sec 
 
 
 V. ^- 
 

 
Chrijlia7t DoBrines and Duties explained 
 and reco7mnended ; 
 
 I N 
 
 FORTY SERMONS 
 
 Preached in the Parish Churches 
 
 O F 
 
 St. Andrew Underjhafu . 
 
 AND ^ ^^/fft>u>(}J r a^^*^ 
 
 Allhallows the Great: y^^^^^' 
 
 ~~ff — 
 
 And Divers of them. 
 
 In Eton College Chapel, and other Places. 
 
 In TWO VOLUMES, 
 
 By WILLIAM BERRIMAN, D. D. 
 
 Late Rector of St. Andrew^ Vnderjhajt^ and 
 Fellow of Etton College. 
 
 Publifhed from his original MSS. by his Brother 
 'John BerrimaJiy M. A. Rector of St. Albari^ 
 Woodfireet. 
 
 VOL. n. 
 
 LO N D O ISI, 
 
 Printed for John Clarke xxn'^^x^'^RoyalExchange* 
 
 MDCCLL 
 
(iii) 
 
 ■ ■■■■ ■■■■■ ■»■'■ "" ^^ ■ ■ m^^ti^^m^m^m^mmmm^^^m^^mamm^a^m^mm^tl^m^^am^m 
 
 THE 
 
 CONTENTS 
 
 O F T H E 
 
 SECOND VOLUME. 
 
 Sermon I. 
 ^HE Folly and DsiVigtr of denying a Pro- 
 
 -*- VIDENCE. 
 
 Zeph. i. 12. 
 
 And it Jhall come to pafs at that time, that I 
 will fearch Jerufakm with candles, and 
 punijh the men that are fettled on their lees-, 
 that fay in their heart, the Lord will not 
 do good, neither will he do evil. Page i. 
 
 S E R M O N II. 
 
 Use Importance of St. Paul'j Preaching he- 
 fore Felix. 
 
 Acts xxiv. 25. 
 
 And as he reafoned of righteoufnefs, tempe- 
 rance, and judgment to come, Felix trem- 
 bled, and anjwered. Go thy way J or this 
 time-, whenlhctwea convenieiit feafon^ I 
 will call for thee. 
 
 A 2 Skr- 
 
iv The C O N T E N T S. 
 
 Sermon III. 
 
 Convidion the Refult of St. Paul'j Preach- 
 ing. 
 Iloe fame Text. p. 42, 
 
 Sermon IV. 
 
 Delays of Reformation foolijh and dangerous, 
 The fame Text, p. ^j* 
 
 Sermon V. preached in Advent, 
 
 The CharaSier o/'the Son of Man 
 explained. 
 
 John. v. 27. 
 
 And hath given him Authority to execute 
 Judgment alfo^ becaufe he is the Son of man. 
 
 P-77- 
 
 Sermon VI. preached in Advent, 
 
 Christ the appointed J u d g £, becaufe 
 he is THE Son of Man. 
 
 The fame Text. p. 98. 
 
 Sermon VII. preached on Christ- 
 M A s-D A Y. 
 
 Chris tV Birth good Tidings of great 
 Joy to all People, 
 
 L u K E ii. 10, II. 
 
 And the Angel faid unto theniy Fear 720 1 : for 
 behokly I bring you good tidings of great 
 Joy, which fhall be to all people. For 
 
The CONTENTS. 
 
 For unto pu is km this day, in the city of 
 Davidy a Saviour itbich is Chriji the 
 Lord. p. 114. 
 
 Sermon VIII. preached on New Tears 
 Day, 
 
 ReJieSiions on the Vanity of Worldly Purfuits, 
 
 E c c L E s. i. 4. 
 
 One generation pajfetb away^ and another ge- 
 neration comet b: but the earth abideth for 
 ever, p. 138. 
 
 Sermon IX. preached the Sunday before 
 Lent. 
 
 Fasting an aSl of Repentance, and the 
 Way to Pardon. 
 
 Isaiah Iviii. 3, 4. 
 
 Wherefore have we faftedy fay they^ and thou 
 feeJH not? Wherefore have we afiiBed our 
 fouly and thou takefl no knowledge ? Behold, 
 in the day of your f aft , you find pleafure, 
 end exa6l all your labours. 
 
 Behold y ye fafi jor flrife and debate y and to 
 fmite with thefift ofwickednefs. p. 1 60. 
 
 Sermon X. preached the frfl Sunday m 
 Lent. 
 
 Hypocritical Fafting expofedy and religious re- 
 comme?ided. 
 'The fa??ie Text. p. 183. 
 
 Ser- 
 
vi The C O N T E N T S. 
 
 Sermon XI. preached on Palm-Sunday. 
 
 Justification the Privilege of good 
 Chriftians. 
 
 Rom. viii. 33, 34. 
 
 WhoJJjall lay any thing to the charge of God's 
 EleB ? It is God that jufiifeth : 
 
 Who is he that condemneth ? It is Chrift that 
 died, yea rather that is rifen again, who is 
 even at the right hand of God, who alfo 
 maketh inter cefjion jor us. p. 205. 
 
 Sermon XII. preached on Good Friday, 
 
 ^he Death 0/" C h r i s t a proper Satisfadion. 
 I'he fame Text. P- 223. 
 
 Sermon XIII. preached on Eafer Day, 
 
 The Certainty of C h r i s t'j Refurredlion. 
 The fam^ Text. p. 240. 
 
 Sermon XIV. preached on the Swiday 
 after Eafler, 
 
 The Neceffity and Benefits of C h R i s tV 
 Refurreftion. 
 The fame Text. p. 256. 
 
 Sermon XV. preached before Ajccnfion^ 
 
 Day. 
 C H r I s T'i Exaltation at the right Hand 
 of G o D. 
 The fame Text. p. 272. 
 
 Se R- 
 
The CONTENTS. vii 
 
 Sermon XVI. preached after Afcmfion- 
 Day. 
 
 Tihe Defign, Manner, and Efficacy, of 
 C H R I s t'j Intcrceffion 
 
 T^he fame Text. p. 304. 
 
 Sermon XVII. 
 "The Privilege o/' Chriftian Liberty explained. 
 
 Gal. v. 13, 14, 15. 
 
 Fcr, brethren^ ye have been called u7ito liberty ; 
 
 mly ufe not liberty for an occafion to the feJJjy 
 
 but by loveferve one another. 
 For all the law is fulfilled in one wordy even 
 
 in this ; Thou Jhalt love thy neighbour as 
 
 thyfelf 
 But if ye bite and devour one another, take 
 
 heed that ye be not confumedone of another. 
 
 P- 325- 
 
 Sermon XVIII. 
 
 , The Abufes of Chriftian Liberty expofed. 
 
 The fame Text p. 346. 
 
 Sermon XIX. 
 
 Chriftian Liberty to be governed by Chriftian 
 Charity. 
 The fame Text p. 366. 
 
 Ser- 
 
Vlll 
 
 The CONTENTS 
 
 Sermon XX. 
 
 lie right Method of doing All, to the 
 Glory OF God. 
 
 I C o R. X. 31. 
 
 Whether therefore ye eat or drmk, cr what^ 
 foever ye do^ do all to the glory of God. 
 
 P- 3^7- 
 
 
 
 
 Err ATA. 
 
 
 Page 
 
 atid Line 
 
 injlead of 
 
 read 
 
 ^3 
 
 9 
 
 their 
 
 there 
 
 81 
 
 7 
 
 nofliro 
 
 nofho 
 
 "5 
 
 12 
 
 Thanfgiving 
 
 Thankfgiving 
 
 117 
 
 3 
 
 fatatal 
 
 fatal 
 
 ns 
 
 6 
 
 this to be done 
 
 this be done 
 
 225 
 
 — 
 
 2.2 
 
 225 
 
 259 
 
 7 
 
 whow as 
 
 who was 
 
 3^3 
 
 12 
 
 h 
 
 he 
 
 319 
 
 penult, requeft 
 
 requefts 
 
 328 
 
 16, 
 
 1 7 Illumition 
 
 Illumination 
 
 335 
 
 16 
 
 punftilo 
 
 pundtiiio 
 
 359 
 
 28 
 
 hi s 
 
 his 
 
 380 
 
 19' 
 
 20 Fountions 
 
 Foundations 
 
SERMON I. 
 
 The Folly and Danger of deny'uig a 
 Provide nce. 
 
 ZEPH. i. xii. 
 
 And it Jhali come to pafs at that time^ that I 
 ivilljearch 'Jemfalem iinth candles, and fu- 
 nijld the men that are fetled on their lees ; 
 that fay in their hearty i'he Lord ivi II not do 
 goody neither ivill he do ei;il. 
 
 T 
 
 ^ H E good irhpreffions which Hezekiah'^ S e R M 
 Piety had left upon the minds of his | 
 
 peoplcj were eafily worn out by the influence 
 and ill example of his SuccelTors. Swch were 
 the Corruptions that crept in among them, 
 both in Faith and Pradice ; lo univerlally had 
 the Contagion fpread, fo deeply had they 
 fuck'dthe Poifon, and fo much was its Ma- 
 lignity confirm'd by time, that fome Expofi- 
 tors have thought, yo/iah\ commendable Zeal 
 was not able to finifhiht Reformation he be- 
 gan : for that even in his Reign, they were 
 flill ripe for Vengeance; and this Prophet 
 Zephany was fent to foretell the Captivity of 
 the yt-ic'^, by Nebuchadnexzar King oiBaby- 
 lon^ in puniflmient of their abominable Sins. 
 
 Vol. II. B But 
 
^he Folly and Danger 
 
 But whether we approve of this Conjedurc 
 or no; whether we fuppofe yofiah's pious 
 Endeavours to have been thus entirely de- 
 feated j or rather, that this Prophecy was de- 
 hver'd in the beginning of his Reign, before 
 he had time to proceed far in his Reformati- 
 on J it may be prefumed, however, that the 
 Sins, to which it threatens Vengeance, owed 
 their Rife and Confirmation to Manajfelf?, 
 Impiety ; againft which the fame Captivity 
 had elfewhere been denounc'd. And among 
 the ads of Vengeance threatened at the time 
 of that Captivity, is That of the Text; which 
 I have chofen for the Subjed: of our prefent 
 Meditations. It jJmll come to pafs at that time, 
 that 1 will fear ch yerufalem with candles, and 
 funijh the men that are Jet led on their lees ; that 
 fay in their heart. The Lord will not do good, 
 neither will he do evil. 
 
 By fearching with candles, undoubtedly is 
 meant, thatexadAccount, which God would 
 take, of the moft fecret Sinners in Jerufahn; 
 in order to bring on them the juft Judgment 
 and Punifliment of their Impiety. For as 
 candles areufed, in examining the darkeft and 
 moft private corners; and the Woman there- 
 fore in the Parable, that had lofl the piece of 
 money, is faid to have light a candle and 
 fought diligently tillfl:ejciindit -, fo God, (who 
 fees all things, that are done in the privateft 
 retirements, and from whom nothing in na- 
 ture can poflibly be hid) is pleafed to exprefs 
 
 2 his 
 
of denyifig ^Providence. « 
 
 his univerfal Knowledge by fiich Phrafes, as Serm. 
 are ufed to iignify the narrowell: and moil ex- I. 
 ad: fearch, by fearching the very hearts end *• — v^*^ 
 reins; \f^ fearching with candles, and the hke. 
 
 And from hence, therefore, in the Book of 
 Prcverbs it is faid, the jpirit of man is the 
 candle of the Lord, fearching all the inward 
 parts of the belly * i to fignify, among other 
 things, that Almighty God is as intimately 
 acquainted with every man, as his own v'^pirit 
 is. Thus God knew the flate of thefe Jews; 
 and the confequence of this Knowledge, as 
 it follows, would be their Punilhment. 
 
 In difcourfing farther from the words, I 
 fliall do thefe two things. 
 
 I. I fliall confider the Character of the 
 pcrfons, againft whom this Prophecy is de- 
 nounc'd. 
 
 II. I fhall fhew the Vanity of that Princi- 
 ple, upon which they proceeded. 
 
 I. First, I {hall confider the Character 
 of the perfons, againft whom this Prophecy is 
 denouneed. And in That, there are two 
 things proper to be obferv'd, viz. 
 
 1. The State or Condition of the men : they 
 are here faid to ht fettled on their lees. 
 
 2. The Principle upon which it was found- 
 ed : they faid in their heart, T^he Lcrd will 
 mt do goody neither will he do eviL 
 
 * Prov. XX. 27. 
 
 B 2 I. Firfl, 
 
T!he Folly and Danger 
 
 I. Firft^ the State or Condition of the men, 
 who are here laid to be Jetled on their lees. 
 In times of Profperity and Peace, when all 
 things run fmooth and eafy, and Religion is 
 fadiionable as well as good; it is then difficult 
 for us to diflinguifh between the truly pious 
 and the formal Hypocrite. For all we have 
 to judge by, lies in outfide appearance; 
 whereas true Religion muft be grounded in 
 the heart, and have its fpring and principle 
 within. The form oj Godlinejs may be put 
 on upon fecular motives 3 for the fake of Rich- 
 es or Honours J to inlinuate into men's Affec- 
 tions; to gain Applaufe and Reputation; as well 
 as from a real fenfe of Duty and Obedience 
 to God. 
 
 Now whichever be the Principle, the Ap- 
 pearance is the fame, all clear and ferene ; 
 and fuch as ought indeed, by the rules of 
 Charity, to be judg'd honefl and fmcere. But 
 alas ! many times it is but as wine fettled on 
 the leeSj which, however bright it may ap- 
 pear, is yet at bottom foul and muddy ; and 
 very different from that appearance. Nay, 
 and as That too, upon a flight motion, will 
 be foul'd and diforder'd with its own fedi- 
 ment; fo thefe men, uhen perfecution arifeth 
 for the word's fake, by and by they are offended. 
 Alas ! they cannot bear the fliock of Perfe- 
 cution, or other outward inconvenience: it 
 ftirs up, and betrays the foulnefs of their 
 minds ; and, feparating Religion from their 
 
 worldly 
 
of denying ^^Providence. 5 
 
 worldly intereft, it pulls oft their plaufible Se rm. 
 difguife, and leaves them to follow, where I. 
 Affe6tion leads. 
 
 This might perhaps be the temper of thofe 
 men, who are faid here, in the Text, to hcfet^ 
 tied on their lees: and the rather, becaufe the 
 wicked Principle which follows, is fuch, as 
 they are faid not to profefs openlyj but to 
 fay^ or conceive only in their heart. They 
 had not yet arrived at fuch a flagrant pitch 
 of Wickednefs, as publickly to deny God's 
 Providence, and Government of the world. 
 No; They were more like wine fettled on 
 the lees: they bore a fair fhew of Religion; 
 they appear'd the Servants and Worfhippers 
 of God : but at bottom they were foul and 
 impious; as a little trial in the temped of 
 Adverfity would quickly teflify, by llirring 
 up the dregs of Vice that lay conceaVd j and 
 fo proving all their pompous fiiew of Virtue 
 to be meer DifTimulation and Hypocrify. 
 
 This Senfe (I fay) the Phrafe may bear. 
 But as the fettlement of any liquor upon its 
 lees, muft be the work of time, and argues it 
 to have been kept flill and quiet : So when 
 men are faid to h-^ve fettled on their Jees^ this 
 may have no regard to any bright appearance, 
 or fhew they make of Virtue; but rather to 
 their thoughtlefs and indolent fecurity, arifmg 
 from that calm and eafy ftate of life they have 
 enjoy'd, without being tofs'd up and down 
 by adverfe and unfortunate Events. Thus 
 B 3 'tis 
 
6 I'he Folly a^d Danger 
 
 Serm. 'tis pla-nly taken by the Prophet "Jeremy, 
 i. Moab (fays he) hath been at cafe from his youth y 
 and he hath fettled on his lees, ajid hath not 
 been emptied from "oejjel to vejfel, neither hath 
 he gone into captivity *. But then let us re- 
 member, it is not every ftate of Profperity, 
 that is properly exprefs'd by this Metaphor, 
 It is not fo when men receive it as a Blef- 
 fing, and improve it accordingly, to virtuous 
 purpofes. But it is when they make it an 
 occalion of flupid fecurity in Sin ; when they 
 dread no Punishment, becaufe they feel no 
 Smart: but are willing to flatter themfelves 
 with a full licenfe to fin; fo long as they fee 
 it attended with no prefent inconvenience. 
 This was the cafe of Moah in the Prophet 
 Jeremy. Therefore (fays he) his tafie re- 
 mained in him, and his fcent is not changed. 
 His prefent eafe and fafety, made him 
 thoughtlefs and fupine; going on ftill, and 
 perfifting in his old Abominations, without 
 once reflecting on the evil of his ways. 
 
 And this too (I believe I may venture to 
 addj was the cafe of the Jeivs, in the time 
 of Zephany. Long Peace and Tranquillity 
 had they cnjoy'd ; which, infl:ead of produ- 
 cing its due efi^eds of Love and Gratitude to- 
 wards God, had made them fl:upidly profane 
 and irreligious. And if yofiah's pious care 
 had brought them, to a little better outward hct 
 of Religion than they had beforejyet il:iii they 
 
 * Jer. xlviii. i \. 
 
 €onti- 
 
of denying ^Providence. 7 
 
 continued Atheifts or Epicures within ; they S e R M. 
 denied God's Providence, and Government I. 
 of the world; believed there would be no' — \r'^ 
 reward of virtuous adlions, and expe(5ted no 
 punifhment to be inflidled upon Sinners. For 
 this we fhall find in the 
 
 2. aS^^oW place, to be the meaning of that 
 Principle, upon which they founded their fe- 
 curity ; they fat d in their hearty the Lordicill 
 not do good^ neither will he do evil. By which 
 they could not mean, that God can do no- 
 thing at all, neither perform fuch adlions as 
 are good, nor do any thing that is bafe and 
 linful. (The latter of thefe would have been 
 readily confefs'd, the commiflion of Sin being 
 wholly inconfiftent with the Divine Purity : 
 and ih.Q former no one ever yet has ventured 
 to aflert.) But they meant, that God does 
 not concern himfelf about the adlions of men, 
 either to punifli or reward them; that he will 
 neither do good to good men^ nor inflid: evil 
 upon bad^ but leave them to a6l even as they 
 lift; without any danger of Punijlj/neiit on 
 one hand, or reafonable profpedl of Advan- 
 tage on the other. 'Tis thus, the Prophet 
 Ifaiah upbraids the Heathen Idols, with their 
 inability to execute Rewards or Punirtiments. 
 — Shew the things that are to come here aft ery 
 that we may know that ye are gods ; yea do 
 good or do evil, that we may he difmafd and 
 behold il together *. So that this their Prin- 
 
 * Ifaiah. xli. 23. 
 
 B 4 ciplc 
 
8 T})e Folly and Danger 
 
 S E R M ciple was a flat denial of Divine Providence? 
 I. which takes off all effedual reftraint of hu- 
 man adions, and deftroys all virtuous Prin- 
 ciples and Pradlices together. 
 
 Such has fometimes been the madnefs of 
 men. arifing either from abfurd Theories of 
 the Divine nature j which they fuppofe (if 
 not incapable of attending to fuch vaft variety 
 of Events, at leaft) too highly exalted above 
 this lower world, to be concern'd at all 
 about fuch trifles as are adted in it: or elfe 
 from unjufl: obfervations upon the Govern- 
 ment of the world ; in which, they conclude, 
 things could never be manag'd as they are 5 
 Vice fo often go unpunifh'd, and Virtue fo 
 often unrewarded; if all Events were ordered 
 and difpofed, by a juft and wife, a holy and 
 a gracious God. 
 
 The laft of thefe feems to have been the 
 ground of the Error of thofe mentioned in 
 the Text. They had hitherto been calm and 
 quiet, and they were fettled on their lees : 
 they expe(51:ed no moleftation or difturbance 
 in their Wickednefs ; but from their prefent 
 Eafe and Profperity, were led to conclude, 
 that God regarded not the adlions of men ; 
 and therefore would neither do them goodiox: 
 their Virtues, nor enjil for their Sins. For 
 which reafon he here threatens them, that 
 he would be fure to execute the Severities 
 they did not fear j that he would tv&nfearch 
 'Jertifakm ivith candles^ to find out the moil: 
 
 (ecre^ 
 
of denying a Vkov ID Ei<iCE, 9 
 
 fccret Sinners, and punifh the men that were S e r m. 
 thus fettled on their lees. Which leads me I. 
 in order to the other Head propofed, namely, ^ 
 
 II. Secondly^ The Vanity of that Principle 
 upon which they proceeded; the Vanity of 
 all fuch wicked Impeachments of Divine 
 Providence. And this (I judge) will fuffici- 
 ently appear from thofe Arguments which 
 may be urged, to prove an overruling Pro- 
 vidence, that governs the world, that difpen- 
 fes Rewards to Virtue, and Punifhments to 
 Sin ; and are briefly, for method fake, reduced 
 to thefe three forts; namely, fuch as are 
 drawn from Authority, Reafon, and Expe- 
 rience. And 
 
 I. Firji then, for Authority ; we have the 
 general Confent of all Seds and Parties of 
 men, that have acknowledged a Deity, ex- 
 cept the Epicureans^ on the fide of Provi- 
 dence. And the Epicureans^ for denying it, 
 have been cenfured commonly as Atheijis^ as 
 in effedl difowning the Exigence of a God ; 
 however they acknowledged it in words. 
 Upon this Principle were founded all thofe 
 Sacrifices and Prayers, that were defigned 
 either to appeafe the anger, or implore the 
 favour of the gods, or elfe to thank them for 
 Bleflings formerly befi:ow'd. Which had all 
 been vain and ufelefs, had their Worfliippers 
 believ'd them unconcern'd at what is done 
 below; unable to hear, or hearing toafiift; 
 whom they needed neither be afraid to pro- 
 voke, 
 
I o Ihe Folly and Danger 
 
 ^ERM.voke, nor ambitious to pleafe. Nay, fo 
 I. thoroughly have men been perfuaded, that 
 this world is under the Government of a fu- 
 perior Being ; that many have run into an 
 extream this way, and been led from hence 
 to conclude an abfolute Fatality of all Events, 
 and deny the Liberty of human actions. 
 
 I would build no more on this Confeflion 
 of the heathen world, than we do ufually on 
 their acknowledgment of the Being of a 
 Godi not that all their notions of his Govern- 
 ment were right, (for they were widely dif- 
 ferent and inconliftent with each otherj but 
 that the certainty of his Government in gene- 
 ral is fo clearly deducible from the moft na- 
 tural and obvious Principles, that it extorted 
 their alTent, by its own Light and Evidence 3 
 and however they differed as to the manner^ 
 they were agreed as to the thing. 
 
 From them, if we come to Revelation, the 
 holy Scriptures are full of Expreflions of this 
 nature. To God they afcribe the Govern- 
 ment of all Caufes, whether natural, fortui- 
 tous, or moral ; the difpofal and ordering 
 of all Events, and particularly with reference 
 to the cafe before us, the affigning to Virtue 
 and Vice refpedively, their feveral Rewards 
 and Punishments, 'Twere endlefs to rec- 
 kon up the inftances of this kind. Let it 
 fuffice to fay, that the whole Scheme of our 
 Religion is built upon this very fuppofition. 
 For whence proceed the Promifes and Threat- 
 
 nings 
 
of denying a F ROY I -DEUCE. ii 
 
 nings in Scripture, but from God's love oFSerm. 
 Virtue, and hatred againft Sin j from his firm I. 
 purpofe of rewarding the one, and punifliing 
 the other P What need of a Saviour to re- 
 deem us from his wrath j if no offences of 
 ours were able to provoke him? or, what 
 need of Prayers thro' that Saviour's Merits 5 if 
 he were no way concern'd at any thing we 
 do? What need, again, of Laws to regulate 
 our Adions; if God regarded not their Regula- 
 tion r Or, what ufe of San6lions to enforce 
 thofeLaws; if they were to iland as Cyphers 
 only, and be never' executed ? So that he, 
 who will fubfcribe to Chrijiian Principles, 
 muft own, in this inftance at leaft, the Care 
 and Government of Providence. And as for 
 the profane and irreligious, they ought to 
 own it too ; when they urge the unequal Dif- 
 tributions in this life, as an objedion againft 
 the Juftice, Goodnefs, or Holinefs of God. 
 For objedions of this kind muft proceed up- 
 on the fuppofition of God's governing the 
 world ; and can have no force at all, unlefs 
 he be adually concern'd in thofe objeded 
 Diftributions. But enough has already been 
 argued from Authority. 
 
 2. Secondly, the lame will appear like- 
 wife, to be the voice of Reafon. For as the 
 world has no Principle of Subfiftence in itfelf; 
 but owes its being to fome prior and fuperior 
 Caufe ; fo the fame muft be concern'd for the 
 preferving and ordering it ftill. Chance can 
 
 no 
 
1 2 "The Folly and Danger 
 
 Serm. no more preferve or govern the world than 
 I. it could 7nake it at the iirft. And therefore 
 if we allow God to have been the Maker of 
 heaven and earthy we muft allow him to 
 govern and direft them ftill. If no Power, 
 lefs than infinite, could produce fuch vaft 
 variety of marvellous Effeds as we fee, in this 
 vifible creation 3 the fame muft be required 
 afterwards, to fupervife and order them, with- 
 out Error and Confufion. 
 
 Thus far we may argue, from the nature 
 of things, for God's Government in general. 
 And then more particularly, for the diftri- 
 bution of Rewards and Puniihments, we ar- 
 gue from the nature of God ; that a Being of 
 infinite Wifdom, Juftice, Holinefs and Good- 
 nefs, cannot but be concern'd for the ad- 
 vancement of Virtue, and pofiTefs'd of a juft 
 hatred and abhorrence of Sin j and therefore 
 cannot but propofe fuch Encouragements to 
 the one, and Difcouragements from the other, 
 as may beft anfwer the juft Ends of righteous 
 Government, and be fufiicient motives for a 
 rational creature to govern himfelf by. 
 
 And this indeed is fo plain a Principle of 
 Reaibn, that they who have deny'd the Go- 
 vernment of Providence, have ufually found- 
 ed their opinion on a miftaken notion of 
 God's not knowing the things that are done 
 upon the earth •, and being placed in a ftate 
 above taking notice or regard of them. Thus 
 the Epicureans in particular, reprefented their 
 
 deities 
 
^3 
 
 of denying a Providence. 
 
 deities as a lazy and unadtive kind of Beings, Serm. 
 whofe Happinefs confifted in the profoundeft I. 
 eafe and filence ; and could not bear to be dif- ^ 
 turb'd with the obfervation and care of this 
 tumultuous world. And fo the wicked, in 
 the Pfalmiji'?, days, faid in their hearty God 
 hath for gotten^ he hideth away his j ace ^ and he 
 ivill never fee it *. Again, they fay, how 
 doth God know F and is their knowledge in the 
 moji High -f- ? The Lordfiall not fee, neither 
 foall the God of Jacob regard it ||. Such rever- 
 ence they had for the Divine Majefly, that 
 they chofe to make God ig7iorant, rather than 
 un]ufi i and thereby tacitly confefs'd, that if 
 his Perfections could be prov'd fuch as they 
 are commonly believ'd to be ; if he has both 
 Knowledge to perceive the adions of men, and 
 Power to punifh or reward them -, there could 
 be then no longer doubt, but he would deal 
 with them according to the exadl rules of un- 
 bounded Goodnefs and unfpotted Purity, un- 
 biafs'd Juftice, and unerring Wifdom. 
 
 But as the Pfalmifi urges, in anfwer to fuch 
 perfons, He that planted the car, fall he not 
 hear ? He that formed the eye, fall he not fee ? 
 He that chaftifeth the Heathen, fall not he 
 correal f He that teacheth man knowledge, Jl:all 
 not he know? The Lord kmweth the thoughts 
 of man, that they are 'vanity X- To fuppole 
 the Creator and firft Caufe of all things 7iof 
 
 *rral.x. II. f P,a! Ixxiii. 11 |! Ffal. xciv -. 
 
 X I'f-il. xciv, 9, lo, 1 1. 
 
 2 pof- 
 
14 T'^e Folly and Danger 
 
 S E RM. poffefs'd of all poffible Perfedlions, is as great 
 I. an abfurdity, as to fuppofe a creature that is 
 poirefs'd of them. For whatever Perfe(5lion8 
 are in all creatures difperfed throughout the 
 world, muft have been firft coUedllvely, and 
 tranfcendently in that Caufe, from which 
 they are derived. So that they are but Rays 
 (as it were) of the Creator's Power and Ex- 
 cellence, and muft continue always under 
 his Cognizance, and immediate Dired:ion. 
 
 3. Thirdly J What is thus fupported by 
 Authority^ and enforced by Principles of 
 Keafon^ is no lefs vifibly confirmed, in the laft 
 place, by every day's Experietice. For when 
 we obferve, how artfully all things are con- 
 trived, for the furtherance of the common 
 Good 5 how admirably all the parts of the 
 creation are adapted to the purpofes of their 
 refpedive natures, and made in a proper 
 manner to contribute to the fervice of each 
 other ; how regularly Times and Seafons in 
 fucceffion take their places, and the influen- 
 ces of the heavens (by their proper revolu- 
 tions) ferve to produce the fruits of the earth, 
 and make the climate healthy j nay laftly, 
 when any thing feems irregular, and out of 
 courfe, how even That is made fubfervicnt 
 to wife defigns: When we obferve all this, 
 he muft be a man, I lay, not only of inex- 
 cufable Perverfenefs, but even of iliamelefs 
 Impudence, that fliall afcribe fuch things 
 to the management of Fortune and blind 
 
 Chance, 
 
of denying aVvi.ovint'ii^c^. 15 
 
 Chance, as could not have been better di- S e r M. 
 refted by the moft perfect and confummate I. 
 Wifdom. 
 
 And if thefe confideratlons convince us of 
 the Sovereignty and Government of Provi- 
 dence; a little farther obfervation will vindi- 
 cate the Divine Juflice and Goodnefs, in a fit 
 Diftribution of Rewards and Punifhments. 
 For in fuch manner do we fee the nature of 
 things order'd by the fupreme Author of 
 nature, that Virtue and Vice do generally, in 
 good meafure, carry their own Recompence 
 along with them. That pleafure which 
 men take in doing virtuous actions, and That 
 fatisfa<ftion in refleding on them afterwards j 
 That peace and quiet of Confcience, which 
 from hence arlfes, are returns, by no means 
 to be overlook'd ; and fuch as, tho' founded 
 in the nature of the thing, are yet too con- 
 fiderable to be fo by Chance, without tlie 
 wife Order and Appointment of the Lord of 
 all things. So again on the other hand. That 
 terror, fhame, and remorfe, with which 
 bad actions are refolvrd on, executed, or re- 
 member'd, may jufily be reckoned in the 
 black detail of rhofe Punifliments, vvhere- 
 with Providence is pleafed to difcourage and 
 "revenge Sin. 
 
 Befides thefe internal tokens of the Di- 
 vine Favour or Difpleafurej we daily fee, that 
 Health and Profperity, and long Life, are 
 annex'd, as well as promifed, to the practice 
 
 of 
 
1 6 The Folly and Danger 
 
 Serm. of Virtue i whilft Difeafes, Poverty, and 
 I. Death itfelf are the natural indeed, but or- 
 dain 'd Confequence and Punifliment of Sin. 
 Thefe they bear likewife in their own 
 perfons. And then from other men. Benevo- 
 lence, Reputation, and Efteem, are thought 
 a juft tribute to the Good\ whilfl cold Dif- 
 dain. Contempt and Infamy, are made, in 
 the reverfe, the Recompence of Wickednefs. 
 Nay, even natural caufes are made to adl 
 in fubferviency to Providence * : God guides, 
 exerts, or fufpends the influences of nature; 
 He makes the Soil fruitful or barren at his 
 pleafure ; the Air wholfome or peftilential ; 
 and in ten thouland inftances, the Works of 
 his hands, when he would punifli or reward 
 men by them, are made to fulfill his com- 
 mandment, and be obedient to the voice of his 
 word. Nay fometimes even Prodigies are 
 wrought, the Laws of nature fet alide, or 
 contradicted, and by the moft furprizing, 
 unexped:ed Events, the Mercy or Judgment 
 of God is made confpicuous. 
 
 And now if they, who know fome or more 
 of thefe things to be matter of every day's 
 Experience, fhall yet perfift in their Unbelief 
 of the Government of Providence; and go 
 on ftill to fay in their hearts, the Lord will 
 not do good, neither will he do evil ; we muft 
 defpair of ever convincing fuch men of any 
 thing at all. For what argument is there 
 
 * See Dr. Sherlock of Provid. Chap. 3. 
 
 can 
 
of denying a Providence. 17 
 
 can have force fufficlent to gain their afTentSERM. 
 to the truth of any Propofition \ if their own I. 
 obfervation and experience has not? Howe- 
 ver, that they may not complain of being 
 cenfured without hearing; let us take a brief 
 view of what they have to offer, either from 
 the nature of God, or from the order of 
 things. 
 
 What is objeded from the nature of God, 
 does indeed but betray the ignorance of the 
 objedors, and will therefore afk but little 
 pains to lilence and confute it. 
 
 Do they fay^ it is impolTible for him to 
 attend at once to fuch a multitude of actions 
 and events, at fuch vaft diftances of place, as 
 muft be fuppofed, if the Care and Govern- 
 ment of the Univerfe be attributed to him? 
 But who is he (hall dare fet bounds to 
 unlimited Omnipotence; or prefcribe to God, 
 as he does to the fea ; Hitherto fialt thou 
 comcy atid no farther^ a'nd here jhali thy proud 
 waves be ft aid? 
 
 They who can conceive of God, that he 
 is altogether fuch a one as thcmfelves, may 
 entertain fuch abfurd thoughts of the con^ 
 finement of his Power. But they, who have 
 a iufter fenfe of the infinite Pcrfedlions of 
 the Lord of all things, have only to enquire, 
 whether fuch care as this, implies a contra- 
 dioiion in itfelf; and if it does not this, they 
 count it no obic<5lion, that to a limited nature 
 it appears dijficidt : becaufe there can no ar- 
 
 VoL. II. C gumcnt 
 
1 8 Hoe Folly and Danger 
 
 S ERM. gument be drawn from the capacity Q>i finite 
 I. creatures, to that of an infinite Creator. 
 
 Or do they fay again, that fach care (if 
 poffible) would diflurb, at leaft, that eafe and 
 quiet which makes the Happinefs of God? 
 This likewife (to omit their notion of Happi- 
 nefs confifting in fupine indolence and inac- 
 tivity; this likewife) is owing to the fame 
 fallacy. Dijicidt and eafy are meer relative 
 Terms, proper to be ufed, where the capacity 
 and powers of the Agent are confined; but 
 not where the Agent is himfelf the Fountain 
 of all Power, and knows no bounds : So that 
 he can with the fame readinefs perform every 
 thing, that implies no contradiction, as he 
 can do any one of them. 
 
 Or do they fay, lafbly, that the care of fuch 
 mean creatures, as inhabit this lower world, 
 is beneath the Majefty of God ; that he may 
 govern with delight indeed, the beauteous 
 orders of Angels and Archangels in the Choir 
 of Heaven ; but that it feems too great a piece 
 of condefcenfion, to concern himfelf about 
 the things that are in earth ? Nay, but O 
 man, ischo art thou that repUefi againfi Godf 
 Did God difplay his Majefty in the Creation 
 of the world? And fliall it be thought an 
 abafemcnt to preferve and govern it? Did 
 he give his Son for the Redemption of Man- 
 kind, and will he think them below his 
 notice and concern? Sure, He will not think 
 thofe creatures beneath the care of his Pro- 
 vidence^ 
 
of denying a Providence. 19 
 
 vidence, whom he at firfl: difdain'd not to Serm. 
 createj and much lefs thofe, whom iie fent I. 
 his Son into the world to redeem. And there- 
 fore they, who make this objedion, would 
 do well to conlider, how impiouily they re- 
 fle6t on the great Author of their Being and 
 Salvation ; whilft upon this wretched pretence 
 they diibelieve his Providence. Indeed, all 
 their vain reafonings will do little fervice to 
 their caufe, when they are thus every day 
 confuted (as has been (hewn already) by plain 
 Experience and Fad. 
 
 For what they objed:, on the other hand, 
 from the order of things, that there are ma- 
 ny occurrences in this world, which they 
 can no way account for, or reconcile with 
 the notions they have of Juftice and Goodnefs; 
 and therefore cannot fuppofe, to be fo order'd 
 by a Being infinitely juft and good : This ob- 
 jedion, I fay, will be of no weight, unlefs 
 they could perfedly difcern the dirpoiitions 
 of men^ and the tendency of th'rngs; and 
 forefee the final iflue of the whole matter. 
 For fo long as men that appear virtuous, 
 may be vain and hypocritical j and they that 
 are really virtuous, may be flander'd and tra- 
 duced for vicious: So long again, a:s things 
 to appearance good and beneficial, may by 
 fome means or other become hurtful and a 
 Curfe; and evils on the other hand, thro' the 
 favour of God, may be chang'd into a Blef- 
 fing: Laftly, fo long as no man can properly 
 C 2 be 
 
20 The Folly and Danger 
 
 Se R M.be called happy or miferable before his death; 
 I. but God has determin'd to adjufl every thing 
 exactly in a future flate: for thefe Reafons, 
 whatever difficulties there may feem to be, in 
 the prefent diftributions of Providence, they 
 can be no juft objedlions againft it ; nor argue, 
 either, that God is not the Author of thofe 
 diftributions, or that his diftributions are un- 
 juft. 
 
 The Rules of Providence are eafy to be 
 underftood j as far as Juftice and Goodnefs 
 are concern' d in them, and they are agree- 
 able to our common notions of thofe Attri- 
 butes : But the application of thofe Rules to 
 particular Events, is not always manifeft to us. 
 For the choice of proper methods of Govern- 
 ment is an act of tlie Divine Wifdoni; and 
 fuch is the Wifdom of God, that he difpofes 
 particular Events to purpofes we cannot ap- 
 prehend. His 'Judgments therefore are un- 
 jearchahle^ and his ivays pajl finding out. We 
 cannot always account for the methods of his 
 Government, but v^'e ought always to believe 
 them juft and good ; becaufe he can do no- 
 thing inconfiftent vv^ith thofe Perfections of 
 his Nature. In this the friends of Providence 
 will readily acquiefce : and even its enemies 
 cannot but ov/n it may be true; fince they 
 muft find themfelves ignorant of many cir- 
 cumftances in every Event, which makes 
 them unable to determine infallibly about it. 
 
 2 I can- 
 
of denying a Providence. 2i 
 
 I cannot now Hay, to inftance in particular S e R m* 
 cafes, but would conclude the whole Dif- I. 
 courle with this one Reflexion: that feeing 
 thefe things are fo ; lince God governs the 
 world, and we are therefore under the in- 
 fpedion of one, who is privy to our mofl fe- 
 cret thoughts, and fpieth out all our ways ; 
 to whom the darknefs is as clear as the light, 
 and from whom no fecret can be hid ; who 
 alfo is juft to punifh or reward us according 
 to our deeds, and able likewife to proceed as 
 Juftice fliall direct : Jeeing thefe things are foy 
 what manner of perfons ought we to be^ in all 
 holy converfation and godlinefs? How fliould 
 we fludy to approve ourfelves to him; upon 
 whofe final approbation, our Happinefs or Mi- 
 fery does fo entirely depend? Alas', they 
 mufl live without ferious thought, or reflexi- 
 on on thefe things, that can go on, in a courfe 
 of Sin and Difobedience againil: him. Or 
 elfe they mufl be men of the fame chara6ter 
 with thofe in the Text, who were fettled on 
 their lees, a?idfaid in their hearty Tloe Lord 
 will not do good^ neither will he do e^oil. 
 
 May God Almighty, by his Grace, preferve 
 us from fuch fupine Negligence on one hand, 
 and from fuch fatal Principles on the other ; 
 which are produdive of fuch wicked Prac- 
 tices, and therefore attended with fuch wo- 
 ful Confequences, for Chrifljefus's, fake, his 
 only Son our Lord, to whom with the Father y 
 &c, 
 
 C 3 S E R^ 
 
2 2 T'he Importance of 
 
 SERMON IL 
 
 l^he Importance of St. PaulV Preach- 
 ing before Felix. 
 
 ACTS xxiv. 25. 
 
 And as he reajoned of righteouffiefs, tempe- 
 ranee J and judgment to come^ Felix trem- 
 bled^ and anfwer'd. Go thy way for this 
 time; when I have a convenient feafon^ I 
 will call for thee, 
 
 H E Preacher of our Text, St. Paul, 
 
 was an Apoflle, but a Prifonerj yet 
 no way deterr'd (by the Sufferings he already 
 had endured, or might farther exped:, by 
 the Grandeur or the Vices of his Auditory,) 
 from difcharging his Office with Sincerity 3 
 from preaching up the necefHty of Tempe- 
 rance and Purity with regard to ourfelves, of 
 Juftice and Equity to others; and the cer- 
 tainty of a future Day of Recompenfe, when 
 our behaviour in thefe Matters fhall be duly 
 confider'd ; and God fiall bring every work 
 into judgment, with every fecret thing, whe- 
 ther it be good, or whether it be evil. 
 
 His principal Auditor was Felix, a man 
 notorioufly guilty, both of OpprefTion and 
 Incontinence ; and therefore defedive in both 
 
 thofe 
 
St, Favls Preaching iefore Felix. 23 
 
 thofe Inflances of Duty, which the ApoftleS e r M. 
 had inculcated, Confequently the expeftation II. 
 of 2. future yudg??2e?it muft be, to him, ex- ' — ^^"^ 
 tremely terrifyingrand uneafy. Accordingly 
 the mention of it had fuch effedt upon him, 
 that it made him tremble. But then, as his 
 difpofition was not changed, he chofe to put 
 off the confideration, that was fo unpleafant, 
 and rather than part with his Sins, to think 
 no more of the Punifliment, that was due to 
 them. This is the juft flate of the cafe, 
 both as to the Apojlks's preaching, and the 
 Governor's behaviour. As he reafoned of righ- 
 teoufnefs^ temperance y and judgment to come, 
 Felix tretnhled'y and anfwer'd^ Go thy 'way for 
 this time, when 1 have a co?ive?7ient feafon, I 
 will call for thee. In the Text there are con- 
 fiderable thefe four Parts, into which it 
 naturally divides itfelf, viz. 
 
 I. St. Paid'^ Method in this Sermon before 
 Ftlix : He reafoned^ fays the Text. 
 
 II. The fabje6l Matter of his Difcourfe, 
 and that was rightcoufnefs, temperance ^ and 
 judgjnent to come. 
 
 III. The effedl it had upon the Governor, 
 and the Convidion it wrought in him, Felix 
 trembled. And, 
 
 IV. The Manner of the Governors ftifling 
 his Convidion with thefe Words, Go thy way 
 for this time^ when I have a conveniejit feafon, 
 
 I will call for thee. 
 
 C 4 I. First 
 
The Importance of 
 
 I. First then, I begin with St. Paul" 5, 
 Method in this Sermon before Felix: He 
 recjfojiedj fays the Text. 
 
 From the nature of Man, and from the 
 ends of Society ; he argued for the Duties of 
 Righteoufnefs -SiTii^ Temperance : and from the 
 Nature of God, and the whole order of 
 things, he colleded the certainty of a future 
 judgment \ when God fhall try us by thofe 
 Laws, he has prefcribed, and give every mati 
 according as his work jhall be. His Argu- 
 ments were ftrong and cogent, his Dedudti- 
 cns were clear and undeniable 5 infomuch 
 that they ftartled and furprized the Roma7i 
 Governor: who agreed with him in no Prin- 
 ciples, but thofe of natural Reafon^ and 
 would have been inflexible to all his Argu- 
 ments, if they had not been rational. From 
 hence then we may obferve the ufe of Reafon^ 
 in iudging of th.e Doctrines of Religion 3 how 
 when God vouchfafed a Revelation of his 
 Will, and ordain'd a certain Order of men, 
 to interpret and explain itj he meant not 
 thereby to fuperfede the ufe of our Faculties, 
 and command fuch a blind alTent, as is not 
 founded in Principles of Reafon. Religion 
 is a noble Improvement; of which the rea- 
 fonable mind alone is capable. And furely 
 then, it muft be mofi: abfurd, and inconlift- 
 ent, as well as much to the Diflionour of Re- 
 ligion, to confider them as oppofite Princi- 
 plesi and fuppofe us ujider a neceffity of ceaf- 
 
St. Pauls Preaching before Felix. 25 
 
 ing to be rational ^ when we commence reli- S e R m. 
 gious. II. 
 
 When St. Paul reafoned, or argued before 
 Felix^ he plainly referr'd the matter to the 
 decifion of his own Judgment j and 'twas 
 only by the ufe of That, he could be fuppo- 
 fed to attend to the Apoftle's Perfuafions, 
 and determine in favour of his L)o6trine. 
 To the fame purpofe we are elfewhere ex- 
 horted, to walk by the fame ride*, and to be 
 ready always to give an anfwer to every man 
 that ajketh^ a reafon of the hope that is in us-^. 
 Nor is there any danger to Religion, from 
 this method of proceeding ; bccaufe Reafon is 
 always on the fide oi Truth: and confcquent- 
 ly thofe Dodrines, which are true, will ever 
 be more confirm'd and certain to us, the 
 more we ufe our Reajbn in confidering and 
 obferving them. 
 
 So that when we fee fome men fo ex- 
 tremely felicitous to decry the ufe of Reafon, 
 or private 'judgment-, one would be apt to 
 fufpedt, 'tis becaufe they are themfelves jea- 
 lous of the Caufe they undertake ; and being 
 doubtful of the T'ruth of their Doctrines ; or 
 confcious of their Falfiood^ they are unwil- 
 ling to fubmit them to an equal and impar- 
 tial Scrutiny. And yet after all their cla- 
 mours againfl: private Judgment^ 'tis impofji- 
 ble to exclude it; and whilft they inveigh 
 againft it with the greateil vehemence, they 
 
 * Phil. iii. 16. f I Pet. iii. 15. 
 
 are 
 
26 T'he Importance of 
 
 S E R M. are forced to appeal to it, for the detcrmlna- 
 II. tion of their caufe. 
 
 For when they argue from the Weakncfs 
 of human Reafon, or the Authority of the 
 Church ; they do manifeftly refer it to every 
 man's Judgment, whether their Arguments 
 be juft or no, and fufficient to fupport their 
 Conclulion. And in vain then, will they 
 endeavour to deftroy That, which at laft mufl 
 be the Judge and Umpire of the whole Con- 
 troverfy. For if by their Arguments, I 
 fhould be induced to yield an implicit aflent 
 to all the Dodrines of their Church j it is 
 not becaufe my private 'Judgment is exclud- 
 ed; (no; that is abfolutely impoffible!) but 
 becaufe I am iirfl perfuaded, in my own 
 Judgment, that I ought to be determined by 
 fuch Authority. 
 
 But methinks I could almoft forgive thofe 
 inconfiftent Pleaders for Submiffion, when I 
 conlider the wild Extravagances, on the other 
 hand, advanced by our modern aflertors of 
 Liberty; who are for raifing human Reafon 
 as much too high, as the others would de- 
 prefs it too low. Becaufe every thing, that 
 is propofed to our Belief, muft be determin- 
 ed by private 'Judgment ; they think we have 
 no more to do, but to confult our own fenti- 
 ments, and that private Judgment has no 
 need to be conduded by any affiftances that are 
 ofFer'd from nithcut. But this alas ! is not to 
 yfe our Reafon, but cibuje it. For That, if 
 
 con- 
 
St. Favls Preaching iefore Felix. 27 
 
 confulted with a modeft, impartial eye, andSERM. 
 without an overweening opinion of our own II. 
 Excellency, would quickly teach us, that 
 we are not, of our felves, fufficient for thefe 
 things ', that 'tis indeed the bulinefs of Reafon 
 to judge of the Arguments, that are urged in 
 proof of any Propolition; but that thoTe Ar- 
 guments may be of various kinds ; fometimes 
 arifing from the Nature of the things at other 
 times from the general Confent and Experi- 
 ence of mankind j from the T^e(limony of others^ 
 who have had better opportunities and means 
 of Enquiry 5 or laftly, from the Tejiimoiiy of 
 Gody who can neither err nor deceive. So 
 then, if the Myfteries of Faith be unfearcha- 
 ble to human Reafon, and fuch as v/e could 
 never, by any powers of nature have difco- 
 ver'd ; yet when they are reveal'd and confirm- 
 ed to us, as the Oracles of God, human Rea- 
 fon itfelf tells us, they ought to be believ'd 
 and admitted as undoubtedly true. So that 
 they, who pretend to rely fo wholly uponi?^'^- 
 fon, 2LS to vq]qO: 2.\\othti Authority; do, in rea- 
 lity, but contradict themfelves: finceifthey 
 would hearken to the voice of Rcajon, that 
 would inftru(5t them to take in all the Argu- 
 ments, that may be offer'd ; and then deter- 
 mine, as the matter {hall appear, upon a fair 
 examination of the whole Evidence. 
 
 From St. Paul's Example we fee, that it 
 is no way abfurd to reafon in Divinity ; and 
 that however Reafon be ix)t alone fufficient, 
 
 but 
 
2 8 T^he Importance of 
 
 SERM.but the Grace of God is requifite, to enlight- 
 II. en our Underflandings, and fandlify the ufe 
 ' of Reafon ; yet a ferious regard to it is always 
 neceffary ; and we (hould never exped; to find 
 credit with our Auditors, when we preach 
 to them only unintelligible jargon, and argue 
 not from rational and confiftent Principles. 
 But then he only (it muft be remember'd) 
 reafon s/2y/?/y, who fets every Argument in a 
 proper light, and gives it its due Weight ; 
 who, in the Wife man's expreffion, leans not 
 too much to his own XJnderJlanding^ but is 
 willing to fubmit himfelf to any Atteftation 
 of a competent Authority. And thus far 
 of the Apoftle's Method, in his Sermon be- 
 fore Felix \ He reafon' d^ fays the Text. The 
 next, or 
 
 II. Second Head propofed, was the fub- 
 jed Matter of his Difcourfe; and that was, 
 righteoufncjs^ tcjjiperance, and judgment to come. 
 And thefe Points may be confider'd, either 
 ahfolutely in themfclves ; and fo, St. FauH^tx- 
 mon, whereof the Text ojives this account, 
 IS nothing ellc, hut his propofing to an Hea- 
 then man's confideration, the neceffity of 
 holding a juft and upright Converfation, in all 
 Sobriety and Chafcity; hecaufe God will one 
 A2i^ judge the world in right eoujnefs^ and re- 
 compenle to every man according to his works : 
 or elfe relatively, as he took occafion to preach 
 fome fubftantial parts of the CbrijUan Reli- 
 gion to the Governor and jiis wife; that fo 
 
 he 
 
St. PaulV Preaching before Felix. 29 
 
 he might haply bring them over to the Faith Se rm. 
 oiChrijL I would fpeak a little briefly to the II. 
 Heads of the Apoftle's Difcourfe under each of — j — ' 
 thefe views feverally. And 
 
 I. Fir ft then, let us confider them abfo- 
 lutely in themfelves ; and fo, St. Paiih Ser- 
 mon, whereof the Text gives this account, is 
 nothing elfe, but his propofing to an Heathen 
 man's conhderation, the neceffity of holding 
 a juft and upright converfation, in all Sobriety 
 and Chaftity : becaufe God will one d2.y jzidge 
 the wo7'ld in right eonfnefsj and recompenfe to 
 every man according to his works. To them, 
 who confider the nature and ufes of Society, 
 even before they go on to confult the Laws 
 of Revelation 3 it will be no hard matter, to 
 evince the neceffity of a fair and equitable 
 Correfpondence among men; that 'tis the 
 Duty of the higher Powers, to ufe their In- 
 fluence and Authority for the Protedion of 
 their Subjects, and not convert their Power 
 into Tyranny and Oppreffion ; that thofe In- 
 feriors, in return, iliould pay a willing Obe- 
 dience; and inftead of weakning their Go- 
 vernors by Mutiny and Rebellion, they rtiould 
 exert the utmofl of their fl:rength and interefi: 
 to fupport and maintain them; that laftly, 
 among fellow Subjedis, there fliould no arts 
 be uled of Fraud or Cozenage; nothing to 
 over- reach or undermine each other; but all 
 tilings managed in fuch manner, as may fa- 
 vour of nothing but Juflice, Equity and Love. 
 
 To 
 
l^he Importance of 
 
 To them again, who conlider the Nature 
 and Conftitution of man j how by his rational 
 Powers he is form'd for great and noble 
 Deligns, and confequently ftoops below the 
 end of his Being, when he gives himfelf up 
 to fenfual Satisfadiions 3 how the indulgence 
 of them will of courfe weaken his Body, and 
 too much embarrafs and opprefs his Mind ; 
 how they at once take him off from his main 
 bufinefs at prejeitt^ and render him lefs fit to 
 purfue it for xht future : To fuch it will be 
 eafy to (hew the obligation, that arifes, from 
 all thefe confiderations, to obferve a Tempe- 
 rance^ or Moderation in our Pleafures, and 
 not to run on, into Excefs or Debauchery of 
 any kind. The Convenience appears evi- 
 dently from the nature of the thing j and that 
 will lead us to the Will of the Creator, who 
 has thus purpofely ordained and conftituted 
 the nature of things; that they may, of them- 
 felves, difpofe and lead us to the pradlice of 
 Virtue. In the mean time, if thefe Laws of 
 the Creator are by fome men profanely dif- 
 regarded and contemned, our natural notions 
 of the Deity J that he is juft, and wife, and 
 powerful, may induce us to believe, that he 
 will not pafs by fuch infolence unpunifhed; 
 but will one day inllid: wrath upon his ene- 
 mies, and heavily revenge their Difobedience. 
 From this view, we have taken of St. 
 PWs Dodrine, upon natural or rational 
 Priiiciples, it appears, that the heathen world, 
 
 tho' 
 
St. PaulV Preaching hefire Felix. 31 
 
 tho'deftitute of Revelation, yet were not utterly Se rm. 
 deprived of Light j for tho' they had not the 
 Lav^^ outwardly difpenfedj tho' they had no 
 external or immediate Revelation, they were 
 yet a Law unto themfehes ; and had the mat- 
 ter or fubftance of it, as to moral practice, 
 'icntten in their hearts. The Book of Nature 
 was their Rulej the Light of Reafon was 
 their Guide j the Precepts of Tradition were 
 added to prevent their iniftake. In the order 
 of things, they could read their Duty defcrib- 
 ed ; from the nature of God, they might col- 
 led; the Punifhment of their Tranfgreffions. 
 
 And if all this fell fliort of the Light, 
 which "we enjoy by Revelation j it was enough 
 however to make them accountable for. their 
 Conduct, and punifliable for their Defaults. 
 But befides this coniideration of the Heads of 
 St. Patil's Sermon, abjohitely and by them- 
 felves; I fhould remember, that they are 
 moreover in the 
 
 2. Second place, to be confidered relatively y 
 and that in a twofold refped, viz. 
 
 1 . In refpedl of that Faith, to which they 
 appertain, viz. ihe Faith of Ch?'i/}. And 
 
 2. Inrefpeftof the yfz/^/Vor^, before whom 
 they were preached, namely, Felix and his 
 
 . wife Dru/illa. 
 
 (i.) Fir/} then, we will confider them in 
 refped: of that Faith, or Syftem of Religion, 
 to which they appertain; and that is the 
 Faith ofChriJi. The Accufaticn of St. Paidy 
 
 and 
 
32 ^he Importance of 
 
 S E R M. and the DefencCj which he made for himfelf, 
 II. at his firfl: Hearing before Felix, turning in 
 great meafure upon the Terms and Obligation 
 of the Jewijh Law, and the nature of that 
 Se6t of the Nazarenes, that was then newly 
 fprung up J made it difficult for a Heathen, 
 who was little acquainted with thefe matters, 
 to determine between the Prifoner and his 
 Accufers. And therefore the Governor found 
 it neceflary, to defer his Decifion of the Caufe, 
 'till he fliould have more perfeSi knowledge 
 of that way *. 
 
 This, as he might expert, from men learn- 
 ed in the Laws and Cuftoms of the fewi ; fo 
 it was but fair and equitable, he fhould take 
 fome account of it, from the Prifoner himfelf. 
 For which reafon, ajter certain Days (as we 
 have it in the verfe before the Text) when 
 his Wife Drufilla was with him (whofe Curi- 
 oiity might make her delirous to enquire in- 
 to the Caufe, and whofe Education in the 
 JewiJJj Religion made her better capable of 
 underftanding it,) he then fent for St. Patil, 
 on purpofe to hear him concerning the Faith 
 in Chrijl. And 'twas then, that the Apoftle 
 reafojied before him of right ecu fnefs, tempe- 
 rance and judgment to come. So that from 
 hence 'tis evident, that he infifted on them, 
 not meerly as points of Morality, or Doc- 
 trines of natural Religion, but with a farther 
 view to the Religion he profefs'd, and about 
 
 * Sti Hammond una Grotius. 
 
 which 
 
St. Vavls Preaching iefore Fi lix. 3 3 
 
 which he was called in queftion ; or as they Sep. m. 
 are neceflary branches of the Chriftian Syl- II. 
 tern. < — ,— J 
 
 There are two oppolite miflakes i elating 
 to good Works; both alike inconilftent with 
 the Doctrine of the Gofpel, and deflrudive 
 of the purpofes of Chriftian Life. For v^'hilft 
 fome have difclaim'd and neglected them, as 
 ncedlefs in the matter of Salvation ; there have 
 been others to extol and preach them up, 
 as meritGrioiis. Thefe latter detract from the 
 Merit of C/'r^, and the Efficacy of our Faith 
 in him; whilft tht for?j7er obftrud: that Pu- 
 rity and Holinefs of life which he requires. 
 St. Paul^ whatever account fome have given 
 of his notions, obferv'd the middle between 
 both extreamsj fo far from decrying the Vir- 
 tue of good Works, that he earneftly infifl:- 
 ed on the neceffity of righteoufnefs and tcmpe- 
 rajice-j both of Juftice to our Neighbour, and 
 of Purity in ourfelves : and yet, on the other 
 hand, fo far from afcribing any Merit to 
 them; that, as we may fairly gather from 
 the whole tenor of his Writings, he reckon'd 
 them vaftly ihort of the meafure of Perfec- 
 tion : and for that reafon, to be no way ac- 
 ceptable in themfelves; but only as they 
 were done upon a Principle of Faith, and in 
 Obedience to the Laws of God. 'Tis only 
 when perform'd, out of fuch pious Difpofl- 
 tious, that our Works may be fairly deem d 
 the Works of Gofpel Obedience: and then, 
 
 Vol. IL D for 
 
24- 7"^^ Importance of 
 
 Ser M. for the fake of that perfed Obedience, which 
 II. Chriji has paid, our Obedience, tho' imper- 
 fed:, fhall be gracioufly accepted. 
 
 Such then were thofe good Works, fuch 
 was that Right eouf?2efs and 'Temperance^ which 
 St. Paul preach'd htiovt Felix , as enjoin'd by 
 the Religion of Chrift : not meerly the out- 
 ward ads, or external appearance of thofe Vir- 
 tues; but the inward habit and difpofition of 
 the Mind, influenced by his Laws, and go- 
 vern' d by the hopes of his Salvation. He 
 knew there were Duties required, as well as 
 Privileges granted in the Church : but then 
 withal he knew, that thofe Duties are only 
 made the Conditions of our Happinefs^ and 
 not necelTarily, or in themfelves effedive of it. 
 Yet ftill, as they are Duties and Conditions, 
 he had from hence occafion to colled, that 
 they fhall one day be enquired into by 
 the fupream Judge of all; in order to diftri- 
 bute Rewards or PunifhrnxCnts, in proportion 
 as thefe Conditions have been negleded or 
 obferv'd. And tho' this Dodrine, we have 
 feen, might be propofed to the Governor, 
 from Principles of Reafon, or meer natural 
 Light ; yet farther, it was material to the 
 Apoftle's Defign, to mention it, as one impor- 
 tant Article of the Dodrine of Cbri/l-, that 
 God has appointed a day^ in the which he will 
 judge the world in righteoufnefs^ by that man^ 
 whom he hath ordained — to be the judge of quick 
 and dead. From the End and Purpofe of this 
 
 future 
 
St. Fauls Preaching iefore Felix. 35 
 
 future Judgment it was eafy to forefee, that S e R M. 
 a moft olorious Reward fhould follow the II. 
 diligent pradice and obfervance of the Laws 
 of Chriji', and infupportable Mifery revenge 
 the violation of them. Or if the Governor 
 were lefs apt to draw the confequence, the 
 Apoftle knew how to inform him farther ; — • 
 that the unrighteous Jhall not i?iher it the kingdom 
 of God; — that without holinefs no ^nanjljallfee 
 the Lord; but every one, who would have 
 hopes of fuch Felicity, muft purijie himfelfy 
 even as he is pure j — that at the laft day, all that 
 are in the graves Jhall hear the voice ofthejo?! 
 of God^ and fiall come forth; they that have 
 done good unto the refurreBion of life, and they 
 that have done evil unto the refurreclidn oj 
 damnation. 
 
