A SERMON Preached at COURT, &c.

THE Text relating to something going before, must carry our Eye back to the 13th. verse, where we shall find, that the thing, of which these words are affirmed, is Wis­dome: A Name by which the Spirit of God was here pleased to express to us Religion, and thereby to tell the world, [Page 2] what before it was not aware of, and per­haps will not yet believe, that those two great things that so engross the desires and designs of both the Nobler and Ignobler sort of mankind, are to be found in Re­ligion; namely Wisdom and Pleasure; and that the former is the direct way to the latter, as Religion is to both.

That Pleasure is Man's chiefest good, (because indeed it is the perception of Good that is properly pleasure) is an assertion most certainly true, though un­der the common acceptance of it, not only false, but odious: for according to this, pleasure and sensuality pass for terms equivalent; and therefore, he that takes it in this sence, alters the Subject of the discourse. Sensuality is indeed a part, or rather one kind of pleasure, such an one as it is. For Pleasure in general, is the consequent apprehension of a sutable Object, sutably applied to a rightly dis­posed faculty; and so must be conversant, both about the faculties of the Body, [Page 3] and of the Soul respectively; as being the result of the fruitions belonging to both.

Now amongst those many Arguments, used to press upon men the exercise of Religion, I know none that are like to be so succesful, as those that answer, and re­move the prejudices that generally pos­sess, and barr up the Hearts of men a­gainst it: amongst which, there is none so prevalent in Truth, though so little owned in Pretence, as that it is an Ene­my to mens pleasures, that it bereaves them of all the sweets of Converse, dooms them to an absurd and perpetual Melancholy, designing to make the world nothing else but a great Monastery. With which notion of Religion, Na­ture and Reason seems to have great cause to be dissatisfied. For since God never Created any faculty, either in Soul or Body, but withal prepared for it a sutable object, and that in order to its gratification; can we think that Religion [Page 4] was designed only for a Contradiction to Nature? and with the greatest and most irrational Tyranny in the World to tantalize, and tie men up from enjoy­ment, in the midst of all the opportuni­ties of enjoyment? to place men with the furious affections of hunger, and thirst in the very bosome of Plenty; and then to tell them that the envy of Provi­dence has sealed up every thing that is sutable under the Character of unlawful? For certainly, first to frame appetites fit to receive pleasure, and then to interdict them with a Touch not, tast not, can be nothing else, than only to give them occasion to devour, and prey upon them­selves; and so to keep men under the per­petual Torment of an unsatisfied Desire: a thing hugely contrary to the natural felicity of the Creature, and consequent­ly to the wisdom, and goodness of the great Creator.

He therefore that would persuade men to Religion, both with Art and effica­cy, [Page 5] must found the persuasion of it up­on this, that it interferes not with any rational pleasure, that it bids no body quit the enjoyment of any one thing that his Reason can prove to him, ought to be enjoyed. 'Tis confessed, when through the cross circumstances of a man's temper or condition, the Enjoyment of a pleasure would certainly expose him to a greater inconvenience, then Religion bids him quit it; that is, it bids him prefer the en­durance of a lesser evil before a greater, and Nature it self does no less. Religi­on therefore entrenches upon none of our Priviledges, invades none of our Plea­sures; it may indeed sometimes com­mand us to change, but never totally to abjure them.

But it is easily foreseen, that this Dis­course will in the very beginning of it be encountred by an Argument from Ex­perience, and therefore not more ob­vious than strong; namely, that it cannot but be the greatest trouble in the world [Page 6] for a man thus (as it were) even to shake off himself, and to defie his Nature, by a perpetual thwarting of his innate Appe­tites and Desires; which yet is absolutely necessary to a severe and impartial pro­secution of a course of Piety: nay, and we have this asserted also, by the Verdict of Christ himself, who still makes the Disciplines of self-denial and the Cross, those terrible blows to Flesh and Blood, the indispensable requisits to the Being of his Disciples. All which being so, would not he that should be so hardy as to attempt to persuade men to Piety from the pleasures of it, be liable to that invective taunt from all Mankind, that the Israelites gave to Moses; Wilt thou put out the Eyes of this People? Wilt thou persuade us out of our first Notions? Wilt thou demonstrate, that there is any delight in a Cross, any Comfort in vi­olent abridgements, and which is the greatest Paradox of all, that the highest Pleasure is to abstain from it?

[Page 7]For answer to which, it must be con­fest, that all Arguments whatsoever against Experience are fallacious; and therefore in order to the Clearing of the Assertion lay'd down, I shall premise these two Considerations.

1. That Pleasure is in the Nature of it a Relative thing, and so imports a peculi­ar Relation and Correspondence to the state and condition of the Person to whom it is a Pleasure. For as those who Discourse of Atoms affirm that there are Atoms of all forms, some round, some triangular, some square, and the like; all which are continually in motion, and never settle till they fall into a fit circum­scription or place of the same figure: So there are the like great diversities of Minds and Objects; whence it is, that this Ob­ject striking upon a mind thus or thus disposed, flies off, and rebounds without making any impression; but the same luckily hapning upon another of a Dis­position as it were framed for it, is pre­sently [Page 8] catcht at, and greedily clasped into the nearest Unions and Embraces.

2. The other thing to be considered, is this; That the Estate of all men by Na­ture is more or less different from that estate, into which, the same persons do, or may pass, by the exercise of that which the Philosophers called Virtue, and into which men are much more effectually and sublimely translated by that which we call Grace; that is by the supernatu­ral overpowring operation of God's Spi­rit. The difference of which two estates consists in this; that in the former the sensitive appetites rule and domineer; in the latter the Supream faculty of the Soul, called Reason, sways the Scepter, and acts the whole man above the irregular de­mands of Appetite and Affection.

That the distinction between these two is not a meer figment, framed only to serve an Hypothesis in Divinity; and that there is no man but is really under one, before he is under the other, I shall [Page 9] prove, by shewing a Reason why it is so, or rather indeed why it cannot but be so. And it is this: Because every man in the beginning of his life, for several years is capable only of exercising his sensitive faculties and desires, the use of Reason not shewing it self till about the Seventh Year of his Age; and then at length but (as it were) dawning in very imperfect Essays and Discoveries. Now it being most undeniably evident that every Fa­culty and Power grows stronger and stronger by exercise; is it any wonder at all, when a man for the space of his first six years, and those the years of ductility and impression, has been wholly ruled by the propensions of sense, at that age very eager and impetuous; that then after all, his Reason beginning to exert and put forth it self, finds the man prepossess'd and under another power: so that it has much adoe by many little steps, and gra­dual conquests, to recover its preroga­tive from the usurpations of appetite, and [Page 10] so to subject the whole man to its Dic­tates: the difficulty of which is not con­quered by some men all their Days. And this is one true ground of the Difference between a state of Nature, and a state of Grace, which some are pleased to scoff at in Divinity, who think that they con­fute all that they laugh at, not knowing that it may be solidly evinced by meer Reason and Philosophy.

These two considerations being pre­mised, namely, That Pleasure implies a proportion and agreement to the respec­tive States and Conditions of men; and that the state of men by Nature is vastly different from the estate into which Grace or Vertue transplants them; all that Ob­jection levelled against the foregoing As­sertion is very easily resolvable.

For there is no doubt, but a man, while he resigns himself up to the Bru­tish guidance of sense and appetite, has no relish at all for the Spiritual, refined delights of a Soul clarified by Grace and [Page 11] Vertue. The pleasures of an Angel can never be the pleasures of a Hog. But this is the thing that we contend for; that a man having once advanced him­self to a state of Superiority over the Con­trol of his inferior Appetites, finds an infi­nitely more solid and sublime pleasure in the Delights proper to his Reason, than the same person had ever conveyed to him by the bare ministry of his Senses. His taste is absolutely changed, and there­fore that which pleased him formerly, becomes flat and insipid, to his Appetite now grown more masculine and severe. For as age and maturity passes a real and a marvellous Change upon the Dyet and Recreations of the same person; so that no man at the Years and Vigour of Thirty, is either fond of Sugar-plums or Rattles: In like manner, when Reason, by the assistance of Grace, has prevailed over, and outgrown the encroachments of Sense, the delights of Sensuality are to such an one but as an Hobby-horse [Page 12] would be to a Councellour of State; or as tastless, as a bundle of Hay to an hun­gry Lyon. Every alteration of a man's Condition infallibly inferrs an alteration of his Pleasures.

The Athenians laught the Physiogno­mist to Scorn, who pretending to read men's minds in their foreheads, descri­bed Socrates for a crabbed, lustful, proud, ill-natured Person; they knowing how di­rectly contrary he was to that Dirty Cha­racter. But Socrates bid them forbear laughing at the man, for that he had given them a most exact account of his Nature; but what they saw in him so contrary at the present, was from the con­quest that he had got over his Natural disposition by Philosophy. And now let any one consider, whether that Anger, that Revenge, that Wantonness and Ambi­tion, that were the proper pleasures of So­crates, under his Natural temper of crab­bed, lustful, and proud, could have at all affected or enamour'd the mind of the [Page 13] same Socrates, made gentle, chast and humble by Philosophy.

Aristotle says, that were it possible to put a Young man's eye into an Old man's head, he would see as plainly and clearly as the other; so could we infuse the incli­nations and principles of a Vertuous per­son into him that prosecutes his debau­ches with the greatest Keeness of desire, and sence of Delight, he would loath and reject them as heartily, as he now pursues them. Diogenes, being asked at a Feast, why he did not continue eating as the rest did, answered him that asked him with another question, Pray why do you eat? Why says he for my pleasure; why so, says Diogenes, do I abstain for my Pleasure; and therefore the Vain, the Vi­cious and Luxurious person argues at an high rate of inconsequence, when he makes his particular desires, the general measure of other men's delights. But the case is so plain, that I shall not upbraid any man's understanding by endeavour­ing [Page 14] to give it any farther Illustration.

But still, after all, I must not deny that the change and passage from a state of Nature, to a state of Vertue, is laborious, and consequently irksome and unplea­sant: and to this it is, that all the fore­mentioned expressions of our Saviour do allude. But surely the baseness of one condition, and the generous excellency of the other is a sufficient. Argument to induce any one to a change. For as no man would think it a desirable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distemper: so neither can any man, that would be faithful to his Reason, yield his Ear to be bored through by his domineering appetites, and so chuse to serve them for ever, only for those poor, thin gratifications of sen­suality that they are able to reward him with. The ascent up the hill is hard and tedious, but the serenity and fair prospect at the Top, is sufficent to incite the La­bour [Page 15] of undertaking it, and to reward it being undertook. But the difference of these two conditions of men, as the foun­dation of their different pleasures, being thus made out, to press men with argu­ments to pass from one to the other, is not directly in the way, or design of this Discourse.

Yet before I come to declare positively the pleasures that are to be found in the ways of Religion; one of the grand du­ties of which is stated upon Repentance; a thing expressed to us by the grim names of Mortification, Crucifixion, and the like: and that I may not proceed only up­on absolute. Negations, without some Concessions; we will see, whether this so harsh, dismal, and affrighting duty of Repentance is so entirely Gall, as to ad­mit of no mixture, no allay of sweetness, to reconcile it to the Apprehensions of Reason and Nature.

[Page 16]Now Repentance consists properly of two things:

• 1. Sorrow for Sin.
• 2. Change of Life.

A word briefly of them both.

1. And first for Sorrow for Sin: Usual­ly, the sting of Sorrow is this, that it neither removes nor alters the thing we sorrow for; and so is but a kind of reproach to our Reason, which will be sure to accost us with this Dilemma. Either the thing, we sorrow for, is to be remedied, or it is not: If it is, why then do we spend the time in mourning, which should be spent in an active applying of Remedies? but if it is not; then is our Sorrow Vain and Superfluous, as tending to no real Effect. For no man can weep his Father or his Friend out of the Grave, or mourn himself out of a Bankrupt condition. But this Spiritual Sorrow is effectual to one of the greatest and highest Purposes, that mankind can be Concerned in. It is a means to avert an impendent wrath, to [Page 17] disarm an offended Omnipotence; and even to fetch a Soul out of the very jaws of Hell. So that the End and Consequence of this sorrow, sweetens the sorrow it self: and as Solomon says, In the midst of laughter, the heart is sorrowful; so in the midst of sorrow here, the heart may re­joyce: for while it mourns, it reads, That those that mourn shall be comforted; and so while the penitent weeps with one Eye he views his Deliverance with the other. But then for the External ex­pressions, and vent of Sorrow; we know that there is a certain pleasure in weep­ing; it is the Discharge of a big and a swelling grief, of a full and a strangling discontent: and therefore he that never had such a burden upon his heart, as to give him opportunity thus to ease it, has one pleasure in this World, yet to come.

2. As for the other part of Repen­tance, which is change of life; this indeed may be troublesome in the Entrance; but it is but the first bold onset, the first reso­lute [Page 18] Violence and invasion upon a vici­ous habit, that is so sharp and afflicting. Every impression of the Lancet Cuts, but it is the first only that Smarts. Be­sides, it is an argument hugely unrea­sonable, to plead the Pain of passing from a Vicious Estate, unless it were proved, that there was none in the continuance under it: But surely, when we read of the Service, the Bondage, and the Captivity of Sinners, we are not entertain'd only with the Air of Words and Metaphors; and instead of Truth, put off with Simi­litudes. Let him that says it is a trou­ble to refrain from a Debauch, convince us, that it is not a greater to undergoe one: and that the Confessor did not im­pose a shrewd Penance upon the Drunken man, by bidding him go and be drunk again: and that lisping, raging, redness of Eyes, and what is not fit to be named in such an Audience, is not more toilsome, than to be clean, and quiet, and discreet, and respected for being so. All the trou­ble [Page 19] that is in it, is the trouble of being sound, being cured, and being recover­ed. But if there be great arguments for Health, then certainly, there are the same for the obtaining of it: and so keeping a due proportion between Spirituals and Temporals, we neither have, nor pretend to greater Arguments for Repentance.

Having thus now, cleared off all, that by way of Objection can lie against the Truth asserted, by showing the proper Qualification of the Subject, to whom only the ways of Wisdom, can be ways of Pleasantness; for the further prosecution of the matter in hand, I shall show what are those properties that so peculiarly set off, and enhance the Excellency of this Pleasure.

1. The first is That it is the proper pleasure of that part of man, which is the largest and most comprehensive of Plea­sure, and that is his mind: a substance of a boundless comprehension. The mind of man is an Image, not only of God's [Page 20] Spirituality, but of his Infinity. It is not like any of the Sences, limited to this or that kind of object: as the sight inter­medles not with that which affects the smell: but with an universal superinten­dence, it arbitrates upon and takes them in all. It is (as I may so say) an Ocean, into which all the little Rivulets of Sen­sation, both External and Internal, dis­charge themselves. It is framed by God to receive all and more than Nature can afford it; and so to be its own motive to seek for something above Nature. Now this is that part of man, to which the Pleasures of Religion properly be­long: and that in a double respect.

• 1. In reference to Speculation, as it su­stains the name of Understanding.
• 2. In reference to Practice, as it su­stains the name of Conscience.

1. And first for Speculation: the plea­sures of which have been sometimes so great, so intense, so ingrossing of all the Powers of the Soul, that there has been [Page 21] no room left for any other Pleasure. It has so called together all the Spirits to that one Work, that there has been no supply to carry on the Inferior operations of Nature. Contemplation feels no Hunger, nor is sensible of any Thirst, but of that after knowledge. How frequent and exalted a Pleasure did David find from his Medi­tation in the Divine Law? all the day long it was the Theam of his Thoughts. The affairs of State, the government of his Kingdom, might indeed employ, but it was this only that refresh'd his mind.

How short of this are the delights of the Epicure? how vastly disproportionate are the Pleasures of the Eating, and of the Thinking man? indeed as different as the silence of an Archimedes in the study of a Problem, and the stilness of a Sow at her wash. Nothing is comparable to the pleasure of an Active, and a prevailing thought: a thought prevailing over the difficulty and obscurity of the Object, and refreshing the Soul with new discoveries, [Page 22] and images of things; and thereby extend­ing the Bounds of Apprehension, and (as it were) enlarging the Territories of Reason.

Now this pleasure of the Speculation of Divine things, is advanced upon a double Account.

• 1. The Greatness.
• 2. The newness of the Object.

1. And first for the greatnss of it. It is no less than the great God himself, and that both in his Nature, and his Works. For the Eye of Reason, like that of the Ea­gle, directs it self chiefly to the Sun, to a glory that neither admits of a Superior, nor an Equal. Religion carries the Soul to the study of every Divine Attribute.

It poses it with the amazing thoughts of Omnipotence; of a Power able to fetch up such a Glorious Fabrick, as this of the world, out of the Abyss of Vanity and Nothing, and able to throw it back into the same Original Nothing again. It drowns us in the speculation of the Divine Omniscience; that can maintain [Page 23] a steady infallible comprehension of all Events in themselves Contingent and Accidental; and certainly know that, which does not certainly exist. It con­founds the greatest subtilties of Specula­tion, with the Riddles of God's Omnipre­sence; that can spread a single Individu­al substance through all spaces; and yet without any commensuration of parts to any, or circumscription within any, though totally in every one. And then for his Eternity; which non-plusses the Strongest and Clearest Conception, to comprehend how one single Act of Du­ration, should measure all Periods and Portions of time without any of the di­stinguishing parts of Succession. Like­wise for his Justice; which shall prey upon the sinner for ever, satisfying it self by a perpetual Miracle, rendring the Creature immortal in the midst of the flames; always consuming, but never consumed. With the like wonders we may entertain our Speculations from his [Page 24] Mercy; his Beloved, his Triumphant Attribute; an Atribute, if it were possi­ble, something more than Infinite; for even his Justice is so, and his Mercy tran­scends that. Lastly we may contem­plate upon his supernatural, astonishing works; particularly in the Resurrection, and reparation of the same numerical Body, by a reunion of all the scattered Parts, to be at length disposed of into an estate of Eternal Woe or Bliss; as also the greatness and strangeness of the Beatifick Vision; how a created Eye should be so fortified, as to bear all those Glories that stream from the fountain of uncreated Light, the meanest expression of which Light, is, that it is unexpressible. Now what great and high Objects are these for a Rational Contemplation to busy it self upon? Heights that scorn the reach of our Prospect; and Depths in which the tal­lest Reason will never touch the Bottom: yet surely the pleasure arising from thence is Great and Noble; for as much as they [Page 25] afford perpetual matter and imployment to the inquisitiveness of Humane Rea­son; and so are large enough for it to take its full scope and range in: Which when it has suck'd and dreined the utmost of an Object, naturally lays it aside, and neg­lects it as a dry and an Empty thing.

2. As the things belonging to Reli­gion entertain our Speculation with great Objects, so they entertain it also with new. And novelty we know is the great parent of pleasure; upon which account it is that men are so much pleased with Variety, and Variety is nothing else but a continued Novelty. The Athe­nians, who were the profess'd and most diligent Improvers of their Reason, made it their whole business to hear or to tell some new thing: for the truth is, Newness e­specially in great matters, was a worthy entertainment for a searching mind; it was (as I may so say) an High Tast, fit for the relish of an Athenian Rea­son. And thereupon the meer unheard of [Page 26] strangeness of Iesus and the Resurrection, made them desirous to hear it discoursed of to them again, Acts 17.23. But how would it have imployed their searching Faculties, had the Mystery of the Trini­ty, and the Incarnation of the Son of God, and the whole Oeconomy of man's Redemption been explained to them? For how could it ever enter into the thoughts of Reason, that a satisfaction could be paid to an Infinite Justice? Or, that two Natures so unconceivably different, as the Humane and Divine, could unite into one Person? The know­ledge of these things could derive from nothing else but pure Revelation, and consequently must be purely New to the highest discourses of meer Nature. Now that the Newness of an Object so exceedingly pleases and strikes the mind, appears from this one consideration; that every thing pleases more in expectation than fruition: and expectation supposes a thing as yet new, the hoped for disco­very [Page 27] of which is the Pleasure that enter­tains the expecting, and enquiring mind: Whereas Actual discovery (as it were) rifles and deflowers the Newness and Freshness of the Object, and so for the most part makes it Cheap, Familiar and Contemptible.

It is clear therefore, that, if there be any pleasure to the mind from speculation; and if this pleasure of speculation be ad­vanced by the greatness and newness of the things contemplated upon; all this is to be found in the ways of Religion.

2. In the next place, Religion is a plea­sure to the mind, as it respects Practice; and so sustains the Name of Conscience. And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is calm, and serene, and absolving, then properly a man enjoys all things, and what is more, Himself, for that he must do, before he can enjoy any thing else. [Page 28] But it is only a Pious life, lead exactly by the rules of a severe Religion, that can authorize a man's Conscience to speak comfortably to him: It is this that must word the sentence, before the Conscience can pronounce it; and then it will do it with Majesty and Authority; it will not whisper, but proclaim a Jubilee to the mind. It will not drop, but pour in Oil upon the wounded Heart. And is there any pleasure comparable to that which springs from hence? The Pleasure of Conscience is not only greater than all other Pleasures, but may also serve instead of them: for they only please and affect the mind in Transitu, in the piti­ful narrow compass of actual fruition; whereas that of Conscience entertains and feeds it a long time after with du­rable, lasting reflections.

And thus much for the first ennobling property of the Pleasure belonging to Religion; namely, That it is the pleasure of the mind, and that both as it relates to [Page 29] Speculation, and is call'd the Understand­ing; and as it relates to Practice, and is called the Conscience.

2. The second ennobling property of it is, That it is such a pleasure as never sa­tiates, or wearies: for it properly affects the Spirit, and a Spirit feels no weariness, as being priviledged from the causes of it. But can the Epicure say so of any of the pleasures that he so much dotes up­on? Do they not expire, while they sa­tisfie? and after a few minutes refresh­ment, determine in loathing and unqui­etness? How short is the Interval be­tween a pleasure and a Burden? How undiscernable the Transition from one to the other? Pleasure dwells no longer upon the Appetite, then the necessities of Nature, which are quickly, and easily provided for; and then all that follows, is a load and an oppression. Every mor­sel to a satisfied Hunger, is only a new Labour to a tired Digestion. Every draught to him that has quencht his [Page 30] Thirst, is but a further quenching of Na­ture; a provision for Rheum and Dis­eases; a drowning of the quickness, and activity of the Spirits.

He that prolongs his meals, and sacri­fices his Time, as well as his other Con­veniences, to his Luxury, how quickly does he out-sit his pleasure? and then how is all the following time bestowed upon Ceremony and Surfeit? till at length after a long fatigue of Eating, and Drink­ing, and Babling, he concludes the great work of Dining Gentilely, and so makes a shift to rise from Table, that he may lie down upon his Bed: Where, after he has slept himself into some use of Himself, by much adoe he staggers to his Table a­gain, and there acts over the same Brutish Scene: so that he passes his whole life in a dozed Condition between sleeping, and waking, with a kind of drowsiness, and confusion upon his Senses; which, what pleasure it can be, is hard to conceive; all that is of it, dwells upon the tipp of his [Page 31] Tongue, and within the compass of his Palace, a worthy prize for a man to pur­chase with the loss of his Time, his Rea­son, and Himself.

Nor is that man less deceived, that thinks to maintain a constant tenure of Pleasure, by a continual pursuit of Sports and Re­creations: For it is most certainly True of all these things, that as they refresh a man when he is weary, so they weary him when he is refresh'd; Which is an evident Demonstration that God never designed the use of them to be continual; by put­ting such an emptiness in them, as should so quickly fail and lurch the expectation.

The most Voluptuous, and loose Per­son breathing, were he but tyed to fol­low his Hawks, and his Hounds, his Dice, and his Courtships every day, would find it the greatest Torment, and Calamity that could befall him; he would flie to the Mines and the Galleys for his Recreation, and to the Spade and the Mattock for a Diversion from the misery [Page 32] of a Continual un-intermitted Pleasure.

But on the contrary, the Providence of God has so ordered the Course of things, that there is no Action, the use­fulness of which has made it the matter of Duty and of a Profession, but a man may bear the continual pursuit of it, without loathing or Satiety. The same Shop and Trade, that employs a man in his Youth, employs him also in his Age. Every morning he rises fresh to his Hammer and his Anvil; he passes the day singing: Custom has naturalized his Labour to him: His Shop is his Element, and he cannot with any enjoyment of himself live out of it. Whereas no Custom can make the painfulness of a Debauch easie, or pleasing to a man; since nothing can be pleasant that is Unnatural. But now, if God has interwoven such a pleasure with the works of our ordinary Calling; how much superior and more refined must that be, that arises from the survey of a Pious and well-governed Life? Sure­ly, [Page 33] as much as Christianity is nobler than a Trade.

And then, for the Constant freshness of it; it is such a pleasure as can never cloy or overwork the mind: for, surely no man was ever weary of thinking, much less of thinking that he had done well or vertuously, that he had conquered such and such a Temptation, or offered Vio­lence to any of his Exorbitant Desires. This is a delight that grows and improves under thought and reflection: and while it exercises, does also endear it self to the mind; at the same time imploying and inflaming the Meditations. All pleasures that affect the Body, must needs weary, because they transport, and all Transpor­tation is a Violence; and no Violence can be lasting, but determines upon the falling of the Spirits, which are not able to keep up that height of motion that the Pleasure of the Senses raises them to. And therefore how inevitably does an immo­derate laughter end in a sigh? which is [Page 34] only Nature's recovering it self after a force done to it. But the Religious Plea­sures of a well disposed mind, moves gent­ly, and therefore constantly. It does not affect by Rapture and Ecstasie; but is like the pleasure of Health, which is Still and Sober, yet Greater and Stronger than those that call up the Senses with grosser and more affecting impressions. God has gi­ven no man a Body as strong as his Ap­petites; but has corrected the Boundles­ness of his Voluptuous desires, by stint­ing his strengths, and contracting his Ca­pacities.

But to look upon those pleasures also, that have an higher object than the Bo­dy; as those that spring from honour and grandeur of Condition; yet we shall find, that even these are not so fresh and con­stant, but the Mind can nauseate them, and quickly feel the thinness of a popu­lar Breath. Those that are so fond of Applause while they pursue it, how little do they taste it when they have it? Like [Page 35] lightning, it only flashes upon the face and is gone, and it is well if it does not hurt the Man. But for greatness of Place, though it is fit and necessary, that some persons in the world should be in love with a splendid servitude, yet certainly they must be much beholding to their own fancy, that they can be pleased at it. For he that rises up early, and goes to bed late, only to receive Addresses, to read and answer Petitions, is really as much tied and abridged in his freedom, as he that waits all that time to present one. And what pleasure can it be to be en­cumbred with Dependances, throng'd and surrounded with Petitioners? and those perhaps sometimes all Suitors for the same thing: whereupon all but one will be sure to depart grumbling, because they miss of what they think their due: and even that one scarce thankful, because he thinks he has no more than his due. In a word, if it is a pleasure to be envied and shot at, to be maligned standing, and [Page 36] to be despised falling, to endeavour that which is impossible, which is to please all, and to suffer for not doing it; then is it a pleasure to be great, and to be able to dispose of mens fortunes and prefer­ments.

But further, to proceed from hence to yet an higher degree of Pleasure, indeed the highest on this side that of Religion; which is the pleasure of Friendship and Conversation. Friendship must confes­sedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments. Yet has not this also its flaws and its dark side? For is not my Friend a man, and is not Friendship subject to the same Mor­tality and Change that men are? And in case a man loves, and is not loved again, does he not think that he has cause to hate as heartily, and ten times more eagerly than ever he loved? and then to be an Enemy, and once to have been a Friend, does it not imbitter the Rupture, and ag­gravate the Calamity? But admitting [Page 37] that my Friend continues so to the end; yet in the mean time, is he all Perfection, all Vertue, and Discretion? Has he not humours to be endured, as well as kindnes­ses to be enjoyed? And am I sure to smell the Rose, without sometimes feel­ing the Thorn?

And then lastly for Company; though it may Reprieve a man from his Melan­choly, yet it cannot secure him from his Conscience, nor from sometimes being alone. And what is all that a man en­joys, from a week's, a month's, or a year's converse, comparable to what he feels for one hour, when his Conscience shall take him aside and rate him by himself?

In short, run over the whole Circle of all Earthly Pleasures, and I dare affirm, that had not God secured a man a solid pleasure from his own Actions, after he had rolled from one to another, and en­joyed them all, he would be forced to complain, that either they were not in­deed Pleasures, or that Pleasure was not Satisfaction.

[Page 38]3. The third ennobling property of the Pleasure that accrues to a man from Re­ligion, is, that it is such an one as is in no Body's power, but only in his that has it; so that he that has the Property, may be also sure of the perpetuity. And tell me so of any outward enjoyment, that Mortality is capable of. We are gene­rally at the mercy of mens Rapine, Ava­rice, and Violence, whether we shall be happy or no. For if I build my felicity upon my Estate or Reputation, I am happy as long as the Tyrant, or the Rai­ler will give me leave to be so. But when my concernment takes up no more room or compass than my self; then so long as I know where to breath, and to exist, I know also where to be happy: for I know I may be so in my own Breast, in the Court of my own Conscience; where if I can but prevail with my self to be In­nocent, I need bribe neither Judge nor Officer to be pronounced so. The plea­sure of the Religious man, is an easie [Page 39] and a portable pleasure, such an one as he carries about in his bosome, without alar­ming either the Eye or Envy of the world. A man putting all his pleasures into this one, is like a Traveller's putting all his Goods into one Jewel: the Value is the same, and the Convenience greater.

There is nothing that can raise a man to that generous absoluteness of condition, as neither to cringe, to fawn, or to de­pend meanly; but that which gives him that happiness within himself, for which men depend upon others. For surely I need salute no great man's Threshold, sneak to none of his Friends or Servants, to speak a good word for me to my Con­science. It is a noble, and a sure Defi­ance of a great Malice, back'd with a great Interest; which, yet can have no advantage of a man, but from his own Expectations of something that is with­out himself. But if I can make my Du­ty my delight; if I can feast, and please, and caress my mind with the pleasures of [Page 40] worthy Speculations, or vertuous practi­ces, let Greatness and Malice vex and a­bridge me if they can: my Pleasures are as free as my Will; no more to be con­trolled than my Choice, or the unlimited range of my Thoughs and my Desires.

Nor is this kind of Pleasure only out of the reach of any outward Violence; but even those things also, that make a much closer impression upon us, which are the irresistible Decays of Nature, have yet no influence at all upon this. For when Age it self, which of all things in the world, will not be baffled or de­fyed, shall begin to arrest, seize, and re­mind us of our Mortality, by Pains, A­ches, Deadness of Limbs, and Dulness of Senses; yet then the pleasure of the mind, shall be in its full Youth, Vigour, and Freshness. A Palsie may as well shake an Oak, or a Fever dry up a Fountain, as either of them shake, dry up, or im­pair the delight of Conscience. For it lies within, it centers in the heart, it [Page 41] grows into the very substance of the Soul; so that it accompanies a man to his Grave; he never out-lives it, and that for this cause only, because he cannot out-live himself.

And thus I have endeavour'd to de­scribe the Excellency of that Pleasure that is to be found in the ways of a Religious Wisdom, by those excellent properties that do attend it; which whether they reach the Description that has been given them, or no, every man may convince himself, by the best of Demonstrations, which is his own tryal.

Now, from all this Discourse, this I am sure is a most natural and direct conse­quence, That if the ways of Religion, are ways of Pleasantness, then such as are not ways of Pleasantness, are not truly and properly ways of Religion. Upon which ground it is easie to see what judg­ment is to be passed upon all those affect­ed, uncommanded, absurd Austerities, so much prized, and exercised by some of the [Page 42] Romish Profession. Pilgrimages, going barefoot, Hair-Shirts, and Whips, with other such Gospel-Artillery, are their only helps to Devotion: Things never en­joyned, either by the Prophets under the Jewish, or by the Apostles under the Christian Oeconomy; who yet surely un­derstood the proper, and the most effica­cious Instruments of Piety, as well as any Confessor, or Friar of all the Order of St. Francis, or any Casuist whatsoever.

It seems, that with them, a man some­times cannot be a Penitent, unless he also turns Vagabond, and foots it to Ierusa­lem; or wanders over this or that part of the world to visit the Shrine of such or such a pretended Saint; though perhaps in his Life, ten times more ridiculous than themselves: Thus, that which was Cain's Curse, is become their Religion. He that thinks to expiate a Sin by going barefoot, does the Penance of a Goose; and only makes one Folly, the Atone­ment of another. Paul indeed was Scour­ged [Page 43] and Beaten by the Jews, but we ne­ver read that he Beat or Scourged him­self: and if they think that his keeping un­der of his Body imports so much; they must first prove, that the Body cannot be kept under by a Vertuous mind, and that the mind cannot be made Vertuous but by a Scourge; and consequently that Thongs and Whipcord are means of Grace, and things necessary to Salvation. The Truth is, if mens Religion lies no deeper than their Skin, it is possible that they may Scourge themselves into very great Improvements.

But they will find that Bodily exercise touches not the Soul; and that neither Pride, nor Lust, nor Covetousness, nor any other Vice was ever Mortified by Corporal Disciplines: 'tis not the Back, but the Heart that must Bleed for Sin: and consequently, that in this whole course they are like men out of their way; let them Lash on never so fast, they are not at all the nearer to their Jour­neys [Page 44] end: and howsoever they deceive themselves and others, they may as well expect to bring a Cart, as a Soul to Hea­ven by such means. What arguments they have to beguile poor Simple, unsta­ble Souls with, I know not; but surely the Practical Casuistical, that is, the Prin­cipal, Vital part of their Religion savours very little of Spirituality.

And now upon the result of all, I sup­pose that to exhort men to be Religious, is only in other words to exhort them to take their Pleasure. A pleasure High, Rational, and Angelical; a pleasure, em­based with no appendant sting, no con­sequent Loathing, no Remorses, or bitter farewells: But such an one, as being Ho­ney in the Mouth never turns to Gall or Gravel in the Belly. A pleasure made for the Soul and the Soul for that; suita­ble to its Spirituality, and equal to all its Capacities. Such an one as grows fresher upon Enjoyment and though continual­ly Fed upon, yet is never Devoured. A [Page 45] pleasure that a Man may call as properly his own, as his Soul and his Conscience; neither lyable to Accident, nor exposed to Injury. It is the fore-taste of Heaven, and the Earnest of Eternity. In a word, it is such an one, as being begun in Grace, passes into Glory, Blessedness and Immor­tality, and those pleasures that neither Eye has seen, nor Ear heard, nor has it entred into the Heart of Man to Conceive.

A SERMON Preached at the Cathedral Church of S. PAUL, Novemb. 9 th. 1662.

A SERMON Preached at LAMBETH-CHAPEL on the 25 th. of November, Upon the Consecration of the Right Reverend Father in God Dr. IOHN DOLBEN Lord Bishop of ROCHESTER.

A SERMON Preached upon IOHN VII. 17.

WHen God was pleased to new model the World by the introduction of a new Religion, and that in the room of one set up by himself, it was requisite, that he should recommend it to the Reasons of men with the same Authority, and evi­dence, that inforced the Former; and that a Religion established by God him­self should not be displaced by any thing under a Demonstration of that Di­vine Power that first introduced it. And the whole Jewish Oeconomy, we know, was brought in with miracles; the Law was writ and confirmed by the same [Page 270] Almighty hand. The whole Universe was subservient to its Promulgation. The signs of AEgypt and the Red Sea; Fire and a Voice from Heaven; the Heights of the one, and the Depths of the other; so that (as it were) from the Top to the Bottom of nature, there issued forth one Universal United Testimony of the Divinity of the Mosaick Law and Religion. And this stood in the World for the space of two thousand years; till at length, in the fulness of Time, the rea­son of men ripening to such a Pitch, as to be above the Paedagogy of Moses's Rod, and the Discipline of Types, God thought fit to display the substance with­out the Shadow, and to read the World a Lecture of an higher, and more sub­lime Religion in Christianity. But the Jewish was yet in possession; and there­fore that this might so enter, as not to intrude, it was to bring its Warrant from the same hand of Omnipotence. And for this cause, Christ, that he might not [Page 271] make either a suspected, or precarious address to mens understandings, out-does Moses, before he displaces him: shews an Ascendent Spirit above him: raises the Dead, and cures more Plagues, than he brought upon AEgypt, casts out Devils, and heals the Deaf, speaking such Words, as even gave ears to hear them: cures the Blind and the Lame; and makes the very Dumb to speak for the Truth of his Doctrine. But what was the result of all this? Why, some look upon him as an Impostor, and a Conjurer, as an Agent for Beelzebub, and therefore reject his Gospel, hold fast their Law, and will not let Moses give place to the Magician.

Now the Cause that Christ's Doctrine was rejected, must of necessity be one of these two. 1. An insufficiency in the Arguments brought by Christ to inforce it. Or, 2. An indisposition in the Persons, to whom this Doctrine was addressed, to receive it.

And for this; Christ who had not [Page 272] onely an infinite Power to work miracles, but also an equal Wisdom both to know the just force, and measure of every argu­ment, or motive to persuade, or cause Assent; and withall to look through and through all the Dark Corners of the Soul of man, all the Windings and Turnings, and various Workings of his Faculties; and to discern how, and by what means they are to be wrought upon; and what prevails upon them, and what does not. He, I say, states the whole matter upon this Issue. That the Arguments by which his Doctrine addressed it self to the minds of men, were proper, adequate, and suffi­cient to compass their respective ends in persuading, or convincing the Persons to whom they were proposed: and moreo­ver, that there was no such defect in the Natural light of man's understanding, or Knowing faculty; but that, considered in it self, it would be apt enough to close with, and yield its assent to the Evidence of those Arguments duly offered to, and laid be­fore [Page 273] it. And yet, that after all this, the Event proved otherwise; and that, not­withstanding both the Weight and fitness of the Arguments to persuade, and the light of man's Intellect to meet this per­suasive evidence with a sutable assent, no Assent followed, nor were men thereby actually persuaded; he Charges it wholly upon the Corruption, the Perverseness, and Vitiosity of man's will, as the onely Cause that rendred all the Arguments, his Do­ctrine came cloathed with, unsuccessfull. And consequently, he affirms here in the Text, That men must love the Truth, be­fore they throughly believe it; and that the Gospel has then onely a free admission into the Assent of the Understanding, when it brings a Passport from a rightly disposed will; as being the great faculty of Dominion, that commands all, that shuts out, and lets in, what Objects it pleases, and in a Word, keeps the Keys of the whole Soul.

This is the Design, and purport of [Page 274] the Words; which I shall draw forth and handle in the Prosecution of these four following Heads.

• 1. I shall shew; What the Doctrine of Christ was, that the World so much stuck at, and was so averse from Believing.
• 2. I shall shew; That mens unbelief of it, was from no Defect or Insufficiency in the Arguments brought by Christ to inforce it.
• 3. I shall shew; What was the True and proper cause, into which this unbe­lief was resolved.
• 4. And lastly, I shall shew; That a Pious and well disposed mind, attended with a readiness to obey the Known will of God, is the surest and best means to enlighten the Understanding to a belief of Christianity.

Of these in their order: and,

First for the Doctrine of Christ. We must take it in the Known and Common Division of it, into matters of Belief, and matters of Practice.

[Page 275]The matters of Belief related chiefly, to his Person and Offices. ‘As, that he was the Messias, that should come in­to the World. The Eternal Son of God, begotten of him before all Worlds. That in time, he was made man, and born of a pure Virgin. That he should die and satisfie for the Sins of the World: and that he should rise again from the Dead: and ascend into Hea­ven: and there sitting at the right hand of God, hold the Government of the whole World, till the great and last day: in which he should judge both the Quick and the Dead, raised to life again with the very same Bodies: and then deliver up all Rule and Govern­ment into the hands of his Father.’ These were the great Articles and Creden­da of Christianity, that so much startled the World, and seemed to be such, as not only brought in a New Religion amongst men, but also required a New Reason to embrace it.

[Page 276]The other part of his Doctrine lay in matters of Practice: Which we find con­tained in his several Sermons, but Princi­pally in that glorious, full, and admira­ble discourse upon the Mount; recorded in the 5, 6, and 7. Chapters of St. Matthew. All which particulars if we would reduce to one general Comprehensive Head, they are all wrapt up in the Doctrine of Self-denial, prescribing to the World the most inward purity of Heart, and a Con­stant Conflict with all our sensual Appe­tites, and worldly Interests; even to the quitting of all that is dear to us, and the Sacrificing of Life it self, rather than knowingly to omit the least Duty, or commit the least Sin. And this was that, which grated harder upon, and raised greater tumults and boilings in the Hearts of men, than the strangeness and seeming unreasonableness of all the for­mer Articles, that took up Chiefly in Speculation and Belief.

And that this was so, will appear from [Page 277] a Consideration of the state and conditi­on the World was in, as to religion, when Christ promulged his Doctrine. Nothing further than the outward Acti­on was then lookt after; and when that failed, there was an Expiation ready in the Opus operatum of a Sacrifice. So that all their Vertue, and Religion lay in their Folds and their Stalls; and what was wanting in the Innocence, the Blood of Lambs was to supply. The Scribes, and Pharisees, who were the great Do­ctors of the Jewish Church, expound­ed the Law no further. They account­ed no man a murtherer, but he that struck a Knife into his Brother's heart. No man an Adulterer, but He that a­ctually defiled his neighbour's Bed. They thought it no injustice nor irreligion to prosecute the Severest Retaliation or Re­venge: so that, at the same time their outward man might be a Saint, and their inward man a Devil. No care at all was had to curb the Unruliness of [Page 278] Anger, or the Exorbitance of Desire. A­mongst all their Sacrifices, they never sacrificed so much as one Lust. Bulls and Goats bled apace, but neither the Violence of the one, nor the Wanton­ness of the other ever dyed a Victim at any of their Altars. So that no Won­der, that a Doctrine that arraigned the Irregularities of the most inward motions, and affections of the Soul, and told men, that anger and harsh Words were mur­der, and looks and desires Adultery; that a man might Stab with his Tongue, and assassinate with his mind, pollute himself with a Glance, and forfeit Eter­nity by a cast of his eye. No wonder, I say, that such a Doctrine made a strange bustle and disturbance in the World, which then sat Warm and Easie in a free Enjoyment of their Lusts; ordering mat­ters so, that they put a Trick upon the great Rule of Vertue, the Law, and made a Shift to think themselves guiltless, in spite of all their Sins; to break the Pre­cept, [Page 279] and at the same time to baffle the Curse. Contriving to themselves such a sort of Holiness, as should please God and themselves too; justifie and save them harmless, but never Sanctifie nor make them Better.

But the severe Notions of Christiani­ty turned all this upside down; filling all with Surprise, and Amazement: they came upon the World, like light darting full upon the face of a man asleep, who had a mind to sleep on, and not to be dis­turbed: They were terrible astonishing Alarms to Persons grown fat and weal­thy by a long and successfull Imposture; by suppressing the True sence of the Law, by putting another Veil upon Moses; and in a word, persuading the World, That men might be honest and Religious, hap­py and Blessed, though they never deny­ed, nor mortified any one of their Cor­rupt Appetites.

And thus much for the first thing pro­posed; which was to give you a brief [Page 280] Draught of the Doctrine of Christ, that met with so little assent from the World in general, and from the Jews in particu­lar. I come now to the

Second thing proposed. Which was to Shew, That mens unbelief of Christ's doctrine, was from no defect, or insufficiency in the Arguments brought by Christ to inforce it. This I shall make appear two ways.

• 1. By shewing, that the Arguments, spoken of, were in themselves Convin­cing and sufficient.
• 2. By shewing, that upon supposition they were not so, yet their Insufficiency was not the Cause of their Rejection.

And first for the first of these. That the Arguments brought by Christ for the Con­firmation of his Doctrine were in themselves Convincing and Sufficient. I shall insist only upon the Convincing Power of the two Principal. One from the Prophecies recor­ded concerning him; the other from the Miracles done by him. Of both very briefly.

And for the former. There was a full, [Page 281] entire Harmony, and Consent of all the Divine Predictions receiving their Com­pletion in Christ. The strength of which Argument lies in this; That it Evinces the Divine Mission of Christ's person, and thereby proves him to be the Messias; which by Consequence proves and as­serts the Truth of his Doctrine. For He that was so sent by God, could declare nothing but the Will of God. And so evidently do all the Prophecies agree to Christ, that I dare with great Confidence affirm, That if the Prophecies recorded of the Messiah are not fulfilled in Jesus of Nazareth, It is impossible to know or di­stinguish, When a Prophecy is fulfil­led, and when not, in any thing or Per­son whatsoever; which would utterly e­vacuate the use of them. But in Christ they all meet with such an invincible Lustre, and Evidence, as if they were not Predictions, but after-Relations; and the Pen-men of them not Prophets, but E­vangelists. And now, can any Kind of [Page 282] Rationcination allow Christ all the marks of the Messiah, and yet deny him to be the Messiah? could he have all the signs, and yet not be the Thing signified? could the Shadows that followed him, and were cast from him, belong to any other Body? All these things are absurd and unnatural. And therefore the force of this Argument was Undeniable.

Nor was that other from the Miracles done by him at all inferior. The strength and force of which, to prove the Things they are alledged for, consists in this, That a Miracle being a Work exceeding the power of any Created Agent, and conse­quently being an effect of the Divine Omnipotence, when it is done to give Credit, and Authority to any Word or Doctrine declared to proceed from God, either that Doctrine must really proceed from God, as it is declared; or God by that Work of his Almighty power must bear Witness to a falshood, and so bring the Creature, under the greatest Obliga­tion [Page 283] that can possibly engage the Assent of a Rational Nature to believe and as­sent to a Lye. For surely a greater Rea­son than this, cannot be produced for the Belief of any thing, than for a man to stand up and say, This and This I tell you as the Mind and Word of God; and to prove that it is so, I will do that be­fore your Eyes, that you your selves shall confess can be done by nothing, but the Almighty power of that God, that can neither deceive, nor be deceived. Now if this be an irrefragable Way to Con­vince, as the Reason of all Mankind must confess it to be, then Christ's Doctrine came attended, and enforced with the greatest means of Conviction imagina­ble. Thus much for the Argument in Thesi; and then for the Assumption that Christ did such Miraculous and Super­natural Works to Confirm what he said, we need only repeat the Message sent by him to Iohn the Baptist: That the Dumb spake, the Blind saw, the Lame walked, and [Page 284] the Dead were Raised. Which particulars none of his bitterest Enemies ever preten­ded to deny; they being conveyed to them by an Evidence past all Exception, even the Evidence of Sense; nay of the quick­est, the surest, and most authentick of all the Senses, the Sight: which if it be not certain in the Reports and representati­ons it makes of things to the mind, there neither is, nor can be naturally, any such thing as Certainty, or Knowledge in the World. And thus much for the first part of the second General thing proposed: namely, That the Arguments brought by Christ for the proof of his Doctrine, were in themselves Convincing and Sufficient.

I come now to the other part of it, which is to shew, That admitting or sup­posing that they were not sufficient, yet their insufficiency was not the Cause of their Actual Rejection. Which will appear from these following Reasons.

First, Because those, who rejected Christ's Doctrine and the Arguments by [Page 285] which he confirmed it, fully believed and assented to other things conveyed to them with less evidence. Such as were even the Miracles of Moses himself: upon the Credit and Authority of which stood the whole Oeconomy of the Jewish Con­stitution. For though I grant, that they believed his Miracles upon the Credit of constant unerring Tradition, both written and unwritten, and grant also, that such Tradition was of as great Cer­tainty as the Reports of Sense; yet still I affirm, that it was not of the same Evi­dence; which yet is the greatest, and most immediate ground of all Assent.

The Evidence of Sense (as I have no­ted) is the clearest that naturally the Mind of Man can receive; and is in­deed the foundation both of all the Evi­dence and Certainty too, that Tradition is capable of: which pretends to no other Credibility from the Testimony and Word of some Men, but because their word is at length traced up to, and ori­ginally [Page 286] terminates in, the Sence and Expe­rience of some others: which could not be known beyond that compass of Time, in which it was exercised, but by being told and reported to such, as, not living at that Time, saw it not, and by them to others, and so down from One Age to another. For we therefore believe the Report of some Men concerning a thing, because it implies that there were some others who actually saw that thing. It is clear therefore, that Want of Evidence could not be the Cause that the Jews re­jected and disbelieved the Gospel, Since they embraced and believed the Law, upon the Credit of those Miracles that were less Evident. For those of Christ they knew by sight and sense, those of Moses only by Tradition: which though equally certain, yet were by no means equally Evident with the Other.

Secondly, they believed and assented to things, that were neither Evident, nor Certain, but onely Probable: For they [Page 287] conversed, they traded, they merchandi­zed, and by so doing, frequently ventu­red their whole Estates and Fortunes up­on a probable Belief or persuasion, of the Honesty and Truth of those whom they dealt and corresponded with. And Inte­rest, especially in Worldly matters, and yet more especially with a Jew, never pro­ceeds but upon supposal at least, of a firm, and sufficient Bottom: From whence it is manifest, that since they could believe and Practically rely upon, and that even in their Dearest Concerns, bare Probabilities, they could not with any Colour of Rea­son, pretend want of Evidence for their Disbelief of Christ's Doctrine, which came enforced with Arguments far surpassing all such Probabilities.

Thirdly, They believed and assented to things neither evident nor certain, nor yet so much as Probable, but actually false and fallacious. Such as were the absurd Do­ctrines, & Stories of their Rabbins. Which, though since Christ's time, they have [Page 288] grown much more numerous, and fabu­lous than before, yet even then did so much pester the Church, and so grosly abuse and delude the minds of that People, that Contradictions themselves asserted by Rabbies were Equally received and re­vered by them as the Sacred and Infalli­ble Word of God. And whereas they rejected Christ and his Doctrine, though every Tittle of it came enforced with miracle, and the best Arguments that Hea­ven and Earth could back it with; yet Christ then foretold, and after Times confirmed that Prediction of his, in the 5. Iohn 43. that they should receive many Cheats and Deceivers coming to them in their own name. Fellows that set up for Messias's, only upon their own Heads, without pretending to any thing sin­gular or miraculous, but Impudence and Imposture.

From all which it follows, that the Jews could not alledge so much as a Pretence of the Want of Evidence in the [Page 289] Arguments brought by Christ to prove the Divinity and Authority of his Do­ctrine, as a Reason of their Rejection and disbelief of it; since they embraced, and believed many things; for some of which they had no Evidence, and for o­thers of which they had no Certainty, and for most of which they had not so much as Probability. Which being so, from whence then could such an obstinate In­fidelity, in matters of so great Clear­ness and Credibility take its rise? Why, this will be made out to us in the

Third thing proposed. Which was to shew, What was the True and proper Cause, into which this Unbelief of the Pha­risees was resolved. And that was, in a Word, The Captivity of their wills and affections to Lusts directly opposite to the Design and Spirit of Christianity. They were extremely ambitious and in­satiably Covetous; and therefore no Im­pression from Argument or Miracle could reach them; but they stood proof [Page 290] against all Conviction. Now to shew, how the Pravity of the Will could in­fluence the understanding to a disbelief of Christianity, I shall premise these two Considerations.

First, That the Understanding in its assent to any Religion, is very different­ly wrought upon in persons bred up in it, and in persons at length converted to it. For in the first, it finds the mind Naked, and unprepossessed with any former No­tions, and so easily and insensibly gains upon the Assent, grows up with it, and incorporates into it. But in persons adult, and already possessed with other Noti­ons of Religion, the understanding can­not be brought to quit these, and to change them for new, but by great Con­sideration and examination of the Truth and firmness of the one, and comparing them with the flaws and weakness of the other. Which cannot be done without some Labour and Intention of the mind, and the thoughts dwelling a considerable [Page 291] time, upon the Survey and Discussion of each Particular.

Secondly, the other thing to be con­sidered, is; That in this great Work, the Understanding is chiefly at the disposal of the will. For though it is not in the Power of the Will, directly either to cause or hinder the Assent of the Understanding to a thing proposed, and duly set before it, yet it is antecedently in the power of the Will, to apply the understanding faculty to, or to take it off from the considerati­on of those Objects, to which, without such a Previous consideration, it cannot yeild its Assent. For all assent presuppo­ses a simple apprehension or knowledge of the Terms of the Proposition to be assented to. But unless the Understand­ing imploy and exercise its cognitive, or Apprehensive Power about these Terms, there can be no actual Appre­hension of them. And the Understanding, as to the Exercise of this Power, is subject to the command of the Will, though as [Page 292] to the Specifick nature of its Acts it is de­termined by the Object. As for instance; My Understanding cannot assent to this Proposition, That Iesus Christ is the Son of God; but it must first consider, and so apprehend, what the Terms and Parts of it are, and what they signifie. And this cannot be done, if my will be so Sloth­fully, Worldly, or Voluptuously disposed, as never to suffer me at all to think of them; but perpetually to carry away, and apply my mind to other things. Thus far is the Understanding at the Dis­posal of the will.

Now these two considerations being premised: namely, That Persons grown up in the Belief of any Religion, cannot change that for another, without apply­ing their Understanding duly to consi­der and compare both: and then, That it is in the power of the Will, whether it will suffer the Understanding thus to dwell upon such Objects, or no. From these two, I say, we have the true Philo­sophy [Page 293] and Reason of the Pharisees Un­belief: For they could not relinquish their Judaism, and embrace Christianity, without considering, weighing and col­lating both Religions: and this their Understanding could not apply to, if it were diverted, and took off by their Will; and their Will would be sure to divert and take it off, being wholly pos­sessed and governed by their Covetous­ness and Ambition, which perfectly ab­horr'd the Precepts of such a Doctrine. And this is the very Account, that our Saviour himself gives of this matter, in Iohn 5.44. How can ye believe (says he) who receive honour One of Another? He lookt upon it as a thing morally impos­sible, for Persons infinitely Proud and Ambitious, to frame their minds to an Impartial, unbyassed Consideration of a Religion that taught nothing but Self-denial, and the Cross; That Humility was honour, and that the Higher men Climb'd, the further they were from Heaven. [Page 294] They could not with patience so much as think of it; and therefore, you may be sure, would never assent to it. And again, when Christ discoursed to them of Alms, and a pious distribution of the goods and riches of this World in Luke 16. it is said in the 14. v. That the Pha­risees who were Covetous, heard all those things and derided him. Charity and Li­berality is a Paradox to the Covetous. The Doctrine that teaches Alms, and the Persons that need them are by such e­qually sent packing. Tell a Miser of Boun­ty to a friend, or Mercy to the Poor, and point him out his Duty with an Evi­dence, as bright and piercing as the Light, yet he will not understand it, but shuts his Eyes as close as he does his hands, and resolves not to be Convinced. In both these Cases, there is an Incurable Blindness caused by a Resolution not to see: And to all intents and purposes, he, who will not open his eyes, is for the pre­sent as Blind, as he that cannot. And [Page 295] thus I have done with the third thing proposed, and shown what was the true Cause of the Pharisees disbelief of Christ's Doctrine. It was the Predominance of those two great Vices over their Will, their Covetousness, and Ambition. Pass we now to the

Fourth and Last, Which is to shew, That a Pious and well disposed Mind attended with a readiness to obey the known will of God, is the surest and best Means to enligh­ten the Understanding to a belief of Chri­stianity. That it is so, will appear up­on a double Account.

First, upon the Account of God's good­ness, and the method of its dealing with the Souls of men: which is, to reward every degree of sincere obedience to his will, with a further discovery of it. I un­derstand more than the Ancients, says Da­vid, Psalm 119.100. verse. But how did he attain to such an Excellency of un­derstanding? was it by longer Study, or a greater quickness and felicity of [Page 296] Parts, than was in those before him. No; he gives the Reason in the next Words: It was because I keep thy Statutes. He got the start of them in point of Obe­dience, and thereby out stript them at length in point of Knowledge. And who in old time were the men of Extraordi­nary Revelations, but those who were also men of Extraordinary Piety? who were made Privy to the Secrets of Hea­ven, and the Hidden will of the Al­mighty, but such as performed his Re­vealed will at an higher rate of Strictness than the rest of the World? They were the Enochs, the Abrahams, the Elijahs, and the Daniels; such as the Scripture remarkably testifies of that they walked with God. And surely, he that walks with Another, is in a likelier way to know and understand his mind, than He, that follows him at a distance. Upon which account, the Learned Jews still made this one of the Ingredients that went to Constitute a Prophet, that he should be [Page 297] perfectus in moralibus: A Person of ex­act Morals and unblameable in his Life. The gift of Prophecy being a Ray of such a light, as never darts it self upon a Dunghill. And what I here observe oc­casionally of extraordinary Revelation, and Prophecy, will by Analogy and due Proportion extend even to those Com­munications of God's Will, that are re­quisite to mens Salvation. An honest, hearty simplicity, and proneness to do all that a man knows of God's Will, is the ready, certain, and infallible way to know more of it. For I am sure it may be said of the practical knowledge of Religion, that to him that hath shall be given, and he shall have more abundantly.

I dare not, I confess, joyn in that bold Assertion of some, that Facienti quod in se est, Deus nec debet, nec potest denegare Gra­tiam. Which indeed, is no less than a direct contradiction in the very Terms: for if Deus debet, then id quod debetur non est gratia: there being a perfect incon­sistency [Page 298] between that which is of Debt, and that which is of free Gift. And there­fore leaving the non debet, and the non po­test, to those, that can bind and loose the Almighty at their pleasure; so much I think, we may pronounce safely in this matter; That the goodness and mercy of God is such, that he never deserts a sincere Person, nor suffers any one that shall live (even according to these mea­sures of sincerity) up to what he knows, to perish for want of any Knowledge ne­cessary, and what is more, sufficient, to save him.

If any one should here say: Were there then none living up to these measures of sincerity, amongst the Heathen? and if there were, did the goodness of God af­ford such persons Knowledge enough to save them? My answer is according to that of St. Paul, I judge not those that are without the Church; they stand or fall to their own Master: I have nothing to say of them. Secret things belong to God, it [Page 299] becomes us to be thankfull to God, and charitable to Men.

Secondly, A pious and well-disposed Will is the readiest means to enlighten the Understanding to a Knowledge of the Truth of Christianity, upon the account of a Natural Efficiency; for as much as a Will so disposed will be sure to engage the mind in a severe Search into the great and concerning Truths of Religion: nor will it only engage the mind in such a Search; but it will also accompany that Search with two Dispositions, directly tending to, and principally productive of, the Discoveries of Truth; namely, Diligence, and Impartiality.

And, 1. for the Diligence of the Search. Diligence is the great Harbinger of Truth; which rarely takes up in any mind, till that has gone before, and made room for it. It is a steady, constant and pertinacious Study, that naturally leads the Soul into the Knowledge of that, which at first seemed lockt up from it. [Page 300] For this keeps the Understanding long in Converse with an object, and long Con­verse brings Acquaintance. Frequent Consideration of a Thing wears off the strangeness of it; and shews it in its se­veral lights and various ways of Ap­pearance to the View of the Mind.

Truth is a great Strong-hold, barr'd and fortified by God and Nature; and Diligence is properly the Understanding's laying siege to it: So that, as in a Kind of Warfare; it must be perpetually upon the Watch; observing all the Avenues and Passes to it, and accordingly making its Approaches. Sometimes it thinks it gains a point; and presently again, it finds it self baffled and beaten off: yet still it renews the on-set; attacks the Difficulty a fresh; plants this reasoning and that Argument, this consequence and that di­stinction, like so many intellectual Bat­teries, till at length it forces a Way and Passage into the obstinate enclosed Truth, that so long withstood, and defied all its Assaults.

[Page 301]The Jesuits have a Saying common a­mongst them, touching the Institution of Youth (in which their chief Strength and Talent lies) that Vexatio dat intel­lectum. As when the mind casts, and turns it self restlesly from one thing to another, strains this Power of the Soul to apprehend, that to judge, another to di­vide, a fourth to remember: thus tracing out the nice and scarce observable Diffe­rence of some things, and the real Agree­ment of others, till at length it brings all the Ends of a long and various Hypo­thesis together; sees how one part co­heres with and depends upon another; and so clears off all the appearing Con­trarieties and Contradictions, that seemed to lie cross and uncouth, and to make the whole unintelligible. This is the Laborious and Vexatious Inquest that the Soul must make after Science. For Truth, like a stately Dame, will not be seen, nor shew her self at the first Visit, nor match with the Understanding upon an ordi­nary [Page 302] Courtship or Address. Long and tedious Attendances must be given, and the hardest Fatigues endured, and digest­ed: nor did ever the most pregnant Wit in the World bring forth any thing great, lasting, and considerable, without some Pain and Travail, some Pangs and Throwes before the Delivery.

Now all this, that I have said, is to shew the force of Diligence in the investigati­on of Truth, and particularly of the Noblest of all Truths, which is that of Religion. But then, as Diligence is the great Discoverer of Truth, so is the Will the great Spring of Diligence. For no man can heartily search after that, which he is not very desirous to find. Diligence is to the Understanding, as the Whetstone to the Razor; but the Will is the Hand, that must apply one to the other.

What makes many men so strangely immerse themselves, some in Chymical, and some in Mathematical Enquiries, but because they strangely love the things [Page 303] they labour in? Their intent Study gives them Skill and Proficiency; and their par­ticular affection to these Kinds of Know­ledge, puts them upon such Study. Ac­cordingly, let there be but the same Pro­pensity, and Bent of Will to Religion, and there will be the same sedulity and indefatigable Industry in mens Enquiry into it. And then, in the Natural course of things, the consequent of a sedulous Seeking is finding, and the fruit of Enqui­ry is Information.

Secondly, A pious and well disposed Will gives not only Diligence, but also Impartiality to the Understanding, in its Search into Religion; which is as abso­lutely Necessary to give success to our Enquiries into Truth, as the former: It being scarce possible for that man to hit the Mark, whose Eye is still glancing upon something beside it. Partiality is properly the Understanding's judging according to the Inclination of the Will and Affections, and not according to the [Page 304] Exact Truth of things, or the Merits of the Cause before it. Affection is still a Briber of the Judgment; and it is hard for a man to admit a Reason against the Thing he loves; or to confess the force of an Argument against an Interest.

In this case, he prevaricates with his own Understanding, and cannot serious­ly and sincerely set his mind to consider the Strength, to poise the Weight, and to discern the Evidence of the clearest and best Argumentations, where they would conclude against the Darling of his De­sires. For still, that beloved thing posses­ses, and even engrosses him; and like a Colour'd Glass before his Eyes, casts its own Colour and Tincture upon all the Images and Idea's of things that pass from the Fancy to the Understand­ing: and so absolutely does it sway that, that if a strange irresistible Evidence of some unacceptable Truth should chance to surprise and force Reason to assent to the Premises, Affection would yet step [Page 305] in at last, and make it quit the Conclu­sion.

Upon which Account, Socinus, and his followers state the Reason of a man's believing or embracing Christianity, upon the Natural goodness or Vertuous disposition of his mind, which they sometimes call Naturalis Probitas, and sometimes Animus in Virtutem Pronus. For (say they) the whole Doctrine of Christianity teaches nothing, but what is perfectly sutable to, and coincident with, the Ruling Principles that a ver­tuous, and well inclined man is Acted by; and with the main Interest, that he proposes to himself. So that, as soon as ever it is declared to such an one, he pre­sently closes in, accepts, and complies with it. As a prepared Soil eagerly takes in, and firmly retains such seed or plants, as particularly agree with it.

With ordinary minds, such, as much the greatest part of the World are, 'tis the Sutableness, not the Evidence of a Truth, [Page 306] that makes it to be assented to. And it is seldom, that any thing practically con­vinces a Man, that does not please him first. If you would be sure of him, you must inform, and gratifie him too. But now, Impartiality strips the mind of pre­judice and passion, keeps it tight and even from the Byass of Interest and De­sire; and so presents it like a Rasa Tabula equally disposed to the Reception of all Truth. So that the Soul lies prepared, and open to entertain it; and preposses­sed with Nothing that can oppose, or thrust it out. For where Diligence opens the Door of the Understanding, and Im­partiality keeps it, Truth is sure to find both an Entrance and a Welcome too.

And thus I have done with the fourth and last General thing proposed, and Pro­ved by Argument, that a Pious and well-disposed Mind, attended with a Readiness to obey the known Will of God, is the surest and best Means to enlighten the Understanding to a Belief of Christianity.

[Page 307]Now, from the foregoing particulars, by way of Use, we may collect these two things.

First, The true Cause of that Atheism, that Scepticism and Cavilling at Reli­gion, that we see, and have cause to la­ment in too many in these days. It is not from any thing weak or wanting in our Religion to support, and enable it to look the strongest Arguments, and the seve­rest and most Controlling Reason in the face. But men are Atheistical, because they are first Vitious; and question the Truth of Christianity, because they hate the Practice. And therefore, that they may seem to have some Pretence, and Colour to sin on freely, and to surrender up themselves wholly to their Sensuali­ty, without any Imputation upon their judgment, and to quit their morals, with­out any discredit to their Intellectuals, they fly to several stale, trite, pitifull Objecti­ons and Cavils, some against Religion in general, and some against Christianity [Page 308] in particular, and some against the very first Principles of Morality, to give them some poor Credit and Countenance in the pursuit of their bruitish Courses.

Few practical Errors in the world are embraced upon the Stock of Conviction, but Inclination: For though indeed the judgment may err upon the account of Weakness, yet where there is one Error that enters in at this door, ten are lett into it through the Will. That for the most part being set upon those things, which Truth is a direct obstacle to the Enjoyment of; and where both cannot be had, a man will be sure to buy his En­joyment, though he pays down Truth for the purchase. For in this case, the fur­ther from Truth, the further from Trouble. Since Truth shows such an one, what he is unwilling to see, and tells him what he hates to hear. They are the same beams that shine and enlighten, and are apt to scorch too: and it is impossible for a man engaged in any wicked way, to [Page 309] have a clear understanding of it, and a quiet mind in it together.

But these Sons of Epicurus, both for Voluptuousness, and Irreligion also, (as it is hard to support the former without the latter) these, I say, rest not here; but (if you will take them at their word;) they must also pass for the only Wits of the Age; though greater Arguments I am sure may be produced against this, than any they can alledge against the most improbable Article of Christianity. But heretofore the Rate and Standard of Wit was very different from what it is now-a-days. No man was then ac­counted a Wit for speaking such things, as deserved to have the Tongue cut out that spake them. Nor did any man pass for a Philosopher, or a man of depth, for talking atheistically; or a man of Parts for imploying them against that God that gave them. For then, the World was ge­nerally better enclined; Vertue was in so much Reputation, as to be pretended [Page 310] to at least. And Vertue, whether in a Christian, or in an Infidel, can have no Interest to be served either by Atheism or Infidelity.

For which Cause, could we but pre­vail with the greatest Debauchees a­mongst us to change their Lives, we should find it no very hard matter to change their Judgments. For notwith­standing all their talk of Reason and Phi­losophy, which (God knows) they are deplorably strangers to; and those unan­swerable Doubts, and Difficulties, which, over their Cups or their Coffee, they pretend to have against Christianity; persuade but the Covetous man not to deifie his money; the Proud man not to adore himself; the Lascivious man to throw off his lewd amours; the Intem­perate man to abandon his revels; and so for any other vice, that is apt to abuse and pervert the mind of man; and I dare undertake, that all their Giant-like obje­ctions against Christian Religion shall [Page 311] presently vanish and quit the field. For he that is a good man, is three quarters of his way towards the being a good Chri­stian, wheresoever he lives, or whatsoever he is called.

