SERMON I.

GODLINESS comes ſtrongly re⯑commended to our Practice, when Rivers of Pleaſure are placed on her Right Hand, and in her Left Riches and Honour. Rewards are always look'd upon as great Incentives to act well in the various Scenes of Life; and, one would ima⯑gine, that Mankind would endeavour, in ſome Meaſure, to make their Goodneſs proportionable to the preſent Good they receive, or to the Re⯑ward in Reverſion. But notwithſtanding the ſe⯑veral [4]Promiſes of preſent as well as future Happi⯑neſs made to the juſt and upright Man in Scripture, and tho' Men perceive, that then they are the moſt happy, when they act up to the Dictates of unbi⯑aſs'd Reaſon, and follow the Precepts laid down in the Goſpel; and tho' they have the ſure Word of GOD, that Piety will be finally rewarded in another World; yet, for all this, Men will forſake the Paths of Wiſdom, whoſe Ways are Ways of Pleaſantneſs, and all her Paths are Peace, and pur⯑ſue, what is the very Reverſe of Godlineſs and re⯑ligious Wiſdom, Folly and Irreligion. Were Men once induced to think, that Godlineſs is great Gain; that it gives Health to the Body, and Mar⯑row to the Bones, and gives, what nothing in this Vale of Tears will afford, Peace and Tranquility of Mind; we might then expect in the moral World, what always obtains in the natural, Har⯑mony and an Uniformity of Action. But ſome, as if Piety tended to nothing but the Propagation of Miſery in the World, purſue what they think the moſt conſummate Happineſs, the deceitful Paths of ſenſual Pleaſure. Such, indeed, ſhew [5]Signs of Joy, but are never truly joyful: Even in the Midſt of their Jollity and lewd Mirth the Heart is ſad; and they cure, at leaſt they endea⯑vour to cure themſelves of, what is the peculiar Privilege of a reaſonable Man, REFLECTION. Their Mirth indeed is like a STORM, loud, and not laſting. They run from Toy to Trifle, from Vanity to Vice, and run thro' the whole unſatisfac⯑tory Circle of Amuſements, in order that they may more effectually forget the Deſign of their Creation, and the very End of their Being.

BESIDES theſe Senſualiſts, ſome there are, who having the Form of Godlineſs want the Power of it. Such as theſe the Apoſtle, in ſome Verſes preceeding my Text, bids TIMOTHY reprehend. Theſe Men forbad to marry, and commanded to abſtain from Meats, and were more careful in the Obſervance of ſome Ceremonies, than in the Cul⯑tivation of the ſubſtantial Duties of Chriſtianity. Such ſenſeleſs and fabulous Traditions of theſe Jewiſh Teachers TIMOTHY is exhorted to reprove and diſcountenance; becauſe bodily Exerciſe, that [6]is, external Obſervances, which they pretend to be ſo ſtrict in, profit little, and are of no Moment in true Religion; whereas GODLINESS, that is, the Practice of all Chriſtian Graces, has all poſſible Ad⯑vantages, having the expreſs Promiſe of the Life that now is, and of a certain Reward in the next. From the Words thus explain'd, and in order to encourage you in the Practice of religious Wiſdom, I ſhall conſider theſe following Propoſitions:

• I. THAT RELIGION has a direct Tendency to promote our preſent Happineſs in this Life.
• AND II. That ſuch a Religion, that has ſuch a Tendency, carries an internal Evidence of its Divinity along with it;
• AND therefore, III. It ought to be embraced, not only upon account of its Divinity, or fu⯑ture Rewards it propoſes, but becauſe our Happineſs, even in this Life, is conſulted by it.

[7] 1. THEN, I am to conſider that Religion has a direct Tendency to promote our preſent Happi⯑neſs in this Life.—As our Duty to GOD, our Neighbour, and ourſelves, is comprehended under the Word RELIGION, I ſhall endeavour to ſhew how our preſent Happineſs is promoted by a ſtrict Obſervance of each of theſe Duties.—And, firſt, with reſpect to GOD.

GOD is a Being from whom we have received e⯑very good and perfect Gift; in whom we live, and move, and have our Being. We are indebted to him for our Creation, Preſervation, and more par⯑ticularly for our Redemption. No Wonder then, conſidering the great Advantages we have received from him, that he has exacted from us Obedi⯑ence to his juſt Commands: and that he might encourage us, his rebellious Creatures, who are more prone to Evil than Goodneſs, in the Way that leads to Eternal Life, he has ſo blended our Duty with our Intereſt, that we cannot neglect the former without manifeſtly loſing the latter. Wou'd we enjoy Riches, Honours, and the ſeve⯑ral [8]Bleſſings of Life? And wou'd we make our very Enemies to be at Peace with us? We have our Saviour's own Word for it, that if we ſeek the Kingdom of God, and his Righteouſneſs, all other Things ſhall be added unto us: and if we return Good for Evil, and Benefits for Works of Malice, we thereby heap Coals of Fire upon our Enemy, and melt him into Kindneſs, Benevo⯑lence, Friendſhip. Wou'd we enjoy Contentment, Peace of Mind, and a Conſcience void of Offence, which is the only Happineſs in this State of Mi⯑ſcry? If we honour GOD, and keep his Com⯑mandments, we ſhall be content, and our Minds ſerene, undiſturbed with bitter Reflections, and freed from the Gnawings of a troubled Conſcience. CONSCIENCE muſt be a troubleſome tormenting Companion to the Wicked, but unto the Godly it is Health, and the Balſam of Life. When Storms ariſe, and Poverty comes upon the good Man, like an armed Man; when Friends, thoſe Beings of a Summer's Day, forſake him in his Adverſity, and leave his cooler Shade for the warmer Habita⯑tion of the Son of Fortune; or when Detraction [9]and Envy, thoſe malicious Attendants upon Good⯑neſs, wou'd blacken the Reputation of the good Man; or when, in ſhort, natural Evil, under Va⯑riety of Shapes, makes his Days uncomfortable, and his whole Life a Burthen; even in theſe Scenes of Horror, and ſevere Hours of Trial, the good Man's Confidence is in the LORD his GOD, who is his preſent Help in Time of Trouble, and Rock of Salvation in the Day of Calamity. He con⯑ſiders theſe light Afflictions as Marks of GOD'S Love and paternal Tenderneſs, inflicted not only upon Account of the many Failings he is by Na⯑ture liable to, but in order to awake the ſleeping Sparks of Piety in him, which in the Day of Proſperity are too apt to be nigh extinguiſhed. DAVID thought it an Happineſs when he was af⯑flicted; for then he turned to GOD, and called his Ways to Remembrance. Thus he obtain'd, what ſome thoughtleſs Libertines at the ſolemn Hour of Death would give the whole World to obtain, Peace of Mind, and a pleaſing Proſpect of future Happineſs in the Manſions of the JUST.

[10]GOD too, beſides the Proſpect of an eternal Weight of Glory, has anexed to our Duty of loving him, a ſecret, internal, intellectual Pleaſure. This Self-complacency every good Man enjoys; which makes him with the greater Steadineſs em⯑brace the one Thing needful. We are never bet⯑ter pleaſed than when we are grateful for Benefits received; we cannot help expreſſing our Joy by the Serenity of our Countenances, and our in⯑ward Tranquility by our outward Demeanour and Expreſſions of Thankfulneſs. If Gratitude be at⯑tended, as it certainly is, with ſuch Pleaſure ra⯑ther to be conceived than expreſs'd, when 'tis performed towards our Fellow Creatures, what muſt the Pleaſure be when GOD, our Creator, Preſerver, and Redeemer, is the Object of our Gra⯑titude? Then for want of Words to ſignify the Greatneſs of the Favours conferred upon us, and to demonſtrate our Incapacity to give GOD his due Praiſe, and proper Honour, we melt into an affectionate Tenderneſs, are raviſhed with the ſu⯑perabundant Goodneſs, and are loſt in Thought and ſilent Wonder. This is a Joy the Good, the [11]religious FEW only know. The Wicked, that ei⯑ther deny GOD in Speculation, or forget him in Practice, are untter Strangers to this ſtill, per⯑manent, unſpeakable Joy. Their Joy, like a DREAM, or the MORNING DEW, paſſeth away, and is gone; and even the Recollection of ſuch Joy reſembles oft too much the frightful Appear⯑ance in ſome Dream, which never occurs to the I⯑magination without Horror.

THE good Man's Happineſs is beſt illuſtrated by drawing a Portrait of the wicked Man's Con⯑dition.

WERE Happineſs attainable ſolely by Impiety, and were it proportionable to a Man's Proficiency in Wickedneſs, there would be then ſome Temp⯑tation to live without GOD, at leaſt without ſup⯑poſing a ſuperintendant Being, in the World. But as Things are now conſtituted, it is our Intereſt to be pious. The wicked Man, notwithſtanding his Commiſſion of Wickedneſs with Greedineſs, yet, in his more ſerene Hours, when Conſcience is ſuf⯑fered [12]to act the Judge, declares that he has no Pleaſure in Senſuality. His Appetites are ſtrong, craving, reſtleſs. Indulgence ſtrengthens them; Enjoyment makes them craving; and continual Exerciſe upon unlawful Objects, makes them reſt⯑leſs, and never to be ſatisfied. Pleaſure is gene⯑rally the Object of the Appetites; but Pleaſure, like QUICKSILVER, eludes our utmoſt Skill; and, grant it is obtained, what is it but rank Poiſon in our Veins? Moral is generally productive of natu⯑ral Evil. Gluttony produces a complicated Scene of Diſorders, Variety of Pain, Torture, Woe. The Drunkard takes his Glaſs with a quivering Hand. The laſcivious Man is a living whited Se⯑pulchre, whoſe inward Parts are one continued Scene of Miſery, Corruption, Rottenneſs; and, what is the moſt lamentable of all, his Soul, be⯑cauſe of its intimate Union with the Body, con⯑tracts a greater Impurity. But ſuppoſing the wicked Man not intemperate and luxurious; yet, if he be covetous, he muſt be perplex'd with ma⯑ny excruciating Thoughts, and his Body is gene⯑rally a fit Emblem of the Leanneſs of his Soul. [13]Care about what he at preſent enjoys, Fears of lo⯑ſing, Anxiety about increaſing his Poſſeſſions, cun⯑ning Contrivances how to over-reach the Unwary, and helliſh Schemes in order to grind the Face of the Poor, muſt make the covetous Man, amidſt his Abundance, of all Men the moſt miſerable. When a Man is thus oppreſs'd with the Weight of world⯑ly Care, he has no Room for, or Reliſh of, what gives the greateſt Pleaſure to a rational Soul, the agreeable Conſciouſneſs of having pleas'd GOD. And what Pleaſure can ſuch a Man take in ho⯑nouring GOD, who, in his Life, denies his very Be⯑ing? Is not he conſcious that. he has ſet up the GOLDEN IDOL, and worſhipped it in Oppoſi⯑tion to the true, the living GOD? And if ſuch a one does pray to, and praiſe GOD; yet how can he expect a Bleſſing, when he does not honour his Maker with his Subſtance? Will not his Pray⯑ers be rather turned into Sin, ſince his Hypocriſy demonſtrates his Mockery of that Being who is a jealous and a terrible GOD? Unhappy then muſt be the Caſe of this miſerable Man, if he cannot for⯑get GOD in Thought as well as Practice: Recol⯑lection [14]muſt be terrible; and Apprehenſion of a future State, where all muſt be rewarded accord⯑ing to their Works, eſpecially in Time of Sickneſs, or at the Hour of Death, muſt be an agonizing Pain, and a ſort of Foretaſte of Miſery which the Damned only feel. In ſuch a State GOD appears to him frowning, unmerciful, vindictive: This diſmal Notion naturally throws him into an A⯑mazement, Horror, Deſpair; and he deſires, what is in ſuch a Situation, the ardent Deſire of the moſt Abandoned, that he might live yet a little longer, and that he might at laſt die the Death of the Righteous, and that his latter End might be like his. But GOD, the good, the gracious, the merciful, who long bore with the repeated Tranſ⯑greſſions of the wicked Man, in expectation that he would repent and amend, and conſider at laſt what belonged to his Peace, now cuts him off in the Midſt of his Sins, and leaves him to the diſ⯑mal Apprehenſion of approaching Judgment. If Men would really conſider this melancholy State of the wicked Man, and that there is no Peace un⯑to him, either in Time or in Eternity; if they [15]would ſeriouſly conſider the almoſt infinite Diffe⯑rence between a Life of Miſery and a Life of real Pleaſure, even in this State of Probation, they would no longer be tempted to Sin by their lawleſs Paſſions, or by the Agreeableneſs of any Object.

BUT unhappy for us it is, that we often reſiſt the good Motions of GOD'S ordinary Grace with⯑in us; are little attentive to the Voice of the Charmer, charm ſhe never ſo wiſely, and reject the common Means of Salvation which GOD has graciouſly vouchafed us. And tho' all Things in the Creation are ſerious, and perform the ſeveral Offices agreeable to their reſpective Natures; yet Man, endued with Reaſon, and for whom GOD died, as if he had no Returns of Gratitude to make for the many Favours received, either trifles away Life unthinkingly, or is loſt between ſinning and repenting; or follows, what is the Deſtruction of all ſolid intellectual Pleaſure in this Life, the low Gratifications of Senſe for a Seaſon. And cer⯑tainly that Man, who prefers the Body to the Soul, the mortal to the immortal part, little deſerves the [16]Rank he obtains among rational Beings. For we then ſhew greateſt Signs of Rationality, when we anſwer the End of our Creation; and we then an⯑ſwer the End of our Creation, when we perform a rational Worſhip towards our beſt Benefactor, GOD ALMIGHTY; and we are then beſt plea⯑ſed with ourſelves, and therefore beſt pleaſed with thoſe about us, when we ſhew by our Words and Works that we are at Peace with GOD.

BESIDES, we then have the moſt intenſe Plea⯑ſure when our Souls are the leaſt converſant with material Objects. The Body has been always reckoned a Clog to the Soul in her Operations; ſhe cannot think with her native Freedom, but is cramped in her Speculations, often loſt in the Miſts of Error, whilſt human Science is the Object of her Contemplation. Yet notwithſtanding that, the Appearance of Truth, and the Solution of any Difficulty, delights the Soul with ſuch a ſenſible Pleaſure, that ſpeculative Men think it an ample Reward for the Labour of the Brain: and ſuch has been the Force of this rational Pleaſure, that [17]it has reclaimed the Libertine, and made him ne⯑glect the Beauty of the Body, for the never-fading Beauties of the Mind. If ſuch be the Pleaſure, as it certainly is, when we deal in human Science, what muſt be the Pleaſure ariſing from the Know⯑ledge of ourſelves, and a Contemplation of that Being from whom we receive every good and per⯑fect Gift. Who is there of ſo harden'd a Nature, as to receive no grateful Senſations from the Con⯑ſideration of GOD'S Love in the Redemption of fallen Man? And is not this Pleaſure greatly aug⯑mented by the additional Conſideration of our be⯑ing adopted thereby into the Number of the SONS of GOD? This is comfortable Aſſiſtance under every Circumſtance of Life: When Storms ariſe, or when the Wicked triumph, or when Death, that King of Terrors, threatens to cut the Thread of Life, it is a preſent Help in Time of Trouble; and is to the good Man, what ORPHEUS'S Lyre is ſaid to be to the Miſerable in the infernal Re⯑gions, a ſoothing Cordial in Calamity, and makes him almoſt forget, even in Torture and Miſery, that he is miſerable.

[18]AS the loving and honouring GOD is attend⯑ed with ſuch exquiſite Pleaſure, ſo likewiſe from the Performance of our Duty to our Neighbour, we receive Recompences of Pleaſure ſuitable to our ſeveral Acts of Beneficence. ‘As ye would that Men ſhould do unto you, even do ye like⯑wiſe unto them,’ is the grand Goſpel-precept upon which hang all the Law and the Prophets. If Men would obſerve ſtrictly this Behaviour to⯑wards one another, there would be no longer Wars and Bickerings among us; but rather, becauſe we expect Gentleneſs, Civility and Complaiſance, and honourable Behaviour from other Men, we ought to put on the ſame amiable Conduct, in order to gain, what may be wiſh'd for rather than expect⯑ed in the World, Peace and Unanimity of Senti⯑ments. A virtuous Conduct, however, tho' it does not always gain a ſuitable Return, yet affords a ſuitable Reward for the Performance of it. No Man does a virtuous Action without perceiving a ſecret Satisfaction in the doing of it: So that VIRTUE, in this Senſe, it its own Reward in this Life, and has a direct Tendency to promote [19]our preſent as well as future Happineſs. But every Action that is attended with a mental Pleaſure may not be virtuous. Men that are ſtrongly affected at ſeeing miſerable Objects, are even forced, by their natural Make and Conſtitution, to contribute to the Relief of ſuch Miſery; and when they are relieving others, they at the ſame Time relieve themſelves of an Uneaſineſs, and conſequently do themſelves a Pleaſure. But as they do not give Relief to the Diſtreſſed, becauſe GOD has com⯑manded it, their Communication of ſuch Relief is no Virtue, and therefore of no Moment in the Sight of GOD: And I am afraid, that ſuch gi⯑ving of Alms, which is looked upon as a Cover⯑ing for a Multitude of Sins, but too often will only meet with its Reward here; and yet we may pronounce it a great Happineſs, that ſome rich Men are ſo ſoftly conſtituted by Nature, that they will perform an Action, in order to free themſelves from a preſent Uneaſineſs, when they would not have done it for the Sake of a Fellow-creature, or becauſe GOD has commanded it. To have a feeling Senſe, however, of another's Miſery, is [20]reckon'd a happy Temperament of Body, which is generally productive of Benevolence; and Be⯑nevolence is an Incentive to Beneficence; and Be⯑neficence, if we do it not for the relieving our own Minds, or for the Sake of popular Applauſe, will lead us to Rivers of Pleaſure in a future State. Beſides then the natural Pleaſure of doing a virtu⯑ous Action, the conſequent Satisfaction of having pleaſed GOD, is an additional Spur to moral Goodneſs. But if we will not be religious, or, in other Words, perform our Duty to GOD, or our Neighbour, becauſe of the Pleaſure attending them, yet, one would imagine, we would be du⯑tiful to ourſelves.

