notwithstanding these , punish him according to Law , and the Duty of his Place and Calling . So that the Office of a Magistrate is not superseded by this Command . Nor ,

3. Doth this Law of loving our Enemies forbid us reproving an Enemy for the Sins he involves himself in by hating us ; much less doth it import , that we are to love his Sins and Follies , or flatter him in his Undecencies and Insolencies . There is no doubt , we may lawfully tell him of his Faults in a meek and rational way , and seek to reduce him to a better Temper ; and in doing so , we do nothing against that Love we owe him ; so far from it , that it is an Argument of Hatred not to Rebuke him , Lev. xix . 17 . Thou shalt not hate thy Brother in thy Heart ; thou shalt in any wise rebuke thy Neighbour , and not suffer Sin upon him . Nor ,

5. Doth this Command import , that we are to make an Enemy our Bosom Friend ; to whom we are to unburden our selves , and make him acquainted with the Secrets of our Souls . Friendship in this strict sence is Master of Discretion more than Duty ; nor is our Love to our Enemies prejudic'd by not making them Friends in this sence . Indeed , if by the Coals of Fire we heap upon their Heads , if by the warmer kindnesses we shew them , we melt them into a tractable and docible Temper , and then prove occasions of their becoming new Men , we may , if we see it convenient , raise our Love Unto a higher degree , even to that of Friendship , and make him that was an Enemy , as our own Soul ; but while he is an Enemy , he is not a Subject capable of entring into the Bond of Friendship with him , except by Friendship we mean the acts of Love , hereafter mention'd .

6. As an Enemy is a Person who cherisheth a secret Spleen and Malice against us in his Heart , and as occasion serves , vents and expresses it either in his Words or Actions , either by Reviling or Abusing us , or doing Unkindnesses , or attempting to Betray or Bespatter , or to Ruine and Undoe us , in which sence even a Husband , a Wife , and the nearest Relatives may be Enemies , so this Love we owe them imports an inward Affection to them , even Bowels of Mercy and Compassion , and a certain tenderness within . The acts whereby our Love to them is to be expressed , must have some Root , and that Root must be the Heart , the true seat of Love ; and let no Man plead here , that Love arising from the agreeableness of the Object , it 's impossible there should be any real Love in the Heart toward an Enemy , because of the disagreeableness of the Object to our Temper , and Contrariety to our Humour and Interest ; for though there may be no agreeableness with respect to the Wrong he doth , or hath done us , yet there are other Respects , and those more weighty , and of greater Concernment , in which a likeness and similitude appear , and consequently a suitable Foundation for this Love . For ,

1. He is God's Creature , and so are we . 2. He is a Man , and so are we . 3. He is a Neighbour still , nor doth the Wrong he doth us , deprive him of that Relation . 4. May be he is a Christian too , and professes the same Faith , the same God , the same Jesus , and the same Religion ; all which Respects , make even an Enemy an agreeable Object of our Love . Nay , his very Enmity doth formally dispose and qualifie him for our Love ; for the nature of Love is , That it is not easily provoked , 1 Cor. xiii . 5 . And I need not tell you , that Men are not provoked by Kindnesses , but by Injurious Acts ; and these being the acts of an Enemy , Love not being easily provoked by such acts , the Enemy must be a very proper object of our Love .

But let 's go on and consider ,

II. The particular acts of this Love , or , whereby this Love is to be expressed . And the first is ,

1. Bless them that curse you . This is to give good Language for bad , kind Answers for Revilings , praising the good that is in the Enemy , for his denying that there is any in our selves , and gracious Wishes for his base and horrid Imprecations . The Apostles did so , for being reviled , we bless ; being defamed , we entreat , saith St. Paul , 1 Cor. iv . 13 . This look'd great ! What a lovely excellent sight was this ! How pleasing to God , how pleasing to Angels , how pleasing to all rational and understanding Men ! Do but take a serious view of it , you your selves cannot but like it , approve of it , and commend it .

What harmony , what beauty , what sweetness , what evenness , what perfection must there be in such a Soul ! What a command over his Passions must we suppose in such a Person ! and can any thing look more stately and magnificent ? And if there be such beauty in it , why are not we enamour'd with it ? Why should we think much of it to cry , God bless you , when the Enemy cries , God damn you ? Is not the one as easily said as the other , and is there not far greater satisfaction in the one than in the other ? What if the brutish Man do curse us , what hurt can his Cursing do us , while we do not answer him according to his Folly ? The Curse may fall on his own Head , but cannot singe a Hair of ours .

His ill Language , doth it not look very odious in him , and doth it change its Face or Nature , if we use it by way of Retaliation ? Can that be lovely in us , which all Men take to be deformity in him ? Doth not the Enemy sin grievously against God , when he doth Revile or Curse us ? And shall not we be concern'd at his Sin ? How are we concern'd , if we do not mourn for it ? How do we mourn for it , if we do not pity him ? How do we pity him , if we do not endeavour to reform him ? How shall we reform him , except we shew him a good Example ? How can we shew him a good Example , if we do not let him see , that there is a better Spirit in us ? And how shall he be convinc'd of that , if we do not return soft Answers for his rough and insolent ones , even Blessings for Curses ? Such Christian returns God blesses sometimes with Conversion of the Enemy , and thinks himself concern'd to reward the Self-denial with an extraordinary Providence .

To this purpose Moschus tells us , That three Religious Men Travelling , and losing their way , and thereupon belated , were forc'd to lie down on the Ground , the Night coming on , and the Sky growing very dark . But so it happen'd , that ignorantly they laid themselves down at the edge or corner of a Corn-field , whereby they pressed a portion of Corn on the Ground . Early in the Morning the Owner of the Field coming by , and seeing what was done , began to be in a Passion , and cursed them bitterly , saying , You Religious Men ? if you had had the fear of God before you , you would not have done so . The innocent Men let him run on , and then with all gentleness imaginable told him , Truly you say right , if we had had the fear of God before us , we should never have done so . The Man went on Cursing and Railing , and they still confessing their Faults , and begging his Pardon , which at last so wrought upon the Cholerick Man , that he left his Oxen and his Fields , and gave himself up to God , and the Severities of Religion .

2. Do good to them that hate you . This is to do acts of Beneficence to the Enemy , to Cloathe him , to Feed him , to give him Drink , to Instruct him , to Guide him , to Direct him , to Relieve him , to Assist him in his Necessities , when he is in Want or Perplexity , or stands in need of our help . So did Christ Jesus , for he healed the Ear of Malchus , who came out against him to apprehend him , and what were all the Days of his Ministry among the Jews , but so many Instances of doing good to his Enemies ? even to those who call'd him all to nought . So did the Apostles , so did the Primitive Believers . Their Enemies were the Objects of their Tenderness , when they were Sick , or wanted their Assistance , they watch'd with them , they visited them , they attended them , they ran for them , they dressed their Sores , even then when they labour'd under the Plague , and the Tokens of God's Anger .

The very Heathens saw , that this doing good for Evil was necessary to the Perfection of Humane Nature , which made Phocion , when unjustly condemn'd by the Athenians , being ask'd before his Death , whether he had any Command to his Son , said , Go and tell him , that I charge him to forget the Injuries the Athenians have done me .

But Instances of this Nature were very rare among the Heathens , and besides their Principle was nought . But among the ancient Christians this was a very common thing , and they strove to express their Religion by this Love . Eusebius of Samosata , an Orthodox Bishop , dying of his Wound , which a furious Arrian Woman had given him , by throwing a great Stone at his Head , made it his request to the Magistrate of the Town , before he died , that the Woman might not suffer , nor be any way molested for the Fact . Alexander , Bishop of Jerusalem , a Servant of his having robb'd him of a considerable Summ of Money , when that Servant came afterwards to be Sold for a Slave , the Bishop hearing of it , sent and had him redeem'd , and paid down the price of his Ransom . In a word , abundance of such Instances there are in the Christian Church ; and therefore Tertullian makes this the proper Vertue of Christians , taught by no Religion in the World besides . And if this be the Nature of our Religion , to do good to them that hate us , how do we satisfie our selves without this Ornament of our Profession ? Why do we stand reasoning and disputing about the hardness of the thing , and do not put our Hand to the Plough ?

If this be our Religion , why are we loath to put it in practice ? What! Do we think it enough to be able to say , that there is such a Precept in the Pandects of our Religion , in the Body of our Divinity , and take no farther Care ? We take our selves to be very much enlighten'd to what former Ages were , yet , for ought we see , the Examples and Instances of doing Good for Evil , are not so frequent now as they were in Ages labouring under greater darkness .

Our Chronicles tell us of Richard I. King of England , that when a Soldier , one Gourdion , had purposely wounded him with an Arrow , of which he died soon after ; the Villain being taken Prisoner , the King sent for him , desirous to know the reason of his barbarous Attempt , who very resolutely told him , that the reason was , because the King had formerly killed his Father , and two of his Brothers , which words so mov'd the King , that he not only pardon'd and discharg'd him , but order'd him a hundred Shillings . It was become a Proverb in Bishop Cranmer's Time , That if a Man did do him a shrew'd turn , he was sure to have him for ever after for his Friend . And of St. Lewis the French King , we read , that when a Woman had revil'd and reproach'd him upon some acts of Government , not very pleasing to the People , he commanded his Servants to carry her a Reward , because she had given him an opportunity of exercising his Patience .

These Instances I mention , not to set off the Discourse , but to encourage you to follow them . And let 's but consider , which of the two is most likely to afford Comfort upon a Death-bed , Revenge , or doing Good for Evil : I appeal to the most Carnal Person here , whether he do not think the latter to be the most reviving Cordial . A Cordial indeed ! for this gives Confidence to the dying Man , that God will do him good , for the Evil he hath done against him , it being a standing Rule , With what measure ye meet , it shall be measured to you again , Luke vi . 38 .

3. Pray for them that persecute you , and despitefully use you . This is to offer up our Supplications to God , our earnest Supplications , Desires , and Repuests , that God would reform them , and pardon them , make them kind to us , and turn their Hearts , and not lay their Sin to their Charge , but make it an opportunity to Convert them , to bring them to a sence of their Duty , their Danger , and the necessity of Holiness .

Thus our blessed Master pray'd , Luk. xxiii . 34 . Father forgive them , for they know not what they do . Thus pray'd St. Stephen , Acts vii . 60 . Lord lay not this Sin to their Charge , and when he had said so , he fell asleep . Surely , this good Man died in Charity . He gives a kiss of Peace to his Enemies , and with this Olive-Leaf in her Mouth , his Soul flies away to Heaven .

Shall any of us , after all these Motives , be loath to pray for his Enemies ? Shall we plead , that such a Man's Malice , and Spight , and Affronts , and the Injuries he hath done us are so full of Venom , and carry those Aggravations with them , that they are not to be put up . Are they greater than those which were offer'd to Christ Jesus , or the Proto-Martyr ? The greatest Injury that can be done to a Man is , taking away his Life , for Skin for Skin , and all that a Man hath , he gives for his Life . Yet see , how thy Saviour pray'd for his Crucifiers , for Men that did not only rob him of the comforts of Life , but put him to the most painful , and most ignominious Death . St. Stephen all bruised and torn with Stones , Streams of Blood running down from his Head and Face , faint and languishing , and ready to expire , makes yet a shift to get upon his Knees , and to pray for his Murtherers .

Such Prayers God gives solemn Audience to , and blesses with Miracles of Mercy , and the Enemies remember'd in such Prayers receive considerable benefit . That three Thousand Souls were Converted and prick'd at the Heart by St. Peter's Sermon , is justly believ'd to have been the effect of Christ's Prayer for his Enemies . And the Father 's generally tell us , that St. Stephen's Prayer was the cause that St. Paul was Converted from a Persecuter , from a Blasphemer , to the Faith , to Holiness , and to be a Preacher of that Doctrine , which before he persecuted from City to City , and was exceeding mad against .

Such force have these Prayers for our Enemies , especially if coming from the Heart : Nor must we content our selves with Prayers for our Enemies in general ; but Intercessions and Groans unutterable must be particularly for that Enemy , that Man or Woman who hath persecuted and despitefully used us , loaded us with the blackest Calumnies , and offer'd the greatest violence to our Persons . These must be named and specified in our Prayers , both Publick and Private , and for the Person who hath been Injurious to us , our Supplications must be put up , not only once and twice , but often , and importunately , and for ought we know , he that went out from us an Enemy , may come home a Friend , a Friend to God and to Religion , a Friend to our Persons and Concerns , a Friend to all that call on the Name of the Lord Jesus .

And having thus represented to you the Commands of your Master , I may justly expect , you should all with one Heart , and with one Voice , say as the Israelites at the hearing of the Conditions of the Covenant , All that the Lord our God hath said , we will do . If this be not the effect , remember you go home Enemies of God , and of Christ Jesus . There is no medium , you must either be God's Friends , or his Enemies . If you are Friends , you 'll stick at nothing he Commands you . Christ himself saith so , Joh. xv . 14 . If his Commands be nauseous , or grievous , or a burthen to you , most certainly you love him not , and therefore are not his Friends ; and if not his Friends , what remains , but being his Enemies ; and can you sit down quietly under such a fearful Character , especially when you read , and consider what you read , Luke xix . 27 . As for those mine Enemies , that would not that I should reign over them , bring them hither , and slay them before me .

But how is all this to be done ? We live in an Age wherein Men do scarce love their Friends , much less their Enemies . Such Lovers are very rare , very few Examples appear , and what encouragement is there to venture upon a Duty so unpleasing , so distasteful to Flesh and Blood ? However , the Duty looks fair and lovely , and Reason says , it is a Perfection which deserves our Ambition and Endeavour .

But how is this excellent Temper to be attain'd ?

Why ! easily enough , if you are not averse from wholsome Counsel ; if besides the tempting Reward that is before you , you are willing to be govern'd by the following Directions .

1. Represent not an Enemy to your selves in those black Characters you usually do . There are fairer and finer Colours in which he may be drawn , and make use of these .