 Let no one then pretend, that the profpe(5t 
 of Reward, and fear of Punifhment, are im- 
 proper to be urged as motives to Obedience ; 
 that our Practice ought to be influenced by 
 nothing elfe but the love ofGodandGoodnefsj 
 that our views fliould be perfectly dilinterefl- 
 ed, and free from all regard to ourfelvesj and 
 that any motive of this kind will vitiate our 
 Performances, and make them criminal in- 
 ftead of virtuous. Our firft tendency to good 
 muft naturally arife from a regard to our- 
 felves: and tho' other confiderations may 
 afterwards come in; yet where men have 
 fwerv'd from Duty, no doubt the Sandior.s 
 of the Divine Law, the Rewards and Pu- 
 D 2 nifli- 
 
36 T^he Importance oj 
 
 SERM.nifliments annex'd, muft needs be proper 
 II. motives to begin a Reformation. To this pur- 
 pofe our Apoftle mentions the terrors of the 
 Lord, in \m fecoj2d'E^\^\Q to the Corinthians, 
 as a proper inducement to perfimde meji -, and 
 for that reafon, in his Sermon before the Ro- 
 man Governor, he enforced the neceiiity of 
 righteoufnefs and temperance from the confi- 
 deration of a judgment to come. And this 
 leads me in order to the 
 
 (2.) Second Relation, in which his fubjedl is 
 confiderable j and that is, in refped: of the 
 Auditors before whom he preached 5 namely, 
 Felix and his wife Drujilla. 
 
 It was an artful piece of Flattery in T^r/z^/- 
 lus, when he would gain the favour and 
 good will of the Governor, to compliment 
 him ; that they enjoy'd great quietnefs, and 
 that 'very worthy deeds were done unto their 
 nation by his Frovidence *. But the Ro- 
 man Hiftorian, who had no Intereft to 
 ferve in drawing his Character, has quite 
 otherwife defcribed him; as a man of a 
 mean and fervile difpoiition, and that exer- 
 cifed his high Office in a mofl: tyrannical and 
 arbitrary manner. Fer omnem favitiam ac 
 libidinetn, jus regium fervili ingenio exercuit^ 
 fays Tacitus \. And had there been no con- 
 current proof of this matter, in profane Hifto- 
 ry ; yet the very account given of St. Faul\ 
 
 * Adls xxiv. 2. f Tacit. Hiltor. 1. 5. c. 9. vid. etiam 
 Annal. 1. 12. c. 9. 
 
 Impri- 
 
St. PaulV Preaching before Felix. 37 
 
 Imprifonment in Scripture, would makeitSERM. 
 more than probable: for there we find him II. 
 reprefented, as a perfon to be moved by Bribes ;' 
 and as fending for Faiil^ the oftner for this very 
 reafon, becaufc he hoped that money fiouldha^-oe 
 beengi'ven him of Paul ^ that he might loofe him *. 
 To thefe flagrant Crimes, in the adminiftra- 
 tion of his Office j another Hi/loriaJi-f adds 
 an inftance of his Incontinence, no lefs noto- 
 rious. Drufilla, whom he call'd his Wife, 
 had lawfully been married to a neighbour- 
 ing Prince ; but by the affiftance of a Sorce- 
 rer had found means to defert his Bed, and 
 fly to the adulterous Embraces of this profli- 
 gate Roman. 
 
 Before this hopeful Couple, our Apoflle 
 was rather fummon'd, than invited, to preach, 
 and give fome account of that Syfl:em of 
 Religion, for which he was a Prifoner. He 
 duly confider'd the condition of his Auditors; 
 and tlierefore infifl:ed principally on fuch 
 topicks, as were applicable to their cafe, and 
 likely to fl:rike them, with the quickeft fenfe 
 and Convidion of their Crimes; He rcafoned 
 of right eoufjiefs^ and temperance^ and judgtnent 
 to come. A righteous Governor would never 
 take a Bribe to pervert Judgment, nor want 
 one to make him execute it ; nor would he 
 w^antonly abufe his Power to grieve and on- 
 prefs the People that were under him. And 
 therefore, when St. Faul reafoned of the ne- 
 
 * Afts x.viv. 26. f Jofeph. Ar.t. Jud. 1. 20. Cap. '^^ 
 
 D 3 ceflity 
 
38 l^he Importance of 
 
 S E R M, ceility of Right eoiif?iefs^ he evidently reached 
 il. the cafe of Felix ', who was fo notorioufly 
 guilty in thefe Particulars. Again, a man 
 of Temperance and Continence, could not in- 
 dulge himfelf in the adulterous invafion of 
 another's Bed ; or entertain the Wife of his 
 Neighbour as his own. And therefore, when 
 the Apoftle went on, to reafon of the neceffi- 
 ty of this Virtue likewife -, both Felix and 
 Dru/illa muft find themfelves concern'd, who 
 were fo fcandaloufly guilty of the opposite 
 Vice. 
 
 But had he reafon'd only from the A- 
 
 miablenefs and Expediency of the Virtues 
 
 themfelves; fuch hardened Sinners had re- 
 
 main'd perhaps inflexible to his Difcourfe. 
 
 Their vitiated Appetites, fo long inur'd to Sin, 
 
 w^ere little qualified to tafte the Sweets of 
 
 Virtue. And therefore the Apoftle chofe ?i 
 
 fitter motive; he fet before them the terrors 
 
 of the Lordy and put them in mind,— how 
 
 the vjrath of God is revealed from heaven a- 
 
 gaiiiji all ungodlincfs and unrighteoufnefs of 
 
 men * : how he has — appointed a day in the 
 
 which he will judge the world in righteoiif- 
 
 nefs'\y — and render to every man according to 
 
 lois deeds : 'To ihcm^ who by patient continuance 
 
 in well' doingy feek for glory y and honour , and 
 
 immortality ; eternal life : But unto them that 
 
 are Qontentions^ and do not obey the truth ; but 
 
 qbey unrighteoufnefs ; indignation and wrath ; 
 
 *Rom. i. 18. f Adls xvii. 31. 
 
 iribt{-. 
 
St. Paul' J Preaching before Felix. 39 
 
 tribulation and anguijh upon every foul o/'Serm. 
 man that doth evily of the Jew Jirji^ aiid alfo II. 
 of the Gefitile: But glory ^ honour ^ aiid peace 
 to every man that worketh good; to the Jew 
 Jirji, and alfo to the Gentile *. 
 
 In this Example of St. Faul^ we have an 
 illuftrious Pattern fet the Minifters oiChrid, 
 to fuit their Difcourfes to the Condition of 
 their Audience; however rich or powerful, 
 to deal their Reproofs with an impartial hand, 
 to the mofl modifh -^.w^ fajhionable Vices; and 
 for that very reafon, to inveigh more againil 
 them, becaufe they are more common and 
 familiar. Neither the numbers of the Sin- 
 ners, their Wealth nor their Authority, (hould 
 difcourage or deter us from the execution of 
 our Office, and giving them faithful warning 
 of the pernicious Confequences of their Sin. 
 It is the Duty of our flation, to watch for 
 their Souls, as they that mufl give account; 
 and therefore we muft be anfwerable for them, 
 if we declare not the whole cow f el of God; if 
 we keep back any thing that may be profita- 
 ble unto them, or neceffary to their eternal 
 Salvation. St. Paul, when he preached be- 
 fore a Heathen, was careful to apply himfelf 
 to thofe Vices in particular, of which the 
 Perfon he fpake to was moft eminently guil- 
 ty. And furely then, we ought not to be lefs 
 folicitous, for the recovery of thofe, who have 
 
 * Rom ii. 6. ijc. 
 
 D A been 
 
40 The Importance of 
 
 SERM.becn admitted into Chriji's fold, but are 
 II. again gone aftray from the Shepherd and Bi- 
 ■'JJ:cp of our fouls. 
 
 It may not indeed be always proper, to 
 make dire6t and perfonal Applications j as 
 Natha?7^ by virtue of a (pecialCommiffion, did 
 to David, with a Thou art the man. It is not 
 fit (as 'Elihu rightly obferved) to fay to a King 
 then art ivicked^ and to Princes, ye are un- 
 gcdly'^. Such condud:, inflead of reform- 
 ing, would often but exafperate, and pro- 
 voke to ^^^age and Contradiftion. It might 
 fometimes perhaps be juftified in private, 
 where there is no Shame ariiing from Specta- 
 tors, no Eyes of the Populace to be drawn 
 upon the Sinner, no pubiick Infamy to enfiie 
 upon it. But in pubiick and popular Dif- 
 courfes, to point out particular Perfons, and 
 expofe them as guilty of the Vices we arraign, 
 ■would hardly be endured. It would be fo 
 far from having any good effeil upon them, 
 that it would rather prejudice them againft 
 our future Labours^ and make them more 
 difficult to hear, and to receive Inftrudlion. 
 St. Paid, for this reafon, took a different 
 method J he infifted in general upon fuch 
 topicks as were moft fuitable to the Condition 
 of his Hearers ; but he left the Application 
 to thofe Hearers themfelves, who, from his 
 Pcfcription of their Duty, and the Motives to 
 
 * Job xXvXiv. 1 8. 
 
 it, 
 
St. Paul'j Preaching before Felix. 41 
 
 it, could readily frame a Judgment of their S e R m. 
 own Defedts, and what they might exped: II. 
 from them. 
 
 Mean while, if the Applications of the 
 Clergy are lefs plain and particular; mod 
 highly it concerns the People, to be very ftridl 
 and fevere in applying to themfelves. When 
 they hear any inftance of their Duty defcrib- 
 ed, or any Enormity pointed out and con- 
 demn'd; let them ferioufly lay their hand 
 upon their Breaft, and enquire (as they may 
 quickly do,) Am I poflefs'd of this Virtue? 
 or am I guilty of that Sin? Let them re- 
 member, that their eternal Interefl: depends 
 upon it. Then let them go on to improve 
 and brighten what they find to be well, to 
 corre6t and alter what may be amifs ; that fo 
 praying to God for the affiftance of his Grace, 
 and receiving with meeknefi his engrafted 
 word, it may indeed be able tofave their fouls. 
 Even Felix himfelf was by this Method con- 
 vinced of his Sin, and trembled at the Ex- 
 ped:ation of the horrible Vengeance which 
 was due to it. And this Remark would lead 
 me to the Third General Head propofed, 
 namely, the Effedt which the Apoftle's Ser- 
 mon had upon the Governor, and the Con- 
 viction it wrought in him, Felix trembled. 
 But That I referve, for the Subje<5l of another 
 Difcourfe. Now to God^ &c. 
 
 S E R. 
 
42 Convidion the refult of 
 
 SERMON III. 
 
 Convidion the refult of St. Paul*^ 
 Preaching. 
 
 ACTS xxiv. 25. 
 
 And as he reafoned of righfeoufnefs, tempe- 
 ranee, and judgment to come, Felix trem- 
 bled -, and anjwered. Go thy way fir this 
 time-y when I have a convenient feafon, I 
 will call fir thee. 
 
 Go on now in order to the Third 
 General Head propofed, namely, 
 the Effed which St Paul's Difcourfe had 
 upon the Governor, and the Conviction it 
 wrought in him j Felix trembled. And under 
 this Head I fhall have a fit occafion to ob- 
 ferve, 
 
 1. The Connexion there was between the 
 Apoftle's Difcourfe, and the Governor's Con- 
 vi(ftion, or the Tendency which the one had 
 to produce the other. 
 
 2. The farther Tendency, which this Con- 
 viction had, to have produced in the Gover- 
 nor a true and real Reformation. And, 
 
 3. The Indgniftcance and Worthlefsnefs 
 of fuch Convidions, when they prove abor- 
 tive 
 
St. Paul'j Preaching. 43 
 
 tlve and unfruitful, and are not attended S e r m. 
 with any fubfequent Amendment. III. 
 
 I. Firft then, v/e may obferve the Con- 
 nexion there was between the Apoftle's Dif- 
 courfe, and the Governor's Convidion) or the 
 Tendency which the one had to produce the 
 other. 
 
 This now appears, in good mcafure, from 
 what was faid before, of the Character of 
 Felix^ and the preaching of St. Paul. The 
 one had been guilty of great Injuftice and Op- 
 preffion, in the Adminiftration of his high Of- 
 ficej and likewife of great Lewdnefs and In- 
 continence, in his private and perfonal Capa- 
 city. The other J for that reafon, chofe to 
 level his Difcourfe againft the Practice of thcfe 
 Vices, by recommending the oppoiite Vir- 
 tues, as mofl juft and rational. And to make 
 it fink the deeper into his guilty Hearer, he 
 added the ftrongeft Motive that can be urged, 
 to influence our Pradice; the Confideration 
 of a future Judgment: when the ftridteil en- 
 quiry fhall be made into our paft Condud; j 
 and the Wicked fl:all go into cverlajling purajh- 
 ment^ but the Righteous into life eternal. 
 
 Felix, in all this, could not but make afecret 
 Application, and find his own Intereft to be 
 nearly concern'd. He was confcious to himfelf, 
 of his own Lewdnefs and Injuftice; and how 
 defedivc he had been in thofe Duties, of Righ- 
 teoufnefs and Temperance., which the Apoftle 
 had inculcated. This probably would make 
 
 him 
 
44 Convidion the refult of 
 
 Serm. him eager to attend to the Confequense of 
 HI. fuch Behaviour : and when he heard the ter- 
 rible Vengeance that was due to his Tranf- 
 greflions; 'tis no wonder, if fuch unexpecfted 
 News fliould flartle and furprife the Sinner, 
 and ftrike him with a fudden Confternation. 
 He trembled therefore, fays the Text, or was 
 full of Dread and Terror > and whatever were 
 his love of Wickednefs, could no longer dif- 
 femble the inward Pangs and Anguifh of his 
 Mind, the fearful Forebodings of eternal Mi- 
 fery. Our natural notions both of God and 
 ourfelves, do teach ustoexped:, he fliould bear 
 a due regard to the Honour of his Laws, and 
 feverely punifh the Negledt or Violation of 
 them. But thefe natural Principles, ofthem- 
 felves, are apt to make but flight Impreffions^ 
 we ealily pafs by and overlook them, and the 
 Heathen world, (however thefe Truths might 
 be legible to upright Reafon in the Book of 
 Nature,) had at beft but faint, imperfect no- 
 tions of them J they rarely read or underftood 
 them J and wanted a farther Guide, a more 
 explicit Revelation, to imprint anew, and 
 more earneftly enforce them. 
 
 Felix had before, the Lieht of natural Rea- 
 fon for his Guide ; But he had fo given him- 
 felf up to the government of his predominant 
 Affedions, that the voice of Reafon was too 
 low to divert or reclaim him from his Wic- 
 kednefs: and whilft the Impetus, which bore 
 him down, v/as ftrong and violent, he rare- 
 
 ly 
 
St. P A u L 'j Preaching. 45 
 
 ly attended to the dicflates of that gentle Mo- S e r m. 
 nitor, which utter'd itfelf with fo weak an III. 
 accent as fcarce to be obferv'd. The Mind 
 mull be fedate and calm, and the hurry of the 
 Faffions mull: be laid, before the Principles 
 of Reafon can be well attended to, or its 
 Commands can be obey'd. But when a fu- 
 perior Principle comes in, and the fame 
 things, which Reafon faintly teaches, are 
 anew explain'd and enforced, and deliver'd 
 as the Oracles of God ; this awakens the dull 
 drowfy Sinner; this adds new force and ener- 
 gy to the Powers of Reafon, and recom- 
 mends the Principles of natural Light with an 
 evidence difficult to be refilled. Felix, as 
 much as he had neglected the Religion and 
 Laws of Nature 3 yet, when he came to en- 
 quire into the Religion of Chrift, and found 
 his natural Principles confirm'd by this new 
 Revelation ; this llartled and furprized him 
 with the fenfe of his Guilt, and expedation 
 of fevere Punilliment. He might not be im- 
 mediately convinced of the whole Trutli of 
 Chrijiianity : But yet, when he heard fuch 
 Doctrines deliver'd as thefe, which llruck in 
 with hisown notions and fentimentsof things ; 
 he wanted not much thought and recollcdi- 
 on to approve their Truth, and give TcHi- 
 mony to them. 
 
 They were Do(5lrines, of which he could 
 not pretend perfect Ignorance; they had only 
 lain buried in filence and oblivion, and we? e 
 
 now 
 
^6 Convidion the refult of 
 
 S E R M. now powerfully raifed out of the Rubbifh that 
 HI. had cover'd them, and brought to clearer 
 Light. T^he word of God, (fays the Apoftle) 
 is quick and powerful^ and Jharper than any 
 two-ed^d jhjoord ^ piercing even to the dividing 
 afunder of foul and fpirit^ and of the joints 
 and marrow^ and is a difcerner of the thoughts 
 and inte?2ts of the heart*. So it was to Felix ^ 
 who trenihled at the preaching of this Word; 
 and however he had linn'd fecurely againfl 
 the voice of Nature 5 yet now was alarm'd 
 with the fight both of his Sin and Danger 5 
 and dreaded the fcene, his Prifoner had open'd 
 to him. 
 
 Nor is it ftrange, that the Perfuafion of a 
 future Judgment, (hould produce fo great 
 an EfFe(ft. For what can poffibly affeft us 
 with a ftronger influence than this Confider- 
 ation, that the all-feeing God, and fupreme 
 Governor of all, will one day bring every 
 work into judgtnent, with every fecret things 
 whether it be good^ or whether it be evil ; that 
 we muft all appear before the Tribunal of 
 that infinite Judge, who is not to be perplex'd 
 with the nicety of Circumflances, nor con- 
 founded with the multitude of Caufes, nor 
 kept ignorant for want of Evidence ? Cited 
 before this Tribunal, which way fhould the 
 Sinner or TranfgrefiTor of his Laws hope to 
 efcape his Vengeance ? Can he bribe the Judge 
 to pafs a favourable Sentence, or to prevent 
 
 * Heb. iv. 12. 
 
 2 the 
 
St. Paul'j Preaching. 47 
 
 the Execution of a. right one ? Alas, but he S erm. 
 has no Power, and his Judge has no Necef- III. 
 lity : it is profefledly the defign of his En- 
 quiry, to difpenfe Juftice with an equal and 
 impartial hand, and give to every man accord- 
 ing as his workjhall be. This may be matter 
 of great Joy and Comfort to them, who have 
 been careful to approve their Confciences be- 
 fore him ; who have given all diligence to make 
 their calling and eleBion fure-, and with fear 
 and trembling to work out their falvati on. But 
 to them, who have been negligent and difobe- 
 dient, it muft be matter of Confufion and 
 Aftonifhment; becaufe it propofes certain and 
 moft direful Vengeance, as the Reward of 
 their Impiety. 
 
 From hence then, it is obfervable, that the 
 Joy of wicked Men, and the Pleafure which 
 they take in Sin, (be it never fo elevating for 
 the time itlafts) does very often meet with in- 
 terruption, with fuch Convictions and Def- 
 pondencies, as make them melancholy and 
 penfive; fuch as blaft the feemingly plealant 
 fruit of their Tranfgreffions, and make it even 
 cumberfome and uneafy to themj 'till ano- 
 ther (it may be, another finfid) objed diverts 
 the force of the Convidlion. If they be lefs 
 apt to reflect of themfelves, there (hall hap- 
 pen fomething from without to drive them 
 to Reflection. 
 
 The hand-writing on the wall furprized 
 Belfiazzar in the midft of all his Grandeur 
 
 and 
 
4 8 ' Convidion the refult of 
 
 5 E R M. and Jollity, and put him' in fuch a fit of trem-' 
 III. bling, that his knees fmote one againji another » 
 
 In like manner Felix fat in ftatc with his 
 Adulterefs, when he fent for the Prifoner at 
 his bar, to entertain them with fome ac- 
 count of his Religion. And then, which he 
 little expected, this matter of Curioflty grew 
 into Earneil, and the Truths deliver'd by the 
 Prifoner fo reach'd his cale, and open'd to 
 him fuch a fcene of Woe ; that he could not 
 but tremble at the melancholy profped:, and 
 frightful apprehenllon of it. And thus far of 
 the Connexion there was between the Apof- 
 tle's Difcourfe, and the Governor's Convidti- 
 on ; or the tendency which the one had to 
 produce the other : which was the^r/l thing 
 propofed to be confider'd under this Head : 
 Proceed we hence in order, in the next 
 place, or, 
 
 2. Secondly J to obferve the farther tenden- 
 cy which this Convidlion had, to have pro- 
 duced in the Governor a true and real Refor- 
 mation. Now here, before all things, it is ma- 
 nifeft, that there can be no grounds to expedl 
 the Reformation of a Sinner, 'till he is hrft 
 made fenfible of the nature of his Crime, and 
 its inconfiftency with that Law, which is giv- 
 en to dired his Pradice. For what fhould 
 induce him to alter that Behaviour, which is 
 grateful to his Appetite j but the propofal of 
 fome fuperior Law, by which his Appetite 
 fhould bereflrain'd and govern'd? And there- 
 2 fore 
 
St. Paul'j Preaching. 49 
 
 fore thus far it appears necefTary, for theSERM. 
 Apoftle to lay down thofe rules of Righteoiif- 
 nefs and Tcmpera?2ce, which the Governor 
 had violated j if he meant to {hew him the 
 obliquity of his practice, and reclaim him 
 from the error of his way. But yet neither 
 was this fufficient : the moft powerful incen- 
 tives of human adlions are Hopes and Fears; 
 and the Apoflle, for that reafon, mentioned 
 the confideration of a future Judgment, as 
 moft proper to alarm the Governor with Fears 
 ofdreadful Vengeance^ or, by degrees, perhaps, 
 to kindle up the Hopes of Immortality. 
 
 The Conceptions of habitual Sinners are ufu- 
 ally fo grofs and fenfual, that they are but lit- 
 tle affedted with the defcriptions of fpiritual 
 Happinefs, or the abftradted lovelinefs of Vir- 
 tue : and therefore thofe coniiderations are 
 rather ufeful, to encourage the virtuous, than 
 to reclaim the vicious. But the thoughts 
 of Pain and Mifery do more feniibly affect 
 them J and however they may oftentimes be 
 deaf to the allurements of future Glory; yet 
 the denunciation of eternal Vengeance has a 
 flronger Influence; and even Felix trembled^ 
 when he heard the terrors of the Lord de- 
 nounced, by the mouth of an Apoftle. 
 
 This might naturally put him upon en- 
 quiring, how to efcape the Terrors, which he 
 fear'd fo much. And That, upon enquiry, he 
 would find to be no otherwife, than by for* 
 faking thofe evil courfes, againft which they 
 
 Vol. II. E are 
 
50 Convidion the refult of 
 
 Serm. are denounced. Was it then, upon account 
 III. of his Injuftice and Intemperance, that he 
 dreaded the confequence of that future Judg- 
 ment, and the flrid: fcrutiny which ihould 
 be made into his Condud : 'Twas beft for 
 him to reform, before that Judgment over- 
 took him; and apply himfelf to the ferious 
 practice of thefe Rules oi Righteoufnefs and 
 temperance ^ which the Apoflle preached; and 
 which the Judge, in that day of Retribution, 
 would be fure to applaud. If he trembled at 
 the expecftation of his direful Vengeance ; it 
 was his wifeft courfe to betake him to thofe 
 Methods of life which might recommend 
 him to his Mercy : and however God might 
 have winked at his former times of Ignorance; 
 yet now, that his confcience was awakened by 
 Convidion, and he faw both the Sinful nefs 
 and Danger of his ways, he had lefs to plead 
 in his excufe ; his motives to Amendment 
 w^ere more ftrong and powerful. 
 
 All this while, indeed, he proceeds only 
 upon the flavifli principle of Fear ; He fears 
 God only as a Judge, whom 'tis his intereft 
 to fervc, becaufe he will feverely punifh and 
 revenge his Difobedience ; not as an indulgent 
 Father, who is kind even to the wicked and 
 unthankful; and whofe righteous laws he 
 cannot difobey without the higheft Ingrati- 
 tude. But where the former kind of Fear 
 prevails for a compliance, tho' That, at firft, 
 may not be virtuous, as not being built upon 
 
 gene- 
 
St. Paul V Preaching. 5t 
 
 generous and worthy Principlesj yet in tinieSE R M. 
 it will cafily improve into a habit of Virtue : 
 and the whole frame and temper of the Mind 
 would be fitted (as it were) to the pratflice of 
 thofe Duties, to which it would be then inur- 
 ed. From beholding God therefore as our 
 Judge, we fliould come to own him as our 
 Father J and our diftrufting, defponding, fla- 
 vifli Fear would be alter'd by degrees (with 
 the temper of our Mind) into a confiding, 
 filial, reverential one. 
 
 Soj?te regards to our own Intereft and Hap- 
 pinefs will always be preferved: nor does 
 our Religion at all aim to exclude them ut- 
 terly; but rather binds them upon us with 
 the ftrideft obligations, by reprefenting /^^ 
 fakation of our Souls ^ as the End of our Faith y 
 the objedt of our Hope, and the foundation 
 of our Joy. But then our motives to good 
 will not begin and terminate at home; our 
 views will by degrees be more enlarged ; and 
 what we might do at firft, only from felfifli 
 confiderations; we fhall be induced after- 
 wards to do, in regard to the Glory of God, 
 and in obedience to his Laws. 
 
 'Tis not to be expeded, that a thorough 
 change fhould be produced at once. A long 
 habit of Sin is not fo eafily reformed. The 
 firft fliock may prepare and difpofe men for 
 imprejjions of Religion j But they muft have 
 time to ripen into fettled Piety, and grow 
 into fixed Habits and a ferious love of Virtue. 
 
 E 2 And 
 
£2 Convidion the refult of 
 
 S E R M. And thus far, of the Tendency of the Gover- 
 III. nor's Convidion, to have produced in him a 
 true and real Reformation. It remains for 
 me now only, 
 
 3 . T^hirdly, in the laft place, to obferve the 
 infignificance and worthleffnefs of fuch Con- 
 vidtions, when they prove abortive and un- 
 fruitful, and are not attended with any fub- 
 fequent Amendment. 
 
 It is the fport of none but cruel Tyrants, 
 to be pleafed with the groans and outcries 
 of the miferable. And tho' it be neceflary, 
 to the Ends of Juftice, to inflid Punifhment 
 upon the guilty j yet their barely flirinking 
 at the proipedt of that Punifliment, can ne- 
 ver wipe oif the guilt, that has demanded it, 
 without a thorough change and renovation 
 of Mind, and derelidlon of thofe former 
 courfes, by which That guilt has been con- 
 traded. 
 
 The man muft be harden'd beyond all 
 example, who can behold the Mifery, to 
 which his Sin expofes him, without any emo- 
 tion or concern of Mind. But is it reafonable, 
 that fuch emotion or concern, ariling wholly 
 from his love of Eafe and Pleaiure, and va- 
 nifhing as foon as he could drive out the 
 melancholy Refledion j is it reafonable, that 
 this fliould excufe him before God, or avail 
 for the Pardon of thofe Sins, which it can- 
 not alienate him from ? 
 
St. P A u L V Preaching." 5 3 
 
 Judas'^ Convidion was as (harp as poffi- S erm« 
 ble ; He little thought his treachery fhould III. 
 have had lb difmal an efFedt; He was fenfible ^— 
 of the Sin he had committed in betraying 
 hmocent bloody and he went fo far towards 
 making reparation, as to defpife the wages 
 of imrighteoufnefs he had receiv'd, and carry 
 back the thirty pieces cffiher to the Chief 
 Priefts. But all this ferv'd only to torture 
 and afflid: him with the fenfe of his Guilt; 
 it brought not his Mind in fubjedtion to the 
 Law of God ; it produced not the fruits of 
 Righteoufnefs and Peace j but concluded in 
 the utmoft Horror and Defpair, and an unna- 
 tural Violence offered to himfelf It was not 
 then the grief and anguifh of his Mind, 
 which could approve him innocent, or ex- 
 piate his Guilt: he was fo certainly referved 
 for farther Vengeance, that, (as our bleifed 
 Saviour himfelf pronounced) it had been good 
 for that man^ if he had never been born. 
 
 The Devils, again, are fenfible of the na- 
 ture of their Crime, as well as of the Miferies 
 which they at prefent feel, or expedl here- 
 after to endure. They know, that they are 
 referved in everlafing chai?is tinder darknefsy 
 unto the judgment of the great day. This 
 therefore they believe, and tremble, fays St. 
 James -, they are flruck with Dread and Horror, 
 as Felix in the Text. But they are pafl the 
 time of their Probation, and without all 
 hopes of Amendment. Therefore their Grief 
 E 3 and 
 
54 Convi^ion tie refult of 
 
 Serm. and Terror may encreafe their Mifery; but 
 III. cannot mitigate their Guilt. They can look 
 back upon that Glory, which they once en- 
 joyed, and know how to eftimate a lofs, 
 which can never be retrieved. They can 
 look forward likewife, to that future Judg- 
 ment, which can no way be avoided ; and 
 know, that e'uerlajilng fire is from of old pre- 
 pared for the Devil and his Angels, They 
 can look up to the Divine Majefty they have 
 offended and provoked : And they can look 
 downwards too, and fee Mankind preferred 
 before themfelves. The whole Creation 
 round them furnifhes new matter of Tor- 
 ment and Vexation; and whilfl they curfe 
 the Sin, which brought them to this mifery ; 
 they are fo far from forfaking, that with the 
 utmofl Rage and Defperation they continue to 
 increafe it. Whilft thus, without hope of 
 Mitigation or End, they refled on their 
 wretched and deplorable Eftate, they muft 
 have all Hell and Confufion in themfelves; 
 and their Grief can have no other Eitedl, but 
 to aggravate' their Mifery. 
 
 From their Example we perceive, how lit- 
 tle that Sorrow can avail us, which brings 
 not forth fruits meet for repentance ; which 
 worketh not repentance unto fahaticn, not to 
 be repented of. The angulfh of the Mind is 
 no otherwife to be defired, than as it tends 
 to the mortifying Sin in us; and to our Im- 
 provement and Growth in Virtue. Where 
 
 it 
 
St. PaulV Preaching.' «I5 
 
 it fails of thefe EfFe(ftsj it can never recom- Serm. 
 mend us to the favour of God, or be of any III. 
 real benefit and fervice to us. It is fo far ^ 
 well, to be affeded with the terrors of the 
 Lord'y and when a man is foftened by the 
 profped of future Judgment, there may be 
 fome hopes of reclaiming him from the error 
 of his way. Whereas They are paft all hope 
 of recovery, who are deaf to the Threat- 
 nings of Vengeance, as well as Promifes of 
 Mercy; and even Felix himfelf fhall rife up in 
 Judgment to condemn/wfZ) incorrigible Sinners, 
 The firft ftep towards Amendment, is to 
 be fenfible and forry for our Sin. But if we 
 delire to receive any Advantage from that 
 Sorrow; it (hould not only have refpedt to 
 what is paft : but we muft let it have a far- 
 ther Influence upon our future Condud; and 
 fliew, that our fears are not fo purely merce- 
 nary, as to make us only {brink at the Mife- 
 ries we are to fuffer; without being adive 
 and vigorous enough, to bring forth fruit in 
 the Obedience of our lives. The Fear of 
 Punilbment may be a Motive to Obedience, 
 but will never be accepted in its ftead. 
 
 'Twas here that the Governor's Convidion 
 was defedive; it was ftrong and vehement 
 in itfelf; it affeded him in fuch manner as 
 he knew not how to difguife; it even made 
 him tremble, and diforder'd his Spirits with 
 a horrible Dread. But his long Continuance 
 in Sin, had made it difficult for him to leave 
 E 4 it; 
 
56 Convidlon the refult^ &c^ 
 
 S E R M. it } his habits of Vice now grown inveteratejj 
 III. and confirmed by cuftom, were not to be 
 fhaken off at once; his Injuftice and Extor- 
 tion, his Lewdnefs and Incontinence had fo 
 engaged all the powers of his Body and Mind, 
 that it was really a matter for much time 
 and application, fo to difengage and unhinge 
 them all, as might give reafonable Hopes of 
 reclaiming him from fuch foul Enormities, 
 and perfuading him to the oppofite PraQice 
 of Righteoufnefs and Temperance, from the 
 Confideration of a Judgment to come. But 
 the Governor was too violently led, or hur- 
 ried by his Paffions, to allow fuch time and 
 application 5 and to engage in this matter with 
 a fuitable Vigour and Refolution of Mind. 
 Kather than forfake the Sins he had fo long 
 indulged, he chofe to divert the unwelcome 
 Refledion on their pernicious Confequences, 
 and difmifs the Apoftle, who had led him to 
 it. 
 
 And this would bring me, in order, to the 
 FOURTH and lafl General Head propofed, "oiz, 
 the Governor's manner of ilifling his Convic- 
 tion with thefe Words ; Go thy way for this 
 time-, when I have a coivoenient feafon I will 
 call for thee. But That I referve, for the Sub- 
 jedt of another Difcourfe. 
 
 New to God the Father^ God the Son, and 
 God the Holy Ghoji, be all honour and glory ^ 
 now and henceforth for evermore. Amen. 
 
 S E R^ 
 
57 
 
 SERMON IV. 
 
 Delays of Reformation, foolifi and 
 dangerous. 
 
 ACTS xxiv. 25. 
 
 And as he reafoned of righteoufnefs^ tetupe^ 
 ranee ^ and judgment to come^ Felix trejn- 
 bledy and anfwer'd. Go thy way for this 
 time-, when I have a co?2ve??ie?it feafon^ I 
 will call for thee. 
 
 IN thefe words we have a fuccin(Sl ac-SERM. 
 count of the rational Difcourfe made by IV. 
 an innocent Prifoner before his guilty Judge. 
 The clear and eafy Method, which he ufed 
 on this occalion, as fitteft to convince and 
 perfuadej — the neceffity of the Duties he in- 
 culcated, whether as founded upon natural 
 or Chriftian Principles; — the Importance of 
 the Motive, by which he would enforce 
 them, taken from the certainty of a future 
 flate of Rewards and Punifliments, and that 
 impartial Judgment which fhall be previous 
 to it ; — the fuitablenefs of all this to the con- 
 dition of his Hearer, who being mightily de- 
 fedive in the Duties recommended, guilty 
 gf Corruption and Injuftice in the adminiftra- 
 I tion 
 
5? Delays ^Reformation 
 
 S E R M. tlon of his high Office, as well as of Lewdnefs 
 IV. and Incontinence in his private Condu(5t, had 
 reafon to apprehend the confequence of this 
 future Judgment, and exped That Recom- 
 pcnce of his Vices which was meet; — the 
 EfFedt which the Apoftle's Difcourfe had ac- 
 cordingly upon the Governor, and the Con- 
 vidion it wrought in him, by bringing him 
 to a fenfe both of his Sin and Danger, and 
 making him tremble at the frightful Prof- 
 ped: — All thefe Particulars, of great Ufe 
 and Importance to dire<5t us in the Condudt 
 of our life, and imprint a juft fenfe of Reli- 
 gion on our Minds, I have lately offer'd in 
 this place as the fubjed of our Meditations. 
 And from all this put together, one would 
 be apt to conceive fome hopes, that Felix 
 might be afterwards a better man; and how- 
 ever he had formerly been ftupified with the 
 Lethargy of Sin; yet now that his Confcience 
 was awaken'd by Convidion, and that Con- 
 vidion ftrengthen'd by fuch folid Reafon- 
 ings, his future Condud fhould be fuitable to 
 fuch Convidion; hefliould forfake the Sins, 
 which put him in fuch fear, and embrace 
 the Virtues, which might give him fatis- 
 fadion. 
 
 But alas, the Event was otherwife; he 
 had not courage to refift the Paffions he was 
 wont to obey ; he was not able to deny the 
 Appetites, which he had ufed to gratify : He 
 chofe therefore to quiet his Confcience, by 
 
 pro- 
 
foolijh and dangerous. 59 
 
 prolonging the time j he put ofFhis compli- Serm. 
 ancc with the Apoftle's Counfel, till his 
 Convidlion might grow cool upon his hands; 
 and the Impreffions, he had lately received, 
 by degrees wear out. And This was what I 
 mention'd as the 
 
 IV. Fourth and laft thing obfervable in 
 the Text, namely, the Governor's manner 
 of ftifling his Convidion with thefe words. 
 Go thy way for this time -, when I have a con^ 
 venient feafon^ I will call j or thee. 
 
 He did not pretend to except againft his 
 Doctrine, or be angry at the Freedoms he 
 took; but only gave himfelf the air, as if he 
 thought he had heard enough for once; and 
 had better difmifs him for the prefent, till he 
 fhould have more leifure, or be lefs fatigued, 
 and fo better capable of attending to his 
 Preaching. From hence then we have a fit 
 occafion to obferve, 
 
 1 . The ufual Pradice of habitual Sinners, 
 under the power of Conviction ; to negledl 
 the prefent m.eans of Grace, and defer their 
 thoughts of Repentance and Reformation, to 
 {orc\Q future Opportunity. 
 
 2. The great Folly and Danger of fuch 
 Delays. 
 
 3. The great Wifdom and Neceffity of a 
 fpeedy Execution in matters, of fo great 
 Weight and Concern. 
 
 I. Firji 
 
6o Delays (?/* Reformation 
 
 I. F/r/?then, from this Example of i^^//>, 
 I would obferve to you the ufual Praftice of 
 habitual Sinners, under the power of Con- 
 viction 5 to negledt the prefent means of 
 Grace, and defer their thoughts of Repen- 
 tance and Reformation to fome future op- 
 portunity. 
 
 Tho' the didlates of Reafon are ever on the 
 Ude of Virtue and Religion, fo that it might 
 naturally be expeded of realbnable Creatures, 
 to condudl their behaviour by the maxims 
 of Virtue ; yet alas, the tendencies of Senle 
 are oppofite, and our Minds are fo clogg'd 
 and opprefs'd with the incumbrance of thefe 
 frail bodies, that they are forward in con- 
 fenting to the motions of Concupifcence, and 
 backward fo much, as to confider any thing 
 that contradids them. We cannot but per- 
 ceive in ourfelves a ftrong and mod prevail- 
 ing tendency to ill, which requires not long 
 thought and obfervatlon to difcover itfelf to 
 us ; but has gotten fuch pofTeffion of our 
 Wills and Affed:ions, that whilfl it is eafily 
 perceiv'd, it will be hard to conquer and fub- 
 due it. And here it is, that nature flirinks at 
 the unpleafant undertaking. To reiifl natural 
 Appetites, and deny ourfelves thofe things, 
 which are mofl: grateful and agreeable to the 
 motions and defires of our Mind, muft have 
 fomething in it uneafy and difcouraging. 
 The more fedately we think and coniider of 
 thefe things, the reafon and the confequen- 
 
 ces 
 
fooliJJj and dangerous. 6 1 
 
 cesofthemj the more rational, no doubt, Serm. 
 it will appear to engage in fo difficult an En- IV". 
 terprize. But even to confider of things con- 
 trary to Inclination, is unpleafant and uneafy. 
 We often therefore fuffer ourfelves to be 
 fway'd by the bias of AfFedtion ; and are too 
 negligent to obferve, or too flothful to obey 
 the voice of Reafon. The longer fuch Incli- 
 nations have poflefs'd and govern'd us, the 
 more they will confirm themfelves, and be 
 twifted in fuch manner, and entangled (as it 
 were) with our very compofition, as will 
 mightily increafe the difficulty of difcarding 
 and forfaking them. 
 
 Whilft thus by nature we incline to fin, 
 and inflead of being acSive to refift, do llug- 
 giffily give way to Inclination; it cannot fail 
 being a great impediment to our correding 
 this misfortune of Nature, that the objefts of 
 religious Hope and Fear are abfent and invifi- 
 ble, whereas thofe of fenfe are always prefent 
 to our views, and the motives recommending 
 them continually before us. The world with 
 itsvanities fteals in upon the Soul, through all 
 the avenues of Senfe ; and ffiews iticlf grateful 
 to thofe Affedions and Lufts, which our origi- ' 
 nal Depravity has pknted in us. The Splen- 
 dor and Gaieties oflifejthe Riches or Honours 
 of this world; the various Amufements to with- 
 draw our Minds; and Entertainments fuitcd 
 to every Defire -, the Example, Company, and 
 Perfuafions of ill men; the Wit, the Humour 
 and the Air, by which they recommend their 
 
 Vices, 
 
62 Delays (j/* Reformation 
 
 S E R M. Vices, and either kindle in fpecftators a new 
 flame of Imitation, or blow up the old one to 
 a greater height : I need not fay, how all This 
 muft obftrud: the Reformation of evil Habits ; 
 and inftead of mortifying Sin in us, will ra- 
 ther increafe and ilrengthen and fupport its 
 Empire. 
 
 And yet, great as the difficulty may ap- 
 pear from the Lufts of the Flefli, and the vain 
 Solicitations of the world; it is ftill made 
 much greater, by thefubtlefuggeftions of ano- 
 ther Enemy, who ftudies to ruin by deceiving 
 cs. The Devil can eafily acquaint himfelf fo 
 far, with the Conftitutionof ourBody, and the 
 Temper of our Mind, as to perceive what Ap- 
 petite or Paffion is moft imperious j and then 
 fuit his Temptations to that Defire, which he 
 fees to be predominant, and difficult to be 
 refifted. In what manner, he communicates 
 his Poifon to us, whether by fuch fecret 
 whifpers as infed the Soul, without its know- 
 ledge ^ or by putting the Spirits in fuch moti- 
 on, as may prefent the images which he de- 
 ligns; or in fome other manner, which we 
 know not how to explain, w^e need not be 
 folicitous to enquire ; fince the Oracles of 
 God affure us of the fa6t, that it is Satan, who 
 fills our Hearts with evil Difpolitions, to in- 
 cline us to the pradlice of Sin. By the Sagaci- 
 ty of his nature, and his long Experience, he 
 knows well how to attempt our Paffions, 
 and fupply us with fit objeds to exercife them 
 
 on. 
 
foolijh and dangerous, 63 
 
 on. And he has Malice enough to Ufe his Serm. 
 utmoft (kill and power to feduce or betray IV. 
 us to a Partnerfhip in Guilt, that fo we may w.^-v—'' 
 be fliarers likewife in his Punifhment; in that 
 e^erlaftiftg Jirey which is from of old prepared 
 for the Devil and his Angels, Such reafon is 
 there from his Malice, his Cunning and his 
 Strength, to eileem him a moft dangerous 
 and common Adverfaryj who as a roaring 
 Lion^ reftlefs and outragious, ivalketh tip and 
 4own continually, feeking who?n he may de- 
 vour. 
 
 Now from all this put together, the united 
 force of our three fpiritual Enemies, who 
 court and allure us under the name of Friends, 
 and recommend Sin to us as mod lovely and 
 agreeable J the Infirmity oftheFlefli, with its 
 fmful Appetites and Affedions j the Gaieties 
 of life, and vain folicitations of the world ; 
 the Policy of Satan, and his wicked Suggefti- 
 ons : from all thefe Allurements combined to- 
 gether, it is eafy to account for the general 
 Depravity of human kind ; and ailign an obvi- 
 ous reafon, why men are fo commonly ad- 
 dicted to the practice of Vice, and fo little in 
 love with that which is moft truly amiable. 
 For altho' if they would ferioully reflea: and 
 freely ufe their Reafon, the difficulties to be 
 conquer'd, where the End is mofl defirable, 
 fhould make them but the more earnefl and 
 diligent in their Endeavours ; yet fuch is the 
 Corruption of our Nature, fo unhappily en- 
 I flamed 
 
€4 Delays ^Reformation 
 
 Serm. flamed by thofe Objeds, with which the 
 IV. world continually prefents us, and blown up 
 by the Craft and Subtilty of Satan j that they, 
 who have any long time been engaged in the 
 habitual pradice of Sin, have their Minds fo 
 poffefs'd with the love and farther defire of 
 it, that they are apt to defpife the Precepts of 
 Virtue and Religion, and will rarely take the 
 trouble to refle(5 upon them with Coolnefs 
 and Sobriety. 
 
 Yet fometimes it fo happens, whether 
 from fome prefent want of diverfion and 
 amufementj from weaknefs of body, or 
 fome notable accident that has befallen them ; 
 from the Example or Difcourfe of others ; or 
 from the more immediate appointment of 
 God, who condefcends to make them this 
 farther offer of his Grace : I (d-j fometmes, (I 
 believe oftentimes) it fo happens, that the har- 
 diefl: Sinners are tormented with an inward 
 Uneafinefs, terrified with the Guilt, and 
 wrack'd with the Convidions of their own 
 Minds. This was the cafe of Felix in the 
 Text, who was brought to tremble on the 
 Bench before the Prifoner at his Bar^ and 
 ftruck with a moft fearful apprehenfion of 
 the Vengeance which awaited him. 
 
 Here then, is a moft violent ftruggle be- 
 tween Reafon and Affection ; this inclines to 
 Vice for the fake of prefent Satisfaftion, 
 whilfl: that deters from it with the Menaces 
 of future Pain J and recommends the Pradice 
 
 of 
 
foolijlj and dangerous » 6 5 
 
 of Virtue, with unfpeakable Advantages. Serm, 
 Thus doubtfully divided, 'tis no wonder if IV* 
 the Sinner tremble^ and think on various Ex- 
 pedients to remove the galling Uneafinefs of 
 fuch Refledtions. Sometimes, thelmpoffibility 
 of Repentance fhall be urged, or the Unpar- 
 donablenefs of Sin, to harden his Mind 
 againft the thoughts of that Mifery, which 
 cannot be avoided. At other times, the Mer- 
 cy of God, and Satisfadion of Chrijl^ fliall 
 be reprefented thro' fuch falfe mediums to 
 his View, as to leave him full Licenfe and 
 Scope to live at random ; and take off all Ne- 
 ceffity of virtuous living, or repenting of the 
 contrary. Thus fliall Repentance be a need- 
 lefs Labour, as the Sinner, is in mood: who 
 either way is kept from returning to his 
 Duty; either hoiiled to Prefumption, or lunk 
 into Defpair. 
 
 When thefe Delufions are fuccefslefs, (as 
 they cannot always fucceed, the Convid;ion 
 is too ftrong, the Truths of Religion are too 
 clear and manifefl) it remains then for the 
 Sinner to flatter his Confcience, with fair 
 Vows and Promifes; and make it more quiet 
 and eafy for the prefent, by giving it aflurr- 
 ance of better Satisfadion in the time to 
 come. The prefent Heat of JPaflion, and 
 Violence of Appetite, demand his prefent 
 Attention] nor is he at leifure to obey the 
 law of his mind^ 'till this law hi bis tnembers 
 {hall be lefs imperious. But when the Hur- 
 
 VoL. II. F ry 
 
66 Delays ^Reformation 
 
 Ser M. ry he is now in fhall abate; he may be bet- 
 VI. ter able to provide againft future AlTaults. 
 It may be too, he is under fome Neceffity of 
 obliging his Friends j and if that does not 
 draw him (as fometimes it may) to any cri- 
 minal Compliances; it will however require 
 fo much Time and Application, that he has 
 not leifure to apply himfelf to ferious 
 Thoughts; to corred the ill Habits that have 
 grown upon him, and humble himfelf duly 
 before God. But fuch Neceffity, he hopes, 
 will not always laft; the Hurry he is in will 
 be fhortly over; and then he ihall have bet- 
 ter Opportunity, and a more convenient Sea- 
 fon, to do as Confcience fhall perfuade him, 
 and a6t according to the force of his Convic- 
 tion. Nay, the Station which he bears in 
 Life, the Nature of his Employment, or the 
 Duty of his Office, fhall fometimes be urged, 
 to reprefent it as incumbent on him, to for- 
 bear any immediate Application to other 
 Bufinefs, and require his whole Thought 
 and Study to be exercifed in That. But when 
 he is more at leifure, he will be as ready to 
 attend to the other Precepts of Religion, as 
 he is at prefent to the Bufinefs of his Station, 
 which the Precepts of Religion have obliged 
 him to. 
 
 ^Twasupon thefe, or the like Grounds, that 
 Felix difmiffed his Prifoner, and deferred his 
 Hearing to fome future Opportunity. But 
 how vain, alas! are fuch Excufes as thefe: 
 
 like 
 
foolijh and dangerous, 67 
 
 like thofe of the Perfons invited to the Mar- Serm. 
 riage in the Gofpel > whom the Lord thought IV. 
 unworthy of any farther Favour or Tenders 
 of his Grace. From whence it will be pro- 
 per to obferve, in the 
 
 2, Second Place, the great Folly and Dan- 
 ger of fuch Delays, fuch trifling Procraftina- 
 tion and deferring of Repentance and Amend- 
 ment of life. Now here, before all things, it 
 is manifeft, that that Bufinefs (hould be done 
 inftantly and out of hand, which is of great- 
 eft Confequence; and that we ought not to 
 let any thing of lefs Moment juftle out that, 
 which is a matter of the laft Importance % 
 above all, that we fhould not admit of any 
 thing in the mean time, which is any way 
 inconfiftent or oppofite unto it j and will there- 
 fore increafe the Labour and Difficulty of it 
 afterwards. 
 
 By thefe Rules then, let us examine the 
 Wifdom of his choice, who at prefent labours 
 under the Guilt of Sin, and defers his Re- 
 pentance to a future more co?2veme?it Sea/on. 
 Are the motions then of carnal Appetite of 
 greater Moment or Concern to him, than the 
 Laws of Reafon and Revelation ; that They 
 muft have the Preference in his Efteem, and 
 be regarded in the firft place? Can his Gra- 
 titude to Friends extend fo far, as that he 
 ihould forget to be a Friend to himfelf j and 
 for the fake of laying upon them fome trifling 
 Obligation, (hould increafe the Burthen of his 
 F 2 own 
 
68 Delays <?/' Reformation 
 
 S E R M own Guilt, and Obligation to feverefl: Punifh- 
 IV. ment? Or can any Employment or Bufinefs 
 in Life, outweigh the Bufinefs of his eternal 
 Salvation ; that This fhould be poftponed to 
 the bare expedience or (what be calls) necejjity 
 of That? Alas! he cannot fay it, he will 
 not pretend itj his Confcience ftings and 
 makes him own the contrary! Only he 
 would hufh and quiet it, with vain Purpofes 
 of reconciling both together j of yielding to 
 Si?i under the prefent Neceffityj and of at- 
 tending to /^/r/z/f, when that Neceffity is over j 
 when his Paffions fhall be lefs impetuous, 
 and leifure will permit. 
 
 And here then certainly, is a mofl flagrant 
 Proof of his egregious Folly ; that he fhould 
 own the Bufinefs of Religion to be of the greaf- 
 efl Importance, and yet make it give way to 
 that which confefTedly is of lejU that he 
 fhould fee how his truefl Intereft and trueft 
 Pleafure are wound together with his Duty 
 in the ways of Virtue ; and yet wildly wan- 
 der from them all, thro' diflant paths, which 
 carry him flill farther off, and terminate in 
 Death ! Is he fure of extending his Life to 
 any future Opportunity? or rather, is not the 
 Thread of Life fo very doubtful and uncer- 
 tain, that 'tis every moment liable to be cut 
 off, and no time, beyond the prefent, our 
 own J which paffes fo fwiftly by us, that 'tis 
 gone ere we can fpeak; and no more in our 
 power, than the Ages that pafl before we 
 
 were 
 
foolijlj a?jd dangerous-. 69 
 
 were born, or to come after our deceaferSE r m. 
 Is he fure again, of the Ufe of his Reafon to IV. 
 the End of his Life? or may not the want ^— 
 of that difqualify him for the Work he pur- 
 pofes ? Or fuppofe both his Life and his Fa- 
 culties continued, yet what ground to ex- 
 ped:, that his Difpofitions fl:iould be better, 
 and more phable hereafter; that another Op- 
 portunity (hould ferve him better than the 
 prefent; that the Rules of Religion lliould 
 appear more eafy and pradicable to him, 
 when he has been longer habituated and 
 inured to Vice? Will Gratification and In- 
 dulgence abate the Edge of his Delire? Will 
 his Habits grow weaker by fubmitting to 
 them, and lofe their power by a long Con- 
 tinuance? Or will they not rather be con- 
 firmed and gather Strength, and with much 
 more difficulty be rooted out ? 
 
 Say then, (what may be greatly doubted) 
 that he' fincerely purpofes the Repentance 
 which he vows; yet is it any Argument of 
 his Wifdom, (when 'tis the Labour and Dif- 
 ficulty of that Repentance, which frights him 
 from it nou\) that he choofes to increale that 
 Difficulty by deferring it; and rather than 
 indure a prefent Trouble, much eafier fur- 
 mounted, will raffily multiply his future 
 Cares; and fwell the Rher that he fears, into 
 a Sea of Grief? Does he really exped: any 
 State of Life hereafter; when he (hall no 
 wav be expofed to Temptations from his 
 ^ ^ F 3 Duty?, 
 
70 Delays of Reformation 
 
 Serm. Duty? Alas! but every State of Life is fur- 
 IV. rounded with Temptations j and he who can- 
 not mind his Duty, till he meets with no- 
 thing to feduce him from it j mull for ever 
 put it off with the fame or like Excufes 5 
 and wait for fuch an Opportunity as will ne- 
 ver occur. 
 
 Befides, fuppofing fuch Exemption from 
 Trial to be poffible, in this State of Probation; 
 yet, if he can never keep within the Rules 
 of his Duty, but only when he perceives no 
 Temptation to the contrary; This has not the 
 Nature, nor can it intitle him to the Reward 
 of Virtue. It is the Privilege of the Blef- 
 fed above, to be freed from Temptations, 
 becaufe they have withilood them. But 
 they who have always yielded and complied, 
 have no reafon to expe(ft fuch Happinefs. 
 Their Minds are altogether vitiated and de- 
 praved; and 'tis but juft with God, that what 
 of choice they make their Crime, iTiould of 
 neceflity become their Punifhment. 
 
 But fay, whatever be the Difficulty, they 
 refolve hereafter to encounter it. Alas ! But 
 they, who are unable to ftruggle with a lefs 
 Difficulty, will be ftill lefs able to engage a 
 greater! Their Purpofes too will grow cool 
 upon their hands; and Confcience, which 
 now flings and fpurs them on to Duty, may 
 by long Dalliance be laid afleep, and forget 
 the Dangers, with which it ufed to terrify 
 them. And yet there is one thing worfe 
 
 than 
 
foolijh and dangerous, 71 
 
 than all the reft ; their continued Provoca- S e R M. 
 tions under the Advantage of the cleareft IV. 
 Light, againft the frequent Warnings and 
 Convidtions of Confcience, may provoke 
 God in the end, to withdraw the Influences 
 of his good Spirit; and leave them to the 
 Guidance of thofe Lufts, which they have 
 chofe to follow. So our blefled Saviour 
 threatened thofe Churches in the "Revelation^ 
 that had departed from their Jirji Love, and 
 remitted of their Zeal in Religion ; that unlefs 
 they turned and repented, he would remove 
 their Candkjiick out of his place^ and take 
 from them, thofe Opportunities and Means of 
 Grace, which they fo ungratefully defpifed 
 and abufed. 
 
 In like manner to the yews (who, befides 
 the Writings of Mofes and the following Pro- 
 phets, and all thofe manifold advantages which 
 attended them as the Church or chofen of 
 God; were not to be reclaim'd by the ftu- 
 pendous Miracles and heavenly Dodlrine of 
 the Son of God ; to Them) did he expref- 
 ly declare, that the Kingdom of God, thofe 
 means of Grace and offers of Salvation, which 
 belong to his Church, fiould be taken from 
 them, and given to a nation bringing forth the 
 fruits thereoj. 
 
 The fame Meafure, which is ufed with So- 
 cieties and whole Kingdoms, is in its due pro- 
 portion extended to particular perfons; and 
 they like wife may juftly be deliver'd to a re - 
 F 4 probate 
 
72 Delays of Reformation 
 
 S E R M. probate Senfe, whom neither Judgments nor 
 IV. Mercies could excite to the Pradice of their 
 Duty. The outward Means may be conti- 
 nued to them, whilft they are Members of 
 a Cornmunityj where all have not fo filled 
 up the Meafure of their Iniquity, as to be fi- 
 nally rejected. But thofe outward means of 
 Salvation will want the inward workings of 
 the Spirit to render them effedual ; and thefe, 
 tho' at firfi: propofed indifferently to all, may 
 yet be judicially withheld from fuch as do 
 but tur?2 the Grace of God into wantonnefs^ and 
 make thofe things, which were defign'd for 
 their Welfare, become an occafion of their 
 greater Condemnation. 
 
 For a farther Illuflration of what has been 
 faid upon this Subjed'-, let Felix''?, Example 
 be once more fet before us. This Sermon of 
 Bt.PauI was a new method of Inftrudion, 
 which laid him under ftrider obligations to 
 Virtue, than he knew before; and the force of 
 his Convidion fufliciently teftified the Benefit 
 of the /Apoftle's preaching. The Governor 
 however was too flrongly habituated and 
 attach'd to Sin, to fubfcribe fo eafily to thefe 
 new Rules of living -, and therefore was for 
 fliuffling off the matter for the prefent, till 
 fome fitter opportunity fhould occur, for his 
 enquiring more particularly into the Dodrinc 
 of his Prifoner. Go thy way (fays he) for 
 this time-, ivhen I have a convenient feafon. I 
 %vili call for thee. But do we hear any more 
 
fooliJJj and dangerous, 73 
 
 of that coH'uenient Seafo?2 ? Alas, it is to be S e R m. 
 fear'd he thought but little farther of the mat- IV. 
 terj and rather than improve his Convidion 
 to any good Purpofe, he chofe thus to let it 
 die, by ftifling and deferring it. 
 
 It is true, he often fent for the Apoftle af- 
 terwards. But was it with a purpofe to im- 
 prove by his Difcourfe ? Was it, becaufe tbaf 
 opportunity was come, when he could con- 
 veniently attend to him ? No j but for a rea- 
 fon widely different: it was, that he might 
 give his Prifoner opportunity, to offer him 
 fome Bribe or Ranfom for his Liberty. And 
 when the Integrity of the Apoftle difappoint- 
 ed the corrupt Expectation of the Judge ; he 
 was fo far from acquitting the Prifoner, whom 
 he found innocent, that he confined him 
 two whole years in Prifon : and at laft, when 
 he refign'd his Office, left him ftill in Bonds j 
 for no better reafon (the holy Text alTures us) 
 than to gratify the Jews, that had accufed 
 him. 
 
