own cafe; for certainly we have many of those marks of ruin among us, which did foretel the deftruction of the Jewish church and nation; horrible profanenefs and contempt of religion, divifion and animofities to the highest degree, and an univerfal diffolutenefs and corruption of manners. And why fhould we, who do the fame things, think ourfelves exempted from the fame fate? What can we expect, but that God fhould deal with us, as he did with them, take away the kingdom of God from us, and give it to a nation that will bring forth the fruits of it? The condition of this great promife here in the text, to the Paftors and Governors of the Chriftian church, is the faithful execution of their commission; if they do fincerely endeavour to gain men to the belief and practice of Chriftianity, Chrift hath promifed to be with. them. The performance of this condition doth primarily concern the chief governors of the church, and next to them the minifters of the gofpel in general, that they fhould be diligent and faithful in their respective tations, teaching men to obferve all things, whatsoever Chrift hath commanded. And if we would make this our great work, to inftruct our refpective charges in the neceffary doctrines of faith, and the indifpenfable duties of a good life, we fhould have far lefs trouble with them about other matters. And that we may do this work effectually, we must be serious in our inftructions, and exemplary in our lives. Serious in our inftructions; this certainly the Apostle requires in the highest degree, when he chargeth minifters, fo to speak, as the oracles of God to which nothing can be more contrary, than to trifle with the word of God, and to fpeak of the weightieft matters in the world, the great and everlafting concernments of the fouls of men, in fo flight and indecent a manner, as is not only beneath the gravity of the pulpit, but even of a well-regulated ftage. Can any thing be more unfuitable, than to hear a minifter of God from this. folemn place, to break jefts upon fin, and to quibble upon the vices of the age? This is to fhoot without a bullet, as if we had no mind to do execution, but: only only to make men fmile at the mention of their faults; this is fo naufeous a folly, and of fo pernicious confequence to religion, that hardly any thing too fevere can be faid of it. 66 And then if we would have our instructions effe&tual, we must be exemplary in our lives. Ariftotle tells, that the manners of the fpeaker have κυριοτάτην πίσιν, the most fovereign power of perfuafion. And there fore Cato puts it into the definition of an orator, that he is vir bonus, dicendi peritus, "a good man, and an eloquent speaker. This is true as to all kinds of perfuafion; the good opinion which men have of the fpeaker, gives great weight to his words, and does ftrangely difpofe the minds of men to entertain his counfels. But the reputation of goodness is more especially neceffary and ufeful to those whofe proper work it is to perfuade men to be good; and therefore the Apoftle, when he had charged Titus to put men in mind of their duty, he immediately adds, in all things fhewing thyself a pattern of good works. None fo fit to teach others their duty, and none fo likely to gain men to it, as those who practise it themfelves; because hereby we convince men that we are in earnest, when they fee that we perfuade them to nothing, but what we choose to do ourselves. This is the way to stop the mouths of men, and to confute their malice, by an exemplary piety and virtue. So St. Peter tells us, 1 Pet. ii. 15. For fo is the will of God, that by well-doing ye put to filence the ignorance of foolish men. SER SERMON CXXV. The difficulties of a Chriftian life confidered. LUKE xiii. 24. Strive to enter in at the ftrait gate; for many, I fay unto you, will feek to enter in, and shall not be able. T 2 Here are two great miftakes about the nature of religion, equally falfe, and equally pernicious to the fouls of men: and the Devil, whofe great defign it is to keep men off from religion by any means, makes ufe of both these mistakes, to ferve his own purpose and defign upon the feveral tempers of men. Thofe who are melancholy and ferious, he difheartens and difcourageth from attempting it, by the extreme trouble and difficulty of it, reprefenting it in fo horrid and frightful a fhape, incumbered with fuch difficulties, and attended with fuch troubles and fufferings, as are infuperable, and intolerable to human nature; whereby he perfuades men, that they had better never attempt it, fince they may defpair to go through with it. On the other hand, those who are fanguine and full of hopes, he poffeffes with a quite contrary ap prehenfion; that the business of religion is fo fhort and easy a work, that it may be done at any time, and if need be, at the last moment of our lives, though it is not fo well to put it upon the laft hazard, and by this means a great part of mankind are lulled in fecurity, and adjourn the business of religion from time to time; and because it is fo eafy, and fo much in their power, they fatisfy themselves with an indeterminate refolution to set about that business some only to make men fmile at the mention of their faults; this is fo naufeous a folly, and of fo pernicious confequence to religion, that hardly any thing too fevere can be faid of it. And then if we would have our inftructions effe&tual, we must be exemplary in our lives. Aristotle tells, that the manners of the fpeaker have κυριοτάτην πίσιν, the most fovereign power of perfuafion. And there fore Cato puts it into the definition of an orator, that he is vir bonus, dicendi peritus, "a good man, and an eloquent speaker.' This is true as to all kinds of perfuafion; the good opinion which men have of the fpeaker, gives great weight to his words, and does ftrangely difpofe the minds of men to entertain his counfels. But the reputation of goodness is more efpecially neceflary and ufeful to those whose proper work it is to perfuade men to be good; and therefore the Apoftle, when he had charged Titus to put men in mind of their duty, he immediately adds, in all things fhewing thyself a pattern of good works. None fo fit to teach others their duty, and none fo likely to gain men to it, as thofe who practise it themfelves ; because hereby we convince men that we are in earnest, when they fee that we perfuade them to nothing, but what we choose to do ourselves. This is the way to stop the mouths of men, and to confute their malice, by an exemplary piety and virtue. So St. Peter tells us, 1 Pet. ii. 15. For fo is the will of· God, that by well-doing ye put to filence the ignorance of foolish men. SER SERMON CXXV. The difficulties of a Chriftian life confidered. LUXE xiii. 24. Strive to enter in at the ftrait gate; for many, I fay unto you, will feek to enter in, and shall not be able. T Here are two great miftakes about the nature of religion, equally falfe, and equally pernicious to the fouls of men: and the Devil, whose great defign it is to keep men off from religion by any means, makes ufe of both these mistakes, to ferve his own purpose and defign upon the feveral tempers of men. Thofe who are melancholy and ferious, he difheartens and difcourageth from attempting it, by the extreme trouble and difficulty of it, reprefenting it in fo horrid and frightful a fhape, incumbered with fuch difficulties, and attended with fuch troubles and fufferings, as are infuperable, and intolerable to human nature; whereby he perfuades men, that they had better never attempt it, fince they may defpair to go through with it. On the other hand, thofe who are fanguine and full of hopes, he poffeffes with a quite contrary apprehenfion; that the business of religion is fo fhort and eafy a work, that it may be done at any time, and if need be, at the last moment of our lives, though it is not fo well to put it upon the laft hazard, and by this means a great part of mankind are lulled in fecurity, and adjourn the bufinefs of religion from time to time; and because it is fo eafy, and fo much in their power, they fatisfy themselves with an indeterminate resolution to set about that business some |