now eternally ruined by youthful lusts and vanities, but would spend their days in piety and devotion, and make the next world their only care, if they knew how little while they were to live here?

Right: I grant this might be a good way to correct the heat and extravagances of youth, and so it would be to shew them heaven and hell; but God does not think fit to do either, because it offers too much force and violence to men's minds; it is no trial of their virtue, of their reverence for God, of their conquests and victory over this world by the power of faith, but makes religion a matter of necessity, not of choice: now, God will force and drive no man to heaven; the gospel disp nation is the trial and discipline of ingenuous spirits; and if the certain hopes and fears of another world, and the uncertainty of our living here, will not conquer these flattering temptations, and make men seriously religious, as those who must certainly die, and go into another world, and they know not how soon, God will not try whether the certain knowledge of the time of their death will make them religious. That they may die young, and that thousands do so, is reason enough to engage young men to expect death, and prepare for it; if they will venture, they must take their chance, and not say they had no warning of dying young, if they eternally miscarry by their wilful delays.

And besides this, God expects our youthful service and obedience, though we were to live on till old age; that we may die young, is not the proper, much less the only reason, why we should remember our Creater in the days of onr youth,' but because God has a right to our youthful strength and vigour; and if this will not oblige us to an early piety, we must not expect that God will set death in our view, to fright and terrify us as if the only design God had in requiring our obedience was, not that we might live like reasonable creatures, to the glory of their Maker and Redeemer, but that we might repent of our sins time enough to escape hell. God is so merciful as to accept of returning prodigals, but does not think fit to encourage us in sin, by giving us notice when we shall die, and when it is time to think of repentance.

2dly, Though I doubt not but that it would be a great pleasure to you to know that you should live till old age, yet consider a little with yourselves, and then tell me whether you yourself can judge it wise and fitting for God. to let you know this? I observed to you before what danger there is in flattering ourselves with the hopes of long life; that it is apt to make us too fond of this world, when we expect to live so long in it; that it weakens the hopes and fears of the next world, by removing it at too great a distance from us; that it encourages men to live in sin because they have time enough before them to indulge their lusts, and to repent of their sins, and make their peace with God before they die; and if the uncertain hopes of this undoes so many men, what would the certain knowledge of it.do? Those who are too wise and considerate to be imposed on by such uncertain hopes, might be conquered by the certain knowledge of a long life.

DR. JOHN PEARSON.

Dr. Wilkins was succeeded in the see of Chester by another very learned and estimable divine, DR. JOHN PEARSON (1613-1686), who had previously filled a divinity chair at Cambridge, and been Master of Trinity College in that university. He published, in 1659, ‘An Exposition of the Creed,' which has always been esteemed as a standard work in English divinity, remarkable equally for argument, methodical arrangement, and clearness and beauty of style. Bentley said Pearson's very dross was gold'-an extravagant compliment; but almost every critical writer has borne testimony to the high merits of Bishop Pearson's 'Exposition.'

The Resurrection.

Beside the principles of which we consist, and the actions which flow from us, the consideration of the things without us, and the natural course of variations in the creature, will render the resurrection yet more highly probable. Every space of

twenty-four hours teacheth thus much, in which there is always a revolution amounting to a resurrection. The day dies into a night, and is buried in silence and in darkness, in the next morning it appeareth again and reviveth, opening the grave of darkness, rising from the dead of night: this is a diurnal resurrection. As the day dies into night, so doth the summer into winter: the sap is said to descend into the root, and there it lies buried in the ground; the earth is covered with snow, or crusted with frost, and becomes a general sepulchre; when the spring appeareth, all begin to rise; the plants and flowers peep out of their graves, revive and grow, and flourish: this is the annual resurrection. The corn by which we live, and for want of which we perish with famine, is, notwithstanding, cast upon the earth, and buried in the ground, with a design that it may corrupt, and being corrupted, may revive and multiply: our bodies are fed by this constant experiment, and we continue this present life by succession of resurrections. Thus all things are repaired by corrupting, are preserved by perishing, and revive by dying; and can we think that man, the lord of all these things, which thus die and revive for him, should be detained in death as never to live again? Is it imaginable that God should thus restore all things to man, and not restore man to himself? If there were no other cousideration, but of the principles of human nature, of the liberty and remunerability of human actions, and of the natural revolutions and resurrections of other creatures, it were abundantly sufficient to render the resurrection of our bodies highly probable.

