,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley ,transcriber's ,notes ,punctuation has been standardized4 ,the author has used an asterisk 7997 to indicate passages he considers most worthy of attention4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,footnotes are identified in the text with a superscript number and are shown immediately below the paragraph in which they appear4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified by symbols in the text and are shown immediately below the paragraph in which they appear4 ,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley1 ,m4,a4 ,late ,fellow of ,lincoln-,college1 ,,oxford4 ,,volume ,,iv4 ,,bristol3 ,printed by ,,william ,,pine1 in ,wine-,street ,,mdcclxxi4 ,,the ,,contents ,of the ,,fourth ,,volume4 ,,sermons on several ,occasions4 ,,sermon ,,xlviii4 ,on ,self-denial4 ,luke ix4 #bc4 ,and he said to them all1 ,if any man will come after me1 let him deny himself1 and take up his cross daily1 and follow me4 ,,sermon ,,xlix4 ,the ,cure of ,evil-speaking4 ,matt4 xviii4 #ae1 #af1 #ag4 ,if thy brother shall sin against thee1 go and tell him his fault between thee and him alone3 if he will hear thee1 thou hast gained thy brother4 ,but if he will not hear1 take with thee one or two more1 that by the mouth of two or three witnesses1 every word may be established4 ,and if he will not hear them1 tell it to the church3 but if he will not hear the church1 let him be to thee as an ,heathen man and a ,publican4 ,,sermon ,l4 ,the ,use of ,money4 ,luke xvi4 #i4 ,i say unto you1 make unto yourselves friends of the mammon of righteousness1 that when ye fail1 they may receive you into the everlasting habitations4 ,,sermon ,,li4 ,the ,good ,steward4 ,luke xvi4 #b4 ,give an account of thy stewardship3 for thou canst be no longer steward4 ,,sermon ,,lii4 ,preached before the ,reformation ,society4 ,psalm xciv4 #af4 ,who will rise up with me against the wicked8 ,,sermon ,,liii4 ,on the ,death of the ,rev4 ,mr4 ,george ,whitefield4 ,numb4 xxiii4 #aj4 ,let me die the death of the righteous1 and let my last end be like his6 ,advice to the ,people called ,methodists1 ,with regard to dress4 ,the ,duties of ,husbands and ,wives4 ,,chap4 ,i4 ,the first duties of the married1 ,chastity4 ,,chap4 ,,ii4 ,of the ,love of married persons4 ,,chap4 ,,iii4 ,of the effects of love4 ,,chap4 ,,iv4 ,of the duties of the married to their family4 ,,chap4 ,v4 ,of a man's keeping his authority4 ,,chap4 ,,vi4 ,of the wife's peculiar duties4 ,,chap4 ,,vii4 ,some application of the whole4 ,directions to children4 ,directions to servants4 ,an extract from ,mr4 ,,law's treatise on ,christian ,perfection4 ,,chap4 ,i4 ,several important considerations and directions4 ,,chap4 ,,ii4 ,christianity requires a renouncing of the world1 and all worldly tempers4 ,,chap4 ,,iii4 ,christianity calleth all men to a state of self-denial and mortification4 ,,chap4 ,,iv4 ,the necessity of divine grace1 another general ground of self-denial4 ,,chap4 ,v4 ,the necessity of divine grace1 obligeth all ,christians to a constant purity and holiness of conversation2 wherein is shewn the great danger and impiety of reading vain and impertinent books4 ,,sermon ,,xlviii4 ,,self-,,denial4 ,,luke ix4 #bc4 ,and he said to them all1 ,if any man will come after me1 let him deny himself1 and take up his cross daily1 and follow me4 #a4 ,,it has been frequently imagined1 that the direction here given1 related chiefly1 if not wholly to the apostles3 at least to the ,christians of the first ages1 or those in a state of persecution4 ,but this is a grievous mistake3 for although our blessed ,lord is here directing his discourse more immediately to his apostles1 and those other disciples who attended him in the days of his flesh1 yet in them he speaks to us1 and to all mankind1 without any exception or limitation4 ,the very reason of the thing puts it beyond dispute1 that the duty which is here enjoined1 is not peculiar to them1 or to the ,christians of the early ages4 ,it no more regards any particular order of men1 or particular time1 than any particular country4 ,no3 it is of the most universal nature1 respecting all times and all persons4 ,yea1 and all things3 not meats and drinks only1 and things pertaining to the senses4 ,the meaning is1 ,if any man1 of whatever rank1 station1 circumstances1 in any nation1 in any age of the world1 will effectually come after me1 let him deny himself in all things3 let him take up his cross1 of whatever kind1 yea and that daily1 and follow me4 #b4 ,the denying ourselves and the taking up our cross1 in the full extent of the expression1 is not a thing of small concern3 it is not expedient only1 as are some of the circumstantials of religion2 but it is absolutely1 indispensably necessary1 either to our becoming1 or continuing his disciples4 ,it is absolutely necessary1 in the very nature of the thing1 to our coming after him and following him4 ,insomuch that as far as we do not practise it1 we are not his disciples4 ,if we do not continually deny ourselves1 we do not learn of him1 but of other masters4 ,if we do not take up our cross daily1 we do not come after him3 but after the world1 or the prince of the world1 or our own fleshly mind4 ,if we are not walking in the way of the cross1 we are not following him2 we are not treading in his steps1 but going back from1 or at least wide of him4 #c4 ,it is for this reason that so many ministers of ,christ1 in almost every age and nation1 particularly since the reformation of the church from the innovations and corruptions gradually crept into it1 have wrote and spoke so largely on this important duty1 both in their public discourses and private exhortations4 ,this induced them to disperse abroad many tracts upon the subject2 and some in our own nation4 ,they knew both from the oracles of ,god1 and from the testimony of their own experience1 how impossible it was not to deny our master1 unless we will deny ourselves3 and how vainly we attempt to follow him that was crucified1 unless we take up our own cross daily4 #d4 ,but may not this very consideration make it reasonable to enquire1 ,if so much has been said and wrote on the subject already1 what need is there to say or write any more8 ,i answer1 there are no inconsiderable numbers1 even of people fearing ,god1 who have not had the opportunity either of hearing what has been spoke1 or reading what has been wrote upon it4 ,and perhaps if they had read much of what has been written1 they would not have been much profited4 ,many who have wrote1 7some of them large volumes7 do by no means appear to have understood the subject4 ,either they had imperfect views of the very nature of it 7and then they could never explain it to others7 or they were unacquainted with the due extent of it2 they did not see how exceeding broad this command is3 or they were not sensible of the absolute1 the indispensable necessity of it4 ,others speak of it in so dark1 so perplext1 so intricate1 so mystical a manner1 as if they designed rather to conceal it from the vulgar1 than to explain it to common readers4 ,others speak admirably well1 with great clearness and strength1 on the necessity of self-denial2 but then they deal in generals only1 without coming to particular instances1 and so are of little use to the bulk of mankind1 to men of ordinary capacity and education4 ,and if some of them do descend to particulars1 it is to those particulars only1 which do not affect the generality of men1 since they seldom1 if ever1 occur in common life3 such as the enduring imprisonment or tortures3 the giving up1 in a literal sense1 their houses or lands1 their husbands or wives1 children1 or life itself3 to none of which we are called1 nor are likely to be1 unless ,god should permit times of public persecution to return4 ,in the mean time1 ,i know of no writer in the ,english tongue1 who has described the nature of self-denial1 in plain and intelligible terms1 such as lie level with common understandings1 and applied it to those little particulars1 which daily occur in common life4 ,a discourse of this kind is wanted still3 and it is wanted the more1 because in every stage of the spiritual life1 altho' there is a variety of particular hindrances1 of our attaining grace or growing therein1 yet are all resolvible into these general ones1 either we do not deny ourselves1 or we do not take up our cross4 ,in order to supply this defect in some degree1 ,i shall endeavour to shew1 first1 ,what it is for a man to deny himself1 and what to take up his cross3 and secondly1 ,that if a man be not fully ,christ's disciple1 it is always owing to the want of this4 ,i4 #a4 ,i shall1 first1 endeavour to shew1 ,what it is for a man1 to deny himself and take up his cross daily4 ,this is a point which is of all others most necessary to be considered1 and throughly understood1 even on this account1 that it is of all others most opposed1 by numerous and powerful enemies4 ,all our nature must certainly rise up against this1 even in its own defence3 the world consequently1 the men who take nature not grace for their guide1 abhor the very sound of it4 ,and the great enemy of our souls1 well knowing its importance1 cannot but move every stone against it4 ,but this is not all3 even those who have in some measure shaken off the yoke of the devil1 who have experienced1 especially of late years1 a real work of grace in their hearts1 yet are no friends to this grand doctrine of ,christianity1 tho' it is so peculiarly insisted on by their master4 ,some of them are as deeply and totally ignorant concerning it1 as if there was not one word about it in the bible4 ,others are farther off still1 having unawares imbibed strong prejudices against it4 ,these they have received partly from outside ,christians2 men of a fair speech and behaviour1 who want nothing of godliness1 but the power1 nothing of religion1 but the spirit3 and partly from those who did once1 if they do not now1 taste of the powers of the world to come4 ,but are there any of these who do not both practise self-denial themselves and recommend it to others8 ,you are little acquainted with mankind1 if you doubt of this4 ,there are whole bodies of men who only do not declare war against it4 ,to go no farther than ,london4 ,look upon the whole body of ,predestinarians1 who by the free mercy of ,god1 have lately been called out of the darkness of nature1 into the light of faith4 ,are they patterns of self-denial8 ,how few of them even profess to practise it at all6 ,how few of them recommend it themselves1 or are pleased with them that do8 ,rather do they not continually represent it in the most odious colours8 ,as if it were seeking salvation by works1 or seeking to establish our own righteousness8 ,and how readily do ,antinomians of all kinds1 from the smooth ,moravian1 to the boistrous1 foul-mouthed ,ranter1 join the cry1 with their silly1 unmeaning cant1 of legality1 and preaching the law8 ,therefore you are in constant danger of being wheedled1 hectored1 or ridiculed out of this important gospel-doctrine1 either by false teachers or false brethren2 7more or less beguiled from the simplicity of the gospel7 if you are not deeply grounded therein4 ,let fervent prayer then go before1 accompany1 and follow1 what you are now about to read1 that it may be written in your heart by the finger of ,god1 so as never to be erased4 #b4 ,but what is self-denial8 ,wherein are we to deny ourselves8 ,and whence does the necessity of this arise8 ,i answer1 the will of ,god is the supreme1 unalterable rule for every intelligent creature3 equally binding every angel in heaven1 and every man upon earth4 ,nor can it be otherwise3 this is the natural1 necessary result of the relation between creatures and their ,creator4 ,but if the will of ,god be our one rule of action1 in every thing1 great and small1 it follows by undeniable consequence1 that we are not to do our own will in any thing4 ,here therefore we see at once the nature1 with the ground and reason of self-denial4 ,we see the nature of self-denial3 it is the denying or refusing to follow our own will1 from a conviction that the will of ,god is the only rule of action to us4 ,and we see the reason thereof1 because we are creatures2 because it is he that hath made us and not ourselves4 #c4 ,this reason for self-denial must hold1 even with regard to the angels of ,god in heaven3 and with regard to man1 innocent and holy1 as he came out of the hands of his ,creator4 ,but a farther reason for it arises1 from the condition wherein all men are since the fall4 ,we are all now shapen in wickedness1 and in sin did our mother conceive us4 ,our nature is altogether corrupt1 in every power and faculty4 ,and our will1 depraved equally with the rest1 is wholly bent to indulge our natural corruption4 ,on the other hand1 it is the will of ,god1 that we resist and counter-act that corruption1 not at some times1 or in some things only1 but at all times1 and in all things4 ,here therefore is a farther ground for constant and universal self-denial4 #d4 ,to illustrate this a little further4 ,the will of ,god is a path leading straight to ,god4 ,the will of man which once ran parallel with it1 is now another path1 not only different from it1 but in our present state directly contrary to it4 ,it leads from ,god2 if therefore we walk in the one1 we must necessarily quit the other4 ,we cannot walk in both4 ,indeed a man of faint heart and feeble hands1 may go in two ways1 one after the other4 ,but he cannot walk in two ways at the same time3 he cannot at one and the same time1 follow his own will1 and follow the will of ,god2 he must chuse the one or the other3 denying ,god's will1 to follow his one1 or deny himself1 to follow the will of ,god4 #e4 ,now it is undoubtedly pleasing for the time1 to follow our own will1 by indulging in any instance that offers1 the corruption of our nature4 ,but the following it in any thing1 we so far strengthen the perverseness of our will3 and by indulging it1 we continually increase the corruption of our nature4 ,so by the food which is agreeable to the palate we often increase a bodily disease4 ,it gratifies the taste2 but it inflames the disorder4 ,it brings pleasure3 but it also brings death4 #f4 ,on the whole then1 to deny ourselves is1 to deny our own will1 where it does not fall in with the will of ,god1 and that1 however pleasing it may be3 it is1 to deny ourselves any pleasure which does not spring from1 and lead to ,god3 that is1 in effect to refuse going out of our way1 though into a pleasant1 flowry path3 to refuse what we know to be deadly poison1 though agreeable to the taste4 #g4 ,and every one that would follow ,christ1 that would be his real disciple1 must not only deny himself1 but take up his cross also4 ,a cross is1 any thing contrary to our will1 any thing displeasing to our nature4 ,so that taking up our cross goes a little farther than denying ourselves3 it rises a little higher1 and is a more difficult task to flesh and blood3 it being more easy1 to forego pleasure1 than to endure pain4 #h4 ,now in running the race which is set before us1 according to the will of ,god1 there is often a cross lying in the way1 that is1 something which is not joyous1 but grievous1 something which is contrary to our will1 which is displeasing to our nature4 ,what then is to be done8 ,the choice is plain2 either we must take up our cross1 or we must turn aside from the way of ,god1 from the holy commandment delivered to us3 if we do not stop altogether1 or turn back to everlasting perdition4 #i4 ,in order to the healing of that corruption that evil disease which every man brings with him into the world1 it is often needful1 to pluck out as it were a right-eye1 to cut off a right-hand3 so painful is either the thing itself which must be done1 or the only means of doing it3 the parting1 suppose with a foolish desire1 with an inordinate affection3 or a separation1 from the object of it1 without which it can never be extinguished4 ,in the former kind1 the tearing away such a desire or affection1 when it is deeply rooted in the soul1 is often like the piercing of a sword1 yea1 like the dividing asunder of the soul and spirit1 the joints and marrow4 ,the ,lord then sits upon the soul as a refiner's fire1 to burn up all the dross thereof4 ,and this is a cross indeed3 it is essentially painful3 it must be so in the very nature of the thing4 ,the soul cannot be thus torn asunder1 it cannot pass through the fire1 without pain4 #aj4 ,in the latter kind1 the means to heal a sin-sick soul1 to cure a foolish desire1 an inordinate affection1 are often painful1 not in the nature of the thing1 but from the nature of the disease4 ,so when our ,lord said to the rich young man1 ,go sell that thou hast and give it to the poor1 7as well knowing1 this was the only means of healing his covetousness7 the very thought of it gave him so much pain1 that he went away sorrowful3 chusing rather to part with his hope of heaven1 than his possessions on earth4 ,this was a burden he could not consent to lift1 a cross he would not take up4 ,and in the one kind or the other every follower of ,christ will surely have need to take up his cross daily4 #aa4 ,the taking up differs a little from bearing his cross4 ,we are then properly said to bear our cross1 when we endure what is laid upon us without our choice1 with meekness and resignation4 ,whereas we do not properly take up our cross1 but when we voluntarily suffer what it is in our power to avoid3 when we willingly embrace the will of ,god1 though contrary to our own3 when we chuse what is painful1 because it is the will of our wise and gracious ,creator4 #ab4 ,and thus it behoves every disciple of ,christ1 to take up1 as well as to bear his cross4 ,indeed in one sense1 it is not his alone2 it is common to him and many others3 seeing there is no temptation befals any man but such as is common to men1 such as is incident and adapted to their common nature1 and situation in the present world4 ,but in another sense1 as it is considered with all its circumstances1 it is his2 peculiar to himself3 it is prepared of ,god for him3 it is given by ,god to him1 as a token of his love3 and if he receives it as such1 and 7after using such means to remove the pressure as ,christian wisdom directs7 lies as clay in the ,potter's hand1 it is disposed and ordered by ,god for his good1 both with regard to the quality of it1 and in respect to its quantity and degree1 its duration1 and every other circumstance4 #ac4 ,in all this we may easily conceive our blessed ,lord to act as the physician of our souls1 not merely for his own pleasure1 but for our profit that we may be partakers of his holiness4 ,if in searching our wounds he puts us to pain1 it is only in order to heal them4 ,he cuts away what is putrified or unsound1 in order to preserve the sound part4 ,and if we freely chuse the loss of a limb1 rather than the whole body should perish1 how much more should we chuse1 figuratively1 to cut off a right-hand1 rather than the whole soul should be cast into hell8 #ad4 ,we see plainly then both the nature and ground1 of taking up our cross4 ,it does not imply the disciplining ourselves 7as some speak7 the literally tearing our own flesh3 the wearing haircloth1 or iron girdles1 or any thing else that would impair our bodily health3 7although we know not what allowance ,god may make for those1 who acts thus through involuntary ignorance37 but the embracing the will of ,god1 tho' contrary to our own2 the chusing wholesome1 tho' bitter1 medicines3 the freely accepting temporary pain1 of whatever kind1 and in whatever degree1 when it is either essentially or accidentally necessary to eternal pleasure4 #8discipling' replaced with #8disciplining' ,,ii4 #a4 ,i am1 secondly1 to shew1 that it is always owing to the want either of self-denial1 or taking up his cross1 that any man does not throughly follow him1 is not fully a disciple of ,christ4 ,it is true1 this may be partly owing in some cases1 to the want of the means of grace3 of hearing the true word of ,god spoken with power1 of the sacraments1 or of ,christian fellowship4 ,but where none of these is wanting1 the great hindrance of our receiving or growing in the grace of ,god1 is always the want of denying ourselves1 or taking up our cross4 #b4 ,a few instances will make this plain4 ,a man hears the word which is able to save his soul4 ,he is well pleased with what he hears1 acknowledges the truth1 and is a little affected by it4 ,yet he remains dead in trespasses and sins1 senseless and unawakened4 ,why is this8 ,because he will not part with his bosom-sin1 tho' he now knows it is an abomination unto the ,lord4 ,he came to hear1 full of lust and unholy desire3 and he will not part with them4 ,therefore no deep impression is made upon him1 but his foolish heart is still hardened3 that is1 he is still senseless and unawakened1 because he will not deny himself4 #c4 ,suppose he begins to awake out of sleep1 and his eyes are a little opened1 why are they so quickly closed again8 ,why does he again sink into the sleep of death8 ,because he again yields to his bosom-sin3 he drinks again of the pleasing poison4 ,therefore it is impossible that any lasting impression1 should be made upon his heart4 ,that is1 he relapses into his fatal insensibility1 because he will not deny himself4 #d4 ,but this is not the case with all4 ,we have many instances of those1 who when once awakened sleep no more4 ,the impressions once received1 do not wear away2 they are not only deep1 but lasting4 ,and yet many of these have not found what they seek3 they mourn1 and yet are not comforted4 ,now why is this8 ,it is because they do not bring forth fruits meet for repentance3 because they do not according to the grace they have received1 cease from evil1 and do good4 ,they do not cease from the easily besetting sin1 the sin of their constitution1 of their education1 or of their profession4 ,or they omit doing the good they may1 and know they ought to do1 because of some disagreeable circumstances attending it3 that is1 they do not attain faith1 because they will not deny themselves1 or take up their cross4 #e4 8,but this man did receive the heavenly gift4 ,he did taste of the powers of the world to come4 ,he saw the light of the glory of ,god1 in the face of ,jesus ,christ4 ,the peace which passeth all understanding1 did rule his heart and mind2 and the love of ,god was shed abroad therein1 by the ,holy ,ghost which was given unto him4 ,yet he is now weak as another man4 ,he again relishes the things of earth1 and has more taste for the things which are seen1 than for those which are not seen4 ,the eye of his understanding is closed again1 so that he cannot see him that is invisible4 ,his love is waxed cold1 and the peace of ,god no longer rules in his heart4 ,and no marvel3 for he has again given place to the devil1 and grieved the ,holy ,spirit of ,god4 ,he has turned again unto folly1 to some pleasing sin1 if not in outward act1 yet in heart40 ,he has given place to pride1 or anger1 or desire2 to self-will1 or stubbornness4 ,or he did not stir up the gift of ,god which was in him2 he gave way to spiritual sloth1 and would not be at the pains of praying always1 and watching thereunto with all perseverance4 ,that is1 he made shipwreck of the faith1 for want of self-denial and taking up his cross daily4 #f4 ,but perhaps he has not made shipwreck of the faith3 he has still a measure of the ,spirit of adoption1 which continues to witness with his spirit that he is a child of ,god4 ,however he is not going on to perfection3 he is not1 at once1 hungring and thirsting after righteousness1 panting after the whole image and full enjoyment of ,god1 as the hart after the water-brook4 ,rather he is weary and faint in his mind1 and as it were hovering between life and death4 ,and why is he thus1 but because he hath forgotten the word of ,god1 ,by works is faith made perfect8 ,he does not use all diligence1 in working the works of ,god4 ,he does not continue instant in prayer1 private as well as public3 in communicating1 hearing1 meditation1 fasting and religious conference4 ,if he does not wholly neglect some of these means1 at least he does not use them all1 with his might4 ,or he is not zealous of works of charity1 as well as works of piety4 ,he is not merciful after his power1 with the full ability which ,god giveth4 ,he does not fervently serve the ,lord1 by doing good to men1 in every kind1 and in every degree he can1 to their souls as well as their bodies4 ,and why does he not continue in prayer8 ,because in times of dryness it is pain and grief unto him4 ,he does not continue in hearing at all opportunities1 because sleep is sweet2 or it is cold1 or dark1 or rainy4 ,but why does he not continue in works of mercy8 ,because he cannot feed the hungry1 or cloath the naked1 unless he retrench the expence of his own apparel1 or use cheaper and less pleasing food4 ,beside which1 the visiting the sick or those that are in prison1 is attended with many disagreeable circumstances4 ,and so are most works of spiritual mercy2 reproof1 in particular4 ,he would reprove his neighbour2 but sometimes shame1 sometimes fear comes between4 ,for he may expose himself not only to ridicule1 but to heavier inconveniences too4 ,upon these and the like considerations1 he omits one or more1 if not all works of mercy and piety4 ,therefore his faith is not made perfect1 neither can he grow in grace3 namely1 because he will not deny himself1 and take up his daily cross4 #8his' replaced with #8is' #g4 ,it manifestly follows1 ,that it is always owing to the want1 either of self-denial or taking up his cross1 that a man does not throughly follow his ,lord1 that he is not fully a disciple of ,christ4 ,it is owing to this1 that he who is dead in sin1 does not awake1 tho' the trumpet be blown3 that he who begins to awake out of sleep1 yet has no deep or lasting conviction3 that he who is deeply and lastingly convinced of sin1 does not attain remission of sins3 that some who have received this heavenly gift1 retain it not1 but make shipwreck of the faith3 and that others1 if they do not draw back to perdition1 yet are weary and faint in their mind1 and do not reach the mark of the prize of the high-calling of ,god in ,christ ,jesus4 ,,iii4 #a4 ,how easily may we learn hence1 that they know neither the scripture nor the power of ,god1 who directly or indirectly1 in public or in private1 oppose the doctrine of self-denial and the daily cross4 ,how totally ignorant are these men1 of an hundred particular texts1 as well as of the general tenor of the whole oracles of ,god8 ,and how entirely unacquainted must they be1 with true1 genuine1 ,christian experience6 ,of the manner wherein the ,holy ,spirit ever did1 and does at this day work in the souls of men8 ,they may talk indeed very loudly and confidently1 7a natural fruit of ignorance7 as though they were the only men who understood either the word of ,god1 or the experience of his children4 ,but their words are1 in every sense1 vain words3 they are weighed in the ballance and found wanting4 #b4 ,we may learn from hence1 secondly1 the real cause why not only many particular persons1 but even bodies of men1 who were once burning and shining lights1 have now lost both their light and heat4 ,if they did not hate and oppose1 they at least lightly esteemed this precious gospel-doctrine4 ,if they did not boldly say1 ,abnegationem omnem proculcamus1 internecioni damus2 8,we trample all self-denial under foot1 we devote it to destruction30 yet they neither valued it according to its high importance nor took any pains in practising it4 ,hanc mystici docent1 said that great1 bad man4 ,the mystic writers teach self-denial3 no1 the inspired writers4 ,and ,god teaches it to every soul1 who is willing to hear his voice4 #c4 99,we may learn from hence1 thirdly1 ,that it is not enough for a minister of the gospel1 not to oppose the doctrine of self-denial1 to say nothing concerning it4 ,nay1 he cannot satisfy his duty1 by saying a little in favour of it4 ,if he would indeed be pure from the blood of all men1 he must speak of it frequently and largely3 he must inculcate the necessity of it1 in the clearest and strongest manner4 ,he must press it with his might1 on all persons1 at all times1 and in all places3 laying line upon line1 line upon line1 precept upon precept1 precept upon precept4 ,so shall he have a conscience void of offence3 so shall he save his own soul and those that hear him4 #d4 ,lastly1 ,see that you apply this1 every one of you1 to your own soul4 ,meditate upon it when you are in secret3 ponder it in your heart4 ,take care not only to understand it throughly1 but to remember it to your live's end4 ,cry unto the strong for strength1 that you may no sooner understand1 than enter upon the practice of it4 ,delay not the time1 but practise it immediately1 from this very hour3 practise it universally1 on every one of the thousand occasions which occur in all circumstances of life4 ,practise it daily2 without intermission1 from the hour you first set your hand to the plow3 and enduring therein to the end1 till your spirit returns to ,god4 #8are' replaced with #8care' ,,sermon ,,xlix4 ,,the ,,cure ,,of ,,evil-,,speaking4 ,,matt4 xviii4 #ae1 #af1 #ag4 ,if thy brother shall sin against thee1 go and tell him his fault between thee and him alone3 if he will hear thee1 thou hast gained thy brother4 ,but if he will not hear1 take with thee one or two more1 that by the mouth of two or three witnesses1 every word may be established4 ,and if he will not hear them1 tell it to the church3 but if he will not hear the church1 let him be to thee as an ,heathen man and a ,publican4 #a4 ,,speak evil of no man1 says the great apostle2 as plain a command as ,thou shalt do no murder4 ,but who even among ,christians regards this command8 ,yea1 how few are there1 that so much as understand it8 ,what is evil-speaking8 ,it is not1 7as some suppose7 the same with lying or slandering4 ,all a man says1 may be as true as the bible2 and yet the saying of it is evil-speaking4 ,for evil speaking is neither more nor less1 than speaking evil of an absent person3 relating something evil which was really done or said1 by one that is not present when it is related4 ,suppose1 having seen a man drunk or heard him curse or swear1 ,i tell this when he is absent1 it is evil-speaking4 ,in our language this is also by an extremely proper name termed backbiting4 ,nor is there any material difference between this1 and what we usually stile tale-bearing4 ,if the tale be delivered in a soft and quiet manner1 7perhaps with expressions of good-will to the person1 and of hope1 that thing may not be quite so bad7 then we call it whispering4 ,but in what manner it be done1 the things is the same2 the same in substance if not in circumstance4 ,still it is evil-speaking2 still this command1 ,speak evil of no man1 is trampled under foot1 if we relate to another the fault of a third person1 when he is not present to answer for himself4 #b4 ,and how extremely common is this sin1 among all orders and degrees of men8 ,how do high and low1 rich and poor1 wise and foolish1 learned and unlearned1 run into it continually8 ,persons who differ from each other in all things else1 nevertheless agree in this4 ,how few are there that can testify before ,god1 8,i am clear in this matter3 ,i have always set a watch before my mouth1 and kept the door of my lips80 ,what conversation do you hear1 of any considerable length1 whereof evil-speaking is not one ingredient8 ,and that1 even among persons1 who in the general have the fear of ,god before their eyes1 and do really desire to have a conscience void of offence toward ,god and toward man4 #c4 ,and the very commonness of this sin1 makes it difficult to be avoided4 ,as we are incompassed with it on every side1 so if we are not deeply sensible of the danger1 and continually guarding against it1 we are liable to be carried away by the torrent4 ,in this instance1 almost the whole of mankind is1 as it were1 in a conspiracy against us4 ,and their example steals upon us we know not how2 so that we insensibly slide into the imitation of it4 ,besides1 it is recommended from within as well as from without4 ,there is scarce any wrong temper in the mind of man1 which may not be occasionally gratified by it1 and consequently incline us to it4 ,it gratifies our pride1 to relate those faults of others1 whereof we think ourselves not to be guilty4 ,anger1 resentment1 and all unkind tempers are indulged1 by speaking against those with whom we are displeased4 ,and in many cases1 by reciting the sins of their neighbours1 men indulge their own foolish and hurtful desires4 #d4 ,evil-speaking is the more difficult to be avoided1 because it frequently attacks us in disguise4 ,we speak thus1 out of a noble1 generous 7'tis well if we do not say1 holy17 indignation against these vile creatures6 ,we commit sin1 from mere hatred of sin6 ,we serve the devil1 out of pure zeal of ,god6 ,it is merely in order to punish the wicked1 that we run into this wickedness4 ,so do 8the passions 7as one speaks7 all justify themselves10 and palm sin upon us1 under the veil of holiness4 #e4 ,but is there no way to avoid the snare8 ,unquestionably there is4 ,our blessed ,lord has marked out a plain way for his followers1 in the words above recited4 ,none who warily and steadily walks in this path1 will ever fall into evil-speaking4 ,this rule is either an infallible preventive1 or a certain cure of it4 ,in the preceding verses our ,lord had said1 ,wo to the world because of offences4 ,unspeakable misery will arise in the world from this baleful fountain4 7,offences are all things whereby any one is turned out of1 or hindered in1 the ways of ,god47 ,for it must be that offences come4 ,such is the nature of things2 such the wickedness1 folly and weakness of mankind4 ,but ,wo to that man1 miserable is that man1 by whom the offence cometh4 ,wherefore if thy hand1 thy foot1 thine eye cause thee to offend,if the most dear enjoyment1 the most beloved and useful person1 turn thee out of1 or hinder thee in the way1 pluck it out1 cut them off1 and cast them from thee4 ,but how can we avoid giving offence to some1 and being offended at others8 ,especially suppose they are quite in the wrong1 and we see it with our own eyes8 ,our ,lord1 here teaches us how3 he lays down a sure method of avoiding offences and evil-speaking together4 ,if thy brother shall sin against thee1 go and tell him of his fault1 between thee and him alone3 if he will hear thee1 thou hast gained thy brother4 ,but if he will not hear thee1 take with thee one or two more1 that by the mouth of two or three witnesses every word may be established4 ,and if he will not hear them1 tell it to the church2 but if he will not hear the church1 let him be to thee as an ,heathen man and a ,publican4 ,i4 #a4 ,first1 ,if thy brother shall sin against thee1 go and tell him of his fault1 between thee and him alone4 ,the most literal way of following this first rule1 where it is practicable1 is the best4 ,therefore if thou seest with thine own eyes a brother1 a fellow ,christian commit undeniable sin1 or hearest it with thine own ears1 so that it is impossible for thee to doubt the fact1 then thy part is plain3 take the very first opportunity of going to him3 and if thou canst have access1 tell him of his fault between thee and him alone4 ,indeed great care is to be taken1 that this is done in a right spirit1 and in a right manner4,the success of a reproof greatly depends on the spirit wherein it is given4 ,be not therefore wanting in earnest prayer to ,god1 that it may be given in a lowly spirit3 with a deep1 piercing conviction1 that it is ,god alone who maketh thee to differ1 and that if any good be done by what is now spoken1 ,god doth himself4 ,pray1 that he would guard thy heart1 inlighten thy mind1 and direct thy tongue to such words as he may please to bless4 ,see that thou speak in a meek as well as a lowly spirit3 for the wrath of man worketh not the righteousness of ,god4 ,if he be overtaken in a fault1 he can no otherwise be restored than in the spirit of meekness4 ,if he opposes the truth1 yet he cannot be brought to the knowledge thereof1 but by gentleness4 ,still speak in a spirit of tender love1 which many waters cannot quench4 ,if love is not conquered1 it conquers all things3 who can tell the force of love8 ,love can bow down the stubborn neck1 ,the stone to flesh convert2 ,soften and melt and pierce and break ,an adamantine heart4 ,confirm then your love toward him1 and you will thereby heap coals of fire upon his head4 #b4 ,but see that the manner also wherein you speak1 be according to the gospel of ,christ4 ,avoid every thing in look1 gesture1 word and tone of voice1 that savours of pride or self-sufficiency4 ,studiously avoid every thing magisterial or dogmatical1 every thing that looks like arrogance or assuming4 ,beware of the most distant approach to disdain1 overbearing1 or contempt4 ,with equal care avoid all appearance of anger1 and though you use great plainness of speech1 yet let there be no reproach1 no railing accusation1 no token of any warmth1 but that of love4 ,above all1 let there be no shadow of hate or ill-will1 no bitterness or sourness of expression2 but use the air and language of sweetness as well as gentleness1 that all may appear to flow from love in the heart4 ,and yet this sweetness need not hinder your speaking in the most serious and solemn manner3 as far as may be1 in the very words of the oracles of ,god1 7for there are none like them7 as under the eye of him who is coming to judge the quick and dead4 #c4 ,if you have not an opportunity of speaking to him in person1 or cannot have access1 you may do it by a messenger2 by a common friend1 in whose prudence1 as well as uprightness1 you can throughly confide4 ,such a person1 speaking in your name1 and in the spirit and manner above described1 may answer the same end1 and in a good degree supply your lack of service4 ,only beware you do not feign the want of opportunity1 in order to shun the cross2 neither take it for granted1 that you cannot have access1 without ever making the trial4 ,whenever you can speak in your own person1 it is far better4 ,but you should rather do it by another than not at all3 this way is better than none4 #d4 ,but what if you can neither speak yourself1 nor find such a messenger as you can confide in8 ,if this be really the case1 it then only remains1 to write4 ,and there may be some circumstances1 which make this the most advisable way of speaking4 ,one of these circumstances is1 when the person with whom we have to do1 is of so warm and impetuous a temper1 as does not easily bear reproof1 especially from an equal or inferior4 ,but it may be so introduced and softened in writing1 as to make it far more tolerable4 ,besides1 many will read the very same words1 which they could not bear to hear4 ,it does not give so violent a shock to their pride1 nor so sensibly touch their honour4 ,and suppose it makes little impression at first1 they will perhaps give it a second reading1 and upon farther consideration1 lay to heart1 what before they disregarded4 ,if you add your name1 this is nearly the same thing1 as going to him1 and speaking in person4 ,and this should always be done1 unless it be rendered improper by some very particular reason4 #e4 ,it should be well observed1 not only that this is a step which our ,lord absolutely commands us to take1 but that he commands us to take this step first1 before we attempt any other4 ,no alternative is allowed1 no choice of any thing else3 this is the way2 walk thou in it4 ,it is true1 he enjoins us1 if need require1 to take two other steps4 ,but they are to be taken successively after this step1 and neither of them before it4 ,much less are we to take any other step1 either before1 or beside this4 ,to do any thing else1 or not to do this1 is therefore equally inexcusable4 #f4 ,do not think to excuse yourself for taking an entirely different step1 by saying1 8,why1 ,i did not speak to any one1 'till ,i was so burdened that ,i could not refrain40 ,you was burdened6 ,it was no wonder you should2 unless your conscience was seared4 ,for you was under the guilt of sin1 of disobeying a plain commandment of ,god4 ,you ought immediately to have gone and told your brother of his fault between you and him alone4 ,if you did not1 how should you be other than burdened 7unless your heart was utterly hardened7 while you was trampling the command of ,god under foot1 and hating your brother in your heart8 ,and what a way have you found to unburden yourself8 ,god reproves you for a sin of omission1 for not telling your brother of his fault2 and you comfort yourself under his reproof1 by a sin of commission1 by telling your brother's fault to another person6 ,ease bought by sin is a dear purchase3 ,i trust in ,god you will have no ease1 but will be burdened so much the more1 'till you go to your brother1 and tell him1 and no one else4 #g4 ,i know but of one exception to this rule4 ,there may be a peculiar case1 wherein it is necessary to accuse the guilty tho' absent1 in order to preserve the innocent4 ,for instance3 you are acquainted with the design which a man has against the property or life of his neighbour4 ,now the case may be so circumstanced1 that there is no other way of hindering that design from taking effect1 but the making it known without delay1 to him against whom it is laid4 ,in this case therefore this rule is set aside1 as is that of the apostle2 ,speak evil of no man3 and it is lawful1 yea it is our bounden duty1 to speak evil of an absent person1 in order to prevent his doing evil1 to others and himself at the same time4 ,but remember mean-while1 that all evil-speaking is1 in its own nature deadly poison4 ,therefore if you are sometimes constrained to use it as a medicine1 yet use it with fear and trembling2 seeing it is so dangerous a medicine1 that nothing but absolute necessity can excuse your using it at all4 ,accordingly use it as seldom as possible2 never but when there is such a necessity3 and even then use as little of it as is possible2 only so much as is necessary for the end proposed4 ,at all other times1 go and tell him of his fault1 between thee and him alone4 ,,ii4 #a4 ,but what if he will not hear8 ,if he repay evil for good8 ,if he be enraged rather than convinced8 ,what if he hear to no purpose1 and go on still in the evil of his way8 ,we must expect this will frequently be the case2 the mildest and tenderest reproof1 will have no effect1 but the blessing we wished for another1 will return into our own bosom4 ,and what are we to do then8 ,our ,lord has given us a clear and full direction4 ,then take with thee one or two more3 ,this is the second step4 ,take one or two whom you know to be of a loving spirit1 lovers of ,god and of their neighbour4 ,see likewise that they be of a lowly spirit1 and cloathed with humility4 ,let them also be such as are meek and gentle1 patient and long-suffering2 not apt to return evil for evil1 or railing for railing1 but contrariwise blessing4 ,let them be men of understanding1 such as are endued with wisdom from above2 and men unbiassed1 free from partiality1 free from prejudice of any kind4 ,care should likewise be taken1 that both the persons and their characters be well-known to him4 ,and let those that are acceptable to him be chosen1 preferable to any others4 #b4 ,love will dictate the manner wherein they should proceed1 according to the nature of the case4 ,nor can any one particular manner be prescribed for all cases4 ,but perhaps in general one might advise1 before they enter upon the thing itself1 let them mildly and affectionately declare1 that they have no anger or prejudice toward him1 and that it is merely from a principle of good-will1 that they now come1 or at all concern themselves with his affairs4 ,to make this the more apparent1 they might then calmly attend1 to your repetition of your former conversation with him1 and to what he said in his own defence1 before they attempted to determine any thing4 ,after this they would be better able to judge1 in what manner to proceed1 that by the mouth of two or three witnesses1 every word might be established3 that whatever you have said1 may have its full force1 by the additional weight of their authority4 #c4 ,in order to this1 may they not #a4 ,briefly repeat what you spoke1 and what he answered8 #b4 ,inlarge upon1 open and confirm the reasons which you had given8 #c4 ,give weight to your reproof1 shewing how just1 how kind1 and how seasonable it was3 and lastly1 inforce the advices and persuasions which you had annext to it8 ,and these may likewise hereafter1 if need should require1 bear witness of what was spoken4 #d4 ,with regard to this1 as well as the preceding rule we may observe1 ,that our ,lord gives us no choice1 leaves us no alternative1 but expresly commands us1 to do this1 and nothing else in the place of it4 ,he likewise directs us1 ,when to do this8 ,neither sooner1 or later4 ,namely1 after we have taken the first1 and before we have taken the third step4 ,it is then only that we are authorized to relate the evil another has done1 to those whom we desire to bare a part with us1 in this great instance of brotherly love4 ,but let us have a care1 how we relate it to any other person1 till both these steps have been taken4 ,if we neglect to take these1 or if we take any others1 what wonder if we are burdened still8 ,for we are sinners against ,god and against our neighbour4 ,and how fairly soever we may colour it1 yet if we have any conscience1 our sin will find us out1 and bring a burden upon our soul4 ,,iii4 #a4 ,that we may be throughly instructed in this weighty affair1 our ,lord has given us a still farther direction4 ,if he will not hear them1 then and not till then1 tell it to the church4 ,this is the third step4 ,all the question is1 ,how this word1 the church1 is here to be understood8 ,but the very nature of the thing will determine this1 beyond all reasonable doubt4 ,you cannot tell it to the national church1 the whole body of men termed the church of ,england4 ,neither would it answer any ,christian end1 if you could3 this therefore is not the meaning of the word4 ,neither can you tell it to that whole body of people in ,england1 with whom you have a more immediate connexion4 ,nor indeed would this answer any good end3 the word therefore is not to be understood thus4 ,it would not answer any valuable end1 to tell the faults of every particular member1 to the church 7if you would so term it7 the congregation or society united together in ,london4 ,it remains that you tell it to the elder or elders of the church1 to those who are overseers of that flock of ,christ1 to which you both belong1 who watch over yours and his soul1 as they that must give account4 ,and this should be done1 if it conveniently can1 in the presence of the person concerned1 and tho' plainly1 yet with all the tenderness and love1 which the nature of the thing will admit4 ,it properly belongs to their office1 to determine concerning the behaviour of those under their care1 and to rebuke according to the demerit of the offence1 with all authority4 ,when therefore you have done this1 you have done all which the word of ,god1 or the law of love requireth of you4 ,you are not now partaker of his sin1 but if he perish1 his blood is on his own head4 #b4 ,here also let it be observed1 that this1 and no other1 is the third step which we are to take3 and that we are to take it in its order1 after the other two2 not before the second1 much less the first2 unless in some very particular circumstance4 ,indeed in one case1 the second step may co-incide with this3 they may be1 in a manner1 one and the same4 ,the elder or elders of the church1 may be so connected with the offending brother1 that they may set aside the necessity1 and supply the place of the one or two witnesses4 ,so that it may suffice to tell it to them1 after you have told it to your brother1 between you and him alone4 #c4 ,when you have done this1 you have delivered your own soul4 ,if he will not hear the church1 if he persist in his sin1 let him be to thee as an ,heathen man and a ,publican4 ,you are under no obligation to think of him any more3 only when you commend him to ,god in prayer4 ,you need not speak of him any more1 but leave him to his own master4 ,indeed you still owe to him1 as to all other ,heathens1 earnest1 tender good-will4 ,you owe him courtesy1 and as occasion offers1 all the offices of humanity4 ,but have no friendship1 no familiarity with him2 no other intercourse than with an open ,heathen4 #d4 ,but if this be the rule by which ,christians walk1 which is the land where the ,christians live8 ,a few you may possibly find scattered up and down1 who make a conscience of observing it4 ,but how very few8 ,how thinly scattered upon the face of the earth8 ,and where is there any body of men1 that universally walk thereby8 ,can we find them in ,europe8 ,or1 to go no farther1 in ,great ,britain or ,ireland8 ,i fear not3 ,i fear we may search these kingdoms throughout1 and yet search in vain4 ,alas for the ,christian world6 ,alas for ,protestants1 for reformed ,christians6 ,o who will rise up with me against the wicked8 ,who will take ,god's part against the evil-speakers8 ,art thou the man8 ,by the grace of ,god wilt thou be one1 who art not carried away by the torrent8 ,art thou fully determined1 ,god being thy helper1 from this very hour1 to set a watch1 a continual watch before thy mouth1 and keep the door of thy lips8 ,from this hour wilt thou walk by this rule1 speaking evil of no man8 ,if thou seest thy brother do evil1 wilt thou tell him of his fault between thee and him alone8 ,afterwards take one or two witnesses1 and then only tell it to the church8 ,if this be the full purpose of thy heart1 then learn one lesson well4 ,hear evil of no man3 if there were no hearers1 there would be no speakers of evil4 ,and is not 7according to the vulgar proverb7 the receiver as bad as the thief8 ,if then any begin to speak evil in thy hearing1 check him immediately4 ,refuse to hear the voice of the charmer1 charm he never so sweetly3 let him use ever so soft a manner1 so mild an accent1 ever so many professions of good-will1 for him whom he is stabbing in the dark1 whom he smiteth under the fifth rib4 ,resolutely refuse to hear1 tho' the whisperer complain of being burdened till he speak4 ,burdened6 ,thou fool1 dost thou travail with thy cursed secret1 as a woman travaileth with child8 ,go then and be delivered of thy burden1 in the way the ,lord hath ordained4 ,first1 ,go and tell thy brother of his fault1 between thee and him alone4 ,next1 ,take with thee one or two common friends1 and tell him in their presence4 ,if neither of these steps take effect1 then tell it to the church4 ,but at the peril of thy soul1 tell it to no one else1 either before or after4 ,unless in that one exempt case1 when it is absolutely needful1 to preserve the innocent4 ,why shouldst thou burden another as well as thyself1 by making him partaker of thy sin8 #e4 99,o that all you who bear the reproach of ,christ1 who are in derision called ,methodists1 would set an example to the ,christian world1 so called1 at least in this one instance6 ,put ye away evil-speaking1 tale-bearing1 whispering3 let none of them proceed out of your mouth4 ,see that you speak evil of no man2 of the absent nothing but good4 ,if ye must be distinguished1 whether ye will or no1 let this be the distinguishing mark of a ,methodist1 8,he censures no man behind his back3 by this fruit ye may know him40 ,what a blessed effect of this self-denial should we quickly feel in our hearts8 ,how would our peace flow as a river1 when we thus followed peace with all men8 ,how would the love of ,god abound in our own souls1 while we thus confirmed our love to our brethren8 ,and what an effect would it have on all that were united together in the name of the ,lord ,jesus8 ,how would brotherly love continually increase1 when this grand hindrance of it was removed8 ,all the members of ,christ's mystical body would then naturally care for each other8 ,if one member suffered1 all would suffer with it2 if one was honoured1 all would rejoice with it3 and every one would love his brother with a pure heart fervently4 ,nor is this all3 but what an effect might this have1 even on the wild1 unthinking world8 ,how soon would they descry in us1 what they could not find among all the thousands of their brethren1 and cry 7as ,julian the apostate to his ,heathen courtiers7 8,see how these ,christians love one another60 ,by this chiefly would ,god convince the world1 and prepare them also for his kingdom3 as we may easily learn from those remarkable words in our ,lord's last1 solemn prayer4 ,i pray for them who will believe in me1 that they all may be one1 as thou1 ,father1 art in me1 and ,i in thee,that the world may believe that thou hast sent me6 ,the ,lord hasten the time6 ,the ,lord enable us1 thus to love one another1 not only in word and in tongue1 but in deed and in truth1 even as ,christ hath loved us4 ,,sermon ,l4 ,,the ,,use ,,of ,,money4 ,,luke xvi4 #i4 ,i say unto you1 make unto yourselves friends of the mammon of unrighteousness1 that when ye fail1 they may receive you into the everlasting habitations4 #a4 ,,our ,lord having finished the beautiful parable of the prodigal son1 which he had particularly addressed to those who murmured at his receiving ,publicans and sinners1 adds another relation of a different kind1 addressed rather to the children of ,god4 ,he said unto his disciples 7ver4 #a47 not so much to the ,scribes and ,pharisees1 to whom he had been speaking before,there was a certain rich man1 who had a steward1 and he was accused to him of wasting his goods4 ,and calling him he said1 ,give an account of thy stewardship1 for thou canst be no longer steward1 7ver4 #b47 ,after reciting the method which the bad steward used1 to provide against the day of necessity1 our ,saviour adds1 ,his ,lord commended the unjust steward1 namely in this respect1 that he used timely precaution1 and subjoins this weighty reflection1 ,the children of this world are wiser in their generation than the children of light4 7ver4 #h47 ,those who seek no other portion than this world1 are wiser1 7not absolutely2 for they are1 one and all1 the veryest fools1 the most egregious madmen under heaven1 but7 in their generation1 in their own way3 they are more consistent with themselves1 they are truer to their acknowledged principles1 they more steadily pursue their end1 than the children of light1 than they who see the light of the glory of ,god1 in the face of ,jesus ,christ4 ,then follow the words above recited4 ,and ,ithe only begotten ,son of ,god1 the ,creator1 ,lord and possessor of heaven and earth and all that is therein3 the judge of all1 to whom ye are to give an account of your stewardship when ye can be no longer stewards,i say unto you1 learn in this respect1 even of the unjust steward1 make yourselves friends1 by wise timely precaution1 of the mammon of unrighteousness4 ,mammon means riches or money4 ,it is termed the mammon of unrighteousness1 because of the unrighteous manner wherein it is frequently procured1 and1 wherein even that which was honestly procured1 is generally employed4 ,make yourselves friends of this by doing all possible good1 particularly to the children of ,god3 that when ye fail1 when ye return to dust1 when ye have no more place under the sun1 those of them who are gone before may receive you1 may welcome you into the everlasting habitations4 #b4 ,an excellent branch of ,christian wisdom here inculcated by our ,lord on all his followers1 namely1 the right use of money2 a subject largely spoken of1 after their manner1 by men of the world3 but not sufficiently considered by those whom ,god hath chosen out of the world4 ,these generally do not consider as the importance of the subject requires1 the use of this excellent talent4 ,neither do they understand how to employ it to the greatest advantage2 the introduction of which into the world1 is one admirable instance of the wise and gracious providence of ,god4 ,it has indeed been the manner of poets1 orators and philosophers1 in almost all ages and nations1 to rail at this1 as the grand corrupter of the world1 the bane of virtue1 the pest of human society4 ,hence nothing so commonly heard as1 ,ferrum1 ,ferroq2 nocentius aurum3 ,and 8gold1 more mischievous than keenest steel40 ,hence the lamentable complaint ,effodiuntur opes1 irritamenta malorum4 ,nay1 one celebrated writer gravely exhorts his countrymen1 in order to banish all vice at once1 to 8throw all their money into the sea40 ,in mare proximum1 ,summi materiem mali6 ,but is not all this mere1 empty rant8 ,is there any solid reason therein8 ,by no means4 ,for let the world be as corrupt as it will1 is gold or silver to blame8 ,the love of money1 we know1 is the root of all evil3 but not the thing itself4 ,the fault does not lie in the money1 but in them that use it4 ,it may be used ill3 and what may not8 ,but it may likewise be used well3 it is full as applicable to the best1 as to the worst uses4 ,it is of unspeakable service to all civilized nations1 in all the common affairs of life4 ,it is a most compendious instrument1 of transacting all manner of business1 and 7if we use it according to ,christian wisdom7 doing all manner of good4 ,it is true1 were man in a state of innocence1 or were all men filled with the ,holy ,ghost1 so that like the infant church at ,jerusalem1 no man counted any thing he had his own1 but distribution was made to every one as he had need1 the use of it would be superseded3 as we cannot conceive there is any thing of the kind among the inhabitants of heaven4 ,but in the present state of mankind1 it is an excellent gift of ,god1 answering the noblest ends4 ,in the hands of his children1 it is food for the hungry1 drink for the thirsty1 raiment for the naked4 ,it gives to the traveller and the stranger1 where to lay his head4 ,by it we may supply the place of an husband to the widow1 and of a father to the fatherless4 ,we may be a defence for the oppressed1 a means of health to the sick1 of ease to them that are in pain3 it may be as eyes to the blind1 as feet to the lame3 yea1 a lifter up from the gates of death4 #8word' replaced with #8world' #c4 ,it is therefore of the highest concern1 that all who fear ,god1 know how to employ this valuable talent3 that they be instructed1 how it may answer these glorious ends1 and in the highest degree4 ,and perhaps all the instructions which are necessary for this1 may be reduced to three plain rules1 by the exact observance whereof1 we may approve ourselves faithful stewards of the mammon of unrighteousness4 ,i4 #a4 ,the first of these is 7he that heareth let him understand67 ,gain all you can4 ,here we may speak like the children of the world3 we meet them on their own ground4 ,and it is our bounden duty to do this3 we ought to gain all we can gain1 without buying gold too dear1 without paying more for it than it is worth4 ,but this it is certain we ought not to do2 we ought not to gain money at the expence of life3 nor 7which is in effect the same thing7 at the expence of our health4 ,therefore no gain whatsoever should induce us to enter into1 or to continue in any employ1 which is of such a kind1 or is attended with so hard or so long labour1 as to impair our constitution4 ,neither should we begin or continue in any business1 which necessarily deprives us of proper seasons1 for food and sleep in such a proportion as our nature requires4 ,indeed there is a great difference here3 some employments are