AS the Practice of Virtue is the Health of the Soul, ſo is it likewiſe the Health of the Body. Our Bodies are generally the moſt freed from Pain when we conform to the Goſpel Rules. The MEEK ſhall inherit the Earth; becauſe he is free from Paſſion and Violence, from Haughtineſs and Turbulency. The TEMPERATE in all Things is able to fight the good Fight, and to finiſh his [21]Courſe with Joy; becauſe he keeps the Body in Subjection to the Mind: Whereas thoſe who are led by their Paſſions, are tormented both in Body and Mind. The ANGRY MAN is often diſtract⯑ed with Pains in the Head, Breaſt, Stomach: and no Wonder, ſince one Irregularity naturally pro⯑duces another; and ſince Anger is occaſioned by an irregular Flow of Blood into the Head, it is no Wonder that Pain is conſequent upon ſuch a Motion, becauſe a too great Diſtenſion of the Veſſels is naturally productive of Pain. The IN⯑TEMPERATE MAN too, for the ſame Reaſon, tho' ariſing from different Cauſes, is moſt torment⯑ed with Pain. The Top of his Head to the Sole of his Foot reminds him of his Luxury, Gluttony, Drunkenneſs. The ENVIOUS MAN, by his emaciated Body, gives us a demonſtrative Proof of the Uneaſineſs he labours under: His Body is a ſufficient Emblem of the Weakneſs of his Mind; and when there is ſuch a Connection and Sympa⯑thy between the Soul and Body, the one cannot ſuffer without the other; and the Body then is [22]moſt diſtemper'd under a wounded Spirit: So true is the WISE MAN'S Obſervation, that ENVY is the Rottenneſs of the Bones.

IF then we would be juſt to ourſelves we ſhould practiſe the moral Virtues; if we will not do that for our Souls Health, let us at leaſt for the Eaſe of the Body. For every Man that indulges his Paſſions in any criminal Purſuit, offends not only againſt GOD, Reaſon, or his own Soul, but like⯑wiſe againſt his own Body. A Violation of CHA⯑STITY is a Sin committed againſt the Body: and all other Vices, of whatever Complexion they be, or however they be coloured over by the ſpecious Gloſſes of deſigning Men, are nevertheleſs deſtruc⯑tive to the Body as well as the Soul.

A GENERAL when he delivers a CASTLE to be defended by any inferior Officer, charges him to ſtand firm to his Poſt, to repair the Breaches an Enemy has made, to ſtrengthen the old Fortifica⯑tions by new Works, to ſtock himſelf with Arms [23]and Ammunition, Men and Money; and, after all, to uſe Diligence, Prudence, and Precaution, that he may not be attack'd by Surprize, or be betray⯑ed by the Cowardice or Treachery of his Garri⯑ſon. THIS is the very Caſe of MAN: GOD has aſſign'd him a Poſt to defend againſt his Ad⯑verſary, the Devil; he is to arm himſelf with the Sword of the Spirit, the Breaſt-plate of Righteouſ⯑neſs, and the Helmet of Salvation; and after he has done all, to ſtand, to be collected in himſelf, and to repair the Breaches Sin has made, and for⯑tify himſelf with good Reſolutions; that he may not be ſurprized to injure his Body or Soul by the Beauty or Attraction of ſurrounding Objects, by a deluding Imagination, or ſtrong Affections from within. If he thus performs his Duty to GOD, to his Neighbour and himſelf, he will re⯑ceive particular Satisfaction from the Practice of each of theſe Duties; and he will be inclined to think, that THAT RELIGION muſt be divine, which has ſo well blended our Duty with our In⯑tereſt, and has made our preſent Happineſs de⯑pend [24]upon our preſent Goodneſs; which was the SECOND Thing I propoſed to treat of in this Diſcourſe; but I muſt, with GOD'S Leave, omit it for another Opportunity.

NOW to GOD the FATHER, GOD the SON, and GOD the HOLY GHOST, be aſcribed, as is moſt due, all Honour, Praiſe, Might, Majeſty, and Dominion, both now and ever. AMEN.

SERMON II.

WHATEVER tends to the Hap⯑pineſs and Perfection of Man's Being, ſhould be the Object of every Man's Deſires. For this Reaſon, whatever has a direct Tendency to make us lovely and amiable in our Lives; whatever, if ſteadily prac⯑tiſed, will conſequentially add Vigour to the Body, and be perfective of the better Part of us, our Souls; whatever is commendable and praiſe-wor⯑thy; if there be any Virtue or any Praiſe, we ought not only to think of, but deſire, and not only de⯑ſire, [26]but purſue, with that heroick Conſtancy, which not only becomes a Man, but ſomething more than mere Man, the good Chriſtian.

ALL Laws, or Syſtems of Laws, which are, or have been enacted in the World, ought princi⯑pally to regard the Good of the Community for which they were enacted. Now, if any be found deficient in this reſpect, and are either contrived to promote partial, ſelfiſh Ends; or contain ſome⯑thing ſhocking to Reaſon, and diſagreeable to Human Nature in them; we may with good Rea⯑ſon, when propoſed to our Underſtandings, con⯑ſider them as the Invention of frail Man. But if, on the contrary, we ſhould have the good For⯑tune to meet with a Syſtem of Laws every Way calculated to make us wiſe, juſt, and good; and naturally contributing to the obtaining of That, which all Men pretend they are in Purſuit of, pre⯑ſent Happineſs; we might then, with the greateſt Juſtice, conclude, that the Author of them muſt be an all-wiſe and good Being; who, beſt under⯑ſtanding the ſeveral Relations we ſtand in to one [27]another, knew how to draw us even by Violence, by the Cords of Love, and the Bond of Peace, to conſult, what every Pretender to Reaſon ought to conſult, his preſent as well as future Happineſs.

FOR this Reaſon, the Goſpel, conſidered mere⯑ly as a Syſtem of Laws, ought to merit our At⯑tention, and may reaſonably claim a fair and can⯑did Examination from every rational Enquirer; who, tho' he regards a future State as a Chimera, would only be happy in this World; which, when compared to a more glorious Manſion of the Juſt, may be emphatically ſtiled the very Shadow of Being.

AND if, upon a fair Examination, it ſhall ap⯑pear that nothing is enjoined us in the ſacred Ora⯑cles as a Duty, but what will, by the conſtant Exerciſe of it, make us happier, we ſhall then be inexcuſable if we neglect ſo great, and at the ſame Time, ſo unmerited Salvation. For ſuch it may be termed, if it has a natural Tendency to free us, from what is conſequent upon unreſtrained Appe⯑tites, [28]a diſtempered Body; or from that greateſt of all Calamities, which can befal degenerate Man, a WOUNDED SPIRIT. That the Practice of re⯑ligious Wiſdom is attended with ſuch a Freedom, the Experience of every good Man abundantly teſtifies; ſo that if you will not believe an inſpired Writer, believe what any of you may experience, That GODLINESS is profitable unto all Things, having the Promiſe of the Life that NOW is, and of that which is to come. In a former Diſcourſe upon which Words, I propoſed to conſider the following Propoſitions:

• I. THAT Religion has a direct Tendency to promote our preſent Happineſs in this Life.
• AND II. That ſuch a Religion, that has ſuch a Tendency, carries an internal Evidence of its DIVINITY along with it.
• AND therefore, III. It ought to be embraced, not only upon account of its Divinity, or fu⯑ture Rewards which it propoſes, but becauſe [29]our Happineſs, even in this Life, is conſult⯑ed by it.

THE firſt of theſe Propoſitions I have already conſidered, by endeavouring to ſhew, that GOD⯑LINESS, that is, Religion, conſiſts in our Duty to GOD, our Neighbour, and ourſelves; and that a conſtant Perſeverance in Well-doing in theſe ſe⯑veral Branches of our Duty, was the only Happi⯑neſs which can in this Life be properly called ſo, or ever be obtained. And as Religion produces ſuch an happy Effect, we may juſtly conclude, that its ORIGIN is DIVINE; which was the ſecond Thing I propoſed to conſider.

IT has been the conſtant Obſervation of the un⯑prejudiced Part of Mankind, that ever gave them⯑ſelves Liberty to think, that the Productions of Men always were attended with ſome Failures, which ſufficiently diſcovered the Imperfections of their ſeveral Authors. Syſtems of Laws, that were contrived for the Promotion of the Happi⯑neſs of the particular Communities for which they [30]were made, not only diſcovered the Corruption into which Men in general were fallen, but like⯑wiſe the Degeneracy of their Compilers. It would indeed be unnatural for us to expect that perfect Purity ſhould flow from a corrupted Heart: for Intereſt, or Inclination, or both thoſe two great Enemies to Truth, too often hoodwink what ſhould always, ſuppoſing the Want of Revelation, determine the Will, the rational Faculty. And that this ſhould be the Caſe with frail Humanity, that ſees but thro' a Glaſs darkly, and that too with the additional Diſadvantages of having a denſe Medium to ſee thro', the Paſſions and Pre⯑judices, which divert the Rays of Truth from en⯑tering, in a proper Diſpoſition to inform the Un⯑derſtanding, it is no Wonder; ſince STREAMS that flow thro' MINERALS always contract the Qualities of the Bodies thro' which they run: And DOCTRINES, like STREAMS, can never flow pure, when either the Fountains or the Chan⯑nels, thro' which they are conveyed, are impure. It is obſerved indeed, that, like WATER, (which, as it runs, refines) Men's Notions about moral [31]Good and Evil continually improved as they flow⯑ed down the Stream of Time from Father to Son: but notwithſtanding that, ſome Imperfection, ſome bad Principle, after all their Reſearches, diſcovered itſelf to diſgrace human Nature; and even their beſt Notions had little Weight in them, becauſe they wanted thoſe Sanctions, which every Rule of Action ſhould be attended with, REWARDS and PUNISHMENTS.

THE CHRISTIAN SCHEME, or the Rule of Life delivered to us in the Goſpel, whoſe End and Aim is the Perfection of our Natures, is in itſelf entirely perfect. It is to us, what the Tree of Knowledge was to our firſt Parents, the Know⯑ledge of Good and Evil; but with this material memorable Difference: to them it was the Know⯑ledge of Variety of Pain, Miſery, Death; but to us it is not only the Tree of Knowledge, but of Life; whofe Root, tho' fix'd in Earth, yet loſes its Top in Heaven; by the kindly Aſſiſtance of whoſe Branches, we may, tho' with Difficulty, aſcend to that happy Kingdom; where reigns uni⯑verſal [32]Righteouſneſs, and therefore univerſal Har⯑mony, the HEAVENLY JERUSALEM.

WHATEVER then has a direct Tendency to make us perfect, juſt, and good, muſt immedi⯑diately, if heartily practiſed, make us happier; and the Contrivance of ſuch Means muſt be attributed to a good benevolent Being, who beſt underſtand⯑ing our Natures, knew beſt how to preſcribe what was the moſt productive of Happineſs. For this Reaſon, we may juſtly imagine, that God gave us the Goſpel Diſpenſation; which, both for the Ex⯑cellency of its Precepts, and Univerſality of their Extent, can claim no other Original.

NO Religion in the World that was plann'd by mere Man, ever preſcrib'd univerſal Benevo⯑lence to Man. LOVE and CHARITY was on⯑ly to extend to Gueſts, Friends, Citizens. To this confin'd, contracted Sphere, was Heathen Be⯑nevolence extended, till the Day-ſpring from on high, the SUN of RIGHTEOUSNESS, ſhone in their Hearts, and melted them into Tender⯑neſs, [33]Compaſſion, Benevolence. Hence their Hearts were enlarged, and in their Underſtandings there ſprang up a LIGHT, which ſoon diſpell'd the Miſts of Ignorance, and directed their wandering Steps thro' the Mazes of Error, to ſomething more deſirable than all the Volumes of Vanity and empty Deceit in the World, THE GLORIOUS GOSPEL-COVENANT.

THE Benevolence which it propoſes is univer⯑ſal. As CHRIST loved us, ſo are we to love one another. As the Benefits of CHRIST'S Paſ⯑ſion diffuſed itſelf thro' the whole rational Part of the Creation, ſo is our Benevolence to be circum⯑ſcribed by no particular Time, Place, or Perſon; but, like its GREAT AUTHOR, its Circumfe⯑rence is to be no where, and its Centre every where.

SUCH a Benevolence as this, which is entirely ſuited to Man's Nature, and is neceſſarily produc⯑tive of his Happineſs, as it is attended with Com⯑plaiſance, Humility, Sincerity, Charity, Hoſpita⯑lity, and a Delight in pleaſing, and every other [34]laudable Perfection, muſt take its Riſe from DI⯑VINITY. For if we take a View only of the ſe⯑veral Sects which deviate from the Goſpel-Purity, we ſhall find them ſo far from cultivating an uni⯑verſal Benevolence, that they are ready to pronounce Damnation on thoſe that differ from them only in Sentiment, in Forms, Ceremonies, or any other Matters merely indifferent. But ſuch ſevere Judges ought to conſider, that when they mingle their own contracted Notions with the Goſpel-Precepts, they not only diſhonour GOD by ſuch an unnatu⯑ral Compoſition; but alſo, by a ſour Moroſeneſs of Temper, deſtroy that chearful benevolent Diſpo⯑ſition, which is one grand Characteriſtick of every good Chriſtian.

NO greater internal Evidence for the Divinity of the SACRED WRITINGS can be produced than BENEVOLENCE, which almoſt in every Page is taught; and not only taught, but enfor⯑ced by EXAMPLE. It ſtrikes at the Root of all theſe Paſſions; which, for the Deſtruction they bring upon the Peace of all Society, are emphati⯑cally [35]ſtiled the DISEASES of the MIND. Where it has rivetted itſelf into the Heart of Man, there is no ENVY becauſe a Neighbour is more pro⯑ſperous; no HATRED for real or ſuppoſed In⯑juries; no REVENGE, becauſe 'tis referred to the Execution of that Being to whom alone Ven⯑geance belongs. It excludes ANGER, and all the Degrees of it, except it has for its Object that moſt deform'd, and the moſt pernicious of all Ob⯑jects, SIN. And it excludes, in ſhort, all Sor⯑row, all godly Sorrow excepted; which extends itſelf, not only to a Man's own Failures in Duty, but likewiſe to the Infirmities, Vices, and unme⯑rited Misfortunes of others: But all repining and murmuring at the wiſe Diſpenſation of Providence, and all ſorrowing for Injuries and Diſappointments received from Men, are utterly unwarranted by this GOSPEL-BENEVOLENCE: for we are not only to wiſh, but to forward the Salvation of all Men, even of our moſt inveterate Enemies; that they ſeeing our good Works, may at laſt be re⯑ſtored to the Paths of Peace, and be excited to a glorious Emulation, to glorify together with us [36]our Father which is in Heaven. And if we love GOD, and believe him endued with every poſſible Perfection, we can never repine at his Proceed⯑ings; but whether he gives us Health or Sick⯑neſs, Proſperity or Adverſity, we muſt conclude it wiſeſt, juſteſt, beſt.

AND as Benevolence keeps the Mind free from all hurtful Paſſions, ſo does it likewiſe re⯑ſtrain the Poſſeſſor of it from every Thing bad in Practice. No Man can be unjuſt, and, at the ſame Time, benevolent. For LOVE worketh no Ill to his Neighbour; and therefore nothing bad in Practice can be conſequent upon it. No Man that ſincerely wiſhes his Neighbour's Welfare will defraud him, or ſpoil him of his Goods, will in⯑jure his Perſon, or endeavour to take away that, which is more precious than Life to every good Man, REPUTATION. No Man, in ſhort, that has this benevolent Principle, will deal in Deceit, Cenſoriouſneſs, Contention; but rather, becauſe he conſiders himſelf as a Member of this great Society, the World, and alſo as deſign'd for a [37]more durable Manſion in Heaven, he will practiſe every ſocial Virtue, by the Aſſiſtance of which he may more effectually aſcend thither; where true Joys are only to be found.

