but in suggesting better arguments to enforce the
performance of those precepts, than any other reli-
gion; 4. That notwithstanding the diversity of reli-
gions, men will generally be condemned hereafter for
the same things, namely, their breaches of morality.
2dly, That so much knowledge of truth as is suffi-
cient to engage men in the practice of godliness,
serves the necessary ends of religion; for if godli-
ness be the design, it ought also to be the measure
of men's knowledge in this particular.

3dly, That whatsoever does in itself, or its direct
consequences, undermine the motives of a good
life, is contrary to and destructive of Christian reli-
gion. The doctrines that more immediately concern
a good life, are, 1. Such as concern the justification
of a sinner. Herein the motives to holy living are
subverted, (1.) By the doctrine of the covenant
of grace without conditions of performance on man's
part, but only to believe that he is justified, taught
by the antinomians; (2.) By the doctrine of accep-
tance with God by the righteousness and merits of
other saints, taught by the Romanists, 2. Such as
concern the rule of life and manners. Here the
motives to godliness are destroyed,- (1.) By that
doctrine of the antinomians, that exempts all believers
from the obligation of the moral law; (2.) By that
doctrine of the church of Rome, which asserts any
sin to be in its nature venial; the church of Rome
herein resembling the Jewish church corrupted by
the Pharisees, who distinguished the commandments
into the great and the small; (3.) By the Romish
doctrine of supererogation; (4.) By that doctrine
that places it in the power of any mere mortal man
to dispense with the laws of Christ, so as to discharge
any man from being obliged by them. 3. Such as
relate to repentance. The doctrine of repentance
may be perverted in a double respect: (1.) In
respect of the time of it; as is done by the Romish
casuists, who say, that a man is bound to repent of
his sins once, but when that once shall be, he may
determine as he thinks fit; (2.) As to the measure
of it. The Romish doctrine considered in this
respect, and refuted.

The improvement of all lies in two things: 1. To
convince us how highly it concerns all, but especially
the most knowing, to try the doctrines that they
believe, and to let inquiry usher in faith; 2. It sug-
gests also the sure marks by which we may try
them; as, (1.) It is not the pleasingness or suitable-
ness of a doctrine to our tempers or interests; nor,
(2.) The general or long reception of it; nor, (3.)
The godliness of the preacher or asserter of any
doctrine, that is a sure mark of the truth of it: but
if it naturally tends to promote the fear of God in
men's hearts, and to engage them in virtuous courses,
it carries with it the mark and impress of the great
eternal truth.

SERMONS VII. VIII. IX.-P. 112.

A man that flattereth his neighbour, spreadeth a
net for his feet."-PROVERBS, xxix. 5.

The words being plain, the matter contained in
them is prosecuted under three general heads:

I. What flattery is, and wherein it does consist.
Though we cannot reach all the varieties of it, the
general ways are,

1st, Concealing or dissembling the defects or vices

of any person. And here are shewn two things:
1. Who they are that are concerned to speak in this
case, namely, (1.) Such as are intrusted with the
government of others; (2.) Persons set apart to the
work of the ministry; (3.) Those that profess friend-
ship. 2. The manner how they are to speak, as,
(1.) The reproof should be given in secret; (2.) With
due respect to, and distinction of, the condition of
the person reproved; (3.) With words of meekness
and commiseration; (4.) That the reproof be not
continued or repeated after amendment of the occa-
sion.

2dly, The second way of flattery is the praising
and defending the defects or vices of any person.
Under this species, the distinction between a religious
and a political conscience observed, and censured. Two
sorts of men charged as the most detestable flatterers:
1. Such as upon principles of enthusiasm assure
persons of eminence and high place, that those trans-
gressions are allowable in them, that are absolutely
prohibited and condemned in others. 2. The Romish
casuists, who persuade the world, that many actions,
which have hitherto passed for impious and unlawful,
admit of such qualifications as clear them of all guilt.
This kind of flattery is of most mischievous conse-
quence, and of very easy effect: (1.) From the
nature of man; (2.) From the very nature of vice
itself. 3. The third kind of flattery is the perverse
imitation of any one's defects or vices. 4. The
fourth consists in overvaluing those virtues and per-
fections that are really laudable in any person.