1. When ever a Person doth you an Injury ; look higher and believe , and perswade your selves , the Almighty sent him , and Providence order'd it ; and an All seeing God had a hand in it . David did so when Shimei cursed him , and it quieted him . He look'd off from Shimei and saw God in the Calumny , not as the Author of it , but as one that made use of it . He regarded Shimei as God's Executioner , as the Instrument of his Displeasure , and the Rod of his Anger ; and what a Calm did this Consideration produce in his Soul , while Abishai's Fingers itch'd to take off his Head .

2. Look upon the Enemy as thy Physician . He is intended to bring Salvation to thy House . He is sent to cure thy Soul , and it will certainly appear and prove so , if thou make his Wrongs and Malice an opportunity to reflect upon the Wrongs and Injuries done to thy God , and repentest of them , and mak'st thy Peace with him . The Enemy is a preacher of Patience , a teacher of Submission , a School-master that is to instruct thee in the Art of Humility , and resisting Temptations . If thou improve his Snarlings and rude Assaults , mak'st them occasions and incentives to Prayer , to do good to his Soul and Body , thy Soul will thrive , and thy Spirit grow healthy , and his Injuries will become Gems , and Jewels , and Pretious Stones , as that Holy Man said , whereby the Foe pelts and drives thy Soul to Heaven .

3. Look upon the Enemy as blind , blind with Rage , and Fury , and Envy , and Malice ; and this will incline thy Heart to pity him . Who doth not commiserate a blind Man ? And which is the greater blindness , Corporal or Spiritual ? The poor Wretch sees not how sweet and how gracious the Lord is , nor what the hope of his Calling is , nor what the Riches of his Grace are . He hath no sence of the height , and breadth , and depth , and length of the Love of Jesus Christ . He sees not the mighty Obligations that lie upon him to Love his Neighbour as himself , and therefore he is Blind , and and if Blind he is miserable , and if miserable will you add Misery to Misery , and hate him who is already in a deplorable Condition . Nay , if he be miserable , doth not he deserve your Prayers , your Alms , and your Charity ?

4. May be his Nature is not changed , he is not Converted , knows nothing of Regeneration , nothing of the Sanctifying Grace of God , and wilt thou be angry with him for acting according to his Nature ? Why art not thou angry with the Fire for barning the Stuff that 's thrown into it ? An unconverted Man acts according to his Temper , and Interest , and Passion , according to his Nature , as much as the Sun , and Rain , and Wind. These move not thine Anger , or thy Rage , let them blow , and scorch , and wet , and why should the others acting according to his Nature , stir up thy Wrath and Indignation ?

2. There is a Promise , and a Promise which if believed , and rely'd upon , will very much animate and encourage us to these acts of Love . It is , Prov. xvi . 7 . If a Man's ways please the Lord , he will make his very Enemies to be at Peace with him , we have no more to do but still to be followers of that which is good , and God will turn and wind things for our advantage , and make an alteration even in the Hearts of our Enemies , as great as we see in Esau , who before had threatned Jacob with Death , and on a sudden by a secret invisible Hand is forced to fall into his Brother's Embraces , and though this may not always happen , yet the Promise will certainly be fulfill'd in something greater and better than is hinted in the letter .

3. Oblige your selves to this Love in the Holy Sacrament of Christ's Supper , the fittest Time and Place to engage your selves to this Work . Though before we come to this Ordinance , our endeavours must be strong and vigorous after the Qualifications of the Text ; yet the Sacrament of the Eucharist is both an excellent Motive , and a very considerable help to fix and establish this Love to our Enemies . Talk what you will , it is not Philosophy , nor conversing with Men of this Age , nor being at Court , nor seeing Fashions , that will make you Masters of this Love . No , the School of the Cross teaches this Self-denial , and the Sacrament is that School . There a Crucify'd Saviour , dying for his Enemies is seen ; and what were all his Prayers , and Tears , and Agonies , but kindnesses to Enemies . These we contemplate in this Ordinance , at least , they come to very little purpose that approach not with this Consideration . Here , to see his Love and Charity spread and diffuse it self with all the acts of Love my Text speaks of , and to believe all this must needs help to melt the Heart , and make us willing to bless them that curse us , to do good to them that hate us , and to pray for them which despitefully use us .

Let the Soul walk about the Cross and think . Behold the Son of God whom I have promised to follow , and to imitate , even he who bleeds on the Cross , he blessed me that had cursed him , did good to me that had hated him , and pray'd for me that had despitefully used him . If I am not like him , how shall I be washed with his Blood ! The Language of the Gospel is , that I must be conformable to his Image , and chang'd into it , and tread in his Steps , if I mean to be partaker of his Merits ; and shall not I consider the importance of this Truth , and contrive that the same Mind may be in me , which was also in Christ Jesus !

Thy Death , sweet Jesu , must do it . Thy Death must kill my Hatred and my Rages . Thy Love must burn that dross away , and whenever my unruly Passions rise against my Enemy , I 'll t●row the whole weight of thy Love upon them , that they may be crush'd to Death , and expire .

I conclude with a Passage of St. John , and the rather , because he was the great Preacher of this Love , and St. Jerom takes notice , that when he was very old , and his Disciples came to visit him , still he would say , My little Children love one another , and being ask'd , why he did repeat this so often , he said , This is all , Love one another , as you ought to do , it is enough , you need no more . I conclude , I say , with 1 John ii . 9 , 10 , 11. He that saith he is in the Light , and hateth his Brother is in Darkness , even until now . He that loves his Brother , abideth in the Light , and there is none occasion of Stumbling in him . But he that hateth his Brother is in Darkness , and walketh in Darkness , and knows not whither he goes , because that Darkness hath blinded his Eyes .

SERMON XXXVI . St. Matth. Ch. V. Ver. 45.

That ye may be the Children of your Father which is in Heaven ; for he makes the Sun to rise on the Evil and on the Good , and sendeth Rain on the Just and Unjust .

OUR Saviour having in the two foregoing Verses endeavour'd to rectifie the wilful Mistakes of Men , the Jews especially , about loving their Neighbours , and hating their Enemies , confuted their false Maxims and Notions , establish'd a standing Law among his Followers , and charged them , as they hop'd for the everlasting Kingdom he promised and proclaim'd , to love their Enemies , to bless them that curse them , to do good to them that hate them , &c. He lays down some Motives and Arguments in the Text , which he thought would prevail with rational and considerate Men , and such who had a serious sence of God and another Life , prevail , I mean , if seriously thought of , and consider'd , and ponder'd in the Heart .

It 's thinking that puts Men upon Action , and we see with what violence and vehemence Men fall to work , if they apprehend in it something that 's profitable , or pleasant , or preservative from Evil ; and indeed , in in so great a work as loving our Enemies , and doing good to them that hate us , a work so contrary to corrupt Nature , and the receiv'd Customs of Men , the motives must not be survey'd slightly or superficially , but so regarded , that no Objection , no Temptation of Flesh and Blood may stop or hinder the Votary from doing so ; Carnal Men may fancy , that no Motive can be strong enough to effect it ; but if it were so , our blessed Master would have been under a great Mistake , which is impossible , yea , let God be true , and every Man a Lyar. He knew they would prevail , and no doubt they will prevail with Men who are ambitious of things unseen , ambitious of the invisible future Glory , ambitious of being Children of their Father which is in Heaven ; for so we read , That you may be Children of your Father which is in Heaven , for he lets the Sun rise upon the Evil and the Good , and sendeth Rain upon the Just and Unjust .

Concerning the Phrases and Expressions of the Text , I have only this to observe , That for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Children , some ancient Copies read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like your Father which is in Heaven , which , it 's probable , was at first only a Marginal Note , and was afterward by the Transcribers put into the Text. However , the sence is the same , and to be Children is to be like our Father which is in Heaven .

In Heaven , not that he is confined to that place , for he is not far from every one of us , Act. xvii . 27 . and The Heaven , even the Heaven of Heavens , cannot contain thee , saith Solomon , 1 Kings viii . 27 . And , whither shall I go from thy Spirit , or whither shall I flee from thy Presence ? If I ascend into Heaven thou art there ; if I make my Bed in Hell , behold thou art there ; if I take the Wings of the Morning and dwell in the uttermost Parts of the Sea , even there shall thy hand lead me , and thy right hand shall hold me , saith David , Psal. cxxxix . 7 , 8 , 9. yet he is in Heaven , because there is his Court , his Palace , his Throne where he manifests himself in a most signal manner , and his Power , Goodness , Mercy , Influences , are felt and dispensed there infinitely beyond what is known here on Earth .

This is all I think necessary to observe concerning the Expressions used here . The more material things may be resolv'd into these following Propositions .

I. Men are made Children of God , not born so .

II. The great design of the Gospel is to make us like God , like our Father , which is in Heaven .

III. The greatness and vastness of God's Bounty is to be seen in his letting the Sun rise upon the Evil and the Good , and sending Rain upon the Just and Unjust .

I. Men are not born Children of God , but made so .

That you may be the Children of your Father which is in Heaven , which shews , there is something to be done , that they may become God's Children , and come into the World with that Privilege . Indeed , if we consider God as the Original Cause of all things , as in him we all live , and move , and have our being , and as of one Blood he hath made all Nations of Men , in that respect , he is the Father of us all , and all are his Children , and born so . But I do not take the Expression in that Lax signification here , but in a stricter sence ; for Children which God not only creates , but loves , whom he delights in as well as give Reason and Understanding to , whose Names he writes in Heaven , and for whom he designs the Everlasting Inheritance , whom he adopts in Christ Jesus , and treats as his Friends and Favourites , and who are dear as well as related to him ; and to be sure Men are not born such Children , no more than a curious Picture is the Product of the Garden or the Field .

Man is born like a wild Asses Colt , saith Job xi . 12 . and according to the Doctrine of our Church we are born in Sin , as David professes of himself , Psal. li. 5 . and are by Nature Children of Wrath , Eph. ii . 2 . and if either a new Principle be not put into us , or that Principle be not improv'd , we become Children of Disobedience , Eph. v. 9 . and Children of the Devil , 1 John iii. 10 . Cursed Children , 2 Pet. ii . 14 . Strange Children , Hos. v. 7 . Foolish , disobedient , deceived , serving divers Lusts and Pleasures , living in Envy and Malice , hateful and hating one another . But after that the kindness of God our Saviour appears , not by preceding Works of Righteousness , which we have done or which deserve it , but according to his Mercy he saves us by the washing of Regeneration , and by the renewing of the Holy Ghost which he sheds on us through our Lord Jesus Christ , saith the Apostle , Tit. iii. 3 , 4 , 5. And thus we become the Children of God . Baptism prepares us , the Word of God convinces us , the Holy Ghost changes us , the Merits of Christ Jesus recommend us , our good Works testifie of us , the Grace of God accepts of us , and at last Heaven receives us , and this is to be born of God , 1 John iii. 9 . or to be born from above , John iii. 3 . or rather to be born again , and that not of corruptible , but of incorruptible Seed , 1 Pet. i. 23 . So that there is a great deal more requir'd to make a Person a Child of God , than bare Nature or natural Gifts . Here Grace is the chief Ingredient , even Grace scowring the Heart with supernatural Motions , or with motions of Love , Grace manifested not only in Discourses , and Speeches , and Answers , but Works and Actions , Divine and Spiritual , and Edifying , and in the Eye of the World unreasonable , and contrary to the Rules of good Manners .

From all which it clearly appears , that the Nature and Honour of a Child of God doth not depend upon the Ranks and Qualities of Men or outward Respects and Privileges . No , the poorest Man is capable of it , as much as he that doth cloath himself with Purple ; and he that feeds upon the Crums that fall from Dives's Table may be a Child of God , as well as the greatest Prince , for God is no respecter of Persons . And whoever believes in him , as he hath reveal'd himself in Christ Jesus , Honours , Respects , and Loves , Obeys , and Trusts , and delights in him , as a good-natur'd Child is his Child , though with the Infant Saviour he should be forc'd to lie in a Manger , though his Bed were Straw , and his Attendants Mules , and Horses , and Cows , and Oxen , and such homely Animals .

If ever any thing deserv'd our Care and Industry , and seeking and looking after this , being a Child , or Children of God , deserves it . Indeed , an ordinary diligence will yet procure this Privilege . There is the same earnestness requisite here , which Solomon requires in getting Spiritual Wisdom , Prov. ii . 3 . If thou cryest after it , and liftest up thy voice for it , if thou seekest it as Silver , and searchest after it , as for hid Treasures , the Gate of Mercy will fly open , and God will admit you into the glorious Liberty of his Children , and if Children then Heirs , Heirs of Heaven , and Coheirs with Christ , and all things must work together for your good .

The right to Honour and Privilege , and title of a Child of God , is the foundation of the greatest Joy , and a true sence of it doth a Man more good upon a Death-bed , than all the Drugs and Medicines which either India or Arabia yield . It comforts and supports in Tribulation , in Anguish , in Persecutions , in Crosses outward and inward , in Poverty , in Reproaches , in Contempt . It is an Argument of God's infinite condescention , and gives the Soul a prospect of the future Glory , and of her share in it , that let come what will she can stand like a Rock at Sea , undaunted , undisturbed , unshaken , firm , and joyful , and taking a view of the Port and Harbour of Life and Immortality . For behold what manner of Love the Father hath bestow'd upon us , that we should be call'd the Sons of God , therefore the World knows us not , because it knew him not . Beloved , now we are the Sons of God , and it doth not yet appear what we shall be , but we know , that when he shall appear , we shall be like him , saith St. John , 1 John iii. 12 .

But then it is impossible to be like him hereafter , except we endeavour to be like him here ; and to make us so , is the great design of our Religion ; which brings in the

II. Proposition . That the great design of our Religion is to make us like God , or like our Father which is in Heaven . That you may be the Children of your Father , or like your Father , as some old Copies read it .