THIS Principle, however good as it is in its Tendency, is but little practiſed in the World; and it would be leſs ſo, if GOD was not proved the Author of it: Moſt Men are naturally ſelfiſh, angry, revengeful: Few Men, even under the Goſpel, have a general Reſpect; but fewer have univerſal Benevolence for their Fellow-creatures. Men ſhould reſpect one another, becauſe they are Partakers of the ſame common Natures; ſhould love another, becauſe GOD is the Creator and Preſerver of every Individual; and we ſhould forward each other's Salvation, becauſe the Lamb of GOD condeſcended to empty himſelf of his Glory, and gave us a Life inimitable, both for its Benevolence, and alſo for the Beneficence exhibi⯑ted by it.

NOT ſo unthinking Man: He, as if wiſer than [38]the GOD that made him, will not love his Friends, much leſs his Enemies: He returns Hatred too often for Good-will, and Ingratitude for Works of the greateſt Kindneſs. He can expoſe to Ri⯑dicule the Infirmities of Friends; and, in order to ſhew his Malevolence, can, for the Diverſion of his Acquaintance, murder their Reputation: He can ſcatter his Arrows, Firebrands, and Death; and yet he can have the Modeſty to ſay, Am not I in ſport? To ſuch a one may be applicable that Obſervation in the Fable, "What is Sport to thee, is Death to me." Nay, to ſuffer thus in Reputation is worſe than Death: A natural Death is generally finiſhed in the Twinkling of an Eye; but a moral one, the Death of Reputation, con⯑tinues not only too often with Life, but likewiſe extends itſelf beyond the Grave. The horrid SPECTRE is too maliciouſly conjur'd up not to excite PALENESS, the Attendant upon Fear, but BLUSHES in the innocent Faces of Poſte⯑rity. BETTER it is to be ſilent, than to be witty at the Expence of INNOCENCE; better [39]it is to be deemed a Man of narrow Thought, than to ſhew by our much ſpeaking, that we think neither humbly of ourſelves, nor candidly of our Neighbours: And there is no greater Ar⯑gument of a Fool, than a Multitude of bad Words inconſiſtent with common Honeſty.

THE Nature of Man being thus prone to Deeds of Darkneſs, Ill-nature, and Defamation, What could be invented as a more proper Remedy for it than the GOSPEL BENEVOLENCE? And can it be imagined, that the Heart of Man would contrive ſuch a Cure? Is it in the leaſt probable, that Man, who is by Nature SELFISH and RE⯑VENGEFUL, would himſelf make Laws which neither he nor the reſt of Mankind would follow? Or, would he enforce theſe Laws with proper Sanctions, when they contradicted the natural Bent of his Temper? And ſuppoſing that he ſaw the Expediency of ſuch Laws, Could he, for that Reaſon, imagine, that Men would follow them merely becauſe he preſcrib'd them? But would not a too great Fondneſs for SELF, Covetouſneſs, [40]Pride, Envy, and falſe Honour, prevent the en⯑acting of ſuch ſalutary Laws as we find inculcated in the Goſpel? Would Meekneſs, Forgiveneſs of Injuries, and Humility, be preſcribed as practi⯑cable, convenient, or commendable? Would Cha⯑rity, that great LAW OF KINDNESS, which comprehends almoſt all Virtues, be ſo much as thought of, much leſs practiſed, ſuppoſing that it had not deſcended with its great Author from Heaven? And ſince Men do not practiſe theſe Virtues commanded by GOD himſelf, Would they have thought them ſuited to Man's Nature, if Man had preſcribed them? The Truth is, Man is prone to Sin, and averſe to Goodneſs; his Paſſions are ſtrong, and apparent Good is gene⯑nerally their Object. Hence ariſes the Neglect of Precepts every Way adapted to promote private as well as publick Happineſs. Hence Men act contrary to Conviction, and receive Doctrines for good, which they may intend indeed to pay a Regard to, but never do practiſe. But when Men are grown old in Sin, they would willingly carve out for themſelves Principles every Way [41]ſuitable to their Practice. Hence Chriſtianity is rejected, and the Dictates of corrupted Reaſon, I ſhould ſay Paſſion, are ſubſtituted in its Place. Hence is Corruption patroniſed by the pretended Light of Nature; and univerſal Benevolence is loſt in a low, ſneaking, particular Selfiſhneſs. If Men were left to themſelves, and there was no eſtabliſhed Form of Worſhip, we would ſoon ſee what Deſtruction would be brought upon the Goſpel. Every one would adopt or reject Pre⯑cepts, as they ſaw them agree, or diſagree, with their ſeveral Intereſts: Every one would have their favourite Path to tread in, till, at laſt, they would leave no Remains of the Goſpel-Purity: A no ſmall Argument this, that Man never con⯑trived the GOSPEL-SCHEME; for it is impoſ⯑ſible that we ſhould ever gather Grapes of Thorns, of Figs of Thiſtles, or that a corrupt Tree ſhould ever bring forth good Fruit.

AS the Excellency then of the Goſpel-Precepts ſufficiently prove the Divinity of their Author, ſo likewiſe does the Univerſality of their Extent. [42]They are calculated, not as the Jewiſh Diſpenſa⯑tion, for a peculiar People, but for the Benefit and Happineſs of every Nation under Heaven. All Laws that ever appeared before the Goſpel-Covenant, only extended to particular Communi⯑ties, only obliged thoſe for whom they were made, and ſome of them ought not to have been obliga⯑tory, becauſe they were diſagreeable to Reaſon, and conſequently were detrimental to Society: Whereas the Goſpel-Laws, becauſe the Happineſs of ALL Men is their conſtant Object, are, for that Reaſon, ſuppoſing their Divinity could not be proved, obligatory. For when Laws are, as all Laws ſhould be, founded on Reaſon, no Man can reject them as unreaſonable; and therefore, thoſe who diſregard them, muſt do Violence to their Reaſon, and conſequently are inexcuſable both in the Sight of GOD and Man. That the Goſpel contains a reaſonable Service, every one that has practiſed the Rules comprehended therein can beſt tell. And if it appears that the Obſervance of them ſhall make one Man as happy as this State is capable of, Why may not all Men be happy, [43]for the ſame Reaſon? And that all Men may be happy, by the conſtant and uniform Practice of the Goſpel-Rules, every Man's unbiaſſed Reaſon, as well as Experience, will inform him. And if it could be demonſtrated, which indeed is impoſ⯑ſible, that theſe Rules were not productive of univerſal Good, then there might be ſome Ex⯑cuſe pleaded for the not receiving of them. But as infinite Love for the Human Race was the great Motive for the Promulgation of theſe Rules, and as the Divine Love was the very Baſis and Foun⯑dation of them, ſo is LOVE ſaid to be the ful⯑filling of the LAW; for no Man can be a Breaker of it that truly loves his GOD, his NEIGHBOUR, and HIMSELF: Happy would the People be, who are in ſuch a Caſe; yea, happy the People who fol⯑low the Rules preſcribed by their GOD.

BUT it may be aſked, if our LOVE and BE⯑NEVOLENCE muſt be univerſal; muſt we, for that Reaſon, offend no Man? Are we not com⯑manded to rebuke them that ſin before all, and [44]yet are we not commanded to follow Peace with all Men? To this it may be anſwered, that if, by diſobliging and offending ſome Perſons, we can do them the greater Good; if we can reform and ſave them; or, however, can promote the publick Happineſs, by diſturbing their Repoſe more than by leaving them in Tranquility, then it is that Conſiderations of Peace ſo far ceaſe, as they are inconſiſtent with Piety and Charity. For it is for the Good of Mankind that Vices, of what Complexion ſoever, ſhould be diſcouraged. As they have an immediate Tendency to bring on the Ruin of Societies, Kingdoms, and even the De⯑ſtruction of the whole Earth; hence it is the Du⯑ty of every Chriſtian to endeavour at leaſt to op⯑poſe the Overflowing of Ungodlineſs, that the Guilty might be reformed, and the Innocent not be hurried away in the mighty Torrent. If by re⯑buking the Sinner we can reclaim him from the Error of his Ways, we give the greateſt Inſtance of Charity; and by ſaving a Soul alive we cover a Multitude of Sins. If the SWEARER, BLAS⯑PHEMER, DRUNKARD, LIBERTINE, and [45]all the black Catalogue of Sinners enumerated by St PAUL, could be terrified into Goodneſs by harſh Expreſſions; or, where thoſe gentler Me⯑thods fail, by ſeverer Treatment; would we not, in ſo doing, perform a Deed of Charity, and con⯑tribute thereby to the Glory of GOD? To behave thus, indeed, in theſe our Days, when Gravity is thought Moroſeneſs, and Sanctity of Manners, Hypocriſy; when the infamous Mirth of the Son of Fortune is every where preferr'd to the Man of Senſe; when, to preſerve one's Integrity, one muſt avoid the Converſation of moſt Men; when Modeſty, that great Guard of Virtue, is laugh'd out of Countenance; when the ſmooth Tongue, lying Face, and corrupted Heart, are more va⯑lued than Simplicity, Sincerity, and a regular Tenor of good Actions; when the Luſt of the Fleſh, the Luſt of the Eye, and the Pride of Life, make Men either Infidels, or ſomething worſe than Infidels, careleſs Chriſtians: In ſuch Times, to rebuke ſuch Vices as theſe, requires a great deal of Goodneſs, an unwavering Reſolu⯑tion, [46]clear Courage, and a Zeal according to Knowledge.

BUT all theſe beforementioned Roots of Bitter⯑neſs, that branch out with great Luxuriance from the Heart of Man, might eaſily be check'd in their Growth, if Men would only try their Con⯑duct by the GOSPEL-RULES. The Paſſions that ſwell too high, and rage with direful Impe⯑tuoſity, would ſoon ebb, and ſink into a pro⯑found Calm, and be confin'd within their proper Channel. REASON then would aſſume the gentler Sway, and be regulated by REVELA⯑TION; would conduct our ſhatter'd Barks thro' the unavoidable Storms of Life, thro' Rocks and Quickſands; which, becauſe latent, are the more dangerous, till they arrive ſafe in the ETERNAL HAVEN where they would be.

IF we would be meek, patient, tender-hearted, ſhewing Bowels of Mercies to all Men, what a pleaſant, ſerene, peaceable State would the World enjoy? It would then be apt to tempt Men to [47]deſire, what is the earneſt Deſire of all Men, not⯑withſtanding the ſeveral natural and moral Evils incident to human Nature, LENGTH OF DAYS and LONG LIFE. Men would not only be of one Mind in an Houſe, but likewiſe univerſal Love would be the ruling Paſſion in the rational Part of the Creation: Hence Health and Peace of Mind, thoſe natural Attendants upon Goodneſs, would carry all Men with a compoſed even Chear⯑fulneſs of Mind to the Manſions of immortal Youth, where they will ſhine as STARS in the FIRMAMENT. Such is the excellent Tendency of the GOSPEL-PRECEPTS, and ſuch the Univerſality of their Extent! Both of which ſuf⯑ficiently evince the DIVINITY of their AU⯑THOR; who, by ſuch Means, has largely con⯑tributed both to our preſent and future Happineſs.

BUT, if we will not receive the Goſpel becauſe of its DIVINITY or future Rewards, let us at leaſt, for the Sake of making this gloomy State of Things tolerable to us, embrace it; which was the Third Thing I propoſed to conſider in this [48]Diſcourſe: But of THIS at another Opportu⯑nity.

NOW to GOD the FATHER, GOD the SON, and GOD the HOLY GHOST, be aſcribed, as is moſt due, all Honour, Glory, Majeſty, and Dominion, both now and ever. AMEN.

SERMON III.

'TIS a conſtant Obſervation of all Wri⯑ters, that Mankind is moſtly affected with Things preſent; that their De⯑ſires are generally confin'd within the narrow Li⯑mits of this World; and that ſurrounding Ob⯑jects almoſt always exclude, what ſhould be the conſtant Subject of a rational Being, the glorious Thoughts of Immortality. The Reaſon why they thus act ſeems to be this: Real Happineſs, which indeed is not attainable in this Life, ſeems to be the Expectation of moſt Men, even in this tran⯑ſitory [50]State of Things, where Joy and Sorrow, Hopes and Fears, Light and Shade, conſtitute the Life of Man. The Imagination paints Things deluſively, and in borrow'd Colours; it gives Solidity to Emptineſs, Beauty to Deformity, and Worth to Meanneſs, and has the Power of EGYPTIAN SUPERSTITION, it can tranſ⯑form an APE into a GOD; but what is the more ſurprizing, it pretends to realize NOTHING. No Wonder then, that Man, under ſuch an er⯑roneous flattering Guide, miſtakes Miſery for Happineſs, and agonizing Pain for ſolid perma⯑nent Pleaſure; no Wonder that Senſuality is pre⯑fer'd to Temperance, and Confuſion to the Love of Order; or that Mankind, rather than oppoſe the mighty Torrent of Affection, chuſes to ſwim ſmoothly down the Current of Inclination. To contradict Paſſion, a Libertine thinks an arduous, unnatural, nay, an impoſſible Taſk. To follow Nature, which is nothing elſe but a criminal In⯑dulgence of every Senſe, is with him anſwering the End of his Creation; not conſidering that the Beauty of Life, like the BEAUTY of a good [51]PICTURE, conſiſts in a regular Harmony and Concert of all its Parts, and in a Conformity to the Rules of Reaſon. If every one was to follow the Propenſities of his depraved Appetite, (for one Man has as much Right as another) we would not only, in all human Probability, ſee the Death of Morality, but the Deſtruction of the Sons of ADAM. Such has been, if the Hiſtory of all Ages may be credited, the diſmal Conſequence of a total Depravation of Manners; ſo true is it, that RIGHTEOUSNESS exalteth a NATION, but SIN is the DESTRUCTION of any People. When Men throw aſide the natural Diſtinction between Good and Evil, all Reſtraints from Ill are conſe⯑quently broke; Vices then, of all Complexions, muſt deluge the Earth like a mighty INUNDA⯑TION, and drown the very Seeds of Virtue. The Notion of a GOD likewiſe is then either loſt or confus'd; his Providence, that by ſecret Springs directs the harmonious Motion of the Univerſe, is too often depreciated; except LIGHTENING, that terrible Inſtrument of Ven⯑geance, flaſhes Conviction to their Underſtandings, [52]or THUNDER, that dreadful Attendant upon the DEITY, awakens their ſleepy Conſciences, and forces them to own with Confuſion of Face the Preſence of OMNIPOTENCE.

BUT the good, the religious Man, amidſt Lightenings, Thunder, Whirlwinds, and Earth⯑quakes, ſits humble, reſign'd, compos'd; he knows no Fear, but the FEAR of the AL⯑MIGHTY; who amidſt every Terror, is his ſtrong Tower, and Rock of Defence, a preſent Help in Time of Need. Is there any that would ſecure to himſelf a FRIEND? Let him be but good or religious, and he will have an ALMIGHTY FRIEND. Is any oppreſs'd with the Weight of SIN, and diſturb'd with the Gnawings of a trou⯑bled CONSCIENCE? There is an ADVOCATE with the FATHER, who graciouſly invites all that labour, and are heavy laden, to come unto him, and he will give them REST. Is any ſick, or in ADVERSITY? Let him apply to that almighty and all-merciful PHYSICIAN, who raiſes the DEAD to LIFE, and the POOR out [53]of the DUST. Would any one enjoy LIFE, and ſee good DAYS, or inherit a BLESSING? Let him refrain his Tongue from Evil, and his Lips that they ſpeak no Guile; let him eſchew Evil, and do Good; let him ſeek Peace, and en⯑ſue it: For the Eyes of the LORD are over the Righteous, and his Ears are open unto their Prayers: But the Face of the LORD is againſt them that do Evil. And who is it that will harm you, if ye be Followers of that which is Good? GOODNESS then is the neceſſary Armour for every Man that would fight the good Fight, and procure to himſelf the Bleſſings of Peace in this World, and a Crown of Glory in the next. For GOD will with-hold no Manner of Good from thoſe that ſincerely love HIM. Thus GODLI⯑NESS has not only the PROMISE of the Life that now is, but alſo of that likewiſe which is to come. —In two former Diſcourſes upon which Words, I conſider'd theſe two Propoſitions:

Firſt, THAT RELIGION is the ſureſt Road to Happineſs in this Life: And that, Secondly, [54]becauſe it tends to make us happy, it proves its DIVINITY. The firſt of theſe I endeavour'd to prove from the Happineſs that muſt neceſſarily reſult from the ſtrict Obſervance of thoſe relative Duties, of which Religion conſiſts, to GOD, our Neighbour, and ourſelves.

THE Truth of the ſecond Propoſition, I en⯑deavour'd to prove from the Excellency of the GOSPEL-PRECEPTS, which Man, as he is a Compound of great Ignorance, much Folly, and little Goodneſs, would never have invented; and alſo from the UNIVERSALITY of their EX⯑TENT, as they are excellently well calculated to promote univerſal Harmony, and therefore uni⯑verſal Happineſs, among all the KINDREDS of the EARTH.

I COME now, as I propoſed in the laſt Place, to conſider our particular OBLIGATIONS to RELIGION, becauſe of its promoting our pre⯑ſent Intereſt.