 And were thefe then, the Fruits and Signs of 
 his Repentance ? Was this, the Effed of that 
 vehement Concern, that Trembling and 
 Amazement, which the Apoftle's Difcourfe 
 of the neceflity of Righteoufnefs, and the 
 certainty of future Judgment had occafion'd 
 in him.? You fee, he was ftill unrighteous as 
 before 5 he abufed his Power to opprefs the 
 innocent ; he expelled, he was ready to re- 
 ceive Bribes^ and would not be otherwife in^ 
 2 ducecl 
 
74 Delays of Reformation 
 
 S E R M. duced to pronounce a right and an impartial 
 IV. Sentence. Such was the fatal Confequence of 
 his Delay J and the fame Confequence is great- 
 ly to be fear'd in others, from the fame Beha- 
 viour. From whence I would hope it fhould 
 be no hard matter, in the 
 
 3. T'hird and laft place, to deduce the 
 great Wifdom and Neceffity of a fpeedy Exe- 
 cution in matters of fo great weight and con- 
 cern. It is ufual for Things to illuftrate and 
 difplay their Contraries. From the Folly and 
 Unreafonablenefs of all dilatory Excufes, it is 
 natural to infer the Wifdom of a fpeedy Re- 
 pentance. From the manifold Danger of 
 delaying it, whether in refpedt of our Life, 
 which is tranlient and uncertain 5 or in re- 
 fped of our Difpolitions, which may be lefs 
 capable of Impreflion and more harden'd 
 againft the Methods of Conviction \ or in re- 
 fped: of our Creator, who may no longer con- 
 tinue to us the offers of his Grace : From all 
 this, it is obvious to conclude, that there can 
 be no fafety in purpofing for the time to 
 come 5 but only in the immediate execution 
 of our purpofes : that there can be no feafon 
 more convenient than the frejenty and poffi- 
 bly there may be none befides. 
 
 Behold ^ow is the accepted time^ behold now 
 is the day offalvation. And can they then 
 have any due regard to that Salvation, who 
 choofe rather to hazard it at all thefe Adven- 
 tures, than put forth their ilrength immedi- 
 ately, 
 
foolijh and dangerous. 75 
 
 ately, and work it out? Can theyjufllyprlzeSERM. 
 or cflimate the Bleffing of eternal Happinefs, IV. 
 who place it behind temporary Good, and 
 can fuffer the Obligation of Friends, the Ne- 
 ceflity of other Biilinefs, or the Gratification 
 of their fenfual Appetite, to hinder them 
 from fearching after it, and make them de- 
 fer it to a farther opportunity ? 
 
 The Author of this Salvation has taught 
 us otherwife, that unlefs we can forfake all 
 our Friends, Relations and Poffeffionsj that 
 unlefs we can deny ourfelves and all our Ap- 
 petites ; yea, and give up our very Lives for 
 the fake of him and his Religion; i,e, unlefs 
 we can forego them all when they ftand in 
 oppofition to him, and tempt us to violate his 
 Laws 3 we are not worthy to be his Difciples. 
 He has taught us again, not to be over foli- 
 citous in providing for the things of this Life, 
 what we fiall eat or drinky or how we jhall be 
 chathed'y not to let thefe things withdraw us 
 from our Duty towards him ; but to feekjirjl 
 the Kingdom of God^ and his Righteoufnefs^ 
 and then, with a modeft Ufe of the Oppor- 
 tunities he puts into our hands, to rely upon 
 his Providence, with full affurance, that all 
 thefe things Jhall be added unto us, in fuch 
 meafure as is moft proper and convenient 
 for us. 
 
 Let the time fa/l therefore of our lives fuf- 
 Jice us, to have wrought the will of the Gen- 
 tiles, Henceforth let us walk more circum" 
 I ffeaiy. 
 
76 Delays of Reformation, ^c, 
 
 Serm. fpsSilyj 7iot as fools ^ but as wife, redeeming the 
 IV. time^ which flies io fwiftly by us, and work- 
 ing while it is called to day, as confidering, that 
 the night cometh, when no man can work. Let 
 us ferioufly bewail the Errors of our paft Lives, 
 and no longer defer that moft important Bu- 
 finefs, which has been then too long, when 
 it has been at all defer'd. Let us provide 
 more efpecially againft thofe Temptations, 
 which we have found mofl potent hereto- 
 fore ; and not imprudently engage in War, 
 without confidering our Strength, and pro- 
 viding againft: thofe Aftaults, which our Ene- 
 mies may make. Above all, let us look unto 
 the hills, from whence cometh our help ; and re- 
 member that our help jlandeth in the name of 
 the Lord, who hath made heaven and earth. 
 Let us be earnefl: in our Supplications at the 
 Throne of Grace, that, however weak in our- 
 felves, we may yet be mightily ftrengthen'd 
 from above, and excited to work out our fal- 
 vation with fear and trembling -, from this 
 Confideration, becaufe it is God that worketh 
 in us both to will and to do, To him be all ho- 
 nour and glory, now, and henceforth for ever-^ 
 more. Amen, 
 
 SER< 
 
77 
 
 SERMON V. 
 
 The CharaEier of the Son of Man 
 explained^ 
 
 J O H N V. 27. 
 
 And hath given him authority to execute judg- 
 ment alfo^ becaufe he is the Son of man, 
 
 U R blelTed Saviour, who always went S e r m, 
 about doing good^ having taken occa- V. 
 Hon, on the Sabbath day^ to reftore to the free 
 ufe of his Limbs, a certain poor impotent man, 
 who had for many years laboured under his 
 Infirmity ; inftead of convincing the Jews by 
 this furprizing Miracle, that he was fent from 
 God, was malicioufly traduced by them as a 
 Sabbath breaker, and worthy therefore to be 
 punifhed with death. To this our Saviour 
 replied, that his heavenly Father himfelf, 
 whofe refting from the Works of the Crea- 
 tion was the great Example of the fewijh 
 Sabbath^ did not however reft from all his 
 Operations j but has ever fince continued his 
 Works of Prefervation and Providence, and 
 difpenfed his Favours throughout all times 
 without diftindion : So that in recovering 
 this poor Cripple, our Lord did but concur 
 
 with 
 
7 8 Tthe CharaBer of 
 
 Serm. with God's gracious Defign of doing good 
 V. to men. My Father y fays he, worketh hi- 
 theriOy and I work. 
 
 This Anfwer, it feems, inllead of fatisfy- 
 ing their Objedion, did but furnifli them a 
 new one. By his breaking of the Sabbath, 
 they thought he had incurred Death j but 
 now much more when he had added Blaf- 
 phemy. For fuch, they imagined, was that 
 Equality with God, which he alTumed to 
 himfelf in calling God his Father, 'ISiov Troile- 
 £» (as it is in the Original,) his own Father j 
 ms Father, in a fenfe proper and peculiar to 
 himfelf, fo as he was Father of no one elfe : 
 —not by Creation or Prefervationj as he is 
 the Father, not of Mankind only, but of all 
 his Creatures: — not by Adoption, as he is the 
 God and Father of his Eledt : — but by an 
 eternal and unconceivable Communication of 
 the Divine Nature, whereby Chriji is, (as one 
 of our Creeds fignificantly calls him) " very 
 God of very God." 
 
 As a Reply to this Exception, our Saviour 
 took occafion, iirft to juftify his Works, as per- 
 fectly conliftent with the Will and Pleafure of 
 the Father^ and from thence proceeds to argue 
 his Divine Power and Equality by Nature 
 with him. He aflerts, that all men ought to 
 honour the Son, even as they honour the Father-, 
 and urges it, as the neceflary Confequence of 
 that Power he had, of railing and quickening 
 the Dead. He not only affirms that the 
 
 Father 
 
THE Son of Man, explained. 79 
 
 Father ga^e him Life^ but that he had given S E RM. 
 him to have Life in himfelf: w^hich could V. 
 not be without partaking of the Divine Na- 
 ture ^ finceno other Principle, but the Divi- 
 nity, can be the Fountain or Origin of Life. 
 To this he adds, in the Text, the Prerogative 
 of Judgment, which (together with the 
 Power of raiiing the Dead) implies Omni- 
 potence and Omnifcience, the incommunica- 
 ble Attributes of the fupreme Being, and by 
 Confequence proves him to be God. This 
 Power of Judgment he had before mentioned 
 at the twenty fecond verfe. T^he Fatbery 
 fays he, judgeth no man^ but hath committed 
 all judgment unto the Son. And this he re- 
 peats again in the Text ; He hath given him 
 authority to execute judgment alfo^ becauje he 
 is the Son of man. 
 
 In difcourling upon which Words, thefe 
 three things will be proper to be explained, 
 (all well worthy of your ferious Meditations, 
 at this Seafon of Advent more efpecially) to 
 wit, 
 
 L The true Import and Meaning of That 
 CharaBer, by which ourbleffed Saviour is fo 
 often diftinguifhed in the Gofpel; the Son 
 OF Man. 
 
 II. The Nature and Delign of That Judg- 
 ment^ he is here faid to have Authority to 
 execute. And, 
 
 III, The 
 
'The CharaBer of 
 
 III. The Dependance which thefe two 
 have on one another j or how That Autho^ 
 rity is here faid to have been given him for 
 this reafon, becaufe he is the Son of man. 
 
 Thefe Points are more copious, than that 
 one Difcourfe fhould fuffice to illuftrate and 
 explain them. And therefore I (hall confine 
 myfelf at prefent to the 
 
 I. First of them, where I am to inquire 
 into the true Import and Meaning of That 
 CharaSter, whereby our bleifed Lord is fo 
 often diftinguiihed in the Gofpel ; the Son 
 OF Man. 
 
 Now hereby it has been generally thought, 
 that our Saviour's Humanity is intimated to 
 us, and we are taught that he was verily and 
 truly Man *. And there can be no doubt, 
 but that in the Scriptures of the old Tejiamejit 
 the Names of Ma?j, and the Son of man, are 
 ufed promifcuoufly as terms fynonymous. 
 Thus when God is faid not to be a man, that 
 he fhould lie J neither the fon of man, that he 
 fhould repent; Interpreters have ufually un- 
 derftood the Importance of thofe Phrafes to 
 be one and the fame: and if there be any 
 Difference between them, it is not to be 
 fought for in this Tra?jfation ; but in fome 
 other Variation of the Phrafe in the Origi- 
 nal -y. And in the Syr lack Language, which 
 
 * Vid. Jac. GaiUard de Fil. Horn. Qua;ft. 1.2. f Ji^^^e 
 
 was 
 
THE Son of Man explain' J» 8l 
 
 was the very Diakdl our Saviour ufed j this S e R M. 
 Ufe of the Phrafe prevailed fo much, that V. 
 even Adam himfelf, tho' he were created 
 immediately by God, and not fprung from 
 any earthly Parent, is yet called exprefly in 
 the Syriack Verfion of the new ^eftament 
 
 \mA.)^^Q ).A,Si^C^ bar nojhro kadnwio^ the 
 
 fir ft fin ofma?!*. He was the Father of all men, 
 but the Son of none. And therefore when 
 he is called the Son of man, this muft not be 
 ftridlly and grammatically taken, but ought to 
 admit of an equitable Conftrudion from the 
 Idiom of that People, who ufed to defign 
 all men indifferently by the fame Charader. 
 
 But however from hence it may appear, 
 that fuch was the juft Import of the Phrafe ; 
 and that therefore, when 'tis ufed of our blef- 
 fed Saviour, it muft of courfe imply his be- 
 ing Man J yet I conceive it will be neceflary 
 to fuppofe it had fome farther Meaning, as- 
 applied to him 3 when we obferve with what 
 peculiar Emphafis 'tis ufed, and how plainly 
 'tis defigned to diftinguilh him from all other 
 Men befides. For whereas the Prophets 
 Ezekiel and Daniel are each of them, only 
 in a familiar way, called Son of Man ; our 
 bleffed Lord is called, in a more eminent and 
 peculiar Manner, o vlog tQ uvQ^cctu-Hj the Son of 
 Man; ox the Son of z^^^ Man, as it might be 
 pertinently rendered. Which way of fpeak- 
 
 * I Cor, XV. 45, 47. 
 
 Vol. II. G ing 
 
82 'The CharaEier of 
 
 S E R M. Ing being never ufed of any one belides him- 
 V. felf, may incline us to fuppofe fome farther 
 Meaning than this, which would equally 
 extend to all the Sons o'i Adain. 
 
 To account now for that farther Meaning, 
 which peculiarly belongs to Chriji; Interpre- 
 ters are divided into two very different and 
 indeed oppofite Opinions: and whilft fome 
 have taken this Appellation to fet forth his 
 Grandeur and Authority, and exprefs the 
 glorious Majefty and Dignity of his Perfon 5 
 as he is far fuperior to all other men, and 
 inverted with the high Office of Mediator 
 between God and man: (I fay, whilft this Inter- 
 pretation is given us on one hand :) others, on 
 the contrary, have chofen rather to refer it to 
 Chn/i's State of Humiliation and Abafement ^ 
 when he took on him the form of a Jervant, 
 was defpifed and rejeSled of men^ a man of 
 forrows^ and acquainted with griefs. 
 
 It may be faid, in favour of the Jir/l of thefe 
 Opinions, that the Prophet Daniel, in his 
 Viiion, defcribes the Mcjjiah under this Cha- 
 rader, and calls him one like the Son of Man \ 
 or (as fome v/ouid have it rendered) the very 
 Son of Man ; at the fame time that there was 
 given him domi?iioH^ and glory, and a ki?igdom, 
 that all people, nations and languages pmddferve 
 him: his dominion is an everlafling domi?jion, 
 which f jail not pafs away ; and his ki?igdo?n that 
 which Jhall not be deJiroyed^\ And it may be 
 
 *Dan. vii. 13, 14. 
 
 . urged 
 
THE Son of Man explain d. 8^ 
 
 urged llkewife in favour of the latter^ that S e r m. 
 this Appellation of the Son of Man, is by the V. 
 Pfahmji uled as a Term of Contempt or Di- 
 minution. Lordy what is man, that thou art 
 mindful oj him^ or the Son of ma.n, that thou 
 vi/itejihim? Which PafTage, from the Appli- 
 cation of it in the new Te/iame?2t, appears to 
 have been fpoken of our Saviour ChrifL 
 
 Add to this, that the Hebrew Word there 
 ufed, and by v^^hich therefore it may feem 
 reafonable we fhould explain the Phrafe in 
 the newT'eftament yVS, not t!^*K p, but LD"T^? p, 
 /. e. (according to the known Diftind:ion of 
 thofe Words in the facred Language) the Son 
 not of a great or illuftrious, but a fnean Man. 
 From whence both Da?jiel and Ezekiel were 
 fo called, by the Angels that talked with 
 them, to put them in mind of their ownBafe- 
 nefs and Infirmity. 
 
 But the truth is, neither the o?je nor the 
 other of thefc Opinions can bear a ftrid: Exa- 
 mination. For in both thefe Views, in his 
 State both of Sufferings and Glory, we may 
 obferve, he is alike reprefented under this 
 very Charadler of the Son of Man. Was it 
 the Son of Man^ who had not where to lay his 
 heady who was by Judas betrayed into the 
 hands offmners^ and after That, was lifted up 
 upon the Crofs ? f'AU which Inflances refer 
 to his State of Humiliation and Difgrace!) 
 It was the fame Son oj Man, who was Lord 
 alfo of the Sabbath ^ who aflerted his own 
 G 2 Power, 
 
84 IheCharaEier of 
 
 S E R M. Power, both to forgive fins, and heal difeafes ; 
 V. who is defcribed as fitting on the right hand 
 of God, and coming in the clouds of heaven ; 
 nay, and who declared yet more exprefly in 
 the Text, that he had authority given him to 
 execute judgment alfo, for this very reafon, be- 
 cause he is the Son of Man. So that lince he is, 
 mentioned under this Character j both in his 
 State of Humiliation, and that of Exaltation ; 
 we ought not to confine it to either of them 
 exclufivly of the other : but to give fuch an 
 Account of the Import and Defign of it, as 
 may ferve to comprehend them both. 
 
 Now in both thofe States, 'tis evident, he 
 was the fame Mejjiah, the fame fefus and 
 Saviour of mankind, that had been promifed 
 to our firft Parents in Paradife ; and after That, 
 determined to the Seed of Abraham^ and then 
 of David. And indeed, did we but duly at- 
 tend to thofe Paffages, in which he flands 
 diftinguiflied by this Character, and calls 
 himfelf /^^ Son of Man -, they might then na- 
 turally feem to fuggeft, that he was indeed 
 that promifed Mfjiah. For 'tis in the firft 
 place undeniably evident, from the Style of 
 the new Tejianie?it^ that the Names oiChrift, 
 or Mejiahy and the Son oj Man^ are Terms 
 equivalent. From whence our Lord ufes to 
 fpeak of himfelf under this latter Title, in 
 fuch Places, where the Occalion of his ufing 
 it, mufl put the Meaning out of queftion. 
 Did the High Fried demand of him, whe- 
 ther 
 
THE Son of Man explain d, 8(; 
 
 ther he were Chrift the Son of God? HcSerm. 
 readily made anfwer, Hereafter ye Jlmll fee the V. 
 Son Q>iyi2iXs. fitting on the right hand of power ^ 
 and coming in the clouds of heaven. Did An- 
 drew again tell his brother, JVe have found 
 the Mefjiah which is called Chrift ? Did Philip 
 tell Naihanael, We have found him of whom 
 Mofes in the law and the prophets did write ? 
 Laftly, did Nathanael confels him to be the 
 Son of God, and Ki?2g oflfrael-, the known 
 Titles and Charaders of the Meffiah f We 
 find fefas declaring thereupon, in confirmati- 
 on of all, Hereafter ye fiall fee heaven opened, 
 and the Angels of God afcending and defend- 
 ing upon THE Son of Man. 
 
 Again, if we compare the Types and Pre- 
 dictions of the Meffiah in the OZf/ Teftajnent, 
 with thofe accounts we have of their comple- 
 tion in the New ; we fhall eafily obferve, that 
 our bleffed Saviour, when he makes applica- 
 tion of fuch Pafiages to himfelf, choofes to 
 term himfelf the Son of Man ; and thereby 
 clearly intimates, that this appellation did pro- 
 perly belong to him, as he was the promifed 
 Meffiah, or Chrifi of God. 
 
 Once more, laftly, the fame meaning of 
 the Phrafe fufficiently appears from the Con- 
 fcffion of the Jews themfelves, who ftartled 
 at Chrift\ Predidion of his Death upon the 
 Crofs, immediately replied, We have heard 
 out of the law, that Chrift abideth for ever-, 
 and how fayefi thou the Son of man mufl he lift 
 G 3 up^ 
 
86 The CharaBer of 
 
 ^'E.Sim.iip'^ Who is this Son of man * ? They were, ^* 
 V. feems, rightly appriz'd, that the Son of Ma^ 
 was properly the Charader of Chriji. But 
 they were prepoffefs'd likewife, with that pre- 
 vailing prejudice of their Nation, that he 
 {hould never dye. And from hence arofe the 
 difficulty they objected to our Saviour's Dif- 
 courfe J How fay f I thou, the Son of man mujl be 
 lift up ? Nor do even the modern yews dif- 
 claim the Expofition of their Ancefiors ; but 
 by the Son of Man, defcribed in that pafTage 
 of Daniel abovementioned, teach us to un- 
 derftand their King Meffiah -f*. 
 
 From all this it feems to follow, that the 
 Meftahj and the Son cf Man are terms equi- 
 valent: and not without good reafon; iince 
 the latter of thefe does very plainly extend to 
 both the parts of the Meffiah's Charader; and 
 includes at once his ftate oi Humiliation, and 
 his ftate of Exaltation, or Triumph confe- 
 quent upon it. For when we find him, by 
 way of eminence, thus called ^the Son of Man -^ 
 this Charader naturally leads us back to that 
 frft Promife made of the Mefjiah, in which he 
 is called the Seed of the Woman; and is foretold 
 at once, as having his own heel bruifed by the 
 Serpent, and -then in return bruifing his head 
 for it. Here now, we have the Meffiah pre- 
 dicted in his twofold State; both as a man of 
 forrows, and acquainted with griefs, and ex- 
 pofed to all that pain and agony whereby the 
 
 * John xii. 34. f Vid. Jachiad in Daniel. 
 
 Serpent 
 
THE Son of Man explain d. 87 
 
 Serpent was to bruife his heel j and likewife S e r m. 
 as a glorious and mighty Conqueror, and ob- V. 
 taining that Vicflory over Sin, and Death, and 
 Hell, whereby it is here promifed he (hould 
 bruife the ferpenfs bead. Both thefe, you 
 may obferve, are predicfled of the Seed of 
 the Woman, between whom and the Ser- 
 pent, and his Seed, there commenc'd a wide 
 and mortal Enmity. And who then is this 
 Seed of the Woman, but the moil illuftrious 
 Offspring of our firfl Parents, and fo, in a 
 moft eminent and peculiar fenfe, the son op 
 Man ? Which is the Character our Saviour 
 choofes to defcribe himfelf by, in thofe very 
 paflages, where he fpeaksof the enmity there 
 is between him, and the Devil and his Chil- 
 dren j the Sufferings he fliould endure from 
 the Devil, and his Agents infligated by him ; 
 and the Victory he fliould at lafb gain over 
 them all, by his Death and Refurrecftion. 
 
 The Son of Man then, was Th-^itSeedqf the 
 Woman ^ which had fo graciouily been pro- 
 mifed our firft Parents in Paradife. And 
 it is beyond all doubt, with regard to this Pre- 
 didlion, that as Ada??! was confeiTedly the 
 jirfioi men; fo our bleffed Saviour is term'd 
 thtfecojid and the lafl .Adam. He is called 
 after the name of Adam-, becaufe \}ivtjirfl 
 Adam was but the Type or Figure of him 
 that was to come; inafmuch as Chrtfi is no 
 lefs the Source and Fountain of our fpiritual 
 Life, than the other of our natural ; and we 
 G 4 do 
 
88 "fheCharaBercf 
 
 8 E R M. do not more certainly derive our Sin and Mi- 
 V. fery from Adam,, than they who arc renew'd 
 and fan(5tified receive their Remedy from 
 Chrift, And he is called the fecond or the 
 laft Adam J becaufe there can be but thefe 
 two Principles: and all mankind being of one 
 fort or other, either Aliens or Regenerate, 
 are reckon'd to be contain'd under thefe Two, 
 as their proper Reprefentatives. He is called, 
 by way of eminence, The Seed of the Woman 
 in the fingularj becaufe he only, of all the 
 fons of Adam,, was able to reflore what he had 
 forfeited) and by engaging in a fevere con- 
 oid with the Serpent, to difarm him of his 
 Force, and lay him at his Feet. From 
 whence it comes to pafs, that all the reft of 
 mankind being negle<5ted, we there find men- 
 tion of Two Men only, thtjirft Adam and 
 thQ laft. And I conceive it muft be with 
 regard to this Diftindion, that we are to un- 
 derftand thofe phrafes in Scripture of the old 
 Man and the new : the former denoting thofe 
 corrupt Difpofitions and AfFedlions, which 
 arife from the original Depravity inherent in 
 our Nature, and derived to us from the Sin 
 o^Adam-y the /atfer denoting that ftate of 
 Grace and Renovation, which is the privilege 
 propofed to us in the Chriftian Church. 
 
 All thefe are but fo many corroborating 
 Proofs, that when our bleffed Lord is called 
 the Son of Man, he is thereby intimated to 
 have been That Seed of the Woman, which 
 
 was 
 
THE Son of Man explain d 89 
 
 was promifed to repair the Dr mage of our Serm, 
 firft Parents ; and by fuffering a little from the V. 
 Malice of the Serpent, to gain the furer Vic- 
 tory and Conqueft over him. And it was 
 not without the highell Wifdom, that he fo 
 often chofe to diftinguifh himfelf by This, 
 before any other Character of the Mejjiahy as 
 being more particularly adapted, than the reft, 
 to obviate and confute thofe errors and inve- 
 terate Prejudices, with which the yews were 
 pofTefs'd J and to inftrudl them with jufter 
 notions, both of his Perfon, and the Nature of 
 his Office. 
 
 Fordid they, in th^Jir/i place, doubt and he- 
 fitate about his Original, and the manner of 
 his coming? Did they imagine he might 
 drop to them from the Clouds, or fpring out 
 of the Earth ? Did they make it an objection 
 againft our Saviour's being He, that they 
 knew his Parentage and his Relations; where- 
 as when Chrift came no man fhould know 
 whence he was ? When they heard him call- 
 ed the Son of Man, this fhould carry back 
 their thoughts to the firft notice that was 
 given of him; how he was there promifed as 
 the Seed of the Woman, partaker of flefh and 
 blood like other men, and like them too de- 
 fended from the fame common Mother of 
 all living. 
 
 Did they again imagine, from the different 
 Defcriptions of the Meffiah, in the Old Tefla- 
 ment', fometimes as a defpicable and afflifted 
 
 Man, 
 
go 7%e CharaEler of 
 
 s 
 ERM. Man, at other times as a mighty and vido- 
 
 V. rious Prince : Did they, I fay, from hence 
 conclude, there fhould be two diftind Mef- 
 fiahs to anfwer thefe two different Charac- 
 ters, the Son of Jofeph, and the Son of Da- 
 vid? Behold, this Title of the Son of Man 
 might lead them back, to that original Pre- 
 diftionj where they would perceive both 
 Charadters to center in the fame Perfon; who 
 having his own heel firft bruifed by the Ser- 
 pent, in his lowly and afflicted State j after that, 
 in return, fhould bruife the Serpent's head^ 
 and come oSmore than Conqueror. 
 
 Did they agai7i exped: a temporal Deliver- 
 er, flourifhing with outward Force and fecu- 
 lar Authority ? Did they look for a Mejjiah^ 
 who fhould break the Roman Yoak, and 
 make them fuperiour to all Nations of the 
 Earth ? Behold the fame Predidion refer'd to 
 by this Title of the Son of Man, might better 
 inftrudt them in the nature of his Office. He 
 was to be a King and a Conqueror, it is true. 
 But then his Ki^igdom was not to be of this 
 world. The enemies he had to vanquifh 
 were the Serpent and his ^ttd',that oldSetpent 
 the Devily together with the other Powers of 
 Darknefs ; and thofe wicked men, who in a 
 fpiritual Senfe are Children of the Devils and 
 do the works of their Father. From this 
 condition of his Enemies, they might juftly 
 argue for the nature of his Government j that 
 fpiritual Enemies muft be conquer'd by a fpi- 
 ritual 
 
THE Son of Man explain d. 91 
 
 ritual Force 5 and that the Kingdom to be e- S e rm. 
 flablifh'd in the room of their ufurp'd Em- V. 
 pire, mull be fpiritual too. This might cor- 
 redt their expectations of earthly Grandeur 
 and external Pomp, and prepare them to re- 
 ceive their Saviour, however he appeared 5 
 even tho' he had not where to lay his head. 
 
 Once more, lajlly^ did the Jews fondly 
 imagine, that they rfiould always continue the 
 only Favourites of Heaven ? Did they expert 
 to fee all other Nations excluded the Mef- 
 liah's Kingdom, whilft they alone fhould be 
 admitted to the enjoyment of his Bounty and 
 Protedion ? It was becaufe they had forgot, 
 or did not duly refledt, that he who was the 
 Son oi Abraham and David, was like wife the 
 Son of Man, the promifed Seed of that Wo- 
 man, who was the Mother oj all living ; and 
 promifed for this very purpofe, that he might 
 brtiife the Serpent's head, and repair that harm 
 and injury, which through the Serpent's fub- 
 tilty was done to Man. From whence it 
 was eafy and obvious to conclude, there (hould 
 be no difference between the Jew and the 
 Greek; but all Nations (hould be welcome to 
 partake of that Benefit, which was promifed 
 to our firft Parents, as the Reprefentatives of 
 All. Accordingly, when the Mejjiah is men- 
 tion'd, by the Prophet Daniel, under this Cha- 
 racfter oithe Son of Man, we find his King- 
 dom is defcribed as extending univerfally^ 
 and we are taught, that all people, nations and 
 
 languages 
 
g 2 77}e CharaEier of 
 
 Serm. language sjhouldferve him. A moil convinc- 
 V. ing Argument, that his Name fhould not be 
 great in Ifrael alone, nor his Church fhut up 
 within the bounds of Paleftine. 
 
 And now let me have leave to paufe a lit- 
 tle, to contemplate and admire the Excellen- 
 cy of this glorious Name, which we have 
 too often, all of us, I fear, read or heard 
 mention'd in the Scripture, without any great 
 concern or impreffion on our Minds. But 
 blefled God! With what immenfe Wifdom 
 was this Name chofen, before all the other 
 Characters of the Mejiah^ as bell fitted to ob- 
 viate and deftroy all Prejudice and Error, 
 and filence the Cavils of unreafonable and 
 gainfaying Men ? 
 
 The Son oi Abraham or DavUy had he been 
 called, nay, or the Son ofGod-, neither of thefe 
 had tended fo directly, to remove thofe Preju- 
 dices of the Jews : perhaps they had ferved 
 rather to ftrengthen them in fome ; confider- 
 ing how perverfely thofe Characters of the 
 Mejjiab had been commonly explain'd. For 
 they took them to denote the Dignity and 
 Grandeur of his Perfon^ and in fome fort to 
 reftrain the Difpenfation of his Favours to 
 themfelves, Abraham was the great Patri- 
 arch of their Nation, and it was upon account 
 of their defcent from him, that they flatter'd 
 themfelves with outward Privileges and Di- 
 ftindtions ; to be one Day not only reftored to 
 them, but enlarg'd by his promifed Seed, the 
 
 victorious 
 
THE Son of Man explain d. 93 
 
 vid:orious Mejjiah. David, m like manner, Se rm. 
 was their moft pious King and Governour, V. 
 whofe Seed, it had been promifed, fliould <— 
 fit upon his thro?ie for ever-, from whence 
 they, through their fpiritual blindnefs, vainly 
 expeded, in a carnal Senfe, that there fhould 
 ere long grow up a [iem out oj the root of Jejfe ; 
 which (hould reign and profper upon Earth ; 
 which fhould affert the privileges of his own 
 people, and extend his Empire over all his 
 Enemies. So that had our Saviour ufed to call 
 himfelf the Son of Abraham, or David, he 
 had but ftruck in with the prevaling preju- 
 dices of the times ; and flatter'd the ground- 
 lefs hopes the people entertain'd of a tempo- 
 ral Deliverance. Nor had .they been lefs en- 
 couraged by that other Title of the Son of 
 God. For That likewife was abufed by their 
 fond Expedations, to denote him a Prince 
 of fecular Authority and outward Force, 
 for the fpecial Advantage of that Na- 
 tion, which God had owned for his peculiar 
 People: As may appear from Nathanaeh 
 Confeflion of our Saviour; Rabbi, thou art the 
 Son of God, thou art the King of Ifrael 
 
 But when in this humble Style he only 
 called himfelf the Son of Man, and thereby 
 refer'd them to the original Predidion of his 
 Perfon and Charader; he then furnifh'd out 
 a fovereign Remedy againft thofe fatal and 
 pernicious Errors, which had fo deeply taken 
 root 3 and taught them at once the neceffity 
 
 of 
 
g4- 7^^ CharaBer of 
 
 S E R M. of his appearing in a lowly and afflided State^ 
 V. and likewife the extent of thofe Benefits, 
 which he was ready to beftow indifferently 
 and promifcuoully to all the Nations of the 
 Earth. 
 
 i will conclude this Difcourfe, when I 
 have confiderd one Objedion againft this 
 Expoiition of the Title or Charafter of the 
 Bon oj Man ; and That is, how it came to 
 pafs, that hefo ftridtly forbad his Difciples to 
 preach or declare him to be the Chriji ; if he 
 had himfelf fo often, by his frequent ufe of 
 this Charadier, teftified the fame thing ? But 
 however at firft fight this may appear an In- 
 confifl:ency, and be charged with a defign to 
 publifh and conceal the felf fame Doftrine 5 
 yet upon a nearer enquiry it will not be dif- 
 ficult, to find out a way to reconcile the dif- 
 ference, without giving up that Expofition 
 of the Phrafe, which has been fo abundantly 
 confirm'd. For his Defign in forbidding his 
 Difciples to preach this Dodtrine, manifeflly 
 was not to keep the ferious Jews in a profound 
 Ignorance : (the whole courfe of his Dodtrine 
 and Miracles tended naturally to inform them ; 
 and they are therefore upbraided with Infide- 
 lity, for {landing out againft fuch convincing 
 Evidence :) but to comply with fome exi- 
 gence or concurrence of affairs, which might 
 make it, at that time, improper for his Difci- 
 ples to be the Publifhers and Preachers of it. 
 
 2 Nor 
 
THE Son of Man explain d. 95 
 
 Nor are we at a lofs to account for the Im- S e R M, 
 pediment. For befides that, it became our V. 
 Lord to be the firfl Preacher of the Gofpel, 
 and pubhfli the firll notices of that Salvation, 
 which became to workj it is certain, that 
 the Difciples being not as yet endued with 
 that power from on high, (which after our 
 Lord's Afcenfion was fo plentifully fhed forth 
 upon them,) labour'd themfelves under the 
 fame Prejudices with the other Jews, with 
 regard to the nature and defign of the Mef- 
 Jiah's Kingdom. Even the Divine Conver- 
 fation of their Mafter, was not, it feems, 
 fufficient to root them out : but whatever he 
 might fay of the Difficulties and Hardships 
 they muft exped: to fuffer, they were all fo 
 charm'd with golden Dreams of Crowns and 
 Scepters, that when two of them had plotted 
 for the principal Preferments in his Kingdom ; 
 they prefently provoked the Jealoufy and 
 Envy of the reft. 
 
 From hence were they fo backward to be- 
 lieve our Saviour's Predidtions of his Death 
 and Sufferings, as tending to fruftrate their 
 Hopes and Expcdations,and inconfiftent with 
 the notions they had always entertain'd of the 
 Meffiah : infomuch, that when the Truth of 
 thofe Predidions was confirm'd by the Event > 
 they were immediately dejected and caft: 
 down, they began to defpond and fufped 
 they had been miftaken, whilfl they trufled 
 it had been he which Jlmild have redeemed If- 
 
 raei 
 
96 l^oe CharaSler of 
 
 Se R M. rael. When after this again, they were flufli'd 
 V. with new Hopes upon hisRefurrecflionj they 
 prefently return'd to their old notions of an 
 earthly Government, and flatly put the quef- 
 tion to him -, Lord, wilt thou at this time re- 
 fiore again the Kingdom to IfraeU It was fome 
 time after this, before they fully underftood 
 the true extent of Gofpel Privileges j or knew 
 how to look upon the Gentile world, as other 
 than common or unclean. So that it was ne- 
 ceflary, they fhould be lirft themfelves in- 
 JiruSfedy in the myfleries of the Kingdom of 
 God; before they took upon them, to teach 
 and to inftrudt others. Otherwife inftead of 
 propagating Truth, they had promoted Er- 
 ror; they had but confirmed the common 
 prejudices for the prefent ; they had at once 
 convinced themfelves of Falfhood, and hin- 
 der'd the Efficacy of our Saviour's Dodlrine ; 
 when what they had thus preached, fhould 
 come at laft to be contradicted in the Event. 
 Thefe were fufficient Reafons, why they 
 fhould be forbid, at the prefent, to declare 
 their Mafter's Charafter; and tho' they were 
 fent, on fome occafions, to preach the Gofpel ; 
 yet they were reafonably put under fome Re- 
 jftridlions; and required to wait for farther 
 Knowledge and Illumination, by the plentiful 
 Effuiion of the Holy Ghoft. But they were 
 no jufl Objed:ions againft our Saviour's bear- 
 ing witnefs of himfelf, who was free from all 
 Prejudice and Error or 3 to his laying a Foun- 
 I dation 
 
THE Son of Man explain d, 97 
 
 datlon for the future eftablifhment of his true S e rm. 
 Character, by appealing to the moft ancient V. 
 Prophecy concerning him, and {tiling him- 
 felf the Son of Man, 
 
 I fliould next proceed to the Second 
 Head propofed, viz. the nature and defign 
 of That Judgment^ he is here faid to have 
 Authority to execute. But this muft be re- 
 ferv'd to another Opportunity. 
 
 i^vw to God the Father^ God the Son, &c. 
 
 H 
 
§8 Christ the appointed Judge, 
 
 S E R M O N VI. 
 
 Christ the appointed Judge, becaufc 
 he is THE Son of Man. 
 
 J O H N V. 27. 
 
 And hath given him authority to execute judg- 
 ment alfo^ becaufe he is the Son of man. 
 
 I 
 
 Proceed next in order, to the Se- 
 cond Head propofed, namely, to 
 confider the Nature and Defign of That Judg- 
 ment y he is here faid to have Authority to exe- 
 cute. And for the better illuftration of this 
 matter, it will be proper to enquire, 
 
 1. Into the Certainty of the Fadt, that 
 Chri/i is actually invefted with this Power 
 of judgment. 
 
 2. In what Refpedts, more particularly, 
 it does conlift, or is executed by him. And 
 then, 
 
 3. In what Senfe he is here faid, to have 
 Authority to that Purpofe, given or derived 
 to him from the Father. 
 
 r. Firji then, I would enquire into the 
 
 Certainty of the Fadt, and fhew, that Chriji 
 
 is actually invefted with this Power of Judg- 
 
 ment. And now the common Diftindtion of 
 
 I our 
 
becaufe he is the Son of Man. 99 
 
 our Saviour's Offices into Regal, Prophetical, S e r m. 
 znd Sacerdotal, (the^r,''/ to govern, xh^fecond VI. 
 to inftru(fl:, and the laft to expiate the Offen- 
 ces of his Church,) may fave us, in this PJace, 
 the Pains of fearching thro' the whole Oe- 
 conomy of our Redemption, to find out this 
 Authority, of executing Judgment. For That, 
 there can be no doubt, is one Branch of the 
 Z^fg-^/ Authority, or Power, it being the Sove- 
 reign's undoubted Right, to put the Laws in 
 Execution. This is what, I think, all 
 Schemes of Government agree in ; nor is it 
 poffible, indeed, for any Government to fub- 
 Jift without it. So that, if we can but make 
 out Chrift's Title to the Regal Authority, 
 we rhall, by the fame Labour, make good his 
 Title to this Power of 'Judgment. 
 
 And this the Scripture alTerts in fuch exprefs 
 Terms, as to afcribe univerfal Empire and 
 Sovereignty to him. It was the Pfahnijl's 
 Predi(5tion, that he (liould have all things put 
 infubjecfion under his feet -, and that even his 
 ene?mes JljQidd be made his Joot/iool. Accord- 
 ingly we are affured, in the new Tejlamejity 
 that God has highly exalted him, and given 
 him a name, which is above every name; that at 
 the name of fefus every knee floould bow, of 
 things in heaven, and things in earth, and 
 things under the earth^. Angels, authorities 
 and powers being made fubjeSi unto him-jf. 
 The very Devils themfelves, however they 
 
 * Phil. ii. g. lo. f i Pet, iii. 22. 
 
 H 2 refufe 
 
100 Christ ihe appointed JvDGE^ 
 
 SERM.refufe Obedience, are necefHtated to fubmit, 
 he having /polled \ho(Q Principalities and Pow^ 
 ' ers^ and made a Jloew of them openly ^ triumph- 
 ing over Them *. Over Men, the greateft of 
 the Sons of Men, his Dominion is fo abfo- 
 lute, that he is from thence called King of 
 Kings, and Lord of LoRDs-f. 
 
 From hence are the Kings of the Earth ex- 
 horted to klfs the Son, in token of Subjedlion. 
 His faithful Subjedts and Servants he protects 
 and rewards ; but as for his Enemies, and thofe^ 
 who would 720t that he jhoidd reign over them^ 
 — he rules them with a rod of Iron, and breaks 
 them in pieces like a Potter's veJjeL Thus is 
 he not only (as the Apoftle flyles him) the 
 Jlrji born of every creature-, but more efpe- 
 cially (as the fame Apoftle goes on) the head 
 of the body, the Church^^ : in which his Em- 
 pire and Government is more remarkably 
 cohfpicuous. To That, he prefcribes Laws ; 
 in Thaty he ordains, fubftitutes, and difpenfes 
 forth the Means of that Salvation, he has 
 wrought for us. So that, altho' the Church 
 be not now confined to any fingle Nation, 
 as heretofore it was to that of Ifraely yet the 
 fpiritual Privileges we receive by Chrlji, are 
 as much confined as ever to thofe, who are 
 admitted into that myftical Society, and 
 thereby become more immediately fubjed to 
 his fpecial Government, and are taken into 
 his Protedion. 
 
 * Col. ii. 15. f Rev. xix. 16. % Col. i. 15. 18. 
 
 This, 
 
becaufe he is the Son of Man. ioi 
 
 This, in (hort, is the Account the Scrip- S E R M. 
 turcs give us, of the prefent Condition of our VI, 
 Saviour's Kingdom. And from his very 
 Birth vi^as he inverted with this Regal Cha- 
 rader. For fo the Eaftern Magi acknow- 
 ledged him, to be borriy King of the Jews; the 
 Angel, which appeared to the Shepherds at 
 his Birth, exprefly affirmed him to be Chrifi 
 the Lord; And a greater than the Angel yet, 
 declared, that to this end he was born^ and 
 for this caufe he came into the world; that he 
 ihould be a King: and in the Text, aflerts 
 his Divine Right to that high Dignity j for 
 that the Father had already given him autho- 
 rity to execute judgment. 
 
 But yet, however he were thus by Right 
 and Defignation King; we fee, he chofe ra- 
 ther to forbear the Exercife of his Power : 
 the greateft Part of his Life he paiTed in a 
 private and obfcure Manner; and tho* after 
 he had entred on his Miniftry, the Miracles 
 he wrought difplayed his Power, and View- 
 ed that Nature it felf was obedient to his 
 Word; yet thefe belonged rather to his Pro- 
 phetical^ than to his Kegal Office; as being 
 wrought in Confirmation of his Doctrine, 
 and defigned to engage the AiFed:ions and 
 Obedience of the People. The humble Ap- 
 pearance, which he made, was as a Sort of 
 Cloud or Veil, thrown over the Briehtnefsof 
 his Majefty: and however fome Kays of it 
 might (hine forth in his Miracles; yet the full 
 H 3 Mani- 
 
102 Chm^t the appointed JuDGEy 
 
 Serm. Manifeftatlonsof his Royalty were referved, 
 VI. as more proper for his State of Exaltation. 
 
 From hence it conies to pafs, that his In- 
 veftiture with this Character, is fometimes 
 fpoken of, as tho' 'twere fubfequent to his 
 Refurredtion : becaufe, whatever were his 
 Right before; the Exercife of his Power did 
 commence afterwards. 'Twas then, he de- 
 clared to his Difciples, that all power was 
 give?2 unto him, in heaven and in earth * i then^ 
 that St. Teter profefled before the Jewijh 
 Sdnhedrin, that God had exalted with his right 
 hand, that Jefus, whom they had crucified, 
 to be a Prince and a Saviour -f*. 'Twas then^ 
 that our Saviour commiffioned the Difciples, 
 as his proper Subftitutes, to govern, as well 
 a3 to inflru6t his Church ; and fent forth his 
 Holy Spirit to infpire them with thofe Gifts 
 and Graces, which might qualify them for 
 it. 
 
 And his Inftrudions too, let it be added, 
 have the Force of Laws ; and are enforced 
 therefore with the proper Sandions of Re- 
 wards and Punifhments. In which two Parts 
 confijfts the whole fovereign Authority ; the 
 legiJlativeVossftx, in the PrefcriptionofLaws; 
 and the executive, in the Diftribution of Re- 
 wards and Punifhments. The laft of thefe 
 I take to be fufficiently implied, in that Power 
 of Judgment, which, in the Text, our Lord 
 has afferted to him/elf, and which will be 
 ♦ Matth. xxviii. j8. f A(fts v. 3c, 31. 
 
 yet 
 
becaiife ^^ /V the Son of Man. 103 
 
 yet better underftood, by our proceeding to Serm. 
 the VI. 
 
 2. Second Thing propofed under this 
 Head, *uiz. to fhew in what refpedts more 
 particularly, this Judgment does conlift, or is 
 executed by him. 
 
 Now whatever Notice he takes of the 
 Obfervation or Violation of his Laws; whe- 
 ther it be by chaftiling his Servants for the 
 Failures of their Lives; by granting Abfo- 
 lution and Pardon to the Penitent; by fend- 
 ing his Spirit to comfort them, upon the Dif- 
 charge of their Duty; or by adding fuch tem- 
 poral Comforts and Conveniencies, as may 
 be proper for their farther Encouragement : 
 or whether, on the other hand, it be, by pu- 
 ni(hing the Wicked and Difobedient; either 
 by the fpiritual Cenfures of his Subftitutes on 
 Earth ; or more immediately by bodily Dif- 
 eafes; by croffing their Defigns, and preventing 
 that Mifchief, they intended to his Church ; 
 or by delivering them over to a reprobate 
 Mind, and leaving them to the Darknefs 
 and Obftinacy of their own Hearts ; with- 
 -drawing from them that gracious Influence, 
 •which alone can enlighten and dired: them : 
 All thefe are the proper Ad:s o{ that Judgment^ 
 which he here fays, he has Authority to exe^- 
 cute. For there can be no doubt, but 'tis the 
 Judge's Bufinefs to put the Sandtions of the 
 Law in Execution, to puniOi the JJnruly^ and 
 protect the Good. Accordingly we find in 
 H 4 the 
 
104 Christ the appointed Judge, 
 
 SERM.the Revelation, that as well the Chaftife- 
 VI. ments and Deliverance of the Faithful, as the 
 Punifhmcnt of Infidels and Rebels, is afcribed 
 to Chrift^ who is faid to hold in his right 
 band the /even Stars, /. e, the feven Bifhops, 
 or chief Governors of the y^Jian Churches ; 
 and to walk in the midji of the feven golden 
 Candlejiicksy or of thofc Churches them- 
 felves *. 
 
 But the moft fignal Inftance of this Au- 
 thority, is That future and final Judgment, 
 which the Scriptures teach us, that our Lord 
 {hall execute in Perfon, when he fhall de- 
 fcend from Heaven on a Cloud, in vifible and 
 dreadful Majeftyj and all Mankind fhall be 
 fummoned to appear before his Judgment- 
 Seat, that the Juffice of his Government may 
 be confpicuous and made known to all, and 
 every one may receive the things done in his 
 body, according to that he hath done^ whether 
 it be good or bad: when he (hall pronounce 
 Sentence upon all Men, according to their 
 works', admitting his faithful. Servants, the 
 found Members of his myftical Body, to a 
 Participation of his own Glory j and con- 
 demning the Wicked (fuitably to their De- 
 merit) to abide an Eternity of Shame and 
 Mifery. 
 
 I (hall conclude this Head, when I have 
 added in the 
 
 * Rfv. ii. I, 
 
 3, ThirS 
 
bccaufey^^ is the Son of Man. 105 
 
 3. Tibird Place, a brief Account of theSERM. 
 Derivation of this Power of Judgment to our VI. 
 Saviour Chrtji. He tells us j it was the Father 
 had given him this Authority. And fo in- 
 deed the Scripture fpeaks of his Exaltation to 
 the Regal Office ; that God has exalted him 
 with his right hand^ to be a Prince and a Sa- 
 viour ; and that God has anointed him with 
 the oil ofgladnefsy and fet his King upon his 
 holy Hill of Sion, To the fame Purpofe is 
 That in the Prophecy of Daniel, that the Son 
 of man was brought before the Ancient of days ^ 
 and there was given him dominion, and glory ^ 
 and a kingdom, that all people, natiotis and 
 languages Jhould ferve him: his dominion is an 
 everla/iing dominion y which fiall not pafs away^ 
 and his kingdom, that which pall not be defir ey- 
 ed*. And yet more particularly, with regard 
 to his future Coming to Judgment, we learn 
 from St. Paul; that God has appointed a day, in 
 the which he will judge the world in righteoif- 
 nefs, by that ma?i whom he hath ordained "j^-'y 
 and from St. Peter likewife, to the fame Pur- 
 pofe, that this is he which was ordained of God 
 to be the Judge of quick anddead\. 
 
 'Twere ufelefs, as well as tedious, to enu- 
 merate the Proofs of this particular, which 
 they who read their Bibles cannot help ob- 
 ferving, of themfelves. The Difficulty is, to 
 reconcile this matter with the important Doc- 
 trine of pur Saviour's Divinity, and fhew 
 
 f Dan. vii. 13, 14, f Afts xvii 3X, % Chap.x a.z. 
 
 how 
 
io6 Chmst tie appointed JvDGEj 
 
 S ER M. how he, who is by Nature God, fhould have 
 VI. this Power commuflicated and derived to 
 him from another. 
 
 But this Difficulty will admit of various 
 Anfwers. For Jirji, it may be allowed, that 
 the Divine Nature and Powers effential to it, 
 are communicated and derived from the Fa- 
 ther, without fuppofing the Son to be depen- 
 dent and precarious j fo long as this Com- 
 munication itfelf is maintained to be not arM- 
 trary, but neceffary, as Light from the Sun ; 
 nor yet to have had a Beginning, before which 
 he had no fuch Powers ; but to have had a 
 neceflary Exiftence from all Eternity. 
 
 Again, in the next Place, this may be un- 
 
 derftood with relation to the Method, in 
 
 which God is pleafed to manifejfl his Nature 
 
 to us, and affert the Dignity and Honour of 
 
 each Perfon fubfifting in it. For this reafon 
 
 is every Perfon manifefted under fome fpecial 
 
 Title or Character: And to ufe the Words 
 
 of a judicious Author, " the Father (whofe 
 
 Honour had been fufficiently fecured, un- 
 
 '' der the ycwijlo Difpenfation, and could 
 
 not but be fo under the Chrijiian alfo) 
 
 being as much concerned for the Honour 
 
 of his Son, had been pleafed to commit all 
 
 yudgment to him, [or leave the Exercife 
 
 of it to run in his name particularly] " for 
 
 this very End and Purpofe, that Men 
 
 might thereby fee and know, that the 
 
 Son, as well as the Father, was Judge oj 
 
 all 
 
becaufe he is the Son of Man. 107 
 
 " all the earth 'j and might from thence BcSerm. 
 ** convinced, how rcafonable it was, and how VI. 
 ** highly it cbncerneel them, to pay all the 
 ** fame Honour to the Son, which they had 
 ** hitherto believed to belong to the Father 
 " only*. 
 
 Or lajiy^ if this Communication of Power 
 be explained, in a lower and precarious Senfe ; 
 yet ftill the Difficulty may be' folved, as far 
 as our prefent Argument is concerned in it ; 
 when we remember, that he who is thus by 
 Nature God, did likewife condefcend to 
 become Man ; and by a myfterious Union of 
 the Divine and Human Nature in the fame 
 Perfon, to take upon himfelfthe Office and 
 Chara<5ter of the Mejjiah: that he who was, 
 as touching his Godhead^ uncreated and equal 
 to the Father 5 was yet, as touching his Man- 
 hood^ a created Being, and inferior to him : 
 For tho' the Divine Nature could receive no 
 Acceffions of Power, yet the Human might : 
 nor was it poffible indeed that he, confidered 
 as the Chrift of God^ fhould have a Name, 
 which is above every name \ or be placed far 
 above all other Creatures, and inverted with 
 the Right and Authority of 'Judgment^ with- 
 out having fome new Privileges beftowed on 
 his Humanity, to which it had no Claim or 
 Title in its own Nature. However, therefore, 
 as God, he was both Supreme and Omnipo- 
 tent, and fo incapable of any derivative Ex- 
 
 * Dr. Watcrland's Defenfe of Queries p. 279. 
 
 cellen- 
 
io8 Christ the appoinieJ Jvdge, 
 
 SERM.cellencies or Powers, imparted in time, and 
 VI. by an arbitrary Caufe j yet as he was the Son 
 of Man, the human Nature was afTumed to 
 the Divine, and he might, nay 7nujiy in That, 
 derive his Powers, from a prior and fuperior 
 Original. 
 
 Not that the human Nature is capable of 
 receiving the infinite Perfections of the Deity. 
 That which is created muft needs be finite. 
 But when the Divine and human Nature were, 
 in an unconceivable manner, united in the 
 fame Perfon -, then he, who had thofe Attri- 
 butes, was Man as well as God j and the hu- 
 man was admitted to a fuitable participation 
 of thofe Honours, which cannot poffibly be 
 feparated from the Divine. Nay, and for 
 this very reafon it was, our Saviour afTures 
 us, he had this Authority given him, to exe^ 
 cute judgment, because he is the Son of Man, 
 Which leads me in order to the 
 
 III. Third and laft General Head pro- 
 pofed, namely, to explain the Dependance, 
 which thefe two have on one another; or 
 how That authority is here faid to have been 
 given him for this reafon, because he is the 
 Son of Man. 
 
 And here, if we confider this Charafter of 
 the Son of Man, as it implies his being very 
 Man, or really partaker of the human Nature ; 
 it does, in this refped:, fuggeft to us a very 
 proper qualification of him, for his receiving 
 this authority to execute judgment. For he 
 
 may 
 
becaufe he is the Son of Man. 109 
 
 may, under this veil of FIcfh, difplay himfelfS e rm. 
 in vifible Majefty, and appear with all that VI. 
 folemn Pomp and Ceremony, which is foapt' 
 to ftrike our outward Senfes, and engage our 
 Reverence and Attention. Or if thundrings 
 and lightnings, without a vifible appearance, 
 might be thought fufficient to awe and terri- 
 fy ; yet the addition of This, at leaft, is pro- 
 per to engage the truft and confidence of them, 
 who have been careful to approve their Con- 
 fciences before him. And this fure it cannot 
 fail to do, when they refled:, that he is him- 
 felf no ftranger to the Frailties and Weaknef- 
 fes of human Nature^ and therefore will be 
 fure to make all gracious allowances for the 
 involuntary flips of this imperfedl State, as he 
 is at prefent ready to fend forth his holy Spi- 
 rit to affift and comfort us, to keep us from 
 falling, or reftore us afterwards. For what 
 the Author to the Hebrews has obferv'd of 
 him, in his Priejily Charadler, may, with the 
 fame reafon, be applied to him in his Regal. 
 We have not fuch a King, or Judge, as can- 
 not be touched with thefeelitig of our infirmi- 
 ties \ but was i?i all poijits tempted^ like as we 
 arey yet without fin *. And in that he him- 
 felf hath fuffer' d being tempt ed^ he is able and 
 difpofed tofuccour them that are tempted -j-. 
 
 By all this it may appear, how fit it is, that 
 yefus fliould be made our Judge upon this 
 very account, because he is the Son of Man : 
 
 * Heb. iv. 15. f Chap. ii. i8. 
 
 i becaufe 
 
110 Christ the appointed Judge, 
 
 Serm. becaufe he is partaker of the fame nature 
 VI. with our felvesj capable of difcovering him- 
 felf to our corporeal Senfes, and confcious, by 
 experience in his own Perfon, of thofe Frail- 
 ties and Infirmities we labour under. And 
 yet, this is but the leafl and loweft Senfe or 
 Importance of the Phrafe. If we would dif- 
 cern the true Force and Emphafis of this Paf^ 
 fage, of the reafon here given for our bleffed 
 Saviour's inveiliture with this power of Judg- 
 ment J we muft flop to recapitulate a little, 
 and recolle(5t what farther is intended, or 
 meant of him, under this Charadter. And 
 That, in fhort, has been fliewn clearly to 
 amount to This ; that he was the promifed 
 Meffiah, That Seed of the Woman^ which, by 
 fubmitting to have his own heel bruifed by 
 the Serpent, was in the end to bruife the 
 Serpent's head. From hence the Inference 
 is eafy, why he fhould therefore be invef- 
 ted with this Authority to execute 'Judgment. 
 For who fitter to reign, than He that had the 
 right of conqueft? Who worthier of the 
 higheft Honours, the Father could beflow up- 
 on him, than He that vanquifli'd his moil 
 deadly Enemies j and by humbling himfelf 
 e'l^en to the Death of the Crofs^ had /polled 
 Principalities and Poivers, and had triumph' d 
 over them ? From his Humiliation and Obe- 
 dience, St. Paul accounts for the reafon of 
 his Exaltation: JVherefore^ fays he, God hath 
 highly exalted himj and given him a name 
 
 which 
 
becaufe he is the Son of Man. i i i 
 
 'which is above every namCy that at the name S e r m. 
 ofjefus every knee Jhould bow *. And again, VI. 
 vje fee JefuSy who was made a little lower than 
 the Angels y for the fuffering of deaths crowned 
 with glory and honour -)-. 
 
 But this argument will be yet much flrong- 
 cr, when it is confider'd, that this his conqueft 
 over the Devil, was obtain'd by virtue of his 
 Union with the Divinity. No Creature, as 
 ■'fuch, was equal to this mighty Enterprife; to 
 fubdue the Powers of Darknefs, and refcue 
 the miferable Captives detain'd by them. 
 This muft be the work of an Almighty arm j 
 and therefore the fame Perfon, who could do 
 this, might likewife have Authority to execute 
 Judgment. For though no meer Creature is 
 qualified for fuch an Office, which requires 
 Omnifcience to underftand the Caufe, and an 
 Almighty Power to execute the Sentence j 
 yet he was well qualified in both thefe rcfpeds, 
 in whom dwelt all the fulnefs of the Godhead bo- 
 dily, and who, as he became in time the Son of 
 Many had been from all Eternity the Son of God, 
 Once more, this Conqueft of the Devil, 
 and overthrow of his Kingdom, expreffcd 
 under the Figure of bruifng the Serpent's head^ 
 does not only imply fuch Powers in our Sa- 
 viour, as muft qualify him for this cxercife of 
 Judgment 5 but it more immediately implies, 
 his adtual inveftiture with the Regal authori- 
 ty, and particularly with the power oijudg- 
 
 * Phil. ii. 9, 10. I Heb. ii, 9. 
 
 ment. 
 
112 Christ the appointed Judge, 
 
 S E R M. ment. For was he to bruife the Serpent's head, 
 VI. as well by redeeming fuch, as would fubmit 
 to him from that miferable Bondage, in which 
 they were detain'd ; as by fubjeding them 
 that fhould refufe their own Mercy, together 
 with the Devil, who feduced them, to the 
 greater Condemnation? This muft fuppofe 
 him inverted with a Power to Pardon or Con- 
 demn j to proted fuch, as fhould dutifully 
 fubmit to his Authority 3 and to execute Ven- 
 geance on his Enemies. So that, lince all 
 this was the proper Office of the Son of Man,-^ 
 or That promifed Seed of the Woman, who 
 was to engage with the Serpent and his Seed ; 
 and by difarming him of all his Force, to 
 refcue Mankind from his Vallalage, and repair 
 the Damage we had otherwife fuftain'd by 
 the Fall of our firft Anceftors : we fee from 
 hence, the neceffity of his receiving the exc-»^ 
 cutive Power, to difpenfe Rewards and Pu- 
 nifhments ; we fee, why the right of Judg- 
 ment fhould be made the fpecial Charader of 
 the Son, rather than of the Father, or the 
 Holy Ghojl y and how flrongly that reafon 
 concludes, which our blefTcd Saviour urges, 
 that he has Authority given him to execute 
 judgment, for this very reafon j because he 
 is the Son of Man-, becaufe he had afTumed the 
 human Nature, as that promifed Seed of our 
 firfl Parents, who came to redeem us, both 
 from Sin and Funifhment. 
 
 And 
 
becaufe he is the Son of Man, 113 
 
 And now let thefe Confiderations, bothofSERM. 
 our Judge's Office and Perfecftlons, make us VI. 
 careful to approve ourfelves before him j and 
 to look up with confidence, when we have 
 done our Duty with fincerity. For, is he the 
 Judge, that muft acquit or condemn us at the 
 laft day? It is certainly our Intereft to be- 
 have ourfelves, infuch a manner as may gain 
 his Approbation j fince upon that^ depends 
 our Happinefs or Mifery to all Eternity. Is 
 he again omnifcient and infallible? Let us be 
 very careful, how we prepare ourfelves to pafs 
 the Scrutiny J fince there can be no hope of con- 
 cealing from him our moft fecret Sins ; but 
 all things are naked and opened unto the eyes of 
 hiniy with whom we have to do. Laftly, Is he 
 merciful and faithful? And has he felt the 
 Infirmities of human Flcfh ? Let this infpire 
 us with humble Confidence, that he will not 
 rigidly exad: beyond our Abilities 3 but knows 
 how to allow for thofe Weaknefies and Frail- 
 ties, which are infeparable from our Nature : 
 and where the Heart is willing and fincere, 
 will gracioufly accept of our Endeavours ; 
 tho' the Obedience perform'd be but too vi- 
 fibly imperfcv^l. 
 
 To Him, with the Father, &c. 
 
 Vol. II. I S E R- 
 
114 Ch R^ s T 'j BiRT H, goodT'idings 
 
 SERMON VIL 
 
 Christ' J Birth goo dTi dings of great 
 Joy to all People, 
 
 LUKE ii. 10, II. 
 
