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T H E WORKS Of the Mott Reverend Dr. John Tillotfon, L A T E Lord Archbiíhop of C A N T E R B U RY: CONTAINING Two Hundred Sermons and Di fcourfes, On SEVERAL OCCASIONS. To which are Annexed, P R A Y E R S Compofed by him for his own Ufe. AD i s couR s E to his Servants before the S A C R A M EN T. And a Foam of PRAYER Compofed by him, for the Ufe of King William; Being AL L that were Printed after his Grace's Deceafe; now Collected into Two Vo L U M ES. TOGETHER WITH TABLES to the Whole: One of the Texts Preached upon. Another of the Places of Scripture occaftonally Explain' d. A Third, An Alphabetical Table of Matter. Publiíhed from the Originals By RALPH BARKER, D. D. Chaplain to his Grace. VOLUME the Firíl. L O N D O N: Printed forWilliam Rogers, Timothy Goodwin, Benjamin Tooke, and 5iohn Pemberton, in FleetJireet. john Nicholfon in Little-Britain, and 3acob Tonfon, in the Strand. MDCCXII.
IMPRIMATUR, Fehr. i 6. z6g<. Tho. Cantuar.
T O His SACRED MAJESTY King WILLIAM, T H E S E SERMONS ARE Molt humbly Dedicated, By the Author's Relict, Elizabeth T"illotfon.
THE PUBLISHER TO THE READER. 4 SHE AUTHOR of thefe Sermons was fo well known particularly for his moft Excellent and Ufeful Difcourfes from the Pulpit, that 1 fhall not attempt, by any thing I can fay, to recommend -them to the niblick. I know very well, they have already that Credit in the World, which will render any Apologie needlefs ; efpecially when, by this Publication ofthem, they (hall fpeak for themfelves. I think it requifite, only to cure the Reader, That they are what they pretend to be, the genuine Works of that Great Man. Whil I had the Happinefs of Converfing with him, he was pleas'd (at my Requeft) to inftruc`l me in the Chara- der in which he wrote all his Sermons ; and fome ofthefe now Publifhed, having been Tranfcribed by me fome Tears fence, were found amongft his Papers, CorreCled with his Own Hand. By what he had been pleas'd to fay, that I was Mailer ofhis Character, and by the few Errata he obferv'd in my fir ft Performance, Iwas encouraged to fit about this Work ; in Which, I can folemnlyprofefs, that Ihave obferv'd a Reli- gious Care and Striclnefs, neither to omit nor add any thing, but an o% a the, or the like, when the Senfeplainly required it ; and of that too I have given Notice, by affixing this Mark (") upon the VVord which I did not find in the Ori- ginal ; fo that the Reader ii left tojudge ofthe Fitnefi offuck Additions; which, after all, are fo very few and inconfide_ rable, as fcarcely to deferve this Notice; only that he might be fttisfj'd (in cafe the Printer do his Part,) that he bath here, what
PREFACE. what he expeí"fs, a perfea Tranfcript of thefe Sermons ; and in them a true and lively Strain ofChrifrian Piety and EIo- quence, fo fitted to all Capacities, that I cannot but hope, all that (hall read them will be the better for them, even thofe not excepted cif there be any filch) who may have enter- tain'd any unreafonable Prejudices againfl them, or their moll Reverend Author. I have always thought, and often Paid it, that ifany were leaven'd with Prejudice againfi Him, they were, to be fure, fach as did not know him ; and the farther Igo inhis Wri- tings, the more I am affUred that it muff be fo. But becaufe the Sermons themfelves, to which I refer, are notyet all of them Publifhed, I mull leave this to the judgment of the im- partial Reader, when the whole(hall beftnifh'd, which is da. ftgn'd with all convenient Speed. Lambeth, April 2, 1695. Ra. Barker. The BOOKSELLERS to the READER. THIS is the Preface of Dr. Barker, which he prefix'd to the Firft of the Fourteen Volumes in Oftavo ; and the Reception they have all met with in the World, (bows he was very juft in his Charaéter. The whole Two Hundred Sermons and Difcourfes, you have now in thefe Two Volumes in Folio ; all the Indexes carefully examin'd and fitted to the Pages, which were defeElive in force of the Oftavo Volumes, efpecially the Eleventh. Thefe, with Fifty-four Sermons and Difcourfes, and the Rule of Faith, in An- fwer to Mr. Serjeant's Sure Footing, Publifb'd in his Grace's Life-time, and [nce fix times Re-printed in Folio, male Three Vo- lumes ; and are all his Works ever extant. THE
i THE TEXTS OF EACH SERMON in this VOLUME SER M. I. Of Sincerity towards God and Man. John i. 47. Jefus fan; Nathanael coming to him, andfaith ofhim, Behold an Ifraelite indeed, in whom is no Guile. Page I S ERM. II. The Excellency of Abraham's Faith and Obedience. Heb. xi. 17, x8, 19. By Faith Abraham when he was tried offered up Ifaac : and he that had received the Promifes offered up his only begotten Son: ofwhom it was faid, That in Ifaac 'hall thy Seed be called : accounting that God was able to raife him up, even from the Dead ; from whence alfo he received him in a Figure. p. II SERM. III. Mofes's Choice of Afliifed Piety, rather than a Kingdom. Heb. ii. 24, 25. By Faith Mofes, when he was come to Tears, refufed to be called the Son ofPharaoh's Daughter ; chufing rather tofuller Affidion with the People ofGod, than to enjoy the Pleafures ofSin for a Seafon. p. 2I SER M. IV. V, VI, VII, VIII, IX. Of Conftancy in the Pro- feflion of the True Religion. lieb. x. 23. Let us hold fafl the Profegon ofour Faith without wavering; for he is faithful that promifed. P. 30, 36, 43, 50, 58, 66 S ER M. X. The Chriflian Life, a Life of Faith. Cor. y. 7. For we walk by Faith, not by Sight: P. 74 S E RM. XI. The Danger of Apoflacy from the True Religion. Heb. x. 38. But if any Man draw back, ny Soul fhall have no Pleafure in him. p. 81 S ERM. XII, XIII. Of Self-denial, and Suffering for Chrift's Sake. Matth. xvi. 24. Then Paid Jefiss unto his Difciples, If any Man me, let him deny himfelf, and take up his Crofs and follow me. ill come after P.89,96 S ERM. XIV, XV. Good Men Strangers and Sojourners upon Earth. lieb. xi. 13. And confeffed that they were Strangers and Pilgrims on the Earth. p. I03, I To SERM. XVI.