[55]I AM not ignorant that it may be objected here, that temporal Motives to Obedience ought not to be ſo much inſiſted on; and that I ought rather to have painted the Joys of Heaven, or the Terrors of Hell, in order to invite or deter the Sinner from the Error of his Way.

TO this I anſwer, that Objects generally affect Men according to their Diſtance. The Proſpect of preſent Gain in the Commerce between Man and Man, is uſually attended with greater Plea⯑ſure, and conſequently purſued with greater Vi⯑gour, than the View of larger Advantages placed at a more remote Point of Light. The ſame holds with reſpect to Things temporal and eternal. The Things eternal not being preſent, and conſequently not expos'd to our View, do not affect us ſo much as ſenſible Objects. If then Men can be perſuaded from the Enjoyment of the Pleaſures of Sin for the Seaſon they continue Pilgrims here, either be⯑cauſe they are ſhameful, prejudicial to their Affairs, or deſtructive to the Body; ought not ſuch Argu⯑ments, taken from Conveniency, be made Uſe of [56]in order to invite Men from Sin? It muſt be own'd, indeed, that if Men are virtuous upon no higher Motives, than becauſe Virtue is convenient, and productive of Health and preſent Happineſs; and if men are ſeemingly religious, merely becauſe Re⯑ligion is the faſhionable Convenience, in order to colour over ſiniſter Deſigns, ſuch Mens Virtue and Religion, with regard to another World, muſt be vain: becauſe we ought to be virtuous and religi⯑ous not only upon account of a preſent Conveni⯑ence and Advantage, but likewiſe in obedience to GOD'S juſt Commands.

HOWEVER, from whatever Motive Men prac⯑tiſe Virtue, whether out of Oſtentation, and to gain popular Applauſe, as ſome; or becauſe it pro⯑motes the Health of the Body, and the grateful Peace and Indolency of Mind, as others; or, laſt⯑ly, which ſhould always be the Caſe, becauſe GOD has propoſed Piety and Virtue as the Terms of Acceptance with him: From whatever of theſe Motives Men are virtuous, juſt and good, both they themſelves and the World muſt receive no [57]ſmall Advantage from it: So true is it that VIR⯑TUE, even in this Scene of Things, which is di⯑verſified with Good and Ill, is its own REWARD, and that GODLINESS is great GAIN.

TO inſiſt upon the Practice of Virtue therefore, upon account of temporal Inducements, is not one of the leaſt Motives to behave well. Our SAVI⯑OUR himſelf, in the Sermon upon the Mount, in order to induce his Hearers to practiſe MEEK⯑NESS, MERCY, and the like, tells them, that not only a Reward in Reverſion, but the INHERI⯑TANCE of the EARTH, will be conſequent upon the Practice of theſe Virtues.

EXPERIENCE too tells us, that many of little or no Religion practiſe ſome Virtues, if ſuch a Practice, excluſive of the Will of GOD, may be term'd virtuous; becauſe ſuch Virtues augment the Health of the Body, and increaſe thereby a thoughtleſs Indolence of Mind. Such will not live jovially and luxuriouſly, becauſe Sickneſs is generally the Concomitant of Senſuality. The [58]Deſire of continuing here, which to a good Man is not very deſirable, occaſions a conſequent De⯑ſire of uſing ſuch Means as ſeem beſt calculated for the promoting LENGTH of DAYS and LONG LIFE. And as Virtue has this happy Tendency, 'tis no Wonder if it be look'd upon as the one Thing needful to promote temporal Felicity, by thoſe, who have ſhewn by their Lives, and more particularly by their Writings, that they are Advocates for no Religion. A great Argu⯑ment this, however, that Morality muſt be very ſerviceable to Societies; but the Practice of it muſt be very precarious and uncertain, when the WILL, and conſequently the FEAR of GOD, are ex⯑cluded from ſupporting of it. When the main Pillars, the Support of a Building, are taken away, Would it be ſtrange, if the Superſtructure ſhould fall to the Ground? And, in like Manner, if the Will and Fear of GOD were not thought the Foundation of all moral Obligation, What an Inlet to all Manner of Licentiouſneſs would there be? Every one then would be at Liberty to carve out for themſelves a Syſtem of Morals, ſuch [59]as Inclination, not Reaſon, would dictate; the Contrivance and Execution of which would put all HELL in TRIUMPH, and the bleſſed bene⯑volent HOST of HEAVEN into MOURNING.

HAPPY, however, exceeding happy 'tis for the World that the Will of GOD is generally acknowledged as the Foundation, and the Fear of HIM, the kindly Remembrancer of all moral Ob⯑ligation. Few are ſo very hardy, except the rich and powerful, as to deny, that GOD is the Author of all the Relations that ſubſiſt, and conſequently of the Duties ariſing from theſe Relations: And therefore all our Obligations to the Performance of theſe Duties terminate at laſt in the Will of the Creator; who, by creating us, created all theſe Relations, from whence both our moral and reli⯑gious Obligations are immediately deriv'd.

OUR Obligations then to GODLINESS, which comprehends every Duty, ariſe

• I FROM the Conſideration of his having created us.
• [60] AND II. From his providential Care over us, and continual Preſervation of us in Being.
• AND III. From his having condeſcended to reveal his Will by his only begotten SON, who by his Death and Paſſion adopted us into the Number of the SONS of GOD.

  AND laſtly, Becauſe this Revelation contains nothing but what is both agreeable to REA⯑SON, and perfective of our NATURES.

THESE are the principal Obligations which we lie under to be PIOUS, JUST, and GOOD: Obligations ſufficient, one would imagine, to in⯑duce every rational Agent to love, and conſe⯑quently honour his Maker, not only with his Lips, but in his Life; not with Eye-Service, as Men-Pleaſers, but as Men profeſſing themſelves Crea⯑tures of his Hands, and that conſider the End of their Creation, the Means offer'd them in order that they might obtain Salvation, and the Voca⯑tion wherewith they are called. Theſe Induce⯑ments [61]to GODLINESS are, or at leaſt ought to be, ſo well known, that I ſhall not make any fur⯑ther Obſervation upon them. And as I have prin⯑cipally inſiſted upon temporal Obligations to Vir⯑tue in theſe Diſcourſes, I ſhall conſider further, that we are obliged to practiſe Religion, firſt, be⯑cauſe 'tis eaſier for us to be good and virtuous, than wicked and vicious; and, ſecondly, becauſe a religious Practice gains us Reputation; and laſtly, becauſe a Bleſſing will not only attend us if we hold faſt our Integrity, but likewiſe deſcend upon our Poſterity.

THE firſt of theſe Propoſitions is founded upon this Suppoſition, that we are obliged to contribute to our preſent Satisfaction in this Life; which none will deny except Enthuſiaſts, who make Religion, which is the greateſt Diſpoſer to Chearfulneſs, con⯑ſiſt in Moroſenfs, Gloomineſs, Melancholy. If this Poſition the granted, as it certainly ought, that we ſhould endeavour to obtain preſent Eaſe and Happineſs; it will hence follow, that Virtue ought to be embraced, and Vice avoided. For [62]whatever Method gives us more Trouble in the Performance, gives us leſs Satisfaction, and con⯑ſequently more Trouble and Uneaſineſs. That the Practice of Vice produces this Effect, is evi⯑dent from Experience. When a Man is vicious, and at the ſame Time is deſirous of ſaving Ap⯑pearances, in order to keep up his Credit in the World, every one may imagine that he muſt be put to great Perplexities. The very Conſciouſneſs of Guilt makes the guilty Perſon think, that the earneſt penetrating Look of another whom he meets, ſuppoſes a Knowledge of his Crime; and if he finds that it is known, it gives him additional Vexation, and he endeavours to leſſen the Heinouſ⯑neſs of his own Miſdemeanours, by blackening the Reputation of thoſe who have thus juſtly re⯑flected upon his Conduct. Thus one Vice is con⯑nected with another; and painful Reflections, the natural Reſult of, and the neceſſary Concomitant upon Vice, are, like JOB'S Comforters, miſerable and unmerciful Tormenters of a wounded Con⯑ſcience; which is but a ſorry Recompence for the Loſs of Virtue.

[63]SUPPOSE too a Man is profuſe and laviſh in his Expences, and at the ſame Time covetous, (for Contradictions often meet in the ſame Perſon) Will not theſe very Extravagancies make him un⯑eaſy? And will not the Deſire of ſupplying them be an Augmentation of his Unhappineſs? Will he not, if he is not abandon'd, be afraid of a cen⯑ſorious World? And if he is reduced at laſt to live upon the Generoſity of Friends, whoſe Pity and Relief would be cruel, becauſe attended with bitter Reflections upon his paſt Conduct, Would he not, which is too often the Caſe, chuſe Strang⯑ling rather than Life!

AND ſuppoſing that his Covetouſneſs does keep him from loſing his ALL; yet Art in raiſing of Money; low Cunning uſed, in order to circum⯑vent the Unwary; Lies forged in order to gain Credit; and Promiſes to return what he is neither able nor willing to return; Fear of Creditors on one Hand, and of Poverty on the other; and in ſhort, which he thinks the worſt of his Caſe, the Fear of loſing all Pleaſure, and pleaſurable Mo⯑ments, [64]which he uſually dedicated to Senſuality, are Things that muſt neceſſarily create Flatneſs of Spirits, diſtracted Thoughts, and Weariſomneſs of Life, before he has learn'd, what every one in this State of Probation ought to learn, to LIVE.

MAN was never deſign'd for ſuch Miſery. GOD, in all his Diſpenſations, deſign'd him Hap⯑pineſs: and if Man will counteract the all-merciful Deſigns of the moſt benevolent Being, is GOD or Man to blame? Man ſurely was not placed here mere⯑ly to ſtalk about, look about him, breathe the freſh Air, and to perform other Offices in common with other Animals, or to propagate Miſery, Diſorder, and Confuſion in the World. He was placed here for wiſer and nobler Ends. The proper Buſineſs of Man is WAR. His Enemies are his own FLESH and the DEVIL. When an HOUSE is divided againſt itſelf, except great Prudence be uſed, it muſt FALL; and as the grand Adver⯑ſary the Devil acts unſeen, and for that Reaſon is the more formidable, ought not greater Cir⯑cumſpection, Foreſight, and Activity to be uſed, [65]in order to prevent both temporal and eternal Miſery?

THE Prevention of both theſe the good Man has particularly in view. As he conſiders himſelf in a State of Warfare, he levies proper Forces to annoy his Enemies, arms himſelf with all the Chriſtian Graces and moral Virtues, with which he is not only enabled to make a brave Defence againſt, but to conquer his Enemy.

THIS is no Difficulty to a Man of Courage, who is reſolv'd, let others do what they will, that HE and HIS HOUSE will ſerve the LORD. He knows that the Ways of Vice are perplex'd and intricate, and terminate in Sorrow; and that tho' GODLINESS ſeems terrible to the Double⯑minded and Irreſolute, yet a determin'd Con⯑ſtancy in the Practice of it, not only makes it eaſy, but deſirable, convenient, pleaſant.

WE find that Sloth and Idleneſs are the great Bars both to temporal and ſpiritual RICHES. [66]They make every little ſeeming Difficulty a Bug⯑bear, a LION in the Way, tho' the Path will naturally bring a Man to preſent and future Emi⯑nence in Glory. ‘SEEST thou a Man diligent in his Buſineſs? Such an one ſhall ſtand before KINGS, he ſhall not ſtand before mean Men. Seeſt thou a Man pious, juſt and good? Such an one ſhall not only live with ANGELS, but with the LIVING ALMIGHTY GOD.’ All which may be obtain'd at the eaſy Expence of bringing every inordinate Affection in Subjection to the GOSPEL of CHRIST.

EASY and reaſonable Terms as theſe are, they are reckon'd hard and unreaſonable by the indo⯑lent, careleſs, and ſenſual Part of Mankind. But ſuppoſing them difficult, which there is no occa⯑ſion to ſuppoſe, a Man of true Courage and E⯑levation of Soul would attempt the Practice of them for that very Reaſon; and the Pleaſure that attends the conquering of a Difficulty would be a Motive ſufficient for the Attempt.

[67]HAPPY however it is, that no great Difficul⯑ties are to be met with in a Life of GODLINESS: All that are to be met with are of Men's own raiſing; they ſin, and when they find it trouble⯑ſome to perſiſt in it, they find it painful too to mea⯑ſure back the Steps which they have already run in SIN. Here is the great Pain; which is eaſily prevented by keeping the Appetites under a con⯑tinued good Regulation, leſt they ſhould conceive and bring forth SIN, and therefore Sorrow, An⯑xiety, Remorſe.

AS GODLINESS contributes to our preſent Satisfaction, by delivering us from, what is conſe⯑quent upon the Practice of Vice, natural Evil; ſo likewiſe it eſtabliſhes a Man's Reputation, and makes him eſteem'd in Life.

AS Diſhoneſty brings a Man to Contempt, ſo Integrity, and a firm Adherence to Truth, is the moſt compendious Wiſdom; it creates Confidence in thoſe we have to deal with, ſaves the Labour [68]of many Enquiries, and brings Things to an Iſſue in a few Words. Whereas Diſhoneſty is trouble⯑ſome, ſets a Man's Invention upon the Rack, and one Trick needs a great many more to make it good. 'Tis like building upon a falſe Foundation; which continually ſtands in need of Props to ſhoar it up, and proves at laſt more chargeable, than to have raiſed a ſubſtantial Building at firſt upon a true and ſolid Foundation: But Integrity is firm and ſubſtantial, and there is nothing hollow and unſound in it; and, becauſe it is plain and open, it fears no Diſcovery: it gains Strength by Uſe, and the more and longer any Man practiſes it, the greater Service it does his Reputation, by encou⯑raging thoſe with whom he has to do, to repoſe the greateſt Truſt and Confidence in him; which, in Affairs of Life, is an unſpeakable Advantage.

WERE Men of diſhoneſt Minds only acquaint⯑ed with the Advantages reſulting from an upright Conduct, they would be honeſt, not out of any Love for Truth, but out of mere Knavery, that they might more effectually advance their ſe⯑veral [69]Intereſts. But divine Providence hath juſt⯑ly hid this trueſt Point of Wiſdom from their Eyes, that bad Men might not be upon a Level with the Upright, and ſerve their wicked Deſigns by ho⯑neſt and lawful Means.

INDEED, if Men were only to continue here for a Day, and had no Proſpect of a future State, there might be leſs Reaſon for the ſecuring of a good Reputation. But as Things are now conſti⯑tuted, it behoves us particularly to have our CON⯑VERSATION honeſt in the Sight of all Men: Our Eſteem amongſt Men depends upon it; our Reputation is founded upon it; and, without it, neither a Bleſſing will deſcend upon us, or our POSTERITY: Which was the laſt Thing I pro⯑poſed to conſider.

GOD, as if Self-Love was not ſufficient to make us obſervant of his Laws; and as if we were as careful of our Poſterity as ourſelves, has, upon Condition of Obedience to his juſt Com⯑mands, pronounced, not only upon us, but our [68] [...] [69] [...] [70]POSTERITY, a Bleſſing. If then we have no Value for ourſelves, let us, at leaſt, value our De⯑ſcendants. If we are temperate in all Things, and Followers of that which is good, we do our beſt towards producing not only an healthy, but a nu⯑merous and pious Offspring.

AND if we look upon GOD'S Promiſes and Threats in no other Light than mere political In⯑ventions; yet we ſhould, even in this Caſe, pay ſome Deference to human Authority, by a ſuitable Deportment, for the Contrivance of making the Community, and all the Members of it, HAPPY. For the Health of the ſeveral Members, is the Health and Support of the Body-Politick; where⯑as infirm, ſickly Members, are the Deſtruction, the Death of the Conſtitution. It is the Duty of every one therefore to behave well, not only for his own Sake, but for the Sake of his Family, his Children, his Country.

BUT as the WORD of GOD is no human In⯑vention, but the Contrivance of DIVINITY it⯑ſelf [71]to make us HAPPY, why halt we between two Opinions? Why are we divided between GOD and the WORLD? Is his ARM ſhorten'd, or has he ſaid that he will bleſs us and our Poſterity, and will he not do it? ‘Conſider the LILIES of the FIELD how they grow; they toil not, nei⯑ther do they ſpin; and yet I ſay unto you, that even SOLOMON in all his GLORY was not array'd like one of theſe: Wherefore, if GOD ſo clothe the Graſs of the Field, which To-day is, and To-morrow is caſt into the Oven; ſhall he not much more clothe you, if ye ſeek the Kingdom of HEAVEN, and his RIGHTE⯑OUSNESS, O ye of little Faith?"’

IF there be any amongſt you that diſbelieve theſe gracious Words of the LORD of LIFE, becauſe you are either in diſtreſs'd Circumſtances, or afflicted with Sickneſs, conſider, before you accuſe the juſt, the good, the merciful GOD of Injuſtice, whether your Thoughts, Words, and Actions, have been conformable to his Laws: If, upon the Reſearch, you find that they have not, [72]let me intreat you to lead a NEW Life, to truſt and delight in the LORD, and he will not only FEED you, but grant you your Heart's Deſire, and make your RIGHTEOUSNESS as clear as the LIGHT, and your juſt DEALING as the NOON-DAY.

