in it, but almost every Action of human Life may in fome Measure take Directions from it; for it teaches us, that in all Concerns, whether of Soul or Body, we are bound to have Recourfe to the ordinary Methods appointed by Providence for their Prefervation or Improvement; and that whoever does otherwife, under Pretence of depending upon extraordinary Ways, incurs the Guilt of that Sin, which in Scripture-Language is called Tempting God: A Sin, which perhaps of all Sins in the World is most practifed, and leaft underftood: The Subject then of this Discourse fhall be to mark out fome of the moft general Faults, whereby Men become guilty of it.

There are numberlefs Ways of Tempting God, by a culpable Neglect either of Soul or Body; for fince Providence has charged us with the Care of both, we cannot fatisfy this Obligation, unless we fhew a reasona ble Solicitude in providing for the Good and Welfare both of the one and the other: However, fince the Care of the Body is a Duty which Men are generally more apt to overstrain than neglect, I fhall confine my Difcourfe to fuch finful Neglects only as regard the Soul.

First then, all thofe ftand charged with the Guilt of Tempting God, who are re

markably

markably negligent in the Duty of Prayer: The Reafon is, becaufé Prayer is a general Remedy against Sin, and a general Means to obtain whatever Helps we ftand in Need of It is the Channel through which all Bleffings from above are conveyed : It is the Key that gives us Access to the Treafures of Heaven: It is our Sword and Buckler in the Day of Battle, and our Security in Time of Peace: Finally, it is our strongest Defence against Sin, the best Support of Virtue, and the daily Food and Refreshment of our Souls; which therefore can no more maintain their fpiritual Life without it, than the Body can fubfift without a Competency of Nourishment and Reft.

And are not they then, who neglect this holy Exercife, juftly charged with the Guilt of Tempting God? For is it not evident, that they are either bent upon their own eternal Ruin, or have Prefumption enough to expect that God will affift them with his holy Grace, notwithstanding their wilful Neglect of what Chrift himself has exprefly appointed as a Means to obtain it: Afk, (fays Chrift) and ye shall receive; feek, and ye shall find; knock, and it shall be opened to you. But these flothful Chriftians will needs receive without afking, and have Heaven opened to them without

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being at the Trouble of knocking: But they speed, for the moft Part, accordingly; for as they afk not, fo they receive not; and thus their Weakness encreafing daily more and more upon them, and God forfaking them in the Day of Battle, they fall of course a Sacrifice to the Malice of their Enemies.

Secondly, All thofe are guilty of Tempting God, who enter upon any State of Life without firft endeavouring to fecure to themfelves the Favour and Affiftance of Heaven, by ufing all Chriftian Means to dif pose themselves for it: The Reason is, becaufe there is no State of Life, whether Publick or Private, Secular or Ecclefiaftick, Solitary or in Society, but has fo many Difficulties to ftruggle with, and Duties to practife, that whatever Choice Men make, unless God gives a Bleffing to it, nothing can be expected, but a long Train of Mifcarriages in this Life, and endless Miseries hereafter.

And how is this Bleffing to be procured, but by the Ufe of fuch Means as God has appointed? For if they confult his holy Will with an unfeigned Sincerity of Heart; if they implore his Aid with humble and hearty Prayers; if they do nothing without the Advice of Perfons fit to be confulted in a Bufinefs of that Moment; finally,

nally, if they lay afide all Motives fuggefted by corrupt Nature, and aim chiefly at God's Honour, and the faving of their Souls; fuch preparatory Difpofitions as thefe cannot fail of engaging Heaven, both to direct them in the Choice of their State, and affift them in discharging all the Duties of it.

But, alas! how few take this Method, or even do any Thing that comes near it? Let but the customary Way of Perfons entering into the Bonds of Wedlock be an Inftance of it: For how is it young Perfons ufually proceed in this important Undertaking? Do they make it their chief Concern to discover and obey the Will of God? Is the Profpect of moft likely fecuring in that Way their eternal Intereft, the principal Motive that determines them to it? Is every Thing done regularly, and with a due Regard both to Decency and the established Laws of the Church? Finally, is Care taken that the Bleffing of their heavenly Father, and a large Portion of his holy Grace, without which they cannot be truly happy, be not wanting?

Nothing less than all this: For, first, as to the Motive that determines them in their Choice, 'tis for the moft Part purely human; their Thoughts being either wholly confined to worldly Confiderations, or aimD 4

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ing no farther than to gratify a prefent Inclination. Hence the Concerns of the other World are ufually left to take their Chance; and the Will of God, which should have been confulted in the first Place, is either pafs'd by wholly unregarded, or only made ufe of as a Cover to Intereft, or other Motives: For tho' his holy Will be many Times pretended, it is, in effect, the Will of Flesh and Blood has the whole Management of the Undertaking; as is very evident, particularly in their Cafe, who, purpofely declining the Advice of Parents or Friends, carry Things on with an affected Secrecy, engage themfelves Hand over Head by private Contracts, and the better to profecute their under-hand Defigns, stick not to tell a thousand studied Lies, back'd many Times with Oaths and Execrations, to deceive those that might advise them, or inform them of the Will of God, if they had a Mind to know it. But this is not their Bufinefs; if the prefent Paffion be but fatified, 'tis all they aim at: And what can it avail them after this to make fome Applications to God, when the whole Bufinefs is in effect concluded without him, and carried on fo far, that there is no going back without Violence to Justice and the Laws of God? For can they think he will give a Bleffing to a Work

thus