Secondly, In the next place, we learn from hence the most effectual way and means of proficiency and growth in the Knowledge of the great and profound Truths of Religion; and how to make us all not only good Christians, but also expert Divines. It is a knowledge, that men are not so much to study, as to live themselves into. A knowledge that passes into the Head through the Heart. I have heard of some, that in their latter years, through the feebleness of their Limbs, have been forced to study upon their knees: and I think it might well become the youngest, and the strongest, to doe so too. Let them daily and inces­santly pray to God for his Grace; and if God gives grace, they may be sure that knowledge will not stay long behind. [Page 312] Since it is the same Spirit and Principle, that purifies the Heart, and clarifies the Understanding. Let all their Enquiries into the deep and mysterious points of Theology be begun and carried on with fervent Petitions to God; that he would dispose their minds to direct all their Skill and Knowledge to the Promotion of a good life, both in themselves and others; that he would use all their No­blest Speculations, and most Refined No­tions, only as Instruments, to move, and set a Work the great Principles of Acti­ons, the Will, and the Affections; that he would convince them of the Infinite Vanity and uselessness of all that Lear­ning that makes not the Possessor of it a Better man: that He would keep them from those Sins that may grieve and pro­voke his holy Spirit, the fountain of all true light and knowledge, to withdraw from them; and so seal them up under Darkness, Blindness, and Stupidity of mind. For where the Heart is bent up­on, [Page 313] and held under the power of any vicious Course, though Christ himself should take the contrary Vertue for his Doctrine, and doe a miracle before such an ones Eyes, for its Application; yet he would not Practically gain his Assent, but the Result of all would end in a non persuadebis etiamsi persuaseris. Few Consider, what a Degree of Sottishness, and Confirmed Ignorance men may sin themselves into.

This was the case of the Pharisees. And no doubt, but this very Considera­tion also gives us the true Reason and full Explication of that notable and strange passage of Scripture, in Luke 16. and the last verse: That if men will not hear Moses and the Prophets, neither will they be persuaded, though one rose from the Dead. That is, where a strong, inve­terate Love of Sin, has made any Do­ctrine or Proposition, wholly unsutable to the Heart; no Argument, or Demon­stration, no nor miracle whatsoever, shall [Page 314] be able to bring the Heart cordially to close with and receive it. Whereas on the Contrary; if the Heart be piously dispo­sed, the Natural goodness of any Doctrine is enough to vouch for the Truth of it: for the Sutableness of it will endear it to the Will, and by endearing it to the Will, will naturally slide it into the Assent also. For in Morals, as well as in Metaphy­sicks, there is nothing really good, but has a Truth Commensurate to its Goodness.

The Truths of Christ crucified are the Christians Philosophy, and a good life is the Christians Logick; that great Instru­mental introductive Art, that must guide the mind into the former. And where a long Course of Piety, and close Com­munion with God has purged the Heart, and rectified the Will, and made all things ready for the Reception of God's Spirit: Knowledge will break in upon such a Soul, like the Sun shining in his full might, with such a Victorious light, that nothing shall be able to resist it.

[Page 315]If now at length, some should object here; that from what has been delivered, it will follow, That the most Pious men are still the most Knowing; which yet seems contrary to common Experience and observation: I answer, That as to all things directly conducing, and necessary to Sal­vation, there is no doubt, but they are so: as the meanest common Souldier, that has fought often in an Army, has a truer and better knowledge of War, than He that has read and writ whole Volumes of it, but never was in any Battel.

Practical Sciences are not to be learnt, but in the way of Action. It is Experi­ence that must give Knowledge in the Christian Profession, as well as in all o­thers. And the Knowledge drawn from Experience, is quite of another Kind from that which flows from Speculation, or Discourse. It is not the Opinion, but the Path of the Iust, that, the wisest of men tells us, Shines more and more unto a perfect Day. The Obedient, and the men [Page 316] of Practice are those Sons of Light, that shall outgrow all their doubts and igno­rances, that shall ride upon these Clouds, and triumph over their present Imperfecti­ons; till Persuasion pass into Knowledge, and Knowledge advance into Assurance, and all come at length to be Compleat­ed in the Beatifick Vision, and a Full Frui­tion of those Joys, which God has in Re­serve for them, whom by his Grace he shall prepare for Glory.

A SERMON Preached at the Consecration of a Chapel, 1667.

A SERMON Preached at WESTMINSTER-ABBEY, February 22. 1684/5.

I cannot think myself engaged from these words to discourse of Lots, as to their Nature, Use, and Allow­ableness; and that not only in mat­ters of moment and business, but also of Recreation; which latter is indeed im­pugned by some, though better defended by others; but I shall fix only upon the design of the words, which seems to be a declaration of a Divine Perfection by a signal instance: a proof of the Exactness and universality of God's Providence from its influence upon a thing of all others the most Casual and fortuitous, such as is the Casting of Lots.

A Lot is properly a Casual Event purpose­ly applyed to the Determination of some doubt­full Thing.

[Page 374]Some there are, who utterly proscribe the Name of Chance, as a word of Im­pious and Profane signification: and in­deed, if it be taken by us in that sence, in which it was used by the Heathen, so as to make any thing Casual, in respect of God himself, their Exception ought justly to be admitted. But to say a thing is a Chance, or Casualty, as it re­lates to Second Causes, is not Prophane­ness, but a great Truth; as signifying no more, than that there are some Events, besides the Knowledge, Purpose, Expecta­tion, and Power of second Agents. And for this very Reason, because they are so, it is the royal prerogative of God him­self, to have all these loose, uneven, fickle, uncertainties under his disposal.

The subject therefore, that from hence we are naturally carryed to the conside­ration of, is, the admirable Extent of the Divine Providence, in managing the most contingent passages of Human Af­fairs; which that we may the better treat [Page 375] of, we will consider the Result of a Lot.

• I. In reference to Men.
• II. In reference to God.

1. For the first of these, If we consi­der it as relating to men, who suspend the Decision of some dubious case upon it, so we shall find that it naturally im­plies in it, these two Things.

1. Something future. 2. Something contingent.

From which two Qualifications, these two things also follow.

• 1. That it is absolutely out of the Reach of man's Knowledge.
• 2. That it is equally out of his Power.

This is most clear; for otherwise why are men in such cases doubtfull, and con­cerned, what the Issue, and Result should be? For no man doubts of what he sees, and knows; nor is sollicitous about the event of that which he has in his power, to dispose of to what Event he pleases.

[Page 376]The light of man's Understanding, is but a short, diminutive, contracted light, and looks not beyond the present: He knows nothing future, but as it has some kind of presence in the stable, constant manner of Operation belonging to its cause; by virtue of which, we know, that if the fire continues for twenty years, it will certainly burn so long; and that there will be Summer, Winter, and Harvest, in their respective Seasons: but whether God will continue the world till to mor­row or no, we cannot know by any cer­tain Argument, either from the Nature of God, or of the World.

But when we look upon such things as relate to their immediate Causes, with a perfect indifference, so that in respect of them, they equally may, or may not be; Humane Reason can then at the best, but conjecture what will be. And in some things, as here in the casting of Lots; a man cannot upon any ground of Rea­son, [Page 377] bring the Event of them so much as under conjecture.

The choice of man's will is indeed un­certain, because in many things free; but yet there are certain Habits, and Princi­ples in the Soul, that have some kind of sway upon it, apt to byass it more one way than another; so that upon the pro­posal of an agreeable Object, it may rati­onally be conjectur'd, that a man's Choice will rather incline him to accept, than to refuse it. But when Lots are shuffled together in a Lap, Urn, or Pitcher; or a man blind-fold casts a Dye, what reason in the world, can he have to presume that he shall draw a White Stone rather than a Black, or throw an Ace rather than a Sise? Now if these things are thus out of the compass of a man's knowledge, it will unavoidably follow, that they are also out of his Power. For no man can govern, or command that which he cannot possibly know; Since to dispose of a thing implies both [Page 378] a knowledge of the thing to be disposed of, and of the End that it is to be dis­posed of to.

And thus we have seen how a contin­gent Event baffles man's knowledge, and evades his power: Let us now Consider the same in respect of God; and so we shall find that it falls under,

• 1. A certain knowledge, and
• 2. A Determining providence.

1. First of all then, the most casual event of things, as it stands related to God, is conprehended by a certain knowledge. God by reason of his E­ternal, Infinite, and Indivisible Nature, is, by one single act of duration, pre­sent to all the successive portions of time; and consequently to all things successive­ly existing in them. Which eternal, in­divisible act of his existence, makes all futures actually present to him; and it is the Presentiality of the Object which founds the unerring certainty of his know­ledge. For whatsoever is known, is [Page 379] some way or other present; and that which is present, cannot but be known by him who is Omniscient.

But I shall not insist upon these spe­culations; which when they are most re­fined, serve only to shew how impossi­ble it is for us, to have a clear, and Ex­plicit Notion of that which is infinite. Let it suffice us in general, to acknow­ledge and adore the vast compass of God's Omniscience. That it is a light shining into every dark corner, ripping up all secrets, and steadfastly grasping the grea­test, and most slippery uncertainties. As when we see the Sun shine upon a a River, though the waves of it move and rowl this way, and that way by the Wind, yet for all their unsetledness, the Sun strikes them with a direct and a cer­tain Beam. Look upon things of the most accidental, and mutable Nature; accidental, in their production, and mu­table in their continuance; yet God's prescience of them is as certain in him, [Page 380] as the memory of them is or can be in us. He knows which way the Lot, and the Dye shall fall, as perfectly as if they were already cast. All futurities are Naked before that all-seeing Eye, the sight of which is no more hindered by distance of time, than the sight of an Angel can be determined by distance of place.

Secondly, as all Contingencies are com­prehended by a certain Divine Know­ledge, so they are governed by as certain and steady a Providence.

There is no wandring out of the reach of this; no slipping through the hands of Omnipotence. God's Hand is as steady as his Eye; and certainly thus to reduce Contingency to Method, Instability and Chance it self, to an unfailing Rule and Order, argues such a Mind as is fit to go­vern the World; and I am sure, nothing less than such an one can.

Now God may be said to bring the greatest Casualties under his Providence upon a twofold account.

• [Page 381]1. That he directs them to a Certain End.
• 2. Oftentimes to very Weighty and Great Ends.

1. And first of all, He directs them to a Certain End.

Providence never shoots at Rovers. There is an Arrow that flies by Night, as well as by Day; and God is the per­son that shoots it, who can take aim then as well as in the Day. Things are not left to an AEquilibrium, to hover under an Indifference, whether they shall come to pass, or not come to pass; but the whole train of Events is laid before hand, and all proceed by the Rule and Limit of an antecedent Decree: for otherwise, who could manage the Affairs of the World, and govern the dependance of one Event upon another, if that Event hapned at Random, and was not cast into a certain method and relation to some foregoing purpose to direct it?

The Reason why men are so short and [Page 382] weak in Governing, is, because most things fall out to them accidentally, and come not into any compliance with their preconceiv'd Ends, but they are forced to comply subsequently, and to strike in with things as they fall out, by post­liminious after-applications of them to their purposes, or by framing their pur­poses to them.

But now there is not the least thing that falls within the cognizance of Man, but is directed by the counsel of God. Not an hair can fall from our head, nor a Sparrow to the ground, without the Will of our Heavenly Father. Such an Universal Superintendency has the Eye and Hand of Providence over all, even the most minute and inconsiderable things.

Nay, and sinfull Actions too, are over­ruled to a certain Issue: Even that hor­rid Villainy of the Crucifixion of our Sa­viour was not a thing left to the disposal of Chance and Uncertainty, but in Acts 2.23. it is said of him, That he was de­livered [Page 383] to the wicked hands of his murtherers, by the determinate counsel and foreknowledge of God: for surely the Son of God could not die by chance, nor the greatest thing that ever came to pass in Nature, be left to an undeterminate Event. Is it ima­ginable, that the great Means of the World's Redemption, should rest only in the Number of Possibilities, and hang so loose in respect of its futurition, as to leave the Event in an equal poise, whe­ther ever there should be such a thing or no? Certainly the Actions and Procee­dings of Wise men run in a much grea­ter closeness and coherence with one ano­ther, than thus to drive at a Casual Is­sue, brought under no forecast or design. The Pilot must intend some Port before he steers his Course, or he had as good leave his Vessel to the direction of the Winds, and the government of the Waves.

Those that suspend the Purposes of God, and the Resolves of an Eternal [Page 384] Mind upon the Actions of the Creature, and make God first wait and expect what the Creature will do, (and then frame his Decrees and Counsels accordingly) forget that He is the First Cause of all things, and discourse most unphilosophi­cally, absurdly, and unsutably to the Na­ture of an Infinite Being; whose influ­ence in every Motion must set the first Wheel a-going. He must still be the First Agent, and what he does, he must will and intend to do, before he does it, and what he wills and intends Once, he willed and intended from all Eternity; it being grosly contrary to the very first Notions we have of the infinite perfecti­on of the Divine Nature, to state or sup­pose any New Immanent Act in God.

The Stoicks indeed held a Fatality, and a fix'd unalterable course of Events; but then they held also that they fell out by a necessity emergent from, and inhe­rent in the things themselves, which God himself could not alter: so that they sub­jected [Page 385] God to the fatal Chain of Causes, whereas they should have resolved the Necessity of all inferior Events into the Free Determination of God himself; who executes Necessarily, that which he first purposed freely.

In a word, if we allow God to be the Governour of the World, we cannot but grant, that he orders and disposes of all Inferiour Events; and if we allow him to be a Wise and a Rational Governour, he cannot but direct them to a certain End.

2. In the next place, he directs all these appearing Casualties, not only to Certain, but also to very Great Ends.

He that created something out of no­thing, surely can raise great things out of small; and bring all the scattered and disordered passages of Affairs into a great, beautifull, and exact Frame. Now this over-ruling, directing power of God may be considered,

• [Page 386]1. In reference to Societies, or Uni­ted Bodies of Men.
• 2. In reference to Particular Persons.

1. And first for Societies. God and Nature do not principally concern them­selves in the preservation of Particulars, but of Kinds and Companies. Accord­ingly, we must allow Providence to be more intent and sollicitous about Nati­ons and Governments, than about any private Interest whatsoever. Upon which account, it must needs have a peculiar In­fluence upon the Erection, Continuance, and Dissolution of every Society. Which great Effects it is strange to consider by what small, inconsiderable means they are oftentimes brought about, and those so wholly undesigned by such as are the immediate visible Actors in them. Ex­amples of this, we have both in Holy Writ, and also in other Stories.

And first for those of the former sort.

Let us reflect upon that strange and unparallelled Story of Ioseph and his Bre­thren; [Page 387] a Story that seems to be made up of nothing else but chances and little con­tingencies, all directed to mighty Ends. For was it not a mere chance that his Fa­ther Iacob should send him to visit his Brethren, just at that time that the Ish­maelites were to pass by that way, and so his unnatural Brethren take occasion to sell him to them, and they to carry him into AEgypt? and then that he should be cast into Prison, and thereby brought at length to the knowledge of Pharaoh in that unlikely manner that he was? yet by a joynt connexion of every one of these ca­sual Events, Providence served it self in the preservation of a Kingdom from Fa­mine, and of the Church, then circum­scrib'd within the Family of Iacob. Like­wise by their sojourning in AEgypt, he made way for their Bondage there, and their Bondage for a Glorious Deliverance, through those prodigious Manifestations of the Divine Power, in the several Plagues inflicted upon the AEgyptians. It [Page 388] was hugely accidental that Ioash King of Israel, being commanded by the Pro­phet to strike upon the ground, 2 Kings 13. should strike no oftner than just three times; and yet we find there that the fate of a Kingdom depended upon it, and that his Victories over Syria were con­cluded by that number. It was very casual, that the Levite and his Concubine should linger so long, as to be forced to take up their Lodging at Gibeah, as we read in Iudges 19. and yet we know what a Villainy was occasion'd by it, and what a Civil War that drew after it, almost to the destruction of a whole Tribe.

And then for Examples out of other Histories, to hint a few of them.

Perhaps there is none more remarka­ble, than that Passage about Alexander the Great, in his famed Expedition against Darius.

When in his March towards him, chancing to bathe himself in the River [Page 389] Cydnus, through the excessive coldness of those Waters, he fell sick near unto death for three days; during which short space the Persian Army had advanced it self in­to the strait passages of Cilicia; by which means Alexander with his small Army was able to equal them under those Disad­vantages, and to fight and conquer them. Whereas had not this stop been given him by that accidental Sickness, his great Cou­rage and promptness of Mind, would, beyond all doubt, have carried him di­rectly forward to the Enemy, till he had met him in the vast open Plains of Per­sia; where his Paucity and small numbers would have been contemptible, and the Persian multitudes formidable; and, in all likelihood of reason, Victorious. So that this One, Little Accident of that Prince's taking a fancy to bathe himself at that time, caused the interruption of his March, and that interruption gave oc­casion to that great Victory that founded the Third Monarchy of the World. In [Page 390] like manner, how much of Casualty was there in the preservation of Romulus, as soon as born exposed by his Uncle, and took up and nourished by a Shepherd (for the Story of the She-wolf is a Fable) and yet in that one Accident was laid the Foundation of the Fourth Universal Mo­narchy.

How doubtfull a case was it, whether Hannibal after the Battle of Cannae, should march directly to Rome, or divert into Campania! Certain it is, that there was more reason for the former; and he was a Person that had sometimes the command of Reason, as well as of Re­giments; yet his Reason deserted his Con­duct at that time, and by not going to Rome he gave occasion to those Recruits of the Roman strength, that prevailed to the Conquest of his Countrey, and at length to the Destruction of Carthage it self, one of the most puissant Cities in the World.

[Page 391]And to descend to Occurrences within our own Nation. How many strange Accidents concurred in the whole business of King Henry the Eighth's Divorce! yet we see Providence directed it and them to an entire Change of the Affairs and State of the whole Kingdom. And surely there could not be a greater Chance than that which brought to light the Pow­der Treason, when Providence (as it were) snatch'd a King and Kingdom out of the very Jaws of Death, only by the mistake of a Word in the Direction of a Letter.

But of all Cases, in which Little Ca­sualties produce great and strange Effects, the chief is in War; upon the Issues of which hangs the Fortune of States and Kingdoms.

Caesar, I am sure, whose great Sagacity and Conduct put his Success as much out of the power of Chance as Humane Reason could well do, yet upon occasion of a Notable Experiment, that had like [Page 392] to have lost him his whole Army at Dyr­rachium, tells us the Power of it in the Third Book of his Commentaries, De Bello Civili ‘Fortuna, quae plurimum potest cùm in aliis rebus, tum praecipuè in bello, parvis momentis magnas rerum mutatio­nes efficit.’ Nay, and a greater than Caesar, even the Spirit of God himself, in Eccles. 6.11. expresly declares, That the Battle is not always to the strong. So that upon this account, every Warriour may in some sence be said to be a Souldier of For­tune; and the best Commanders to have a kind of Lottery for their Work, as, a­mongst us, they have for their Reward. For how often have whole Armies been routed by a little Mistake, or a suddain Fear, raised in the Souldiers minds upon some trivial Ground or Occasion?

Sometimes the misunderstanding of a word, has scattered and destroy'd those who have been even in possession of Victory, and wholly turned the fortune of the day. A spark of fire, or an un­expected [Page 393] gust of Wind may ruine a Na­vy. And sometimes a false, senceless report has spread so far, and sunk so deep into the Peoples minds, as to cause a Tumult, and that Tumult, a Rebel­lion, and that Rebellion has ended in the Subversion of a Government.

And in the late War between the King, and some of his Rebel Subjects, has it not sometimes been an even cast, whether his Army should march this way, or that way? Whereas had it took that way, which actually it did not, things afterwards so fell out, that in very high Probability of Reason, it must have met with such success, as would have put an happy Issue to that wretched War; and thereby have continued the Crown upon that blessed Prince's Head, and his Head upon his Shoulders. Upon supposal of which Event, most of those sad and strange alterations that have since hap­pened, would have been prevented; the ruine of many honest men hindered, the [Page 394] Punishment of many great villains hastned, and the preferment of greater spoil'd.

Many passages happen in the world, much like that little Cloud in 1 Kings 18. that appear'd at first to Elijah's Servant no bigger than a man's Hand, but presently after grew and spread, and black­ned the face of the whole Heaven, and then discharged it self in Thunder, and Rain, and a mighty Tempest. So these accidents, when they first happen, seem but small and contemptible, but by de­grees they branch out, and widen them­selves into such a Numerous train of mischievous consequences, one drawing after it another, by a continued depen­dance and multiplication, that the Plague becomes Victorious and Universal; and a personal miscarriage determines in a National calamity.

For who that should view the small, despicable Beginnings of some things and persons at first, could imagine or Prog­nosticate those vast and stupendious en­creases [Page 395] of fortune that have afterwards followed them?

Who that had lookt upon Agathocles first handling the Clay, and making Pots under his Father, and afterwards turning Robber, could have thought that from such a condition he should come to be King of Sicily?

Who that had seen Masianello, a poor Fisherman with his red Cap, and his An­gle, could have reckon'd it possible to see such a pitifull thing within a Week after, shining in his Cloth of Gold, and with a Word, or a Nod, absolutely Command­ing the whole City of Naples?

And who that had beheld such a Bank­rupt, Beggarly fellow as Cromwell, first en­tring the Parliament-House with a Thread­bare, Torn Cloak, and a Greasy Hat, (and perhaps neither of them paid for) could have suspected that in the space of so few years, he should, by the Murder of one King, and the Banishment of a­nother, ascend the Throne, be invested [Page 396] in the Royal Robes and want nothing of the state of a King but the change­ing of his Hat into a Crown?

'Tis (as it were) the Sport of the Al­mighty, thus to baffle and confound the Sons of men by such Events, as both cross the methods of their actings, and sur­pass the measure of their Expectations. For according to both these, Men still suppose a Gradual, Natural Progress of things; as that from great, Things and Persons should grow greater, till at length by many steps and ascents, they come to be at greatest; not considering, that when Providence designs strange and mighty changes, it gives men Wings in­stead of Legs; and instead of Climbing leisurely, makes them at once fly to the Top and Height of all Greatness and Power. So that the world about them (looking up to those Illustrious upstarts) scarce knows who, or whence they were, nor they themselves where they are.

[Page 397]It were infinite to insist upon Parti­cular instances; Histories are full of them, and Experience seals to the truth of History.

In the next place, let us consider to what great purposes God directs these little Casualties with reference to particu­lar Persons; and those either Publick or Private.

1. And first for publick Persons, as Princes. Was it not a mere accident that Pharaoh's Daughter met with Moses? Yet it was a means to bring him up in The AEgyptian Court, then the School of all Arts and Policy; and so to fit him for that great and arduous Imployment that God designed him to. For see up­on what little Hinges that great Affair turned: For had either the Child been cast out, or Pharaoh's Daughter come down to the River, but an hour sooner, or later; or had that little Vessel not been cast by the Parents, or carryed by the Water into that very place, where it was, [Page 398] in all likelyhood the Child must have un­dergone the common Lot of the other Hebrew Children, and been either star­ved or drowned; or however, not advan­ced to such a peculiar height and happi­ness of Condition. That Octavius Caesar should shift his Tent (which he had ne­ver used to doe before) just that very night that it hapned to be took by the Enemy, was a mere Casualty, yet such an one as preserved a Person who lived to establish a total Alteration of Govern­ment in the Imperial City of the World.

But we need not go far for a Prince preserved by as Strange a Series of little Contingencies, as ever were managed by the Art of Providence to so great a purpose.

There was but an hair's breadth be­tween him and certain Destruction for the space of many days. For had the Rebel Forces gone one way, rather than ano­ther, or come but a little sooner to his hiding place, or but mistrusted some­thing [Page 399] which they passed over; (all which things might very easily have happened,) we had not seen this face of things at this day; but Rebellion had been still Enthro­ned, Perjury and Cruelty had Reigned, Majesty had been proscribed, Religion ex­tinguish'd, and both Church and State throughly Reformed, and Ruined with Confusions, Massacres, and a Total De­solation.

On the contrary, when Providence de­signs Judgment, or Destruction to a Prince, no body knows by what little, unusual, unregarded means the fatal blow shall reach him. If Ahab be designed for Death, though a Souldier in the Ene­mies Army draws a Bow at a venture, yet the sure, unerring directions of Providence shall carry it in a direct course to his heart, and there lodge the Revenge of Heaven.

An old Woman shall cast down a Stone from a Wall, and God shall send it to the Head of Abimelech, and so Sacrifice [Page 400] a King in the very head of his Army.

How many warnings had Iulius Caesar of the fatal Ides of March! whereupon sometimes he resolved not to go to the Senate, and sometimes again he would go; and when at length he did go, in his very passage thither, one put into his hand, a Note of the whole Conspiracy against him, together with all the Names of the Conspirators, desiring him to read it forthwith, and to remember the Gi­ver of it as long as he lived. But con­tinual Salutes and Addresses entertaining him all the way, kept him from sa­ving so great a Life, but with one glance of his Eye upon the Paper, till he came to the fatal place where he was stabb'd, and dyed with the very Means of preventing Death in his hand.

Henry the Second of France, by a Splinter, unhappily thrust into his Eye at a solemn Justing, was dispatch'd and sent out of the world by a sad, but very Accidental Death.

[Page 401]In a word, God has many ways to reap down the Grandees of the Earth; an Arrow, a Bullet, a Tile, or Stone from an House, is enough to do it: And besides all these ways, sometimes, when he intends to bereave the world of a Prince, or an Illustrious Person, he may cast him upon a bold, self-opinion'd Phy­sician, worse than his Distemper, who shall Dose, and Bleed, and Kill him secundum artem, and make a shift to cure him into his Grave.

In the last place, we will consider this Directing influence of God, with reference to private Persons; and that, as touching things of nearest concernment to them. As,

• 1. Their Lives.
• 2. Their Health.
• 3. Their Reputation.
• 4. Their Friendships. And,
• 5. And lastly, their Employments, or Preferments.

[Page 402]And first, for mens Lives. Though these are things for which Nature knows no Price, or Ransom; yet I appeal to uni­versal Experience, whether they have not, in many men, hung oftentimes upon a very slender Thread, and the distance between them and Death, been very nice, and the escape wonderfull. There have been some, who upon a slight, and per­haps groundless, occasion, have gone out of a Ship, or House, and the Ship has sunk, and the House has fell, immediate­ly after their departure.

He that in a great Wind, suspecting the strength of his House, betook him­self to his Orchard, and walking there, was knockt on the Head by a Tree, fal­ling through the fury of a suddain gust, wanted but the advance of one or two steps, to have put him out of the way of that mortal Blow.

He that being subject to an Apoplex, used still to carry his remedy about him; but upon a time shifting his Cloaths, and [Page 403] not taking that with him, chanced upon that very day, to be surprized with a Fit, and to die in it, certainly owed his Death to a mere Accident, to a little inadver­tency, and failure of Memory. But not to recount too many particulars: May not every Souldier, that comes alive out of the Battle, pass for a living Monument of a benign Chance, and an happy Pro­vidence? For was he not in the nearest Neighbourhood to Death? And might not the Bullet, that perhaps rased his Cheek, have as easily gone into his Head? And the Sword that glanced upon his Arm, with a little diversion have found the way to his Heart? But the workings of Providence are marvellous, and the methods secret and untraceable, by which it disposes of the Lives of Men.

In like manner, for Mens Health, it is no less wonderfull to consider to what strange Casualties, many Sick Persons often-times owe their Recovery. Perhaps an unusual Draught, or Morsel, or some [Page 404] Accidental violence of Motion has remo­ved that Malady, that for many years has baffled the Skill of all Physicians. So that, in effect, he is the best Physician, that has the best luck; he prescribes, but it is chance that Cures.

That Person, that (being provoked by excessive Pain) thrust his Dagger into his Body, and thereby, instead of reaching his Vitals, opened an Imposthume, the un­known cause of all his pain, and so Stab­bed himself into perfect Health, and Ease, surely had great reason to acknowledge Chance for his Chirurgeon, and Provi­dence for the Guider of his Hand.

And then also for mens Reputation; and that either in point of Wisdom, or of Wit. There is hardly any thing which (for the most part) falls under a greater Chance. If a man succeeds in any at­tempt, though undertook with never so much folly and rashness, his success shall vouch him a Politician; and good Luck shall pass for deep contrivance: For give [Page 405] any one Fortune, and he shall be thought a wise man in spite of his Heart; nay, and of his Head too. On the contrary, be a design never so artificially laid, and spun in the finest Thread of Policy, if it chances to be defeated by some cross accident, the man is then run down by an Universal Vogue; his counsels are derided, his Prudence questioned, and his Person despised.

Ahitophel was as great an Oracle, and gave as good counsel to Absolom, as ever he had given to David; but not having the good luck to be believed, and there­upon losing his former repute, he thought it high time to Hang himself. And on the other side, there have been some, who for several years have been Fools with tolerable good Reputation, and never discovered themselves to be so, till at length they attempted to be Knaves also, but wanted Art and Dexterity.

And as the repute of Wisdom, so that of Wit also, is very Casual. Sometimes [Page 406] a lucky Saying, or a pertinent Reply, has procured an esteem of Wit, to per­sons otherwise very shallow, and no ways accustomed to utter such things by any standing ability of mind; so that if such an one should have the ill hap at any time to strike a man Dead with a smart Saying, it ought, in all Reason and Con­science, to be judged but a Chance-med­ly; the poor Man (God knows) being no ways guilty of any design of Wit.

Nay, even where there is a real stock of Wit, yet the Wittyest Sayings, and Sen­tences will be found in a great measure the issues of Chance, and nothing else, but so many lucky hits of a roving Fancy.

For consult the Acutest Poets, and Speakers, and they will confess, that their quickest and most admired conceptions, were such as darted into their minds like sudden flashes of Lightning, they knew not how, nor whence; and not by any certain consequence, or dependence of [Page 407] one thought upon another, as it is in matters of Ratiocination.

Moreover sometimes a man's Reputa­tion rises or falls, as his Memory serves him in a performance; and yet there is no­thing more fickle, slippery, and less under command, than this Faculty. So that ma­ny, having used their utmost diligence to secure a faithfull retention of the things or words committed to it, yet after all can­not certainly know where it will trip and fail them. Any suddain diversion of the Spirits, or the justling in of a transi­ent thought, is able to deface those little images of things; and so breaking the Train that was laid in the mind, to leave a man in the Lurch. And for the o­ther part of memory, called Reminiscence: which is the Retreiving of a thing, at pre­sent forgot, or but confusely remembred, by setting the mind to hunt over all its notions, and to ransack Every little Cell of the Brain. While it is thus busied, how accidentally oftentimes does the [Page 408] thing sought for, offer it self to the mind? and by what small petit hints, does the mind catch hold of, and recover a va­nishing notion?

In short though Wit and Learning are certain and habitual perfections of the mind, yet the declaration of them (which alone brings the repute) is subject to a thousand hazards. So that every Wit runs something the same risk with the Astrologer, who if his Predictions come to pass, is cryed up to the Stars from whence he pretends to draw them; but if not, the Astrologer himself grows more out of Date than his Almanack.

And then, in the 4th. place, for the Friendships, or Enmities that a man con­tracts in the world,; than which surely there is nothing that has a more direct and potent influence upon the whole course of a man's Life, whether as to Happi­ness, or Misery, yet Chance has the Ru­ling stroke in them all.

A man by mere peradventure lights [Page 409] into company, possibly is driven into an House by a shower of Rain for present Shelter, and there begins an acquaintance with a person; which acquaintance and endearment grows and continues, even when Relations fail, and perhaps proves the support of his mind and of his For­tunes to his dying day.

And the like holds in Enmities, which come much more easily than the other. A word unadvisedly spoken on the one side, or misunderstood on the other; any, the least surmise of neglect; some­times a bare gesture; nay, the very unsu­tableness of one man's Aspect to another man's fancy, has raised such an Aversion to him, as in time has produced a perfect hatred of him; and that so strong and so tenacious, that it has never left vexing, and troubling him, till perhaps at length it has worried him to his Grave; yea, and after Death too, has pursued him in his surviving shadow, exercising the same Tyranny upon his very Name and Me­mory.

[Page 410]It is hard to please men of some tem­pers, who indeed hardly know, what will please themselves; and yet if a man does not please them, which it is ten thousand to one if he does, if they can but have Power equal to their Malice, (as some­times, to plague the World, God lets them have) such an one must expect all the Mischief that power and spite, lighting upon a base mind, can possibly do him.

In the last place. As for Mens Em­ployments, and Preferments, every man that sets forth into the World, comes in­to a great Lottery, and draws some one certain Profession to Act, and Live by, but knows not the Fortune that will at­tend him in it.

One Man perhaps proves miserable in the Study of the Law, who might have flourish'd in that of Physick, or Divinity. Another runs his Head against the Pulpit, who might have been very serviceable to his Country at the Plough. And a Third proves a very dull and heavy Philoso­pher, [Page 411] who possibly would have made a good Mechanick, and have done well enough at the usefull Philosophy of the Spade, or the Anvil.

Now, let this man reflect upon the Time when all these several Callings, and Professions were equally offered to his Choice, and consider how Indiffe­rent it was once for him to have fixed upon any one of them, and what Little Accidents and Considerations cast the Balance of his Choice, rather one way than the other; and he will find how ea­sily Chance may throw a Man upon a Profession, which all his Diligence can­not make him fit for.

And then for the Preferments of the World. He that would reckon up all the Accidents that they depend upon, may as well undertake to count the Sands, or to summ up Infinity; so that Great­ness, as well as an Estate, may, upon this account, be properly called a Man's Fortune, forasmuch as no man can state [Page 412] either the Acquisition, or Preservation of it upon any certain Rules: Every man, as well as the Merchant, being here tru­ly an Adventurer. For the ways, by which it is obtained, are various, and frequently contrary: One man by sneaking and flattering, comes to Riches and Honour, (where it is in the power of Fools to be­stow them;) upon Observation whereof, another presently thinks to arrive to the same Greatness, by the very same means; but striving, like the Ass, to court his Ma­ster, just as the Spaniel had done before him, instead of being stroked and made much of, he is only rated off and cudgel­led for all his Courtship.