AND ſuppoſing you have endeavour'd to pre⯑ſerve your Integrity in every Circumſtance of Life, and have not fallen away in the Day of Tempta⯑tion; yet, notwithſtanding this Regularity of Con⯑duct, you have met with various Afflictions to diſcompoſe both Body and Soul, and have re⯑ceiv'd, inſtead of a Bleſſing, what you think a Curſe. Before in theſe Proceedings you call GOD unjuſt, conſider, that the POTTER may deal with his CLAY as ſeems proper to him, and expoſe it to what fiery Trial he pleaſes, either with a View to try its Firmneſs, or to put it into a proper Temperament. Shall not GOD then have the ſame Power over his Creatures, as the POTTER has over his CLAY? Shall we receive GOOD at the Hand of GOD, and will we not be content [73]to receive EVIL alſo? Obſerve the Characters of the faithful ABRAHAM and holy JOB: Did they in their ſeveral Trials repine, murmur, or charge GOD fooliſhly? Were they not humble, ſubmiſſive, obedient? And are you much better than they, that you have the Boldneſs to ſay to your CREATOR, Why haſt thou made me thus? You ſhould rather ſhew, by your Reſignation, your Obedience; and reflect that GOD, when he chaſ⯑tiſes you, looks upon you as SONS, and not BASTARDS. Temporal Evil therefore is a Bleſ⯑ſing, a kindly Monitor of our dependent State, and that we ought to look for a better Country, more durable, eternal in the HEAVENS.

AND let us always remember, that the LORD ordereth a good Man's going, and maketh his Way acceptable to himſelf. Tho' he fall, he ſhall not be caſt away; for the LORD upholdeth him with his HAND.

‘I HAVE been young, ſays the PSALMIST, and now am old, and yet ſaw I never the Righ⯑teous [74]forſaken, or his Seed begging their Bread. The Righteous is ever merciful and lendeth, and his Seed is bleſſed.’

‘KEEP therefore INNOCENCY, and take Heed to the Thing that is right; for that, and that only, will bring a Man Peace at the laſt.’

WHICH that all of us may obtain, may GOD of his infinite Mercy grant, &c.

SERMON I.

THIS ſhort Deſcription ſeems to point out to us PRIDE, and one parti⯑cular Property of it, CONTEMPT. Loftineſs of Eyes ſeems to intimate the inward Temper of Mind, a particular Diſtemper which it labours under; and by the Eye-Lids being lifted up, it diſcovers the Effect, which is produced by this Diſtemper. As every Diſtemper in the Body has its particular Symptom, and conſequently is diſcoverable by it; ſo is every Diſtemper of the Mind expreſs'd by ſome outward Sign, as de⯑monſtrative of the inward Ailment. PRIDE [124]then, that empty Tumor, is well ſignified by high LOOKS and lofty EYES; becauſe every Tumor occaſions a Stiffneſs of the Part affected; and if it be inward, and has any Relation to, or Com⯑munication with the outward Parts, an external Effect will be produced proportionable to the in⯑ward Cauſe. Thus PRIDE naturally ſwells the EYE, gives an high, indirect, unobſerving CAST: And the EYE-LIDS lifted up ſignifies not only PRIDE, but alſo that the Perſon thus touch'd with it, is ſomething, or, at leaſt thinks himſelf ſomething, of a more exalted Nature than thoſe of the ſame Species with himſelf; and therefore it denotes CONTEMPT, which, of all other Effects, is leaſt becoming frail human Nature, except it has for its Object, that greateſt Diſgrace of human Nature, VICE.

BUT it may be aſk'd, Is Pride in no Senſe commendable? Muſt it be condemn'd without Reſerve? And will it admit of no Limitation? May not a Man be ſaid to be ambitious of be⯑having [125]well; and Ambition always ſuppoſes Pride as the Foundation of it?

IN this Caſe, where Pride is ſuppos'd the Spring of good Actions, it is taken for COU⯑RAGE or a SENSE of DUTY. When a Man contradicts Senſe, and acts in Oppoſition to the common receiv'd Modes of Behaviour in the World, tho' he may be ſaid, in the vulgar Way of ſpeaking, to be proud or ambitious of Well⯑doing; yet ſuch Actions cannot derive their Ori⯑ginal from PRIDE: becauſe a bad Cauſe, ſuch as Pride is, cannot produce a good Effect. Such Actions therefore muſt have a better and more noble Cauſe; and, I think, no better than the be⯑fore mentioned can be aſſign'd, namely, a SENSE of DUTY convey'd to Man by the GOSPEL-DISPENSATION. For this Senſe has a noble End propos'd to it, HAPPINESS; and no Wonder that Courage, and all the Faculties of the Soul, are exerted in order to the Attainment of it.

BUT again, it may be aſk'd, if a Man that [126]has behav'd well, and even excell'd his Fellow-Creatures in performing the Duties of the GOSPEL, can have, for that Reaſon, a Tolera⯑tion for being proud: For good Actions always ſuppoſe MERIT; and conſequently, one would imagine, that where there is Merit, a Man may think well of himſelf, or, in other Words, has Reaſon to be proud?

SUPPOSING then, according to the Queſtion, that a Man acts up to the Preſcriptions of the GOSPEL; and ſuppoſing even more, that he even performs every Precept; he does not there⯑fore merit, becauſe he does only his Duty, and by Conſequence has no Reaſon to be proud. But, if we conſider the Infirmities of human Nature, its Proneneſs to, and its ſeveral Lapſes, notwithſtand⯑ing its utmoſt Caution, into SIN, we may rea⯑ſonably conclude, that Pride was no more made for fallible Man, than the JEWEL for the SWINE'S SNOUT.

BESIDES, there is a Difference between Pride, [127]and a Man's thinking well of himſelf. PRIDE is puffed up, and ſuppoſes more Merit than it really has; it is bold, haughty, preſumptuous, re⯑quires a particular Reſpect and Deference to be paid to it, is a SCORNER, and a Raiſer of Con⯑tention; and when the Sparks of Diſcord have nigh ſpent their Force, one Hint or ſingle Expreſ⯑ſion will add Fuel to the moſt extinguiſh'd Fire, and blow it into FLAME.

WHEREAS, the thinking well of one's ſelf, tho' it does ſuppoſe comparative Merit as the Foundation of it, is not inconſiſtent with the greateſt HUMILITY. Becauſe, if we act ac⯑cording to the Rule of Life deliver'd to us in the GOSPEL, we muſt be virtuous, and more than nominal Chriſtians; and conſequently, there will ariſe from ſuch a Tenor of Action, a tender SELF-COMPLACENCY, or ſort of SELF-ESTEEM, which the wiſe Diſpoſer of the DRAMA has, out of his great Goodneſs, given us; not only as a Fore-taſte of our future Allotment, but likewiſe as a preſent Reward and Encouragement for us to be⯑have [128]well in our ſeveral future Scenes upon the Stage of Life. We may then think well of our⯑ſelves upon a very laudable Account; becauſe, upon comparing our Lives and Converſation with the GOSPEL RULE, we find, in the Reſult of the Compariſon, that an entire Harmony reigns between our Faith and Practice; and conſequently the Conſciouſneſs of having acted our Parts well upon this great Theatre, muſt not only, in the ſtill Scenes of Life, but alſo when we ſail upon a troubled Ocean, in a ſhatter'd BARK, afford us the greateſt Comfort imaginable. Thus pleaſant is one ſelf-approving Hour; it ſhews the Soul's Health, and contributes to the Satisfaction of the Body: whereas PRIDE is the Diſeaſe of the Soul, and is to it, what too great Fulneſs of BLOOD is to the Body, the Veſſels muſt burſt by being overſtrained, and a Diſſolution is the ſooneſt occaſion'd by a TUMOR.

BUT, it may be aſked, whether there be not a DIGNITY in human Nature; and if there is, [129]that very Expreſſion ſuppoſes a Reaſon to ground PRIDE upon

THOSE who talk the moſt loudly of Man's DIGNITY, may mention it upon three Accounts: either becauſe it may boaſt of a divine Original; or, upon account of its future Proſpect; or, be⯑cauſe it is endow'd with a reaſoning Principle, which enables us to diſcover, in ſome Meaſure, its Duty towards that Being, who gave it its Exiſt⯑ence. And tho' many talk of this Dignity in any of theſe Senſes, yet they do not ſuppoſe that Man has ſufficient Reaſons to be proud; ſince the WORM boaſts the ſame ORIGINAL; ſince HUMILITY becomes a PILGRIM that has no continuing City here, and that is in queſt after one to come; and ſince Reaſon, at the ſame Time that it evidences the Strength, gives demonſtrative Proof of the Weakneſs of unaſſiſted human Na⯑ture.

SINCE the PRIDE is not, in any of the be⯑fore mentioned Caſes, a commendable Quality; [130]and ſince there is a GENERATION whoſe EYES are lofty, and whoſe EYE-LIDS are lifted up, I ſhall conſider,

• I. THE principal CAUSES of PRIDE. And,
• II. TWO particular SPECIES of it, and their EFFECTS, as diſcoverable in human Na⯑ture. And,
• LASTLY, I ſhall conclude with an Exhortation to HUMILITY.

FIRST then, I am to conſider the principal CAUSES of PRIDE; and theſe are, Strength, Beauty, Riches, Honour, and Knowledge; con⯑cerning each of which I ſhall ſpeak in the Or⯑der they now ſtand. As to the firſt, namely, STRENGTH, we ſhall have little Reaſon to be proud of it, if we do but conſider how infinitely weak it is with reſpect to GOD that made us, how frail with reſpect to DURATION, and how liable every Moment to be loſt. We generally [131]value, or at leaſt ought to value Things, either upon account of their DURATION or USE⯑FULNESS. A Man's Strength, in the ordinary Courſe of Things, cannot be of long Continuance; it may ſtay with him in the Bloom and Meridian of Life: But when he deſcends the Hill, the Blood no longer performs the ſame briſk Circulation; Nature grows weak and languid, and Sickneſs, at laſt, puts a final Period to the Ruins of old Age. Thus this boaſted STRENGTH, or rather Weak⯑neſs, is ſoon brought to DESOLATION, and becomes the FOOD of WORMS. Such a Con⯑ſideration is ſufficient, one would imagine, to hin⯑der us from rejoicing in having ſtrong Bones, Nerves, and Sinews. But, conſidering the many Accidents of Life, which in an Inſtant can deprive us of our mighty STRENGTH, we have no Rea⯑ſon to glory in it upon account of its DURATION.

ITS USEFULNESS however, one would think, might furniſh us with Matter for Pride; ſince by it we are enabled to ſurmount great Dif⯑ficulties, and endure the ſeveral Viciſſitudes of [132]FORTUNE with the greater Firmneſs, and are in a Capacity to attack the common Enemy of our Country (for^* Courage is oftner owing to Con⯑ſtitution than Reflection) with greater Magnani⯑mity.— Notwithſtanding 'tis attended with theſe and many ſuch Advantages, yet we ought not to conclude from thence, that a Man ſhould ſo far forget himſelf as to be ignorant that it is the GIFT of GOD; and that 'tis the ſame Being that he ought to be grateful to for the Continuance of it.—Be⯑ſides, if our CREATOR had thought it very per⯑fective of our Natures, it would not be ſo un⯑equally diſtributed amongſt the human Race; for it often happens that STRENGTH is void of WISDOM, and that the greateſt Souls take up their Reſidence in the minuteſt Bodies: which certainly is a preſumptive Argument, at leaſt, that we ought not be proud of our great STRENGTH: But, if Men will be proud of it, let them herd with the Brute-Creation, who enjoy it in a much greater Perfection, without ſhewing they are proud [133]of it; and then they may learn, like NEBUCHAD⯑NEZZAR, not to be high-minded, but fear.

BUT if nothing elſe would bring ſuch proud Men to Reaſon, the bad Effects conſequent upon this ſort of Pride might be ſufficient to terrify them from thus miſplacing their Affections. Con⯑tention, Duelling, Bloodſhed, and Death, are too often the mournful Attendants upon it. Such proud Contemners of HEAVEN do not conſider, that a BLESSING is particularly pronounced upon thoſe who are the Maintainers of PEACE; and that they, and they particularly, ſhall be called the CHILDREN of GOD.

AS Strength affords no Reaſon for Pride; ſo neither does BEAUTY, a Set of Features or Com⯑plexion, nor a juſt Harmony and Proportion between the ſeveral Parts of the Body. The FLOWERS of the FIELD are juſt Emblems of BEAUTY, and are a lively Repreſentation of its Frailty and ſhort Duration. It appears charming in the Spring and Summer of Life; but in its [134]Winter, ſcarce any faint Traces or Reſemblance, of what it was, appear. Hollow Eyes, a wrinkled furrowed Front, and meagre Cheeks, are the diſ⯑mal Exchanges; and make us reflect upon this pre⯑ſent Earth, which, by its Ruins, gives us a faint Idea of the Beauty of the ancient World. To this unpleaſant State the moſt conſummate BEAUTY will be reduced by OLD AGE. It is not, how⯑ever, the only Enemy that Beauty has to encoun⯑ter with; the whole Family of DISEASES are ſet in Battle-Array againſt it, and attack it very often in the Bloom of Life, and bring it to a ſudden Deſolation. But how diſmal is the Condition of a Beauty either decay'd by Sickneſs or Old Age! Can ſhe loſe this Cauſe of her Pride without a Sigh? Nay, rather does ſhe not ſhed Floods of Tears at the very Thought of it? Is ſhe not de⯑jected, ſullen, melancholy? And, what is worſt of all, when ſhe appears abroad, is ſhe not conſcious that thoſe, whom ſhe formerly contemn'd, will ſcorn her, and turn her to Ridicule? Will not the Neglect of cultivating her better Part, and of pro⯑curing what is above all Price, and the greateſt [135]Ornaments of her Sex, the Beauties of the Mind, ſtrike her dumb with Amazement at her own ig⯑norant Choice? What is it now that ſhe has leſt to charm Mankind with in the Room of Beauty? Has ſhe good Senſe; nay, has ſhe tolerable unim⯑prov'd Senſe? Do not her former Admirers won⯑der at themſelves for thinking her a WIT whilſt ſhe had Beauty? She moſtly reſembles an IDOL placed in a magnificent TEMPLE, whoſe Propor⯑tions are juſt, Features regular, and Varniſh ex⯑quiſite. In ſuch a Situation the Spectators think ſomething more than Human inhabits the Place, till TIME, that great Diſcoverer of human Va⯑nities, makes the Temple and Idol gradually de⯑cay, and moulder into its primitive Atoms: And how ridiculous muſt it be to find, after ſo many Years of Idolatry, inſtead of a DEITY, an un⯑thinking IDOL! Thus a proud BEAUTY ap⯑pears upon the Stage of Life; where Art and Na⯑ture equally contribute to the Decoration of her Externals; where ſhe has ſimilar Devotion paid to her, and much the ſame wrong-headed unthink⯑ing Attendants, till Time or Accident diſcovers [136]the Cheat, and frees he Admirers from their im⯑pious Devotions.

BEAUTY, indeed, when attended with Inno⯑cence, and cloath'd in Humility, attract ſtrongly the Eyes of the Beholders, awes the Libertine into Virtue, ſilences, by a conſtant Perſeverance in Well-doing, the Stings of Envy and Detraction, humanizes the cruel, and poliſhes the Savage into Man. But ſuch a divine Perſon is a Rarity: It appears only ſometimes in the World like a METEOR; which, tho' it enlightens, aſtoniſhes the Spectator, and fills them with nothing but Admiration.

BEAUTY then, when unattended with Virtue and good Senſe, muſt chuſe itſelf, as 'tis of a ſo⯑cial Nature, Companions of a degenerate Kind; and there are too many to preſs into the Service. VICES, of all Complexions, preſent themſelves as VOLUNTIERS; and the Mind being at Leiſure, 'tis no Wonder that they gain Admittance, and that Follies prevail in the Abſence of WISDOM. [137]Why ſhould we any longer admire that Pride and Vanity are the Handmaids of Beauty? ſince all the Avenues to the Soul are not guarded by Wiſ⯑dom and Prudence; and ſince that buſy flattering Thing within us muſt have Materials to work upon; and ſince there is no nearer an Object of Thought than SELF, it may be an eaſy Conſe⯑quence to be proud of this accidental, tranſitory, perſonal Perfection, whoſe Enjoyment is TROU⯑BLE, and whoſe End is BITTERNESS. Be⯑ſides, as in SEDITION, there are never wanting Incendaries to blow up the Sparks of Diſcord into Flame, ſo it happens to a beautiful Perſon: En⯑comiums, Praiſe, Adulation, are generally the baneful Poiſon ſerv'd up to BEAUTY: Each Paſ⯑ſage to the Heart therefore ſhould be fortified by WISDOM; otherwiſe the Poiſon will work and deſtroy that Virtue, moſt becoming frail Human Nature, HUMILITY.