 And the Angel f aid unto them, fear, not : for 
 
 behold^ I bring you good tidings of great joy, 
 
 which JJmU be to all people. 
 For unto you is born this day, in the city of 
 
 David, a Saviour, which is Chrifi the 
 
 Lord, 
 
 ■^ H A T which the Prophets with una- 
 nimous confent foretold, and the 
 holy Patriarchs exped;ed ; who tho' they 
 had not themfelves received the promifes, yet 
 having f ecu them afar off'hy Faith, (which is 
 the evide?ice of things not feen) were perfuaded 
 of them and embraced them * : Even That, 
 which from the Beginning, God had deter- 
 mined to do, when the julnefs of time was 
 come, he was pleafed to perform. So that 
 the promife, which God made unto the fathers, 
 he hath fulfilled unto us their children -f-, that 
 he would fend his Son ; the Anniverfary of 
 whofe Nativity we this day celebrate. 
 
 * Ileb. xi. ! 3. -f- Ads xiii, 32. 33. 
 
 A Day, 
 
of great Joy to all Peophv 115 
 
 A Day, which at once requires of us the S e r m. 
 deeped Humiliation^ and the moil; exalted VI 1. 
 Fraijel That fuch fliould be the Sins of' 
 Mankind, as nothing but the Blood of the 
 Son of God could expiate, calls for our mod 
 hearty Sorrow, and Contrition, and Repent- 
 ance. But that in this Extremity God Qiould 
 Jo love the worldy as to fetid forth his only b e got- 
 ten fon^ that whofoever believeth in him, fJjould 
 7iot perifJ:, hut have e'verlaftifig life 'j is enough 
 to turn our heavinefs into joy, and our Mourn- 
 ing into Songs of Thanfgiving: So that we 
 may well be ftruck with Admiration and 
 Joy, at the found of thefe Words of the An^ 
 gel to the Shepherds, when he faid unto them, 
 Fear not, for behold, I bring you good tidings 
 of great joy, which fimll be to all people. For 
 unto you is born this day, in the City ofDavidy 
 a Saviour, which is Chriji the Lord. In dif- 
 couriing upon which Words, I fhall take 
 occaiion 
 
 I. To explain the Meflage, on which the 
 Angel was f^nt, as it is exprelTed in the lat- 
 ter Verfe of the Text — unto you is born this 
 day, in the city of David, a Saviour, which 
 is Chriji the Lord. 
 
 II. To infifl upon the great Advantage 
 and Importance of this Mellage, as it is inti- 
 m?.-:cd in the Preface with which 'tis intro- 
 duced : — And the Angel Jliid unto them, fear 
 not : for bthold, I bring you good tidings of 
 grcatjov, v:hichfl:all be to all people. And then, 
 
 I 2 III. and 
 
ii6 ChristV Birth good 'Tidings 
 
 Serm. III. and laftly, to make fome pra6tical 
 VII. Refledions, and conclude. 
 
 I. First then, I am to explain the MefTage, 
 on which the Angel was fent, as it is ex- 
 prelTed in the latter Verfe of the Text — unto 
 you is born this da)\ in the city of David, a 
 Saviour, which is Chri/i the Lord. In which 
 Words there -^xtfour things, which deferve 
 to be confidered, viz. 
 
 1. The Charadter of the Perfon, whom 
 this MelTage concerns, a Saviour, which is 
 Chriji the Lord. 
 
 2. The Manner of his Comingj he is here 
 faid to be bor7i. 
 
 3. The Time^ 
 and i- of his Nativity. And, 
 
 4. Tht Place) 
 1 . Firji, the Character of the Perfon, whom 
 
 this Mcffage concerns, a Saviour, which is 
 Chrifi the Lord. 
 
 When our firft Parents lofl their State of In- 
 nocence, they forfeited, together with That, 
 their Title to eternal Life. And lince they 
 had hereby offended againft infinite Good- 
 nefs, and offered an Affront at once to all 
 the Divine Attributes and Perfedions; it was 
 impoifible they fhould ever make Reparation 
 for their Fault, or fatisfy that Juflice, which 
 they had offended. The original Reditude 
 of their Nature being loft, they contra(5led 
 from thenceforth a moft prevalent Corrup- 
 tion, and unavoidable Propenfity to Evilj 
 
 which 
 
of great Joy to all People. 117 
 
 which is propagated from them, down to their S e R M. 
 late Pofterity. So that the whole Race of VII. 
 Mankind is involved in the fatatal Confequen- ' — ^r-^ 
 ces of their Fall; and had been liable, together 
 with them, to God's Wrath and Damnation; 
 if no way had been found, for Satisfadion to 
 be made to his offended Juflice. But behold 
 the Gcodncfs and Severity of God f his Seventy 
 towards Sin, expreffed in his refufing to par- 
 don it, without fuch Satisfadion made, as 
 being worthy of his Majefty and Honour to 
 accept, might fecure the Efteem and Vene- 
 ration of his Laws : His Goodnefs, in conde- 
 fcending to mod gracious Terms of Recon- 
 ciliation and Agreement; to covenant for 
 Man's Impunity, and accept of a vicarious 
 Punifliment. Thus immediately upon the 
 Fall he promifed, that the feed of the woman 
 fmdd bruife the ferpenf ^ head^. Upon this 
 feedofthe %!ooman, we elfewhere find, It pleafed 
 him to lay the Iniqidty of us all. He under- 
 went the Punlfliment, which our Sins had de- 
 ferved, and by his Stripes alone we can be 
 healed. 
 
 This is that Saviour, of whofe Birth the 
 Angels brought the Shepherds News. And 
 lince fuch and {o exprcfs are the Declarations 
 made, in Scripture, of his Mediatorial Office ; 
 it may be juft matter of Wonder and Sur- 
 prize, any Creatures (liould be found fuch 
 perfed Contradidlons to themfelves, even 
 
 * Gen. iii. 15. 
 
 I 3 v/hilft 
 
1 1 8 Ch r I s t V Birth good Tidings 
 
 Serm. whilft they moft pretend to Reafon 5 as to 
 VII. confefs the Authority of thefe Scriptures, and 
 yet deny the Virtue of his Satisfadion. How- 
 weak a Subterfuge mull it be, and how Ut- 
 tle agreeable to the Style of Scripture, to fup- 
 pofe, that the whole Scene of his bitter Ago- 
 ny and Death, had no higher Ends in View, 
 than fuch as thefe, — to confirm the Truths he 
 had delivered, by his unfhaken Conilancy; 
 — and to fet us an Example of Humility and 
 Reiignation, and of a refolute Perfeverance in 
 the Profeffion of our Faith ? As if it were 
 in this Senfe, the Scripture tells us, that 
 he gave himfclfa rm^jomfor all! As if thus he 
 could be faid to h2i\Qdiedfor\Js, (who muft 
 otherwife have died eternally ourfelves) to 
 have born cur fins upon the crofs^ and by his 
 Blood to have expiated or made Atonement 
 for them ! 
 
 That he was thus to make Expiation or 
 Atonement for the Sins of Mankind, is im- 
 plied in the Name beftowed upon him in the 
 Text, THE Christ. A Name given him 
 upon account of thofe Offices, to which he was 
 anointed by the Father; as a Prophet, to teach 
 and to inftru6t his Church j as a King, to rule 
 and govern itj and as 2.'Priefi, laftly, to offer 
 up himfelf once for all, a perfed: and unble- 
 mifhed Sacrifice, and to make for ever Inter- 
 cefilon for us. 
 
 But in regard, no man can redeem his 
 brother, or make atonement unto God for him -, 
 
 3 it 
 
of great yoy to all People, 119 
 
 it remains, that the Perfon thus undertaking toS e r m. 
 redeem us, and accordingly accepted of God VII. 
 for our Redeemer, muft be more than Man. *- 
 And therefore it is not without a particular Em- 
 phafis, that the Angel has added to the Charac- 
 ter of this Saviour, in the Text, not only that 
 he is Chrifty but that he is Chriji the Lord. 
 The Chriliy or anointed of the Lord, is a Title 
 due to God's Vicegerents upon Earth. But 
 the Charad:er of Christ the Lord, is more 
 exalted and fublime, and belongs only to him, 
 whom the Prophet calls the Lord our. 
 Righteousness J the Apoftle calls, the Lord 
 from hea^jen ; and who being coequal and coe- 
 ternal with the Father, is God of Gods, and 
 Lord of Lords. For fo we find the Word 
 Lord, both in the new, and in very valua- 
 ble Veriions of the old T'ef anient, and (as is 
 probably thought) in the Maforethical Pu no- 
 tation of the Hebrew itfeif, (we find it, I fay,) 
 fubftituted inftead of that incommiint cable 
 Name, which is never given to any one, who 
 by Nature is not God. But how this Lord 
 from Heaven, this eternal God, fliould un- 
 dergo the Punifliment due to finful men, is 
 a Myftery far exceeding our Capacity: and 
 yet capable of fome Sort of Explication, if we 
 would attend to the 
 
 2. Seco7id Thing to be confidered, namely, 
 
 the Manner of his Coming, as defcribed here 
 
 in the Text, where he is faid to be born. The 
 
 way for him to redeem Mankind was by 
 
 I 4 .befom- 
 
120 Cumst^ s BiVLTB good 7*i dings 
 
 . S ERM.becoming Man himfelf: that fo Satisfadion 
 VII. might be made to the Divine Juftice, in the 
 — -■% — ' fame Nature, in which it was offended. Of 
 fuch Importance is it, that we beheve our Sa- 
 viour's Manhood, and not with the Marcionite 
 Hereticks of old, fuppofe that he had only a 
 fantaftick Body, and received no real Subftance 
 of the blc[fed Virgin. For that the Divine 
 Nature, which is impaffible, (hould undergo 
 the Punifhment due to finful Men, is not 
 only inexplicable and unconceivable, but 
 even blafphemous and full of Contradiction, 
 And yet on the other hand, that an imaginary 
 Suffering {hould have a real Efficacy for our 
 Atonement, is equally monftrous and abfurd. 
 And therefore we have Caufe to rejoice, that 
 there is Evidence abundantly fufficient to 
 convince a fober and confidering Man, that 
 our bleffed Saviour was " perfect Man, of a 
 " reafonable Soul, and human Flefli fubfifl- 
 
 ing. 
 
 We are affured, that he was conceived and 
 born, circumcifed and baptized; that he held 
 frequent Conferences with his Difciples, and 
 the other y^fiiy^; that he eat and drank open- 
 ly and in Public; that he fiiewed fome Ex- 
 preffions both of Sorrow and of Joy; that he 
 was examined by the Roman Governor, buf- 
 feted and fcourged by his Soldiers; and above 
 all, that he was crucified at laft, and expiring 
 upon the Crofs, left his dead Body to the 
 Mercy and Examination of his Enemies. So 
 I 4 that 
 
of great Joy to all People. 121 
 
 that if either the Partiality, which may beSERM, 
 thought to have fwayed his Difcipks-j or the VII. 
 Indifference, with which his Docflrine was re- 
 ceived among the Heathe?is \ or the Virulence 
 and Malice, with which \}ci&'Jews were preju- 
 diced again ft it, could have difcovered him 
 to have been a man no otherwile than in ap- 
 pearance, or in outward fliew^ either his 
 Friends muft have given a different Account 
 from what they doj or elfe their Dodrine 
 had only ferv'd to carry on a fpiritual Juggle 
 and Impofture : and his enemies, no doubt, 
 would gladly have embraced any Opportu- 
 nity of difcovering the cheat. 
 
 Nor is it lefs to be confidered, that He 
 had a human ^oiil^ as well 2iS Body of Flefh. 
 This is included in the Notion of a perfect 
 Man, (as was before intimated) and muft be 
 carefully afferted j left we fall into the Herefy 
 ol ApQlUnariiis^ who fuppofed the Place of 
 his Soul to be fupplied by his Divinity, and 
 ccnfequently denied the whole human Nature 
 to have undergone the Punidiment, which 
 the whole human Nature had incurred. A 
 point of Heterodoxy, which forae of our 
 modern Arians have adopted into their Syf- 
 tem I 
 
 But whilft we are thus careful to maintain, 
 that Chrift is Man^ we are not to forget, that 
 he is God too. 'Tis upon This the Satisfac- 
 tion and Merit of his Death depends. 'Tis 
 TbiSj which gives us a comfortable Profped: 
 
 of 
 
12 2 Ch r[stV Birth good Tidings 
 
 S E RM. of God's Favour and Reconciliation : the Dig- 
 VII. nity of his Perfon being fuch, as made the 
 Punifhment he underwent, tho' not precifely- 
 the fame we had deferved; yet accepted in- 
 flead of it, and fufficient to procure our Im- 
 punity J and whofe Merit, moreover, is fuf- 
 ficient to procure us a Reward of immortal 
 Happinefs and Glory. 
 
 When we aifert thuS'his Divine and human 
 Nature, we mufl take great heed we de- 
 flroy riot that Unity of Perfon, which is requir- 
 ed in the Chriji. For if we fo divide his 
 Natures, as to make of them two diftind: 
 Perfons, which is the Herefy charged upon 
 Nejiorius', we fliall perfectly deftroy the 
 whole Scheme of our Redemption: Since 
 thus it will follow, that he was not God who 
 fujffered : And if meer Man be unable to 
 make Atonement for us, and work out our 
 Salvation; it will follow from hence farther, 
 that He who fuffered, did not atone for us, 
 nor work out our Salvation. 
 
 This hypoflatical Union of both Natures 
 in him, is indeed too wonderful to be con- 
 ceived. A Knowledge it is, too excellent 
 for US; we cannot attain unto it. How God 
 Almighty, who fills all places with his Pre- 
 fence, but is circumfcribed by none; who 
 is infinite and incomprehenfible, unmeafur- 
 able, unconfined, and to whom even our 
 Imagination, luxuriant as it is, can fet no 
 Bounds; How He, I fay, fhould be cloath- 
 
 ed 
 
of great Joy to all People. 123 
 
 ed with a human Body, or inclofed in the Serm. 
 Virgin's Womb, i. e. fhould be perfonally VII. 
 united to the human Nature, muft be con- 
 fefled myflerious, and above the reach of 
 our Capacity. But this ought never to be 
 urged, as an Argument againft it: Since even 
 the Union of Soul and Body in ourfelves, cer- 
 tain and uncontefled tho' it be, will yet be 
 found, if we would narrowly examine it, to 
 be unconceivable. We are, in the Pfalmijl'?> 
 Expreffion, fearfully and ii-o?iderJtdly jnade, 
 not only in refpedt of the Formation of our 
 Bodies, but of the Creation and Union of 
 our Souls. And therefore we may wonder 
 indeed, but we muft not think it incredible, 
 that the hypoftatical Union of the Divine 
 and human Nature in Cbri/i, fliould exceed 
 not only our Expreffion, but even our Un- 
 derftanding and hiiagination : Since the near- 
 eft Illuftration we can give of it, is far ihort 
 of it indeed; but an undeniable Myflery, 
 which we carry conftantly about us. " For 
 " as the reafonable Soul and Fleili is one 
 " Man, fo God and Man is one Chrift." 
 
 3. Thirdly^ we are, in the next Place, to 
 confider the Time of his Nativity, u?ito you is 
 born, this Day, a Saviour, which is Chrijl the 
 Lord. 
 
 This was that Fulnefs of Time, when God 
 had determined io fend forth his Son, made of 
 a wojnan, and made under the law. The 
 Jewijh Commonwealth was now about to be 
 
 dif- 
 
124 Ch R IS t'j- Birth good Tidings 
 
 S E R M. folved, having continued long enough to ful- 
 VII. ill the Prophecy of Jacob, that the Scepter 
 ^Jhoiild not depart from Jiidah, 7tor a Law-giv- 
 er Jrom between his feet, until Shiloh, or Mef- 
 fah, Should come. Their Temple was not yet 
 demoliflied by the Romans \ nor was it con- 
 fiftent with God's Veracity it Ihould; till this 
 defire of all nations was come, and hdid filed 
 that houfe with glory, greater than Solomo?!?, 
 could boaft of. His Harbinger, St. John Bap- 
 tift, who was to introduce him, and prepare 
 his Way, was born fix months before. And 
 by that time Jefus himfelf fhould come to 
 thirty Years of Age, the fixty nine weeks, 
 foretold by Daniel, would expire, at the Con- 
 clufion whereof he was to enter upon his 
 Office; and both by his own Preaching, and 
 that of his Apoftles, to confrtn the covenant with 
 many for one week, i. e. ioxfeven Years longer, 
 in the inidft o/" which fpace, he was to be cut 
 c^ himfelf, and fo to make the Sacrifice a7id 
 the Oblation to ceafe-, i. e. by the perfedl and 
 fufficient Sacrifice of himfelf upon the Crofs» 
 to put an End to the ceremonial Inftitutions 
 of the Law of Mofes. Thus did the Time 
 of Chrifi's coming into the World, anfwer 
 exadly to thofe Prophecies, by which it was 
 foretold. And accordingly it is fufficiently 
 clear, from the Hiftory of the new 'Teftament, 
 that the Jews of that Time did eagerly expert 
 the Approach of their Mcjjiah. 
 
 Par- 
 
of great Joy to all people, 125 
 
 Perhaps, it might not be improper totakeSERM. 
 Notice farther, upon this Occalion, that the VII. 
 Day of our Saviour's Nativity, however dif- 
 puted by fome learned Men, has yet been 
 judged by others, to anfvi^er precifely to the 
 eighth of the Kalends of 'January^ (which is the 
 twenty fifth day of December) in the Roman 
 Kakndar. This ladd, not becaufe I think the 
 Church has not Authority fufficient, to 
 appoint and fet apart a Day, for the Celebrati- 
 on of this ineftimable Mercy, even tho' the 
 precife Time of it were not exactly known j 
 but becaufe it has been urged by fome, as an 
 Objediion againft any^ Celebration of his Na- 
 tivity at all, that the exad: time of it cannot 
 be fixed. Which yet feems to be enough 
 confirm'd for a matter of this nature; if we 
 will allow any weight (and fome weight fure- 
 ly ought to be allowed) to the Tradition of 
 the Church : it being certain (as a learned 
 Antiquary of our Nation obferves *) that on 
 the tiioenty fifth day of December^ That Feaft 
 hath ever been fetled, in the weftern Church ; 
 from whence the eaftem alfo anciently re- 
 ceiv'd it. 
 
 The Exception, which fome learned Men 
 have made againft it, from the conlideration 
 of the Courfes of the Priejis in the fervice of 
 the Temple-^ by computing from the time of 
 fudas Maccabeus' s Dedication of the Temple, 
 to the time when Zacharias was ftruck 
 
 * Seidell's Theanthropoi. 
 
 dumb, 
 
j26 .. Christ's BiKTu good Tidings 
 
 SERM.dumb, can be of no weight: unlefs they 
 VII. could be fure, both what Term of Years palT- 
 ed between thefe two Occurrences j and with 
 what Clafs of the Priefts, JuJas began his In- 
 ftauration. For if either, the Number of Years 
 be in difpute, (as I conceive it muft) or yudas 
 began with another Clafs of Priefts, than they 
 fuppofe he did; (which at leaft is not improba- 
 ble^) then their Argument from thefe Courfes 
 is not fufficient to overthrow the Credit and 
 Authority of that Tradition, againft which it 
 is brought ; and fo is utterly incapable of in- 
 ferring their Conclulion. 
 
 4. Fourthly, I come now to the laft thing 
 to be confider'd under this Head, namely, 
 the place of our Saviour's Nativity 3 U?2to you 
 is bom this day, in the City of David, a Sa- 
 viour, which is Chrijl the Lord. Thus did it 
 pleafe God, that he who is defcribed, as of the 
 houfe and lineage of David, and of whom 
 David himfelf was but a Type, fhould have 
 his Birth in the fame City where David had, 
 to make the parallel more compleat and ex- 
 adt. But there is, in truth, yet fomething far- 
 ther in the cafe. For this City of David 
 was Bethlehem ; whence we find his Father 
 called Jejfe the Bethlehemite *. And from 
 hence it was, the Prophet Micah had foretold, 
 he Jhould come forth, that was to be ruler in If- 
 rael, whofe goi?7gsJorth had been from of old ^ 
 from everlafiing '\. Which Prophecy, tho' 
 
 * 1 Sam. xvi. i. f Mic. v. 2, 
 
 fomc 
 
of great Joy to all People, 127 
 
 fnme have abfurdly enough underftood it ofSERM. 
 Zembbabely was yet fufficiently known by VII. 
 the ancient Jewijl? Church, to refer to the 
 Mejjiah. For fo, when Herod ajjembled the 
 chief Friefts and Scribes of the people, to de- 
 mand of them where Chriji JJjould be born ; we 
 find them unanimous in this refolution of his 
 Queftion, that he fhoiild be born in Bethkham 
 o^Judea : for thus it is ivritten in the Prophet, 
 And thou Bethlehem in the land ofjuda, art 
 not the kali among the Princes ofjudah : for 
 cut oftheefhall come a governor, that flmll rule 
 my people Ifrael *. And afterwards the Jews 
 appear to have underflood it, as the fenfe of 
 Scripture, not only that Chrift cometh of the 
 feed of T) avid, but likewife out of the town of 
 Bethlehem, ivhere David was ||. And fince 
 Hebrew names are ufually fignificant, and 
 impofed to fome fpecial end or purpofej per- 
 haps it would not be amifs to take notice, 
 that the name of this City fignifies the houfe 
 or place of bread. And what Place fitter for 
 his Birth and reception, who was, and is the 
 living bread, which catne down from heaven, 
 that a man may eat thereof, and not die -f? 
 
 Thus far, of the Meflage upon which the 
 Angel wasfent; which was the first thing 
 propofed, I come now to the 
 
 II. Second Head of Difcourfe, to infiil: 
 upon the great Advantage and Importance of 
 this Meflage j as it is intimated in the Preface 
 
 * Mat. ii. 4, 5,6. |j John v:i. 42. \ John vi. 51, ,-2. 
 
 with 
 
12 8 Christ'j Birth good Tidings 
 
 . with which it is introduced : And the Angel 
 faid unto thefn, fear 7iot : jor behold, I bring 
 ^ you good tidings of great joy^ which Jhall be to 
 all people. 
 
 The Dignity of the Meflenger alone might 
 fugged his MefTage to be bulinefs of Impor- 
 tance. For thofe minijiring Spirits ufe not 
 to be fent upon Errands of little or no Confe- 
 quence. But yet it is not neceffary, that the 
 import of their Errand fhould always be mat- 
 ter of Advantage and Joy. And therefore it 
 was not wholly without reafon, that the Shep- 
 herds felt fome Apprehenfions and Mifgiv- 
 ings at the fight of this glorious Appearance -, 
 and that when the Angel of the Lord came up- 
 on them, and the glory of the Lordjhone round 
 about them, they were (as the Evangelifl in- 
 forms us) fore afraid. To correal thefe Mif- 
 givings, and raife their Spirits from the pre- 
 fent Confternation and Defpondency, He be- 
 gins his Difcourfe to them with 2ifear not -^ 
 and then proceeds to give them fuch a gene- 
 ral Delcription of the News, he was about to 
 deliver, as plainly fhews he wanted words 
 fit to fet fo'-th and exprefs fo great a Benefit. 
 For behold (fays he in the firfl Place, to raife 
 their expectations, behold) I bri?ig you good 
 tidings. 
 
 And furely to men, who are fenfible of 
 their own Sins and Corruptions, the News of 
 a Saviour being born mufl needs be highly 
 acceptable. For if we refled upon that dread- 
 ful 
 
of great Joy to all People, 129 
 
 ful Punifliment, which is due to our Sins, S e r m. 
 and which it had not been poflible for us to Vil. 
 clcape by any power of our own ; from which 
 the fatisfadion of Chrijf^ death has refcued 
 us, and fet us free \ and inftead whereof, his 
 Merits have purchafed for us everlafting Hap- 
 pincfs. Sure we fhall have reafon to con feis, 
 that this is a faithful faying^ and ivorthy of 
 all men to be received, that Jefus Chrifl came 
 into the world to fave Sin?iers. And therefore 
 it was very proper to add farther, that thcfe 
 good tidi?tgs were tidings of Joy. For tho' 
 every good or happy Event be, in fome de- 
 gree, a matter of Joy j yet there are fome of 
 fuch a nature, as would not have occafioned 
 us any Difturbance or Unealinefs, if they had 
 never happen'd. But the birth of a Saviour, 
 to recover lofl and miferable Men, to redeem 
 them from Damnation, to reinftate them in 
 God's Favour, and reftore them to a glori- 
 ous Immortality, is a Mercy, the abfence 
 whereof muft have created Sorrow, endlefs 
 and unfpeakable. And therefore the Angel 
 very properly proceeds, in his gradation, to 
 reprefent it as matter of great Joy. For 
 where indeed can we find a greater occalion 
 for our Joy, than the Contemplation of that 
 Mifery, from which this Saviour refcued us, 
 and that immortal Happinefs, to which we 
 are entitled by his Merits ? If the greatnefs 
 of the Benefit beftowed may be allowed, to 
 juftify the greatnefs of that Perfon's Joy, who 
 Vol. II. K receives 
 
130 Christ'^ Birth good T*idings 
 
 S E R M. receives it ; then furely the News of thfc 
 VII. greateft Benefit, that ever was beftowed upon 
 Mankind, muft be traduced and viUfied, if it 
 may not be allowed to pafs for good tidings of 
 great 'Joy. The Patriarch Abraham 'was glad, 
 when with a ftedfaft Faith he beheld this day, 
 though far diflant and to come. And behold, 
 with what unulual Joy, the holy Baptifi 
 was tranfported, when, as yet unborn, he 
 leap'd within his Mother's Womb, as the 
 hlejfed Virgin gave account of her immaculate 
 Conception. 
 
 But becaufe the extent of any Favour, is an 
 Advantage by no means to be neglected ; it 
 ought to be confider'd farther, that the Subjed: 
 of thefe liidings was not only fuperlatively good, 
 but like wife diffaiive of itfelfj not concerning 
 this or that Man only, but the whole race of 
 Mankind. They are good tidings of great joy, 
 ithlch fiall be to all people ; High and low, 
 rich and poor, one with another * : Ail Ages, 
 Countries and Conditions are concern'd in them. 
 The fliortnefs of the time will not allow 
 me to enlarge upon the Controverfies, which 
 are moved, of univerfal orreftrain'd Redemp- 
 tion. And lb clear indeed is the whole tenor 
 oftheGofpel, and fo exprefs the Do6trine of 
 our Church in this Particular ; as may, I hope, 
 make anv enlargement upon it needlefs in this 
 Place. . If the Favour were confin'd within 
 a narrow compafs, perhaps this might be 
 
 * Pfal. xlix. 2. 
 
 3 matter 
 
of great Joy to all People. 1 3 1 
 
 matter of Joy indeed to fome, but it muftSERM. 
 grieve the reft. Or indeed, I know not, whe- VII. 
 therany would findfolid Satisfad:ion in it for 
 the prefent; fince tho' all might labour and 
 ftrive after it, yet they muft do it all with 
 equal uncertainty. Whereas now we have 
 fufficient encouragement to work : becaufe no 
 one, who works fincerely, fliall fail of his Re- 
 ward. For this grace of God ^ that bringeth 
 Sahatioriy hath appeared unto all men \te aching 
 lis J that denying trngodlinefs and 'worldly liijls, 
 •we fiould live fiber ly, rigbteoufly and godly in 
 this prefent ivorld j looking for that blcffed hope, 
 and the glorious appearing of the. great God, 
 and our Saviour J ejus Chriji ||. Which 
 brings me, in order, to the 
 
 III. Third and laft thing propofed, name- 
 ly, to make fome Reflexions upon what has 
 been faid. And 
 
 I. Firjly from themyftical manner of the 
 hypoftatick Union of two Natures in Chrifl, 
 we may learn, not to expert, we (hould be 
 able to comprehend the Myfteries of our Re- 
 ligion; but to reft fatisfied with thofe Notices 
 of them, which God has been pleafed to re- 
 veal to us. It is indeed our Duty, and ordina- 
 rily *' neceflary to Salvation : to believe rightly 
 '' the Incarnation of our Lord Jefus Chrift. For 
 " the right Faith is, that we believe andcon- 
 '' fefs : that our Lord Jefus Chrift, the Son of 
 ** Cod, is God and man ; God of the Sul>- 
 
 (i Tit. ii. II, i'c, 
 
 K 2 " ftance 
 
Christ'j" Birth good Tidings 
 
 fiance of the Father, begotten before the 
 worlds : and Man of the Subftance of his 
 Mother, born in the world; Perfect God, 
 and perfed: man : of a reafonable foul, and 
 *' human flefh fubfifling; Equal to the Fa- 
 " ther, as touching his Godhead : and infe- 
 *' rior to the Father, as touching his Man- 
 *' hood. Who altho' he be God and Man : 
 " yet he is not two, but one Chriftj One; 
 " not by converfion of the Godhead into 
 " flefh : but by taking of the Manhood into 
 *' God; One altogether; not by confufion of 
 '* Subftance : but by unity of Perfon. For 
 " as the reafonable foul and flefh is one 
 " Man : fo God and Man is one Chrifl */' 
 Thus far, we have grounds from Scripture 
 to proceed, in the Explication of this Myfle- 
 ry. But there is a great deal of difference be- 
 tween believing a thing triie^ and underfland- 
 ing how it fliould be fo. 'TJjro' faith ive im- 
 derjiand that the worlds were framed by the 
 word oj God ; fo that things which are feen^ were 
 not made of things which do appear \. And 
 yet how, this whole vifible Creation fhould be 
 formed out of nothing, is unaccountable ; and 
 mufl: be referred to the Omnipotence of the 
 Creator. How much lefs fhould w^e expert 
 to comprehend the Nature of God, o^xi^find 
 out the Ahnighty to perfection'? To make us 
 believe an Article, nothing more is required 
 th^n fuficie?jt Evidence of its being true. And 
 what higher Evidence can poffibly be had, 
 
 * Athanaf. Creed. f Heb. xi. 3. 
 
 than 
 
of great Joy to all People. 1 3 3 
 
 than the infallible Teftimony of God, wIigSerm- 
 can neither err nor deceive ? But in order to VII. 
 comprehend and explain the Nature of fuch^ 
 Truths, there is many times wanting a more 
 extenfive Knowledge, and deeper Penetration, 
 than our Nature is capable of attaining: And 
 therefore if we can make out, that They are 
 contained in the Scriptures, and that thofe 
 Scriptures are the word of God ; what matter, 
 whether we be able to explain, bow thefe 
 thingi can be^ Let this only put us upon ex- 
 claiming with St. Paul, O the depth of the 
 riches both of the 'wifdom and knoiolcdge oj God ! 
 how unfearchable are his judgments, (we may 
 add likewife his Nature and Attributes) and 
 his ways pajl finding out I 
 
 2. Secondly, Since Chrifi was given to re- 
 deem us from our Sins, let us learn from 
 hence to behave ourfelves like people, that 
 are fenfible of fo great a Benefit. Gratitude 
 alone to this Almighty Benefador, fliould re- 
 quire and exaa of us a willing Obedience to 
 his Precepts, and Obfervance of his Laws. 
 But our engagements to this will be yet much 
 ftronger, in point of Interefl, when we confi- 
 der, that even that Benefit it feif v/ill be quite 
 fruftrated and loft without it. For we are 
 perfeftly miftaken, if we imagine the Satif- 
 fadion and Merits of our Saviour Cbrifl, were 
 defigned to indulge us in a lazy and unadive 
 Security. He died indeed to redeem us from 
 that Sentence of Damnation, which we could 
 K 3 not 
 
134 Christ'j Birth good Tidings 
 
 Serm. not have efcaped; and to procure us fuch 
 VII. gracious Afliftance, as may enable us to ob- 
 ' I'erve thofe Conditions, upon which the Hap- 
 pinefs, he has purchafed for us, is fufpended. 
 But ftiil it is in our own power, thro' God's 
 Grace, to obferve ; or thro' our own Corrupti- 
 on and Depravity, to neglect thofe Conditions. 
 And if we fliould negled: them, the gracious 
 Defign of his Death is fruftrated, as to our 
 own particulars. For tho' he be indeed the 
 frcpitiation JGr the fins of the uchole worlds and 
 his Birth was therefore good tidings of great 
 joy to all people ; yet this ought to be interpre- 
 ted, with regard not to the EffeSi^ but the 
 Virtue of his Sufferings; to that Eifed:, which 
 they were capable of producing ; not that 
 which they did aSIually produce. He died a 
 Sacrifice for the Sins of the whole world, and 
 to reflore fallen mankind to the Favour and 
 loving Kindnefs of God. And therefore all 
 Men have abundant reafon to rejoice. But 
 ftill it is left to themfelves, whether they will 
 accept this Benefit or no; i.e. whether they 
 will comply with thole Terms, upon which 
 only it is vouchfafed. 
 
 3. Thirdly^ and to conclude, it may be 
 proper to take Notice farther, upon this oc- 
 cafion, with what fort of Joy we ought to 
 folemnize and celebrate this Feftival. The 
 Benefit we commemorate extends both to our 
 Souls and Bodies. And therefore it is reafona- 
 ble, that God fliould be glorified in both. In 
 
 our 
 
of great Joy to (ill People. 135 
 
 our Bodies^ not only as they are concerned to S f r m. 
 exprefs the Devotion of our Souls in the Wor- VII. 
 fhip of God J but likewife by making fuch 
 Provifion for their Suftenance, as may con- 
 duce more particularly to create Chearfulnefs 
 and Joy. Always provided, this to be done 
 within the bounds of i^ecency and Moderati- 
 on. For whenever we exceed them, (which, 
 alas, there is reafon to believe is frequently 
 the cafe) we are fo far from glorifying God 
 ivithour bodies y that we abufe them, rather to 
 difhonour and defpife him. 
 
 And give me leave to add, that the Rich 
 ought not, onthisoccafion efpecially, to be un- 
 mindful of the Poor, but as it is faid of the 
 yewsy after their return from Captivity) whiljl 
 they eat the J at and drink thefweet themfelves; 
 let them likewife take care to fend portions 
 unto themjcr whom nothing is prepared*. Let 
 not the Memory of a Saviour's Nativity, to 
 redeem us from Damnation, be lefs efteem'd 
 by us, than their temporal Deliverance from 
 Captivity at Babylon. Let there be no cries 
 of Widows or Orphans heard among us, to 
 difturb the Joy of this facred Solemnity. But 
 as the Mercy we commemorate is matter 
 of Joy to all People, in its own Nature : So 
 let them, who have Ability, in fad; promote 
 it in their feveral Stations, by making the 
 Widow's Heart to fing for Joy. 
 
 ♦ Neh. viii. lO. 
 
 K 4. But 
 
136 Christ'j Birth good Tidings 
 
 S E R M. Bat indeed the chief part of our Joy ought 
 VII. to be fpiritual, fuch as may imply a grateful 
 Senfe of this invaluable Mercy, and be pro- 
 dudive of a good Life. Without This, the 
 fervice of our Lips, and all outward expref- 
 fions of Joy will be of no Value. It is This ! 
 which makes our Services, imperfect as they 
 are, yet accepted of God in the beloved ||. This I 
 which is the fpiritual Life of the Saints here 
 on earth, and fhall conftitute their moft tranf- 
 porting Happinefs in another life to all Eter- 
 nity. 
 
 With this Difpofition of Soul therefore, let 
 us now approach to the holy Table, where 
 we may behold the Son of God (who was 
 born, as on this Day, at Bethlehem) evide?itly 
 fet forth crucified for us. There ! may we re- 
 ceive that Bready which cometh down from hea- 
 veUy and is capable of nourifhing our Souls 
 unto eternal Life : There ! That Wine, which 
 may put true Joy and Gladnefs in our Hearts; 
 may add new warmth to our Virtue, and vi- 
 gour to our Zeal. Let us therefore, with thank- 
 ful Hearts, receive thefe holy Myfleries, and 
 with the wife Men of the Eaji^ let us fall 
 down and worfliip the Saviour, whom they 
 reprefent ; and offer him the Sacrifice of our 
 Praife and Thankfgiving ; confeffing it to be 
 " meet, right and our bounden Duty, to give 
 *' thanks unto God the Father Almighty, and 
 ** to Jefus Chrifl his only Son our Lord, 
 II Eph. i. 6. 
 
 " who 
 
of great yoy to all People* i^j 
 
 " who by the operation of the Holy GhoflSERM* 
 " was made very Man, of the Subftance of VII. 
 " the Virgin Mary his Mother, and that 
 ** without fpot of Sin, to make us clean from 
 « all Sin *." 
 
 Thefe are Refledions, which at this Seafon 
 efpecially, ftiould fill our Souls. For unto us 
 was born this day in the city of David y a Sa- 
 viour which is Chrijl the Lord. To whom 
 with the Father and the Holy Ghoft be all 
 honour, ^c, 
 
 * Commanion Service. 
 
 S E R- 
 
I o 8 RefleSiions on the 
 
 SERMON VIII. 
 
 RefleBions on the Va?tity of Worldly. 
 Purjuits. 
 
 E C C L E S. i. 4. 
 
 One generation pajfeth away^ and another ge- 
 neration cometh : but the earth abideth for 
 ever, 
 
 S E R M. ' I ^ HIS Book is ufually fuppofed to have 
 VIII. JL ^^^^^ written by Solomon^ in the latter 
 end of his Life, as a penitential Reflection 
 on the Vanity and Worthlefnefs of thofe Pur- 
 fuits, which Men are here engaged in ; ex- 
 cept their Views be directed to a better Prof- 
 pe6t, and led to terminate in thofe great 
 Ends of Religion, which only are worthy of 
 a reafonable Nature, and capable of giving 
 Satisfaction. 
 
 To this purpofe, he begins his Book, with 
 obferving, that all things in the world are Va- 
 nity ; which he exemplifies throughout, by an 
 indudlion of feveral Particulars, till he comes 
 at lafl to the conclufion of the whole matter ; 
 that we fhould learn to fear God and keep his 
 commandments ; for thi^ is the whole duty of 
 man : becaufe there will come a future day 
 of reckoning, when God fldall bring every 
 
 work 
 
Va?iity of Worldly Purfuits, 139 
 
 Ivor k into judgment t with every fecret things Serm. 
 u'hetber it be good^ or whether it be evil *. VIII. 
 
 There are feveral Expreflions imd Remarks 
 intcrfperfed, which, if taken by themfelves, 
 might be interpreted to a libertine Senfe ; and 
 feem to countenance a licentious and volup- 
 tuous way of living: Which fome have made 
 an Objedion to the authenticalnefs of the 
 Book, as unworthy the Pen of an infpired 
 Writer. But iince the Drift and Tenor of 
 the whole is manifeftly calculated to promote 
 the Ends of Religion, and teach the Vanity 
 of every thing below ; it is mofl abfurd, 
 thofe PafTages fliould be taken in a Senfe de- 
 flrudHve of the general Defign ; fo long as 
 they are capable of being interpreted in a 
 manner, that is fairly agreeable and confiftent 
 with it. They may rather be confider'd, as 
 the Objeftions of diffolute and worldly Per- 
 fons, which arc folv'd and anfwer'd by other 
 counter-Obfervations : or as fpoken ex hypo- 
 thefi: If there were n9 other life after this ; 
 which yet is fhewn to be an unreafonable Sup- 
 pofitionj in confequence of which, the con- 
 clufions, which are built upon it, are unreafon- 
 able too : or laftly, as ironical Conceffions, 
 which are only admitted for their overthrow, 
 in order to expofe the Abfurdity and Folly 
 of them more effecflually. 
 
 Either of thefe Methods of Interpretation 
 will fave the Credit of this ancient Preacher; 
 
 * Ecclef. xii. 13, 14. 
 
 and 
 
1 40 RefleSltons on the 
 
 S E R M. and give a Senfe not unworthy of one, who 
 VIII. wrote by Infpiration : or fometimes it may 
 be, the meaning of a Word is not rightly un- 
 derflood, but that which is explain'd to a 
 libertine or irreligious Senfe, may admit of 
 fuch conftrudion, as very well confifts with 
 the Do6lrine and Sentiments of true Religion. 
 Thus, the Sentence of the Text may be 
 thought, at the firft view, to favour of the 
 ^thciftical Notion, of the Eternity of Matter, 
 and the enduring of this earthly Globe, with- 
 out End or Diflblutioni notwithftanding the 
 continual fucceflion and change of its Inha- 
 bitants. But when it is confider'd, that the 
 wordier ever is not always, nor indeed ufu- 
 ally underfloodj of an abfolute and proper 
 Eternity ; but many times intends only a long 
 Duration, in comparifon of fuch things, as arc 
 but fleeting and tranfitory : This opens us an 
 eafy Expolition of the PalTage in view : how 
 whilft the generations of men are of a fhort 
 Duration, and pafs away in quick Succeffion 
 to each other j the Earth the mean while en- 
 dures thro' them all, and bears them one 
 after another, engaged in the fame fearches, 
 which their Predeceffors had made in vain. 
 
 It is brought as the firft Proof or Inilance 
 of worldly Vanity, to (hew, that a Man, who 
 looks no farther than the things before him, 
 has no real Profit of all the Labour that he 
 takes under the Sun. One Age after another 
 is projeding and purfuing perpetual Schemes 
 
 of 
 
Vanity of Worldly Purfuits. 141 
 
 of Happinefs below, and without bringing Serm. 
 any thing to tolerable EfFe<ft, leaves others VIIL 
 after them to go on in the fame round jwhilft <- 
 the Earth itfelf continues in it's old Situation, 
 and breeds up thefe Succeffions of Men to 
 labour in the fame Vanity. 
 
 This is illuftrated by two or three Allufions 
 to Nature, which fhew, that all the motion 
 and buftle of the Elements, conclude with 
 leaving things juft as they were, in refpeft 
 of the general Order and Oeconomyj and 
 go their rounds over again, without produc- 
 ing any new Effeds. ^he fun aljo arifethy 
 and the jun goeth doiim^ andhajieth to the place 
 where he arofe *. He goes no other than his 
 appointed Courfe, and after a Revolution of 
 many Years, will have made no progrefs from 
 his firft Station. So alfo the ijoind goeth to- 
 ward the font h, a?id tumeth about unto the 
 north J it whirkth about continually^ and the 
 wind returneth again according to his cir- 
 cuits \. Tho' This be inconftant in its Mo- 
 tions, and depends upon a Caufe, that is lefs 
 known or underftood; yet thus far it is fimi- 
 lar and like the reft, that it never refts in 
 any Point, but changes often thro' them all, 
 and never comes to any ftay or conftancy. 
 Once more, all the rivers run into thefea, yet 
 thefea is not full: unto the place from whence 
 the rivers come^ thither they return again ||. 
 The great Receptacle of Waters, which iscon- 
 
 * Ecclef. i. 5. t Ver. 6. |1 Ver. 7. 
 
 tinually 
 
1^2 RefleSltons on the 
 
 S E R M. tinually drawn off, either by the Exhalation of 
 VIII. Vapours, or by fubterraneous Paflages, be- 
 comes, by that means, the Fountain oi Springs 
 and Rivers ; which emptying again into the 
 Sea, fupply the wafle that is made by that 
 continual Draught j and without either over- 
 filling or leaving room for a deficiency, do 
 ferve to carry on the round in a perpetual 
 Succeffion. Thus every thing in Nature, 
 Xho' in conftant Motion, returns but to the 
 fame Situation ; and tho' all things be fojull 
 of labour, that man cannot utter it ; yet the 
 thing which hath been^ is that uHchfiall be j 
 and that which is done, is that which fiall be 
 done-^and there is no new thing under the fun *. 
 In proceeding farther on this Subje<5t, it 
 will be proper 
 
 I. To offer a few known Inftances of the 
 Vanity of worldly Purfuits, with the Labour 
 and Fatigue that does attend them, without 
 any great Progreffion to be made by them, 
 or real Emolument arifing from them. And 
 then, 
 
 II. To make fome pertinent Refledlions, 
 whereby this Confideration of the Worthlefs- 
 nefs of fccular Enjoyments, may be turned 
 to our fpiritual Improvement. 
 
 I. First therefore, I begin with offering 
 a few known Inftances of the Vanity of 
 worldly Purfuits, with the Labour and Fa- 
 tigue that does attend them, without any 
 
 * Eccles. i. 8. 9, 
 
 great 
 
Vanity of Worldly Purfuits. 143 
 
 great ProgrefTion to be made by them, otSeri^i, 
 real Emolument arifing from them. And VIIL 
 for proof of this, 1 fliall inftance only in thefe 
 three Particulars, that they are uncertain^ un- 
 fatisjaBory, wit enable ^ And, 
 
 I. F'njl^ I iiiy, that the Purfuits of this 
 World are attended with great Vncertaijity -^ 
 fo that it is very doubtful, whether we ever 
 gain the Point we aim at : it is very ufual for 
 Men to fall (hort of the End or Defign they 
 had in view, and fee that all their Labour 
 and Fatigue has been in vain. It is Solomon' % 
 Obfervation in this Book of Ecckfiajles, that 
 the race is not to the Jwift^ nor the battle to the 
 Jlrongy neither yet bread to the wife^ nor yet 
 riches to men of under fianding^ nor yet favour 
 to men ofjkill', but time and chance happenetb 
 to them all. For man aifo hioweth not his 
 timCy as thejijljcs that are taken in an evil ?ief^ 
 and as the birds that are caught in thefaares-, 
 fo are the fons of 7nen fnared in an evil timCy 
 when it Jalleth fuddenly upon them^. As the 
 Birds or Fifhes are caught fuddenly, whilft 
 they are fporting in the Air or Waters, 'ot* 
 diligent in fearch of their Food ; £0 men arc 
 oftentimes involved in Calamity, by fudden 
 unforefeen Accidents j whilfl they were little 
 apprehenfive of the Danger, which hangs over 
 them, and earneftly engaged in the Purfuit 
 of Profit or of Pieafurc. Or if they efcape 
 any great and remarkable Calamities 3 yet 
 
 * Eccles. ix. 11, 12. 
 
 there 
 
144 RefleEiions on the 
 
 S E R M. there are fo many others engaged in the fame 
 VIIL Views with themfelves, that they naturally 
 crofs and difappoint each other 5 and for one 
 that fucceeds in his Endeavours of this Kind, 
 you hear of many that come off with Difap- 
 pointment. Nay even he, who fucceeds, is 
 rarely without other Views and Profpedls, in 
 which he fails of Succefs, which embitters 
 the Enjoyment of all his Affluence j and makes 
 him rather difturbed and uneafy, for that 
 which he has not, than fatisfied with what 
 he has. 
 
 There is little need to enlarge upon an Ob- 
 fervation, which the Experience of human 
 Life does every Day confirm and exemplify 
 to us in great Variety. The fplendid Appear- 
 ances of Fortune are but as the large Prizes in 
 a Lottery, which can fall but to a few Hands : 
 and even they, who gain them, by gaping 
 after more, do in great Meafure lofe the Re- 
 li(h of their Enjoyments j that their very Suc- 
 cefs feems checquercd with Lofs and Difap- 
 pointment. Nay even what they have gain- 
 ed, is perpetually liable to be loft or wrefted 
 from them ; either by the Treachery or Vio- 
 lence of others ; or elfe by the various Cafual- 
 ties of Time, and what Men are apt to call 
 Inconftancy of Fortune. In every View the 
 Purfuit of worldly Pofleffions is uncertain ; 
 the Purfuers of them do frequently mifcarry, 
 and meet with Difappointment j their Succefs 
 in one Affair, is damped by their mifcarrying 
 
 in 
 
Vanity of Worldly Purfults, 14^ 
 
 in Others ; and they are hard put to it, to keep S e R m. 
 what they have gained j which often flips out VIII. 
 of their hands 'immediately, and leaves them 
 in more anxiety, than if it had never been 
 obtained. This cannot but be a great Abate- 
 ment of the relifli and fatisfadion to be 
 found in them. But abftradling from thefe 
 Confiderations, we have a 
 
 2. Second Argument, of the Vanity of 
 worldly Purfuits^ becaufe, even when mofl 
 fuccefsful, they are yet unfathfaSiory. 
 
 Whatever opinion men have formed of 
 the Enjoyments of Life, whilfl they viewed 
 them in other hands, and beheld the gay 
 and glittering Appearance j yet when they 
 come to the PofTeflion, they never fail of 
 finding fomething incompleatj fome Defe<5t 
 or other ftill remains to abate their Happi- 
 nefs: Like fome ruinous Caftle, which how- 
 ever at a Diftance it dazzles the Eyes of the 
 Spectators, whilft it refleds the brightnefs of 
 the Sun upon them; yet when they come up 
 to it, the glittering Appearance fuls: Deform- 
 ity then fucceeds, inftead of Beauty; and they 
 will hardly find a proper Shelter againft the 
 Viciflitudes of Wind and Weather. There are 
 perfonal or domeflick Inconveniences, which 
 do oftentimes embitter the Courfe of the moft 
 affluent Fortune -, aod make the Enjoyments, 
 which feem moll deflrable, to become per- 
 fedly infipid, and of no account. A crazy 
 Body, or an anxious Mind; Children, or Ser- 
 
 L vants. 
 
1^6 RefleEiions o?i the 
 
 S E R M. vants, that are ftubborn and untradablej 
 VIII. the Averfion of thofe we love, or the In- 
 gratitude of thofe we have befriended, fhall 
 io vitiate the Tafte, and pall the Relifh of 
 all outward Acquifitions j that whatever we 
 pojfefs, we fliall but very improperly be faid 
 to e?ijcy iti or perceive any folid Satisfac- 
 tion or Complacency of Mind in it. Or if 
 we have lefs Trial from thefe Misfortunes ; 
 yet there are a thoufand Wants in the Courfe 
 of human Life, which cannot be forefeen, or 
 provided againft, with any Certainty. 
 
 The Men, who look only on the outward 
 Appearance, will be apt to judge thofe happy, 
 whom they fee polTefled of the Conveniencies 
 of Fortune, furrounded with all Wealth and 
 Profperity. But this muft be a very imper- 
 fect Rule of Judgment, and often liable to 
 Error and Miftake; except they could fee, 
 them in their Houfes and Retirements, nay 
 and the very inmoft RecefTes of their Souls, 
 to perceive, with what Relifli they ufe thefe 
 Enjoyments, and what Abatement there is 
 made by inward Difcontent and Uneafinefs. 
 They are pofleiTed, it may be, of all outward 
 Emoluments, which we imagine requiiite to 
 make them eafy and contented : But ftill, if 
 their Defires extend farther, they are no lefs 
 impatient for gratifying Thefe, than Perfons 
 in a lower Station are for theirs. Tho' Ha- 
 man was the prime Favourite of the Perfian 
 Monarch, and feemed polTefled oi all the 
 
 Wealth 
 
Vanity oj Worldly Purfutts, 147 
 
 Wealth and Honour, that a Subjed: couIcISerm. 
 wi(h or aim at; yet fo long as there appeared VIII. 
 to be any independent of him ; fo long as 
 Mordecai was fuffered to fit /« the Ki?2g's gate^ 
 all his Acquliitions availed him nothing : 
 JVhen Hamaii faw that Mordecai bowed ?wt, 
 nor did him reverence^ then 'm;as Haman full of 
 *wrath*. And tho' Ahab fate upon the 
 Tihrone of IjraeU yet all his Wealth and Au- 
 thority grew taftelefs and inlipid; no Satis- 
 faction could be found in his abounding For- 
 tune, except Nabotljs, Vineyard might be 
 added to his other Acquiiitions; and the 
 Rights of his Neighbour fubmitted to his 
 Will and Pleafure. 
 
 It is not then, from outward Enjoyments, 
 (even tho' they were capable of affording 
 greater Satisfadion than really they are, and 
 in lefs danger of being interrupted by the 
 malice and oppoiitions of other Men-,) It is 
 not from the greateft run imaginable of per- 
 fonal Health and Profperity, that we may 
 hope for true and folid Satisfaction j except 
 our Minds be firfl: prepared and cultivated by 
 a juft Senfe of Religion, and feafoned with 
 fuch Knowledge and Fear of God, as may 
 keep the Paffions in due order and decorum, 
 and qualify us for enjoying what we have. 
 
 3. thirdly. The laft Confideration, that 
 was mentioned, to argue the Vanity of world- 
 ly Purfuits, was thisj that the things purfued 
 
 * E-fther iii. ;. 
 
 L 2 arc. 
 
14^ RefleSiions on the 
 
 Serm. are, when attained, untenable. By which 
 VIII. I mean, not only (what was fuggefled be- 
 fore) that we are liable to lofe them by Mif- 
 fortune, Treachery or Violence; but that the 
 condition of our own Being is fuch, that 
 we cannot long continue to enjoy them. 
 This is the Purport of Solomon's Remark in 
 the Text — one generation pajjeth away, and 
 another generation cometh. It is the Condi- 
 tion of human Nature, to be here in a fleet- 
 ing and tranfitory State. Man that is born of 
 a woman hath but a fiort time to live, and is 
 Jull of mi fir y. He cometh up as a flower and 
 is cut down: he fleet h as it were afhadow, and 
 never co?Jtinueth in one flay. The fucceffive 
 Ages of Mankind have been alike engaged, in 
 labouring for the Honours and PolTeffions of 
 this Life: And yet alike they have made 
 hafte, to leave them to others, that came af- 
 ter, and forfake the Enjoyments they had fo 
 greatly coveted. The Frailty of their own 
 Nature, would not admit of any long Con- 
 tinuance. The Conftitution of their Bodies 
 was not formed, to endure throughout many 
 Years ; and tho' we fhould abftradl from the 
 many Cafualties, to which Mankind are ex- 
 pofed, whereby their Lives may be fliortened 
 thro' Treachery or Violence; from all Sup- 
 pofition of the immediate and fpecial Hand 
 of God, giving his Commiffion to the Ar- 
 rows of Death, and fending out Difeafes for 
 a quicker execution 5 from all Accufation of 
 
 their 
 
Vanity of Worldly Purjuits, 149 
 
 their own Error and Mifcondudl, which S e r m* 
 may haften their Decay by Intemperance or Vill. 
 Indifcretion ; tho' we fhould fuppofe every 
 Remedy to be ufed, which either Nature can 
 lupply, or Art can devife, for the preventing 
 of Sicknefs, and prolonging of Life ; yet the 
 neceflary and unavoidable Decays of Time, 
 will wear out at laft this Tabernacle of the 
 Body, and oblige the Soul to leave it's Te- 
 nement. 
 
 This fhews, how all our Schemes and Con- 
 trivances for this Life, are dire(fted only to a 
 {hort and tranfitory State j and when we fuc- 
 ceed in them, to the utmoftofour Wifhes, 
 we are yet fure not to enjoy the Satisfaction 
 for any long Continuance j we mufl leave our 
 Poffeffions to the growing Generation, uncer- 
 tain to what Hands they fhall fall, or in what 
 Manner they {hall be ufed and applied. Tho' 
 the Earth itfelf preferves its Situation ^ yet the 
 Inhabitants, one after another, make hafte to 
 leave itj and the Toil and Fatigue, which is 
 calculated for their future Satisfaction, does, 
 by infenlible Degrees, impair the Fabrick of 
 their Body; and eat out that Time, which 
 is allowed for the Enjoyment of Life. 
 
 With what Care and Anxiety do we fee 
 Men laying themfelves out, to increafe their 
 Subftance and PofTeffions in the World ? And 
 juft, it may be, as they think they have 
 brought Matters to bear, and flatter themfelves j 
 that they have goods laid up for many Years, 
 L 3 and 
 
i^o ReJleElions on the 
 
 S E RM. and may now indulge themfelves in the luxu- 
 VIII. rious Enjoyment of them : it may be, I fay, jufl 
 as they reach to this Point of their Wifties, the 
 Angel of Death has his Commiflion, to cut 
 them fhort^and they are reproached with Fol- 
 ly for overlooking a Matter of fuch daily Ex- 
 perience > thou fool, (fays God) this night thy 
 Soul fiall be required of thee, then whofe Jhall 
 thofe things be which thou hajl now provided ? 
 
 We have {^cn this exemplified, over and 
 over, in our own memory ; and they, who 
 fucceed tothePoffeiTionsof the former gene- 
 ration, having no better Tenure, than thofe 
 that went before them, mufl expedl to give 
 way to a new race of men; and leave That 
 to others, which it is impoffible to hold them- 
 felves. 
 
 And fo far of the first thing propofed: 
 the Inftances I would offer of the Vanity of 
 Worldly Purfuits. I go on 
 
 II. Secondly, to make fome pertinent 
 refle(f^ions upon this matter; whereby this 
 confideration, of the worthlefnefs of fecular 
 Enjoyments, may be turn'd to our fpiritual Im- 
 provement. 
 
 Now the mod material and mofl natural 
 Refledlions, of this kind, will be found to fall 
 under thefe four Particulars, viz. 
 
 1 . That we be not too flrongly attached 
 to Enjoyments of fo little Value. 
 
 2. That we learn to look out for true and 
 more fubflantial Riches. 
 
 3. That 
 
Vanity of Worldly Purfuits. 1 5 r 
 
 3. That the brevity of Life be well huf- Serm. 
 banded, and improved to the bed Purpo- VIII. 
 fes. And 
 
 4. That we be careful to inftru<ft the 
 growing generation, to grow wife by the 
 Example of the paft^ and give their minds to 
 obferve thofe Rules of Religion, which only 
 can condud; them to Felicity. 
 
 I. Firji then, I lliy, we ihould be careful 
 to draw ofFour Aifedions, from matters which 
 fo little deferve thenij to difengage ourfelves 
 from all the Vanities of Life, that we may 
 not be hamper'd by a vehement Attach- 
 ment to things, which cannot laft nor fitisfy.« 
 To fet a high Value upon That, which has lit- 
 tle in it worth our efteem, does but increafe 
 thedifappointment; and give an edge to the 
 misfortune, when our expectations are not 
 fatisfi^d. And to promife ourfelves liable Fe- 
 licity in the enjoyment of That, from which 
 we muft be feparated, is an Argument of 
 great Folly and Infatuation ^ and little worthy 
 of the Chara(5ler of a reafonable Creature. 
 There is no doubt, a prefent convenience, in 
 the enjoyments of this kind ; and therefore a 
 proportionable efteem and endeavour is al- 
 low'd to them. Our thankfulnefs to God for 
 the BleiTings of this temporal Life, fliould not 
 fuffer us, either to fquander them away riot- 
 ouflyj or to negled the opportunities we have, 
 of fecuring or increafing them. But then this 
 ihould be done under fuoh referves and re- 
 L 4 ftridions, 
 
152 RefleSiions on th^ 
 
 S E R M. {l:rid:ions, as the nature of the thing fuggefts ; 
 VIII. that we may ufe them, as things that are not 
 to laft always; and in which we ought not to 
 acquiefce, as able to yield full and folid fatif- 
 fa6tion. For if they be valued in this im- 
 moderate manner, our difappointment may 
 very quickly appear ; either by our lofs of 
 them, or by feme other accident, to imbitter 
 the relidi and fpoil, the fatisfaction that is 
 look'd for in them : but at leaft it miijl ap- 
 pear in the end; when we (hall ourfelves abe 
 taken from them, and no longer have fo 
 much as the pofTeffion. 
 
 When ilruggling with the violence of a 
 Diftemper, and lying in the Agonies of 
 Death 3 what eafe or mitigation fhall we find, 
 from all the Splendor of an ample Fortune, 
 acquired by the care and fatigue of many 
 Years? Much more, when our bodies are 
 confuming in the Grave, reduced to the in- 
 fenlible State of unenliven'd Matter, the prey 
 of Worms, and the fubjed: of Corruption ? 
 Where will then be our relifh of thofe De- 
 lights and Gaieties, which were ufed to be 
 purfued, with fuch eagernefs of Appetite ? 
 Nay, let it be added, that it is very probable, 
 that the Soul may receive fuch A.ffe6lions 
 from this immoderate Attachment, as will 
 continue greatly to moleft and difcompofe it, 
 in another State, wherein it will be impof- 
 fible to gratify them. For how fliould we 
 imagine, that all thofe Appetites and Defires 
 
 will 
 
Va7itty of Worldly Purfuits* 153 
 
 will be immediately laid afide, as foon esSerm* 
 thofe corporal Organs are demolifh'd, through VIII. 
 which they were excited ? So that by too 
 eager a purfuit of thefe Enjoyments; we 
 (hall not only confume ourfelves in vain, 
 for that which neither can fatisfy, nor be re- 
 tain'd ; but we fhall be farther inftrumental, 
 to perpetuate in ourfelves a principle of Mife- 
 ry, and fix a vehement inclination to That, 
 from which we mufl be feparated. Again, 
 
 2 . Secondly^ having learnt to difengage our- 
 felves from the Vanities of Life, we fhould 
 be taught moreover, to look out for true and 
 more fubftantial Riches. For though thefe 
 things can no longer be enjoy'd, after the pre- 
 fent Life ; yet the Soul being made for im- 
 mortality, will be capable of fome Enjoy- 
 ments in its feparate State : and being refer v'd 
 for a future Union with the body, in an incor- 
 ruptible and immortal Condition ; fomething 
 there muft be, which is capable of yielding 
 real fatisfadlion, throughout all Eternity. 
 'Now fucbls the Reward, which the Chriflian 
 Religion propofes and commends to us; the 
 Enjoyment of that Satisfaction and Delight, 
 which flows from the inexhauftihle fulnefs 
 of the Divine Prefence; and the conforming 
 of ourfelves to the Divine Image and Like- 
 nefs, in fuch meafure and proportion, as the 
 condition of our nature admits. 
 
 The fupreme Author of our Being, and of 
 all Things that exiil, beincr moft excellent in 
 
 his 
 
154 RefleSiions on the 
 
 Serm. his own Nature, cannot but be an unmea- 
 VIII. furable Source of Blifs and Happinefs. As 
 he has all Things in his Power, and difpofes 
 of Nature according to his own Will; he is 
 able to defend us from all Evil, and fupply 
 us with all that is good and beneficial. As 
 he is eternal, and unchangeable in his own 
 Nature, he is fuch a Protestor, as can never 
 fail US; but will continue, throughout endlefs 
 Ages, a perpetual and unexhaufted Principle of 
 Happinefs and Glory. The enjoyments, which 
 are fought in him, and fought by his Direction 
 and Encouragement, muft needs be both fatif- 
 facSory and durable; commenfurate to our De- 
 fires, and commenfurate to our Being. There- 
 fore they are reprefented, in Scripture, to be 
 fuch Poffeflions, as cannot be worn out by the 
 injuries of Time, nor loft by Misfortune, nor 
 torn away by Violence ; to be Treafures laid up 
 in Heaven, where neither riiji nor moth doth cor- 
 rupt^ nor thieves break thro' and Ileal. — an in- 
 heritance incorruptible and iindejiled, and that 
 fadeth not away. For fuch ineftimable Trea- 
 fures, it will be wifely done, to employ all 
 our Diligence ; and with the Meixhant in the 
 Gofpel, to part with every thing elfe, rather 
 than mifs the Opportunity, of fecuring this 
 me Pearl of great Price. 
 
 An intelligent Being, that muft fubfift for 
 ever, will make but an ill bargain ; if to gain 
 the gratification of a few moments, it (hall 
 barter away its Profpecfl of everlafting Felici- 
 ty 5 
 
Vanity of Worldly Purfuits. 155 
 
 tyja-nd give up the Soul itfelf, in exchange for S e R m. 
 thofe corporal Delights, which the generati- VIII. 
 ons, that are paft, have already left behind 
 them ; and we ere long muft leave, to thofe 
 that fhall come after us. 
 
 3. 'Thirdly^ thefe fame Confiderations, of 
 the fliort time of our continuance here, and 
 the Eternity of that Condition, which we are 
 to provide for ; fhould inftrud: us, to ufc 
 great Care and Circumfpadion, that our time 
 be well huibanded, and improved to the befl 
 Purpofes. We fee how one Generation has 
 gone after another j how the Hours and the 
 Years Hide fwiftly by us, which fhould in- 
 duce us, to beftir ourfelves in time; that 
 whiifl our bufinefs appears to be fo great and 
 fo important, and fo little time is allow'd us 
 for difpatching it; we may be careful to lay 
 hold on the prefent Opportunity, and work, 
 while it is call'd to day; as confideiing, that 
 the night cometh, when no Man can work. 
 If any coniiderable advantage were propofed, 
 to laft for term of Life, and we had but a few 
 Hours allow'd us to look after and fecure it ; 
 much more, if by neglcd:ing That Opportuni- 
 ty, we had no other Profped:, but to pafs our 
 whole Lives in Diftrefs and Mifcry ; fhoiild 
 we not think it a matter of the lafl Impor- 
 tance, not to let thofe critical Minutes flip by 
 us unobferved, nor fpend that time in fupine 
 Indolence and Folly, upon which the Hap- 
 pinefs and quiet of all the refl of our Life is 
 3 fuppofed 
 
1^6 RefleSiions on the 
 
 S E R M. fuppofed to depend? And yet what Is the pro- 
 VIII. portion, between making provifion for this Life, 
 and for Eternity ? The one is providing, per- 
 haps, for a few Days, at moft but for a few 
 Years : whereas the other is providing for that 
 future State, which fliall never have an End. 
 The longefl Life may feem but fliort, to 
 fecure fuch important Intereft : but when 
 the uncertainty of Life is taken into the ac- 
 count, which may be cut off every moment; 
 this fhould inftru(fl us, to improve our time 
 with the greateft Care and Circumfpedtion ; 
 that as fail as it flies from us, it may not be 
 loft and ufelefs to our main Purpofe ; but 
 every Year, and every Day of our Lives may 
 be fo employ'd in the fear of God, and in the 
 obedience of Faith, that it may continually 
 fet us forward in the way to Happinefs, and 
 promote our well-being to all Eternity. 
 
 When we thus confider, how the time is 
 Jhorty and the FaJJnon of this World pa ffeth 
 away, with a fwiftnefs, that cannot poffibly 
 be ftaid ; and how it is fucceeded by an end- 
 lefs ftate of Happinefs or Mifery : Thisfhould, 
 in all reafon, excite us to give all diligence to 
 make our calling and ele5lion ficre; and to work 
 out our oivn Salvation with fear and trem- 
 bling. Tho' the prefent fatisfadlions of Sin 
 were fuppofed to be much more folid and 
 fubftantial than they are ; yet who fhall pre- 
 tend to place them in the balance with mat- 
 ters of an infinite duration ? And why then 
 
 are 
 
F'anity oj Worldly Purfuits. 157 
 
 are we lb ftupid, as to mifpend the little time S e r m. 
 we have, in the enjoyment and purfuit of VIII. 
 Thefe j whilft we negled to fecure ourfelves 
 thofe true Riches, which would never fail us; 
 and lofe the Opportunity, which perhaps may 
 not be continued any longer to us ? Our life 
 itfelf is but a 'vapotir, ivhich appeareth for a 
 little time^ and then 'vanijheth aicay. Mean 
 while, the bufinefs we have to difpatch in it, 
 is of the laft Importance and Moment to us j 
 not only for the fecuring of farther and more 
 folid Advantages ; but indeed for the avoid- 
 ing of extremefl: Anguifli and Uneafinefs. 
 And what madnefs is it then, to trifle away 
 thofe precious Minutes, which might be fo ea- 
 fily improved to our eternal Welfare, and 
 abufe them rather to haften and increafe our 
 Damnation ? Once more, 
 
 4. Fourthly^ let this continual experience, 
 of the Vanity of earthly Goods, and the re- 
 peated difappointment of one Age after ano- 
 ther ; let it lead us, to admoniili and inftrudt 
 the growing generation, that they may learn 
 Wifdom from the failure of the paft, and give 
 their minds to obferve thofe Rules of Religi- 
 on, which only can condu6l them to Felicity. 
 
 What can be more natural than for thofe, 
 who have been long convinc'd of the little 
 fatisfadlion to be found in any thing below, the 
 little certainty of fuccefs in our Purfuits, and 
 the undoubted certainty of a fpeedy Separation : 
 I fay, what can be more natural, than for fuch 
 
 : perfons 
 
ij8 RefieEiions on the 
 
 Serm. perfons to warn thofe, who are newly coming 
 VIII. into Life, that they beware of forming fuch 
 expectations from thefe things, as they can 
 no way anfwer , and of fetting their Aftedti- 
 ons on them in fuch manner, as muft increafe 
 the infelicity of Difappointment r 
 
 Next to this, it will be fit to raife their minds 
 from Earth to Heaven, and inftru6l them, 
 that there are Treafures to be fought for, in 
 another Life, which are qualified to fill every 
 defire of a fpiritualized and reafonable Being : 
 not tied to Enjoyments, which can neither laft 
 nor fatisfy, but hid with Chrijl in God ; a 
 Being of infinite unchangeable Perfection : 
 So that they muft needs be moft excellent in 
 their kind, and endlefs in duration. 
 
 And fince it has been confirm'd by long 
 experience, that nsoe have here no continuing 
 city, but one generation makes haft after ano- 
 ther ; and as our Years go round, we advance 
 apace towards the time of Dififolution ; This 
 furnifties a feafonablc matter of Advice for 
 thofe, who have their Life before them, not 
 to trifle away the time, as many others have 
 done J but to improve the precious minutes 
 to the beft Advantage, and make their fwift 
 PafTage through a vain and troublefome 
 World, inftrumental to fecure them a glori- 
 ous and happy Immortality. Thus, the Ex- 
 ample of former Ages, would be matter of 
 InftruCtion for thofe, that are to come j and 
 the generations that are paft, would continue 
 
 tQ 
 
Vanity of Worldly Purfuits, 159 
 
 to fpeak to their Pofterity, when all things S e R m. 
 are difcreetly conlider'd and applied by fage VIII. 
 Counlel, and mature Judgment. 
 
 How does this Refledlion lead us, to lament 
 the Infelicity of the prefent Age, in which 
 the Liberties indulg'd to Youth, and the neg- 
 lect of proper Care and InflrucCtion, do pre- 
 fage a greater degeneracy of Mankind, and 
 endanger the future generations being worfc 
 than the foregoing, by whom they ought to 
 have improved ! The grievous negle<fl of Re- 
 ligion in private Families, the grofs ignorance 
 of Scripture, and of the great Heads of Chrifti- 
 an Dodrine, do fadly prognofticate our go- 
 ing backwards, and that the latter end fhould 
 be worfe with us thaii the beginnhig. 
 
 However, as I truft there is a time to come, 
 when there will be a Revival, and a great In- 
 creafe of our Religion ; when the earth will 
 be filled with the k?jowledge of the Lordy as the 
 waters cover the fea-, it concerns us to take 
 care, that thofe under our infpedion be fur- 
 nifli'd with fuch proper Notices of Faith and 
 Duty, that they may aflift in reftoring the 
 decay 'd Intereft of Religion and Virtue ; and 
 from being helpful to tiini ma?iy to righteouf- 
 7iefsy may come to reap the bleffed Fruit of 
 thofe Endeavours, to Jloine as the brightnefs of 
 the firmament^ and as the ftars for ever and 
 ever. 
 
 Now to God the Father , Son and Holy Ghofty 
 he all honour and glory ^ Sec, 
 
 S E R- 
 
i6o Fasting an AEi ^Repentance, 
 
 SERMON IX. 
 
 Fasting t?;^ aSi ^Repentance, and 
 the Way to Pardon. 
 
 ISAIAH Iviii. 3, 4. 
 
 Wherefore have we fajled, fay they, and thou 
 
 feefl not^ Wherefore have we afiiBed our 
 
 fouly and thou takeji no knowledge ? Behold, 
 
 in the day of your f aft, you find pleafure, and 
 
 exaSi all your labours. 
 
 Behold, ye f aft for ft rife and debate, and to 
 
 fmite with thefift oj wickednefs, 
 
 Serm.' I ^HE Prophet being, in this Chapter, 
 IX. \ commiflion'd to arraign the prevailing 
 Wickednefs and Vices of the Agej to reprove 
 and rebuke with all Authority} (cry aloud, 
 fpare not, lift up thy voice like a trumpet, and 
 ftoew my people their tranfgrefjions, and the 
 houfe of Jacob their fins) has it notwithftand- 
 ing laid before him, that this their Wicked- 
 nefs was conceal'd under a fpecious veil of 
 Hypocrify, and pretended Holinefs : yet they 
 feek me daily, and delight to know my ways, as 
 a nation that did righteoujnefs, and forfook not 
 the ordinance of their God: they afk of me the 
 ordinances of juftice : they take delight in ap- 
 proaching to God, They 
 
and the Way to Pardon. i 6 1 
 
 They are not blamed (you may obferve) for S e r m. 
 being conftant and affiduous in thefe outward IX. 
 a6ls of Worfliip. But there could be no excufe 
 for imagining, that fuch outward Formalities 
 fhould be accepted by the Searcher of hearts ; 
 whilft their affedions remain'd unmortified 
 as ever; whilft their minds were influenced 
 by fuch Pride, or Covetoufnefs, or carnal 
 Lufts, as would often carry them to great 
 Extravagance, and demonftrate their Wor- 
 ship to be nothing elfe but empty Ceremony, 
 and a meer honouring of him with their 
 lips, whilft their hearts were far from him. 
 It was therefore without reafon, that they ex- 
 pected the acceptance of their folemn Fafts, 
 and complain to find them difregarded ; 
 Wherefore have wefafted, fay they, ajid thou 
 feeji not ? Wherefore have we aJfiiSled our foul, 
 and thou take/i no kno'wledge^ For fo fays 
 God in return. Behold, in the day of your f aft, 
 you find pie a fur e, and exaB all your labours-. 
 Behold, ye faft for ftrfe and debate, and to 
 fmite with the fift of wickednefs. I fliall con- 
 lider this Paffage under three Views, 
 namely, 
 
 I. As it is an intimation of Ibme received 
 Principles among the Jews, which not only 
 gave the handle for this expoftulation of the 
 Hypocrites before us ; but are tacitly allow'd 
 in that Anfwer, God is pleafed to make 
 them. 
 
 Vol. II; M H. As 
 
i62 Fasting an a& ^/Repentance, 
 
 S E R M. II. As it difcovers the infolent temper of 
 IX. thefe Hypocrites, in thus prefuming to expof- 
 tulate their Services with God, and objc6l 
 their own Deferts, as not Tufficiently confider'd 
 or regarded by him. Wherefore have we 
 JaJIed, Jay they, and thou fee ft not ^ Wherefore 
 have we ajfliBed our joul^ and thou takeji no 
 knowledge'^ And 
 
 III. As it points out to them the feveral 
 defers of their pretended Humiliation, and 
 fo implies withal a pertinent Direftion, how 
 to order our religious Fafts in fuch manner, 
 as God choofes and accepts. And 
 
 I. First then, this PafTage deferves to be 
 confider'd, as a clear intimation of fome re- 
 ceived Principles among the Jews^ which 
 not only gave the handle for this Expoftulati- 
 on of the Hypocrites before us ; but are ta- 
 citly allow'd in that anfwer, God is pleafed 
 to make them. And thefe, at leaf!:, inuft be 
 the two following. 
 
 1. That Fafting, with the other Aufteri- 
 ties attending it, is a proper adt of Repen- 
 tance and Humiliation for Sin. And like- 
 wife, 
 
 2. That it is a likely means, to fupplicate 
 the Sinner's Pardon, and procure the Divine 
 Favour towards him for the future. 
 
 Both thefe muft be fuppofed Principles in 
 the prefent Expoflulation, becaufe the com-' 
 plaint of being difregarded, is founded entire- 
 
 3 ly 
 
and the TVay to Pardon. 163 
 
 ly in the exeicife of fuch feverities, as wereS-ERM. 
 thought to have delerv'd greater refpeft. And IX. 
 they are both likewife allow'd in the Divine '" 
 Aniwer; which neither charges religious 
 Falling with any impropriety,, nor reprefents 
 the fupreme Judge of our adions, as unwill- 
 ing to accept it: but only upbraids the parti- 
 cular Falling of thefe Hypocrites with fuch 
 fignal defeCls, as fhew'd it to be not really 
 religious. 
 
 I. Fi7^ft then, it is implied on both hands, 
 as a confefs'd Principle annong the JeivSy that 
 Fafting, with the other Auficrities attending 
 it, is a proper a6l of Repentance and Humi- 
 liation for Sin. 
 
 This they might learn from that Prefcrip- 
 tion, which they found of it in their Law it 
 felf, on the great day of expiation, or atone- 
 ment, which was not only declaxed to be 
 a Sahhath of reft, in which they might do no 
 iscork at all., but in which they were required 
 to affii^t their fouls from evening to evening-: 
 and whofoever fliould prove faulty in this mat- 
 ter, was threatened with an utter excifion -f-. 
 
 The defign of this Solemnity wa^ to make 
 a general atonement for the Sins of the peo- 
 ple *, and as Sorrow arid Confcffion were ne- 
 ceffary to attend the Sacrifices upon that dc- 
 cafion ; fo the afflidion impofed upon them, 
 mull be underftood of fuch outward Severi- 
 
 f Lev. xvi. 29, 31, and Chap, xxiii. '29, 32. 
 * Chap. xvi. 21, 34- 
 
 M 2 ties 
 
164 Fasting an aB of Repentance, 
 
 SERM.ties, as were then ufual with Mourners, and 
 IX. were properly expreffive of their inward 
 Grief. Such were their negled of decency 
 in Drefs ; their hanging down their Heads in 
 great confufion of Face ; their lying on the 
 ground, or walking with unufual flownefs -, 
 their tearing their Hair, or their Apparel; 
 their putting on Sackcloth ; and fpreading 
 Afhes under them : of which, and the like 
 marks of Sorrow, we have inftances in Scrip- 
 ture too many to admit, and too obvious to 
 need, enumeration. And tho' the Prophet 
 Joel^ at firfl view, may be thought to difap- 
 prove them, when he advifed to rent their 
 heart and not their garments ; yet it is cer- 
 tain he meant not to exclude the latter any 
 otherwife, than as that might happen to thrujfl: 
 out and exclude xht former ^ which was firft 
 to be regarded. And therefore, but in the 
 verfe immediately before, he joins them both 
 together, and advifes them to turn to God, 
 not only with all their heart, but (which 
 would be the genuine refult of that) with 
 thefe outwards Signs or Tokens of it, with 
 fading, and with weeping, and with mourn- 
 ing *. 
 
 It is natural, indeed, for them, who are re- 
 ally affeded with any high degree of forrow, 
 to fliew fome fign of it, in the negledl of 
 themfelves : it is fcarce poffible to conceal it 
 in the courfe of their behaviour. We daily 
 
 * Joel ii. 12, 13. 
 
 fee 
 
and the Way to Pardon. 165 
 
 fee how the death of a friend, or fome con- S erm, 
 fiderable lofs in their eftate, will fometimes IX. 
 take men off from their regard to every thing *- 
 elfej and for a time overwhelm or fwallow 
 them up with grief And (hould they then 
 be lefs affeded by the injury their Soul fuf- 
 tains ? Should not their remorfe for Sin, as 
 much engage their Thoughts? Should it 
 not humble and lay them low in their own 
 Reflexions J and fill them with fuch a fenfe 
 of their Unworthinefs, as will exert itfelf in 
 proper ads of fcif-denial, in the Punifliment 
 of themfelves by a voluntary fufpenfion of 
 thofe Enjoyments, which they are confcious 
 they fo litde deferve. 
 
 The different tempers and conftitutions of 
 Men, might occafion fome variety in their 
 choice of thefe outward methods of Afflidli- 
 on. Some, for inftancc, might wear Sack- 
 cloth, and others might tear their ufual Ap- 
 parel ; one might fit down to lament him- 
 felf in Affies, whilft another might walk 
 heavily, and carry forrow in his mien. This 
 man might 'wajh his couch with tears^ and 
 bemoan himfelf in filence j whilft That man 
 was apt to be louder in his mourning, and 
 utter it in doleful Lamentations. But how- 
 ever they might differ in thefe lefTcr Circum- 
 ftancesj yet, Fajling was an expreffion in 
 which all agreed ; infomuch that it is laid 
 down for a rule among the Jeivs, that 
 yi 2 where- 
 
i66 Fasting ^;^ aSi of Repentance, 
 
 S E R M. ■wherefoever the Scripture ipeaks of affidting 
 IX. • the Soul, this Duty is intended *. 
 
 By a man's Soul, it is obfervable, the 
 Scripture means himfeif ; and therefore, by his 
 afflid:ing his Soul, it mufl; mean proportiona- 
 bly h.is afliidting himfeif, or fuftaining fome 
 voluntary Punifliment in his own perfon. 
 Now, as there isnothingfo necellary to the 
 prefervation of Life as Food; fo the fufpen- 
 fion of that, for any conliderable time, muil 
 be the mofl fignal of thofe perfonal Afflic- 
 tions. So our Tranllators reprefent the Pjalm- 
 ijl as chajieniitg his Soul with Fafiing "f- ; and 
 Daniel^ in his Abftinence, is reprefented by the 
 Angel to have chajlen'd himfeif before his 
 God II : As it was hkewife profefTedly the end 
 of that Fail:, which was proclaim'd by Ezra, 
 that the people might offliB themfelves be- 
 fore their God j. Hunger and Thirft, the 
 immediate effe(^ts of Fading, we cannot 
 want to be inform'd, mufl; be irkfome and 
 uneafy. From hence, they ferve fitly to re- 
 mind us, of that iinfulnefs and pollution of 
 our Nature, from which all our Pain and 
 Mifery proceeds, and quicken our Remorfe 
 by that fad Confideration. They likewife 
 puniih our abufe olpaft Enjoyments, by mak- 
 ing us perceive the want oi prefent. They 
 wean our Affedions, by degrees, from fubluna- 
 ry Goods ; and by refifting the Violence 
 of depraved Appetites and Paffions, we at 
 laft bring the body in fubjedion to the mind, 
 
 * SceBp. Patrick of Failing. Chy p. 12. f Pfal. Ixix. 10. 
 jl Dan. X. 12. :j:Ezra vjii. 21, and 
 
- and the fray to Vsixion. 167 
 
 and prevent that Diflurbance, which unruly Serm' 
 Lufts might give us, in the ads of Prayer and IX. 
 ferious Meditation. Laftly, this fenfe of Ne- 
 cefiity in ourfelves, will better incline our. 
 Sympathy with others, as the paring off from 
 our own common expences, will better ena- 
 ble us to affifl them. 
 
 It appears from the Examples already men- 
 tion 'd oi David, of Daniel ciud of Ezra, that 
 tho' there was no more than one general Faft 
 appointed by the Law -yet from thence, as well 
 as from the Reafon of the thing, the Jews took 
 Qccafion to obferve others as well of a private 
 as a publick nature. Thofe of David and 
 Dafiit'Iy were their own private ads of Humi- 
 liation before God : But that of Ezra was 
 obferv'd by the whole body of the people ; 
 as alfo that mention'd in the Book of EJiher, 
 when not only the Queen and her Maidens, 
 but all the Jews, that were in Shu/Jja?2, faf- 
 ted for three days fucceffively, neither eating 
 nor drinking night or day -f-. 
 
 Nay, we learn from the Prophet Zechary |[, 
 as well as from the modern yeicijh Kalendar^ 
 that there were /uz^r annual Feafts appointed 
 in the time of the Captivity at Babylon: one 
 in the tenth month for Nebuchadnezzar % 
 laying fiege to Jerufalem-y another in the 
 fourth month for the deflrudion of the City; 
 another in the fifth for the demolition of the 
 Temple ; and 2l fourth in the feventh month, 
 for the murther of Gedaliah. 
 
 f Eilh. iv. 16. II Zech. vii. 5. Chap, viii. 19. 
 
 M 4 So 
 
Fasting an aSi of Repentance, 
 
 So likewife to that day of Atonement, 
 which was prefcribed, by Mofes, they have pre- 
 fixed, by univerfal cuftom, certain days of Pre- 
 paration: that by habituating themfelves to 
 Fafting and Prayer, to Almfgiving and other 
 a6ts of Penance, they might the better be 
 qualified for the Duties of that great day ; and 
 humbled in fincerity, as well as outward 
 fhew. To this purpofe they fet apart at leaft 
 the Week before ^ and fome among them arc 
 faid to obferve no lefs than forty days : and if 
 the reft do not continue their penitential De- 
 votions thro' that whole fpace of time j yet 
 the firft of the forty Is at this day univerfally 
 obferv'dj in memory of thofe forty days, 
 which Mofes fpent in Fafting and Prayers for 
 the people, at the fecond time of his afcent 
 into the Mount *. 
 
 Nor have we an account only of thefe 
 yearly, but of certain weekly Fafts, which were 
 obferv'd among them. Ifafi twice in the 
 week, faid the vain glorious Pharifee -f-. Nor 
 was this any thing more, than what was ufu- 
 al among thofe of a ftrider Converfation ; 
 The fecond and fifth days of every week 
 (which anfwer to our Monday and ^hurfday) 
 being fet apart for that purpofe; as alio for 
 the more Iblemn aflembling of themfelves 
 together : that fo, there might no three days 
 
 * SccBp. Hooper's Difcoiirf»? concerning Lent, p. 419, 
 420. ■\ Luke xviii. 12. 
 
 pafs 
 
and the Way to Pardon. 169 
 
 pafs fucceffively without their hearing of the S e R M« 
 Law in publick *. IX; 
 
 Nay, and fo proper a concomitant, was this 
 Fafling judg'd, of their more folemn Devoti- 
 ons, that even on the Sabbath itfeif (as great 
 a Fejiival as it was) they are faid not to have 
 eaten or drank any thing, before the morning 
 Service was concluded J. From all which 
 we may underfland, what is taught us in the 
 Gofpel, concerning the frequent Failings of 
 the Diiciples of St. John, and of the Pha- 
 rifees ^. 
 
 And now, after this account, which has 
 been given of their folemn days of Falling 
 and Humiliation ^ (as well as of the private 
 pradice of the men of more exalted Piety) it 
 may be proper very briefly to explain, with 
 what degrees of Abftinence they held it ne- 
 ceffary to obferve them. And here it is re- 
 markable, that in the flrideft fenfe, Fafting is 
 oppofed, in Scripture, to eati7ig and drinking 
 of any kind whatever ||. And therefore a 
 proper and compleat Faft, muft imply a total 
 Abftinence for the whole four and twenty 
 hours : as on the day of Expiation we have 
 feen they were required to afflidt themfelves 
 from even unto even. 
 
 And thus the Faft of EJiher abovementi- 
 on*d, continued for three days fucceflively : 
 
 * See Bp. Patrick of Falling, Chap. 13. X ^^^^- Chap. 
 12. f Mat. ix. 14. Mar. ii. 18. Luk. v. 33. (| See Bp. Pa- 
 trick, Chap, 10, and Bp. Hooper, p. 20, &c. 
 
 tho' 
 
i^o Fasting ^;2 aB (t/* Repentance, 
 
 Serm. tho' in their ordinary, Fails they allow'd of 
 IX. fome Refrefhment in the firft evening j to 
 qualify, them the better to endure 'till the 
 next. But when the time prefcribed for Faft- 
 ing was too long, to admit fuch total Abili- 
 nence ; it was then enough, that they abftain'd 
 from fuiier Meals, and more delicate Provi- 
 fions 5 that they confined themfelves to a fpare 
 Diet, and d coarfer kind of Food j and it may 
 be, took ^that only in the evening, that their 
 iongell; Fafts might be.^s flrid: as poffible. 
 
 So it feems jojephus underfiood that Faft 
 of Efihe'r J and lo Daniel has clearly explain'd 
 his own : hi thoje days, fays he, I was mourn-- 
 ing. thrfejiill weeks ; / ate no pkafant bread, 
 neither caftie Jiefi nor wine into my month, nei- 
 thet did. Xd7ioint myfelf at all, till three whole 
 weeks iS)kre fulfilled '*^. From which Exam- 
 ple we may judge of the Nature of thofey^r- 
 ty days Abilinence, which thofe of the fever- 
 er Difcipiine obferv'd, as preparatory to the 
 day of Expiation. 
 
 Nor was length of time the only excepti- 
 on in this matter. They who by a conftant 
 Abftemioufnefs were mortiiied already, and 
 had brought their body to a good degree of 
 fubjed:ion, would have lefs occafion for thofe 
 rigorous Prefcriptions, to prepare them for the 
 Duty of fuch Solemnities. And they, whole 
 weakly Conflitution, and low habit of body, 
 required more regular fupplies of Food, were, 
 
 * Dan. X. 2, 3. 
 
 no 
 
and the Way to Pardon. 171 
 
 no doubt, to be excufcd a total Abftlnence ; S e r m, 
 provided they took care to be very fparing and IX. 
 temperate, and abftain from fucli things, as — v*-» 
 migiit minirter to Luxury, either to pamper 
 the body, or indulge the tafte. We know 
 who has told us, that he will have mercy and 
 not jacrifice: and fince the Duty we are now 
 confidciing is chiefly intended to be inftru- 
 mental to fome higher end 3 fince it is the 
 prir.cipal deiign of Fading, to fit men for the 
 Excrtife of holy Duties 5 it feems from hence 
 to be a necefiiiry confcquence, that whenever 
 Fafting is fo far from having this efFed, that 
 it rather makes men grow fick and languifh, 
 and fo really difqualifies them for the Duties 
 propofcd, their Obligation to it muft ceafe 
 in proportion, as its ufefulnefsis leffen'dj-and 
 they ought not to ufe That under the notion 
 of a furtherance, which is truly an impedi- 
 ment. But from the lower degrees of Abfli- 
 nence, fcaree any pretence of Conflitution 
 could excufe them : nor could they, by any 
 means, be reckon'd to anfwer the religious 
 purpofes of Fafting j unlefs they laid fuch a 
 check and reftraint upon their Appetite, as 
 might in fome meafure aJjiiB them, and 
 bring their body into fome tolerable degree 
 of fubjedion to the mind. 
 
 And thus far of the fir ft of thofe Point?, 
 which is implied in the Text, as a receiv'd 
 Principle among the Jews; namely, that 
 Fafting, with the other Aufterities attending 
 
 It, 
 
172 Fasting an ASl of Repentance, 
 
 S E RM. it, is a proper adt of Repentance and Humi- 
 IX. liation for Sin. It is farther fuppofed, 
 
 2. Secondly y That the fame is a likely 
 means to fupplicate the Sinner's Pardon ; and 
 procure the Divine Favour towards him for 
 the future. 
 
 Thus much indeed muft follow, from what 
 was faid before, of the end or purpofe of re- 
 ligious Fafting. For if it exprelTes fo high a 
 deteftation of Sin, in a voluntary Punifhment 
 and Revenge upon ourfelves ; if it dernon- 
 ftrates a thorough convidion of our own un- 
 worthinefs, to enjoy the good Creatures of 
 that glorious Majefty, we fo ungratefully of- 
 fend; if it fets forth our charitable concern 
 and grief of mind, for the Offences of others, 
 who mourn not for themfelves ; if moreover, 
 it helps to mortify our corrupt Affedions, 
 and brings us to fuch a meek and humble 
 frame of Spirit, as may become the ftate of 
 Supplicants; there is great ground to hope, 
 that fuch pious difpofitions will be gracioully 
 accepted by our moft merciful Creator ; and 
 that the outward adts, which both fpring 
 from, and promote them, will therefore be ac- 
 cepted upon their account. 
 
 This, we find, has been the general opini- 
 on of all Nations ; and therefore the Heathen 
 Ninevites themfelves thought there could be 
 no likelier way to appeafe the wrath of God, 
 and avert his impending Judgments, than the 
 folemn obfervation of a general Faft, and 
 3 Humiliation 
 
and the Way to V2LX^QVi. 173 
 
 Humiliation of themfelves in Sackcloth and S e R M. 
 Afhes. The ProfefTors of the true Religion IX. 
 have gone upon yet better grounds j as hav- 
 ing a more jure word oj prophecy to certify 
 them, that the facrifices of God are a broken 
 fpirit : and whatever may become of the wail- 
 ful and impenitent; yet a broken and a contrite 
 heart he will be fure not to defpife : that there- 
 fore, if our Faft be made a day of real and fin- 
 cere Humiliation; there can be no doubt of 
 its being, what the Prophet moft emphati- 
 cally fliles it, an acceptable day to the Lord, 
 His appointment of one folemn yearly Faft 
 among the Jews, and annexing a promife of 
 Pardon and Forgivenefs to it, was a fufficient 
 declaration, how he approved the method, and 
 encouraged the People to obferve others^ after 
 the Example oi'This. 
 
 Moreover it appears from many inftances, 
 how the Penitents in facSl have been accepted, 
 their Prayers regarded, and their Sins forgiv- 
 en them upon fuch Humiliation ; and if for 
 fecret ends of Providence, it be not always 
 expedient to avert thofe temporal Judgments, 
 which fuch Sins may have occafion'd j yet 
 this muft be acknowledg'd the mofl proba- 
 ble method, we can take for that purpofe : and 
 therefore, it is one motive, which the Prophet 
 yoel urges to Failing and Weeping and fincere 
 Contrition 3 Who knoweth if he will turn and 
 repent, and leave a blejjing behind him, even a 
 vieat- offering and a drink-offerings unto the 
 
 "Lord 
 
174 Fasting an aB ^Repentance, 
 
 S E R M. Ijord your God ^? The Niiievites already 
 IX. mention'd are a memorable inftance of this 
 kind; who, tho' threatned with an utter de- 
 ftrudtion, within forty days, yet obtain'd 
 the Favour to have this Sentence reverfed, 
 and their Judgment refpited for many years, 
 upon their general Repentance, and Humi- 
 liation of themfelves before God. Nay, 
 fometimes this effe£t has foliow'd from deep 
 Sorrow and Remorfej even where it had not 
 influence enough to produce a real Reforma- 
 tion and Amendment of Life. For fo we 
 read oi Ahah himfelf, when he rent his clothes 
 and put fackcloth upon hisjicjlj^ andfafted^ and 
 lay in fackcloth, and wentjoftly-, we read that 
 the word of the hord came to 'Elijah^ faying^ 
 See ft thou how Ahah humhleth himfelf before 
 we ? becaufe he humhleth himfelf before me, I 
 will not bring the evil in his days '\. 
 
 We have hitherto feen the opinion, and 
 practice of the 'Jews ; and far be it from us to 
 fuppofe them overthrown, by any rule of 
 Chriftjanity. The Difciples, it is true, of 
 yefus, were cenfured by thofe oijohn J, for 
 not addiding themfelves to the fame frequent 
 Faftings, which were ufual with the men of 
 ftrider difcipline. But in what manner did 
 their Mafter vindicate their conduct ? Not by 
 inlifting, that this piece of Jewifh Difcipline 
 was to be utterly aboliihcd ; but that that 
 
 * Joelii. 14. f I Kings xxi. 27, c^c. X Miit. ix. 14, ij. 
 
 was 
 
and the Way. to Pardon., 175 
 
 was not the proper ft^fon for fuch feyejiti^s 3 S.e i^ j^.' 
 that the time ol" hip prefence was a tin\Q. of ]^\ 
 Joy and Exultation, in which the ffequent 
 exercife of Fading wouid be equally abiurd,; 
 as at a nuptial Entertainment : but that after 
 hfs departure fliould fucceed a timcoFMourn^ 
 ing and Humiliation, in which it would bp 
 their Duty to revive the antient Difcipline, 
 and afBidt themfelves as formerly, vyith tre- 
 quent acts of felf-denial. Can th children of 
 the Bride-chamber mourn ^ fays he, ay long as 
 the Bridegroom is with them F But the days, 
 will come^ when the Bridegroom Jf jail be taket% 
 from them, and thenfiall theyfajl *, 
 
 Accordingly in his Sermon on the Mount, 
 our Lord has given Rules for Failings 
 to avoid the vain-glorious Shew and Oiletita- 
 tion of the Hypocrites; and in humble Sin- 
 cerity to lay open our Grief before our Fa- 
 ther, v^hofeeth in fecrety and will reward us 
 openly, St. Faul^ in Obedience to this great 
 Direction , acquaints us, how he was infaft- 
 ings ojtcn '\- ; for this very End, that he might 
 keep under his body, and bri?ig it into Jubjec- 
 tion^. And St. James lays it^-'idown as a 
 general Rule for Chrijiian Pra(Sl:iee, to be af- 
 jiiBed (which from the ftyle of the old Tejla- 
 ment appears to \wX.twdi fajiing) and to mourn 
 and weepy to turn our laughter to mour?ii?ig, 
 and ouryoy to heavinefs ;io humble our fehes in 
 the fight of the Lord^ that he may Ift us z//>||. 
 
 * Mat. ix. 15. f 2 Cor. xi. 27. X * Cor. ix. 27. 
 
 Jam, iv. 9, 10. The 
 
176 Fasting ^?« A£i of Repentance, 
 
 S E R M. The Chriftian Church dici, in its primitive 
 IX. State, conform itfelf to fuch Precepts and 
 Examples. The weekly Fafts of Wednejday 
 and Friday were fubftituted in the Room of 
 the Mondays and Thurfdays of the Jews*: 
 and the laft was plainly intended, in Com- 
 memoration of our Saviour's Paffion, to 
 which, for the like reafon, fome Churches 
 added the Day following 5 in which he con- 
 tinued in a State of Death, and applied to 
 that purpofe thofe words of our Saviour, that 
 his Difciples fhould faft in thofe days, when 
 the Bridegroom fhould be feparated from 
 them. 7'he days will come, when the Bride^ 
 groom Jhall be taken from them ; and then jhall 
 theyfajl. 
 
 But tho' thefe were not neglcdcd by the 
 Men of ftricSter Piety and Devotion 5 yet much 
 more folemn was the yearly Commemora- 
 tion of our Saviour's Crucifixion •, That true 
 Chriftian Atonement for the Sins of the 
 whole World, which fucceeded to the typi- 
 cal Expiation of the Jews j and like that, was 
 thought neceffary to be introduced by fuch a 
 preparatory Seafon of Penance and Devotion, 
 as whilft it purified its diligent Obfervers 
 from the Power and Pollution of their Sins, 
 might make them fit Subjects of that holy 
 Joy, with which it would become them to 
 celebrate the approaching Feftival of Eafter "f*. 
 
 * Bp. Patrick, chap. 13. Bp. Hooper. p. 46, &:c. f Ibid. 
 p. 418, &c. 
 
 The 
 
and the Way to Pardon. 177 
 
 The number of days appointed for this pur- S e r m, 
 pofe was extremely various : and whilft fome IX. 
 began their Devotions in the Holy Week, 
 there were others fpent no lefs than forty 
 days in preparation ; from whence the fea- 
 fon of L E N T took its Name of ^adragefima*. 
 Our Church in this has tranfcribed 
 after the primitive Pattern •, and befides the 
 Vigils or Evens before certain Fefiivals, has 
 appointed the forty days of Lent ^ and all the 
 Fridays in the year, except Chrifimas day, 
 befides the additional Solemnities of the Roga^ 
 tion and Ember Seafons, to be obferved as 
 days of Falling or Abftinence. In this in- 
 deed appears her Wifdom and her Modera- 
 tion ; that (he has no where prefcribed any 
 certain Rules of Abftinence: but left That as 
 a matter of Difcretion ; out of a juft regard 
 to our various Conftitutions, and the exi- 
 gence of our Affairs refped:ively. She only 
 cxpedls, that we fhould take fuch occafions 
 to afflitll and humble our felves before God ; 
 as well by the fparingnefs and coarfenefs of 
 our Diet, as by imparting to the NecelTities 
 of other people, what we fave from our felves ; 
 in order to fubdue our carnal and worldly 
 Affections, and prepare us with more fervent 
 Devotion, to bewail our own Sins, and thofe 
 of other people j to fupplicate the Favour of- 
 God, and to avert his Judgments; and to 
 procure his gracious aid for the difcharge 
 
 * Patrick. Chap. i6. 
 
 N of 
 
1 78 Fasting an AEl of Repentance 
 
 SERM.of better Obedience in the time to come. 
 IX. She judges it expedient to have ftated days 
 appointed for that purpofe ; becaufe the gene- 
 rality of men would be apt to negledt thefe ne- 
 ceflary Duties, if not invited and reminded of 
 them, by the regular return of fuch Solemni- 
 ties. But flie does not fo rigoroufly prefcribe 
 the Method of obferving them ; but that they, 
 who are unable to fall all day from Food, may 
 be excufed, for their Abftinence from fuller 
 Meals, as well as from the more lufcious and 
 pampering Proviiions: provided they improve 
 this Afflidion of their Bodies, to the real Benefit 
 and Advantage of their Souls. 
 
 But in what manner, fliall I venture to pur- 
 fue fo unpopular an Argument ? Shall I prefs 
 upon you, the obfervation of thefe Fafls, 
 which are grown almoft obfolete thro' a ge- 
 neral negled? Or fliall I fay, that thefe Pre- 
 fcriptions of the Church are in themfelves 
 unnecelTary, and therefore need not be re- 
 garded? Alas! I can have little hope, that 
 any thing, which I fhould offer, might help 
 to the reviving of fo pious and primitive a 
 Pradice: But yet, this is undoubtedly required 
 by the ftanding Rules of our Church ; and let 
 it be as much out of Fafhion as it will, the 
 Obligation, which we fland in to them, can- 
 not but be matter of Weight and Importance. 
 
 'Tis true, as the fixing of the Time is a 
 matter of meer Difcipline and outward Form j 
 great allowances there may be made for the 
 
 necef* 
 
and the Way to Pardon. 179 
 
 iieceflities of Bufinefs, and other occafionalS e rm. 
 Indifpofitions. But be fure, it is a fault to IX. 
 let Bufinefs or Pleafure fwallow up all our 
 time, without allotting any portion of it to 
 fuch religious Humiliations. If we have not 
 leifure to obferve the conftant return ot thefe 
 Solemnities; yet at leaft let fome of them be 
 fet apart, to enquire into the ftate of our Souls, 
 in order to bewail and correcft all Imperfec- 
 tions, and preferve that Relifh of Religion, 
 which may qualify and prepare us for eternal 
 Joys. Let the approaching ^eafon of hent 
 more particularly be improved, to fuch good 
 and beneficial Purpofes; and let the inward 
 Grief and Humiliation of our Souls exprefs 
 it fclf in Failing, and fuch bodily exercifes^, as 
 will be of fome Profit to us; altho' it be but 
 little, in comparifon of that real Sorrow and 
 Remorfe, which it is meant to exprefs. 
 
 Place not then your Parting, in meer abfti- 
 nence from Flefli; whilfl you pamper your 
 Body, or indulge your Tafte with variety 
 of other Dainties. But let the fafting of your 
 Body be fitly fuited to the afflidion of your 
 Soul ; let it be an ad: of real Mortification and 
 Self-denial; let it be fuch as may prepare you 
 for the Devotions of the Seafon, and enable 
 you the better to beflow fuch Alms, as are 
 proper to be joined with them. 
 
 If your affairs will not allow you to be fo 
 
 exadt in obferving the whole time of Lent^ 
 
 let it be your care, at leaft, to have certain 
 
 N 2 Ppr-. 
 
i8o Fasting an ASi ^p/* Repentance, 
 
 Serm. Portions of it fet apart for the exercife of 
 IX. thefe Duties. Let the day of our Saviour's 
 Paffion be obferved with all the flrid:nefs, that 
 our Conftitutions may bear ; and not fpent (as 
 I fear it is too commonly) in eating and 
 drinking, and other adts of common Bufi- 
 nefs; a thing (fays the late excellent Bijhop 
 Patrick) never heard of in the Church of 
 Chriji till thefe latter days*; and which 
 therefore, among other Scandals, affords us 
 matter of the jufteft lamentation. Let the 
 whole Week in which it falls, be regarded 
 as a time of uncommon and ftridt Humilia- 
 tion. 
 
 Let the Wedncfdays and Fridays through 
 the whole Seafon, as being the more folemn 
 days of Prayer, be obferved with fuch Re- 
 tirement and Abftinence as may affift our De- 
 votion. And if our affairs allow it, let the 
 other days of Lent (excepting the Sundays^ 
 which are always feftival) be generally im- 
 proved by fuch mortifying Exercifesj or at 
 the very leafl by abflaining from the more 
 airy and jovial Diverfions. 
 
 What ufe this Pradice might be of to men 
 of the more grofs and more aggravated wick- 
 ednefs, what need they have to lament their 
 Impiety with floods of Tears, to break off 
 their evil Habits by more frequent and rigo- 
 rous Severities, and to punilli themfelves with 
 a ftrider denial of the Benefits they have 
 
 * Ut fupra Chap. i3. 
 
 abufed. 
 
and the Way to Pardon. i 8i 
 
 abufed, is obvious at the firft mention ; and S e r M. 
 will, no doubt, be fully juftified, whenever IX. 
 they fhall in earneft venture upon making the 
 Experiment. And if they, who have beenufed 
 to walk in the ways of Virtue and Religion, 
 have reafon to rejoice in the Lord alway j upon 
 the fenfe they have of their peace with Gody 
 thro' our Lord J ejus Chrifi ; yet it lies upon 
 Them to bewail the publickSins and Offences' 
 of the people j for fo the Apoftle inftruded 
 his Corinthians y that they ought to have mourn- 
 ed over the inceftuous Perfon*j and expe(5ted 
 for his own part, to be humbled among them, 
 in order to bewail many^ which had fmned and 
 had not repeyited^. And fuch, no doubt, was 
 the defign of publick Penance, ufual at this 
 Seafon ; that the Sinner might receive the be- 
 nefit of the publick Faftings and Prayers of 
 the Church. And if thro' the iniquity of the 
 times, this piece of ancient Difcipline is 
 now become impradicable; yet let us not be, 
 wanting to fupply, as we are able, the de- 
 fed:, by heartily lamenting that Infidelity 
 and Atheifm, that Vice and Immorality, 
 that Herefie and Divifion, that Strife and 
 Envying, which is gone out among us, and 
 calls for the heavieft of the Divine Judgments ; 
 even for the removal of our Candleftick, 
 and the extinction of that Light, which is fo 
 wretchedly abufed. 
 
 * I Cor. V. 2. f 2 Cor. xii. 21. 
 
 N 3 Nay, 
 
1 82 Fasting an AEl of Repentance, ^r. 
 
 Serm. Nay, and let me add, xkvsXall have Cor- 
 ruptions of their own, which call for no fmall 
 degree of Humiliation and Concern j which 
 the better men they are, the more they will 
 perceive, the more they will affli(ft themfelves 
 at the Convidion of it: the more earneftly 
 will they labour to fupprefs and conquer them ; 
 and pray to that Jejus^ " who for our fakes 
 " did faft forty days and forty nights," that 
 he would give them " grace to ufe fuch ab- 
 " flinence, that the flefli being fubdued to 
 " the fpirit, they may ever obey his godly 
 ** motions in righteoufnefs and true holinefsj 
 " to his honour and glory, who liveth and 
 " reigneth with the Father and the Holy 
 " Ghoft, one God, world without end, 
 '^ Amen*. 
 
 * Colled for the i Sunday in Lent. 
 
 S E R- 
 
r83 
 
 SERMON X. 
 
 Hypocritical Fading ^AT^^^a/'j and rc- 
 ligious recom^nended. 
 
 ISAIAH Iviii. 3, 4. 
 
 Wloerefore have we fajled, fay they, and thou 
 
 feeji not ? Wherefore have we afjiiSled our 
 
 foul, and thou takeji no knowledge ? Behold, 
 
 in the day ofyourfajl you find pleafure, and 
 
 exaB all your labours. 
 
 Behold, ye f aft for fir if e and debate, and to 
 fmite with thefift of wickednefs. 
 
 ''"T^HIS remarkable PafTage I propofed to Se r m. 
 j^ conliderunder THREE views, namely, x. 
 
 I. As it is an intimation of fome received 
 Principles among the Jews, which not only 
 gave the handle for this Expoftulation of the 
 Hypocrites before us, but are tacitly allowed 
 in that anfwer God is pleafed to make them. 
 
 II. As it difcovers the infolent temper of 
 thefe Hypocrites, in thus prefuming to expof- 
 tulate their fervices with God, and obje(5t 
 their own deferts, as not fufficiendy consider- 
 ed or regarded by him. And 
 
 N 4. III. As 
 
184 Hypocritical Fading expofed^ 
 
 Serm. III. As it points out to them the feveral 
 X. defe<5ts of their pretended Humiliation, and 
 fo impHes withal, a pertinent diredion how 
 to order our religious Fafts, in fuch manner 
 as God choofes and accepts. 
 
 I. And First, as it is an intimation of 
 fome received Principles among the Jews-y I 
 took notice that there are manifeflly two ob- 
 fervable from this Paffage, namely, 
 
 1. That Fading, with the other Aufterities 
 attending it, is a proper ad: of Repentance 
 and Humiliation for Sin. And likewife, 
 
 2. That it is a likely means to fupplicate 
 the Sinner's Pardon, and procure the Divine 
 Favour towards him for the future. 
 
 To this purpofe I briefly laid before you 
 the yewijh Pradtice of Fafting, and other a6ts 
 of Humiliation, prefcribed only in one in- 
 ftance in the Law of Mofes j but from thence 
 drawn out into many others, both publick 
 and private, annual and weekly. The Na- 
 ture of the thing, its Inftitution in the Law, 
 and the numerous Examples of the adual 
 Efficacy and Succefs of it, are all undoubted 
 Teftimonies of its acceptablenefs with God ; 
 as the Pracflice of the Jews was, of their firm 
 cxpedation that it fhould be fo accepted. 
 
 Nor is it to be looked on as a piece oijew- 
 ijh Superftition, aboliflied with the Rites and 
 Ceremonies of the old Law, and repugnant 
 therefore to the glorious Liberty and Free- 
 dom 
 
and Religious recommended, 185 
 
 dom of the Gofpel. For as it is a Pradice S e R M» 
 founded in the Reafon of things, and flowing X. 
 indeed from Principles of Nature ; fo we find 
 it recommended among the Precepts of our 
 great Mafler; continued afterwards by his 
 Apoftles J and by the whole Church of Chrifl 
 after their Example : from whence we come 
 to have days appointed for that purpofe in 
 the Church of England; more particularly the 
 folemn Seafon of Lent : which fucceeds the 
 yearly Faft of Expiation among the jfews j 
 and the foregoing days, which were prepara- 
 tory to it. 
 
 And however the obfervation of this Sea- 
 fon may now be grown unfafhionable, (when 
 from unreafonable fears of Popery, we arc apt 
 to run into the contrary extreams) yet fome 
 Portions of it ought certainly to be fet apart, 
 for the ftridter enquiry into the ftate of our 
 Souls; the deeper Humiliation of ourfelves 
 before God; the breaking off our evil Habits; 
 and rifing to fuch newnefs of Life, as may 
 fitly qualify us to celebrate the fucceeding 
 Feftival of our Saviour's Refurredion. Nor 
 fhould this Grief be kept entirely within; but 
 exprefs itfelf, if not in compleat Fafting from 
 all Food for fome confiderable time ; yet at 
 leaft in fuch Abftinence from the more plen- 
 tiful and delicate Provifions, as may fignify 
 the fenfe we have of our unworthinefs, of 
 the Mercies we enjoy, and fo help us to fub- 
 due all carnal and worldly Affedions 5 that 
 
 we 
 
1 86 Hypocritical Fafting ^A^^(?/^, 
 
 S E R M. we may be qualified, with higher degrees of 
 X. Sincerity and Zeal, to join in the Devotions 
 of this holy Seafon. 
 
 Such was the Subjed of my lafl Difcourfe; 
 wherein I difpatched the first view of the 
 Text. I proceed now, in order to conli- 
 der it, 
 
 II. Secondly, as it difcovers the infolent 
 temper of thefe Hypocrites, in thus prefuming 
 to expoftulate their Services with God, and 
 objed: their own Deferts as not Efficiently 
 conlider'd or regarded by him. Wherefore 
 have we Jajied, fay they^ and thou feeji not ? 
 Wherefore have we affiited our foul, and thou 
 takefi no knowledge^ In this Expoftulation 
 we may fairly take notice of their Prefumpti- 
 on, Impatience, and Infidelity. 
 
 I. F/r/?, their Prefumption is obfervablc 
 in this Expoftulation, in arrogating fuch pre- 
 tence of merit to themfelvesj as if their fer- 
 vices had right to demand returns of the Di- 
 vine Favour, and lay claim to a reward as 
 tho' it were a matter of debt. Had their 
 Repentance been ever fo lincere and fruitful 
 of good Works, it had ill become them to 
 infifl: upon its worthinefs, or plead their title 
 from it to the Rewards of Providence. For 
 what had they done in this, more than was 
 their Duty, and by various ties and obligati- 
 ons bound upon them ? Could they reckon 
 themfelves any W2iy profitable wito God, as he 
 that is wife may be profitable unto himfelf? 
 
 Could 
 
and Religious recommended. 187 
 
 Could they think their obedience any additi- S E R M. 
 on to his Happinefs, or exped he fhould find X. 
 any Advantage in it; altho' they had been 
 able to have reach'd the utmoft Perfe(ftion ? 
 They, fhould rather have remember'd, that 
 whilfl they lay low on the earth, precarious 
 in their Being, fallible in the contrivance of 
 their Projects, and impotent in the executi- 
 on j the God, with whom they ufed fuch 
 freedom, fat high upon his Throne in Hea- 
 ven, exalted far above all blejjing and praife^ 
 thro' his Omnifcience beholding, by his Om- 
 nipotence difpofing of all things in the Uni- 
 verfe j neither wanting the affiftance of his 
 frail creatures, nor liable to any injuries by 
 their tranfgreffion. In all this there can be 
 no foundation for a claim of Merit in the moft 
 perfed: Services ; and if God has been pleaf- 
 ed to annex moft gracious Promifes of Re- 
 ward to our Obedience ; yet That is an adt of 
 his own Bounty and Goodnefs; and it muft 
 be an argument of great Prefumption and In- 
 gratitude to fpeak of the effect of his free 
 Mercy as a right of our own. It is indeed 
 an argument of fuch Prefumption, as is utter- 
 ly inconfiftent with true Penitence and Con- 
 trition of Soul. 
 
 For fuppofe a man truly humbled under 
 the fenfe of his Sins, and with great confufi- 
 on of face lamenting his unworthinefs j and 
 can it be imagin'd fuch a one as this fhould 
 ever think of Merit in his Services, or lay 
 
 3 claim 
 
i88 Hypocritical FaRing expos' dy 
 
 S E R M. claim to greater Bleffings, as a matter of Right; 
 X. whilft he acknowledges himfelf unworthy of 
 the ka/i ? He knows the imperfedlion of his 
 beft Performancesj and that whatever there 
 may be in them, which is good and commen- 
 dable, proceeds not from himfelf; but from 
 the gracious Affiftance of his heavenly Fa- 
 ther, who worketh in him Ifoth to will and 
 to do. And tho' he may hun;>bly hope for 
 the acceptance offuch Humiliation j becaufe 
 He has promifed to accept it, who cannot de- 
 ceive him; yet will he only exped: and re- 
 ceive it as a Favour, and not claim it as a 
 Debt : he will only expect it with the ut- 
 moft Refignation, as confcious to himfelf of 
 numberlefs Defe(5ls; that he has been pu- 
 nifh'd lefs than his Iniquities deferve, and 
 able therefore to vindicate the Juftice of his 
 Maker, in all that (hall be brought upon him. 
 Finally, he knows that temporal Adverlity is 
 oftentimes fubfervient to many wife Ends 
 and purpofes of Providence: and therefore 
 he reckons it no certain proof, that his Humi- 
 liation is rejeded; if the rod of outward 
 Afflidion fhould never be removed: from 
 whence he has hope, even in death itfelf ; and 
 refolves with holy Job, that tho' God pould 
 Jlay him, yet would he trujl in him. 
 
 How different from this, was the behaviour 
 of the Hypocrites before us ! How little Sin^ 
 cerity could there be in their Humiliation, 
 which left them polTefs'd of fo much Pride 
 
 3 and 
 
znd Rdigious recommended. 189 
 
 and Prefumption, fo high an opinion andva- Serm. 
 lue for their own Services ! Accordingly, we X. 
 find, their Fafts were charged with very 
 lignal defects i and from this Expoftulation 
 it felf, it is obvious to take notice, 
 
 2. Secondly of their Impatience. It was 
 obferv'd before, that many wife Ends of 
 Providence are fometimes ferv'd, by the with- 
 holding of temporal advantages. The Obfer- 
 vation will be yet clearer ; if we fuppofe only 
 a fhort fufpenfion, and that God does but for 
 a time forbear the granting of thofe Benefits, 
 which he will not finally deny. The argu- 
 ment from hence is obvious, that we fhould 
 patiently wait till God's appointed time, and 
 not take occafion of complaint or murmuring, 
 becaufe our expedations are not fatisfied im- 
 mediately, nor the Divine Favour extended 
 to us, exactly in that manner we propofe to 
 ourfelves. 
 
 Such infolent behaviour indeed can arife 
 from nothing elfe, but the fame Prefumptiony 
 which was mention'd before : whilft the 
 man, who is truly mortified under the fenfe 
 of his Sins, will no more dare to fet a time for 
 God's beftowing his Favours, than prefume 
 he has deferv'd any ; but truft wholly to his 
 Goodnefs, both for the one and the other ; 
 and commit himfelf into the hands of God, 
 as unto a faithful C?'eator. It may poffibly be 
 the very End, why God delays his Favour ; to 
 give occafion for the exercife of this Virtue 
 
 of 
 
I go Hypocritical Fafting exposed, 
 
 S E R M. of Patience, to raiie us to greater fervency 
 X. in our Devotions j and teach us by manifold 
 repulfes to wait upon him in humility of Soul, 
 and look upon That, as the moft proper lea- 
 ion for our relief and refcuej not when we 
 are pleafed to afk itj but when he fhall fee 
 fit to grant our requeft. 
 
 Till thus the trying of our Faithy has 
 wrought in us this efFed of Patience j and till 
 this Patience hiLS ha.d her perfe^ work, (under 
 fome proper allowances for the infirmities of 
 human Nature) there is juil ground to con- 
 clude, we are not duly humbled, our exorbi- 
 tant affedlions are not mortified within us : 
 and no wonder then, if God fufpend the Fa- 
 vours, for which we are not qualified j till by 
 our humble fubmiffion to his Will, we fball 
 have given better proof of our Amendment, 
 and teftified the fincerity of our Humiliation, 
 by continuing therein with all Perfeverance. 
 Here then is manifeft occafion for fufpici- 
 on, that the boaftcd Fafting of thofe men- 
 tioned in the Text was vain and hypocritical ; 
 and were we not more exprefly afiTured of their 
 villanyj yet this impatient murmuring would 
 be enough to convince us, that they were not 
 yet brought to that Humility of Soul, from 
 which alone they could have ground to hope 
 for any acceptance of their outward Services. 
 Once more, 
 
 3. Thirdly y to their Prefumptlon and Im- 
 patience, we may add their Infidelity. Next 
 
 to 
 
and Religious recommended. 191 
 
 to our belief of the Being of a God, it is ne- Ser M. 
 cefTary, in order to found a rational Worfliip X. 
 of him, that we fliould believe him to be '^ 
 a rcwarder of them that diligently feek hitn. 
 In this, we ihall confefshisWildom, to difcern 
 our wants; and his Power, to fupply them ; 
 but above all, his Goodnefs, to reach out fuch 
 Supplies, as flmll upon all accounts be moft 
 fitting and convenient. Without the belief 
 of all thefe Attributes togetlier, we could ne- 
 ver addrefs ourfelves to him, but with much 
 doubt and diffidence. But when once we 
 are firmly perfuaded and convinc'd of Them, 
 we approach with boldnefs to the throne of 
 grace-, and are fo far from murmuring, when 
 the Event fucceeds not according to our ex- 
 pedationsjthat we impute it only to our own 
 ignorance, who are not able to fathom the 
 defigns of Providence, nor look into the ifilie 
 of the whole matter; which would abundant- 
 ly vindicate thefe prefent diftributions of 
 Him, who feet h not as manfeeth. 
 
 It muft be therefore from an ei^il heart of 
 unbelief that the oppofite murmurings and 
 complaints arife; either from a fufpicion, that 
 our groanings may be hid from him; or from 
 fome apprehenfion, that his hand may be 
 fiorten'd that it cannot fave us from our trou- 
 ble; or laftly, from a diilruft of his Goodnefs, 
 that he has no inclination to exert his Power 
 to fuccour and relieve us. Such, doubtlefs, 
 was the cafe of thefe murmurers in the Text, 
 
 who. 
 