The Source of Mens Preferments, is most commonly the Will, Humour, and Fancy of Persons in Power: whereupon, when a Prince, or Grandee, manifests a liking to such a Thing, such an Art, or such a Pleasure, Men generally set about to make themselves considerable for such things, and thereby, through his Favour, [Page 413] to advance themselves; and at length, when they have spent their whole time in them, and so are become fit for nothing else, that Prince, or Grandee, perhaps, dies, and another succeeds him, quite of a different Disposition, and enclining him to be pleased with quite different Things. Whereupon these Men's Hopes, Studies, and Expectations are wholly at an end. And besides, though the Grandee whom they build upon, should not die, or quit the Stage; yet the same Person does not always like the same things. For Age may alter his Constitution, Humour, or Appetite; or the Circumstances of his Affairs may put him upon different Cour­ses, and Counsels; every one of which Accidents wholly alters the road to pre­ferment. So that those who travel that Road must be (like High-way Men) ve­ry dexterous in shifting the Way upon e­very Turn: and yet their very doing so sometimes proves the Means of their being found out, understood and abhorred; [Page 414] and for this very Cause that they are rea­dy to doe any thing, are justly thought fit to be preferr'd to Nothing.

Caesar Borgia (base Son to Pope Alex­ander the 6th.) us'd to boast to his friend Machiavel, that he had contrived his Af­fairs and Greatness, into such a Posture of Firmness, that whether his Holy Father lived or died, they could not but be se­cure. If he lived, there could be no doubt of them, and if he died he laid his In­terest so, as to over-rule the next Election, as he pleased. But all this while the Po­litician never thought, or considered, that he might in the mean time fall dange­rously sick, and that Sickness necessitate his Removal from the Court, and du­ring that his absence, his Father die, and so his Interest decay, and his Mortal E­nemy be chosen to the Papacy; as in­deed it fell out. So that for all his ex­act Plot, down was he cast, from all his Greatness, and forced to end his Days in a mean Condition: As it is pity but all such Politick Opiniators should.

[Page 415]Upon much the like account, we find it once said of an Eminent Cardinal, by reason of his great and apparent Like­lihood, to step into St. Peter's Chair, that in Two Conclaves, he went in Pope, and came out again Cardinal.

So much has Chance the casting Voice in the Disposal of all the great things of the World. That which Men call Merit, is a Mere Nothing. For even when Persons of the greatest Worth, and Merit, are pre­ferr'd, it is not their Merit, but their For­tune that preferrs them. And then, for that other so much admired Thing called Po­licy, it is but little better. For when Men have busied themselves, and beat their Brains never so much, the whole Result both of their Counsels, and their Fortunes is still at the Mercy of an Accident. And therefore, whosoever that Man was, that said, that he had rather have a Grain of Fortune, than a Pound of Wisdom, as to the things of this Life, spoke nothing but the Voice of Wisdom and great Expe­rience.

[Page 416]And now I am far from affirming, that I have recounted all, or indeed the Hun­dredth part of those Casualties of Human Life, that may display the full Compass of Divine Providence; but surely I have rec­koned up so many, as sufficiently enforce the Necessity of our Reliance upon it, and that in Opposition to Two Extreams, that Men are usually apt to fall into.

1. Too much Confidence and Pre­sumption, in a prosperous Estate. Da­vid, after his Deliverances from Saul, and his Victories over all his Enemies round about him, in Psalm 30. v. 7, 8. con­fesses, that this his Prosperity had raised him to such a Pitch of Confidence, as to make him to say, That he should never be moved, God of his favour had made his hill so strong: but presently he adds, almost in the very same breath, Thou didst hide thy Face, and I was troubled.

The Sun shines in his full Brightness, but the very moment before he passes un­der a Cloud. Who knows what a Day, [Page 417] what an Hour; nay, what a Minute may bring forth. He who builds upon the Present, builds upon the narrow Com­pass of a Point: and where the Founda­tion is so narrow, the Superstructure can­not be High, and Strong too.

Is a Man confident of his present Health and Strength? why, an Unwhol­some blast of Air, a Cold, or a Surfeit took by Chance, may shake in pieces his Hardy Fabrick; and (in spite of all his Youth and Vigour) send him, in the ve­ry flower of his years, pining, and droop­ing, to his long home. Nay, he cannot with any Assurance, so much as step out of his Doors, but (unless God commis­sions his Protecting Angel to bear him up in his hands,) he may dash his foot against a Stone, and fall, and in that fall breath his last.

Or is a Man confident of his Estate, Wealth, and Power? why, let him read of those strange unexpected Dissolutions of the great Monarchies, and Govern­ments [Page 418] of the World. Governments that once made such a Noise, and lookt so big in the Eyes of Mankind, as being founded upon the deepest Counsels, and the strongest Force; and yet, by some slight Miscarriage, or cross Accident (which let in Ruine and Desolation upon them at first,) are now so utterly extinct, that Nothing remains of them but a Name; nor are there the least Signs, or Traces of them to be found but only in Story. When (I say) he shall have well reflected upon all this, let him see what Security he can promise himself, in his own little Personal Domestick Concerns, which at the best have but the Protection of the Laws, to Guard and Defend them, which (God knows) are far from being able to Defend themselves.

No Man can rationally account him­self secure, unless he could command all the Chances of the World; but how should he command them, when he can­not so much as number them? Possibili­ties [Page 419] are as infinite as God's Power; and whatsoever may come to pass, no Man can certainly conclude shall not come to pass.

Feople forget how little it is that they know, and how much less it is that they can do, when they grow confident upon any present State of Things.

There is no one Enjoyment that a Man pleases himself in, but is liable to be lost by ten thousand Accidents, whol­ly out of all Mortal Power, either to foresee, or to prevent. Reason allows none to be Confident, but Him only who governs the World, who knows all things, and can do all things; and therefore can neither be surprized, nor over­powered.

2. The other Extreme, which these Con­siderations should arm the Heart of Man against, is, utter Despondency of mind in a Time of pressing Adversity.

As he, who presumes, steps into the Throne of God, so that he that despairs, [Page 420] limits an Infinite Power to a Finite Ap­prehension, and measures Providence by his own little, contracted Model. But the Contrivances of Heaven are as much above our Politicks, as beyond our A­rithmetick.

Of those many Millions of Casualties, which we are not aware of, there is hard­ly One, but God can make an Instrument of our Deliverance. And most Men, who are at length delivered from any great Distress indeed, find that they are so, by Ways that they never thought of; Ways above, or beside their Imaginati­on.

And therefore let no Man, who owns the Belief of a Providence, grow despe­rate, or forlorn, under any Calamity, or Strait whatsoever; but compose the An­guish of his Thoughts, and rest his ama­zed Spirits upon this one Consideration, That he knows not which way the Lot may fall, or what may happen to him; he comprehends not those strange, unac­countable [Page 421] Methods, by which Providence may dispose of him.

In a Word. To summ up all the fore­going Discourse: Since the Interest of Governments, and Nations, of Princes, and private Persons, and that, both as to Life, and Health, Reputation, and Ho­nour, Friendships and Enmities, Employ­ments, and Preferments, (Notwithstand­ing all the Contrivance and Power, that Human Nature can exert about them,) remain so wholly Contingent, as to us, surely all the Reason of Man­kind cannot suggest any solid ground of Satisfaction, but in making that God our Friend, who is the sole and ab­solute Disposer of all these things: And in carrying a Conscience so clear to­wards him, as may encourage us with Confidence to cast our selves upon him: And in all Casualities still to promise our selves the best Events from his Providence, to whom Nothing is casual. Who constantly wills the truest [Page 422] Happiness to those that trust in him, and works all things according to the Counsel of that Blessed Will.

A SERMON Preached at WESTMINSTER-ABBEY, April 30. 1676.

THE Wisdom of the World, so called, by an Hebraism, fre­quent in the Writings of this Apostle, for Worldly Wis­dom, is taken in Scripture, in a double Sence.

1. For that sort of Wisdom, that con­sists in Speculation; called, (both by St. Paul and the Professours of it) Philoso­phy; the great Idol of the Learned part of the Heathen World, and which divi­ded it into so many Sects and Denomi­nations, as Stoicks, Peripateticks, Epicu­reans, and the like; it was professed and owned by them for the grand Rule of Life, and certain Guide to Man's chief Happiness. But for its utter insufficiency [Page 426] to make good so high an Undertaking, we find it termed by the same Apostle, Coloss. 28. Vain Philosophy: and 1 Tim. 6.20. Science falsly so called; and a full Account of its Uselesness we have in this 1 Cor. 1.21. where the Apostle speaking of it, says, that the World by Wisdom knew not God. Such a worthy kind of Wisdom is it. Only making Men accurately and laboriously ignorant of what they were most concerned to know.

2. The Wisdom of this World is sometimes taken in Scripture, for such a Wisdom as lies in Practice, and goes commonly by the Name of Policy: and consists in a certain Dexterity or Art of managing Business for a Man's secular Advantage: And so being indeed that ruling Engine that governs the World, it both claims and finds as great a Prehe­minence above all other Kinds of Know­ledge, as Government is above Con­templation; or the leading of an Ar­my above the making of Syllogisms, [Page 427] or managing the little Issues of a Dis­pute.

And so much is the very Name and Reputation of it affected, and valued by most Men, that they can much rather brook their being reputed Knaves, than for their Honesty be accounted Fools; as they easily may: Knave in the mean time passing for a Name of Credit, where it is only another Word for Poli­tician.

Now, this is the, Wisdom here intended in the Text; namely, that practical Cun­ning, that shews it self in political Mat­ters, and has in it really the Mystery of a Trade, or Craft. So that in this lat­ter part of Vers. 19. God is said to take the Wise in their own Craftiness.

In short, it is a Kind of Trick or Slight, got not by Study, but Converse, learn'd not from Books, but Men: And those also for the most part, the very worst of Men of all Sorts, Ways, and Professions. So that if it be in Truth [Page 428] such a precious Jewel as the World takes it for, yet as precious as it is, we see that they are forced to rake it out of Dung­hills; and accordingly the Apostle gives it a value sutable to its Extract, brand­ing it with the most degrading and ig­nominious Imputation of Foolishness. Which Character running so cross to the general Sense, and Vogue of Mankind concerning it, who are still admiring, and even adoring it, as the Mistriss and Queen Regent of all other Arts whatso­ever. Our Business in the following Dis­course, shall be to enquire into the Rea­son of the Apostle's passing, so severe a Remark upon it: And here, indeed, since we must allow it for an Art, and since every Art is properly an Habitual Know­ledge of certain Rules and Maxims, by which a Man is governed and directed in his Actions, the Prosecution of the Words will most naturally lye in these two Things.

• [Page 429]1. To shew what are those Rules or Principles of Action, upon which the Policy or Wisdom here condemned by the Apostle does proceed.
• 2. To shew and demonstrate the Fol­ly and Absurdity of them, in Relation to God; in whose Account they receive a very different Estimate, from what they have in the Worlds.

And first, for the first of these; I shall set down four several Rules or Principles, which that Policy or Wisdom, which car­ries so great a Vogue and Value in the World, governs its Actions by.

1. The first is, That a Man must main­tain a constant continued Course of Dissimu­lation, in the whole Tenor of his Behaviour. Where yet, we must observe, that Dissi­mulation admits of a two-fold Ac­ception. 1. It may be taken for a bare Concealment of ones mind: In which Sence we commonly say, that it is Prudence to dissemble Injuries; that is, not always to declare our Resentments of [Page 430] them; and this must be allowed not on­ly lawfull, but in most of the Affairs of Humane Life, absolutely Necessary: For certainly it can be no Man's Duty, to write his Heart upon his Forehead, and to give all the inquisitive and malicious World round about him, a Survey of those Thoughts, which it is the Prerogative of God only to know, and his own great Interest to conceal. Nature gives eve­ry one a Right to defend himself, and Silence surely is a very innocent De­fence.

2. Dissimulation is taken for a Man's positive professing himself to be, what in­deed he is not; and what he resolves not to be: And consequently it emploies all the Art and Industry imaginable, to make good the Disguise; and by false Appearances to render its Designs the less visible, that so they may prove the more effectual: And this is the Dissimu­lation here meant, which is the very Ground-work of all worldly Policy. The [Page 431] Superstructure of which being Folly, it is but Reason that the Foundation of it should be Falsity.

In the Language of the Scripture, it is Damnable Hypocrisie; but of those who neither believe Scripture nor Damnation, it is voted Wisdom; nay, the very Primum Mobile, or great Wheel, upon which all the various Arts of Policy move, and turn: The Soul, or Spirit, which (as it were) animates and runs through all the parti­cular Designs and Contrivances, by which the great Masters of this Mysterious Wis­dom, turn about the World. So that he who hates his Neighbour mortally, and wisely too, must profess all the Dearness and Friendship, all the Readiness to serve him (as the Phrase now is) that Words and Superficial Actions can express.

When he purposes one thing, he must swear, and lye, and damn himself with ten thousand Protestations, that he designs the clean contrary. If he really intends to ruine and murther his Prince, (as Crom­well, [Page 432] an Experienced Artist, in that Per­fidious and bloody Faculty once did,) he must weep and call upon God, use all the Oaths and Imprecations, all the Sanctifi'd Perjuries, to perswade him, that he resolves Nothing but his Safety, Honour and Esta­blishment, as the same grand Exemplar of Hypocrisie, did before. If such Persons project the Ruine of Church and State, they must appeal to God the Searcher of all Hearts, that they are ready to sacrifice their dearest Blood, for the Peace of the one, and the Purity of the other.

And now, if Men will be prevailed up­on so far, as to renounce the sure and im­partial Judgment of Sense and Experience, and to believe that Black is White, provi­ded there be somebody to swear that it is so; they shall not want Arguments of this Sort, good Store, to convince them: There being Knights of the Post, and Holy Cheats enough in the World, to swear the Truth of the broadest Contra­dictions, and the highest Impossibilities, [Page 433] where Interest, and Pious Frauds shall give them an Extraordinary Call to it.

It is look'd upon as a great piece of Weakness, and Unfitness for Business (forsooth) for a Man to be so clear and open, as really to think not only, what he says, but what he swears: And when he makes any Promise, to have the least intent of performing it; but when his Interest serves instead of Veracity, and engages him rather to be true to another, than false to himself. He only now-a-days, speaks like an Oracle, who speaks Tricks, and Ambiguities. Nothing is thought beautifull, that is not painted: So that what between French Fashions, and Italian Dissimulations, the Old, Generous, English Spirit, which heretofore made this Nation so great in the Eyes of all the World round about it, seems utterly lost and extinct; and we are degenerated into a mean, sharking, fallacious, undermining Way of Converse; there being a Snare and a Trapan almost in every Word we [Page 434] hear, and every Action we see. Men speak with Designs of Mischief, and therefore they speak in the Dark. In short, this seems to be the true, inward Judgment of all our Politick Sages, That Speech was given to the Ordinary Sort of Men, whereby to Communicate their Mind; but to wise Men, whereby to conceal it.

2. The second Rule, or Principle, up­on which this Policy, or Wisdom of the World does proceed; is, That Conscience and Religion ought to lay no Restraint upon Men at all, when it lies opposite to the Prose­cution of their Interest.

The great Patron, and Coryphaeus of this Tribe, Nicholas Machiavel, laid down this for a Master-rule in his political Scheme, That the Shew of Religion was helpfull to the Politician, but the Reality of it hurtfull, and pernicious. Accordingly having shewn, how the former part of his Maxim has been followed by these Men, in that first and fundamental Principle of Dissimula­tion already spoken to by us; we come [Page 435] now to shew further, that they cannot with more Art dissemble the Appearance of Religion, than they can with Ease lay aside the Substance.

The Politician, whose very Essence lies in this, that he be a Person ready to doe any thing, that he apprehends for his Ad­vantage, must first of all, be sure, to put himself into a State of Liberty, as free, and large, as his Principles: And so to provide Elbow-room enough for his Con­science to lay about, and have its full play in. And for that purpose, he must re­solve to shake off all inward Awe of Re­ligion; and by no means, to suffer the Li­berty of his Conscience to be enslaved, and brought under the Bondage of ob­serving Oaths, or the Narrowness of Men's Opinions, about Turpe & Hone­stum, which ought to vanish, when they stand in Competition, with any solid, re­al Good; that is, (in their Judgment) such as concerns Eating, or Drinking, or Taking Money.

[Page 436]Upon which account these Children of Darkness, seem excellently well to imitate the Wisdom of those Children of Light, the great Illuminati of the late times, who professedly laid down this as the Basis of all their Proceedings; That whatsoever they said or did, for the present, under such a Measure of Light, should oblige them no lon­ger, when a greater Measure of Light, should give them other Discoveries.

And this Principle they professed was of great use to them; as how could it be otherwise, if it fell into skilfull hands? For since this Light was to rest within them, and the Judgment of it to remain wholly in themselves, they might safely and uncontroulably pretend it greater or less, as their Occasions should enlighten them.

If a Man has a prospect of a fair E­state, and sees a way open to it, but it must be through Fraud, Violence and Oppres­sion. If he see large Preferments tender­ed him, but conditionally upon his doing [Page 437] base and wicked Offices. If he sees he may crush his Enemy, but that it must be by slandering, belying, and giving him a Secret Blow: and Conscience shall here, according to its Office, interpose and pro­test the Illegality, and Injustice of such Actions, and the Damnation that is ex­presly threatned to them, by the Word of God. The thorough pac'd Politician, must presently laugh at the Squeamishness of his Conscience, and read it another Lecture, and tell it, that Iust and Unjust are but Names grounded only upon O­pinion, and authorized by Custom, by which the Wise and the Knowing part of the World serve themselves upon the Ig­norant and Easie; and that, whatsoever fond Priests may talk, There is no Devil like an Enemy in power, no Damnati­on like being poor, and no Hell like an empty Purse; and therefore that those Courses, by which a Man comes to rid himself of these Plagues, are ipso facto, prudent, and consequently pious: The [Page 438] former being with such wise Men, the only measure of the latter. And the truth is, the late Times of Confusion, in which the Heights and Refinements of Religion, were professed in Conjunction with the Practice of the most Execrable Villainies that were ever acted upon the Earth. And the Weakness of our Church-Discipline since its Restauration, whereby it has been scarce able to get any hold on Men's Consciences, and much less able to keep it; and the great prevalence of that Atheistical Doctrine of the Leviathan; and the unhappy Propagation of Erastianism; these things (I say) with some others, have been the sad and fatal Causes, that have loosed the Bands of Conscience, and eaten out the very Heart and Sense of Christi­anity amongst us, to that degree, that there is now scarce any religious Tye or Restraint upon persons, but merely from those faint Remainders of Natural Con­science, which God will be sure to keep alive upon the Hearts of Men, as long as [Page 439] they are Men, for the great Ends of his own Providence, whether they will or no. So that, were it not for this sole Obstacle, Religion is not now so much in danger of being divided, and torn piece-meal by Sects and Factions, as of being at once devour'd by Atheism. Which being so, let none wonder that Irreligion is accounted Policy, when it is grown even to a fashion; and passes for Wit, with some, as well as for Wisdom with others. For certain it is, that Ad­vantage now sits in the Room of Consci­ence, and steers all: And no Man is esteemed any ways considerable for Po­licy, who wears Religion otherwise than as a Cloak; that is, as such a Garment as may both cover, and keep him warm, and yet hang loose upon him too.

The third Rule or Principle, upon which this Policy, or Wisdom of the World proceeds, is, That a Man ought to make himself, and not the Publick the Chief, if not the sole End of all his Actions. He [Page 440] is to be his own Centre and Circumfe­rence too: That is, to draw all things to himself, and to extend nothing beyond himself: He is to make the greater World serve the less; and not only, not to love his Neighbour as himself, but indeed to ac­count none for his Neighbour, but himself.

And therefore to die or suffer for his Country, is not only exploded by him as a great Paradox in Politicks, and fit­ter for Poets to sing of, than for wise Men to practise: But also, to make him­self so much as one Penny the poorer, or to forbear one base gain, to serve his Prince, to secure a whole Nation, or to credit a Church, is judged by him a great want of Experience, and a piece of Romantick Melancholy, unbecoming a Politician; who is still to look upon himself as his Prince, his Country, his Church; nay, and his God too.

The general Interest of the Nation is nothing to him, but only that Portion of it, that he either does, or would possess. [Page 414] 'Tis not the Rain that waters the whole Earth, but that which falls into his own Cistern, that must relieve him: Not the Common, but the Enclosure, that must make him rich.

Let the Publick sink or swim, so long as he can hold up his Head above Wa­ter: Let the Ship be cast away, if he may but have the Benefit of the Wreck. Let the Government be ruin'd by his Ava­rice, if by the same Avarice, he can scrape together, so much as to make his peace, and maintain him as well under another. Let Foreigners invade and spoil the Land, so long as he has a good Estate in Bank else-where. Peradventure, for all this, Men may curse him as a Covetous Wretch, a Traitour, and a Villain: But such words are to be look'd upon only as the splendid Declaimings of Novices, and Men of Heat, who, while they rail at his Person, perhaps envy his Fortune: or possibly of Losers, and Male-contents, whose Portion and Inheritance is a Free­dom [Page 442] to speak. But a Politician must be above words. Wealth, he knows answers all, and if it brings a Storm upon him, will provide him also a Coat to weather it out.

That such Thoughts and Principles as these, lie at the Bottom of most Men's Actions; at the Bottom do I say? Nay, sit at the Top, and visibly hold the Helm in the Management of the weightiest Af­fairs of most Nations, we need not much History, nor Curiosity of Observa­tion to convince us: For though there have not been wanting such heretofore, as have practised these unworthy Arts, (for as much as there have been Villains in all Places, and all Ages) yet now-a-days they are owned above-board; and whereas, Men formerly had them in de­sign, amongst us they are openly vouch­ed, argued, and asserted in common Discourse.

But this, I confess, being a new, un­exemplified kind of Policy, scarce comes [Page 443] up to that which the Apostle here con­demns for the Wisdom of the World, but must pass rather for the Wisdom of this particular Age, which as in most other things it stands alone, scorning the Ex­amples of all former Ages; so it has a Way of Policy and Wisdom also peculiar to it self.

4. The fourth and last Principle, that I shall mention, upon which this Wis­dom of the World proceeds, is this.

That in shewing Kindness, or doing Fa­vours, no Respect at all is to be had to Friendship, Gratitude, or Sense of Honour, but that such Favours are to be done only to the Rich or Potent, from whom a Man may receive a further Advantage, or to his Ene­mies, from whom he may otherwise fear a Mischief.

I have here mentioned Gratitude, and Sense of Honour, being (as I may so speak) a Man's Civil Conscience, prompting him to many things, upon the Accounts of common Decency, which Religion would [Page 444] otherwise bind him to, upon the Score of Duty. And it is sometimes found, that some who have little or no Reverence for Religion, have yet those innate Seeds and Sparks of Generosity, as make them scorn to doe such things, as would render them mean in the Opinion of sober and worthy Men; and with such Persons, Shame is instead of Piety, to restrain them from many base and degenerous practi­ces.

But now our Politician having baffled his Greater Conscience, must not be non­plus'd with Inferiour Obligations; and having leapt over such Mountains, at length poorly lie down before a Mole­hill: But he must add Perfection to Per­fection; and being past Grace, endeavour, if need be, to be past Shame too. And accordingly, he looks upon Friendship, Gratitude, and Sense of Honour, as terms of Art to amuse and impose upon weak, undesigning Minds. For an Ene­my's Money he thinks may be made as [Page 445] good a Friend as any; and Gratitude looks backward, but Policy forward: and for Sense of Honour, if it impoverisheth a man, it is in his Esteem, neither Honour, nor Sense.

Whence it is, that now-a-days, only Rich men, or Enemies, are accounted the Rational Objects of Benefaction. For to be kind to the former is Traffick; and in these Times Men present, just as they Soyl their Ground, not that they love the Dirt, but that they expect a Crop: and for the latter, the Politician well ap­proves of the Indian's Religion, in wor­shipping the Devil, that he may do him no hurt; how much soever he hates him, and is hated by him.

But if a Poor, Old, Decayed Friend or Relation, whose Purse, whose House and Heart had been formerly free, and open to such an one, shall at length up­on change of Fortune come to him with Hunger and Rags, pleading his past Ser­vices, and his present Wants, and so crave [Page 446] some Relief of one, for the Merit and Memory of the other; the Politician, who imitates the Serpent's Wisdom, must turn his deaf Ear too to all the insignifi­cant Charms of Gratitude and Honour, in behalf of such a Bankrupt, undone Friend; who having been already used, and now squeezed dry, is fit only to be cast aside. He must abhorr Gratitude, as a worse kind of Witchcraft, which only serves to conjure up the pale, meagre Ghosts of dead, forgotten Kindnesses, to haunt and trouble him; still respecting what is past, whereas such Wise men as himself, in such cases, account all that is past, to be also gone: and know, that there can be no gain in Refunding, nor any profit in paying Debts. The sole mea­sure of all his Courtesies is, what return they will make him, and what Revenue they will bring him in. His Expectati­ons govern his Charity. And we must not vouch any man for an exact Master in the Rules of our Modern Policy, but [Page 447] such an one as hath brought himself so far to hate and despise the absurdity of being kind upon free cost, as (to use a known Expression) not so much as to tell a Friend what it is a Clock for nothing.

And thus I have finished the first Ge­neral Head proposed from the Text, and shewn some of those Rules, Principles and Maxims that this Wisdom of the World acts by: I say Some of them, for I nei­ther pretend nor desire to know them all.

I come now to the other General Head, which is, to shew the Folly and Absur­dity of these Principles in Relation to God. In order to which we must ob­serve that Foolishness, being properly a man's Deviation from Right Reason in point of Practice, must needs consist in one of these two things.

• 1. In his pitching upon such an End as is unsutable to his Condition; or,
• 2. In his pitching upon Means unsu­table to the Compassing of his End.

[Page 448]There is Folly enough in either of these; and my business shall be to shew, That such as act by the forementioned Rules of Worldly Wisdom, are eminently Foolish upon both accounts.

1. And first, for that first sort of Foo­lishness imputable to them; namely, That a man by following such Principles pitches upon that for his End which no ways sutes his Condition.

Certain it is, and indeed self-evident, That the Wisdom of this World looks no further than this World. All its Designs and Efficacy terminate on this side Hea­ven, nor does Policy so much as pretend to any more than to be the great Art of raising a man to the Plenties, Glories and Grandeurs of the World. And if it ar­rives so far as to make a man Rich, Po­tent and Honourable, it has its End, and has done its utmost. But now that a man cannot rationally make these things his End, will appear from these two Con­siderations.

[Page 449]1. That they reach not the measure of his Duration or Being; the Perpetuity of which surviving this mortal State, and shooting forth into the endless Eternities of another World, must needs render a man infinitely miserable and forlorn, if he has no other Comforts, but what he must leave behind him in this. For nothing can make a man happy, but that which shall last as long as he lasts. And all these Enjoyments are much too short for an immortal Soul to stretch it self upon; which shall persist in being not only when Profit, Pleasure, and Ho­nour, but when time it self shall cease and be no more.

No man can transport his large Reti­nue, his Sumptuous Fare, and his Rich Furniture into another World. Nothing of all these things can continue with him then but the memory of them. And surely the bare remembrance that a man was formerly Rich or Great, cannot make him at all happier there, where an [Page 450] Infinite Happiness, or an Infinite Misery shall equally swallow up the sense of these poor Felicities. It may indeed con­tribute to his Misery, heighten the anguish, and sharpen the Sting of Conscience, and so add fury to the everlasting flames, when he shall reflect upon the abuse of all that Wealth and Greatness that the good providence of God had put as a price into his hand for worthier purposes than to Damn his Nobler and better part, only to please and gratify his worse. But the Politician has an answer ready for all these melancholy considerations; That he, for his part, believes none of these things: As that there is either an Heaven, or an Hell, or an immortal Soul. No, he is too great a friend to Real know­ledge, to take such troublesom Assertions as these upon Trust. Which if it be his Belief, as no doubt it is, let him for me continue in it still, and stay for its Confu­tation in another world; which, if he can destroy by disbelieving, his Infidelity will [Page 451] do him better service, than as yet he has any cause to presume that it can. But,

2 ly. Admitting, that either these enjoy­ments were eternal, or the Soul mortal; and so, that one way or other they were commensurate to its duration, yet still they cannot be an end sutable to a ra­tional nature, for as much as they fill not the measure of its desires. The foun­dation of all Man's unhappiness here on Earth, is the great disproportion be­tween his enjoyments and his appetites; which appears evidently in this, That let a man have never so much, he is still desiring something or other more. Alex­ander, we know, was much troubled at the scantiness of Nature it self, that there were no more Worlds for him to disturb: And in this respect, every man living has a Soul as great as Alexander, and put under the same circumstances, would own the very same dissatisfactions.

Now this is most certain, that in Spi­ritual Natures, so much as there is of de­sire, [Page 452] so much there is also of capacity to receive. I do not say there is always a capacity to receive the very thing they desire, for that may be impossible: But for the degree of happiness, that they propose to themselves from that thing, this I say they are capable of. And as God is said to have made man after his own Image, so upon this quality he seems pe­culiarly to have stampt the resemblance of his Infinity. For Man seems as bound­less in his desires, as God is in his Being; and therefore nothing but God himself can satisfy him. But the great Inequa­lity of all things else to the appetites of a rational Soul, appears yet further from this. That in all these worldly things, that a man pursues with the grea­test eagerness, and intention of mind imaginable, he finds not half the plea­sure in the actual possession of them, that he proposed to himself in the ex­pectation. Which shews that there is a great Cheat or Lye which over spreads [Page 453] the World, while all things here below, beguile mens expectations, and their ex­pectations cheat their experience.

Let this therefore be the first thing in which the Foolishness of this worldly wis­dom is manifest. Namely, that by it a man proposes to himself an end wholly unsutable to his condition; as bearing no proportion to the measure of his du­ration, or the Vastness of his desires.

The other thing in which Foolishness is seen, is a man's pitching upon means unsutable to that which he has made his end.

And here, we will for the present, suppose the things of the world to have neither that shortness, nor emptiness in them, that we have indeed proved them to have. But that they are so adaequate to all the concerns of an intelligent Nature, that they may be rationally fixt upon by men, as the Ultimate end of all their Designs, yet the folly of this Wisdom appears in this, that it sug­gests [Page 454] those means for the acquisition of these enjoyments, that are no ways fit to compass or acquire them: and that upon a double account.

• 1. That they are in themselves un­able, and Insufficient for: And,
• 2. That they are frequently opposite to a successfull attainment of them.

1. And first, for their Insufficiency. Let Politicians contrive as accurately, project as deeply, and pursue, what they have thus contrived and projected, as diligently, as it is possible for Human Wit and industry to do: Yet still the success of all depends upon the favour of an over-ruling hand. For God ex­presly claims it as a special part of his Prerogative, to have the intire disposal of Riches, Honours, and whatsoever else is apt to command the desires of man­kind here below. Deuteronomy 8.18. It is the Lord thy God that giveth thee power to get wealth. And in 1 Sam. 2.30. God peremptorily declares himself the [Page 455] Sole Fountain of Honour, telling us, that Those that Honour him shall be Honoured, and that those that despise him, shall be light­ly esteemed.

And then for Dignities and Prefer­ments, we have the word of one, that could dispose of these things as much as Kings could do: Prov. 29.26. where he tells us, that many seek the Rulers fa­vour: That is, apply themselves both to his Interest and Humour, with all the arts of Flattery and Obsequiousness, the surest and the readiest ways (one would think) to advance a man; and yet, af­ter all, it follows in the next words, that every man's judgment cometh of the Lord. And that, whatsoever may be expected here, 'tis resolved only in the Court of Hea­ven, whether the man shall proceed Fa­vourite in the Courts of Princes, and af­ter all his Artificial attendance come to sit at the Right hand, or be made a Foot­stool. So that upon full Tryal of all the courses that Policy could either devise [Page 456] or practise, the most experienced Ma­sters of it have been often forced to sit down with that complaint of the Di­sciples. We have toiled all night, and have caught nothing. For do we not some­times see that Traytors can be out of favour, and Knaves be beggars, and lose their Estates, and be stript of their of­fices as well as honester Men?

And why all this? Surely not always for want of craft to spy out where their game lay; nor yet for want of irreligi­on to give them all the scope of ways lawfull, and unlawfull, to prosecute their intentions. But, because the providence of God strikes not in with them, but dashes and even dispirits all their Endea­vours, and makes their designs heartless and ineffectual. So that it is not their feeing this man, their belying another, nor their sneaking to a third, that shall be able to do their business, when the designs of Heaven will be served by their disappointment. And this is the true [Page 457] cause why so many politick concepti­ons so elaborately, formed and wrought, and grown at length ripe for delivery, doe yet, in the issue, miscarry and prove abortive: for being come to the Birth, the all-disposing providence of God denies them strength to bring forth. And thus the Authors of them, having missed of their mighty aims, are fain to retreat with frustration and a baffle; and having played the Knaves unsuccessfully, to have the ill luck to pass for Fools too.

The means suggested by Policy and worldly Wisdom, for the attainment of these Earthly, enjoyments are unfit for that purpose, not only upon the account of their insufficiency for, but also of their frequent opposition, and contrariety to the accomplishment of such ends. No­thing being more usual, than for these unchristian fishers of men to be fatally caught in their own Nets. For does not the Text expresly say, that God taketh the Wise in their own Craftiness. And has [Page 458] not our own experience sufficiently Com­mented upon the Text, when we have seen some by the very same ways by which they had designed to rise uncon­troulably, and to clear off all obstructi­ons before their ambition, to have direct­ly procured their utter downfall, and to have broke their necks from that very Ladder, by which they had thought to have climb'd as high as their Father Lucifer; and there from the top of all their great­ness to have look'd down with scorn up­on all below them.

Such Persons are the proper and law­full objects of Derision; for as much as God himself laughs at them.

Haman wanted nothing to compleat his greatness, but a Gallows upon which to hang Mordecai: But it matter'd not for whom he provided the Gallows, when pro­vidence designed the Rope for him.

With what contempt does the Apostle here in the 20 th. verse of this 3 d. ch. of the 1 Ep. to the Corin. repeat those words [Page 459] of the Psalmist concerning all the fine Ar­tifices of worldly Wisdom? The Lord, says he, knoweth the thoughts of the Wise, that they are vain. All their contri­vances are but thin, slight, despicable things, and, for the most part, destructive of themselves. Nothing being more e­qual in Justice, and indeed more Natu­ral in the direct consequence and con­nexion of Effects and Causes, than for men wickedly Wise to outwit themselves; and for such as Wrestle with Providence, to trip up their own heels.