I know there have been various vain Pretences of Men , of the Stoicks of old particularly , who boasted of their Philosophy , that it was able to make Men like the Deity in Perfection ; nay , their Vanity went so high , that they gloried not only of their Wise Man's likeness , but equality with the Supream Being ; and they were of Opinion , that their Wise Man might be as perfect as God Almighty , and was not beholding to him that sits in Heaven for his Vertue . In a word , Jupiter and their Wise Man were Fellows , and he enjoy'd an equal right with him who is over all . But what the Apostle saith of the Heathen Sages in general , Rom. i. 21 . may be applied to the Stoicks in particular ; Because when they knew God , they glorified him not as God , neither were thankful , they became vain in their Imaginations , and their foolish Heart was darkned , professing themselves to be wise , they became Fools . So far were their Principles from making Men equal with God , that they were not able to make them tolerably like him ; and all their Boastings and phantastick Conceits were meer Bubbles , which broke and vanish'd with their own emptiness .

We have known Tyrannical Princes affect a likeness too ; I mean a likeness to God Almighty ; particularly Nebuchadnezzar , of whom we read , Es. xiv . 13 , 14. that He said in his Heart , I will ascend into Heaven , I will exalt my Throne above the Stars of God . I will sit also upon the Mount of the Congregation , in the sides of the North. I will ascend above the heights of the Clouds . I will be like the most High . And to this purpose , Daniel told Belshazzar his Son , or Grand-son , Dan. v. 19 . God gave thy Father Nebuchadnezzar such Majesty , that before him , as before a God , all People , Nations , and Languages trembled , and feared , and like a God , whom he would be slew , and whom he would be kept alive , whom he would be set up , and whom he would be put down : But these are nothing but insolent Affectations of the Divine Grandeur , Follies , which Prosperous and Tyrannical Princes are apt to fall into , through the Flatteries of their Slaves and Parasites ; a likeness this , which our Religion hath nothing to do with .

There hath been a Succession of Men for many Ages in the City built on seven Hills , meer Cheats , and Fourbes , and Impostors , who have pretended such another likeness ; and that they have Power like God to root out and to pull down , to destroy and to throw down , to build and to plant , as it is said , Jer. i. 10 . a meer effect of intolerable Pride and Haughtiness , and the proper Character of the Man of Sin , spoken of 2 Thess. ii . 3 , 4. who exalts himself above all that is called God , i. e. above all Kings and Emperors , so that he as God sits in the Temple of God , shewing himself , that he is God ; a likeness this , than which nothing is more contrary to the Rules of the Gospel and our Religion . Indeed , there are few Sinners but what pretend a likeness and imitation of God ; for like God , they will take Vengeance on those who affront them , nay , rather than there should be no likeness betwixt God and them , they 'll make God like themselves , false to his Word , and who threatens without any intent to punish . These things hast thou done , saith God , and I kept silence , and thou thought'st that I was altogether such a one as thy self , Psal. l. 21 .

I omit here the Gibberish and phantastick Conceits of Enthusiasts , and Quietists , the Disciples of Jacob Behmen and Molinos , and the Indian Joquies , who talk of such a likeness , that they pretend to be Deify'd and Absorb'd by the Divine Essence .

Such a likeness our Gospel doth not teach , nor is this the intent of that excellent Dispensation . The likeness our Religion aims at is contempt of the Riches , Pomp , and Glory of the World , the very thing we promise in our Baptism , and afterward think of no more : Admiring the Glory of Heaven , and of Holiness above the outward Gaieties ; Contempt of sinful Pleasures , hatred of Sin , even of the least , and of the very appearances of Evil , Humility , and Goodness , and Patience , and Mercy , and Charity , and doing good , and being kind even to our Enemies .

To make us like God , like our Father which is in Heaven , in these Particulars , is the true design of our Religion : Nor is this only an Essay , an Attempt , or empty wish , but it really and actually effects all this in honest and well disposed Minds , and to compass it ,

1. Proposes to us an admirable Pattern , even the Lord Jesus Christ , who took our Nature upon him , and did all this to let us see , that Men who are his Followers , may arrive to this excellent Temper , and to these charming Qualifications . And to encourage us to it ,

2. It sets before us very excellent Examples , even those of the Holy Apostles and Primitive Believers , who practis'd all this through Christ that strengthen'd them , and did it willingly , heartily , chearfully .

3. It promises extraordinary Assistances , Helps , and Influences from above , to enable us to arrive to this Likeness ; Assistances , which may be had upon Groans unutterable , and strong Cries , and importunate Sollicitations .

4. It displays in lively Colours the eternal Reward , and Bliss , and Recompence , which shall fall to the share of all those who heartily imitate their Father in Heaven , in the aforesaid Particulars .

So that here you see your Task , as you are Christians , the Work you are call'd to , even to be like your Father which is in Heaven .

We see how fond and ambitious Courtiers are to be like their Kings ; nay , we have known and seen , and read of some that have imitated their Princes , even to ridiculousness , in their Lameness and Defects , and Thousands do in their Sins and Vices . Nay , the Examples of Princes we see can make Men Good as well as Vicious . You 'll say , so would God's Example , if he could be seen , but he being invisible , it works not . But though God be invisible , the effects of his Providence are not ; we see wicked Men , who are God's Enemies , they are not destroy'd , they live , and prosper , and Waters of a full Cup are wrung out to them , which as it could not come to pass without God's Order and Providence , so his Patience , Long-suffering , Meekness , Mercy , Charity , and Kindness even to Enemies , is manifest in these Instances . Shall we call our selves Children of this great King , and do nothing that 's truly like our Father which is in Heaven ? It 's a wonderful mistake to think , that all our Religion is only to make us just and honest in our Callings and Dealings , or to help us to abstain from some grosser Vices . If this were all , what need was there of the Incarnation of the Son of God ? what need of all the cost and charges of Miracles , and the visible descent of the Holy Ghost ? what need of all the mighty Manifestations of God we see , and read of , and pretend to believe ?

No doubt , it is intended to make you greater Men than Heathens and Infidels , greater , I mean , in Goodness . And if it doth not , most certainly , you are strangers to the Powers of it , and you have not yet learned the Truth as it is in Jesus , you are got no farther yet than the Rudiments of it , and , like Oyl , it is not entred yet into your Bowels . It is not only to make you obedient to Humane Laws , but to elevate your Souls above the ordinary level , that you may by your Lives transcend those Laws , and do more than those Laws require .

We see the Vanity of Princes who affect the Title of Grand or Great . Why , your Religion will make you truly so , if you take Courage to live up to the Holy Rules of it , greater than all the mighty Conquerors , who while they have conquer'd Cities , have continued Slaves to their Lusts and Passions .

Behold here is a just Object of your Ambition . What is greater than God ? What greater than your Father which is in Heaven ? And in imitating him in the Qualifications aforesaid , you 'll arrive to a Greatness Divine and Godlike , and which will entitle you to the lofty Names Christ gives to them who follow him in the Regeneration : For he makes them Kings and Priests to God and his Father , Rev. i. 6 . And there is nothing can make us greater than being like him in kindness , even to the unthankful , and to the Evil ; for he makes his Sun rise on the Evil and the Good , which leads me to the third Proposition .

III. Prop. The greatness and vastness of God's Bounty is to be seen in making his Sun shine upon the Evil and the Good ; and sending his Rain upon the Just and Unjust . A Bounty infinite like himself , and not to be lookt upon but with admiration ; and that

1. Upon the account of the Insolencies of the Wicked , and Bad , and Unjust . To see how God is affronted daily by Oaths , by Curses , by Blasphemies , by Lewdness , by Perjuries , by Profaneness , Atheism , Hypocrisie , and by Sins , which a good Man can scarce name without trembling ; yet on these Wretches , whom , by right , Hell-fire should devour , his Sun doth shine , and his Rain drops down . His Sun warms them and revives them . His Rain enriches their Pastures . Instead of Sunshine , he might bury them in Darkness ; and instead of Rain to water their Grounds , he might rain on them Fire and Brimstone , and a burning Tempest , even the portion of the Sinners Cup.

It 's true , he will do all this at last , when the measure of their Impenitence is fulfilled ; but for the present his Light smiles upon them , and his Heaven distils gentle Showers , to make their Land fruitful , and doth not this shew the vastness of his Bounty ?

2. Upon the account of his Power , it were as easie . Without all peradventure , it were as easie to him to with-hold his Sun and Rain from the wicked , as it was to enlighten the Land of Goshen , while the Egyptians were frighted with thick Darkness ; or as it was to dry up the Read-Sea for the Israelites , while Pharaoh and his Host were drowned in the Waters ; or as it was to keep the Flames of the Furnace from burning the three Young-Men in Daniel , those very Flames which consumed the other Men , who were thrown into the Oven . But his Mercy prevails above his Power , and that shews the greatness of it .

We must suppose God hath some farther design in these Providences , than meerly to discover the profuseness of his Bounty .

1. One reason is to engage them to love him who is so kind to them . Love is so natural , so rational a return for kindnesses , that all who are Munificent to others do expect it ; And how easie a matter were it , even for a wicked Man , who is not irrecoverably stupid , to reflect when he lies basking in the Sun , or lets in the splendor of that glorious Planet into his Rooms or Sees , how it makes his Trees , and Plants , and Flowers grow , and how it gilds his Gardens and his Fields ; how easie , I say , were it for him to reflect , Whence comes this Sun-shine , do not these Rays descend from the Father of Lights , whose ways I have derided , whose Words and Ordinances I have despised , and whose Precepts I have laugh'd at ? What Ingratitude is this ? Would I use a Friend so ? And what ? put these Indignities upon my best and greatest Friend ? See how his love to me shines in that glorious Sun , and shall I return hatred for his Love ? The like Reflections might easily be made upon the Blessing of the Rain . But I proceed :

2. It is to lead them to Repentance . The Sun which comforts the Evil Man , his Body and his Grounds , is to put him in mind of his Duty , to warm his Soul with serious Considerations , till they melt his Heart into Remorse and Compunction . And the Rain , even the former and the latter Rain , is a Remembrancer , and points at the shower of Tears he is to weep for his Sins and Offences . So that the Sun and Rain are School-masters to lead him to Love and Repentance ; and that these are the Ends God hath in these Dispensations , is evident from , Hos. ii . 8 . Acts xiv . 15 , 16 , 17. Acts xvii . 27 . And oh ! that such of you as have hitherto been careless Observers of these Ends , would be perswaded to make this Rain and Sun-shine the Ladder for your Thoughts to rise , and your Meditations to ascend , and contemplate the infinite Goodness of God , who vouchsafes this Sun and Rain ; and in doing so , presents you with a powerful Motive to offer him your reasonable Service , that the Sun of Righteousness may shine upon you with healing under his Wings ; and his warmer Mercies may come down upon you as Showers upon the mown Grass .

As common as these Blessings are , they do not come by chance , but are Gifts of the great Soveraign of the World ; and if they be Gifts , the least they deserve is acknowledgement ; and how do we acknowledge them if we dishonour God by our Sins ? But this is not all ; besides these , God hath other Ends in vouchsafing his Rain and Sun-shine , even to the worst of Men , Ends in which the Pious , the Serious , the Religious are particularly concern'd . And ,

1. It concerns us to admire the infinite Patience of God ; his Patience to the Stubborn and Obstinate , and his Kindness and Charity to them . Not only to see and take notice of God in the Providence , but to extol his Munificence , to praise , to adore , to magnifie his universal Compassion , and to speak of his wonderful Works , to sing of his Mercy , and to use this very Instance of Sun and Rain , as an argument to unconverted Sinners , to perswade them to a conscientious walking with God . Indeed , here is a large Field for our thoughts to expatiate in , and to make useful Remarks on his Power , Wisdom , and Goodness .

2. It concerns us to imitate the Patience , and Kindness , and Charity of that God , who makes his Sun rise upon the Good and Bad , and sends Rain upon the Just and Unjust . This is the principal drift and design of our Saviour in giving these Instances , and it is to furnish us with Antidotes against Passion , and Revenge , and Hatred , and Malice , and Uncharitableness , when we apprehend our selves Wrong'd , or Injur'd , or unkindly dealt with ; I say , it is to furnish us with Antidotes against Passion and Revenge from the most obvious and familiar Objects and Occurrences : So that whenever you are provok'd to uncharitable Thoughts , and to a strange Behaviour to those who have wrong'd you , you need go no farther than the Sun that shines upon your Heads , and the Rain you see distil from the Clouds . Think this Sun shines upon the greatest of God's Enemies , and does good to their Fields and Persons , and shall I feel no Warmth , no Fire , no Flames of Compassion to my Adversary ? The Rain that falls here is God's Rain , and the Man that Curses him to his Face participates of the Benefits of it ; and shall I be in a Rage against the Man who hath affronted me , and withdraw my Charity from him ? God doth not , and why should I ?

3. It concerns us seriously to reflect on what God designs to do for his dear Children hereafter , and from the Blessings he bestows on the wicked here , to argue what Treasures are laid up for Men of a better Temper . If God be so kind to his very Enemies , what will he be to his Friends ? If those that hate him enjoy so much of his Bounty , what may those look for who love him ? If his Goodness be so great to his Foes , how great must be his kindness to his Favourites ?

Great indeed ! How excellent is thy loving kindness , O Lord , toward them that fear thee , and put their trust in thee before the Sons of Men ! They shall be abundantly satisfied with the fatness of thy House , and thou shalt make them drink of the Rivers of thy pleasure ! for with thee is the Fountain of Life , and in thy Light we shall see Light .