ü The CONTENTS. SERM. XVI, The Prefence of the Mef7ia, the Glory of the Second Temple. Haggai ii. 6, 7, 8, 9. Per thus faith the Lord ofHo/ls, Tet once, it is a little while and I will (hake the Heavens, and the Earth, and the Sea, and the dry Land : And I will 'hake all Nations, and the Refire of all Nations 'Ball come, and I will fill this Houfe with Glory, faith the Lord ofHolls. The Sil- ver is mine, and the Gold is mine, faith the Lord ofHolfs. The Glory of this latter Houfe (hall be greater than of the former, faith the Lord of Halls i and in this Place will Igive Peace, faith the Lord ofHoffs. p. ü6 SERM. XVII, XVIII, XIX. Chrift jefus the only Mediator between God and Men. I Tim. ii. 5, 6. For there is one God, and one Mediator between God and Men, the ManChr/ yefrs; whogave himfelf a Ranfomfor all. p. 125, 131, I 6 SE R M. XX. The general and effeEtual Publication of the Gofpel by the Apoftles. Mark xvi. 19, 20. So then after the Lord bad fpoken unto them, he was received zip into Heaven, and fat on the Right-hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the Word with Signs fòl/owing. P. 144 SE RM. XXI. The Nature, Office, and Employment of Good Angels. Heb. i. s4. Are they 'not all mini/1ring Spirits, fant forth to mini//er far them ìcho fhall be Heirs of Salvation. P. 15= S ERM. XXII. The Reputation ofGood Men after Death:".:. PfaIm cxii. 6. the latter part of the Verle. The Righteous (hall be in everla/ling Remembrance. prt62 S ER M. XXIII. The Duty of imitating the Primitive Teachers, and Patterns of Chriftianity. Heb. xiii. 7. the latter part of the Verfe. Whofe Faith follow, confidering the end of their Converfation. The whole Verle runs thus : Remember them which have the Rule over you, who have fpoken unto you the TVord ofGod ; whofe Faith follow; confidering the end of their Converfatión. p. L68 S ERM. XXIV. The Encouragement to fuffer for Chrift ; and the Danger of denying him. 2 Tim. ii. IT, 12. It is a faithful Saying ;.For if we be dead with him, we fhell alfo live with him : If we fifer, we fhall alp reign with him : If we deny him, he alfo will dery us. P. 575 SERM. XXV, XXVI. Thè Bleffedncfs of. Good Men after Death. Rev. xiv. 1.3. And I heard a Voice from Heaven, flying unto me, Write, Bleffedare the Deadwhich die in the Lord, from henceforth: Tea, faith the Spirit, that they may refffrom their Labours ; and their Works do fóllow them. (p.182, 188 SERM. XXVII.
The CvNT.ENTS. ix "SERM. XXVII. The Vanity and Wickednefs of Honouring Dead Saints, and Perfecuting the Living. Luke xi. 49, 50, 5i. Therefore alfo Paid the Wifdom of God, I will fend them Prophets andApoflles, andfame of them theyfball flay andperfecute : that the Blood of all the Prophets, which was flied from the Foundation of the World, may be required of this Generation ; from the Blood ofAbel, unto the Blood ofZacharias, which perifhed between the Altar and the Temple : Verily I fay unto you, it(hall be required of this Generation. p. 195 S ERM. XXVIII. The Danger of Zeal without Knowledge. Rom. x. 2. I bear them record, that they have a Zeal of God ; but not according to Knowledge. p. 200 S ERM. XXIX. The bell Men liable to the worft Treatment, from Miftaken Zealots. John xvi. 2. They (hall put you out of the Synagogues : Tea, the time cometh, that whofoever killethyou, will think that he cloth God Service. p. 207 S ERM. XXX. The Duty and Reafon of Praying for Governours. . 1 Tim. ii. 1, 2. I exhort therefore, that fir/lofall, Supplications, Prayers, Inter- ceffìons, and giving ofThanks, be made for all Men : for Kings, and for all that are in Authority; that we may lead a quiet andpeaceable Life, in all Godlinefs and 'fondly. p. 214 S ERM. XXXI. The Love of God to Men, in the Incarnation of Chrifl. 1 John iv. 9. In this was manifefled the Love of God towards us, becaufe that God fent his only -begotten Son into the World, that we might live through him. p. 221 S E RM. XXXII. The Sin andDanger of adding to the Doetrine of the Gofpel. Calm. I. 8, 9. But though We, or an Angel from Heaven preach any other Gofpel unto you, than that which we have preached unto you, let him be ac- curfed. As we faid before, fo fay I now again, Ifany Man preach any other Gofpel unto you, than that ye have received, let him be accurfed. p. 22$ SE RM. XXXIII, XXXIV, XXXV. Honefly the belt Pre- fervative againft dangerous Miftakes in Religion. John vii. 17. Ifany Man will do his Will, he (hall know ofthe Dofirine, whether it be ofGod, or whether Ifpeak ofmy fell. p. 235, 241, 247 S ER M. XXXVI. The Nature of Covetoufnefs. Luke xii. 15. And he faid unto them, Take heed and beware of Covetoufnefs; for a Man's Life conffleth not in the abundance of the Things whichhepof feffeth. p. 253 Vol. I. b SERM. XXXVII
The CONTENTS. S..E R M. XXXVII, XXXVIII, XXXIX, The Evil and Unreafonablenefs of Covetoufnefs. Luke xii. i 5. And he faid unto them, Take heed and beware of Coveterfaefs fin. aMan's Life corffleth not in the abundanceof the Things which bepoffeffeth. (p. 259, 261, 268 S E RM. XL, XLI. Religion, our hrít and great Concernment. Matth. 6. 33. But feekye fir/l the Kingdom of God, and his Righteoufnefr i and all thefe Things Jhall be added ontoyou. P. 275 z82 S ERM. XLII. The Wifdom of Religion. Pfalm cxix. 96. I have feen an end of all Perfeliion ; but thy Commandment is exceeding broad. p. 289 SERM. XLIII, XLIV. The Nature and Influence of the Promifes of the Gofpel. i. Pet. I. 4. Whereby are given unto us exceeding great andprecious Promifes ; that by thefeye might be Partakers ofthe Divine Nature. P. 297, 303 SERM. XLV, XLVI. The Support of Good Men under their Sufferings for Religion. t Pet. 4. 19. Wherefore, let them that f rYer according to the Will ofGod, . commit the keeping of their Souls to him in well-doing, as unto a faithful Creator. (P. 308, 319 SE RM. XLVII. Of the Work aflign'd to every Man; and the Seaton for doing it. John ix. 4. I nruli work the Work of him that fent me while it is Day, the Night cemeth When no Man can work. p. 326 S ER M. XLVIII. Of the great Duties ofNatural Religion, with the Ways and Means of knowing them. Micah 6. 6, 7, 8. Wherewith (hall I come before the Lord, and bow any felfbefore the High God? Shall I come before himwith Burnt-Ofrings, with Calves ofa Tear old ? Will the Lord bepleatedwith Thoufands ofRams, or with Ten thoufands ofRivers of Oil ? Shall I give ny Firfl-born for my Tranfgreffïon, the Fruit of my Body for the Sin of my Soul? He hathfhewed thee, O Man, what is good; and what doth the Lord require of thee, but to do &ly, and to love Mercy, and to walk humbly with thyGod? P. 333 SERM. XL1X. Inflituted Religion not intended to undermine Natural. Mattb. 9. 13. But goye and learn what that meaneth, I will have Mercy, and not Sacrifice. p 343 SEgM. L.