It is clear therefore, that the charge of this second sort of Foolishness is made good upon worldly Wisdom: for that, ha­ving made men pitch upon an end un­fit for their condition, it also makes them pitch upon means unfit to attain that end. And that both by reason of their Inability for, and frequent contrariety to the bringing about such designs.

This, I say, has been made good in the General; but since particulars con­vince [Page 460] with greater life and evidence, we will resume the forementioned Prin­ciples of the Politician, and shew seve­rally in each of them, how little effica­cy they have to advance the practicers of them, to the things they aspire to by them.

1. And first, for his first Principle, That the Politician must maintain a con­stant, Habitual dissimulation. Concerning which I shall lay down this as certain; That dissimulation can be no further usefull, than it is concealed; for as much as no man will trust a known Cheat: And it is also as certain, that as some men use dissi­mulation for their interest, so others have an Interest as strongly engaging them, to use all the art and industry, they can, to find it out; and to assure themselves of the truth or falsehood of those with whom they deal; which renders it infi­nitely hard, if not morally impossible, for a man to carry on a constant course of dissimulation without discovery. And [Page 461] being once discovered, it is not only no help, but the greatest impediment of acti­on in the world. For since man is but of a very limited, narrow power in his own person, and consequently can effect no great matter merely by his own perso­nal strength, but as he acts in Society and conjunction with others, and since no man can engage the active assistance of others, without first engaging their trust: and moreover, since men will trust no further than they Judge a per­son for his Sincerity fit to be trusted, it follows that a discover'd Dissembler can atchieve nothing great or conside­rable; for not being able to gain mens Trust, he cannot gain their concurrence, and so is left alone to act singly, and upon his own bottom; and while that is the sphere of his activity, all that he can do must needs be contempti­ble. We know how successfull the late Usurper was, Cromwell. while his army believed him real in his Zeal against Kingship. But [Page 462] when they found out the Imposture, up­on his aspiring to the same himself, he was presently deserted and opposed by them, and never able to crown his U­surped greatness with the addition of that Title, which he so passionately thirsted after. Add to this the judgment of as great an English Author as ever wrote, with great confidence affirming, That the ablest men that ever were, had all an o-penness and frankness of dealing: and that, if at any time such did dissemble, their dissimulation took effect, merely in the strength of that Reputa­tion they had gained by their Veracity and clear dealing in the main. From all which it follows, that Dissimulation can be of no further use to a man, than just to guard him within the compass of his own personal concerns; which yet may be more easily, and not less effectually done by that silence, and Reservedness that every man may innocently practise, without the putting on of any contrary disguise.

[Page 463]2 ly. The Politicians second principle was, That Conscience or Religion ought ne­ver to stand between any man and his Tem­poral advantage. Which indeed is proper­ly Atheism; and, so far as it is practised tends to the dissolution of Society; the bond of which is Religion. For as much as a man's Happiness, or Misery in his converse with other men, depends chiefly upon their doing, or not doing those things which human Laws can take no Cognizance of: Such as are all acti­ons capable of being done in Secret, and out of the view of mankind, which yet have the greatest Influence upon our Neighbour, even in his nearest and dea­rest concerns. And if there be no in­ward sense of Religion to awe men from the doing unjust Actions, provided they can do them without discovery, it is im­possible for any man to sit secure or hap­py in the possession of any thing that he enjoys. And this inconvenience the Po­litician must expect from others, as well [Page 464] as they have felt from him; unless he thinks that he can ingross this Principle to his own practice, and that others can­not be as false, and Atheistical as himself; especially having had the advantage of his Copy to write after.

3 ly. The third Principle was, That the Politician ought to make himself, and not the publick, the chief, if not the sole end of all that he does.

But here, we shall quickly find, that the Private Spirit will prove as pernicious in Temporals, as ever it did in Spirituals. For while every particular member of the publick, provides singly and solely for it self, the several Joynts of the Body Politick do thereby separate and disunite, and so become unable to support the whole; and when the publick Interest once fails, let private Interests subsist if they can, and prevent an Universal Ruine from involving in it Particulars. It is not a man's wealth, that can be sure to save him, if the Enemy be wise enough [Page 465] to refuse part of it tendred as a ransom, when it is as easy for him to destroy the owner, and to take the whole. When the hand finds it self well warmed, and co­vered, let it refuse the trouble of feeding the mouth, or guarding the Head, till the Body be starved, or killed, and then we shall see, how it will fare with the Hand. The Athenians, the Romans, and all other Nations that grew great out of lit­tle or nothing, did so merely by the pub­lick-mindedness of particular Persons; and the same courses that first raised Na­tions and Governments, must support them. So that, were there no such thing as Religion, Prudence were enough to enforce this upon all.

For our own parts, let us reflect up­on our glorious and renowned English An­cestours, men eminent in Church and State, and we shall find that this was the method by which they preserved both.

We have succeeded into their Labours, [Page 466] and the fruits of them: And it will both concern, and become us to succeed al­so into their Principles. For it is no Man's duty to be Safe, or to be Rich; but I am sure, it is the duty of every one to make good his Trust. And it is a Calamity to a whole Nation, that any Man should have a Place or an Em­ployment more large and publick than his Spirit.

4 ly. The 4th. and last Principle men­tioned, was, That the Politician must not, in doing kindnesses, consider his Friends, but only gratify Rich men or Enemies. Which Principle (as to that branch of it Relating to Enemies) was certainly first borrow­ed, and fetched up from the very bottom of Hell; and utter'd (no doubt) by par­ticular and immediate inspiration of the Devil. And yet (as much of the Di­vil as it carries in it) it neither is nor can be more villainous and detestable, than it is really silly, Sensless and Impoli­tick.

[Page 467]But to go over the several parts of this Principle; and to begin with the suppo­sed Policy of Gratifying only the Rich and Opulent. Does our wise man think that the grandee, whom he so courts, does not see through all the little Plots of his courtship, as well as he himself? and so, at the same time, while he accepts the gift, laugh in his Sleeve at the design, and despise the giver.

But, for the neglect of Friends, as it is the height of baseness, so it can never be proved rational, till we prove the Person using it Omnipotent and self-sufficient, and such as can never need any mortal assist­ance. But if he be a Man, that is, a poor, weak Creature, subject to Change and Misery, let him know, that it is the Friend only, that God has made for the day of adversity, as the most sutable and sove­reign help that Humanity is capable of. And those (though in highest place) who slight and disoblige their Friends, shall [Page 468] infallibly come to know the value of them, by having none, when they shall most need them.

That Prince, that maintains the reputa­tion of a true, fast, generous Friend, has an Army always ready to fight for him, maintained to his hand without pay.

As for the other part of this Principle, that concerns the gratifying of Enemies; it is (to say no more) an absurdity paral­lell to the former. For when a man shall have done all he can, given all he has, to oblige an Enemy, he shall find, that he has armed him indeed, but not at all altered him.

The Scripture bids us Pray for our Enemies, and Love our Enemies, but no where does it bid us trust our Enemies; nay, it strictly cautions us against it, Prov. 26.25. When he speaketh thee fair (says the Text) Believe him not, for there are yet Seven Abominations in his heart. And, in good earnest, it would be a rarity worth [Page 469] the seeing, could any one shew us such a thing as a perfectly reconciled Enemy. Men are generally credulous at first, and will not take up this great and safe Truth at the cost of other mens Experience, till they come to be bitten into a sense of it by their own; but are apt to take fair professions, fawning looks, treats, enter­tainments, visits, and such like pitifull stuff, for Friendship and Reconcilement, and so to admit the Serpent into their Bosom: But let them come once to depend upon this new made Friend, or reconciled Enemy, in any great or real concern of life, and they shall find him false as Hell, and cruel as the Grave. And, I know nothing more to be won­dred at, than that those reconcilements that are so difficult, and even next to Im­possible in the Effect, should yet be so fre­quent in the Attempt; especially since the reason of this difficulty lies as deep as Nature it self; which, after it has done an [Page 470] injury, will for ever be suspicious; and I would fain see the Man that can per­fectly Love the Person whom he suspects.

There is a noted story of Hector and Ajax, who having combated one another, ended that combat in a reconcilement, and testify'd that Reconcilement by Mu­tual presents: Hector giving Ajax a Sword, and Ajax presenting Hector with a Belt. The consequence of which was, that Ajax slew himself with the Sword given him by Hector, and Hector was dragg'd about the walls of Troy by the Belt given him by Ajax. Such are the gifts, such are the killing-kindnesses of reconciled Enemies.

Confident Men may try what conclu­sions, they please, at their own peril, but let History be consulted, Reason heard, and Experience called in to speak impar­tially, what it has found, and I believe, they will all with one Voice declare, that (what­soever the grace of God may do in the [Page 471] miraculous Change of Mens hearts) yet according to the common methods of the world, a man may as well expect to make the Devil himself his Friend, as an E­nemy that has given him the first blow.

And thus I have gone over the two general Heads, proposed from the Words, and shewn both what those Principles are, upon which this Wisdom of the World does proceed; and also wherein the Folly and Absurdity of them does consist.

And now, into what can we more naturally improve the whole foregoing Discourse, than into that practical Infe­rence of our Apostle, in the Verse before the Text? That if any Man desires the Re­putation of Wisdom, he should become a Fool that he may be wise; that is a Fool to the World, that he may be wise to God.

Let us not be asham'd of the Folly of being sincere, and without Guile; with­out Traps, and Snares in our Converse; of being fearfull to build our Estates up­on [Page 472] the Ruine of our Consciences; of preferring the publick Good, before our own private Emolument; and lastly, of being true to all the Offices of Friend­ship, the Obligations of which are sa­cred, and will certainly be exacted of us by the great Judge of all our Actions. I say, Let us not blush to be found guilty of all these Follies, (as some ac­count them) rather than to be expert in that Kind of Wisdom, that God himself, the great Fountain of Wisdom, has pronounced to be Earthly, Sensual, Devilish; and of the wretched Absurdity of which, all Histories, both Ecclesiasti­cal and Civil, have given us such preg­nant and convincing Examples.

Reflect upon Ahitophel, Haman, Se­janus, Caesar Borgia: And other such Ma­sters of the Arts of Policy, who thought they had fixed themselves upon so sure a Bottom, that they might even defie and dare Providence to the Face; and yet [Page 473] how did God bring an absolute Disap­pointment, like one great Blot, over all their fine, artificial Contrivances!

Every one of those mighty and pro­found Sages, coming to a Miserable and Disastrous End.

The Consideration of which, and the like Passages, one would think, should make Men grow weary of dodging and shewing Tricks with God in their own crooked Ways: And even force them to acknowledge it for the surest, and most unfailing Prudence, wholly to commit their Persons, and Concerns to the wise, and good Providence of God, in the Strait, and open Ways of his own Com­mands.

Who, we may be confident, is more tenderly concern'd for the good of those that truly fear, and serve him, than it is possible for the most selfish of Men to be concern'd for themselves: And who, in all the Troubles, and Disturbances, [Page 474] all the Cross, Difficult and Perplexing Passages that can fall out, will be sure to guide all to this happy Issue; That all things shall work together for good, to those that love God.

A SERMON Preached at CHRIST-CHURCH, Oxon, Before the University, May 3. 1685.

IN dealing with Men's Consciences, for the taking them off from Sin, I know nothing of so direct and efficacious an Influence, as the right stating of those general Rules and Prin­ciples of Action, that men are apt to guide their Lives and Consciences by: For if these be true, and withal rightly applied, Men must needs proceed upon firm and safe Grounds; but if either false in themselves, or not right in their par­ticular Application, the whole Course, that Men are thereby engaged in, being founded in Sin and Error, must needs lead to, and, at length, end in Death and Con­fusion: There being (as the Wise man [Page 478] tells us a Way that may seem Right in a Man's own Eyes, when, nevertheless, the End of that Way is Death.

Now, as amongst these Principles or Rules of Action, the pretences of the Spi­rit, and of tenderness of Conscience, and the like, have been the late grand Artifices, by which Crafty and designing Hypo­crites have so much abused the world; so, I shall now instance in another, of no less Note, by which the generality of Men are as apt to abuse themselves. And that is a certain Rule or sentence got al­most into every Man's mouth, That God accepts the Will for the Deed. A principle (as usually apply'd) of less malice I con­fess, but considering the easiness, and with­all the Fatality of the delusion, of more mischief than the other.

And this I shall endeavour to search into, and lay open in the following dis­course.

The words hold forth a general Rule, or Proposition delivered upon a Particu­lar [Page 479] Occasion. Which was the Apostle's exhorting the Corinthians to an Holy and Generous Emulation of the Charity of the Macedonians, in contributing freely to the Relief of the poor Saints at Ierusalem. Upon this great Encouragement, that in all such Works of Charity, it is the Will that gives worth to the Oblation, and, as to God's Acceptance, sets the poorest Giver upon the same Level with the Richest. Nor is this all; but so per­fectly does the Value of all Charitable Acts, take its Measure, and Proportion from the Will, and from the Fulness of the Heart, rather than that of the Hand, that a lesser Supply may be oftentimes a greater Charity; and the Widow's Mite, in the Balance of the Sanctuary, out-weigh the Shekels, and perhaps the Talents of the most Opulent and Wealthy. The All, and utmost of the One being certain­ly a Nobler Alms, than the Superflui­ties of the Other. And all this upon the Account of the great Rule here set down [Page 480] in the Text. That, in all transactions between God and Man, wheresoever there is a full Resolution, drift, and purpose of Will to please God, there, what a man can do, shall, by virtue thereof, be accept­ed, and what he cannot do, shall not be required. From whence these Two Pro­positions, in Sence and Design much the same, do naturally result.

• 1. The first of them expressed in the Words. To wit, That God ac­cepts the Will, where there is no Pow­er to perform.
• 2. The other of them Implyed. Name­ly, That where there is a Power to Per­form, God does not accept the Will.

Of all the Spiritual tricks and legerde­main, by which men are apt to shift off their Duty, and to impose upon their own Souls, there is none so common, and of so fatal an import as these Two. The Plea of a good intention. And the Plea of a good Will.

One or both of them being used by [Page 481] Men, almost at every turn, to elude the Precept, to put God off with something instead of Obedience, and so, in effect, to out-wit him whom they are called to Obey. They are certainly two of the most Effectual Instruments and Engines in the Devil's hands, to wind and turn the Souls of Men by, to whatsoever he pleases.

For, first, the Plea of a Good Inten­tention will serve to Sanctifie and Autho­rize the very Worst of Actions. The proof of which is but too full and mani­fest, from that Lewd and Scandalous Doctrine of the Jesuits concerning the Di­rection of the Intention, and likewise from the whole Mannage of the late accursed Rebel­lion. In which, it was this insolent and impudent Pretence, that emboldened the Worst of Men to wade through the blood of the Best of Kings, and the Loyallest of Subjects; namely, That in all that risk of Villainy, their Hearts, forsooth, were right towards God; and that all their Plunder, and Rapine, was for nothing [Page 482] else but to place Christ on his Throne, and to establish amongst us the Power of God­liness, and the Purity of the Gospel; by a further Reformation (as the Cant goes) of a Church which had but too much felt the Meaning of that Word before.

But such persons consider not, that, though an Ill Intention is certainly sufficient to spoil and corrupt an Act in it self Ma­terially Good, yet no Good Intention what­soever can rectifie, or infuse a Moral Goodness into an Act otherwise Evil. To come to Church is, no doubt, an Act in it self Materially Good; yet he who does it with an Ill Intention, comes to God's House upon the Devil's Errand; and the whole Act is thereby rendred absolutely Evil, and Detestable before God. But on the other side; if it were possible for a Man to Intend well, while he Does ill; yet no such Intention, though never so good, can make that Man Steal, Lye, or Mur­ther with a good Conscience; or convert a Wicked Action into a Good.

[Page 483]For these things are against the Nature of Morality; in which, nothing is or can be really good, without an Universal concurrence of all the Principles and In­gredients requisite to a Moral Action; though the failure of any one of them will imprint a Malignity upon that Act, which, in spight of all the other requisite Ingredients, shall stamp it absolutely Evil, and corrupt it past the Cure of a Good Intention.

And thus, as I have shewn, that the Plea of a Good Intention is used by Men to Warrant and Patronize the most Vil­lainous and Wicked Actions; so, in the next place, the Plea of a Good Will will be found equally efficacious to supersede, and take off the Necessity of all Holy and Good Actions. For still (as I have observed) the great Art of the Devil, and the principal deceit of the Heart, is, to put a Trick upon the Command, and to keep fair with God himself, while men fall foul upon his Laws. For both [Page 484] Law, and Gospel call aloud for Active Obedience, and such a Piety, as takes not up either with faint Notions, or idle, in­significant Inclinations, but such an One, as shews it self in the Solid Instances of Practice and Performance. For, Do this and live, saith the Law, Luk. 10.28. And, if ye Know these things, Happy are ye if ye Do them, says the Gospel, Joh. 13.17. And, not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that Doth the Will of my Father which is in Heaven, Matth. 7.21. And, Let no man deceive you; He that doth Righteousness is Righteous, 1 Joh. 3.7. With innume­rable more such places. All of them ter­rible and severe Injunctions of Practice, and equally severe Obligations to it.

But then, in comes the benign Lati­tude of the Doctrine of Good-Will, and cuts asunder all these hard, pinching Cords; and tells you, That if this be but piously, and well inclined; if the Bent of the Spirit (as some call it) be towards [Page 485] God and Goodness, God accepts of this above, nay, instead of, all External Works; those being but the Shell, or Husk, this the Kernel, the Quintessence, and the ve­ry Soul of Duty. But for all this, these Bents, and Propensities, and Inclinations, will not do the Business; the bare bending of the Bow will not hit the Mark with­out shooting the Arrow; and Men are not called to Will, but to Work out their Salvation.

But what then? Is it not as Certain from the Text, that God sometimes ac­cepts the Will, as it is from those fore­mentioned Scriptures, that God com­mands the Deed? Yes, no doubt: Since it is impossible for the Holy Ghost to contradict that in one place of Scripture, which he had affirmed in another. In all the foregoing places, Doing is expresly commanded, and no Happiness allowed to any thing short of it; and yet here God is said to accept of the Will; and can both these stand together without [Page 486] manifest contradiction? That which en­joyns the Deed, is certainly God's Law; and it is also as certain, that the Scrip­ture that allows of the Will, is neither the Abrogation, nor Derogation, nor Dispensation, nor Relaxation of that Law.

In order to the clearing of which, I shall lay down these Two Assertions.

• 1. That every Law of God com­mands the Obedience of the Whole Man.
• 2. That the Will is never accepted by God, but as it is the Obedience of the Whole Man.

So that the Allowance or Acceptance of the Will, mentioned in the Text, takes off Nothing from the Obligation of those Laws, in which the Deed is so plainly and positively enjoyned; but is only an In­terpretation, or Declaration of the true Sence of those Laws, shewing the Equity of them: Which is as really Essential to Every Law, and gives it its obliging [Page 487] Force as much, as the Justice of it; and indeed, is not another, or a distinct thing from the Justice of it, any more than a Particular Case is from an Universal Rule.

But you will say, How can the Obe­dience of the Will ever be proved to be the Obedience of the Whole Man?

For answer to which, we are first to consider Every Man as a Moral, and con­sequently as a Rational, Agent; and then to consider, what is the Office and In­fluence of the Will in Every Moral Acti­on. Now the Morality of an Action is founded in the Freedom of that Prin­ciple, by virtue of which, it is in the Agent's Power, having all things ready and requisite to the performance of an Action, either to perform, or not to perform it. And, as the Will is endued with this Freedom, so is it also endued with a Power to Command all the other Fa­culties, both of Soul and Body, to Exe­cute what it has so Will'd, or Decreed, [Page 488] and that without Resistance; So that up­on the last Dictate of the Will for the Doing of such or such a thing, all the other Faculties proceed immediately to act according to their respective Offices. By which it is manifest, that in point of Action, the Will is Virtually the Whole Man; as containing in it all that, which by virtue of his other Faculties he is able to do: Just as the Spring of a Watch is virtually the whole Motion of the Watch; forasmuch as it imparts a Motion to all the Wheels of it.

Thus as to the Soul. If the Will bids the Understanding Think, Study, and Consider, it will accordingly apply it self to Thought, Study, and Considera­tion. If it bids the Affections Love, Re­joyce, or be Angry, an Act of Love, Joy, or Anger will follow. And then for the Body; if the Will bids the Leg go, it goes; if it bids the Hand do this, it does it. So that a Man is a Moral Agent only, as he is endued with, and acts by [Page 489] a Free, and Commanding Principle of Will.

And therefore when God says, My Son, give me thy Heart, (which there signifies the Will,) it is as much, as if he had com­manded the Service of the Whole Man; for whatsoever the Will commands, the Whole Man must do: the Empire, or Dominion of the Will over all the Fa­culties of Soul and Body (as to most of the Operations of each of them) be­ing absolutely Over-ruling and Despoti­cal. From whence it follows, That when the Will has exerted an Act of Com­mand upon any Faculty of the Soul, or Member of the Body, it has by so do­ing done all that the Whole Man as a Moral Agent can do for the Actual Ex­ercise or Employment of such a Faculty or Member. And if so, then what is not done in such a case, is certainly not in a man's Power to doe; and conse­quently is no part of the Obedience re­quired of him. No man being comman­ded, [Page 490] or obliged to obey beyond his Pow­er. And therefore the Obedience of the Will to God's Commands, is the Obedi­ence of the whole Man (forasmuch as it includes and inferrs it) which was the Assertion that we undertook to prove.

But you will say, If the Prerogative of the Will be such, that where it com­mands the Hand to give an Alms, the Leg to Kneel, or to go to Church, or the Tongue to utter a Prayer, all these things will infallibly be done; Suppose we now a man be bound hand and foot by some outward violence, or be laid up with the Gout, or disabled for any of these Functions by a Palsy, can the Will by its Command, make a man in such a condition, utter a Prayer, or Kneel, or go to Church? No; 'tis manifest it cannot: but then you are to know also, that neither is Vocal Prayer, or Bodily Kneeling, or going to Church, in such a case, any part of the Obedience requi­red of such a person: But that Act of [Page 491] his Will hitherto spoken of, that would have put his Body upon all these Acti­ons, had there been no impediment, is that man's whole Obedience; and for that very Cause that it is so, and for no other, it stands here accepted by God.

From all which Discourse, this must naturally and directly be inferr'd, as a certain Truth, and the chief foundation of all that can be said upon this Subject: namely, That whosoever Wills the Doing of a thing, if the Doing of it be in his power, he will certainly Doe it: and whosoever does not doe that Thing, which he has in his power to doe, does not really and properly Will it. For though the Act of the Will Command­ing, and the Act of any other faculty of Soul or Body executing that which is so Commanded, be Physically and in the Precise Nature of things, distinct and se­veral, yet Morally, as they proceed, in Subordination, from one Entire, Free, Moral Agent, both in Divinity and Mo­rality, [Page 492] they pass but for one and the same Action.

Now, that, from the foregoing Parti­culars, we may come to understand how far this Rule of God's accepting the Will for the Deed holds good in the Sence of the Apostle, we must consider in it these Three things:

• 1. The Original Ground and Reason of it.
• 2. The just Measure, and Bounds of it: And,
• 3. The Abuse or Misapplication of it.

And first, for the Original Ground, and Reason of this Rule; it is founded upon that Great, Self-evident, and Eternal Truth, that the Just, the Wise, and Good God neither does nor can require of Man any thing that is Impossible, or Na­turally beyond his Power to Doe: And therefore in the Second place, the Mea­sure of this Rule, by which the just ex­tent and bounds of it are to be determi­ned, [Page 493] must be that Power or Ability that Man Naturally has to doe, or perform the Things Willed by him. So that wheresoever such a Power is found, there this Rule of God's Accepting the Will has no place; and wheresoever such a Power is not found, there this Rule presently be­comes in force. And accordingly in the Third and Last place, The Abuse, or Mis­application of this Rule will consist in these Two Things:

• 1. That Men do very often take that to be an Act of the Will, that really and truly is not so.
• 2. That they reckon many things im­possible, that indeed are not impossi­ble.

And first, to begin with Men's mi­stakes about the Will and the Acts of it; I shall Note these Three, by which Men are extremely apt to impose upon them­selves.

1. As first, the bare Approbation of the Worth and Goodness of a Thing, is not pro­perly [Page 494] the Willing of that Thing; and yet Men do very commonly account it so. But this is properly an Act of the Under­standing or Judgment; a faculty, wholly distinct from the Will; and which makes a Principal part of that, which, in Divi­nity, we call Natural Conscience; and in the Strength of which, a Man may ap­prove of things good and excellent, with­out ever willing or intending the Practice of them. And accordingly the Apostle, Rom. 2.18. gives us an account of some who Approved of things excellent, and yet Practised, and consequently Willed things clean contrary; Since no Man can com­mit a Sin but he must Will it first. Who­soever observes and looks into the work­ings of his own heart, will find that no­ted Sentence— Video meliora proboque, Dete­riora sequor, too frequently and fatally verify'd upon himself. The 7th of the Romans (which has been made the Un­happy Scene of so much Controversie a­bout these Matters) has several passages [Page 495] to this purpose. In a word, to Judge what ought to be done, is one Thing; and to Will the doing of it, is quite another.

No doubt, Vertue is a beautifull, and a glorious thing in the Eyes of the most Vicious person breathing; and all that he does, or can, hate in it, is the Diffi­culty of its Practice: For it is Practice a­lone that Divides the World into Vertu­ous and Vitious; but otherwise, as to the Theory and Speculation of Vertue, and Vice, Honest, and Dishonest, the Gene­rality of Mankind are much the same: For Men do not approve of Vertue by Choice and free Election; but it is an Homage which Nature commands all Understandings to pay to it, by necessary Determination; and yet after all, it is but a faint, unactive thing; for in Defiance of the Judgment, the Will may still re­main as perverse, and as much a stranger to Vertue, as it was before. In fine, there is as much Difference between the Appro­bation of the Iudgment, and the Actual [Page 496] Volitions of the Will, with relation to the same Object, as there is between a Man's viewing a Desirable thing with his Eye, and his reaching after it with his Hand.

2 dly. The Wishing of a Thing is not properly the Willing of it; though too often mistaken by Men for such: But it is that, which is called by the Schools an Imperfect Velleity, and imports no more than an idle, Un-operative complacency in, and desire of the End without any Consideration of, nay, for the most part, with a Direct Abhorrence of the Means; of which Nature, I account that Wish of Balaam in Numb. 23.10. Let me die the Death of the Righteous, and let my last End be like his.

The thing it self appeared Desirable to him, and accordingly he could not but like and desire it; but then, it was after a very irrational, absurd way, and contrary to all the Methods, and Principles of a Rational Agent; which [Page 497] never Wills a Thing really and properly, but it applies to the Means, by which it is to be acquired. But at that very time that Balaam desired to Die the Death of the Righteous, he was actually following the Wages of Unrighteousness, and so thereby engaged in a Course quite con­trary to what he desired; and conse­quently such, as could not possible bring him to such an End. Much like the Sot, that cried Utinam hoc esset Laborare, while he lay Lazing and Lolling upon his Couch.

But every true Act of Volition im­ports a respect to the End, by and through the Means; and Wills a Thing only in that way, in which it is to be compassed or effected; which is the foundation of that most true Aphorism, That He who Wills the End, Wills also the Means. The truth of which is founded in such a Ne­cessary Connexion of the terms, that I look upon the Proposition, not only as True, but as Convertible; and that, as a [Page 498] Man cannot truly and properly Will the End, but he must also Will the Means; so neither can he Will the Means, but he must Vertually, and by Interpretation at least, Will the End. Which is so true, that in the account of the Divine Law, a man is reckoned to Will even those things that Naturally are not the Object of Desire; such as Death it self, Ezek. 18.31. only because he Wills those Ways and Courses, that naturally tend to, and end in it. And even our own Common Law looks upon a Man's raising Arms against, or Imprisoning his Prince, as an Imagi­ning, or Compassing of his Death: For­asmuch as these Actions are the Means directly leading to it, and, for the most part, actually concluding in it: and con­sequently that the Willing of the One, is the Willing of the Other also.

To Will a thing therefore, is certainly much another thing from what the Gene­rality of Men, especially in their Spiritual concerns, take it to be. I say, in their [Page 499] Spiritual concerns; for in their Tempo­ral, it is manifest, that they Think and Judge much otherwise; and in the Things of this World, no man is allowed or believed to Will any thing heartily, which he does not endeavour after proportiona­bly. A Wish is properly a man of Desire, sitting, or lying still; but an Act of the Will, is a Man of Business vigorously go­ing about his Work: And certainly there is a great deal of Difference, between a Man's stretching out his Arms to work, and his stretching them out only to yawn.

3 dly and Lastly. A mere Inclination to a thing is not properly a Willing of that thing; and yet in matters of Duty, no doubt, men frequently reckon it for such. For otherwise, why should they so often plead, and rest in the goodness of their Hearts? and the honest, and well-inclin'd disposition of their Minds, when they are justly charged with an Actual non-perfor­mance of what the Law requires of them?

[Page 500]But that an Inclination to a thing is not a Willing of that thing, is irrefraga­bly proved by this one Argument; That a man may Act vertuously against his In­clination, but not against his Will. He may be inclined to one thing, and yet will another; and therefore Inclination, and Will, are not the same.

For a man may be Naturally inclined to Pride, Lust, Anger, and strongly in­clined so too, (forasmuch as these Incli­nations are founded in a Peculiar Crasis and Constitution of the Blood and Spi­rits,) and yet by a steady, frequent Repe­tition of the Contrary Acts of Humility, Chastity, and Meekness, carried thereto by his Will, (a Principle not to be Control­led by the Blood or Spirits,) he may at length plant in his Soul all those Contrary Habits of Vertue: And therefore it is certain, that while Inclination bends the Soul One way, a Well-disposed and Re­solved Will, may effectually draw it Another. A sufficient Demonstration, [Page 501] doubtless, that they are Two very Dif­ferent things; for, where there may be a Contrariety, there is certainly a Diversi­ty. A good Inclination, is but the first Rude draught of Vertue; but the finish­ing Strokes are from the Will. Which if well-disposed, will by Degrees perfect; if ill-dispos'd, will, by the Super-induction of ill Habits, quickly deface it.

God never accepts a good Inclination, instead of a good Action, where that Acti­on may be done; Nay, so much the Contrary, that if a good Inclination be not Seconded by a good Action, the Want of that Action is thereby made so much the more Criminal and Inexcusable.

A man may be naturally well, and vertuously inclined, and yet never do One good or vertuous Action all his life. A Bowl may lie still for all its Byass; but it is impossible for a man to Will Vertue, and Vertuous Actions, Heartily, but he must in the same Degree offer at the Practice of them: Forasmuch as the Di­ctates [Page 502] of the Will are (as we have shewn) Despotical, and Command the Whole man. It being a Contradiction in Morality, for the Will to go One way, and the Man A­nother.

And thus as to the First Abuse, or Mis-application of the great Rule, mentioned in the Text, about God's Accepting the Will, I have shewn Three notable Mistakes, which men are apt to entertain concern­ing the Will; and proved, that neither a Bare Approbation of, nor a Mere Wishing, or Unactive Complacency in; nor, lastly, a Natural Inclination to Things Vertuous and Good, can pass before God for a man's Willing of such things; and, con­sequently, if men, upon this account, will needs take up, and acquiesce in an airy, ungrounded Persuasion, that they Will those things which really they do not Will, they fall thereby into a gross and fatal Delusion. A Delusion that must, and will shut the Door of Salvation a­gainst them. They catch at Heaven, [Page 503] but embrace a Cloud; they mock God, who will not be mocked; and deceive their own Souls, which (God knows) may too ea­sily be both Deceived, and Destroyed too.

Come we now, in the next place, to Consider the other way, by which Men are prone to abuse and pervert this impor­tant Rule of God's accounting the Will for the Deed; and that is, by reckoning ma­ny things Impossible, which in truth are not Impossible.

And this I shall make appear, by shew­ing some of the Principal Instances of Du­ty, for the Performance of which, men commonly plead want of Power; and thereupon persuade themselves, that God and the Law rest satisfied with their Will.

Now these Instances are Four.

1. In Duties of very Great and Hard Labour. Labour is confessedly a great Part of the Curse; and therefore, no wonder if men fly from it: Which they [Page 504] do with so great an Aversion, that few men know their own strength for want of trying it; and, upon that account, think themselves really unable to do many things, which Experience would convince them, they have more Abi­lity to Effect, than they have Will to Attempt.

It is Idleness, that Creates Impossibili­ties; and, where men care not to Doe a Thing, they shelter themselves under a persuasion, that it cannot be done. The shortest, and the surest way to prove a Work possible, is strenuously to set a­about it; and no wonder, if that proves it possible, that, for the most part, makes it so.

Dig, says the Unjust Steward, I can­not; but why? Did either his Legs or his Arms fail him? No; but Day-labour was but an hard, and a dry kind of Livelihood to a man that could get an Estate with two or three Strokes of his Pen; and find so great a Treasure, as [Page 505] he did, without Digging for it.

But such excuses will not pass Muster with God, who will allow no man's Hu­mour or Idleness to be the measure of Possible, or Impossible. And to manifest the wretched Hypocrisie of such preten­ces, those very things, which, upon the bare obligation of Duty, are declined by men as Impossible; presently become not only Possible, but readily Practicable too, in a Case of Extreme Necessity. As, no doubt, that fore-mention'd Instance of Fraud and Laziness, the Unjust Stew­ard, who pleaded that he could neither Dig nor Beg, would quickly have been brought, both to Dig and to Beg too, ra­ther than starve? And if so, what reason could such an one produce before God why, he could not submit to the same Hardships, rather than Cheat and Lye? the former being but Destructive of the Body, this latter of the Soul: And cer­tainly the Highest and Dearest Concerns of a Temporal Life, are infinitely less [Page 506] Valuable than those of an Eternal; and consequently ought, without any De­murr at all, to be Sacrificed to them, whensoever they come in Competition with them. He who can Digest any La­bour, rather than Die, must refuse no Labour, rather than Sin.