IF Beauty, indeed, was of a durable Nature, there might be ſome Excuſe for being proud of it: But ſince 'tis rather an imaginary than a real [138]Good; and ſince 'tis a Snare rather than a Bleſ⯑ſing to the Poſſeſſor; ſince it leads People to the Cultivation of the Body, to the Neglect of the bet⯑ter Part, the Soul; and ſince 'tis almoſt as frail as the FLOWER of the FIELD; we ſhould no longer, for theſe Reaſons, be proud of Beauty: But, if we will, let us conſider that to be proud of a Frailty, and conſequently of a Weakneſs, is the Diſgrace, the DEATH of REASON.

BUT, as frail and periſhing as Strength and Beauty are, yet, in the true Eſtimate of Things, we have leſs Reaſon to be proud of RICHES; ſince they are more foreign to us, and contribute nothing to the Perfection of our Natures; ſince they are ſaid to make themſelves WINGS and to fly away; and ſince they ought to be valued ac⯑cording to the Uſe that is made of them. We ought therefore rather to be proud of the Uſe⯑fulneſs of Riches, than Riches themſelves; becauſe it is not poſſible that inanimate Matter ſhould have any intrinſick Merit in it. One would imagine, that a little ſhining Metal would not make us look [139]big, and attract our Attention more than what is of infinitely more Conſequence, the TREASURES of HEAVEN. But, 'tis ſaid, that RICHES make the GENTLEMAN: And ſo it ſeems, if we would form our Judgment from the general Behaviour of the World. If a Man has a ſplendid Fortune, he is thought to have Reaſon to be proud; and ſuch a Deference is generally paid this Son of Fortune, that he begins to think himſelf Maſter of ſome Qualification that he did not per⯑ceive before. No Wonder then that this Man of OPULENCE and CONDITION, conſidering that he has ſo many cringing, fawning Sycophants about him, becomes his own IDOL. Notwithſtanding, however, the wrong Judgment of the World in general, it has been juſtly obſerv'd, that Manners and good Senſe conſtitute the Man, without taking the additional APPARATUS of Fortune into Conſideration. Our Neceſſities, indeed, and Conveniences of Life, without mentioning them as neceſſary in every State, make Riches valuable. They may be ſplendid Proofs of HUMILITY, and other Chriſtian Graces; they may, by our [140]feeding the hungry, and inſtructing the ignorant, and other Inſtances of Chriſtian Charity, not only be the happy Paſſports thro' the Gates of true FAME here; but, what is inexpreſſibly better, convey us to a glorious heavenly JERUSALEM, where are RIVERS of PLEASURE at GOD'S Right-hand for evermore. Who then in his Senſes would make any other Uſe of Riches? Who any longer would make them the Inſtruments of Pride, Ambition, Pomp, and Grandeur? Nay, who, that has any Reflection, would place any Truſt in un⯑certain Riches? Do they ſhew any GODLIKE POWER? Can they ſave or deliver from PAIN? Or, can they free us from DEATH? Are they not rather ofteneſt the Inſtruments of Pain, and the infallible Cauſe of a ſudden Death? Why then ſhould we look upon them as our Support and ROCK of DEFENCE, ſince the Hour of DEATH, the moſt ſolemn Part of Time allow'd to Morta⯑lity, diſcovers their Weakneſs and want of Power? They are then ſeen with Impartiality, and found, like all other Idols of Mankind, but VANITY.

[141]BUT ought not that to be exceedingly valued that procures us all the Satisfaction in Life, and makes LIFE'S CUP go ſweetly down? Ought not that which procures us Friends, Dependents, Equipage, rich Lands, magnificent Buildings, and the PRIDE of Life, to gain our Affections more than any thing beſides? Would we not be ungrate⯑ful if we did not ſet our Hearts upon them?

WE would be ungrateful if we did ſet our Hearts upon them. GOD will not ſuffer divided Affecti⯑ons; for he is a jealous GOD, and will not allow of any Thing to ſtand in Competition with him. 'Tis reaſonable that it ſhould be ſo. Are not we his Workmanſhip? Did he not faſhion us? And, if he did, as Reaſon and Revelation loudly pro⯑claim that he did, is it not reaſonable that the Crea⯑ture ſhould pay Homage to the CREATOR in Token of his Dependence? If in civil Life one petty PRINCE ſhall pay Homage to another of ſuperior Dignity for ſome little earthly Dominion; how much more agreeable to Reaſon is it, that he, who giveth Life and every good Thing, ſhould [142]receive daily Homage of PRAISE and THANKSGI⯑VING, from thoſe he has created? Beſides, is it not abſurd to love a Creature more than the CRE⯑ATOR? Are not Riches his Creatures, and are they not fram'd by the wiſe Diſpoſer of all Things for our Uſe? We ought not then to turn GOD'S Mercies to our Deſtruction, but to make them ſub⯑ſervient to one great End we ſhould always have in view, the SALVATION of our SOULS. This will always make Riches flow in their proper Channel, and their Stream will convey us regularly and uniformly till we reach the Ocean of ETER⯑NITY. If we make Riches our STAY, our BOAST, our COMFORT, and only Support, it would be no Wonder if GOD ſay to us as he did to the rich Man in the GOSPEL, ‘Ye FOOLS, this Night your SOULS are required of you.’ This Exertion of his Power would ſhew the No⯑thingneſs of Riches, and his Right of Dominion.

AND tho' Riches are ſaid to procure us the Sa⯑tisfactions of Life, yet the glittering Outſide of an ample Fortune is too often like the DOCTOR'S [143]MEDICINE, or the WHITED SEPULCHRE; Poiſon or Rottenneſs are generally latent under theſe ſpecious Coverings, and are true Emblems of high Life, Pomp, and Splendor. Men only ſee the gilded EXTERNAL; they cannot ſee Care, Envy, Malice, Ambition, and all the Paſſions, ſtrengthned by luxurious Living, by Indulgence, and for want of proper Controul. Could Men ſee theſe licentious unreſtrained Paſſions of the Mind exerted, and PRIDE directing this Storm of the Soul, they might have a very good Notion of a raging SEA, where Waves ſucceed Waves with the utmoſt Violence, and are agitated into Foam by the ſtrongeſt of all Pilots, the WIND. Thus it is when Reaſon does not preſide at the Helm; inſtead of the Paſſions, thoſe Elements of Life, directing and wafting us like gentle BREEZES thro' this troubled OCEAN of Life, we find nothing but Diſorder and a kind of ANARCHY; where each ſeparate Paſſion would direct the HUMAN BARK its own Way, with⯑out liſtening to the Dictates of Reaſon, or the pun⯑gent Gnawings of a troubled Conſcience.

[144]BESIDES, we often find that amidſt the Abundance of all Things, the Heart is cloy'd with deſiring, and the Senſes with Gratification; and, on the contrary, we may obſerve, that there are others whoſe Deſires increaſe with their Re⯑venues, and, like HAMAN, their Minds are not eaſy or ſerene, but rather a jarring Scene of un⯑harmoniz'd Paſſions, as long as they meet with any Obſtacles to their aſpiring Hopes.

HENCE it appears, that Satisfaction or Con⯑tentment is not conſequent upon the Enjoyment of RICHES; and therefore we have no Reaſon to be proud of that, which, impartially conſidered, according to its real Worth, produces no ſolid Content. Pain, Sickneſs, and Death, are good CRITERIONS by which we may judge of their Worth, and diſcover them in any of theſe States as a falſe FRIEND in the Time of ADVERSITY; neither of them diſcover any Signs of Relief, but are ſtrong convincing Arguments of Affections miſplaced, and of the want of a quick Apprehen⯑ſion and a diſcerning Judgment.

[145]THO' we ought not to be proud of Strength, Beauty, or Riches; yet Honour, it may be ima⯑gin'd, is a good Foundation for Pride: But to this I ſhall ſpeak, with GOD'S Leave, at another Opportunity.

NOW to GOD the FATHER, the SON, and the HOLY GHOST, be aſcrib'd, as is moſt due, all Honour and Praiſe, Might, Ma⯑jeſty, and Dominion, NOW and for EVER⯑MORE.

SERMON II.

IN a former Diſcourſe upon theſe Words, I propos'd to conſider the ſeveral CAUSES of PRIDE, which generally excite that helliſh Paſſion in human Nature. Theſe Cauſes which I took Notice of, ſuch as Strength, Beauty, Riches, Honour, and Knowledge, are the great Elaters of the human Mind; tho' indeed ſome, to the Diſgrace of Reaſon be it ſpoken, are ſo loſt in Senſuality, that they are proud of Vice and Folly: And others again are ſo ſtupidly vain, and are ſo little deſerving of the Bleſſings of Health, [148]that they are proud of nothing but what is an entail'd Curſe upon human Nature, DISEASE. If ſuch have Reaſon to be proud, the WORMS certainly, that devour ſuch vain corrupted Wretches, ought no longer by their creeping to ſhew their Humility, but erect the HEAD, and ſet up a ſtiff NECK. Others again are ſo humble, that they are proud of Diſgrace, Contempt, and, what now-a-days paſſes for the greateſt Contumely, and is the moſt deteſted, POVERTY: And others, in ſhort, are ſo humble, that they are proud of a wick⯑ed rich Man's Company; and think ſo meanly of themſelves, as firſt to get drunk, and afterwards, like SWINE, to wallow in the MIRE: And ſome Men are ſo ſubmiſſive, as to to think it an Honour, and are conſequently proud, of being the ſtanding Jeſt of Men ſuperior to themſelves either in Fortune or Preferment; and they meaſure their own Greatneſs, which is an amazing Argument of their Stupidity, according to the Ridicule with which they are receiv'd. But ſuch Men that are thus ridiculouſly proud, are not worth a ſerious Reproof; I leave them therefore to be treated with, [149]what they are ſo mighty fond of, RIDICULE. I ſhall proceed to the more natural Cauſes of PRIDE which remain to be conſider'd, namely, HONOUR and KNOWLEDGE.

AND firſt, with reſpect to HONOUR, ſome may imagine that it is a good Foundation for Pride; becauſe it ſuppoſes Merit in the Perſon honour'd; it ſuppoſes Honour to be due to per⯑ſonal Merit; and that Merit thus honour'd ſhould appear ſomething ſuperior to the reſt of Mankind: becauſe Eminence of Station conveys to us an Idea of Grandeur, Magnificence, and Superiority.

THAT Merit ſhould be honour'd is not the Queſtion; but whether the Perſon thus honour'd upon account of his Merit ſhould be proud of it, [...]s the Queſtion to be ſolv'd; which indeed will admit of no Diſpute, if we do but conſider its Uncertainty, Emptineſs, and Unſatisfactorineſs. HONOUR, as its conſiſts in the Idea of Perſons about us, muſt be very precarious. Some there are, who will not allow us any Merit; and conſe⯑quently [150]will neither honour or eſteem us. Others there are, who, notwithſtanding we have no Merit, yet, upon account of ſome Advantage accruing to them from us, will both honour and eſteem us. Hence then this ſort of Honour is uncertain, be⯑cauſe it depends upon the Notions of People about us; it is of a precarious Tenure, becauſe People's Minds are changeable upon the leaſt Hint; and, by Conſequence, we are often deemed honourable or diſhonourable with little or no Reaſon, out of Whim and Contradiction, out of Malice or Good-nature. This is the general Way of judging by the Bulk of Mankind. But if we would be proud of any ſort of Honour attributed to us, we ſhould be proud then, and only then, when the Man of true Honour, and an honeſt Heart, of ſound Principles, and impartial Judgment, condeſcends to honour us with particular Marks of Eſteem; then we might conclude with the MORALIST, ‘That it is a glorious Thing to be commended by a perſon of known Integrity.’ This, how⯑ever, in reality, ought not to be the Occaſion of Pride; but rather an Incentive to adorn our Minds [151]with every Chriſtian Virtue which would promote the Peace and Tranquility of the human Soul.

IF we conſider the Honours and Titles of Men in an higher Sphere of Action, we ſhall ſee leſs Reaſon to be proud of them. When Men are in full Purſuit after them, they are charming to the Eye, and fill the Imagination with chimerical No⯑tions of Happineſs; the Proſpect at a Diſtance is delightful, tho' the Way to them, is, like the Way to HEAVEN, narrow, rugged, intricate. They appear like a MEADOW at a Diſtance, nothing but one continued BED of FLOWERS; but when the Candidates for them have gain'd the Summit, they find, to their great Diſappointment, the FLOWERS thin-ſown, the WEEDS innumerable. Thus empty and unſatisfactory are the Honours and Titles that Men make ſuch a Buſtle about: They are like the poor MAHOMETAN'S Dreams of ſenſual Pleaſure in his future Paradiſe; which, if Scripture and Reaſon may be credited, will, in the End, like all other DREAMS, appear no⯑thing elſe but mere Deluſion. That Honours and [152]Titles are of the ſame unſatisfactory Nature, we are inform'd by that beſt of all Informers, EXPE⯑RIENCE. While Men are in queſt after them, they are then thought to be great Augmentations of Happineſs; not conſidering, that what they pur⯑ſue is within themſelves, in their own Power: otherwiſe the greateſt, far the greateſt Part of Mankind, that are depriv'd of Honours and Titles, would be unhappy, and live in a particular Flat⯑neſs of Spirits, would be penſive, and overcome with the black Paſſions. We find, on the con⯑trary, that Happineſs is confin'd to no Station; if a Man will think himſelf happy, he is happy: it therefore conſiſts in Opinion, is a THOUGHT, and has its Exiſtence no-where but in the BRAIN. Thoſe then that are content with their preſent Allotment aſſign'd them by Providence, are as happy as this preſent State of Things will al⯑low them. But ſuch as are always thirſting after ſomething external, are unhappy: the De⯑ſire ſuppoſes a Want; and where Want is, there is a Want of Happineſs. Both thoſe then that are in queſt after Honours and Titles, and thoſe that [153]recede from Honours and Preferments, and find no Satisfaction in Titles, muſt be unhappy; be⯑cauſe Change of Station ſuppoſes Unhappineſs in the Stations from whence both Parties receded. Agreeable to this is the Opinion of the HEA⯑THEN MORALIST, ‘We ſeem, ſays he, as if ſurfeited with the Toils of STATE, and therefore chuſe a fit Place for Contemplation; yet in that very Place of Retirement, where we thought to have met with Compoſure, Ambi⯑tion ſprings up with a freſh GALE, and drives our ſhatter'd BARKS into a ſecond OCEAN of Troubles.’ Thus Happineſs is the Growth of no particular Soil, confined to no Age or Situation in Life; 'tis every where, where there is Content⯑ment, but never there where the Appetities are un⯑ruly, and where Cares are predominant. The ſtill Scenes of Life bid faireſt for it; and high Life is the moſt remarkable for the Want of it. Why then ſhould Men purſue after that, which, in the very Purſuit, is troubleſome; whoſe Enjoyment is unſatisfactory, and whoſe Concluſion is Vanity? And certainly 'tis very unbecoming a rational Be⯑ing, [154]whoſe Hopes and Views are not limited by Time, but extended to Eternity, to purſue after, place his Confidence in, and be proud of Unhap⯑pineſs. SOLOMON, as much as any Man living, experienced the Truth of this Obſervation. He gathered together every Thing that he thought would contribute to his Happineſs; he became great, and increaſed more than any before him at JERUSALEM, and with-held not his Heart from any Joy: But what was the Reſult of this Enquiry? Nothing but a melancholy REFLECTION, that all was VANITY and VEXATION of SPIRIT. In the next Place he conſider'd WISDOM and FOLLY, and MADNESS, and ſaw that Wiſdom excelleth Folly, as LIGHT excelleth DARK⯑NESS. But whether we ought to be proud of it ſhall be our next Enquiry.

THAT we ought not to be proud of WIS⯑DOM, the End propoſed to be obtained by it is a ſufficient Evidence. It has been obſerv'd that all our Knowledge is to know ourſelves. We are to conſider the different Relations we ſtand in to [155]GOD and Mankind, our extenſive Ignorance and minute Knowledge. If this be thoroughly weigh⯑ed, this very Knowledge will awake the ſleeping Sparks of Humanity in us, and make us think juſtly of GOD, meanly of ourſelves, and humane⯑ly of our Fellow-Creatures. Reaſon was given us for wiſe Ends. At the ſame Time that it aſ⯑ſiſts us in the ſeveral Neceſſaries and Occurrences of Life; it is a Light to guide our Steps in all moral and religious Truths. But at the ſame Time that it is a principal Aſſiſtant in the Attain⯑ment of Knowledge, it ought to be a Check upon us, on Suppoſition that we are more knowing than other Men. Letters were term'd HUMANIORES by the LATINS; becauſe they were ſuppoſed to poliſh and refine Men's Manners: And the POETS ſuppoſed that Learning had the Power of huma⯑nizing Savages into Men. But 'tis ſtrange that thoſe, who are the moſt remarkable for an exten⯑ſive Knowledge, ſhould be the greateſt Examples of INHUMANITY: Stranger ſtill that thoſe, who teach Mankind their Duty, ſhould be the firſt TRANSGRESSORS of it: Strangeſt ſtill that [156]thoſe, who contradict the whole World, ſhould not be able to bear one ſingle Contradiction. If in common Converſation ſuch give a full Liberty to their Tongues, Scandal flows from them in co⯑pious Streams, and, like WATER that partakes of the MINERAL thro' which it paſſes, always leaves a Stain behind that denotes its Impurity. Such Men have not yet attained the greateſt Knowledge, the Knowledge of themſelves. They have indeed the Knowledge that PUFFETH UP; which, like the PHILOSOPHY of old, is vain, empty, and engenders PRIDE.