The CONTENTS ki S E RM. L, LI. Chriftianity doth not deftroy, but perfe& the Law of Mofes. Matth. v. 17. Think not that Iam come to deflroy the Law or the Prophets,' am not come to derby, but to fulfil. P. 353, 3 5 9 SERM. LIí, LIII, LIV, LV, LVI. Of the Nature of Regene- ration, and its Necethty, in order to Juftification and Salvation, Calat. vi. 15. For in Cbrifi yefus, neither Circumcifion availeth any thing, nor Ifncircumcifion; but a new Creature. P. 365, 371, 377, 383, 3.89 S ER M. LVII, LVIII. The Danger of all known Sin, both from the Light of Nature and Revelation. Rom. I. 18, 19. For the wrath of God is revealedfrom Heaven ageing all ún- godlinefs and unrighteoufiaefs of Men, who hold the truth in únrighteoufnefi becat f that which may be known of' God is manifefl in them; fir God bath Periled it unto them. P. 395, 404 SERM. LIX. Knowledge and Pra6tice neceffary in Religion; John xiii. 17. Ifye know theft. things, happy areye ifye do them. p. 413 S ERM. LX. Praftice in Religion necerfary, in proportion to our Knowledge. Luke xii, q.7, 48. And that Servant which knew his Lord's will, andprepared not himfelf, neither did according to his will, (hallbe beaten with manyllripes : But he that knew not, and didcommit things worthy ofTripes, fliall be beaten With few f ripes. For unto whomfoever much isgiven, of him (hall be much required; and to whom Men have committed much, of hint they will ask the more. P. 420 SE RM. LXI, LXII. The Sins of Men not chargeable upon God ; but upon theìnfelves. James I. 53, 14. Let no Man fay when be is teiroted, f am tempted Of God ï for God cannot be tempted with evil, neither tempteth he any Man : But every Manz is tempted, when he is drawn away of his own It f, and enticed. p. 427 ( 43 8 SERM. LXIII. Proving Jefas to be the Mecs. Matth. si. 2, 3, 4, 5, 6. Now when zehn had heard in Prifon the Works of Clorifl, he Pent two of his Difciples, andfaid unto him, Art thou he that fhould come : or do we look fer another ? 7efus anfwered and faid unto them, Go and Them john again thole things which you do hear, and fee, The Blind receive theirfight, and the Lame walk, the Lepers ere eleanfed, and the Deaf hear, the Dead are raifed up, and the Poor have the Gófpel PreachedUnto them. And blefed is he mhofoever fkall not be ofended in riiè. P. 447 S E R M. LXIV; The Prejudices againft Clirif}iánity confider'd. Matth. ici. 6; And blefed is he whofoever fhall not be ofended in me. p> 4 E It 1Vá:
xii The CON TENTS: 7 S ERM. LXV. The Prejudices againft Jefus and his Religion confider'd. Matth. xi. 6. And bleffèd is he ze hofoever(hall not be offended in me. p. 468 S ERM. LXVI. 3efus, the Son of God, prov'd by his Refurrec`tion. Rom. I. 4. And declared to be the Son of God, with Power, according to the Spi- rit ofHolinefs, by the Refurreilion f osr: the dead. P. 477 SER M. LXVII. The danger of Apoftacy from Chriflianity. Heb. vi. 4, 5, 6. For it is impoffible for thofe who were once enlightned, and have tilled of the heavenly gift, and were made partakers of the Holy Ghofl, and have tailed thegood wordof God, and thepowers ofthe world to come i If" they fhhallfall away to renew them again unto repentance : feeing they crucifie to themfelves the Son of God afrefh, andput him to an openfhhame. p. 484. S ERM. LXVIII. Chriffi the Author, and Obedience the Condition of Salvation. Heb. v. 9. And being made perfeél, he became the Author of eternal Salvation unto all them that obey him. P. 494 S ERM. LXIX. The Poflibility and Neceflity ofGofpel-Obedi- ence, and its Confiftence with free Grace. Text, Ibid. 502 S E RM. LXX. The Authority of Jefus Chrill, with the Corn- miflìon and Promifewhich he gave to his Apoftles. Matth. xxviii. i8, 19, 20. And 7efus came and fpake unto them, faying, All power is given unto me in heaven, and in earth : Goye therefore and teach all Nations, baptizing them in the name of the Father, andof the Son, andof the Holy Gho/l Teaching them to obferve all things whatleever I have com- mandedyou : And lo, I am withyou Away, even unto the endof the World. ( P. 511 S E R. M. LXXI. The Difficulties of a Chriftian Life confider'd. Luke xiii, 24. Strive to enter in at the lTrait Gate,; for many, Ifay untoyou, will Peek to enter in, and dBall not be able. p. 520 S ERM. LXXII, LXXIII. The Parable of the Rich Man and Lazarus. Luke xvi. 19, 20. There was a certain Rich Man, which was cloathed in Purple and fine Linen, andfired framptuoufy every day : And there was a certain Beggar, named Lazarus, which was laid at his Gate full of Sores. C p. 531, 541 S ERM. LXX1V. The Parable of the Rich Man and Lazarus. Luke xvi. 31. If they hear not Mofes and the Prophets, neither will they be perfwaded though one rofefrom the dead. p. 551 S E RM.