absolutely and totally unhealthy3 as those which imply the dealing much with arsenic1 or other equally hurtful minerals3 or the breathing an air tainted with streams of melting lead1 which must at length destroy the firmest constitution4 ,others may not be absolutely unhealthy1 but only to persons of a weak constitution4 ,such are those which require many hours to be spent in writing2 especially if a person write sitting1 and lean upon his stomach1 or remain long in an uneasy posture4 ,but whatever it is which reason or experience shews to be destructive of health or strength1 that we may not submit to2 seeing the life is more valuable than meat1 and the body than raiment4 ,and if we are already engaged in such an employ1 we should exchange it as soon as possible1 for some1 which if it lessen our gain1 will however not lessen our health4 #b4 ,we are secondly1 to gain all we can1 without hurting our mind any more than our body4 ,for neither may we hurt this3 we must preserve1 at all events1 the spirit of an healthful mind4 ,therefore we may not engage or continue in any sinful trade1 any that is contrary to the law of ,god1 or of our country4 ,such are all that necessarily imply our robbing or defrauding the king of his lawful customs4 ,for it is at least as sinful1 to defraud the king of his right1 as to rob our fellow-subjects4 ,and the king has full as much right to his customs1 as we have to our houses and apparel4 ,other businesses there are1 which however innocent in themselves1 cannot be followed with innocence now3 at least1 not in ,england3 such1 for instance1 as will not afford a competent maintenance1 without cheating or lying1 or conformity to some custom1 which is not consistent with a good conscience4 ,these likewise are sacredly to be avoided1 whatever gain they may be attended with1 provided we follow the custom of the trade4 ,for1 to gain money we must not lose our souls4 ,there are yet others which many pursue with perfect innocence1 without hurting either their body or mind4 ,and yet perhaps you cannot2 either they may entangle you in that company1 which would destroy your soul3 and by repeated experiments it may appear1 that you cannot separate the one from the other3 or there may be an idiosyncracy1 a peculiarity in your constitution of soul 7as there is in the bodily constitution of many7 by reason whereof that employment is deadly to you1 which another may safely follow4 ,so ,i am convinced from many experiments1 ,i could not study to any degree of perfection1 either mathematics1 arithmetic1 or algebra1 without being a ,deist1 if not an ,atheist4 ,and yet others may study them all their lives1 without sustaining any inconvenience4 ,none therefore can here determine for another1 but every man must judge for himself1 and abstain from whatever he in particular finds to be hurtful to his soul4 #c4 ,we are1 thirdly1 to gain all we can1 without hurting our neighbour4 ,but this we may not1 cannot do1 if we love our neighbour as ourselves4 ,we cannot1 if we love every one as ourselves1 hurt any one in his substance4 ,we cannot devour the increase of his lands1 and perhaps the lands and houses themselves1 by gaming1 by over-grown bills 7whether on account of physic1 or law1 or any thing else7 or by requiring or taking such interest1 as even the laws of our country forbid4 ,hereby all pawn-broking is excluded3 seeing whatever good we might do thereby1 all unprejudiced men see with grief1 it is abundantly overballanced by the evil4 ,and if it were otherwise1 yet we are not allowed1 to do evil that good may come4 ,we cannot1 consistent with brotherly love1 sell our goods below the market-price4 ,we cannot study to ruin our neighbour's trade1 in order to advance our own4 ,much less can we entice away1 or receive any of his servants or workmen whom he has need of4 ,none can gain1 by swallowing up his neighbour's substance1 without gaining the damnation of hell4 #d4 ,neither may we gain1 by hurting our neighbour in his body4 ,therefore we may not sell any thing which tends to impair health4 ,such is eminently all that liquid fire1 commonly called drams or spirituous liquors4 ,it is true1 these may have a place in medicine3 they may be of use1 in some bodily disorders3 7altho' there would rarely be occasion for them1 were it not for the unskilfulness of the practitioner47 ,therefore such as prepare and sell them only for this end1 may keep their conscience clear4 ,but who are they8 ,who prepare and sell them only for this end8 ,do you know ten such distillers in ,england8 ,then excuse these4 99,but all who sell them in the common way1 to any that will buy1 are poisoners-general4 ,they murder his ,majesty's subjects by wholesale1 neither does their eye pity or spare4 ,they drive them to hell1 like sheep3 and what is their gain8 ,is it not the blood of these men8 ,who then would envy their large estates and sumptuous palaces8 ,a curse is in the midst of them3 the curse of ,god cleaves to the stones1 the timber1 the furniture of them4 ,the curse of ,god is in their gardens1 their walks1 their groves2 a fire that burns to the nethermost hell4 ,blood1 blood is there3 the foundation1 the floor1 the walls1 the roof are stained with blood6 ,and canst thou hope1 ,o thou man of blood1 tho' thou art clothed in scarlet and fine linen1 and farest sumptuously every day3 canst thou hope to deliver down thy fields of blood1 to the third generation8 ,not so2 for there is a ,god in heaven3 therefore thy name shall soon be rooted out4 ,like as those whom thou hast destroyed1 body and soul1 thy memorial shall perish with thee4 #e4 ,and are not they partakers of the same guilt1 tho' in a lower degree1 whether surgeons1 apothecaries or physicians1 who play with the lives or health of men1 to enlarge their own gain8 ,who purposely lengthen the pain or disease1 which they are able to remove speedily8 ,who protract the cure of their patient's body1 in order to plunder his substance8 ,can any man be clear before ,god who does not shorten every disorder1 as much as he can1 and remove all sickness and pain1 as soon as he can8 ,he cannot3 for nothing can be more clear1 than that he does not love his neighbour as himself2 than that he does not do unto others1 as he would they should do unto himself4 #f4 ,this is dear-bought gain4 ,and so is whatever is procured1 by hurting our neighbour in his soul3 by ministring1 suppose1 either directly or indirectly to his unchastity or intemperance2 which certainly none can do1 who has any fear of ,god1 or any real desire of pleasing him4 ,it nearly concerns all those to consider this1 who have any thing to do with taverns1 victualling-houses1 opera-houses1 play-houses1 or any other places of public1 fashionable diversion4 ,if these profit the souls of men1 you are clear2 your employment is good1 and your gain innocent4 ,but if they are either sinful in themselves1 or natural inlets to sin of various kinds1 then it is to be feared1 you have a sad account to make4 ,o beware lest ,god say in that day1 ,these have perished in their iniquity1 but their blood do ,i require at thy hands6 #g4 ,these cautions and restrictions being observed1 it is the bounden duty of all who are engaged in worldly business1 to observe that first and great rule of ,christian wisdom with respect to money1 ,gain all you can4 ,gain all you can by honest industry3 use all possible diligence in your calling4 ,lose no time3 if you understand yourself and your relation to ,god and man1 you know you have none to spare4 ,if you understand your particular calling as you ought1 you will have no time that hangs upon your hands4 ,every business will afford some employment sufficient for every day and every hour4 ,that wherein you are placed1 if you follow it in earnest1 will leave you no leisure for silly1 unprofitable diversions4 ,you have always something better to do1 something that will profit you1 more or less4 ,and whatsoever thy hand findeth to do1 do it with thy might4 ,do it as soon as possible3 no delay6 ,no putting off from day to day1 or from hour to hour4 ,never leave any thing 'till to-morrow1 which you can do to-day4 ,and do it as well as possible4 ,do not sleep or yawn over it3 put your whole strength to the work4 ,spare no pains4 ,let nothing be done by halves1 or in a slight and careless manner4 ,let nothing in your business be left undone1 if it can be done by labour or patience4 #h4 ,gain all you can1 by common sense1 by using in your business all the understanding which ,god has given you4 ,it is amazing to observe1 how few do this3 how men run on in the same dull track with their forefathers4 ,but whatever they do who know not ,god1 this is no rule for you4 ,it is a shame for a ,christian1 not to improve upon them1 in whatever he takes in hand4 ,you should be continually learning1 from the experience of others1 or from your own experience1 reading and reflection1 to do every thing you have to do better to-day1 than you did yesterday4 ,and see that you practise whatever you learn1 that you may make the best of all that is in your hands4 ,,ii4 #a4 ,having gained all you can1 by honest wisdom1 and unwearied diligence1 the second rule of ,christian prudence is1 ,save all you can4 ,do not throw the precious talent into the sea3 leave that folly to ,heathen philosophers4 ,do not throw it away in idle expences1 which is just the same as throwing it into the sea4 ,expend no part of it merely to gratify the desire of the flesh1 the desire of the eye1 or the pride of life4 #b4 ,do not waste any part of so precious a talent1 merely in gratifying the desires of the flesh2 in procuring the pleasures of sense of whatever kind2 particularly1 in enlarging the pleasure of tasting4 ,i do not mean1 avoid gluttony and drunkenness only3 an honest ,heathen would condemn these4 ,but there is a regular1 reputable1 kind of sensuality1 an elegant epicurism1 which does not immediately disorder the stomach1 nor 7sensibly at least7 impair the understanding4 ,and yet 7to mention no other effects of it now7 it cannot be maintained without considerable expence4 ,cut off all this expence3 despise delicacy and variety1 and be content with what plain nature requires4 #c4 ,do not waste any part of so precious a talent1 merely in gratifying the desire of the eye1 by superfluous or expensive apparel1 or by needless ornaments4 ,waste no part of it in curiously adorning your houses1 in superfluous or expensive furniture3 in costly pictures1 painting1 gilding1 books3 in elegant 7rather than useful7 gardens4 ,let your neighbours1 who know nothing better1 do this3 ,let the dead bury their dead4 ,but what is that to thee1 says our ,lord8 ,follow thou me4 ,are you willing8 ,then you are able so to do4 #d4 ,lay out nothing to gratify the pride of life1 to gain the admiration or praise of men4 ,this motive of expence is frequently interwoven with one or both of the former4 ,men are expensive in diet1 or apparel or furniture1 not barely to please their appetite1 or to gratify their eye1 their imagination1 but their vanity too4 ,so long as thou dost well unto thyself1 men will speak good of thee4 ,so long as thou art cloathed in purple and fine linen1 and farest sumptuously every day1 no doubt many will applaud thy elegance of taste1 thy generosity and hospitality4 ,but do not buy their applause so dear4 ,rather be content with the honour that cometh from ,god4 #e4 ,who would expend any thing in gratifying these desires1 if he considered1 that to gratify them is to increase them8 ,nothing can be more certain than this3 daily experience shews1 the more they are indulged1 they increase the more4 ,whenever therefore you expend any thing to please your taste or other senses1 you pay so much for sensuality4 ,when you lay out money to please your eye1 you give so much for an increase of curiosity1 for a stronger attachment to these pleasures1 which perish in the using4 ,while you are purchasing any thing which men use to applaud1 you are purchasing more vanity4 ,had you not then enough of vanity1 sensuality1 curiosity before8 ,was there need of any addition8 ,and would you pay for it too8 ,what manner of wisdom is this8 ,would not the literally throwing your money into the sea1 be a less mischievous folly8 #f4 99,and why should you throw away money upon your children1 any more than upon yourself1 in delicate food1 in gay or costly apparel1 in superfluities of any kind8 ,why should you purchase for them1 more pride or lust1 more vanity1 or foolish and hurtful desires8 ,they do not want any more3 they have enough already3 nature has made ample provision for them4 ,why should you be at farther expence1 to increase their temptations and snares1 and to pierce them thro' with more sorrows8 #g4 99,do not leave it to them1 to throw away4 ,if you have good reason to believe1 they would waste what is now in your possession1 in gratifying and thereby increasing1 the desire of the flesh1 the desire of the eye1 or the pride of life2 at the peril of theirs and your own soul1 do not set these traps in their way4 ,do not offer your sons or your daughters unto ,belial1 any more than unto ,moloch4 ,have pity upon them and remove out of their way1 what you may easily foresee1 would increase their sins1 and consequently plunge them deeper into everlasting perdition4 ,how amazing then is the infatuation of those parents1 who think they can never leave their children enough8 ,what6 cannot you leave them enough of arrows1 fire-brands1 and death8 ,not enough of foolish and hurtful desires8 ,not enough of pride1 lust1 ambition1 vanity8 ,not enough of everlasting burnings6 ,poor wretch6 ,thou fearest where no fear is4 ,surely both thou and they1 when ye are lifting up your eyes in hell1 will have enough both of the worm that never dieth1 and of the fire that never shall be quenched4 #8were' replaced with #8where' #h4 998,what then would you do1 if you was in my case8 ,if you had a considerable fortune to leave80 ,whether ,i would do it1 or no1 ,i know what ,i ought to do3 this will admit of no reasonable question4 ,if ,i had one child1 elder or younger1 who knew the value of money1 one who ,i believed would put it to the true use1 ,i should think it my absolute1 indispensable duty1 to leave that child the bulk of my fortune2 and to the rest just so much as would enable them to live in the manner they had been accustomed to do4 8,but what if all your children were equally ignorant of the true use of money80 ,i ought then 7hard saying1 who can hear it87 to give each what would keep him above want3 and to bestow all the rest in such a manner as ,i judged would be most for the glory of ,god4 ,,iii4 #a4 ,but let not any man imagine1 that he has done any thing1 barely by going thus far1 by gaining and saving all he can1 if he were to stop here4 ,all this is nothing1 if a man go not forward1 if he does not point all this at a farther end4 ,nor indeed can a man properly be said1 to save any thing1 if he only lays it up4 ,you may as well throw your money into the sea1 as bury it in the earth4 ,and you may as well bury it in the earth1 as in your chest1 or in the ,bank of ,england4 ,not to use1 is effectually to throw it away4 ,if therefore you would indeed make yourselves friends of the mammon of unrighteousness1 add the third rule to the two preceding4 ,having first gained all you can1 and secondly saved all you can1 then give all you can4 #b4 99,in order to see the ground and reason of this1 consider1 when the ,possessor of heaven and earth brought you into being and placed you in this world1 he placed you here not as a proprietor1 but a steward4 ,as such he intrusted you for a season with goods of various kinds4 ,but the sole property of these still rests in him1 nor can ever be alienated from him4 ,as you yourself are not your own1 but his1 such is likewise all that you enjoy4 ,such is your soul1 and your body1 not your own1 but ,god's4 ,and so is your substance in particular4 ,and he has told you in the most clear and express terms1 how you are to employ it for him1 in such a manner1 that it may be all an holy sacrifice1 acceptable thro' ,christ ,jesus4 ,and this light1 easy service he has promised to reward with an eternal weight of glory4 #c4 99,the directions which ,god has given us1 touching the use of our worldly substance1 may be comprized in the following particulars4 ,if you desire to be a faithful and a wise steward1 out of that portion of your ,lord's goods1 which he has for the present lodged in your hands1 but with the right of resuming whenever it pleases him1 first1 provide things needful for yourself1 food to eat1 raiment to put on1 whatever nature moderately requires1 for preserving the body in health and strength3 secondly1 provide these for your wife1 your children1 your servants1 or any others who pertain to your houshold4 ,if when this is done1 there be an overplus left1 then do good to them that are of the houshold of faith4 ,if there be an overplus still1 as you have opportunity1 do good unto all men4 ,in so doing1 you give all you can3 nay1 in a sound sense1 all you have3 for all that is laid out in this manner1 is really given to ,god4 ,you render unto ,god the things that are ,god's1 not only by what you give to the poor1 but also by that which you expend in providing things needful for yourself and your houshold4 #d4 99,if then a doubt should at any time arise in your mind1 concerning what you are going to expend1 either on yourself or any part of your family1 you have an easy way to remove it4 ,calmly and seriously enquire1 #a4 ,in expending this1 am ,i acting according to my character8 ,am ,i acting herein1 not as a proprietor1 but as a steward of my ,lord's goods8 #b4 ,am ,i doing this in obedience to his word8 ,in what scripture does he require me so to do8 #c4 ,can ,i offer up this action1 this expence1 as a sacrifice to ,god thro' ,jesus ,christ8 #d4 ,have ,i reason to believe1 that for this very work ,i shall have a reward at the resurrection of the just8 ,you will seldom need any thing more to remove any doubt which arises on this head2 but by this fourfold consideration you will receive clear light as to the way wherein you should go4 #e4 ,if any doubt still remain1 you may farther examine yourself by prayer1 according to those heads of enquiry4 ,try whether you can say to the ,searcher of hearts1 your conscience not condemning you1 8,lord1 thou seest1 ,i am going to expend this sum1 on that food1 apparel1 furniture4 ,and thou knowest1 ,i act therein with a single eye1 as a steward of thy goods1 expending this portion of them thus1 in pursuance of the design thou hadst in intrusting me with them4 ,thou knowest ,i do this1 in obedience to thy word1 as thou commandest1 and because thou commandest it4 ,let this1 ,i beseech thee1 be an holy sacrifice1 acceptable thro' ,jesus ,christ6 ,and give me a witness in myself1 that for this labour of love1 ,i shall have a recompence1 when thou rewardest every man according to his works40 ,now if your conscience bear you witness in the ,holy ,ghost1 that this prayer is well pleasing to ,god1 then have you no reason to doubt1 but that expence is right and good1 and such as will never make you ashamed4 #f4 ,you see then what it is1 to make yourselves friends of the mammon of unrighteousness1 and by what means you may procure1 that when ye fail they may receive you into the everlasting habitations4 ,you see the nature and extent of truly ,christian prudence1 so far as it relates to the use of that great talent1 money4 ,gain all you can1 without hurting either yourself or your neighbour1 in soul or body2 by applying hereto with unintermitted diligence1 and with all the understanding which ,god has given you4 ,save all you can1 by cutting off every expence1 which serves only to indulge foolish desire3 to gratify either the desire of the flesh1 the desire of the eye1 or the pride of life4 ,waste nothing1 living or dying1 on sin or folly1 whether for yourself or your children4 ,and then ,give all you can1 or in other words give all you have to ,god4 ,do not stint yourself1 like a ,jew rather than a ,christian to this or that proportion4 ,render unto ,god1 not a tenth1 not a third1 not half2 but all that is ,god's1 be it more or less3 by employing all1 on yourself1 your houshold1 the houshold of faith and all mankind1 in such a manner1 that you may give a good account of your stewardship1 when ye can be no longer stewards3 in such a manner as the oracles of ,god direct1 both by general and particular precepts3 in such a manner1 that whatever ye do may be a sacrifice of a sweet-smelling savour to ,god2 and that every act may be rewarded in that day1 when the ,lord cometh with all his saints4 removed unneeded word #8your' #8houshould' replaced with #8houshold' #g4 ,brethren1 can we be either wise or faithful stewards1 unless we thus manage our ,lord's goods8 ,we cannot2 as not only the oracles of ,god1 but our own conscience beareth witness4 ,then why should we delay8 ,why should we confer any longer with flesh and blood1 or men of the world8 ,our kingdom1 our wisdom is not of this world3 ,heathen custom is nothing to us4 ,we follow no men any farther1 than they are followers of ,christ4 ,hear ye him3 yea1 to-day1 while it is called to-day1 hear and obey his voice4 ,at this hour and from this hour1 do his will3 fulfil his word1 in this and in all things4 ,i intreat you1 in the name of the ,lord ,jesus1 act up to the dignity of your calling4 ,no more sloth6 ,whatsoever your hand findeth to do1 do it with your might4 ,no more waste6 ,cut off every expence which fashion1 caprice1 or flesh and blood demand4 ,no more covetousness6 ,but employ whatever ,god has intrusted you with1 in doing good1 all possible good1 in every possible kind and degree1 to the houshold of faith1 to all men4 ,this is no small part of the wisdom of the just3 give all ye have1 as well as all ye are1 a spiritual sacrifice to him1 who with-held not from you his ,son1 his only ,son3 so laying up in store for yourselves a good foundation against the time to come1 that ye may attain eternal life4 ,,sermon ,,li4 ,,the ,,good ,,steward4 ,,luke xvi4 #b4 ,give an account of thy stewardship2 for thou canst be no longer steward4 #a4 ,,the relation which man bears to ,god1 the creature to his ,creator1 is exhibited to us in the oracles of ,god under various representations4 ,considered as a sinner1 a fallen creature1 he is there represented as a debtor to his ,creator4 ,he is also frequently represented as a servant1 which indeed is essential to him as a creature3 insomuch that this appellation is given to the ,son of ,god when in his state of humiliation3 he took upon him the form of a servant1 being made in the likeness of men4 #b4 ,but no character more exactly agrees with the present state of man than that of a steward4 ,our blessed ,lord frequently represents him as such2 and there is a peculiar propriety in the representation4 ,it is only in one particular respect1 namely1 as he is a sinner1 that he is stiled a debtor4 ,and when he is stiled a servant1 the appellation is general and indeterminate4 ,but a steward is a servant of a particular kind3 such a one as man is in all respects4 ,this appellation is exactly expressive of his situation in the present world2 specifying what kind of servant he is to ,god1 and what kind of service his divine ,master expects from him4 ,it may be of use then to consider this point throughly1 and to make our full improvement of it4 ,in order to this1 let us1 first1 inquire1 in what respects we are now ,god's stewards4 ,let us1 secondly1 observe1 that when he requires our souls of us1 we can be no longer stewards4 ,it will then only remain1 as we may in the third place1 observe1 to give an account of our stewardship4 ,i4 #a4 ,and first1 we are to enquire1 in what respects we are now ,god's stewards4 ,we are now indebted to him for all we have2 but although a debtor is obliged to return what he has received1 yet until the time of payment comes1 he is at liberty to use it as he pleases4 ,it is not so with a steward2 he is not at liberty to use what is lodged in his hands1 as he pleases1 but as his master pleases4 ,he has no right to dispose of any thing which is in his hands1 but according to the will of his ,lord4 ,for he is not the proprietor of any of these things1 but barely intrusted with them by another3 and intrusted on this express condition1 that he shall dispose of all as his master orders4 ,now this is exactly the case of every man1 with relation to ,god4 ,we are not at liberty to use what he has lodged in our hands1 as we please1 but as he pleases who alone is the possessor of heaven and earth1 and the ,lord of every creature4 ,we have no right to dispose of any thing we have1 but according to his will1 seeing we are not proprietors of any of these things3 they are all1 as our ,lord speaks1 1 belonging to another person2 nor is any thing properly our own1 in the land of our pilgrimage4 ,we shall not receive our own things1 'till we come to our own country4 ,eternal things only are our own3 with all these temporal things we are barely intrusted by another2 the ,disposer and ,lord of all4 ,and he intrusts us with them on this express condition1 that we use them only as our master's goods1 and according to the particular directions1 which he has given us in his word4 #b4 ,on this condition he hath intrusted us with our souls1 our bodies1 our goods1 and whatever other talents we have received4 ,but in order to impress this weighty truth on our hearts1 it will be needful to come to particulars4 ,and first1 ,god has intrusted us with our soul1 an immortal spirit1 made in the image of ,god1 together with all the powers and faculties thereof1 understanding1 imagination1 memory2 will1 and a train of affections1 either included in it1 or closely dependent upon it2 love and hatred1 joy and sorrow1 respecting present good and evil2 desire and aversion1 hope and fear1 respecting that which is to come4 ,all these ,st4 ,paul seems to include in two words1 when he says1 ,the peace of ,god shall keep your hearts and minds4 ,perhaps indeed the latter word1 1 might rather be rendered thoughts3 provided we take that word in its most extensive sense1 for every perception of the mind1 whether active or passive4 #c4 ,now of all these1 it is certain1 we are only stewards4 ,god has intrusted us with these powers and faculties1 not that we may employ them according to our own will1 but according to the express orders which he has given us3 7although it is true1 that in doing his will1 we most effectually secure our own happiness1 seeing it is herein only that we can be happy1 either in time1 or in eternity47 ,thus1 we are to use our understanding1 our imagination1 our memory1 wholly to the glory of him that gave them4 ,thus our will is to be wholly given up to him1 and all our affections to be regulated as he directs4 ,we are to love and hate1 to rejoice and grieve1 to desire and shun1 to hope and fear1 according to the rule which he prescribes1 whose we are1 and whom we are to serve in all things4 ,even our thoughts are not our own in this sense3 they are not at our own disposal3 but for every deliberate motion of our mind1 we are accountable to our great ,master4 #d4 ,god has1 secondly1 intrusted us with our bodies1 7those exquisitely wrought machines1 so fearfully and wonderfully made7 with all the powers and members thereof4 ,he has intrusted us with the organs of sense1 of sight1 hearing1 and the rest3 but none of these are given us as our own1 to be employed according to our own will4 ,none of these are lent us in such a sense1 as to leave us at liberty to use them as we please for a season4 ,no3 we have received them on these very terms1 that as long as they abide with us1 we should employ them all1 in that very manner1 and no other which he appoints4 #e4 ,it is on the same terms1 that he imparted to us that most excellent talent of speech4 ,thou hast given me a tongue1 says the antient writer1 that ,i may praise thee therewith4 ,for this purpose was it given to all the children of men1 to be employed in glorifying ,god4 ,nothing therefore is more ungrateful1 or more absurd1 than to think or say1 our tongues are our own4 ,that cannot be1 unless we have created ourselves1 and so are independent on the ,most ,high4 ,nay1 but it is he that hath made us1 and not we ourselves4 ,the manifest consequence is1 that he is still ,lord over us1 in this1 as in all other respects4 ,it follows1 that there is not a word of our tongue1 for which we are not accountable to him4 #f4 ,to him we are equally accountable for the use of our hands and feet1 and all the members of our body4 ,these are so many talents which are committed to our trust1 until the time appointed by the ,father4 ,until then1 we have the use of all these2 but as stewards1 not as proprietors2 to the end1 we should render them not as instruments of unrighteousness unto sin1 but as instruments of righteousness unto ,god4 #g4 ,god has intrusted us1 thirdly1 with a portion of worldly goods1 with food to eat1 raiment to put on1 and a place where to lay our head1 with not only the necessaries1 but the conveniencies of life4 ,above all1 he has committed to our charge that precious talent1 which contains all the rest1 money3 indeed it is unspeakably precious1 if we are wise and faithful stewards of it3 if we employ every part of it for such purposes as our blessed ,lord has commanded us to do4 #h4 ,god has intrusted us1 fourthly1 with several talents1 which do not properly come under any of these heads3 such is bodily strength3 such are health1 a pleasing person1 an agreeable address3 such are learning and knowledge in their various degrees1 with all the other advantages of education4 ,such is the influence which we have over others1 whether by their love and esteem of us1 or by power3 power to do them good or hurt1 to help or hinder them in the circumstances of life4 ,add to these that invaluable talent of time1 with which ,god intrusts us from moment to moment4 ,add1 lastly1 that on which all the rest depend1 and without which they would all be curses1 not blessings3 namely1 the grace of ,god1 the power of his holy ,spirit1 which alone worketh in us all that is acceptable in his sight4 ,,ii4 #a4 99,in so many respects are the children of men1 stewards of the ,lord1 the ,possessor of heaven and earth4 ,so large a portion of his goods1 of various kinds1 hath he committed to their charge4 ,but it is not for ever1 nor indeed for any considerable time4 ,we have this trust reposed in us1 only during the short1 uncertain space that we sojourn here below3 only so long as we remain on earth1 as this fleeting breath is in our nostrils4 ,the hour is swiftly approaching1 it is just at hand1 when we can be no longer stewards4 ,the moment the body returns to the dust as it was1 and the spirit to ,god that gave it1 we bear that character no more2 the time of our stewardship is at an end4 ,part of those goods wherewith we were before intrusted1 are now come to an end3 at least1 they are so with regard to us3 nor are we longer intrusted with them3 and that part which remains1 can no longer be employed or improved as it was before4 #b4 99,part of what we were intrusted with before1 is at an end1 at least with regard to us4 ,what have we to do1 after this life1 with food1 and raiment1 and houses1 and earthly possessions8 ,the food of the dead is the dust of the earth3 they are cloathed only with worms and rottenness4 ,they dwell in the house prepared for all flesh3 their lands know them no more4 ,all their worldly goods are delivered into other hands1 and they have no more portion under the sun4 #c4 ,the case is the same with regard to the body4 ,the moment the spirit returns to ,god1 we are no longer stewards of this machine1 which is then sown in corruption and dishonour4 ,all the parts and members of which it was composed1 lie mouldering in the clay4 ,the hands have no longer power to move2 the feet have forgot their office2 the flesh1 sinews1 the bones1 are all hasting to be dissolved into common dust4 #d4 ,here end also the talents of a mixt nature1 our strength2 our health2 our beauty2 our eloquence1 and address2 our faculty of pleasing1 of persuading1 or convincing others4 ,here end likewise all the honours we once enjoyed1 all the power which was lodged in our hands1 all the influence which we once had over others1 either by the love or the esteem which they bore us4 ,our love1 our hatred1 our desire is perished3 none regard how we were once affected toward them4 ,they look upon the dead as neither able to help nor hurt them2 so that a living dog is better than a dead lion4 #e4 99,perhaps a doubt may remain concerning some of the other talents wherewith we are now intrusted1 whether they will cease to exist when the body returns to dust1 or only cease to be improvable4 ,indeed there is no doubt1 but the kind of speech which we now use1 by means of these bodily organs1 will then be intirely at an end1 when those organs are destroyed4 ,it is certain the tongue will no more occasion any vibrations in the air3 neither will the ear convey these tremulous motions to the common sensory4 ,even the sonus exilis1 the low1 shrill voice1 which the poet supposes to belong to a separate spirit1 we cannot allow to have a real being2 it is a mere flight of imagination4 ,indeed it cannot be questioned1 but separate spirits have some way to communicate their sentiments to each other3 but what inhabitant of flesh and blood can explain that way8 ,what we term speech1 they cannot have4 ,so that we can no longer be steward of this talent1 when we are numbered with the dead4 #f4 99,it may likewise admit of a doubt1 whether our senses will exist1 when the organs of sense are destroyed4 ,is it not probable1 that those of the lower kind will cease2 the feeling1 the smell1 the taste1 as they have a more immediate reference to the body1 and are chiefly1 if not wholly intended for the preservation of it8 ,but will not some kind of sight remain1 although the eye be closed in death8 ,and will there not be something in the soul1 equivalent to the present sense of hearing8 ,nay1 is it not probable1 that these will not only exist in the separate state1 but exist in a far greater degree1 in a more eminent manner than now6 ,when the soul1 disintangled from its clay1 is no longer4 8,a dying sparkle in a cloudy place2 when it no longer ,looks thro' the windows of the eye and ear40 ,but rather is all eye1 all ear1 all sense1 in a manner we cannot yet conceive4 ,and have we not a clear proof of the possibility of this1 of seeing without the use of the eye1 and hearing without the use of the ear8 ,yea1 and an earnest of it continually8 ,for does not the soul see1 in the clearest manner1 when the eye is of no use1 namely1 in dreams8 ,does she not then enjoy the faculty of hearing1 without any help from the ear8 ,but however this be1 certain it is1 that neither will our senses1 any more than our speech1 be intrusted to us in the manner they are now1 when the body lies in the silent grave4 #g4 99,how far the knowledge or learning which we have gained by education will then remain1 we cannot tell4 ,solomon indeed says1 ,there is no work1 nor device1 nor knowledge1 nor wisdom1 in the grave whither thou goest4 ,but it is evident1 these words cannot be understood in an absolute sense4 ,for it is so far from being true1 that there is no knowledge after we have quitted the body1 that the doubt lies on the other side1 whether there be any such thing as real knowledge till then8 ,whether it be not a plain sober truth1 not a mere poetical fiction1 ,that 8all these shadows which for things we take1 ,are but the empty dreams1 which in death's sleep we make08 ,only excepting those things which ,god himself has been pleased to reveal to man4 ,i will speak for one3 after having sought for truth with some diligence for half a century1 ,i am at this day hardly sure of any thing1 but what ,i learn from the bible4 ,nay1 ,i positively affirm1 ,i know nothing else so certainly1 that ,i would dare to stake my salvation upon it4 ,so much however we may learn from ,solomon's words1 that that there is no such knowledge or wisdom in the grave1 as will be of any use to an unhappy spirit2 there is no device there1 whereby he can now improve those talents1 with which he was once intrusted4 ,for time is no more3 the time of our trial for everlasting happiness or misery is past4 ,our day1 the day of man1 is over2 the day of salvation is ended4 ,nothing now remains but the day of the ,lord1 ushering in1 wide1 unchangeable eternity4 #h4 ,but still our souls1 being incorruptible and immortal1 of a nature little lower than the angels1 7even if we are to understand that phrase of our original nature1 which may well admit of a doubt7 when our bodies are mouldered into earth1 will remain with all their faculties4 ,our memory1 our understanding will be so far from being destroyed1 yea1 or impaired by the dissolution of the body1 that on the contrary1 we have reason to believe1 they will be inconceivably strengthened4 ,have we not the clearest reason to believe1 that they will then be wholly freed from those defects1 which now naturally result from the union of the soul with the corruptible body8 ,it is highly probable1 that from the time these are disunited1 our memory will let nothing slip3 yea1 that it will faithfully exhibit every thing to our view1 which was ever committed to it4 ,it is true1 that the invisible world is in scripture termed the land of forgetfulness2 or as it is still more strongly expressed in the old translation1 the land where all things are forgotten4 ,they are forgotten2 but by whom8 ,not by the inhabitants of that land1 but by the inhabitants of the earth4 ,it is with regard to them that the unseen world is the land of forgetfulness4 ,all things therein are too frequently forgotten by these2 but not by disembodied spirits4 ,from the time they have put off the earthly tabernacle1 we can hardly think they forget any thing4 #8strengthned' replaced with #8strengthened' #i4 99,in like manner the understanding will doubtless be freed1 from the defects that are now inseparable from it4 ,for many ages it has been an unquestioned maxim1 ,humanum est errare nescire3 ,ignorance and mistake are inseparable from human nature4 ,but the whole of this assertion is only true1 with regard to living men1 and holds no longer1 than while the corruptible body presses down the soul4 ,ignorance indeed belongs to every finite understanding1 seeing there is none beside ,god that knoweth all things3 but not mistake4 ,when the body is laid aside1 this also is laid aside for ever4 #aj4 ,what then can we say of an ingenious man1 who has lately made a discovery1 that disembodied spirits have not only no senses 7not even in sight or hearing7 but no memory or understanding1 no thought or perception1 not so much as a consciousness of their own existence8 ,that they are in a dead sleep from death to the resurrection8 ,consanguineus lethi sopor indeed6 ,such a sleep we may well call a near kinsman of death1 if it be not the same thing4 ,what can we say1 but that ingenious men have strange dreams3 and these they sometimes mistake for realities4 #aa4 ,but to return4 ,as the soul will retain its understanding and memory1 notwithstanding the dissolution of the body1 so undoubtedly the will1 including all the affections1 will remain in its full vigour4 ,if our love or anger1 our hope or desire perish1 it is only with regard to those whom we leave behind4 ,to them it matters not1 whether they were the objects of our love or hate1 of our desire or aversion4 ,but in separate spirits themselves1 we have no reason to believe1 that any of these are extinguished4 ,it is more probable1 that they work with far greater force1 than while the soul was clogged with flesh and blood4 #ab4 ,but although all these1 although both our knowledge and senses1 our memory and understanding1 together with our will1 our love1 hate1 and all our affections1 remain after the body is dropt off1 yet in this respect they are as though they were not1 we are no longer stewards of them4 ,the things continue1 but our stewardship does not3 we no more act in that capacity4 ,even the grace which was formerly intrusted with us1 in order to enable us to be faithful and wise stewards1 is now no longer intrusted for that purpose4 ,the days of our stewardship are ended4 ,,iii4 #b4 ,it now remains1 that being no longer stewards1 we give an account of our stewardship4 ,some have imagined1 this is to be done immediately after death1 as soon as we enter into the world of spirits4 ,nay1 the church of ,rome does absolutely assert this2 yea1 makes it an article of faith4 ,and thus much we may allow1 the moment a soul drops the body1 and stands naked before ,god1 it cannot but know what its portion will be to all eternity4 ,it will have full in its view1 either everlasting joy1 or everlasting torment3 as it is no longer possible for us to be deceived1 in the judgment which we pass upon ourselves4 ,but the scripture gives us no reason to believe1 that ,god will then sit in judgment upon us4 ,there is no passage in all the oracles of ,god1 which affirms any such thing4 ,that which has been frequently alledged for this purpose1 seems rather to prove the contrary3 namely1 7,heb4 ix4 #bg47 ,it is appointed for men once to die1 and after this1 the judgment4 ,for in all reason1 the word once is here to be applied1 to judgment as well as death4 ,so that the fair inference to be drawn from this very text1 is1 not that there are two judgments1 a particular and a general3 but that we are to be judged as well as to die1 once only3 not once immediately after death1 and again after the general resurrection2 but then only when the ,son of ,man shall come in his glory1 and all his holy angels with him4 ,the imagination therefore of one judgment at death1 and another at the end of the world1 can have no place with those who make the written word of ,god1 the whole and sole standard of their faith4 #b4 ,the time then when we are to give this account1 is when the great white throne comes down from heaven1 and he that sitteth thereon1 from whose face the heavens and the earth flee away1 and there is found no place for them4 ,it is then the dead1 small and great1 will stand before ,god3 and the books will be opened2 the book of scripture1 to them who were entrusted therewith1 the book of conscience to all mankind4 ,the book of remembrance likewise1 7to use another scriptural expression7 which had been written from the foundation of the world1 will then be laid open to the view of all the children of men4 ,before all these1 even the whole human race1 before the devil and his angels1 before an innumerable company of holy angels1 and before ,god1 the ,judge of all3 thou wilt appear1 without any shelter or covering1 without any possibility of disguise1 to give a particular account of the manner wherein thou hast employed all thy ,lord's goods4 #c4 ,the judge of all will then enquire1 8,how didst thou employ thy soul8 ,i intrusted thee with an immortal spirit1 endowed with various powers and faculties1 with understanding1 imagination1 memory1 will1 affections4 ,i gave thee withal full and express directions1 how all these were to be employed4 ,didst thou employ thy understanding1 as far as it was capable1 according to those directions1 namely1 in the knowledge of thyself and me8 ,my nature1 my attributes8 ,my works1 whether of creation1 of providence1 or of grace8 ,in acquainting thyself with my word8 ,in using every means to increase thy knowledge thereof8 ,in meditating thereon day and night8 ,didst thou employ thy memory according to my will8 ,in treasuring up whatever knowledge thou hadst acquired1 which might conduce to my glory1 to thy own salvation1 or the advantage of others8 ,didst thou store up therein1 not things of no value1 but whatever instruction thou hadst learned from my word3 and whatever experience thou hadst gained1 of my wisdom1 truth1 power1 and mercy8 ,was thy imagination employed1 not in painting vain images1 much less such as nourished foolish and hurtful desires1 but in representing to thee whatever would profit thy soul1 and awaken thy pursuit of wisdom and holiness8 ,didst thou follow my directions with regard to thy will8 ,was it wholly given up to me8 ,was it swallowed up in mine1 so as never to oppose1 but always run parallel with it8 ,were thy affections placed and regulated in such a manner1 as ,i appointed in my word8 ,didst thou give me thy heart8 ,didst thou not love the world1 neither the things of the world8 ,was ,i the object of thy love8 ,was all thy desire unto me1 and unto the remembrance of my name8 ,was ,i the joy of thy heart1 the delight of thy soul1 the chief among ten thousand8 ,didst thou sorrow for nothing but what grieved my ,spirit8 ,didst thou fear and hate nothing but sin8 ,did the whole stream of thy affections flow back to the ocean from whence they came8 ,were thy thoughts employed according to my will8 ,not in ranging to the ends of the earth1 not on folly1 or sin3 but on whatsoever things were pure1 whatsoever things were holy1 on whatsoever was conducive to my glory1 and to peace and good-will among men80 #d4 ,the ,lord will then inquire1 8,how didst thou employ the body wherewith ,i intrusted thee8 ,i gave thee a tongue1 to praise me therewith3 didst thou use it to the end for which it was given8 ,didst thou employ it1 not in evil-speaking or idle-speaking1 not in uncharitable or unprofitable conversation3 but in such as was good1 as was necessary or useful1 either to thyself or others8 ,such as always tended1 directly or indirectly1 to minister grace to the hearers8 ,i gave thee1 together with thy other senses1 those grand avenues of knowledge1 sight and hearing3 were these employed to those excellent purposes for which they were bestowed upon thee8 ,in bringing thee in more and more instruction in righteousness and true holiness8 ,i gave thee hands and feet and various members wherewith to perform the works which were prepared for thee3 were they employed1 not in doing the will of the flesh1 of thy evil nature1 or the will of the mind1 7the things to which thy reason or fancy led thee17 but the will of him that sent thee into the world1 merely to work out thy own salvation8 ,didst thou present all thy members1 not to sin1 as instruments of unrighteousness1 but to me alone1 through the ,son of my love1 as instruments of righteousness80 #e4 ,the ,lord of all will next enquire1 8,how didst thou employ the worldly goods which ,i lodged in thy hands8 ,didst thou use thy food1 not so as to seek or place thy happiness therein1 but so as to preserve the body in health1 in strength1 and vigour1 a fit instrument for the soul8 ,didst thou use apparel1 not to nourish pride or vanity1 much less to tempt others to sin1 but conveniently and decently to defend thyself from the injuries of the weather8 ,didst thou prepare and use thy house and all other conveniencies1 with a single eye to my glory8 ,in every point seeking not thy own honour1 but mine3 studying to please not thyself1 but me8 ,once more3 in what manner didst thou employ that comprehensive talent money8 ,not in gratifying the desire of the flesh1 the desire of the eye1 or the pride of life8 ,not squandering it away in vain expences1 the same as throwing it into the sea8 ,not hoarding it up to leave behind thee1 the same as burying it in the earth8 ,but first supplying thy own reasonable wants1 together with those of thy family3 then restoring the remainder to me1 through the poor1 whom ,i had appointed to receive it3 looking upon thyself as only one of that number of poor1 whose wants were to be supplied out of that part of my substance1 which ,i had placed in thy hands for this purpose3 leaving thee the right of being supplied first1 and the blessedness of giving rather than receiving8 ,wast thou accordingly a general benefactor to mankind8 ,feeding the hungry1 cloathing the naked1 comforting the sick1 assisting the stranger1 relieving the afflicted1 according to their various necessities8 ,wast thou eyes to the blind1 and feet to the lame8 ,a father to the fatherless1 and an husband to the widow8 ,and didst thou labour to improve all outward works of mercy1 as means of saving souls from death80 #8hungery' replaced with #8hungry' #f4 ,thy ,lord will farther enquire1 8,hast thou been a wise and faithful steward1 with regard to the talents of a mixt nature which ,i lent thee8 ,didst thou employ thy health and strength1 not in folly or sin1 not in the pleasures which perished in the using1 not in making provision for the flesh1 to fulfil the desires thereof1 but in a vigorous pursuit of that better part1 which none could take away from thee8 ,didst thou employ whatever was pleasing in thy person or address1 whatever advantages thou hadst by education1 whatever share of learning1 whatever knowledge of things or men was committed to thee1 for the promoting of virtue in the world1 for the enlargement of my kingdom8 ,didst thou employ whatever share of power thou hadst1 whatever influence over others1 by the love or esteem of thee which they had conceived1 for the increase of their wisdom and holiness8 ,didst thou employ that inestimable talent of time1 with wariness and circumspection1 as duly weighing the value of every moment1 and knowing that all were numbered in eternity8 ,above all1 wast thou a good steward of my grace1 preventing1 accompanying1 and following thee8 ,did thou duly observe and carefully improve all the influences of my ,spirit8 ,every good desire8 ,every measure of light8 ,all his sharp or gentle reproofs8 ,how didst thou profit by the ,spirit of ,bondage and fear1 which was previous to the ,spirit of ,adoption8 ,and when thou wast made a partaker of this ,spirit1 crying in thy heart1 ,abba1 ,father1 didst thou stand fast in the glorious liberty wherewith ,i made thee free8 ,didst thou from thenceforth present thy soul and body1 all thy thoughts1 thy words and actions1 in one flame of love1 as an holy sacrifice1 glorifying me with thy body and thy spirit8 ,then well-done1 good and faithful servant6 ,enter thou into the joy of thy ,lord60 ,and what will remain1 either to the faithful or unfaithful steward8 ,nothing but the execution of that sentence1 which has been passed by the righteous ,judge2 fixing thee in a state which admits of no change1 through everlasting ages4 ,it remains only1 that thou be rewarded to all eternity1 according to thy works4 #8faarther' replaced with #8farther' ,,iv4 #a4 ,from these plain considerations we may learn1 first1 ,how important is this short1 uncertain day of life6 ,how precious1 above all utterance1 above all conception1 is every portion of it6 8,the least of these a serious care demands2 ,for tho' they're little1 they are golden sands60 ,how deeply does it concern every child of man1 to let none of these run to waste2 but to improve them all to the noblest purposes1 as long as the breath of ,god is in his nostrils6 #b4 ,we learn from hence1 secondly1 that there is no employment of our time1 no action or conversation that is purely indifferent4 ,all is good or bad1 because all our time1 as every thing we have1 is not our own4 ,all these are1 as our ,lord speaks1 1 the property of another2 of ,god1 our ,creator4 ,now these either are1 or are not employed1 according to his will4 ,if they are so employed1 all is good2 if they are not1 all is evil4 ,again3 it is his will1 that we should continually grow in grace1 and in the living knowledge of our ,lord ,jesus ,christ4 ,consequently1 every thought1 word1 and work whereby this knowledge is increased1 whereby we grow in grace1 is good3 and every one whereby this knowledge is not increased1 is truly and properly evil4 #c4 ,we learn from hence1 thirdly1 that there are no works of supererogation2 that we can never do more than our duty3 seeing all we have is not our own1 but ,god's1 all we can do is due to him4 ,we have not received this or that1 or many things only1 but every thing from him3 therefore every thing is his due4 ,he that gives us all1 must needs have a right to all4 ,so that if we pay him any thing less than all1 we cannot be faithful stewards4 ,and considering every man shall receive his own reward1 according to his own labour1 we cannot be wise stewards1 unless we labour to the uttermost of our power3 not leaving any thing undone1 which we possibly can do1 but putting forth all our strength4 #d4 ,brethren1 ,who is an understanding man and endued with knowledge among you8 ,let him shew the wisdom from above2 by walking suitably to his character4 ,if he so account of himself1 as a steward of the manifold gifts of ,god1 let him see that all his thoughts1 and words1 and works be agreeable to the post ,god has assigned him4 ,it is no small thing1 to lay out for ,god all which you have received from ,god4 ,it requires all your wisdom1 all your resolution1 all your patience and constancy3 far more than ever you had by nature3 but not more than you may have by grace4 ,for his grace is sufficient for you1 and all things1 you know1 are possible to him that believeth4 ,by faith then1 put on the ,lord ,jesus ,christ2 put on the whole armour of ,god1 and you shall be enabled to glorify him in all your words and works1 yea1 to bring every thought into captivity to the obedience of ,christ4 ,,edinburgh1 ,may #ad1 #agfh4 ,,sermon ,,lii4 ,preached before the ,society for ,reformation of ,manners1 on ,sunday1 ,january #cj1 #agfc1 at the ,chappel in ,west-street1 ,seven ,dials4 ,,psalm xciv4 #af4 ,who will rise up with me against the wicked8 #a4 ,,in all ages1 men who neither feared ,god nor regarded man1 have combined together and formed confederacies1 to carry on the works of darkness4 ,and herein they have shewn themselves wise in their generation2 for by this means they more effectually promoted the kingdom of their father1 the devil1 than otherwise they could have done4 ,on the other hand1 men who did fear ,god and desire the happiness of their fellow-creatures1 have in every age found it needful to join together1 in order to oppose the works of darkness1 to spread the knowledge of ,god their ,saviour1 and to promote his kingdom upon earth4 ,indeed he himself has instructed them so to do4 ,from the time that men were upon the earth1 he hath taught them to join together in his service1 and has united them in one body by one spirit4 ,and for this very end he has joined them together1 that he might destroy the works of the devil1 first in them that are already united1 and by them in all that are round about them4 #b4 ,this is the original design of the church of ,christ4 ,it is a body of men compacted together1 in order first1 to save each his own soul1 then to assist each other in working out their salvation1 and afterwards as far as in them lies1 to save all men from present and future misery1 to overturn the kingdom of ,satan1 and set up the kingdom of ,christ4 ,and this ought to be the continued care and endeavour of every member of his church4 ,otherwise he is not worthy to be called a member thereof1 as he is not a living member of ,christ4 #c4 ,accordingly this ought to be the constant care and endeavour of all those1 who are united together in these kingdoms1 and are commonly called ,the ,church of ,england4 ,they are united together for this very end1 to oppose the devil and all his works1 and to wage war against the world and the flesh1 his constant and faithful allies4 ,but do they in fact answer the end of their union8 ,are all who stile themselves 8members of the church of ,england0 heartily engaged in opposing the works of the devil1 and fighting against the world and the flesh8 ,alas1 we cannot say this4 ,so far from it1 that a great part1 ,i fear1 the greater part of them1 are themselves the world1 the people that know not ,god1 to any saving purpose3 are indulging1 day by day1 instead of mortifying the flesh1 with its affections and desires2 and doing themselves those works of the devil1 which they are peculiarly engaged to destroy4 #d4 ,there is therefore still need1 even in this ,christian country 7as we courteously stile ,great ,britain7 yea1 in this ,christian church 7if we may give that title to the bulk of our nation7 of some to rise up against the wicked1 and join together against the evil-doers4 ,nay1 there was never more need than there is at this day1 for them that fear the ,lord1 to speak often together1 on this very head1 how they may lift up a standard against the iniquity which overflows the land4 ,there is abundant cause for all the servants of ,god1 to join together against the works of the devil1 with united hearts and counsels and endeavours1 to make a stand for ,god1 and to repress1 as much as in them lies1 these floods of ungodliness4 #e4 ,for this end a few persons in ,london1 towards the close of the last century1 united together1 and after awhile were termed1 8,the ,society for ,reformation of ,manners40 ,and incredible good was done by them1 for near forty years4 ,but then most of the original members1 being gone to their reward1 those who succeeded them grew faint in their mind1 and departed from the work4 ,so that a few years ago the society ceased1 nor did any of the kind remain in the kingdom4 #f4 ,it is a society of the same nature1 which has been lately formed4 ,i purpose to shew1 first1 ,the nature of their design1 and the steps they have hitherto taken2 #b4 ,the excellency of it1 with the various objections which have been raised against it2 #c4 ,what manner of men they ought to be1 who engage in such a design2 and #d4 ,with what spirit and in what manner they should proceed in the prosecution of it4 ,i shall conclude with an application both to them1 and to all that fear ,god4 ,i4 #a4 ,i am1 first1 to shew the nature of their design and the steps they have hitherto taken4 ,it was on a ,lord's day in ,august #ageg1 that in a small company1 who were met for prayer and religious conversation1 mention was made of the gross and open profanation of that sacred day1 by persons buying and selling1 keeping open shop1 tippling in ale-houses1 and standing or sitting in the streets1 roads or fields1 vending their wares as on common days3 especially in ,moorfields1 which was then full of them every ,sunday1 from one end to the other4 ,it was considered1 what method could be taken1 to redress these grievances8 ,and it was agreed1 that six of them should in the morning wait upon ,sir ,john ,fielding for instruction4 ,they did so4 ,he approved of the design1 and directed them how to carry it into execution4 #b4 ,they first delivered petitions to the ,right ,honourable the ,lord ,mayor and the court of ,aldermen1 to the ,justices sitting at ,hick's-,hall1 and those in ,westminster-,hall4 ,and they received from all these honourable benches much encouragement to proceed4 #c4 ,it was next judged proper1 to signify their design to many persons of eminent rank1 and to the body of the clergy1 as well as the ministers of other denominations1 belonging to the several churches and meetings1 in and about the cities of ,london and ,westminster4 ,and they had the satisfaction to meet with an hearty consent and universal approbation from them4 #d4 ,they then printed and dispersed1 at their own expence1 several thousand books of instruction1 to constables and other parish-officers1 explaining and inforcing their several duties4 ,and to prevent1 as far as possible1 the necessity of proceeding to an actual execution of the laws1 they likewise printed and dispersed1 in all parts of the town1 dissuasives from sabbath-breaking1 extracts from acts of parliament against it1 and notices to the offenders4 #e4 ,the way being paved by these precautions1 it was in the beginning of the year #ageh1 that after notices delivered again and again1 which