II. The grounds and occasions of flattery on his
part that is flattered. Three mentioned: 1. Great-
ness of place or condition; 2. An angry, passionate,
disposition, and impatient of reproof; 3. A proud
and vainglorious disposition.

III. The ends and designs of the flatterer; "He
spreads a net for his neighbour's feet." The flat-
terer is influenced by these two grand purposes:
:-
1. To serve himself. 2. To undermine him whom
he flatters, and thereby to effect his ruin. Which
he does, (1.) As he deceives him, and grossly abuses
and perverts his judgment, which should be the
guide of all his actions; (2.) He brings him to
shame and a general contempt; he effects his ruin;
forasmuch as by this means he renders his recovery
and amendment impossible.

SERMONS X. XI. XII.-P. 126.

"Keep back thy servant also from presumptuous
sins; let them not have dominion over me."-
PSALM XIX. 13.

These words suggest three things to our considera-
tion: 1. The thing prayed against "presumptuous
sins," 2. The person making this prayer; one
adorned with the highest elogies for his piety, even
by God himself; 3. The means he engages for his
deliverance, namely, the divine grace and assistance.
The words are discussed under two general heads:
I. Shewing what these presumptuous sins are.
II. Shewing the reason of this so holy person's
praying so earnestly against them.

The first head is handled in three things:

1st, Shewing in general what it is to presume.
The Scripture description of presumption. Three
parts go to make up a presumptuous sin: 1. That a
man undertake an action, known by him to be un

In every one of which respects this inquiry ought

to be exploded. And,

I. That it is ridiculous to ask, why former times

are better than the present, if they really are not so ;

and that they are not, is evinced, 1. From reason;

2. From history and the records of antiquity.

II. Supposing the case disputable; which being

argued, 1. On the side of antiquity; 2. Of succeeding

times; this inquiry is shewn to be unreasonable,

(1.) In respect of the nature of the thing itself;

(2.) In respect of the incompetence of any man

living to judge in this controversy.

III. Supposing it true, that former times are

really best, this querulous reflection is foolish, 1. Be-

cause such complaints have no efficacy to alter or

remove the cause of them. 2. Because they only

quicken the smart, and add to the pressure. 3. Be-
cause the just cause of them is resolvable into our-
selves.

SERMON XV.-P. 153.

A FUNERAL DISCOURSE.

"Agree with thine adversary quickly, whiles thou

art in the way with him: lest at any time the

adversary deliver thee to the judge, and the judge

deliver thee to the officer, and thou be cast into

prison.

"Verily I say unto thee, Thou shalt by no means

come out thence, till thou hast paid the uttermost

farthing." MATT. v. 25, 26.

In these words, Christ enforces the duty of an

amicable concord and agreement betwixt brethren,
from the unavoidable misery of those obstinate
wretches that persist in and perpetuate an injury.
Some understand the words in a literal, some in a
figurative sense. The several terms therein ex-
plained in the spiritual sense of them; according to
which, by the word "adversary" is meant the divine
law, or a man's own conscience, as commissionated
by that law; by "the way," the time of this life, or
rather the present opportunities of repentance; by
"judge," the great God of heaven; by "officer,'
the Devil; by "prison," hell; by "paying the ut-
most farthing," the guilty person's being dealt with
according to the utmost rigour and extremity of
justice. The text is parabolical, and includes both
senses. For the better understanding which, a
parable is explained to contain two parts: 1. The
material, literal part, contained in the bare words.
2. The formal, spiritual part, or application of the
parable; which is sometimes expressed, and some-
times understood, as in this place. The sense of the
text is presented under three conclusions: 1. That
the time of this life is the only time for a sinner to
make his peace with God. 2. That this considera-
tion ought to be a prevailing, unanswerable argu-
ment to engage and quicken his repentance. 3. That
if a sinner lets this pass, he irrecoverably falls into
an estate of utter perdition.