192 Hypocritical Fafting expos d^ 
 
 Serm.wHo, however they might know God, or 
 X. have fufficient notices made to them of his 
 Being and Attributes ^ yet glorified him not as 
 God', but became vain in their imagination, 
 and their foolijh heart was darkened. Immedi- 
 ately they impeach'd his Juftice or his Good- 
 nefs; if he fail'd of anfwering their prefump- 
 tuous expedations . Wherefore have ivefajied, 
 fay they, and thou feejl not ? Wherefore have 
 we a-ffliBed our foul, and thou takejl no know- 
 ledge ? Which was in them the more abfurd 
 and monftrous; becaufe this Fafting and Af- 
 fliction, they boafled of fo much, was no- 
 thing elfe, after all, but meer formality and 
 outward fhew: whilfl their ordinary practice 
 Hill continued as exorbitant, and their inward 
 afFedions unmortified as ever. Which leads 
 me in order to the 
 
 III. Third view, in which this palTage 
 was propofed to be conlider'dj namely, as it 
 points out to thefe Hypocrites the feveral de- 
 fedts of their pretended Humiliation ; and fo 
 implies withal a pertinent direction how to 
 order our religious Fafls in fuch manner, as 
 God choofes and accepts. Behold in the day 
 of your Fafl, you find pleafure, and exa£i all 
 your labours. Behold ye fafl for ftrife and de- 
 hate, and to fmite with the fiji of wickednefs. 
 In which words their pretended Humiliati- 
 ons are upbraided, with thofe very Lufls and 
 evil Difpofitions; the fubduing whereof ought 
 to have been their principal Defign : namely, 
 
 I. Senfual 
 
and religious recommended. 1 93 
 
 1. Senfual and unmortified Affedlions :Serm. 
 Behold in the day of y cur f aft, yoiifindpleafure. X. 
 
 2. Covetoufnefs and Opprelfion, which' 
 arife from worldly Affections : and exaSl all 
 your labours. And, 
 
 3. Uncharitablenefs, and a contentious Spi- 
 rit : Behold, y^ fafl forjlrife and debate, and 
 to jmite 'with the Jiji oj iiicked?iefs. 
 
 I. Fir ft, I begin with the firftof thefe de- 
 feats, charged upon their pretended Humili- 
 ation; namely, the continuance of fenfual 
 and unmortified Afte<fl:ions : Behold, in the day 
 of your faji, you find plcafure. If by the day 
 of their Jafi, we underftand ftridly the very 
 day appropriated to fuch Humiliation ; then 
 this paffage upbraids them with a partial or 
 counterfeit Afflidion of themfelves, that it 
 had nothing in it truly mortifying, but only 
 in appearance: or at leafl, that if they deny'd 
 themfelves in one refpedl, they indulg'd in 
 another; and contriv'd fome way to gratify 
 their Appetite for fenfual Pleafure. They 
 uttcr'd themfelves indeed in doleful Lanien- 
 tations, and niade their 'voices to be heard on 
 high. They might ufe that Fafting, which 
 would commonly pafs for the Afiiidion of 
 the Soul. TZvv vnight bow doivii their heads 
 ai bulriijljes, a:idfpread fackclcth and a (Joes un- 
 der them. But all this, perhaps, was only 
 matter of their publick behaviour, put on for 
 Form and Oiientation ; wbilft they took 
 the opportunity, in fecret, to purfue their 
 
 Vol. II. O wonted 
 
194- Hypocritical Fafting expos d, 
 
 S E R M. wonted pleafures : and if not to indulge theni- 
 X. felves at rich Collations j yet to fleal, at leaft, 
 fuch Diverfions and Amufements, as fhould 
 deftroy the very End of fafting ; and prevent 
 that inward forrow and compunftion requir- 
 ed upon fuch occalions. 
 
 Again, the day of their faft may be ex- 
 plain'd of the evening immediately fucceeding 
 it ; that tho' they might endure the feverities 
 of the day j yet they made fplendid preparati- 
 ons to entertain themfelves at night: that 
 their prefent Fafting ferv'd only to whet their 
 appetite for more delicious Banquets^ and the 
 other feverities which they endured gave 
 them but the greater guft for vain and fenfu- 
 al fatisfacSions : that however in the morning, 
 they might appear to afflic!^ themfelves with 
 weeping and with mournings with baUtiefs, 
 and girding with fackcloth\ yet in the evening 
 behold joy and gladnefs^ jlaying oxen and kill- 
 ing Jloeep, eating flefi and drinking wine, ac- 
 cording to the Epicure^ maxim, let us eat 
 and drink j for to morrow we fiall die *. 
 
 And who then can imagine, fuch extrava- 
 gant deportment fhould confift with true 
 Mortification ? For tho' no Faft can be de- 
 fjgn'd for a perpetual Abftinence from thofe 
 fatisfadions, which the bounty of Providence 
 allows us richly to enjoy; yet a greedy return 
 to them, as foon as ever the minutes appoint- 
 ed for fuch Abftinence expire, muft argue 
 
 * Ifai. xxii. 12, 13. 
 
 that 
 
mJ Ttiigiqus recommenJeJ. 195 
 
 that Sorrow to have funk but little way, Serm. 
 which is fo eafily removed : efpecially if they X. 
 indulge themfelves in them to any enormous 
 exceffes; as if they meant to make up for the 
 time which had been loft, and compenfate 
 for the rigorous Hardftiips of the day^ by 
 the licentious Revels of the m'gbf. 
 
 Laftly, the day of their fa/i may be taken 
 yet more generally for that part, or time of 
 their Life, in which they had taken up thefe 
 pretences of Amendment, by mortifying and 
 humbling themfelves before their God. And 
 if fo, then the pleafures, with which they are 
 upbraided, muft mean either vicious and un- 
 lawful pleafuresj or lawful ones at leaft pur- 
 fued to an exorbitant degree. And then, it 
 muft be the purport of this reprehenfion, 
 that however they might appear humbled 
 and demure for a time ; yet That frame of 
 countenance^ and manner of behaviour, was 
 put on only for the prefent occafion ; wliilft 
 at other times they would be as extravagant 
 in their condudl, and as loofe in their morals, 
 as the moft abandon'd and licentious. 
 
 Whichever way you take it, it comes 
 much to the fame, as to the matter before us; 
 that their mortification was but feign'd and 
 hypocritical j that there was no change in 
 their affedions, whatever there might be in 
 their appearance; that they were guilty of 
 the fame crime which the Prophet Zeckary 
 objeds to his cotemporaries, that tliey had 
 O 2 not 
 
1 96 Hypocritical Fading expos d^ 
 
 Se R M. noifafted to the Lord, but were ftill as much 
 X. fway'd by the didlates of Senfe and carnal Ap- 
 petite, as they had been before thofe Judg- 
 ments were inflicted, for which they now 
 pretended to humble and afflidt themfelves. 
 
 From this Example we perceive, that our 
 Humiliations muffc be made without Partiali- 
 ty and fond Referves^ that we (hould not on- 
 ly abflain from Delicacies in our food, but 
 from the more gay and jovial Diverfions; from 
 Plays and Paftimes, and unneceffary Vifitsj 
 from every thing, which may imply fuchlight- 
 nefs in our minds, as is wholly incompatible 
 with our folemn profeffions of Sorrow and 
 Contrition. Much lefs fhould we place our 
 Fafling (as ibme Zealots do) in an Abftinence 
 only from one kind of food, whilft we even 
 feafl ourfelves to Luxury with others j or in 
 the omiffion of a fingle Meal, whilft wc in- 
 tend to eat double at the next, and conclude 
 our Fa/I with the appearance of a Feftival. 
 
 And if fuch care there muft be taken, of 
 thefe outward expreffions of our Grief and 
 Concern J much more, no doubt, is it required 
 that that Concern be real ; that we reft not in 
 meer Appearances and Forms ; that we be 
 inwardly affed:ed with that Godly forrow, 
 which may work Repentance iinto life-, which 
 may prevent our returning any more to folly, 
 to thofe vain and finful pleafures, which we 
 now profefs to deteft, and therefore muft be 
 underftood to promife we will purfue no 
 more, 2. Secondly^ 
 
and rdigiQU^ reco7nmended. 197 
 
 2. Secondly, Thefe Hypocrites, notwith- Serm. 
 ftanding all their fading, are upbraided with X. 
 worldly, as well as carnal Affedions^ with 
 Oppreffion and Avarice, with want of Mer- 
 cy and Compaffion towards others. In the 
 day of their f aft they did not only Jind plea- 
 Jure^ but exaSied all their labours. 
 
 The original word, which we tranllate/^- 
 hours^ is ufed by a figure, to denote thofe rich- 
 es which are gotten by the toil and fatigue 
 either of ourfelves or others. For fo it is ex- 
 plain'd clearly, in the Book of Proverbs -y — left 
 Jlr angers be filed 'with thy wealthy and thy la- 
 bours be in the houfe oj ft rangers *. Where- 
 by a man's having his labours in another's 
 houfe, mufl be meant, the wafting of his 
 fubflance, and transferring it into the hands 
 of others. 
 
 And proportionably by exading his labours, 
 in the ftyle of the Mofaick Law, mufl be 
 meant his rigorous infifling upon payment, 
 where the debtor had not ability to make it. 
 For fo the notion of exad:ion is flated in the 
 Law of the fabbatick year. At the end oj 
 every feven years^ thou JJjalt make a releafe. 
 And this is the manner of the releafe : Every 
 creditor that lendeth ought unto his neighbour 
 Jhall releafe it, he pall 7iot exact it of his 
 neighbour -)-. And that this Law was not 
 meant to extend to every cafe ; but only to 
 fuch debtors as were poor and infolvent, may 
 
 * Prov. V. 10. f Deut. xv. i, ^■ 
 
 O 3 appear 
 
igS Hypocritical Fading expos' d^ 
 
 Se R M. appear both from that limitation, which fol- 
 X. lows quickly after, fave when there fiall he no 
 poor among you * ; (intimating clearly, that 
 they might require payment of all others 3) 
 and from the caution, which is yet farther 
 fubjoin'd, that this cuftom of releafe fhould 
 not incline them, when that feventh year ap- 
 proach' d, to harden their heart, or P^ut their 
 hand againft their poor brother-, but they 
 fhould by all means open their hand nsjide un- 
 to him, and fiould furely lend him fiifficient jor 
 his need-f. This crime of exaction would, 
 no doubt, be greatly aggravated, if the Debt 
 itfelf arofe from fome a6t of injuftice and op- 
 preffion ; if they had taken any unreafonable 
 advantage of their brother's neceffity, and 
 were not afhamed, as they had opportunity, 
 to grind the faces of the poor. For then 
 their prefent exadlion, of what at firft was 
 wrongfully extorted, would be but a frefh 
 allowance and repetition of the crime. And 
 therefore it is declared, in the verfe next but 
 one after the Text, to be the proper End of 
 a religious Fall; that they, who have been 
 guilty of any fuch uncharitable griping and 
 extortion, fhould make faithful reftitution for 
 the injuries they have done, and be careful 
 for the future, that they do no more. Is not 
 this the f aft that 1 have chofen"^ to loofe the 
 bands of wickednefs, to undo the heavy burdens, 
 
 * Deut. XV. 4. f Ver. 7, 8, 9. 
 
 and 
 
and religious recommended, 199 
 
 and to let the opprejjed go free^ aiid that ^'^Serm. 
 break every yoke * F X. 
 
 Nor was it enough, that they abftained 
 from adual Injuries, or made amends for 
 fuch as had been done; they muft proceed 
 farther, to ad:s of Almfgiving and Liberahty ; 
 to open their hand wide (as the Law terms it) 
 to their brother^ to the poor and needy in their 
 land-f. For fo the Prophet goes onj Is it 
 not to deal thy bread to the hungry^ and that 
 thou bring the poor that are cafl out to thy 
 houje ? when thou fee ft the naked ^ that thou cover 
 him J and that thou hide not thy felfjrom thine 
 
 ownjlejhx? 
 
 Whilft therefore thefe Jewifi Hypocrites 
 were fo notorioufly guilty in this particular, 
 fo far from extending Mercy to the Poor, 
 that they unmercifully griped and cruelly 
 opprefied them ; with what face could they 
 expert to have their Fails accepted ? Could 
 thofe Souls be duly humbled before God, 
 which were fo unreafonably exalted among 
 men? Could thofe Hearts be foftened and 
 contrite under the fenfe of Guilt, which to 
 all Impreffions of Pity were harder than an 
 adamant ? Or could they be fuppofed to love 
 God in Sincerity, whom they had never feen-y 
 whilft they retained fuch hatred, and (liut 
 up their Bowels, againft their Brethren, whom 
 they had? No; the counterfeit is here too 
 grofs to be concealed; and with what mea- 
 
 * Ifaiah hiii. 6. f Deut. xv. 1 1. J Ifaiah Iviii. 7. 
 
 O 4 fure 
 
200 Hypocritical Fafting expos' d^ 
 
 - £ R M.fure they did mete^ they muft exped: it jhould 
 X. he meajitred to them again. If they would 
 find Mercy from God, they muft fliew it to 
 their Brethren, and ftrive to be bountiful as 
 well as juft. For fo again it follows, a few 
 Verfes after ; If thou take away from the midji 
 of thee the yoke, the pidtijig fo?-th of the finger 
 and fpeaking ^vanity , and if thou draw out thy 
 foul to the hungry^ andfatilfie the affUBedfoul-, 
 then fhall thy light rife in cbfcurity^ and thy 
 darknefs be as the noon day *. 
 
 There is indeed a twofold Reafon, why the 
 Duty of Alms fhould be annexed to That of 
 Fafiing. Thtfrji^ becaufe they are Duties 
 of a like kind ; they are both of them proper 
 ads of Self-denial, both voluntary Mulds 
 or Punilha:ients upon ourfelves : and as Faft- 
 ing implies a fenfe of our Unw^orthinefs of daily 
 bread; fo this liberal parting with our money 
 will exprefs a like fenfe of our Unworthinefs, 
 to be fure, of the Riches, or even of the com- 
 mon Comforts and Conveniences of Lifej 
 nay they are both neceftary means of difcn- 
 gaging our Affedions from any unreafonable 
 attachment to thefe perifhing Enjoyments ; 
 and fo of qualifying us for that uniform Sub- 
 miflion to the Will of God, which is required 
 in them, who would ferve him in newnefs of 
 Life. And therefore as Fafting is often re- 
 commended to this purpofe, fo it was the 
 Prophet Dam'ePs advice to King N'ebuchadnez- 
 
 * Jfaiah Iviii. 9, ic. 
 
and religious recommended. 20 r 
 
 zar J that he would break offhisfins by nghteouj- S E R M. 
 fiefsy (or Aim/giving, as that word often fig- X. 
 nifies in Scripture) and his iniquities by JJjew- 
 ing mercy to the poor-, if it might be a length en-- 
 ing of his tranquillity!^. 
 
 The other Reafon for joining them toge- 
 ther, is, becaufe whilfl in failing we retrench 
 our ufual expences, by giving away what is fo 
 faved and more, we fhall efcape the fcandal of 
 failing only to fave charges; and evince it to be 
 in truth a matter of bounty, not of covetoufiiefs. 
 
 3. Thirdly The lafl Objedion made to the 
 failing of thele Hypocrites, is their uncharita- 
 ble and contentious Spirit : Behold, ye f aft for 
 Jirife and debate, and to fmite with the fft of 
 wickednefs. 
 
 There were fome among the Jews, who 
 faded meerly out of Vanity and Oftentation ; 
 to be feen of men, and reckoned more excel- 
 lent t?ian their Neighbours: who, tho' they 
 neglefted the weightier matters of the law, yet 
 whilfl they were exad: in thefe external, 
 feemly Formalities, trufted in the?nfelves that 
 they were righteous, a?id defpifed others * 3 
 like thofe other Hypocrites, elfe where men- 
 tioned by this Prophet, which faid, fa77d by 
 ihy felf come not near to me-, for I am holier 
 than thou -j-. Such was the Cafe of the vain- 
 glorious Pharifee, who food and prayed thus 
 with himfelf', God I thank thee, that I am^nOf 
 as other men are ; or even as this Publican, j 
 
 X Dan. iv. 27. * Luke xviii, 9. + Ifaiah Ixv. 5. 
 
 Jan 
 
20 2 Hypocritical Fafting expos d^ 
 
 SfRM.faJ} twice in the weekl]. For fuch, it is no 
 X. wonder, if their luperficial Services be rejedled 
 by the Searcher of hearts ; if whilft they faft 
 meeriy out of Strife and Contention, they 
 be reckoned only as an offenCiwe fmoke ift his 
 nofe, a fire that burneth all the day 5 if, laftly, 
 whilft it is their principal aim to be diftin- 
 guifhed in the eye of the world for men of 
 an uncommon Severity, they be left to feek 
 their reward only among men; and i^erily I 
 Jay unto you, they have their reward. 
 
 But it may be, there is fomething more in- 
 tended by this Fafting for firife and debate. 
 Their wanting to fmite with thefifl of wicked- 
 7iefs^ looks as if the Jewijh State was at that 
 time divided by civil feuds and diflenfions; 
 and implacably bent upon each other's over- 
 throw. Their Fafting for that purpofe, looks 
 moreover, as if they meant to colour their 
 deligns with Pretences of Religion; and to 
 draw in God himfelf for a Party in the Quar- 
 rel. This, in both fides would be highly un- 
 reafonable; becaufe we may not pray to God 
 to gratify our private Revenge : and altho' our 
 Caufe fhould be moft juft and equitable; yet 
 we ought not to wifli for its fupport in the 
 deftruSion, but rather in the converfion of 
 our enemies. But, in one fide it muft be moft 
 amazindv monftrous : for what can be more 
 highly impious, than that they whofe Caufe is 
 founded in iniquity, and the defiance of all law, 
 
 I Luke xviii. 1 1, 12. 
 
 fhould 
 
aitd religious recominended. 203 
 
 flriould invoke the righteous Judge of all the S e r m. 
 earth on their fide, and expedt his Affiftance, X. 
 who is not the God of confulion, but of peace? 
 
 But whether fuch were the condition of the 
 yewijh State or noj we are fure there have 
 been thofe among ourfelves, who have held 
 frequent Fadings, and made longPrayers for fuc- 
 cefs to the moft execrable Treafonsj and have 
 even then pretended to be feeking the Lord, 
 when they embrued their hands in the blood 
 of his Anointed. There can be no juft ground 
 to hope fuch Fafls fhould be accepted ; when 
 the very end or defign of them is fo foul and 
 deteftablc: and if God fhould at any time fuf- 
 fer fuch defigns to profper, it is not becaufe he 
 hears the Prayers, or regards the Faflings of fuch 
 audacious wretches j but to fulfil fome other 
 wife Purpofes of Providence, referving thefe 
 Offenders to a farther time of Vengeance, to fuf- 
 tain that recompence of their error 'which is meet. 
 
 Upon the whole matter we perceive, that 
 fo long as the End of our Fafting is to purfue 
 fome unlawful and forbidden Purpofej fo 
 long as the method of it is nothing elfe but 
 an outward appearance of afHidting Severities, 
 without any real Humiliation of Soul, or 
 change in our Affedions ; fo long as we fhew 
 Love only with our mouths, but in our 
 hearts go after Covetoufnefs or Ambition, or 
 any other kind of Lufl, our Services muft be 
 vain and infignificant : and however we may 
 haply impofe upon the world by fuch fpecious 
 
 Forma- 
 
204 Hypocritical Fading expos d &c. 
 
 SeRM. Formalities; however we may deceive even 
 X . our own felves, thro' partiality and fond pre- 
 'judice, fatisfied with vain conceits oi opm 
 operatum, or not enquiring enough into the 
 ilate and condition of our fouls; yet God will 
 not be fo mocked or deceived : but he that 
 ponder eth the heart will be Jure to confider it 
 thoroughly * ; and will render to every, man, 
 not according to the outward appearance; but 
 according to the inward Sincerity and real 
 Virtue of his Works. 
 
 And does not our heart then hum within 
 us, while we are talking oj thefe things ? Does 
 it not fmite and reproach us, at the remem- 
 brance of our paft coldnefs and indifference 
 in our moft folemn Humiliations and Ap- 
 proaches to God ? How carelefs we have been 
 at beft, if not altogether infincere and hypo- 
 critical? Let this reflection be improved to 
 quicken our Zeal and Diligence in the Duties 
 of this holy vSeafon ; that we may no more 
 incur the Guilt of drawing near to him with 
 our lips y when our hearts are far from him\ of 
 punhhing our bodies, without afflid:ing our 
 fouls ; of fafling for none elfe but vain or fen- 
 fual purpofes ; but may fo worJJjip Godinfpi- 
 rit and in truths fo humble ourfelves before 
 the Searcher of hearts, that he in his due 
 time may lift us up to fpiritual Joy and Con- 
 folation in this life prefent, and in the world 
 to come may raife us to eternal life, through 
 ^efus Chriji our Lord: To whom^ &:c. 
 
 * Piov, XA'iv. 12. S E R- 
 
205 
 
 /sermon XL 
 
 Justification the Privilege of good 
 Chriftians. 
 
 ROM. viii. 33, 34. 
 
 Whojhall lay any thing to the charge of Qod's 
 
 EleSf? It is God that jujiijieth : 
 Who is he that condemneth? It is Chrift that 
 
 died, yea rather that is rifen again, who is 
 
 even at the right hand of God, who alfo 
 
 maketh intercefjionjor us, 
 
 ST. Paul having in this Epiftle unanfwer- S e r m. 
 ably aflerted, that the Salvation propofed XI. 
 in the Gofpel is a Privilege not due to us in 
 a ftate of nature ; (w^herein we appear finners, 
 and ungodly trangrelTors of the Law, and 
 as fuch expofed to the vengeance of the 
 Lawgiver;) nor merited by any works of 
 legal righteoufnefs; (which iince 00 man can 
 perfectly difcharge, our deficiency therein 
 muft leave us liable to the Curfe and Con- 
 demnation of the Law;) but meerly the ef- 
 fect of God's Grace and Mercy thro' Chrifty 
 redeeming us from the Curfe, to which we 
 were by nature liable; (from which no legal 
 obedience of our own could refcue us ;) pro- 
 poling 
 
2o6 Justification the Privilege 
 
 S E R M. pofing to us the way and means of reconci- 
 XI. liation, and fo putting it to our own choice 
 and option to be happy if we will: Having 
 done all this, in the former part of the Epif- 
 tle, he proceeds in th^jirji verfe of the Chap- 
 ter before us, to fum up the matter, briefly thus : 
 that there is therefore now no condemnation to 
 them which are in Chrift Jefus^ who walk not of- 
 the fleJJj, but ajter the Jpirit : i, e. that they, 
 who are received into the Communion and 
 Fellowfhip oiChriji's Church, and pay fuch 
 an Obedience of Faith, as fhews them to be 
 transformed and renewed in the fpirit of their 
 mind, fhall be thereupon entitled to the Be- 
 nefits of his Redemption, and refcued from 
 the Curfe and Condemnation of the Law j 
 from that Wrath and Vengeance of God they 
 could not otherwife efcape. 
 
 From hence, he takes occafion, to fet forth 
 the Terms of the Covenant of Grace, upon 
 which this Salvation is propofed ^ to urge the 
 neceffity of a fpiritual Lifej to flate the Pri- 
 vilege of Adoption hereupon confer'd, and 
 to arm the Partakers of this Privilege with 
 Patience under afflictions, as not able, in reality, 
 to annoy or injure them : 'till from this men- 
 tion of the impotence of human malice, he 
 refumes his former Conclufion, and breaks 
 out in this triumphant Exclamation j W^ho 
 Jhall lay any thing to the charge of God' s EleSlf 
 It is God thatjuiiifieth: Who is he that con- 
 demneth^ It is Chrifl that died, yea rather that 
 
 is 
 
^ ^0^^ Chriftians. 207 
 
 h rifen again, who is even at the right hand S e r M. 
 of Gody who alfo maketh ijitercejjion for us. 
 As if he had faid) 'Tis evident then, beyond 
 contradidion, that there can be no Impeach- 
 ment brought againft the true Chriftian, there 
 can no Sentence of Condemnation be pro- 
 nounced upon him: For who Ihall pretend 
 to accufe us, or what Accufation need we 
 fear, when the God we have provoked, him- 
 felf becomes our Patron, and frankly forgives, 
 wherein we have offended him ? Or who ihall 
 prefume to cenfure and condemn us 5 whofe 
 fentence need we value or be concerned at ; 
 when Chriji, who is our proper Judge, is the 
 very Perfon that has bought us with his 
 Blood; and has fince that rifen from the dead 
 and afcended into Heaven, there to plead 
 our Caufe, and appear an Advocate in the pre- 
 Jence of God for us? 
 
 What fhall we then fay to thefe things^ (as 
 the Apoftle puts the queflion in the verfe 
 next but one before the Text) if God be for 
 us, who can be againfl us? If we have our 
 Pardon from our injured Sovereign, and are 
 acquitted by him, who is ordained our Judge ; 
 what need we be in fear of any fellow Crimi- 
 nals, or apprehend the Sentence and Opinion 
 of thofe, who ftand impleaded at the fame 
 Bar with our felves, and can have no Au- 
 thority or Power over us ? 
 
 Nor vv iii the fenfe of this PaiTage be great- 
 ly varied, if we fhould (as fome Interpreters 
 
 would 
 
2o8 Justification the Privilege 
 
 S E R M. would have us) read the whole Period Inter- 
 XI. rogatory, thus: — Whofialllay any thing t9 
 the charge of God's EleB F Jhall God that jiijli- 
 Jieth? Who is he that condemneth^ Is it Chriji 
 that died, yea rather that is rifen again; who 
 is even at the right hand of God, who alfo 
 maketh inter cefjion for us^ Which Reading 
 feems to be not a little countenanced, by the 
 continuance of the fame ftile in the following 
 Verfe, where the interrogation is manifeflly 
 neceffary j Who Jhall fepar ate usjrom the love of 
 ChriJl? Jhall tribulation, or dijlrefs, &c.? I fay 
 the Senfe is not hereby greatly varied. For ft ill 
 it implies, that God, who juftifies, cannot ac- 
 cufe the EleSt-, and that they need fear no one 
 elfe 5 that Chriji ^ who died to redeem them; 
 who alfo rofe again, and is exalted at God's 
 right hand, to be their Advocate and intercede 
 for them, will be fure not to condemn them ; 
 and that they have nothing to fear or appre- 
 hend from the Sentences of others. 
 
 In difcourfing farther from the Words, I 
 ihall take occalion 
 
 I. To infift, in general, upon the Nature 
 and Conditions of that Salvation, which the 
 Gofpel propofes, that Juftification of the 
 EleSi, which gives them Confidence before 
 God, and fecures them from the danger of 
 any Condemnation. And then 
 
 II. To explain more particularly the Me- 
 thod of our Redemption by Chrift's Death, 
 
 2 and 
 
of good Chriftians. 200 
 
 and Refurredion, and Exaltation at the right Serm. 
 hand of God, to appear as our Advocate in XI. 
 the Prefence of the Father, and make for 
 ever Interceilion for us. 
 
 I. First then, I would infift in general, 
 upon the nature and conditions of that Sal- 
 vation, which theGofpel propofes, \}[i2Xjuf- 
 tification of the Elccl^ which gives them con- 
 fidence before God, and fecures them from 
 the danger of any Condemnation. For the 
 clearing of which Point, I fl:iail confider, 
 
 1. The Chara6ter of the perfons entitled 
 to this Privilege; and they are God's EleSi. 
 
 2. The Privilege itfelf at prefent beftow- 
 ed, as an earned of future Happinefs, m^, 
 Nullification before God. // is God that jitf- 
 tifieth. And then, 
 
 3. The great fatisfadion to be taken in this 
 Privilege, or the freedom they enjoy from 
 the power of any accufation or condemning 
 fentence. Wbofiall lay any thing to the charge 
 of God's EleSi ? It is God that jufiifieth : TFho 
 is he that condemneth ? It is thrift that died. 
 Of thefe feverally in their order. And, 
 
 I. Firft then, I begin with confidering the 
 Charader of the perfons entitled to this Pri- 
 vilege ; and they are God's Ele^. Now, 
 whatever wild notions fome may have con- 
 ceiv'd of the EleBion of God, fondly imagin- 
 ing it to be the certain and arbitrary fore-ap- 
 pointment of fuch and fuch particular per- 
 fons to eternal Happinefs ; whilft the reft of 
 
 Vol. II. P r^^n- 
 
2IO Justification ^Ag Privilege 
 
 S E R M. mankind are left or given up to the domini- 
 XI. on of their natural corruptions, and fo cut off 
 from any fbare in that Salvation by Chriji: 
 yet if we would take our notions of this mat- 
 ter from thofe accounts, which are given of it 
 in Scripture, we fhould find it does, in its 
 firfl and primary fenfe, mean nothing more 
 than our being receiv'd into the Church of 
 God, our being admitted to " the means of 
 *' Grace and hopes of Glory," at prefent, 
 and fo put in the way to partake of everlafting 
 Happinefs hereafter. 
 
 This is juftly reputed the EleBion or 
 Choice of God, in a tivofold refped: ; both as 
 the perfons fo admitted are feparated from 
 the reft of mankind, and chofen to thefe glo- 
 rious Privileges before others j who are left 
 to the darknefs of their own reafonings, and 
 the obfcure impreffions of natural Religion : 
 and likewife as there is nothing, on their part^ 
 to engage God to it; but they being them- 
 felves unworthy, and wretchedly polluted 
 with Sin, it is meerly the effect of his own 
 free Choice, his Grace and Bounty. Thus 
 Chrijiians in general (as the Ifraelites of old) 
 are reckon'd by St. Peter a chofen or eleit ge- 
 neratio7i', and That for this very ceafon, be- 
 eaufe God had called them out of darknefs 
 into bis marvellous light *. 
 
 But this cannot, I judge, be St. Paul's 
 meaning in the Text; becaufe many, who are 
 
 * I Pet. ii. g. 
 
 thus 
 
of good Chriftians. 211 
 
 thus eleded, or admitted to a vifible commu- 
 nion with the Church, are yet liable to vari- 
 ous accufations, and fhall not be finally jufli- 
 fied before God ; and confequently can have 
 no right to have this glorious challenge made 
 in their behalf: Whofiall lay any thing to the 
 charge of God's EkB^ It is God that juftijieth. 
 Accordingly our bleffed Saviour, we find, 
 makes a manifefl diflin(n;ion between them, 
 who are thus called or admitted to the means 
 of Grace, and them that are chofen or elected 
 afterwards. He does this, in the application 
 of a Parable, defign'd to reprefent the flate of 
 the Chrij}ia?i Church, confiding of vifible 
 Members, both good and bad ; both fuch as 
 anfwer the end of their Vocation, and fuch as 
 anfwer it not. The called therefore, in this 
 place, are fuch as are receiv'd into the Chrifti- 
 an Church, and fo admitted to the means and 
 hopes of Salvation. But the Chofen or Eledi 
 are not all that partake of this outward Privi- 
 lege 5 but only fuch of them, as walk ii'orthy of 
 the vocation wherewith they are called^ and fo 
 anfwer the gracious ends and purpofes of him 
 who called them. And thefe are very per- 
 tinently denominated the Ek5i or Chofen of 
 God: becaufe all fuch as thus obey his Call, 
 fuch as not only comply with the external 
 Terms of Communion, but render him the 
 fpiritual and acceptable obedience of Faith, 
 and conform their minds, their wills, and 
 their affedtions, to the holy precepts and com- 
 P 2 mands 
 
212 Justification the Privilege 
 
 S E R M. mands of his Religion ; all fuch he gracioufly 
 XI. CHOOSES to himfelf, pardoning their offences 
 thro' Chrift^ exempting them from the Pu- 
 nifliment of the ungodly, adopting them for 
 his own Children, and making them heirs of 
 everlafling Happinefs. Which leads me to 
 the 
 
 2. iS^ri?;?^ thing propofed to be confider'd 
 under this Headj namely, the Privilege at 
 prefent beftowed on the Ele^, as an earneft 
 of their future Happinefs, viz. yujiification : 
 It is God \h2XjuJiifieth. Juilification, accord- 
 ing to the known ufe of that word in Scrip- 
 ture, mufl be explain'd in a forenfick fenfe, 
 to iignify the acquitting of thofe perfons, (or 
 treating them, in a judicial way, as juft, inno- 
 cent or righteous perfons,) who ftood indic- 
 ted or accufed of Crimes committed againfl 
 the Majefty of God. By acquitting indeed 
 we do not underftand (as that word imports 
 commonly in human Courts of Judicature) 
 that the party fo indided or accufed fliould 
 be declared never to have committed the 
 Fadts laid to his charge, nor in confequence 
 of them, been guilty and delinquent. For 
 inafmuch as all have fiined and cojne jlm't of 
 the glory of God-, we muft of ourfelves be 
 liable to the fandtions of his Law: and fliould 
 he be extream to mark what is dofie amifs 5 
 there could, in this fenfe, 7ioJIeJJj living bejufti- 
 Jied before him. But we mean, the difcharg- 
 ing of them from the imputation of Sin, who 
 
 in 
 
of gooc^ ChYi({iam. 213 
 
 in themfelves were certainly delinquent; and Serm. 
 fo indeed ablblving them from the guilt of 
 their Crimes ; and thereby from the obliga- 
 tion they were under to Funifliment on their 
 account. 
 
 That This is the true import of Jufl if ca- 
 tion m the facred Scriptures, might appear 
 from various inftances. I iMl produce but 
 one; and that fhall be that remarkable one 
 of St. P^ul in the Ads : Be it kmwn unto you 
 brethren^ that thro' this man is preached unto 
 you the forgi'venefs of fms: and by him all that 
 believe are juftified fro7n all things, jrom 
 ivhich ye could not be jufiified^W. the laiv of 
 Mofes *. Here that,which had lS?n firft called 
 forgivenefs oj fms, is afterwards (we fee) ex- 
 plain'd farther, and carried'oti to fucb cafes, as 
 the Law could not reach^'^^te" the name 
 of Jufification. To be jMmtd from a 
 thing, can manifeftly mean no lefs than the 
 being cleared from fomething, which (if fuf- 
 fer'd to remain) muft be a ftain and blemifh. 
 And had the Apoftle only meant a declarati- 
 on of innocence, with regard to fads never 
 committed, or which, if committed, were 
 not really criminal; the Gofpel, in that refpedt, 
 would be but ill oppofed to the Law ; fince 
 no Law can be fo rigorous, as to charge them 
 with Guilt, who are perfedly innocent and 
 clear of Offence: and therefore if this had 
 been the meaning or defign of the word, the 
 
 * Afts xiii. 38, 39. 
 
 p ^ Law 
 
214 Justification /^^ Privilege 
 
 ERM.Law and the Gofpel would both juftify 
 XI. alike. 
 
 So then, to know how far the Mofaick Law 
 coxAdjuJiify^ we muft enquire, what provifi- 
 on it made for the forgivenefs of Sins ; how 
 far its tranfgrefTors were allowed an Expiation ; 
 and wherein it fell fhort and left them defti- 
 tute of remedy. It provided then a remedy 
 againfl thofe legal impurities, or ritual polluti- 
 ons, which the numerous obfervances and 
 exacft niceties of the Law made often una- 
 voidable. It provided likewife againfl the 
 lefTer offences J againft Sins of ignorance and 
 infirmity; againfl Sins committed by acci- 
 dent, miflake or inadvertency. For thefe it 
 prefcribed certain Sacrifices ; which, as on the 
 offender's part they were acknowledgments 
 of his crime, fo on God's they were accepted 
 as atonements for it. But there was no men- 
 tion of pardon to prefumptuous Offences, or 
 fuch as were reckoned to be done with fet- 
 tled pride and contempt of the Lawgiver's 
 authority. They were fometimes punifhed 
 with death, and always (whether by men 
 difcover'd or not) they were left to the jufl 
 Judgment of God; without any exprefs 
 promife of forgivenefs in the Law itfelf, tho* 
 upon the feverefl Repentance, and bittereil: 
 Remorfe. The Law prefcribed no Sacrifices 
 to expiate or atone for them. For thou defirejl 
 no facrifice^ elfe would I give it thee, faid Da- 
 vidy when he labour'd under the guilt and 
 burden of Murther and Adultery. In- 
 
oj good Chriftians, 215 
 
 Indeed, as the /e^^^/ impurities, which were S e r m. 
 expiated by the Law, did figure out the XI. 
 ;;7^r^/uncleanncfsand pollution of our nature j 
 fo there is no doubt, but the Sacrifices pre- 
 fcribed for the expiation of fuch impurities, 
 did like wife figure out that perfed: Sacrifice 
 of Chrijl^ by which we are deliver'd, as 
 well from the power, as the punifhment of 
 Sin. They then who could fee into this fpi- 
 ritual meaning and defign of the Law, might 
 doubtlefs derive comfort to themfelves, and 
 aflurances of pardon. But then it ought to 
 be remember'd, that the Law ofMofes^ thus 
 confider'd and explain'd, is nothing elfe but 
 the Gofpel in another view : And when they 
 are oppofed to one another, and the Law is 
 defcribed as bringing into bondage and death; 
 it is then confider'd by itfelf, and in the na- 
 ked Letter; as it contains a rigorous prefcrip- 
 tion of Duty, and could provide no expiati- 
 on of its own for prefumptuous Offences. 
 
 But what the law could not do in that it was 
 weak^ That Chrift has done for us. He has 
 offer'd a full and perfed; Sacrifice for Sin : fo 
 that thro* him, we are x\o^ jujiijled from all 
 things^ Jrom which we could not have beenjuf- 
 tified by the law of Mofes. God has accepted 
 this his Sacrifice, as the price of our Redemp- 
 tion, an ample fatisfadion for our manifold 
 Offences; and has declared his acceptation of 
 it by raifing him from the dead, and placing 
 him at his own right hand. 
 
 P 4 And 
 
21 6 Justification ^^^ Privilege 
 
 And who then fl:iall venture to difpute or 
 call this Jiijiification of God's KleEi in quef- 
 tion^ when he conliders the authority by 
 which it is done, and that it /i God thatjuf- 
 tifieth ? For tho' we are fometimes faid to be 
 jiiftified by Faith, yet, it is eafy to diftin- 
 guifh between the Author of this Privilege, 
 and the Condition of beflowing it. Faith in 
 Chrijl^ as our Saviour and Redeemer, is the 
 condition on our part, required to qualify and 
 fit us for the reception of this Privilege; and 
 indeed the means of making application of it 
 to ourfelves in particular, and that too (we 
 may obferve by the way) not a dead, fruit- 
 lefs ineitedual Faith, but fuch as is fruitful of 
 2;ood works and operates by love. 
 
 From hence then, we are faid to htjufti- 
 Jied by faithy or upon account of our having 
 that qualifying Condition: and therefore when 
 we find it faid, it is God that juftifieth', we 
 muft have another notion of the phrafe, and 
 underfland Him mentioned as the Author of 
 our Juftification, as the Judge acquitting and 
 abfolving us, and fo receiving us into his 
 Favour and Protedion. 
 
 This, if it be underftood of Chrifl, is true 
 of him immediately, he being the perfon ap- 
 pointed of the Father to be the 'Judge cf quick 
 and dead. He therefore juftijies or pardons 
 all that truly believe in him : and fince the 
 Divine Nature is in him, perfonally united 
 to the human ; it may be faid properly of him, 
 
 that 
 
^^^<?^ Chriftians. 217 
 
 that // is God thatjuftifieth. Or if it be un- S e r M* 
 derflood here of the Fatherj (as one would ra- XL 
 ther imagine ;) it is to be confider'd, that as 
 the adlions of each perfon in the Trinity are 
 common to all the three ; fo in this inftance 
 of Judgment it cannot be underftood, that 
 when the Father ccmmittcd all judgment to the 
 S077, he did thereby ceafe to be Judge him- 
 felf ; but only that the Perfon of the Son was 
 more eminently difplay'd and manifefted 
 in it. 
 
 From this coniideration of the Privilege 
 and its Author, let us go on now in the 
 
 3. Ty6/rt/ place,' to confider the great fatis- 
 faction and comfort to be taken in it, or the 
 freedom which perfons thus juflified enjoy 
 from the power of any accufation, or con- 
 demning fentence : Who Jhall lay any thing 
 to the charge of God's Eleci^^ It is God that juf- 
 tifieth : Who is he that condemneth ? It is Chrifi 
 that died. 
 
 Not that we are to fuppofe from hence they 
 Ihall perfedly efcape accufations and cenfures 
 of all kinds! Thofe are the works of enemies, 
 and therefore 'till good men (hall have no ene- 
 mies remaining ; they muft not expedl to be 
 altogether free from accufations. Their Ad- 
 verfary the Devil, in particular, rages againfl 
 them with fuch implacable and reftlefs fury, 
 that he is from thence emphatically called, 
 the Acciijer of the brethren. He has his Agents 
 and Inftruments every where at work 3 and it 
 
 is 
 
2i8 Justification the Privilege 
 
 S E R M. is equal to them, be the accufation true or 
 XI. falfe, fo they can but occafion any mifchief 
 to the Church of God. For which reafon 
 we have no grounds to exped: it fhould ef- 
 cape the flander of malicious men, inftigated 
 and fupported in their charge by the Father 
 of Lies, and grand enemy of all Righteouf- 
 nefs. 
 
 But be their Malice as refllcfs and indefati- 
 gable as it will ; yet what can all their Efforts 
 do before the Bar of God? Will he be awed 
 or biafled, flattered or deceived? Does he 
 want their information, or will he give credit 
 to their calumnies? No. They may fome- 
 times do us prejudice in human courts ; they 
 may get us cenfured or condemned by men. 
 But who would value their Sentence, that is 
 fecure of a Pardon in Heaven ? Who would 
 not rather, In that cafe, exclaim with the Apof- 
 tle? — If God be for tis^ who can be againfim? 
 
 It was not then his meaning, that no one 
 would condemn, that no one would accufe 
 the Ele(fl:; but that nothing of this nature 
 could do them any real or final Injuryj fo 
 long as they had God on their fide, and had 
 fecured to themfelves an Interefl in the Death 
 of Chrifi. And then the cafe is plain and 
 evident. For who, can we imagine, fhould 
 fucceed in his Suit againfl thofe, whom God 
 will juflify ? Who, can we conceive, fhould 
 have Interefl enough to condemn thofe, whom 
 Chrifi has died to fave ? 
 
 2 Not 
 
of good Chriftians, 219 
 
 Not that we have any grounds from hence S e rm. 
 to conclude for the abfolute Indefedlibility of XI. 
 Grace; or that it is in the nature of the thing ^ 
 impoffible to decline or fall away from this 
 State of Salvation into Sin and Wickednefs ! 
 Much iefs (which yet fome have blafphem- 
 oufly taught) that the Ele5l may commit the 
 greateft Enormities without falling from that 
 State, or being guilty before God : for that, 
 God beholds no Sin in them : but gracioufly 
 overlooks and pardons every thing they do. 
 This is indeed to turn the grace of God into 
 lafcivioufnefs ', it is to ufe our liberty for an 
 occafion to the flejh, and convert the wholfome 
 Do(5trine of the Gofpel into a cloak ofmalici- 
 oufnefs. But furely there can be no juft 
 grounds for fuch an Inference from the Paf- 
 fage before us. Moft true indeed it is, that 
 the Ele5l {hall have their Sins pardoned and 
 wiped away, and not placed to their account. 
 For they whom God finally receives to Glo- 
 ry, muft needs be freed from the Charge and 
 Imputation of Sin. And 'tis (as we have 
 feen) in this remiflion or forgive^iefs of fins ^ 
 that this glorious Privilege of Jufiification 
 does properly confift. 
 
 But then, who are the Perfons thus faid to 
 be eleBed oy jufiified? Not any, who wilfully 
 and prefumptuoufly offend againfl the Pre- 
 cepts of Religion ; not any, who abufe the 
 Mercies they enjoy, and glory in their fioame-y 
 but they, who readily pay an evangelical Obe- 
 dience, 
 
220 Justification //6^ Privilege 
 
 Serm. dience, who bewail the Defeats they cannot 
 wholly pre-ve?it, and bring forth fruits meet 
 •^for repentunce ; who, in one word, walk worthy 
 of their Chriftian Vocation^ and fo anfwer the 
 gracious Ends and Purpofes of him who call- 
 ed them. Such Children then of Light are 
 they, whom God is faid to jiiftify. But if 
 they deviate from this Character, and walk in 
 Darknefs ; they forfeit then their Privilege, 
 and that Freedom from Condemnation, which 
 is here promifed them: all their former righ- 
 teoufjiefs Jhall not be remembered; but for their 
 wilful and continued Difobedience they Jhall 
 ftirely die. 
 
 The Improvement I would make of this 
 difcourfe iliall be in few words. 
 
 I . Firfty let us humbly admire and thank- 
 fully adore that Goodnefs of God, who has 
 thus gracioufly been pleafed to call us to this 
 State of Salvation ; to make us the kind Offers 
 of Mercy ; to fend his Son to procure and 
 propofe to us Terms of Reconciliation, and 
 call us out of darknefs into his marvellous light. 
 Behold what jnanner of love the Father hath 
 beflowed upon iis^ that we Jlooiild be called the 
 fins of God. Not fo, dealt he with the Angels 
 that finned-j but caji them down to hell: he left 
 them to that Mifery they brought upon them- 
 felves, and gave them up to Ruin and Dam- 
 nation. But, when Man had forfeited his 
 Favour, by tranfgrelTing his Command; he 
 . gi:a$;ioufly provided a Remedy in the Son of 
 , ; ' ^ his 
 
of good Chriftians. 221 
 
 his Love, who took not on him the nature ^//^Serm. 
 A?2gels, but the feed of Abraham. XI. 
 
 2. Secondly, let us take care however /i> make 
 this our calli7ig and elc^ion fiire. For thefe 
 Privileges, we fee, are not to be beftovved 
 promifcuoufly on all, who become vifible 
 Membersof the Church of Cfr//?. No. For 
 tho' there be many, who are thus called, yet 
 but few are chofen. And they then only are 
 the chofen, they only are the EleB of God, 
 whom he at lafl vjWXjuftify, and who thro' 
 the Merits of the Death of Chrijf, fhall be 
 freed from Condemnation. 
 
 Now, who are thefe EleB, and entitled to 
 this y lift fie ation, we have already feen ; they 
 are fuch only as walk worthy of their high 
 Calling; they are only fuch whofe lively 
 Faith in Chrijl exerts itfelf in a' fuitable Obe- 
 dience, tho' not perfeft and finlefs, yet un- 
 feigned and fincere. And how highlv then 
 does it concern us all to take heed to our ways, 
 to conform our Faith and Practice to the Gol- 
 pel Rule, that fo we may be found in the 
 Number of thofe, whom God at laft will 
 choofe? How fhould it caution even thofe 
 that ftand, to take heed lefi they fall, to beware 
 left any root of bitternejsfpring up, which by 
 withdrawing them from their firft Stedfaft- 
 nefs, may forfeit their Title to thefe glorious 
 Privileges, and make them decline from that 
 Grace of God wherein they now ftand. 
 
 3. I'hirdly^ 
 
22 2 Justification the Privilege, 
 
 S E R M. 3 . l^hirdly^ Being fatisfied in the Refledtions 
 XI. of a good Confciencej let us entertain an 
 humble confidence, and rejoice in hope of the 
 glory of God. Let us defpife all menaces or 
 allurements below j and remember there is no 
 motive can be here propofed, which is wor- 
 thy to be compared with that abundant gloryy 
 which Jhall hereafter be revealed in us. Whom 
 need we fear, or what more (hould we de- 
 iirej when we have made him our Friend, 
 who is our King and Judge ? What, tho' the 
 Heathen rage, and the rulers take their counfel 
 together-, nay, what tho' the very earth were 
 moved, and the hills were carried into the midjl 
 ofthefea? So long as Godisjor us, who can 
 heagainji us? Whilft hejujlifes us, what Ac- 
 cufation fhall we be in pain for ? or what Con- 
 demnation fhall we apprehend or dread; 
 when Chriji, who is to judge us at the laft 
 day, and whofe Sentence muft be finally de- 
 cifive of our Doom, is the very Perfon that 
 died to redeem us; yea rather that is rifen 
 cgain, who is even at the right hand of Gody 
 who alfo maketh inter cejjion for us? Which 
 might lead me in order to the Second Head 
 propofed. But that muft be referved for the 
 Subjedt of our future Meditations. Now to 
 Qod the Father, God the Son, &c. 
 
 E.^- 
 
223 
 
 SERMON XII. 
 
 The Death of Christ a proper Sa~ 
 tisfadion. 
 
 ROM. viii. 33, 34. 
 
 Who f jail lay any thing to the charge of God's 
 
 Ele£t? It is God that jiijlifieth: 
 Who is he that condemneth? It is Chrifi that 
 
 diedy yea rather that is rifen again, who is 
 
 even at the right hand of God^ who alfo 
 
 maketh inter cejjion for us, 
 
 HAving treated in general, of the Nature Serm, 
 and Conditions of our Juftification and XII. 
 Salvation, which was the first Head pro- 
 poled, I proceed now in order, in the 
 
 II. Second place, to explain more parti- 
 cularly the Method of our Redemption by 
 Chrifl\ Death and Refurredion and Exalta- 
 tion at the right Hand of God, to appear as 
 our Advocate in the Prefence of the Father, 
 to plead our Caufe and intercede in our behalf. 
 It is Chriji that died, yea rather that is rifen 
 again, who is even at the right hand of God^ 
 who alfo maketh inter cefjion for us. Of all 
 which Particulars feverally and diftindly in 
 their order. And 
 
 J. Firft 
 
The Death of Christ 
 
 I. Firfi^ in treating of the Death o^ChriJi. 
 I fhall take occafion to do thefe three things 
 'viz. 
 
 ( I . ) To confirm or prove the Certainty of 
 the Fad, that Chriji did adually die. 
 
 (2. ) To explain the End of his Death, 17/2;. 
 the Redemption and Salvation of the Eled:. 
 And then 
 
 (3.) To enquire more exa6tly into the Na- 
 ture of the Satisfadion of the Death of Chriji, 
 
 ( I . ) Firft then, I am to confirm or prove 
 the Certainty of the Fad, that Chriji did 
 adually die. 
 
 There v^ere fome Hereticks of old, v^^ho 
 taught that Chriji was man, no otherwife than 
 in appearance or outv^^ard fhewj that he af- 
 fumed only an imaginary body, or fome airy 
 vehicle, and fo became vifible in form of 
 man, without being cloathed in reality with 
 human flefh. They who believed his Incar- 
 nation to be thus imaginary, muft of confe- 
 quence fuppofe his Death and Sufferings ima- 
 ginary too ; unlefs a Phantom may be put to 
 pain J or That expire and die, which never 
 lived. But, if we make the Oracles of God 
 the Rule of our judgment in this matter; we 
 fhall there find fuch Proofs of his real Incair 
 nation, as can no way be evaded; fuch exprefs 
 mention of his Conception and Birth, his 
 Family and Kindred, his increafing in Sta- 
 ture like other men, his various Works and 
 Difcourfes with the ycivSj that we may as 
 
 well 
 
a proper Satis fadion* 2 2 
 
 well believe our fclves to be meer Spectres Serm= 
 and Phantoms, as imagine Him to have been XII. 
 no more. 
 
 But of all the Proofs to be produced of this 
 kind, there is none more convincing, than 
 the Evidence we have of his Death and Bu- 
 rial. Among which, I fuppofe, I need not 
 urge, that This was exprefly foretold in the 
 old T^ejiament^ and is as exprefly related in the 
 Wfze'i that // behoved Chrtft thus to fuffer and 
 to enter into his glory ^ and that he did accord- 
 ingly. So far as this, is known to every body j 
 and the Meaning of the Scripture, in that Point, 
 is too plain to be difputed: That conceit of 
 fome Novelifls among us, that thefe things 
 are to be figuratively underflood, aldio' told 
 in the moft naked, unexceptionable termSj 
 being too light and fanciful, to want a ferious 
 confutation. 
 
 Inftead then of infifting on the Authority 
 of Scripture, let us attend a little to the Cir- 
 cumftances of the Fa6t, as it is there related,; 
 which are fuch as do effcdlually take off all 
 fufpicion of Impofture in the matter. Let it 
 therefore be coniidered, in the firft place, that 
 the care of putting him to death was com* 
 mitted to his Enemies. The Roman Soldiers, 
 who had already mocked and derided him, 
 had now their barbarous Malice fupported by 
 the Governor's Authority. They were at- 
 tended and affifted by the Jeidjlj Rabble j 
 who loaded him now with reproaches and 
 
 Vol. II Q^ invec- 
 
2 26 7he Death of Christ 
 
 Se RM.inved:ives, whom ere while they had receiv- 
 XII. ed with Hofannas, and applauded as the Jon 
 of David. And they were all pufhed on by 
 the bloody Zeal of the chief Priefts and Ru- 
 lers ; whofe love of earthly greatnefs and feli- 
 city had given a wrong turn to their Inter- 
 pretation of Scripture 3 and made them, 
 whilft they expected a temporal Prince, re- 
 ject the true Meffiah, and Saviour of Mankind, 
 All thefe, no doubt, together would take 
 care, to make fure of the work they were 
 about. Their malice could not fail to prompt 
 them pundually to execute the direful fen- 
 tence, and fee him pafi: recovery, whom they 
 fo implacably purfued. And yet, if any fuf- 
 picion could be left of their fliewing him fa- 
 vour, of their relenting when they faw his 
 fufferings, or abating the rigor of their malice 
 towards himj yet all That too will be entire- 
 ly taken off, when it is farther confider'd, 
 that his body, after this, was committed to his 
 friends : who doubtlefs, had there been any, 
 but the leaft remains of life, would have been 
 careful to improve the flattering profpedt, and, 
 with their Mafter, to have revived their lan- 
 guid hopes. But does any thing of this na- 
 ture appear? No; they buried him :— and 
 were fo far from thinking of reftoring him to 
 life, that with the arts of embalming, at that 
 time ufual with the JewSy they were prepar- 
 ing to fecure his body againft that flench and 
 putrefadion, to which dead bodies otherwife 
 I are 
 
a proper Satis fadlon. 227 
 
 are liable. And now they, who can believe S e r M. 
 him for all this, not to have been dead, XII. 
 whofe body his enemies had granted to his 
 friends -, and his friends had committed to the 
 grave j they may believe, for ought I fee, 
 that we have none but dead men walking 
 about our ftreets, whilft our Church-yards 
 are filled vv^ith Having. This is indeed a 
 Truth, which is freely granted to us by the 
 moft implacable adverfaries of our Religion. 
 Both Jews and Heathefis are willing to admit, 
 that yeftis did expire on the crofs: and they 
 mention it as the reproach of Chrijiia?iity ^ 
 that He, whom we profefs to follow, fhould 
 be treated with fuch indignity: Whilft, it is 
 the diftinguifhing Charader of the true Chrif- 
 tian^ to glory in the crofs of Chri/i^ and ef- 
 teem That to be matter of the jufteft confo- 
 lation, which they would urge to our dif^ 
 honour. 
 
 Such Evidence then have we for the proof 
 of this important Article: An Article which 
 will appear to be of the utmoft weight and 
 confequence, when I fhall, in the 
 
 (2.) Second place, have explain'd the End 
 of his Death, 'viz. the Redemption and Sal- 
 vation of the Ele5l. For to them St. Taul 
 has manifeftly reftrain'd it in the paflage now 
 before us. He is fpeaking of the Privileges of 
 the EleB or ChofenofGodj and their exemp- 
 tion, upon account of thofe privileges, from 
 the danger of any accufation, which can be 
 0^2 brought 
 
228 T^e Death of Christ 
 
 Ser M. brought againft them. Who Jhall lay any 
 XII. thing to the charge oj God*s EleB ? It is God 
 ' that jujlifieth : Who is he that condemnethy viz, 
 the lame perfons, the EleSl? It is Chrifl that 
 died. Chrift has oflfer'd up himfelf a Sacri- 
 fice for them, to redeem them from that 
 Curfe, to which they were by nature liable. 
 And indeed that he died for the Salvation of 
 all fuch, as fincerely believe in and obey him, 
 is fo very plainly taught us in numberlefs Paf- 
 fages of the holy Scriptures, that there can 
 be no reafonable doubt remaining in this mat- 
 ter. But there arc two other queftions, 
 which, tho' by an attentive Reader of the 
 Scriptures they might be eaiily determined 
 too, have yet given occafion to very fierce 
 Contentions and tedious Difputes. One is 
 concerning the Extent and Efiicacy of this 
 Redemption ; whether Chrift died for the 
 Eledt o?2ly, exclufively of all others. The 
 other is concerning the manner or form of it ; 
 whether Chriji's Death were defigned in way 
 of Punifhment, to make Satisfa^ion to the 
 Divine Juftice for the Difobedience and Of- 
 fences of Men. 
 
 The latter of thefe will be confidered under 
 the next Particular; and as to the former of 
 them, we are fo exprefly taught, that Chri/l 
 died for all^ that he gave himfelf a ranfom for 
 all^ that he tafted death jor every tnan^ and the 
 like -J that one would wonder there {hould be 
 any oppofers of the Dudrine of univerfal 
 i Redem- 
 
a proper Satisfadion. 229 
 
 Redemption : fince ThatDodlrlne cannot be S e r m. 
 laid down in plainer and more exprefs Terms, XII. 
 than thofe, in which we adually have it deli- 
 vered to us, in the facred Scriptures. And 
 left any fliould objed the Faii againft the 
 Dcfign; and conclude, that Chriji intended 
 not his Death for the Salvation o^All; becaufe 
 All fhall not be adually faved -, we find the 
 Apoftle affirming, even of fuch as perifli, that 
 Chrifl died for them. So fays St. Paul'm one 
 place, dejlrcy not him with thy meat for iz'hom 
 Chrifi died', and again in another place, by 
 thy knowledge fiall thy weak brother pcrifli, 
 for whom ChriJI died. From thefe places it 
 inevitably follows, that whatever be the jE/^ 
 feB, the Dejigti was tiniverfal-, and that 
 Chrill came into the world, to be the Saviour, 
 not of this or that man only, but of all man- 
 kind. For if he died even for them that 
 perifi, there can be no queftion of the refl ; 
 in whom his gracious Purpofe is accompliflied, 
 by his faving them accordingly. 
 
 But what then, it will be afked, is his 
 Defign fruftrated? Did he fail of Succefs in 
 what he undertook? Elfe how comes it, 
 when he died for All, that All fhould not 
 receive the Benefit and Advantage of his 
 Death ? Why no ; he gained the End of his 
 Death, altho' many, for whom he died, 
 fliall perifh : becaufe he died not for All abfo^ 
 lutely, but only upon condition^ that they 
 (hould obferve the Tferms of the Gofpel, and 
 0^3 embrace 
 
230 T/J^ Death (^y Christ 
 
 S E R M. embrace the Offers that are made them °* 
 XII. Salvation. His Merits therefore are fuffici- 
 ent to extend, and are indifferently propofed 
 to All; but fhall in faft extend no farther, 
 than to fuch as comply with thofe Conditions, 
 upon which they are propofed. 
 
 If then our Saviour's Death has not effec- 
 tually fecured the Salvation of all thofe, for 
 whom he died j it is not thro' any Deficiency 
 in his Merits; it is not from any want of Ac- 
 ceptance with the Father; but 'tis meerly 
 thro' the negligence or obflinacy of thofe 
 men, who are excluded from that invaluable 
 Benefit, to which they might, if they would, 
 have been admitted. So that his Deiign of 
 faving All, is hereby by no means fruflrated ; 
 lince that Defign was but conditional, and is 
 therefore accomplifhed fufhciently in them, 
 in whom that Condition takes place, which 
 mufl qualify them for the Benefit. From 
 whence we find, that as, on one hand, 
 Chriji is called the Saviour or Redeemer of 
 all mankind ; becaufe there is nothing want- 
 ing, on his part, to bring all men to be faved ; 
 fo, on the other hand, he is faid to be the 
 Author of eternal Sah.ntion to them only that 
 cbey him : becauie in them alone his gracious 
 Purpofe takes place; whilft all the refl of 
 Mankind ungratefully refufe their own Mer- 
 cy, and fhut out themfelves from that Salva- 
 tion he has purchafed for them. 
 