were as often set at nought1 actual informations were made to magistrates1 against persons profaning the ,lord's day4 ,by this means they first cleared the streets and fields1 of those notorious offenders1 who without any regard either to ,god or the ,king1 were selling their wares from morning to night4 ,they proceeded to a more difficult attempt1 the preventing tippling on the ,lord's day1 spending the time in ale-houses which ought to be spent in the more immediate worship of ,god4 ,herein they were exposed to abundance of reproach1 to insult and abuse of every kind3 having not only the tipplers and those who entertained them1 the ale-house-keepers1 to contend with1 but rich and honourable men1 partly the landlords of those ale-house-keepers1 partly those who furnished them with drink1 and in general all who gained by their sins4 ,some of these were not only men of substance1 but men of authority2 nay1 in more instances than one1 they were the very persons before whom the delinquents were brought4 ,and the treatment they gave those who laid the informations1 naturally encouraged the beasts of the people1 to follow their example1 and to use them as fellows not fit to live upon the earth4 ,hence they made no scruple1 not only to treat them with the basest language1 not only to throw at them mud or stones or whatever came to hand1 but many times to beat them without mercy1 and to drag them over the stones1 or through the kennels4 ,and that they did not murder them1 was not for want of will2 but the bridle was in their teeth4 #f4 ,having therefore received help from ,god1 they went on to restrain ,bakers likewise1 from spending so great a part of the ,lord's day1 in exercising the works of their calling4 ,but many of these were more noble than the victuallers4 ,they were so far from resenting this1 or looking upon it as an affront1 that several who had been hurried down the stream of custom1 to act contrary to their own conscience1 sincerely thanked them for their labour and acknowledged it as a real kindness4 #g4 ,in clearing the streets1 fields and ale-houses of sabbath-breakers1 they fell upon another sort of offenders as mischievous to society as any1 namely1 ,gamesters of various kinds4 ,some of these were of the lowest and vilest class1 commonly called gamblers1 who make a trade of seizing on young1 and unexperienced men1 and tricking them out of all their money4 ,and after they have beggared them1 they frequently teach them the same mystery of iniquity4 ,several nests of these they have rooted out1 and constrained not a few of them1 honestly to earn their bread by the sweat of their brow1 and the labour of their hands4 #h4 ,increasing in number and strength1 they extended their views1 and began not only to repress profane swearing1 but to remove out of our streets1 another public nuisance and scandal of the ,christian name1 common prostitutes4 ,many of these were stopped in their mid career of audacious wickedness4 ,and in order to go to the root of the disease1 many of the houses that entertained them1 have been detected1 prosecuted according to law1 and totally suppressed4 ,and some of the poor1 desolate women themselves1 tho' fallen to 8,the lowest line of human infamy0 have acknowledged the gracious providence of ,god1 and broke off their sins by lasting repentance4 ,several of these have been placed out1 and several received into the ,magdalen ,hospital4 #i4 ,if a little digression may be allowed1 who can sufficiently admire the wisdom of ,divine ,providence1 in the disposal of the times and seasons1 so as to suit one occurrence to another8 ,for instance4 ,just at a time when many of these poor creatures1 being stopt in their course of sin1 found a desire of leading a better life1 as it were in answer to that sad question1 8,but if ,i quit the way ,i now am in1 what can ,i do to live8 ,for ,i am not mistress of any trade2 and ,i have no friends that will receive me30 ,i say1 just at this time1 ,god has prepared the ,magdalen ,hospital4 ,here those who have no trade1 nor any friends to receive them1 are received with all tenderness4 ,here they may live1 and that with comfort1 being provided with all things1 that are needful for life and godliness4 #aj4 ,but to return4 ,the number of persons brought to justice1 from ,august #ageg1 to ,august #agfb is #ieif ,from thence to the present time3 ,for unlawful gaming1 and profane swearing1 #dj ,for sabbath-breaking1 #djj ,lewd women and keepers of ill houses1 #eej ,for offering to sale obscene prints1 #b ,in all #aj1ehh #8swering' replaced with #8swearing' #aa4 ,in the admission of members into the society1 no regard is had to any particular sect or party4 ,whoever is found upon enquiry to be a good man1 is readily admitted4 ,and none who has selfish or pecuniary views1 will long continue therein3 not only because he can gain nothing thereby1 because he would quickly be a loser3 inasmuch as he must commence subscriber1 as soon as he is a member4 ,indeed the vulgar cry is 8,these are all ,whitfelites40 ,but it is a great mistake4 ,about twenty of the constantly subscribing members1 are all that are in connexion with ,mr4 ,whitefield4 ,about fifty are in connexion with ,mr4 ,wesley4 ,about twenty1 who are of the established ,church1 have no connexion with either3 and about seventy are dissenters1 who make in all an hundred and sixty4 ,there are indeed many more1 who assist in the work by occasional subscriptions4 ,,ii4 #a4 ,these are the steps which have been hitherto taken1 in prosecution of this design4 ,i am in the second place1 to shew1 the excellency thereof1 notwithstanding the objections which have been raised against it4 ,now this may appear from several considerations4 ,and first1 from hence3 ,that the making an open stand1 against all the ungodliness and unrighteousness1 which overspread our land as a flood1 is one of the noblest ways of confessing ,christ in the face of his enemies4 ,it is giving glory to ,god1 and shewing mankind1 that even in these dregs of time 8,there are1 who faith prefer1 ,tho' few1 and piety to ,god40 ,and what more excellent1 than to render to ,god1 the honour due unto his name8 ,to declare by a stronger proof than words1 even by suffering1 and running all hazards1 ,verily there is a reward for the righteous2 doubtless there is a ,god that judgeth the earth4 #b4 ,how excellent is the design1 to prevent in any degree1 the dishonour done to his glorious name1 the contempt which is poured on his authority1 and the scandal brought upon our holy religion1 by the gross1 flagrant wickedness of those who are still called by the name of ,christ8 ,to stem in any degree the torrent of vice1 to repress the floods of ungodliness1 to remove in any measure those occasions of blaspheming the worthy name whereby we are called1 is one of the noblest designs it can possibly enter into the heart of man to conceive4 #c4 ,and as this design thus evidently tends1 to bring glory to ,god in the highest1 so it no less manifestly conduces1 to the establishing peace upon earth4 ,for as all sin directly tends1 both to destroy our peace with ,god1 by setting him at open defiance1 to banish peace from our own breasts1 and to set every man's sword against his neighbour3 so whatever prevents or removes sin1 does in the same degree promote peace1 both peace in our own soul1 peace with ,god1 and peace with one another4 ,such are the genuine fruits of this design1 even in the present world4 ,but why should we confine our views to the narrow bounds of time and space8 ,rather pass over these into eternity4 ,and what fruit of it shall we find there8 ,let the apostle speak3 ,brethren1 if one of you err from the truth1 and one convert him 7not to this or that opinion1 but to ,god67 let him know1 that he who converteth a sinner from the error of his way1 shall save a soul from death1 and hide a multitude of sins1 ,jam4 v4 #ai1 #bj4 #d4 ,nor is it to individuals only1 whether those who betray others into sin1 or those that are liable to be betrayed and destroyed by them1 that the benefit of this design redounds1 but to the whole community whereof we are members4 ,for is it not a sure observation1 righteousness exalteth a nation8 ,and is it not as sure on the other hand1 that sin is a reproach to any people8 ,yea1 and bringeth down the curse of ,god upon them8 ,so far therefore as righteousness in any branch is promoted1 so far is the national interest advanced4 ,so far as sin1 especially open sin is restrained1 the curse and reproach are removed from us4 ,whoever therefore they are that labour herein1 they are general benefactors4 ,they are the truest friends of their king and country4 ,and in the same proportion as their design takes place1 there can be no doubt1 but ,god will give national prosperity1 in accomplishment of his faithful word1 ,them that honour me1 ,i will honour4 #e4 ,but it is objected1 8,however excellent a design this is1 it does not concern you4 ,for are there not persons1 to whom the repressing these offences and punishing the offenders properly belong8 ,are there not constables and other parish-officers1 who are bound by oath to this very thing80 ,there are constables and church-wardens in particular1 who are engaged by solemn oaths1 to give due information against profaners of the ,lord's day1 and all other scandalous sinners4 ,but if they leave it undone1 if notwithstanding their oaths1 they trouble not themselves about the matter1 it concerns all that fear ,god1 that love mankind1 and that wish well to their king and country1 to pursue this design with the very same vigour1 as if there were no officers existing4 ,it being just the same thing1 if they are of no use1 as if they had no being4 #f4 8,but this is only a pretence3 their real design1 is to get money by giving informations40 ,so it has frequently and roundly been affirmed2 but without the least shadow of truth4 ,the contrary may be proved by a thousand instances3 no member of the society1 takes any part of the money which is by the law allotted to the informer4 ,they never did from the beginning3 nor does any of them ever receive any thing1 to suppress or withdraw their information4 ,this is another mistake1 if not wilful slander1 for which there is not the least foundation4 #g4 8,but the design is impracticable4 ,vice is risen to such an head1 that it is impossible to suppress it3 especially by such means4 ,for what can an handful of poor people1 do in opposition to all the world80 ,with men this is impossible1 but not with ,god4 ,and they trust1 not in themselves1 but him4 ,be then the patrons of vice ever so strong1 to him they are no more than grasshoppers4 ,and all means are alike to him4 ,it is the same thing with ,god to deliver by many or by few4 ,the small number therefore of those who are on the ,lord's side is nothing1 neither the great number of those that are against him4 ,still he doth whatever pleaseth him4 ,and there is no counsel or strength against the ,lord4 #8#i' replaced with #8#g' #h4 8,but if the end you aim at1 be really to reform sinners1 you chuse the wrong means4 ,it is the word of ,god must effect this1 and not human laws4 ,and it is the work of ministers1 not of magistrates4 ,therefore the applying to these1 can only produce an outward reformation4 ,it makes no change in the heart40 ,it is true the word of ,god is the chief1 ordinary means1 whereby he changes both the hearts and lives of sinners3 and he does this chiefly by the ministers of the gospel4 ,but it is likewise true1 that the magistrate is the minister of ,god3 and that he is designed of ,god to be a terror to evil doers1 by executing human laws upon them4 ,if this does not change the heart1 yet to prevent outward sin1 is one valuable point gain'd4 ,there is so much the less dishonour done to ,god1 less scandal brought on our holy religion1 less curse and reproach upon our nation1 less temptation laid in the way of others4 ,yea1 and less wrath heaped up by the sinners themselves against the day of wrath4 #i4 8,nay1 rather more3 for it makes many of them hypocrites1 pretending to be what they are not4 ,others1 by exposing them to shame1 and putting them to expence1 are made impudent and desperate in wickedness3 so that in reality none of them are any better1 if they are not worse than they were before40 ,this is a mistake all over4 ,for #a4 ,where are these hypocrites8 ,we know none who have pretended to be what they were not4 #b4 ,the exposing obstinate offenders to shame1 and putting them to expence1 does not make them desperate in offending1 but afraid to offend4 #c4 ,some of them1 far from being worse1 are substantially better1 the whole tenor of their lives being changed4 ,yea #d4 ,some are inwardly changed1 even from darkness to light1 and from the power of ,satan unto ,god4 #aj4 8,but many are not convinced1 that buying or selling on the ,lord's day is a sin40 ,if they are not convinced1 they ought to be3 it is high time they should4 ,the case is as plain as plain can be4 ,for if an open1 wilful breach both of the law of ,god and the law of the land1 is not sin1 pray what is8 ,and if such a breach both of divine and human laws is not to be punished1 because a man is not convinced it is a sin1 there is an end of all execution of justice1 and all men may live as they list4 #aa4 8,but mild methods ought to be tried first40 ,they ought4 ,and so they are4 ,a mild admonition is given to every offender1 before the law is put in execution against him3 nor is any man prosecuted1 till he has express notice1 that this will be the case1 unless he will prevent that prosecution1 by removing the cause of it4 ,in every case the mildest method is used1 which the nature of the case will bear3 nor are severer means ever applied1 but when they are absolutely necessary to the end4 #ab4 8,well1 but after all this stir about reformation1 what real good has been done80 ,unspeakable good2 and abundantly more1 than any one could have expected1 in so short a time1 considering the small number of the instruments1 and the difficulties they had to encounter4 ,much evil has been already prevented1 and much has been removed4 ,many sinners have been outwardly reformed2 some have been inwardly changed4 ,the honour of him whose name we bear1 so openly affronted1 has been openly defended4 ,and it is not easy to determine1 how many and how great blessings1 even this little stand1 made for ,god and his cause1 against his daring enemies1 may already have derived upon our whole nation4 ,on the whole then1 after all the objections that can be made1 reasonable men may still conclude1 a more excellent design could scarce ever enter into the heart of man4 ,,iii4 #a4 ,but what manner of men ought they to be1 who engage in such a design8 ,some may imagine1 any that are willing to assist therein1 ought readily to be admitted2 and that the greater the number of members1 the greater will be their influence4 ,but this is by no means true3 matter of fact undeniably proves the contrary4 ,while the former society for reformation of manners1 consisted of chosen members only1 tho' neither many1 rich1 nor powerful1 they broke thro' all opposition1 and were eminently successful in every branch of their undertaking4 ,but when a number of men1 less carefully chosen1 were received into that society1 they grew less and less useful1 till by insensible degrees1 they dwindled into nothing4 #b4 ,the number therefore of the members is no more to be attended to1 than the riches or eminence4 ,this is a work of ,god4 ,it is undertaken in the name of ,god1 and for his sake4 ,it follows1 that men who neither love nor fear ,god1 have no part or lot in this matter1 ,why takest thou my covenant in thy mouth1 may ,god say to any of these1 whereas thou thyself hatest to be reformed1 and hast cast my words behind thee8 ,whoever therefore lives in any known sin1 is not fit to engage in reforming sinners4 ,more especially if he is guilty in any instance1 or in the least degree1 of profaning the name of ,god1 or buying1 selling or doing any unnecessary work on the ,lord's day1 or offending in any other of those instances1 which this society is peculiarly designed to reform4 ,no3 let none who stands himself in need of this reformation1 presume to meddle with such an undertaking4 ,first1 let him pull the beam out of his own eye4 ,let him be himself unblamable in all things4 #c4 ,not that this will suffice4 ,every one engaging herein1 should be more than a harmless man4 ,he should be a man of faith3 having at least such a degree of that evidence of things not seen1 as to aim not at the things that are seen1 which are temporal1 but at those that are not seen1 which are eternal3 such a faith1 as produces a steady fear of ,god1 with a lasting resolution1 by his grace to abstain from all that he has forbidden1 and to do all that he has commanded4 ,he will more especially need1 that particular branch of faith1 confidence in ,god4 ,it is this faith which removes mountains1 which quenches the violence of fire1 which breaks thro' all opposition1 and enables one to stand against and chase a thousand1 knowing in whom his strength lies1 and even when he has the sentence of death in himself1 trusting in him who raiseth the dead4 #d4 ,he that has faith and confidence in ,god1 will of consequence be a man of courage4 ,and such it is highly needful every man should be1 who engages in this undertaking4 ,for many things will occur in the prosecution thereof1 which are terrible to nature3 indeed so terrible1 that all who confer with flesh and blood will be afraid to incounter them4 ,here therefore true courage has its proper place1 and is necessary in the highest degree4 ,and this1 faith only can supply4 ,a believer can say1 ,i fear no denial2 ,no danger ,i fear3 ,nor start from the trial2 ,for ,jesus is near4 #e4 ,to courage1 patience is nearly allied3 the one regarding future1 the other present evils4 ,and whoever joins in carrying on a design of this nature1 will have great occasion for this4 ,for notwithstanding all his unblamableness1 he will find himself just in ,ishmael's situation1 his hand against every man1 and every man's hand against him4 ,and no wonder4 ,if it be true1 that all who will live godly1 shall suffer persecution1 how eminently must this be fulfilled in them1 who not content to live godly themselves1 compel the ungodly to do so too1 or at least to refrain from notorious ungodliness8 ,is not this1 declaring war against all the world8 ,setting all the children of the devil at defiance8 ,and will not ,satan himself1 the prince of this world1 the ruler of the darkness thereof1 exert all his subtlety and all his force1 in support of his tottering kingdom8 ,who can expect1 the roaring lion will tamely submit to have the prey plucked out of his teeth8 ,ye have therefore need of patience1 that when ye have done the will of ,god ye may receive the promise4 #f4 ,and ye have need of steddiness1 that ye may hold fast this profession of your faith without wavering4 ,this also should be found in all that unite in this society2 which is not a task for a double-minded man1 for one that is unstable in his ways4 ,he that is as a reed shaken with the wind1 is not fit for this warfare1 which demands a firm purpose of soul1 a constant1 determined resolution4 ,one that is wanting in this1 may set his hand to the plow3 but how soon will he look back8 ,he may indeed endure for a time4 ,but when persecution or tribulation1 public or private troubles1 arise because of the work1 immediately he is offended4 #g4 ,indeed it is hard for any to persevere in so unpleasing a work1 unless love overpowers both pain and fear4 ,and therefore it is highly expedient that all engaged therein1 have the love of ,god shed abroad in their hearts3 that they should all be able to declare1 we love him1 because he first loved us4 ,the presence of him whom their soul loveth1 will then make their labour light4 ,they can then say1 not from the wildness of an heated imagination1 but with the utmost truth1 and soberness4 duplicate #8and' removed ,with thee conversing1 ,i forget ,all time1 and toil1 and care3 ,labour is rest1 and pain is sweet1 ,while thou1 my ,god1 art here4 #h4 ,what adds a still greater sweetness even to labour and pain1 is the ,christian love of our neighbour4 ,when they love their neighbour1 that is1 every soul of man1 as themselves1 as their own souls2 when the love of ,christ constrains them to love one another1 even as he loved us2 when1 as he tasted death for every man1 so they are ready to lay down their life for their brethren1 7including in that number1 every man1 every soul for which ,christ died37 what prospect of danger will then be able to fright them from their labour of love8 ,what suffering will they not be ready to undergo1 to save one soul from everlasting burnings8 ,what continuance of labour1 disappointment1 pain1 will vanquish their fixt resolution6 ,will they not be 8,gainst all repulses steeled1 nor ever tired1 ,with toilsome day1 or ill-succeeding night80 ,so love both hopeth and endureth all things4 ,so charity never faileth4 #8toilsom' replaced with #8toilsome' #i4 ,love is necessary for all the members of such a society1 on another account likewise2 even because it is not puffed up2 it produces not only courage and patience1 but humility4 ,and ,o6 how needful is this for all who are so employed6 ,what can be of more importance1 than that they should be little1 and mean1 and base1 and vile in their own eyes8 ,for otherwise1 should they think themselves any thing1 should they impute any thing to themselves1 should they admit any thing of a pharisaic spirit1 trusting in themselves that they were righteous1 and despising others3 nothing could more directly tend to overthrow the whole design4 ,for then they would not only have all the world1 but also ,god himself to contend with2 seeing he resisteth the proud1 and giveth grace only to the humble4 ,deeply conscious therefore should every member of this society be1 of his own foolishness1 weakness1 helplessness3 continually hanging with his whole soul upon him1 who alone hath wisdom and strength1 with an unspeakable conviction1 that the help which is done upon earth1 ,god doth it himself2 and that it is he alone who worketh in us1 both to will and to do1 of his good pleasure4 #aj4 ,one point more1 whoever engages in this design should have deeply imprest on his heart1 namely1 that the wrath of man worketh not the righteousness of ,god4 ,let him therefore learn of him who was meek as well as lowly4 ,and let him abide in meekness as well as humility3 ,with all lowliness and meekness1 let him walk worthy of the vocation wherewith he is called4 ,let him be gentle toward all men1 good or bad1 for his own sake1 for their sake1 for ,christ's sake4 ,are any ignorant and out of the way8 ,let him have compassion upon them4 ,do they even oppose the word and the work of ,god1 yea set themselves in battle array against it8 ,so much the more hath he need1 in meekness to instruct those who thus oppose themselves1 if haply they may awake out of the snare of the devil1 and no more be taken captive at his will4 ,,iv4 #a4 ,from the qualifications of those who are proper to engage in such an undertaking as this1 ,i proceed to shew1 fourthly1 ,with what spirit1 and in what manner1 it ought to be pursued4 ,first1 with what spirit4 ,now this first regards the motive which is to be preserved1 in every step that is taken4 ,for if at any time the light which is in thee be darkness1 how great is that darkness8 ,but if thine eye be single1 thy whole body shall be full of light4 ,this is therefore continually to be remembred1 and carried into every word and action4 ,nothing is to be spoke or done1 either great or small1 with a view to any temporal advantage3 nothing with a view to the favour or esteem1 the love or the praise of men4 ,but the intention1 the eye of the mind is always to be fixt on the glory of ,god and good of man4 #b4 ,but the ,spirit with which every thing is to be done1 regards the temper1 as well as the motive4 ,and this is no other than that1 which has been described above4 ,for the same courage1 patience1 steddiness1 which qualify a man for the work1 are to be exercised therein4 ,above all1 let him take the shield of faith3 this will quench a thousand fiery darts4 ,let him exert all the faith which ,god has given him1 in every trying hour4 ,and let all his doings be done in love3 never let this be wrested from him4 ,neither must many waters quench this love1 nor the floods of ingratitude drown it4 ,let likewise that lowly mind be in him1 which was also in ,christ ,jesus4 ,yea1 and let him be cloathed with humility1 filling his heart1 and adorning his whole behaviour4 ,at the same time1 let him put on bowels of mercies1 gentleness1 long-suffering3 avoiding the least appearance of malice1 bitterness1 anger or resentment2 knowing1 it is our calling1 not to be overcome of evil1 but to overcome evil with good4 ,in order to preserve this humble1 gentle love1 it is needful to do all things with recollection of spirit1 watching against all hurry1 or dissipation of thought1 as well as against pride1 wrath1 or surliness4 ,but this can be no otherwise preserved1 than by continuing instant in prayer1 both before and after he comes into the field2 and during the whole action2 and by doing all in the spirit of sacrifice1 offering all to ,god1 thro' the ,son of his love4 #c4 ,as to the outward manner of acting1 a general rule is1 let it be expressive of these inward tempers4 ,but to be more particular4 #a4 ,let every man beware1 not to do evil that good may come4 ,therefore putting away all lying1 let every man speak the truth to his neighbour4 ,use no fraud or guile1 either in order to detect or to punish any man1 but by simplicity or godly sincerity commend yourself to mens consciences in the sight of ,god4 ,it is probable1 that by your adhering to these rules1 fewer offenders will be convicted4 ,but so much the more will the blessing of ,god accompany the whole undertaking4 #d4 ,but let innocence be joined with prudence1 properly so called4 ,not that offspring of hell1 which the world calls prudence1 which is mere craft1 cunning1 dissimulation3 but with that wisdom from above1 which our ,lord peculiarly recommends1 to all who would promote his kingdom upon earth4 ,be ye therefore wise as serpents1 while ye are harmless as doves4 ,this wisdom will instruct you1 how to suit your words and whole behaviour1 to the persons with whom you have to do1 to the time1 place1 and all other circumstances4 ,it will teach you to cut off occasion of offence1 even from those who seek occasion1 and to do things of the most offensive nature1 in the least offensive manner that is possible4 #e4 ,your manner of speaking1 particularly to offenders1 should be at all times deeply serious1 7lest it appear like insulting or triumphing over them7 rather inclining to sad3 shewing that you pity them1 for what they do1 and sympathize with them in what they suffer4 ,let your air and tone of voice1 as well as words1 be dispassionate1 calm1 mild3 yea1 where it would not appear like dissimulation1 even kind and friendly4 ,in some cases1 where it will probably be received as it is meant1 you may profess the good-will you bear them3 but at the same time1 7that it may not be thought to proceed from fear1 or any wrong inclination7 professing your intrepidity and inflexible resolution1 to oppose and punish vice to the uttermost4 ,v4 #a4 ,it remains only to make some application of what has been said1 partly to you who are already engaged in this work1 partly to all that fear ,god1 and more especially to them that love as well as fear him4 ,with regard to you1 who are already engaged in this work1 the first advice ,i would give you is1 calmly and deeply to consider1 the nature of your undertaking4 ,know what you are about2 be throughly acquainted with what you have in hand4 ,consider the objections which are made to the whole of your undertaking4 ,and before you proceed1 be satisfied that those objections have no real weight4 ,then may every man act1 as he is fully persuaded in his own mind4 #b4 ,i advise you1 secondly1 be not in haste1 to increase your number4 ,and in adding thereto1 regard not wealth1 rank1 or any outward circumstance4 ,only regard the qualifications above described4 ,enquire diligently1 ,whether the person proposed be of an unblamable carriage1 and whether he be a man of faith1 courage1 patience1 steddiness8 ,whether he be a lover of ,god and man8 ,if so1 he will add to your strength as well as number4 ,if not1 you will lose by him more than you gain4 ,for you will displease ,god4 ,and be not afraid to purge out from among you1 any who do not answer the preceding character4 ,by thus lessening your number1 you will increase your strength3 you will be vessels meet for your master's use4 #c4 ,i would1 thirdly1 advise you1 narrowly to observe from what motive1 you at any time act or speak4 ,beware that your intention be not stained1 with any regard either to profit or praise4 ,whatever you do1 do it to the ,lord1 as the servants of ,christ4 ,do not aim at pleasing yourself in any point1 but pleasing him whose you are1 and whom you serve4 ,let your eye be single1 from first to last3 eye ,god alone in every word and work4 #d4 ,i advise you1 in the fourth place1 see that you do every thing in a right temper3 with lowliness1 and meekness1 with patience and gentleness1 worthy the gospel of ,christ4 ,take every step trusting in ,god1 and in the most tender1 loving spirit you are able4 ,mean time watch always1 against all hurry and dissipation of spirit1 and pray always with all earnestness and perseverance1 that your faith fail not4 ,and let nothing interrupt that spirit of sacrifice1 which you make of all you have and are1 of all you suffer and do1 that it may be an offering of a sweet smelling savour to ,god through ,jesus ,christ4 #e4 ,as to the manner of acting and speaking1 ,i advise you to do it with all innocence and simplicity1 prudence and seriousness4 ,add to these all possible calmness and mildness2 nay1 all the tenderness which the case will bear4 ,you are not to behave as butchers or hangmen1 but as surgeons rather2 who put the patient to no more pain than is necessary1 in order to the cure4 ,for this purpose1 each of you likewise has need of 8a lady's hand with a lion's heart40 ,so shall many even of them you are constrained to punish1 glorify ,god in the day of visitation4 #f4 ,i exhort all of you who fear ,god1 as ever you hope to find mercy at his hands1 as you dread being found 7tho' you knew it not7 even to fight against ,god3 do not on any account1 reason1 or pretence whatsoever1 either directly or indirectly1 oppose or hinder so merciful a design1 and one so conducive to his glory4 ,but this is not all3 if you are lovers of mankind1 if you long to lessen the sins and miseries of your fellow-creatures3 can you satisfy yourselves1 can you be clear before ,god1 by barely not opposing it8 ,are not you also bound by the most sacred ties1 as you have opportunity to do good to all men8 ,and is not here an opportunity of doing good to many1 even good of the highest kind8 ,in the name of ,god then1 embrace the opportunity4 ,assist in doing this good1 if no otherwise1 yet by your earnest prayers1 for them who are immediately employed therein4 ,assist them1 according to your ability1 to defray the expence which necessarily attends it1 and which without the assistance of charitable persons1 would be a burden they could not bear4 ,assist them1 if you can without inconvenience1 by quarterly or yearly subscriptions4 ,at least1 assist them now3 use the present hour1 doing what ,god puts into your heart4 ,let it not be said1 that you saw your brethren labouring for ,god1 and would not help them with one of your fingers4 ,in this way1 however1 come to the help of the ,lord1 to the help of the ,lord1 against the mighty6 #g4 ,i have an higher demand upon you who love1 as well as fear ,god4 ,he whom you fear1 whom you love1 has qualified you1 for promoting his work in a more excellent way4 ,because you love ,god1 you love your brother also3 you love not only your friends1 but your enemies2 not only the friends1 but even the enemies of ,god4 ,you have put on1 as the elect of ,god1 lowliness1 gentleness1 long-suffering4 ,you have faith in ,god1 and in ,jesus ,christ whom he hath sent3 faith which overcometh the world4 ,and hereby you conquer both evil shame1 and that fear of man which bringeth a snare3 so that you can stand with boldness before them that despise you and make no account of your labours4 ,qualified then as you are1 and armed for the fight1 will you be like the children of ,ephraim1 who being harnessed1 and carrying bows1 turned back in the day of battle8 ,will you leave a few of your brethren to stand alone1 against all the hosts of the aliens8 ,o say not1 8,this is too heavy a cross3 ,i have not strength or courage to bear it40 ,true2 not of yourself4 ,but you that believe1 can do all things through ,christ strengthening you4 ,if thou canst believe1 all things are possible to him that believeth4 ,no cross is too heavy for him to bear1 knowing that they that suffer with him1 shall reign with him4 ,say not1 8,nay1 but ,i cannot bear to be singular40 ,then you cannot enter into the kingdom of heaven4 ,no one enters there but thro' the narrow way4 ,and all that walk in this1 are singular4 ,say not1 8,but ,i cannot endure the reproach1 the odious name of an informer40 ,and did any man ever save his soul1 that was not a by-word1 and a proverb of reproach8 ,neither canst thou ever save thine1 unless thou art willing1 that men should say all manner of evil of thee4 ,say not1 8,but if ,i am active in this work1 ,i shall lose not only my reputation1 but my friends1 my customers1 my business1 my livelihood1 so that ,i shall be brought to poverty40 ,thou shalt not3 thou canst not3 it is absolutely impossible1 unless ,god himself chuseth it4 ,for his kingdom ruleth over all1 and the very hairs of thy head are all numbered4 ,but if the wise1 the gracious ,god chuse it for thee1 wilt thou murmur or complain8 ,wilt thou not rather say1 ,the cup which my ,father hath given me1 shall ,i not drink it8 ,if you suffer for ,christ1 happy are you3 the ,spirit of glory and of ,christ shall rest upon you4 ,say not1 8,i would suffer all things1 but my wife will not consent to it4 ,and certainly a man ought to leave father and mother and all1 and cleave to his wife40 ,true1 allbut ,god2 allbut ,christ4 ,but he ought not to leave him for his wife4 ,he is not to leave any duty undone1 for the dearest relative4 ,our ,lord himself hath said in this very sense1 ,if any man loveth father1 or mother1 or wife1 or children1 more than me1 he is not worthy of me6 ,say not1 8,well1 ,i would forsake all for ,christ4 ,but one duty must not hinder another4 ,and this would frequently hinder my attending public worship40 ,sometimes it probably would4 ,go then and learn what that meaneth1 ,i will have mercy and not sacrifice4 ,and whatever is lost1 by shewing this mercy1 ,god will repay sevenfold into thy bosom4 ,say not1 8,but ,i shall hurt my own soul4 ,i am a young man3 and by taking up loose women1 ,i should expose my self to temptation40 ,yes1 if you did this in your own strength1 or for your own pleasure4 ,but that is not the case4 ,you trust in ,god3 and you aim at pleasing him only4 ,and if he should call you even into the midst of a burning fiery furnace1 though thou walkest thro' the fire thou shalt not be burnt1 neither shall the flames kindle upon thee4 8,true2 if he called me into the furnace4 ,but ,i do not see that ,i am called to this40 ,perhaps thou art not willing to see it4 ,however1 if thou wast not called before1 ,i call thee now1 in the name of ,christ3 take up thy cross and follow him4 ,reason no more with flesh and blood1 but now resolve to cast in thy lot1 with the most despised1 the most infamous of his followers1 the filth and off-scouring of the world4 ,i call thee in particular1 who didst once strengthen their hands1 but since art drawn back4 ,take courage6 ,be strong6 ,fulfil their joy1 by returning with heart and hand4 ,let it appear1 thou departedst for a season1 that they might receive thee again for ever4 ,o be not disobedient to the heavenly calling6 ,and as for all of you1 who know whereunto ye are called1 count ye all things loss1 so ye may save one soul1 for which ,christ died4 ,and therein take no thought for the morrow1 but cast all your care on him that careth for you4 ,commit your souls1 bodies1 substance1 all1 to him1 as unto a merciful and faithful ,creator4 ,n4 ,b4 ,after this ,society had subscribed several years1 and done unspeakable good1 it was wholly destroyed1 by a verdict given against it in the ,king's ,bench1 with three hundred pounds damages4 ,i doubt a severe account remains for the witnesses1 the jury1 and all who were concerned in that dreadful affair4 ,,sermon ,,liii4 ,on the death of the ,rev4 ,mr4 ,george ,whitefield4 ,preached at the ,chappel in ,tottenham-,court-,road1 and at the ,tabernacle near ,moorfields1 on ,sunday1 ,november #ah1 #aggj4 ,,numb4 xxiii4 #aj4 ,let me die the death of the righteous1 and let my last end be like his6 #a4 ,,let my last end be like his6 ,how many of you join in this wish8 ,perhaps there are few of you who do not1 even in this numerous congregation4 ,and ,o that this wish may rest upon your minds6 ,that it may not die away1 till your souls also are lodged where the wicked cease from troubling1 and where the weary are at rest6 #b4 ,an elaborate exposition of the text1 will not be expected on this occasion4 ,it would detain you too long from the sadly-pleasing thought of your beloved brother1 friend1 and pastor2 yea1 and father too3 for how many are here whom he hath begotten in the ,lord8 ,will it not then be more suitable to your inclinations1 as well as to this solemnity1 directly to speak of this man of ,god1 whom you have so often heard speaking in this place8 ,the end of whose conversation ye know1 ,jesus ,christ1 the same yesterday1 to-day1 and for ever4 ,and may we not1 ,first1 ,observe a few particulars of his life and death4 ,secondly1 ,take some view of his character4 ,and1 ,thirdly1 ,inquire how we may improve this awful providence1 his sudden removal from us4 ,i4 #a4 ,we may1 in the first place1 observe a few particulars of his life and death4 ,he was born at ,glocester1 in ,december1 #agad1 and put to a ,grammar-school there1 when about twelve years old4 ,when he was seventeen he began to be seriously religious1 and served ,god to the best of his knowledge4 ,about eighteen he removed to the university1 and was admitted at ,pembroke-,college in ,oxford4 ,and about a year after1 he became acquainted with the ,methodists1 7so called7 whom from that time he loved as his own soul4 #b4 ,by them he was convinced1 that we must be born again1 or outward religion will profit us nothing4 ,he joined with them in fasting on ,wednesdays and ,fridays1 in visiting the sick and the prisoners1 and in gathering up the very fragments of time1 that no moment might be lost4 ,and he changed the course of his studies1 reading chiefly such books as entered into the heart of religion1 and led directly to an experimental knowledge of ,jesus ,christ1 and him crucified4 #c4 ,he was soon tried as with fire4 ,not only his reputation was lost1 and some of his dearest friends forsook him2 but he was exercised with inward trials1 and those of the severest kind4 ,many nights he lay sleepless upon his bed2 many days prostrate on the ground4 ,but after he had groaned several months under the ,spirit of bondage1 ,god was pleased to remove the heavy load1 by giving him the ,spirit of adoption1 enabling him1 through a living faith1 to lay hold on the ,son of his love4 #d4 ,however1 it was thought needful1 for the recovery of his health1 which was much impaired1 that he should go into the country4 ,he accordingly went to ,glocester1 where ,god enabled him to awaken several young persons4 ,these soon formed themselves into a little society1 and were some of the first fruits of his labour4 ,shortly after he began to read twice or thrice a week to some poor people in the town1 and every day to read to1 and pray with the prisoners in the county gaol4 #8goal' replaced with #8gaol' #e4 ,being now about twenty-one years of age1 he was solicited to enter into holy orders4 ,of this he was greatly afraid1 being deeply sensible of his own insufficiency4 ,but the bishop himself sending for him1 and telling him1 8,tho' ,i had purposed to ordain none under three and twenty1 yet ,i will ordain you whenever you come20 and several other providential circumstances concurring1 he submitted1 and was ordained on ,trinity-,sunday1 #agcf4 ,the next ,sunday he preached to a crouded auditory1 in the church wherein he was baptized4 ,the week following he returned to ,oxford1 and took his ,batchelor's degree4 ,and he was now fully employed1 the care of the prisoners and the poor lying chiefly on him4 #f4 ,but it was not long before he was invited to ,london1 to serve the cure of a friend going into the country4 ,he continued there two months1 lodging in the ,tower1 reading prayers in the chappel twice a week1 catechizing and preaching once1 beside daily visiting the soldiers in the barracks and the infirmary4 ,he also read prayers every evening at ,wapping-chappel1 and preached at ,ludgate-prison every ,tuesday4 ,while he was here1 letters came from his friends in ,georgia1 which made him long to go and help them4 ,but not seeing his call clear1 at the appointed time he returned to his little charge at ,oxford2 where several youths met daily at his room1 to build up each other in their most holy faith4 #g4 ,but he was quickly called from hence again to supply the cure of ,dummer in ,hampshire4 ,here he read prayers twice a day1 early in the morning1 and in the evening1 after the people came from work4 ,he also daily catechized the children1 and visited from house to house4 ,he now divided the day into three parts1 alloting eight hours for sleep and meals1 eight for study and retirement1 and eight for reading prayers1 catechizing1 and visiting the people4,is there a more excellent way for a servant of ,christ and his church8 ,if not1 ,who will go and do likewise8 #h4 ,yet his mind still ran on going abroad4 ,and being now fully convinced he was called of ,god thereto1 he set all things in order1 and in ,january #agcg1 went down to take leave of his friends in ,glocester4 ,it was in this journey that ,god began to bless his ministry in an uncommon manner4 ,wherever he preached1 amazing multitudes of hearers flocked together1 in ,glocester1 in ,stonehouse1 in ,bath1 in ,bristol3 so that the heat of the churches was scarce supportable4 ,and the impressions made on the minds of many1 were no less extraordinary4 ,after his return to ,london1 while he was detained by ,general ,oglethorpe1 from week to week1 and from month to month1 it pleased ,god to bless his word still more4 ,and he was indefatigable in his labour3 generally on ,sunday he preached four times1 to exceeding large auditories2 beside reading prayers twice or thrice1 and walking to and fro1 often ten or twelve miles4 #i4 ,on ,december #bh1 he left ,london4 ,it was on the #bith that he first preached without notes4 ,december #cj1 he went on board2 but it was above a month before they cleared the land4 ,one happy effect of their very slow passage1 he mentions in ,april following3 8,blessed be ,god1 we now live very comfortably in the great cabbin4 ,we talk of little else but ,god and ,christ3 and scarce a word is heard among us when together1 but what has reference to our fall in the first1 and our new birth in the second ,adam40 ,it seems likewise to have been a peculiar providence1 that he should spend a little time at ,gibraltar2 where both citizens and soldiers1 high and low1 young and old1 acknowledged the day of their visitation4 #aj4 ,from ,sunday1 ,may #g1 #agch1 till the latter end of ,august following1 he made full proof of his ministry in ,georgia1 particularly at ,savannah3 he read prayers and expounded twice a day and visited the sick daily4 ,on ,sunday he expounded at five in the morning2 at ten read prayers and preached1 and at three in the afternoon3 and at seven in the evening expounded the church-catechism4 ,how much easier is it for our brethren in the ministry1 either in ,england1 ,scotland1 or ,ireland1 to find fault with such a labourer in our ,lord's vineyard1 than to tread in his steps8 #aa4 ,it was now that he observed the deplorable condition of many children here2 and that ,god put into his heart the first thought of founding an ,orphan-house3 for which he determined to raise contributions in ,england1 if ,god should give him a safe return thither4 ,in ,december following he did return to ,london3 and on ,sunday1 ,january the #adth1 #agci1 he was ordained priest at ,christ-,church1 ,oxford4 ,the next day he came to ,london again3 and on ,sunday the #bast preached twice4 ,but though the churches were large1 and crouded exceedingly1 yet many hundreds stood in the churchyard1 and hundreds more returned home4 ,this put him upon the first thought of preaching in the open air4 ,but when he mentioned it to some of his friends1 they judged it to be mere madness4 ,so he did not carry it into execution1 till after he had left ,london4 ,it was on ,wednesday1 ,february #ba1 that finding all the church-doors to be shut in ,bristol1 7beside that no church was able to contain one half of the congregation7 at three in the afternoon he went to ,kingswood1 and preached abroad1 to near two thousand people4 ,on ,friday he preached there to four or five thousand2 and on ,sunday to 7it was supposed7 ten thousand4 ,the number continually increased all the time he stayed at ,bristol4 ,and a flame of holy love was kindled1 which will not easily be put out4 ,the same was afterwards kindled in various parts of ,wales1 of ,glocestershire1 and ,worcestershire4 ,indeed wherever he went1 ,god abundantly confirmed the word of his messenger4 #8whereever' replaced with #8wherever' #ab4 ,on ,sunday1 ,april #bi1 he preached the first time in ,moorfields1 and on ,kennington-common4 ,and the thousands of hearers were as quiet as they could have been in a church4 ,being again detained in ,england from month to month1 he made little excursions into several counties1 and received the contributions of willing multitudes1 for an ,orphan-house in ,georgia4 ,the embargo which was now laid on the shipping1 gave him leisure for more journies1 through various parts of ,england1 for which many will have reason to bless ,god to all eternity4 ,at length1 on ,august #ad1 he embarked4 ,but he did not land in ,pensylvania till ,october #cj4 ,afterwards he went through ,pensylvania1 the ,jerseys1 ,new-,york1 ,maryland1 ,virginia1 ,north and ,south ,carolina1 preaching all along to immense congregations1 with full as great effect as in ,england2 on ,january #aj1 #agdj1 he arrived at ,savannah4 #ac4 ,january #bi1 he added three desolate orphans to near twenty which he had in his house before4 ,the next day he laid out the ground for the house1 about ten miles from ,savannah4 ,february #aa1 he took in four orphans more1 and set out for ,frederica1 in order to fetch orphans that were in the southern parts of the colony4 ,in his return he fixt a school1 both for children and grown persons1 at ,darien1 and took four orphans thence4 ,march #be1 he laid the first stone of the ,orphan-house1 to which1 with great propriety1 he gave the name of ,bethesda3 a work for which the children yet unborn shall praise the ,lord4 ,he had now about forty orphans1 so that there were near an hundred mouths to be fed daily4 ,but he was careful for nothing1 casting his care on him who feedeth the young ravens that call upon him4 #ad4 ,in ,april he made another tour through ,pensylvania1 the ,jerseys1 and ,new-,york4 ,incredible multitudes flocked to hear1 among whom were abundance of negroes4 ,in all places the greater part of the hearers were affected to an amazing degree4 ,many were deeply convinced of their lost state2 many truly converted to ,god4 ,in some places thousands cried out aloud2 many as in the agonies of death4 ,most were drowned in tears2 some turned pale as death2 others were wringing their hands2 others lying on the ground2 others sinking into the arms of their friends2 almost all lifting up their eyes1 and calling for mercy4 #ae4 ,he returned to ,savannah1 ,june #e4 ,the next evening1 during the public service1 the whole congregation1 young and old1 were dissolved in tears4 ,after service1 several of the parishioners1 and all his family1 particularly the little children1 returned home crying along the street1 and some could not help praying aloud4 ,the groans and cries of the children continued all night1 and great part of the next day4 #af4 ,in ,august he set out again1 and through various provinces came to ,boston4 ,while he was here1 and in the neighbouring places1 he was extremely weak in body4 ,yet the multitudes of hearers were so great1 and the effects wrought on them so astonishing1 as the oldest men then alive in the town had never seen before4 ,the same power attended his preaching at ,new-,york2 particularly on ,sunday1 ,november #b4 ,almost as soon as he began1 crying1 weeping1 and wailing1 were to be heard on every side4 ,many sunk down to the ground1 cut to the heart3 and many were filled with divine consolation4 ,toward the close of his journey he made this reflection3 8,it is the seventy-fifth day since ,i arrived at ,rhode-,island1 exceeding weak in body4 ,yet ,god has enabled me to preach an hundred and seventy-five times in public1 beside exhorting frequently in private4 ,never did ,god vouchsafe me greater comforts3 never did ,i perform my journies with less fatigue1 or see such a continuance of the divine presence in the congregations to whom ,i preached40 ,in ,december he returned to ,savannah1 and in the ,march following arrived in ,england4 #ag4 ,you may easily observe1 that the preceding account is chiefly extracted from his own journals1 which1 for their artless and unaffected simplicity1 may vie with any writings of the kind4 ,and how exact a specimen is this of his labours both in ,europe and ,america1 for the honour of his beloved ,master1 during the thirty years that followed6 ,as well as of the uninterrupted shower of blessings wherewith ,god was pleased to succeed his labours6 ,is it not much to be lamented1 that any thing should have prevented his continuing this account1 till at least near the time when he was called by his ,lord to enjoy the fruit of his labour8,if he has left any papers of this kind1 and his friends account me worthy of the honour1 it would be my glory and joy to methodize1 transcribe1 and prepare them for the public view4 #ah4 ,a particular account of the last scene of his life1 is thus given by a gentleman of ,boston3 8,after being about a month with us in ,boston and its vicinity1 and preaching every day1 he went to ,old-york1 preached on ,thursday1 ,september #bg1 there2 proceeded to ,portsmouth1 and preached there on ,friday4 ,on ,saturday morning he set out for ,boston2 but before he came to ,newbury1 where he had engaged to preach the next morning1 he was importuned to preach by the way4 ,the house not being large enough to contain the people1 he preached in an open field4 ,but having been infirm for several weeks1 this so exhausted his strength1 that when he came to ,newbury1 he could not get out of the ferry-boat without the help of two men4 ,in the evening1 however1 he recovered his spirits1 and appeared with his usual chearfulness4 ,he went to his chamber at nine1 his fixt time1 which no company could divert him from3 and slept better than he had done for some weeks before4 ,he rose at four in the morning1 ,september #cj1 and went into his closet2 and his companion observed he was unusually long in private4 ,he left his closet1 returned to his companion1 threw himself on the bed1 and lay about ten minutes4 ,then he fell upon his knees1 and prayed most fervently to ,god1 #8,that if it was consistent with his will he might that day finish his ,master's work4' ,he then desired his man to call ,mr4 ,parsons1 the clergyman1 at whose house he was3 but in a minute1 before ,mr4 ,parsons could reach him died1 without a sigh or groan4 ,on the news of his death1 six gentlemen set out for ,newbury1 in order to bring his remains hither1 but he could not be moved1 so that his precious ashes must remain at ,newbury4 ,hundreds would have gone from this town to attend his funeral1 had they not expected he would have been interred here4,may this stroke be sanctified to the church of ,god in general1 and to this province in particular60 ,,ii4 #a4 ,we are in the second place1 to take some view of his character4 ,a little sketch of this1 was soon after published in the ,boston ,gazette3 an extract of which is subjoined3 8,in his public labours he has for many years astonished the world with his eloquence and devotion4 ,with what divine pathos did he persuade the impenitent sinner to embrace the practice of piety and virtue6 ,he spoke from the heart1 and with a fervency of zeal1 perhaps unequalled since the days of the apostles4 ,from the pulpit he was unrivalled in the command of an ever-crowded auditory4 ,nor was he less agreeable and instructive in his private conversation3 happy in a remarkable ease of address1 willing to communicate1 studious to edify4 ,may the rising generation catch a spark of that flame which shone with such distinguished lustre in the spirit and practice of this faithful servant of the most high ,god60 #b4 ,a more particular1 and equally just character of him1 has appeared in one of the ,english papers4 ,it may not be disagreeable to you1 to add the substance of this likewise3 8,the character of this truly pious person1 must be imprest on the heart of every friend to vital religion4 ,in spite of a tender constitution1 he continued1 to the last day of his life1 preaching with a frequency and a fervor1 that seemed to exceed the natural strength of the most robust4 ,being called to the exercise of his function at an age1 when most young men are only beginning to qualify themselves for it1 he had not time to make a very considerable progress in the learned languages4 ,but this defect was amply supplied1 by a lively and fertile genius1 by fervent zeal1 and by a forcible and most persuasive delivery4 ,and though in the pulpit he often found it needful1 by the terrors of the ,lord to persuade men1 he had nothing gloomy in his nature1 being singularly chearful1 as well as charitable and tender-hearted4 ,he was as ready to relieve the bodily as the spiritual necessities of those that applied to him4 ,it ought also to be observed1 that he constantly enforced upon his audience every moral duty1 particularly industry in their several callings1 and obedience to their superiors4 ,he endeavoured1 by the most extraordinary efforts1 of preaching in different places1 and even in the open fields1 to rouse the lower class of people1 from the last degree of inattention and ignorance1 to a sense of religion4 ,for this1 and his other labours1 the name of ,george ,whitefield1 will long be remembred with esteem and veneration40 #c4 ,that both these accounts are just and impartial1 will readily be allowed2 that is1 as far as they go4 ,but they go little farther than the outside of his character4 ,they shew you the preacher1 but not the man1 the ,christian1 the saint of ,god4 ,may ,i be permitted to add a little on this head1 from a personal knowledge of near forty years8 ,indeed1 ,i am thoroughly sensible how difficult it is to speak on so delicate a subject2 what prudence is required to avoid both extremes1 to say neither too little1 nor too much8 ,nay1 ,i know it is impossible to speak to all1 to say either less or more1 without incurring from some the former1 from others the latter censure4 ,some will seriously think1 that too little is said2 and others1 that it is too much4 ,but without attending to this1 ,i will speak just what ,i know1 before him to whom we are all to give an account4 #d4 ,mention has already been made of his unparalleled zeal1 his indefatigable activity1 his tender-heartedness to the afflicted1 and charitableness toward the poor4 ,but should we not likewise mention his deep gratitude1 to all whom ,god had used as instruments of good to him8 ,of whom he did not cease to speak in the most respectful manner1 even to his dying day4 ,should we not mention1 that he had an heart susceptible of the most generous and the most tender friendship8 ,i have frequently thought1 that this1 of all others1 was the distinguishing part of his character4 ,how few have we known of so kind a temper1 of such large and flowing affections8 ,was it not principally by this1 that the hearts of others were so strangely drawn and knit to him8 ,can any thing but love beget love8 ,this shone in his very countenance1 and continually breathed in all his words1 whether in public or private4 ,was it not this1 which1 quick and penetrating as lightning1 flew from heart to heart8 ,which gave that life to his sermons1 his conversations1 his letters8 ,ye are witnesses4 #e4 ,but away with the vile misconstruction of men of corrupt minds1 who know of no love but what is earthly and sensual4 ,be it remembered1 at the same time1 that he was endued with the most nice and unblemished modesty4 ,his office called him to converse very frequently and largely1 with women as well as men2 and those of every age and condition4 ,but his whole behaviour toward them1 was a practical comment on that advice of ,st4 ,paul to ,timothy1 ,intreat the elder women as mothers1 the younger as sisters1 with all purity4 #f4 ,mean time1 how suitable to the friendliness of his spirit1 was the frankness and openness of his conversation8 ,although it was far removed from rudeness on the one hand1 as from guile and disguise on the other4 ,was not this frankness at once a fruit and a proof of his courage and intrepidity8 ,armed with these1 he feared not the faces of men1 but used great plainness of speech to persons of every rank and condition1 high and low1 rich and poor3 endeavouring only by manifestation of the truth1 to commend himself to every man's conscience in the sight of ,god4 #g4 ,neither was he afraid of labour or pain1 any more than of what man could do unto him1 being equally 8,patient in bearing ill and doing well40 ,and this appeared in the steddiness wherewith he pursued whatever he undertook for his ,master's sake4 ,witness one instance for all1 the ,orphan-house in ,georgia1 which he began and perfected1 in spite of all discouragements4 ,indeed1 in whatever concerned himself1 he was pliant and flexible4 ,in this case he was easy to be intreated1 easy to be either convinced or persuaded4 ,but he was immoveable in the things of ,god1 or wherever his conscience was concerned4 ,none could persuade1 any more than affright him1 to vary in the least point from that integrity1 which was inseparable from his whole character1 and regulated all his words and actions4 ,herein he did 8,stand as an iron pillar strong1 ,and stedfast as a wall of brass40 #h4 99,if it be inquired1 ,what was the foundation of this integrity1 or of his sincerity1 courage1 patience1 and every other valuable and amiable quality1 it is easy to give the answer4 ,it was not the excellence of his natural temper3 not the strength of his understanding3 it was not the force of education2 no1 nor the advice of his friends4 ,it was no other than faith in a bleeding ,lord2 ,faith of the operation of ,god4 ,it was a lively hope of an inheritance incorruptible1 undefiled1 and that fadeth not away4 ,it was the love of ,god shed abroad in his heart by the ,holy ,ghost1 which was given unto him1 filling his soul with tender1 disinterested love to every child of man4 ,from this source arose that torrent of eloquence which frequently bore down all before it3 from this1 that astonishing force of persuasion1 which the most hardened sinners could not resist4 ,this it was1 which often made his head as waters1 and his eyes a fountain of tears4 ,this it was which enabled him to pour out his soul in prayer1 in a manner peculiar to himself1 with such fulness and ease united together1 with such strength and variety both of sentiment and expression4 #i4 99,i may close this head with observing1 ,what an honour it pleased ,god to put upon his faithful servant1 by allowing him to declare his everlasting gospel in so many various countries1 to such numbers of people1 and with so great an effect1 on so many of their precious souls6 ,have we read or heard of any person since the apostles1 who testified the gospel of the grace of ,god1 through so widely extended a space1 through so large a part of the habitable world8 ,have we read or heard of any person who called so many thousands1 so many myriads of sinners to repentance8 ,above all1 have we read or heard of any1 who has been a blessed instrument in his hand of bringing so many sinners from darkness to light1 and from the power of ,satan unto ,god8 ,it is true1 were we to talk thus to the gay world1 we should be judged to speak as barbarians4 ,but you understand the language of the country to which you are going1 and whither our dear friend is gone a little before us4 ,,iii4 ,but how shall we improve this awful providence8 ,this is the third thing which we have to consider4 ,and the answer to this important question is easy2 7may ,god write it in all our hearts67 ,by keeping close to the grand doctrines which he delivered3 and by drinking into his ,spirit4 #a4 ,and first1 let us keep close to the grand scriptural doctrines1 which he every where delivered4 ,there are many doctrines of a less essential nature1 with regard to which1 even the sincere children of ,god 7such is the present weakness of human understanding67 are and have been divided for many ages4 ,in these we may think and let think2 we may 8agree to disagree40 ,but mean time let us hold fast the essentials of the faith1 which was once delivered to the saints2 and which this champion of ,god so strongly insisted on1 at all times1 and in all places4 #b4 ,his fundamental point was1 ,give ,god all the glory of whatever is good in man4 ,and in the business of salvation1 ,set ,christ as high1 and man as low as possible4 ,with this point1 he and his friends at ,oxford1 the original ,methodists 7so called7 set out4 ,their grand principle was1 ,there is no power 7by nature7 and no merit in man4 ,they insisted1 all power to think1 speak1 or act right1 is in and from the ,spirit of ,christ3 and all merit is 7not in man1 how high soever in grace1 but merely7 in the blood of ,christ4 ,so he and they taught3 ,there is no power in man1 till it is given him from above1 to do one good work1 to speak one good word1 or to form one good desire4 ,for it is not enough to say1 all men are sick of sin3 no1 we are all dead in trespasses and sins4 ,it follows1 that all the children of men are by nature children of wrath4 ,we are all guilty before ,god1 liable to death temporal and eternal4 #c4 ,and we are all helpless1 both with regard to the power and to the guilt of sin4 ,for who can bring a clean thing out of an unclean8 ,none less than the ,almighty4 ,who can raise those that are dead1 spiritually dead in sin8 ,none but he who raised us from the dust of the earth4 ,but on what consideration will he do this8 ,not for works of righteousness that we have done4 ,the dead cannot praise thee1 ,o ,lord6 ,nor do any thing for the sake of which they should be raised to life4 ,whatever therefore ,god does1 he does it merely for the sake of his well beloved ,son2 he was wounded for our transgressions1 he was bruised for our iniquities4 ,he himself bore all our sins in his own body upon the tree4 ,he was delivered for our offences1 and rose again for our justification4 ,here then is the sole meritorious cause of every blessing we do or can enjoy3 in particular of our pardon and acceptance with ,god1 of our full and free justification4 ,but by what means do we become interested in what ,christ has done and suffered8 ,not by works1 lest any man should boast2 but by faith alone4 ,we conclude1 says the apostle1 that a man is justified by faith1 without the works of the law4 ,and to as many as thus receive him1 giveth he power to become the sons of ,god3 even to those that believe in his name1 who are born1 not of the will of man1 but of ,god4 #d4 ,and except a man be thus born again1 he cannot see the kingdom of ,god4 ,but all who are thus born of the ,spirit1 have the kingdom of ,god within them4 ,christ sets up his kingdom in their hearts2 ,righteousness1 peace1 and joy in the ,holy ,ghost4 ,that mind is in them1 which was in ,christ ,jesus1 enabling them to walk as ,christ also walked4 ,his indwelling-,spirit makes them both holy in heart1 and holy in all manner of conversation4 ,but still1 seeing all this is a free gift1 through the righteousness and blood of ,christ1 there is eternally the same reason to remember1 ,he that glorieth1 let him glory in the ,lord4 #e4 ,you are not ignorant1 that these are the fundamental doctrines which he every where insisted on4 ,and may they not be summed up1 as it were1 in two words1 ,the new birth1 and justification by faith8 ,these let us insist upon with all boldness1 at all times1 and in all places3 in public 7those of us who are called thereto7 and at all opportunities1 in private4 ,keep close to these good1 old1 unfashionable doctrines1 how many soever contradict and blaspheme4 ,go on1 my brethren1 in the name of the ,lord1 and in the power of his might4 ,with all care and diligence1 keep that safe which is committed to your trust3 knowing that heaven and earth shall pass away2 but this truth shall not pass away4 #f4 ,but will it be sufficient1 to keep close to his doctrines1 how pure soever they are8 ,is there not a point of still greater importance than this1 namely1 to drink into his spirit8 ,herein to be a follower of him1 even as he was of ,christ8 ,without this1 the purity of our doctrines1 would only increase our condemnation4 ,this therefore is the principal thing1 to copy after his spirit4 ,and allowing that in some points1 we must be content1 to admire what we cannot imitate3 yet in many others we may1 through the same free grace1 be partakers of the same blessing4 ,conscious then of your own wants1 and of his bounteous love1 who giveth liberally and upbraideth not1 cry to him that worketh all in all1 for a measure of the same precious faith3 of the same zeal and activity1 the same tender-heartedness1 charitableness1 bowels of mercies4 ,wrestle with ,god for some degree of the same grateful1 friendly1 affectionate temper3 of the same openness1 simplicity1 and godly sincerity4 ,love without dissimulation4 ,wrestle on1 till the power from on high works in you the same steady courage and patience3 and above all1 because it is the crown of all1 the same invariable integrity4 #g4 99,is there any other fruit of the grace of ,god1 with which he was eminently endowed1 and the want of which among the children of ,god he frequently and passionately lamented8 ,there is one1 that is1 ,catholic love3 that sincere and tender affection1 which is due to all those1 who1 we have reason to believe1 are children of ,god by faith3 in other words1 all those in every persuasion1 who fear ,god and work righteousness4 ,he longed to see all who had tasted of the good word1 of a truly ,catholic spirit1 7a word little understood and still less experienced by many1 who have it frequently in their mouth47 ,who is he that answers this character8 ,who is a man of a ,catholic spirit8 ,one who loves as friends1 as brethren in the ,lord1 as joint partakers of the present kingdom of heaven1 and fellow-heirs of his eternal kingdom1 all of whatever opinion1 mode of worship1 or congregation1 who believe in the ,lord ,jesus2 who love ,god and man3 who rejoicing to please1 and fearing to offend ,god1 are careful to abstain from evil1 and zealous of good works4 ,he is a man of a truly ,catholic spirit1 who bears all these continually upon his heart3 who having an unspeakable tenderness for their persons1 and an earnest desire of their welfare1 does not cease to commend them to ,god in prayer1 as well as to plead their cause before men3 who speaks comfortably to them1 and labours by all his words1 to strengthen their hands in ,god4 ,he assists them to the uttermost of his power1 in all things1 spiritual and temporal4 ,he is ready to spend and to be spent for them2 yea1 to lay down his life for his brethren4 #h4 ,how amiable a character is this8 ,how desirable to every child of ,god6 ,but why is it then so rarely found8 ,how is it1 that there are so few instances of it8 ,indeed1 supposing we have tasted of the love of ,god1 how can any of us rest1 'till it is our own8 ,why1 there is a delicate device1 whereby ,satan persuades thousands1 that they may stop short of it1 and yet be guiltless4 ,it is well1 if many here present are not in this snare of the devil1 taken captive at his will4 8,o yes1 says one1 ,i have all this love for those ,i believe to be children of ,god4 ,but ,i will never believe1 he is a child of ,god1 who belongs to that vile congregation6 ,can he1 do you think1 be a child of ,god1 who holds such detestable opinions8 ,or he that joins in such senseless and superstitious1 if not idolatrous worship80 ,so we justify ourselves in one sin1 by adding a second to it6 ,we excuse the want of love in ourselves1 by laying the blame on others4 ,to colour our own devilish temper1 we pronounce our brethren children of the devil4 ,o beware of this6 ,and if you are already taken in the snare1 escape out of it as soon as possible4 ,go and learn that truly ,catholic love1 which is not rash or hasty in judging3 that love which thinketh no evil1 which believeth and hopeth all things3 which makes all the allowances for others1 that we desire others should make for us4 ,then we shall take knowledge of the grace of ,god1 which is in every man1 whatever be his opinion or mode of worship4 ,then will all that fear ,god be near and dear unto us1 in the bowels of ,jesus ,christ4 #i4 ,was not this the spirit of our dear friend8 ,and why should it not be ours8 ,o thou ,god of love1 how long shall thy people be a bye-word among the ,heathen8 ,how long shall they laugh us to scorn1 and say1 8,see how these ,christians love one another80 ,when wilt thou roll away our reproach8 ,shall the sword devour for ever8 ,how long will it be1 ere thou bid thy people return from following each other8 ,now at least1 let all the people stand still1 and pursue after their brethren no more6 ,but whatever others do1 let all of us1 my brethren1 hear the voice of him that being dead1 yet speaketh6 ,suppose ye hear him say1 8,now at least1 be ye followers of me as ,i was of ,christ6 ,let brother no more lift up sword against brother1 neither know ye war any more6 ,rather put ye on1 as the elect of ,god1 bowels of mercies1 humbleness of mind1 brotherly kindness1 gentleness1 long-suffering1 forbearing one another in love4 ,let the time past suffice for strife1 envy1 contention2 for biting and devouring one another4 ,blessed be ,god1 that ye have not long ago been consumed one of another6 ,from henceforth hold ye the unity of the ,spirit in the bond of peace40 #aj4 ,o ,god1 with thee no word is impossible3 thou dost whatsoever pleaseth thee6 ,o that thou wouldst cause the mantle of thy prophet1 whom thou hast taken up1 now to fall upon us that remain6 ,where is the ,lord ,god of ,elijah8 ,let his spirit rest upon these thy servants6 ,shew thou art the ,god that answerest by fire6 ,let the fire of thy love fall on every heart6 ,and because we love thee1 let us love one another with a love stronger than death4 ,take away from us all anger1 and wrath1 and bitterness2 all clamour1 and evil-speaking4 ,let thy ,spirit so rest upon us1 that from this hour1 we may be kind to each other1 tender-hearted3 forgiving one another1 even as ,god1 for ,christ's sake1 hath forgiven us6 ,an ,,hymn4 ,,servant of ,god1 well done6 ,thy glorious warfare's past1 ,the battle's fought1 the race is won1 ,and thou art crown'd at last2 ,of all thy heart's desire ,triumphantly possest1 ,lodg'd by the ministerial quire ,in thy ,redeemer's breast4 ,in condescending love ,thy ceaseless prayer ,he heard1 ,and bad thee suddenly remove1 ,to thy complete reward3 ,ready to bring the peace1 ,thy beauteous feet were shod1 ,when mercy sign'd thy soul's release ,and caught thee up to ,god4 ,with saints inthron'd on high ,thou dost thy ,lord proclaim1 ,and still to ,god salvation cry1 ,salvation to the ,lamb6 ,o happy1 happy soul6 ,in extacies of praise1 ,long as eternal ages roll1 ,thou seest thy ,saviour's ,face4 ,redeem'd from earth and pain1 ,ah6 when shall we ascend1 ,and all in ,jesus' presence reign ,with our translated ,friend6 ,come1 ,lord1 and quickly come6 ,and when in ,thee complete1 ,receive thy longing servants home1 ,to triumphat thy feet6 #8savation' replaced with #8salvation' ,,advice ,to the ,people call'd ,,methodists1 ,with regard to ,,dress4 ,i4 #a4 ,i ,,am not fond of saying the same thing over and over3 especially when ,i have so many things to say1 that the day of life 7which with me is far spent7 is not likely to suffice for them4 ,but in some cases1 it is needful for you that ,i should3 and then1 it is not grievous to me4 ,and it may be best1 to speak freely and fully at once1 that there may be the less need of speaking on this head hereafter4 #b4 ,when we look into the bible with any attention1 and then look round into the world1 to see who believes and who lives according to this book3 we may easily discern1 that the system of practice1 as well as the system of truth there delivered1 is torn in pieces1 and scattered abroad1 like the members of ,absyrtus4 ,every denomination of ,christians retains some part either of ,christian truth or practice3 these hold fast one part1 and those another1 as their fathers did before them4 ,what is the duty mean-time of those who desire to follow the whole word of ,god8 ,undoubtedly to gather up all these fragments1 that if possible nothing be lost3 with all diligence to follow all those we see about us1 so far as they follow the bible3 and to join together in one scheme of truth and practice what almost all the world put asunder4 #c4 ,many years ago ,i observed several parts of ,christian ,practice1 among the people call'd ,quakers4 ,two things ,i particularly remarked among them1 ,plainness of speech and plainness of dress4 ,i willingly adopted both1 with some restrictions1 and particularly plainness of dress4 ,the same ,i recommended to you1 when ,god first called you out of the world3 and after the addition of more than thirty years experience1 ,i recommend it to you still4 #d4 ,but before ,i go any farther1 ,i must intreat you1 in the name of ,god1 ,be open to conviction4 ,whatever prejudices you have contracted from education1 custom or example1 divest yourselves of them1 as far as possible4 ,be willing to receive light either from ,god or man3 do not shut your eyes against it4 ,rather be glad to see more than you did before2 to have the eyes of your understanding opened4 ,receive the truth in the love thereof1 and you will have reason to bless ,god for ever4 ,,ii4 #a4 ,not that ,i would advise you1 to imitate the people called ,quakers1 in those little particularities of dress1 which can answer no possible end1 but to distinguish them from all other people4 ,to be singular1 merely for singularity's sake1 is not the part of a ,christian4 ,i do not therefore advise you1 to wear a hat of such dimensions1 or a coat of a particular form4 ,rather1 in things that are absolutely indifferent1 that are of no consequence at all1 humility and courtesy require you to conform to the customs of your country4 #b4 ,but ,i advise you to imitate them1 first1 in the ,neatness of their apparel4 ,this is highly to be commended1 and quite suitable to your ,christian calling4 ,let all your apparel therefore be as clean as your situation in life will allow4 ,it is certain1 the poor can't be so clean as they would1 as having little change of raiment4 ,but let even these be as clean as they can1 as care and diligence can keep them4 ,indeed they have particular need so to be2 because cleanliness is one great branch of frugality4 ,it is likewise more conducive to health1 than is generally considered4 ,let the poor then especially labour to be clean1 and provoke those of higher rank to jealousy4 #c4 ,i advise you to imitate them secondly1 in the ,plainness of their apparel4 ,in this are implied two things2 #a4 ,that your apparel be cheap1 not expensive2 far cheaper than others in your circumstances wear1 or than you would wear1 if you knew not ,god3 #b4 ,that it be grave1 not gay1 airy1 or showy2 not in the point of the fashion4 ,and these easy rules may be applied both to the materials whereof it is made1 and the manner wherein it is made or put on4 #d4 ,would you have a farther rule1 with respect to both8 ,then take one which you may always carry in your bosom4 8,do every thing herein with a single eye30 and this will direct you in every circumstance4 ,let a single intention to please ,god prescribe1 both what cloathing you shall buy1 and the manner wherein it shall be made1 and how you shall put on and wear it4 ,to express the same thing in other words3 ,let all you do in this respect1 be so done1 that you may offer it to ,god1 a sacrifice acceptable thro' ,christ ,jesus4 ,so that1 consequently1 it may increase your reward1 and brighten your crown in heaven4 ,and so it will do1 if it be agreeable to ,christian humility1 seriousness and charity4 #e4 ,shall ,i be more particular still8 ,then ,i exhort all those who desire me to watch over their souls1 ,wear no gold1 7whatever officers of state may do2 or magistrates1 as the ensign of their office7 no pearls or precious stones3 use no curling of hair1 or costly apparel1 how grave soever4 ,i advise those who are able to receive this saying1 ,buy no velvets1 no silks1 no fine linen3 no superfluities1 no mere ornaments1 tho' ever so much in fashion4 ,wear nothing1 tho' you have it already1 which is of a glaring colour1 or which is in any kind gay1 glittering1 showy2 nothing made in the very height of the fashion1 nothing apt to attract the eyes of the by-standers4 ,i do not advise women to wear rings1 ear-rings1 necklaces1 ,lace1 7of whatever kind or colour7 or ruffles1 which by little and little may easily shoot out from one to twelve inches deep4 ,neither do ,i advise men1 to wear coloured waistcoats1 shining stockings1 glittering or costly buckles or buttons1 either on their coats or in their sleeves1 any more than gay1 fashionable or expensive perukes4 ,it is true1 these are little1 very little things3 therefore they are not worth defending3 therefore give them up1 let them drop1 throw them away1 without another word4 ,else a little needle may cause much pain in your flesh1 a little self-indulgence much hurt to your soul4 ,,iii4 #ast4 #a4 ,for the preceding exhortation1 ,i have the authority of ,god1 in clear and express terms4 ,i will that women 7and by parity of reason1 men too7 adorn themselves in modest apparel1 with shame-facedness and sobriety1 not with broidered 7curled7 hair1 or gold1 or pearls1 7one kind of precious stones1 which was then most in use1 put for all7 or costly apparel1 but 7which becometh women professing godliness7 with good works4 ,again1 ,whose adorning let it not be that outward adorning1 of plating 7curling7 the hair1 and of wearing of gold1 or of putting on of apparel4 ,but let it bethe ornament of a meek and quiet spirit1 which is in the sight of ,god of great price4 ,nothing can be more express1 ,the wearing of gold1 of precious stones1 and of costly apparel1 together with curling of hair1 is here forbidden by name3 nor is there any restriction made either here or in any other scripture4 ,whoever therefore says1 8,there is no harm in these things10 may as well say1 ,there is no harm in stealing or adultery4 #a ,tim4 ii4 #i1 #aj4 #a ,pet4 iii4 #c1 #d4 #b4 ,there is something peculiarly observable in the manner wherein both ,st4 ,peter and ,st4 ,paul speak of these things4 ,let not your adorning 7says ,st4 ,peter7 be that outward adorning2 but let it be the ornament of a meek and quiet spirit4 ,the latter clause is not added barely to fill up the sentence1 but with strong and weighty reason4 ,for there is a direct contrariety 7as little as we may suspect it7 between that outward and this inward adorning4 ,and that1 both with regard to their source1 and with regard to their tendency4 ,as to their source1 all that adorning springs from nature2 a meek and quiet spirit from grace3 the former1 from conforming to our own will and the will of man1 the latter from conformity to the will of ,god4 ,and as to their tendency2 nothing more directly tends to destroy meekness and quietness of spirit1 than all that outward adorning1 whereby we seek to commend ourselves1 to men and not to ,god4 ,for this cherishes all those passions and tempers1 which overthrow the quiet of every soul wherein they dwell4 #8peculiary' replaced with #8peculiarly' #c4 ,let them adorn themselves1 saith ,st4 ,paul1 not with curling of hair1 or with gold1 pearls1 or costly apparel1 but 7which becometh women professing godliness7 with good works4 ,the latter clause is here likewise added1 for plain and weighty reasons4 ,for #a4 ,that kind of adorning cannot spring from godliness1 from either the love or fear of ,god1 from a desire of conforming to his will1 or from the mind which was in ,christ ,jesus4 #b4 ,it no way tends to increase godliness2 it is not conducive to any holy temper4 ,but #c4 ,it manifestly tends to destroy several of the tempers most essential to godliness4 ,it has no friendly influence on humility2 whether we aim at pleasing others or ourselves hereby4 ,either in one case or the other1 it will rather increase pride or vanity than lowliness of heart4 ,it does not at all minister to the seriousness which becomes a sinner born to die4 ,it is utterly inconsistent with simplicity2 no one uses it1 merely to please ,god4 ,whoever acts with a single eye1 does all things1 to be seen and approved of ,god2 and can no more dress1 than he can pray1 or give alms1 to be seen of men4 #d4 8,o6 but one may be as humble in velvet and embroidery1 as another is in sackcloth40 ,true3 for a person may wear sackcloth1 and have no humility at all4 ,the heart may be filled with pride and vanity1 whatever the raiment be4 ,again2 women under the yoke of unbelieving parents or husbands1 as well as men in office1 may on several occasions be constrained1 to put on gold or costly apparel4 ,and in cases of this kind1 plain experience shews1 that the baleful influence of it is suspended4 ,so that wherever it is not our choice but our cross1 it may consist with godliness1 with a meek and quiet spirit1 with lowliness of heart1 with ,christian seriousness4 ,but it is not true1 that any one can chuse this1 from a single eye to please ,god2 or consequently1 without sustaining great loss1 as to lowliness and every other ,christian temper4 ,points #8#g #h' replaced with #8#d #e' #e4 ,but however this be1 can you be adorned at the same time with costly apparel1 and with good works8 ,that is1 in the same degree as you might have been1 had you bestowed less cost on your apparel8 ,you know this is impossible3 the more you expend on the one1 the less you have to expend on the other4 ,costliness of apparel1 in every branch1 is therefore immediately1 directly1 inevitably destructive of good works4 ,you see a brother1 for whom ,christ died1 ready to perish for want of needful cloathing4 ,you would give it him gladly3 but alas6 ,it is corban1 whereby he might have been profited4 ,it is given already3 not indeed for the service of ,god2 not to the treasury of the temple3 but either to please the folly of others1 or to feed vanity1 or the lust of the eye in yourself4 ,now 7even suppose these were harmless tempers1 yet7 what an unspeakable loss is this1 if it be really true1 that every man shall receive his own reward1 according to his own labour6 ,if there is indeed a reward in heaven1 for every work of faith1 for every degree of the labour of love6 #b;dly4 #a4 ,as to the advice subjoined1 it is easy to observe1 that all those smaller things are1 in their degree1 liable to the same objections as the greater4 ,if they are gay1 showy1 pleasing to the eye1 the putting them on does not spring from a single view to please ,god4 ,it neither flows from1 nor tends to advance a meek and quiet spirit4 ,it does not arise from1 nor any way promote1 real1 vital godliness4 #b4 ,and if they are in any wise costly1 if they are purchased with any unnecessary expence1 they cannot but in proportion to that expence1 be destructive of good works4 ,of consequence they are destructive of that charity1 which is fed thereby3 hardening our heart against the cry of the poor and needy1 by inuring us to shut up our bowels of compassion toward them4 #c4 ,at least1 all unnecessary expences of this kind1 whether small or great1 are senseless and foolish4 ,this we may defy any man living to get over1 if he allows there is another world4 ,for there is no reward in heaven for laying out your money in ornaments or costly apparel3 whereas you may have an eternal reward1 for whatever you expend on earth4 #d4 ,consider this more closely4 ,here are two ways proposed of laying out such a sum of money4 ,i may lay it out in expensive apparel for myself1 or in necessary clothing for my neighbour4 ,the former will please my own eye1 or that of others3 the latter will please ,god4 ,now suppose there were no more harm in one than in the other1 in that which pleases man1 than in that which pleases ,god3 is there as much good in it8 ,if they are equally innocent1 are they equally wise8 ,by the one1 ,i gratify the desire of the eye1 and gain a pleasure that perishes in the using3 by the other1 ,i gain a larger share of those pleasures that are at ,god's right hand for evermore4 ,by the former ,i obtain the applause of man2 by the latter1 the praise of ,god4 ,in this way1 ,i meet with the admiration of fools3 in that1 ,i hear from the ,judge of ,all1 ,well done1 good and faithful servant6 ,enter thou into the joy of thy ,lord4 #e4 ,brethren1 whatever ye are accounted by men1 ,i would not have you fools in ,god's account4 ,walk ye circumspectly1 not as fools1 but as wise2 not in those ways which ,god may possibly forgive2 7to put things in the most favourable light7 but in those which he will certainly reward4 ,in wickedness be ye children still2 but in understanding be ye men4 ,i want to see a visible body of people1 who are a standing example of this wisdom2 a pattern of doing all things1 great and small1 with an eye to ,god and eternity4 ,,iv4 #a4 ,but we may be assured1 the wisdom of the world will find out abundance of objections to this4 ,accordingly it is objected1 first1 8,if ,god has given us plentiful fortunes1 if we are placed in the higher ranks of life1 we must act suitably to our fortune4 ,we ought then to dress according to our rank1 that is1 in gold and costly apparel40 ,not to insist1 that none of you are of this rank1 ,i answer1 ,where is this written8 ,our ,saviour once occasionally said1 ,behold1 they who wear gorgeous 7splendid7 apparel1 are in king's courts3 but he does not say1 they ought to be even there3 he neither enjoins1 nor countenances it4 ,and where is this either enjoined or allowed1 by him or any of his apostles8 ,bring me plain1 scriptural proof for your assertion1 or ,i cannot allow it4 #b4 8,but did not ,god give express command by ,moses1 that some even among his chosen people should be adorned in the most exquisite manner1 with gold and precious stones and costly array80 ,indeed he did3 he expressly commanded this1 with regard to ,aaron1 and his successors in the high-priesthood4 ,but to this ,i answer1 first1 this direction which ,god gave1 with regard to the ,jewish high-priest1 can certainly affect no person in ,england1 unless the ,archbishop of ,canterbury4 ,and ,i apprehend1 he does not plead the precedent4 ,secondly1 ,the ,jews and we are under different dispensations4 ,the glory of the whole ,mosaic dispensation1 was chiefly visible and external3 whereas the glory of the ,christian dispensation1 is of an invisible and spiritual nature4 #c4 8,but what then are gold and precious stones for8 ,why have they a place in the creation80 ,what if ,i say1 ,i cannot tell8 ,there are abundance of things in the creation1 which ,i do not know the use of4 ,what are crocodiles1 lions1 tigers1 scorpions for8 ,why have so many poisons a place in the creation8 ,some of them are for medicine3 but whatever they are for1 in whatever manner they may be useful1 they are certainly not to be used in such a manner as ,god has expressly forbidden4 #d4 8,but if they were not thus adorned1 ,kings and ,generals would be despised by their subjects and soldiers40 ,supposing they would1 that is nothing to you2 for you are neither ,kings nor ,generals4 ,but it is absolutely certain1 they would not1 if they were not despised on other accounts4 ,if they are valiant and wise1 they will never be despised1 for the plainness of their dress4 ,was ever ,general or ,king more esteemed or beloved by his subjects and soldiers than ,king ,charles of ,sweden8 ,and 'tis sure1 he wore no gold or costly apparel1 not so much as a common officer4 ,but we need not go so many years back4 ,who is the ,prince that is now honoured and beloved both by his subjects and soldiers1 far beyond any other ,king or ,general in ,europe8 ,there is no need to repeat his name4 ,but does he gain this honour and love1 by the costliness of his apparel8 ,so far from it1 that he rarely uses any other dress1 than the uniform of his own guards4 #e4 8,but if all men were to dress like him1 how would tradesmen live80 ,i answer1 #a4 ,god certainly considered this1 or ever he gave these commands4 ,and he would never have given them1 had he not seen1 that if they were universally observed1 men in general would live better than they otherwise could3 better in this world1 as well as that to come4 ,but1 #b4 ,there is no danger at all1 that they should be universally observed4 ,only a little flock in any civilized nation will observe them1 till the knowledge of ,god covers the earth4 #c4 ,if those who do observe them1 employ the money they thus save1 in the most excellent manner1 then a part of what before only served to fat a few rich tradesmen for hell1 will suffice to feed and clothe and employ many poor1 that seek the kingdom of heaven4 #d4 ,and how will those tradesmen themselves live8 ,they will live like men1 by honest labour1 most of whom before lived like swine1 wallowing in all gluttony and sensuality4 ,but1 #e4 ,this is all mere trifling4 ,it is only a copy of your countenance4 ,for it is not this1 it is not a regard to trade1 or the good of the nation1 that makes you disobey ,god4 ,no3 it is pride1 vanity1 or some other sinful temper1 which is the real cause of these sinful actions4 #f4 8,but we cannot carry on our own trade1 without dressing like other people40 ,if you mean only1 conforming to those customs of your country1 that are neither gay1 nor costly1 why should you not 8dress like other people80 ,i really think you should4 ,let an ,englishman dress like other ,englishmen2 not like a ,turk or a ,tartar4 ,let an ,english woman dress like other ,english women2 not like a ,french woman or a ,german4 ,but if you mean 8conformity to them in what ,god has forbidden10 the answer is ready at hand4 ,if you can't carry on your trade without breaking ,god's command1 you must not carry it on4 ,but ,i doubt the fact3 ,i know no trade which may not be carried on by one who uses plain and modest apparel4 ,i fear1 therefore1 this too is but a copy of your countenance3 you love these things1 and therefore think them necessary4 ,your heart carries away your judgment3 if you were not fond of them1 you would never dream of their necessity4 #g4 ,in one single case these things may be necessary1 that is1 unavoidable1 namely1 that of women who are under the yoke of self-willed1 unreasonable husbands or parents4 ,such may be constrained to do in some degree1 what otherwise they would not4 ,and they are blameless herein1 if #a4 ,they use all possible means1 arguments1 intreaties1 to be excused from it2 and when they cannot prevail1 #b4 ,do it just so far as they are constrained1 and no farther4 ,v4 #a4 ,and now1 brethren1 what remains1 but that ,i beseech you who are not under the yoke1 who are1 under ,god1 the directors of your own actions1 to set prejudice1 obstinacy1 fashion aside2 and yield to scripture1 to reason1 to truth4 ,suppose1 as some affirm1 you acted on no higher motive than to please me herein1 ,i know not that you would have need to be ashamed2 even this you might avow in the face of the sun4 ,you owe something to me3 perhaps it is not my fault1 if ye owe not your own souls also4 ,if then you did an indifferent thing1 only on this principle1 not to give me any uneasiness1 but to oblige1 to comfort me in my labour1 would you do much amiss8 ,how much more may you be excused in doing what ,i advise1 when truth1 reason and scripture advise the same8 ,when the thing in question is not an indifferent thing1 but clearly determined by ,god himself8 #b4 ,some years ago1 when ,i first landed at ,savannah in ,georgia1 a gentlewoman told me1 8,i assure you1 ,sir1 you will see as well-dressed a congregation on ,sunday1 as most you have seen in ,london40 ,i did so3 and soon after ,i took occasion to expound those scriptures which relate to dress1 and to press them freely upon my audience1 in a plain and close application4 ,all the time that ,i afterward ministered at ,savannah1 ,i saw neither gold in the church1 nor costly apparel4 ,but the congregation in general was almost constantly cloathed in plain1 clean linen or woollen4 #c4 ,and why should not my advice1 grounded on scripture and reason1 weigh with you as much as with them8 ,i will tell you why4 #a4 ,you are surrounded with saints of the world1 persons fashionably1 reputably religious4 ,and these are constant opposers of all1 who would go farther in religion than themselves4 ,these are continually warning you against running into extremes1 and striving to beguile you from the simplicity of the gospel4 #b4 ,you have near you still more dangerous enemies than these1 ,antinomians1 whether ,german or ,english2 who when any ,christian practise is enforced1 come in with the cookoo's note1 8,the law1 the law20 and while they themselves glory in their shame1 make you ashamed of what should be your glory4 #c4 ,you have suffered by false teachers of our own1 who undermined the doctrine you had received3 negatively1 in publicly1 by not insisting upon it1 by not exhorting you to dress as persons professing godliness3 7and1 not to speak for a ,christian duty1 is in effect to speak against it37 and positively in private1 either by jesting upon your exactness in observing the scripture-rule1 or by insinuations1 which if you did not mind them then1 yet would afterward weaken your soul4 #d4 ,you have been1 and are at this day in perils among false brethren3 ,i mean1 not only those of other congregations1 who count strictness all one with bondage3 but many of our own2 in particular those1 who were once clearly convinced of the truth3 but they have sinned away that conviction themselves1 and now endeavour to harden others against it3 at least1 by example2 by returning again to the folly1 from which they were once clean escaped4 ,but what is the example of all mankind1 when it runs counter to scripture and reason8 ,i have warned you a thousand times1 not to regard any example1 which contradicts reason or scripture4 ,if it ever should be 7pray1 that it may not be2 but if it ever should7 that ,i or my brother1 my wife1 or his1 or all of us together1 should set an example contrary to scripture and reason3 ,i intreat you1 regard it not at all3 still let scripture and reason prevail4 #d4 99,you who have passed the morning1 perhaps the noon of life1 who find the shadows of the evening approach1 set a better example to those that are to come1 to the now-rising generation4 ,with you the day of life is far spent2 the night of death is at hand4 ,you have no time to lose3 see that you redeem every moment that remains4 ,remove every thing out of the way1 be it ever so small 7tho' indeed gay or costly apparel is not so7 that might any ways obstruct your lowliness and meekness1 your seriousness of spirit1 your single intention to glorify ,god1 in all your thoughts and words and actions4 ,let no needless expence hinder your being in the highest degree you possibly can1 rich in good works3 ready to distribute1 willing to communicate1 till you are cloathed with glory and immortality4 #8possible' replaced with #8possibly' 99,our carcases will soon fall into the dust3 then let the survivors adorn them with flowers4 ,mean time let us regard those ornaments only1 that will accompany us into eternity4 #e4 99,you that are in the morning of your days1 either your form is agreeable1 or it is not4 ,if it is not1 do not make your person remarkable3 rather let it lie hid in common apparel4 ,on every account1 it is your wisdom1 to recommend yourself to the eye of the mind3 but especially to the eye of ,god1 who reads the secrets of your hearts1 and in whose sight the incorruptible ornaments alone are of great price4 ,but if you would recommend yourself by dress1 is any thing comparable to plain neatness8 ,what kind of persons are those1 to whom you could be recommended by gay or costly apparel8 ,none that are any way likely to make you happy3 this pleases only the silliest and worst of men4 ,at most1 it gratifies only the silliest and worst principle in those who are of a nobler character4 #f4 99,to you whom ,god has intrusted with a more pleasing form1 those ornaments are quite needless1 8,the adorning thee with so much art ,is but a barbarous skill3 ',tis like the poisoning of a dart1 ,too apt before to kill40 ,that is1 to express ourselves in plain ,english1 without any figure of poetry1 it only tends to drag them faster into death everlasting1 who were going fast enough before1 by additional provocations to lust1 or at least1 inordinate affection4 ,did you actually design to raise either of these1 in those who looked upon you8 ,what1 while you and they were in the more immediate presence of ,god8 ,what profaneness and inhumanity mixt together6 ,but if you designed it not1 did you not foresee it8 ,you might have done so1 without any extraordinary sagacity4 8,nay1 ,i did not care or think about it40 ,and do you say this by way of excuse8 ,you scatter abroad arrows1 firebrands and death2 and do not care or think about it6 #g4 99,o let us all walk more charitably and more wisely for the time to come6 ,let us all cast aside from this very hour1 whatever does not become men and women professing godliness3 whatever does not spring from the love and fear of ,god1 and minister thereto4 ,let our seriousness shine before men1 not our dress3 let all who see us know that we are not of this world4 ,let our adorning be that which fadeth not away1 even righteousness and true holiness4 ,if ye regard not weakening my hands and grieving my spirit1 yet grieve not the ,holy ,spirit of ,god4 ,do you ask1 8,but what shall ,i do with the gay or costly apparel1 and with the ornaments ,i have already8 ,must ,i suffer them to be lost8 ,ought ,i not to wear them now ,i have them80 ,i answer1 ,there is no loss like that of using them3 wearing them is the greatest loss of all4 ,but what then shalt thou do with them8 ,burn them rather than wear them2 throw them into the depth of the sea4 ,or if thou canst with a clear conscience1 sell them1 and give the money to them that want4 ,but buy no more at the peril of thy soul4 ,now be a faithful steward4 ,after providing for those of thine own houshold things needful for life and godliness1 feed the hungry1 clothe the naked1 relieve the sick1 the prisoner1 the stranger1 with all that thou hast4 ,then shall ,god clothe thee with glory and honour1 in the presence of men and angels3 and thou shalt shine as the brightness of the firmament1 yea1 as the stars for ever and ever4 ,,the ,,duties ,,of ,,husbands and ,,wives4 ,i ,,am persuaded1 it is not possible for me to write any thing so full1 so strong1 and so clear on this subject1 as has been written near an hundred and fifty years ago1 by a person of equal sense and piety4 ,i shall therefore only abridge what he has written on the head1 with some few alterations and additions4 ,i beseech you all1 who are more immediately concerned1 to read it with the calmest attention1 and with earnest prayer1 that what is here written1 may be transcribed into your hearts and lives4 ,,chap4 ,i4 ,the first duty of the ,married1 ,chastity4 #a4 ,,this duty is so manifest1 that no person whatever can pretend ignorance of it4 ,the law of ,god1 the law of nature1 and the laws of all well ordered societies enjoin it4 ,the violation of this unties the marriage-knot1 and dissolves the marriage-covenant4 ,for our ,lord himself1 who utterly disallows of other divorces1 yet allows divorce in case of adultery4 8,but may the person wronged admit the wrongdoer again1 after the offence is known80 ,i answer1 they may1 provided the offender give full1 satisfactory proof of amendment4 ,we read not any command to the contrary4 ,but if the offender persist in sin1 then the innocent person1 having full proof thereof1 is bound to withdraw from the sinner4 #b4 ,let any who find strong temptations to this sin1 #a4 ,constantly and conscientiously perform private duties4 ,the blessing of ,god hereon will make him conqueror1 over what before seemed most unconquerable4 #b4 ,be diligent in your calling1 that you may have no leisure for inflaming imaginations4 ,it is certain1 an idle person1 if occasion and constitution serve1 will sooner or later prove adulterous4 ,but diligence joined with hearty prayer1 will preserve a man pure and undefiled4 #c4 ,be exactly temperate4 ,it is easy to put out the fiercest fire1 by withdrawing the fewel4 ,if therefore you would be chaste in your marriage1 be sparing in your food4 #d4 ,carefully shun every temptation and all opportunities of sin3 especially1 shun as a rock the company of any person apt to tempt1 or to be tempted2 and consider1 that the coldest water will be hot1 if it be set near the fire4 #c4 ,these directions are such as agree to all1 married or unmarried4 ,there remains another help peculiar to the former1 the due use of marriage4 ,the ordinances of ,god will answer their end1 if our abuse of them do not hinder4 ,now ,god has ordained marriage for this end1 among others1 to prevent fornication4 ,wherefore let it be used in the manner it ought1 and it will surely answer its end4 ,and in this respect1 the wife hath not power over her own body1 but the husband4 ,neither hath the husband power over his own body1 but the wife4 ,it is not in the choice of either1 whether to live with the other1 or not4 ,but they are bound in conscience so to do1 and cannot refuse it without grievous sin4 ,there may indeed be a separation for a time1 if needful affairs require4 ,but it is not lawful for either the man or the woman to leave the other totally or finally4 #d4 ,in this their society two things are to be observed1 that it be sanctified and temperate4 ,first1 it must be sanctified1 that is1 made lawful and holy to them by the word of ,god and prayer4 ,the word of ,god clearly shews the lawfulness of it4 ,for ,god has said expresly1 ,marriage is honourable among all men1 and the bed undefiled4 ,but let it also be sanctified or made holy by prayer4 ,solemnly pray for the blessing of ,god upon his ordinance1 not forgetting to return him particular thanks for his infinite goodness herein4 ,that this is requisite none can deny1 that will not deny the authority of ,st4 ,paul4 ,for he affirms1 that marriage1 as well as meat and drink1 is sanctified by prayer and thanksgiving4 ,as therefore it is a brutish profaneness1 for any man to sit down to his table1 as an horse to the manger1 without asking the blessing of ,god first1 and to return from it1 as a fox from his prey1 without praising him that gave him food and appetite2 so it is great licentiousness for married persons to come together1 as it were brute beasts1 without either prayer or thanksgiving4 ,the hope of posterity1 the stay of old age1 the support of every man's house1 the supply of the church and common-wealth1 hang upon the fruit of marriage4 ,is it then more than needs1 to ask the blessing of ,god in a thing of so great importance8 ,surely we should bring his curse upon us1 were we either to forget it as needless1 or despise it as ridiculous4 ,yea1 whereas marriage is instituted in part for the subduing inordinate desires1 it cannot answer that end1 without ,god's blessing2 which how can we expect1 if we scorn to ask it8 ,certainly1 the men that use marriage in a brutish manner1 not seeing ,god therein1 nor sanctifying it to themselves by these means1 will thereby become more and more brutish4 ,wherefore let no man scoff at a duty plainly commanded by ,god3 but let us learn to know the full efficacy of prayer1 and to reap the fruit of it in all things4 #e4 ,it must1 secondly1 ,be temperate4 ,we are always to remember1 ,god ordained marriage chiefly for the increase of mankind1 and not to kindle lustful desires1 but to quench them4 ,i confess1 we should take great heed of laying snares upon mens consciences1 and must be very careful not to bind them1 where ,god has not bound them4 ,but this is a sure rule3 the quantity of every thing1 must be suited to the end4 ,this being considered1 the married are not to provoke desires1 but allay them1 when they provoke themselves4 ,they must not strive to inflame the passions when they are cool1 but when they are moved of themselves1 to assuage them4 ,in a word1 marriage should be used as sparingly1 as consists with the need of the persons married4 ,a temperate use promotes purity3 excess inflames lust1 and inclines to adultery4 ,wherefore the foregoing rule should be carefully observed1 that the married come no oftener together1 than is needful to extinguish natural desires1 when they would otherwise become troublesome to them4 ,now the sanctified use of marriage is also an help to the temperate use of it4 ,but they seldom fail to exceed1 who do not take care to make all things holy by prayer and thanksgiving4 #f4 ,perhaps one might add1 it should ever be accompanied with chearfulness and willingness4 ,they must neither deny themselves to each other1 nor behave with grudging and forwardness2 but rather with readiness and all demonstrations of sincere affection4 ,the scripture plainly testifies this1 by the very term benevolence or good-will4 ,for no man can call that good-will1 which is done churlishly and discontentedly3 a behaviour that naturally tends to alienate the heart1 and create suspicions of estrangement of affection4 ,,chap4 ,,ii4 ,of the ,love of married ,persons4 #a4 ,,the marriage-covenant binds all that enter into it1 to several other duties1 as well as to chastity3 but not under the same forfeiture1 failing in these breaks ,god's command1 but does not break the bond of matrimony4 ,no ill-behaviour dissolves this1 while we are not wronged as to the marriage-bed4 ,thou art still an husband or a wife1 though thy yoke-fellow is wanting in many duties4 ,be careful therefore to do thy own part still1 however slenderly thou art requited4 #b4 ,the duties common to husbands and wives1 partly respect themselves1 and partly their families4 ,all the former sort may be reduced to two heads1 love and the fruits of love4 ,first1 ,love3 their hearts must be united as well as their hands3 else their union will be more troublesome than can be imagined4 ,love is the life and soul of marriage1 without which it differs from itself as a carcase from a living body4 ,this makes all things easy1 whereas the absence of it makes all things hard4 ,love seasons and sweetens every state2 love composes all controversies4 ,in whomsoever love prevails1 to them only marriage is what it should be1 a pleasing combination of two persons into one home1 one purse2 one heart and one flesh4 ,and this love must have two especial properties1 first1 ,it must be spiritual2 secondly1 matrimonial4 ,it must be spiritual in its ground1 and in its working4 ,its chief ground must be the commandment of ,god4 ,a ,christian must love his wife1 not only because she is beautiful or loving1 but chiefly because ,god enjoins it4 ,the wife must love her husband1 not only because he is handsome1 kind or well-behaved1 but because ,god the sovereign of all souls1 has commanded women to be lovers of their own husbands4 ,not the face1 portion or good qualities of the married1 must be the chief cause of their loving each other1 but the will of ,god2 and that affection which stands on this stable foundation will be lasting3 while that which stands on any other consideration1 will be subject to change every hour4 ,for how can the building stand fast1 if the foundation sink away8 ,either some storm of contention will overthrow that love1 or it will fall down of itself thro' age4 ,or else it will degenerate into jealousy1 the devouring canker-worm1 that eats up the hearts of married persons1 and consumes or spoils the sweet fruit they may reap4 ,but he that loves his wife1 because she is his wife1 and ,god commands him to love her as such1 will love her1 so long as she is his wife1 whatever she prove beside4 ,thou lovest thy wife1 because she is fair1 good-humoured1 courteous3 but what if all these should fail8 ,thou lovest thy husband1 because he is handsome1 sensible1 kind3 but where will thy love be1 if these things should alter8 ,you see there is no firmness in that love1 which is procured only by these motives4 ,but if thou love thy wife or husband1 because ,god enjoins it1 then thy love will be constant and perpetual4 #c4 ,this property of love1 that it is spiritual1 built on the rock of ,god's commandment1 answers all the objections which many would make against it in their own cases4 8,who1 says a man1 can love such a wife80 8,and what wife1 says a woman1 can love such an husband80 ,i answer1 a man whose affection is spiritual1 can love even such a wife4 ,and the woman who has attained to spiritual love finds it possible to love even such an husband4 #d4 ,but as the ground of their love must be spiritual1 so must also the working thereof4 ,it must seek the spiritual good of the person beloved1 by every possible means4 ,for that love which seeks only their temporal welfare1 deserves no better name than carnal love4 ,but surely those who love each other1 because ,god bids them1 will love each other as ,god bids them4 ,they will be careful of each others souls1 as well as of their bodies and estates4 ,but alas6 ,how exceedingly does the love of most married people fail herein8 ,thou art kind to thy wife or husband1 and it goes to thy heart1 to think any thing should be wanting for their good4 ,it is well2 but so may a ,turk as well as thou1 if by good1 thou meanest only that which is temporal4 ,but dost thou seek to help thy yoke-fellow to heavenly1 as well as earthly benefits8 ,this is spiritual love3 this becomes a ,christian husband1 and a ,christian wife4 ,be not then carnal in your love1 walking as men1 but spiritual as the children of ,god4 #e4 99,but remember farther1 that your love must be matrimonial1 as well as spiritual4 ,it must be matrimonial1 with regard1 #a4 ,to the degree1 and #b4 ,to the effect of it4 ,for the first1 ,a man should love his wife1 a woman her husband1 above all the creatures in the world4 ,next to the living ,god1 the wife is to have the highest place in the husband's heart1 and he in her's4 ,no neighbour1 no friend1 no parent1 no child1 should be so near and dear to either as the other4 ,they are joined in the closest of all unions2 therefore their mutual affection should be most abundant4 ,they must do more and suffer more for each other1 than for any other in all the world4 ,they must bear with more faults in each other than any besides1 and be ready to take more pains for each other4 #f4 ,secondly1 ,as to the effect of this love1 it should knit them together1 that they may receive full satisfaction in each other4 ,love should cause a man to account his wife the only woman in the world3 and so the wife to account her husband the only man in the world4 ,the persons of each should be to the other the most precious of all persons4 ,do any object1 this cannot be1 unless every man and every woman1 could find in their own yoke-fellow as amiable qualities as are to be found in others3 ,i answer1 not the good qualities of either1 but the good pleasure of ,god is the ground of their mutual dearness4 ,good qualities make this duty more easy3 but it is still a duty1 tho' good qualities be away4 ,a man may lawfully think another woman a better woman than his own wife4 ,but he may not love another woman1 tho' more virtuous1 above his own1 tho' less virtuous4 ,this is the effect of matrimonial love1 to settle the heart of each upon the other1 above all in the world besides4 ,it admits of none equal in affection1 but places the yoke-fellow next to our own soul4 ,nor will it bear the desire of change1 but so links their hearts together1 that in this respect they are only dear to each other4 #g4 ,the means to get and confirm this love1 is to have one house1 one table1 one bed4 ,but besides this natural means of procuring love1 there are two spiritual means4 ,the one is1 to take special notice1 of ,god's gracious providence in their match4 ,they must often consider1 that ,god joined them together1 for their mutual benefit1 as being on the whole fitter for each other1 than any person besides could be4 ,we know1 that a mean gift is often respected1 for the giver's sake4 ,and he that loveth ,god1 cannot but love all his blessings for his sake4 ,wherefore remember1 that ,god in great goodness 7for crosses also come to ,god's children from his goodness7 hath bestowed this yoke-fellow1 and thou shalt dearly love thy wife or husband1 tho' perhaps not so well-tempered4 ,for the dearness of the giver will countervail the defects of the gift4 ,and then thy yoke-fellow's distempers will grieve thee indeed1 but not alienate thy affection4 #h4 ,another means of uniting your souls is1 constantly to join in exercises of piety4 ,pray together3 sing together3 confer together1 concerning your heavenly country4 ,and this will be found an excellent means of confirming your mutual love4 ,these will nourish the ,spirit of holiness in you3 and that inkindles love wherever it comes4 ,by these you will soon perceive yourselves to have been spiritually profitable to each other3 and to receive a spiritual benefit cannot but beget and nourish spiritual affection4 ,naturally you would grow weary of each other3 but if you season your natural communion1 with this communion in spiritual things1 it will prevent all satiety4 ,jars and contentions are the great hindrances of love2 but the joining together in these exercises1 will cause you to jar far more seldom3 nor will any sudden jar fester or rankle1 so as to breed hard thoughts of one another1 which are the bane of love4 ,prayer will prevent most contentions and compose all3 for when you shall appear before ,god in prayer1 instead of blaming each other1 you will each blame yourself1 and then all contention will cease4 #i4 ,but some may say1 8,what shall ,i do1 who have such an husband or wife1 as neither can nor will join with me1 in the service of ,god80 ,i answer1 pray for that yoke-fellow1 who will not pray with thee4 ,the less able or willing they are to intreat for themselves1 the more frequently and earnestly intreat ,god for them4 ,it may be1 ,god will give thee thy desire1 and turn their hearts to thee4 ,at least1 thy own soul will gain an increase of heavenly love to them4 ,and this is sure1 that to love your yoke-fellow spiritually and fervently1 tho' you are not loved again1 is far better1 than to be loved of them1 without so loving4 ,,chap4 ,,iii4 ,of the ,effects of ,love4 #a4 ,,the effects of nuptial love are three1 ,pleasingness1 ,faithfulness1 ,helpfulness4 ,the first1 which must mix itself with all the rest1 is an earnest desire to please each other1 so far as it is possible to be done1 without sinning against ,god4 ,wherefore the husband must do or leave undone1 any thing he can1 that he may please his wife3 and the wife must in any thing cross her own desires that she may satisfy his4 ,in diet1 attire1 choice of company1 and all things else1 each must fulfill the other's desire1 as absolutely as can be done1 without transgressing the law of ,god4 ,as difficult as this may seem at first1 practice will make it easy4 ,resolutely begin1 and the proceeding will be pleasanter than the beginning4 ,especially if both labour together1 each seeking to oblige the other4 ,for it cannot be difficult to satisfy one1 who desires to take as well as to give satisfaction4 #b4 ,but some will say1 8,this suits not me1 nothing will satisfy my froward yoke-fellow40 ,i answer1 ,it may be so3 it is not in ones power1 to make a froward person take a thing well4 ,but it is in your power1 to do your best1 to satisfy such an one2 and to strive the more1 the more averse to peace your companion is4 8,but it is hard1 to be still striving against the stream40 ,it is2 but duties must not be omitted because they are hard4 ,the scholar1 who has an hard lesson1 must take the more pains to learn it4 ,so the husband or wife1 that has a perverse companion1 must take the more pains to please them4 ,let the difficulty therefore make thee more diligent3 and encourage thyself in this tedious labour1 by thinking1 8,if after all ,i cannot please my yoke-fellow1 ,i shall not fail to please ,god4 ,yea1 and the harder the work is1 the better he will take it at my hands4 ,therefore ,i will so behave1 that they may receive content in all things1 if any thing but sin will content them40 ,this caution indeed we must observe2 for we may not1 to please anyone1 sin against ,god4 ,if any thing but sin will satisfy1 thou must do it1 be it ever so contrary to thy own will4 ,but if thou canst not fulfill the desires of a creature1 without breaking the law of ,god1 then thou must not fulfill them3 better offend a mortal man1 than the immortal ,god4 #c4 ,in the next place1 husband and wife are to be faithful and helpful to each other4 ,these two must always be united3 therefore we speak of them together4 ,this was the principal thing which ,god designed in the creation of the woman4 ,it is not good1 saith he1 for man to be alone3 ,i will make him an help meet for him4 ,and undoubtedly man was intended to give1 as well as to receive help4 ,this helpful fidelity consists in their mutual care to abstain from and prevent whatever might grieve or hurt either3 and to do themselves1 and incite others to do1 whatever might comfort or benefit either4 ,and this must extend to the soul1 the body1 the name1 and the estate4 #d4 ,first1 to the souls1 by provoking each other on all occasions1 to inward and outward holiness4 ,the husband must further the wife in all goodness1 and the wife the husband3 for she has also liberty to stir up her husband1 by intreaty and fair means4 ,and as they have