We must not rest in this school of nature, nor settle our persuasions upon likelihoods; but as we passed from an apparent possibility into a high presumption and probability, so must we pass from thence unto a full assurance of an infallible certainty. And of this, indeed, we cannot be assured but by the revelation of the will of God; upon his power we must conclude that we may, from his will that we shall, rise from the dead. Now, the power of God is known unto all men, and therefore all men may infer from thence a possibility; but the will of God is not revealed unto all men, and therefore all have not an infallible certainty of the resurrection.

ARCHBISHOP TILLOTSON.

JOHN TILLOTSON (1630-1694) was the son of a clothier at Sowerby, near Halifax, and was brought up to the Calvinistic faith of the Puritans. While studying at Cambridge, his early notions were considerably modified by the perusal of Chillingworth's Religion of the Protestants; and at the passing of the Act of Uniformity in 1662, they had become so nearly allied to those of the Church of England, that he submitted to the law without hesitation, and accepted a curacy. He very quickly became noted as a preacher, and began to rise in the church. It was as lecturer in St. Lawrence Church, Jewry, in the city of London, that his sermons first attracted general attention. The importance which he thus acquired he endeavoured to employ in favour of his old associates, the Nonconformists, whom he was anxious to bring, like himself, within the pale of the establishment; but his efforts, though mainly, perhaps, prompted by benevolent feeling, led to nothing but disappointment. Meanwhile, Tillotson had married Miss French, a niece of Oliver Cromwell, by which alliance he became connected with the celebrated Dr. Wilkins, the second husband of his wife's mother. This led to his being intrusted with the publication of the works of that prelate after his decease.

The moderate principles of Tillotson as a churchman, and his admirable character, raised him, after the Revolution, to the archbishopric of Canterbury, in which situation he exerted himself to remove the abuses that had crept into the church, and, in particular,

manifested a strong desire to abolish non-residence among the clergy. These proceedings, and the liberality of some of his views, excited much enmity against him, and subjected him to considerable aunoyance. He died about three years after being raised to the primacy, leaving his Sermons as the sole property wi which he was able to endow his widow. On account of his great eority as a divine, they were purchased by a bookseller for no les, than two thousand five hundred guineas; and though now little ad, they long continued the most popular of English sermons. The style of Tillotson is frequently careless and languid, his senten es tedious and unmusical, and his metaphors deficient in dignity; yet there is so much warmth and earnestness in his manner, such purity and clearness of expression, so entire a freedom from the app arance of affectation and art, and so strong an infusion of excellent ense and amiable feeling, that, in spite of all defects, these Sermor must ever be valued by the admirers of practical religion and sound philosophy. Many passages might be quoted., in which in portant truths ad admonitions are conveyed with admirable force nd precision.

Advantages of Truth and Sincerity.

Truth and reality have all the advantages of appearance, and many more. If the show of anything be good for anything, am sure sincerity is better; for why does any man dissemble, or seem to be that which he is rot, but because he thinks it good to have such a quality as he pretends to? for to counterfeit and dissemble, is to put on the appearance of some real excellency. Now, the best way in the world for a man to seem to be anything, is really to be what he would seem to be. Besides that it is many times as troublesome to make good the pretence of a good quality, as to have it; and if a man have it not, it is ten to one but he is discovered to want it, and then all his pains and labour to seem to have it are lost. There is something unnatural in painting, which a skilful eye will easily discern from native beauty and complexion.

