the Sun, which scorches and burns up the Corn that wanteth depth of Earth, does but cherish and ripen the good Corn. And thus it is with Afflictions : They do not make Men unfincere, but find them so, and discover them to be so. The Fire separates the Dross from the Gold, but it makes no part Dross, which was not Dross before. Adversities are therefore called Tryals, because they bring our Integrity to the Touch. They shew, whether we serve God for present Profit and Convenience, or for his own fake, and from a well-grounded Perfuafion of their Duty. Hence it is clear, we must not fatisfy our selves with hearing, and confidering, and applying; but must compose our Minds with quiet and contented Submission to the good Providence of God, and esteem it our Joy and Crown, when we are counted worthy to fuffer for Christ and Righteousness-fake. If Chriftianity required the Conviction of our Judgment only, all who will be content to think and understand impartially, must be good Chriftians. But, because the Gospel is intended to rule in our Hearts, and to give Law to all our Passions, and all our Interests; therefore it is, that so great Quantities of this Spiritual Seed are sown in vain. And since no Man answers the End of that Seed, who refuses in Practice, what he allows in Speculation, by letting go his Hopes of Bliss in another World, for the declining any Miseries that can be endured in this World; therefore the Virtue, which faints in the Day of Trial, however profperous and promising it may appear, is allowed no better a Character, than that of Grain caft upon Stony Ground.

There is another Sense of the Word Patience, fit

to be taken notice of, as it signifies Perfeverance, and a contented Waiting for

Ὑπομονή.

the appointed Weeks of Harvest. Thus the Hearers

of this kind will not envy Them, who put forth apace and spend themselves too faft; but be content with Conflicts, though they be sharp and long; and to get fome Ground upon their Lufts, though it be won but by Inches. To this purpose we may interpret our Bleffed Lord, when comparing the King

Mark iv. 27.

dom of God to Corn that cometh up one knows not how. Its Growth is often not difcernible by Others, fometimes not by our Selves; yet live and grow it does. And, if our Pride and Impatience, or fome other ill Quality check it not, it will in due time produce wholfome and kindly, which is much rather to be chofen, than forward and undigested, Fruit. We muft not therefore be difcouraged, if we cannot be and do, what we defire and strive for. Grace, as well as Nature, works gradually, and must be left to its own Methods. And that is true of the Soil of our Hearts, which our Lord hath observed, to a purpose not very diftant from this I am upon, that the Earth bringeth forth Fruit of her self, first the Blade, then the Ear, after that the full

Mark iv. 28.

Corn in the Ear.

There needs no more to shew, what Temper is required to bring forth Fruit, and how it comes to pass, that this is so seldom done: That the Seed and the Sower are blameless, and all the Defects in the Ground it felf. The Gospel sets both our Duty, and our Danger, before our Eyes. These it is the Minifter's part to urge. He must apply himself with all his Might, to perfwade, to convince, to awaken, as occafion ferves. But all this our Master did in the utmost Perfection, and yet even He often fowed without any Fruit. And, the Truth is, What can We do? We can recommend Religion to Mens Consideration, and we ought to do it as powerfully as may be. But, after all we have faid, or can fay, it will lie in their own Breasts, whether they will confider or no. And they who do not, are Hearers by

the

the Way-side. We may tell our People, how loose the World should fit about them; that a Good Life should be their main Concern; that they must learn and praEtise their Duty, all Prejudice and Interest apart: Butit is not in Our Power to difintangle their Hearts, and root out their Prejudices; and till this be done, they are Seed among Thorns. So, lastly, We can excite to Patience, but we cannot inspire it; and They who faint and fall off, are Stony Ground. Consequently, when the Preacher hath done all he can do, and all he ought to do; still the Efficacy and Success of his Instructions will depend upon the Hearers themselves. Inadvertency and Worldly-mindedness, and Impatience, are Obstructions of every One's making, and therefore they must be of every One's removing too. And, where they are not taken out of the way, our Barrenness, and the whole Guilt of it, can rest no where, but upon our selves.

I have not forgotten to observe before, how much of this depends upon the Divine Assistance; and upon what Conditions we may be sure of That, to strengthen and to profper our Endeavours. Let us but add to these our hearty Prayers, and the Work will certainly be done; And therefore, That it may please thee to give all thy people increase of Grace, to hear meekly thy Word, and to receive it with pure Affection, and to bring forth the Fruits of the Spirit;

We befeech Thee to hear us, good Lord!

The Sunday called Quinquagefima; Or, the Next Sunday before LENT.

1 Cor. xiii. 1,2,3. xii. 31. Coloff. iii. 14. Jam. ii. 26.

The COLLECT.

Lord, who haft taught us that all our Doings without Charity are nothing worth, send thy Holy Ghost, and pour into our Hearts that most excellent Gift of Chas rity, the very bond of Peace and of all Virtues, without which whofoever liveth is counted dead before thee. Grant this for thy only Son Jesus Christ's sake, Amen.

PARAPHRASE,

1. The Gifts of the 1. Spirit, so much coveted and envied among you, are yet in no degree so necessary for one's self, or to useful to others, as the Grace of Charity.

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The EPISTLE,

1 Cor. xiii.

9. For we know in part, and we prophesy in part.

9. For the utmost we know, even when thus

enlightned, is very imperfect, and short of that which we shall know here

after.

10. But when that which is perfect is come, then that which is in part shall be done away.

10. And therefore

when that Imperfection and those Occafions, shall be at an end, there

to which these Assistances of the Spirit are vouchsafed, is an end of them too. So that they are plainly temporary, and never meant, aş Charity is, to continue always.

11. When I was a child, I spake as a child, I underftood as a child, I thought as a child; but when I became a man, I put away childish things.

12. For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know, even as alfo I am known.

13. And now abideth Faith, Hope, and Charity, these three; but the greatest of these is Charity.

13. Nay, even Faith and Hope, tho' excellent Virtues, are not

yet equal to Charity. The present State indeed requires and exercises all the three; But, in the future State, the two former will be superseded by Vision and Enjoyment, and Charity only will then remain.

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COMMENT.

HE Epistle for this Day is, in substance, nothing else but a Commendation of Charity: confitting, Partly in a Preference given to it above other Gifts and Graces; and Partly in a Description of it, by such Effects and Properties, as demonftrate the Excellency and Usefulness of the Virtue it self. Concerning the First of these I am not at liberty to treat. This being the proper Time for making good a former Promife, of explaining the Nature of Charity, and wherein it truly confifts. Reserving therefore the Præeminence of this Grace above the rest, to be shewn at an Occasion already laid out for that purpose; I chuse to confine my Thoughts at present to those Marks and Qualities mentioned in this Chapter, which may give us a just Notion of the thing, and confequently inable us to form a right Judgment, whether our Souls be of that Frame and

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Vol. 1. pag. 5.

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