special opportunity1 so they should be always ready1 with special diligence1 to provoke one another to love and to good works4 ,o how sweet is the society when they thus watch all occasions to further each other in godliness6 ,again2 being continually together1 they may discover in each other divers corruptions and imperfections4 ,they must not turn these into matter of contempt1 but of compassion and care for each others reformation4 ,they should observe each others temper1 'till they perceive what infirmities each is chiefly inclined to1 and then diligently abstain from what may provoke that evil1 and apply all means that may heal it4 ,if all their labour does not avail1 they must not fear to seek the help of some common friend1 who possibly may effect that cure1 which themselves had endeavoured in vain4 ,and if even this does not succeed1 still they must wait and pray1 referring the matter to ,god1 the only physician of the soul1 who is able in due time to redress all4 #e4 ,the same faithful helpfulness they owe1 to the bodies of each other4 ,they must shun all things that might cause sickness or pain to each other1 and readily undergo any pains or cost1 according to their power1 to procure whatever is necessary either to keep or recover their health4 ,they must comfort each other1 in the days of sorrow1 that worldly sorrow work not death4 ,the wife must be health to her husband in his sickness3 she must support his weakness1 and he her's4 ,sickness and weakness are things which of themselves are hard enough to be borne4 ,there needs not the addition of unkindness to make the burden heavier4 ,let every husband and wife avoid or mend this fault1 and be particularly careful of their behaviour1 at that time above all1 when either is visited with grief1 or weakness1 or sickness4 ,when your wife is sick or pain'd1 then comfort her with loving words1 and chear her by a tender countenance4 ,then see that she want no looking too1 no help which thou canst procure4 ,when thy husband is sick or weak1 then stay him with comfortable speech1 revive him with diligent attendance4 ,do all thou canst1 to ease his pain1 and to recover his strength4 ,let thy love and care be his best physic1 and thyself his best physician4 ,this is to be faithful to thy husband's body1 and to 8cherish him in sickness as in health40 #f4 ,in the third place1 man and wife must be faithfully helpful to each others names1 and that in a double respect3 in maintaining them both between themselves and also among others4 ,first1 they must hold fast a good opinion of each other1 so far as it may possibly stand with truth4 ,yea1 it is no blame for them to have somewhat too good an opinion of each other3 for a man to think his wife not only more handsome1 but more wise and good than she is2 7making her virtues carry a greater show to the eye1 by looking at them thro' the glass of love37 and for her to think him not only more proper1 but more kind and good than he really is1 by taking things with that largeness of good interpretation1 which much love naturally puts upon them4 ,certainly then they should be peremptory to give no place to ungrounded1 unwarranted surmises4 ,they must on no account suffer their hearts to grow mistrustful of each other4 ,all rash1 ill-built1 hasty surmises1 must be far from them4 ,otherwise love will go out at the same door1 at which suspicion came in4 ,he or she that has a suspicious head1 has not a truly loving heart4 ,such may be lustful or fond2 but an holy1 virtuous1 spiritual affection they cannot have4 ,so long as they give way to evil surmisings1 there is no place for this4 99,and therefore of all domestic makebates1 of all that breeds quarrel between married people1 nothing in the world is more pestilently effectual to this bad end than jealousy4 ,having leavened the heart1 it makes the speech tart and sharp1 the countenance sour1 the whole behaviour distasteful4 ,no good words1 no good actions1 or gestures1 or looks can proceed from a jealous heart4 ,jealousy will make one suck mischievous things out of his own fingers ends4 ,suffer not therefore this evil weed to grow up in the garden of matrimony4 ,for no good herb will prosper by it2 no praise-worthy thing will flourish4 ,let all then that are married1 detest any thought of this kind that may arise4 ,let their hearts disdain to give the least credit1 unless the proofs be more than manifest4 ,away then with this makebate jealousy1 this quarreler suspicion1 this breeder of brawls1 this mother and nurse of contention1 this underminer of love and of good husbandry1 of all that should be profitable to an houshold4 ,away with it1 ,i say1 out of thy heart3 chase it far from thy breast1 from thy house4 ,it is better to receive ten wrongs without suspecting1 than to suspect one that is not received4 ,wherefore as thou wouldst stand for the good name of thy companion1 against the tongue of a slanderer1 so stand for it against the dreams of thy own heart1 against thy own slanderous imagination4 ,and if any person will suffer his lips to be so ill employed1 as to become ,satan's bellows1 by blowing these coals betwixt you1 by telling thee this or that1 rebuke such a person1 reject his words with detestation1 flee his company1 nor defile thy ears and heart1 by giving gentle audience to a whisperer and talebearer4 ,in a word1 wouldst thou love or be loved8 ,wouldst thou live otherwise in marriage1 than as in a prison or dungeon8 ,then strengthen thy heart against all suspicion1 and rather be any thing than jealous4 #8guestures' replaced with #8gestures' #g4 ,ye must be tender also of each other's reputation abroad4 ,this requireth two things3 ,first1 that each labour to conceal the weaknesses of the other1 so far as is possible1 from all men4 ,the husband must endeavour1 that none may know of his wife's faults1 but himself3 and the wife must do her best to keep her husband's faults from the knowledge of every creature4 ,on the contrary1 to publish each others sins1 is a monstrous treachery4 ,to backbite an enemy is a sin3 how much more to backbite ones yoke-fellow8 ,whose faults can a man cover if not his wife's1 that is in effect1 his own8 ,or who can be free from reproach1 if one so near as his wife1 deface his good name8 ',tis impossible but man and wife must sooner or later discover their weaknesses to one another4 ,and for them to be playing the tell-tale against each other1 what soul does not loath to think of it8 ,if thou hast been so sinfully talkative before1 now for shame lay thy hand upon thy mouth1 that thou mayst no more incur the name of fool1 by making thy tongue to spread abroad folly4 #h4 ,but besides this1 you must faithfully keep each others secrets4 ,a man may have occasion to acquaint his wife1 with things which he would not reveal to others2 so may a woman to acquaint her husband4 ,now if in such cases a wife find1 that her husband has revealed what she intrusted with him alone2 or he find1 that she has revealed what he spoke to her in the confidence of love1 this will breed such a distrust of the offending party1 as will not easily be removed4 ,wherefore let husbands and wives always mind this3 ,if he lay up any thing in her breast1 let him find it safe there1 as in a chest1 which cannot be opened by any pick-lock4 ,if she commit a thing to his safe keeping1 let it be imprisoned in his bosom4 ,otherwise no man can chuse but be strange to one1 whom experience has convinced of blabbing4 ,and it is an infallible truth1 that there is no comfortable living with one whom you cannot trust4 #i4 ,the last part of faithful helpfulness to each other1 is that which concerns their estates4 ,and to this end it is requisite1 first1 that all things be common between them1 goods as well as persons3 ,for if they make not a division in the greater1 it is absurd to make it in the less4 ,they should have one house and one purse3 for they are one1 and their estates should be one also4 ,and having thus united their fortunes1 let them1 secondly1 practise good husbandry therein4 ,this implies three things1 diligence in getting1 prudence in saving1 providence in foreseeing4 ,these three1 industry1 frugality1 and forecast1 make up good husbandry4 ,and if any of these are wanting1 so much is wanting to the perfection of it2 and so much also will be wanting1 for their comfort and prosperity4 ,,chap ,,iv4 ,of the duties of the married to their family4 #a4 ,a ,man and his wife1 who before were members of other families1 join together that they may become the roots of a new family3 ,wherein by training up their servants and children1 they provide plants for ,god's vineyard1 the church4 ,in this family the husband is the head2 the wife is the next1 as subordinate to him4 ,they are both to maintain and govern their family4 ,first1 they must join in providing it with all necessaries1 imitating herein the father of this great family1 the world1 who fills every creature with good things fit for it4 ,but they must govern as well as maintain their houshold2 the man as ,god's immediate officer1 the woman as an officer deputed by him1 not equal1 but subordinate3 he1 by the authority derived immediately from ,god1 she by authority derived from her husband4 #b4 ,the first point1 in order to the due government of their family1 is to educate their children well2 more especially in their tender years4 ,i cannot lay down a better method for this1 than is laid down in a letter printed some years since2 part of which is here subjoined4 998,according to your desire1 ,i have collected the principal rules ,i observed in educating my family4 ,the children 7she had ten who came to man's estate1 eight of whom were frequently at home together7 were put into a regular method of living1 in such things as they were capable of1 from their birth1 as in dressing1 undressing1 changing their linen1 c4 ,the first quarter commonly passes in sleep4 ,after that1 they were1 if possible1 laid into their cradles awake1 and rocked asleep1 and so they were kept rocking till it was time for them to awake4 ,this was done to bring them to a regular course of sleeping1 which at first was three hours in the morning1 and three in the afternoon3 afterwards two hours till they needed none at all4 998,when they were turned a year old1 they were taught to fear the rod1 and cry softly4 ,by this means they escaped abundance of correction which otherwise they must have had1 and that odious noise of the crying of children was rarely heard in the house4 998,as soon as they were grown pretty strong1 they were confined to three meals a day4 ,they were never suffered to chuse their meat1 but always ate such things as were provided for the family4 ,whatever they had1 they were never permitted to eat of more than one thing4 ,drinking or eating between meals was never allowed1 but in case of sickness1 which rarely happened4 998,at six they had their supper4 ,at seven their maid washed them1 and got them all to bed by eight4 ,then she left them in their several rooms awake3 for we allowed no such thing1 as sitting by a child till it fell asleep4 8,they were so constantly used to eat and drink what was given them1 that when any of them was ill1 there was no difficulty in making them take the most unpleasant medicine4 ,this ,i mention1 to shew a person may be taught to take any thing1 be it ever so disagreeable4 998,in order to form the minds of children1 the first thing to be done1 is1 to conquer their will4 ,to inform their understanding is a work of time1 and must proceed by slow degrees3 but the subjecting the will is a thing which must be done at once2 and the sooner the better4 ,for by our neglecting timely correction1 they contract a stubbornness1 which is hardly ever to be conquered1 and never without using that severity1 which would be as painful to us as to the children4 ,therefore ,i call those cruel parents1 who pass for kind and indulgent3 who permit their children to contract habits1 which they know must be afterwards broken4 8,whenever a child is corrected1 it must be conquered4 ,and when his will is totally subdued1 then a great many childish follies and inadvertencies may be past by4 ,some should be overlooked and taken no notice of1 and others mildly reproved4 ,but no wilful transgression should ever be forgiven1 without chastisement1 less or more4 8,i insist upon conquering the wills of children betimes1 because this is the only foundation of a religious education1 without which both precept and example will be ineffectual4 ,but when this is throughly done1 then a child is capable of being governed by the reason of its parent1 till its own understanding comes to maturity1 and the principles of religion have taken root4 998,i cannot yet dismiss this subject4 ,as self-will is the root of all sin and misery1 so whatever cherishes this in children1 ensures their after wretchedness and irreligion2 and whatever checks and mortifies it1 promotes their future happiness and piety4 ,this is still more evident1 if we consider1 that religion is nothing else but the doing the will of ,god1 not our own3 and that self-will being the grand impediment to our temporal and eternal happiness1 no indulgence of it can be trivial1 no denial of it unprofitable4 ,heaven or hell depends on this alone4 ,so that the parent who studies to subdue it in his children1 works together with ,god in the saving a soul2 the parent who indulges it1 does the devil's work1 makes religion impracticable1 salvation unattainable1 and does all that in him lies1 to damn his child1 soul and body for ever40 #c4 ,this advice1 first1 to conquer the wills of children1 is exactly agreeable to the apostle's direction to parents1 ,eph4 vi4 #d4 ,train them up1 7,i do not say1 in the nurture and admonition of the ,lord2 for ,i know not what that odd expression means1 but7 1 in the discipline and instruction of the ,lord4 1 in the discipline first2 then 1 in ,christian knowledge2 because they may be inured to discipline1 before they are capable of instruction4 99,this therefore ,i cannot but earnestly repeat1 break their wills betimes3 begin this great work before they can run alone1 before they can speak plain1 perhaps before they can speak at all4 ,whatever pains it costs1 conquer their stubbornness3 break the will1 if you would not damn the child4 ,i conjure you1 not to neglect1 not to delay this4 ,therefore1 #a4 ,let a child1 from a year old1 be taught to fear the rod1 and to cry softly4 ,it cannot be exprest1 how much pains this will save both to the parent and the child4 ,in order to this1 #b4 ,let him have nothing he cries for2 absolutely nothing1 great or small4 ,let this be an unvariable rule2 else you undo all your own work4 #c4 ,at all events1 from that age1 make him do as he is bid1 if you whip him ten times running to effect it4 ,let none persuade you it is cruelty to do this3 it is real cruelty1 not to do it4 ,if you spare the rod1 you spoil the child2 if you do not conquer1 you ruin him4 ,break his will now1 and his soul shall live1 and he will probably bless you to all eternity4 #8' replaced with #8' #d4 99,but we are by nature not only full of self-will1 but likewise of pride1 atheism1 anger1 falshood and idolatry4 ,now the end of education is to counteract and remove all the corruption of nature2 of ,christian education in particular1 termed by ,st4 ,paul1 the discipline and instruction of the ,lord4 ,set yourselves1 therefore1 ye ,christian parents1 to the work4 ,indeed it is not a little one4 ,in order to accomplish it1 you will need both the wisdom and the power of ,god3 in order to root up1 instead of strengthening1 as most do1 all these roots of bitterness4 ,self-will has been spoken of already4 ,the next evil are you to oppose in children is pride4 ,in order to guard against this1 #a4 ,never commend them to their face1 either for their goodness1 sense or beauty4 ,it is deadly poison4 ,it is the direct way to plunge their souls in everlasting perdition4 #b4 ,suffer no other to do it1 if you can possibly prevent it3 and if any should commend them1 in their hearing1 regard not complaisance1 or good-breeding so called1 but check them immediately4 #c4 ,lovingly shew them their faults1 especially their wrong tempers1 as soon as ever their understanding dawns4 #d4 ,in particular1 labour to convince them of atheism3 shew them1 that they are without ,god in the world3 that they do not know ,god2 that they do not love1 delight in1 or enjoy him1 any more than do the beasts that perish4 #e4 ,do not teach them revenge3 never say1 8,who hurts my child8 ,give me a blow for him40 ,do not encourage them in anger1 by laughing at1 or seeming pleased with their little froward tricks4 ,rather check them for the least appearance of it1 much more for an angry word or action4 #f4 ,let property be inviolably maintained among your little ones4 ,let none of them dare to take the very least thing1 not an apple or a pin1 without1 much less1 against the consent of the owner4 #g4 ,do not teach them lying4 ,never say1 8,it was not my child that did so40 ,on the contrary1 inure them to confess their faults1 and to tell the truth at all hazards4 #h4 ,begin early to guard them against idolatry1 against the love of the world in all its branches4 ,do nothing to feed in them the desire of the flesh2 that is1 of the pleasures of sense4 ,keep them 7on this account1 as well as on account of health7 to the plainest1 simplest diet4 ,if they do not want it as physic1 let them taste no liquid till ten or twelve years old1 but water or milk4 ,above all1 let no tea come within their lips1 no strong drink of any kind4 ,if they never have it1 they will never desire it4 ,it is wholly your fault if they do4 ,do nothing to feed in them the desire of the eye4 ,let their dress also be plain and simple4 ,let them always 7so far as your circumstances will allow7 be clean1 but never fine4 ,let them never wear any thing that is showy1 any thing that is gay or glittering4 ,put nothing upon them that attracts the eye1 either their own1 or that of others4 ,give them nothing1 nor suffer others to give them any thing that is purely ornamental4 ,dress your children just as you dress yourself1 that when they are grown up1 they may have nothing to unlearn4 ,more full directions on these heads1 and many others1 you have in the 8,instructions for ,children10 which ,i advise every parent to read again and again1 and to put it in practice with all his power4 #8complisance' replaced with #8complaisance' #8showey' replaced with #8showy' #e4 ,the government of your family in general respects matters of ,god1 and matters of the world4 ,your first care must be1 that the living ,god be duly worshipped by all in your house4 ,to this end1 you must read the scriptures1 call upon the name of ,god among them1 and catechise them in the principles of religion1 that none under your roof may be ignorant of the great truths of the gospel4 ,to this end also you must see1 that they sanctify the sabbath3 you must carefully and constantly bring them to the public assemblies1 and examine them afterwards1 how they profit thereby4 ,if this care be wanting1 you will want the blessing of ,god on all your other cares4 ,wherefore1 let man and wife be principally helpful to each other in this business4 ,when the husband is present1 let him read and pray with the family1 and teach them the fear of the ,lord4 ,in his absence1 let his wife do these duties1 or at least take care to see them done4 ,and let both of them provide and allow convenient time and leisure for the same3 and let each quicken the slackness of the other1 if either begin to grow weary4 ,if he is worse than an infidel1 who provideth not food and cloathing for his family1 what is he that lets their souls go naked1 for want of that which is both food and cloathing to them2 ,i mean1 instruction in the things that pertain to life and godliness8 ,herein1 then1 let all husbands and wives be of one mind in the ,lord1 using all good means to plant and water piety in the hearts of all that are under their care4 #f4 ,as to matters of the world1 first1 ,they must appoint their inferiors such works and services1 as they are severally fit for1 and then follow and look after them1 that they may perform those services4 ,had not the ,lord seen1 that inferiors would need this1 he would not have made this difference in the family4 ,but ,god saw1 that the best servants need this help1 and therefore ordained governors2 generally two1 that the absence of the one might be supplied by the presence of the other4 ,secondly1 ,you must mark the carriage of your inferiors1 and see what disorders do1 or are ready to break in1 whether openly or secretly1 that they may be either prevented or resisted speedily4 ,idleness1 tatling1 discord1 and many more evils1 are apt to steal even on good servants and children1 which the ,lord well knowing1 made rulers in the house1 to keep all in good order3 and if this care be some trouble1 yet the mischiefs which arise from the want of it are much more troublesome3 whereas1 if the eyes of the master and mistress be always open1 much peace will follow in the house4 ,thirdly1 ,you must join in admonishing1 encouraging1 reproving1 and1 if need be1 correcting your inferiors4 ,both must discountenance what is evil1 and encourage what is good4 ,and in so doing you must take care to maintain each other's authority to the full4 ,if one encourage1 the other must not oppose2 if one reprove1 the other must not defend4 ,if he see cause to correct the children1 she must not grow angry or hinder3 neither1 when she would correct1 must he save them out of her hands4 ,nay1 suppose either should exceed1 correcting either without cause1 or above measure1 the other must not find fault1 in hearing of the inferiors2 but they must debate the matter between themselves1 and keep their disagreements from appearing in the family4 ,so therefore join hands1 that your dissention may not blast the fruit of all your endeavours4 ,so shall you preserve your authority1 increase your love to each other1 and procure amendment in your inferiors4 #8encrease' replaced with #8increase' ,,chap4 ,v4 ,of a ,man's keeping his ,authority4 #a4 ,,it is the duty of an husband1 to govern his wife1 and to maintain her4 ,the former implies1 that he keep his authority1 and that he use it4 ,and1 first1 every man is bound to keep himself in that place wherein his ,maker hath set him1 and to hold fast that precedency which ,god hath assigned him4 ,the ,lord hath intitled him your head1 and he may not take a lower place4 ,the contempt redounds upon ,god1 which a man takes upon himself1 by making his wife his master4 ,but perhaps some will say1 8,all this is reasonable1 if it were practicable4 ,but there are some wives so proud1 headstrong1 and stubborn1 that their husbands cannot govern them40 ,i answer1 most men blame their wives1 when the real fault is in themselves4 ,man cannot hinder a violent woman from assaulting his authority1 but he may from winning it3 not indeed by violence1 but by skill2 not by main force1 but by a steady and wise proceeding4 ,and1 first1 let him endeavour to exceed his wife in goodness as he does in place4 ,let him walk uprightly and religiously in his family1 and give a good example to all in the house4 ,then any reasonable woman will give him the better place1 whom she sees to be the better person4 ,take pains then to make thyself good1 and that is the most compendious way to make thyself reverenced4 #8steddy' replaced with #8steady' #b4 ,this in general4 ,but in particular1 shun those evils1 that make a man seem vile in the eyes of those that are round about him4 ,the first of these is bitterness3 sharp1 tart carriage1 reviling1 passionate1 provoking language1 are fitly so called2 being as offensive to the mind1 as gall and worm-wood to the palate4 ,this bitterness shews folly1 and works hatred1 and therefore must needs be a great underminer of authority4 ,for wherever want of wisdom is1 there will ensue want of reverence4 ,he that would retain his pre-eminence1 must1 secondly1 avoid unthriftiness1 another great enemy to reverence4 ,drunkenness1 gaming1 and ill company1 are the three parts of unthriftiness4 ,and whoever gives way to any of these1 must expect to be despised4 ,thirdly1 lightness must be avoided by husbands1 all foolish1 childish behaviour1 that wears no stamp of gravity or discretion1 but savours of a kind of boyishness4 ,if the husband puts a fool's coat upon his back1 can he blame his wife for laughing at him8 ,cast therefore all those base evils from you1 and strive for holiness and gravity of conversation1 that your superiority1 supported by such pillars1 may stand upright and unshaken4 #c4 ,but how is a man to use this authority1 so that it may answer the end for which it is given8 ,the end of it is1 ,that he may present her to ,god1 holy and without blemish2 that he may so govern her1 as to weaken every corruption1 and strengthen every grace in her soul4 ,in order to do this1 he must temper the exercise of his authority1 by justice1 wisdom and mildness4 ,justice is the life and soul of government1 without which it is no better than a dead carcase3 wisdom is the eye of government1 without which it is like a strong man stark blind4 ,mildness is the health and good constitution of government3 and when these are all joined together1 then the husband is1 as it were1 ,god in the family1 a resemblance of his sovereignty and goodness4 #d4 ,justice is to be practised in directing and recompensing4 ,for the first1 a man must not so abuse his authority1 as to enjoin any thing sinful3 what ,god commands1 he must not forbid2 what ,god forbids1 he must not command4 ,let no husband forget1 that the ,lord in heaven1 and the magistrate on earth1 are above him4 ,he and his wife are equally subject to these4 ,therefore let him never set his private authority against theirs1 nor make his wife undutiful to either of these1 by a false claim of duty to himself4 ,for instance3 let no husband command his wife to lie for his advantage1 to break the sabbath for his gain2 to partake of his fraud1 or sin of any kind4 ,neither let any man forbid his wife to pray unto ,god1 to attend his word and sacraments2 to use any of the means which ,god hath made the ordinary channels of his grace4 ,see then1 all ye husbands that your directions to your wives agree with the laws of ,god4 ,otherwise to disobey you is the better obedience1 and to reject your evil directions1 is not to deny subjection to your persons but to your sins1 yea to the devil himself1 who rules in you4 #e4 ,but this rule of justice must extend a little farther4 ,the husband must not urge his authority1 not only in things unlawful1 but even in those that seem unlawful to his wife's mistaken confidence4 ,he ought not to force her to what she thinks a sin4 ,conscience is ,god's immediate officer1 and tho' it is mistaken1 must be obeyed1 'till it be better informed4 ,wherefore1 when a woman thro' weakness fancies a thing indifferent to be sinful1 a man must not compel her to act against her conscience1 but with pity and gentleness try to remove that mistake4 8,but what if she pretend conscience1 when it is but willfulness80 ,then he must wait awhile1 and if persuasions avail not1 at length use his authority1 and enjoin her to change her obstinacy into subjection4 8,but how shall ,i know1 whether she be scrupulous or stubborn80 ,i answer1 scruple of conscience is grounded on the word of ,god1 on some text which carries an appearance at least of condemning the thing in question4 ,but obstinacy is backed with no part of ,god's word4 ,therefore1 if a woman produce some scripture1 tho' perhaps misinterpreted1 for her scruple1 she must be tenderly dealt with4 ,but if she plead conscience1 without ,god's word1 it is probably a mere pretence4 ,again1 it may be a mistaken conscience1 when things indifferent are deemed either necessary or sinful4 ,but if conscience be pleaded against doing what ,god hath plainly commanded1 this is willfulness in error1 not weakness of conscience4 #f4 ,justice is likewise to be exercised in requiring either the bad or good carriage of the wife4 ,bad behaviour may be requited with reproof or correction4 ,but be sure1 not to reprove without a fault4 ,find not a fault where no fault is1 for fear of making one where there was none4 ,and observe2 a fault reformed is to be accounted no fault4 ,therefore it must never be mentioned more4 ,and when a real fault requires punishment1 still the husband must come exceeding slowly to it1 and be very seldom in it1 never until he is compelled1 because all other means are ineffectual4 ,for a man to look and behave cooly towards his wife1 to withdraw the testimonies of his love1 to cease to trust and to speak familiarly and chearfully to her1 these things ,i call punishments4 ,and all things of this kind must be more or less sharp1 as the fault is greater or less1 being suited1 not to the passion1 or loss1 or hurt of the reprover1 but to the offence of the reproved4 ,on the other hand1 rewards and commendations should be proportioned to the nature and degree of her good behaviour3 the husband being careful to feed her virtues1 nourish her obedience1 and confirm all her amiable qualities4 #8#i' replaced with #8#f' #g4 ,the next virtue of the husband is wisdom1 which gives rules for the right ordering his authority4 ,it is a main part of this wisdom1 to conform the use of his authority to the disposition of his wife4 ,there is a great difference in tempers3 some are more stiff1 some more pliant2 some are easy to be ruled1 some the contrary4 ,some require more sharpness2 others will be better wrought upon by gentleness2 and wisdom teaches to frame all commands1 reproofs1 rewards1 according to the condition of the person4 ,a soft1 tender woman must be dealt with tenderly2 a rough1 high-spirited one1 with more sternness and severity4 ,and herein an husband must not follow his own inclinations1 but bow himself to the temper of his wife4 ,as she is more apt to grieve or rage1 to be dejected or careless1 so ought a man to shape his words and behaviour1 that he may most heal and least provoke those passions to which she is most liable4 ,st4 ,peter points all men to this part of discretion1 when he terms women1 the weaker vessel2 meaning1 subject to more natural infirmities than the man4 ,so much the more should the husband shew himself a man of knowledge toward her4 ,our ,saviour's government may be our example4 ,he well considers the particular nature of all his members1 sees the tempers and infirmities of each1 and deals with them accordingly4 ,and his wisdom appears in mixing a fit cup of consolation or affliction for every soul4 ,every husband must carefully imitate this3 for if some women were reproved so frequently and so sharply as others2 they would be quite disheartened3 and if some were to receive so great kindness and such commendations as others need1 they would be utterly destroyed by pride4 ,now the art of government must moderate all these things1 according to the nature of the governed4 ,and this art the giver of wisdom will not deny1 to them that earnestly crave it at his hands4 #h4 ,another part of wisdom is1 to chuse a fit time and place for every act of authority4 ,two rules may be observed with regard to time1 particularly in reproving1 that being a thing wherein most caution should be used1 because it is most apt to be taken ill1 and because if it speed well1 it does much good1 if not1 it does much hurt4 ,but in all other parts of government1 the same rules are so needful1 that much mischief will grow by not observing them4 ,now1 as in this case there are two persons concerned1 so a time of reproving or commanding must be chosen1 suitable to both4 ,it must be then used1 when he is fit to use it well1 and she to take it well4 ,first then1 when a man himself is quiet1 in tune1 and free from perturbation1 then probably he will reprove or command well4 ,but when anger boils within1 let him forbear exercising any part of his authority1 till he recover his due temper4 ,authority cannot be well managed1 but by the hand of wisdom4 ,therefore undertake not to exercise it1 at a time when wisdom is banished4 ,go not about such a work1 but when thou art thyself1 when thy mind is settled1 thy judgment clear4 ,then shew thy wife her duty1 then tell her of her faults2 else she will never mend her faults or see her duty4 ,chuse1 secondly1 the time wherein she is most capable of receiving information or reproof3 when she is chearfully quiet1 well-pleased1 free from excessive grief1 anger1 pain1 sickness1 which often untunes the soul1 then is a good time to advise or tell her of a fault4 ,else her passions will make her as unable to take any thing well1 as his will make him unable to do it well4 #i4 ,as to place1 commendations or easy commands may be given before others4 ,but for reproofs1 the most secret place is generally the most convenient4 ,or if you would have her do or forbear any thing1 which you think will be displeasing to her to hear1 tell your mind in private1 and then persuade where you may freely speak all that is fit to be spoken4 8,but what if women offend in public1 before servants and children1 and strangers80 ,i answer1 in this case1 a man may shew his dislike1 that others may not be hurt by the bad example4 ,but he should delay the proper1 home reproof1 'till his wife and he be together alone4 #aj4 ,next to wisdom is mildness1 a very necessary virtue in this society4 ,no woman can endure her husband's government with comfort1 if gentleness do not temper it4 ,the ,lord ,jesus is the most gentle and meek governor in the world3 and when he requireth us to take his yoke upon us1 he commends himself as meek and lowly1 his yoke as easy and his burden as light4 ,this is the best precedent for husbands to follow1 the most worthy copy for them to write after4 ,the apostle teaches us to be gentle1 not only to the good1 but also to them that are froward4 ,surely then the husband must be gentle toward his wife1 tho' she be of a froward disposition4 ,yea1 we are commanded to shew all meekness to all men3 much more should each man shew it to his wife4 ,and that in both the parts of authority1 in directing and recompensing4 #aa4 ,as to the former1 the husband should beware of extending the use of his commanding power too far4 ,let him use it as seldom1 and as little as possible4 ,it may suffice him to know1 that ,god has given him the right of directing1 in every thing which is not sinful4 ,but in the exercise of it1 he must shew himself of a kind and free nature1 not rigorously taking upon him1 to command all he may1 but willingly gratifying his wife1 in some1 in many1 in most things1 that she may with the more chearfulness1 be subject to him in others4 ,let him also shew mildness1 in forbearing hard commandments1 as much as possibly he can4 ,beware of crossing your wife1 without cause1 and forcing her to things against her natural disposition4 ,enjoin nothing of this kind1 unless there be an absolute necessity4 ,and as to the manner of commanding1 let nothing be imperiously prescribed1 but with sweet kindness and familiar requests4 ,indeed1 if the wife will try for mastery1 and strive to cast off the yoke of obedience1 then it is needful for the husband1 with good words1 to stand for his authority1 even somewhat stifly and peremptorily professing1 that he will have his will in things lawful4 ,but this course should be rarely taken1 and that only in matters of importance4 ,in other cases it is better mildly to wish this or that1 than haughtily to enjoin it4 #ab4 ,but mildness is never so needful as in reproving1 both with regard to the matter and the manner of it4 ,for the matter2 find not fault with every foible2 chide not for every infirmity4 ,what is not of a gross nature1 or done wilfully1 may be passed over either with none1 or half a word4 ,the love which passes by weaknesses is necessary toward strangers2 much more with those who are so nearly united4 99,be not therefore extreme or rigorous1 but be affected toward thy wife1 as a tender mother toward her child4 ,pray to ,god against all her faults2 see and commend all her virtues3 but petty wants and little ordinary weaknesses1 seldom take notice of1 or reprove4 ,let her perceive1 that thou dost1 but wilt not know them4 ,and thy unwillingness to see and reprove1 will make her1 if she has any spark of generosity1 more willing to see and reform4 ,but an ever-lowering and ever-chiding husband will make his wife worse than she would otherwise be4 ,for the manner of reproving1 even when it is most needful1 it should be very gentle4 ,the words and gestures used to press the fault1 should be mild and amiable1 breathing out love and pity at once4 ,no patient is so desirous of health1 that he will drink a potion scalding hot4 ,so it is with reproof3 if it1 as it were1 scald the ear with bitter upbraiding1 with railing words1 and a fiery look1 it will never gain passage to the heart4 ,compassion1 kindness1 declaring your sorrow for her fault1 desire of her good1 and care for her amendment1 these incline the will to accept of an admonition1 and help the effect of it4 ,i am not against the wholesome earnestness of reproving2 but this may be without bitterness or fierceness4 ,an admonition is then healthfully sharp and earnest1 when a man with much plainness of speech and strength of reason lays open the greatness and danger of the sin1 and vehemently enforces them on the sinner's conscience3 but compassionately still1 with a declaration of more sorrow than anger1 of more grief for her fault and danger1 than displeasure against her person4 ,,chap4 ,,vi4 ,of the ,wife's peculiar ,duties4 #a4 ,,the special duties of a wife may be reduced to two heads1 ,to know herself the inferior1 and to behave as such4 ,first1 ,she must know herself the inferior2 she must be thoroughly convinced1 that she is not her husband's equal1 without which there can be no content1 either in her heart1 or in her house4 ,where the woman counts herself equal with her husband1 7much more1 if she count herself better7 the root of all good carriage is withered1 the fountain thereof dried up4 ,whoever therefore would be a good wife1 let this sink into her inmost soul1 8,my husband is my superior1 my better3 he has the right to rule over me4 ,god has given it him1 and ,i will not strive against ,god4 ,he is my superior1 my better40 ,unless she has learnt this lesson perfectly1 unless she has it at her fingers ends1 if her very heart does not thoroughly agree thereto1 there will be nothing between them but wrangling1 repining1 striving3 so that their life will be little else than a continual battle1 a trying for masteries4 ,let us grant1 you have more wit and understanding than him1 more readiness of speech1 more skill in business4 ,yet consider2 your servant may exceed you in all these1 as much as you do him4 ,and yet you would be loath that your servant should claim an equality either with him or you4 ,know then1 a man may be superior in place to him1 who is his superior in gifts3 and know likewise1 thou dost abuse the gifts of ,god1 if thence thou infringest thy husband's superiority4 ,wherefore1 with all thy understanding1 understand this1 that ,god has made him thy governor and ruler1 and thee his inferior1 to be ruled by him1 and to submit to him in all things4 ,though he be of meaner birth and smaller capacity1 tho' he had no wealth or name before thou didst marry him1 yet from that hour the case is changed1 and he is no longer beneath thee1 but above thee4 ,set it down therefore as a conclusion never to be called in question4 8,my husband is my superior40 #b4 ,the wife knowing herself the inferior1 must1 secondly1 behave as such1 by reverence and subjection to her husband4 ,first1 ,by reverence4 ,she owes this to her husband1 as much as the children or servants do to her3 yea1 as they do to him2 only hers is sweetened with more love and familiarity4 ,she is no less bound to reverence her husband1 than are the rest of the family4 ,this alone is the difference2 she may be more familiar1 not more rude1 as being more dear1 not less subject than they4 #c4 ,and this reverence must be both inward and outward4 ,first1 she must have an inward1 dutiful respect for her husband4 ,she must regard him as ,god's deputy1 not looking to his person but his place1 not thinking so much1 what he is1 as whose officer4 ,so the apostle1 ,let the wife see that she reverence her husband4 ,of all things1 let her not fail in this4 ,he here prescribes such a loving1 not slavish1 fear1 as stands with the closest union of heart4 ,and from this fear1 she abhors and shuns1 as the greatest evil which can befal her1 next to the breaking the commandments of ,god1 to displease or offend her husband4 ,we stand in due awe of ,god1 when we loath the breach of his commandments1 as the greatest of all evils4 ,and the wife duly stands in awe of her husband1 when next to that evil1 she shuns the disobeying or grieving him1 who is above her1 next to ,god4 ,i know many women care as little for their husbands1 as their husbands do for them4 ,but if thou wilt ever please ,god1 take much pains with thy heart1 to make it stand in awe of thy husband4 ,as a wife grows in this1 so may she look to get the better of all her other infirmities3 as she is careless herein1 so shall she be pestered with various other evils4 8,but how shall she bring her heart to this80 ,by looking thro' her husband to ,god the author of marriage1 and putting herself often in mind1 not of his deserts1 but of ,god's ordinance4 ,the husband is to the wife the image and glory of ,god3 the power that is given to him is ,god's originally1 and his by ,god's appointment4 ,look not therefore on the qualities of thy husband1 but upon his place4 ,if thou despisest him1 the contempt redounds upon ,god1 who hath ordained him to be thy head4 ,if therefore thy heart be seasoned with the fear of ,god1 thou wilt fear thy husband also4 #8woman' replaced with #8women' #d4 ,and this inward will produce outward reverence1 both in her words and actions4 ,her words are either to himself1 of him behind his back1 or to others before him4 ,and1 #a4 ,her words to himself should neither be sharp1 sullen1 passionate1 not rude1 careless or contemptuous3 such as shew neither anger1 nor neglect1 but all lowliness and quietness of affection4 ,what kind of words would you dislike from a servant or child8 ,those must you not give your husband4 ,for the same duty of fear is in the same words1 and with the same plainness enjoined to thee that is to them4 ,indeed a wife1 as ,i observed before1 may be more familiar3 yet there is an excess of familiarity which is blame-worthy4 ,why should a woman be so over-bold as to call her husband1 ,tom1 ,dick1 ,ned8 ,could she speak otherwise to her child or servant8 ,certainly those speeches of hers which are most familiar should still have a print of reverence upon them4 #e4 ,her words also to others in his presence should be such as witness a due reverence to him3 ,in his company she should be more cautious of her behaviour to any1 than otherwise she need to be4 ,her words to children and servants in his sight1 ought not to be loud or snappish4 ,if she perceive a fault in them1 she should remember her better stands by1 and therefore not speak1 but upon necessity1 and then utter the reproof in a more still and mild manner1 than she might have done in his absence4 ,you allow not your children or servants to be loud before you4 ,and will you be so before your husband6 #f4 ,a wife's words likewise concerning her husband behind his back1 should be dutiful and respectful4 ,she must not talk of him with a kind of carelessness1 much less with reproachful terms4 ,hence the apostle recommends the example of ,sarah3 who when she but thought of her husband1 in the absence of all company1 7,gen4 xviii4 #ab47 reverently intitled him1 ,my ,lord4 ,who would bear a child speaking against his father behind his back8 ,and shall it be thought sufferable in a wife8 ,he that allows not an evil thought of the prince1 will not allow evil speeches of the husband4 #g4 ,yea1 the very gestures and countenance of a wife1 as well as her words1 should be mixt with reverence4 ,both good and bad tempers have more ways of uttering themselves than by the tongue4 ,solomon speaks of an eye that despiseth his mother3 so the eye of a wife may be a despising eye and her gestures may proclaim contempt1 tho' her tongue be altogether silent4 ,but rude and contemptuous behaviour are no less uncomely than disrespectful words4 ,wherefore1 if you condemn these in your children toward yourself1 allow them not in yourself toward your husband4 #h4 ,the second duty1 subjection1 implies obedience to his commands1 and submission to his reproofs4 ,the former is expresly enjoined in those words1 ,let the wife be subject to her husband in all things4 ,and indeed1 if she refuse it to him1 how can she require it of the children and servants8 ,for it is due to her only as his deputy1 and a substitute under him4 8,but how far must she be subject to him80 ,the apostle tells us1 ,in all things1 in the ,lord4 ,obedience1 you see1 must be universal3 only so that it may be in the ,lord4 ,in every thing wherein obedience to him would not prove rebellion against her ,maker1 she is bound to obey1 without any farther question4 ,an ,english subject is not bound to obey the ,king in any thing but what some law enjoins4 ,his will is no law1 neither does it bind the conscience of his subject4 ,but the husband's will is a law to his wife1 and binds her conscience in all things indifferent4 ,nor does even this suffice1 unless she obey readily1 quietly1 chearfully1 without brawling1 contending1 sourness4 #i4 ,the latter1 submission to his reproofs1 is also plainly required in these words1 ,as the church is subject to ,christ1 so must the wives to their own husbands in every thing4 ,now1 bearing his reproofs is doubtless a necessary part of the church's subjection to ,christ4 ,of consequence it is a necessary part of the wife's subjection to her husband4 ,,chap4 ,,vii4 ,some ,application of the ,whole4 #a4 99,,and first1 this yields a good instruction to young1 unmarried people2 not to rush unadvisedly into this state4 ,a thing of so difficult a nature1 should not be hastily undertaken4 ,if they get not first their hearts full of grace1 and their heads full of wisdom1 they will find their hands full of work1 an house full of trouble1 and a life full of woe4 ,dost thou desire to be married8 ,unless thou wouldst meet with gall instead of honey1 see what wisdom1 what patience1 what grace fit to govern1 or fit to obey1 thou findest in thyself4 ,get these against thou comest to use them1 or marriage will yield thee small contentment4 ,vain youths will marry1 before they have any power to practise1 any understanding to know their duties4 ,but he that leaps over a broad ditch with a short staff1 will fall into the midst3 and he that enters into marriage without great grace1 shall fall into disquietude and vexation4 ,let unmarried people think of this1 and be wise before pain teaches them wisdom4 #b4 ,secondly1 ,i advise all married persons to be well acquainted with these duties1 and to mark their own failings therein4 ,let the wife know her's1 the husband his1 and both1 the common duties4 ,i desire they would each observe their own1 and not each the other's failings4 ,indeed it may be feared1 many will be the worse for what has been said1 because they heard amiss4 ,the husband may perhaps ring his wife a peal concerning her duty1 and tell her1 how her faults were ript up2 and yet never consider his own4 ,the wife may tell him of his faults1 when she has little or nothing to say of herself4 ,thus both will be worse1 while they seek to upbraid each other1 and not each to amend one4 ,unwise man6 ,unwise woman6 ,why hast thou not the greatest care1 to save thy own soul8 ,couldst thou mark what was good for another's disease1 and not what was good for thy own8 ,brethren1 sisters1 let this be altered in us4 ,if thou be an husband1 have more care to know that1 for which thy own soul must answer1 than what lies to the account of another4 ,so thou that art a wife2 and woe to that man or woman1 who sees not more failings in him or herself than in the yoke-fellow4 ,if thy heart were right1 thy own sins would be more grievous1 and thy yoke-fellows less4 ,learn1 therefore1 to pass by their failings more easily1 and be more censorious toward thy own4 ,learn to judge thyself4 99,he never yet learned to work well at any work1 that would cast his eyes more upon his neighbour's fingers1 than upon his own4 ,but oh6 how common is this8 ,every man would be a good husband1 if his wife1 were not so bad6 ,and she would be a good wife1 if her husband were tolerable4 ,all the accusations1 all the judgings are darted at each other3 but what folly is this8 ,idle man or woman1 it is not the requiring duty from another1 but the performing what belongs to thyself1 that will make thee a ,christian2 that will comfort thee in temptation1 rejoice thee in death1 and stand for thee in judgment4 #c4 ,in a word4 ,know thy own duty1 mark thy own failings1 and thou wilt not quarrel with thy yoke-fellow4 ,there is no better means of peace1 than for every one to learn his own work1 and labour to mend his own faults4 ,have you then both been to blame8 ,repent both1 and strain not courtesy which shall begin4 ,hast thou been a foolish1 passionate1 or an unkind husband8 ,not regarding thy wife's good8 ,cry not1 8,she has been thus and thus20 but repent of thy own sin4 ,seriously confess it to ,god4 ,beseech him to make thee a better husband1 that she may be a better wife4 ,hast thou been a brawling1 disobedient1 or discontented wife8 ,ask thy heart before ,god1 and dissemble not4 ,if so1 clamour not against thy husband1 exclaim not against his passion or unkindness2 but condemn thyself1 and call upon ,god1 to make thee reverence and obey thy husband1 as a commander under him4 ,intreat him to make thee a better wife1 that he may be a better husband4 ,let each mend one1 ,i mean himself1 and contention will cease4 ,pray each for yourself first1 then for the other3 labour to see wherein you yourself have offended3 and be not skilful to cast the fault upon another1 but to cast it out of yourself4 ,so shall your loves be sure1 your lives comfortable1 your deaths happy1 and your memories blessed for ever4 #d4 ,before ,i conclude1 it may not be improper to sum up the duty of married persons1 as parents1 and as masters4 ,their duty as parents respects either the temporal or the spiritual good of their children4 ,with regard to the former1 you owe them protection and provision of necessaries1 according to that rank and degree1 wherein the wisdom of ,god has placed you4 ,you are carefully to protect your children1 from all the evils and dangers1 to which infancy1 childhood and youth are exposed4 ,you are also to nourish and sustain them2 not only to provide for them for the present1 but to take care for their future subsistence4 ,if you have not a patrimony to leave them1 it behoves you to leave them an art or calling1 whereby thro' diligence1 with the blessing of ,god1 they may procure food convenient for them4 99,in the choice of this calling1 you should chiefly have an eye to their general ,christian calling1 and consider not so much what will conduce most to their temporal profit or honour1 as what will most effectually advance their spiritual and eternal interest4 ,this is a weighty point3 it were well if all parents would deeply lay it to heart4 ,it should next be considered1 whether the calling proposed be suitable to their genius and inclination3 which are to be consulted on this head1 only not as much as their eternal welfare4 #e4 ,with regard to their spiritual good1 your first labour of love is1 to present them to ,god in baptism4 ,you are then to inure them to good1 to instruct and admonish them1 to educate them in the knowledge and fear of ,god1 to season their minds as early as possible with the fundamental truths of religion1 and in such a manner as is best suited to their capacity1 to train them up in all holiness4 ,every instruction should be seconded by example4 ,let them continually see1 as well as hear1 how they ought to walk acceptably1 and to please ,god4 ,be peculiarly careful to set before your children the copies and patterns of the virtues which you teach4 ,and let them neither see nor hear any thing from you1 which you would not desire to have copied by them4 ,even an ,heathen1 and none of the most virtuous1 could say1 ,maxima debetur pueris reverentia4 ,we ought to reverence and stand in awe of children that nothing may be spoken or done in their sight1 which may taint their tender minds4 ,they are prone to imitate any2 but more especially those who are so nearly related to them4 ,which undoubtedly they will be most ready to do1 when example strikes in with their natural propensity to evil4 #f4 ,if neither good examples nor instructions will prevail1 then correction becomes a duty4 ,and this should first be given in words1 before you proceed to severer methods3 yet not in railing1 or foul or bitter language1 but in calm and sober reproof4 ,if that fail too1 then use the rod4 ,but whenever this correction is given1 let it be with all the expressions of love and concern1 which the nature of the thing will admit4 ,let it be timely1 before ill habits are contracted1 at least1 before they have time to take root4 ,and let it be moderate1 not exceeding the quality of the fault1 or the tenderness of the child4 ,immoderate1 or ill-natured and passionate correction1 is so far from profiting children1 that it very frequently frets and sharpens their spirits1 and makes them more stubborn and untractable4 ,if they are of a softer temper1 it frights and dispirits them4 ,this is also the natural effect1 of a sour1 harsh1 unkind behaviour4 ,hence those solemn cautions of the apostle1 ,fathers1 provoke not your children to wrath1 7,eph4 vi4 #d47 ,avoid whatever tends thereto4 ,use no demeanor1 no actions or words1 or way of speaking1 which has such a tendency4 ,and again1 ,fathers provoke not your children to anger1 lest they be discouraged1 ,col4 iii4 #ba4 ,it is a different word from that used in the former text1 ,do not purposely fret or teize them3 lest you should dishearten them too much1 lest you should destroy their courage and vigour of mind1 and make them of a faint1 fearful1 dastardly spirit4 ,the direction doubtless belongs to both the parents1 but is more immediately addrest to fathers1 as they are generally of rougher and harsher spirits than the mothers1 and not so much restrained by natural fondness4 ,lastly1 correction must not be given in anger3 if it be1 it will lose its effect on the child1 who will think he is corrected1 not because he has done a fault1 but because the parent is angry4 #g4 ,these directions chiefly relate to young children4 ,but even after they are grown up1 you are still engaged1 to watch over their souls1 to observe how they practise the precepts1 which have been inculcated upon them from time to time1 and to exhort1 encourage1 and reprove them accordingly4 ,you are also to bless them1 first by your prayers4 ,parents are under a peculiar obligation1 by daily and earnest prayer to commend their children to ,god's protection and blessing4 ,you are1 secondly1 to bless them by your piety4 ,see that you be such persons in all holiness of conversation1 that from you the blessing of ,god may descend upon your posterity4 #h4 ,as masters1 you are1 #a4 ,to be just to your servants1 whether apprentices1 journeymen1 or houshold servants1 in faithfully and exactly performing the conditions on which they engaged to serve you3 particularly with regard to food1 and the other necessaries or conveniences of life4 ,you are1 #b4 ,to admonish and reprove them for their faults1 more especially faults against ,god4 ,but let this be done with all tenderness and mildness2 forbearing not only bitter and opprobious language1 but even threatening1 knowing that your master is in heaven1 and that there is no respect of persons with him4 ,you are1 #c4 ,to set a good example to your servants2 otherwise reproving will be but lost labour4 ,it is your duty1 #d4 ,to provide them with all means of necessary instruction1 and to allow them sufficient time to worship ,god1 in private as well as in public4 ,you are1 #e4 ,to beware that you give them only reasonable and moderate commands1 that you do not make their service toilsome to them1 by laying on them greater burdens than they can bear1 or greater than you would impose1 or they would bear1 if they were not of the houshold of faith4 ,lastly1 ,you are to encourage them in well-doing1 by using them with that kindness1 which their faithfulness1 diligence1 and piety deserve3 in all your dealings with them remembring1 you are to give an account to your master of the usage of your meanest servant4 ,directions to ,children4 #a4 ,,children1 says the apostle writing to the ,ephesians1 7chap4 vi4 ver4 #a47 ,obey your parents in the ,lord4 ,to which he adds1 ,honour thy father and mother1 which is the first commandment with promise1 7with a particular promise annexed2 for the promise annexed to the second commandment1 does not belong to the keeping that command in particular1 but the whole law37 that it may be well with thee1 and thou mayst live long upon the earth4 ,and this promise is by no means to be confined to the time of the ,jewish dispensation4 ,on the contrary1 there are not wanting many instances1 even in later times1 of persons eminently dutiful to their parents1 who have been rewarded with eminent health and prosperity4 ,tho' still it is acknowledged1 that this promise1 as most others1 may be understood under the ,christian dispensation1 in a spiritual and more exalted sense4 #b4 ,but how are children to honour their fathers and mothers8 ,first1 by reverencing them4 ,this is an unquestionable duty1 manifestly contained in the very term honour4 ,and this inward reverence is to appear1 in the whole outward behaviour4 ,it is to be expressed both in their speeches and gestures1 in their words and actions4 ,their speech should always testify honour1 giving them the most respectful titles which their condition will bear4 ,likewise 7unless on some peculiar occasions7 your words before them should be few4 ,for talkativeness before any person1 has the appearance of disrespect4 ,you should also carry yourself with all lowliness and modesty1 while in the presence of your parents3 so that your whole carriage may be the natural expression of the respect lodged in your hearts4 #c4 ,this reverence is not to be with-held1 on account of either their supposed or real infirmities4 ,for be the faults of the parents ever so great1 this gives the children no authority to despise them3 seeing whatever their tempers or their behaviour be1 they are your parents still4 ,neither are you to take any step which might cause others to despise them4 ,you cannot therefore mention their faults to others1 without bringing guilt upon your own soul4 ,you cannot mention them behind their back1 and be guiltless4 ,it is your part to conceal all their faults and infirmities1 to the uttermost of your power4 ,be not like ,ham1 who bewrayed his father's nakedness1 and was cursed of ,god to his latest posterity4 ,rather imitate the piety of ,japhet and ,shem3 cover with all care whatever you disapprove of in a parent4 ,hide it from every one else1 and1 if it were possible1 even from yourself4 #d4 ,a second duty which children owe to their parents is love4 ,we are to bear them a deep1 real kindness1 an earnest1 tender good-will1 heartily desiring all manner of good to them1 and abhorring to speak or do any thing1 which might give them uneasiness4 ,this