narrow-spirited Pharisees, in their selfish way, would have said, What signifies the loss of one sinner, or more, so long as we are but happy, and have all to ourselves? For the fewer we have to share with us, the more distinguished are we above the rest of mankind. So thought they, in their pride and vanity. But our Lord understood better; and he endeavoured to make them understand it likewise, by the three several parables which I have been explaining; which indeed were all intended to teach us, not to think ourselves the more happy, for being eminently distinguished as a select few, exclusive of our brethren; but rather, then to judge ourselves most happy, when the greatest numbers can be persuaded to come in and partake with us. Many are apt to please themselves in a thought, that they have something to boast of above others, which they retain to themselves, and in which none can equal them or share with them; as if happiness consisted in singularity or superiority: the heavenly temper is just the reverse, and it is brotherly love that makes it so. True and dear friends can scarce relish any happiness in which both do not share. Where universal benevolence reigns, the effect is as universal: the felicity of every one becomes the greater for every one's partaking of it and sharing in it. This, I presume, was our Lord's thought in the text, suitable to one that is a friend to all who will accept him, and a constant lover of mankind.

Enough has been said for the opening the general design and intention of the text which I have been upon.

II.

It remains only to consider the more particular use and improvement of it; and that by way of application both to good Christians and bad.

As to good Christians, they may from hence learn, how acceptable a service they are performing, while they are endeavouring, either by example or persuasion, to draw many unto God. It is contributing to the enlargement of God's kingdom: it is afflicting and weakening the powers of darkness, and bringing fresh matter of joy and

triumph to the blessed above. It is, at the same time, putting on and improving that heavenly disposition here, which will be both their perfection and happiness hereafter. The angels themselves are employed constantly in these pious cares; and it is both their business and delight to assist in converting sinners, and to draw them off from Satan unto God. Our Lord, in the text, has intimated as much to every good Christian, for the inciting them to follow their bright example; and he has further instructed us to pray daily, that God's will may be done in earth, as it is in heaven. So much with respect to Christians of the better sort, who have their minds set towards heaven.

As to the ungodly and impenitent, if disposed to hear and attend, they may learn a most comfortable lesson from the doctrine of the text; namely this, that though they are for the present, through their own default, shut out from the kingdom of heaven; yet a door stands open for repentance, whensoever they shall think it their duty and interest to look up to heaven, and to return to God. For their further encouragement, our Lord has been pleased to hint, that the angels themselves stand, in a manner, waiting for their conversion; and will not only be content, but even joyful to receive them, when they shake off their evil habits, and become new men, thoroughly reclaimed both in heart and life. In the mean season they are considered as lost and undone, dead in trespasses and sins and that is the very reason given, why the joy in heaven will be the greater upon their recovery, if ever they shall recover; because it is doubtful, and almost desperate. "Thy brother was dead," says the kind father in the parable," and is alive again; and was lost, and is "found f." And therefore he judged it meet to make the more solemn rejoicing for a recovery of so extraordinary a nature, somewhat resembling even a resurrection from the grave.

f Luke xv. 32.

There are indeed many and great difficulties in the work of correcting inveterate habits: but there are also many and great encouragements, sufficient to countervail the difficulties of it, if a man will but seriously set about it, with such care and earnestness, such resolution and endeavour, as any other business of weight requires. It should be resolved upon instantly without delay, because necessary to be done, and delays are dangerous: it should be pursued with resolution and vigour; for faint endeavours will never effect any thing considerable, either in that or any other grand affair. It should be conducted with great deliberation and forecast, foreseeing every obstacle or impediment which may stand in the way, and providing wisely against them. It is the want of such prudent forecast which generally keeps sinners in their former courses; and renders their faint resolutions and endeavours fruitless or ineffectual. They sincerely wish, perhaps, to live better; and they resolve sincerely, at seasons, so to do: but yet they set not about the work in any proper method, or with due precautions. They aim well, with respect to the end; but they use not the right means. They aim to reform; but still they take no care to avoid such temptations as will be too hard for them; or to shun such company and such entanglements as will, probably, deceive and ensnare them. And hence it is, that their warmest desires after godliness prove ineffectual; and their best resolutions are not strong enough to secure them against frequent relapses. The only way to make sure of the end is to look well to the means. Let but any person consider well beforehand what he has to do, and how by degrees it is to be effected; and then resolve (with the help of God's grace) to pursue those proper measures with care and assiduity; and then he need not doubt but this work of the Lord will more and more prosper in his hands; and there will be joy in heaven over every such thoughtful sinner so repenting.

SERMON XVII.

Charity and kind Offices, the best Conquest over an Enemy.

ROM. xii. 21.

Be not overcome of evil, but overcome evil with good. THE advice is short, comprised in a few words: but it is withal full and instructive, and carries a great deal of good matter in it. It relates to our behaviour towards our enemies; showing both what we ought not to do, in that case, and what we ought. The Apostle's manner of wording the thing is observable; for there is a particular force and beauty in the very expression. Being sensible, that the forgiving an injury, or the not revenging it, is commonly looked upon as a kind of yielding and submitting to an adversary, (which is what the pride of human nature is most averse to,) he prudently anticipates the thought, and gives it quite another turn; handsomely insinuating, that all desire of revenge is yielding and submitting to an enemy; is as much as confessing, that he has disturbed, pained, and disconcerted us to that degree, that we are no longer able to command our temper, and to be really masters of ourselves. Overflowing with rage and resentment, upon such occasions, is betraying a littleness of mind, and proclaiming our own defeat. It is as good as declaring, that the enemy has got within us, has thrown us off our guard, and put us into disorder and confusion. Whereas, if a man can stand the shock unmoved,

and be above being concerned at it, he undoubtedly shows a more manly spirit, and true greatness of mind. He is then seen to be master over his passions, and above being disturbed by little things: and there is none so generous a way of conquering an enemy, as the letting him see, that the worst he can do shall not so much as ruffle him, or put him out of humour. "Be not overcome of evil,

"but overcome evil with good."

The text then consists of two parts, or precepts; the one negative, and the other positive: of which I shall treat in their order.

I.

The negative part, or precept, comes first: "Be not "overcome of evil." Suffer not any affront or injury to get the better of you, to afflict and conquer you. More distinctly; suffer it not to get the better of your reason, your piety, or your charity: for if it does so, you are really vanquished and worsted by it.

1. I say, let not any affront or injury have the superiority over your reason, considering yourself now only as a man, without taking in the additional consideration of your being a Christian also.

Reason is designed for the governing part of man, which is to regulate and command the passions. While reason holds the reins, and keeps its seat of government, all is right and regular, and a man is master of himself: but if the passions get the upper hand, and domineer over reason, the person, for the time, is, as it were, quite unmanned, and is driven on to any the most extravagant freaks and follies, below the dignity of his nature. A man can never expose himself more to the attacks of his enemy, than when he suffers himself to be heated into a passion, and thereby thrown off his guard. While he can command his temper and preserve his reason, he will know and consider what he does, and conduct with prudence and discretion; and will at length very probably both defend himself, and become superior to his adversary: but if once he lets go his reason, and resigns him