The C () N E NT & -xiii S ERM. LXXV. The Children of this World wifer than the Children of Light. Luke xvi. 8. For the Children of this World are in their Generation wifer than theChildren of Light. P. 559 SER M. LXXVI. Concerning the Perfetion of God. Matth. v. 48. Be ye therefore perfect, even asyour Father which is in Heaven is perfeçt. p. 568 S ERM. LXXVII. Concerning our imitation of the Divine PerfeTions. Text, Ibid. P. 575 S E RM. LXXVIII. The Happinefs of God. z Tim. I. ii. The Bleffed God, The whole Verfe runs thus: According to the glo- rious Gofpel of the Biel God, 'which was committed to my trufl. P. 585 S ERM. LXXIX. The Unchangeablenefs of God. James I. 17. With whom is no variablenefs, nor Jhadow of turning. The whole Period runs thus, Do not err, my belovedBrethren, every good Gift, and every perfefl Gift is from above, and cometh down from the Father of Lights, with whom is no variablenefs, norJhadow of turning. P. 592 SERM. LXXX, LXXXI. The Knowledgeof God. r Sain. ii. 3. The Lord is a Godof Knowledge. p. 598, 6o6 S ERM. LXXXII. The Wifdom, Glory, and Sovereignty of God. Jude xxv. To the only wife God our Saviour, be Glory and Majefly, Dominion and Power, now andever. p. 615 S ERM. LXXXIII. The Wifdom ofGod in the Creation of the World. Pfalm civ. 24. 0 Lord, how manifoldare thy Works ! inTYifdom haft thou made them all. P. 623 SER M. LXXXIV. The Wifdom of God, in his Providence. z Pet. v. 7. Calling all your care upon him, for he carethforyou. p. 629 SERM. LXXXV. The Wifdom of God in the Redemption of Mankind. r Cor. I. 24. ----Chrji, thePower ofGod, and the Wifdom of God. p. 637 Vol. I. c SERM. LXXXVI.
xiv The CONTENTS. SERM. LXXXVI. The Juflice of God, in the diftrìbution of Rewards and Puniíhments. Gen. xviii. 25. Shall not the Judge of all the earth do right ? p. 637 S ERM. LXXXVII, The Truthof God. Deut. xxxii. 4. A God of Truth. SERM. LXXXVIII. The Holinefs of God. 1 Pet. T. i 6. Beye holy, for I am holy. S ERM. LXXXIX. Of doing Good. Galat. vi. 9, Io. Let us not be weary in well doing, for in due feafon we fball reap, if wefaint not : As we have therefore opportunity, let us do good unto all Men, efpecially unto them who are of the boufehold offaith. p. 668 S E RM. XC, XCI, XCII, XCIII. The Goodnefs of God. Pfalm cxlv. g. The Lord is good to all, and his tender Mercies are over all his Works. P 676, 682, 688, 696 S ERM. XCIV, The Mercy ofGod. Numb. xiv. 18. The Lord ú long-fifering and ofgreat Mercy. S ERM. XCV, XCVI. The Patience of God, 2 Pet. iii. g. The Lord is not flack concerning his Promife, as fome Men count flacknefs i but is longfuffering to us-ward, not willing that any fhould per but that all fhould come to repentance. P. 711, 717 S ERM. XCVII, XCVIII. The Long-fuffering of God. Ecclef. viii 11. Becaufe fentence again/I an evil work is not executed fpeedily, therefore the heart of the fons of men asfully fat in them to do evil. p. 723, 734 P 653 p. 661 P. 701 S E R M. XCIX. The Power of God. Pfalm lxii. t 1. God bath fpoken once ; twice have I heard this, that Power be- longeth unto God. P. 740 S ERM. C. The Spirituality of the Divine Nature. John iv. 24. God is a Spirit, and they that wodhip him, mzji worfbip him infpirit and in truth. P 748 S ERM.
The CONTENTS S ERM. CI. The Immenfity of the Divine Nature. Palm cxxxix. 7, 8, q, no. Whither (hall Igo from thy fpirit ? or whither 'hall I flee from thy prefence ? IfIafcendup into heaven, thou art there ; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermo/i parts of the fea, even there 'hall thy hand lead me, and thy right bandJhall hold me. P. 755 SERM. CIT. The Eternity of God. Paalm xc. 2. Before the mountains were brought forth, or ever thou hadfl form- ed the earth and the world, even from everlajling to everlafting thou art God. g. 760 S ERM. CIII. The Incomprehenfiblenefs of God. Job xi. 7. C,an/l thou byfearchingfind out God ? Canfl thoufind out the Almigh- ty unto PerfeSion. p. 765 S ER M. CIV. God the firfl Caufe, and lafl End. Rom. xi. 36. For of him, and through him, and to him are all things, to wham be Glory for ever. Amen. P. 770 xv A fhort Account of the Subjec,is of the feveral SERMONS in thefè Two VOLUMES. In the Fitt VOLUME. SE RMON S from I. to Number XV. and from Page I. to l to. Of Sincerity and Confiancy in the Faith, and Profelion of the true Religion. 6o and Difcourfes on feveral Subjets and Occafions ; from Serm. XV. to LXXV. andfrom Page i io to 559. 29 Sermons and Difcourfes of the Attributes of God, andone of doing Good. From Serm. LXXV. to CV. andfrom Page 559 to 775 In MIOw
xvi The C. 4N TENT S. In the Second Vo t. uM E. g CE RMON S of Repentance. FromCV. to CXIX. from Page i to 104. 15 ----- and Difcourfes of Death, Judgment, and a future State. From Serm. CXIX. to CXXXIV. andfrom Page 104 to 112. 15 Of the Life, Sufferings, RefurreElion andAfcenfon ofChrift, and the Operations of the Holy Ghofl. From Serm. CXXXIV. to CXLIX. andfrom Page 104 to 319. 3o Sermons and Difcourfes on feveral. SubjeEts and Occafcont. From Serm. CXLIX. to CLXXIX. and from Page 319 to 520. 15 Sermons of the Truthand the Excellency of the Chriflian Religion. From Serm. CLXXIX. to CXCV. andfrom Page 520 to 628. 6 Sermons on feveral Subjelis. From CXCV. to CC. and from Page 628 to 669. In all 200 Sermons. Prayers on feveral Occafrons, &c. '670, &c. *** We have plac'd the Whole in the fame Order as D. Barker Publi(h'd them. SERM:
SERMON Of Sincerity towards God and Man. Preasëd atKing- fkone July 19, 1694. The laß hi, Greve preash'd. JOHN 1.47. 3efus fan, Nathanael coming to him, and faith of him, Behold an Ifraelite indeed, in whom is no guile. HO this Nathanael-was, upon whom our Saviour be- ftows this extraordinary Charafter, doth not certain- ly appear, his Name being but once more mention'd in the whole Hiftory of the Gofpel : For. certain, he was a good Man, who deferv'd this extraordinary Commendation ; and none but our Saviour, who knew what was in Man, and needed not that any fhould tell him, could have given it, efpecially of one whòm he had never feen before that time ; for when 7efus faw him coining to.him, he faith of hint, Behold an Ifraelite indeed. The whole Nation of the Jews were Ifraelites by Natural Defcent, being the Seed of Jacob or ',Peel; but in a fpecial and more excellent Senfe, none are efteem'd the true Pofterity of Ifrael, butthofe who refembled this Father of. their Nation in true Piety and Goodnefs ; for (as the Apoftle reafons) they are not all Ifrael; whoare of Ifrael ; they onlyare Ifreelites indeed, who refemble good old Jacob, in-the Sincerity of his Piety, and the Simplicity of his Temper and Difpofition for our Saviour feems here to allude to that Charaéer which is given of Jacob, (Gen. 25. 