ther, are not guilty of fin by looking backward, or forward, being intent upon difcourfe; for that is but by the by; but what they fay one to another what they engage in, and undertake; how they behave themselves towards one another; for these things they are accountable; because herein they do well or ill. Thus having taken a liberty to make an explication of moral actions, and to free it from actions purely natural, and of non-attendance; let us therefore look well to all moral motions, because thefe are the foundation of our future condition. For though a moral action be in itself tranfient, as any other action is, yet it hath a virtual continuance ; as you fee a felon, if he be taken many years after the fact, he may be arraigned and sentenced, as well as if he had been taken immediately upon the fact. And therefore, though the action pass away with time; yet there is a continuation of it, and will hereafter be the foundation of reward or punishment. The pfalmift faith of good men, they have difperfed, they have given to the poor; their righteoufnefs endured for ever, their horn shall be exalted with honour, Pfal. cxii. 9. But for a finful action, there is no other way to make it null, and void, but by repentance; and he that doth not repent, may be faid to live in it, to ftand to and justify it and being in the fame fpirit, and temper, will do the like again, if he have opportunity. Neither can we expect from God, that he should forgive any man's fin, that joins impenitency, and contumacy to it. Therefore it is highly advisable for us, not to do that upon any temptation whatsoever, that will

bring us to mifery if we do not repent and revoke it. Tho' it is true indeed, the penitent may fay, I am not the man I was; I am not of the fame mind and fpirit I was; and were that to do again that I have done, I would not do it for ten thousand worlds.

DISCOURSE XX.

The true Valuation of MAN.

LUKE xvi. 25.

But Abraham faid, fon, remember that thou in thy lifetime receivedft thy good things, and likewife Lazarus evil things but now he is comforted, and thou art tormented.

2.

W

E may from what hath been faid, learn how much they deceive themselves who hope to be hereafter in another ftate for kind, than they are here. I acknowledge, we shall be all in another state for degree; but verily, we shall be all in the fame ftate for kind. He that is in a good Spirit, reconciled to God, and the rule of righteousnefs, fhall moft fully harmonize with the nature, mind, and will of God, and with the rule of righteoufnefs, goodnefs, and truth. But he that is in the Spirit of the devil, and filled with malice, hatred, rancour, and ill-will, fhall have more of the fame.

For

For you read in the Rev. xvi. 9. that they in mifery blafphemed God which hath power over these plagues. A man in the other ftate, will be more of the fame, or the fame more intenfely. Those that are in happiness, will be more fully, according to the nature, mind, and will of God, in more perfect reconciliation with him, more perfectly subject to his will, and full conformity to him; will find no difficulty to comply with him. For it is the fame thing we call grace and holinefs here, and happiness hereafter, when God fhall be all in all. And because this is a mighty truth that I have infifted upon, I will fhew it you from divers fcriptures, which will warrant all that I have said, Matt. xvi. 27. For the Son of man fhall come in the glory of his Father with his angels; and then he shall reward every man according to his works, Pfal. lxii. 12. Unto thee, O Lord, belongeth mercy for thou rendereft to every man according to his work. Rom. ii. 6. Who will render to every man according to his deeds. To the like purpose, you have 1 Pet. i. 27. Rev. xx. 12. 13. Rev. xxii. 12. God will bring every work into judgment, Ecclef. xii. 14. Rom. ii. 16. 2 Cor. v. 10. Every man shall be judged according to that which he hath done in the body. From the words of the text, I fhall observe briefly two things more.

Firft, That worldly profperity is no certain forerunner of future happiness; for this is a thing heterogenial, and is from diftinct and quite other caufes. The providence of God which governs the world, and the laws of the kingdom of Chrift, are quite differing things. And we expect happiness VOL. I. according

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according to the laws of Chrift, and his government; and do not proportion things of that state according to the rules of common and ordinary providence. Alfo external things do very differently affect the minds of men: no man knows what may be the effect of worldly profperity; for as it is used, it may tend to happiness or mifery. Therefore, let us value things equally. True indeed, worldly profperity hath an advantage, becaufe he that is rich, hath great opportunities of doing good, and tools to work with, if God give him an heart; but if he have not an heart to improve this advantage, he is not led into a divine spirit by it. And he that is in a state of adverfity, and exposed to neceffity, he is fubject to be envious, base, and fordid. But if adverfity and a straitned condition in the world make a man humble and modeft, his poverty will tend much to his advantage. So that you fee both of the one and the other, the operation is very uncertain; and therefore,

1. Let no man make himself a flave to that, which is no part of his happiness. Let a man use moderate care for the things of this life, and be a good husband; but not make himself a flave, and a drudge to acquire them.

2. Let him take his chief care about that which is in certain conjunction with happiness, and that is the noble generous temper of his foul, and the elicit acts of his mind.

Secondly, We fee from hence, that men change terms, circumftances and conditions, one with another in the world to come. Here we have a rich

man,

man, one that had plenty of all things in this world, comes to be miferably tormented; and a poor Lazarus that was very neceffitous, he comes to be comforted. For an account of this,

1. Things many times are wrong here; but they will not be wrong always.. Things though force be upon them, are in fome inclination to return to a right ftate again. Now this is right, that it fhould be well with thofe that are good; and that they which are evil fhould fuffer evil. And things will never be at reft, till it comes to be fo; for like will have like; light will have light, and darkness meet with darkness. Those that do evil, will fuffer evil; and those that do good, fhall be happy.

2. The prefent work is to exercise virtue; this is a probation-state; a state of trial; and if so, there must be freedom and liberty of action. And therefore things are to be permitted to go on in confufion; and men are to find fome follicitations from the things of this world, contrary to the true inclination of virtuous fouls. It is fit that virtue fhould be exposed to fome difficulty, for this is a probation state.

3. The final refolution, and last stating of things is reserved to another time, when no corrupt judge fhall fit; but he fhall come that shall judge the world in righteousness.

The ufe I will make of this, is,

i. Therefore, do not envy any one's condition; it is not fafe though glory attend upon it for a while, Pfal. xxxvii. 1, 2. Fret not thyself because of evil doers, neither be thou envious against the workers of ini

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quity: