fore; only the man has recovered the use of those powers which God at first gave him, and he had unnaturally deprived himself of by his lewdness.

Just thus it is relating to the hardships we complain of in religion: and though it is but too true, that we are so far gone in this our spiritual impotency, that of ourselves we must continue in it for ever, yet when once our sluggish, stupid souls shall be so far roused and excited by the grace of God, as to engage in an honest hearty endeavour to regain what we have lost; as by degrees we shall find a renewal of our strength, so likewise shall we find that the burdens of religion (as we call them) will sit lighter and lighter upon us, till at length, what we once accounted an intolerable slavery will become our great delight, and we shall esteem it as the most valuable and perfect freedom.

And this divine reviving grace, as it is never denied to those who humbly beg it, so through the infinite goodness of God it prevents our very prayers; he first excites in our souls a desire of his favour and assistance, and then graciously confers it on

us.

As here, when Jesus looked upon the poor lame man with pity, and kindly asked him, Wilt thou be made whole? it was to wind him up to a due pitch of faith and hope and desire, that he might be prepared and qualified for the mercy he designed him, who otherwise would have lost that happy opportunity; and then he commands him to arise, and walk. So that, will we but comply with the invigorating influences of the Holy Spirit on our souls, and be indeed desirous to recover our lost strength, and do our best to help ourselves, there will be noBRAGGE, VOL. I.

H

thing wanting on our Saviour's part to enable us to bear all the burdens which he lays upon us, and to pay him an acceptable obedience.

We may close this observation, therefore, with that known ejaculation of St. Austin, "Enable us to obey, O Lord, and then command what thou pleasest!"

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As soon as Jesus had thus miraculously restored this cripple to his limbs, we read that he conveyed himself away. So far, we see, was our Lord from being popular, and desirous of being admired and cried up for any good he did, that he withdrew himself from those just praises which such an action as this deserved. And thus was his practice exactly agreeable to his doctrine, when he bids us not to do our alms before men to be seen of them, not to blazon our good deeds, and make them as public and observable as we can, that we may have glory of men; but to be as secret in them as is possible, that even our left hand may not know what our right hand doeth.

For though he was infinitely above being led by selfish interests, and blown up into vainglory, yet we, he knew, are not; and therefore, to secure us from what would pollute our charity, and deprive us of the reward of it, he hath given us such a precept and example as are too plain to be evaded or misunderstood.

Not that it is unlawful for some persons, upon extraordinary occasions, to let their light so shine before men, that they may see their good works, and to be the more liberal when they know that it will be taken notice of. For men in public place, whom s Matt. vi. 1. t Mark v. 16.

Providence hath set as a city upon a hill, upon whom many eyes are fixed, and whose example is so leading, that others will do more or less proportionably, as they see them do before them; not only may, but are obliged to have regard to public observation in their works of mercy, and to open their hand the wider for people's looking on. For this is to encourage the good work; and even a very little exceeding in the measures of some men's charity, so great is the power of example, may prove of vast advantage to the poor in the conclusion. And indeed, it is one of the greatest happinesses of a condition of eminency and note, that it enables a man at his own moderate expense to do a world of good; and by sowing a little more plentifully than ordinary himself, to procure an increase of an hundredfold to any charitable or pious use.

But then great care must be taken, that all our aim in such open charities be the glory of our Father, which is in heaven, the benefit of the poor and needy, and the public good; for if a vainglorious desire of praise from men be in the least a motive to them, it will turn the sweet savour of works of piety and mercy into the hateful stench that proceeds from hypocrisy and pride.

This was the fault which our Lord so sharply reproved in the Pharisees, who made loud proclamation of their almsdeeds, sounded a trumpet to call the poor to the distribution of them, and which was done in places of the greatest concourse; but all this was in order to their being extolled by the people, as he who knew their inmost thoughts has told us ".

u Matt. vi.

But the good Christian, though he sometimes, and in some circumstances, lets his charity be seen, (which for the most part should be done in secret, and purely upon the score of pity and compassion,) yet it is for widely different purposes; viz. to the greater glory of him who is the chief Benefactor, and whose royal bounty it is that is distributed, and that others may be inclined by so lovely an example to a faithful discharge of their own trust and stewardship, that still more and more occasion may be given of abundant thanksgiving unto God3. But to proceed:

It was not long after the impotent man was cured, probably the same day, that Jesus found him in the temple.

And what better use could he make of his recovered limbs, than to go to that holy place, and render his devoutest thanks and praises to the God of mercy, who had enabled that excellent Person (though who he was as yet he knew not) with a word to make him perfectly whole.

He could not but be assured that it must be the power of God though communicated to man, that thus in an instant wrought so wondrous a change in his old weak body after so long and great an infirmity; and therefore hastens to pay his grateful tribute to him in the courts of his own house, and magnify his goodness in the midst of the great assembly of his people.

And this may well put us in mind of the too generally neglected duty of public thanksgiving in the church after our reception of any signal mercy. How often do people send to us that they may be

x 2 Cor. ix. II, 12.

remembered in the prayers of the congregation when in their distress, and how seldom are we desired to offer up their thanks and praises when they are delivered from it, or when any other great blessing is conferred upon them!

The thing is too well known to be doubted, and too bad to be excused; and except it be women's returning thanks for safe delivery in childbirth, which a very good custom hath made it scandalous to omit, (though through a very ill and senseless one it is too often done in private,) it is very rarely that any public praise is given.

Nor is it sufficient to say, they do not forget in their own thoughts, and that at church too, to make a grateful acknowledgment of God's goodness to them; for an extraordinary mercy requires an extraordinary acknowledgment; and if that mercy hath been publicly and particularly prayed for, it is highly fitting, and our bounden duty, that the grant of it should be as publicly and particularly owned, with suitable gratitude and affection.

For how can the goodness of our gracious God be magnified, as it should be, without openly declaring what great things he hath done for us? And when he hath been pleased to give us what we have asked, to remove our troubles, and crown us with joy and gladness; how are we bound in the most public manner to celebrate the praises of the divine Fountain of our comforts, and thereby encourage all about us to address themselves to that equally powerful and good Being in all their sorrows, wants, and dangers, who is the common refuge of the miserable!

And, indeed, nothing can be more uneasy to one