The second conclusion, the subject of this dis-
course, the truth whereof made appear three ways:

I. By comparing the shortness of life with the
difficulty of this work of repentance. The difficulty
of repentance appears, 1. Because a man is to clear
himself of an injury done to an infinite, offended
justice, to appease an infinite wrath, and an infinite,
provoked majesty; 2. Because a man is utterly un-

able of himself to give God any thing by way of just

compensation or satisfaction.

II. By comparing the uncertainty of life with the

necessity of the work.

III. By considering the sad and fatal doom that

will infallibly attend the neglect of it. The misery

and terror of this doom consists in two things:

1. That it cannot be avoided; 2. That it cannot be

revoked. Application in urging over the same duty

from another argument, namely, that so long as

there is enjoyment of a temporal life, there may be

just hope of an eternal. Therefore "kiss the Son,
lest he be angry, and so ye perish from the way."

SERMON XVI. - P. 159.

"But all their works they do for to be seen of men."
- MATT. xxiii. 5.

This notable instance of religious ostentation in
the pharisees leads to an inquiry, how far the love of
glory is able to engage men in a virtuous and reli-
gious life.

I. A love of glory is sufficient to produce all those

virtuous actions that are visible in the lives of those

that profess religion: because, 1. It has done so :

this shewn from the examples of the noblest and

most virtuous of the heathens, from the abstinence

of the ancient athletics, from the character of the

ancient pharisees, and from that of many modern

Christians; 2. There is nothing visible in the very

best actions, but what may proceed from the most

depraved principles, if acted by prudence, caution,

and design.

II. The reasons whence this affection comes to
have such an influence upon our actions are these:
1. Because glory is the proper pleasure of the mind;
it being the complacency that a man finds within
himself arising from his conceit of the opinion that
another has of some excellency or perfection in him ;
2. Because it is founded in the innate desire of
superiority and greatness that is in every man;
3. Because a fair reputation opens a man's way to
all the advantages of life; as in the times of the
rebellion, when the face of a dissembled piety gave
men great credit and authority with the generality.

III. This principle is insufficient to engage man-
kind in virtuous actions, without the assistance of
religion. Two considerations premised, namely,
1. That virtue and a good life determines not in out.
ward practices, but respects the most inward actions
of the mind; 2. That the principle of honour or
glory governs a man's actions entirely by the judg-
ment and opinion of the world concerning them.
These considerations premised, the principle of hon-
our appears to be utterly insufficient to engage and
argue men into the practice of virtue in the following
cases: 1. When, by ill customs and worse discourses,
any vice (as fornication, theft, self-murder, &c.)
comes to have a reputation, or at least no disreputa-
tion, in the judgment of a nation; the shame God
has annexed to sin being in a great measure taken
from it by fashion; 2. When a man can pursue his
vice secretly and indiscernibly: as, first, when he
entertains it in his thoughts, affections, and desires;
secondly, when, though it passes from desire into
practice, yet it is acted with such circumstances of
external concealment, that it is out of the notice and
arbitration of all observers. If, then, honour be the
strongest motive nature has to enforce virtue by, and

this is found insufficient for so great a purpose, it is

in vain to attempt such a superstructure upon any

weaker foundation.

IV. Even those actions that a principle of honour

does produce are of no value in the sight of God;

and that upon the account of a double defect: 1. In

respect of the cause from which they flow; inas-

much as they proceed only upon the apprehension

of a present interest, which, when it ceases, the

fountain of such actions is dried up; 2. In respect

of the end to which they are directed; which end is

self, not the glory of God. In both these respects,

the most sublime moral performances of the heathens

were defective, and therefore have been always

arraigned and condemned by Christian divinity.

Two things inferred, by way of corollary and con-

clusion;-1. The worth and absolute necessity of

religion in the world, even as to the advantage of

civil society; and the mischievous tendency of athe-

istical principles; 2. The inexcusableness of those

persons who, professing religion, yet live below a

principle inferior to religion.