BUT ought not the Knowledge of our exceſ⯑ſive IGNORANCE to pull down our VANITY? Do we know certainly what paſſes within us; do we know ourſelves? Do not we ſeem rather to have no Notion, if we are to be judg'd by our Ac⯑tions, of our BEINGS, End, and Aim? And with reſpect to Things without us, can we be ſaid to have any Knowledge to boaſt of? Can we comprehend their Natures, Uſes, and Ends for which they were created? Do we know Cauſes [157]from^* Effects? or can we really account for all or any Appearances of Nature? Is not rather moſt of what we call Knowledge of theſe Things found⯑ed on Conjecture? And even with relation to our Duty, do we know when VIRTUE ends and VICE begins? Are we not rather often ignorant of the Boundaries of each? And if it be admitted that we are ignorant of the moſt common Occurrences, why ſhould we any longer pretend to fathom, by our finite Capacities, the Myſteries of the GOSPEL, or correct the various Diſpenſations of PROVI⯑DENCE, as if we were wiſer than the wiſe DIS⯑POSER of all Things? This carping State of ours moſtly reſembles, if I may be allowed the poeti⯑cal Compariſon, the FLY placed upon a large TOWER; which, tho' it cannot ſee an Inch around [156] [...] [157] [...] [158]it, yet it has the Impudence to condemn the Structure of the whole. So 'tis with Man placed in this Sphere of Action; he is more apt to cavil with GOD'S Proceedings, than humbly to ac⯑quieſce in real Ignorance. The Truth is, every one would be term'd a Man of Knowledge. Hence ariſe Endeavours to ſtrike out new Lights, which oftentimes, inſtead of ſerving as a CLUE to guide us out of the Laybrinths of Error, only increaſe the Mazes, and bewilder the Reaſoning Faculty. Hence ariſe Cavils, Diſputes, Criticiſms. Authors are made to ſpeak, by a perverſe Inter⯑pretation, a Senſe they never meant; and often every Error, every Folly, is to the SCRIPTURE laid. A ſad Inſtance this, of the Ignorance or Per⯑verſeneſs of human Nature! A pregnant Proof of Vanity, Self-ſufficiency, and Diſingenuity! Such ſhould conſider, however, that then Men ſhew the greateſt Signs of Knowledge, when they ingenu⯑ouſly own, that they know nothing as they ought to know. This Humility is generally the Product of great Experience, laborious Thinking, Love of Retirement, and an aſſiduous Application to Books; [159]and no Wonder, ſince the Knowledge of the great Ignorance of Mankind naturally leads, or ought to lead Men, at leaſt, to the Suſpicion of their own.

BUT ſuppoſing that we do know a little, which is nothing in Compariſon to what we are ignorant of, what Reaſon is there for us to be proud of it? If it be true, that an Increaſe of KNOWLEDGE is an Increaſe of SORROW, cer⯑tainly there can be no Reaſon or Foundation for being proud of Knowledge. Would not every Perſon of Senſe imagine that he, who is proud of a Diſeaſe or any Diſtemper, becauſe 'tis faſhionable, is a proper Object for Ridicule? And, by Parity of Reaſon, I think, none who have experienced that the Search after Knowledge is painful, cauſes a Weariſomeneſs of the FLESH, and damages the Organs of THINKING, will conclude that Men ought to be proud of what they know; becauſe 'tis an Abſurdity to maintain that Men ought to be proud of that which contributes largely to the Unhappineſs of Life.

[160]THIS Pride, however, does not take its Riſe from the Knowledge of our DUTY. Chriſtianity inſpires no ſuch Meanneſs; HUMILITY is pre⯑ſcrib'd as the propereſt Dreſs for Man to appear in; and human Nature is the Object of univerſal Benevolence. If Men were not above ſtudying the SACRED RULE of Life, we ſhould meet with more Humility, and leſs Contempt; more Can⯑dour in judging; and leſs Rancour; more Sincerity, and leſs Cunning; a tenderer Regard for human Miſery, and leſs Fondneſs for SELF.

BUT as long as this divine LUMINARY'S for⯑got, neglected, deſpis'd, it is no Wonder that FOLLY ſprings up and choaks the remaining Seeds of VIRTUE. Is there a Man wiſe in his own CONCEIT, that boaſts of his ſuperior Know⯑ledge, and, in conſequence of that, grows ſuper⯑cilious? There is more Hope of a FOOL than of him. Is there a Man paſſionate when his Sen⯑timents are contradicted? There is more Hope of the Converſion of an INFIDEL than of him. Is there a Man doubting of, and conſequently en⯑quiring [161]into the Foundation of moral Obligation, whether it is placed in the Nature, Reaſon, or Truth, or Relation of Things, without taking into Conſi⯑deration the greateſt Incentive to Action, the WILL of GOD? Such a one may ſhew himſelf a proud Reaſoner; but he will make us think, that he has little Reaſon for Action, and is not too much bur⯑then'd with CHRISTIANITY. Such generally uſher their Sentiments into the World not with too much Civility and Complaiſance. Words, how⯑ever, deliver'd with Modeſty, Deference, and In⯑genuity, beſt become fallible Man; whereas Words deliver'd with a ſcornful Tone of Voice, with a contemptible Look, and haughty Geſture, either move our Pity, Laughter, or Hatred of the ridi⯑culous Speaker. Pride makes a Man diſcover his Knowledge, and conſequently his Ignorance, at once; but Modeſty, like the bluſhing ROSE, only unfolds its Beauties by Degrees, that the World might not be dazzled with all its Charms at one View.

A ſmattering Knowledge in the SCIENCES has [162]been look'd upon as a dangerous Thing; it is apt to intoxicate, and make the Head giddy: It is incumbent upon us therefore to drink deep, or taſte not of the Fountains from whence our Know⯑ledge flows. If we look into the World, we ſhall ſee the bad Effects of little Knowledge; we ſhall have a full View of CONTROVERSY, and all its noiſy Attendants, Anger, Abuſe, Detraction, Im⯑pertinence, Inſincerity, all enliſted to fight under her Banners, and PRIDE commanding the At⯑tack. Better would it be, if Men were ingenuous with a little Knowledge, than employ an ex⯑tenſive Knowledge in order to corrupt Men's Mo⯑rals, or to the Prejudice of Religion: Better 'tis to know nothing, than to uſe a little, or an exten⯑ſive Knowledge, to their eternal Ruin. FOOLS are ſuffer'd to ſpeak for our Diverſion and Amuſe⯑ment; but learned, or half-learned Fools, that miſapply extraordinary or tolerable Talents, and are actuated by a bad Principle, ſuch as Pride is, muſt remember, that PRIDE generally goes be⯑fore a FALL; that it is contemn'd by good Men in this World; and, what is an Aggravation of it, [163]it is an ABOMINATION to the great JUDGE of Heaven and Earth, both in this World and in that which is to come.

SINCE then none of the before-mentioned Arguments made Uſe of in the Behalf of PRIDE are ſignificant, I ſhall, as I propoſed in the ſecond Place, conſider two particular SPECIES of Pride, and their EFFECTS, as diſtinguiſhable in human Nature.

THE firſt that I ſhall mention is PRIDE in POWER, which is of an aſſuming Nature, and thinks that every thing is its Due: It contemns and looks upon all Mankind as its Vaſſals; and conſequently, if it meets with Oppoſition, it ſwells itſelf into a Tumor, and, like impriſon'd SUL⯑PHUR and NITRE, when rarified to a great De⯑gree, it thunders out Deſtruction againſt every thing that oppoſes its Courſe. SELF generally does, and indeed ought to mingle with all our Actions; and what has been ſaid of that ſoft Paſ⯑ſion of the human Soul, LOVE, is more appli⯑cable [164]to SELF; for it more particularly mingles with Life, and forms the very Soul. But for a Man to ſhew too great an Eſteem for SELF, in Excluſion of all benevolent Affections towards human Nature, and all good Diſpoſitions towards GOD, is in reality to make himſelf both IDOL and IDOLATER. Criminal, indeed: 'Tis to ſet up an Idol, in any Senſe, in oppoſition to the true GOD; but to ſet up Imperfection againſt all poſſible Perfection, is to act contrary to common Senſe, and the Dictates which our common Infir⯑mities ſuggeſt to us.

THIS ſort of Pride may truly be reckoned a falſe MIRROR: It magnifies Objects above their natural Magnitude, and makes even the Infirmi⯑ties of our Nature appear as ſomething merito⯑rious; it gives a Gloſs and falſe Colouring to every Action, and hinders a Man from thinking like a moral Agent, from ſpeaking like a rational one, and from acting like a CHRISTIAN. A Man of this wrong Turn is ſupercilious, becauſe vain, affected in his Diſcourſe, and generally ſpeaks [165]as if he trode in BUSKINS; becauſe to talk other⯑wiſe would be falling from his Dignity, and a cri⯑minal Compliance with the Vulgar: He loves to ſee People flock to his LEVEE, becauſe that proclaims his Greatneſs; and to keep them to dance Attendance a good while, before that he is pleaſed to favour them with an Admittance, at once demonſtrates his Superiority and their De⯑pendence.

BUT, what is worſt of all, to be favour'd with a gracious SMILE, after ſome Years fruitleſs At⯑tendance, is often look'd upon as an hopeful Re⯑ception; tho' it too often proves a pregnant Evi⯑dence of his Inſincerity, and their want of Diſ⯑cretion.

THIS Method of acting is generally obſerv'd by the proud Man towards thoſe that are not of a much inferior Rank. But if we view him in ano⯑ther Light, in relation to the Bulk of Mankind, we ſhall find him their TYRANT, not their BENEFACTOR; he conſiders them as made for [166]his Service, and values them only, as we do BRUTES, for their Uſefulneſs. If they offend him, he rages; if they contradict him, he is fu⯑rious, and ready to commit the greateſt Violence: and, what is worſt of all, he carries his Honour in the Point of his SWORD; not conſidering that Humility is the greateſt Ornament of Greatneſs, and that Humanity exercis'd towards Mankind, that partake of the ſame common Nature, that have the ſame CREATOR, the ſame REDEEMER, and the ſame SANCTIFIER, join'd with the ſame Proſpect of Happineſs, is what becomes every Deſcendant from ADAM.

BUT if we ſhift the Scene, and introduce this proud Man under the Character of a FRIEND, we ſhall find that he is not capable of that Refine⯑ment, that Delicacy of Soul, which is neceſſary to the very Exiſtence of Friendſhip. Can he throw off that Affectation of Superiority, which, when affected, is generally the DEATH of Friendſhip? Can he, in common Converſation on indifferent Matters, give Ear to a Friend's Advice? Can he [167]thwart his own Inclination, in order to do him a Pleaſure? Can he forgo an Advantage, that he may thereby be ſerviceable to his Friend? Will he make his Friend's Cauſe his own? Will he oblige him, without telling him of the Obligation? Will he connive at his Failings, without making them the Subject of his rude Mirth, and ill-timed Ri⯑dicule? Will he comfort him in Sickneſs; or, when under the Preſſure of adverſe Fortune, will he ſup⯑port him? Nay, rather, will he not expoſe him to a mercileſs World; which will ſcoff at Poverty, and ſneer at human Miſery; whoſe Pity is even cruel, and whoſe Charity, becauſe attended with barbarous Reflections, is almoſt equal to the Agonies of Death? The Truth is, the proud Man, as he would not chuſe to have any upon a Level with himſelf, cannot have a true Friend; he may be attended with Sycophants, and ſuch whoſe In⯑tereſt it is to keep fair with him; he may have Vaſſals that will give into any criminal Com⯑pliances in Obedience to an imperious Maſter; but he is depriv'd of true Friends, whoſe Counſels are the MEDICINE of Life, whoſe WOUNDS are [168]faithful, and whoſe AFFECTIONS are per⯑petual.

THE Reaſon is, there cannot be an Union of Souls where a Diſtance is kept up, and where Men endeavour to maintain an Inequality: Where there is a Diſtance, there is Reſervedneſs; where there is Reſervedneſs, there is want of Confidence; where there is a want of Confidence, there is a want of Sincerity: and when all, or any of theſe, are wanting, no real Friendſhip can exiſt.

THIS is the very Caſe of the proud Man: His Dependants fear him, and, perhaps, hate him; his Equals contemn him, and, if he has Superiors, they make a Jeſt of him: and this too is owing to his contemptuous Behaviour, and his ſuppoſed Inequality which he affects towards other Men. Well were it for ſuch a Man, if he were placed in ſuch a Situation of Life where he might taſte the Sweets of Friendſhip: He would no longer prac⯑tiſe the forbidding Aſpect, the haughty Geſture, or the civil Leer; a gentle Softneſs would ſteal [169]upon him unawares, and make him feel, what he never felt before, Joys at another's Proſperity, and a becoming Diſtreſs for another's WOES.

BUT the principal Reaſon why he is not ſuſceptible of Friendſhip, is, becauſe proud and haughty SCORNER is his Name, becauſe he dealeth in proud WRATH. As Virtue is the BASIS or Foundation of all true Friendſhip, ſo Vice is the Death of it. Anger, proud Anger eſpecially, is a fruitful Source of Ills; it is an Enemy to Truth, Peace, Candour, Benevolence, and, by Conſequence, is a mortal Enemy to Friendſhip's ſacred Flame. Friendſhip has been call'd a RELIGION that takes its Source from the firſt, and points, like it to HEAVEN, and almoſt in this Scene of Miſery antidates its Bliſs. Miſerable then muſt be the Condition of this proud Man without this BALSAM of Life; becauſe Health is reckon'd a DISEASE, Life DEATH, without the agreeable Society of a Friend.

[170]BUT of this, and ſome other Effects, I ſhall ſpeak, GOD willing, at ſome other Time.

NOW to GOD the FATHER, the SON, and the HOLY GHOST, be aſcrib'd, as is moſt due, all Honour and Praiſe, Might, Majeſty, and Do⯑minion, NOW and for EVERMORE.

SERMON III.

IN two former Diſcourſes upon theſe Words I conſidered, firſt, the ſeveral Cauſes of Pride; which, either upon Account of their uncertain Tenure, or their Unſatisfactorineſs, could not be any proper Foundation for ſuch an Elation of Mind. In the next Place I propoſed to treat of two particular Species of Pride, and their Ef⯑fects. And, laſtly, to conclude with an Exhorta⯑tion to Humility. One Species of Pride, which is Pride in Power, and one Effect of it, namely, its being incapable of Friendſhip, I have already [172]conſider'd. I come now to conſider farther this proud Man in a RELIGIOUS VIEW; and here we ſhall find him behaving after the ſame Manner to his GOD, as he did to his Neighbour. For it may be obſerv'd as an invariable Maxim, that a Man that has not good Principles in Morality, can never have good ones in Religion; and Re⯑ligion, on the contrary, enforced by proper Sanc⯑tions, is the beſt Cauſe of good Morals. The proud Man then cannot be a good RELIGION⯑IST, becauſe a bad MORALIST; and cer⯑tainly, from the Contempt of his Neighbour, there is a natural and eaſy Tranſition to the Contempt of the GOD that made him: And 'tis no wonder, on the contrary, that if he deſpiſes his MAKER and PRESERVER, he, by conſequence, will de⯑ſpiſe thoſe of the ſame Species with himſelf. And if a Man will work himſelf up to ſuch a Pitch of Wickedneſs as to think meanly of GOD'S Handi⯑works, we may eaſily conclude, that whatever comes from GOD will afford Matter for Ridicule to the proud Man. To be a proud Boaſter, an haughty dogmatical Dictator, a proud Reaſoner, [173]and an imperious and abuſive Writer, are Ingredi⯑ents which are almoſt, nay, I may venture to add, altogether eſſential to the Compoſition of this proud Man.