2 dly. The Second Instance shall be in Duties of great and apparent Danger. Danger (as the world goes) generally absolves from duty. This being a case, in which most men, according to a ve­ry ill Sence, will needs be a Law to them­selves. And, where it is not safe for them to be Religious, their Religion shall be to be safe. But Christianity teaches us a very different Lesson: For if fear of suffering could take off the necessity of Obeying, the Doctrine of the Cross would certainly be a very Idle, and a Senceless thing; and Christ would never have prayed, Father, if it be possible let this cup pass from me, had the bitterness of [Page 507] the draught made it impossible to be Drunk of. If Death, and Danger are things that really cannot be endured, no Man could ever be obliged to suffer for his Conscience, or to die for his Reli­gion; it being altogether as absurd, to imagine a man obliged to Suffer, as to Doe Impossibilities.

But those Primitive Hero's of the Chri­stian Church, could not so easily blow off the Doctrine of Passive Obedience, as to make the fear of being Passive a dis­charge from being Obedient. No, they found Martyrdom not only possible, but in many cases a Duty also; a Duty dres­sed up indeed with all that was terrible and afflictive to Human Nature, yet not at all the less a Duty for being so. And such an height of Christianity possess'd those Noble Souls, that every Martyr could keep one Eye steadily fixed upon his Du­ty, and look Death and Danger out of countenance with the other: Nor did they flinch from Duty, for fear of Mar­tyrdom, [Page 508] when one of the most quick­ning motives to Duty, was their Desire of it.

But to prove the possibility of a Thing, there is no argument to that, which looks backwards; for what has bin done, or suffered, may certainly be done or suffer­ed again. And to prove, that Men may be Martyrs, there needs no other demon­stration, than to shew that many have been so. Besides, that the grace of God has not so far abandoned the Christian World, but that those high, Primitive instances of Passive fortitude in the case of duty and danger Rivalling one another, have been exemplifyed, and (as it were) revived by several glorious Copies of them in the succeeding Ages of the Church.

And (thanks be to God) we need not look very far backward for some of them, even amongst our selves. For when a violent, victorious Faction, and Rebel­lion had over-run all, and made Loyalty to the King, and Conformity to the [Page 509] Church, crimes unpardonable, and of a guilt not to be expiated, but at the price of Life or Estate, when Men were put to Swear away all interest in the next World, to secure a very poor one in this; (for they had then Oaths to Mur­der Souls, as well as Sword and Pistol for the Body:) nay, when the Persecuti­on ran so high, that that Execrable Mon­ster Cromwell, made and published that Barbarous, Heathenish, or rather unhu­man Edict against the poor suffering, Episcopal Clergy, ☜ That they should neither Preach, nor Pray in publick, nor Baptize, nor Marry, nor Bury, nor teach School, no, nor so much as live in any Gentleman's House, who in mere Charity and Com­passion, might be inclin'd to take them in from perishing in the streets: that is, in other words, that they must starve and dye ex officio, and being turned out of their Churches, take possession only of the Church-yard, as so many Victims to the remorsless rage of a foul ill-bred Ty­rant, [Page 510] professing Piety without so much as common Humanity; I say, when Rage and Persecution, Cruelty, and Cromwel­lism were at that Diabolical pitch, ty­rannizing over every thing that lookt like Loyalty, Conscience, and Confor­mity, so that he, who took not their en­gagement, could not take any thing else, though it were given him; being thereby debarred from the very common Bene­fit of the Law, in sueing for, or recover­ing of his Right in any of their Courts of Justice (all of them still following the motion of the High one): yet even then, and under that black and dismal state of Things, there were many thousands who never bowed the Knee to Baal-Cromwell, Baal-Covenant, or Baal-Engagement, but with a steady, fix'd, unshaken Reso­lution, and in a glorious imitation of those Heroick Christians in the 10, and 11th. Chapters of the Ep. to the Heb. Endured a great fight of afflictions, were made a gazing Stock by reproaches, took joy­fully [Page 511] the spoiling of their Gods, had trial of cruel Mockings; moreover of bonds and im­prisonments, sometimes were tempted, some­times were slain with the Sword, wandred about in Hunger, and Nakedness, being de­stitute, afflicted, tormented. All which suf­ferings surely ought to Entitle them to that concluding character in the next words, Of whom the world was not worthy. And, I wish I could say of England, that it were worthy of those Men now. For I look upon the old Church of England Royallists (which I take to be only ano­ther name for a Man who preferrs his Conscience before his interest) to be the best Christians and the most meritorious Subjects in the world; as having passed all those terrible Tests and Trials, which conquering, domineering Malice could put them to, and carried their Credit and their Conscience clear and trium­phant through, and above them all, con­stantly firm, and immoveable by all that they felt either from their professed E­nemies, [Page 512] or their false Friends. And what these Men did and suffer'd, others might have done and suffered too.

But they, good Men had another and more artificial sort of Conscience, and a way to interpret off a command, where they found it dangerous, or un­profitable to do it.

‘God knows my heart (says one) I love the King cordially; and I wish well to the Church (says another) but you see the state of Things is altered; and we cannot do, what we would doe. Our Will is good, and the King Gra­cious, and we hope he will accept of this, and dispense with the rest. A Good­ly Present, doubtless, as they meant it; and such as they might freely give, and yet part with Nothing; and the King, on the other hand, receive, and gain just as much.’

But now, had the whole Nation mock­ed God and their King at this Shuffling, Hypocritical rate, what an Odious, In­famous [Page 513] People must that Rebellion have represented the English to all Posterity? Where had been the Honour of the Re­form'd Religion, that could not afford a Man Christian enough, to suffer for his God and his Prince? But the old Royal­lists did both, and thereby demonstrated to the world, That no danger could make Duty impossible.

And, upon my Conscience, if we may assign any other Reason, or motive of the late mercies of God to these poor King­doms, besides his own proneness to shew Mercy, it was for the sake of the old, suffering Cavaliers, and for the sake of none else whatsoever, that God deliver­ed us from the two late accursed Con­spiracies. For they were the Brats and Offspring of two contrary factions, both of them equally mortal, and inveterate Enemies of our Church; which they have been, and still are, perpetually pecking and striking at, with the same malice, though with different methods.

[Page 514]In a word: The old tryed-Church of England-Royallists were the Men, who, in the darkest and foulest day of persecuti­on, that ever befell England, never plead­ed the Will, in excuse of the Deed, but proved the Integrity and Loyalty of their Wills, both by their Deeds and their Sufferings too.

But, on the contrary, when Duty and Danger stand confronting one another, and when the Law of God says, Obey, and assist your King; and the faction says, Do if you dare. For Men in such a case, to think to divide themselves, and to pretend that their Will obeys that Law, while all besides their Will obeys, and serves the Faction; what is this but a gross, fulsome juggling with their Duty, and a kind of Trimming it between God and the Devil?

These things I thought fit to remark to you, not out of any intemperate Hu­mour of reflecting upon the late times of confusion, (as the guilt or spight of some [Page 515] may suggest) but because I am satisfi­ed in my Heart and Conscience, that it is vastly the concern of his Majesty, and of the peace of his Government, both in Church and State, that the youth of the Nation (of which such Auditories as this chiefly consist) should be principled, and possessed with a full, fixed, and through perswasion of the justness, and goodness of the Blessed Old King's Cause; and of the excellent Piety, and Christianity of those Principles upon which the Loyal part of the Nation adhered to him, and that against the most horrid and inex­cusable Rebellion, that was ever set on foot, and acted upon the stage of the world: Of all which, whosoever is not perswaded, is a Rebel in his heart, and deserves not the protection which he en­joys.

And the rather do I think such Re­marks as these necessary of late years, because of the vile arts, and restless en­deavours, used by some sly, and ve­nomous [Page 516] factors for the old Republican Cause, to poyson and debauch Men from their Allegiance; sometimes creeping into Houses, and sometimes creeping into Stu­dies; but in both equally pimping for the Faction, and stealing away as many Hearts from the Son, as they had for­merly employed Hands against the Fa­ther. And this with such success, that it cannot but be matter of very sad, and Melancholy reflexion, to all sober and Loyal minds, to consider, That several who had stood it out, and persevered firm, and unalterable Royallists in the late Storm, have since (I know not by what unhappy fate) turned Trimmers in the Calm.

3 ly. The third instance, in which Men use to plead the Will instead of the Deed, shall be in Duties of Cost and Expence.

Let a business of expensive Charity be proposed; and then, as I shew'd be­fore, that, in matters of Labour, the La­zy Person could find no hands where­with [Page 517] to Work; so neither, in this Case, can the Religious Miser find any hands wherewith to give It is wonderfull to consider, how a command, or call to be Liberal, either upon a Civil or Religious account, all of a sudden, impoverishes the Rich, breaks the Merchant, shuts up eve­ry private Man's Exchequer, and makes those Men in a minute have nothing at all to give, who, at the very same instant, want nothing to spend. So that instead of releiving the poor, such a command strangely encreases their number, and transforms Rich Men into beggars pre­sently. For, let the danger of their Prince and Country, knock at their Purses, and call upon them to contribute against a Publick enemy, or calamity; then imme­diately they have nothing, and their Riches, upon such occasions (as Solomon expresses it) never fail to make themselves Wings, and to fly away.

Thus, at the Siege of Constantinople, then the wealthiest City in the world, [Page 518] the Citizens had nothing to give their Emperour for the defence of the place, though he begged a supply of them with tears; but, when by that means the Turks took and Sack'd it, then those who before had nothing to give, had more than enough to lose. And, in like man­ner, those who would not support the necessities of the old Blessed King, against his Villainous Enemies, found that Plun­der could take, where Disloyalty would not give; and Rapine open those Chests, that Avarice had shut.

But, to descend to matters of daily, and common Occurrence; What is more u­sual in conversation, than for Men to ex­press their unwillingness to do a thing, by saying, They cannot do it; and for a Co­vetous Man, being asked a little Money in Charity, to answer, That he has none? Which as it is, if true, a sufficient answer, to God and Man; so, if false, it is into­lerable Hypocrisy towards both.

But, do men in good earnest think, [Page 519] that God will be put off so? or can they imagine that the Law of God will be baffled with a Lye, cloathed in a Scoff?

For such pretences are no better, as appears from that notable account, gi­ven us by the Apostle of this windy, in­significant Charity of the Will, and of the worthlesness of it, not enlivened by Deeds. Iames 2. v. 15, 16. If a Bro­ther or a Sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed, and filled: notwithstanding ye give them not those things that are needfull to the Body, what doth it profit? Profit, does he say? why, it profits just as much as fair words com­mand the Market, as good wishes buy Food and Rayment, and pass for cur­rent payment in the Shops. Come to an old, rich, professing Vulpony, and tell him, That there is a Church to be built, beautified, or endowed in such a place, and that he cannot lay out his Money more to God's Honour, the pub­lick [Page 520] good, and the comfort of his own Conscience, than to bestow it liberally up­on such an occasion; and in answer to this, it is ten to one, but you shall be told, ‘ How much God is for the Inward, Spiritual, Worship of the Heart; and, That the Al­mighty neither dwells, nor delights in Temples made with hands; but hears, and accepts the Prayers of his People in Dens, and Caves; Barns, and Stables; and in the homeliest, and meanest Cot­tages, as well as in the stateliest, and most magnificent Churches.’ Thus I say, you are like to be answered. In reply to which, I would have all such sly, sanctified Cheats (who are so often harp­ing upon this string) know, once for all, That, that God, who accepts the Pray­ers of his People in Dens, and Caves; Barns, and Stables, when, by his afflict­ing Providence, he has driven them from the appointed places of his solemn Wor­ship, so that they cannot have the use of them, will not, for all this, endure to be [Page 521] served, or prayed to by them in such places, nor accept of their Barn-Wor­ship, nor their Hogsty-Worship; no, nor yet of their Parlour, or their Chamber-Worship, where he has given them both Wealth & Power to build him Churches. For he that commands us to Worship him in the Spirit, commands us also to Honour him with our Substance. And, never pretend that thou hast an heart to Pray, while thou hast no heart to give; since he that serves Mammon with his Estate, cannot possibly serve God with his Heart. For, as in the Heathen Worship of God, a Sacrifice, without an Heart, was accounted Ominous; so in the Christian Worship of him, an Heart without a Sacrifice is worth­less and impertinent.

And thus much for mens pretences of the Will, when they are called upon to Give, upon a Religious account: according to which, a man may be well enough said (as the common word is) to be all Heart, and yet the arrantest Miser in the World.

[Page 522]But, come we now to this old, rich, pretender to Godliness, in another case, and tell him, That there is such an one, a man of a good Family, good Educa­tion, and who has lost all his Estate for the King, now ready to rot in Prison for Debt; come, what will you give to­wards his release? Why, then answers the Will, instead of the Deed, as much the rea­dier speaker of the two, ‘ The truth is, I al­ways had a respect for such Men; I love them with all my heart; and it is a thousand pities that any that have ser­ved the King so faithfully, should be in such want.’ So say I too, and the more shame is it for the whole Nation, that they should be so. But still, what will you give? Why, then answers the Man of Mouth-Charity again, and tells you, That ‘ you could come in a worse Time; That money is now-a-days very scarce with him; and, that therefore he can give nothing, but he will be sure to pray for the poor Gentleman.’

[Page 523]Ah thou Hypocrite! when thy Bro­ther has lost all that ever he had, and lies languishing, and even gasping under the utmost extremities of poverty and distress, dost thou think thus to lick him whole again, only with thy Tongue? just like that old formal Hocus, who denyed a Beggar a farthing, and put him off with his Blessing.

Why? what are the Prayers of a Co­vetous Wretch worth? what will thy Blessing go for? what will it buy? Is this the Charity that the Apostle, here, in the Text, presses upon the Corinthians? This the case, in which God accepts the Willing­ness of the Mind, instead of the Liberali­ty of the Purse? No assuredly: But the Measures that God marks out to thy Cha­rity, are these: Thy Superfluities must give place to thy Neighbour's great Con­venience: Thy Convenience must veil to thy Neighbour's Necessity: And lastly, Thy very Necessities must yield to thy Neighbour's Extremity.

[Page 524]This is the Gradual Process that must be thy Rule; and, he that pretends a Dis­ability to Give, short of this, prevaricates with his Duty, and evacuates the Precept. God sometimes calls upon thee to relieve the Needs of thy poor Brother, some­times the Necessities of thy Country, and, sometimes the urgent Wants of thy Prince: Now, before thou flyest to the old, stale, usual pretence, That thou canst do none of all these things, consider with thy self, That there is a God, who is not to be flamm'd off with Lyes, who knows exactly, what thou canst do, and what thou canst not; and consider, in the next place, that it is not the best Husbandry in the world, to be Damn'd to save Char­ges.

4 thly. The fourth and last Duty, that I shall mention, in which men use to plead want of Power to Doe the thing they have a Will to, is, The conquering of a long, inveterate, ill Habit, or Custom.

And, the truth is, there is nothing that [Page 525] leaves a man less power to good, than this does. Nevertheless, that which wea­kens the hand, does not therefore cut it off. Some Power to good, no doubt, a man has left him for all this. And there­fore, God will not take the Drunkard's Excuse, That he has so long accustom'd himself to Intemperate Drinking, that now he cannot leave it off; nor admit of the Passionate man's Apology, That he has so long given his Unruly Passions their Head, that he cannot now Govern or Controul them. For, these things are not so: Since no man is guilty of an Act of Intemperance of any sort, but he might have forborn it; not without some trou­ble, I confess, from the strugglings of the contrary Habit: but still the thing was Possible to be done; and he might, after all, have forborn it. And, as he forbore one Act, so he might have forborn ano­ther, and after that another, and so on, till he had, by degrees, weakned, and, at length, mortified and extinguished the Ha­bit [Page 526] it self. That these things indeed, are not quickly or easily to be effected, is manifest, and nothing will be more rea­dily granted; and therefore the Scri­pture it self owns so much, by expressing, and representing these mortifying courses, by Acts of the greatest toil and labour; such as are, Warfare, and taking up the Cross: And by Acts of the most terrible Violence and Contrariety to Nature; such as are, Cutting off the Right Hand, and Plucking out the Right Eye: things infinitely grei­vous and afflictive, yet still, for all that, feasible in themselves; or else, to be sure, the Eternal Wisdom of God, would ne­ver have advised, and much less have commanded them. For, what God has commanded must be done; and, what must be done, assuredly may be done; and therefore, all Pleas of Impotence, or Inability, in such Cases, are utterly false, and impertinent; and will infallibly be thrown back in the Face of such as make them.

[Page 527]But you will say, Does not the Scrip­ture it self, acknowledge it as a thing im­possible, for a man, brought under a cu­stom of sin, to forbear sinning? in Ier. 13.23. Can the AEthiopian change his Skin, or the Leopard his Spots? then may ye also doe good, that are accustomed to doe evil. Now, if this can be no more done than the former, is it not a Demonstration, that it cannot be done at all?

To this I answer, That the Words mentioned are Tropical or Figurative, and import an Hyperbole, which is a way of expressing things beyond what really, and naturally they are in themselves; and consequently the design of this Scripture, in saying that this cannot be done, is no more than to shew, That it is very hardly, and very rarely done; but not in strict truth, utterly impossible to be done.

In vain therefore do men take Sanctu­ary in such misunderstood expressions as these; and, from a false perswasion, that they cannot Reform their Lives, break [Page 528] off their ill Customs, and root out their old, vicious Habits, never so much as at­tempt, endeavour, or go about it. For, admit, that such an Habit, seated in the Soul, be, as our Saviour calls it, a Strong Man armed, got into Possession; yet still he may be dispossessed, and thrown out by a Stronger, Luke 11.21, 22. Or, be it, as St. Paul calls it, A Law in our Members, Rom. 7.23. yet certainly, Ill Laws may be Broken and Disobeyed, as well as Good. But, if Men will suffer themselves to be enslaved, and carried away by their Lusts, without Resistance, and, wear the Devil's Yoke quietly, rather than be at the trou­ble of throwing it off; and, thereupon, sometimes feel their Consciences galled and greived by wearing it, they must not, from these secret Stings and Remor­ses, felt by them in the Prosecution of their sins, presently conclude, That there­fore their Will is good, and well-disposed; and consequently, such as God will ac­cept though their Lives remain all the [Page 529] while unchanged, and as much under the dominion of sin as ever.

These Reasonings, I know, lie deep in the minds of most Men, and relieve and support their hearts, in spight, and in the midst of their sins; but they are all but So­phistry, and Delusion, and false Propositi­ons, contrived by the Devil, to hold Men fast in their sins, by final impenitence. For, though possibly the grace of God may, in some cases, be irresistible; yet it would be an infinite reproach to his Providence, to affirm, That Sin either is, or can be so. And thus I have given you four Prin­cipal Instances, in which Men use to plead the Will, instead of the Deed, upon a preten­ded Impotence, or Disability for the Deed. Namely, In Duties of great labour: In Duties of much danger: In Duties of Cost and Expence: And lastly, In Duties requiring a Resistance, and an Extirpation of inveterate, sinfull Habits.

In the neglect of all which, Men re­lieve [Page 530] their Consciences, by this one great fallacy, running through them all, That they mistake Difficulties, for Impossibilities. A Pernicious mistake certainly; and the more pernicious, for that Men are seldom convinced of it, 'till their conviction can do them no good. There cannot be a weightier, or more important case of Conscience, for Men to be resolved in, than to know certainly, how far God accepts the Will for the Deed, and how far he does not: And withal to be in­formed truly when Men do really Will a Thing, and when they have real­ly no Power to Doe, what they have Wil­led.

For surely, it cannot but be matter of very dreadfull, and Terrifying consi­deration, to any one, Sober, and in his Wits, to think seriously with himself, what horror and confusion must needs surprize that Man, at the last, and great day of Account, who had lead his whole Life, and [Page 531] governed all his Actions by one Rule, when God intends to judge him by another.

A SERMON Preached at CHRIST-CHURCH, Oxon. Before the University, Octob. 17. 1675.

THese words being a Result, or Judg­ment given upon matter of fact, naturally direct us to the foregoing Sto­ry, to inform us of their occasion. The subject of which Story, was that Heroick, and Victorious Judge of Israel, Gideon. Who, by the greatness of his Atchieve­ments, had merited the offer of a Crown, and Kingdom, and, by the greatness of his mind, refused it. The whole Narrative [Page 536] is contained, and set before us, in the 6. 7.8. and 9. Chapters of this Book. Where we read, that when the Children of Israel, according to their usual method of sinning, after Mercies and Delive­rances, and thereupon returning to a fresh Enslavement to their Enemies, had now passed Seven years, in cruel Subjection to the Midianites, a potent, and insulting Enemy, and who oppres­sed them to that degree, that they had scarce Bread to fill their Mouths, or Houses to cover their Heads: For in the 2 d. v. of the 6. ch. we find them House­ing themselves under ground, in Dens, and Caves: and in v. 3, 4. no sooner had they sown their Corn, but we have the Enemy coming up in Armies, and destroying it. In this sad and calamitous condition, I say, in which one would have thought, that a deliverance from such an oppressour, would have even re­vived them, and the deliverer eternally obliged them, God raised up the Spirit [Page 537] of this great Person, and ennobled his courage, and conduct with the Intire over­throw of this mighty, and numerous, or rather innumerable Host of the Midiani­tes; and that, in such a manner, and with such strange, and unparallell'd Cir­cumstances, that, in the whole Action, the Mercy, and the Miracle, seem'd to strive for the Preheminence. And, so quick a Sense, did the Israelites, immediately after it, seem to entertain of the Merits of Gi­deon, and the obligation he had laid up­on them, that they all as one Man, ten­der him the Regal, and Hereditary Go­vernment of that People, in the 22. v. of this 8 th. ch. Then said the Men of Israel to Gideon, Rule thou over us; both thou, and thy Son, and thy Son's Son also, for thou hast delivered us from the hand of Midian. To which he answer'd as Magnanimously, and by that answer redoubled the obliga­tion in the next verse, I will not rule over you, neither shall my Son rule over you, but the Lord shall rule over you.

[Page 538]Thus far then we see the Workings of a just Gratitude in the Israelites; and goodness on the one side, nobly answered with greatness on the other. And now, after so vast an Obligation, owned by so free an acknowledgment, could any thing be expected, but a continual interchange of Kindnesses, at least on their part, who had been so infinitely Obliged, and so gloriously Delivered? Yet in the 9th. Chapter, we find these very Men turning the Sword of Gideon into his own Bowels; cutting off the very Race and Posterity of their Deliverer, by the slaughter of threescore and ten of his Sons, and setting up the Son of his Concubine, the Blot of his Family, and the Monument of his Shame, to Reign over them; and all this, without the least provocation, or offence given them, either by Gideon himself, or by any of his House. After which hor­rid fact, I suppose we can no longer wonder at this unlookt for account, gi­ven of the Israelites in the Text: That, they [Page 539] remembred not the Lord their God, who had delivered them out of the hands of all their Enemies on every side. Neither shewed they kindness to the House of Gideon, according to all the goodness which he had shewed unto Israel.

The truth is, they were all along, a cross, odd, untoward sort of People, and such, as God seems to have chosen, and (as the Prophets sometimes phrase it) to have espoused to himself, upon the very same account that Socrates espoused Xantippe, only for her extreme ill conditions, above all that he could possibly find, or pick out of that Sex; and so, the fittest Ar­gument both to exercise, and declare his admirable Patience to the world.

The words of the Text, are a charge given in against the Israelites; a charge of that foul, and odious sin of Ingratitude; and that both towards God, and towards Man. Towards God in the 34 th. v. and towards. Man in the 35 th. Such being ever the growing contagion of this ill quality, that if it begins at God, [Page 540] it naturally descends to Men; and if it first exerts it self upon Men, it infallibly ascends to God. If we consider it as directed against God, it is a Breach of Religion, if as to Men, it is an offence against Morality. The passage from one to the other is very easy. Breach of of Duty towards our Neighbour, still involving in it a Breach of Duty to­wards God too; and no Man's Religi­on ever survives his Morals.

My purpose is, from this remarkable Subject, and occasion, to treat of Ingra­titude, and that chiefly in this latter sence: and from the case of the Israelites, to­wards Gideon, to traverse the Nature, Principles, and Properties of this detesta­ble Vice; and so drawing before your Eyes the several Lineaments, and Parts of it, from the ugly aspect of the Pi­cture, to leave it to your own hearts to judge of the original.

For the Effecting of which, I shall do these following Things.

• [Page 541]I. I shall shew, what gratitude is, and upon what the obligation to it, is ground­ed.
• II. I shall give some account of the nature, and baseness of Ingratitude.
• III. I shall shew the Principle, from which Ingratitude proceeds.
• IV. I shall shew those ill qualities, that inseparably attend it, and are never disjoyn'd from it. And,
• V. and lastly, I shall draw some use­full Inferences, by way of Application, from the Premises.

And first, for the first of these: What gratitude is, and upon what the obligation to it, is grounded.

‘Gratitude is properly a vertue, dispo­sing the mind to an Inward sense, and an outward acknowledgment of a Be­nefit received, together with a readiness to return the same, or the like, as the occasions of the Doer of it shall re­quire, and the Abilities of the Recei­ver extend to.’

[Page 542]This, to me, seems to contain a full Description; or, rather, Definition of this Vertue. From which it appears, that Gratitude includes in it these three parts.

• 1. A particular Observation, or ta­king notice of a kindness received, and con­sequently of the good Will and Affection of the Person, who did that kindness. For still, in this case, the mind of the giver is more to be attended to, than the mat­ter of the Gift: it being this, that stamps it properly a favour, and gives it the no­ble and endearing denomination of a Kindness.
• 2. The 2 d. part of Gratitude is that, which brings it from the Heart, into the Mouth, and makes a Man express the sense he has of the benefit done him, by Thanks, Acknowledgments, and Gra­tulations; and where the Heart is full of the one, it will certainly over flow, and run over in the other.
• 3. The third, and last is An endea­vour to recompence our Benefactour, [Page 543] and to do something that may redound to his advantage, in consideration of what he has done towards Ours. I state it upon En­deavour, and not upon Effect; for this lat­ter may be often Impossible. But it is in the Power of every one, to do as much as he can: to make some essay at least, some offer and attempt this way; so as to shew, that there is a spring of motion within, and that the heart is not idle, or insensible, but that it is full and big, and knows it self to be so, though it wants strength to bring forth. Having thus shewn what Gratitude is, the next thing is, to shew the Obligation that it brings upon a Man, and the Ground and Reason of that Obligation.

As for the obligation, I know no Moralists, or Casuists, that treat Scholasti­cally of Iustice, but treat of Gratitude un­der that general Head, as a part or spe­cies of it. And the Nature, and Office of Justice, being to dispose the mind to a constant, and perpetual readiness to [Page 544] render to every Man his Due, Suum cui­que tribuere, it is Evident that, if Grati­tude be a part of Justice, it must be con­versant about some thing that is due to another. And whatsoever is so, must be so by the force of some Law. Now, all Law, that a Man is capable of be­ing obliged by, is reducible to one of these three.

1. The Law of Nature. 2 dly. The Positive Law of God, revealed in his Word. 3 dly. The Law of Man, enact­ed by the civil Power, for the Preservati­on, and Good of Society.

1. And first, for the Law of Nature, which I take to be nothing else, but the mind of God, signified to a Rational agent by the bare discourse of his Rea­son, and dictating to him, that he ought to act sutably to the Principles of his Na­ture, and to those Relations, that he stands under. For every thing sustains both an Absolute, and a Relative Capacity. An Absolute, as it is such a thing, endued with [Page 545] such a Nature; and a Relative, as it is a Part of the Universe, and so stands in such an Order, and Relation, both to the Whole, and to the rest of the Parts.

After which, the next Consideration, immediately subsequent to the Being of a thing, is what agrees, or disagrees, with that thing; what is sutable or unsutable to it: and from this springs the Notion of Decencyor Undecency; that which be­comes or mis-becomes, and is the same with Honestum & Turpe. Which De­cency, or [...], (as the Greeks term it) imports a certain measure or proportion of one thing to another; which to trans­gress, is to do contrary to the Natural order of things; the preservation of which, is properly that Rule, or Law, by which every thing ought to act; and consequently, the Violation of it implies a Turpitude or Undecency. Now those Actions that are sutable to a Rational Nature, and to that [...], that Decency, or Honestum, belonging to it, are contain­ed, [Page 546] and expressed in certain Maxims or Propositions, which, upon the repeated exercise of a Man's Reason about such Objects as come before him, do natu­rally result, and are collected from thence; and so remaining upon his Mind, become both a Rule to Direct, and a Law to Ob­lige him in the Whole Course of his Acti­ons. Such as are these Maxims: That the Supreme Being, Cause, and Governour of all things, ought to be worshipped and depen­ded upon. That Parents are to be Honour­ed. That a man should do as he would be done by. From which last alone, may sufficiently be deduced all those Rules of Charity and Justice that are to govern the Offices of Common Life; and which alone is enough to found an Obligation to Gratitude: For as much as no man, having done a kindness to another, would acquiesce, or think himself justly dealt with, in a total Neglect and Unconcern­edness of the Person who had received that kindness from him; and consequent­ly, [Page 547] neither ought he to be Unconcerned in the same case himself.

But I shall from other and nearer Principles, and those the unquestionable Documents and Dictates of the Law of Nature, evince the Obligation and Debt lying upon every man, to shew Grati­tude, where he has received a Benefit. Such as are these Propositions.

1. That, according to the Rule of Na­tural Justice, one man may merit and deserve of another. 2. That, whosoever deserves of another, makes something due to him from the person of whom he deserves. 3. That, One Man's deser­ving of another, is founded upon his con­ferring on him some Good, to which that Other had no Right or Claim. 4. That, no man has any Antecedent Right or Claim to that which comes to him by free gift. Fifthly, and Lastly, That, all Desert imports an equality between the good Conferred, and the good De­served, or made Due. From whence it [Page 548] follows, That He who conferrs a Good upon another, Deserves, and consequent­ly has, a Claim to an equal Good from the Person upon whom it was Conferred. So that from hence, by the Law of Na­ture, springs a Debt; the acknowledg­ing and re-paying of which Debt (as a man shall be able) is the proper Office and Work of Gratitude.

As certain therefore, as by the Law of Nature there may be, and often is, such a thing as Merit and Desert from one man to another; and as Desert gives the person deserving a Right or Claim to some good from the person of whom he deserves; and as a Right in one to Claim this Good, inferrs a Debt and Obligation in the other to pay it; So certain it is, by a direct Gradation of Consequences from this Principle of Merit, that the Obligation to Gratitude flows from, and is enjoyn'd by, the first Dictates of Na­ture. And, the truth is, the greatest and most Sacred ties of Duty, that Man is [Page 549] capable of, are founded upon Gratitude. Such as are the Duties of a Child to his Parent, and of a Subject to his Sove­reign. From the former of which, there is required Love and Honour, in recom­pence of Being; and from the latter, Obedience and Subjection, in recompence of Protection and Well-being. And in General, if the conferring of a Kindness did not bind the person upon whom it was conferred, to the returns of Grati­tude, why, in the Universal Dialect of the World, are Kindnesses still called Obli­gations?

And thus much for the first ground, enforcing the Obligations of Gratitude; namely, the Law of Nature. In the next Place,

2. As for the Positive Law of God revealed in his Word, it is evident, that Gratitude must needs be enjoyned, and made necessary by all those Scrip­tures, that upbraid or forbid Ingrati­tude: as in 2 Tim. 3.2. The Unthankfull [Page 550] stand reckoned among the highest and most enormous Sinners; which suffici­ently evinces the Vertue opposite to Un­thankfulness to bear the same place in the rank of Duties, that its contrary does in the Catalogue of Sins. And the like, by consequence, is inferr'd from all those pla­ces, in which we are commanded to Love our Enemies, and to do good to those that hate us: And therefore certainly much more are we by the same commanded, to do good to those that have prevented us with good, and actually obliged us. So that it is manifest, that by the Positive written Law of God, no less than by the Law of Nature, Gratitude is a Debt.

3. In the Third and Last place: As for the Laws of Men, Enacted by the Civil Power; it must be confessed, that Gra­titude is not enforced by them: I say, not enforced; that is, not enjoyned by the Sanction of Penalties, to be in­flicted upon the Person that shall not be found Gratefull. I grant indeed, that [Page 551] many Actions are punish'd by Law, that are Acts of Ingratitude; but this is mere­ly accidental to them, as they are such Acts; for if they were punished proper­ly under that Notion, and upon that account, the punishment would equally reach all Actions of the same kind; but they are punish'd and provided against by Law, as they are gross and dange­rous Violations of Society, and that Common Good, that it is the Business of the Civil Laws of all Nations to pro­tect, and to take care of. Which Good not being violated or endangered by e­very Omission of Gratitude between Man and Man, the Laws make no peculiar provision to secure the Exercise of this Vertue, but leave it as they found it, sufficiently enjoyn'd, and made a Duty by the Law of God and Nature.

Though in the Roman Law indeed, there is this particular provision against the Breach of this Duty, in case of Slaves: That if a Lord Manumits, and makes [Page 552] Free his Slave, gross Ingratitude in the person so made Free, forfeits his Free­dom, and Re-asserts him to his former Condition of Slavery; Though, perhaps, even this also, upon an Accurate consi­deration, will be found not a Provision against Ingratitude, properly and for­mally as such, but as it is the Ingratitude of Slaves, which if left unpunish'd in a Common-wealth, where it was the Cu­stom for Men to be served by Slaves, as in Rome it was, would quickly have been a Publick Nusance and Disturbance; for such is the peculiar Insolence of this sort of Men, such the uncorrigible Vileness of all slavish Spirits, that though Free­dom may rid them of the Baseness of their Condition, yet it never takes off the Base­ness of their Minds.