This must needs be a very comfortable Consideration to all that by patient continuance in Well-doing seek for Glory , Honour , and Immortality . Rain and Sun-shine , and the common Blessings of this Life , are not the proper Rewards God intends you . These are Mercies design'd chiefly for his Slaves and meaner Servants . They are greater , richer , and nobler Blessings that are appointed for his Friends and Children . Eye hath not seen , and Ear hath not heard , and Heart cannot conceive what God hath prepared for them that love him . Grieve not ye in whom the fruits of the Spirit do appear , that God doth not give you the Blessings of his Left-hand , the Blessings of Men who have their portion in this Life . If he should put you off with these , you would be miserable . The Joys above , the triumphs of Paradise , the felicity of Angels , the festivals of Heaven , the eternal Enjoyments of God , the everlasting rest , the endless beatitude in your Father's House . These are the Portions of his Children . This World indeed is inhabited by his Friends , but the greater part of those who dwell in the Earth are his Enemies . Among these good Men live as Strangers and Pilgrims , but they are higher , larger , and loftier Mansions , that are prepared for them , and when their Earthly House of this Tabernacle shall be dissolv'd , there will fall to their share a building of God , a House not made with hands , eternal in the Heavens .

SERMON XXXVII . St. Matth. Ch. V. Ver. 46 , 47.

For if you love them which love you , what Reward have you ? Do not even the Publicans the same ? And if ye salute your Brethren only , what do you more than others ? Do not even the Publicans so ?

LAws are best understood by the Preamble , because that gives an account of the occasion , to these Words , by the preceding . Among the Rules of Holy Living , prescrib'd by our Saviour to his Disciples in this Chapter , that of loving our Enemies , blessing them that curse us , and doing good to them that hate us , and praying for them which despitefully use us , is most remarkable .

He was sensible Flesh and Blood would raise Objections against this Duty , and therefore he backs it with Arguments great and powerful , to let us see how equitable and reasonable it is .

In the preceding Verse he sets before us the Example of God , who receives greater Affronts and Injuries , and Abuses from sinful Men , than one Man can possible receive from another . And yet as ill as that Supream Being is used , he lets his Sun rise upon the Evil and the Good , and sends Rain upon the Just and Unjust . The next Motive is taken from the nature of the Christian Discipline , which transcends all other Religions in the World , and whose very design it is to raise Men above the common level of Nature and Education ; and consequently requires greater degrees of Love and Goodness to Men , than natural Men , Heathens , and Sinners , and Publicans usually pay ; for if ye love them which love you , what Reward have ye , do not even the Publicans the same ; and if ye salute your Brethren only , what do ye more than others , do not even the Publicans so ?

The Publicans here mention'd were Persons that sate at the receipt of Custom , or receiv'd the Customs due to the Roman Emperors in Palestinae , from Commodities Imported or Exported . Such a one was Matthew the Writer of this Gospel , Matth. ix . 9 . and Zachaeus , Luk. xix . 2 . i. e. before they were Converted ; for though Tertullian will not allow , that any Jews were Custom-House Men , or would suffer themselves to be employ'd in the receipt of Customs , yet that in this Point he is under a very great Mistake , is evident from the Examples of Matthew and Zacchaeus , who were both Jews , and of the Stock of Abraham , Mar. ii . 14 . Luk. xix . 9 .

It 's possible there might not be so many Jews of that Profession , as there were Greeks or Romans , yet that even the Jews did sometimes court and accept of these Employments , and personally discharg'd them , what has been alledg'd is as good as Demonstration .

These Publicans were properly Gatherers or Receivers of the Customs , or a kind of Under-farmers . For the Roman Government , under which the Jews at this Time were , used to let the Customs of the several Countries under their Dominion to Farm , or to be farmed by the Noblemen , Knights , and Gentlemen of Rome . These undertook to pay the Government a certain Summ for the Customs of such a Country . And these Farmers had Officers under them , who either farmed the Customs of them again , or were at the trouble of Gathering and Receiving them ; whereby they had great Opportunities , and were under very great Temptations to Cheat and Exact upon the Merchants and others they had to deal with ; and such were the Publicans in the Text. And therefore they were commonly look'd upon as Extortioners , Unjust , Unrighteous , and Oppressors ; and among the Jews particularly they had so ill a name , that they were called Sinners by way of eminency ; and a Heathen and a Publican were with them convertible Terms . Nay , the Pharisees seem'd to exclude them from all hopes of Salvation , which was one great reason , I suppose , why many of them , I mean of these Publicans , did so readily close and join with Christ , when he preach'd to them Repentance , and offer'd them the Kingdom of Heaven .

But though they were guilty of great Oppression and Extortion , and false Accusation , and lived by it , and by that means lay expos'd to other Vices , as one Sin seldom goes alone ; yet they were not so bad ( those who were Jews especially ) as to neglect the common Duties of Religion , or the ordinary Offices of Civility and Humanity , which makes our Saviour say and affirm , that they loved those who were loving and friendly to them , and saluted those who were their Brethren and Acquaintance , and were civil to Men of their own Religion .

This being premised , the Observations the Text affords , may be reduc'd to these three Propositions .

I. Even wicked Men do and may perform the common Duties of Religion and Morality .

II. Those who would be Christians indeed , must do more than Carnal Men in Matters of Religion and Morality .

III. If they do not , they have no Reward .

I begin with the first , which imports , that even wicked Men do , and may perform the common Duties of Religion and Morality , a truth plainly intimated in the Text , for the Publicans were Men wicked and scandalous , who got their Livelihood by Cheating , Lying , Defrauding , False-accusation , &c. It 's true , there lay no necessity upon them to do so ; for St. John the Baptist told some of them who came to him for Advice , that they might continue in their Calling , provided they would exact no more than was appointed them , Luk. iii. 13 . But greediness after Gain , and a desire to be Rich , temptted them to these Infamous Sins . Notwithstanding all this , they were Loving , and Civil , and Kind , and Courteous , to those who were so to them , and without all peradventure went into the Temple , and joined with the Congregation ; for so we read , Luk. xviii . 10 . And they asked their Neighbours , how they did , which is call'd saluting their Brethren .

And indeed , our own Experience is sufficient witness of the truth of this Observation : A Man who gives himself to Drinking , we see often is very Just in his Dealings , and would not wrong a Child ; another who is Cholerick and Passionate , a slave to Wrath and Anger when provok'd , shall be very Charitable ; another that , may be , lives in Fornication and Uncleanness , shall be ready to do kind Offices to Relations and others ; and he who Cheats and Defrauds Men , whether in Trade or otherwise , goes to Church , and says his Prayers , and may be will venture upon the tremendous Ordinance of the Eucharist ; and a very debauch'd Person is very often very punctual to his Word , and true to his Promises ; all which is agreeable to what we read in Scripture ; Ahab , as wicked as he was , yet hearing Elijah's threatning , he rent his Cloaths , and put Sack-cloath upon his Flesh , and Fasted , and lay in Sack-cloath , and went softly , 1 Kings xxi . 27 . The Jews , Jer. vii . 9 , 10. they Stole , they Murder'd , they committed Adultery , they Swore falsly , and burnt Incense to Baal , yet came very orderly , and stood , and pray'd before the Lord in the Temple , and were very Zealous for the Church and Temple . Herod was a Person wicked , with a witness ; yet when John the Baptist reprov'd him , he did many things , observ'd , and fear'd the Good Man , and had a very great Veneration for him ; nay , and made Conscience of his Oath , a sinful one , it 's true , yet an Oath , Mark vi . 20 , 26.

Indeed , one would wonder how Vice and Vertue should lodge together in one Breast , the rather because St. James says , Chap. iii. 9 . Can a Fountain at the same place send forth bitter Water and sweet ? yet we see nothing is more common , and as the Samaritans , 2 Kings xvii . 33 . They feared the Lord , and served their own Gods ; so most wicked Men serve both God and the Devil , are Votaries to the Prince of Darkness , and yet are willing to do something in Religion and Morality ; and the reasons of it are briefly these .

1. Conviction . Abundance of such Men are convinc'd , that Religion is necessary , and that they are not safe without something of it . Whether it be , that they think that little Devotion they have , will , like a Spell , keep the Devil from hurting them ; or whether they hope , that by that little sprinkling of Morality , they shall compensate God , and make him amends for the Sins they allow themselves ; something of it they think is necessary . For though they make a shift to stop the mouth of Conscience , yet , like an importunate Creditor , it will dunn them ; and therefore some shew they must make of Religion , to satisfie its importunity .

2. It s Interest . Many times that is the Cause of it . There happen to be Times when Religion is in fashion ; and we may remember when it was the way to get Places and Preferments . Some worldly Advantages are sometimes to be got by it , and it proves a security to their Places , or Trades , or Employments . Gehazi got considerably by it ; and being Officious , and Complaisant to his Devout Master , the Syrian General presented him with Silver , and Raiments . Religion is a thing pleasing to Good Men , even the very shadow of it ; and where they see something of Devotion , it 's a Motive to converse , and deal with the Professors of it , though some Vices be mingled with the Profession .

3. Care of their Reputation , in another Cause . As vitious as this Age is , a Man very Vitious is a contemptible Wretch . If he have an Estate his Flatterers and Dependants may fawn upon him , and cringe to him , but Men of Consideration cannot but despise him in their Hearts . Something of Vertue and Goodness gives a Man credit in the World , and his Neighbours do ordinarily shew him more respect than otherwise they would do . The praise of Men , as it is sometimes the cause of denying Christ , so it is sometimes the cause of Confessing him , and Honour , and Reputation , may make a Man at least seemingly Religious , when all the Arguments of Eternity cannot work upon him .

4. Custom and Education is another prevalent Motive . This is as great an Ingredient of those little shews of Religion and Morality in wicked Men as any ; and if some looser People were ask'd , why they come to Church , and say their Prayers , and perform some other Duties of Religion , if they would answer seriously , they could give no other Reason but this , because they have been Educated into it , and it 's the Custom of the Country , from which to vary would be a little odd , and impertinent .

So that from what hath been said , you may safely inferr , and carry this Maxim home with you , and think , and ruminate upon it , That the external Duties of Religion , and a little smack of Vertue does not excuse or free a Man from the Guilt of being wicked .

It is your living in a Sin which God hath peremptorily forbid in his Word , and cherishing , making much of it , and keeping it warm , that makes you wicked ; and all the external Services of Prayer , Hearing , coming to Church , &c. you pay to God , cannot cover that Sin , or make you pure in his sight , who is of purer Eyes than to behold Iniquity .

For that Sin you live in , makes you impure in the sight of God , and to the Impure , and Defiled , is nothing Pure , Tit. i. 15 . That Impurity dashes all that little Goodness which is in you . It drowns the acts of Devotion which you perform . It is a Worm that kills all the seeming Vertues that grow about you , i. e. makes them ineffectual .

That Sin you live in is maintaining Rebellion against God ; and therefore all your pretended Obedience is insignificant . It is presumption , and you 'll maintain it , come what will of it ; and how can God Almighty like any thing you do ? It is Enmity against God , and how can he be your Friend ? It is like a rotten Sheep , that infects the whole Flock . It is an Evil Root that sends up a Bitterness into all the Boughs and Branches that grow from it .

It is true , God is a Lover of Goodness , but the Sin you live in makes all your Goodness Counterfeit , and a Sacrifice , which is abomination to the Lord ; that very Sin you will not part with , impoisons that Morality , and those acts of Religion you make a shew of . That very Sin makes you Wicked , and the seeming Goodness that is about you , cannot change the nature of it . Were it so , that an Ounce of Goodness could counter-balance a whole Talent of Wickedness , much might be said for blending and joining God and Belial ; but we have not so Learned Christ : And if he that wilfully offends in one , is guilty of all , it cannot be that God will pass by that Sin we allow our selves in , for , and in consideration of the acts of Morality and Religion we perform . It 's true , of Charity it 's said , that it shall cover a multitude of Sins , Jam. v. 19 , 20. but the meaning is not , that the Charity or Alms of a wicked Man , shall blot out the multitude of Sins he cherishes , but that the Charity which a good Christian exercises in the Conversion of a Sinner , is a means whereby the Sinner is brought to a true Repentance , and entitled to the Grace and Love of God in Christ Jesus , which pardons all his Transgressions , and covers the multitude of his Sins . All which shews , that a Christian must do more , which leads me to the second Proposition .

II. Those who would be Christians indeed , must do more than carnal Men in Matters of Religion and Morality . For if you salute your Brethren only , what do you more than others ? saith our Saviour here . Were the former Proposition duly consider'd , this would be practised better . It is a vulgar Error , That a little Religion goes a great way . And were it believ'd , that Men escape not the brand of wicked Men , by the Formalities of Religion they practice , while they espouse some forbidden Lust or other , they would certainly do more than others . I am very sensible of the great Mistakes that arise from comparing our selves with others ; but the reason of it is , because the Comparisons are not rightly made . There are degrees of Wickedness and Impiety ; and I know abundance think because they are not quite so bad as others , they do more than others ; and because they do not run with others into the same excess of Riot , they take themselves to be tolerable Saints . But such Comparisons are false as well as odious ; and there is nothing hinders Men more from a vigorous progress in Goodness , than these preposterous Comparisons . All that can be inferr'd from another Man's being more Wicked than we , is only this , that there are degrees of Sin ; but not , that I am therefore safe , because I am not come up to his Excess and Extravagance in offending God . When our Saviour therefore obliges us to do more than Heathens , more than Carnal and Natural Men in matters of Religion and Morality , his meaning is not , that all we are to study is , to be less vitious than they ; for though this in some sence may be true , yet considering the nature of the Gospel , we must needs conclude , Christ in saying so had respect to the following Particulars .

1. Since departing from Iniquity is made the Character of a Christian indeed , 2 Tim. ii . 19 . no doubt this is the Character too , which doth distinguish him from a Carnal Man ; and he doth more than they , if he actually departs from every Sin forbidden by the Gospel , for then he ceases to be Carnal , and walks after the Spirit , and as every Christian ought to be , becomes a new Creature , and departing in his Affections from all Iniquity forbidden , he doth more than those who depart may be only from some Sins that would make them scandalous , and securely allow themselves in others .

