throughout; or, if he does not, becaufe SER M. he finds it reasonable to believe thofe that II. affure him they do, and know them to be convincing; or, laftly, (which is most common,) partly for one Reason, and partly for the other. Now every Way this is but private Judgment; for ftill, either the Things, or the Perfons, or both, are judged of by each Believer. And I think we muft be content with the fame Judgment in particular Points of Religion, to which we are obliged to leave the Choice of the Whole; even as be, that made Man from the Beginning, left him in the Hand of his own Counsel.

In the mean Time, when we fay, a Man in thefe Things may and muft judge for himfelf; there is no Need he fhould alfo judge by himself; much less, if he be able fo to do, is any Patronage intended for Temerity and Presumption in Determining. Reverence and Sincerity will engage a Man to a confiderate Caution in affuming the Privileges we speak of. Nor can they fubfift without feeking Advice where it is wanted; as we see a real Concern compels all People to do in the Cafe

SERM. of their Bodies, and their Eftates: OtherII. wife he will fin grievously against the Pub.

lick and his own Soul, by the Breach of Pofitive, as well as any other Laws; and a like Vengeance ought to be feared. For though the Difciples were guiltless in breaking the Sabbath for a Neceffity innocently contracted; yet we know the Man, that without any fuch Neceffity gather'd Sticks upon the Sabbath-day, was condemn'd and fton'd to Death by the Sentence of God himself.

But it remaineth, that we praise him for the Mercy, which we fee is over his Laws, as well as all his other Works: That we addrefs our Endeavours chearfully to his Service, which recommends itself as entirely reasonable; laying Weight on every Thing only according to its original Neceffity and intrinfick Goodness, or Utility, worthy of his own Bounty, and exactly fuited to the Benefit of our Nature, and Satisfaction of our Understanding. For we have the Comfort of inferring from this Argument, that the Divine Benignity neither requires nor accepts any Thing at our Hands, meerly

because

II.

because it is difficult, whether in Suffering SERM. or Restraint. Many have dream'd of that in all Ages and Religions almoft; and still in the Monkish Rules one fees the fame Imagination of Severity for Severities Sake, recommending us to God; which employs and torments a blind Zeal, or ferves an oftentatious Hypocrify. For this Suggeftion must be rather from the Deftroyer and Enemy of Mankind, than from him, who doth not afflict willingly, nor grieve the Children of Men; who proclaimed, but a few Lines before my Text, that his Yoke was eafy, and his Burthen was light. And to him therefore be all Honour and Glory, and Thanksgiving and Obedience, now and evermore.

SERMON III,

SERMON

III

The Sin, Folly, and Danger of Delaying Repentance.

PART I.

PSALM CXix. 60.

I made Hafte, and delayed not to keep thy Commandments.

HE Pfalmift declaring fufficiently his own pious Practice in the former Part of these Words, I made Hafte to keep thy Commandments; we may

well conclude, that in adding the latter, and delayed not, he would intimate a contrary Management that Men were ordinarily difpofed to fall into. That Foolish

nefs

nefs and Corruption of Heart, which now SERM. rebels against brighter Light and ftronger III. Motives, no Doubt was in elder Times likewise an ample Subject for Complaint against the Grofs of Mankind. But the Commonnefs of the Fault cannot make it lefs; only increases the Neceffity of expofing it. Indeed it is so great and apparent, that if a Man could blot out of his Memory his own and others Guilt in this Matter, and then fit down and confider of the Thing in itself, it would feem almost impoffible for any reasonable Creature to act so weak, perverse, and ruinous a Part. In worldly Affairs, fuch People, as convinced of the Neceffity, and refolved on the Execution of a Thing to be done, yet without Cause delay it, are the just Subjects of our feverest Ridicule. But the Aggravations of this Folly in fpiritual Affairs, in our eternal Concern, are fo numerous and heavy, that, as I have faid, were it not for fad Experience, the Fact might appear incredible.

A Man is convinced of the Reason and Neceffity of keeping God's Commandments. He fees how beneficial and well

adapted