temper, but we have too much rested in fuppofition not examining the principles of education, tho' never fo certainly grounded. Now here, I say, as the moralifts are wont to speak, there are in fome difpofitions a great eafinefs to the practice of fome virtues ; but it is not virtue in that man, in whom it is merely a natural temper and difpofition; fome are very much inclin❜d to modefty, and others are very fair and good-natured; others find more difficulty from their natural temper; for it doth not amount to a compleatness of virtue, unless it be the fruit and effect of confideration. Neither doth that which is our natural difpofition amount to the full notion of vice, unless there be grofs self-neglect. I fay here, a man may chance, through the benefit of his education, to be well inftructed, and acquainted with all truth; but truly he is not commendable for it, unless he himself hath confidered, weighed and examined, and searched the fcriptures, and hath brought it to the teft; the true dictates of reafon in neceffary matters, and the revelation of fcripture, in matters of faith. Then it is divine knowledge in him, when he doth receive it and admit it upon the particular evidence and affurance of truth; not only because it is the religion of his country or common profeffion, or because he receives it as a principle of education. If a man hath not taken this pains, if he be not thus grounded in his religion, he is very fhallow and unfettled in his religion; and it is a great queftion whether he will hold out: this therefore will abate, if fo be we are not thus intelligent, and if we have not attained to these perfections in the matters of our reli

gion, and have too much eftranged ourselves from that which is the proper and natural employment of mind and understanding: principles that have a peculiar dedication to God.

3. It is lefs effectual than it fhould be: that we have not walked up to our knowledge as we ought, but have in fome degree held truth in unrighteousness, which in a high degree is the practice of the worst of men, and of persons self-condemned. That we have in fome measure received the grace of God, in vain; for it is so far in vain, as it is less effectual than it might be. That we have not fo employed our talents, as to make gain for our master's advantage; that we have not fo abounded in the work of the Lord that we have not fo grown in grace and in the knowledge of our Lord and Saviour; that we have not crucified the flesh with the affections and lufts, Gal. v. 24. That we have not been so throughly renewed in the fpirit of our minds, Eph. iv. 23. Now thefe allays are to be put in, and these abate our triumphing in ourselves, our glorying in ourselves. We may have comfort, heart's eafe, content in this knowledge, but we have rather caufe to magnify the grace and goodness of God, than to glory in ourselves; because we are so much beholden, and becaufe this knowledge hath not been fo perfect as it might be, nor fo effectual as it should be. But to proceed: we are not to glory in our own wifdom for two reafons. The wife man bids us ceafe from our own wifdom, do not depend upon it, be not felf-confident, do not think yourself fufficient; for two reafons. 1. A man is not to center in himself. 2. A man is to be fenT 3

fible

fible that as his being is precarious and dependent, fa alfo is all his furniture, all his endowments, all his acquifitions and all his fuperftructures. A man is not to center in himself; and a man is to know that all his requifite accomplishments and endowments and acquisitions, as well as his being; he is beholden for them his being is arbitrary, dependent and precarious; fo is all that is built upon it. Now these two I will make appear by these three things. 1. It is incompatible to a creature to terminate in himself: for this is a certain rule; that which is not original to itself, cannot be final to itself. Now no creature is original to itself, therefore it must not terminate its actions finally in itfelf: now if a creature might terminate in himself, he might leave God out, and it would not be his fault to be without God in the world. 2. There is no pretence for it, in a fallen and degenerate creature. For there every thing is worse than it was, and far worse than it should be ; for innocence is loft, and guiltiness contracted, and there is impotence inftead of ftrength, there is a foundation laid of unnatural difpofition and inclination; a man hath himself to seek, is at a loss; so that here is the greateft enquiry that ever was in the world, and it is not refolved but by the direction of scripture, how came evil into the world; fince God is good? This is not refolved without the light and direction of fcripture; who will fhew us any good? and what is truth fo much is man (having abused himself) at a lofs. Therefore men, as we are beings in a worfe condition than we were, having our knowledge leffened, our ftrength abated, having guilt to our con

fciences,

sciences, having marred and spoiled our natures by ill use, custom and practice; therefore there is no reafon, why we should terminate in ourselves; therefore we are not to applaud and glory in ourfelves. 3. There is reason why it should not be fo. Take us with all advantages, what we have, it is but in measure and degree; fo that here is a cause of motion, and occafion of defire and an endeavour after farther perfection, and not cause of rest and fatisfaction, and fitting down with full content and acquiefcence: the perfections and accomplishments we have, are but in measure and degree; and we know that in nature every thing moves to its own perfections, and all things are in motion till they come to their center, or attain the height of that perfection, of which they are capable; fo that what we have, is but as a ftock to trade withal, and put us in motion, to enlarge our defires; but it is not fo much as that we may fit down fatisfied and acquiesce in it: for this is a true rule in religion; an excellency that is not in its fulness, as it is, fo it is not; it is, because it is fo in kind; it is not, because it is defective in degree: and if there be any defect, there is a privation in part; and a privation in part doth reproach and challenge, as well as having in part doth adorn. So that it is a remembrance, wherein we are defective; and to engage us to fearch and enquire after further endeavour; fo it may excite us to industry, and make us look abroad.

DIS

DISCOURSE LXXXVII.

Men have nothing to glory of, but Religion.

JER. ix. 24.

Let him that glorieth glory in this, that he understandeth and knoweth me.

W

E have a good rule for interpretation of scriptures, that words that denote sense and apprehenfion, they are always to be understood in an effectual way, fo as to carry along with them fuitable affections and effects that are confequent upon them. I do not reckon it to be knowledge, unlefs men ftand affected towards things according as the nature of things known do require. If they be things lovely, our knowledge is attended with complacence and delight and defire after them; and then our knowledge is purfued by endeavours fuitable and proportionable. Wherefore to know and understand God according to this explication, is to have fense and apprehenfion, fuch notions in man's mind, as recommend God to us, and recommend him to us as lovely. And knowledge is purfued by all its confequent effects, diligence to please him, readiness to ferve him, activity in executing all his commands. This you may also obferve in fcripture, that fcripture doth frequently put one act inftead of all thofe acts

that