2. A Carnal Man , in Matters of Religion and Morality , acts for the most part according to his natural Temper , Interest , Passion , and Appetite ; in all which Particulars we must do more than they , i. e. act contrary to all these . A Carnal Man is naturally , may be , Envious or Malicious , he continues so , there being no Principle in him to turn the Byass , we must do more than he ; and if our Temper be so , it must be subdu'd and overcome with Rejoycings at the Good , and Parts , and Gifts , and Abilities , and Blessings of our Neighbours . It is a Carnal Man's Interest to comply with his Potent Neighbours when they Curse , or Swear , or Talk lewdly . As much as it may be our Interest to comply , we must shew our Dislike and Abhorrency . A Carnal Man his Passion provokes him to bitter and reviling Language ; whatever Inclinations to Passion we may have , no such corrupt Communication must come out of our Mouths . A Carnal Man's Appetite inclines him to Eat and Drink immoderately , and to crave every thing which is pleasing to the Flesh , and which he hath means to reach or come by . We must prescribe Laws and Bounds to those Desires , and study Moderation , and Temperance , and Modesty ; and Decency , and then we do more than others .

3. In matters of Religion , what external Services a Carnal Man performs , our Care must be , that our Hearts and inward Man be affected with them , that the inside be Devout as well as the outside ; and that the Mind perform it's part as well as the Lips and Hands ; and that an inward sence go along with the Devotion we express without : A Carnal Man's Lips only pray , our Care must be to cry with our whole Heart , Psal. cxix . 145. and then we do more than others .

4. In matters of Religion , what a Carnal Man does out of sinister Ends , we must do for ends great and laudable , and acceptable to God , ver. 9. A Carnal Man receives the Holy Sacrament , may be , to satisfie the Law , and to secure his Employ or Office , that 's the principal motive of his Coming ; and if it had not been for such an occasion he had not come ; our care must be to receive it with an intent to inrich our Hearts and Lives with Faith , and Love , and Good Works , and Courage against Temptations , and then we do more than others .

5. In matters of Religion , what a Carnal Man doth partially , and by halves , we must do with Integrity and Impartiality . This may justly be said of the Religious Services and Moralities of a Carnal Man , all is done by halves . He either doth one Duty , and neglects another , or shuns one Sin , and wallows in another ; and even the Vertue he makes a shew of , wants the better half , viz. a true Principle of the Love of God . An equal and uniform Piety is that which is most rational , and consequently most pleasing to God ; and in this we are to do more than others .

6. Particularly in Love , and acts of Charity and Kindness . A Carnal Man loves those who love him , and is civil to those who are civil to him ; and he very rarely goes farther . Our care must be to do good to those that do not love us , and to be civil even to those that are not so to us ; and all this because our Light , our Motives , our Rewards , our Revelations , and Encouragements exceed , and go beyond what Publicans , and natural Men have , or ever had . And this is to do more than others . However , if this account be not satisfactory , I am sure the Inquisitive Christian may easily see and understand wherein he is to do more than others , if he will but impartially read , and take a view of this Chapter . For as the Precepts here given are levell'd against corrupt Nature , so to live up to these Rules is to do more than others , more than natural Men , more than Publicans and Sinners .

And what I have laid down here , ruines that common Plea , Why should I do more than others ? Why ? As your Circumstances and Conditions are various , so they become Motives to do more than others . Because thou art a Christian , thou ought'st to do more than others . Because the Son of God himself hath come and spoke to thee in his Gospel , therefore thou ought'st to do more than Heathens and Infidels . Because thou enjoyest greater Mercies , and thine Eyes have seen greater Deliverances than others , thou ought'st to do more than thy Neighbours , whose Mercies are less , and whose Deliverances are not so astonishing . Because thou livest under richer means of Grace than others : Because thou hast had stronger and more powerful Motions of God's Spirit than others , therefore thou ought'st to do more than others . Because thou mak'st a greater Profession of Religion than others , thou ought'st to do more than others .

Nay , thou hast obliged thy self in thy Baptism , in the Eucharist , upon a Sick-Bed , and on other occasions , to do more than others , to be sure , more than thy carnal careless Neighbours do , that Hear , and Pray , and have some Vertues mingled with their Vices .

You that have repented of a very lewd and flagitious Life , and been Converted from the Power of Satan unto God , ought particularly to do more than others , for you have sinn'd more than others , you expect more should be forgiven you ; you have formerly hated God more than others , and therefore ought to love him more than others .

Ye who have more Time , more Leisure than others , you ought to spend more in Religious Retirements than others .

Ye to whom God hath given greater Means and Estates than others , ought to express your Charity to distressed Christians in greater Instances than others . In a word , The common Duties of Religion are to be distinguish'd from the greater . The common are such as both the Light of Nature , and the Gospel command , and which Infidels as well as we perform . The greater are those which the Gospel doth particularly bind upon the Consciences of Christ's Followers ; and these are the proper Tasks of Christians .

Upon a Death-Bed thou cry'st , I thank God I have wrong'd no body . Do not even Heathens and Philosophers the same . Thou rejoycest , thou pleasest thy self with this , that thou hast been just the honest in all thy Dealings , do not even the Brahmines and Indians the same ? I do not deny , but these are good things ; but what is all this to Christianity , which is a higher Discipline , and a sublimer Dispensation ? What is all this to Faith in Christ Jesus , which is to purifie your Hearts , and to make Christ and his Precepts , and Promises , and Ordinances , and the Benefits of his Death , Resurrection , and Ascension , and Intercession sweet , and pleasant , and amiable to you ?

We will allow , that you pay , and endeavour to pay every Man their own , that you Lend , and Give , and are kind to your Friends , and who do , and are so to you ; and that you Wrong , and Abuse , and Injure no Man that let 's you alone ; but in doing so , what do ye more than those who never heard of Christ ? Hath God given you suitable Encouragements to do more than others , and will not Angels , and good Men , and your own Consciences , cry shame upon you in the last Day , because ye have not done more than others . Nay , it were well , if many of us did but do so much as others , so much as honest Heathens do , so much as innocent Barbarians do , who love those that love them ; and are civil to those who are so to them ?

How many of us are there who are ungrateful , base , inhumane , uncivil , unthankful to those who love them , and express their Love in various acts of kindness to their Souls and Bodies ? and if the Righteous be scarcely saved , where will the Wicked and Sinner appear ? But if all this will not prevail , I must try one Motive more , which will lead me to the last Proposition .

III. If those who would be , or think themselves good Christians , do not more than Carnal Men in Matters of Religion and Morality , they have no Reward . For if ye love them which love you , what Reward have you ? I need not tell you , that Questions of this Nature are equivalent to Negatives , for this is a common way of speaking in all Languages ; so we ordinarily say , If you will not work , who will take care of you ? i. e. No body will . When I say we have no Reward , if we do not more than others , I do not mean a Temporal Reward , for this is given even to Hypocrites ; and we may lawfully conclude , that the Temporal Deliverances , Protections , and Preservations , which happen to wicked Men , came upon them for some good thing , they have done , either in Religion or Morality , or in promoting the Glory of God , which in all probability is the Reason why the Mahometan Religion , and particularly the Ottoman Empire hath flourish'd so long , because they have destroy'd Idolatry in the World , and have done some other Services to God's People .

It 's the everlasting Reward I treat of here ; and our Saviour aims at no less . If we do not more than others , we shall have no greater Reward than others ; if we do more , our Reward will be greater .

And here , for your encouragement to do more than others , according to the Rules before laid down , more than Carnal Men ordinarily do , who mingle some acts of Religion and Morality with their wilful Sins , give me leave to propose to you these following Considerations .

1. Then would ye be put off with a Temporal Reward ? What ? be put off with this , when you hear a Pious David pray , to be deliver'd from Men , who have their portion in this Life , Psal. xvii . 14 . were there no other Life , when this is ended , no marvel if a Temporal Recompence did content you . But when you profess and own an approaching Eternity , to make a Temporal Reward only , the object of your Hopes and Desires , is strangely Irrational . What! Content your selves with Corn , and Wine , and Oyl , when an everlasting Kingdom is to be had ? When you see the Crown of Glory glittering a-far off , which the eternal God holds out to you as a Motive ? What! Content your selves with Trash , when Gates of Pearl , and a City of Gold is set before you ?

2. When you come to lie upon a Death-Bed , do not you desire an everlasting Reward ? No doubt ye do , your Ministers and your Neighbours hear you say so . But how uncomfortable must be that Desire , when your Consciences shall fly in your Faces , and tell you , that your Desires are groundless , that this is desiring the End without the Means , and the Reward at Night , and the Favour of the good Man of the House , when you have been loath to bear the heat and burden of the Day .

3. If you do not more than others , is it not a certain sign that you do not heartily believe an eternal Reward ? What! Believe it , and do nothing for it ? Yes , something ye do , as much as some of your indifferent Neighbours do , but that 's the very thing Christ finds fault with , because you stop there , where Men of no great sence of Religion stop . It 's true , all the doing in the World cannot deserve this everlasting Reward ; but since doing more than Publicans and Sinners is the Condition to which God hath annex'd this eternal Reward , will you neglect the Condition , without which you cannot be sure of that Reward ?

4. When in the last Day ye shall see those excluded from the Kingdom of Heaven , who were loath to step farther than their Friends and Acquaintance in the way to Happiness , those particularly who thought it sufficient to be kind only to those who were kind to them : Will not you wish that you had done more than they ? But what will Wishes signifie in that Day , when the time of Sowing , and Planting , and Working is past ? Now you have an opportunity of shewing your extraordinary Zeal , and Love , and Fervour , and Charity , and endeavours to do more than others .

Lay hold , and remember , we entreat you , in Christ's stead , to lay hold on the present opportunity , and let the eternal Reward tempt you , the Reward invisible indeed ; but as sure , as certain , as infallible as the Great God , who hath promised it . Say not , this doing more than others is an endless thing ; for at this rate we must do more than every Man we see or hear of , or converse withal , a thing enough to make a Man distracted with Religion . No my Friends , there is no danger of that ; the Persons beyond whom you are to go , are chiefly carnal , careless , indifferent Men , who have a low Opinion of Religion , and do no more in these Matters than is consistent with their Interest , and Honour , and Reputation , and Ease , and Temper , and Profit , and Sensual Pleasures . Cross your selves in all these , and do more than Flesh and Blood , and Nature , and Custom , and Education would prompt you to ; and as you excel others in Temporal and Spiritual Advantages , labour still to do more than they , especially where you see they are defective ; and let all be done according to the Directions of the Text , and this Chapter , not ceasing to implore God's powerful Arm ; and the Time will come , when you shall Sing , and Triumph , and Rejoyce more than others , and when others shall be Judged , Disgraced , Despised , and Rejected , you will sit on Thrones judging the Tribes of Israel . Amen .

SERMON XXXVIII . St. Matth. Ch. V. Ver. 46 , 47.

For if ye love them which love you , what Reward have you ? Do not even the Publicans the same ? And if ye salute your Brethren only , what do you more than others ? Do not even the Publicans so ?

I Thought I had done with these Words , but upon a review of the Text , there appear several Things which will require our farther Disquisition and Examination . Our Saviour's principal Design in these Words , I think I have sufficiently explain'd in the last Discourse ; his principal Design , I say , which is , to shew , that in Matters of Love , Charity , Kindness , and Civility , we are to do more than others , more than Heathens and Infidels , more than Carnal Men , and according to the Rules and Measures of Analogy , I extended the Command to other Collateral Duties of Religion and Morality .

But I find , that while I have pressed doing more than others , I have forgot to urge some of you at least , to do so much as others ; and while I have taught you to go beyond Publicans and Carnal Men , I have overlook'd the Duties and good things suppos'd in the Text to be in Publicans , and Carnal Men , which are loving those that love them , and being kind , and civil , and courteous to those who are so to them , and doing good to those who do good to them .

Indeed , to recommend to you such Duties as these , seems to be a thing altogether needless and superfluous , as needless as to teach People to Trade one with another , or to Eat when they are Hungry , or to Drink when they are Dry. But if we look abroad and consider the Christian World , as it appears to us now , we shall find , that even these lesser Duties are trampled upon as well as the greater ; and as impossible as it may seem to be , not to love those who love us , it will appear from the sequel , that there are not a few , even among our selves , Christians such as they are , who break through the Obligation of this Duty , and may be justly charged with wilful Omission and Neglect , even of these common Offices which Nature , Custom , and Education teaches .

Indeed , it is a great disparagement to our Religion , at least to the Professors of it , that they , who for the time they have lived in the Church , should be able to digest the strongest Meat , should stand in need of Milk ; the those who should be able to teach others , should have occasion , or lie under a necessity to be taught the common Principles of Heathen Divinity . But so it is , and to that pass are things come , that we are forced to teach People the first Rudiments of natural Theology ; so incapable , or so unfit , are many to be instructed in the higher Lessons of Christianity .

To love and do good to those , who love and do good to us , is a pure natural Principle , and it looks a little impertinent to prove the necessity of it , because it is a Point all Men take for granted ; yet that I may not seem to leave out any thing that should have been said , and for your fuller Conviction and Satisfaction , I shall

I. Consider the reasonableness of this Principle .

II. Enquire what Persons they are who act against this natural Principle .

III. Examine what it is that makes Men sink so low beneath Publicans and Heathens , and act against this Principle of Nature .

1. The Reasonableness of this Principle of loving , and doing good to those who love and do good to us . And it will appear from the following Particulars :

1. Not to love those that love us , or not to be civil , kind , and courteous to those who are so to us , tends to the Ruine and Destruction of Humane Society . Mutual and reciprocal Kindnesses are the Solder of Humane Life , and without these the World would soon become a Habitation of Savages ; Trade and Commerce would quickly cease , and the Condition of Mankind like the Leviathan's state of Nature , become a state of perpetual War : This would encrease Animosities , and set at variance Father and Son , and the Daughter against her Mother , and the Daughter-in-law against her Mother-in-law , and open a gap to infinite Quarrels and Dissentions ; for as nothing sowres our Spirits more than Unkindnesses from those whom we have been kind to ; so if this proceeded to an universal Custom , Love and Charity would be destroy'd , aud with that the Peace and Order of Common-wealths or Kingdoms . This would alienate Mens Affections one from another , and this would proceed to Hatred , that Hatred to Revenge , that Revenge to Destruction . In a word , this would breed the greatest Confusion in Families , Cities , and Provinces , and nothing would be more miserable than the Children of Men. In the worst of Times , when Vice and Impiety abounds , and triumphs , and Religion is scorned and lies neglected . This Principle of loving those who love us , doth yet uphold Humane Societies ; but were this Cement abolish'd or abandon'd , the whole Frame must fall into Disorder , and break into a shapeless Chaos .