27.) That he was aplain Man, or, as the Hebrer7 Word fignifies, a perfell and Jincere Man, in Oppofition to his Brother Efau, who is faid to be cunning ; fo that to bean Ifraelite indeed, is to be a down- right honeft Man, without Fraud and Guile, 'without any Arts of Hypocrify and Deceit. In fpeaking ofthis Virtue ofSincerity, which is the higheft Charafter and Coin- mendation of a Good Man, I fhall confider it, ,as it refpecîs God and Man. As it refpe&s God, fo it imports the Truth and Sincerity ofour Piety and Devotion to- wards him. As it regards Men, fo it lignifies a Simplicity of Mind and Manners, in our Carriage and Converfation, one towards another : Both thefe are included, and very probably were intended, in the Charafter which our Saviour here gives of Nathanael. I. I fhall confider this Grace, or Vertue of Sincerity, as it refpe&s God, and . fo it imports the Truth and Sincerity of our Piety towards him, that we heartily believe, and fear, and honour him, and that the outward Expreflìons of our Piety and Obedience to him are the genuine Iffue of our inward Apprehenfions of him, and Affefions towards him ; and this, no doubt, our Saviour intended, in the first place, in the Charafter of this Good Man, that he wasa Man of a real and fubítantial and unaffeaed Piety, and in truth, what he appear'd to be; that he did fincerely love God and his Truth, and was ready to embrace"it, whenever it was fairly propofed to him, as did plainly appear in his Carriage towards our Saviour ; for when Philip invited him to come and fee him, he did not conceal the Prejudice and Obje&ion he had againft him, grounded upon a common, but B unche-
2 Of Sincerity towards God and Man. Vol. I. uncharitable Proverb, That out ofNazareth arifeth no Prophet ; but having an honeft and fincere Mind, he was not fo carried away by apopular Prejudice, as not to have Patience to be better inform'd, . and therefore was eafily perfwaded to go andfee our Saviour, and to difcourfe withhim himfelf, and being fatisfied that he was the Mefas, he prefently owns him for filch, calling him the Son of God, and the King ofIfael. And becaufe Sincerity is the very Heart and Subitanee of Religion, it concerns us not only to endeavour after this Temper and Difpofition, - but to enquire into theNature and Properties of it, that we may know when we have it, and may have the Comfort of it. I !hall mention five orfix Properties ofa fincerePiety, by which Men may fufficiently know the Integrity of their Hearts towards God. h. Our Piety is then fincere, when the chief Reafons and predominant Mo- tives of it are Religious ; and I call that a Religious or Rational Motive, which regards God and another World, in Oppofition to Men, and to our prefent Tem- poral Advantages ; when the principal and fwaying Motives of our Piety, are a Senfe of God's Authorityover us, and of our Duty and Obligation to him ; a Fear of his Difpleafure and Threatnings, and the Hopes of the glorious Reward which he hath promifed to Obedience ; thefe Motives are properly Religious, becaufe they refpe&God, and are the Arguments to Obedience, which he him- felfoffers to us, to perfwade us to our Duty ; and that is a fincere Piety, which is wrought in us by thefe Confiderations, how unequally foever mixed ; for even in the molt ofMen, Fear does many times prevail more than Love, and, in cafe of great Temptation, may preferve Men from Sin, when perhaps no other Con- fideration will do it. On the contrary, that is an unfincere Piety, to which we are moved meetly by the Regard of Men, and the Confideration of fome Tem- poral Advantages. And when thefe have the chief Influence upon us, it is eafy for any Man to difcern in himfelf ; for he that will carefullyobferve himfelf; can hardly be ignorant of the true Spring and Motive of his own Actions : But there is one Sign whereby a Man may certainly know that his Heart is not right towards God, and that is, if when thefe Motives are abfent, our Piety and Zeal for the True Religion doth either ceafe, or is fenfibly cooled and abated ; as if Impiety, or, Popery, or any thing elfe that is bad, begin to be in Fafhion, and to have tite Countenance of great Examples; if thofe whom we fear, and upon whom we depend, do difcover any Inclination that way ; ifthe Garb of Religion ceafe to be for our Intereft, or, in the Revolution of Things, happen to be con- trary to it : If in any of thefe Cafes, we let fall the Profeflìon ofour Religion or.negleét the Practice of it, this is a plain and undeniable Demonftration of the Infincerit ofour former Piety. 2. A fincere Piety mull be rooted in the Heart, and be a living Principle with- in us; for, as the Apoftle reafons in another Cafe, he is not a yew who is one outwardly, hut he who is one inwardly, and in the Heart; and, without this, all outward Afts ofPiety and Devotion are Hypocrify,'aPicture of Religion, and a form of Godlinefs; without the Life and Power of it. 3. AThird Evidence of a fincere Piety is, when Men are Religious in private and in fecret, as well as in publick and in the open view ofMen. He is trulyde- vout, who is fo in his Family, and in his Clt fet, where he bath noWitnefs, but God, and his own Soul, as well as in the Church. He is a downright honeft Man, who will make good his Word, and perform his Promife, when no proof can be made of it, and no Law compel hint to it, as readily as if there had been an hundred Witneffes ofit. He is fincerelyjuft, who willnot detain from another his Right, though he be ignorant of it; nor wrong any Man, dio' he could do it . with all the fecrefie and fafety in theWorld ; who will not impofe upon ano- titers Ignoranceor Unskilfulnefs, tho' never fo much to his ownBenefit and Ad- vantage. He is truly charitable, who would not only as foon, but rather fooner give his Alms in fecret, than in the fight ofMen : And he is truly grateful, who when there is occafion and opportunity, will acknowledge,a Kindnefs and requite a Bene-