And now, having shewn both, what Gratitude is, and the Ground and Rea­son of Men's obligation to it; we have a full account of the proper and parti­cular Nature of this Vertue, as consisting [Page 553] adequately in these two Things: First, That it is a Debt; and, secondly, That it is such a Debt as is left to every Man's Ingenuity (in respect of any Legal Co-action) whether he will pay or no; for there lies no Action of Debt against him, if he will not. He is in danger of no Ar­rest, bound over to no Assize, nor forced to hold up his unworthy Hand (the In­strument of his Ingratitude) at any Barr. And this it is that shews the rare and di­stinguishing Excellency of Gratitude, and sets it as a Crown upon the Head of all other Vertues, that it should plant such an over-ruling Generosity in the Heart of Man, as shall more effectually encline him to what is brave and becoming, than the Terrour of any Penal Law what­soever. So that he shall feel a greater force upon himself from within, and from the Controll of his own Principles, to en­gage him to do worthily, than all Threat­nings and Punishments, Racks and Tor­tures, can have upon a low and servile [Page 554] Mind, that never acts vertuously, but as it is acted, that knows no Principle of Doing well, but Fear; no Conscience, but Constraint. On the contrary; the Gratefull person fears no Court, or Judge, no Sentence or Executioner, but what he carries about him in his own Breast: And being still the most severe exactor of Himself, not only confesses, but pro­claims his Debts: his Ingenuity is his Bond, and his Conscience a thousand Witnesses: So that the Debt must needs be sure, yet he scorns to be Sued for it; nay, rather, he is always suing, impor­tuning, and even reproaching himself, till he can clear accounts with his Bene­factour. His Heart is (as it were) in continual labour, it even travails with the Obligation, and is in pangs till it be delivered: and (as David in the over­flowing Sense of God's Goodness to him) cries out in the 116 Psalm, verse 12. What shall I render unto the Lord for all his Benefits towards me? So the Gratefull [Page 555] person, pressed down under the appre­hension of any great kindness done him, eases his burthened mind a little by such Expostulations with himself as these. ‘What shall I do for such a Friend, for such a Patron, who has so frankly, so generously, so unconstrainedly, relieved me in such a Distress; supported me against such an Enemy; supplied, che­rished, and upheld me, when Relati­ons would not know me, or at least could not help me; and, in a word, has prevented my Desires, and out­done my Necessities? I can never do enough for him; my own Conscience would spit in my face, should I ever slight or forget such Favours.’ These are the Expostulating Dialogues and Contests, that every Gratefull, every truly Noble and Magnanimous Person has with himself. It was, in part, a brave Speech of Lu. Cornelius Sylla, the Roman Dictator, who said, That, He found no sweetness in being Great or Powerfull, but [Page 556] only that it enabled him to Crush his Enemies, and to Gratifie his Friends.

I cannot warrant or defend the first part of this Saying; but, surely, he that imploys his Greatness in the latter, be he never so great, it must and will make him still greater.

And thus much for the first General thing proposed; which was, to shew, What Gratitude is, and upon what the Obligation to it is grounded. I proceed now to the Second, Which is to give some account of the Nature and Baseness of Ingra­titude.

There is not any one Vice, or ill Qua­lity, incident to the mind of Man; against which, the World has raised such a loud and universal Out-cry, as against Ingra­titude: A Vice, never mention'd by any Heathen Writer, but with a particular height of Detestation; and of such a Malignity, that Human Nature must be stript of Humanity it self, before it can be guilty of it. It is instead of all other [Page 557] Vices; and, in the Balance of Morality, a Counterpoise to them all. In the Charge of Ingratitude, Omnia dixeris: It is one great Blot upon all Morality: It is all in a word: It says Amen to the Black Roll of Sins: It gives Completion and Confirmation to them all.

If we would state the Nature of it, Recourse must be had to what has been already said of its contrary: and so it is properly an Insensibility of kindnesses received, without any Endeavour either to acknowledge or re-pay them.

To re-pay them, indeed, by a Return equivalent, is not in every one's Power, and, consequently, cannot be his Duty; but Thanks are a Tribute payable by the poorest: The most forlorn Widow has her two Mites; and there is none so in­digent, but has an Heart to be sensible of, and a Tongue to express its Sense of a Benefit received.

For surely Nature gives no man a Mouth to be always Eating, and never [Page 558] saying Grace; nor an Hand only to grasp, and to receive: But as it is furnished with Teeth for the One, so it should have a Tongue also for the Other; and the Hands that are so often reach'd out to Take, and to Accept, should be, sometimes, lifted up also to Bless. The World is maintain'd by Intercourse; and, the whole Course of Nature is a great Exchange, in which One good turn, is, and ought to be, the stated price of A­nother.

If you consider the Universe as one Body, you shall find Society and Con­versation to supply the Office of the Blood and Spirits; and it is Gratitude that makes them Circulate: Look over the whole Creation, and you shall see, that the Band or Cement that holds to­gether all the Parts of this great and glorious Fabrick, is Gratitude, or some­thing like it: You may observe it in all the Elements; for does not the Air feed the Flame? and does not the Flame at [Page 559] the same time warm and enlighten the Air? Is not the Sea always sending forth, as well as taking in? And does not the Earth quit Scores with all the Elements, in the Noble Fruits and Productions that issue from it? And in all the Light and Influence that the Heavens bestow upon this Lower World, though the Lower World cannot equal their Benefaction, yet with a kind of Gratefull return, it reflects those Rays, that it cannot recom­pence; so that there is some Return how­ever, though there can be no Requital. He who has a Soul wholly void of Gra­titude, should do well to set his Soul to learn of his Body; for all the Parts of that minister to one another. The Hands, and all the other Limbs, labour to bring in Food and Provision to the Stomach, and the Stomach returns what it has received from them, in Strength and Nutriment, diffused into all the Parts and Members of the Body. It would be endless to pursue the like Allusions: In [Page 560] short, Gratitude is the great Spring that sets all the Wheels of Nature a-going; and the whole Universe is supported, by Giving and Returning, by Commerce and Commutation.

And now thou Ungratefull Brute, thou Blemish to Mankind, and Reproach to thy Creation; what shall we say of thee, or to what shall we compare thee? for thou art an Exception from all the visible World; neither the Heavens above, nor the Earth beneath, afford any thing like thee: And therefore, if thou would'st find thy Paral­lel, go to Hell, which is both the Re­gion, and the Emblem of Ingratitude; for, besides thy self, there is nothing but Hell, that is always Receiving, and never Restoring.

And thus much for the Nature and Baseness of Ingratitude, as it has been re­presented in the Description given of it. Come we now to the

Third Thing proposed, which is to shew the Principle, from which it proceeds. [Page 561] And to give you this in one word, It proceeds from that which we call Ill-nature. Which being a word that oc­currs frequently in discourse, and in the Characters given of Persons; it will not be amiss, to enquire into the proper Sence, and Signification of this Expression. In order to which, we must observe, that according to the Doctrine of the Phi­losopher, Man being a Creature designed, and framed by Nature for Society, and Conversation. Such a Temper, or dis­position of Mind, as enclines him to those Actions, that promote Society, and mutual fellowship, is properly called good-Nature: Which Actions, though almost innumerable in their particulars, yet seem reduceable in general, to these Two Principles of Action.

• 1. A proneness to do good to o­thers.
• 2. A ready Sense of any Good done by others.

[Page 562]And where these two meet together, as they are scarce ever found asunder, it is impossible for that Person not to be Kind, Beneficial, and Obliging to all whom he converses with. On the con­trary, Ill-nature is such a Disposition, as enclines a Man to those Actions that thwart, and sower, and disturb Conver­sation between Man, and Man; and ac­cordingly consists of 2. Qualities, direct­ly contrary to the former.

1. A Proneness to do ill turns, attended with a complacency, or secret joy of Mind up­on the sight of any mischief that befals ano­ther. And,

2ly. An utter insensibility of any good, or kindness done him by others. I mean not, that he is unsensible of the good it self, but, that although he finds, feels, and en­joys the good that is done him, yet he is wholly unsensible, and unconcerned to value, or take notice of the Benignity of him that does it.

Now either of these ill Qualities, and [Page 563] much more both of them together, de­nominate a Person Ill-natured; they be­ing such as make him grievous, and un­easy to all whom he deals, and associ­ates himself with. For, from the former of these, proceed envy, an aptness to slan­der and revile, to cross and hinder a Man in his Lawfull advantages. For these, and such like Actions feed and gra­tify, that Base humour of Mind, which gives a Man a delight in making, at least in seeing, his Neighbour miserable: And from the latter, issues that vile thing which we have been hitherto speaking of, to wit, Ingratitude. Into which all Kind­nesses, and good Turns fall as into a kind of dead Sea. It being a Quality that confines and (as it were) shuts up a Man wholly within himself, leaving him void of that Principle which alone should dis­pose him to communicate and impart those redundancies of good, that he is possessed of. No Man ever goes sharer with the ungratefull Person; be he never [Page 564] so full, he never runs over. But (like Gi­deon's fleece) though fill'd and replenish'd with the Dew of Heaven himself, yet he leaves all dry and empty about him.

Now this surely, if any thing, is an effect of Ill-nature. And what is Ill-na­ture, but a pitch beyond Original Cur­ruption? It is Corruptio pessimi. A further Depravation of that, which was stark naught before. But, so certainly does it shoot forth, and shew it self in this Vice, that wheresoever you see Ingratitude, you may as infallibly conclude, that there is a growing stock of Ill-nature in that Breast, as you may know that Man to have the Plague, upon whom you see the To­kens.

Having thus shewn you, from whence this Ill-quality proceeds, pass we now to the

Fourth Thing propos'd, which is to shew those other Ill-qualities that inseparably attend Ingratitude, and are never disjoyned from it.

It is a saying common in use, and True in Observation, That the Dispositi­on, [Page 565] and Temper of a Man, may be gathe­red as well from his Companion, or As­sociate, as from himself. And it holds in Qualities, as it does in Persons. It being seldom, or never, known that any great Vertue, or Vice, went alone; for Great­ness in every thing will still be attended on.

How Black, and Base a Vice Ingrati­tude is, we have seen, by considering it, both in its own Nature, and in the Prin­ciple from which it springs; and we may see the same yet more fully in those Vices, which it is always in combination with. Two of which I shall mention, as being of near Cognation to it, and constant Coherence with it. The first of which is Pride. And the second, Hard-heartedness or want of Compassion.

1. And first for Pride. This is of such Intimate, and even Essential Connexion with Ingratitude, that the Actings of In­gratitude seem directly resolveable into Pride, as the principal Reason and Cause [Page 566] of them. The original ground of Man's obligation to Gratitude was (as I have hinted) from this, That each Man has but a limited right to the good things of the World; and, that the Natural allowed way, by which he is to compass the pos­session of these Things, is, by his own industrious acquisition of them; and con­sequently, when any good is dealt forth to him any other way, than by his own labour, he is accountable to the Person who dealt it to him, as for a thing to which he had no Right, or Claim, by any Action of his own entitling him to it.

But now, Pride shuts a Man's Eyes a­gainst all this, and so fills him with an opinion of his own Transcendent worth, that he imagines himself to have a Right to all things, as well those that are the effects and fruits of other Men's labours as of his own. So that if any advan­tage accrues to him, by the liberality and Donation of his Neighbour, he looks [Page 567] not upon it as matter of free, undeserved Gift, but rather as a just Homage to that worth and Merit which he conceives to be in himself, and to which all the World ought to become Tributary. Upon which thought no wonder, if he reckons himself wholly unconcerned to acknowledge or re­pay any good that he receives. For, while the Courteous Person thinks that he is obliging, and doing such an one a kind­ness, the Proud Person, on the other side, accounts him to be only paying a Debt. His Pride makes him even worship, and idolize himself: and indeed, every proud, ungratefull Man has this property of an Idol, that, though he is plyed with never so many, and so great Offerings, yet he takes no notice of the Offerer at all.

Now, this is the true account of the most inward Movings, and Reasonings of the very Heart, and Soul of an Un­gratefull Person. So that you may rest upon this as a Proposition of an Eter­nal, unfailing Truth, that there neither [Page 568] is, nor ever was any person remarkably ungratefull, who was not also insuffera­bly Proud; nor, convertibly, any one Proud, who was not equally ungratefull. For, as snakes breed in Dunghills not singly, but in Knots, so in such base, noysom Hearts, you shall ever see Pride and Ingratitude indivisibly wreathed, and twisted together. Ingratitude over looks all Kindnesses, but it is, because Pride makes it carry its head so high.

See the greatest Examples of Ingrati­tude equally notorious for their Pride, and Ambition. And to begin with the Top and Father of them all, the Devil himself. That excellent and glorious Nature which God has oblig'd him with, could not prevent his Ingratitude, and Apostacy, when his Pride bid him a­spire to an Equality with his Maker, and say, I will ascend, and be like the Most High. And, did not our first Parents write exactly after his Copy? Ingratitude making them to trample upon the Com­mand, [Page 569] because Pride made them desire to be as Gods, and to brave Omniscience it self in the knowledge of Good and Evil? What made that ungratefull wretch, Abso­lom, kick at all the kindnesses of his Indul­gent Father, but because his Ambition would needs be fingering the Scepter, and hoisting him into his Father's Throne? And in the Courts of Princes, is there any thing more usual than to see those that have been raised by the favour, and interest of some great Minister, to tram­ple upon the steps by which they rose, to rival him in his Greatness, and at length (if possible) to step into his place?

In a word, Ingratitude is too base, to return a kindness, and too Proud to regard it; much like the tops of Mountains, Barren indeed, but yet Lofty; they pro­duce nothing, they feed no Body, they cloath no Body, yet are high, and state­ly, and look down upon all the world about them.

[Page 570]2. The other Concomitant of Ingrati­tude is Hard-heartedness, or want of Com­passion. This, at first, may seem to have no great Cognation with Ingratitude; but upon a due inspection into the Na­ture of that ill Quality it will be found directly to follow it, if not also to result from it.

For the Nature of Ingratitude, being founded in such a disposition, as encloses all a Man's concerns within himself, and consequently, gives him a perfect uncon­cernedness in all things, not judged by him immediately to relate to his own interest; it is no wonder, if the same temper of mind, which makes a Man un­apprehensive of any good done him by o­thers, makes him equally unapprehensive, and insensible of any Evil, or Misery suffered by others. No such thought e­ver strikes his Marble, obdurate Heart, but it presently flies off and rebounds from it. And the truth is, it is impossible for a Man to be perfect, and thorough-paced [Page 571] in Ingratitude, till he has shook of all Fetters of Pity and Compassion. For all Relenting, and Tenderness of heart, makes a Man but a puny in this sin; it spoils the Growth, and cramps the last and Crowning exploits of this Vice.

Ingratitude indeed put the Ponyard in­to Brutus's hand; but it was want of com­passion which thrust it into Caesar's Heart. When some fond, easy Fathers think fit to strip themselves before they lie down to their long sleep, and to set­tle their whole Estates upon their Sons, has it not been too frequently seen that the Father has been requited with Want, and Beggary, Scorn and Contempt? But now, could bare Ingratitude (think we) have ever have made any one so Un­natural, and Diabolical, had not Cruel­ty, and Want of Pity came in as a Second to its Assistance, and clear'd the Villain's Breast of all Remainders of Humanity? Is it not this, which has made so many Miserable Parents even curse their own [Page 572] Bowels, for bringing forth Children that seem to have none? Did not this make Agrippina, Nero's Mother, cry out to the Assassinate sent by her Son to Murder her, to direct his Sword to her Belly, as be­ing the only Criminal for having brought forth such a Monster of Ingratitude into the world? And to give you yet an high­er instance of the Conjunction of these two Vices, since nothing could transcend the Ingratitude, and Cruelty of Nero, but the Ingratitude and Cruelty of an Imperious Woman. When Tullia, Daugh­ter of Servius Tullius 6 th. King of Rome, having marryed Tarquinius Superbus, and put him first upon Killing her Father, and then invading his Throne, came through the Street where the Body of her Father lay newly Murdred and wallow­ing in his Blood, She commanded her Trembling Coach-man to drive her Cha­riot and Horses over the Body of her King, and Father triumphantly, in the face of all Rome, looking upon her with [Page 573] Astonishment and Detestation. Such was the Tenderness, Gratitude, Filial Affection, and good Nature of this weaker Vessel.

And then, for Instances, out of Sacred Story; to go no further than this of Gideon; Did not Ingratitude first make the Israelites forget the Kindness of the Fa­ther, and then Cruelty make them im­brue their hands in the Blood of his Sons? could Pharaoh's Butler so quickly have for­got Ioseph, had not want of Gratitude to him as his Friend, met with an equal want of compassion to him as his Fellow-Prisoner? a poor, innocent, forlorn, Stranger, languishing in Durance upon the false accusations of a lying, insolent, whorish Woman!

I might even weary you with Exam­ples of the like Nature, both sacred and civil, all of them representing Ingratitude (as it were) sitting in its Throne, with Pride at its Right hand, and Cruelty at its Left, worthy Supporters of such a State­ly Quality, such a Reigning Impiety.

[Page 574]And it has been sometimes observed, that persons signally and eminently ob­liged, yet missing of the utmost of their greedy designs in Swallowing both Gifts and Giver too, instead of Thanks for re­ceived Kindnesses, have betook themselves to barbarous Threatnings, for defeat of their insatiable Expectations.

Upon the whole matter, we may firmly conclude, That Ingratitude and Compassion, never cohabit in the same Breast. Which remark I do here so much insist upon, to shew the Superlative malignity of this Vice, and the baseness of the Mind in which it dwells: for we may with great Confidence and equal Truth affirm, That since there was such a thing as Mankind in the world, there never was any heart truly great and generous, that was not also tender, and compassionate. It is this noble Quality that makes all Men to be of one Kind, for every Man would be (as it were) a distinct species to him­self, were there no sympathy amongst In­dividuals.

[Page 575]And thus I have done with the Fourth Thing proposed, and shewn the Two Vices that inseparably attend Ingratitude; and now, if Falsehood also, should chance to strike in as the Third, and make up the Triumvirate of its attendants, so that In­gratitude, Pride, Cruelty, and Falsehood, should all meet together and joyn forces in the same Person; as not only very of­ten, but for the most part they doe; in this case, if the Devils themselves should take Bodies, and come and live amongst us, they could not be greater Plagues and Greivances to Society, than such per­sons.

From what has been said, let no man ever think to meet Ingratitude single and alone. It is one of those Grapes of Gall, mentioned by Moses, Deuteron. 32. v. 32. and therefore expect always to find it One of a Cluster. I proceed now to the

Fifth and Last thing proposed, which is, to draw some usefull Consequences by [Page 576] way of Application, from the Premises. As,

1. Never enter into a League of Friend­ship with an ungratefull Person. That is, plant not thy Friendship upon a Dung­hill. It is too noble a Plant for so base a Soil.

Friendship consists properly in mutual offices, and a generous strife in Alternate Acts of Kindness. But he who does a Kindness to an ungratefull Person, sets his Seal to a Flint, and sows his Seed upon the Sand: Upon the former he makes no Impression, and from the lat­ter he finds no Production.

The only Voice of Ingratitude, is, Give, give; but when the Gift is once received, then, like the Swine at his Trough, it is silent and insatiable. In a word, the Un­gratefull person is a Monster which is all Throat and Belly; a kind of thorough­fare, or common-shore, for the good things of the world to pass into; and of whom, in respect of all Kindnesses con­ferr'd [Page 577] on him, may be verified that Ob­servation of the Lion's Den; before which, appeared the foot-steps of many that had gone in thither, but no prints of any that ever came out thence. The Ungratefull person is the only thing in Nature, for which no body living, is the better. He lives to himself, and subsists by the Good Nature of others, of which, he himself, has not the least grain. He is a mere encroachment upon Society, and, con­sequently, ought to be thrust out of the World as a Pest, and a Prodigy, and a Creature of the Devil's making, and not of God's.

2 dly. As a man tolerably discreet ought by no means to attempt the ma­king of such an one his Friend; so nei­ther is he, in the next place, to presume to think, that he shall be able, so much as to alter or meliorate the Humour of an Ungratefull person, by any Acts of Kindness, though never so frequent, ne­ver so obliging.

[Page 578]Philosophy will teach the Learned, and Experience may teach all, that it is a thing hardly feasible. For, Love such an one, and he shall despise you. Com­mend him, and, as occasion serves, he shall revile you. Give to him, and he shall but laugh at your easiness. Save his life; but when you have done, look to your own.

The greatest Favours to such an one, are but like the Motion of a Ship upon the Waves; they leave no trace, no sign, be­hind them; they neither soften, nor win upon him; they neither melt, nor endear him, but leave him as hard, as rugged, and as unconcerned as ever. All Kind­nesses descend upon such a Temper, as Showers of Rain, or Rivers of fresh Wa­ter falling into the main Sea: The Sea swallows them all, but is not at all chan­ged, or sweetned, by them. I may truly say of the Mind of an Ungratefull per­son, that it is Kindness-proof. It is im­penetrable, unconquerable; Unconquer­able [Page 579] by that, which conquers all things else, even by Love it self. Flints may be melted (we see it daily) but an Un­gratefull heart cannot; no, not by the strongest and noblest Flame. After all your Attempts, all your Experiments, for any thing that Man can doe, He that is Ungratefull, will be Ungratefull still. And the reason is manifest; for you may remember, that I told you, that Ingrati­tude sprang from a Principle of Ill-nature. Which being a thing founded in such a certain Constitution of Blood and Spi­rits, as being born with a Man into the World, and upon that account called Nature, shall prevent all Remedies that can be applied by Education, and leaves such a Byass upon the Mind, as is before­hand with all Instruction.

So that you shall seldom or never meet with an Ungratefull person, but if you look backward, and trace him up to his Original, you will find that he was born so; and if you could look forward [Page 580] enough, it is a Thousand to One, but you will find, that he also dies so; for, you shall never light upon an ill-natur'd Man, who was not also an ill-natur'd Child; and gave several Testimonies of his being so, to discerning Persons, long before the Use of his Reason.

The thread that Nature spins, is sel­dom broken off by any thing, but Death. I do not by this limit the Operation of God's Grace; for that may do Wonders: But humanly speaking, and according to the method of the World, and the little Correctives supplied by Art and Disci­pline, it seldom fails, but an ill Princi­ple has its Course, and Nature makes good its Blow. And therefore where In­gratitude begins remarkably to shew it self, he surely judges most wisely, who takes the Alarm betimes; and arguing the Fountain from the Stream, concludes, that there is Ill-nature at the bottom; and so reducing his Judgment into Practice, timely withdraws his frustraneous, baffled [Page 581] Kindnesses, and sees the folly of Endea­vouring to stroke a Tyger into a Lamb, or to court an AEthiopian out of his Co­lour.

3 dly. In the Third and Last place. Wheresoever you see a Man notoriously Ungratefull, rest assured, that there is no true Sense of Religion in that Person. You know the Apostle's argument, in 1 Iohn 4.20. He who loveth not his Bro­ther, whom he hath seen; how can he love God, whom he hath not seen? So, by an exact parity of Reason, we may argue. If a man has no Sense of those Kindnes­ses that pass upon him, from One like himself, whom he sees, and knows, and converses with sensibly, how much less shall his Heart be affected with the grate­full Sense of his Favours, whom he con­verses with only by imperfect Specula­tions, by the Discourses of Reason, or the Discoveries of Faith; neither of which equal the quick and lively Impressions of Sense? If the Apostles reasoning was [Page 582] Good and Concluding, I am sure this must be Unavoidable.

But the thing is too evident to need any proof. For shall that man pass for a Proficient in Christ's School, who would have been Exploded in the School of Zeno, or Epictetus? Or shall he pretend to Religious Attainments, who is defective and short in Moral? Which yet are but the Rudiments, the Beginnings, and first Draught of Religion; as Religion is the Perfection, the Refinement, and the Sub­limation of Morality; so that it still pre-supposes it, it builds upon it, and Grace never adds the Superstructure, where Vertue has not laid the Founda­tion. There may be Vertue indeed, and yet no Grace; but Grace is never without Vertue. And therefore, though Gratitude does not inferr Grace, it is certain that Ingratitude does exclude it.

Think not to put God off by fre­quenting Prayers, and Sermons, and [Page 583] Sacraments, while thy Brother has an Action against thee in the Court of Hea­ven; an Action of Debt, of that Cla­morous and Great Debt of Gratitude. Rather, as our Saviour Commands, Leave thy Gift upon the Altar, and first go and clear accompts with thy Brother. God scorns a Gift from him who has not paid his Debts. Every Ungratefull person, in the sight of God and Man, is a Thief, and let him not make the Altar his Re­ceiver. Where there is no Charity, it is certain, there can be no Religion; and can that man be Charitable, who is not so much as Just?

In every Benefaction between Man and Man, Man is only the Dispencer, but God the Benfactour; and therefore let all Ungratefull Ones, know, that where Gra­titude is the Debt, God himself is the chief Creditor: Who, though he causes his Sun to shine, and his Rain to fall, upon the Evil and Unthankfull in this World, has [Page 584] another kind of Reward for their Un­thankfulness in the next.

A SERMON Preached at CHRIST-CHURCH, Oxon. Before the University, Octob. 14. 1688.

I Am very sensible, that by discour­sing of Lyes and Falshood, which I have pitched upon for my present Subject, I must needs fall into a very large Common Place; though, yet not by half so large, and Common, as the Practice. Nothing in Nature being so Universally decryed, and withall so U­niversally practised, as Falshood. So that, most of those things that have the mightiest, and most controlling Influ­ence upon the Affairs, and Course of the World, are neither better, nor worse, than down-right Lyes. For, what is common Fame, which sounds from all Quarters of the World, and re-sounds back to them again, but generally a [Page 588] Loud, Ratling, Impudent, Overbearing Lye? What are most of the Histories of the World, but Lyes? Lyes immorta­lized, and consigned over as a perpetual Abuse, and Flam upon Posterity? What are most of the Promises of the World, but Lyes? Of which we need no other Proof, but our own Experience. And what are most of the Oaths in the World, but Lyes? And such as need rather a Pardon for being took, than a Dispen­sation from being kept? And lastly, what are all the Religions of the World, except Judaism and Christianity, but Lyes? And even in Christianity it self, are there not those who teach, warrant, and defend Lying? And scarce use the Bible for any other Purpose, but to swear upon it, and to lye against it?

Thus a mighty, governing Lye, goes round the World, and has almost ba­nish'd Truth out of it; and so reigning Triumphantly in its stead, is the True Source of most of those Confusions, and [Page 589] dire Calamities, that infest, and plague the Universe. For look over them all, and you shall find, that the greatest An­noyance, and Disturbance of Mankind, has been from one of these Two things, Force, or Fraud. Of which, as boisterous, and violent a Thing as Force is, yet it rarely atchieves any thing considerable, but under the Conduct of Fraud. Slight of Hand has done that, which Force of Hand could never do.

But why do we speak of Hands? It is the Tongue, that drives the World before it. The Tongue, and the Lying Lip, which there is no Fence against: For when that is the Weapon, a Man may strike where he cannot reach; and a Word shall do Execution, both fur­ther, and deeper, than the mightiest Blow. For the Hand can hardly lift up it self high enough to strike, but it must be seen; so that, it warns, while it threat­ens; but a false, insidious Tongue, may whisper a Lye so close, and low, that, [Page 590] though you have Ears to hear, yet you shall not hear; and indeed, We generally come to know it, not by hearing, but by feeling what it says.

A Man, perhaps, casts his Eye this way, and that way, and looks round a­bout him, to spy out his Enemy, and to defend himself; but alass! the fatal Mis­chief, that would trip up his Heels, is all the while under them. It works in­visibly, and beneath: And the Shocks of an Earthquake (we know) are much more dreadfull, than the highest, and loudest Blusters of a Storm. For there may be some Shelter against the Vio­lence of the One, but no Security a­gainst the Hollowness of the Other: which never opens its Bosom, but for a killing Embrace. The Bowels of the Earth in such Cases, and the Mercies of the False in all, being equally without Compas­sion.

Upon the whole Matter, it is hard to assign any One Thing, but Lying, which [Page 591] God, and Man, so unanimously joyn in the Hatred of; and it is as hard to tell, whether it does a greater Dishonour to God, or Mischief to Man: It is certainly, an Abomination to both: And I hope to make it appear such, in the following Discourse. Though I must confess my self, very unable to speak, to the utmost Latitude of this Subject; and I thank God, that I am so.

Now the Words of the Text, are a Plain, Entire, Categorical Proposition; and therefore, I shall not go about to darken them, by any needless Explicati­on, but shall immediately cast the Pro­secution of them, under these Three fol­lowing Particulars. As,

• 1 st. I shall enquire into the Nature of a Lye, and the proper essential Malig­nity of all Falshood.
• 2 dly. I shall shew the pernicious Effects of it. And,
• 3 dly. And lastly: I shall lay before you the Rewards, and Punishments, that [Page 592] will certainly attend, or, at least, fol­low it.

Every one of which, I suppose, and, much more, all of them together, will afford Arguments, more than sufficient, to prove (though it were no Part of Ho­ly Scripture) that Lying Lips are an Abo­mination to the Lord.

And first for the first of these.

1. What a Lye is, and wherein the Na­ture of it does consist. A Lye is proper­ly, an outward signification of something contrary to, or at least, beside the In­ward Sense of the Mind; so that when One thing is signified, or expressed, and the same thing not meant, or intended, that is properly a Lye.

And forasmuch as God has endued Man with a Power, or Faculty, to insti­tute, or appoint Signs of his Thoughts; and that, by vertue hereof, he can appoint, not only Words, but also Things, Actions, and Gestures, to be signs of the inward thoughts and conceptions [Page 593] of his Mind, it is evident, that he may as really Lye, and Deceive by Actions, and Gestures, as he can by Words; for as much as, in the Nature of them, they are as capable of being made Signs; and consequently, of being as much abused, and misapplied, as the Other: Though, for Distinction Sake, a Deceiving by Words, is commonly called a Lye, and a Deceiving by Actions, Gestures, or Behaviour, is called Simulation, or Hypo­crisie.

The Nature of a Lye, therefore, con­sists in this, That it is, a false Significa­tion knowingly, and voluntarily used; in which the Sign expressing is no ways a­greeing with the Thought, or Conception of the Mind pretended to be thereby ex­pressed. For, Words signifie not imme­diately, and primely, Things themselves, but the Conceptions of the Mind, concern­ing things; and therefore, if there be an Agreement between our Words, and our Thoughts, we do not speak falsly, though, [Page 594] it sometimes so falls out, that our Words agree not with the Things themselves: Upon which Account, though in so speak­ing, we offend indeed against Truth; yet we offend not properly by Falshood, which is a speaking against our Thoughts; but by Rashness, which is an Affirming, or Denying, before we have sufficiently informed our selves of the Real and True Estate of those Things, whereof we affirm, or deny.

And thus having shewn, What a Lye is, and wherein it does consist, the next Consideration is, of the Lawfulness, or Unlawfulness of it. And in this, we have but too sad, and scandalous an Instance, both of the Corruption, and Weakness of Man's Reason, and of the strange Byass, that it still receives from Interest, that such a Case as this, both with Philo­sophers, and Divines, Heathens, and Chri­stians, should be held disputable.

Plato accounted it lawfull for States­men, and Governours; and so did Cice­ro, [Page 595] and Plutarch; and the Stoicks, (as some say) reckoned it amongst the Arts, and Perfections of a Wise-man, to lye dextrously, in due Time, and Place. And for some of the Ancient Doctors of the Christian Church; such as Origen, Cle­mens Alexandrinus, Tertullian, Lactantius, and Chrysostom; and generally, all before St. Austin, several Passages have fallen from them, that speak but too favoura­bly of this ill Thing. So that Paul Lay­man, a Romish Casuist, says, That it is a Truth, but lately known, and received in the World, That a Lye is absolutely sinfull, and unlawfull: I suppose, he means, that part of the World, where the Scriptures are not read, and where Men care not to know, what they are not willing to pra­ctise.

But then, for the Mitigation of what has proceeded from these great Men, we must take in that Known, and Celebrated Division of a Lye into those Three seve­ral Kinds of it. As,

• [Page 596]1st. The Pernicious Lye, uttered for the Hurt, or Disadvantage of our Neigh­bour.
• 2dly. The Officious Lye, uttered for our Own, or our Neighbour's Advan­tage: And,
• 3dly, and lastly. The Ludicrous and Io­cose Lye, uttered by way of Jest, and only for Mirth's Sake, in common Converse. Now, for the first of these, which is the Pernicious Lye; it was, and is, Universal­ly condemned by all; but the other Two have found some Patronage from the Writings of those forementioned Au­thors. The Reason of which seems to be, that those Persons did not estimate the Lawfulness, or Unlawfulness of a Lye, from the intrinsick Nature of the Thing it self, but either from those External Ef­fects that it produced, or from those Ends to which it was directed; which accordingly as they proved, either Help­full, or Hurtfull, Innocent, or Offensive, so the Lye was reputed, either Lawfull, [Page 597] or Unlawfull. And therefore, since a Man was helped by an Officious Lye, and not Hurt by a Iocose, both of thefe came to be esteemed Lawfull, and in some Cases, Laudable.

But the Schoolmen, and Casuists, ha­ving too much Philosophy to go about to clear a Lye from that intrinsick Inor­dination, and Deviation from right Rea­son inherent in the Nature of it, and yet withall unwilling to rob the World, and themselves especially, of so sweet a Mor­sel of Liberty, held that a Lye was indeed absolutely, and universally Sinfull; but then they held also, that only the Perni­cious Lye, was a Mortal Sin, and the o­ther Two were only Venial. It can be no part of my Business here, to overthrow this Distinction, and to shew the Nullity of it: Which has been solidly, and suffici­ently done by most of our Polemick Wri­ters of the Protestant Church. But, at present, I shall only take this their Con­cession, That every Lye is sinfull, and, con­sequently, [Page 598] unlawfull; and if it be a Sin, I shall suppose it already prov'd to my hands, to be, what all Sin essentially is, and must be, Mortal. So that, thus far have we gone, and this Point have we gained, That it is absolutely, and universally unlawfull to lye, or to falsify.