SERMON XVII.—P. 168.

"For by faith ye stand."-2 Cor. i. 24.

Faith more usually discoursed of by divines than

explained. Three sorts of faith mentioned in Scrip-

ture, 1. A faith of simple credence, or bare assent;

2. A temporary faith, and a faith of conviction;

3. A saving, effectual faith (which here only is in-

tended) wrought in the soul by a sound and real

work of conversion.

Two things considerable in the words :-

I. Something supposed, namely, that believers

will be encountered and assaulted in their spiritual

course. In every spiritual comfort are to be con-

sidered, 1. The persons engaged in it, which are be-

lievers on the one side, and the Devil on the other;

2. The thing contended for by it. This assault of

the Devil intended to cast believers down from their

purity and sanctity of life, and from their interest in

the divine favour; The means by which it is carried

on.

The Devil's own immediate suggestions. The

Devil assaults a man, by the infidelity of his own

heart, by the alluring vanities of the world, and by

the help of man's own lusts and corruptions.

II. Something expressed, namely, that it is faith

alone that in such encounters does or can make be-

lievers victorious. For making out which, is shewn,

1. How deplorably weak and insufficient man is,

while considered in his natural estate, and void of

the grace of faith; 2. The advantages and helps

faith gives believers for the conquest of their spiritual

enemy; it gives them a real union with Christ; it

engages the assistance of the Spirit on their behalf;

and lastly, gives them both a title to, and a power

effectually to apply, God's promises through Christ,

who is the rock of ages, the only sure station for

poor sinners, and able to save, to the uttermost, all

those that by faith rely upon him.

SERMON XVIII. P. 175.

"The Lord is good to all: and his tender mercies

are over all his works."- PSALM CXlV. 9.

Mercy, as it is ascribed to God, may be considered

two ways,

I. For the principle itself.

II. For the effects and actions flowing from that

principle, which, in the sense of the text, are such
as are general and diffusive to all.

The words are prosecuted by setting forth God's

general mercy and goodness to the creature in a

survey of the state and condition, 1. Of the inanimate

part of the creation; 2. Of plants and vegetables;

3. Of the beasts of the field, and the fowls of the air;

4. Of man; 5. Of angels; in respect of their nature,

of their place of habitation, and cí their employ-

SERMON XIX. - P. 180.

"But every man is tempted, when he is drawn away

of his own lust, and enticed."- JAMES, i. 14.

The explication of these two terms being premised,
1. What the apostle means here by being "tempted;"
2. What is intended by "lust ;" the prosecution of
the words lies in these particulars:

I. To shew the false causes upon which men are

apt to charge their sins. And that, 1. The decree of

God concerning things to come to pass is not a proper

cause for any man to charge his sins upon. Objec-

tion to this stated and answered. 2. The influences

of the heavens and of the stars imprint nothing upon

men that can impel or engage them to do evil.

3. Neither can any man charge his sins upon the

constitution and temper of his body, as the proper

cause of them. 4. No man can justly charge his sins

upon the Devil, as the cause of them. Though these

be not the proper causes of sin, they are observed to

be very often great promoters of it, where they meet

with a corrupt heart.

II. To shew, that the proper cause of sin is the

depraved will of man; which being supposed suffi-

ciently clear from Scripture, is farther evinced by

arguments and reasons,-1. From the office of the

will. 2. From every man's experience of himself and

his own actions. 3. From the same man's making a

different choice of the same object at one time from

what he does at another. 4. From this, that even

the souls in hell continue to sin.

III. To shew the way by which a corrupt will,

here expressed, is the cause of sin. 1. It draws a

man aside from the ways of duty. 2. Entices him,

by representing the pleasure of sin, stript of all the

troubles and inconveniences of sin, and by repre-
senting that pleasure that is in sin greater than
indeed it is. The exceeding vanity of every sinful
pleasure is made to appear by considering,-1. The
latitude or measure of its extent. 2. The duration or
continuance of it.