Pomp, and tells us, that Solomon in all his Glory was not arrayed like a Lily of the Field.

These are the chief Doctrines of Chrift's Sermon on the Mount, and fhou'd be always the Pattern of ours. We fhou'd recommend to our Hearers Meekness and Patience, Diligence and Honefty, Temperance and Sobriety, Modefty and Godlinefs, a love of their Duty, a love of Juftice, a love of Truth, a love of their King, a love of their Country, and a general love for all Mankind. This will make them Doers of the Word, as well as Hearers. It was this Application of Precepts to Life, which feemed to be the chief Intent of David's Difcourfes; who always ftudied, that the Teftimonies of the Lord might not only be his Delight, but his Counsellors too. This is the Defign of Solomon's Inftructions to us in his Proverbs, where he carries all his Precepts into Life, and fpeaks to us in the voice of Wisdom, and like a good Preacher ftill teacheth the People Knowledge. And St. Paul's two Epiftles to Timothy are ftrowed with fuch Rules and Doctrines, as fhou'd be inculcated by every Preacher, for he seems to have writ them for reproof, for correction, for inftru&ion in righteousness.

And we may obferve, that in other Places he proposes to us the tender Manner in which we shou'd inftruct, and in which, we fhou'd reprove. Rebuke not an Elder, fays he, but entreat him as a Father; and fometimes he declares that the Servant of the Lord must be gentle unto all Men, in patience and meekness inftructing thofe that oppofe themselves From whence we fhou'd learn not to fharpen our Difcourfes with perfonal Reflections, nor mingle out private Paffions with the Gospel; but always fhew forth the Heinoufnefs of the Sin, without feeming to know the Sinner. This is speaking to the Hearts of all the like Offenders, and correcting the Sinner without upbraiding him. St. Paul therefore feldom carries the Reflection fur

ther,

ther, than, Thou art inexcufable, O Man, whoever thou art, that doeft the fame thing.

And if the Elders fhou'd be treated with fo much Reverence, we thou'd certainly never put forth our felves in undecent Reflections on those that are Princes and Rulers of the People. Open Railings, harsh Cenfures, evil Surmises, and unjuft Infinuations of Faults in others, do not become us in any Place, and much lefs in the House of God, and when they are levelled againft our Rulers, and fuch as are in Authority over us. For, these forts of Reproofs and Corrections are only intended to fteal away the Heart of the faithful Subject, and inflame the Minds of the Weak and the Ignorant; for which Reason such Infinuations are highly Criminal; and thofe cunning Perfons that utter them, are fomething like Sampfon's Foxes, which carried their Firebrands into the neighbouring Fields, and were as Torches in the midst of the Sheaves. For the chiefeft Purpose of thefe Preachers, is rather to inflame than inftruct the Hearers; and as they are Criminal under the Chriftian Difpenfation, which forbids us to Speak evil of Dignities; fo in the Jewish State, they wou'd, in fome fense, have been thought guilty of a Breach of that Law of Mofes, which forbids any one to kindle a fire on the Sabbath-day.

How far different from this is the Doctrine of St. Paul, who fuppofes a loyal Heart and a dutiful Affection in every Subject; and therefore exhorts Timothy, that firft of all, fupplications, prayers, interceffions, and giving of thanks, be made for all Men, for Kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and bonefly.

From whence we may learn, that he does not lead us into Difputes concerning the Power of Kings, and the various Forms and Methods of Government; but only bids us pray for Kings, and those that are in Au

thority

thority under them; concluding with himfelf, that Prayer is an immediate Addrefs to God, which muft be therefore fincere and unfeigned; and when it is made for a King or a Prince, the Intention of it must certainly imply a loyal Difpofition of Heart and a willing Obedience antecedent to it; and St. Paul himself feems to aflure us that the Effects of it will be Quietnefs and Peace, and Godliness and Honefly.

Thefe are the great Benefits of Practical Difcourfes: Therefore I fhall proceed, in the Third place, to fhew, That we ought to continue in taking Heed unto our felves, and in taking Heed unto our Doctrine.