will appear no more than common gratitude1 if we remember1 what our parents have done for us4 ,that they were the instruments not only of bringing us into the world1 but also of sustaining us after3 and certainly they that weigh the cares and fears which attend the bringing up of a child1 will judge the love of the child to be but a moderate return for them4 ,this love is to be exprest several ways4 ,first1 in all kindness of behaviour1 carrying ourselves1 not barely with awe and respect1 but with tenderness and affection4 ,it is to be exprest1 secondly1 in praying for them4 ,the debt which a child owes to a parent1 is so inconceivably great1 that he can never hope1 fully to discharge it himself4 ,he is therefore to seek the assistance of ,god1 and continually to beg him that has all power in heaven and earth1 to return whatever good his parents have done him1 seven-fold into their own bosom4 #e4 ,a third duty which children owe to their parents is obedience4 ,as this is plainly implied in the fifth commandment1 so it is expresly enjoined by the apostle3 ,children1 obey your parents in the ,lord4 7,eph4 vi4 #a47 ,and again1 ,children1 obey your parents in all things2 for this is well-pleasing to the ,lord4 7,col4 iii4 #bj47 ,we owe them obedience in all things1 unless where their commands are contrary to the commands of ,god4 ,in every thing of an indifferent nature1 whatever they enjoin1 we are to do4 ,the case is the same with regard to the authority of parents over their children1 as with regard to that of husbands over their wives4 ,the will of your parent is a law to you1 as soon as it is signified to you4 ,you are to comply with it immediately1 not for wrath1 not only to avoid this1 but also for conscience sake4 ,such is the will of ,god concerning you3 so high is the authority which he hath entrusted them with4 #f4 ,and yet we are to obey them only in the ,lord3 only so far as consists with his authority over us4 ,therefore1 if any of their commands are contrary to the commands of ,god1 in that case our duty to ,god must be preferred4 ,if therefore any parent should be so wicked as to require his child to steal1 to lie1 or to do any thing unlawful1 the child offends not against his duty1 tho' he disobey that command4 ,nay1 he must disobey2 otherwise he offends against an higher duty1 even that which every child of man owes to his ,father which is in heaven4 ,yet when it is necessary to refuse obedience1 it should be done in so modest and respectful a manner1 that it may plainly appear1 not stubbornness but conscience is the ground of that refusal4 ,let this appear likewise by your ready and chearful compliance with all their lawful commands3 as well knowing1 that wherever the command of a parent is not contrary to any command of ,god1 there the child is in conscience bound to obey1 whether in a weightier or lighter matter4 #g4 99,nothing therefore but the unlawfulness of their command1 can excuse the disobeying our parents4 ,if any instance of disobedience is more inexcusable than others1 it is the marrying against1 or even without their consent4 ,indeed1 parents have so peculiar a right to their children1 that to give themselves away without their allowance1 is not only an high act of disobedience1 but of flagrant injustice4 ,and hence we see1 that among ,god's antient people1 if a young woman had even made a vow1 she was not suffered to perform it1 without the consent of the parent1 7,numb4 xxx4 #e47 ,indeed children ought to have a negative voice1 and not be compelled to marry without their own consent4 ,but if they marry without the consent of their parents1 let them expect no blessing from ,god4 #h4 ,a fourth duty which children owe to their parents1 is the assisting them in their wants1 of what kind soever they be1 whether sickness or weakness of body1 decay of understanding1 or lowness of estate4 ,in all these the child is bound to assist them1 according to his ability4 ,for the two former1 weakness of body and infirmity of mind1 none can doubt of the duty1 when they remember how every child did in his infancy receive the same benefits from his parents4 ,the child had then no strength to support1 no understanding to guide itself4 ,but the care of the parent supplied both these3 and therefore in common gratitude1 when either of these becomes the parent's case1 the child is to perform the same office again4 ,likewise1 as to the relieving their poverty1 it is but just to sustain thy parents1 who formerly sustained thee4 ,and that this is also implied in honouring our father and mother1 our ,lord himself teaches4 ,for when he accuses the ,pharisees of rejecting the commandment of ,god1 that they might cleave to their own traditions1 he instances in this particular1 concerning the relieving of parents4 ,hence it is manifest1 this is a part of the duty1 which is enjoined in the fifth commandment4 ,and such a duty it is1 that no pretence whatever can release us from the performance of it4 ,this should be carefully observed4 ,no fault of the parent can acquit a child of this duty4 ,for as ,st4 ,peter tells servants1 that they must be subject1 out of conscience toward ,god1 not only to good and gentle masters1 but also to the froward3 so certainly it concerns children1 to perform every instance of filial duty1 not only to kind and virtuous parents1 but to the harshest and wickedest4 ,for tho' gratitude to a kind and tender parent1 be a forcible motive to make a child pay his duty1 yet that is not the principal1 and much less the only ground for it4 ,this is laid in the authority of ,god1 who commands us to honour our parents4 ,and therefore1 were we to suppose a parent to have been so unnatural1 as never to have done any thing to oblige a child1 yet notwithstanding this1 the commandment of ,god would remain in its full force3 and what is prescribed therein we are bound to perform1 whether the tie of gratitude be added or no4 ,directions to ,servants4 #a4 ,,st4 ,paul confirms his directions to masters by that consideration1 that they also have a master in heaven1 and there is no respect of persons with him4 ,he regards no man's outward condition3 the poor and the rich are the same to him1 and the servant is as his master4 ,and the apostle1 it seems1 had learned of him1 to be without respect of persons4 ,for he has the same care for servants as for their masters1 and is as large in his advices to them3 nay1 much more so2 probably considering1 that they had fewer advantages of education1 and fewer opportunities of instruction4 ,he is therefore remarkably particular in his directions to these1 which are given at large in the epistle to the ,ephesians1 and to the ,colossians4 ,he gives them farther directions in the first epistle to ,timothy1 and again in the epistle to ,titus4 ,if we add hereto the advices given them by ,st4 ,peter1 we shall have a full account of the duties of ,christian servants4 #b4 ,the great duty required of all servants is subjection or obedience to their masters4 ,so ,st4 ,peter 7#a ,pet4 ii4 #ah47 ,servants be subject to your masters2 ,st4 ,paul1 exhort servants to be subject to their own masters3 and again1 both to the ,ephesians and ,colossians1 7,eph4 vi4 #e4 ,col4 iii4 #bb47 ,servants1 obey your masters after the flesh4 ,allowing that these are your masters only in a qualified sense1 and only during this state of flesh and blood2 allowing you have but one proper1 absolute master1 to whom you owe unlimited subjection3 yet to these also1 as being invested with a part of his power1 you owe a limited obedience and subjection4 #c4 ,indeed this obedience varies according to the various kinds of service wherein servants are connected with their masters4 ,the sorts of servants most common among us are1 #a4 ,labourers1 or workmen1 with whom we agree by the day1 to do such work at such a price1 and who accordingly serve us during that time3 #b4 ,journeymen1 whom we agree with for a longer space1 to assist us in our calling1 on such conditions3 #c4 ,houshold servants1 who usually contract by the year1 to perform1 on the considerations specified1 either some particular branch of houshold work1 or 7if there be only one servant7 all manner of work whatever from time to time is needful to be done in the family4 #d4 ,apprentices1 who are engaged for several years1 chiefly to serve their masters in their particular trade or calling4 ,now1 how far are all or any of these obliged in conscience1 to obey and be subject to their own masters8 #d4 ,the apostle answers4 ,during the time agreed1 obey your masters after the flesh in all things3 that is1 in all things specified in that agreement which was made when you entered into service4 ,so a labourer or workman is1 during his short service1 to follow the direction of him that hired him4 ,a journeyman is to do the same1 with regard to that work which he agreed to perform4 ,domestic servants 7to whom particularly ,st4 ,peter speaks2 for this is the proper meaning of 7 are obliged to obey their master or mistress1 either in one branch of houshold-business1 if they contracted for this1 or otherways with respect to the whole work of the house3 doing every thing at such times and in such a manner1 as is appointed by their superior4 ,and an apprentice is to obey1 according to the terms of his indenture1 wherein it is usually agreed1 by his parents or friends1 in what kind of service he shall be employed1 according to the discretion of his master4 #e4 ,to sum up this4 ,this first part of a servant's obedience1 is1 to forbear doing things of his own head1 without or against the consent of his master3 the reason whereof is plain4 ,during the time of his service1 he is not his own2 neither ought the things he does1 to be for himself4 ,both his person and his actions are all his masters2 and the will of his master is his rule4 ,in particular1 servants1 #a4 may not go whither they will1 but only where they are ordered1 or at least1 permitted to go4 #b4 ,they ought not to do their own business4 ,when ,jacob was ,laban's servant1 tho' he had flocks of his own1 yet he fed his master's flocks1 and committed his own to his sons1 ,gen4 xxx4 #ce1 #cf4 #c4 ,they are not to do what business they please themselves1 but what is allotted them by their master4 #d4 ,they ought not to marry1 while the time of their service lasts1 without the consent of their master4 #e4 ,they may not before their covenanted time expires1 go away from their master4 ,several of the following paragraphs are partly extracted from ,mr4 ,gouge on domestic duties4 #f4 ,the second part of a servant's obedience is1 to do whatever his master commands4 ,to look to the hand of his master1 7as ,david speaks7 ready to execute any thing he would have done4 ,he is also to obey1 by hearkening to his instructions1 not only in matters of his secular calling1 but likewise in the things of ,god1 in whatever concerns his ,christian calling4 #g4 ,the manner wherein this obedience is to be performed1 is largely declared by both the apostles4 ,obey your masters1 saith ,st4 ,paul1 with fear and trembling4 ,this indeed is not to be taken literally3 it is a proverbial expression1 denoting the utmost care1 watchfulness1 and diligence4 ,do it fearing ,god2 from a principle of loving fear1 a fear of offending your master who is in heaven4 ,be subject to your masters with all fear1 saith ,st4 ,peter1 with earnest1 tender reverence4 ,with a constant fear1 either of injuring1 grieving or displeasing them1 by any part of your behaviour4 #h4 ,so proper is this fear of his master in a servant1 that the want of it is a denial of his master's place and power4 ,this ,god intimates in that expostulation 7,mal4 i4 #f47 ,if ,i be a master1 where is my fear8 ,that is1 you plainly shew1 you do not account me your master1 because there is no fear of me in your heart4 ,but wherever it is1 it will draw servants on to perform all duty4 ,and the more it abounds1 the more desire and endeavour there will be to do all things well4 #i4 ,an especial means to create and preserve this fear is1 a due consideration of the ground of their master's place and power3 which is1 the appointment of ,god3 ,god has placed them in his stead1 and in part given them his power4 ,they are the deputies and ministers of ,god4 ,and therefore in scripture1 the title lord1 is after a peculiar manner1 given them4 ,there can therefore be no excuse for despising them1 tho' they should be poor1 mean1 weak1 or aged4 ,the poorest and weakest have the same place and authority1 which the richest and strongest have4 ,all bear the image of ,god3 therefore1 to despise them shews1 that you regard not ,god's image at all4 #aj4 ,this fear may be shewn either in speech or behaviour3 in the former1 #a4 ,by sparing to speak in the presence of their master1 without some necessary cause3 #b4 ,by forbearing to reply1 when they observe their masters unwilling they should speak any more3 #c4 ,by attending to what their masters speak3 shewing such a respect to them1 as ,samuel did to ,god1 when he said1 speak2 for thy servant heareth4 ,when they have just occasion to speak1 this fear may be shewn1 #a4 ,by giving proper titles to their masters1 #b4 ,by not talking more than the occasion requires1 #c4 ,by speaking in a meek and humble manner1 #d4 ,by chusing a fit season1 both when he is at leisure to hear1 and when his mind is calm1 not troubled with any passion1 and lastly1 by giving a present and ready answer1 to whatever their master says to them4 #aa4 ,servants should shew a due fear of their masters in their behaviour1 #a4 ,by such dutiful and submissive obeisance1 as becomes their sex and place1 according to the custom of the country and place where they are1 when they have occasion to come to them1 to go from them1 or to receive any charge of them4 #b4 ,by standing in his master's presence4 #c4 ,by uncovering their heads before him1 and #d4 ,sobriety and modesty both in countenance and in the whole carriage4 ,and from the same principle you should endeavour to please them well in all things1 7,tit4 ii4 #i47 ,do every thing in the most obliging manner4 ,if it be possible1 please them in every thing3 study to give them satisfaction in whatever you do4 ,do it in the way which they like best3 labour that your whole service1 your whole behaviour may be acceptable to them4 ,and do all this with good will1 7,eph4 vi4 #g47 with cordial benevolence1 with love to them1 springing from love to ,god3 with an earnest desire to make their lives as easy and happy and comfortable as you can4 #ab4 ,yet all this time1 beware that you do not act as men-pleasers1 as having no further design than to please men1 to gain their approbation or esteem1 to be well-thought of and well-spoken of2 or to acquire any temporal advantage which may result from their favour or good-will4 ,serve not with eye-service1 7a certain consequence of serving as men-pleasers7 but to do just the same in the absence of your master1 as you do when under his eye4 ,let his absence or presence make no difference in your industry and activity4 ,you may examine yourself by this rule3 there is no surer guard against self-deceit4 ,do ,i labour in the very same manner at other times1 as when my master is looking on8 ,if ,i do not1 ,i am no better than a man-pleaser1 ,i am a vile eye-servant in the sight of ,god4 #ac4 ,an infallible way of avoiding this1 is to obey them with singleness of heart1 that is1 without any temporal motive1 with a single eye1 with the one view of pleasing ,god4 ,the apostle insists upon this over and over1 and that in the strongest manner4 ,obey your masters in the singleness of your heart as unto ,christ1 not with eye-service1 but as the servants of ,christ1 doing service unto the ,lord1 not unto men4 ,and again1 servants obey your masters in all things1 with singleness of heart2 and whatsoever ye do1 do it as unto the ,lord1 not unto men4 ,for in whatsoever you do with a single eye1 ye serve the ,lord1 ,christ4 ,whatsoever is thus done to any earthly master1 he accounts done unto himself4 ,and for all this he will say to you in that day1 ,well done1 good and faithful servants3 inasmuch as ye have done it to one of these1 for my sake1 ye have done it unto me4 #ad4 ,therefore in all things which ye do for your masters1 consider yourselves as doing the will of ,god4 ,the will of your master is the will of ,god to you4 ,his voice is1 as it were1 the voice of ,god4 ,his work is to you the work of ,god1 whom you obey in obeying him4 ,but in all this1 there is one restriction to be observed3 masters1 as well as parents1 are to be obeyed only in the ,lord3 only so far as their commands are not contrary to the commands of ,god4 ,if ever this should be the case1 you cannot obey them3 you must obey ,god rather than man4 ,you must humbly and respectfully declare1 that in all things else you are ready to obey3 but that this you apprehend to be contrary to the plain word of ,god1 and therefore you dare not do it4 ,neither may you refrain from obeying a plain command of ,god1 because your master forbids you so to do4 ,you must at some times1 7if not so often as you otherwise would7 hear the word of ,god1 join in public prayer1 attend the table of the ,lord1 and call upon him in private4 ,and if any master violently hinder you from so doing1 you should at all hazards quit his service as soon as possible4 ,let no gain1 no temporal consideration whatever1 induce you to continue therein4 ,for what is a man profited1 if he shall gain the whole world1 and lose his own soul8 #ae4 99,but whatsoever ye do1 that is not contrary to the commands of ,god1 do it heartily1 from your soul1 your whole soul1 from the bottom of your heart4 ,this naturally results from the doing it1 as unto the ,lord1 and is therefore twice mentioned in the same sentence with it4 ,whatsoever you do1 do it with your might1 do it as quick as you can1 and as well as you can4 ,do it at least as well as you would do1 if it were for yourself4 ,if you are hired by the day1 do as much work in each day as you can4 ,the custom of the trade is nothing to you1 nor the example of those that work with you4 ,do as much to-day as you can without hurting yourself1 or disabling you from doing the same to-morrow3 and just as much as you would1 if it were your own work1 or if you were to be paid by the piece4 ,do the same thing1 if you are an houshold-servant2 putting forth all your strength1 ridding away all the business that you can1 and using therein all the understanding which ,god has given you1 in order to do every thing in the most excellent manner1 whereof you are capable4 #af4 ,these general directions1 all servants are to observe1 of conscience toward ,god1 and that whether their masters be good or bad1 ,heathens1 7in fact1 if not in name7 or ,christians4 ,for the character of the master1 while he is such1 does not vacate the duty of the servant4 ,suppose they are mere ,heathens1 men that neither love nor fear1 nor serve ,god1 7a very possible case even in what we call a ,christian country7 still let as many servants as are under the yoke 7for the service of these is a yoke indeed7 count their own masters worthy of all honour4 ,tho' they are unbelieving and unholy1 yet in consideration of the place which ,god has assigned them1 for his sake1 and in obedience to his appointment1 count them worthy of all the honour above described4 ,pay them all the reverence in your heart1 and shew them all that outward respect1 both in word and action1 that the name of ,god and his doctrine be not blasphemed by those ungodly men1 who would not fail to lay the blame of your neglect1 on the religion which you profess4 ,on the other hand1 as many as have faithful masters1 real believers in ,christ1 let not this administer any pretence1 for less exactness in their duty4 ,let them not despise them1 because they are brethren4 ,let them not on this account abate any thing of the inward reverence they owe1 or of their outward respect and obedience4 ,but rather do them service1 observe the preceding directions with regard to them1 more earnestly and exactly1 because they are faithful and beloved1 partakers of the benefit3 enjoying the same communion with ,god on earth1 and looking for the same inheritance in heaven4 #a ,tim4 vi4 #a4 #ag4 ,but besides these general ones1 there are several particular directions given by the apostle to all ,christian servants4 ,as #a4 ,be honest1 not purloining1 7,tit4 ii4 #aj47 not secreting1 or privately keeping back any thing for yourself3 not taking1 using1 disposing1 or giving away the least thing belonging to thy master1 without his leave1 without his knowledge and consent first asked and obtained4 ,to do otherwise is no better than plain theft1 and cuts off all the pretensions to honesty4 ,equally dishonest it is to hurt or waste any thing1 or to let it be lost thro' their carelessness or negligence4 ,whatever therefore your fellow-servants do1 keep yourself pure3 and let not the custom of the world1 but the word of ,god be the rule of all your actions4 #ah4 ,secondly1 ,be true1 not barely1 tell no willful lie1 either to your master or your fellow-servants1 but let all your conversation be in simplicity1 and godly sincerity4 ,even if you are overtaken in a fault1 use no deceit1 no equivocating or prevarication to hide it1 or to excuse either yourself or any of your fellow-servants1 or prevent anger that may ensue4 ,herein also ,st4 ,peter observes1 ,christ left you an example1 that you might tread in his steps4 ,he not only did1 committed1 no sin1 but there was no guile found in his mouth4 ,let there be none found in yours3 in spite of all temptations to the contrary1 speak the truth from your heart1 and whatever inconveniences spring herefrom1 ,god will turn them all into blessings4 #ai4 ,thirdly1 ,be faithful3 as ,st4 ,paul expresses it1 shew all good fidelity1 ,tit4 ii4 #aj4 ,this is good1 beautiful1 honourable in all men4 ,it ennobles the lowest station1 and causes it to shine in the eyes of ,god and man4 ,be faithful1 #a4 ,with regard to your master's goods4 ,preserving1 yea1 and increasing them to the uttermost of your power4 ,whatever is committed to your trust1 whether within doors or without1 so carefully preserve1 that it be not lost1 spoiled1 or impaired under your hands4 ,if you see any damage done to your goods1 redress it yourself1 if you can3 if you can't immediately make it known to your master1 that he may find means of redressing it4 ,and not only preserve1 but do all that in you lies1 to increase your master's goods4 ,the talents which were committed to the faithful servants1 were by their industry increased to as many more4 ,so that it is not sufficient1 not to lessen your master's substance1 but you should labour to better it4 ,study his interest as you would your own1 and promote it by all possible means4 ,regard not your pleasure1 your ease1 nor any thing but your conscience1 in comparison of it4 ,be faithful1 #b4 ,with regard to his reputation4 ,conceal his faults and infirmities as far as possible4 ,some of these you can hardly avoid observing1 being continually under his roof4 ,but whatever you observe of this kind1 keep it in your own breast4 ,let it go no farther2 reveal it not to strangers1 no1 nor even to your fellow-servants4 ,never make either his supposed or real failings1 the subject of your discourse4 ,beware you do not wound him behind his back1 nor suffer others to do it in your presence4 ,endure no tatling or tale-bearing concerning him in the family1 but prevent or stop it with all diligence4 ,whenever you can do it consistently with truth1 and so far as you can1 defend him4 ,and in every point1 be just as tender of his character as of your own4 ,to this head may be referred faithfulness in keeping the secrets of your master4 ,many of these you cannot but know1 by reason of the close connexion which is between you1 your continually abiding so near together1 and the many employments he has for you4 ,all these therefore you are carefully to conceal1 provided they tend not to the dishonour of ,god1 or to the danger of the church or common-wealth1 or indeed of any private person4 ,for ,jonathan is commended for discovering the mischief which ,saul had secretly intended against ,david1 #a ,sam4 xx4 #ab4 ,be faithful1 #c4 with regard to his soul4 ,with all plainness which your station allows1 and yet with all respect and humility rebuke1 and suffer not sin upon him4 ,the time1 the manner1 and the other circumstances relating to this difficult task1 ,god will give you to chuse aright1 if your eye be single1 and you seek his direction by earnest prayer4 #8#ai4' omitted from text #bj4 ,fourthly1 ,be patient4 ,in your patience possessing your souls1 steadily follow the preceding directions1 and be thus subject1 not only to the good and gentle masters1 but also to the froward3 to those who are neither good nor gentle1 who have neither religion nor good-nature1 that it may appear you do your service unto the ,lord1 and not unto men4 ,but it may be proper in the mean time to observe1 that the state of ,english servants1 is widely different from the state of those to whom ,st4 ,paul and ,st4 ,peter wrote4 ,many of those1 perhaps the greater part were slaves1 who by the miserable constitution of their country1 were the absolute property of their master1 as much as were his sheep and oxen4 ,therefore it was not in their power to leave or change their master1 but they were constrained to stay with them till death4 ,consequently1 those directions were peculiarly necessary for those who were in such a situation3 ,this is thank-worthy1 if a man for conscience toward ,god1 endure grief1 suffering wrongfully4 ,for what glory is it1 if when ye be buffeted for your faults1 ye shall take it patiently8 ,but if when ye do well1 and suffer for it1 ye take it patiently1 this is acceptable with ,god1 #a ,pet4 ii4 #ai1 #bj4 ,but to those who are born under an happier constitution1 undoubtedly the first advice should be1 ,if thou mayst be free1 from a froward1 ill-natured man1 then use it rather4 ,do not bind yourself at all1 if you can honestly avoid it 7as you generally may7 to any1 who you have reason to believe is an unjust or an unmerciful man4 ,and if you are bound to such an one already1 yet if you should suffer wrongfully from him1 if you do well1 and suffer notwithstanding1 it is by no means your duty to endure it4 ,rather it is your duty to appeal to the magistrate1 who is the minister of ,god to thee for good1 and to desire of him such a remedy1 as the laws of your country allow4 ,in this manner commit yourself and your cause to him that judgeth righteously4 ,but even in this case1 till you are free from the unrighteous man1 remember the example ,christ has left3 ,who when he was reviled1 reviled not again1 when he suffered1 he threatened not4 ,how much more should you tread in these his steps1 with regard to things of smaller moment1 with regard to those inconsiderable instances either of injustice or unkindness1 which are to be expected almost in every family1 and for which even our laws provide no remedy8 ,here undoubtedly you are called to suffer3 and see that you do so with all meekness and gentleness4 ,not only when you are reviled1 revile not again1 but answer not again1 ,tit4 ii4 #aj4 ,open not your mouth1 unless silence might have the appearance of sullenness or disrespect3 and then do it in as few words1 as the matter will bear1 and with all the softness you are master of4 #8steddily' replaced with #8steadily' #ba4 ,before he closes the subject1 ,st4 ,paul does not fail to remind you1 what great encouragement you have1 to persevere in all these duties of your station1 whatever difficulties you meet with therein4 ,for hereby you may adorn the gospel of ,god our ,saviour in all things4 ,so strong an expression is scarce to be found in all the writings of the apostle2 when he speaks to persons of the highest rank1 as he here uses to men of low degree4 ,you therefore are peculiarly called of ,god1 to be an honour to your profession1 your general profession of ,christians2 to shew what manner of men they are who serve the ,lord ,christ3 see then that you in particular walk circumspectly1 accurately1 exactly3 that either your unbelieving masters may be won by your conversation1 or at least believers confirmed and comforted4 #bb4 ,still further encouragement you have in knowing that of the ,lord ye shall receive the reward of the inheritance3 that inheritance reserved for you in heaven1 which is of infinitely greater value1 than any which your master now enjoys1 or any which you can receive on earth4 ,you know that the day is coming when your common ,master will descend in the clouds of heaven3 and you are assured1 in that day1 ,whatsoever good thing a man hath done1 while he was serving ,god in his generation1 the same shall he receive from the ,lord1 whether he be bond or free3 ,the same,that is1 a reward proportionable thereto1 in an additional degree of glory4 ,therefore1 let nothing be wanting now4 ,work your work betimes1 and in his time he will give you your reward4 ,now be honest1 be true1 be faithful1 be patient4 ,now obey your masters with fear1 yea1 with fear and trembling4 ,do them service with singleness of heart1 with good-will1 with your whole soul4 ,do this for the honour of the gospel1 for the glory of ,god your ,saviour1 for the present good of your own soul1 and for the increase of your eternal inheritance4 ,an ,extract from ,mr4 ,,law's ,,treatise ,on ,,christian ,,perfection4 ,,chap4 ,i4 ,,the wisdom of mankind has1 for several ages1 been enquiring into the nature of man1 and the nature of the world in which he is placed4 ,the wants and miseries of human nature1 and the vanity of worldly enjoyments1 have made it difficult for the wisest men to tell1 what human happiness was1 or wherein it consisted4 ,it has pleased the infinite goodness of ,god to satisfy our enquiries1 by a revelation made to the world by his ,son ,jesus ,christ4 ,this revelation has laid open the great secrets of providence from the creation of the world4 ,it has explained the present state of things1 and given man all the information that is necessary1 both to give him rest here1 and to lead him safely to everlasting happiness4 ,it is now only necessary that the poor wisdom of man do not exalt itself against ,god1 that we suffer our eyes to be opened by him that made them1 and our lives to be conducted by him1 in whom we live1 move and have our being4 ,,ii4 ,as happiness is the sole end of all our labours1 so this revelation aims at nothing else4 ,it gives us right notions of ourselves1 of our true good and real evil2 it shews us our true condition1 both our greatness and meanness1 our happiness and misery4 99,before this1 man was a mere riddle to himself1 and his condition full of darkness and perplexity2 a restless inhabitant of a miserable disordered world1 walking in a vain shadow and disquieting himself in vain4 99,but this light has dispersed the anxiety of his vain conjectures4 ,it has1 by adding heaven to earth1 and eternity to time1 opened such a glorious view of things1 as leads men1 even in this world1 to a peace of ,god which passeth all understanding4 ,,iii4 99,this revelation acquaints us1 that we have a spirit within us1 which was created after the divine image2 that this spirit is now in a fallen condition2 that the body in which it is placed is its sepulchre1 where it is enslaved to fleshly thoughts1 blinded with false notions of good and evil1 and dead to all taste of its true happiness4 ,it teaches us1 that the world in which we live1 is also in a disordered1 irregular state1 and cursed for the sake of man2 that it is no longer the paradise that ,god made it1 but the remains of a drowned world1 full of marks of ,god's displeasure1 and the sin of its inhabitants4 ,that it is a mere wilderness1 a state of darkness1 a vale of misery1 where vice and madness1 dreams and shadows1 variously please and torment the short1 miserable lives of men4 ,devils also1 and evil spirits have here their residence1 promoting the works of darkness1 and wandering up and down1 seeking whom they may devour4 ,so that man1 in his natural state1 is like a person sick of variety of diseases1 knowing neither his distemper nor his cure1 and inclosed in a place where he can hear or see1 or feel1 or taste of nothing but what tends to enflame his disorders4 ,,iv4 99,but ,christianity puts an end to this state of things1 blots out all the ideas of worldly wisdom1 brings the world itself to ashes1 and creates all anew4 ,it calls man from an animal life and earthly societies1 to be born again of the ,holy ,ghost1 and be made a member of the kingdom of ,god4 ,it crushes into nothing the concerns of this life1 condemns it as a state of vanity and darkness1 and leads man to a happiness with ,god in the realms of light4 ,it proposes the purifying of our souls1 enlivened with the divine spirit3 it sets before us new goods and evils1 and forms us to a glorious participation of the divine nature4 ,this is the one end of ,christianity4 ,it does not leave us to grovel on in the desires of the flesh1 to cast about for worldly happiness1 and wander in darkness and exile from ,god3 but the sole design of it is1 to lead us from all thoughts of rest here1 to separate us from worldly tempers1 to deliver us from the folly of our passions1 the slavery of our own natures1 the power of evil spirits1 and unite us to ,god1 the true fountain of real good4 ,this is the mighty change which ,christianity aims at1 to reform our whole natures1 renew our souls in the image of ,god1 and make them the inhabitants of heavenly and immortal bodies4 ,v4 ,the manner by which it changes our whole state is equally great and wonderful4 ,i am the way1 the truth1 and the life1 saith our blessed ,lord1 no man cometh unto the ,father but by me4 ,as all things were created by the ,son of ,god1 and without him was not any thing made that was made1 so are all things redeemed and restored by the same divine person4 ,as nothing could come into being without him1 so nothing can enter into a state of happiness but by him4 ,the dignity of this redemption at once confounds the pride1 and relieves the misery of man4 ,how fallen must he be from ,god1 that should need so great a mediator6 ,and1 on the other hand1 how full of comfort is the thought that so high a method1 so stupendous a means should be taken to restore him to a state of peace and favour with ,god6 ,,vi4 99,this is the true point of view1 in which every ,christian is to behold himself4 ,he is to overlook the poor projects of this life1 and consider himself as a creature1 thro' his natural corruption1 falling into a state of endless misery2 but by the mercy of ,god1 redeemed to a condition of everlasting happiness4 ,all the precepts and doctrines of the gospel are founded on these two great truths1 the deplorable corruption of human nature1 and its new birth in ,christ ,jesus4 ,the one includes all the misery1 the other all the happiness of man4 ,it is on these that the whole frame of ,christianity is built1 forbidding only such things as fasten us to the disorders of sin1 and commanding only those duties which lead us into the liberty of the ,sons of ,god4 ,so that if we think and act as ,christians1 we act suitably to these terms of our condition1 fearing and avoiding all the motions of our corrupted nature1 cherishing the secret inspirations of the ,holy ,spirit1 opening our minds for the reception of the divine light1 and pressing after all the perfections of our new birth4 ,all ,christians are continually to behave themselves conformable to this double capacity4 ,we are to fear and watch and pray1 like men that are always on the brink of eternal death2 and to believe and hope1 labour and aspire1 like ,christians that are called to fight the good fight of faith1 and lay hold on eternal life4 ,,vii4 ,this knowledge of ourselves makes human life a state of infinite importance1 placed upon so dreadful a point betwixt two such eternities4 ,well might our ,saviour say to one that begged first to go and bury his father1 ,follow me1 and let the dead bury their dead4 ,for what is all the bustle and hurry of the world but dead shew1 and its greatest actors but dead men1 when compared with that real life to which the followers of ,christ are redeemed8 ,had we been made only for this world1 worldly wisdom had been our highest wisdom2 but seeing we are redeemed to an intirely contrary state1 worldly wisdom is now our greatest foolishness4 ,it is now our only wisdom1 to understand our new state1 and conduct ourselves by the principles of our redemption4 ,,viii4 ,the nature of our ,christian calling is of that concern1 as to deserve all our thoughts1 and is indeed only to be perceived by great seriousness and attention of mind4 ,the ,christian state is an invisible life1 supported1 not by sensible goods1 but the spiritual graces of faith and hope3 so that a man busied in earthly cares and enjoyments1 perceives nothing of this great and heavenly calling4 ,the changes which ,christianity make in the present state of things1 are all invisible3 its goods and evils1 which are the only true standards of our actions1 are not subject to the knowledge of our senses4 ,in ,god we live and move and have our being2 but how unseen1 how unfelt is all this6 ,christ is the ,lamb slain from the foundation of the world1 the true light that lighteth every man that cometh into the world4 ,he is the ,alpha and ,omega1 the beginning and the end of all things4 ,the whole creation subsists in him and by him4 ,no person is in any favour with ,god1 but by this great ,mediator4 ,but how invisible1 how unknown to all our senses is this state of things6 ,christians are temples of the ,holy ,ghost1 consecrated to ,god1 members of ,christ's mystical body1 of his flesh and his bones1 receiving life1 spirit and motion1 from him their head4 ,but our senses see no farther than our parents and kindred according to the flesh1 and fix our hearts to earthly friendships and relations4 ,well then may this life be deemed a state of darkness1 since it thus clouds and covers all the true appearances of things1 and keeps our minds insensible and unaffected with matters of such infinite moment4 ,,ix4 99,would we therefore know our true condition1 we must search after a life that is hid with ,christ in ,god4 ,we must consider ourselves as parts of ,christ's mystical body1 and as members of the kingdom of heaven4 ,in vain do we consider the beauty and strength of our bodies1 our alliances with men1 and the distinctions of this world2 for these things no more constitute the state of human life1 than rich coffins or beautiful monuments constitute the state of the dead4 ,we justly pity the last poor efforts of human greatness1 when we see a breathless carcase lying in state4 ,it appears so far from any real honour1 that it rather looks like ridiculing the misery of our nature4 ,but were religion to form our judgments1 the life of a proud1 voluptuous1 sensual man1 tho' shining in all the splendour of the world1 would give us no higher an idea of human dignity1 than a poor corpse laid in state4 ,for a sinner1 when glorying in the lust of the flesh1 the lust of the eye1 and the pride of life1 is a more shocking sight of misery ridiculed1 than any pageantry that can expose the dead4 ,x4 ,we have an apostle's authority to say1 that he who liveth in pleasure is dead whilst he liveth4 ,this shews us1 that when we enquire what our life is1 we must think of something higher than the vigour of our blood1 the gaiety of our spirits1 or the enjoyment of sensual pleasures3 since these1 tho' the allowed signs of living men1 are often undeniable proofs of dead ,christians4 ,when therefore we would truly know what our life or happiness is1 we must look at nothing that is sensible or temporal4 ,we may as well dig in the earth for wisdom as look at flesh and blood to see what we are1 or at worldly enjoyments to find what we want1 or at temporal evils to see what we have to fear4 ,we must therefore1 if we would conceive our true state1 our real good and evil1 look farther than these dim eyes of flesh can carry our views4 ,we must1 with the eyes of faith1 penetrate into the invisible world1 the world of spirits1 and consider our order and condition among them2 a world which1 as ,st4 ,john speaks1 hath no need of the sun1 neither of the moon1 to shine in it2 for the glory of ,god doth lighten it1 and the ,lamb is the light thereof4 ,for it is there1 among eternal beings1 that we must take an eternal fellowship1 or fall into a kingdom of darkness and everlasting misery4 ,,xi4 99,christianity is so noble in its ends1 so extensive in its views1 that it has no less subjects than these to entertain our thoughts4 ,it buries our bodies1 burns the present world1 triumphs over death by a general resurrection1 and opens all into an eternal state4 ,it never considers us in any other respect than as fallen spirits1 it disregards worldly distinctions1 and proposes nothing to our fears but eternal misery1 nothing to our hopes but an endless enjoyment of ,god4 ,this is the great1 the important condition1 in which ,christianity has placed us1 above our bodies1 above the world1 above death1 to be present at the dissolution of all things1 to see the earth in flames1 and the heavens wrapt up like a scroll1 to stand at the general resurrection1 to appear at the universal judgment1 and to live for ever1 when all that our eyes have seen is passed away and gone4 ,,xii4 99,take therefore upon thee a temper suitable to this greatness of thy condition4 ,remember that thou art an eternal spirit2 that thou art but for a few months or years in a state of flesh and blood1 only to try whether thou shalt be for ever happy with ,god1 or for ever miserable with the devil4 ,thou wilt hear of other concerns and other greatness in this world4 ,thou wilt see every order of men1 every family1 every person pursuing some fancied happiness1 as if the world had not only happiness1 but a particular kind of happiness for all its inhabitants4 ,but when thou seest this1 fancy thou sawest all the world asleep3 the prince no longer a prince3 the beggar no longer begging1 but every man sleeping out of his proper state2 some happy1 others tormented1 and all changing their condition1 as fast as one foolish dream could succeed another4 ,when thou hast seen this1 if thou wilt1 thou mayst go to sleep too1 thou mayst lie down and dream4 ,and this is all2 for be as happy as the world can make thee1 all is but sleeping and dreaming3 and what is still worse1 it is like sleeping in a ship1 when thou shouldst be pumping for life1 or dreaming thou art a prince1 when thou shouldst be redeeming thyself from slavery4 #8it' replaced with #8is' ,,xiii4 ,this is no imaginary flight of a melancholy fancy1 but the real nature of things4 99,for if thou art that immortal nature1 that fallen spirit which religion teaches us2 if thou art to meet death1 resurrection1 and judgment1 as the forerunners of an eternal state1 what are all the little flashes of pleasure1 the changing appearances of worldly happiness1 but so many sorts of dreams8 99,how canst thou talk of the advantage of fortune1 the pleasures of food or apparel1 without being in a dream8 ,is the beggar asleep1 when he fancies he is building himself fine houses8 ,is the prisoner in a dream1 when he imagines himself in open fields and fine groves8 ,and canst thou think thy immortal spirit is awake1 while it is delighting itself in the shadows and bubbles of worldly happiness8 ,for if it be true1 that man is upon his trial1 if the trial is for eternity1 if life is but a vapour1 what is there that deserves a serious thought1 but how to get well out of the world1 and make it a right passage to our eternal state8 ,,xiv4 99,it is the manner of some countries1 in the burial of their dead1 to put a staff and shoes and money in the sepulchre along with the corpse4 ,we see the folly and ignorance of such a poor contrivance to assist the dead3 but if we did but understand what is life1 we should see as much folly in the poor contrivances to assist the living4 ,for how many things do people labour after1 break their rest and peace to get1 which yet when gotten are of just as much real use to them1 as a staff and shoes to a corpse under ground8 ,they are always adding something to their life1 which is only like adding another pair of shoes to a body in the grave4 ,thou mayst hire more servants1 new paint thy rooms1 and put on richer apparel3 and these will help thee to be happy1 as golden staffs or painted shoes will help a dead man to walk4 ,,xv4 99,if thou rememberest1 that the whole race of mankind are a race of fallen spirits1 that pass thro' this world1 as an arrow passeth thro' the air1 thou wilt soon perceive1 that there is no wisdom or happiness1 but in getting away to the best advantage4 ,if thou rememberest1 that this life is but a vapour1 that thou art in the body1 only to be holy1 humble1 and heavenly-minded2 that thou standest upon the brink of death1 resurrection1 and judgment1 and that these great things will suddenly come upon thee like a thief in the night1 thou wilt see a vanity in the things of this world1 greater than any words can express4 ,do but therefore know thyself as religion hath made thee known2 do but see thyself in the light which ,christ has brought into the world1 and then thou wilt see that nothing concerns thee1 but what concerns an everlasting spirit that is going to ,god2 and that there are no enjoyments here that are worth a thought1 but such as may adorn thee with that holiness1 without which no man shall see the ,lord4 ,,xvi4 99,this is the end of ,christianity4 ,it is not a school for the teaching of moral virtue4 ,it is deeper and more divine in its designs3 it implies an entire change of heart1 a full dedication of ourselves1 our souls and bodies unto ,god4 ,our blessed ,saviour came into the world1 not to make any composition with it1 but to put an end to the designs of flesh and blood1 and to shew us1 we must either renounce this world to become ,sons of ,god1 or by enjoying it1 take our portion among damned spirits4 ,christianity is a state of things that wholly regards eternity3 it knows of no other goods and evils1 but such as relate to another life4 ,it is a kingdom of heaven that has no other interests in this world1 than as it takes its members out of it2 and when the number of the elect is compleat1 this world will be consumed with fire1 as having no other reason for its existence1 than the furnishing members for that blessed society1 which is to last for ever4 ,i cannot here omit observing the folly of human wisdom1 which1 full of imaginary projects1 pleases itself with its lasting establishments in a world doomed to destruction1 and which is to last no longer than till a sufficient number is redeemed out of it4 ,did we see a number of animals hastening to take up their apartments1 and contending for the best places in a building that was to be beat down as soon as its old inhabitants were got safe out1 we should see a contention full as wise as the wisdom of worldly ambition4 ,,xvii4 ,that ,christianity implies a change of nature1 is plain from the whole tenor of the gospel4 ,the ,saviour of the world saith1 ,that except a man be born again of water and of the ,spirit1 he cannot enter into the kingdom of ,god4 ,we are told1 that to as many as received him1 to them he gave power to become the ,sons of ,god2 which were born not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god4 ,these words plainly teach us1 that ,christianity implies an entire change of nature3 that as our birth was to us the beginning of a new life1 and brought us into a society of earthly enjoyments1 so ,christianity is another birth1 that brings us into a condition as new as when we first saw the light4 ,we begin again to be1 when we enter upon fresh terms of life1 have new tempers1 new hopes and fears1 and an entire change of every thing that can be called good or evil4 ,this new birth is the very essence and soul of ,christianity2 it is the seal of the promises1 the mark of our sonship1 the earnest of our inheritance1 and the sure proof of our acceptance with ,god4 ,,xviii4 ,if we would know what a change our new life in ,christ implies1 let us consider what it is to be born of ,god4 ,whosoever is born of ,god1 saith the apostle1 doth not commit sin4 ,for his seed remaineth in him3 and he cannot sin1 because he is born of ,god4 ,in this the children of ,god are manifest1 and the children of the devil4 ,and again1 ,we know1 that whosoever is born of ,god sinneth not1 but he that is begotten of ,god keepeth himself1 and the wicked one toucheth him not4 #a ,john iii4 #aj1 v4 #ah4 ,the same apostle tells us1 ,whosoever is born of ,god overcometh the world4 ,he overcometh all worldly desires and worldly fears4 ,he is crucified unto the world and the world crucified unto him4 ,he is dead to the lust of the flesh1 the lust of the eye1 and the pride of life4 ,and he feareth not them that can kill the body1 and after that have nothing more that they can do4 ,we must therefore examine into the state of our minds1 and see whether we are thus changed in our natures1 thus born again3 whether we are so spiritual1 as to have overcome the world3 so holy1 as that we cannot commit sin2 since it is the undeniable doctrine of scripture1 that this new birth is as necessary to salvation1 as the believing in ,jesus ,christ4 ,,xx4 ,there is perhaps no duty more contrary to flesh and blood than the loving our enemies4 ,but this is easy to those that are born of ,god4 ,number #8,,xix' skipped ,for take but away earthly goods and evils1 and you take away all hatred and malice4 ,for they are the only causes of those base tempers4 ,he therefore that hath overcome the world1 hath overcome all the occasions of envy and ill nature1 and can pity1 pray for and forgive all his enemies1 who want less forgiveness from him than he hath received from his heavenly ,father4 ,let us here awhile contemplate the height and depth of ,christian holiness1 and that godlike spirit which it implies6 ,and this alone might convince us1 that to be ,christians1 we must be born again3 we must so change our very natures1 as to have no desire in our souls1 but that of being like ,god4 ,and till we rejoice and delight only in ,god1 we cannot have this love to our fellow-creatures4 ,we may therefore learn from this1 as well as from what was observed before1 that ,christianity does not consist in doing no harm1 nor in doing good1 7as it is called7 nor yet in any particular moral virtues1 as some idly suppose2 but in an entire change of our hearts1 of all our natural tempers1 and a life wholly devoted to ,god4 ,,xxi4 ,the same doctrine is farther taught by our blessed ,saviour1 when speaking of little children1 he saith1 ,suffer them to come unto me2 for of such is the kingdom of ,god4 ,luke xviii4 #af4 ,now the peculiar condition of infants is such1 that they have every thing to learn2 they are to be taught by others what they are to hope and fear1 and wherein their proper happiness consists4 ,and in this sense first we are to become as little children1 to be as tho' we had every thing to learn1 and suffer ourselves to be taught1 what we are to chuse1 and what we are to avoid2 to pretend to no wisdom of our own1 but be ready to be taught of ,god1 the only way of pursuing that happiness1 which ,god in ,christ proposes to us2 and to accept it with such simplicity of mind as little children1 who have nothing of their own to oppose to it4 ,,xxii4 ,but is this infant temper essential to ,christianity8 ,does the kingdom of ,god consist only of those that have it8 ,this is another undeniable proof that ,christianity implies a new nature2 such as having renounced the prejudices of life1 the maxims of human wisdom1 gives itself with a child-like submission and simplicity1 to be entirely governed by the doctrines and ,spirit of ,christ4 ,craft and policy1 selfish cunning1 proud abilities and vain endowments1 have no admittance into this holy state of society with ,christ in ,god4 ,the wisdom of this world1 the intrigues of life1 the designs of greatness and ambition1 lead to another kingdom4 ,he that follows ,christ must be emptied of this vain furniture1 and put on the meek ornament of infant and undesigning simplicity4 ,where is the wise8 ,where is the scribe8 ,where is the disputer of this world8 ,hath not ,god made foolish the wisdom of this world8 ,if we will partake of the wisdom of ,god1 we must judge of this world and its most boasted gifts1 as the wisdom of ,god judgeth of them2 we must deem them foolishness1 and with undivided hearts labour after one wisdom1 one happiness1 in being entirely devoted to ,god4 ,,xxiii4 ,this comparison of ,christians to little children1 may also remind us of a certain simplicity of behaviour1 which is always the effect of a heart truly and entirely devoted to ,god4 ,as worldly men are therefore reserved1 artful and deceitful1 because they have many and secret ends to bring about2 so they whose heart is wholly devoted to ,god1 being wholly taken up with one great design1 and having no little successes that they labour after1 have no need of artifice or disguise2 and so are naturally open1 simple and undesigning in all the affairs of life4 ,,xxiv4 ,from all these considerations it appears1 that ,christianity implies a new nature1 and a life entirely devoted to ,god4 ,now if this be ,christianity1 it may serve to instruct two sorts of people3 ,first1 ,those who are content with an outward religion2 whose ,christianity lies in outward decency and regularity of life4 ,i don't mean those that are insincere or hypocritical3 but all those who are content with outward religion1 with any thing short of that inward holiness1 that newness of spirit which the gospel describes4 ,they should consider that charity1 chastity1 sobriety and justice may be practised without ,christianity4 ,a ,jew1 a ,heathen may be 7what you call7 charitable and temperate3 but to make these parts of ,christianity1 they must proceed from a heart truly turned to ,god1 that is full of an infant simplicity1 that is crucified with ,christ1 that is born again of the ,spirit1 that has overcome the world4 ,temperance or justice without this1 may be the temperance of a ,jew or a ,heathen3 but it is not ,christian temperance or justice1 till it proceeds from a ,christian spirit4 ,could we do and suffer all that ,christ himself did or suffered1 yet if it was not all done in the same temper1 in the ,spirit of ,christ1 it would profit us nothing4 ,,xxv4 ,a ,christian is sober1 charitable and just1 upon the same principles and with the same spirit that he receives the ,holy communion2 as acts of obedience to ,god1 and as so many instances of a heart truly devoted to ,god4 ,a ,christian is sober1 not only so far as suits with a regular life1 but so as becomes one who is born of the ,holy ,spirit1 who dwelleth in ,god and ,god in him4 ,he is charitable1 not only so far as suits with his natural temper1 and with good esteem among men2 but in such a measure as is suitable to the doctrines and spirit of the gospel4 ,for indeed1 neither charity1 nor temperance1 nor justice1 nor any other virtues 7as they are called7 are parts of ,christian holiness1 till they spring from holiness of heart1 from the mind that was in ,christ4 ,this is what cannot be too much considered by those whose religion has made no change in their hearts2 who fancy themselves ,christians1 only because of the regularity of their lives1 altho' they have never experienced a renewal in the spirit of their minds1 who pray without devotion1 give alms without charity1 and are ,christians without the ,spirit of ,christianity4 ,,xxvi4 ,secondly1 ,this doctrine may serve to instruct those who are convinced1 they have been hitherto strangers to religion4 ,some people who begin to look toward religion1 think they have done enough1 when they have reformed the outward course of their lives2 when they have left off their gross vices and follies1 or are grown careful of some particular duties4 ,thus a man who has been a drunkard many years1 thinks he has made a sufficient change by becoming temperate3 another imagines1 he is in a very good and safe state1 because he does not neglect the public worship1 as he used to do3 a lady fancies she lives enough to ,god because she has left off plays1 and lives more at home than formerly4 ,but such people should consider1 that ,christianity does not consist in the fewness of our vices2 no nor in any one particular virtue1 nor yet in the outward amendment of our lives3 but in such a thorough change of heart1 as makes the love of ,god the spring and measure and rule of all our tempers and actions4 ,,xxvii4 ,it is a miserable error1 to think we are ,christians1 because we are less vain or covetous1 more sober and decent in our behaviour than we used to be4 ,yet this is the case with many1 who think they are well1 because they are not so bad as they were1 because they are reformed from outward wickedness2 not considering how entire a reformation of heart1 as well as life1 ,christianity implies4 ,but let such people remember1 that they who thus measure themselves by themselves are not wise4 ,let them remember that they are not disciples of ,christ1 till they have1 like him1 offered their whole soul and body as a reasonable living sacrifice to ,god2 that they are not members of ,christ's mystical body1 till they are united unto him by a new spirit2 that they have not entered into the kingdom of ,god1 till they have entered into an infant simplicity of heart1 till they are so born of ,god as not to commit sin1 so full of an heavenly ,spirit as to have overcome the world4 ,let them remember1 ,he that is in ,christ is a new creature1 and that nothing short of this will avail before ,god1 nothing less than the entire renewal of the soul in righteousness and all true holiness4 ,let them remember1 that there is no religion that will stand us in any stead1 but that which is the conversion of the heart to ,god1 when all our tempers are holy1 heavenly1 divine1 springing from a soul that is born again of the ,spirit1 and tends with one full bent to a perfection and happiness in the enjoyment of ,god4 ,,xxviii4 ,let us therefore look carefully to ourselves1 and consider what manner of spirit we are of3 let us not think our condition safe1 because we are of this or that church or persuasion1 or because we are strict observers of the outward offices of religion4 ,for we can't but see1 these are marks that belong to more than belong to ,christ4 ,all are not his that prophesy1 or even cast out devils1 and work miracles in his name4 ,much less those who1 with corrupt minds and worldly hearts1 are only baptized in his name4 99,if religion has raised us into a new world2 if it has filled us with new ends of life2 if it has taken possession of our hearts1 altered the whole turn of our minds1 and changed the whole stream of our affections3 if it has given us new joys and griefs1 new hopes and fears2 if all things in us are become new3 if the love of ,god is shed abroad in our hearts1 by the ,holy ,ghost given unto us1 and this ,spirit beareth witness with our spirit that we are the children of ,god3 then are we ,christians1 not in name only1 but in truth2 then we do believe in the ,holy ,jesus1 and we shall rejoice in the day of ,christ1 that we have not run in vain1 neither laboured in vain4 ,,chap4 ,,ii4 ,,christianity requires a renouncing of the world1 and all worldly tempers4 ,i4 ,the ,christian religion being to raise a new1 spiritual1 and1 as yet1 invisible world1 and to place man among thrones1 principalities and spiritual beings1 is at entire enmity with this present corrupt state of flesh and blood4 ,it ranks the world1 