NO Wonder then, that the Contempt of RE⯑VELATION is owing to PRIDE, and that for two Reaſons: Either becauſe, firſt, the proud Man is guilty of great Immoralities; and then 'tis no Wonder that a Religion, whoſe Purity forbids all Irregularities of Soul and Body, ſhould not meet with a good Reception with one that has contracted vicious Habits; and, what is worſt of all, a diſhoneſt Heart. To ſubmit to ſuch a Re⯑ſtraint; which contradicts the immoderate Sallies of indulg'd Paſſions, and commands him not to ſet up his HORN, nor a STIFF NECK; and likewiſe that he ſhould not be high-minded, but fear; ſhews, as he erroneouſly thinks, an abject Meanneſs of Soul: not conſidering, that to act vi⯑ciouſly, is to act meanly; and to contemn what GOD has given us for a RULE of Life, is to ſet up Weakneſs in oppoſition to OMNIPOTENCE, [174]and human Folly in contradiction to infinite WISDOM. Or,

Secondly, THIS proud Man deſpiſes Revelation, becauſe he thinks Reaſon is able to bring him to Happineſs. Now, if we conſider the Strength of human Reaſon ſince the Fall of Man, we ſhall find it a bad PILOT; Heathen Ignorance, Heathen Superſtition, and Heathen Follies, are a demonſtra⯑tive Evidence of its profound Darkneſs: and if it was not ſufficient to direct them to an happy Im⯑mortality, how ſhould it direct us, ſince all are not^* Philoſophers, to the glorious Manſions of the JUST? and if it does but ſee thro' a GLASS darkly, even when illuminated by Revelation, certainly when unaſſiſted it muſt be only the Glim⯑mering of Light, and muſt reſemble the LIGHT⯑ENING; which, as it pierces thro' a denſe dark CLOUD, only ſerves to make the Darkneſs viſible, [175]and the Horror of it more horrible. Thus Rea⯑ſon, at the ſame Time that it affords the Under⯑ſtanding a little Light, evidences likewiſe its want of it. Can we then be proud of this boaſted Reaſon, which is Darkneſs, when compared to the Light of the GOSPEL? Or, is it not reaſonable that it ſubmit to that which GOD has declared, by SIGNS and WONDERS, to be his WILL? Does it not daily prove its own Weakneſs, and the Darkneſs that it is involv'd in, by a thouſand Inſtances? Is it not daily overturning old HYPO⯑THESES, and framing new ones? Is it not often loſt in Doubt and Conjecture? And has not DOUBTING been a Science? What has Reaſon then in it, that we ſhould admire it to our Deſtruc⯑tion? Is not thus to admire it, like preferring a TAPER to the Light of the SUN? Such a Pre⯑ference brings the romantick DUNGEON into our View, in the Middle of which is a Taper burning, which only diſcovers the gloomy Horror of the Place, and the Confuſion and indiſtinct Appear⯑ance of Objects: Or rather, it reſembles the poe⯑tical DESCENT into the infernal REGIONS; [174] [...] [175] [...] [176]where the Ghoſts, Spectres, Gorgons, Hydras, and Chimeras, glide along juſt diſcernible; the pitchy Darkneſs, interſperſed with faint Rays of Light, adds Horror to the Scene, by making, if I may be allow'd the Expreſſion, the Darkneſs viſible. Thus is Reaſon: It conſiſts of Light and Shade; but its ſhadowy Parts, like thoſe of a melancholy Repreſentation, are predominant: it ſees indiſtinct⯑ly, apprehends ſlowly, and, for the moſt part, judges erroneouſly. To aſcribe then too much to Reaſon, in Diſparagement of Revelation, not only diſcovers Pride, but demonſtrates likewiſe the Per⯑verſeneſs, as well as Ignorance, of human Nature. And certainly to glory in that, whoſe Imperfec⯑tions the Writings of all Ages fully evince, ſhews, that one cannot boaſt of Weakneſs and Infirmities without incurring the Cenſure of having a weak Underſtanding. One might imagine, that Rea⯑ſon would mortify our Pride; ſince all the Errors, all the Follies, committed either in Thought or Action, may be attributed to Reaſon: So true is the Obſervation of the SCHOOLMEN, That the [177]Act of the UNDERSTANDING preceeds that of the WILL.

THESE are the common Effects of Pride in one ſort of Men: But if we take a View of ano⯑ther ſort and its Effects, which I propoſed to treat of, we ſhall find it the Reverſe of the former. This is with great Propriety term'd PRIDE that will LICK the DUST: that is, it will ſubmit to a mean unbecoming Behaviour, ſo that it may, by that Means, raiſe itſelf to a greater Height. It can be ſupple and cringing to any that can do it a Ser⯑vice; but, when the Service is done, it can as rea⯑dily diſavow it: It can appear in any Shape, and be⯑come all Things to all Men, that it may gain ſome to its Intereſt: It can, like that cunning greedy Animal, the HYENA, when it wants to make a Prey, ſeign the diſtreſs'd Tone of Voice by way of Decoy. It appears under the Maſk of Friend⯑ſhip, and diſcovers itſelf in gentle Smiles, obliging Geſtures, and complaiſant Profeſſions of good Of⯑fices. Thus the gilded Pill of Inſinuation goes ſmoothly down, and proves in the End rank Poi⯑ſon [178]to thoſe that are ſo unfortunate as to ſwallow it: For 'tis certainly true that thoſe who are ſo weak as to ſuffer themſelves thus to be impoſed upon, are ge⯑nerally contemn'd and ridicul'd by the very Perſons that made Uſe of them as the Inſtruments of their Ambition. And when we have a full View of ſuch Perſons in Power, and ſee them arriv'd at the Height of their moſt ſanguine Hopes, we cannot help com⯑paring them to gaudy BUTTERFLIES, that un⯑dergo ſeveral Changes of their Condition before they appear in their variegated Plumage; and as the Progreſs of the latter thro' their ſeveral States, before they arrive at any tolerable State of Perfec⯑tion, is abject and grovelling: ſo, thoſe mean Can⯑didates for Honour and Preferment aſcend Step by Step thro' a tedious Chain of Meanneſſes; and before they can be Men in Power, they muſt be the Tools and Inſtruments of Ambition; and often⯑times to be thorough-paced VILLAINS is the only Recommendation for them to a POST of HONOUR. Thus mean Condeſcenſions and cri⯑minal Compliances are made, that Men may gain the higheſt Spoke in the WHEEL of FORTUNE: [179]not conſidering that ſuch an Eminence requires a ſound Head, and a particular Firmneſs of Soul; otherwiſe a Giddineſs may ſeize them, and tumble them to the loweſt Spoke, to their own Confuſion, nay, perhaps Deſtruction, and Joy of the gazing Multitude.

BUT this ſort of PRIDE is oftentimes more eminently criminal than the former, becauſe 'tis particularly guilty of that foul Crime of IN⯑GRATITUDE. It wears a MASK, till it has gain'd the full Completion of its Deſires; but when that is once gain'd, it no longer appears under a borrow'd Shape, but ſhifts the Scene, and re-aſſumes the true Character. Hence is it that Riches and Power are ſaid to diſcover the MAN: then he is at Liberty to act as Inclination dictates; whereas before, Narrowneſs of Circumſtances, and a contracted Sphere of Action, were terrible Ob⯑ſtacles in the Ways of Vice. Experience confirms this. If we take a View of Mankind, the younger Part eſpecially, that abound in Riches, we ſhall ſee them, not like EPICURUS, given to a con⯑templative [180]Life; but, like his FOLLOWERS, im⯑mers'd in Voluptuouſneſs, ſunk in Pleaſure, and ſwimming down the Current of Inclination. If then you would know Mankind, grant them the full Extent of their Wiſhes, and then you will ſee a new ſort of Inclinations in the Bud, and gra⯑dually branching themſelves out to an immoderate Height, unleſs timely check'd in their Growth by Diſcretion. So true is the Obſervation, that the Vices of a great many are not of an enormous Size, becauſe they occupy but a low Station in Life. Something ſimilar to this is produced in the SERPENT: Winter congeals its Poiſon, and hinders its malign Influences; but, when the Sum⯑mer appears, it diſſolves the Poiſon, and makes it pernicious in its Operations. No Wonder then that Pride is the Spawn of Riches and Power, and that Ingratitude takes its Riſe from Pride; ſince it thinks it demeans itſelf prettily, if it pays or owns an Obligation, eſpecially to Perſons of no Figure. It thinks its eminent Station a ſufficient Security againſt Inſult, and that its Riches can ward off any Blow that is aim'd at it on account of its Ingra⯑titude. [181]Hence this Vice is the Child of Pride, and nurs'd by Riches. Both of them are to the MIND, what VERNAL SHOWERS are to the EARTH; each contributes to the Nouriſhment of its reſpective Plants; and at the ſame Time that ſome of a good Quality thrive, others either un⯑profitable, or of a noxious Nature, ſwell into an immoderate Size: and it is not ſurprizing if Ingra⯑titude ſhoots up its Head in a luxuriant Soil, when foſter'd by a genial Warmth. And if it does ſpring up, as Experience ſhews it too often does, it proves the moſt deteſtable of all Vices; becauſe to it, as to one common Centre, the other Vices incline: but, more particularly, Breach of Faith, Breach of Friendſhip, Injuſtice, Oppreſſion, and, what is worſt of all, Murder oft concludes the black Catalogue, and ſhuts the diſmal Scene. Since there is ſuch a Connection in Vice, and more emi⯑nently in this, 'tis no Wonder that the AN⯑CIENTS honour'd Ingratitude with a particular Mark of Diſtinction, to denote at the ſame Time the unnatural Offence, and alſo their Abhorrence of it.

[182]BUT Ingratitude is not the only Vice that at⯑tends this ſort of Pride. IMPUDENCE, with its HANDMAIDS, Intemperance and Unclean⯑neſs, are generally Attendants upon it. For Pride in Power cannot brook a Contradiction to its Inclinations; if it ſhould, it would argue want of Power to compaſs what Inclination prompted to: not conſidering, that a bad Inclination thwart⯑ed, tends toward the Conqueſt of ourſelves; than which nothing is ſo difficult, and at the ſame Time ſo honourable. But this ſort of Pride generally behaves with the ſame inherent Meanneſs when in Power, as when in its Riſe; and if it could put off all Modeſty in its Dawnings of Power, it is not ſtrange if it diſplays itſelf in Scenes of Lewdneſs, when Power is added to Inclination.

AND as this ſort of Pride is ungrateful and de⯑bauch'd in its Practice, ſo is it envious at another's Succeſs. Superior Merit either in Action or Con⯑duct, ſuperior Fortune, or ſuperior Titles, or a Prince's Favour, are ſufficient Motives to Envy. The Deſire of raiſing himſelf to the State of Su⯑periority, [183]without ſufficient Abilities to enable him to do it, is the very Cauſe of an envious Man; and the very Knowledge of another's larger Talents, is oft the Object of Envy; becauſe ſometimes from Superiority of Abilities, one may, with ſome De⯑gree of Certainty, predict another's future Emi⯑nence in Life. This perhaps might be MORDE⯑CAI'S Caſe; otherwiſe what Reaſon had HAMAN to be diſcompos'd at the Behaviour of a Man ſo much beneath him. The Reaſon indeed is ſaid to be this; MORDECAI would not pay him a proper Deference; he neither ſtood up, nor moved for him; therefore was he under HAMAN'S great Diſpleaſure: and tho' HAMAN enjoyed the greateſt Honours, the greateſt Riches, and was bleſs'd with a Multitude of Children, yet, conti⯑nued he, all theſe avail me nothing ſo long as I ſee MORDECAI ſitting in the King's Gate. Be⯑ſides the Contempt ſhewn by this JEW to the King's Prime Miniſter, there muſt be ſome other Reaſon why this proud Man could not bear a Sight of MORDECAI; he hated him probably for his open Contempt, envy'd him by reaſon of his Relation [184]to the Queen, and becauſe he ſeem'd to have Qualifications ſufficient to enable him to ſupplant HAMAN in the Royal Favour. If this was not the Caſe, why was Haman's Wrath ſo violent, as not only to thirſt after the Blood of MORDECAI, but likewiſe the Blood of all the JEWS? A little Contempt, one would imagine, could not do all this; I ſhould rather ſuppoſe this proud Man painted his own Downfal, and the Riſe of MOR⯑DECAI, in his Imagination: This melancholy Conſideration might make him envious; Envy would naturally make him hate; and Hatred might hurry him on to deſire the utter Extirpation of the JEWS. Not ſo the generous SPARTAN; he was glad to know that there were brave Men in the City beſides himſelf. Great and good Men have a benevolent Diſpoſition; and as they are good themſelves, they love to ſee it in others, and are ready to forward others too in their ſeveral pro⯑ſperous Purſuits in Life. Whereas Envy is a bit⯑ter Enemy to another's Fame; and as in NATU⯑RAL BODIES there is required a Fitneſs to re⯑flect the Rays of Light; ſo in the HUMAN [185]SOUL it is requiſite that there ſhould be a fit Diſ⯑poſition to receive the Brightneſs of another's Fame; otherwiſe it will be ſuſceptible of that odious Paſſion, Envy, which generally throws a Shade over the bright Parts of another's Character, like OPAQUE BODIES that ſuffocate the Rays of LIGHT; and as every SHADOW owes it Birth to Light, ſo Fame, true Fame eſpecially, produces Calumny and Cenſure.

BESIDES the before-mentioned Effects, I might here mention, that Pride is often the Cauſe of INFIDELITY; becauſe firſt Pride occaſions an Affectation of Singularity, which is wont to take much with ſuch Perſons as deſire to be diſtinguiſh'd by being thought to have a greater Share of Pene⯑tration than other Men.

AND, ſecondly, becauſe it raiſes a Deſire of being independent and uncontroulable by any one. When this meets with Perſons of an imperious Temper, as all proud Men generally are of ſuch a Temper, it is a ſtrong Temptation to Scepticiſm [186]and Infidelity. But as this would carry me be⯑yond my preſent Purpoſe, I ſhall, as I propoſed in the laſt Place, conclude with a ſhort Exhorta⯑tion to HUMILITY.

WHEN I recommend this Virtue to the World, I would not be ſo underſtood as to recommend all kinds of Humility. There are two ſorts, of a de⯑generate Nature. The firſt reſpects our Behaviour to Man; to whom we may attribute too much, and too little to ourſelves. This may be of dan⯑gerous Conſequence to our Integrity; becauſe, if we ſuffer ourſelves to be directed entirely by others, we may often meet with ill Adviſers, and conſe⯑quently with ill Advice. If, in religious Matters, eſpecially where Reaſon may be ſafely appeal'd to, we will not make Uſe of our own Reaſon, but the Reaſon of others, 'tis no Wonder that ſome amongſt us make SHIPWRECK of their FAITH, and deny even the LORD that bought them. For the thinking too little, as well as too much of hu⯑man Reaſon, is equally dangerous, and opens [187]a wide Gap to Errors both of Principle and Practice.

THE ſecond reſpects the great Author of our Being, whom ſome have painted as enthron'd in terrible Majeſty and Splendor, not to be approach'd in Prayer by any Mortal; and ſince he is not im⯑mediately to be apply'd to, Interceſſors have been invented that ſhould convey their Petitions to the Throne of GRACE. This is degenerating into HEATHENISM, and is an Introduction of a Plurality of Gods; becauſe, to apply the Attributes of GOD to Creatures, is to make Gods of thoſe Creatures; and conſequently is both robbing GOD of his Honour, and likewiſe making his Work⯑manſhip upon a Level with him. This Behaviour is particularly inveigh'd againſt by St PAUL, when he ſays, ‘Let no Man beguile you of your Re⯑ward by a voluntary HUMILITY, and wor⯑ſhipping of ANGELS.’ This Command of the APOSTLE is confirm'd by Reaſon; becauſe it is abſurd to offer up Prayers to Beings of a li⯑mited Nature, who can be ſuppos'd neither om⯑nipreſent [188]nor omniſcient, and therefore cannot be the proper Objects of our Addreſſes.

TRUE Humility then is of a different Nature from the beforementioned ſorts; it relates to GOD and our NEIGHBOUR. That which relates to GOD conſiſts in a due Senſe of our own Meanneſs and his Excellency; which produces in us a lowly and unfeigned Submiſſion to his Will: And that which has reference to our Neighbour, conſiſts both in having a mean and low Opinion of our⯑ſelves, and alſo in being content that others ſhould have ſo of us: The firſt of theſe is contrary to Pride, the other to Vain-glory, which is always an Attendant upon Pride. As the Practice of this Virtue contributes greatly to our preſent as well as future Happineſs; as it comes ſtrongly recom⯑mended to us by the Doctrine and Example of the BLESSED JESUS, who was meek and lowly of Heart, why ſhould it be any longer thought a Meanneſs to behave with Humility? Dare the proud and haughty SCORNER ſay that 'tis MEAN to imitate a GOD? So much every proud Man [189]avows that will not follow the great Pattern of Humility propos'd in the GOSPEL. Such de⯑clare themſelves not only the Enemies of GOD, but likewiſe of Mankind; becauſe no human So⯑ciety can ſubſiſt happily without Humility; and becauſe this eminent Virtue is the very Baſis and Support of all as well ſocial as religious Virtues.

WHOEVER is humble, is likewiſe meek, is benevolent, is beneficent; his Years paſs on with Pleaſure, and fly ſoftly away; being accompanied with the kind Wiſhes of his Fellow Creatures, and the pleaſing Conſciouſneſs of a well-ſpent Life. Theſe ſerve both for Ballaſt and a pleaſing Gale, to waft the HUMAN BARK ſafe through the Storms of Time, till it arrives at the STILL Ocean of Eter⯑nity; where SAINTS and ANGELS are ready to HAIL him welcome to the happy and eternal Shore.

WHEREAS Pride is accompanied with Shame and Contempt in this gloomy and melancholy State of Things; and when it has paſs'd the Confines of [190]this World, it muſt be conſign'd over to thoſe un⯑happy and diſmal Manſions, where the PROUD Contemners of Heaven, the Devil and his impious Adherers, reſide in perpetual Anguiſh.

WHICH, that all of us may avoid, may GOD of his infinite Mercy grant, &c.