Serro. I. Of Sincerity towards God and Man. a Benefit to the Relations of his Deceafed Friend, though he be fure that all me- mory of the Obligation dyed with him, and that none are confcious of it, but God. and his own Confcience. And indeed there is fcarce any ad of Piety,: and Vertùe, the fincerity of which may not by, this Evidence be knownby us : As on the contrary a Manmay for certain conclude himfelf a Hypocrite, if lie be not the fame in the prefence of God, and his own Confcience, that hers in the fight of Men. 4. Another Evidence of a fincere Piety is a conftant tenour of gooduefs in the general courfe ofour Lives. I donot now fpeák of the firít beginnings ofPiety, in new Converts, which are many times very impeded, and fuch as afford little orno evidence of a Man's Sincerity; but in thofe who have made any confiderable progrefs in Goodnefs; the habits ofany known Sin, and the wilful and deliberate neglect of our Duties, and even the fingle ads of more heinous Crimes, will bring' in queftion our Sincerity, and are-by no means to be fhelter'd under the name of Infirmity; for thefe the Grace of God, if we be not wanting to our (elves, will enable us to fubdue ; and he is not fincerely good, who doth not feriouflyendeavourto be as good as he can, and does not make ufe of that Grace whichGod is ready to afford to all the Purpofe5, tho' not of a perfect, yet of a fincere Obedience to the Laws of God. g. Another Evidenceof a fincere Piety is, that our Obedience to God beuni- formand univerfal, equally refpeding all theLaws of God, and every part of our Duty; . that it do not content it felf with an efpecial regard to force Precepts of the Law though never fo confiderable, and allow it felf in the breach, or neg- led of the reft ; no nor with obferving the Duties of one Table of the Law, if it overlook the other ; no nor withObedience to all the Commandmentsof God, one only excepted. St. 7arnes puts this cafe, and determines, that He that keeps the whole Law, laving that he offends in ohe point, is guilty ofall, that is, is not fincere in his Obedience to the reft. And therefore we muff take great heed that we do not .fet the Commandments of . God at odds, and dafh the two Tables of the Law, againft.one another, left, as St. fames Pays, we break the whole Law : And yet I fear this is too common a fault, even amongff thofe who make a great profeflron:of Piety, that they are not fufficiently fenfible of the obligation and neceffity of the Duties of the fecond Table, and ofthe excellency of thofe Graces, and Vertues, which refped our Carriage and Converfation with one another: Men do not feem to confider,- that God did not give Laws to, us for his own- fake, but ours ; and therefore that he did not only defign that we 'Mould honour him, but that we fhould be happy in one another; fol. which reafön he joyns with our humhle_and dutiful Deportment towards himfelf, the Offices of Juftice and. Charity towards others,' Mich. 6. -8. He hash _thawed thee, Oman, what is good ; and what cloth the Lord require of thee, but to do ju/lièe,::and to love mercy, and to walk humblywith thy God? And r John 4. 2 t. This Commandment have we from him, that he who loveth God, loveth his Brother alfo. And yet it is tóö vifible that many, who make a great profeffion of Piety towards God, are very defective in Moral Duties; veryunpeaceable, and turbulent in their Spirits, very peevifh and paftìonate, very conceited and cenforious, as if their profeflion of Godlinefs did exempt them from the care and praftice of Cliriffian Vertues But we mutt not fo fix our Eye upon Heaven, as to forgetthat we walk upon the Earth, and to neglect the ordering of our Steps, and Converfation among Men, left while weare gazing upon the Stars, we fall into the Ditch of grofs and foul Immorality. It is verypoffrblc, that Men may be devout and zealous in Religion, very nice and fcrupulous about the Worfhip and Service of God; and yet becaufe of their palpable defect in points of Juftice and Honefty, of Meeknefs and Humility, of Peace and Charity, may be grofs and odious Hypocrites. For Menmuff not think for fonie Ads, either of outward or inward Piety, to compound with God for the neglect of Mercy and Judgment,' or todemand it as a right. from B 2 Men
OfSincerity towards God andMan. Voh I. Men to be excufed from the great Duties and Venues of Humane Converfation ; or pretend to be above them, becaufe they relate chiefly to this World, and to the temporal happinefs of Men ; as if it were the privilege of great Devotion, to give a Licenfe to Men to be peevilh and froward, fower and morofe, fuper- cilious and cenforious in their Behaviour towards others. Men mutt have a great care, that theybe not intent upon the outward parts of Religion, to the prejudice of inward and real Goodnefs, and that they do not fo ufe the means of Religion, as to negleft and lofe the main end of it; that they do not place all Re- ligion in Fatting and outward Mortification : For though thefe things be very ufe- ful and neceffary in their place, if they be difcreetly managed, and made fubfer- vient tothe great ends Of Religion ; yet it is often feen thatMen have fo unequal a refpe& to the feveral parts of their Duty, that Fatting and Corporal Severity, thofe meager and lean Duties of Piety, in comparifon, do like Pharaoh's lean kine, devour and eat up almoft all thegoodly andwell favoured, the great arad fub- Rantial Duties of the Chriftian Life ; and therefore Men mutt take great heed, left whilft they are fo intent upon mortifying themfelves, they do not mortifie Virtue and good Nature, Humility and Meeknefs and Charity, things highly valuable in themfelves, and amiable in the Eyes of Men, and in the fight of Godof great price. For the negleft of the Moral Duties of the fecond Table is not only a mighty fcandal to Religion, but of pernicious confequencemany other ways. A fierce and ill governed, an ignorant and injudicious Zeal for the Honour of God, and fomethingor other belonging neceffarily, as they think, to his true Worfhip and Service, hath made many Men do many unreafonable, immoral and impious Things, of which Hiftory will furnifh us with innumerable Inftances, in the prafticeof the Jefuits, and other Zealots of the Church of Rome ; and there are not wanting too many Examples of this kind amongftour felves : For Men that are not fober, andconfederate in their Religion, but give themfelves up to the condo& of blind prejudice, and furious zeal, do eafily perfwade themfelves that any thing is lawful, which they ftrongly fancy to tend tó the Honour of God, and to the advancement ofthe caúfe of Religion. Hence fobie have proceeded to that height of abfurdity, in their Zeal for their Religion and Church, as to think it not only lawful but highly commendable and meritorious, to equivocate upon Oath, and break Faith with Hereticks, and to deítroy all thofe that differ from them ; as if it were Piety in fome cafes, to lie for the Truth, and to kill Men for God's fake. So that if we would approve the integrity of our Hearts to God, and evidence to our felves the fincerity of our Obedience, we ought impartially to regard all the Laws of God, andevery part ofour Duty : And if we donot, our heart is not upright with God. 'Tis obfervable that fincerity in Scripture is often called by the name of Integrity, and Perfeltion, becaufe it is integrated, and made up of all the parts ofour Duty. 6. The lait Evidence I (hall mention of the fincerity ofour Religion is, if it hold out againft perfecution, and endure the Fiery Tryal. This is the utmoft proofof our integrity, when we are called to bear theCrofs, tobe willing then to expofe all our worldly interéft, and even Life it felf, for the Caufe of God, andReligion. This is a Tryal which God doth not always call his faithful Ser- vants to ; but they are always to be prepared for it, in the Purpofe and Refolution of theirminds. This our Saviour makes thegreat Mark ofa true Difciple, ifany Man (faithhe) will be my Difciple, let him deny himfelf, and take up his croft and follow me. This is a certain fign,; that Men have received the word into good ground, and are well rooted in their Religion, when they are not (haken by thefe fierce affaults; for many (as our Saviour tells us) hear the word, and with joy receive it ; but having not root in thenfelves, they endure butfor a while, and when perfecution, or tribulation arifeth, becaufe ofthe word, prefently they are offended ; nay force, when they fee Perfecution coming at a drítance, wheel off and