with the flesh and the devil1 as an equal enemy to those glorious ends which it proposes4 ,accordingly the gospel lays its foundation1 in utterly renouncing those false goods and enjoyments1 which feed the vanity and corruption of our nature1 fill our hearts with foolish and wicked passions1 and keep us separate from ,god1 the only happiness of all spirits4 ,,ii4 ,for not only the vices1 the wickedness1 and vanity of this world1 but even its most lawful concerns1 if unduly pursued1 make men unable to enter into the true state of ,christianity4 ,he who is busied in an honest calling1 may1 on that account1 be finally rejected of ,god4 99,for it is no more pardonable to be less affected to the things of ,god1 for the sake of any worldly business1 than for the indulgence of our pride1 or any other sinful passion3 every business of life being equally trifling1 when compared with the one thing needful4 ,,iii4 ,men of serious business indeed generally censure those1 who trifle away their time in vain and impertinent pleasures4 ,but they don't consider that their own employments also are as vain as vanity itself3 they don't consider that any business or employment1 if it has got hold of the heart1 renders men as vain and odious in the sight of ,god1 as any sensual gratification4 ,they may call it an honest care1 a wise industry1 or by any other plausible name4 ,but it is a wisdom which can no more recommend itself to the eyes of ,god than the wisdom of an epicure4 99,for it shews as wrong a turn of mind1 and as great a contempt of the true good1 to neglect any degrees of piety for the sake of business1 as for any the most trifling pleasures of life4 ,,iv4 99,the wisdom of this world indeed gives an importance and air of greatness to several ways of life1 and ridicules others as vain and contemptible1 which differ only in their kind of vanity4 ,but the wisdom from above condemns all labour as equally fruitless1 which hinders our labouring after everlasting life4 ,for what can it signify whether a man forgets ,god in his farm1 or in a shop1 or at a gaming table8 ,the world is full as important in its pleasures as in its cares2 there is no more wisdom in the one than in the other4 ,and the man who1 by the cares and business of the world is made less affected to the things of ,god1 is no wiser than he who takes his delight in running foxes and hares out of breath4 ,for there is no wisdom in any thing but religion4 ,nor is any way of life less vain than another1 but as it is made serviceable to piety1 and conspires with the designs of religion1 to raise mankind to a participation and enjoyment of the divine nature4 ,v4 ,let those who are not at all ashamed to be devoted to the cares and business of the world1 consider those states of life1 which they own to be vain and foolish1 and contrary to religion4 ,some people have no other care1 than how to give their palate fresh pleasure1 and enlarge the happiness of tasting4 ,others live to no other purpose1 than to breed dogs1 and attend the sports of the field4 ,men of sober business1 who seem to act the grave part of life1 generally condemn these ways of life4 ,but why are they to be condemned8 ,produce but the true reason why any of these are vain and sinful1 and the same reason will conclude against every way of life which is not wholly devoted to ,god4 ,,vi4 ,let the man who is deep in worldly business1 but shew the vanity and shame of a life devoted to pleasures1 and the same reasons will shew the vanity and shame of a life filled with worldly cares4 ,so that whosoever can condemn sensuality1 ambition1 or any way of life upon the principles of reason and religion1 carries his own condemnation within his own breast1 unless his life be entirely devoted to ,god4 ,,vii4 ,it is granted that some cares are made necessary by the necessities of nature4 ,and the same also may be observed of some pleasures1 as the pleasures of eating1 drinking and rest4 ,but if reason and religion do not limit these pleasures by the necessities of nature1 we fall from rational creatures into drones1 sots1 gluttons1 and epicures4 99,in like manner our care after some worldly things is necessary4 ,but if this care is not bounded by the just wants of nature1 if it wanders into unnecessary pursuits1 and fills the mind with false desires and cravings2 if it wants to add an imaginary splendour to the plain demands of nature1 it is vain and irregular2 it is the care of an epicure1 a longing for sauces and ragous1 and corrupts the soul like any other sensual indulgence4 ,for this reason our ,lord points so many of his doctrines at the common allowed employments of life1 to teach us1 that they may employ our minds as falsely and dangerously as any trifles whatever4 ,he teaches us1 that even the necessaries of life should be sought with a kind of indifference1 that so our souls may be truly sensible of greater wants1 and disposed to hunger and thirst after enjoyments that will make us happy for ever4 ,,viii4 ,but how unlike are ,christians to ,christianity6 ,it commands us to take no thought1 saying1 what shall we eat1 or what shall we drink8 ,yet ,christians are restless and laborious1 till they can eat in plate4 ,it commands us to be indifferent about raiment4 ,but ,christians are full of care and concern1 to be cloathed in purple and fine linen4 ,it enjoins us to take no thought for the morrow4 ,yet ,christians think they have lived in vain1 if they don't leave estates at their death4 ,and these call themselves disciples of that ,lord1 who saith1 ,he that forsaketh not all that he hath1 cannot be my disciple4 ,,ix4 ,it must not be said that these doctrines are not plainly enough taught in scripture1 because the lives and behaviour of ,christians are so contrary to them4 ,for if the lives of ,christians might be alledged against the doctrines of scripture1 none of them would have lasted to this day4 ,it is one of the ten commandments1 ,thou shalt not take the name of the ,lord thy ,god in vain4 ,and our ,saviour has forbid swearing1 yea1 in the most solemn manner4 ,yet where more swearing than among ,christians1 and among such ,christians as would think it hard to be reckoned a reproach to the ,christian name8 ,the scripture says of ,christians1 that they are born of ,god1 and have overcome the world4 ,can they then be reckoned of that number1 who have not so much as overcome that flagrant sin1 to which they have no temptation in nature8 ,well therefore may the doctrines of heavenly-mindedness1 and contempt of the world be disregarded1 since they run counter to all the corruptions of flesh and blood1 to all the pride and vanity of our nature4 ,x4 ,but let those who are startled at these doctrines1 deal faithfully with their own hearts1 and ask themselves whether they should not have had the same dislike to them1 had they lived in our ,saviour's days8 ,or whether they can find any one reason1 why they should have been so spiritual and heavenly then1 which is not as good and as strong a reason for their being as spiritual and heavenly now8 99,hath heaven or earth suffered any change since that time8 ,is the world become now more worth our notice1 or heavenly treasure of less value than it was then8 ,or have we had another ,saviour since1 that has compounded things with this world1 and helped us to an easier way to the next8 ,yet1 if an apostle was to raise from the dead1 calling rich and great men to these doctrines1 they would drive their coaches from such a preacher1 rather than be saved at such a price4 ,,xi4 ,to set this great truth in a still clearer light1 ,i will appeal a little even to the imagination of the reader4 ,let it be supposed1 that rich men are now enjoying their riches1 and taking all the usual delights of plenty2 that they are labouring for the meat that perisheth1 contriving scenes of pleasure1 and spending their estates in proud expences4 ,after this supposition let it be imagined1 that we saw the ,holy ,jesus1 who had not where to lay his head1 with his twelve apostles1 that had left all to follow him4 ,let us imagine1 that we heard him call all the world1 to take up the cross and follow him1 promising1 a treasure in heaven to such as would quit all for his sake1 and rejecting all that would not comply therewith3 denouncing woe and eternal death to all that lived in fulness1 pomp and worldly delights4 ,let it be imagined1 that we heard him commanding his disciples1 to take no thought1 saying1 ,what shall we eat1 or what shall we drink1 or wherewithal shall we be cloathed8 ,and giving this reason for it1 ,after all these things do the ,gentiles seek4 ,let it be imagined1 that we saw the first ,christians taking up the cross1 renouncing the world1 and counting all things but dung that they might win ,christ4 ,i do not now so immediately appeal to the judgment or reason of the reader4 ,i leave it even with his imagination1 that wild faculty1 to determine1 whether it be possible for these two different sorts of men1 to be true disciples of the same ,lord8 ,,xii4 99,to proceed2 ,let us suppose that a rich man was to put up such a prayer as this to ,god3 8,o ,lord1 ,i thy sinful creature1 whom thou hast called to a lively hope of glory in ,christ ,jesus1 beg of thee to grant me a thousand times more riches than ,i need1 that ,i may be able to gratify myself and family in the delights of eating and drinking1 state and grandeur4 ,grant that as the little span of life wears out1 ,i may abound more and more in wealth2 and that ,i may see and perceive all the best and surest ways of growing richer than any of my neighbours4 ,this ,i humbly and fervently beg1 in the name1 c40 ,such a prayer as this should have had no place in this treatise2 but in hope that proportionably as it offends the ear1 it may amend the heart4 ,,xiii4 ,there is no one1 ,i believe1 but would be ashamed to put up such a prayer as this to ,god4 ,yet let it be well observed1 that all are of the temper of this prayer1 but those who have renounced the world4 ,we need not go among villains1 and people of scandalous characters1 to find those who desire a thousand times more than they want1 who have an eagerness to be every day richer and richer1 who catch at still new ways of gain2 and scarce think any thing enough1 except it equals or exceeds the estate of their neighbours4 ,i beg of such that they would heartily condemn the profane and unchristian spirit of the foregoing prayer1 and that they would satisfy themselves1 nothing can be more odious and contrary to religion4 ,but let them be assured also of this1 that the same things which make an unchristian prayer1 make an unchristian life4 ,for the reason why these things appear so odious in a prayer1 is because they are so contrary to the spirit of religion4 ,but is it not as bad to live contrary to the spirit of religion1 as to pray contrary to it8 ,at least1 must not that way of life be highly blameable1 which is so shocking when put into the form of a prayer8 ,,xiv4 ,need we any other conviction1 that this manner of life is contrary to the spirit of ,christianity1 than this1 that the praying according to it in ,christ's name1 comes near to blasphemy8 ,let it be considered how we should abominate a person1 whom we knew to use such a prayer3 and let that teach us1 how abominable such a life must appear in the eyes of ,god6 ,and with this addition of folly1 that we call the prayer profane1 but think the life that answers to it to be ,christian4 ,from all this it is plain1 that the present followers of ,jesus ,christ1 have no more to do with worldly enjoyments1 than those he chose while he himself was on earth2 and that we are to have the same heavenly devotion to ,god1 the same affection1 as any of those he conversed with in the days of his flesh4 ,,xv4 ,yet notwithstanding the scriptures are so express1 men will not give up their pre-conceived opinions4 ,it will still be asked1 ,where can be the harm of getting or enjoying an estate8 ,whether it be not a commendable thing1 to provide an estate for one's family8 ,and what people of birth and fortune are to do with themselves1 if they are not to live up to their estates and qualities8 ,to the first question let it be answered1 ,take no thought1 saying1 what shall we eat1 or what shall we drink1 or wherewithal shall we be cloathed8 ,for after all these things do the ,gentiles seek4 ,now1 if to be careful and thoughtful1 even about the necessaries of life1 be a care that is here forbidden1 and that because it is such a care as only becomes ,heathens2 surely to be careful and thoughtful how to raise an estate1 and enrich one's family1 is a care that is sufficiently forbidden in ,christians4 ,and he that can yet think it lawful1 to make this the care and design of his life1 is too blind to be convinced by arguments4 ,our ,saviour saith1 ,labour not for the meat that perisheth1 but for that meat which endureth unto everlasting life4 ,he commands us not to lay up for ourselves treasures on earth2 he assures us that we cannot serve ,god and mammon4 ,now these places have no meaning1 if it is still lawful for ,christians to heap up treasures1 to labour for estates1 and pursue designs of enriching their families4 ,,xvi4 ,i know it is easy to evade the force of these texts1 and to make plausible harangues1 upon the innocency of labouring to be rich1 and the consistency of serving ,god and mammon4 ,i don't question but the rich young man in the gospel could have made a very good apology for himself1 and have shewn how reasonable and innocent a thing it was1 for so good and so young a man to enjoy an estate4 ,the rich man in torments could have alledged how much good he did with his fortune2 how many trades he encouraged with his purple and fine linen1 and faring sumptuously every day2 and how he conformed to the ends of society1 by so spending his estate4 ,,xvii4 99,but still the word of ,god shall not pass away4 ,having food and raiment1 let us be therewith content4 ,for they who will be rich fall into a temptation and a snare1 and into many foolish and hurtful lusts1 which drown men in destruction and perdition4 #a ,tim4 vi4 #h4 ,we may1 perhaps1 by some acuteness of reasoning1 find out1 that this still leaves us at our liberty1 whether we will labour to be rich or not3 that notwithstanding what the apostle says1 of a snare1 a temptation1 and foolish lusts1 yet we can pursue the means and desire the happiness of riches1 without any danger to our virtue4 ,but if so1 we are as prudent as those ,christians1 who think they can secure their virtue without watching and prayer1 tho' our ,saviour has said1 ,watch and pray that ye enter not into temptation4 ,and he that neglects watching and prayer1 tho' the appointed means of avoiding temptation1 lives as much according to scripture1 as he that is careful and desirous of riches1 tho' the declared occasions of sin1 snares and destruction4 ,,xviii4 ,if we could submit to the plain doctrines of scripture1 it would never be asked what people of fortune are to do with themselves1 if they are not to live up to the splendour and plenty of their estates8 ,the rich man in the gospel was a ruler1 a young man1 and a good man3 if therefore there are any of his rank who are neither young nor good1 it can hardly be thought1 they have less to do to inherit eternal life4 ,and as for those who1 like him1 have kept the commandments of ,god from their youth1 ,i dare not tell them1 that they are not under a necessity of offering all their wealth to ,god1 and of making their estates1 however acquired1 not the support of vain indulgences1 but the relief of their brethren4 ,,xix4 ,suppose great people1 by means of their wealth1 could throw themselves into a deep sleep of pleasant dreams1 which would last till death awaked them1 would any one think it lawful for them to make such use of their riches8 ,and yet he that had done nothing but sleep and dream to the time of his death1 might as well say1 that he had been working out his salvation with fear and trembling1 as he that has been living in luxury1 splendour1 and sensual gratifications4 ,the gospel has made no exception for dignity of birth1 or difference in fortune2 but has appointed the same straight gate1 the common passage for all persons to enter into glory4 ,the distinctions of civil life have their use2 but if any one thinks he may be less devoted to ,god1 less afraid of the corruptions of pleasure and pride1 because he is born of a rich family1 he is as much mistaken as he that fancies he has a privilege to steal1 because he was born of a ,father that was poor4 ,,xx4 ,if the rich or great man can find out a course of pleasures1 that support no wrong turn of mind1 an indulgence which does not gratify sensuality1 entertainments which feed no vain passions3 if they can find out such instances of splendour and greatness1 as shew they love ,god with all their hearts1 and as gratify neither the lust of the flesh1 the lust of the eye1 nor the pride of life1 religion has no command against such enjoyments4 ,but if this cannot be done1 then the rich have no more permission to live in vain indulgences than the poor have to steal4 99,and let it be always remembered1 that if any distinction of life makes men forget that sin is their only baseness1 and holiness their only honour2 if any condition makes them less disposed to imitate the low1 humble estate of their suffering ,master2 instead of being any real advantage1 it is their curse1 their snare and destruction4 ,,xxi4 ,i know it will still be objected1 that a man is not necessarily proud1 because he lives in shew and figure1 any more than another is necessarily humble1 because he lives in a low estate4 ,it is granted1 that men may be of a temper contrary to the estate in which they live4 ,but this is only true1 of such as are in any state by force1 and contrary to their desires and endeavours4 ,a man in a low estate may be proud1 because he is in such a state by force2 and is uneasy till he can raise himself out of it4 ,if the same is true of him that lives in figure and pomp1 that he is in this state by force1 and is restless till he can lay it all aside1 then we grant he may be humble4 ,but nothing is weaker than to say1 because a man may be in a low estate per force1 without lowliness of mind1 therefore another may chuse to live in all the height of grandeur and vanity1 without any height or vanity of mind4 ,a man may be an epicure in his temper1 tho' he is forced to live upon bread and water4 ,but will you therefore say1 another who lives on all sorts of dainties1 and that by choice1 may be no epicure8 ,if therefore they that live in pomp and shew1 live therein out of choice1 and are not willing to live otherwise1 we must talk nonsense if we do not say their minds are as vain as the vanity of their state4 ,,xxii4 ,the necessity of renouncing the world1 in whatever state of life we are1 may be yet farther proved from those divine tempers which ,christianity requires4 ,christians are to love ,god with all their heart1 with all their soul1 with all their mind1 and with all their strength4 ,now it is absolutely impossible we should do this1 unless we have renounced the world4 ,a man that has his head and his heart full of worldly concerns1 can no more love ,god with all his strength1 than a man1 who has his eyes on the ground1 can be looking towards heaven with all the strength of his sight4 ,,xxiii4 ,it is certain1 that we unavoidably love every thing in proportion as it appears to be our happiness3 if it appears to be half our happiness1 it will necessarily have half the strength of our love3 and if it appears to be all our happiness1 we shall love it with all our strength4 ,the ,christian religion therefore1 which requires the whole strength of our nature to love ,god1 lays a just foundation in requiring us absolutely to renounce the happiness of the world2 seeing it is impossible to have two happinesses1 and but one love4 ,and indeed what can be more ridiculous than to fancy1 that a man who is taken up with the enjoyments of the world1 is at the same time loving ,god with all his soul and with all his strength8 ,is it not as absurd as to suppose that a man1 who is devoted to1 and taken up with the sports of the field1 is at the same time contemplating mathematical speculations1 with the whole ardour of his mind8 ,,xxiv4 ,another duty which proves the absolute necessity of thus renouncing the world1 is1 ,the love of our neighbour4 ,thou shalt love thy neighbour as thyself3 if a man would know what this implies1 let him look impartially into his own heart1 and see what it is that he wishes to himself4 ,then let him turn all the same wishes to his neighbour1 and he will feel the just measure of his duty4 ,this will also teach him1 that the true love of his neighbour is as inconsistent with the love of the world1 as duelling is inconsistent with meekness and the forgiveness of injuries4 ,,xxv4 99,this love is a temper that suits only such beings as have one common undivided happiness1 wherein they cannot be rivals to one another4 ,now this is the state of all ,christians1 who have as truly one common happiness as they have one common ,god4 ,but if we put ourselves out of this state1 and seek for happiness in the enjoyments of this life1 we are as incapable of this love1 as wolves and bears that live upon prey4 ,one common undivided happiness1 being the only possible foundation for this love1 if we seek any other happiness1 if we don't renounce all other pretensions1 we cannot keep clear of such tempers as are utterly inconsistent with the loving our neighbour as ourselves4 ,but when we are governed by a happiness wherein none can make himself our rival1 it will be no harder to love all men as ourselves1 than to wish them the enjoyment of the same light1 or the common air3 which being goods that may be equally enjoyed by all1 are not the occasions of envy4 ,,xxvi4 99,it is plain our ,saviour intended this brotherly love1 to be the governing principle of our lives4 ,but it cannot be so1 unless we are content to make no more of this world1 than a supply of our necessities1 and to look for one only happiness in the enjoyment of ,god4 ,i don't appeal to niggards and worldlings1 to the proud and ambitious3 let those who think themselves moderate in their worldly desires and enjoyments1 deal faithfully with themselves and see whether their prosecution of their worldly affairs1 permits them to love all men as themselves4 ,perhaps they have not those bitter envyings and hatreds to which ambitious worldlings are subject4 ,but still they have as certainly1 in their degree1 and in proportion to their love of the world1 their envyings and hatreds1 and want of sincere love1 as other men4 ,,xxvii4 ,for a further proof of this1 we need only look into the world1 and see the spirit that appears among almost all ,christians4 ,we need not go to wicked and loose people4 ,let us go into any virtuous family1 and we shall find it has its particular friendships and hatreds1 its envyings and evil speakings1 and all founded in the interests of the world4 ,and this necessarily springs from hence1 that all ,christians are busy in attending to their worldly interests1 intending only to keep clear of dishonest practices3 that is1 they use the world as far as honest ,heathens or ,jews would do1 and consequently have such tempers as ,jews and ,heathens have4 ,for it is not only cheating and dishonesty1 but the bare desire of worldly things1 and the placing happiness in them1 that lays the foundation of all these unchristian tempers2 and divides ,christians into more parties than there are families among them4 ,so that it is purely the engaging so far in the world as sober ,christians do3 it is their false satisfaction in so many things that they ought to renounce2 it is their being too much alive to the world1 that makes all1 even those who are called religious1 subject to tempers so contrary to the love of their neighbour4 ,let this therefore teach us that we must renounce the world1 if we would live and love like ,christians4 ,,xxviii4 ,by renouncing the world1 ,i do not mean1 retiring into a cloister4 ,this would be like laying aside all use of cloaths1 to avoid the vanity of dress4 ,there is a reasonable use of the world1 which is as lawful as it is to eat and drink4 ,we may buy and sell2 we may labour2 we may provide for ourselves and our families2 that is1 so far as is needful for life and godliness4 ,but farther we may not go4 ,the first step our desires take beyond things of necessity1 ranks us among worldlings1 and raises in our minds all those tempers1 which disturb the minds of worldly men4 ,,xxix4 ,you think yourself conformable to ,christianity1 because you are moderate in your desires4 ,you don't desire a large estate2 you desire only a little finery1 a little state1 and to have things genteel about you4 ,imagine now1 that what you say1 of moderate desires1 and little fineries1 had been said to our blessed ,saviour when he was upon earth1 calling men to renounce the world and deny themselves4 ,your own conscience tells you1 he would have rebuked the author of such a pretence with as much indignation as he rebuked ,peter1 ,get thee behind me1 ,satan1 for thou savourest not the things that be of ,god4 ,now the spirit of ,christianity is the same spirit that was in ,christ when he was upon earth4 ,and if we have reason to think that such a pretence would have been severely condemned by ,christ1 we have the same reason to be sure1 it is as severely condemned by ,christianity4 ,,xxx4 ,had our blessed ,saviour a little before he left the world1 given estates to his apostles1 with a permission for them to enjoy little fineries1 and a moderate state in a genteel manner1 he had undone all that he had said of the contempt of the world1 and heavenly-mindedness4 ,such a permission had been a contradiction to the main doctrines which he had taught4 ,had the apostles lived in a little state1 and in moderate worldly delights1 how could they have said1 the world is crucified to me1 and ,i unto the world8 ,and how blind and weak must we be1 if we can think that we may live in a spirit and temper1 which could not possibly be the spirit and temper of ,christ and his apostles8 ,,xxxi4 99,another pretence for worldly care and labour after riches1 is to provide for our families4 ,you want to leave fortunes to your children1 that they may have their share in the figure and shew of the world4 ,now consider1 do you do this on principles of religion1 as the best thing you can do1 either for yourself or them8 ,can you then be said1 to have chosen the one thing needful for yourself1 or the one thing needful for them1 who take such care to put them in a state of life1 that is a snare and a temptation1 and the most likely of all others1 to fill their minds with foolish and hurtful lusts8 ,is it your kindness toward them that puts you upon this labour8 ,consider therefore what this kindness is founded upon8 ,perhaps it is such a kindness as when tender mothers carry their daughters to plays and balls3 such a kindness as when indulgent fathers support their sons in all the expence of their follies4 ,such kind parents may more properly be called the betrayers and murderers of their children4 ,you love your children1 and therefore you would have them rich4 ,it is said of our blessed ,saviour1 that he loved the young rich man that came unto him1 and therefore he bid him sell all that he had4 ,what a contrariety is here8 ,the love which dwelleth in you1 is as contrary to the love which dwelt in ,christ as darkness is to light4 ,we have our ,saviour's express command1 to love one another1 as he loved us4 ,and can you think you are following this love1 when you are giving those things to your children1 which he took away from his friends1 and which he could not possibly have given them without contradicting the greatest part of his doctrines8 ,,xxxii4 99,but suppose you succeed in your designs1 and leave your children rich1 what must you say to them when you are dying8 ,will you then tell them that you have the same opinion of the value of riches you ever had2 that you feel the pleasure of remembring how much thought and care you have taken to acquire them8 ,will you tell them that you have provided for their ease and softness1 their pleasure and indulgence and figure in the world2 and that they cannot do better than to eat and drink and take their fill of such enjoyments as riches afford8 ,this would be dying like an ,atheist4 ,if you would die like a ,christian1 must you not endeavour to fill their minds with your dying thoughts8 ,must you not tell them that very soon the world will signify no more to them than it does to you8 ,and that there is a vanity1 a littleness in the things of this life1 which only dying men feel as they ought8 ,will you not tell them1 that all your own failings1 the irregularity of your life1 the folly of your tempers1 and your failure of ,christian perfection1 has been owing to wrong opinions of the value of worldly things8 ,and that if you had always seen the world in the same light that you see it now1 your life had been devoted to ,god1 and you would have lived in all those holy tempers and heavenly affections in which you now desire to die8 ,will you not tell them1 that riches spent upon ourselves1 either in the pleasures of ease and indulgence1 in the vanity of dress1 or in state and grandeur1 are the bane and destruction of our souls1 making us blindly content with dreams of happiness1 till death awakes us into real misery8 ,from all this therefore it appears1 that your kindness for your children is so far from being a good reason why you should so carefully labour to leave them rich1 and in the enjoyment of the state and shew of the world2 that if you die in a spirit of piety1 if you love them as ,christ loved his disciples1 your kindness will oblige you to exhort them to renounce all such enjoyment of riches1 as is contrary to those holy tempers and that heavenly affection which you now find to be the only good and happiness of human nature4 ,,chap4 ,,iii4 ,,christianity calleth all men to a state of self-denial and mortification4 ,i4 ,it would be strange to suppose1 that mankind were redeemed by the sufferings of the ,son of ,god1 to live in ease and softness themselves1 without any suffering or cross at all6 ,are we not all to die8 ,does ,god then unmake and dash our very form into pieces2 and can we think that a life of pleasure and self-indulgence can become us under such a sentence8 ,,ii4 99,if any man will come after me1 saith ,christ1 let him deny himself1 take up his cross daily1 and follow me4 ,to shew that this belongs to all ,christians1 ,st4 ,luke saith1 ,he said unto them ,all3 ,st4 ,mark hath it thus2 and when he had called the people unto him1 with his disciples also1 he said unto them4 ,let us now suppose that ,christian churches are full of fine1 gay people1 who spend their time in all the pleasures and indulgences which the spirit of the world can invent4 ,can it be said of such1 that they are denying themselves1 and taking up their cross daily8 ,may they not with as much regard to truth be said1 to live in sackcloth and ashes8 ,or can they who live in all the scenes of pleasure be said1 to be working out their salvation with fear and trembling8 ,may they not as justly be said1 to be walking bare-foot to ,jerusalem8 ,,iii4 ,several instances of this self-denial and daily cross1 are to be seen in the following words4 ,ye have heard that it hath been said1 an eye for an eye1 and a tooth for a tooth4 ,but ,i say unto you1 that you resist not evil2 but whosoever will smite thee on the right cheek1 turn to him the other also2 and if any man will sue thee at the law and take away thy coat1 let him have thy cloak also3 and whosoever shall compell thee to go with him a mile1 go with him twain4 ,we are to deny ourselves then in not demanding an eye for an eye1 or a tooth for a tooth4 ,we are to take up our daily cross1 by turning our cheek to the smiter1 and suffering such ill usage as we could prevent by resistance4 ,we are to take up the cross of one injury after another1 rather than revenge ourselves4 ,the words that deliver this doctrine are so plain and express1 that they need no illustration3 ,and it is as plain1 that they equally belong to all ,christians of all ages4 ,the manner of our ,saviour's delivering them1 puts it out of all question1 that these were to be the perpetual marks of his followers4 ,ye have heard that it hath been said1 an eye for an eye1 c4 ,but ,i say unto you that ye resist not evil4 ,it was not possible for our ,lord to express himself in a more authoritative manner1 or to shew us more plainly1 that he was here acting as the great lawgiver of ,christians1 and delivering perpetual laws to all his disciples4 ,nor is it possible for any one to evade the literal meaning of these doctrines1 but by such a way as must destroy the sense of any other part of scripture4 ,,iv4 ,if it could be shewn that we are not obliged by the plain doctrine of these passages1 it might as well be shewn that the next doctrine1 ,but ,i say unto you1 love your enemies1 bless them that curse you1 does not oblige us in the plain and literal sense of the words4 ,for both the passages are supported by the same authority expressed in the same manner1 ,i say unto you4 ,these virtues are likewise necessary to one another3 we cannot thus love and do good to our enemy1 unless we are thus patient under sufferings1 and deny ourselves all instances of anger and resentment at them4 ,v4 ,if these doctrines seem grievous1 they can only seem so to such as have wrong notions of human life4 ,too many imagine this life to be something that is valuable for its own goods2 and look upon religion as something that is added to it1 to make a worldly life more easy1 regular and happy3 ,and so embrace religion only as it complies with the ease and order of that way of life in which they live4 ,our ,saviour has fully confuted this opinion1 by teaching us1 that there is but one thing needful4 ,if then we can take his word1 the grievousness of self-denial is struck off at once4 ,for what though meekness and patience may make us sufferers2 yet if by such sufferings we lose only such things as are not needful for us1 where is any ground for complaint8 ,,vi4 ,but farther1 such sufferings not only do us no real hurt1 but they are blessings and matter of solid joy4 ,blessed are ye when men shall revile you and persecute you1 and shall say all manner of evil of you falsely for my sake4 ,rejoice and be exceeding glad2 for great is your reward in heaven4 #8falsly' replaced with #8falsely' ,christ does not comfort us in this1 as if it were an hard or melancholy state1 which we must bear1 because it is made easier by patience4 ,but he looks at it in quite another view1 not as needing comfort1 but affording matter of congratulation4 ,what ,christians then are they1 who reckon those things among the hardships of religion1 which ,christ recommends to us as reasons of rejoicing1 yea of being exceeding glad8 ,,vii4 ,the whole of the matter is this3 if our sufferings1 our injuries or hardships be such as we undergo1 because we dare not depart from that meekness and patience1 and charity1 which ,christ hath taught2 because we had rather love our enemies than be revenged on them2 rather suffer like ,christ1 and be full of his ,spirit1 than avoid sufferings by a contrary temper2 such sufferings are our greatest gains4 ,now1 be these sufferings what they will1 if they make us more like ,christ1 they have done more for us than all the prosperity in the world can do4 ,and he that defends himself at the expence of any temper1 that was the temper of ,christ1 has done himself an injury greater than the most powerful of his enemies can bring upon him4 ,and all this turns on one point1 that there is but one thing needful1 the salvation of our souls4 ,it is this that changes the nature of all human things1 and makes every thing good or evil1 only so far as it promotes or hinders this one end of life4 ,the salvation of the world is the only happiness of the world3 and he that has secured his share in that1 has secured to himself all the joy and gladness that can befal human nature4 ,a ,christian therefore that is not content with salvation1 that would add a worldly joy to the great things of religion1 is more senseless than a man that would not be content to be saved from a shipwreck1 unless he was carried off upon a cedar plank4 ,,viii4 ,before ,i proceed to other instances of self-denial1 it may be proper to shew the reasonableness of it4 ,god is reason and wisdom itself4 ,as sure therefore as there is a ,god1 so sure it is that a religion from ,god has only reasonable commands4 ,god can only will that reasonable creatures should be more reasonable1 more perfect and like himself3 and consequently can enjoin no duties but such as have this tendency2 all his commands are founded on the necessities of our natures1 and are only so many instructions to become more happy than we could be without them4 ,,ix4 99,now let us apply this4 ,if a person were to walk upon a rope across some great river1 and he was bid to deny himself the pleasure of walking in silver shoes1 or looking about at the beauty of the waves1 or listening to the noise of sailors3 if he was commanded to deny himself the advantage of fishing by the way1 would there be any thing unreasonable in such self-denial8 ,straight is the gate1 saith our ,lord1 and narrow is the way that leadeth unto life4 ,now1 if ,christians are to walk in a narrow way that leadeth to eternal life1 it must be the part of a ,christian to deny himself all those things which may stop him in1 or lead him out of this narrow way4 ,and if they think that pleasing their senses1 and worldly indulgences1 are consistent with their keeping in this narrow way1 they think as reasonably as if the man upon the rope should think that he might safely use silver shoes1 or stop in his way to catch fish4 ,x4 ,the plain case is this3 ,christians are called from a state of sin and disorder1 to a state of holiness and resemblance of the divine nature4 ,if therefore there are any things or ways of life1 that corrupt our minds1 support our vanity1 increase the disorder of our souls1 or nourish sinful affections2 all these are as necessarily to be avoided1 as it is necessary to be holy4 ,if indeed 7to instance in one point only7 there are no indulgences in eating1 that do us harm1 then it might be said1 fasting is of no use3 ,but if there are1 if all indulgences of this sort1 inslave the soul1 and give it a sensual taste1 then we are as much obliged to abstain from what does us this harm1 as we are obliged to pray for any thing which can do us good4 ,,xi4 ,eating and drinking are the common supports of life4 ,but as they are the supports of a corrupt life1 the nourishment of a disordered body that weighs down the soul2 whose appetites are in a state of enmity with the life and purity of the soul2 it is necessary that we take care so to support the life of the body1 as not to occasion the sickness and death of the soul4 ,the difference between the same man full and fasting1 is often almost the difference of two persons2 a man that in the morning finds himself fit for any meditation1 is after a full meal changed into another creature1 fit only for idle amusements or the yawnings of an animal4 ,he has not only created a dulness in his soul1 but has perverted its taste3 for he can be pleased with a romance1 or impertinent history1 while he has no relish for a book of devotion4 ,this shews1 that fasting has a nearer relation to all religious tempers than is generally thought2 and that full feeding not only dulls the mind1 but more particularly gives it a dulness towards the things of religion4 ,,xii4 99,indeed every indulgence of the body in eating and drinking1 is adding to its power over the soul4 ,a man that makes every day a day of full and chearful meals1 will by degrees make the happiness of every day depend upon it1 and consider every thing with regard to it4 ,he will go to church or stay at home1 as it suits with his dinner1 and not scruple to tell you1 that he generally eats too heartily to go to afternoon service4 ,now such people are under a worse disorder than the jaundice1 and have their sight more perverted than he that sees all things yellow4 ,for what discernment have they1 who have more taste for the preparations of the kitchen1 than for the comforts of the house of ,god3 who chuse rather to make themselves unfit for divine service1 than to baulk the pleasure of a full meal8 ,can they think they have the ,spirit of ,christ who are thus enslaved to gluttony8 ,or can they be said1 to have forsaken all to follow him1 who will not so much as forsake half a meal for the worship of ,god8 ,,xiii4 ,i know it will be thought too severe to call that gluttony1 because it is the practice of numbers of people of worth and reputation4 ,but ,i hope they will turn their dislike of the name into a dislike of the thing3 for 'tis as certainly gluttony as picking of pockets is stealing4 ,the sin of gluttony is the sin of over-eating4 ,now this may be difficult to state exactly in some cases4 ,but he that owns he eats so much as renders him indisposed for the public worship of ,god1 has determined against himself1 and put his own case out of all question4 ,men may fancy1 they are only guilty of gluttony1 who eat till they surfeit their bodies4 ,they may think those only guilty of drunkenness1 who drink till they have lost their senses4 ,but there is a much surer rule to go by2 whether ye eat or drink1 or whatsoever ye do1 do all to the glory of ,god4 ,all therefore in eating and drinking that is not to the glory of ,god1 is offered to something that is not the glory of ,god2 it is offered to the corruption and sensuality of our natures4 ,it is the sin of intemperance2 and is indevotion too1 when indulged at a time that keeps us from the public worship of ,god4 ,,xiv4 99,indeed a constant course of full feeding is the death of the soul1 and every day that is a day of such happiness1 is a day lost to religion4 ,when a man has rejoiced himself with full eating and drinking1 he is like any other animal1 disposed only to play or idleness4 ,he has no more feeling of sin than he has of hunger1 and can no more perceive himself to be a miserable fallen creature1 than he can perceive himself to be a beggar4 ,for this course of sensual enjoyments1 is as contrary to a true sense of sin1 as it is contrary to a state of beggary and want2 and a man in such happiness1 can no more feel the weight of sin1 than he can feel himself in the misery of poverty4 ,,xv4 ,i know some object1 that fasting is not an universal duty2 but fit for some particular cases1 and particular constitutions4 ,to this ,i answer1 if by fasting you mean an entire abstinence from food1 for such a space of time1 in this sense it is not an universal duty4 ,but this is quite a wrong notion of it4 ,for the fasting whereof ,i speak is not any fixed degree of abstinence from all food3 but1 such an exercise of abstinence and self-denial as is proper to every one's particular state4 ,now in this sense fasting is as constant and universal a duty as repentance4 ,for as repentance is an universal duty1 because the reason of it is common to all men2 so is fasting1 because sensuality1 and fleshly lusts1 is the universal corruption of all men4 ,it is no fixed degree of sorrow that is the common repentance of all men4 ,it is no fixed form or length or hour of prayer1 that is the common devotion of all men4 ,yet are these constant and universal duties4 ,in like manner1 though fasting be subject to all the same variations1 yet is it a constant and universal duty4 ,,xvi4 99,justus is a grave1 sober man4 ,he is very angry at those who neglect fasting4 ,he thinks they know nothing of religion4 ,but presently after1 ,justus will tell you1 that he never fasts but on ,good ,friday1 and the #cjth of ,january4 ,if ,justus had lived before the murder of ,king ,charles1 he had had but one fast in the year4 ,yet in all likelihood he would then have stood up for the doctrine of fasting4 ,if a man was to be angry at those who neglect the service of the church1 as people that know nothing of religion1 and then tell you1 that he himself never goes thither but on ,good ,friday1 and the #cjth of ,january1 you would say1 that he knew nothing of the nature of church service4 ,now ,justus shews the same ignorance of the nature of fasting4 ,if prayer and repentance and the service of the church1 were not common acts of devotion1 and necessary ways of worshipping ,god1 they would not be necessary on ,good ,friday4 ,in like manner1 unless fasting was a common and necessary part of religion1 it would neither be necessary nor acceptable on those particular days4 ,for it is not the day that makes the duty to be necessary4 ,but the day happens to be a proper occasion of exercising a necessary duty4 ,,xvii4 ,if ,justus was to say1 that he never repents but on those public days1 he might as easily defend himself as when he says1 he only fasts but at those times4 ,for1 is there any benefit in fasting at those times8 ,does it add any thing to your piety and devotion8 ,does it calm your mind and put you into a better state for prayer1 than when you take your usual meals8 ,if it has not something of this effect1 where is the use of it at any time8 ,and if it has this effect1 how comes it that you will have but one or two such days in the year8 ,why will you not thus assist your devotions1 thus calm your mind1 thus raise your heart1 'till the day comes on which ,king ,charles was murdered8 ,is not this like staying till then before you repent8 ,,xviii4 ,farther2 when the disciples of our ,lord could not cast the evil spirit out of a man that was a lunatic1 he not only tells them1 it was for want of faith1 but also gives them a very important instruction in those words1 ,howbeit this kind goeth not out1 but by prayer and fasting4 ,matt4 xvii4 #ba4 ,now1 does this look as if fasting were designed only for a day or two in the year8 ,is it ranked with prayer1 as being equally prevalent with ,god8 ,and is not this sufficient to teach us1 that we must think of fasting as we think of prayer2 that it is a proper way of devotion1 a right method of applying to ,god8 ,and if that prayer is most prevailing which is attended with fasting1 it is proof enough surely1 that fasting is to be a common part of our devotion4 ,is it powerful enough1 by the blessing of ,god1 to cast out devils1 and cure lunatics8 ,and shall we neglect it1 when we pray against the evil tempers which possess our hearts8 ,shall we not then pray to ,god in the most powerful prevailing manner that we can8 99,if we were to fast without praying1 would not this be a way of worship of our own invention8 ,and if we pray and neglect fasting1 is it not equally chusing a worship of our own8 ,for he that has taught us the use and advantage of prayer1 has also taught us the use and advantage of fasting4 ,and has likewise joined them together1 as having the same power with ,god4 ,,xix4 99,we may also observe1 that the reason of self-denial and abstinence is perpetual1 because we are perpetually united to a body1 that is more or less fit to join with the soul in acts of holiness1 according to the state it is in4 ,it is therefore absolutely necessary that we avoid every degree of indulgence1 every kind of irregularity1 that may make our bodies less active or less fit for the purpose of a holy life4 ,christian temperance is no more that which passes for temperance in the sight of men1 than ,christian charity is that which passes for charity in the world4 ,a worldly man may think himself temperate1 when he only abstains from such excesses as may make him fitter to enjoy a healthful sensuality4 ,but ,christian temperance is of quite another kind1 and for other ends4 ,it is to keep the body in a state of purity and submission1 and to preserve in the soul a divine and heavenly taste4 ,,xx4 ,it is out of all question1 that there are some states of body fitter for virtue than others4 ,this is as certain as that gluttony and drunkenness dispose men to all sorts of sins1 and give them a disrelish for all sorts of holiness4 ,for as these vices have the utmost contrariety to religion1 so every approach towards them is1 in a certain degree1 partaking of them4 ,a man that lives so as not to be called either a glutton or a drunkard1 may yet be so near them1 as to partake of those tempers which are the effects of gluttony and drunkenness4 99,as a man may be vain and uncharitable1 yet not so as to be remarkable for his vanity and uncharitableness1 so he may be under the guilt and evil effects of eating and drinking1 though not so as to be esteemed either a glutton or intemperate4 99,so that a wise ,christian will constantly practise such abstinence1 as may not only secure him from sensuality in the sight of the world1 but as best suits with a body which is the holy habitation of a soul devoted to ,god4 ,,xxi4 ,st4 ,paul saith1 ,i therefore so run1 not as uncertainly2 so fight ,i1 not as one that beateth the air4 ,but ,i keep under my body1 and bring it into subjection1 lest that by any means1 when ,i have preached to others1 ,i myself should be a castaway4 #a ,cor4 ix4 ,let it be observed1 that the apostle practised this self-denial1 not only as a good and advisable thing1 but as of the last necessity4 ,it was not1 as he was an apostle1 and that he might be fitter for the miraculous gifts of the ,holy ,ghost3 but it was1 to secure his salvation1 and lest when he had preached to others1 he should himself be a castaway4 99,let it be considered1 that this apostle1 who lived in infirmities1 in reproaches1 in necessities1 in persecutions1 in distresses for ,christ's sake1 who was also full of signs and wonders1 and mighty deeds1 and who had been caught up into the third heavens2 yet reckons all his virtues as insecure1 and his salvation in danger1 without this constantly continued course of universal self-denial4 ,nay he thought all his advancements in piety1 without this1 to be as vain a labour as beating the air4 ,so run ,i1 says he1 not as uncertainly2 by which he plainly teacheth us1 that he who does not thus run1 who does not thus continually keep the body under1 does run uncertainly1 and fighteth to as little purpose as he that beateth the air4 ,an apostle preaching the gospel with signs and wonders1 in the midst of distress and persecution1 thought his own salvation in danger1 without this subjection of his body4 ,and shall we think it safe to feed to the full1 and indulge our bodies in ease and plenty8 ,,xxii4 99,there are no truths more plainly delivered in scripture than these two1 the general corruption of human nature1 and the absolute necessity of divine grace4 ,now these make the necessity of a continual self-denial plain and obvious to the meanest capacity2 and extend it to all those things and enjoyments which either strengthen the corruption of our nature1 or grieve the ,holy ,spirit of ,god1 and cause him to depart from us4 ,whoever reflects on these1 will soon be convinced1 that all those enjoyments are to be abstained from1 which either support our natural corruption1 or hinder the inspirations of the ,holy ,spirit4 ,he will find also1 that this self-denial must extend itself to every day of our lives1 unless he can find a day1 which offers nothing suitable to the corruption of his nature1 or nothing contrary to the good motions of the ,holy ,ghost4 ,,xxiii4 ,most people acknowledge this in general3 that we ought to avoid what strengthens our corruptions and grieves the ,spirit of ,god3 but then they think to abstain from gross sin is sufficient for this4 ,but let such consider1 that a dropsy or a gangrene1 is not only increased by drunkenness1 but by every little indulgence that suits with it4 ,now the corruption of our nature is an inbred distemper that possesses us in the manner of a dropsy or gangrene4 ,if we give into notorious sins1 it quite overcomes us1 and we are straightway dead in sin4 99,but tho' we keep clear of great offences1 yet if we indulge ourselves in little things that suit with the corruption of our nature1 we certainly nourish a slow death1 and destroy ourselves by degrees4 ,our self-denial therefore must be as universal as the means of our corruption4 ,it is to last as long as our disorder1 and to extend itself to every thing that might increase it4 ,and this for as plain a reason as a man in a dropsy is not only to abstain from drunkenness1 but from every indulgence that increases his disorder4 ,,xxiv4 99,let it be farther considered1 that the corruption of our nature is but faintly represented by comparing it to these distempers4 ,for one in these distempers may have only some part affected2 but the corruption of our nature is as extensive as our nature4 ,it is the corruption of every faculty and every power4 ,it is blindness in our understandings2 it is self-love and perverseness in our wills1 intemperance in our appetites4 ,it is anger1 lust1 pride and revenge in our passions2 it is falseness1 hypocrisy1 malice and hatred in our hearts4 ,now all this1 and far more than this1 makes the miserable corruption of human nature4 #8appeties' replaced with #8appetites' ,so that it is as necessary that our lives be a state of regimen1 contrary to this variety of disorders1 as it is necessary for a man under a complication of distempers1 to observe a course of regularity4 ,for seeing all ill tempers are increased by indulgence1 and the more we yield to any1 the stronger it grows1 'tis plain we must practise as many sorts of self-denial as we have ill tempers to contend with4 ,,xxv4 99,when we speak of self-denial1 we are apt to confine it to eating and drinking3 but we ought to consider1 that these are the easiest and smallest instances of it4 ,pride1 vanity1 self-love1 covetousness1 envy1 and other inclinations of the like nature1 call for a more constant and watchful self-denial1 than the appetites of hunger and thirst4 99',till therefore our self-denial is as universal as our corruption2 'till we deny ourselves all degrees of vanity and folly1 as earnestly as we deny ourselves all degrees of drunkenness2 till we reject all sorts of pride and envy1 as we abhor all kinds of gluttony2 till we watch and deny all irregular tempers1 as we avoid all sorts of sensuality1 we can no more be said to practise self-denial1 that he can be said to be just1 who only denies himself the liberty of stealing4 ,and till we do thus universally deny ourselves1 our lives will be a ridiculous mixture of ,i know not what2 sober and covetous1 proud and devout1 temperate and vain1 regular in our forms of prayer1 and irregular in our passions1 circumspect in little modes of behaviour1 and careless of tempers the most essential to piety4 ,,xxvi4 ,a little attention to that great principle of reason and religion1 that ,god is our only good1 will convince us still farther of the necessity of universal self-denial4 ,for what can be a greater self-denial1 or more contradictory to all our natural sentiments1 than to live and govern ourselves by a happiness that is to be had in ,god alone8 ,a happiness which our senses1 our old guides1 neither see1 nor feel1 nor taste1 nor perceive3 a happiness which gives us neither figure1 nor dignity1 nor power1 nor glory1 among one another8 ,look at man in his natural state1 acting by the judgment of his senses1 following the motions of his nature2 and you will see him acting as if the world was full of infinite sorts of happiness4 ,he has not only a thousand imaginary pleasures1 but has found out as many vexations2 all which shew1 that he thinks happiness is every where to be found4 ,for no one is vexed at any thing1 unless he thinks he is disappointed of some possible happiness4 ,a happiness therefore in ,god alone1 is the greatest contradiction to all our natural tempers4 ,not only as it proposes a good which our senses cannot relish1 but as it leads us from all those imaginary enjoyments on which our senses have fixed our hearts4 ,,xxvii4 ,if then we think of religion1 without self-denial1 we know nothing at all of it4 ,for its whole nature is1 to direct us by a light and knowledge and wisdom from ,god1 which is all contrary to the darkness1 ignorance and folly of our natures4 ,it is therefore altogether impossible for any man to enter into the spirit of religion1 but by denying himself1 by being divested of all his natural tempers and judgments1 which have been formed by the blind motions of flesh and blood1 and strengthened by the example and authority of the world4 ,he cannot walk in the light of ,god1 unless he reject the dreams of his senses1 and the darkness of worldly wisdom4 99,we may let our senses tell us1 what we are to eat and drink1 or when we are to sleep4 ,we may let them teach us1 how near we may draw to a fire1 how great a burden we may carry1 or into how deep a water we may go4 ,in these things they are our proper guides4 ,but if we appeal to them to know the true good of man1 or the proper happiness of our rational nature2 if we ask them what guilt there is in sin1 or what excellence there is in piety2 if we consult them as guides in these matters1 we act full as absurdly as if we were to try to hear with our eyes1 or to see with our ears4 ,,xxviii4 99,while we forget this1 all our judgments of things are corrupted by the grossness and errors of our senses4 ,we judge of every thing in the same manner as the child judges of his play things4 ,it is by our senses alone we pass the judgment1 tho' we think we act with the reason of man4 ,the world is made up of fine sights1 sports1 shew and pageantry1 which please and captivate the minds of men1 because men have still the minds of children1 and are just the same slaves to their senses that children are4 ,as children and men see the same colours in things1 so children and men feel the same sensible pleasures1 and are affected with external objects in the same manner4 ,but the misfortune is1 that we laugh at the little pleasures1 poor designs1 and trifling satisfactions of children2 while at the same time the wisdom and greatness of men1 is visibly taken up with the same trifles4 ,a coach and six and an embroidered suit1 shall make a great statesman as happy1 as ever a go-cart and feather made a child4 ,ask a child1 what he thinks he would do with a great sum of money8 ,why1 he would buy twenty little horses1 he would have twenty fine coats1 see all fine sights1 and the like4 ,now promise but a man a great estate1 and you will raise all these same thoughts and designs in his mind4 ,and whence is this1 but from hence1 that men act with the same vanity of mind1 are under the same poor guidance of their senses1 are as ignorant of their true happiness1 as great strangers to their own nature1 as when they first set out in life4 ,and is not this a plain reason for self-denial8 ,for to indulge ourselves in our natural tempers1 is to grow old in the follies of childhood4 ,,xxix4 99,let us take another view of the disorder of our nature1 that we may see a still greater necessity of not walking according to it4 ,when we see people drunk1 or in a violent passion1 we own they are so long in a state of delusion1 thinking1 saying1 and doing irregular things1 by the mere force of their blood and spirits4 ,here we all see the power of our bodies over our reason2 and never suppose a man capable of judging or acting wisely1 so long as he is under the violence of passion1 or heated by drink4 ,now this is more or less the constant1 natural state of all mankind2 who are by bodily impressions1 and the agitations of the blood and spirits1 in the same kind of delusion1 as men that are drunk1 or in a passion1 tho' not always in the same