It is hard to personate and act a part long; for where truth is not at the bottom, nature will always be endeavouring to return, and will peep out and betray herself one time or other. Therefore, if any man think it convenient to seem good, let him be so indeed, and then his goodness will appear to everybody's satisfaction; so that, upon all accounts, sincerity is true wisdom. Particularly as to the affairs of this world, integrity hath many advantages over all the fine and artificial ways of dissimulation and deceit; it is much the plainer and easier, much the safer and more secure way of dealing in the world; it has less of trouble and difficulty, of entangglement and perplexity, of danger and hazard in it; it is the shortest and nearest way to our end, carrying us thither in a straight line, and will hold out and last longest. The arts of deceit and cunning do continually grow weaker, and less effectual and serviceable to them that use them; whereas integrity gains strength by use; and the more and longer any man practiseth it, the greater service it does him, by confirming his reputation, and encouraging those with whom he hath to do to repose the greatest trust and confidence in him, which is an unspeakable advantage in the business and affairs of life.

Truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublesome, and sets a man's invention upon the rack, and one trick needs a great many more to make it good. It is like building upon a false foundation, which continually stands in need of props to shore it up, and proves at last more chargeable than to have raised a substantial building at first upon a true and solid foundation; for sincerity is firm and substantial, and there is nothing hollow or unsound in it, and because it is plain and open, fears no discovery; of which the crafty man is always in danger; and when he thinks he walks in the dark, all his

pretences are so transparent, that he that runs may read them. He is the last man that finds himself to be found out; and whilst he takes it for granted that he makes fools of others, he renders himself ridiculous.

Add to ab this, that sincerity is the most compendious wisdom, and an excellent instrument for the speedy despatch of business; it creates confidence in those we have to deal with, saves the labour of many inquiries, and brings things to an issue in few words; it is like travelling in a plain, beaten road, which commonly brings a man soone:: to his journey's end than by-ways, in which men often lose themselves. In a word, whatsoever convenience may be thought to be in falsehood and dissimulation, it is soon over; but the inconvenience of it is perpetual, because it brings a man under an everlasting jealousy and suspicion, so that he is not believed when he speaks truth, nor trusted perhaps when he means honestly. When a man has once forfeited the reputation of his integrity, he is set fast, and nothing will then serve his turn, neither truth nor falsehood.

And I have often thought that God hath, in his great wisdom, hid from men of false and dishonest minds the wonderful advantages of truth and integrity to the prosperity even of our worldly affairs. These men are so blinded by their covetousness and ambition, that they cannot look beyond a present advantage, nor forbear to seize upon it, though by ways never so indirect; they cannot see so far as to the remote consequences of a steady integrity, and the vast benefit and advantages which it will bring a man at last. Were but this sort of men wise and clear-sighted enough to discern this, they would be honest out of very knavery, not out of any love to honesty and virtue, but with a crafty design to promote and advance more effectually their own interests; and therefore the justice of the divine providence hath hid this truest point of wisdom from their eyes, that bad men might not be upon equal terms with the just and upright, and serve their own wicked designs by honest and lawful means.

Indeed, if a man were only to deal in the world for a day, and should never have occasion to converse more with mankind, never more need their good opinion or good word, it were then no great matter-speaking as to the concernments of this world-if a man spend his reputation all at once, and ventured it at one throw; but if he be to continue in the world, and would have the advantage of conversation whilst he is in it, let him make use of truth and sincerity in all his words and and actions; for nothing but this will last and hold out to the end: all other arts will fail, but truth and integrity will carry a man through, and bear him out to the last.

Virtue and Vice Declared by the General Vote of Mankind.

God hath shewn us what is good by the general vote and consent of mankind. Not that all mankind do agree concerning virtue and vice; but that as to the greater duties of piety, justice, mercy, and the like, the exceptions are but few in comparison, and not enough to infringe a general consent. And of this I shall offer to you

this threefold evidence:

1. That these virtues are generally praised and held in esteem by mankind, and the contrary vices generally reproved and evil spoken of. Now, to praise anything, is to give testimony to the goodness of it; and to censure anything, is to declare that we believe it to be evil. And if we consult the history of all ages, we shall find that the things which are generally praised in the lives of inen, and recommended to the imitation of posterity, are piety and devotion, gratitude and justice, humanity and charity; and that the contrary to these are marked with ignominy and reproach: the former are commended even in enemies, and the latter are branded even by those who had a kindness for the persons that were guilty of them; so constant hath mankind always been in the commendation of virtue and the censure of vice. Nay, we find not only those who are virtuous themselves giving their testimony and applause to virtue, but even those who are vicious; not out of love to goodness, but from the conviction of their own minds, and from a secret reverence they bear to the common consent and opinion of mankind. And this is a great testimony, because it is the testimony of an enemy, extorted by the mere light and force of truth. And, on the contrary, nothing is more ordinary than for vice to reprove sin, and hear men condemn the like or the same things in others which they allow in themselves. And this is a clear evidence that vice is generally condemned by man