2. To love those who love us , is a dictate not only of Reason , but of instinct too ; and therefore Instances of it are to be found even in Beasts , and Brutes , and irrational Creatures . I am not very apt to believe all Passages in History concerning Beasts , and their wonderful Kindnesses to those who have been kind to them , yet some are so well attested , that I cannot forbear giving credit to them . Andronicus his Lyon is Famous , and what Wolves , and Tygers , and Serpents have done to the Holy Hermites of old , are things not to be slighted . However , let 's cast our Eyes upon what our own Experience doth furnish us with ; we all know how wonderfully kind Dogs are to those who feed them and make much of them ; and there are such Examples of Fidelity and Love to their Masters , in these Animals , that many a Man may blush to see himself outdone by those despicable Creatures . Nay , Wild-Beasts are serviceable and obliging to those of their own kind , that are so to them ; so that not to love those who love us , is to be worse than Beasts and Brutes , whom instinct , and the weight of sence forces into this Duty .

Nay , 3. The Devils themselves are kind to those who are so to them . And therefore one of them sent word to Croesus , who complain'd of his Unkindness , after he had fill'd his Altar with frequent Incence , that he had no reason to find fault with him for being unkind ; for when he , i. e. Croesus , was to be burnt by the order of Cyrus , he , i. e. the Devil , raised a Storm of Wind and Rain , and put out the Fire ; and it 's probable he did so , if God gave him leave , being the Prince of the Air ; and therefore in a Capacity of making Alterations and Changes in Wind and Weather .

However , his Kindness is very evident to those who do ordinarily serve him by their Vices ; for to require their faithful Service , he frights them not , molests them not , perhaps not all the Days of their Lives , but feeds them with pleasant Fancies , gives them opportunity to fulfil their wicked Desires , and to accomplish their Lusts ; and sometimes as we read of Pope Silvester II. helps them to considerable Preferment . It 's true , these are dangerous Kindnesses , yet they are taken for such by vitious Men ; and it serves to prove , that the Principle of the Text is observ'd by the Devils themselves ; and then what a strange Creature must he be who is defective in this Practice , seeing he is worse than Beasts and Devils . And the thing being so very bad , one would think none should be found at least among Christians , who can be charged with this Guilt ; but whether there be such Persons , will appear from the second Particular .

II. What Persons they are who act against this natural Principle . And here ,

1. What do ye think of refractary , unnatural , and untowardly Children , who reward the tender Care of their Parents , their Love , and Tenderness , and Indulgence , with contempt of their Advice and Admonitions , and running into Rioting and Drunkenness , into Chambering and Wantonness , into Strife and Envy , and taking Courses which tend to the undoing of their Souls and Bodies ? Are there no such Children ? If there are none , what 's the reason of the many daily Complaints of this Nature ? Whether there be any such among us at this present , I know not , but if there were , I would shew them their Faces in this Glass , and let them see how ugly and deform'd they look . I would call to them in the Language of St. John the Baptist , O Generation of Vipers , why will not ye be warned , to flee from the Wrath to come ? A Generation of Vipers indeed , that tear out the Bowels of those who gave you Life ! Do not your Parents love you ? Do not they Maintain , and Feed , and Educate you in the fear of God ? Do not they entreat you to mind your everlasting Interest ? Do not they encourage you to Goodness , dissuade you from Vice , invite you to the House of God , to Prayer , and to other Exercises , which will give you Peace in the End ? Do not they plead , and reason , and argue with you , and warn you not to undo your selves ? And is not this Love , and Tenderness , and Affection : But if you reject their Holy Counsels , despise their Exhortations , and scorn their warmest Expostulations , will run into Company , which is your bane , rush into destruction , and venture into the Chambers of Death , is not this requiring their Love with Hatred , their Kindness with Baseness , and their Charity with the greatest Ingratitude ? And is not this sinking below Publicans and Heathens ; for they love those that love them ? Tell me not , that you love their Persons , though you hate their Instructions ; for what doth Love to their Persons signifie , while you hate that wherein they do most of all express their Love , and declare their Tenderness and Affection ?

2. The same may be said of Hearers , with respect to their faithful Pastors and Teachers ; we admonish , we entreat , we reprove , we tell our People of their Vices , and spare them not ; we represent to them their Errors in their Native Colours , and all that they may amend their Ways , and become Favourites of Heaven : And is not this Tenderness , and Love , and Affection ? What else can be the reason of it ? It is true , our Calling and Profession obliges us to say something , but this we might do in general Terms , without rubbing their Sores , or Lancing their Wounds , or breaking their Imposthumes . It 's Kindness therefore that makes us tell them the Truth , and lay open their Defects , and assure them of the Terrors of the Lord , and all that their Souls may live , and be blessed , and glorious , and enjoy the future Glory . But yet we find , that some there are who hate us for our Pains , call us Rash and Inconsiderate , and worse Names , and bear a secret Spleen to us , because we are so plain and downright , and so free in our Censures ; and is not this hating those who love you ? St. Chrysostom had large Experience of these unkind Returns ; and therefore in several of his Homilies , he warns his Auditors , and exhorts them not to suffer their faithful Teachers to be slander'd or abus'd . Some of the Corinthians , 1 Cor. ix . 11 . thought much of contributing to the maintenance of their Pastors ; the Apostle is surpriz'd at it : What , saith he , if we have sown unto you Spiritual things , is it a great Matter , if we reap your Carnal Things ? And he had reason to find fault with this mean Spirit of theirs , as being contrary to this natural Principle of loving those who love us .

3. The same may be said of all Persons who have been signally oblig'd by others , and yet can hardly afford a good Word to those from whom they have receiv'd such signal Kindness , but carried away by Faction or Interest , speak Evil of them , and Revile them ; would to God such Persons were as rare among us as African Monsters are ; but even of such ungrateful Wretches the Age we live in gives us too many Instances . David complained of them long ago . Yea , mine own familiar Friend , in whom I trusted , and who did eat of my Bread , hath lift up his Heel against me . Psal. xxi . 9 . and could any thing be more base or barbarous than for Herod to go about to kill Christ who had purged his Country of Devils and Diseases , Luke xiii . 31 . And was it not a most Inhumane Attempt for those very Soldiers , whose Lives St. Paul preserv'd from Shipwrack , to consult to kill him with the rest of the Prisoners , Acts xxvii . 42 , 43. And it seems this wicked Generation doth last still . And what shall I say more , we cannot without Grief , behold the many bold Offences which are committed daily against this Principle of Nature , even in those Relations , the very Name of which speaks mutual and reciprocal Kindnesses , such as Husband , and Wife , Brothers and Sisters , Masters and Servants , &c. who would suspect Unkindness among those Relatives , to those especially who study and seek their Good , and are more than ordinarily concern'd to express their Love and Respect to them , and in whose Mouth is the Law of Kindness ; yet even in this Grass the Serpent lies , and the Snake doth hiss .

After all , the Rich and Great offend against this Law , such , I mean , as are Morose , and Proud , and Self-conceited , and do not think a poor Neighbour , their Brother in Christ , worthy of a civil Salutation , a Civility not denied by Heathens and Publicans to the meanest of their Brethren ; and of this nature are those false Salutations and pretended Civilities of dissembling and Hypocrital Men , such as Joab and others , whose Words are softer than Butter , but War is in their Hearts ; who seem indeed to love those who love them , but it is from the Teeth outward , for they hate them within .

There needs no Gospel to condemn such bold and daring Sinners . The light of Nature will serve to do it , though it is confess'd , that the Gospel under which they live , and which teaches them greater and better things , will help to aggravate both their Sin and Punishment .

And this will justifie our third Enquiry .

III. How Men come to sink so low , so much beneath Heathens and Publicans , as to act against this natural Principle . And ,

1. They have very weak , dull , and dark apprehensions of the worth and nature of Christianity ; and indeed , of any Religion ; some Religion or other they must profess ; and since Providence lets them stumble upon the Christian , they embrace it , but cansider not what it imports , how holy its Precepts are , how rich its Promises , how ample its Advantages , how clear its Revelations , how great its Excellencies , and how justly it requires greater Strictnesses than either Judaism or Heathenism , or any other Religion in the World . This Consideration would make them dread offending against the Law of Nature , and make them asham'd to think , that they who are bound to do more than others , should not do so much as others . These things being no Objects of their Thoughts , they have a very low Opinion of the Religion they profess , and therefore are not concern'd nor frighted if they fall below the Grandeur of it , lower than Heathens and Publicans , and consequently do not love those who love them .

2. Their Lusts are stronger than their Religion . This natural Principle of loving those who love them , is agreeable enough to their Reason and Speculation ; but some predominant Lust , either Avarice , or Ambition , or Pride , or Envy , or Lasciviousness , or Delight in vain Company , or something their sickly Desires crave , and which they fancy their reciprocal Love would hinder them from , some such Lust , I say , reigning and domineering within it damps and drowns that reciprocal Love they owe to those that love them . A Man is tempted when he is drawn away of his own Lust , and enticed , saith St. James Ch. i. 14 . As natural as it is to be kind to those who are so to us ; yet if a Man gives way to some violent Lust or Desire , and le ts that have the upper-hand , it will draw and force the Man away from the most easie , and most familiar , and most rational Duty whatsoever .

Not to mention , that if the Party who is or hath been kind , be defective in one Act , if after nineteen Kindnesses he fail to do the twentieth : This shall be thought by such Persons an Argument sufficient to justifie their want of reciprocal Love and Affection : But this shews the disingenuity of their Temper , and that an Evil Spirit hath taken Possession of their Hearts , and committed a Rape upon the dictates of their Reason and Understanding . And thus Men come to act against Principles which even Heathens and Publicans do observe .

Inferences .

I. I observe here , That Religion is not intended to make Men Clownish and Uncivil . For our Saviour in the Text supposes saluting our Brethren , to be not only Lawful , but a natural Duty which God expects of Men as Men. Indeed , he would have us do more than this comes to , and extends it even to Enemies , and to Persons who have wrong'd , affronted , and abus'd us , but he doth not deny the lawfulness of it , but establishes this lower Duty , which even Heathens and Publicans count reasonable .

And therefore that Sect which places Religion in forbearing all external Salutations , sins against a natural Duty . The Gospel doth not abolish , but exalt all natural Duties , and sets them in a brighter Light ; and that therefore if saluting our Brethren , or Fellow - Christians be a natural Duty , it must be much more a Christian Duty ; so that the Spirit of the Hat , seems rather a Spirit of Pride and Delusion , than the Spirit of God , which inclines the Soul to Assability , Courteousness , and Civility , and Respect to Superiors . Nor must the condescention of Superiors to the meanest Capacity , or their Humility , make us lay aside the Respect we owe them ; for this is to give occasion that the way of Truth is Evil spoken of , and to bring an Evil report upon the good Land . It 's true , in Christ , we are all equal , with respect to the Privileges and Advantages that come by Christ , they being promised or tender'd to all ; but that doth not destroy the external Respect , Obeisance , and Civility we owe to Persons of different Ranks and Qualities , or to Men whom Providence hath raised above the common level in Church or State .

I grant , the Men of this World will call that Clownishness when a good Man will not drink with them , nor comply with their Sensualities , but reproves them either for their Oaths , or other Sensualities . But that Clownishness , if it must be call'd so , is a Duty . Notwithstanding this , we may preserve the respect due to their Places and Elevations in the World , as we see in St. , Paul who , though he did not comply with the Sins of Ananias the High-Priest , and of Festus the Governour , yet paid them the respect their Stations , and the Figure they made in the World requir'd .

II. The Text teaches us , how we are to aggravate our Sins in our confessions to God . To commit Sins , which the very Heathens and Publicans condemn and abhor , must needs be very dreadful in a Christian , because he Sins against the very Principles of Nature . In the same manner , to neglect that which Heathens and Publicans by the light of Nature do find and affirm , and observe as necessary , must make the omission exceeding black in a Christian , because he is without excuse . And therefore , if any of us have been unkind , disobliging , ill-nanatur'd , cross , and surly , and morose to those who are kind , and loving , and tender , and charitable to us , let 's not make light of the Sin , which is so much the greater , by how much it is condemn'd by Heathens and Publicans .

Christians , the Gospel obliges you to love your Enemies , and will not ye love your Friends ? Not to love your Enemies will bring the Wrath of God upon you ; how much more your not loving those who love you ? The neglect of the more difficult Task will make you miserable , and will not neglect of the easier cover your Faces with Confusion ? Intemperance , Drunkenness , Cheating , Defrauding , Lying , Extortion , Profaneness , &c. are condemn'd by the very Heathens , and will you ( from whom greater Vertues are expected ) defile your selves with such Sins as these ? The brighter the Light is , the greater is the Sin ; and therefore a Christian who lives under a higher Dispensation , if he neglects that , which the lesser was sufficient to instruct him in , Sins with a witness , for he Sins in the midst of Sun-shine . In our Confessions therefore , such Sins must be particularly deplor'd , as exceeding others in heinousness : And O! let the greatness of the Sin fright us for ever from venturing upon the like again ; and let 's bless God , that there is yet hopes of Mercy , and Vertue , the Efficacy in the Blood of Jesus , to wash away Sins , which bring more than ordinary Guilt upon the Soul .