degree4 ,sometimes the disorder is more violent than at others4 ,but it never ceases4 ,men are always in some passion or other2 and this1 even when it is not to that degree1 as to be visible to others1 yet occasions the same weakness of mind1 the same disordered imagination1 and the same wrong apprehension of the nature of things4 ,a silent envy1 a secret vanity1 which no body sees1 disorders our judgments in the same manner as more violent passions4 ,you may increase the vanity or envy1 till it end in distraction1 as it sometimes happens4 ,but then you may be sure1 it disordered our understanding in some degree1 long before it came to madness4 ,all men therefore while1 in a natural state1 resemble those who are drunk1 or in a violent passion2 having some passion or other that affects their spirits and disorders their judgment1 in the same manner tho' not in the same degree4 ,,xxx4 99,another circumstance of drunkenness is this1 that it gives us a taste peculiar to it1 so as to leave a dulness and indisposition towards any thing else4 ,an habitual drunkard has no pleasure like that confused heat of thoughts that arises from inflamed blood4 ,the repeating this so often has given him a turn of mind that relishes nothing but what relates to intemperance4 ,now this is naturally the state of all people1 in some respect or other4 ,there is something has got hold of them1 and given them a taste for it1 in the same manner that drinking has formed the taste of a drunkard4 ,all people are not intemperate2 but all are under some habit that affects the mind in the same manner as intemperance4 ,some people have indulged themselves so long in dressing1 others in play1 others in sports of the field1 others only in little gossiping stories1 that they are as much slaves to these1 as the intemperate man to liquor4 ,now we readily own1 that a man who has enslaved himself to drinking1 has thereby rendered himself incapable of being a reasonable judge of other happiness2 but then we do not enough consider1 that we are hurt in the same manner by any thing else that has taken hold of us1 and given us a temper and turn of mind peculiar to it4 ,it is to as little purpose to talk of the happiness of religion1 to one that is fond of dress1 or play or sports1 as to a drunkard2 for the pleasures of these particular kinds1 make him as deaf to all either proposals of happiness1 and as incapable of judging of them4 99,a lady abominates a sot1 as a creature that has only the shape of a man3 but then she does not consider1 that perhaps1 drunken as he is1 he can be more content with the want of liquor1 than she can with the want of fine cloaths4 ,and if this be her case1 she only differs from him1 as one intemperate man differs from another4 ,thus it appears1 whether we consider the nature1 circumstances or effects of drunkenness1 that all mankind are more or less in the same state of weakness and disorder4 ,hence also appears the absolute necessity of denying our natural tempers and inclinations1 and giving ourselves up without reserve to the light and wisdom of ,god2 since by our natural corruption and slavery to the body1 we are always under the power of its blind motions1 and since all our inclinations and judgments1 are only the judgments of heated blood1 drunken spirits and disordered passions4 ,,xxxi4 ,every one sees people in the world1 whom he takes to be incapable of sober judgments and wise reflections1 because he sees they are full of themselves1 blinded with prejudices1 violent in their passions1 wild and extravagant in their imaginations4 ,now when we see these1 we should reflect that we see ourselves2 for we as certainly see a true representation of ourselves1 when we look at such people1 as we see a true picture of our state when we see a man in the agonies of death4 ,you are not dying as this man is2 but still he shews you your own true picture4 ,he shews you that your life is in the midst of death1 that you have in you the seeds of sickness and mortality1 and that you are only at a little uncertain distance from those who are lying upon their last beds4 ,in like manner1 you are not1 it may be1 in the same height of passion that another man is4 ,you are at some uncertain distance from his state4 ,but if you fancy you are not corrupted with self-love1 not weakened by prejudices1 not vain in your imaginations1 not disordered in your tempers1 because you are not in that extremity of disorder wherein some other people are2 you think as absurdly1 as if you imagined yourself to be immortal1 because you are not in the agonies of death4 ,when therefore you see the violence of other mens passions1 the folly of their tempers1 and vanity of their minds1 remember that you see so many plain reasons for denying yourself1 and resisting your own nature1 which has in it the seeds of all the same evil tempers4 ,,xxxii4 ,from all this we may learn1 7as was observed above7 that abstinence as to eating and drinking1 is but a small part of ,christian self-denial3 it being full as dangerous to indulge any evil temper1 as to live in gluttony and intemperance4 99,you think it shameful to be an epicure1 or to be fond of liquor4 ,you are very right3 but then proceed a step further1 and think it as shameful to be fond of dress1 or delighted with yourself1 or to be fond of dainties3 and that it is as great a sin1 to please any corrupt temper1 as to please your palate4 ,remember1 that blood heated with any passion1 is like blood heated with liquor1 and that the grossness of gluttony is no greater a contrariety to religion1 than the politeness of pride or vanity4 ,i have been the longer on this subject1 trying to represent the weakness and corruption of our nature1 because so far only as we see this1 can we see the necessity of denying ourselves4 ,this would be needless1 if we were wise and good2 but if we see that our whole nature is in a disorder1 that our light is darkness1 our wisdom foolishness1 our judgments as gross and blind as our appetites2 that our senses govern us as they govern children2 that our hearts are taken up with gewgaws and trifles2 that the state of our souls is a state of error and delusion1 like that of drunkenness and passion4 ,if we see ourselves in this true light1 we shall see the great reason of ,christian self-denial1 of renouncing our whole selves1 that we may see all things in ,god2 that our hearts may be moved by a motion from him1 and our wills and inclinations wholly directed by the light and wisdom of his ,spirit4 ,,chap4 ,,iv4 ,,the necessity of divine grace1 another general ground of self-denial4 ,i4 ,i come now to another great doctrine of our religion1 namely1 the absolute necessity of divine grace3 which is another constant reason for universal self-denial4 ,the invisible assistance of ,god's ,spirit1 by which we are disposed to that which is good1 and made able to perform it1 is a confessed doctrine of ,christianity4 ,our natural life is preserved by some union with ,god1 who is the fountain of life to all the creation2 to which union we are altogether strangers4 ,we find that we are alive2 but how or by what influence from ,god our life is supported1 is a secret into which we cannot enter4 ,it is the same thing with relation to our spiritual life2 it arises from some invisible union with ,god1 or divine influence1 which in this state we cannot comprehend4 ,our blessed ,saviour saith3 ,the wind bloweth where it listeth1 and thou hearest the sound thereof1 but canst not tell whence it cometh1 and whither it goeth3 so is every one that is born of the ,spirit4 ,this shews us how ignorant we are of the manner of the operations of the ,holy ,spirit4 ,we may feel its effects1 as we may perceive the effects of the wind1 but are as much strangers to the manner of its coming upon us1 as we are to that exact point1 from whence the wind begins to blow1 or where it will cease4 ,john iii4 #h4 ,,ii4 ,the ,spirit of ,god is like the nature of ,god1 too high for our conceptions1 whilst we are in these dark houses of clay4 ,but our blessed ,saviour has in some degree helped our conceptions by the manner of his giving the ,holy ,spirit to the disciples2 and he breathed on them1 and said unto them1 ,receive ye the ,holy ,ghost4 ,by this we are taught to conceive of the communications of the ,holy ,spirit1 with some likeness to breath1 or wind2 that its influences come upon us in some manner1 like to a gentle breathing of the air4 ,representations of this kind are only made in compliance with the weakness of our apprehensions2 which1 not being able to conceive things as they are in their own nature1 must be instructed1 by comparing them to such things as our senses are acquainted with4 ,thus the wisdom and knowledge1 that is revealed from ,god1 is compared to light2 not because light is a true representation of the wisdom of ,god2 but because it serves best to represent it to our low capacities4 ,in like manner1 the influences of the ,holy ,spirit1 are set forth by breathing upon us2 not because breath1 or air1 or wind1 are true representations of the gifts of the ,spirit1 but because they are the properest representations that as yet fall within our knowledge4 ,,iii4 ,but that which is most necessary for us to know1 and of which we are sufficiently informed in scripture1 is the absolute necessity of this divine assistance4 ,we are used to consider those only as inspired persons1 who are called by ,god to some extraordinary designs4 ,in this sense there have been but few inspired persons2 but inspiration1 as it signifies an invisible operation1 or assistance of ,god's ,holy ,spirit1 is the privilege of all ,christians3 in this sense they are all inspired persons4 ,know ye not1 saith ,st4 ,paul1 that your body is the temple of the ,holy ,ghost1 which is in you8 ,st4 ,john likewise1 ,hereby know we that he dwelleth in us1 by the ,spirit1 which he hath given us4 ,for as many as are led by the ,spirit of ,god1 are the ,sons of ,god1 and if any man hath not the ,spirit of ,christ1 he is none of his4 ,from these1 and many other passages it is plain1 that the life which we now live1 is a life in and by the ,spirit of ,god2 and that they are only ,sons of ,god1 who are led by this ,spirit4 ,now this doctrine plainly proves the necessity of a constant self-denial2 for it must be necessary that we deny ourselves all those tempers1 and ways of life1 which may make ,god withhold his grace from us2 and likewise all those enjoyments and indulgences1 which may make us less able and less disposed to improve and co-operate with those degrees of divine grace that are communicated to us4 ,rom4 viii4 #aa4 ,,iv4 ,and seeing we are none of ,christ's1 if the ,spirit of ,christ be not in us2 seeing we are only so far ,christians1 as we are renewed by the ,holy ,ghost2 nothing can be more necessary than that we consider all our tempers1 pleasures1 cares1 designs and ways of life1 whether they be such as suit with the wisdom and heavenly guidance of the ,holy ,spirit4 ,this doctrine shews us to ourselves in a new point of view1 and may serve to teach us several truths1 which we should otherwise not so readily apprehend4 ,when we are left to consider our duty with relation to the express commandments of ,god1 there are many ways of life1 which we think ourselves at liberty to follow1 because they seem to be no plain breach of any express commandment4 ,but we are to look to a farther rule1 and to consider our pleasures and cares1 our designs and endeavours1 not only whether they are contrary to the letter of the law1 but whether they are according to the ,spirit of ,god2 for if they are contrary to the ,spirit of ,god1 they are as truly to be avoided1 as if they were contrary to some express commandment4 ,for we are assured by scripture1 that they only are the ,sons of ,god1 who are led by the ,spirit of ,god2 and none can be said to be led by the ,spirit of ,god1 but they whose lives are according to it1 whose actions1 cares1 and pleasures1 hopes and fears1 are such as may be said to be guided by the ,holy ,ghost4 ,v4 ,we are therefore to consider ourselves as inspired persons1 that have no knowledge or wisdom1 but what comes from ,god2 and this wisdom will no longer dwell with us1 than we act conformably thereto4 ,so that we must not deceive ourselves in saying1 where is the harm of such indulgences1 or such vanities and idle amusements8 ,but must consider1 whether they are such as are conformable to a life that is to be directed by the ,holy ,ghost4 ,in this manner must we examine all our ways of life1 as well our cares as our pleasures4 ,for unreasonable cares1 and unreasonable pleasures1 are equally contrary to the wisdom of the ,holy ,spirit1 and equally separate us from him4 ,people often think their designs and diversions innocent1 because they are not sinful in their nature4 ,but they should also consider1 whether they are not vain and foolish1 and unsuitable to the condition of a ,christian4 ,for a life of folly and vanity1 and trifling designs1 is no more living by the ,spirit of ,god1 than a life of gross sins is keeping the commandments4 ,so that the safest rule to judge of our actions by1 is to consider them with relation to that ,spirit1 by which we are to be guided4 ,is this design or this diversion according to the wisdom of the ,spirit of ,god8 ,am ,i in these things improving the secret inspiration of the ,holy ,ghost8 ,am ,i here governed by a wisdom from above8 ,are these ways such as ,i can truly say1 that ,i am led into them by the ,spirit of ,god8 ,do ,i allow myself in them1 because they serve to set forth the glory of ,god8 ,are they good proofs that the ,spirit of ,god dwelleth in me2 and that by thus sowing to the ,spirit1 ,i shall of the ,spirit reap everlasting life8 ,this is the rule by which ,christians are to regulate their thoughts1 words1 and actions2 for we are called by ,god to act by the motions of his ,holy ,spirit1 and to make no other use of ourselves1 or the world we are in1 than such as is conformable to that dignity of life and state of glory to which we are called4 ,the ,spirit of our religion is to be the spirit of our lives1 the constant principle of all our tempers and inclinations1 which is to render us reasonable1 and wise and holy in all our progress through the world4 ,,vi4 99',tis acknowledged by all1 that a life of intemperance and debauchery1 makes us dead and senseless of religion3 but then it is not enough considered that the vanity of the mind1 an understanding busied in trifles1 an impertinent course of life1 will as certainly produce the same effect4 ,if our understanding is full of foolish imaginations1 if we are devoted to trifles1 religion can gain no entrance4 ,a man may be so earnest in picking straws1 as to have no leisure to think of his salvation2 nor any more inclination to it1 than one that is constantly in drink4 ,thus poor amusements1 vain arts1 useless sciences1 impertinent learning1 false satisfaction1 a wrong turn of mind1 a state of idleness1 or any the vainest trifles of life1 may keep men at as great a distance from true religion1 as the debaucheries of intemperance4 ,,vii4 99,titius is temperate and regular3 but then he is so great a mathematician1 that he does not know when ,sunday comes3 he sees people going to church as he sees others going to market2 he goes on studying1 measuring1 and calculating1 and may as well be called a merchant as a ,christian4 ,all doctrines of religion are disagreeable to ,philo2 he avoids them as he avoids party3 now what is the reason of it8 ,it is not because he is debauched and intemperate4 ,but he is a virtuoso1 devoted to polite literature4 ,his soul is extended to all the curiosities in the world1 and thinks all time to be lost that is not spent in the search of shells1 urns1 inscriptions1 and broken pieces of pavements4 ,this makes the concerns of eternity seem small things in his eyes1 fit only for the enquiry of narrow1 little1 and unpolite souls4 ,eusebius would read prayers twice a day in his parish2 he would be often with the poor and sick1 and spend much time in charitable visits2 he would be wholly taken up with the care of souls1 but that he is busy in studying the old grammarians1 and would fain reconcile some differences amongst them before he dies4 ,,viii4 ,lycia might be pious2 but that she is too easy1 gay1 and chearful1 to admit of care of any kind4 ,she can no more repent1 than she can be out of temper1 and must be the same sparkling1 chearful creature in the church1 as in the play-house4 ,she might be capable of understanding the misery of human nature1 and the necessity of the comforts of religion2 but that she is so happy every time she is dressed4 ,matrona is old1 and has been these fifty years eating and drinking1 sleeping and waking1 dressing and undressing1 paying and receiving visits4 ,she has no prophaneness2 and1 if she has no piety1 it is owing to this1 that she never had a spare half-hour to think about it4 ,she envies her daughters1 because they will dress and visit when she is dead4 99,publius goes to church sometimes1 and reads the scripture2 but he knows not what he reads or prays1 his head is so full of politics4 ,he is so angry at ,kings and ,ministers of ,state1 that he has no time or disposition to call himself to account4 ,he has the history of all parliaments1 elections1 prosecutions1 and impeachments1 and dies with little or no religion1 through a constant fear of popery4 ,siccus has been all his life long building and pulling down1 making canals and ditches1 raising walls and fences4 ,people call him a good man1 because he employs the poor3 ,siccus might have been a religious man1 but that he thought building was the chief happiness of a rational creature4 ,he is all the week amongst dirt and mortar1 and stays at home on ,sundays to view his contrivances4 ,he will die more contentedly1 if his death does not happen whilst some wall is in building4 ,,ix4 ,i have mentioned these several characters to shew1 that it is not only prophaneness1 debauchery1 and open vices1 that keep men from the impressions of true religion2 but that the mere play-things of life1 impertinent studies1 vain amusements1 false satisfactions1 idle dispositions1 will produce the same effect4 ,a wrong turn of mind1 impertinent cares1 a succession of the poorest trifles1 if they take up our thoughts1 leave no more room for true piety than gross sensuality4 ,x4 ,we see even in worldly matters1 that if we propose any thing to a man1 when he is in the pursuit of something else1 he hardly hears or understands us2 we must stay for a season of more leisure and indifference1 till his thoughts and passions are at rest4 ,now this holds much stronger in matters of religion4 ,its doctrines are neither heard nor understood1 because it always finds us in the pursuit of something else4 ,it matters not what this something else is2 the mind is equally employed wrong1 and so not in a condition to like1 or at leisure to listen to any other happiness4 ,if you were to propose the same truths to a man in another state1 when weariness or disappointment has made him give up all designs1 or when sickness or the approach of death shews him that he must act no longer in them1 they would have quite another effect upon him2 then the great things of religion appear great indeed4 ,he feels their whole weight1 and is amazed he did not see them always in the same manner4 ,now it is the great end and design of self-denial to put a stop to the follies of life1 that our souls may quietly consider1 and fully comprehend the truths which come from ,god2 that our hearts being at liberty from a croud of foolish thoughts1 may be ready to obey and co-operate with the inspirations of that ,spirit1 which is to lead and quicken us in all holiness2 that death and judgment1 heaven and hell1 may make as deep impressions upon our minds in the middle of our lives1 as at our last hour2 that we may be as wise and prudent as sick and dying men1 and live with such apprehensions as most people die with2 that we may see the vanity of the world1 the misery of sin1 the greatness of eternity1 and the want of ,god1 as they see it who stand upon the brink of another world4 ,,xi4 ,this is the great and happy work of self-denial1 to awaken us into a true knowledge of ourselves1 and shew us who1 and where1 and what we are4 ,till then our life is but a sleep1 a dream1 a mere succession of shadows2 and we act with as little reason as a child that is pleased with blowing about a feather4 ,we must therefore not only deny our wicked inclinations1 but also all our follies1 impertinences1 and vain satisfactions3 for1 as plain and known sins harden and corrupt1 so impertinences and vain satisfactions delude and blind our hearts1 and render them insensible of our real misery1 or true happiness4 ,,xii4 ,we are true members of the kingdom of ,god2 when the kingdom of ,god is within us2 when the spirit of religion is the spirit of our lives2 when seated in our hearts1 it diffuses itself into all our motions2 when it is the principle of all our thoughts and desires1 the spring of all our hopes and fears2 when we like and dislike1 seek and avoid1 mourn and rejoice1 as becomes those who are born again of ,god4 ,and this is the work of the ,holy ,spirit in our hearts1 to give us a new understanding1 a new judgment1 temper1 taste1 and relish1 new desires1 and new hopes and fears4 ,but so far as we nourish any foolish passion1 indulge any vanity of mind or corruption of heart2 so far we resist the graces of ,god's ,holy ,spirit1 and render ourselves indisposed to relish and improve his secret inspiration4 ,,xiii4 ,christians are therefore not only to consider themselves1 as men that are to act by a principle of reason1 but as spiritual beings who have a higher principle of life within them1 and are to live by the wisdom and instructions of the ,spirit of ,god4 ,as reasonable men would do every thing that tended to strengthen or improve their reason1 so ,christians ought to practise every thing that can strengthen or preserve their union with the ,spirit of ,god4 ,for as a man without reason has but the figure of a man2 so a ,christian without the ,spirit of ,god1 has but the form of a ,christian4 ,here therefore we must fix all our care1 and concern1 that we may remove all hindrances of divine grace2 that we may be truly spiritual in all our ways and designs1 and indulge no tempers that may lessen our union with the ,spirit of ,god4 ,,xiv4 ,some persons will perhaps refrain from grief1 when they find that it hurts their eyes2 they will avoid passion and anger if it ends in pains of the head2 but they would do well to consider that these tempers are to be abstained from1 upon much greater accounts4 ,passion may disorder our bodies1 waste our spirits1 and leave pains in our heads2 but it leaves greater marks of injury in our better parts1 as it throws us into a state of madness1 and banishes the ,holy ,spirit of peace1 and gentleness1 and prepares us for the suggestions of the spirit of darkness4 ,grief may hurt our eyes1 but it much more hurts our souls1 as it sinks them into a state of gloom and darkness1 which expels and quenches the ,spirit of ,god2 for light may as well unite with darkness1 as the ,spirit of ,god dwell with the gloomy dulness and horror of stupid grief4 ,what ,i have observed of these two passions1 ought to be concluded of every other passion and temper2 we are to consider it as it suits with1 or resists that new ,spirit1 by whose motions we are to be preserved in a state of holiness4 ,,xv4 ,now seeing this newness of spirit is the whole of religion2 we must fear and avoid all irregularity of spirit1 every unreasonable temper1 because it hurts us in our principal part1 and makes us less capable of the graces1 and less obedient to the motions of ,god's ,holy ,spirit4 ,we must labour after a state of peace1 and thankfulness1 free from the folly of vain hopes1 idle fears1 and false anxieties1 that our souls may be disposed to rejoice in the comforts1 and advance in the graces of the ,holy ,ghost4 ,,xvi4 ,and with what care and exactness we are at all times to conduct ourselves1 is fully set forth in the following words3 ,let no corrupt communication proceed out of your mouth1 but that which is good to the use of edifying1 that it may minister grace unto the hearers2 and grieve not the ,holy ,spirit of ,god1 whereby you are sealed unto the day of redemption4 ,that we may not here mistake what is meant by corrupt communication1 the apostle adds2 but that which is good to the use of edifying1 that it may minister grace unto the hearers4 ,so that it is a conversation that does not edify1 and profit the hearers1 that the apostle condemns as corrupt4 ,and let it be observed that the apostle does not prohibit this kind of conversation because it is useless1 and impertinent2 but for a reason of the utmost consequence1 that we may not grieve the ,holy ,spirit of ,god4 ,this shews us that we ,christians are to govern ourselves by no less a rule1 than a conformity to the ,spirit of ,god2 that we are not only to deny ourselves vain and foolish actions1 but also idle and unedifying discourse1 and conduct ourselves in all our behaviour1 with such a spirit of wisdom and purity as may make the ,holy ,ghost delight to dwell in us4 ,such a wisdom as is not occasionally exercised in this or that place1 or at set times2 but is always in being1 and constantly disposing us to thoughts1 words and actions suitable to it4 ,ephes4 iv4 #bi4 ,,xvii4 ,a man may be said to have some regard for religion1 who is regular at places of divine worship2 but he cannot be reckoned of a religious spirit1 till it is his ,spirit in every place and on every occasion1 till he lives and breathes by it1 and thinks1 and speaks1 and acts according to its motions4 ,a man may frequent meetings for mirth2 but yet1 if when he is out of them1 he gives himself to peevishness1 chagrin and dulness1 no one will say such a man is of a chearful spirit4 ,it is easy to make the application3 if we are only attendants at places of religion2 if when we are out of those places1 we are of another spirit1 ,i don't say proud or covetous1 but vain and foolish3 if our actions are silly1 and our conversation trifling and impertinent1 our tempers vain and worldly1 we are no more of a religious spirit1 than a dull peevish man is of a chearful spirit1 because he is regular at some set meetings for mirth4 ,,xviii4 99,religion is not ours till we live by it2 till it is the religion of our thoughts1 words and actions2 till it goes with us into every place2 sits uppermost on every occasion2 and forms and governs our hopes and fears1 our cares and pleasures4 ,he is the religious man who watches and guards his ,spirit1 and endeavours to be always in the temper of religion2 who worships ,god in every place3 who is as fearful of foolish thoughts1 irregular tempers1 and vain imaginations at one time as at another2 who is as wise and heavenly at home1 or in the field1 as in the house of ,god4 ,for when once religion has got possession of a man's heart1 and is become as it ought to be1 his ruling temper2 it is as agreeable to such a one in all places1 and at all times1 to speak and act according to its directions1 as 'tis agreeable to the ambitious man1 to act according to the motions of ambition4 ,we must therefore take it for granted1 that if we are not religious in our conversation1 or common temper1 we are not religious in our hearts2 we may have a formality of religion at certain times and places1 but we are not of a religious spirit4 ,,xix4 ,we see every body speaking and conversing according to their spirit and temper3 the covetous1 the ambitious1 the vain and self-conceited1 have each of them their proper language suitable to their spirit and temper2 they are the same persons in all places1 and always talk like themselves4 ,if therefore we could meet with persons of a truly religious spirit1 we should find them like men of other tempers1 the same persons in all places1 and always talking and acting like themselves4 ,we should find them living by one temper1 and conversing with men with the same spirit that they converse with ,god2 not one thing in one place1 and another in another2 not formal and grave at a funeral1 and mad and frantic at a feast2 not listening to wisdom at church1 and delighting in folly at home2 not angry with one foolish thing1 and as much pleased at another2 but steady and uniform in the same wise and religious temper4 ,,xx4 ,farther1 as we are not of a religious spirit1 till it orders all our conversation2 so it is to be observed1 that if our conversation is vain and foolish1 it keeps us in a state incapable of religion1 by grieving the ,holy ,spirit4 ,and as we can do nothing without the ,spirit of ,god1 as he is our breath1 our life1 our light1 and our strength2 so1 if we live in such a way as grieves and removes this ,holy ,spirit from us1 we are as branches that are broke off from the tree1 and must perish in the deadness and corruption of our nature4 ,let this therefore teach us to judge rightly of the sin and danger of vain1 unedifying and corrupt communication2 it is not the sin of idleness or negligence only2 it is not a pardonable infirmity2 it is not a little mistake in spiritual wisdom2 but it is a sin that stands between us and the tree of life2 that opposes our whole happiness1 as it grieves and separates the ,holy ,spirit from us4 ,let this also teach some people the reason why they are so dead and senseless of religion3 they are not guilty of gross sins2 they have an aversion to cheating and falseness2 but at the same time have no more feeling or sense of religion than mere reprobates4 ,now the reason of it is this2 they live in such an impertinence of conversation2 their communication is so constantly upon silly and vain subjects2 and they are so fond of those who have the talent of conversing in the same manner1 that they render themselves unfit for the residence of the ,holy ,spirit4 ,we don't seem to apprehend1 either how much good or how much evil there is in conversation2 ,i believe it may be affirmed that the greatest instructions1 and the greatest corruptions proceed from it4 ,for mens common conversation and ordinary life teach much more effectually than any thing they say or do at set times or occasions4 ,when a clergyman preaches1 he is for the most part considered as doing that which all clergymen do1 whether good or bad4 ,but if he is the same wise and virtuous man in his communication1 that he is in the pulpit2 if his speech be always seasoned with salt1 that it may minister grace unto the hearers2 if the common actions of his life be visibly governed by a spirit of piety3 such a one will be heard with reverence on the ,sunday for what he says and does all the week4 ,and on the contrary1 if a clergyman1 when he comes out of the pulpit1 is but like other men2 as irregular in his tempers2 as trifling in his conversation2 as eager in his diversions2 and as vain in his designs2 he will mightily lessen his power over the hearts of his hearers4 ,a father now and then gives his son virtuous advice1 and the son perhaps would be much the better for it2 but that he never hears him talk virtuously1 but when he is giving him advice2 this makes him think1 that he is then only acting the part of a father2 as when he is buying him cloaths1 or putting him out to an employment4 ,whereas if he saw his father's ordinary life and conversation to be under the rules of religion2 and his every day temper1 a temper of piety2 'tis very likely that he would be won into an imitation of it4 ,,xxi4 ,it is our communication1 our ordinary temper and common life1 that affects other people1 that either hardens them in sin1 or awakens them to a sense of piety4 ,let therefore all clergymen1 and masters and mistresses of families look carefully to themselves2 let them consider1 that if their ordinary life1 their communication be vain1 impertinent1 and unedifying1 they are not only in a corrupt state of heart1 but are guilty of corrupting and perverting the hearts of those that belong to them4 ,let them not think that they have sufficiently discharged their duty1 by seeing that those who relate to them1 have their proper instructions2 for it is next to impossible for such instructions to have their proper effect against the example of those we converse with4 ,if a clergyman plays1 and drinks1 and sports with his flock in the week days3 let him not wonder if he preaches them asleep on ,sundays4 ,if a father is intemperate2 if he swears1 and converses foolishly with his friends2 let him not wonder that his children cannot be made virtuous4 ,it is therefore the necessary duty of all ,christians1 in all states of life1 to look carefully to their ordinary behaviour1 that it be not the means of poisoning and corrupting the hearts of those they converse with4 ,they must consider1 that all the follies and impertinences of their ordinary life and conversation have the guilt of destroying souls2 and that the blood of those whom their follies have destroyed1 will be required at their hands4 ,,xxii4 ,a mistress whose conversation is a daily proof to her maids1 that she is governed by a spirit of piety in all she says and does3 whose life is a continual visible labour to work out her salvation with fear and trembling1 is a blessing to all that stand about her4 ,she communicates happiness even to those who are born of her servants2 they will be educated in piety1 because their parents learnt what piety was in waiting on such a mistress4 ,,xxiii4 ,a good-natured1 drinking1 sleeping1 playing1 swearing master1 is a curse to those who tend upon him2 they are led into all irregularities1 by following his steps1 and are sent into the world hardened in follies1 and insensible of religion1 by having lived with such a master4 ,this ought carefully to be considered by all ,christians1 as a mighty encouragement to strictness of behaviour2 that as a holy conversation intitles us to a reward for other peoples virtues2 so an evil communication makes us liable to a punishment for other mens sins4 ,for we can neither live well nor ill to ourselves alone2 but must of necessity do either good or harm to others by our manner of conversation4 ,this is one great reason why a vain corrupt communication does so grieve the ,holy ,spirit2 because it is so infecting an evil1 and does so corrupt the manners of those we converse with4 ,,chap4 ,v4 ,,the necessity of divine grace1 obligeth all ,christians to a constant purity and holiness of conversation2 wherein is shewn the great danger and impiety of reading vain and impertinent books4 ,i4 ,i have shewn that the necessity of divine grace is a mighty argument for an universal exactness of life and conversation4 ,i come now to speak farther to that remarkable branch of it3 ,let no corrupt communication proceed out of your mouth1 but that which is good to the use of edifying1 that it may minister grace to the hearers2 and grieve not the ,holy ,spirit of ,god1 whereby ye are sealed to the day of redemption4 ,now if we are to let no corrupt communication proceed out of our mouth1 that we may not grieve the holy ,spirit of ,god2 it follows that we are to deny ourselves the entertainment of corrupt1 impertinent1 and unedifying books4 ,for if vain and idle words are not to proceed out of our mouths1 we must be under the same necessity of not letting them come into our hearts4 ,,ii4 ,if we would know what books are to be avoided as corrupt and grieving the ,holy ,spirit1 we must look back to the rule of our communication2 for as that communication is there said to be corrupt that does not edify and minister grace to the hearers2 so must we look upon all those books as corrupt1 which do not edify and minister grace to the readers4 ,now this book-entertainment is as certainly forbidden by the apostle1 as cheating is forbidden by the eighth commandment3 for if ,i am not to say foolish and impertinent things myself1 because such a communication grieves the ,holy ,spirit of ,god2 ,i am as certainly forbid the reading the corrupt and impertinent sayings of other people4 ,the books which mostly corrupt our hearts1 and fill us with a spirit of folly1 are such as almost all the world allow themselves to read2 ,i mean books of wit and humour1 romances1 plays1 and other productions of the poets4 ,thus a grave orthodox old gentleman1 if he hears that his niece is very good1 and delights in reading1 will fill her closet with volumes of plays and poems on several occasions1 on purpose to encourage her to spend her time well4 ,there is not perhaps a more surprising infatuation in the conduct of ,christians1 than this4 ,,iii4 ,there is a proper time for every thing that is lawful to be done3 now1 can you tell when it is proper for a ,christian to meditate upon these books8 ,there is a time when our hearts are more than ordinarily raised towards ,god2 when we feel the joys and comforts of religion1 and enjoy a peace that passes all understanding4 ,now ,i suppose reason will not allot this time for the diversion of such books4 ,there is a time1 when either thro' the neglect of duty1 remorse of mind1 worldly vexations1 bodily tempers1 or the absence of ,god's ,spirit1 we sink into dejection and dulness1 grow burthensome to ourselves1 and can hardly think of any thing with satisfaction4 ,now if reason is to judge1 this is of all times the most improper for such entertainment4 ,for if there is any time more proper than another to think upon ,god1 'tis when we are in heaviness4 ,when we are sick it is time to fly to the physician2 when we are weary1 it is a proper time to rest3 now there is the same fitness in having recourse to ,god and religion1 when we are under any dejection of mind4 ,for it is not more the sole property of light to dispel darkness1 than it is the sole property of religion to relieve all uneasiness4 ,is any one afflicted1 says the apostle1 let him pray4 ,now this we are to look upon1 not only as a wise advice of something that is very good to be done2 but as a strict command that leaves no choice of doing any thing in the stead of it4 ,it is as absolute a command as if he had said1 ,hath any one sinned1 let him repent4 ,for an application to ,god is as much the one thing to be done in the hour of trouble1 as repentance is the one thing to be done in time of sin4 ,,iv4 ,you seem to make times of dulness the occasion of reading those books1 by saying that you only read them to divert your spirits4 ,but that which you take to be a reason for reading them1 is a strong objection against it4 ,for it is never so improper to read those books1 as when you want to have your spirits raised1 or your mind made easy to itself4 ,for it is the highest abuse you can put upon yourself1 to look for ease and quiet in any thing1 but in right apprehensions of ,god's providence4 ,and it is a sin against the whole nature of religion1 not to make it the whole measure and reason of all your peace and enjoyment in every occurrence of life4 ,if you must amuse yourself with a volume of plays1 because you are laid up with a broken leg1 or have lost a friend1 you are as far from wisdom as a child that is to be made quiet with a rattle1 and as far from religion as those who worship idols2 nay1 to seek to such things for relief and refreshment1 is like applying to the devil in distress4 ,a man that drinks drams every time he is dull or uneasy1 is a wise1 prudent1 and sober man1 if compared to the ,christian that in seasons of dejection has recourse to wanton wit1 and prophane rant3 he destroys the purity of his mind much more effectually1 than the other destroys the health of his body4 ,do you think that in great distresses1 it is proper to seek comfort in ,god2 but that in little troubles1 any thing that can divert is as well8 ,nay1 surely if ,god is our sufficient comfort in great distresses1 he must be our best relief in those that are smaller4 ,unless it can be said1 that the truths of religion are able to make us bear martyrdom with content1 but not great enough to make us easy in little trials4 ,v4 ,besides1 to seek for relief in foolish books1 is not only applying to a false remedy1 but is also destroying the chief power of religion4 ,for as religion has no power over us but as it is our happiness2 so far as we neglect1 or refuse to make use of its comforts1 so far we destroy its power over us4 ,for it can no otherwise be the ordinary care of our lives1 than by being our ordinary happiness and consolation in all the changes of life4 ,a ,christian therefore is to make his ,christianity his comfort1 not only in times of great trial and sufferings1 but in all the lesser vexations of life1 that by this means every little occasion of grief or disquiet may be an occasion of his being more affected with religion1 and more sensible of its true comforts4 ,,vi4 ,on the contrary1 if men will make themselves happy as children are made happy1 not by considering the nature of things1 but by a change of amusements1 they must also expect to have the vexations of children1 and be1 like them1 laughing and crying at they know not what1 all the days of their life3 for children are only easily vexed because they are easily pleased2 and it is certain that they who can be pleased with things of no value must in the same degree be liable to be displeased at them4 ,and as this is the true state of childhood3 so whosoever is in this state1 whatever his age may be1 his office1 or his dignity in life1 is yet as truly in the state and folly of childhood1 as he that is but four years old4 ,take an instance or two3 a child whose heart is half broken at some misfortune1 may perhaps be made easy with a picture of a huntsman and a pack of hounds2 but if you would comfort the father that grieves for his eldest son1 the hounds must all be alive2 they must cry1 and run1 and follow a hare2 and this will make the father as easy as the picture did the child4 ,a mother comforts her little girl with a pack of cards that are finely painted3 by and by she wants to be comforted herself3 some great calamity has happened to her4 ,now you must not think to comfort her with painted cards1 or building houses with them2 her grief is too great1 and she has been too long a mother to be pleased with such things4 ,it is only serious ombre that can dry her eyes1 and remove sorrow from her heart4 ,,vii4 ,i might easily multiply instances of this kind2 but these are sufficient to shew us1 that persons of age and authority often differ only from children1 as one child may differ from another4 ,this is the true reason why human life is so full of complaint2 why it is such a mixture of ridiculous pleasures1 and vain disquiets1 namely1 because we live in an entire ignorance of the nature of things1 never considering why we are pleased with this1 or displeased with that1 nor any more appeal to religion to direct our judgments1 than children appeal to reason to form their tempers4 ,for if we will only play1 or lull ourselves into repose1 as children are rocked to sleep1 it is not to be wondered at1 if like them we cry as soon as we are awake3 and the reason why people1 seemingly religious1 are subject to the same dulness and peevishness1 to the same vexations and variety of griefs that other people are1 is this1 because they make no more use of their religion on those occasions1 than other people3 they don't so much as intend to keep themselves easy1 thankful and chearful1 by making religion the measure and standard of all their thoughts and judgments1 in all the common chances of life1 any more than those do1 who have no thoughts about religion4 ,,viii4 ,suppose a person had lame feet1 and bad eyes1 and that he had an oil1 that was an infallible cure for them both1 when applied to both2 if you saw him only using it for his eyes1 you would not wonder that it had not cured his feet2 you would know that his anointing his eyes could only cure his eyes2 and that there was no ground to expect that his feet should be any better1 till he anointed his feet3 and all this for this plain reason1 because things1 however good in themselves1 can have no farther effect than as they are applied4 ,now it is just thus in religion4 ,if a man places it only in public worship1 he attends public worship2 it operates so far4 ,but why must you wonder1 that he is not of a wise1 virtuous1 and religious temper1 in all the actions of his ordinary life8 ,is not this wondering why the oil has not cured a man's feet1 when he has never applied it to them1 but only to his eyes8 ,,ix4 99,when the regular churchman as plainly makes religion the measure of his ordinary life1 as he makes it the rule of his going to church2 when he as directly uses it to this purpose1 as a man anoints his eyes1 who would be cured by anointing them2 then you will see him as different in his ordinary life from other people1 as different in his pleasures and griefs1 in his cares and concerns1 as he is different from them in forms and regularity of worship4 ,but till men do this2 till they apply the principles of religion to all the actions of ordinary life2 till they make it the measure of all their daily tempers1 their joys and fears2 till they think there is as much piety in being wise and holy in their common tempers1 as in being devout at church2 as much sin in being vainly pleased and foolishly vexed1 as in neglecting the divine service2 till they thus directly apply religion to common life1 as a man applies a remedy to the part he would have cured2 it is no more to be expected that it should make them religious in common life1 than that an oil applied to our eyes should cure our feet4 ,it is our ordinary life1 which we think is thus left to ourselves1 that makes religion so insignificant in the world3 it lies by like a remedy that is unapplied2 it has no effect because it is used only as a formal thing that has its duties at set times and occasions3 whereas it should be used and considered as the rule and reason of all our judgments and actions2 as the measure of all our cares and pleasures2 as the life of our life1 the spirit of our spirit1 and the very form and essence of all our tempers4 ,it is to be in us1 like a new reason and judgment of our minds2 that is to reason and judge of every thing we do1 and to preside over and govern all the motions of our hearts4 ,is any one merry1 saith the apostle1 let him sing psalms3 ,is any afflicted1 let him pray4 ,this is religion in the apostle's account2 it is not only an attendance at the public worship1 but it is the ruling habit of our minds2 something that devotes us wholly to ,god1 that allows of no mirth in our common life1 but a mirth proper for the brethren of ,christ1 a mirth that can express itself in praise and thanksgiving1 that allows of no other cure for grief or vexation than what is to be had from recourse to ,god4 ,and indeed what can be more absurd1 than for a ,christian ever to act in any other consideration than as a ,christian8 ,he is senseless to a degree of madness when he indulges a thought1 or a motion of his heart2 when he either takes a pleasure1 or relieves a grief2 where he cannot say ,i do this as a ,christian1 as suitable to that state in which ,christianity has placed me4 ,x4 99,we reckon a man sufficiently mad that fancies himself a king1 and governing his subjects1 at the same time that he is tied on a bed of straw3 now a ,christian repeats every day1 ,i believe the forgiveness of sin1 the resurrection of the body1 and the life everlasting2 he thanks ,god for the redemption of ,jesus ,christ1 for the means of grace1 and for the hope of glory4 ,yet at the same time1 in this state of greatness1 he fancies himself in a thousand wants and miseries3 he cries and labours1 and toils for a happiness1 that has no existence but in his own imagination2 he fancies himself a being that is to be made happy with sauces and ragous1 with painted cloaths and shining diamonds1 he is grieved and fretted like a child at the loss of a feather2 and must be diverted1 as they are1 with shows and plays1 and imaginary scenes of rant and nonsense4 ,now is not such a one mad8 ,does he not know as little of his state1 as the man in straw who fancies himself a king8 ,but for a ,christian1 in times of dulness or vexation1 to seek relief in foolish amusements1 in the loose1 wild discourses of plays1 when he should acquaint himself with ,god1 and be at peace1 is a degree of madness that exceeds all others2 it is acting as contrary to the nature of things1 as if a man that had lost the use of his limbs1 should chuse to comfort his lameness with painted shoes1 when he might have the use of his feet restored4 ,for the consolations of religion relieve uneasiness and trouble1 as a lame man is relieved when his limbs are restored2 they conquer grief1 not by cheating and deluding the weakness of our minds1 but as the resurrection conquers death1 by restoring us to a new and glorious life4 ,,xi4 ,from these reflections ,i hope it sufficiently appears1 that the reading vain and impertinent books is no matter of indifferency2 but that it is justly to be reckoned amongst our greatest corruptions2 that it is as unlawful as malice and evil speaking2 and is no more to be allowed in any part of our life4 ,reading1 when it is an exercise of the mind1 upon wise and pious subjects1 is1 next to prayer1 the best improvement of our hearts2 it enlightens our minds1 collects our thoughts1 calms and allays our passions1 and begets in us wise and pious resolutions2 it is a labour that does so much good to our minds1 that it ought never to be employed amiss2 it enters so far into our souls that it cannot have a little effect upon us4 ,reading and meditation is that to our souls1 which food and nourishment is to our bodies2 so that we cannot do ourselves either a little good1 or little harm1 by the books that we read4 ,,xii4 ,but perhaps you think it is a dull task to read only religious and moral books3 but when ,god is your happiness2 when you are not afraid of the joys of eternity1 you will think it a dull task to read any other books4 ,don't fancy therefore that your heart is right1 tho' you had rather read books upon other subjects2 for it is there that you are to charge your dullness3 religion has no hold of you2 the things of eternity are not the concerns of your mind2 it is dull and tiresome to you to be wise and pious2 and that makes it a dull task to read only books that treat upon such subjects4 ,when it is the care of your soul to be humble1 holy1 pious1 and heavenly minded2 when you know any thing of the guilt and misery of sin1 or feel a real desire of salvation1 you will find religious books to be the greatest feast and joy of your mind4 ,,xiii4 ,you perhaps will say that you have so much spare time for reading1 that you think you need not employ it at all in reading good books4 ,it may be so2 you may have also more time than you need devote to offices of charity2 but will you thence conclude1 that you may then do things contrary to charity1 and indulge yourself in spight and mischief8 99,if you have every day more time than you can employ in reading1 meditation and prayer2 if this time hangs upon your hands1 and cannot be turned to any advantage2 let me desire you to go to sleep or pick straws2 for it is much better to do this1 than to have recourse to corrupt and impertinent books4 ,time lost in sleep1 or in picking straws1 is better lost than in such exercises of the mind4 ,consider farther1 that idle and spare time calls for the greatest care and watchfulness2 so that to have recourse then to evil and impertinent books1 is like inviting the devil because you are alone4 ,if you could read ill books when you are in haste1 or in a hurry of other matters1 it would do you much less harm than to read them because your time hangs upon your hands4 ,that very season which you take to be an excuse for such reading1 is the strongest argument against it1 because evil thoughts and vain subjects have twice the effect1 and make double impressions when they are admitted at times of leisure and idleness4 ,,xiv4 ,consider again to what a miserable state you are reduced1 when you are forced to have recourse to foolish books to get rid of your time4 ,your fortune perhaps has removed you from the necessity of labouring for your bread2 you have been politely educated in softness2 you have no trade or employment to take up your time2 and so are left to be devoured by corrupt passions and pleasures4 ,whilst poor people are at hard labour2 whilst your servants are drudging in the meanest offices of life2 you1 oppressed with idleness and indulgence1 are relieving yourself with foolish and impertinent books2 feeding and delighting a disordered mind with romantic nonsense1 and poetic follies4 ,if this be the effect of riches and fortune1 only to expose people to the power of disordered passions1 and give them time to corrupt their hearts with madness and folly1 well might our ,lord say1 ,woe unto you that are rich6 99,when you see a poor creature drudging in the meanest offices of life1 and glad of the dirtiest work to get his bread1 you are apt to look upon him as a miserable wretch2 it raises a mixture of pity and contempt in you2 but remember1 that every time you see such a person1 you see a more reasonable creature than yourself1 and one that is much more nobly employed than you are4 ,he is acting conformably to the state of human life1 and bearing a hard part with patience2 he is doing a work which1 mean as it is1 will be looked upon as done unto the ,lord2 whilst you1 idling in softness and pleasures1 are unable to bear your time1 unless it be stolen away from you by folly and impertinence4 ,fancy that you saw a patient ,christian1 old1 broken and crooked1 with carrying burthens all his life2 fancy that you saw another ,christian lolling in state and softness1 and making every day a day of vanity and foolish reading2 which of them do you think is most likely to die in the hands of good angels1 and be carried into ,abraham's bosom8 ,,xv4 99,but1 after all1 what a vain imagination is it to think that you have any such thing as spare time8 ,is there any time for which you are not accountable to ,god8 ,is there any time which ,god has so left to your own disposal that you may sacrifice it to the indulgence of vain tempers1 and the corruption of your heart8 ,you can no more shew this than you can shew1 that all your time is your own4 ,to talk1 therefore of spare time1 is to talk of something that never did nor ever will belong to any ,christian4 ,you may have a spare time from this or that labour1 or necessity1 you may abate or change any particular exercise1 you may take this or that refreshment2 you have all these spare times from particular actions1 but you have no spare time that releases you from the laws of ,christianity1 or that leaves you at liberty not to act by the principles of religion and piety4 99,you have spare time to refresh yourself3 but this is to be governed by the same wisdom1 as the time that is spent in cares and labours4 ,for your recreations and pleasures are only lawful as far as they are directed by the same wisdom with your cares and labours4 ,if therefore the providence of ,god has placed you above the necessity of labouring for your livelihood1 you must not think that you have so much spare time to spend1 as you please1 but that you are certainly called to some other labour4 ,great part of the world is doomed to toil and slavery2 they have it not in their power to chuse any other way of life1 and their labour is therefore an acceptable service to ,god1 because it is such as their state requires4 ,happy are you therefore1 if you knew your happiness1 who have it in your power to be always doing the best things2 who1 free from labour and hardships1 are at liberty to chuse the best ways of life1 to study all the arts of self-improvement1 to practise all the ways of doing good1 and to spend your time in all the noblest instances of piety1 humility1 charity and devotion6 ,bless ,god then1 not because you have spare time1 for that you have none1 but that you have time to employ in the best ways that you can find2 that whilst others are oppressed with burdens1 and worn out with slavery1 you have time to think upon the greatest and best of things2 to enlighten your mind1 to correct the disorder of your heart1 to study the laws of ,god1 to contemplate the wonders of his providence1 to convince yourself of the vanity of the world1 and to delight your soul with the great and glorious things which ,god has prepared for those that love him4 ,this is the happiness of being free from labour and want1 not to have spare time to squander away in vanity and impertinence1 but to have spare time to spend in the study of wisdom1 in the exercise of devotion1 in the practice of piety1 in all the ways and means of doing good and exalting our souls to a state of ,christian perfection4 ,,xvi4 99,it is a doctrine of scripture1 and highly agreeable to reason1 ,that unto whomsoever much is given1 of him shall much be required4 ,consider therefore that a life of leisure and freedom from want and hardships is as much as can well be given you in this world1 as it is giving you an opportunity of living wholly to ,god1 and making all the parts of your life useful to the best purposes4 ,as sure therefore as it is a state1 that has so many advantages that furnishes you with so many means of being eminent in piety1 so sure it is1 that it is a state from which ,god expects fruits that are worthy of it4 ,had it been your lot to labour in a mine1 or serve under some cruel master1 you must have served as unto ,god2 and in so doing you had finished the work which ,god had given you4 ,but as you are free from all this1 you must look upon yourself as ,god's servant1 as called to chuse that way of labouring and spending your time1 which may most promote that which ,god desires to be promoted4 ,god has given you liberty to chuse1 but it is only that you may have the blessedness of chusing the best ways of spending your time4 ,though therefore you are at liberty from servile and mean labour1 yet you are under a necessity of labouring in all good works1 and making all your time1 and fortune1 and abilities serviceable to the best ends of life4 ,you have no more time that is your own1 than he has that is to live by constant labour2 the only difference betwixt you and him is this1 that he is to be diligent in a poor1 slavish labour1 that oppresses the body1 and dejects the mind2 but you in a service that is perfect freedom1 that renders your body a fit temple for the ,holy ,ghost1 and fills your soul with such light1 and peace1 and joy1 as is not to be found in any other way of life4 ,,xvii4 ,do you think that a poor slave would displease ,god by refusing to act in that painful drudgery that is fallen to his share8 ,and do you think that ,god will not be more displeased with you1 if you refuse to act your full part in the best of labours1 or neglect that happy business of doing good1 which your state of life has called you to8 ,is it expected that poor people should make a right use of their condition1 and turn all their labour into a service unto ,god8 ,and do you think you are not obliged to make a proper improvement of your condition1 and turn all your rest1 and ease1 and freedom from labour1 into service unto ,god8 ,tell me therefore no more that you indulge yourself in idle amusements1 in vain1 corrupt1 and unedifying books1 because you have spare time8 ,for it is absolutely false to say that you have any such thing2 it is saying1 that because ,god has given you spare time from servile labour1 time for all the instances of a holy and heavenly life2 therefore you presume to throw it away in idleness and impertinence4 #8,it is' replaced with #8,is it' ,the ,end of the ,fourth ,,volume4