 This 
 
a proper Satisfadlion. 231 
 
 ■ This, then being the true ftate of the cafe ; Se r m. 
 the EleB, or they that obey him, being the XII. 
 only Perfons, to whom he will a(ftually be- 
 come the Author of eternal Salvationj we 
 have from hence a plain reafon, why St. Paul 
 here mentions it as matter of comfort to fuch 
 only, and an argument of their Freedom from 
 Condemnation ; Who is ke that condemneth ^ 
 It is Chrift that died. 
 
 But fince it may ftill be afked, which way 
 it fhould come to pafs, that Chrijl'^ Death 
 (hould redeem Mankind from Mifery, and 
 entitle them to Happinefs; whether it was 
 defigned to fatisfy the Divine Juftice for our 
 Difobedience and Offences 3 it remains, that 
 I proceed now, in the 
 
 (3.) Third 2ir\d laft place, to enquire a lit- 
 tle more particularly, into the nature of the 
 Satisfadion of the Death of Chri/i. 
 
 Now That, whether we confider the 
 Types of it under the Law, or the more 
 exprefs accounts given of it in the Go/pel, will 
 appear to have confided in his undergoing a 
 vicarious Punifhmcnt for us, and fubmitting 
 to Pain and Ignominy in our ftead, that he 
 might refcue and releafe us from it. From 
 the Types under the Law, this appears; be- 
 caufe the legal Sacrifices were manifeftly de- 
 figned, as Expiations or Atonements for the 
 people's Sins-, by punifhing the Vidim with 
 the lofs of his Life, inftead of them, by whom 
 the Law was violated, and to whom there- 
 0^4 fore. 
 
232 7^^ Death of Chkist 
 
 S E R M. forCj the PuniCliment was properly and ftrlAIy 
 XII. due. For hereby the Sacrifice of ChriJI was 
 plainly fignifie-d j who, (fince we had forfeit- 
 ed our Lives, our Happinefs, and all by our 
 Tranfgrefiion of the Law of God) fubmitted 
 himfelf to PuniQiment infliead of us; and fo 
 reftored us to the Divine Favour, and gave 
 us a new Title to eternal Life. 
 
 The fame again is evident from thofe ex- 
 prefs PafTages of the new Te/iame?it, where 
 Chri/l is faid to have ^?V^, and given himfelf 
 for us \ to be our redemption ; to be made a 
 curfe 2ir\^fmfor usj and to have given him- 
 felf a ranfomfor all. All which and many 
 other expreilions do fo clearly explain the 
 Nature of Chrift's Satisfadion, to have lain in 
 his fubmitting to Punifhment in our ilead ; 
 that there could be little need of enlarging 
 upon this Subjed, had not the wicked induf- 
 try of fome unreafonable men laboured with 
 needlefs cavils to perplex fo plain a truth, and 
 raife a dufl to obfcure (if poffible) and darken, 
 that which fhines clearly enough with its 
 own native Luftre. 
 
 As fuch, I reckon that great outcry they 
 make of the Injuftice of punifhing the inno- 
 cent for the guilty, and requiring of the fpot- 
 lefs Lamb of God the Sins of all mankind. 
 Which would indeed be a material objection, 
 if this had been done without his own con- 
 fen tj but can be of no weight or confequence 
 at all, when his voluntary Oblation of him- 
 felf 
 
a proper SQ.tis{2i&.ion, 233 
 
 felf is taken into the account: unlefs we can S e r m. 
 fuppofe he had no right to lay down his Life, XII. 
 which he aflured us he had j or contradidl one 
 of the mofl uncontefted Maxims of the 
 Schools, that no injury is done to any one 
 who is confenting. It had indeed been 
 unjuft to have brought him, right or wrong, 
 to Punifhment : and This was the Injuftice of 
 Piiate and the Jews, who accufcd and con- 
 demned an innocent Pcrfon ; who, whatever 
 furrender he might make to God, had made 
 none to them, nor had they any fuch regard 
 to him. Again, it had been no very likely 
 expedient to propitiate the Divine Majefly, 
 to have inflided on him, without any fuch 
 defign on his part, what the Crimes of others 
 had deferved. But it was, on the other hand, 
 no way unfeemly or unjufl, it was indeed 
 every way juft and honourable, and worthy of 
 God, to accept of that Atonement, which he 
 offered to make, by appearing as our Spon- 
 for or Proxy, and fubmitting to Punifhment 
 in our flead. 
 
 There was no neceffity indeed, that his 
 Punifhment fhould be perfedly the fame, 
 in all its circumftances, with that, to which 
 for our Offences we ourfelves were liable. 
 This, inftead of perfecting, had defeated our 
 Redemption. For Chrifi was not only to die 
 for our Sins, but to nfe agai?i like wife for 
 our jufiiftcatiori', to afcend into heaven; to 
 appear there as our Advocate in the Prefence 
 
 of 
 
234 ^^ Death of Christ 
 
 S E R M. of the Father, and to beftow fuch gifts con^ 
 XII. tinually, as are neceflary for his Church. All 
 this muft have been fruftrated; unlefs he had 
 firft led captivity captivey and fubdued thofe 
 enemies, by which he muft himfelf have been 
 fubdued; if he had for ever remained under 
 the Sentence of Death, and felt all that mife- 
 rable Defpair and Horror, which belonged to 
 us. 
 
 But then, fuch is the nature of vicarious 
 Punifhments, that the Penalty itfelf, as well 
 as the Perfon, may be changed j and fuch 
 was, in this cafe, the Dignity of the Per- 
 fon fufFering, as rendered the Exchange 
 worthy of God, and made his Suiferings, 
 tho' of another kind, a fit equivalent for 
 that more grievous Punidiment, which we 
 deferved. The Sentence of the Law was 
 Death: and to that he readily fubmitted. But 
 the nature of his Office required, he fhould 
 break the chains of Death ; and having fatis- 
 fied the end of the Law, fhould be reflored 
 to Life and Immortality. 
 
 And let no one from hence take occafion 
 to complain, that obedience is flill required 
 under the fame Penalty; and that notwith- 
 flanding Chrifl has paid this ranfom for us, 
 we are flill obnoxious to the fame Sentence 
 of Damnation. Let no one fay, that Punifh- 
 ment is twice exacted; and that after Chriji 
 has fuffered once for Sin, 'tis hard the finner 
 fhould be made to fufFer too. For as the 
 
 Efficacy 
 
a proper Satisfadlion. 235 
 
 Efficacy of vicarious Punifhments depends S e r M. 
 on the good will and acceptance of the Law- XII. 
 giver; and they cannot, but by his allow- ' — -- 
 ance, expiate another's guilt; fo 'tis manifeft 
 from hence, he may choofe, whether he will 
 accept them abfolutely as full Satisfadions, 
 or require fome farther Condition of the cri- 
 minal himfelf; without obferving which, 
 he fliall reap no Benefit from this Atonement. 
 This, if we regard only his authority, is 
 plainly matter of his choice and option: But 
 if we take into the account, his effential 
 Wifdom, Holinefs and Jufticc; it will appear 
 neceffary, God fhould ftill require of us, Faith 
 and Obedience ; and extend the Benefits of 
 this Redemption to fuch only, as labour and 
 afpire after them; leaving the reft to that 
 miferable eftate, from which they refufe to 
 be refcued on fuch eafy Terms. 
 
 Thus likewife, we fee, how the Gofpel 
 Privileges of pardon and falvation, altho' 
 fometimes faid to be purchafed by the Blood 
 of Chrifi, are yet, at other times, mentioned 
 as the effeds of God's free Grace and Mercy ; 
 not only as being, on our part, undeferved, 
 and therefore free to us ; but likewife, as it 
 is an aa of Mercy to accept a Sponfor in our 
 room; and allow the Sufferings he under- 
 went, as an equivalent to fatisfy, or make 
 compenfation, for thofe we had deferved: 
 efpecially confidering That Sponfor too, was 
 of his own procuring, not any one we could 
 
 have 
 
236 'The Death of Chrirt 
 
 S E R M. have feund out, or engaged for our felvcs ; 
 XII. but the eternal Son of God himfelf afluming 
 human flefh, freely given by his Father, and 
 freely giving up himfelf a Ranfom for allj 
 for God fo loved the world, that he gave his 
 only begotten fen, that whofeever believeth in 
 him, jhould not perijh, but have everlafting 
 life. And therefore whatever fome late Pre- 
 tenders to Reafon may obje6t, the Apoflle 
 (w^e find, who was a better judge of Chrifli- 
 anity than they) could fee no inconfiftency 
 between God's pardoning yr^^/^', and Chri/l's 
 paying a Price for our Redemption : but joins 
 them both together, as fairly confiftent and 
 amicable Propofitions. Being jujiijied, fays . 
 ht, freely by his grace, thro' the redemption that 
 is in fefus Chriji. The very providing That 
 Redemption was an adl of Grace; and we 
 ought furely to receive it, as a mark of the 
 higheil: Favour; that when we had abufed 
 our liberty, and fallen from original Righteouf- 
 nefs, Godfpared not his ownfon-, but delivered 
 him up for us all, to refcue us from that 
 Mifery, which we had pulled upon our 
 felves. 
 
 With what humble Confidence fhould this 
 infpire us, that he will not be wanting in his 
 future Favours, but together with him, the 
 Son of his love, -wiW freely give us all things? 
 And how withal fhould it inftrud: us, to 
 make him all poflible returns of Gratitude, 
 to render him not only the tribute of our 
 
 lips, 
 
a proper Satisfaftion. 237 
 
 lips, but the obedience of our lives j " by giv- S e r m, 
 *' ing up our fclves to his fervice, and by XII. 
 *' walking before him in holinefs and righ- 
 ** teoufnefs all the days of our lives?" For 
 what grateful acknowledgments can be too 
 great, what expreffions of Duty can be too 
 tirefom and difficult, to teftify our fenfe of 
 his amazing Bounty, who has gracioufly ref- 
 cued us from fuch Deftrudion ? How much 
 lefs fhould we be fuffered to decline his Ser- 
 vice ; when the Terms, which he requires, 
 are moft rational and delightful in themfelves, 
 not any thing impoffible to human nature, 
 (That had been to banter and make fport 
 with our Infirmity I) nor any thing ufelefs 
 and unprofitable in it felf (That had been an 
 A<^ of meer Sovereignty, not of Goodnefs !) 
 but fuch as may ferve to improve and melio- 
 rate our nature; nay fuch (1 muft add laftly) 
 as are neceffary to prepare and qualify us for 
 thofe Joys, with which they (hall at laft be 
 eternally rewarded. For which reafon it 
 was wifely ordained by God, that they only 
 fhould reap the Benefits of this Salvation by 
 Chrijly who were careful to obey his com- 
 mands ; fince no others in reality can be qua- 
 lified to tafte it, without fuch violence offer- 
 ed to their nature, as is inconfiilent with the 
 condition of rational and free Agents. 
 
 From hence then in conclufion, we may 
 obferve the oppofite miftakes of two forts of 
 people, (i.) of tbofe Sedarics who fo unrea- 
 
 fonably 
 
- ^ 8 "The Death i?/* Chris t 
 
 S E R M. fonably decry good Works, as to judge them 
 XII. no way neceffary in the matter of Salvation ; ■ 
 for that Chrifi (they think) hath done all for 
 his 'EleB^ and requires no duty or obedience 
 from them ; whereas Chriji's Merit (we have 
 feen) is not abfolute, but conditional, in the 
 application > and is propofed to us, only upon 
 condition of our Faith and Repentance, and 
 iincere Obedience. (2.) Of them likewife, 
 on the other hand, who preach up the merit 
 of good Works, and that too fo far, as to 
 make amends for the failures and deficiencies 
 of others j which plainly derogates from the 
 ample Merits of our Saviour's Death, and 
 reprefents men of extraordinary Piety, as in 
 fome degree, at leaft, the Authors of their 
 own and other men's Salvation. The mid- 
 dle way, in this cafe, will be the only ^^e 
 ftandard of our Faith, and meafure of our 
 Conduct. The Gofpel propofes no Happi- 
 nefs, but to fuch as give all diligence to fnake 
 their calling and eleBion fitre^ and with fear 
 and trembling to work out their falvation. And 
 This it propofes, not as the efFcdt of their own 
 merit or fufficiency, but as purchafed for 
 them by their dear Redeemer j who died to 
 fave them from their Sins, and from the 
 Punifhment due to them; who by his Suf- 
 ferings has fatisfied for the guilt of their Of- 
 fences, and by the Merit of his perfeft Obe- 
 dience, has procured them the Reward of Im- 
 mortality 3 and will not fail to apply the Benefits 
 
 of 
 
a proper Sztisfsi&on, 239 
 
 of this Merit and Satisfaction to all fuch wor- S erm. 
 thy difciples, by his prevailing intercelTion XII. 
 for them, as their great High Prieft, and at 
 laft, by openly acquitting and receiving them 
 to Glory, as their Judge and King. 
 
 To him with the Father and the Holy Ghoji 
 be all honour^ &c. — 
 
 ^?aib 
 
 
 S E R- 
 
240 The Certainty of 
 
 SERMON XIII. 
 
 Tthe Certainty of Chrijl's Refurrec- 
 tion. 
 
 ROM. vii. 33, 34. 
 
 Who Jhall lay any thing to the charge of God's 
 Ele^? It Is God thatjtiftifieth: 
 
 Who is he that condemneth^ It is Chrijl that 
 dledy yea rather that Is rlfen agaln^ who is 
 coen at the right hand of God^ who alfi 
 maketh Intercefjion for us, 
 
 9 E R M A '^ ^ ^^^ entxing upon this SubjedV, 
 YjTT jljL ^ propofed thefe two things, as 
 'general Heads or Topicks of Difcourfe; 
 namely, 
 
 I. To infift in general upon the nature and 
 conditions of that Salvation, which the Gofpel 
 propofesj that Juftification of the Eledt, which 
 gives them confidence before God, and fe- 
 cures them from the danger of any Condem- 
 nation. And then 
 
 II. To explain more particularly, the me- 
 thod of our Redemption by Chrlft's Death 
 and Refurredion and Exaltation at the right 
 hand of God, to appear as our Advocate in 
 
 the 
 
Chriji's Refurredion. 241 
 
 the Prefence of the Father, and make conti- S e r m. 
 nual Intcrceffion for us. XIII. 
 
 The First Head having been finlflied, in 
 z former Difcourfe-, in my 7iext I began upon 
 the Second: The Firji Particular under 
 which, viz. the Death of Chrijl^ was all 
 that the Solemnity of that Seafon would per- 
 mit me to difpatch. But now a more joyful 
 Occalion calls us to the confideration of the 
 
 2. iS^'^roW Particular, obfervable in the me- 
 thod of our Redemption, viz. our Saviour's 
 Resurrection. It is Chrifl: that died, yea 
 rather that is risen again. In treating 
 whereupon, that I may at once anfwer the 
 great Occalion of this Feftival, and likewife 
 the Defign of the Apofhle, in this place, I 
 would endeavour 
 
 (i.) To confirm the certainty of the Fad:, 
 that Chrijl did adually arife from the dead. 
 Then 
 
 (2.) To argue the //^(T^/Vy of it. And 
 
 (3.) To urge more particularly the benefits^ 
 which we receive by this our Saviour's Rejlir- 
 redlion. The 
 
 (i.) Firjl of thefe Particulars will take up 
 the remainder of the time, allotted for the pre- 
 fcnt Difcourfe; in which I purpofe to confirm 
 and prove the certainty of the Fad:, that 
 Chrifl did adually arife from the dead. Which, 
 as it is an clTential Article or Dodrine of our 
 mofl holy Faith, and the main foundation 
 
 Vol. II. R of 
 
242 The Certainty of 
 
 S E R M. of our Hopes of Happinefs^ will defer ve to 
 XIII. be very ferioufly attended to^ and guarded, 
 againft thofe cavils with which unreafonable 
 men have fet themfclves againft it. 
 
 In the nature of the thing, as well as by 
 the Types and Predidlions of the ancient 
 Scriptures, it was neceflary that Chriji fliould 
 break the chains of death -, and not himfelf 
 continue in that dark captivity, which it was 
 one principal intention of his coming to lead 
 captive and aboliih. And therefore lince our 
 Jefm had, by his Miracles, approved himfelf 
 to be that Chrifi, who was promifed as the 
 Saviour of Mankind j it ought not to feem 
 incredible, it ought indeed to be believed 
 with full Ailiirance, that all the ancient Pro- 
 phecies concerning the Mcjjiah were pun6tu- 
 ally accomplifhed in him. But I would ra- 
 ther choofe to infift upon fuch arguments, as 
 conclude diredly for the Fadt, than fuch a& 
 prove it but by way of Inference. 
 
 And here, if Fadts are to be proved by Tefti- 
 mony, or the report of credible and authentick 
 WitneiTes, (which has ever been efteemed the 
 proper proof in matters of this nature) we 
 have the concurrent evidence of great num- 
 bers of people, of men and women, of Apof- 
 tles and followers, to convince us of the 
 truth of this momentous Dodlrine. For our 
 bleffed Lord and Mafter had too tender a 
 regard for them he died to redeem, to leave 
 them doubtful or uncertain, and without wit- 
 
 nefs,. 
 
Chrijl's Refurrcclion. 243 
 
 nefs, in a matter of fuch mighty conrequcnce. S e r M. 
 He did not therefore, as foon asKejiad with- XIII. 
 drawn from the fepulchre, retire out of fight, 
 and enthrone himfelf immediately in Hea- 
 ven : hut Jhei^ed himfelf alhe after hispaffion by 
 jnany infallible proofs^ being feen for forty days 
 together. In that time, he took feveral occa- 
 lions of difcovering and manifefting himfelf 
 to fuch perfons, as he thought proper to em- 
 ploy, as the witneffes of his Refurredion : 
 And if we can ftand out againil the tellimony 
 they deliver, it mufl be upon one of the two 
 following accounts : either becaufe we fuf- 
 pe(5t they were deluded and impofed upon 
 themfelves 3 or elfc, becaufe we fufpe-ft them 
 of a' deiign to impofe on and deceive others. 
 
 Now if they were deluded and impofed- 
 upon themfelves, This muft be owing either 
 to the ftrength of their imagination, and fame 
 powerful prepofleffions of Enthufiam; or 
 elfe to the craft of fome defigning knave or 
 evil fpirit, who took upon him to perfonate 
 their deceafed ' Mafter, and fo make them 
 believe him to be rifen from the dead. 
 
 But both thefe are apparently abfurd and. 
 monflrous fuppofitions. For which way, in^ 
 the firft place, can we imagine, thofe very 
 men jQiouid on a fudden grow fo fanguine ir^ 
 this opinion of their Mafter's Refurret'^ion, 
 who but very lately had all fqrfaken him and 
 fled- who underliood not the Scriptures, that 
 he muft arife from the dead; but v/erc fo 
 R 2 ftrangcly 
 
244" ^^ Certainty of 
 
 Ser M. ilrangely terrified and aftonifhed at his death, 
 XIII. that they began to be in doubt, and fufpedl 
 they had been miflaken, when they trujlcd 
 it had been he which Jl:ould have redeemed Ifracl ? 
 'Tis manifeft they had prepofleflions of ano- 
 ther kind. They expedted he (hould ere6t a 
 vifible, external kingdom, and were fo flufh- 
 ed with the profped: of preferment in it, that 
 his mofl Divine Difcourfes, concerning the 
 neceffity of his departure, fufficed not to cor- 
 redl their miftakej nor take off thofe fond 
 conceits they entertained, thofe expedlations 
 they upheld of his continuing among them. 
 For this reafon, when he died, they were like 
 men affrighted, and had fo little thought of his 
 rifing from the dead, that they would not cre- 
 dit the teftimony of each other in the matter, 
 but required the evidence and convi(ftion of 
 their own fenfes. This feems but a very un- 
 likely preparation for fuch flrange enthufiafm 
 to poffefs them all, as might make them con- 
 fident and fure their Mailer was alive, whofe 
 death they were afraid had fruftrated their 
 former hopes. 
 
 But for once, let us imagine them fo fickle 
 and inconftant, that it might be poffible for 
 their whole number, from the loweil: defpair, 
 to rife to the higheft and moft extravagant 
 conceits. Yet was the manner of his appear- 
 ance fuch, as may be fairly imputed to a vain 
 imagination? Had they but a tranfient view 
 of him? Did he only Aide gently by them 
 
 and 
 
Chriji's Refurredion. 245 
 
 and depart? This, melancholy men might Serm. 
 fancy, or enthufiaflical might feign. But XIII. 
 they had the cleared: demonllration could be 
 afked or given. They difcourfed with him, 
 they eat, they drank, they law, they handled; 
 they did every thing that was necefTary to 
 render their witnefs unexceptionable. Thus 
 St. Peter juftly reckons it a clear argument 
 of the certainty of the fa6t, that they did eat 
 and drink ivith him after he arofe from the 
 dead *. And accordingly St. John, we declare, 
 that ivhich ipe have heard, which ice have 
 feen with our eyes, which we have looked upon^ 
 a?id our hands have handled of the word of life -{-. 
 Nay, and we know there was one doubting 
 Apoftle, who not only refufed to credit the 
 teftimony of the reft ; but would not promife 
 to believe his own eye fight, if Jefus fliould 
 appear to him; unlefs he might moreover 
 fearch the wounds he had received upon the 
 crofs, and fo have the fulleil con virion, that 
 could polTibly be given him, that his Lord 
 was rifen. 
 
 All this plainly tended to the more confir- 
 mation of the Faith. For hereby the Apof- 
 ties at once took off all fufpicion of their being 
 deceived by any airy Phantom, or by vain 
 conceits of their own ; and likewife guarded 
 againfl the poffibility of being impofed upon 
 by any other perfon. For admit it had been 
 poffible lor fome fkilful Mimick to have per- 
 
 * Ad$ X. 41. \ \ John i. 1,3. 
 
 R 3 fonated 
 
"The Certainty of 
 
 fonated their deceafed Mafter ; Admit fuch 
 a one could fo perfedtly have imitated both 
 his mien and fpeech, that they who had 
 enjoyed a mofl intimate acquaintance with 
 him, and had not the leaft expedation of fee- 
 ing him again, fhould not however be able to 
 perceive the difference, and difcover the Im- 
 pofture ; Admit laftly, fuch a one as this, tho' 
 none of the conftant followers of our Lord, 
 to have been notwithftanding fo perfectly 
 acquainted with his Dodlrines and defigns, as 
 to drop no inconfiftency in all his Difcourfes 
 to betray the fallacy: Admit all this, I fay, 
 iinreafonable as it isj yet could he counterfeit 
 thofe wounds, which the fpear and nails had 
 made? Could his hands and feet, tho' pierc- 
 ed, he fit for ufe, and free from pain ? Could 
 his fide be open, and yet he at eafe? or had 
 he an art to live, w^hen his vitals had been, 
 flabbed? Away with fuch monftrous and un- 
 heard of inconfiftencies ! It mufl be Jcjm 
 himfelf, if the Apoftles may be credited^ for 
 it is not pofTible they fhould have been de- 
 ceived themfelves. 
 
 And yet why, on the other hand, (hould we 
 fufpe(ft them of a delign or combination to 
 deceive us? Why fhould we believe they talk 
 of what they never faw, and relate fuch won- 
 ders as did not really occur? They were per- 
 fons by their education litde qualified for the 
 forming or carrying on of fuch a Defignj and 
 there was a jealous eye kept over them to 
 
 detect 
 
Chrijts Refurre^lion. 247 
 
 deted any projed they might have ventured S e r M. 
 to contrive. And over and above all this, XIlI- 
 (vi'hich fufficiently argues fuch a cheat im- 
 pra(fticable) they have given the greatefl: proof, 
 that can be afked, of their fincerity. They 
 have been fo impartial in their account, as 
 not to conceal the failings of their own mem- 
 bers 3 and fo couragioully have they defended 
 the account thus given, that after many 
 hardfhips endured, at laft they fealed it with 
 their blood; and chofe rather to part with 
 their lives, than depart from their ProfefTion. 
 And he, who oin fuppofe a man to go fo far 
 as this, for the fake of what he knows to be 
 falfe ; muft iirfl; of all fuppofe him not the 
 wickedeft only, but the mofl foolifh too of 
 all men living. And tho' this might perhaps 
 have held in one or two particulars, yet that 
 the whole number fliould be of the fame 
 mind, and not fo much as one of them per- 
 fuaded to recant; This is wholly unaccounta- 
 ble, if the matter had been falfe; and can be 
 imputed to nothing elfe but their firm con- 
 vidion of the truth of it. Nay, and which 
 is more than all, thefe very perfons were 
 enabled to confirm their Teftimony by the 
 gift of Miracles, not by one or two Perform- 
 ances, that might feem unufual; but by a great 
 variety of Wonders: and thofe not of fuch 
 a kind, as might with any colour be imputed 
 to (leight of hand, or fecret artifice; but 
 wrought in the moft publick unexceptionable 
 R 4 manner. 
 
248 The Certainty of 
 
 Se R M. manner, and with fach flupenclous Circum- 
 XIII. fiances, as mull extort from every rational 
 fpe6tator an undoubted acknowledgment of 
 the linger of God. Tho' perfons illiterate 
 and unlearned, yet we find they fpake in di- 
 vers languages, and with fuch Wifdom and 
 Eloquence, as all their Adverfaries isoere not 
 able to gainfay or refill, Tho' perfons of no 
 worldly grandeur or authority, yet we fee 
 how in an inflant they could heal thofe inve- 
 terate difeafes, for which no riches or great- 
 nefs of this world could procure any remedy. 
 Such were the WitnelTes of our Saviour's 
 Refurred:ion. 
 
 But it will be afked, perhaps, why he fliould 
 appear only to his own Difclples and follow- 
 ers : whv he did not rather ihew himfelf to 
 the Sanhedrin^ or to the people of the 'Jcws^ 
 that fo he might effe(5lually remove all fcru- 
 ples or objections; and leaving them no room 
 to doubt of his Refurredion, might thereby 
 convince them of the truth of his Doctrine; 
 and lead them to embrace that Faith they had 
 fo wickedly oppofed? Why did he not, it 
 may be afked, go (hew himfelf to Herod y 
 who had fo impiouily infulted and derided 
 him, and let the petty Ruler of Galilee behold 
 how that Kifig of the Jcws^ whom he had 
 lately treated with fuch fcorn and contempt, 
 was now declared to be the foft of God with 
 poiver^ THE King of Kings, and Lord 
 OF Lords ? Wl^iy did he not appear in the 
 
 pre- 
 
Chriji's Refurre<^Ion. 2^.q 
 
 prefence oi Pontius Pilate y the unjufl judge, Serm. 
 that had condemned him, tho' confcious of his XIII. 
 innocence, and yielded him up to the rage 
 and envy of the ye%i-s? To have convinced 
 Thefc of their iniquity, and brought them to 
 acknowledge their crime: This it may be 
 thought would have gained the greatefl cre- 
 dit to his Caufe, and filled his enemies with 
 fliame and confufion. 
 
 But fure there can be little reafon to fup- 
 pofe, that They, who had already hardened 
 themfelves againft fo many wonderful me- 
 thods of Convidion, fliould now at laft be 
 perfuaded, by his rifing from the deiad. In 
 all thefe there was a root of bitternefs, an evil 
 heart of imbelief-, fuch attachment to fenfual 
 things, as made them moft averfe to the pro- 
 pofal of his fpiritual religion. The "Roman 
 Governor, who was capable of being influ- 
 enced to that unrighteous fentence^ can we 
 believe that any motive could ever have fuf- 
 ficed for his Convidion and Recovery ? That 
 Herody who but a few years fince had mur- 
 dered Chri/i's Forerunner; and but few days 
 fince had fo difengenuoufly ridiculed himfelf ; 
 can it be fuppofed that he had any room for 
 remorfe, or was capable of being reformed by 
 any Miracle whatever? And as for the peo- 
 ple of the ye^ivs, who had been fo clamorous 
 to procure his crucifixion, who had ftudied 
 to ftifle the Fame, or hinder the belief of his 
 former Miracles, to put That Lazarus to 
 
 death 
 
2 50 72^ Certainty of 
 
 Se.rm. death, whofe refurredion ere this, was an 
 XIII. undeniable evidence of his Divine Power, 
 and therefore an invincible proof of the Doc- 
 trine he delivered J can it be expeded that 
 theyi'-whofe behaviour was fo obftinate and 
 difingeriuous, fliould hearken to any farther 
 arguments, that could be ufed with themj 
 and not rather deny the fads they plainly 
 heard or faw, and find means to evade the 
 Convidion of their own fenfes ? 
 
 It is God's ufual method to refiji the prmid^ 
 2Xidi ^ive\i\^ grace to the humble, The meek 
 Jhall he-, guide in judgment , and fuch as are 
 gentle^ them jhall he learn his way. If any 
 man do earpeflly and unfeignedly endeavour 
 10 do the will of God, and diicharge the Du- 
 ties of-'tHat ftation, in which God has placed 
 him: it is he fiall know of the DoBrine whe- 
 ther it be of God. For the comfort then, and 
 fatisfadion of fuch humble minds, as well as 
 for their farther dirediion and encouragement j 
 our blefled Lord was pleafed to ihew himfelf 
 to fuch, as had already difcovered their inclina- 
 tion to obey him : whilfl the obftinate defpif- 
 ers pf'hls Gofpel were excluded from that 
 favour J tho' not left without fufficient means 
 cf Convidion, had they but in any fuitable 
 meafure attended to them. 
 
 Had it been enough to ailure them of his 
 Refurredion, they wanted not ample tefti- 
 mony of it ; and if they were not the favour- 
 ite perfons, to whom he chofe to {hew him- 
 
 2 felf 
 
Chrijl's Refurredlion. 25 c 
 
 felf alive (which fure they had httle reafonSERM. 
 to expeA) they had however the concurrent XIII. 
 lufFrage of many unexceptionable witnefTesj* 
 men who cannot rationally be fufpeded to 
 have been deluded or impofed upon them- 
 felves, nor to have concurred in a defign to 
 deceive or impofe on the credulity of others. 
 Men who confirmed their teftimony by their 
 mighty Works, God aljo bearing them wit- 
 nefs, both ivithfigns and wonders^ and with di- 
 vers miracles and gifts of the Holy Ghojl, ac- 
 cording to his own will*. The unbelievi?2g 
 Jews had already flood out againft abundant 
 methods of Convidlion. And the evidence 
 now added to it, was fuch as might be fitly 
 preached among the Gentiles -j when thefe 
 chofen Witneffes {hould be fent out among 
 all nations, and difperfe the Gofpel thro' the 
 dark corners of the earth. 
 
 And if this was enough to filence the ob- 
 jedions of that perverfe generation ; fo that 
 they had no reafon to exped that farther Con- 
 vidtion of their own fenfes, which they had 
 fhewn themfelves able to withftand in other 
 inftances: much lefs furely fliould we com- 
 plain, who have the fame Evidence •, or urge 
 our want of farther Proof, to excufe our Infi- 
 delity, when we have That already, which 
 is abundantly fufficient. It would be moft 
 unreafonable to exped: ocular Demonftration 
 of fuch Fads as were tranfaded many ages 
 * Heb. ii. 4." 
 
 fincc, 
 
252 T^ha Certainty of 
 
 S ER M. fince, and neceiTary to be done but once. It 
 XIII. is enough, that matters of this kind be attefled 
 in a manner not liable to juft exception. Pof- 
 terity muft give credit to the witnefs of their 
 forefathers : and tho' we have feen, there were 
 good reafons, why the unbelieving jit'wjfliould 
 not be made the witnelTes of our Saviour's 
 Refurre(!lion ; yet if thofe reafons were lefs 
 evident, it is no jufl ground of doubt, to fay, 
 that matters are not proved in the manner 
 we would have them, provided it be done 
 in a manner capable of proving them. Let 
 us thankfully make ufe of the Light, which 
 we enjoy, and not peeviilily repine for want 
 of more j when we have enough to guide us 
 right already, if we but attend to it. 
 
 But why fhould I infift fo much upon the 
 teflimony of his Friends j when the fame 
 appears from the confeflion of his very ene- 
 mies. The band of Soldiers, fet to guard 
 the fepulchre^ like men affrighted ran into 
 the city, and told what they had feen. So that 
 that care, which was taken to fecure the body, 
 and prevent the poflibility of any impoflure, 
 does but fupply us with another fet of Wit- 
 neffes of our Saviour's Refurre(5tion. And 
 tho' they were foon induced, by mercenary 
 views, to change their narrative -, yet both 
 they and the Jews were of necefllty obliged 
 to own thus much at leaft, that they had the 
 Body no longer in their keeping. Could 
 That have been produced, they had eafily 
 
 fJenced 
 
Chrijfs Refurredion. 25^ 
 
 filenced all the Apoftles ; and no rational man S e r m. 
 would have believed their teftimony, that XIII. 
 their Mafter was alive again, if he had feen 
 and known his body to be dead. How muft 
 fuch a confutation have hindered the impof^ 
 ture from fpreading any farther; and even 
 put the Authors out of countenance them- 
 ielves? But when, inftead of this, the body 
 was confeiTedly removed, notwithftanding 
 the great care and caution they had ufed to 
 keep it, this could not but give great colour 
 to the report of his Refurredtion ; too great to 
 be wiped off by the feeble efforts of their 
 groundlefs fuggeftions. 
 
 For what account, after all, could they give 
 of this abfence of the body ? Why they found 
 out at laft this pitiful evafion, that the difci- 
 pies had come and fiolen it away^ ^iichile the Sol- 
 diers icere ajleep, A pretence as weak as it 
 is malicious, and which carries its own con- 
 futation along with it ! A fure Argument of 
 their judicial blindnefs and infatuation, to 
 frame a flory fo inconfiffent that it deftroys 
 itfelf ! For belides the moral impoffibility of 
 the whole band of foldiers falling all fo found 
 afleep at once, that the ftone fliould be rolled 
 away from the fepulchre, and the body car- 
 ried off without difturbing or awakening any 
 one of them; efpecially confidering the fl:ri(5t 
 difcipline obferved among the Romans^ which 
 muft make fuch negligence highly criminal, 
 and therefore dangerous: Befides again, that 
 3 the 
 
254 ^^ Certainty of 
 
 S E R M. the grave clothes were fo duly folded up, 
 XIII. that it could not rationally be fufpeded to 
 have been done in fuch hurry as the Project- 
 ors of fo bold an enterprife muft needs have 
 ufed: Befides, that the enterprife itfelf was 
 highly improbable, that the difciples, fo ti- 
 morous and difpirited as they were, (liould 
 venture to break thro' an armed band of fol- 
 diers, and rifque all that might be fuffered 
 from the power of the Rofnans, or the ma- 
 lice of the Jews : Befides This, I fay, they 
 do hereby manifeflly invalidate their own tef- 
 timony. 
 
 For men, who confefs themfelves to have 
 been all afleep, can be but incompetent Wit- 
 neffes of what was done : and they muft have 
 a new knack of perception, who can at- 
 teft what was tranfaded, when themfelves 
 were in a ftate of meer infenfibility. Upon 
 this fuppofition therefore, the difciples indeed 
 might, or any body elfe, for ought they knew, 
 fteal the body away. But then it might as 
 well be raifed by a Divine Power, and their 
 teftimony, who knew nothing of the matter, 
 will ferve as much to prove the one as the 
 other. Had they been really afleep, they 
 ought to have confefTed their ignorance, and 
 not pretended to give account of a fadl, which 
 they affert themfelves incapable of obferving,* 
 and which, could they have obferved it, they 
 would doubdefs have exerted their utmofl 
 ftrength and vigor to prevent. Their having 
 
 recourfe 
 
Chriji's Refurredion. , ^55 
 
 recourfe to fuch a forry fliift as this, is it felf S erm. 
 no fmall confirmation of the truth I have been XIII. 
 aiming to prove, that Chriji is rifenfrom the 
 dead. For v^^hilft they confefled his body to 
 be no longer in the grave^ tho' they had taken . 
 fuch great care and caution to fecure it, and 
 could yet account no better for the lofs of it, 
 than by this ftory, which fufficiently confutes 
 it felf, and muft needs fink under the weight 
 of its own abfurdity ; they did hereby but 
 ftrengthen the Caufe,, which they fo feebly 
 oppofed, and could gain credit with none but 
 fuch, as were beforehand difpofed to be de- 
 ceived, and willing to believe with them,, whe- 
 ther right or wrong. ," V.^.T 
 
 Thus far we have proceeded, in examining 
 the Evidence or proof given of the Fad: ; and 
 upona furvey of the whole matter, w&fee abun- 
 dant reafon to conclude for the Certai?ity and 
 undoubted truth of it, that Chriji J/W adually 
 arife from the dead. 
 
 The next thing in order to be done, upon 
 this Subje(5t, is to urge the iV^<:{^ify of it, and 
 ihew upon what accounts it was indifpenfa- 
 bly requifite, that Chrift fhould thus arife 
 from the dead. But this I fliall referve to 
 another opportunity. Noiv to God the. Fa- 
 ther^ God the Son, &c. . 
 
 SE R: 
 
2^6 T^he Neceffity and Benefits 
 
 SERMON XIV. 
 
 *The Neceffity and Benefits of Chriji's 
 Refurredion. 
 
 ROM. viii. 33, 34. 
 
 Whojhall lay any thing to the charge of God's 
 EleSff It is God that jujiijieth : 
 
 Who is he that condemneth^ It is Chrijl that 
 diedy yea rather that is rifen again^ who is 
 even at the right hand of God^ icho alfo 
 maketh inter cejjionjor us, 
 
 Serm.TTT^^^ ^ appeared lafl in this place, 
 XIV. VV as well the order of my Text, as the 
 great occafion of the Feftival we then cele- 
 brated, led me to difcourfe to you from that 
 claufe of the words now read, which concerns 
 our Saviour's Refure<5tion, yea rather that is 
 rifen again. In treating whereupon, that I 
 might at once anfwer the defign of the Fcfli- 
 val, and that of the Apoflle in this place, I 
 propofed (i.) to examine and fum up the 
 Evidence oftheFacft, in order to confirm or 
 prove its Certainty, that Chrift did adually 
 arife from the dead. Then (2.) to argue the 
 Neceffity of it, and fhew upon what accounts 
 it was indifpenfably requifite he fliould thus 
 
 arife. 
 
of Chriffs Refurredion 257 
 
 arife. And (3.) t6 urge more particularly S e r m. 
 the Benefits, which we receive by this our XIV. 
 Saviour's Refurredion. The F'lrji of thefe 
 was all I went thro' at that time: — ^I proceed 
 now, in order to the 
 
 (2.) Second \S\v[i^ propofed, upon this Ar- 
 gument, namely, to urge the Neceffity hereof^ 
 and fhew, upon what account it was indif- 
 penlably requifite, that Chri[i JJ^ould thus arife 
 from the dead. And fuch indeed was the 
 Necejfity, that St. Feter tells us, it could not 
 pojjibly be otherwife; for God hath raifed him 
 upy havitig loofed the pains of Death, becaufi 
 it was not pofjibk that he flmdd be holden of it. 
 Whence this impofjibility fliould arife, perhaps 
 may not appear to every Reader, at the firfk 
 fight. But if we confider the matter a little 
 more attentively, we (hall perceive there was 
 a t'diofold Neceffity of our Saviour's Refurrec-^ 
 tion; the firjl intrinfical, or that which was 
 founded in the nature of the thing; (and thi^ 
 concerns our Saviour's Power, and the Weak- 
 nefs of his Enemies); the other extrinfecal, or 
 that which was founded in fomething elfej 
 and thiS' takes in the Divine Decree, and 
 the End or defign of the Meffiah's Office. 
 
 [i.] Firji then, I begin with that which 
 is intrinfical ^01 that Neceffity, which is found- 
 ed in the nature of the thing; and concerns 
 our Saviour's Power, and theWeaknefs of his 
 Enemies : He too ftrong to be detained, and 
 They too impotent to hold. That he fub- 
 
 Vol. II. S m\\x%i 
 
25S TX^ Neceffity and Benefits 
 
 SERM.mkted to death was no efFed: of neceffity, 
 XIV. but choice. For, as he has exprefly aflured 
 no man could take away his life from 
 him J but he laid it down ofhimfelf. He could 
 immediately have fummoned more than twelve 
 legions of Angels to his refcue; or by a lingle 
 word of his Divine Power, he could have 
 fruftrated all the plots and machinations of 
 his Enemies, and turned them to their own 
 confuiion. For, being in his nature Divine 
 as well as human^ (that eternal Word, by which 
 the heavens and the earth were made at the 
 beginning,) he had all things fubjedt to the 
 authority of his command, and liable to be 
 controuled by his fupreme Will : he was far 
 above the power of thofe Creatures he had 
 made himfeif ; and was no other wife to be 
 annoyed by them, but as he freely fubmitted 
 to them in the form of man. 
 
 From thefe fame Arguments, which prove 
 it to have been owing to his own confent* 
 that Death had any power over him at all ; 
 it likewife follows, that it muft needs be in 
 his power to reftrain its dominion, and fub- 
 mit no farther than he pleafed himfelf. There- 
 fore he adds, that he had power to lay down his 
 life, and he had power likewife to take it up again. 
 And yet more peremptorily did he tell the 
 Jews, if they deftroyed the temple of his body, 
 that in three days he would ratfe it up. He 
 promifes it, we fee, in his own name, as the 
 efFed of his own Power and Authority. O- 
 
 ther 
 
<?/* C!5r//?V Refurredion. 25^ 
 
 ther men are raifed by a Power by no means S e r m. 
 their own; they are reftored to life at the XIV. 
 command of that Ahi^iighty Father, who firft 
 gave them Being ; and were it not for the 
 intervention of his refiftlefs Word, they mud 
 continue for ever in a ftate of death. But 
 He, whow as God as well as man, (by a myf- 
 terious union of an infinite and finite nature in 
 the fame Perfon,) had infinite Ability 
 and Power in himfelf: He being, as touch- 
 ing his Godhead, of one fubftance with the 
 Father, could do all things by the word of his 
 power ; and therefore could not longer be de- 
 tained in a flate of death, than he freely 
 chofe and confented to fubmit to it. 
 
 And left we iliould fuppofe, he could con-- 
 fent to a final and unalterable fubmiffion ; let 
 us attend a little to confider, how inconfiftent 
 and abfurd it is to imagine he could, by any 
 means, fufFer that body to putrify and perifh, 
 or that foul and body to be finally feparated, 
 which were thus perfonally united to his 
 Divine Nature; how unjuft indeed, that he 
 (hould for ever undergo the Punifliment of 
 Sin, who had already made ample Satisfac- 
 tion for it; nay how improper (I may add) 
 and deftrudtive of the Scheme of our Redem- 
 ption, that his body fliould be longei^ detained 
 in the grave, who had already anfwered the 
 End of his appearance here; and was thence- 
 forth to appear in the prefejice of God for us. 
 But this laft Confideration belongs rather to 
 S 2 that 
 
26o "The Ncceffity ^;/^ Benefits 
 
 '^ERM.that other kind of Neceflity, I mentioned, of 
 XIV. our Saviour's Refurrection, namely, 
 
 [2.] Secondly y that which was extrinfecaly 
 or founded in Ibmething elfe j and This takes 
 in the Divine Decree ; and the End or defign 
 of the Mejjialfs Office. 
 
 The Divine Decree appears fufficiently, 
 from that remarkable Predidion of the Royal 
 Prophet J Thou wHt not leave my foul in hell, 
 neither wilt thoufuffer thy holy one to fee cor^ 
 ruption. For as David was a Type o^ChriJl-, 
 we find 'tis ufual for him to fpeak fuch things, 
 in the firft perfon, as do neceffarily belong to 
 the MeJ/iah', and that too, even when the 
 more immediate occafion of his Ecftafy was 
 fome Providential Difpenfation towards him- 
 felf. The reafon whereof is evidently This : 
 becaufe whilft under fuch circtimftances, he 
 confidered himfelf not ftridlly in his perfonal 
 capacity, but under the notion of a Type ; from 
 the contemplation of what he had thus ulti- 
 mately in view, and the fpecial direction of 
 the Holy Ghoji^ he was many times led to 
 draw fuch charadlers, as do properly agree 
 to the Antitype alone. 
 
 The Jews, 'tis likely, might have fome 
 warrantable and authentick Traditions ; they 
 might have ftated Commentaries or Expofi- 
 tions received among them, to fix and de- 
 termine the meaning of fuch Prophecies. 
 From whence we find fuch application eafily 
 and often made of them in the 7jew Teftament, 
 I And 
 
/t/" ttr//?^ Refurredtion. 261 
 
 And tho' we may not have all thofe helps S e R M. 
 remaining, which the 'Jews had, to interpret XIV. 
 and explain the fenfe of Scripture ; yet we 
 certainly have others, which they had not : 
 and it is a confideration, which deferves to 
 have fomc weight with us, that it was fo un- 
 derflood, whilfl thofe Helps remained. And 
 no doubt it is at leaft a very good rule, for 
 judging fuch characters to belong to the Mef- 
 liah J if they could not poffibly agree to the 
 Speaker (David) in his own perfon. 
 
 Such then is that Predidion, which I juft 
 now mentioned. For to ufe St. Peter'^ ar- 
 gument on this occaiion. Men and brethre^i^ 
 let me freely [peak unto you of the Patriarch 
 David, that he is both dead and buried, and 
 his fepulchre is with us unto this day: (charac- 
 ters which do but ill accord with the afore- 
 faid Prophecy, if David were himfelf the 
 perfon there intended ! for how fhould he ib 
 many ages continue in the grave and fiate of 
 death, who was not to be left in hell, nor 
 his flefh to fee corruption ?) Therefore being a 
 Pf^ophet, (as the Apoftle goes on) and kncw' 
 ing that God had fworn with an oath to him^ 
 that of the fruit of his loins, accordifig to the 
 JlfJj, he would raife up Ckrifi, to fit on his 
 throne: Hefeei?7g this before, (pake of the refur- 
 region of Chrift, that his foul was not left in 
 hell, neither his flefo did fee corruption *. In 
 like manner let us hear St. Paul, For David^ 
 
 * Adsii. 29,30,31, 
 
 S 3 fays 
 
262 'The Neceflity and Benefits 
 
 S^RM. fays he, after he had fcrved his oivn genera^ 
 XlV. tlon by the will of God, fell on flee p, and was 
 laid unto his fathers^ and faw corruption : But 
 he^who7n God raijed again ^ faw no corruption *. 
 From all this 'tis obvious to colled the mean- 
 ing of that famous Prophecy, which, fince 
 it could not poffibly belong to David in his 
 own perfon, mufl of neceffity be referred to 
 the Meffiah. 
 
 What was thus not obfcurely revealed 
 before, our bleffed Saviour afterwards more 
 fully confirmed, and more explicitly fore- 
 told. From henceforth therefore his Refur- 
 redion became necejfary\ as neceflfary as it is 
 God fhould not liej but that all his promifes 
 fhould be yea and amen^ ftedfaft and fure, 
 and inviolably kept. 
 
 Nor was this Decree meerly arbitrary (tho' 
 that might fuffice to fatisfy and filence us) 
 but it had indeed it's foundation in the na- 
 ture of the thing j fince the very Defign of the 
 Mefiah'^ Office required his Refurredion. 
 He came to conquer and fubdue thofe ene- 
 mies, by which Mankind was mofl unhap- 
 pily enflaved. But which way could this 
 End have been accomplifhed; if he, who 
 came to conquer, had been fubdued by death? 
 or how fhould he have refcued others, if thus 
 unable to releafe himfelf? Again, he was 
 not only to make fatisfadion for our fins by 
 the Sacrifice of himfelf upon the crofs ; but 
 
 * Afts. xiii. 36, 37. 
 
 likewife 
 
of Chriji's Refurredion. 263 
 
 likevvife to plead the virtue and merit of that S e r m* 
 Sacrifice by the following oblation or pre- XIV. 
 fentation of himfelf in heaven : (typified of ' 
 old by the fprinkling of the victims blood 
 under the law:) in the continuance of which 
 oblation ccnfifts his moft powerful and pre- 
 vailing Interceffion with the Father for us. 
 Laftly, he was likewife to be invefted with 
 the Regal Authority, to govern and beflow 
 fpiritual gifts upon his Church; to punirti 
 the contempt and tranfgreflion of his Laws ; 
 and to appoint fome proper Subftitutes as his 
 Vicegerents, to rule as well as to inftrud:. 
 But before he could receive or exercife this 
 Power from on high, 'twas neceflary that he 
 (hould arife from the dead, and not remain, as 
 to his body, (which is one effential part of his 
 Manhood) in a flate of meer infenfibility. 
 All which will receive a farther illuftratioii 
 by our attending to the 
 
 (3.) T/j/W Conlideration propofcd upon 
 this Argument, viz, the particular Benefits 
 which we receive by our Saviour's Refurrec- 
 tion. St. Pmdy you fee in the Text, funis 
 them up in This, njiz, the Freedom of the 
 Ele^ from Condemnation : Who is he that con- 
 demneth? It is Chrijl that died, yea rather 
 that is rifen again. Now to fhew you, how 
 his Refurreftion, as well as Death, was neceflary 
 to free the Eledi from Condemnation; (and 
 indeed does it efFcdually ;) how the Advan- 
 tage purchafed by his Death and Pafllon had 
 
 S 4 been 
 
264 '^he Neceffity ^;/<3f Benefits 
 
 S E R M. been fruflrated and loft, and could never have 
 XIV, been conferred on us withoct his rifing from 
 the dead; hovv" our hopes of life had been 
 but weakly founded, if our Redeemer himfelf 
 had continued ftill in death and filence : In 
 order to fet all this in a clear light, it will be 
 proper to make thefe three following refledl- 
 ions, viz. 
 
 [i 1 That our Saviour's rifing from the 
 dead was neceftary, in order to his Afceniion 
 into heaven, there to appear in the prefence 
 of God for us. 
 
 [2.] That This again was neceffary, in order 
 to his conferring thofe Gifts and Graces on his 
 Church, which may enable us to woik out 
 our Salvation. And 
 
 [3.] That hereby we are encouraged with 
 the lively hopes of Happinefs; thro' that alTu- 
 rance, which all this derives to us of our Juf- 
 tification and Redemption; and fo are freed 
 from the Condemnation of our own Confci- 
 ences. And 
 
 [ I >] Firfi then, the firft great and benefi- 
 cial Confequence of our Saviour's Refurrec- 
 tion, and to which That was abfolutely ne- 
 ceiTary, is his Afcenfion into heaven, there 
 to appear in the prefence oj God for us. For 
 I omit to mention the forty days of his con- 
 tinuing upon earth, and converfing with his 
 Difciples; as being rather defigned for their 
 confolation and fupport, and for the clearer 
 proof of his Refurredion, than being it felf 
 
 any 
 
of Chrijl's Refurredtloni 265 
 
 any beneficial confequence of it to the Church S e R m. 
 in general. But what is the mighty advan- XIV. 
 tage of his Afcenfion into heaven. They will 
 ealily perceive, who have any due notion of 
 the previous Satisfaction and Merit of his 
 death. 
 
 For that Propitiation, which he once made 
 upon the crofs, he now continually in hea- 
 ven reprefents before the Father, and applies 
 to our 2;reat Ufe and Benefit: in like mannner 
 as of old, in the legal Expiations, it was not 
 enough, that the vidim had been flain; unlefs 
 its life were fymbolically prefented before God 
 by the fprinkli?jg of the blood. All this I may 
 fhortly, perhaps, have fome occafion more 
 fully to illuflrate and explain to you. In the 
 mean time it may fuffice to obferve, that this 
 very beneficial Confequence of our Saviour's 
 Refurredlion, is at once an illuflrious inflance 
 of what I undertook to explain at prefent, 
 'viz. the Benefits, which we receive thereby ; 
 and like wife a clear proof of the Apoflle's 
 argument in this place, that fince Chrill: is 
 rifen from the dead, the Eledt mufl be free 
 from Condemnation: to which purpofe, we 
 find, he carries it farther in the next words, 
 who is even at the right hand of God, who alfo 
 maketh inter cefjion for us. For had he not 
 rifen from the dead, he could not have af 
 cendedup on high, to plead the Satisfacftion 
 and Merit of his Sufferings, to releafe them 
 Irom the Guilt and Punifhment of their Of- 
 fences^ 
 
266 T^e Neceffity and Benefits 
 
 S E R M. fences, and confirm their title to eternal 
 XIV. Happinefs. And therefore fince his Refur- 
 redlion was thus neceffary, in order to his A^ 
 cenfion into heaven, let it be added 
 
 [2.] Secondly^ that to This we owe thofe 
 Gifts and Graces he from time to time be- 
 llows upon his Church. For tho* he is faid 
 to have been born a King, and by confequence 
 to have had a right to his Regal Authority, 
 whilft he was converfant upon earth; yet fince 
 'tis certain, he appeared here rather in the form 
 of a jervanty and did not difplay himfelf in 
 the grandeur of a Sovereign; for this reafon 
 it has been ufual to fpcak of his entrance on 
 the Regal O^QQ, 05 confequential to his Re- 
 furreciion. Then is he faid to have received 
 all power in heaven and in earthy to have 
 been highly exalted, and had a name given 
 him, which is above every name. And then 
 indeed, he nianifefted forth his glory, in a man- 
 ner, which became his Ro^^al Charafter. He 
 afcended (as the Apoftle iliews in the next 
 words) to the right hand of God-, He had then 
 the Preeminence and Dominion over all crea- 
 tures ; He fent forth his Holy Ghofl on the 
 Apoftles, appointed them his Deputies or 
 Subftitutes on earth; by the miniftry of them 
 and their fucceflbrs he governs and diredls 
 his Church; and will finally, in the confum- 
 mation of ages, diflribute Rewards or Punifh- 
 ments to every man, according as his workjhall 
 be. In the accomplifhment of thefe purpofes 
 
 prii^- 
 
of Chrijl'^s Refurredion. 267 
 
 principally conlifts the adivity and efficacy S E R M. 
 of his Regal Office, which he exerted not in XlV. 
 this ample manner, 'till after his Refurredioaj 
 when God is faid to have Jet hh Ki??g upon 
 his holy hill of Sion. 
 
 Now, how the exercife of thefe Powers 
 tends to free the Ele^ from Condemnation, 
 by furnilhing them with means and oppor- 
 tunities of working out their own Salvation^ 
 and at laft adually abfolving them, is very 
 evident. For thofe means of Grace, which 
 are afforded us, were defigned fo to dired: 
 our Faith, and to influence our Pradice, that 
 we may be recovered out of the fnare of the 
 Devil^ and poffefTed of the Conditions requi- 
 fite to entitle us to that Satisfaction and Merit 
 of Chri/ly which was defigned to refcue us 
 from Death and Condemnation, and reftore 
 us to a happy Immortality. And yet the 
 Neceffity of all this being entirely fruftrated 
 and defeated, if the great Captain of our Sal- 
 vation had lain flill in the grave, and conti- 
 nued under the Dominion of Death ; which 
 had utterly prevented the exercife of his Re^ 
 gal Office, nay and the continuance of his 
 Prieftly Office too, whereby he obtains from 
 God, what by the i?^^j/ he beflows on men; 
 I fay, this Confideration is a plain argument, 
 why we (hould account thefe Gifts and Gra- 
 ces among the Benefits of our Saviour's Rc- 
 furred:ion, and demand with the Apoftle ; 
 Who is he that condemneth, when 'tis Chrifl 
 
 that 
 
268 The Neceffity a7td Benefits 
 
 S E R M . that died, yea rather that is 7'ifen again, I 
 XIV. have only to add now 
 
 [3.] "Thirdly, in the laft place, that hereby 
 we are encouraged with the lively Hopes of 
 Happinefs thro' that aflurance, which all this 
 derives to us of our Juftification and Redem- 
 ption ; and fo are freed from the Condemna- 
 tion of our own Confciences. Was Chrijl 
 raifed from the dead ? This is a clear confir- 
 mation of the whole Chriftian Dod:rine j inaf- 
 much as it implies the Divine Power of our 
 Lord, and the concurrence of the Father 
 with him : and how then fhould we difpute 
 either his Dodlrine or Miffion, which were 
 both attefted by Divine Authority? Beiides 
 he had given it for a Sign to his incredulous 
 countrymen, that as Jonah was three days 
 and three nights in the whale's belly, jo fiould 
 the Son ofinan be no more than three days and 
 three nights in the heart of the earth. And 
 therefore, when this ftupendous Sign was ac- 
 cordingly fulfilled, they could not help con- 
 cluding (if they would ad rationally; that his 
 Doctrine was true, and God had fet his feal 
 to it. It was the apprehenfion the 'Jews had 
 of this confequence, which made them fa 
 exceeding cautious to guard againfl any im- 
 pofture of this kind. Had they thought it a 
 thing indifferent J they might have left the 
 event to Chance, or to the management of 
 others i they need not have been folicitous 
 to prevent the people's being impofed upon 
 
 about 
 
of Chri/Fs Refurredion. 26^ 
 
 about it. But they judged it a matter of the S er m. 
 utmoft confequence, and which, if fuffered XI V. 
 to obtain among the people, could not fail '- 
 to eftabliili and gain credit to the DoMne 
 of Chrift. And therefore they took care to 
 make the fepulchre jure, fealing thejlone and 
 Jetting a watch. 
 
 Again, this Refurredion of Chrift tends 
 farther to beget in us a lively Hope of Sal- 
 vation 3 by acquainting us with the Accep- 
 tance and Efficacy of that Sacrifice he offered 
 on the Crofs; which cannot fail to comfort 
 us with the alTurance of a full and perfed 
 Expiation. For was Chrift's death intended 
 as a Sacrifice for Sin? And yet fince that Ob- 
 lation, has God raifed him from the dead? 
 From hence we learn, that he has conquered 
 death, and him that has the power of death, 
 i. e. the Devil; We learn, that the ranfom 
 he paid is accepted of the Father, who after 
 he had humbled him a little, and made him 
 lower than the Angels, has thus crowned him 
 mth glory and honour-, and gi'ven him a name 
 which is abo've every name, 
 
 Laftly, it is moreover a convincing argu- 
 ment of his Interceffion, his powerful and 
 prevailing Interceffion with the Father for us. 
 For Chrifi being raifed frojn the dead dieth na 
 more ; death hath no more dominion over him : 
 for in that he died, he died unto fin once ; but in 
 that he liveth, he liveth unto God, and is now 
 cfcended i?ito heaven, there to appear in the 
 
 pre- 
 
270 Tl^he Neceffity <^;;^ Benefits 
 
 Serm. prefence of God for us. And what mightjr 
 XIV. Comfort then fhould we take in this refled:- 
 ion, that our Redeemer Uvethj that he e^'cer 
 Iheth to make inter cefjionj or us ; that he, whom 
 the Father always heareth, is engaged in our 
 behalfj that we have an Advocate ivith the 
 Father, fefus Chriji the righteous, who, 
 whiift we are employed in his fervice upon 
 Earth, is pleading continually our caufe in 
 Heaven ? How fhould it fill us with all joy 
 and peace in believing, and make us abound in 
 hope, thro' the power oj the Holy Ghoft ? And 
 All this now being confequential to his Refur- 
 reftion ; we fee with what great reafon St. 
 peter has afferted, that God of his abundant 
 Mercy has begotten us again unto a lively 
 Hope, by the RefurreSiion of fefus Chrifi 
 from the dead: iince without That, our Hope 
 muft have been faint and wavering, or rather, 
 groundlefs and abfurdj we fhould have had 
 lefs certainty of the revival of our own bodies, 
 and none at all of their being raifed to glory ; 
 whilfl he, who undertook to procure us this 
 Reward of Immortality, fhould himfelf have 
 been detained in death and filence. 
 