Nothing but the continuance in Well-doing, can make it the act of a fteady, rational, well-weighed Mind. Chance may produce a good Action, or Fear may reftrain us from doing an evil one. Private Views, or the defire of Pleafing for a certain time, may force us into a temporary Goodness; but whatever flows from it will be rather esteemed a virtuous Act, than Virtue it felf; for it certainly wants the continuance of it to make it truly good and laudable. Therefore the Teftimony of good Men is required of us, before our Admiffion into Holy Orders: And the time specified denotes not only a virtuous Life and a fober Deportment at that Juncture, but fome Tears continuance of it; fo that it may rather appear to the World as a fettled habit and continuance in Virtue, than any forced reftraint on our Morals; and may rather be thought a natural Difpofition, than any artful Difguife of our felves. And when we are ordained to the Holy Function, the Obligation to a further continuance in Virtue ftill grows more ftrong and forcible upon us: And altho' we do not daily require the Teftimony of Men, yet we fhou'd ftill continue in the Practice of Virtue, as if we daily wanted their Teftimony. For all Mens private Thoughts bear their inward Teftimony to our Actions; and altho' they do not openly declare their Judgement

of

of us, yet in the fecret tribunal of their own Hearts they are always ready to excufe or condemn us.

If we fwerve from our Virtue, and as it were depart from our felves by departing from our former Goodnefs; it fhews either a want of Judgment in taking up our firft Opinions, or a want of Refolution in not maintaining them. It betrays an Unfteadinefs unbecoming a Teacher in that Church which was founded on a Rock. It is a tacit Condemnation of our feives, a Confeffion of Error, or a Coldnefs of Love towards our Saviour. And it is better that we had never known the way of righteousness, than after we have known it, to turn from the holy Commandment delivered to us, and practis'd by us. For this is lofing those things which we have already wrought, and subjecting our felves to the Scorn of Men, and to all the Anxieties of a doubtful Mind. We may further obferve, that God is unchangeable, and cannot be pleafed with any evil Change in his rational Creatures. An uniform Goodness bears some resemblance to the Divine, which is a conftancy in fhewing Mercy, and one perpetual A&t of Goodness. And if we endeavour to continue in Well-doing, we fhall perfect our felves, and rife by degrees from Strength to Strength, and daily add Virtue to Virtue. Therefore we fhou'd be regular and conftant in the Practice of it, and it fhou'd be uniform in all its Parts ; for any one Deficiency, any one faulty Circumstance, deftroys the Value of a good Action, and takes off the fweet favour of it. It is as a poor little Fly, which corrupts and destroys a whole Box of precious Ointment.

We cannot but take notice, how all other Beings in the World proceed in a regular and uniform Courfe; the Sun keepeth his appointed Seafons, and obferveth the time of his going down. The Rivers flow on in their wonted Channels,and every thing that acts naturally,acts uniformly. Motion will endeavour to continue it self:

C 2

what

whatever is at Reft, will endeavour to continue in a ftate of Reft. And fhall Man alone be various in his Ways? Shall his Goodness be nothing more than a morning cloud, or the early dew, that goeth away? or fhall he that was formerly virtuous, ceafe at any time from virtuous Actions, when the very Practice of them will ftill render them more practicable? This is an Irregularity very unbecoming a Rational Creature, which loves an Uniformity in all other Beings, and is always pleased with the Beauty of it. Therefore let us not vary from our felves, but continue in the Practice of Virtue, and in found Faith, grounded and well fettled, that we may not at any time be moved away from the hope of the Gospel.

It may be faid indeed, that Man is fo far different from himself, that in the progrefs of Years, every different part of Life brings a new Character with it, and raises up a Set of new Paffions, and produces new Inclinations and Tempers. But altho' we are in a changeable state, yet Functions and Offices are fomething permanent; they are Characters which are affix'd to Life, and continue with it. And therefore as the Duties of the Function remain the fame, fo the Performance of them fhou'd continue the fame. This is a perpetual demand on our Office, which always requires a uniform Practice fuitable to it. Therefore as Our Office and its Duties, when joined together, are very pleafant and lovely in our Lives; fo we fhou'd take care that they fhou'd never be divided to the end of them; that even then our Works may follow us.

And if we fhou'd continue in Virtue and Goodness, we fhou'd certainly continue in good Doctrine. If we rested only in the Traditions of Men, we might be de ceived in the Delivery of them, and fometimes perhaps vary from our felves, and fwerve from our Doctrine. But fince the Scriptures are delivered down to us in Writing; the Words eafy, and the Doctrines fix'd;

We