III. Since it is so unnatural and irrational a thing not to love those who love us , behold how irrational and unnatural a thing it must be not to love God , who loves us , and hath loved us into Miracles and Prodigies ? Hath not he loved us ? Dares any say , he hath not ? If he hath not loved us , what do our Praises signifie ? Why do we praise him , as it is in our Liturgy , for our Creation , Preservation , and all the Blessings of this Life ? Why do we publickly and privately praise him above all things , for the Redemption of the World by our Lord Jesus Christ ; for the means of Grace , and for the hope of Glory ? Are not these signs of Love ? Can there be greater Characters of his Love ? Do not we own , and confess , and acknowledge , that these are certain marks of Love ?

But why , Christian , why art thou so unkind to that God who hath loved thee thus ? He keeps thee , he watches over thee , he is thy Sun and thy Shield , thy Shade on thy right Hand , daily and hourly he showers down Blessings upon thee , and all the Evils that befall other Men , and which thou art preserved from ; it 's he that preserves thee from them . But why so disrespectful to that God , who incircles and crowns thee with loving kindnesses and tender Mercies ? Art not thou unkind to him when thou sin'st against him ? Art not thou disrespectful to him when thou wilfully do'st that which he protests in his Word is abomination in his Eyes ? What Iniquity do'st thou find in him , that a God so tender and so kind cannot attract or charm thy Heart into reciprocal Love ? Why wilt thou suffer that Tongue of thine to vent it self in frothy and corrupt Communications , which was given thee to sing his Praises ? Why wilt thou dishonour him with those Creatures which were intended for thy use and refreshment ? Why wilt thou make those Members of thy Body Instruments of Unrighteousness , which were intended to be Instruments of Holiness ? Why wilt thou make thy Soul a sink and sty of impure and noisome Lusts , which was intended to be a Temple of the Holy Ghost ? Why wilt thou make those Mercies thou enjoyest Weapons to fight against him , which were intended as silken Strings to lead thee to his Banqueting-House , the Banner whereof is Love ?

He draws thee with Cords of Love , ( was ever greater gentleness used toward a Child ? ) and canst thou find in thy Heart to grieve such Bowels of Compassion ? Behold what manner of love the Father hath shewn to us , that we should be called the Children of God ; and is this your gratitude to make your selves Children of Hell , and Heirs of Damnation ?

There is that in the Love of God , which would be an Antidote against all Sins whatsoever , had'st thou but Courage to remember that Love , and to set it before thee in lively Characters . Joseph remembred God lov'd him , and he resolutely resists the Charms of his Mistress ; How can I , saith he , commit this Wickedness , and Sin against God ? Christian , were the Love of God seriously remembred and thought of , thou could'st not Sin . To offend him would go as much against thee , as drinking Poyson , or a draught of Gall and Wormwood .

We talk a thousand great Things of Love , what Power it hath to charm rational Souls . Sirs , God hath given you rational Souls , and you are sensible there is no Love so great , so amazing , so wonderful , as the Love of God to your Souls and Bodies . I beseech you therefore , Brethren , by the Mercies of God , by the Love of God , by the Charity of our Lord Jesus Christ , that you present your Souls and Bodies living Sacrifices , Holy and acceptable unto God , which is your reasonable Service . Amen .

SERMON XXXIX . St. Matth. Ch. V. Ver. 48.

Be ye therefore perfect , even as your Father , which is in Heaven is perfect .

THat no Man may be offended at this Command of Perfection , which some think utterly impossible on this side Heaven , and others do as vainly boast of , as if they were arrived to it . Give me leave to tell you , that it 's no unusual thing in Scripture to meet with Exhortations of that Nature . It was God's Order to Abraham , Gen. xvii . 1 . Walk before me , and be thou perfect ; and it seems , it is the design of the Gospel , and of the preaching of it , that we may present every one perfect in Christ Jesus , Coloss. i. 28 . And to this purpose was the Prayer of Euphrates for the same Colossians , That they might stand perfect and compleat in all the Will of God , Col. iv . 12 . And accordingly St. Paul entreats treats the Corinthians to be perfect , 2 Cor. xiii.ii. And let us go on to Perfection is the Advice he gives to the Hebrews , Heb. vi . 1 . And perfect Love is expresly made a Duty , 1 John iv . 18 . and the Lord make you perfect is a common apprecation used by the Apostles in the close of their Epistles ; so that the command of endeavouring after Perfection , is not among the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Phrases which are mention'd but once in Scripture : All the question is , what is meant by it .

There is an absolute Perfection which excludes all Spots , and Blemish , and Defect , and hath every thing that can be rationally wish'd or desir'd to render it an Object of the greatest admiration ; and in this sence , the Law of God Is perfect , Jam. i. 21 . and according to this Notion God is Perfect who is all in all : But this is not the Perfection Man is exhorted to ; and though it be said in the Text , Be ye perfect , even as your Father in Heaven is perfect ; yet the Particle as imports only a similitude , no equality , shewing rather , that it is our Duty to imitate our Heavenly Father , and to come as near the Original as our Frailty will give leave , than that we are to do exactly according to the measure of the fulness of God .

So that Perfection , when requir'd of Men and Christians , is a limited Perfection . By a perfect Person , the Holy Ghost sometimes means one who is very excellent ; so he who doth not offend in word , is said to be a perfect Man , Jam. iii. 2 . i. e. an excellent Christian , who is arriv'd to a high degree of Self-conquest and Perfection . Sometimes a Perfect Man is one that is well establish'd in the Truth , to distinguish him from others who are weak in Faith , as 1 Cor. ii . 6 . And this is to be comparatively Perfect , i. e. more Perfect than others . Sometimes the Scripture stiles them Perfect who are beginning to be so , and strenuously endeavour after Perfection , as Phil. iii. 15 . Sometimes to perfect a thing is to finish it , or to carry it on till it hath all its necessary Qualifications , as 1 Thess. iii. 10 . and Jam. i. 4 . So that the Perfection we are capable of amounts to no more than Sincerity , which is an Evangelical Perfection , and such as God , for Christ's sake is willing to accept of ; and we are then perfect in Goodness ; when no considerable Ingredient of a Holy Life is wanting .

The words of the Text , Be ye therefore perfect , as your Father in Heaven is perfect , relate either to the Duty immediately preceding , or to all the Vertues and Self-denials pressed and recommended in this Chapter .

As they relate to the Duty immediately preceding , they import an impartial and universal Charity ; for the Duty Christ insisted upon but just before is being civil , kind , and courteous , charitable , and doing good , not only to our Friends , and Brethren , and Relations , and to the inoffensive , but to our Foes and Enemies , and such as have wrong'd , and despitefully used us ; And then the meaning is , Be perfectly kind , and follow your Heavenly Father's Example who is kind to Good and Bad , to Friends and Foes , both to his Children , and to Strangers . If you Love your Friends only , your Charity is not perfect , but wants the better half ; you then compleat it , and make it sincere and perfect , when you express it not only to those who love you , but even to those that hate you .

As the Command relates to all the Vertues in this Chapter , it imports , that we are to be sincere and conscientious in the practice of them all , of one as well as the other , as our Father in Heaven exercises all his Perfections for the good of Mankind , and the whole Creation ; and particularly for the good of those that love him . And after all , we are to suppose , that Christ's design is to teach us , not to content our selves with having begun well , but to go on to the end well ; for all this appertains to the Perfection enjoyn'd here .

All that hath been said may be resolved into this Proposition , That a Christians perfection consists in a chearful imitation of the Perfections of his Father which is in Heaven . St. Paul , therefore very sensible of this Truth , earnestly entreats the Ephesians to be Followers of God , as dear Children , Eph. v. 1 .

Indeed , there are some Perfections in God , which we cannot , must not imitate , such as his Omniscience , and being the searcher of all Hearts , his Self-sufficiency , and dwelling in a Light inaccessible , and certain knowledge of the Day and Hour of the last Judgment , and the number of his Elect , his Immortality , Omnipotency , and being the Object of Religious Adoration . In these we are to admire him , rather than imitate him .

And yet it is as certain , that he is to be imitated in his other Perfections , such as ,

1. His Charity and Beneficence to the Good and Bad , to Friends and Foes . It 's true , the Mercies shewn to both sorts are of a different Nature . And the Bad have not all the Blessings which the Good enjoy . Yet both have experience of his Acts of Charity . Our imitation of him in this Particular is chiefly aimed at in the Text ; and in my Explication of the preceding Verses I have again and again pressed it upon you with very moving and powerful Arguments , even saluting , and being kind , and doing good to those who despitefully use you , as well as to your Friends , and such as never offended you , a Vertue this , which cannot be inculcated too often ; for there is nothing more universally neglected , the greater part thinking , there lies no Obligation upon them to be civil or kind to an Enemy , a Temper very different from that of the excellent Virgin in Taulerus , who being asked , what way she took to arrive to that height of Holiness , which appear'd in her , answer'd , Those who were most offensive and troublesome , and injurious to me , I have endeavour'd ●o Love with most ardent Affection , and those who abused me most , and did me the greatest wrong ; upon them I have sometimes heaped the greatest kindnesses I was capable of , which I should not have done , if they had not dealt so disingenuously with me .

St. Chrysostom , in his Homily upon these Words , is very smart upon those who scorn to be civil to their Enemies , except their Enemies begin the Civility , and salute them first . What Folly , saith he , is it to expect , that thine Enemy should salute thee first ; if he doth , thou get'st nothing by it ; if thou preventest him in these Civilities , thou carriest away the Crown . By preventing his Salutations thou reapest Profit from his Pride ; his Arrogance and Haughtiness proves thy Glory . Thou blamest him because he doth not salute thee first ; and art not thou to be blamed as much as he for not preventing his Salutation ? If he is to be blamed , why dost thou imitate him in that , for which thou findest fault with him ? We that are bound to suffer our selves to be struck on the Cheek , and to go farther with an Enemy than we are constrained ; and to lose our Cloak , and Coat , and Garments , when we are abused , what hopes of Mercy have we , if we will not so much as prevent an Enemy in the point of Civility and Salutes ? Thou say'st I shall be laugh'd at if I do so . Mad-man , that thou may'st not be despis'd by Men , dost thou offend thy God ? That thy Fellow-servant may not Jeer thee , dost thou dishonour thy Creator and greatest Benefactor ? The more thy Fellow-Creature despises thee for doing thy Duty , the greater is thy Reward ; for thou suffer'st that Contempt for God's sake ; and let me tell you , that it 's greater and better to be despised for God's sake , than to be honour'd and caress'd by all the Princes of the World .

2. Another Perfection which requires our Imitation , is his Patience . See how God bears with Sinners ! See how loath he is to strike ; see how unwilling he is to afflict the Children of Men. They abuse him , and he lays by his Rod ; they wrong him , and he with-holds his revenging Arm. St. James , to engage his Auditors to Patience , sets the Examples of the Prophets before them , Jam. v. 10 . But we have a greater Example to follow , even him that teaches his Prophets Wisdom . Is God so Patient , and shall we burn with Rage and Revenge , immediately upon an Injury that 's offer'd to us . Is this to be like our Father which is in Heaven ? We would not have God deal with us in this manner : Foolish Creatures ! And shall we deal thus with our Brethren ?

3. In his Veracity . God cannot lye , Tit. i. 2 . and we must not Lye . Wherefore putting away Lying , speak every Man Truth to his Neighbour , Eph. iv . 25 . It is our Duty upon several Accounts , but more particularly upon this , because our Father in Heaven , whose Children we profess our selves to be , is a God of Truth . How unlike God is that Man who talks deceitfully to his Neighbour , that tells him one thing and means another ? How contrary is this to the Temper of our Father which is in Heaven , whose Promises are steddy like Pillars of Brass ; and Heaven and Earth shall sooner perish , than the least tittle of his Promise shall fail . When he saith the Word , Men may as firmly depend upon it , as if it were confirm'd with Oaths . This must be our Example , and a strict Veracity must attend our Speeches . He that in his Words hath not a strict regard to Truth , not only Deviates from the Temper of his Father which is in Heaven , but is like the Devil , the Father of Lyes ; a likeness , from which Good Lord deliver us .

4. In his Purity . To this purpose is the standing Command , Be ye Holy as I am Holy , 1 Pet. i. 16 . God is a hater of Sin , and so must we abhor that which is evil , Rom. xii . 9 . God is an Enemy particularly to all Uncleanness , Lasciviousness , and unlawful Mixtures ; and so must we , For this is the Will of God , even your Sanctification , that every one of you should know how to possess his Vessel in Sanctification and Honour , 1 Thess. iv . 3 , 4. And purity in our Thoughts , Desires , Words , and Actions , is the surest sign that we belong to him , who is of purer Eyes than to behold Iniquity . For I will be Sanctified in all them that draw nigh unto me .

And what shall I say more , God is a Lover of good Men , dwells with the Humble and Lowly , prizes Holiness , and an active Faith , beyond all the Riches , and Honours , and Grandeur of the World ; esteems a Saint before the most potent and unsanctified Wretch ; condescends to Persons of the meanest Rank , executes Judgment for the Oppressed , relieves the Fatherless and Widow , takes care of the Stranger , pities them that are in Bonds , commiserates the Needy , comforts the Afflicted , counsels the Stubborn , reclaims the Impenitent , encourages the Pious and Serious , strengthens them that do stand , raises those that are fall'n ; He heals the broken in their Heart , and binds up their Wounds ; in all which Particulars , our imitation of him becomes a necessary Duty . And this is to be perfect , as our Father which is in Heaven is perfect . To imitate his Perfection is our Perfection , a Duty necessary , because commanded ; and some other Reasons which make it so , are these following :

Reasons .

