that make us affable and courteous, gentle and kind, without any morose leaven of pride or vanity, which entered into the composition of most heathen schemes: so we are taught to be meek and lowly. Our Saviour's last legacy was peace; and he commands us to forgive our offending brother unto seventy times seven. Christian wisdom is full of mercy and good works, teaching the height of all moral virtues, of which the heathens fell infinitely short. Plato, indeed, (and it is worth observing) has somewhere a dialogue, or part of one, about forgiving our enemies, which was perhaps the highest strain ever reached by man, without divine assistance; yet how little is that to what our Saviour commands us! "To love them that hate us; to bless them that curse us; and to do good to them that despitefully use us."

Christian wisdom is without partiality; it is not calculated for this or that nation or people, but the whole race of mankind: not so the philosophical schemes, which were narrow and confined, adapted to their peculiar towns, governments, or sects; but, "in every nation, he that feareth God, and worketh righteousness, is accepted with him."

Lastly, It is without hypocrisy; it appears to be what it really is; it is all of a piece. By the doctrines of the Gospel, we are so far from being allowed to publish to the world those virtues we have not, that we are commanded to hide even from ourselves those we really have, and not to let our right hand know what our left hand does; unlike several branches of the heathen wisdom, which pretended to teach insensibility and indifference, magnanimity and contempt of life, while, at the same time, in other parts, it belied its own doctrines.

I come now, in the last place, to show that the great examples of wisdom and virtue, among the Grecian sages, were produced by personal merit, and not in

fluenced by the doctrine of any particular sect; whereas, in christianity, it is quite the contrary.

The two virtues most celebrated by ancient moralists, were, fortitude and temperance, as relating to the government of man in his private capacity, to which their schemes were generally addressed and confined: and the two instances wherein those virtues arrived at the greatest height, were Socrates and Cato. But neither those, nor any other virtues possessed by these two, were at all owing to any lessons or doctrines of a sect. For Soctrates himself was of none at all: and although Cato was called a stoic, it was more from a resemblance of manners in his worst qualities, than that he avowed himself one of their disciples. The same may be affirmed of many other great men of antiquity. Whence I infer, that those who were renowned for virtue among them, were more obliged to the good natural dispositions of their own minds, than to the doctrines of any sect they prétended to follow.

On the other side, as the examples of fortitude and patience among the primitive christians, have been infinitely greater and more numerous, so they were altogether the product of their principles and doctrine; and were such as the same persons, without those aids, would never have arrived to. most of the apostles, with many thousand martyrs, are a cloud of witnesses beyond exception. Having therefore spoken so largely upon the former heads, I shall dwell no longer upon this.

Of this truth

And, if it should here be objected, Why does not christianity still produce the same effects? it is easy to answer, First. That although the number of pretended christians be great, yet that of true believers, in proportion to the other, was never so small; and it is a true

lively faith alone, that, by the assistance of God's grace, can influence our practice.

Secondly. We may answer, that christianity itself has very much suffered, by being blended up with Gentile philosophy. The Platonic system, first taken into religion, was thought to have given matter for some early heresies in the church. When disputes began to arise, the peripatetic forms were introduced by Scotus, as best fitted for controversy. And, however, his may now have become necessary, it was surely the author of a litigious vein, which has since occasioned very pernicious consequences, stopped the progress of christianity, and been a great promoter of vice, verifying that sentence given by St. James, and mentioned before, "Where envying and strife is, there is confusion, and every evil work." This was the fatal stop to the crecians, in their progress both of arts and arms; their wise men were divided under several sects, and their governments under several commonwealths, all in opposition to each other; which engaged them in eternal quarrels among themselves, while they should have been armed against the common enemy. And I wish we had no other examples, from the like causes, less foreign or ancient than that. Diogenes said Socrates was a madman; the disciples of Zeno and Epicurus, nay, of Plato and Aristotle, were engaged in fierce disputes about the most insignificant trifles. And if this be the present language and practice among us christians, no wonder that christianity does not still produce the same effects which it did at first, when it was received and embraced in its utmost purity and perfection: for such wisdom as this cannot "descend from above;" but must be "earthly, sensual, devilish; full of confusion and every evil work;" whereas "the wisdom from above, is first pure, then peaceable, gentle, and easy to be en

treated, full of mercy and good fruits, without partiality, and without hypocrisy." This is the true heavenly wis dom, which christianity only can boast of, and which the greatest of the heathen wise men could never arrive at.

Now to God the Father, &e.

As we have therefore opportunity, let us do good unto all men.

NATURE directs every one of us, and God permits us, to consult our own private good, before the private good

of

any other person whatsoever. We are, indeed, commanded to love our neighbour as ourselves, but not as. well as ourselves. The love we have for ourselves, is to be the pattern of that love we ought to have toward our neighbour; but, as the copy doth not equal the original, so my neighbour cannot think it hard, if I prefer myself, who am the original, before him who is only the copy. Thus, if any matter equally concern the life, the reputation, the profit of my neighbour, and my own; the law of nature, which is the law of God, obligeth me to. take care of myself first, and afterward of him. And this

* "I never," said the Dean in a jocular conversation, "preached but twice in my life: and they were not sermons, but pamphlets." Being asked on what subject; he replied. "They were against Wood's halfpence." See Pilkington, vol. i. p. 56. N.