Let us now, in the next Place, enquire from whence this Unlawfulness springs, and upon what it is grounded, To which, I answer: That upon the Principles of Natural Reason, the Unlawfulness of Ly­ing is grounded upon this, That a Lye is properly a Sort, or Species of Injustice, and a Violation of the Right of that Per­son, to whom the false Speech is directed: For all speaking, or signification of Ones Mind, implies, in the Nature of it, an Act, or Address of one Man to another: It be­ing evident, that no Man, though he does speak false, can be said to lye to himself.

Now to shew, what this Right is, We must know, that in the beginnings, and first Establishments of Speech, there was [Page 599] an implicit Compact amongst Men, founded upon common Use and Con­sent, that such and such Words, or Voices, Actions, or Gestures, should be Means, or Signs, whereby they would Express, or Convey their Thoughts one to ano­ther; and That Men should be obliged to use them for that Purpose; for as much as, without such an Obligation, those Signs could not be Effectual for such an End. From which Compact there arising an Obligation upon every One, so to conveigh his Meaning, there ac­crews also a Right to every One, by the same Signs to judge of the Sence or Meaning of the Person so obliged to express himself: And consequently, if these Signs are applied and used by him so, as not to signifie his Meaning, the Right of the Person, to whom he was obliged so to have done, is hereby vio­lated and the Man by being deceived, and kept ignorant of his Neighbour's Meaning, where he ought to have known [Page 600] it, is so far deprived of the Benefit of any Intercourse, or Converse with him.

From hence therefore we see, that the Original Reason of the Unlawfulness of Lying, or Deceiving, is, That it carries with it an Act of Injustice, and a Viola­tion of the Right of him, to whom we were obliged to signifie or impart our Minds.

But then, we must observe also (which I noted at first) That, as it is in Man's Power to institute, not only Words, but also Things, Actions, or Gestures, to be the Means whereby he would signifie, and express his Mind; so on the other­side, those Voices, Actions, or Gestures, which Men have not by any Compact a­greed to make the Instruments of convey­ing their Thoughts one to another, are not the proper Instruments of Deceiving, so as to denominate the Person using them, a Lyar, or Deceiver, though the Person, to whom they are addressed, takes occasion from thence, to form in his [Page 601] Mind, a false Apprehension, or Belief of the Thoughts of those, who use such Voices, Actions, or Gestures towards him. I say, in this Case, the Person using these Things cannot be said to Deceive; since all Deception is a Misapplying of those Signs, which by Compact or Institution, were made the Means of Men's signifying, or conveying their Thoughts; But here, a Man only does those Things, from which another takes occasion to deceive himself. Which one Consideration, will solve most of those Difficulties, that are usually started on this Subject.

But yet, this I do, and must grant, that though it be not against strict Iustice, or Truth, for a man to do those things, which he might, otherwise, Lawfully do, albeit his Neighbour does take Occasion from thence to conceive in his mind a false Belief, and so to deceive himself; yet Christian Charity will, in many Cases, restrain a Man here too, and prohibit him to use his own Right and Liberty, where [Page 602] it may turn considerably to his Neigh­bour's Prejudice. For, herein is the Ex­cellency of Charity seen, that the Charita­ble man not onely does no Evil himself, but that, to the utmost of his Power, he also hinders any Evil from being done even by Another.

And, as we have shewn, and proved, that Lying and Deceiving, stand condem­ned upon the Principles of Natural Ju­stice, and the Eternal Law of Right Rea­son; so are the same much more con­demned, and that with the Sanction of the highest Penalties, by the Law of Chri­stianity, which is eminently, and transcen­dently called the Truth, and the Word of Truth; and in nothing more surpasses all the Doctrines, and Religions in the World, than in this, That it enjoyns the Clearest, the Openest, and the Sincerest Dealing, both in Words, and Actions; and is the rigidest Exacter of Truth, in all our Behaviour, of any other Doctrine, or Institution whatsoever.

[Page 603]And thus much for the First general Thing proposed, which was to enquire in­to the Nature of a Lye, and the proper, es­sential Malignity of all Falshood. I pro­ceed now to the

Second, Which is to shew the Pernicious Effects of it. Some of the Chief, and the most remarkable of which are these that follow: As,

First of all, It was this that introdu­ced Sin into the World. For, how came our first Parents to sin, and to lose their Primitive Innocence? Why, they were deceived; and by the Subtilty of the De­vil brought to believe a Lye. And indeed, Deceit is of the very Essence and Nature of Sin; there being no sinfull Action, but there is a Lye wrapt up in the Bowels of it. For, Sin prevails upon the Soul by representing that as sutable, and desira­ble, that really is not so. And no man is ever induced to Sin, but by a Perswasi­on, that he shall find some Good, and Happiness in it, which he had not before. [Page 604] The wages, that Sin bargains with the Sinner, to serve it for, are Life, Pleasure, and Profit; but the Wages it pays him with, are Death, Torment, and Destruction. He that would understand the Falshood, and Deceit of Sin throughly, must com­pare its Promises, and its Payments to­gether.

And, as the Devil first brought Sin into the World by a Lye, (being equally the base Original of both,) so he still propagates and promotes it by the same. The Devil reigns over none but those whom he first deceives. Geographers and Historians dividing the Habitable World into Thirty parts, give us this ac­count of them: That but five of those Thirty are Christian; and, for the rest, Six of them are Iew and Mahometan, and the remaining nineteen perfectly Heathen: All which he holds and governs by pos­sessing them with a Lye, and bewitching them with a false Religion. Like the Moon and the Stars, he rules by night, and [Page 605] his Kingdom, even in this World, is per­fectly a Kingdom of Darkness. And, there­fore our Saviour, who came to dethrone the Devil, and to destroy Sin, did it by be­ing the Light of the World, and by bearing Witness to the Truth. For so far as Truth gets ground in the World, so far Sin loses it. Christ saves the World, by un­deceiving it; and sanctifies the Will, by first enlightning the Understanding.

2 dly. A Second Effect of Lying and Falshood, is all that Misery and Calami­ty that befalls Mankind: For the Proof of which, we need go no further, than the former Consideration. For Sorrow being the natural and direct Effect of Sin, that which first brought Sin into the World, must by necessary Conse­quence bring in Sorrow too. Shame and Pain, Poverty and Sickness; yea, Death and Hell it self, are, all of them, but the Trophies of those fatal Conquests, got by that Grand Impostor, the Devil, over [Page 606] the deluded Sons of men. And hardly can any Example be produced of a man in extream Misery, who was not, one way or other, first deceived into it. For, have not the greatest Slaughters of Ar­mies been effected by Stratagem? And, have not the fairest Estates been destroyed by Surety-ship? in both of which there is a Fallacy; and the Man is over-reached, before he is overthrown.

What betrayed and delivered the Poor, old Prophet into the Lyon's mouth, 1 King. 13. but the mouth of a false Prophet, much the crueller, and more remorseless of the two? How came Iohn Husse, and Ierome of Prague, to be so cruelly, and basely used by the Coun­cil of Constance, those Ecclesiastical Com­missioners of the Court of Rome? Why, they promised those Innocent men asafe Conduct; who thereupon took them at their Word, and accordingly were burnt alive, for trusting a Pack of perfidious [Page 607] Wretches, who regarded their own Word as little, as they did God's Of which last, see an Instance in the 13 Session of this Council. In which it Decrees, with a non obstante to Christ's express Institution of the Blessed Eucharist in both Kinds, That the contrary Cu­stom and Practice of receiving it, only in one Kind, ought to be accounted and observed as a Law: and that, if the Priest should Administer it otherwise, he was to be Excommunicated..

And how came so many Bonfires to be made in Queen Mary's days? Why, she had abused and deceived her People with Lyes; promising them the free Exercise of their Religion, before she got into the Throne, and when she was once in, she performed her Promise to them at the Stake. And, I know no Security we had from seeing the same again in Our days, but One or two Proclamati­ons forbidding Bonfires. Some sort of Promises are edged Tools, and it is dan­gerous laying hold on them.

But to pass from hence to Phanatick Treachery; That is, from one Twin to the Other, How came such multi­tudes [Page 608] of our own Nation, at the begin­ning of that monstrous (but still Sur­viving and Successful) Rebellion, in the Year 1641. to be spunged of their Plate and Money, their Rings and Jewels, for the carrying on of the Schismatical, Dis­senting, King-killing Cause? Why, next to their own Love of being Cheated, it was the Publick, or rather Prostitute, Faith, of a Company of faithless Miscre­ants that drew them in, and deceived them. And, how came so many thou­sands to fight, and die in the same Re­bellion? Why, they were deceived into it, by those spiritual Trumpeters, who followed them with continual Alarms of Damnation, if they did not venture Life, Fortune, and All, in that which Wickedly and Devillishly, those Impostors called the Cause of God. So that I my Self have heard Colonel Ax­tell. One say, (whose Quarters have since hung about that City, where he had been first deceived) [Page 609] that he, with many more, went to that execrable War with such a controlling Horrour upon their Spirits, from those He particu­larly mention'd those of Brooks and Calamy. Sermons, that they verily believed they should have been accursed by God for ever, if they had not Acted their part in that dismal Tragedy, and heartily done the Devil's work, being so Effectually called, and commanded to it in God's Name.

Infinite would it be to pursue all In­stances of this Nature: But, consider those grand Agents, and Lieutenants of the Devil, by whom he scourges, and plagues the World under him, to wit, Tyrants; and, was there ever any Ty­rant, since the Creation, who was not al­so false and perfidious? Doe not the Bloody, and the Deceitful Man, still go hand in hand together, in the Language of the Scripture? Psal. 55.23. Was ever any People more cruel, and withal more false than the Carthaginians? And had not [Page 610] the Hypocritical Contrivers, of the Mur­der of that Blessed Martyr King Charles the First, their Masks and Vizards, as well as his Executioners?

No man, that designs to rob Ano­ther of his Estate, or Life, will be so im­pudent, or ignorant, as, in plain Terms, to tell him so. But, if it be his Estate, that he drives at, he will dazle his Eyes, and bait him in with the luscious Proposal of some gainfull Purchase, some rich Match, or advantageous Project; till the easie Man is caught, and hampered; and so, partly by Lyes, and partly by Law-suits together, comes at length to be stript of all, and brought to a Piece of Bread, when he can get it. Or, if it be a Man's Life, that the Malice of his Enemy seeks after, he will not presently clap his Pistol to his Breast, or his Knife to his Throat; but, will rather take Absalom for his Pa­tern, who invited his dear Brother to a Feast, hugged and embraced, courted and caressed him, till he had well dosed [Page 611] his weak Head with Wine, and his foo­lish Heart with Confidence, and Creduli­ty; and then, in he brings him an old Reckoning, and makes him pay it off with his Blood. Or, perhaps, the Cut­throat may rather take his Copy from the Parisian Massacre; One of the horrid­est Instances of barbarous Inhumanity, that ever the World saw, but ushered in with all the Pretences of Amity, and the Festival Treats of a Reconciling Marri­age, a new and excellent Way (no doubt) of proving Matrimony, a Sacrament. But, such Butchers know, what they have to doe. They must sooth and allure, before they strike; and, the Ox must be fed, before he is brought to the Slaugh­ter; and the same Course must be taken with some Sort of Asses too.

In a word, I verily believe, that no sad Disaster, ever yet befell any Person, or People, nor any Villainy, or flagitious Action was ever yet committed, but up­on a due Enquiry into the Causes of it, [Page 612] it will be found, that a Lye, was first, or last, the principal Engine to effect it: And that, whether Pride, Lust, or Cruel­ty, brought it forth, it was Falshood, that begot it; This gave it being, whatsoever other Vice might give it Birth.

3 dly. As we have seen how much Lying, and Falshood disturbs; so, in the next Place, we shall see also, how it tends ut­terly to dissolve Society. There is no doubt, but all the Safety, Happiness, and Convenience, that Men enjoy in this Life, is from the Combination of particular Persons, into Societies, or Corporations: The Cause of which, is Compact; and, the Band, that knits together, and sup­ports all Compacts, is Truth, and Faith­fulness. So that, the Soul and Spirit, that animates, and keeps up Society, is, mutu­al Trust, and the Foundation of Trust, is Truth, either known, or at least supposed in the Persons, so trusted.

But now, where Fraud, and Falshood, like a Plague, or Canker, comes once to [Page 613] invade Society, the Band, which held to­gether the Parts compounding it, present­ly breaks; and Men are thereby put to a Loss, where to league, and to fasten their Dependances; and so are forced to scatter, and shift every one for himself. Upon which Account, every notoriously false Person, ought to be look'd upon, and detested, as a Publick Enemy, and to be pursued as a Wolf, or a mad Dog, and a Disturber of the Common Peace, and Welfare of Mankind. There being no particular Person whatsoever, but has his private Interest concerned, and endan­gered, in the Mischief, that such a Wretch does to the Publick.

For, look into great Families, and you shall find some one false, paultry Tale­bearer, who, by carrying Stories, from One to Another, shall inflame the Minds, and discompose the Quiet of the whole Family. And, from Families pass to Towns, or Cities; and Two, or Three, Pragmatical, Intriguing, Medling Fellows, [Page 614] ( Men of Business, some call them) by the Venom of their false Tongues, shall set the whole Neighbourhood together by the Ears. Where Men practise Falshood, and shew Tricks with one another, there will be perpetual Suspicions, evil Sur­misings, Doubts, and Jealousies, which, by sowring the Minds of Men, are the Bane, and Pest of Society. For, still So­ciety is built upon Trust, and Trust, upon the Confidence, that Men have of one ano­thers Integrity.

And, this is so evident, that, without Trusting, there could not only, be no Hap­piness, but indeed, no living in this World. For, in those very things, that Minister to the daily Necessities of common Life, how can any one be assured, that the ve­ry meat and drink, that he is to take in­to his Body, and the Cloaths he is to put on, are not Poyson'd, and made un­wholsome for him, before ever they are brought to him. Nay, in some places, (with Horror be it spoke) how can a [Page 615] Man be secure in taking the very Sacra­ment it Self? For, there have been those, who have found something in this Spiri­tual Food, that has proved very fatal to their Bodies, and more than prepared them for another World. I say, how can any One warrant himself in the use of these things, against such Suspicions, but in the Trust he has in the common Ho­nesty, and Truth of men in general, which ought and uses to keep them from such Villainies? Nevertheless, know this certainly before hand he cannot, forasmuch as such things have been done, and, consequently may be done again. And therefore, as for any Infallible assurance to the contra­ry, he can have none; but, in the great Concerns of Life and Health, every Man must be forced to proceed upon Trust, there being no knowing the Intention of the Cook or Baker, any more than of the Priest himself. And yet, if a Man should forbear his Food, or Raiment, or most of his Business in the World, till he had Science and Certainty of the Safeness of [Page 616] what he was going about, he must starve and die Disputing; for there is neither Eating, nor Drinking, nor Living by Demonstration.

Now, this shews the high Malignity of Fraud and Falshood, that, in the direct and natural Course of it, tends to the De­struction of common Life, by destroy­ing that Trust, and mutual Confidence, that Men should have in one another; by which the common Entercourse of the World must be carried on, and, without which, Men must first Distrust, and then Divide, Separate and stand upon their Guard, with their Hand against every One, and every ones Hand against them.

The Felicity of Societies, and Bodies Politick, consists in this, That all Relati­ons in them do regularly Discharge their respective Duties and Offices. Such as are the Relation between Prince and Sub­ject, Master and Servant, a Man and his Friend, Husband and Wife, Parent and Child, Buyer and Seller, and the like. But [Page 617] now, where Fraud and Falshood take place, there is not one of all these, that is not perverted, and, that does not, from an help of Society, directly become an hinde­rance. For first, it turns all above us into Tyranny, and Barbarity; and all of the same Region, and Level with us, into Discord and Confusion. It is This alone that poysons that Sovereign, and Divine Thing, called Friendship; so that, when a Man thinks, that he leans upon a Breast as loving, and true to him, as his own, he finds that he relies upon a bro­ken Reed, that not onely basely fails, but also cruelly pierces the Hand, that rests upon it. It is from this, that, when a Man thinks he has a Servant, or Depen­dant, an Instrument of his Affairs, and a Defence of his Person, he finds a Tray­tour, and a Iudas, an Enemy that eats his Bread, and lies under his Roof, and per­haps readier to doe him a Mischief, and a shrewd Turn, than an open and pro­fessed Adversary. And lastly, from this [Page 618] Deceit, and Falshood it is, that when a Man thinks himself matched to One, who by the Laws of God, and Nature, should be a Comfort to him in all Conditions, a Consort of his Cares, and a Compani­on in all his Concerns, instead thereof, he finds in his Bosom, a Beast, a Serpent, and a Devil.

In a word: He that has to doe with a Lyar, knows not where he is, nor what he does, nor with whom he deals. He walks upon Bogs, and Whirlpools; wheresoever he treads, he sinks, and con­verses with a Bottomless Pit, where it is impossible for him to fix, or to be at any Certainty. In fine; He catches at an Ap­ple of Sodom, which though it may enter­tain his Eye, with a florid, jolly, white and red; yet, upon the Touch, it shall fill his Hand only with stench and foul­ness: Fair in Look, and rotten at Heart; as the gayest, and most taking Things, and Persons in the World, generally are.

[Page 619]Fourthly, and Lastly: Deceit and Fals­hood doe, of all other ill Qualities, most peculiarly indispose the Hearts of Men, to the Impressions of Religion. For these are Sins perfectly spiritual, and so pre­possess the proper Seat, and Place of Re­ligion, which is the Soul, or Spirit: And, when that is once filled, and taken up with a Lye, there will hardly be Admis­sion, or Room for Truth. Christianity is known in Scripture by no Name so significantly, as by the Simplicity of the Gospel.

And if so, Does it not look like the greatest Paradox, and Prodigy in Nature, for any one to pretend it lawfull, to equi­vocate, or lye for it? To face God, and Out-face Man, with the Sacrament, and a Lye in ones Mouth together? Can a good Intention, or rather a very wicked one, so mis-called, sanctifie and transform Perjury, and Hypocrisie, into Merit and Perfection? Or, can there be a greater Blot cast upon any Church, or Religi­on [Page 620] (whatsoever it be) than by such a Practice? For, will not the World be in­duced to look upon my Religion, as a Lye, if I allow my self to lye for my Religion?

The very Life, and Soul of all Religi­on, is Sincerity. And therefore the good ground; in which alone, The Immortal Seed of the Word, sprang up to Perfection, is said, in St. Luke 8.15. to have been those, That received it into an honest Heart, that is, a Plain, Clear, and Well-meaning Heart; an Heart not doubled, nor cast into the various Folds, and Windings of a dodging, shifting Hypo­crisie. For, the Truth is, the more spi­ritual and refined any Sin is, the more hardly is the Soul cured of it; because, the more difficultly convinced. And, in all our spiritual Maladies, Conviction must still begin the Cure.

Such Sins, indeed, as are acted by the Body, do quickly shew, and proclaim themselves; and, it is no such hard mat­ter [Page 621] to convince, or run down a Drun­kard, or an unclean Person, and to stop their Mouths, and to answer any Pre­tences, that they can alledge for their Sin. But, Deceit is such a Sin, as a Pharisee may be guilty of, and yet, stand fair for the Reputation of Zeal, and Strictness, and a more than Ordinary Exactness in Re­ligion. And, though some have been apt to account none sinfull, or vicious, but such as wallow in the Mire, and Dirt of gross Sensuality; yet, no doubt, Deceit, Falshood and Hypocrisie, are more di­rectly contrary to the very Essence, and Design of Religion, and carry in them more of the express Image, and Super­scription of the Devil, than any bodily Sins whatsoever. How did that false, fast­ing, imperious, self-admiring, or rather, self-adoring, Hypocrite, in St. Luke 18.11. Crow and Insult over the poor Publican! God, I thank thee, says he, that I am not like other Men; and God forbid (say I) that there should be many others like [Page 622] him, for a glistering Out-side, and a noysome Inside, for Tything Mint and Cummin; and for devouring Widows Houses; that is, for taking ten Parts from his Neighbour, and putting God off with One. After all which, had this Man of Merit, and Mortification, been called to Account for his Ungodly swallow, in gorging down the Estates of helpless Wi­dows, and Orphans, it is odds, but he would have told you, that it was all for Chari­table Uses, and to afford Pensions for Spies, ☞ and Proselytes. It being no ordi­nary Piece of spiritual good Husbandry, to be Charitable at other Men's Cost.

But, such Sons of Abraham, how highly soever they may have the Luck to be thought of, are far from being Israelites indeed; for the Character that our Savi­our gives us of such, in the Person of Nathanael, in Iohn 1.47. is, That they are without Guile. To be so, I confess, is ge­nerally reckoned (of late Times especi­ally) a poor, mean, sneaking Thing, [Page 623] and the contrary reputed Wit, and Parts, and Fitness for Business (as the Word is:) Though I doubt not, but it will be one Day found, that only Honesty, and In­tegrity can fit a Man for the main Busi­ness, that he was sent into the World for; and that he certainly is the greatest Wit, who is wise to Salvation.

And thus much for the Second General Thing propos'd, which was, to shew the pernicious Effects of Lying, and Falshood. Come we now to the

Third and Last; which is, to lay before you the Rewards, or Punishments, that will assured­ly attend; or, at least, follow this base Practice.

I shall mention Three: As,

1. An utter Loss of all Credit, and Belief with sober and discreet Persons; and, con­sequently, of all Capacity of being usefull in the Prime, and Noblest Concerns of Life. For, there cannot be imagined in Nature, a more forlorn, useless, and contemptible Tool, or more unfit for a­ny thing, than a discovered Cheat. And, [Page 624] let Men rest assured of this, That there will be always some as able to discover, and find out deceitfull Tricks, as others can be to contrive them. For, God for­bid, that all the Wit, and Cunning of the World, should still run on the Decei­ver's side; and, when such little Shifts, and shuffling Arts, come once to be rip­ped up, and laid open, how poorly and wretchedly must that Man needs sneak, who finds himself both guilty and baffled too! A Knave without Luck, is certain­ly the worst Trade in the World. But, Truth makes the Face of that Person shine, who speaks and owns it: While a Lye is like a Vizard, that may cover the Face, indeed, but can never become it; nor yet does it cover it so, but that it leaves it open enough for Shame. It brands a Man with a lasting, indelible Character of Ignominy and Reproach, and that indeed, so foul and odious, that those usurping Hectors, who pretend to Honour without Religion, think the [Page 625] Charge of a Lye, a Blot upon them not to be washed out, but by the Blood of him that gives it.

For what Place can that Man fill in a Common-wealth, whom no Body will either believe or employ? And no Man can be considerable in himself, who has not made himself usefull to others: Nor can any Man be so, who is uncapable of a Trust. He is neither fit for Counsel, or Friendship, for Service, or Command, to be in Office, or in Honour; but like Salt that has lost its Savour, fit only to rot, and perish upon a Dunghill.

For no man can rely upon such an One, either with safety to his Affairs, or without a slur to his Reputation; since He that trusts a Knave, has no other Re­compence, but to be accounted a Fool for his Pains. And if he trusts himself into Ruine and Beggary, he falls unpitied, a Sacrifice to his own Folly, and Credulity; for He that suffers himself to be imposed upon, by a known Deceiver, goes partner [Page 626] in the Cheat, and deceives himself. He is despised, and laugh'd at as a soft, and easie Person, and as unfit to be relyed up­on for his Weakness, as the other can be for his Falseness.

It is really a great Misery not to know whom to Trust, but a much greater to be­have ones self so, as not to be Trusted. But this is the Lyar's Lot: He is accounted a Pest, and a Nusance: A Person marked out for Infamy and Scorn; and aban­don'd by all Men of Sense, and Worth, and such as will not abandon themselves.

2 dly. The second Reward, or Punish­ment, that attends the lying, and deceitfull Person, is the Hatred of all those, whom he either has, or would have, Deceived. I do not say, that a Christian can lawfully hate any One; and yet I affirm, That some may very worthily deserve to be hated; and of all men living, who may, or doe, the Deceiver certainly deserves it most. To which I shall add this one Remark further; That though Men's Persons [Page 627] ought not to be hated, yet without all Peradventure, their Practices justly may, and particularly that detestable One, which we are now speaking of.

For whosoever deceives a Man, does not only do all that he can to ruine him, but which is yet worse, to make him ruine himself; and by causing an Errour in the great Guide of all his Actions, his Iudgment, to cause an Errour in his Choice too; the Misguidance of which, must naturally engage him in those Courses, that directly tend to his Destruction. Loss of Sight is the Misery of Life, and usually the Fore-runner of Death; when the Malefactour comes once to be muf­fled, and the fatal Cloth drawn over his Eyes, we know, that he is not far from his Execution.

And this is so true, That whosoever sees a Man, who would have beguiled, and imposed upon him, by making him believe a Lye, he may truly say of that Person, That's the Man who would have [Page 628] ruined me, who would have stripped me of the Dignity of my Nature, and put out the Eyes of my Reason, to make himself sport with my Calamity, my Folly, and my Dishonour. For so the Phi­listines used Sampson, and every Man in this sad Case, has enough of Sampson to be his own Executioner. Accordingly, if ever it comes to this, That a man can say of his Confident, He would have decei­ved me, he has said enough to annihilate, and abolish all Pretences of Friendship. And it is really an intolerable Impudence, for any one to offer at the Name of Friend, after such an Attempt. For can there be any thing of Friendship, in Snares, Hooks, and Trapans? And there­fore, whosoever breaks with his Friend upon such Terms, has enough to war­rant him, in so doing, both before God, and Man; and that without incurring, either the Guilt of Unfaithfulness, before the One, or the Blemish of Inconstancy, before the Other. For this is not pro­perly [Page 629] to break with a Friend, but to disco­ver an Enemy, and timely to shake the Viper off from ones Hand.

What says the most wise Authour of that Excellent Book of Ecclesiasticus, Ec­clus. 22.21, 22? Though thou drewest a Sword at thy Friend, yet despair not, for there may be a Returning to Favour. If thou hast opened thy Mouth against thy Friend, fear not, for there may be a Recon­ciliation. That is, an hasty Word, or an indiscreet Action, does not presently dis­solve the Bond, or root out a well-setled Habit, but that Friendship may be still sound at Heart; and so outgrow, and wear off these little Distempers. But what follows? Except for Upbraiding, or Disclosing of Secrets, or a Treacherous Wound (mark that) For, for these things (says he) every Friend will depart; and surely, it is high Time for him to go, when such a Devil drives him away. Passion, Anger, and Unkindness, may give a Wound, that shall bleed, and smart, [Page 630] but it is Treachery only that makes it fester.

And the Reason of the Difference is manifest; for hasty Words, or Blows, may be only the Effects of a suddain Passion, during which, a Man is not perfectly himself: But no man goes about to de­ceive, or ensnare, or circumvent another in a Passion; to lay Trains, and set Traps, and give secret Blows in a present Huff. No; this is always done with Forecast, and Design; with a steady Aiming, and a long projecting Malice, assisted with all the Skill, and Art of an expert, and well managed Hypocrisie; and, perhaps, not without the Pharisaical feigned Guise of something like Self-denial and Mortifica­tion; which are Things, in which the whole Man, and the whole Devil too, are employed; and all the Powers, and Fa­culties of the Mind are exerted, and made use of.

But for all these Masks, and Vizards, nothing certainly can be thought of, or [Page 631] imagined more base, unhumane, or dia­bolical, than for one to abuse the gene­rous Confidence, and hearty Freedom of his Friend, and to undermine and ruine him in those very Concerns, which no­thing but too great a Respect to, and too good an Opinion of the Traitour, made the poor man deposite in his hollow and fallacious Breast. Such an one, perhaps, thinks to find some support, and shelter in my Friendship, and I take that Op­portunity to betray him to his mortal Enemies. He comes to me for Counsel, and I shew him a Trick. He opens his Bosom to me, and I stab him to the Heart.

These are the Practices of the World we live in; especially since the Year sixty, the grand Epoch of Falshood, as well as Debauchery. But God, who is the great Guaranty for the Peace, Order, and good Behaviour of Mankind, where Laws can­not secure it, may some time or other, think it the Concern of his Justice, and [Page 632] Providence too, to revenge the Affronts put upon them, by such impudent Defy­ers of Both, as neither believe a God, nor ought to be believ'd by Man.

In the mean Time, let such perfidious Wretches know, that though they believe a Devil no more than they do a God, yet in all this Scene of refined Treachery, they are really doing the Devil's Journey-work, who was a Lyar, and a Murderer from the beginning, and therefore a Lyar, that he might be a Murderer: And the Truth is, such an one does all towards his Brothers Ruine, that the Devil him­self could do. For the Devil can but Tempt and Deceive, and if he cannot destroy a Man that way, his Power is at an End.

But I cannot dismiss this Head without one further Note, as very material in the Case now before us. Namely, That since this false, wily, doubling Disposi­tion of mind, is so intolerably mischie­vous to Society, God is sometimes plea­sed, [Page 633] in mere Pity, and Compassion to Men, to give them warning of it, by setting some odd Mark upon such Cains. So that, if a Man will be but so true to himself, as to observe such Persons ex­actly, he shall generally spy such false Lines, and such a Sly, Treacherous Fleer upon their Face, that he shall be sure to have a Cast of their Eye to warn him, be­fore they give him a Cast of their Nature to betray him. And in such Cases, a Man may see more, and better by ano­thers Eye, than he can by his own.

Let this therefore be the second Re­ward of the Lying, and Deceitfull Person, That he is the Object of a just Hatred and Abhorrence. For as the Devil, is both a Lyar himself, and the Father of Lyars, so I think, that the same Cause that has drawn the Hatred of God and Man upon the Father, may justly entail it upon his Off-spring too; and it is pity, that such an Entail should ever be cut off. But,

[Page 634] Thirdly and Lastly: The last, and utmost Reward, that shall infallibly reach the Fraudulent and Deceitfull, (as it will all other obstinate and impenitent Sinners) is a Final and Eternal Separa­tion from God, who is Truth it self, and with whom no shadow of Falshood can dwell. He that telleth Lyes (says David, in Psalm 101.7.) shall not tarry in my Sight; and, if not in the Sight of a poor Mortal man, (who could sometimes lye himself) how much less in the Presence of the Infinite, and All-knowing God? A Wise, and Good Prince, or Governour, will not vouchsafe a Lyar the Counte­nance of his Eye, and much less the Pri­vilege of his Ear. The Spirit of God seems to write this upon the very Gates of Heaven, and to state the Condition of Men's Entrance into Glory, chiefly upon their Veracity. In Psalm 15.1. Who shall ascend into thy Holy Hill? (says the Psalmist.) To which it is answered in vers. 2. He that worketh Righteous­ness, [Page 635] and that speaketh the Truth from his Heart.

And, on the other side, how Emphatical­ly is Hell described in the Two last Chapters of the Revelation; by being the great Recep­tacle and Mansion-house of Lyars; whom we shall find there ranged with the vilest, and most detestable of all Sinners, ap­pointed to have their Portion in that Horrid place, Revel. 21.8. The Unbe­lieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Ido­laters, and all Lyars, shall have their part in the Lake, which burns with Fire and Brimstone: And, in Revel. 22.15. With­out are Dogs and Sorcerers, &c. and who­soever loveth, and maketh a Lye.

Now, let those consider this, whose Tongue and Heart hold no Correspon­dence. Who look upon it as a Piece of Art, and Wisdom, and the Master-piece of Conversation, to over-reach and de­ceive, and make a Prey of a credulous and well-meaning Honesty. What do [Page 636] such Persons think? Are Dogs, Whore­mongers, and Sorcerers; such desirable Company to take up with for ever? Will the Burning Lake be found so tole­rable? Or, will there be any one to drop Refreshment upon the false Tongue, when it shall be tormented in those Flames? Or do they think that God is a Lyar like themselves, and that no such Things shall ever come to pass; but that all these fiery Threatnings shall vanish into Smoak, and this dreadfull Sentence blow off without Execution? Few certainly can lye to their own Hearts so far, as to imagine this. But Hell is, and must be granted to be the Deceiver's Portion, not only by the Judgment of God, but of his own Con­science too. And, comparing the Ma­lignity of his Sin, with the Nature of the Punishment allotted for him, all that can be said of a Lyar lodged in the ve­ry Nethermost Hell, is this; That if the Vengeance of God could prepare any Place or Condition worse than Hell for [Page 637] Sinners, Hell it self would be too good for him.

And now to summ up all, in short; I have shewn, what a Lye is, and wherein the Nature of Falshood does consist; that it is a Thing absolutely, and intrinse­cally Evil; that it is an Act of Inju­stice, and a Violation of our Neighbour's Right.

And that the Vileness of its Nature, is equalled by the Malignity of its Effects. It being this, That first brought Sin into the World, and is since the Cause of all those Miseries, and Calamities, that di­sturb it; and further, that it tends utter­ly to dissolve, and overthrow Society, which is the greatest Temporal Blessing, and Support of Mankind; and which is yet worst of all, that it has a strange, and particular Efficacy, above all other Sins, to indispose the Heart to Religi­on.

And lastly, That it is as dreadfull in its Punishments, as it has been pernicious [Page 638] in its Effects. For as much as it deprives a Man of all Credit, and Belief, and con­sequently of all Capacity of being usefull in any Station, or Condition of Life whatsoever; and next, that it draws up­on him the Just and Universal Hatred, and Abhorrence of all Men here; and finally, subjects him to the Wrath of God, and Eternal Damnation hereafter.

And now, if none of all these Con­siderations can recommend, and endear Truth to the Words and Practices of Men, and work upon their Double Hearts, so far as to convince and make them sensible of the Baseness of the Sin, and Greatness of the Guilt, that Fraud and Falshood leaves upon the Soul; Let them Lye and Cheat on, till they re­ceive a fuller and more effectual Con­viction of all these Things, in that Place of Torment and Confusion, prepared for the Devil and his Angels, and all his Lying Retinue, by the Decree and Sen­tence of that God, who, in his Threat­nings, [Page 639] as well as in his Promises, will be True to his Word, and cannot Lye.