1. In this imitation we cannot be mistaken : Here we are sure we are in the right : Were there danger of going astray , or falling into Waters , or running upon Precipices , it would be some discouragement . God can do nothing that 's Evil. The Perfections which are in him , are undoubtedly good and right . Here is no fear of a false Light , of an Ignis fatuus , of a false Teacher , of a Barcacab , of a Deceiver . God can deceive no Man ; it is against his Nature and his Will. He is the fountain of Goodness . He is good and doth good , and is a guide to them that walk in darkness . Whatever he doth must be praise-worthy and commendable ; and in following his Example , we cannot run into By-paths , into Labyrinths , into dangerous Gulfs . He is Light , and in him is no darkness at all ; and therefore we have reason to walk in the Light , even as he is in the Light , for in following that Light , we do , and cannot but do that which is Holy and Just , and agreeable to the Rules of Wisdom and Righteousness , and which will lead us into the ways of Peace , and Satisfaction , and Joy , and Comfort , even to the still Waters , to the fountain of living Waters , whereof whoever drinks shall never thirst again .

2. Our Interest , our Duty , our Life , our Breath , and Being , and all the Mercies we enjoy , oblige us to love him ; but how can we love him except we imitate him . Love doth naturally incline to imitation . The ancient Egyptians are said to have a mighty veneration for their Kings , and that love so wrought upon them , that they would imitate their Princes in their Halting , Lameness , and such other Defects and Infirmities . The Persians had that love for Cyrus , that they would even bow their Childrens Noses to make them Aquiline , or like Bills of Eagles , because that of Cyrus was so . So did Alexander's Courtiers hold their Heads on one side , because Alexander went so ; and the Disciples of Aristotle would go stooping out of Love to their Master who used that Posture . If Love hath that power with Men , that it constrains to imitate those whom they love , even in their Blemishes , and that with Pain and Uneasiness , can we talk of loving God , while our Love works in us no imitation of his Goodness , Righteousness , Veracity , Mercy , Clemency , &c. than which nothing is more profitable or edifying to our Souls , and in which our very Perfection consists . Perfection is that which we very earnestly desire , and endeavour after in other things , perfect Health , perfect Strength , perfect Liberty , &c. and is perfection in Goodness no motive , no temptation ?

3. It is certain , we are to tread in our Saviour's steps . It 's this that makes us Christians . We have vow'd it , we have promis'd it , even to follow the Lord Jesus ; but how can this be done , except we imitate our Father which is in Heaven . Christ himself did so . The Son can do nothing but what he sees the Father do ; for what things soever he doth , these also doth the Son likewise , John v. 19 . He loved as God loved , and was merciful as God was merciful . In a word , he was the express Image of his Person , not only of his Nature , but of his Perfections too ; and if this was our Saviour's work , we cannot imitate that Saviour , except we endeavour to be perfect , as our Father which is in Heaven is perfect . But I shall press this no farther . There are several weighty Inferences which may be drawn from the Premises for our Instruction , and I must proceed to acquaint you with them .

Inferences .

I. From this Command of being Perfect it doth not follow , that on this side Heaven , we may arrive to a perfect freedom from all Sin , great and small , which seems to have been the Doctrine of Pelagius , and his Disciple . Coelestius ; and if we may believe St. Austin and Cassian , they proceeded to that extravagance , as to affirm , that all this might be done by the meer strength and force of Nature . They do indeed alledge , the Examples of Abel , of Abraham , Isaac , and Jacob , and how God rewarded them with making them his Friends , and gave them great Instances of his Love and Favour . But all that can be inferr'd from thence , is only this , that he encourag'd their Faith by gracious Recompences , as a Father doth a Child otherwise faulty enough , upon some excellent act of Obedience , but not that they were free from all Sin ; there is not a just Man upon Earth , that doth good and sinneth not , saith Solomon , Eccles. vii . 20 . and the just Man falls seven times , i. e. Sins by surprize very often , and rises up again , Prov. xxiv . 16 . we grant very readily what St. John says , 1 John iii. 9 . That the regenerate cannot Sin , because the Seed of God remains in them ; but if we compare that Passage with other places of Scripture , the sence must necessarily be this , That committing such Sins as worldly and sensual Men make nothing of , is against their Temper and Inclination , as Joseph told his Mistress , How can I commit this wickedness ? They cannot sin wilfully , or with delight , or allow themselves in any known Sin , nor sin impenitently . It 's true , such Men are call'd Perfect , because they have a respect to all the Commandments of God , and there is nothing remarkable in all the compass of Vertue and Goodness , which they do not heartily endeavour after , and their Sincerity is called Perfection ; but still , that 's no Argument , that therefore they are not subject to accidental Slips and Failings , while they live among Men , and converse with variety of Persons , which they expiate by a renew'd and daily Repentance , so that a Man may be a perfect Man , as the Sun is a perfect Light ; yet as that Luminary hath its Spots , and is subject to be clouded , so Righteous Men may have lesser Faults , and be subject to inadvertencies , and yet be Perfect still .

II. It follows from the Premises , that both the Saying in the Text , and all the other Oracles deliver'd in this Sermon , are Precepts , not Counsels , Duties which every Christian is oblig'd to perform ; not meer Heroick Actions , which the Religious only , and those who have entirely dedicated themselves to God's service , are oblig'd to mind , or to exercise themselves in the Church of Rome , by making a distinction betwixt Counsels and Precepts , cuts the Sinews of a Christian Life ; and how pleasing soever this Doctrine may seem to Carnal Men , in that it gives them hopes , that they may be excused from the severer and weightier Duties of the Law ; but that this Doctrine is false , particularly with respect to the Oracle of the Text , and the rest in this Chapter , is evident from hence , because Christ speaks to all his Disciples , and all that call themselves Christians , own themselves to be so ; and therefore all must fall under the Obligation . And are not we all fond of being Children of our Father which is in Heaven ; and if the Children of God are obliged to these Self-denials , can any of us excuse our selves from the Duty , since there are none of us , but what are desirous to be honour'd with that Title .

I will not deny , but there are some Evangelical Counsels , which all are not obliged to perform ; of this nature is Celibacy , or a single Life , whereof Christ speaks , Matth. xix . But then these Counsels are so expressed , that we may know they are no peremptory Commands to which all are obliged , as in the preceding Instance of a single Life , Christ says , He that is able to receive it , let him receive it , Matth. xix . 12 . which differs very much from a commanding Stile ; and besides , the Sayings in this Sermon of Christ are enjoyn'd upon pain of Damnation , and those who hear them , and neglect to do them , whoever they be , great or low , Clergy-men or Lay-men , are called Fools , and Miserable , and undone for ever .

III. We see here there is no standing still in Religion , but he that will be saved must press on toward Perfection . It is very common with some Christians , when they are come to such a pitch of Devotion , there to rest and grow secure , and maintain that Formality , and think themselves sufficiently Religious . But this must be a Mistake , and it 's a sign they do not search their Hearts , nor examine their Lives , nor compare their Behaviour with the particular Rules of the Gospel ; which if they did , they would find , that there is always something to reform , to amend , to rectifie , and to set in order ; something to remove , and something to plant , something to meliorate , and something to dislodge ; in a word , that some other Vertues , besides those they have already , are to be Objects of their Love and Delight .

That Person who contents himself with his being free from scandalous Sins , stops there , and looks after no greater Perfection , most certainly disobeys the words of the Text ; for how doth he endeavour after Perfection , that parts with one Sin , and pleases himself with another ; and with the Pharisee cries , I thank thee , O God , that I am not as other Men , Unjust , Adulterous , &c. and all this while allows himself in Pride , Arrogance , Censoriousness , and Selfconceitedness : Not to go on in Religion , or not to perfect what is begun , or not to proceed from Vertue to Vertue is to go backward : And he that is at a stand , lies expos'd to the Devils Temptations , for we are not ignorant of his Devices . He that stands still will not be long before he goes backward , he is next door to it ; for this gives the Enemy a fair opportunity to lull him into a Slumber , from whence he seldom awakes , till God calls upon him in a terrible accent : Thou Fool , this Night thy Soul shall be taken from thee ; and whose shall be what thou hast provided .

IV. Let 's earnestly labour after Perfection , and that none may ask what Perfection is , It is no other , no less , no meaner Perfection , that what is pressed in the Text : Be ye therefore perfect , as your Father which is in Heaven is perfect .

This Perfection , to give a fuller account of it , relates , 1. To the kinds of Graces . 2. To the degrees of Grace .

1. To the kinds of Graces . Endeavour after Perfection appears in nothing so visibly , as in our serious endeavours after the several Graces which make up the Wedding-Garment spoken of in the Gospel , and the charming Ornament of Christ's Spouse . Not only one , but all must appear very lovely in our Eyes . If one seems amiable , and the rest are nauseated , the Heart is not right with God . We must not content our selves with being liberal to the Poor and Needy , but Meekness and Humility , and love of Enemies , and overcoming the Evil with Good , must be as heartily espoused as the other . To this purpose is that Command of St. Peter , 2 Pet. i. 5 . Add to your Faith , Vertue ; unto Vertue , Knowledge ; unto Knowledge , Temperance ; unto Temperance , Patience ; unto Patience , Godliness ; unto Godliness , Brotherly-kindness ; and unto Brotherly-kindness , Charity , &c. There is indeed a great stress on some particular Vertues , and particularly on Almsgiving ; and there are such lofty things said of it , that the unwary Reader will be apt to think he need do no more in order to Salvation . But though God's special favour and esteem of such a Vertue is set down , by way of Motive and Encouragement ; yet it 's certain , it 's no where said , that such a Vertue alone will suffice , in order to eternal Happiness , and when the rest are injoyn'd with as great severity as this , it must necessarily follow , that the rest are equally necessary . The Pharisees indeed had an Opinion , that if a Man did exercise himself in any one Command , though he neglected the rest , he would not fail of a blessed Portion in the Life to come . But this plainly contradicts the Christians Rule , which is , Ye are my Friends , if ye do whatsoever I command you , John xv . 14 . and it 's to be fear'd , that where the Obedience is partial , the Plant cannot be , or is not of our Heavenly Father's Planting . The Stoicks which held , that he who had one Vertue had all the rest , were so far in the right , that he , who upon a good Principle , out of love to Goodness , applies himself to one Vertue , is in a disposition to be Master of the rest , if he pursues that Principle ; but to think , that all the rest will fall in in course to him , who by frequent acts shews , he is pleased with one , is what Experience confutes , and Reason tells us cannot be , except the same Industry be used , to attain to the rest that was used in the pusuit of that we have made a considerable progress in .

2. This Perfection must be seen in the degree of those Graces we are possessed of . A lower degree must be raised into a higher ; Faith , which is like a Grain of Mustard-see , must be advanced into a spreading Shrub ; so must Hope , so must Love , so must Charity , so must other Graces . The Acts must be improv'd into Habits , and the tender Plant must become Robust , till it can bear the Injuries of Wind and Weather . The beginnings of a Vertue are Incouragements to proceed in it ; he that doth not , doth not grow strong in the Lord , and consequently doth not endeavour after Perfection .

3. This Perfection reaches farther yet , even to doing of such things , as are more perfect . There are divers Actions which seem to have no great hurt in them ; and yet it is certainly a more perfect act to abstain from them . This is to be observed particularly in Eating and Drinking , in Dressing and Cloathing , in Speeches , and Discourses , and Visits , in Conversation and Company , in Sports and Recreations , &c. Such a Jest , eating of the other Dish , drinking the third Glass , playing for Company 's sake , such a gaudy Dress , &c. may seem harmless ; but it is greater Perfection to forbear them ; so in doing good , it is many times greater Perfection to do such an act of Charity than to forbear it . In all which Cases a Christian who follows our Saviour's Rule in the Text , will have a special regard to what is more perfect ; and therefore more pleasing to God .

In such Particulars as these consists the Christian Perfection , which here we are exhorted to labour after ; but I can have but little hopes , that you will exercise your selves toward this Perfection , except you were very resolute to make use of the proper means , which are these following .

1. A mighty ambition after Spiritual things ; as great an ambition to be truly Good and Holy as others have to be rich and great in the World .

2. A vigorous consideration of the future degrees of Glory , according to the progress you make here . He that meditates much of these degrees , will find in himself a vehement desire after such degrees of Sanctity as the most perfect Persons have attain'd to .

3. A fervent Love of the Lord Jesus , such a Love as we find in St. Paul , in St. John , in Mary , the Sister of Martha , &c. a love which must rise from the strong Impresses made upon the Soul by the Sufferings of Christ , and his Love in descending from Heaven and dying for us .

4. A lively representation of what God hath done for us , both in Spirituals and Temporals ; for this will mightily inflame the Soul , and put her upon doing any thing which he delights in .

5. An attentive Consideration of the Title in the Text , where God is called , Our Father which is in Heaven , an Epithet often repeated , and therefore often to be thought of : If we are his Children , what should we do but imitate him , that being the nature and duty of Children , that do not bear that name in vain . He is in Heaven , this speaks his Greatness . We see how Great Men prevail with us , to do things even contrary to our Inclination . And shall not he , who is the greatest of all , Influence our Resolution to be Perfect , as he himself is Perfect . Moreover , he is in Heaven , and from thence looks down upon us . It is his condescension that he doth so , and that condescention ought to be a Motive to this Perfection . He looks down upon us to see how we improve our Talents ; if we do not , he notes our Guilt in his Book , where it will stand as a Witness against us . And he is said to be in Heaven , to let us see the place , which we are to be receiv'd into , if we be Perfect , and truly endeavour after it . Thither he intends to draw us , to the same Kingdom where himself Reigns , and where Christ our Head Reigns . And is this no Argument to stir us up to this Perfection ? I do not mention Prayer , as a means , because we still suppose , that what-ever helps we offer , all are insignificant without fervent Prayer . And thus we have chalk'd out the way to Christian Perfection ; a Perfection , to speak properly , begun on this side the Grave , and which shall be perfected in Heaven . And when that which is truly Perfect is come , then that which is in part shall be done away . I conclude with St. Peter's ardent wish , 1 Pet. v. 10 . But the God of all Grace , who hath called us to his Eternal Glory in Christ Jesus , after that ye have suffer'd a while , make you perfect , stablish , strengthen , settle you . To him be Glory and Dominion for ever . Amen .

FINIS .