Serm. I. Of Sincerity towards God andMan, and bethink themfelves of making their Retreat in time, andof agreeing with their adverfary, whit he isyet in the way. So that conftáncy to our Religion in cafe of Danger, and fuffering for it, is the belt Proof ofour Sincerity. This is the Fiery Tryal, as the Scripturecalls it, which will try what Materials we are made of, and whether we love God and his Truth in fmcerity. And thus I have confidered Sincerity as it refpeds God, and imports true Piety and Religion towards him ; and I proceed to the fecundConfideration. II. Of Sincerity as it regards Men; and fo it liignifies a fimplicity of Mind and Manners in our Converfation, and Carriage one towards another ; finglenefs of Heart, difcovering it feif in a constant plainnefs and honeft oppennefs of Behavi- our, free from all infidious Devices, and little Tricks, and Fetches of Craft and Cunning ; from all falfe Appearances and deceitful Difguifes of our felves inWord or Adion ; or yet more plainly, it is to fpeak as we think, and do what we pre- tend and profefs, to perform and make good what we promife, and, in. a Word, really to be, what we we would feem and appear to be. Not that we are obliged to tell every Man all our Mind; but we are never to declare any thing contrary to it : We may be filent, and concealas much of our felves, as Prudence, or any other good Reafon requires ; but we muff not put on a difguife, and make a falfe appearance and empty fhow Of what we are not, either by Word or Action. Contrary to this Vertue is (I fear) most of that Complement, which is current in Converfation, and which for the molt part is nothing but Words, to fill up the Gaps, and fupply the emptinefs of Dif courfe ; and a pretence to that I{indnefs and Efteem for Perfons, which either in truth we have not, or not to that degree whichour Expreffions feem to im- port; which if done with defign, is that which we call Flattery, a very odious fort of Infincerity, and fo much the worfe, becaufe it abufeth Men into a vain and foolish Opinion of themfelves, and an ill-grounded Confidence of the kind- nefs and good-will of others towards them ; and fo much the more dangerous, becaufe it hath a Party within us, which is ready to let, it in ; it plays upon our feif-love, which greedily catcheth at any thing that tends tomagnifie and ad- vance us ; for God knows, we are all too apt to think and make the heft of our bad felves, fo that very few Tempers have. Wifdom and Firinnefs enough to be proof againft Flattery ; it requires great Confideration, and a refolute Modefty and Humility, to refit the Infinuations of this Serpent; yea, a little rudenefs and morofenefs ofNature, a prudent diftruft and infidelity in Mankind, to make a Man in good earneft to rele& and defpife it. Now betides, that all Hypocrifie and Infincerity is mean in it feif, having falfe- hood at the bottom ; it is alfo often made ufe of, to the Prejudice of others, in their Rights and Interefts. For not only Diffimulation is contrary to Sincerity, becaufe it confits in a vain !hew of what we are not, in a falfe Muller of our Vir- tues and good Qualities, in a deceitful Reprefentation and undue Chanter of our Lives : But there are likewife other Qualities and A&ions more inconfftent with Integrity, which are of a more injurious and mifchievous Confequence to our Nature, as Falthood, and Fraud, and Perfidioufnefs, and infinite little Crafts andArts of deceit, which Men.pra&ife uponone another in their ordinary Con- verfation and Intercourfe. The former is great Vanity : But this is grofs Iniquity. And yet thefe Qualities dexteroufly managed, fo as not to lie too plain and open to difcovery, are look'd upon by many, as Signs,of great depth and íhrewd- nefs, admirably Inftruments of Bufinefs, and neceffary Means for the compafüng our own Ends and Defigns ; and though in thofe that have fuffered by them, and felt the Mifchief of them, they are always accounted difhoneft, yet among the generality of lookers on, they pafs for great Policy ; as if the very Skill of governing and managing Human Affairs, did conflit in thefe little Tricks and Devices : But he that looks more narrowly into them, and will but have the Pa- tience to obferve the End of them, will find them to be great Follies, and that it
OfSincerity towards God and Man. Vol. I. it is only for want of true Wifdom and Underftanding, that . Men turn afide to Tricks, and make Di/mulation and .Lies their Refilge. It is Solomon's Obfer - vation, 'That he that walketh uprightly, walketh furely ; but the Folly of Fools is deceit: The Folly of Fools, that is, the moft egregious piece of Folly that anyMan can be guilty of, is to play the Knave : The vulgar Tranflation renders this Claufe a little otherwife, but yet towards the fanie Senfe, Seel Stultus di= vertit ad dolos, but the Fool turns afide to Tricks ; to make ufe of thefe, is a fign the Man wants Underftanding to fee the plain and dire& Way to his End. I will not deny but thefe little Arts may ferve a prefent turn, and perhaps fix- ' cefsfully enough ; but true Wifdom goes deep, and reached' a great way further, looking to the Ehd of Things, and regarding the future as well as the prefent, and, by judging upon the whole Matter and Sum of Affairs, doth clearly dif- cern that Craft and Cunning are only ufeful for the prefent Occauon ; whereas Integrity is of a lading life, and will be ferviceable to us upon all Occafions, and in the whole Courfe of our Lives ; and that Diflimulation and Deceit, tho' they may do force prefent Execution in Bufinefs, yet they recoil upon a Man terribly afterwards, fo as to make him ftagger, and by degrees to weaken, and at laft to deftroy his Reputation, which is a much more ufeful and fub- ftantial and lifting Inítrument of Profperity and Succefs in Humane Affairs, than any Tricks and Devices whatfoever. Thus have I confidered this great Virtue of Sincerity, both as it regards God, and the mutual Converfation