kind, that many men condemn it in themselves; and those who are so kind as to spare themselves, are very quick-sighted to spy a fault in anybody else, and will consure a bad action done by another, with as much freedom and impartiality as the most virtuous man in the world.

And to this consent of mankind about virtue and vice the Scripture frequently appeals. As when it commands us to provide things honest in the sight of all men; and by well-doing to put to silence the ignorance of foolish men;' intimating that there are some things so confessedly good, and owned to be such by so general a vote of mankind, that the worst of men have not the face to open their mouths against them. And it is made the character of a virtuous action if it be lovely and commendable, and of good report: Philip, iv. 8, 'Whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things;' intimating to us, that mankind do generally concur in the praise and commendation of what is virtuous.

2. Men do generally glory and stand upon their innocency when they do virtuously, but are ashamed and out of countenance when they do the contrary. Now, glory and shame are nothing else but an appeal to the judgment of others concernIng the good or evil of our actions. There are, indeed, some such monsters as are impudent in their impieties, but these are but few in comparison. Generally, mankind is modest: the greatest part of those who do evil are apt to blush at their own faults, and to confess them in their countenance, which is an acknowledgment that they are not only guilty to themselves that they have done amiss, but that they are apprehensive that others think so; for guilt is a passion respecting ourselves, but shame regards others. Now, it is a sign of shame that men love to conceal their faults from others, and commit them secretly in the dark, and without witnesses, and are afraid even of a child or a fool; or if they be discovered in them, they are solicitous to excuse and extenuate them, and ready to lay the fault upon anybody else, or to transfer their guilt, or as much of it as they can, upon others. All which are certain tokens that men are not only naturally guilty to themselves when they commit a fault, but that they are sensible also what opinions others have of these things.

And, on the contrary, men are apt to stand upon their justification, and to glory when they have done well. The conscience of a man's own virtue and integrity lifts up his head, and gives him confidence before others, because he is satisfied they have a good opinion of his actions. What a good face does a man naturally set upon a good deed! And how does he sneak when he hath done wickedly, being sensible that he is condemned by others, as well as by himself! No man is afraid of being upbraided for having dealt honestly or kindly with others, nor does he account it any calumny or reproach to have it reported of him that he is a sober and chaste man. No man blusheth when he meets a man with whom he hath kept his word and discharged his trust; but every man is apt to do so when he meets one with whom he has dealt dishonestly, or who knows some notorious crime by him.

3. Vice is generally forbidden and punished by human laws; but against the contrary virtues there never was any law. Some vices are so manifestly evil in themselves, or so mischievous to human society, that the laws of most nations have taken care to discountenance them by severe penalties. Scarce any nation was ever so barbarous as not to maintain and vindicate the honour of their gods and religion by public laws. Murder and adultery, rebellion and sedition. perjury and breach of trust, fraud and oppression, are vices severely prohibited by the laws of most nations-a clear indication what opinion the generality of mankind and the wisdom of nations have always had of these things.

But now, against the contrary virtues there never was any law. No man was ever impeached for 'living soberly, righteously, and godly in this present world'— a plain acknowledgment that mankind always thought them good, and never were rensible of the inconvenience of them; for had they been so, they would have provided against them by laws. This St. Paul takes notice of as a great commendation of the Christian virtues: The fruit of the Spirit is love, joy, peace, long-suffering, gentleness kidness, fidelity, meekness, temperance; against such there is no law: the greatest evidence that could be given that these things are unquestionably good in the esteem of mankind, against such there is no law." As if he had said: Turn over the law of Moses, search those of Athens and Sparta, and the twelve tables of the Romans, and those innumerable laws that have been added since, and you shall not