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does to his Natural Stature, and no more. Are they not uneasie and full of Concern about Fame and Glory, about their Titles and their Coats of Arms, about their Pedigree and about their Pofterity, about the Opinions and Censures of Men, what estimation and respect they poffess in their Minds, what they think, and what they say of them? Are they not solicitous to procure a hándsom Character in the World, and to be thought to deserve it, to appear Witty and Ingenious, Men

of Parts and Learning, of Conduct and Sagacity, ; and (perhaps) of Piety and Religion; and are

they not inwardly troubled and discomposed when they think they fail of any of these little Ends, or when they hear of any thing said to their Disreputation, or meet with any Disrespect? Do not Men disquiet themselves about having Heirs to a great Estate, continuing their Name, and living (as they call it) in their Posterity ? Do they not trouble themselves about Possibilities and Contingencies, about what shall be, or what may be, so as not to be able either to enjoy the present, or to be thankful for what is past, merely for the anxious Concern they have about what is to come ? Nay, are there not ma. ny so beyond all measure sottish, as to be pof-. sessed with a troublesom Care of what shall fall out after they are Dead and in the Grave, and

to leave behind them a Stock of Praise and Com· mendation, which either they shall not then be

in a Condition to know, or will certainly despise? So vain is the Shew that Man walks in, and so


many are the ways whereby he acts the Tyrant and the Executioner upon his own Mind, and disquiets himself in vain. A Character so very applicable to every Man, more or less, that journies upon the Road of this World; that our Church in her Wisdom has thought fit to appoint this Psalm, of which the Text is a part, to be used in her Funeral-Office at the Burying of the Dead ; thereby implying, that there is no Man, though never so Great, Wife, or Good, but of whom it may justly be said at his last Exčit, and upon whale Tomb it may be inscribed as the concluding Motto of his Life, that he has walkt in a vain thew, and disquieted himself in vain. Some indeed do pass away their time so quietly and inoffensively, that they do not much disturb the Peace of others; but there is no Man but who vainly disquiets himself.

Poor unhappy Creature, that he should do so! Are there not necessary and unavoidable Causes of Trouble sufficient, but he must needs add voluntary Afflictions to his heap of Misery; impose supernumerary Penances; disquiet himself, and that too in Vain, without Reason, and without Measure, to no End or Purpose ?' 'Tis indeed a very deplorable Case ; but the consideration of all this will serve to teach us two very useful Leffons, To be more Humble, and to be more. Wise.

First, To be more Humble. When Self begins 99 to rise up in thee, and thou findest thy Soul tempted to Pride and Arrogance upon the Con- .

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, ceit of either Natural or Acquired Excellencies,

then consider the vain Shew, the empty Appari-
tion wherein Man walks, and the yet much vainer
Disquiet wherewith he voluntarily affli&ts him-

self." Take a View of thy Picture, of thy Natu9ral and of thy Moral Vanity; and return to a

juster Estimation, to a more sober and modest Account of thy self. Consider how vain thou art in thy Nature, and how much vainer thou art in thy Conduct, and then see, what Ground or Foundation thou hast for Pride'; which would ill become thee as a Creature, but much worse as such an infirm and ill-govern'd, as such a doubly vain Creature.

Secondly, To be more Wife. More Wise indeed, than to be thus needlefly troublesome to our selves; to walk about like restless and disturb'd Ghosts, and moleft our own Ease and Quiet. For though we cannot help our Natural Vanity, that of walking in a vain Shew; yet we may in great measure help and prevent that which is Moral, our disquieting our selves in vain; and shall act very our selves, and be great enemies to our own Peace and Tranquility, if we do not. We should think it a most intolerable Calamity, and that we had just Canse of Complaint, if we did suffer as much from others as we do from our selves, if they were as troublesome to us as we are to our own Souls. A Houfe that is haunted and troubled with Evil Spirits. is look'd upon as a great Ami&ion; and fo is a Mind that is tormented with perplex'd and un

.. .


easie Thoughts. These are great Judgments, and severe Trials, when they are brought upon us by a superiour Hand : But are they the less so,because inflicted upon us by our selves? Or rather, does not this add, to our Misery, the Aggravation of Folly?

In our Patience then let us poffefs our Souls, and be more Wise than to vex and torment them with vain and needless disquiets; considering, that fufficient to the short day of Life is the Necessary Evil thereof. But if our Heads must work, and we will be solicitous, let it be where our great Concern lies, and about what deserves our Care and Thoughtfulness; that is, fo to order our Lives and Conversations while we are here, that we may be for ever Happy hereafter; To Fear God and Keep his Commandments; for that is the whole and only Duty, and ought therefore to be the whole and only Concern, of Man

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A Discourse sewing that the Lam

is not made void through Faith..

Being a Visitation Sermon Preach'd in the Cam

thedral Church of Sarum, before the Right Re

verend Father in God Gilbert Lord Bishop of • Sarum, at his Visitation held there September 2.



ROM. iij. 31. ;; ;;;' Do te then make void the Law throngh Faith ? : God forhid; yea, we establish the Law...

TO have a right general Notion of the Gof

I pel, of those Terms and Conditions upon which God dispenses Pardon and Salvation to the World in Jesus Christ, to understand how far it agrees with the Lam, and how far it differs from it ; in what respect it is an Abatement, and in what respect it is an Improvement of it; is a thing so very necessary to all Christians, especially to all Teachers and Professors of Christianity (as that without which no one particular Head or Point of Christian Divinity can either be rightly comprehended by themselves, or open'd and explain'd to others) that I need rot question the


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