and Inter - courfe of Men one with another. And now having ekplain'd the Nature of Sincerity to God and Man, by de- claring the Properties of it, andin what Inftances we ought chiefly to pra&ife it, and `what Things are contrary to it ; that which remains, is to perfwadeMen to endeavour after this excellent Quality, and topra&ife it in all the Words and Allions of their Lives. Let us then, in the firft place, be fincere in our Religion, and ferve God in Truth and Uprightnefs of Heart, out of Confcience ofour Duty and Obligations to him, i and not with flouter Refpeíts to our private Intereft or,Paffion, to the pùblick Approbation or Cenfure of Men. Let us never make ufe of Religion to ferve anybafe and unworthyEnds, cloaking our Defigns ofCovetoufnefs, or Am- bition, or Revenge, with Pretences of Confeience and Zeal for .God ; and let us endeavour after the Reality of Religion, always rernembring that a fincere Piety doth not conflit in Shew, but Subitanee, not in Appearance, but in Ef- fe& ; that the Spirit of True Religion is till and calm, charitable and peaceable, making as little Shew and Stir as is pofftble ; that a truly and fincerely Good Man does not affe& vain Oftentation, and an unfeafonable Difcovery of his good Qualities, but endeavours rather really to be, than to feem Religious, and, of the two, rather feeks to conceal his Piety, than to fet it out with Pomp ; gives his Alms privately ; prays to God in fecret, and makes no Appearance of Reli- gion, but in fuch Fruits and Effeecs as cannot be hid in the quiet and filent Vir- tues of Humility, and 1Vleeknefs, and Patience, of Peace and Charity in go- verning his Paflìons, and taking heed not to offend with his Tongue, by Slander and Calumny, by envious Detra&ion or rafh Cenfure, or by any Word or Alban that may be to the Hurt andPrejudice of his Neighbour : But, on the contrary, it is a very ill Sign, ifa Man affe& to make a great Noife and Buftle about' Re- ligion ; if he blow a Trumpet before his Good Works, and by extraordinary Shews ofDevotion fummon the Eyes of Men to behold him, and do, as it were, call aloud to them to take Notice of his Piety, and to come and fée bis Zealfor the Lord of Hofs. It is not impoffible brit fuch a Man, with all his Vanity and Oftentation, may have force real Goodnefs in him ; but he is as the Hypocrites are, and does as like one as is poflìble ; and, by the mighty Shew that he makes, to wife and confiderate Men, greatly brings in queftion the Sincerity of his Religion. And
Serm. I. OfSincerity towards God and Man. And with the Sincerity ofour Piety towards God, let us joyn the Simplicity and Integrity of Manners in our Converfationwith Men. Let us ftridtly charge our (elves to ufe Truth and Plainnefs in all our Words and Doings ; let our Tongue be ever the true Interpreter of our Mind, and our Expreflions the lively. Image of our Thoughts and Affe&ions, and our outward A&ions exaétly agree- able to our inward Purpofes and Intentions. Amongft too manyother Inftances of the great Corruption and Degeneracy of the Age wherein we live, the great and general want of Sincerity in Conver, ftion is none of the leaft. The World is grown fo full of Diflimulation and Complement, that Men's Words are hardly any Signification of their Thoughts; and if any Man meafure his Words by his Heart, and fpeak as he thinks, and do notexprefs more Kindnefs to every Man, than Men ufually have for any Man, he can hardly efcape the Cenfure of Rudenefs and Want Of Breeding. The old Englifh Plainnefs and Sincerity, that generous Integrity ofNature and Honefty of Difpofition, which always argues true Greatnefs of Mind, and is ufually accom- panyed with undaunted Courage and Refolution, is in a great meafure loft among us ; there hath been a long Endeavour to transform us into Foreign Manners and Fafhions, and to bring us to a fervile Imitation of none of the beft of our Neighbours, in forne of the worft of their Qualities. The Dialed of Converfation is now-a-days fo fwell'd with Vanity and Complement, and fo fur- feited{as I may fay) of Exprefiions of. Kindnefs and Reaper, that ifa Man that lived an Age or two ago, fhould return into the World again, he would really want a Dictionary to help him to underftandhis own Language, and to know the true intrinfick Value of the Phrafe in Fafhion, and would hardly, at firft, be- lieve at what a low rate the higheft Strains and Expreffions of Kindnefs ima- ginable do commonly pafs in current Payment; and when he fhould come to underftand it, it would be a great while before he could bring himfelf, with a good Countenance and a good Confcience, to converfe with Men upon equal Terms, and in their own way. And, in truth, it is hard to fay, whether it fhould more provoke our Con- tempt or our Pity, to hear what folemn Expreffions of Refpe& and Kindnefs will pafs betweenMen, almoft upon no Occafion ; how great Honour and Efteem they will declare for one whom perhaps they never heard of or faw before, and how entirely they are all on the fudden devoted to his Service and Intereft, for no Reafon ; how infinitely and eternally obliged to him for no Benefit ; and how extremely they will be concern'd for him, yea, and aftliaed too, for no Caufe. I know it is faid, in Juftification ofthis hollow kind of Converfation, that there is no Harm, no real Deceit in Complement, but the Matter is well enough, fo longas we underftand one another, Et Verba válent ut Nummi, Words are like Money, and when the current Value of them is generally under- Itood, no Man is cheated by them. This is fomething, if fuch Words were any-thing; but being-brought into the Account, they are sneer Cyphers. How- ever, it is 1till a juft Matter of Complaint, that Sincerity and Plainnefs are out ofFafhion, and that our Language is 'running into a Lie, that Men have almoft quite perverted the Ufe of Speech, and made Words to fignify nothing ; that the greateft part of the Converfation of Mankind, and of their Intercourfe with one another, is little elfe but driving a Trade of Diflimulation ; infomuch that it would make a Man heartily fick and weary of the World, to fee the little Sincerity that is in Ufe and Pra&ice among Men, and tempt him to break out into that melancholy Complaint and Withof the Prophet, Jer. 9. 0 that I had in the Wildernefs a Lodgingplace of wayfaring Men, that I might leave ny People, and go from them; for they are all Adulterers, and an Affembly of treacherous Men; andthey bend their Tongue like their Bon), fir Lies, but have no Courage for the Truth upon Earth. Take ye heed every one of his Neighbour, and trufl ye not in anyBrother ; for every Brother will utterly, fup plant, and every Neighbour will walk with Slanders. Thine Habitation as in the
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