 But now, fince that the Lord is rifin indeed, 
 and has appeared to many; fince by his Re- 
 furredlion, he is become the fir fi fruits of them 
 that fiept', let us draw near with full afTurance 
 of Faith, not doubting, but that he, who raifed 
 up Chriji from the dead, will alfo quicken our 
 mortal bodies by hisjpirit, that dwelleth in us 5 
 
 3 and 
 
of Chriji's Refurredion. 271 
 
 and make us fit together in beavefily places in S e r M. 
 Chnyi Je/uSy if we be but careful to conform XIV. 
 ourfelves at prefent to our Lord's Example 
 by a fpiritual Refurredion^ if /ike as Chriji 
 was raijed from the dead by the glory oj the 
 father y even fo we alfo die unto our paft fmsy 
 and from henceforth walk in newnefs of life. 
 Blejjed and holy is he that hath part in this firfi 
 reJurreBion\ on fuch the Jecond death hath no 
 power : but they fhall be finally admitted to 
 thofe rivers of Pleafure, which are at God's 
 right hand, and laft for evermore; they fhall 
 be received into thofe manfions of eternal 
 Blifs, which Chrifl is gone before to prepare 
 for them in his Father's Kingdom; which ha 
 purchafed for them at the Price of his Blood, 
 the extenfive Merit whereof he continually 
 fets forth at the right hand of God. And 
 this ihould lead me, in order, to the T^hird 
 thing obfervable in the Method of our Re- 
 demption, viz, Chriji's Exaltation at the 
 right hand of God, to appear as our Advo- 
 cate in the prefence of the Father, to plead 
 our caufe and intercede in our behalf: who 
 is even at the right hand of Gcdy who alfo 
 maketh intercejjion for us. But this muft be 
 referved for the fubjecft of our future Medi- 
 tations. Now to God the Father ^ God the So?i, 
 and God the Holy Ghoji be all honour and glory, 
 henceforth for evermore* Amen. 
 
 SER- 
 
272 Ghrist'j Exaltation 
 
 SERMON XV. 
 
 Chris t'j Exaltation at the right hand 
 ofGo-D, 
 
 ROM. viii. 33, 34. 
 
 Who Jhall lay any thing to the charge of God's 
 Ele^i? It is God that jujlifieth: 
 
 Who is he that condemneth? It is Chriji that 
 died, yea rather that is rifen again, who is 
 even at the right hand of God, who alfo 
 maketh inter cejjion for us, 
 
 S E R M. — —• nr^ HE Second of the Two general 
 XV. JL Heads, at firft propofed, was to ex- 
 
 plain more particularly the Method of our 
 Redemption, by Chrift's Death and Refur- 
 redtion, and Exaltation at the right hand of 
 God, to appear as our Advocate in the pre- 
 fence of the Father, and make continual In- 
 terceflion for us. — I have already gone thro' 
 the Two firft Particulars under this Head, viz. 
 Chriji' s Death and Refurredlion, and proceed 
 next, in order to the 
 
 3. I'hird, namely, his Exaltation at the 
 right hand of God, to appear as our Advo- 
 cate in the prefence of the Father, and make 
 for ever intercejjion for us. And in That 
 
 there 
 
at the right Hand of God, 273 
 
 there are plainly thefe Two things confidera- S e r m, 
 ble, 'viz. XV. 
 
 1. C/:)r//?'s Exaltation it felf, at the right 
 Hand of God. And, 
 
 2. The Interceffion he there makes for 
 us. 
 
 (i.) Firji, Chrifi\ Exaltation it felf at the 
 right Hand of God. Where it will be pro- 
 per to refle(5t, 
 
 [ I .] Upon the Pei-fon fald thus to be exalted. 
 
 [2. 1 Upon the Place, to which he is exalted. 
 
 [3.] Upon the Privileges implied in this 
 his Exaltation. And, 
 
 [4.] Upon xhcPoftwre^ in which he is re- 
 prefented. 
 
 [1.] Firjly Upon the Perfon fald to be 
 exalted, viz. our Lord and Saviour Jefus 
 Chrijl, referred to in the Text under the rela- 
 tive, Who. 
 
 It had been long before predided of him, 
 in the Book of Pfalms. T^he Lord f aid unto 
 my Lord., (fays David) Sit thou at my right 
 hand^. Which words, however the modern 
 Jews would wreft them to Abraham , or Da^ 
 vid, or any body indeed, rather than him, to 
 whom they really belong, were yet, by their 
 forefathers, more candidly interpreted, and 
 believed, upon convincing reafons, to refer to 
 the Mejjiah. He, whom David in fpirit cal- 
 led his Lord, muft not only be fome perfon 
 diftind: from him, but even fuperior tg hina, 
 
 * Pfal. ex. I. 
 
 Vol. II. T in 
 
274 Christ V Exaltation 
 
 S E R M. in a fpiritual fenfe. And he, who was at once 
 XV. poirefTed of Regal Authority, and invefted 
 with eternal Priejlhoody (both which we {hall 
 hereafter perceive to be implied in this Exalt- 
 ation) could be miihtv Abraham, nov David, 
 nor any of the worthies of the old Tefta?nent, 
 or the fucceeding times to Chrijl, in whom 
 thofe Offices were rarely joined, and, when 
 they were, expired with their lives. 
 
 For which reafon, when our Saviour urg- 
 ed this Text upon the Pharifees, to prove the 
 Dignity of the Mejjiah', they had no thought 
 of evading his argument, by denying any fuch 
 meaning of the Text j but were fo compleatly 
 lilenced, that not a man of them, frojn that 
 day forth, diirji ajk him any more qiiejiions'^ . 
 From hence the writers of the new Tejiament 
 took this fenfe of the Prophecy for granted, 
 and thought they had no need to prove, what 
 no body difputed. And tho' the prefent Itar- 
 gum upon the Pfalms has otherwile explained 
 itj yet That is well known, by learned men, 
 to be a writing of no great Authority; that 
 appeared not till towards the conclufion of 
 i^Q fourth century: by which time the fewi 
 had their old prejudices confirm'd by new 
 forgeries; when their Icattered Traditioas 
 were colle(5led together, and no doubt en- 
 larged. And yet it may be added, that it has, 
 lince that, been explained by a celebrated Com- 
 mentator-.. of the y^fifi^j themfelves, as clearly 
 pointing out the Kingdom o^ Mejiah-^-. 
 
 * Mat. xxii. 48. -f- R. Saadiah Gaon. in Dan. 7. And 
 
at the right Hand of God. 275 
 
 And if thus the Prophecy be allowed to Se r m. 
 refer to Chri/i', there will be no diliiculty to XV. 
 prove, that it was accordingly fulfilled in the ' — 
 Event : I fay, there will be no difficulty in 
 proving This, to them that will accept the 
 teftimony of credible witneffes, and believe 
 what is related, in Books fufficiently attelled. 
 For that Chriji, after his Refurredion, did bo^ 
 dily afcend into heaven^ 2ind Jits there at the 
 right hand of God ^ we are taught in fo many 
 places of the new Tefta^nent^ that the mofl 
 fuperficial Reader may be able to obferve 
 them. This is that Exaltation, whereof mofl 
 Interpreters underftand That of the Apoftle, 
 that God has highly exalted hijn*. This is 
 That Superiority of Glory and Honour, which 
 it has pleafed the Father to confer upon him, 
 that in all things he jnight have the preemi- 
 nence. 
 
 From hence, however, let no one take occa- 
 fion to fuggefl unfair prejudices againft the 
 Catholick Dodrine of our Lords Divijiity , 
 by reprefenting it as inconfiftent with the 
 Nature of God, to admit of Exaltation, and 
 that too by another fu peri or to himfelf ; by 
 concluding therefore, that he, who was thus 
 exalted, could not poffibly be God over all-, 
 but muft needs be fome inferior, created 
 Being. For we do not fo contend, that he is 
 God, as to forget his being Man. Nor whilft 
 we affert this Unity of his Perfon, do we 
 
 ^ Phil. ii. 9. 
 
 T 2 mean 
 
76 ChristV Exaltation 
 
 S E R M. mean to deny the dlftindion of his Natures. 
 XV. He, who is both God and man, is certainly 
 capable of Exaltation : becaufe, altho' the 
 Godhead be fupremc and omnipotent, and 
 confequently can receive no acceffions of Ho- 
 nour or Power; yet the nature of man is 
 finite and dependent, and as fuch muft needs 
 be capable of increafe or diminution. 
 
 We are not of thofe Hereticks, who fuppofe 
 his human- Nature to be abforp'd by the 
 Dimne^ and teach fuch an abfurd mixture or 
 confofion of both^ as fliould change the con- 
 dition and quality of a finite creature, into 
 the immenfe Power and EfTence of an infinite 
 Creator. But obferving and admiring in him, 
 as well the weaknefles of human nature, as the 
 eflential Attributes of the Divine ; it is in 
 refpedl of his Humanity^ and not of his Divi- 
 nity j that we believe him to have been exalted. 
 If it fhould be replied by the Adverfaries 
 of the Catholick Faith, that all this is gratis 
 didiumy and that we take for granted the very 
 Queftion in difpute ; I anfwer, that is, becaufe 
 their Objedion no way prelTes us, nor fhews 
 us any reafon for deferting our Hypothefis. 
 We reckon That diftindion to be juftly 
 founded on many paflages of Scripture; nay, 
 to be the main Foundation of the whole Syf- 
 tem or Scheme of Chriftia?iity. Let them 
 convince us of error if they can ; and fhew 
 wherein we have miftaken thofe Oracles of 
 Gody or laboured from thence to propagate 
 the caufe of Falfliood. In 
 
at the right Hand of God. 277 
 
 In the mean time, this Objedion will put S f r m. 
 us in no fear j becaufe it does not drive us to XV. 
 any inconfiftency. We lliall allow what 
 they objed, that God cannot be properly 
 exalted, and that Chriji Jefus was exalted in 
 his human nature ; and yet infift neverthelefs, 
 that he is God over all: becaufe there is no 
 fort of repugnancy between thefe Propofiti- 
 ons) and therefore no reafon to be affigned, 
 why he, who aflents to the o?ie^ fhould pre- 
 fently give up and difclaim the other. He, 
 who was both God and Man, might have new 
 honours conferred onhisHumanity^ without 
 any refieftion on his Divine Power and Ex- 
 cellency, which was incapable of all addition. 
 It was the Body oiChrifi., which his Difciples 
 underftood to be exalted ; whilft they beheld 
 him with their corporal eyes afcending into 
 heaven, in order to be placed at the right 
 hand of God. Which leads me, in order, to 
 the next, or 
 
 [2] Second thing obfervable, namely, the 
 Flace^ to which he is exalted, the right hand 
 of God. 
 
 It was the wild conceit of fome anci- 
 ent Hereticks, that the Divine Being is of 
 human fhape or figure. Becaufe man is faid 
 to have beea created in the image of God; 
 they prefently brought down God to the 
 image of a man; they imagined him to be 
 extended and circurafcribed, compofed of 
 matter andy^rw, and polTelTed of all the parts 
 T 3 or 
 
2jS Christ V Exaltation 
 
 S E R M. or members of a human body. His bands 
 XV. and eyes and ears they could explain without 
 a figure J whilfl they looked upon him to be 
 altogether fuch a one as themfehes. 
 
 Far, Far be fuch extravagance from us I 
 who have not fo learnt the Doctrines of Cbrif- 
 tianityj as to be ignorant, that God is a fpirit\ 
 and that a (pirit hath' not Jlejh and bones-, that 
 he is moreover fuch a fpirit, as can no more 
 be confined, than circumfcribed: but fills hea- 
 ven and earth with his Divine Prefence ; and 
 is not fo prefent in one place, as to be abfent 
 from another. Hands therefore and eyes and 
 ears can be no otherwife afcribed to him, than 
 in a figurative and improper fenfej to denote 
 fomething analogous to the offices of thofe 
 Parts. Thus, becaufe men are often looking 
 upon, and taking care for what they mofi: 
 value ; therefore is God's eye faid to be over 
 the righteous^ as being thofe, whom he more 
 efpecially provides for and defends. So again, 
 becaufe the hand is the infi:rument of work 
 and adtion; therefore, when the Scripture 
 would illuftrate the powerful interpofition 
 of Divine Providence, it borrows the Meta- 
 phor from that part, and teaches us, that the 
 Lord's hand is not Jhortened, that it cannot 
 Jave. And to the fame purpofe, laftly, be- 
 caufe men are willing to hear and attend to 
 the petitions of their Favourites; therefore 
 are God's ears faid to be open to their cry, as 
 being ever ready to hear and anfwer the de- 
 vout prayers of his Servants, But 
 
at the right Hand of Goj), 279 
 
 But, however from this obfervation we may S e r m. 
 derive a proper caution for the explaining of XV. 
 this Article, that whilft Chriji is faid to Jit on 
 the right hand of God-, God may not be un- 
 derftood to have like parts or members with 
 ourfelves : yet furely they muft be too fond 
 of Metaphors, who can from hence conclude, 
 (as fome of Luther'?, Followers) for the Ubi- 
 quity or Omniprefence of the Body of Chriji, 
 They argue (it feems) from hence, that God's 
 Power is properly denoted by his right hand-y 
 and becaufe his Power is over all his works, 
 and cannot be excluded from any part of the 
 creation; therefore they conclude, that he, 
 who refides at the right hand of his Power, 
 inuft be every where too*. But who per- 
 ceives not the weaknefs and fallacy of this 
 Conclufion ? They are the infeparable proper- 
 ties oi Matter to occupy fome Space, to have 
 Parts, and to be circumfcribed. And tho' 
 the condition of glorified Bodies be very dif- 
 ferent from what we find at prefent; yet they 
 are flill material and finite, and by confe- 
 quence incapable of Omniprefence and Ubi- 
 quity. 'Tis therefore a jufi: matter of our 
 confolation, that our Religion prefcribes no 
 fuch abfurdity to be received, as an Article of 
 Faith. Quite contrary, it teaches us, that 
 yefus arofe with that fame body, which had 
 been laid in the grave; that cloathed with 
 human fielh, his Difciples beheld him afcend- 
 
 * See Limborch. Theol. Chrift. 1. 3. c. 14. § 28. 
 
 T 4 ing 
 
2 8o Christ'j Exaltation 
 
 Serm ing towards heaven; and that in thofe hea- 
 XV. vens, which then received him, he iliall conti- 
 nue //// the times of reftituiion of all things. 
 
 And tho' he be faid iojit at the 'right hand 
 oj God ; yet this can no more conclude him, 
 to be every where at once, in his human na- 
 ture, than thofe other palTages, where God's 
 eye is faid to be o'^oer the j-ighteoiis^ may be 
 thought to conclude for their Ubiquity. For 
 as well might we argue, that they, who are 
 under the eye of Providence, mufl needs be 
 in all places where Providence is vigilant ; as 
 that he, who fits at the right hand of God, 
 muft be in all places, where his Power is ex- 
 erted. The confequence in both thefe cafes 
 is alike neceflary and juft, /. e. it is by no 
 means juft or neceilary in either. 
 
 Admit then, that by God's 7'-ight hand^ his 
 Power is intended, which is aQive through- 
 out all nature; yet he, who fits at his right 
 hand, need not be omniprefent: 'tis enough, 
 tho' he can be but in one place at once ; if in 
 that place the Divine Power be more confpi- 
 cuous and manifefl. Indeed, they who make 
 Reply, that fince God's right hand is every 
 where; therefore wherever Chriil: is feated, 
 it muft be at the right hand of God*; do but 
 trifle with the Article, inftead of conquering 
 the difficulty. For this is no more than to 
 fay, that whatever zj, muft needs htfome- 
 ivhere; and fuppofes every man to be as much 
 
 * Limborch. ut fupra. 
 
 at 
 
at the right Hand of God » 281 
 
 at the right hand of God, as this Mediator S e r M. 
 between God and nien^ the man Chrifl J ejus, XV. 
 But doubtlefs, 'twas the meaning of the Ar- 
 ticle, and of thoie pafTages of Scripture upon 
 which it is built, to exprefs a particular 
 Exaltation of the human nature oiChrifi-, 
 and not to lay down fuch a general afTertion, 
 as is true of every thing elfe, as well as him. 
 
 And therefore, to fpeak my fenfe freely 
 upon this matter j fince we find in Scripture, 
 that God is pleafed to make a more glorious 
 Manifeffation of himfelf in Heaven, and is 
 therefore reprefented in the Revelation^ as fit- 
 ting on a throne^, and ufed to be figured 
 out by the glorious Appearance of xht She- 
 chinah in the 'Je'wijh Sandfuary, and fince 
 our Lord again afcended, with his natural 
 body, which was certainly circumfcribed by 
 place, and had both a right hand and a left ; 
 I fee not what fhould hinder us frem taking 
 it thus far literally, that he is placed with his 
 left hand towards this glorious Manifeflatlon 
 of the Divinity, and fo, in no unufual fenfe, on 
 the right hand of God. 
 
 To confirm which, it may be added, that 
 St. Stephen^ in his glorious vifion, faw him 
 adlually in that pofition. Behold (fays he) I 
 fee the heavens opened, and the f on of man jl and- 
 ing on the right hand of God-f 3 i. e. on the 
 right fide of the celellial Manifeftation of 
 Divine Glory. And left his words fliould 
 
 * Rev. iv. 2. f A6ls vii. 56. 
 
 be 
 
282 Christ'j Exaltation 
 
 Se R M. be wrefted from their proper and literal, to a 
 XV. figurative meaning ; let us hear how St. Luke, 
 in the Verfe before, relates the hiftory ; he look- 
 ed tip (fays he) (ledfafily into heaven^ and f aw 
 the Glory of God; which, as it ufed to 
 fignify the S he chijtah in the 'Jewijh San<5tuary; 
 fo here, without doubt, it means that glori- 
 ous Manifeftation of the Divinity in heaven ; 
 and Jcfus Jia7idi72g on the right hand oj God, i. 
 e. of that Glory of God already mentioned. 
 I fhall detain you no longer upon this Subjed:, 
 but proceed, 
 
 [3.] Thirdly, to enquire what Privileges are 
 implied, in this Exaltation of Chrift at the 
 right hand of God. And they are princi- 
 pally thefe three ; 'viz. T)ignity, Power, and 
 Accefs. And, 
 
 (i.) jp/r/? then, it implies Z)/]g-;z/(y. For 
 however the left hand mi^t, in fome nations, 
 be efteemed the more honourable place; yet 
 among the Hebrews we learn, from many in- 
 ftances, (and particularly, to name no other, 
 from Jacob' ^ Benediction of thefons o^Jofeph) 
 that the right hand always had the preference. 
 But whilft God has raifed the man Chriji Jefus 
 above all other creatures, giveit him a name 
 which is above every created name, and even put 
 all things under his feet-, it is manifejl (as the 
 Apoftle to the Corinthians unanfwerably ar- 
 gues) that he is himfelf excepted, who was the 
 Author of this Exaltation, and did put all 
 
 * Afts vii. 55. 
 
 things 
 
at the right Hand of QoYi. 283 
 
 things under him. The throne therefore ought S e r M. 
 to be confidered, as the place of greateft Emi- XV. 
 nence and prime Dignity. After That, the 
 right hand is next to be regarded, as fuperior to 
 the left^ or any place around it. To which 
 purpofe we read, that when King Solomon was 
 placed, as fupremc upon his throne, he order- 
 ed a feat to be provided for his Mother at his 
 right hand, as the place not fuperior, but 
 immediately next in honour to his own. 
 
 So that when we read of Chriji, that he is 
 at the right hand of God., we are not to under- 
 ftand (with the Eutychian Hereticks) that his 
 humanity is converted or abforped, much 
 lefs made fuperior to the Divinity j (thefe are 
 the grofleft and moft monftrous abfurdities 
 • — as abfurd and monftrous as to put finite for 
 infinite:) but only, that God has highly exalted 
 him with his right hand, to be a Pri?jce and a 
 Saviour, and placed him in a ftation honour- 
 able above all others. 
 
 'Tis thus, St. Paul explains it; that God 
 raifed him fro?n the dead, and fet him at his 
 own right hand, in the heave?ily places -, far 
 above all principality, and power, and might, 
 and dojninion, and every name that is named, 
 not only in this world, hut alfo in that which 
 is to come : and hath put all things under his 
 feet, and gave him to be the head over all things 
 to the church, which is his body, the fuhefs of 
 him that flleth all in all*. And in like man- 
 
 * Eph. i. 20, 21, 22, 23. 
 
 ner 
 
284 
 
 Christ V Exaltation 
 
 Se R M. ner St. Teter makes it the confequence of his 
 XV. Afcenfion into heaven, and being there placed 
 on the right hand of Godj I fay, he makes it 
 the confequence of this Exaltation, that An- 
 gels and authorities and powers are madefubjeSl 
 unto hif/i^. They are not only inferior in 
 degree, but fubjedt to his command. For 
 belides, or together with his Dignity, we are 
 to take notice, that this Exaltation of Chriil 
 implies, 
 
 (2.) Secondly his Power. For as places of 
 dignity and honour are commonly inverted 
 likewife with authority ; fo the right hand of 
 man being ufually the ftrongeft, is made a fit 
 emblem of Strength and Power. From 
 whence it comes to pafs, that the mofl fur- 
 prizing A(fts of the Divine Omnipotence are 
 fpoken of in Scripture, as done by the right 
 hand of God. Thy right hand^ Lord^ (fays 
 Mofes) is become glorious in power ; thy right 
 hand, OLord, hath dajhed in pieces the e7ie?ny'\'. 
 And in like manner the Royal Pfalmift, The 
 right hand of the Lord is exalted, the right ha7td 
 of the Lord doth valiantly^. And again, his 
 right hand and his holy arm hath gotten him the 
 vi^ory\\. So that by this Exaltation to the 
 right hand of God, the Regal Office and 
 Authority of the Mejfiah is very properly fet 
 forth and defcribed j in that he is raifed to 
 that ftate of eminence, which may fit the 
 
 * 1 Pet. iii, 22. f Exod. xv. 6. % Pf^^ni cxviii. i6. 
 jl xcviii. I. 
 
 •2 cxer- 
 
at the right Hand of Govt. 285 
 
 cxercife of fuch Authority. The Father (fays S e R M. 
 Gur Saviour) judgeth no 7nan ; but hath com- XV. 
 mitted all judgment unto the Son. And tho* 
 that Text refers to the executing of judgment 
 by the fccond Perfon of the Trinity, rather 
 than the jirfi 5 yet it means that jecond Per- 
 fon, as united with the Manhood, and fo be- 
 coming Mediator between God and Man. 
 
 And even in his ftate of HumiHation, whilfl 
 he converfed upon earth; we may obferve 
 fome manifeft tokens of his Royal Charader. 
 The Miracles he wrought, tho' belonging 
 rather to \\\^ Prophetical^ than to his i^^^W Of- 
 fice, did yet evidently, difplay his Power ; 
 and fhewed, that even nature it felf was obe- 
 dient to his word. But after his Refurrec- 
 tion, he more plainly entred upon the acftual 
 poffeffion and adminiftration of his Kingdom, 
 in the gift of the Holy Ghoft the Comforter ; in 
 governing and prefiding over his Church; in 
 commiffioning the Apoftles and their Succef- 
 fors, as his proper Subflitutes; in prefcribing 
 Laws for the direction of our Faith and Prac- 
 tice; and in the diftribution of Rewards and 
 Punifhmentsjas well at prefent, in the Cenfures 
 and Privileges of his Church; as hereafter 
 more notorioufly, in the Confummation of 
 ages, and final judgment of Mankind. 
 
 I fay, this his Regal Office and Dignity, 
 is properly exprefled by his feffion at God's 
 right hand. For it becomes him, to whom 
 the chief Power is committed, to fill the 
 
 Seat 
 
286 Chris t'j Exaltation 
 
 S E R M. Seat of Chief Dignity, and come next the 
 XV. Sovereign, from whom his Power is derived. 
 So wcread uponyofeph's advancement, (who 
 was, in this refped:, a Hvely Type of Chrift) 
 that Pharaoh /aid unto him, thoufialt be over 
 my houfe, and according to thy wordfiall all 
 my people be ruled 5 only in the throne will I 
 be greater than thou*. And fo, in hke man- 
 ner, when the Apoftle obferves, that the Fa- 
 ther of glory had fet Chrifl Jefus at his own 
 right hand i?i the heavenly places ^ he foon after 
 fubjoins, that he gave him to be head over all 
 things to the Church "f- 5 making this Authority 
 the confequence of that Exaltation. 
 
 And thus far then of the Dignity and Pow- 
 er of Chriji, which are both conliderations 
 that concern his Regal Office. I now pro- 
 ceed to the 
 
 (3.) Third ^nd laft Privilege, viz. Accefs, 
 which has relation to his Priefthood^ in that it 
 denotes the acceptance of his Suit, and the 
 prevalence of his Interceflion for us. 
 
 The nearer any Perfon is to him, whofe 
 favour he defigns to procure, (provided he be 
 but a worthy and fit fpokefman) the better 
 profpe6t he will have of Succefs. And tho' 
 it be true, that God, as he is omniprefent, 
 could have heard our Saviour's Interceflion 
 in any part of the world j yet we may con- 
 ceive much better hopes of our Caufe, when 
 we Ijbe this our Spokefman fo highly honour- 
 
 * Gen. ;di. 40. f Eph. i. 20, 22. 
 
 ed, 
 
at the right Hand of God. 287 
 
 ed, and admitted into the more Immediate S e R M. 
 prefence chamber (as I may fo fpeak) of the XV. 
 Divine Majefly. Accordingly the Scriptures, 
 we find, lay very great ftrefs on this accept- 
 ance of our High Priefi', and deduce very 
 pertinent Inferences of Comfort and AfTurance 
 from it. We have (fays one Apoflle) an Ad^ 
 vocate with the Father^ J^fi^^ Chriji the right- 
 eous*. And Chri/i is entred (fays a?iother) 
 into heaven itfelf, mm to appear in the prefence 
 of God for us'f. And yet more exprefly again. 
 We havefuch an High Prieji, who isfet on the 
 right hand oj the throne of the Maje/iy in the 
 heave f IS j. 
 
 From hence then it appears, that hisinter- 
 ceffion is not mean or fervile^ that he does 
 not fupplicate as one doubtful of fuccefs, or 
 unworthy of the Favour; but as one, who is 
 confcious of the Father's Goodnefs and readi- 
 nefs to hear ; as one, who has merited the 
 things he afks, and already enjoys that place 
 of fupreme Dignity, as the Reward of his 
 Obedience. And from hence therefore we 
 may derive matter of folid comfort and con- 
 folation to ourfelves, that our caufe is pleaded 
 by one of fuch high Honour and Merit, 
 that we need not be in fear left his Suit {hould 
 be rejected; in whom, whilft upon earth, the 
 Father declared himfelf to be well pleafed j 
 and whom, he has affured us, by railing him 
 to his own right hand, that he will always 
 
 * I John, ii. I, f Heb. ix. 24. X Clup, viii. i. 
 
 3 hear. 
 
288 Christ*^ Exaltation 
 
 S E R M. hear. All this I fhall have occafion to ex- 
 XV. plain farther, when I proceed to fpeak parti- 
 cularly of our Saviour's Intercejjion. 
 
 In the mean time it may be proper to ob- 
 ferve, that there is no fuch inconfiftency be- 
 tv^^een this aft of the Priejihood^ and the exe- 
 cution of his Regal office, as the Socmians pre- 
 tend. For the objeds of thefe offices arc 
 plainly different. His ads, as a Prieji, are di- 
 re(5ted immediately to God, they terminate 
 in the appeafing of his Wrath, and procure- 
 ment of his Favour : In his a6:s, as a King^ his 
 fubjedls only are concerned; They are thofe 
 wife methods ©f government, by which he 
 fees it requifite to rule and order them. 
 
 There would indeed be fome force in the 
 objedion, if this 7?f^^/ Power of Cir//?, con- 
 fider-ed as the Mediator betv^een God and 
 man, (for 'tis in that capacity alone the prefent 
 queflion concerns him) were every way abfo- 
 lute and independent. But that can be faid 
 of none but the Divine Power. Chrift's Me- 
 diatorial Kingdo?n was given him by God ; It 
 was He that Jet hii King upon his holy hill of 
 Sion. But he mufl not be imagined to have 
 fo committed the Government to him, as 
 to abdicate himfelf. Rather, as the Apoftle 
 to the Corinthians argues 5 when God is faid 
 to have put all things under him, it is mani- 
 feji, that he is himfelf excepted, who was the 
 Author of his Exaltation, and did put all 
 things under him'^. 
 
 * I Cor. XV. 27. From 
 
at the right Hand of God. 2 8g 
 
 From whence it is obfervable, that the lame S £ R M. 
 adts are fometimes afcribed to God, and at XV. 
 other times to Chrifi; becaufe all the Regd 
 a6ls of Chrift as Mediator^ he does by virtue 
 of a power derived or comrriitted to him by 
 the Father. So that by virtue of his Priejil^ 
 Office, he propitiates the Divine Majefty; 
 and by virtue of his Regain he beftows the 
 Favour of God rendered thus propitious. By 
 the one, he pleads his Merit with the Fatherj 
 and inclines him to be Javourdbk and gracioin 
 unto Sion: By the other, he beftov^^s thofe 
 Gifts upon his Church, which his powerful 
 Intercefiion has obtained for them. In that 
 he adls for men to God, in this from God to 
 men J in both as a middle Perfon, or the 
 077 e Mediator between God and man. 
 
 Let "Jojeph in the Court of Pharaoh be a 
 lively illuftration of this matter. Fie had the 
 government of Egypt committed to his care; 
 but yet Pharaoh referved the fupremacy to 
 himfelf Therefore when his Father and his 
 Brethren came down, he acquainted Pharaoh 
 with the Cafe ; who again referred it to him, 
 to make provifion for them. He interceded 
 with Pharaoh in their behalf, and this not 
 in a fuppliant and diftant form, but only by 
 reprefenting their condition a-nd relation to 
 himfelf; and then he aded, and made fuita- 
 ble provifion, by virtue of that authority hs 
 had obtained from him. 
 
 U Nor 
 
2Q0 Christ'^ Exaltation 
 
 S E R M. Nor does this account of a delegated Pow- 
 XV. er at all derogate from ChriJTs natural and 
 ' eternal Power and Godhead. For he is con- 
 fidered under two very different notions, 
 when we look upon him in refped: of his 
 Divine Nature, as he is God over all-, and when 
 we regard him as the Chrift of God, or Medi- 
 ctor betweefi God and man. In the former 
 view his Kingdom is not fubordinate or infe- 
 rior to another J but he is of one fubftance 
 with the Father, the Fountain and Original of 
 all Power, and no way divided from him in 
 Kingdom, in Power and in Glory. In the 
 latter the human nature is aflumed to the £)/- 
 viney which not only may\ but indeed mujl be 
 inferior and fubordinate. 
 
 And tho' there be in him a pcrfonal Union 
 of thefe two natures j yet that alters not the 
 cafe, fo long as the natures themfelves remain 
 perfedly diftind. His Divine Nature re- 
 ceives no additional Powers, becaufe its Pow- 
 er is already infinite, and fo incapable of all 
 addition. But it is not fo with the Huma- 
 nity j his human nature may have new pow- 
 ers communicated and derived to it from the 
 Holy Trinity. 
 
 Let us try if we can difcover fome faint 
 refemblance of this matter in ourfelves. We 
 perceive there is in us a perfonal Union of 
 Soul and Body. The Soul, the mean while, is 
 a fpiritual a&ve Subftance, by nature made 
 immortal, and fo capable of cverlafting Hap- 
 1 pinefs 
 
at the right Hand of Got). 291 
 
 pinefs or Miferyt But the body, on the other S e R M. 
 hand, is material and grofs, and wants to have XV. 
 its prefent frame and conflitution changed, 
 in order to quaUfy it for the participation of 
 eternal Rewards or Punifhments. The per- 
 fonal union of thefe two fubftances has not 
 confounded them together ; but has preferved 
 the nature and properties of both diftindt. 
 The body is not now immortal, becaule the 
 Soul is fo ; nor will the Soul, from the future 
 change of the Body, receive any addition to its 
 own immortality. So, whilft the T>ivine 
 Nature referves its own original Supremacy, 
 the human is ftill limited and dependent, and as 
 fuch may have a derivative Majefty conferred 
 upon it; and can indeed have no power or au- 
 thority, but what is given it from above. And 
 thus far of the Privileges implied in our Savi- 
 our's 'Exaltation. It remains for me in the, 
 
 [4.] Fourth place, to propofe fome Con- 
 liderations concerning the Pofture^ in which 
 our Lord is reprefcnted ; Which, tho' it be 
 not exprefly mentioned in the Text before us^ 
 may yet be ealily colle<fted from other palTa- 
 ges of Scripture, where we commonly find 
 him reprefented as sitting at the right hand 
 of God. 
 
 Hereby, fome have thought his authority 
 as our Judge to be implied; it being the cut* 
 tom of Judges to fit upon the bench, when 
 they are hearing caufes, or pronouncing fen- 
 tence: or elfe the Affurance and Efficacy of 
 U 2 his 
 
292 Christ'^ Exaltation 
 
 Ser M. his Interceffion, which wants not to be rc- 
 XV". commended by a humble Pofture; from 
 whence the Author to the Hebrews feems, in 
 this refpe<5i:, to oppofe our High Prieji to the 
 Priefts under the Law 3 who were bound to 
 expreffions of lowlinefs and reverence in their 
 miniftrations: in that there (as he obferves) 
 every Priejl stood daily minijirtng and offer- 
 ing', whereas this man, after he had offered 
 one facrijice for fms for ever sat down on the 
 right hand of God*. 
 
 But tho' fuch kind of obfervations may be 
 pioufly intended, and, if not rigidly infifted 
 on, are no way culpable^ yet I would not wil- 
 Hngly indulge too great a liberty to fuch con- 
 jectures: becaufe the Scripture it felfdoes not 
 conftantly and invariably keep to the fame 
 phrafe in the defcriptions of this matter. For 
 not only St. Paul in the Text, fays, He I S ^^ 
 the right hand of Gody without naming any 
 particular Pofturej but St. Stephen more par- 
 ticularly names the Pofture oi /landing ; Be- 
 hold (fays he) [fee the heavens opened^ aiid the 
 fon oj man standing on the right hand of 
 God'\'. Whether ftting then, or fandi?ig, 
 neither muft be fuppofed conftant and unal- 
 terable ; as tho' he were confined to a pofturc, 
 and muft always keep his body in the fame 
 figure. But from both tog. :her, or from 
 either feparately, I hope we may have war- 
 rant fufficient to obferve, 
 
 * Heb. X. II, 12. -[ Adls vii, 56. 
 
 I. The 
 
at the right Hand of Go-d, 293 
 
 1. The quiet, and, Serm. 
 
 2. The continuance of his government. XV. 
 And, 
 
 ( I .) Fir ft, fome have thought that Chriji's 
 fitting at the right hand of God, implies a 
 perfectly indolent and unadive ftate; that he 
 has no care of government upon him at pre- 
 fent J having not yet begun his glorious Reign, 
 nor indeed being like to do io, till all his ene- 
 mies fhall be perfedly fubdued*. For thus 
 they would flrengthen their argument, by 
 obferving, that the Pfahmft reprefents God as 
 making the enemies ol Chrift his footftool, 
 whilfl he ^only fate by himfelf as a fped:ator. 
 And fo they may argue plaufibly enough, 
 who can perfuade themfelves, that his king- 
 dofn is of this world; and therefore cannot be- 
 lieve it is already begun, fo long as they fee 
 no outward ligns, nor vifible appearance of it. 
 
 But one would be really furprized to find 
 the like delufion prevail with others, who 
 allow, nay contend, that his kingdo?n is not 
 from hencCy neither cometh with external 
 pomp and obfervation. One would wonder 
 why fuch men ll^iould imagine, that Chrift 
 never intended to govern his Church by Sub- 
 flitutes and Vicegerents j that if he would 
 rule, he fhould appear in Perfon ; and that no 
 man is accountable for his conduct to any 
 but himielf; that he has not even committed 
 fuch fpiritual Powers to his Minifters, as are 
 
 * Vid. Limborch lib. 3. cao. if\. § 27. & cap. 24. § 6. 
 
 U 3 not 
 
294 Christ V Exaltation 
 
 S E R M. not of this world, neither come with ohferva- 
 XV. tion-j but are fecretly conveyed by the Ope- 
 ration of the Holy Ghoji concurring with the 
 regular vocation and appointment of them. 
 Thefe are fuch wild notions, as I am apt to 
 think Era/ius himfelf, the famed Patron of 
 our modern enemies to ecclefiaftical authority, 
 would have blufhcd to own. They are plainly 
 fuch, as cut the finews of all difcipline and 
 order, and deflroy the very being or fubfift- 
 ence of the Church, as a fociety. 
 
 I have already laid before you fome proofs 
 of Chriji's internal and fpiritual Kingdom; 
 which, tho' not of this world, not derived 
 from any human authority, nor Support- 
 ing it felf by civil fand:ions; is yet to be 
 upheld or continued in this world, by the 
 cxercife of thofe myftical and fpiritual Powers, 
 which are communicated and given out by 
 Chriji himfelf, whom the Father has appoint- 
 ed our Head and Sovereign. I fhewed you 
 how his pofTeffion of his Kingdom is fuffici- 
 ently implied by this very SefTion at the right 
 Hand of God, which fome have urged as an 
 objection againft it. And when the Continu- 
 ance of his Kingdom likewife is foretold, 
 that he fhould^if at God's right hand till his 
 enemies be made hisjootfloolj This mufl include 
 at leaft all the time from his Afcenfion into 
 heaven to the final conqueft of thofe enemies. 
 And fo St. FW, we find, accordingly applies 
 it in his Epiftle to the Corinthians; He mujl 
 
 rei^n 
 
at the right Hand of Govt, 29 c 
 
 reign (fays he) 'till be bath put all enemies un- S e r M. 
 der his feet * -, He is not after that to begin his XV". 
 reign, but he muft reign 'till then. 
 
 Nay, and this very ad: of i^f^^/ Power too 
 (the a6t of fubduing or putting down his ene- 
 mies) is indifferently afcribed in Scripture 
 either to God or Chrift. Sometimes God is 
 faid to make his enemies his footjiool-, and at 
 other times he is faid to fiibdue all things to 
 himfelf. Which is occafioned partly by the 
 hypoftatical union of two natures in him, 
 whereby he is God and man in one perfon; 
 fo that his ads arc properly and indeed the 
 ads of God ; and partly by that commiffion 
 he has received as Mediator, whereby his 
 Mediatorial Kingdom is derived from God, 
 and his Authority to exercife fuch Power fub- 
 ordinate to him. And therefore in that very 
 Pfalm^ where God promifes to make his ene^ 
 mies his footftool^ we find him, in the next 
 verfe, faying to the Mefjiah^ (which ihews 
 him not filent or unadive in the matter,) 
 T^he Lord Jkall fend the rod of thy ftrength out 
 of Z ion J rule thou in the midjl o/' thine ene- 
 mies-f. 
 
 From the Pojlure then, in which our Lord 
 is reprefented, we are not to imagine that he 
 is perfedly unadive, and has not yet entered 
 upon the Adminiflration of his Kingdom. 
 But yet we may, I think, with good reafon 
 conclude, that his reign is quiet and ferene, 
 
 * \ Cor. XV. 25. \ Pfal. ex. 2. 
 
 U 4 not 
 
296 Christ'^ Exaltation 
 
 S E RM. not opprefTed with difficulties like the King- 
 XV. doms of the earth, nor expofed to changings 
 or uncertainties: fo that he need not be 
 travelling from place to place, to fecurc him- 
 felf or his dominion j but may fafely keep ftill 
 in his throne, which is immoveable and fixt. 
 For tho' his enemies be mighty and rage hor- 
 ribly^ yet the Lord who dwelleth on high is 
 mightier, and need be at no expence or trou- 
 ble to defeat them; but can confound them 
 at his pleafure with the breath of his mouth. 
 (2.) Secondly^ the next thing hereby im- 
 plied, is the Continuance of his Government. 
 For fitting and ftanding are Poftures void of 
 motion, and imply continuance. Now the 
 Scriptures are very full and exprefs for the 
 eternal duration of the Mejjiah's Kingdom; 
 that of the increafe of his government and peace 
 there Jh all be no end^ upon the throne of David 
 and upon his kingdom^ \ that the Lord God 
 
 JJ:all give unto him the throne of his father Da- 
 *vidy and he fldall reign over the houfe of Jacob 
 
 for ever^ and oj his kingdojn there JJjall be no 
 end-f. And in the fame fenfe, I judge, we 
 ought to explain thofe Prophecies, which pro- 
 mife the Perpetuity of the Kingdom to the 
 feed of David; which were no other wife ac- 
 compli{hed than in this fpiritual reign of the 
 Me [I i ah. The fecular government over the 
 Tribes oilfrael has long fince been taken from 
 the Family of David; and that people fcat- 
 
 * Jiaiah ix. 7. f Luke i. 52, 33. 
 
 tered 
 
at the right Hand of God. 297 
 
 tered throughout all Kingdoms without any Serm. 
 proper diftindt Head or Governor. So that XV. 
 thofe Predidions of Perpetuity can no other- 
 wife be underftood than of that promifed 
 Seed and SuccefTor of David, whofe King- 
 dom is elfewhere declared to be an everlajiing 
 kingdom y and his dominion that which fiall not 
 be deftroyed. 
 
 Nay, and lince the Church triumphant 
 (whereof he is head) is to endure eternally; 
 it muft furely be abiurd to fuppofe his King- 
 dom and Government fhould fail, which is 
 to reprefent the Body as without its Head. 
 Quite contrary, the Scriptures reprefent it as 
 the utmoft of our Hopes and Ambition, that 
 we fliall reign with Chriji hereafter; and 
 teach us, by a neceffary confequence, that his 
 Reign fhall not firll be abrogated. And in 
 the Revelation, to the fame purpofe, we find 
 that blejjing, honour, glory arid power, are 
 afcribed unto the hamb jor ever and ever * 
 From all which it muft appear, that ChriJI 
 remaineth a King for ever, and as being raifed 
 from the dead he dieth no more, fo being now 
 at the right handoj God exalted, liis glory fhall 
 fuftain no diminution or decrcafe: neither 
 any ceffion of his own, nor the will of his 
 Father, nor the malice of his enemies, nor 
 the longeft period that can be named, Ihall 
 ever abolifli or conclude his Government 
 
 * Rev. V. 13. 
 
 Againft 
 
298 ChristV Exaltation 
 
 Serm. Againft This indeed it is objecfled, that 
 XV. the Pfalmiji makes mention of his reigning 
 no longer than till his e7iemies be made his foot - 
 flooL Sit thou on my right handy until I make 
 thine enemies thy footjiool. Now whatever 
 order be obferved in conquering the reft of 
 his enemies, the Devil, Antichrift and Sin 
 (and if there be any others that come under 
 the fame Charadter) yet the Apoftle fays ex- 
 prefly, the lafl enemy that Jhall be dejiroyed is 
 Death. And when that fhall be, it is eafy 
 to refolve ; at the day of general Judgment : 
 when all dead bodies fhall revive, the wicked 
 fhall be fentenced to eternal Mifery, the 
 righteous rewarded with eternal Happinefs, 
 and death thereby ht /wallowed up in viSlory*. 
 From whence it may be thought, that Chris's 
 Reign fhall laft no longer than till the confum- 
 mation of ages, when he fhall fee this final 
 conqueft and deftrucflion of his enemies. For 
 if he only was to reign till his enemies were 
 made his footftooly or fubdued unto him, and 
 Death, which is the laft and moft ftubborn 
 enemy, fhall be then entirely vanquifhed and 
 deftroyed; it may feem to fome a neceifary 
 confequence, that then his Reign fhall ceafe 
 with the oppofition of his enemies, and thofe 
 prefling occafions, which his Church had had 
 for his Favour and Protection. 
 
 But however plaulibly this objed:ion may 
 be reprefented to a common Reader , yet they 
 
 * I Cor. XV. 26, 54. 
 
 muft 
 
at the right Hand of God. 299 
 
 mull be perfedl ftrangcrs to the Hel>rew Serm. 
 iJiom, and the manifell propriety of Scripture XV. 
 language, who are not fenfible that the word 
 iintil is often ufed only inclufively of the time 
 before, and not e^clu/wely of that to come. 
 So that it is a good argument of Chrtfi's 
 reigning at prefent, and till the confumma- 
 tion of ages, (in oppofition to the foremen- 
 tioned conceit of his iilence and inadivity) 
 but not of his abdicating then^ or ceafing to 
 govern any longer. Rather the phrafe, which 
 follows, implies the contrary. For to what 
 end fhould his enemies be made his footjiool^ 
 Surely to increafe the glory of his Majefty, 
 and not to put an end to itj to raife his JEm- 
 pire to a more flourishing condition, and not 
 to abolifh or take it from him. hfootjlool^ 
 tho* not honourable in it felf, yet adds to the 
 honour of the perfon it fupports, and implies 
 him to be feated on a throne. And therefore 
 fince Chrift*s enemies fubdued are to be made 
 his footftool; it muft be moft unreafonable to 
 fuppofe, that his Empire fhould conclude with 
 their oppofition, when it will but (hine forth 
 with more confpicuous luftre. 
 
 There may be greater difficulty in another 
 PalTage, in the firft Epiftle to the Corinthians, 
 which fome have thought an unanfwerable 
 argument to this purpofe. ^en cometh the 
 end {(zys the Apoftle) whin bejhallhave deli- 
 vered up the kingdom to God even the Father, 
 li'/jen be Jkall have fut down all rule, and all 
 
 authority 
 
300 ChrirtV Exaltation 
 
 S E R M. authority and power. And lijhen all things 
 XV. Jhallbej'ubdued unto him^ thenjhall the fin alfo 
 ^hifnfelf be fubjeSt unto him that put all things 
 under him^ that God may be all in all^. 
 
 From hence fome have concluded that 
 Chrijfs Mediatorial Kingdom fhall be abro- 
 gated, when the end of his Mediation is ac- 
 complifhed ; that as he received it by com- 
 miffion from the Father, fo he fhall furren- 
 der it again -f-. But I think the palTages of 
 Scripture before alledged, do fufficiently make 
 out the eternal duration of his Government. 
 And tho' Eternity may be fometimes taken 
 in a more reftrained and limited fenfes yet 
 there are fuch circumftances, in fome at leaft 
 of the Authorities above cited, as cannot ad- 
 mit of any limitations. They fet forth the 
 fame Truth in fuch diverfity of expreffions, 
 they place it in fuch various lights, they not 
 only mention this Kingdom to be eternal, but 
 exprefly deny any ending or ceffation of it, 
 that not even the Eternity of the Divine Being 
 can be exprefled in ftronger terms or more 
 fignificant. And then furely, it muft be moft 
 unreafonable to underftand all this under cer- 
 tain narrow limitations and referves, with- 
 out any foundation in the nature of the thing, 
 and moved only by the fuppofed authority 
 of a fingle Text, far more intricate in it felf, 
 and not to be illuftrated by any comparifon 
 
 * I Cor. XV. 24, 28. t Whitby in Locum k Outram 
 dc Sacrif. in fine. 
 
 I Qf 
 
at the right Hand of Govi] 301 
 
 of other paflages. Every Text, no doubt, is S e r m. 
 true in the fenfe the Holy Ghoji intended it. XV. 
 But then that fenfe is not in all places evident 
 alike. And therefore the more abftrufe 
 fhould be explained by fuch as are more clear 
 and manifeft. 
 
 Others, again, have attempted to reconcile 
 the feeming difference, by diftinguiftiing be- 
 tween Chrift's Kingdom, confidered as the 
 Mefliah, and as Mediator; and have thought 
 that the former fhould have no end, but the 
 latter might*. But this, under favour, I 
 conceive to be a diftindion without a diffe- 
 rence j becaufe he is called the Mejjiah in the 
 fame refpeds, and for the fame reafons, as he 
 is the Mediator^ as being anointed to his 
 facred Offices, and fo appointed to mediate 
 between God and men. His Kingdom there- 
 fore, as Meffiah and as Mediator, is the fame ; 
 and it muft be vain to exped any advantage 
 from fo groundlefs a diftindion. 
 
 But there are two other ways of accounting 
 for the matter, which feem liable to lefs 
 exception. In the firft place it is certain, that 
 great part of his Regal Office fhall ceafe of 
 courfe J when he fhall have fubdued his ene- 
 mies, rewarded his fervants, and done grant- 
 ing thofe aids and affiftances, which are necef- 
 fary for this ftate of trial and temptation. 
 Confequently he may then in fome fenfe be 
 faid to deliver up his Kingdom, as forbearing 
 
 * Limborch lib. 3 cap. 25. § 14. 
 
 to 
 
3o2 Christ'x Exaltation 
 
 S E R M. to execute thofe parts of his Office, which are 
 XV. proper only for the prefent condition of the 
 Church militant. But flill, he may prefide 
 over the glorious members of his Church tri- 
 umphant J he may head them in their praifes j 
 he may exert fuch ad:s of Government, as we 
 cannot fully underftand, till we are, our felves 
 tranflated to that (late of Glory. This ac- 
 counts, in fome meafure, for the furrendry of 
 his Kingdom, without fuppoling it to be 
 really aboli(hed. 
 
 Or it may be faid (which is the other me- 
 thod of folution) that by delivering up the 
 Kingdom to the Father, is only meant the 
 referring it to him as Head, and firft in order ; 
 that when once Chrift has fubdued all things 
 to himfelf, and brought his faithful fervants 
 to confummate Glory j they will then be re- 
 ferred up to the Father as his peculium like- 
 wife, in and thro* Chrifi, who is himfelf 
 referred to the fame Father as his Head. 
 And then, as to that fubjedtion or fubordina- 
 tion of the Son, which the Apoftle mentions, 
 it is not to be imagined, that any new fubor- 
 dination (hall then commence, which had no 
 exiftcnce before; " that (as a late Writer well 
 cxpreffes it) " the Son will then be more fub- 
 ** je6l than he is now j that his triumphant ftate 
 " (hall come (liort of his militant; and that 
 *' he is to decreafe, when all his faints and 
 •* fervants are to increafe. No : But as he 
 ** was always fubordinate to the Father as a 
 
 " fon 
 
at the right Hand of Goi>. 303 
 
 *^ fon, fo will he be then alfo," (and that fub- S e r m. 
 
 ordination will be more amply difplayed and XV. 
 
 declared,) " when he fhall have fubdued all 
 
 *' enemies, and fhall bring all his friends with 
 
 ** him, uniting them by himfelf, the band 
 
 " and cement of union with the Father. 
 
 " Then fhall he reign in peace, and of his 
 
 ** Kingdom £hall be no end. His Father 
 
 *' alfo fhall reign by him and with him, and 
 
 " fhall be acknowledged ftill as his Head and 
 
 ** Father to whom he is referred." * 
 
 To this purpofe,he is reprefented, as making 
 together with the Father but one Temple and 
 one Light •f-, and fitting on the fame Throne ; 
 and it is accordingly propofed, as the utmofl 
 of our hopes and ambition, that we alfo fiall 
 reign ivith him : which does not furely imply 
 that his Reign or Government fliall be abo- 
 lifhed ; but rather, that it fhall fliine out in 
 greater Splendor, and difplay it felf with more 
 advantage. I'd him then, who Jits at the right 
 hand ofGod, together with the Father and the 
 Holy Ghofiy be all honour and glory , now ajid 
 henceforth for evermore. Amen. 
 
 * Remarks on Dr. Clark's Catech. p. 42, 43. 
 f Rev. xxi. 22, 23. 
 
 S E R- 
 
304 
 
 SERMON XVI. 
 
 The Defign, Manner, a72d Efficacy 
 of Christ'j Interceffion. 
 
 ROM. viii. 33, 34. 
 
 Wbojhall lay any thing to the charge of God's 
 EleSit It is God that jufiifieth ^ 
 
 Who is he that condemneth? It is Chriji that 
 died, yea rather that is rifen again, who is 
 even at the right hand of God, who alfo 
 maketh intercejjionjor us, 
 
 Serm. a FTER having formerly difpatched 
 XVI, ^/jL the two firft Particulars obfervable in 
 the method ufed for our Redemption, as they 
 are fuggefted to our confideration in the Text, 
 viz. the Death and Refurredion of Chrifl (It 
 is Chrifi that died, yea rather that is rifen 
 again). The order I had propofed to fol- 
 low, and which the Text- likewife fuggefts, 
 led me in the laft place to attend to his Exal- 
 tation at the right hand of God, to appear 
 as our Advocate in the prefence of the Father, 
 and make continual Interceffion for us. And 
 in That, there are plainly thefe two things 
 confiderable, viz, 
 
 (i.) Chrifi'^ 
 
of Cumst's In terceffion. 305 
 
 (i.) Cbrifi's Exaltation it felf, at the right S e r m. 
 Hand of God. And, . XVI. 
 
 (2.) The Interceffion he there makes for us. 
 
 I have already explained the nature of his 
 Exaltation, and the Privileges denoted or 
 implied by it, the Dignity of his Perfon, the 
 Efficacy of his Priefthood, and the continu- 
 ance of his Government. And I have guard- 
 ed likewife againft thofe miftakes and hurt- 
 ful confequences, which ignorant or malicious 
 men might be led to infer from it. It remains 
 now only for me to proceed, in order 
 
 (2.) Seco72dl)\ more fully to illuflrate and ex- 
 plain to you the Interceffion which Chri/i 
 makes for us, at God's right Hand. Who 
 aJfo maketh interceffion for us. And this, 1 
 conceive, will be futTiciently done, when we 
 have confidered it, with regard to the Defign^ 
 the Manner^ and the Efficacy of it. And, 
 
 [i.] Firfi then, for the Defign of Chrill's 
 Interceffion ; That (if we would explain it 
 properly) muft be the procurfng the Divine 
 Favour towards fallen men ; and ading in our 
 nature, as our Patron with God. And that it 
 ought to be thus taken properly, is evident; 
 becaufe it is mentioned as a Sacerdotal idi, or 
 one great part of our Saviour's Priejikood. For 
 he has (fays the Apoftle) a?i unchangeable 
 Priefihood'y ivherefore he is able tojave them 
 to the utter mofty that come unto God by him ; 
 feeing he ever liveth to make inter ceffiion for 
 
 Vol. II, .: X thetn : 
 
306 T!he Defign, Manner, and Efficacy 
 
 S E R M. them: forfuch an High Friejl became us-, and 
 XVI. foon*. 
 
 Now he, who reads the Scriptures with 
 attention, cannot be ignorant, that the Priejily 
 Office has God for its Object, and is diredted 
 immediately to him. To this purpofe the 
 Author to the Hebrews is exprefs, that every 
 High Friejl taken from among men, is ordained 
 for men in things pertaining to God^, So that 
 when Chriji fefus is mentioned as our High 
 Prieji, and his Intercejjion as one effential 
 part of his Priefthood-, it is hereby manifeflly 
 impHed, that this his Interceffion is made /or 
 men to God: and confequently, that it is de- 
 figned to procure the Favour of God towards 
 us. From whence it is obfervable, that to 
 intercede, and to accufe, are ufed, in Scripture, 
 as contradiflinft, oppofite Terms; and there- 
 fore, as the latter of thefe fignifies, to traduce 
 or impeach one to, or before another; fo the 
 former muft lignify, in the reverfe, to appear 
 as his Advocate or Patron. Nay, and to 
 take off all doubt in this matter, he is ex- 
 prefly diftinguifhed by that Appellation. For 
 we have an Advocate with the Father (lays 
 St. John) Jefus Chriji the righteous%. 
 
 Now the buiinefs of an Advocate is too 
 well known, to admit of any difpute, 'Tis to 
 plead the cauie of one party with another; 
 and therefore he, who is our Advocate with 
 
 * Hcb. vii. 24, 25, 28. t Heb. v. 1. J 1 John ii. i. 
 
 3 ^^« 
 
o/* Chris t'j Interceffion. 307 
 
 the Father, muft plead our caufe before him, S e r m. 
 in order to procure his Favour and Goodwill XVI. 
 towards us. The original word is here indeed 
 the fame, as is ufed elfewhere of the Holy 
 Ghofi, when he is called the Paraclete or Com- 
 forter. And to him likewife the Scriptures 
 have afcribed a kind of Interceilion. For of 
 him we find it faid, that he maketh inter cejjion 
 Jor the faijits. 
 
 But lince one reafon, why that appelbtlon 
 is given to the Holy Ghoft^ feems to be his dic- 
 tating to the Apoftles, what they fhould fay 
 or plead for themfelves, when cited before 
 the Kings or great ones of the Earth, take no 
 thought how or what ye Jhall fpeaky for it Jhall 
 be given you in that fame hour what ye 
 Jhall [peak ; for it is not ye that fpeaky but the 
 fpirit of your Jather which fpeakcth in you^: 
 And iince one Inftance of his making Inter- 
 ceilion for the Saints, is explained in other 
 words, when he is faid to help our infr^ 
 mitieSy or fuggell to true Believers proper 
 matter of Prayer, and ardency in offering it 
 before the Throne of Grace for their own 
 welfare and happinefs : And another Inftance 
 of his IntercelTion lies in his diredling the ge- 
 neral petitions of the faithful to the attain- 
 ment of that fpecial relief, which he knows 
 to be proper and convenient for them, in 
 which refped; it is faid, that he that fearch^ 
 eth the hearts knoweth what is the mind of th 
 
 * Mat. X. 19, 20. 
 
 X 2 fpirit 
 
308 The Defign, Manner, a7id Efficacy 
 
 ^'ERM.fpirit, becaufe he maketh inter cejjion for tBe 
 XVI. faints according to the will of God'^ : I fay, 
 when all this is conlidered, it is fufficiently 
 clear, even from thefe inftances, that the 
 proper notion of an Advocate or IntercefTor 
 is the fame, which has already been explain- 
 -cd. For if the Holy Ghofi be therefore repre- 
 fented under thofe charaders, becaufe he 
 direds and teaches men to plead for them- 
 felvesj then thofe charaders muft properly 
 belong to him, who perfonally appears himfelf 
 in their behalf. 
 
 And to this purpofe it is yet farther obfer- 
 vable, that we are direded to alk or pray to 
 the Father in the Natne QiChrifi\ becaufe 
 he is our Patron to appear for us, and no 
 Prayers, but thofe which he recommends and 
 patronizes, will ever be accepted. So that 
 Chrifl'^ Interceflion denotes not meerly his 
 good will or affedion towards mankind: 
 (That has not God but man for its object; 
 That does not reprefent him as our Advocate 
 with the Father, which is the plain fenfe 
 and language of the Scripture:) nor yet is it 
 meerly metaphorical, as the Soci?2iatis dream, 
 concerning That and his whole Priefthood 5 
 who pretend, that he is called our High 
 .Prieft, our Advocate, our Interceflbr, for 
 no other reafon than to denote that his Regal 
 Power, by which he beftows the Benefits of 
 '-Grace and Salvation on his Church, is not 
 
 * Rom. viii. 27. 
 
 originally 
 
^ChristV Interceffion. 309 
 
 originally in himfelf, but derived to him s e rm. 
 from another J and is as much owing to that XVI. 
 other's confent, as if it had been adlually ex- 
 torted from him by the moft pompous Sacri- 
 fices and importunate Solicitations. But it 
 mull mean an adtual and proper application 
 to the Father for the acceptance of us and 
 our addreffes to him; for the full pardon 
 and remiffion of our Sins; for the admiffion 
 of us at prefent to the means of Grace, and 
 thereby in the end to everlafting happinefs. 
 Let this fuffice to have been faid of the na- 
 ture and Defign of our Saviour's Interceffion. 
 My next bufinefs muft be, 
 
 [2.] Secondly ^ to enquire, v^ith all due fub- 
 miffion, into the circumstance and Manner of 
 it. And here v^e muft take care, that we afcribe 
 nothing to this gracious IntercefTor, unwor- 
 thy his Royal Chara(5ter and high Dignity ; 
 no diffidence or doubt of a defponding mind ; 
 no anxious concern, no trouble or uneafinefs 
 for the fuccefs of his Suit ; no proftrate 
 body, no expanded hands, no bended knees ; 
 nothing but what may perfectly become him, 
 who is a King as well as a Prieji ; who, as 
 a Prieft, founded not his Suit upon another's 
 merit, but his own ; who is placed at the 
 right hand of God, far above the higheft of 
 thofe Orders, in whomfuch like ads of humi- 
 lity and felf-abafement might be proper and 
 becoming; who, in one word, has the Divine 
 Nature perfonally united with the human, 
 X 3 and 
 
3 1 o TZ^ Defign, Manner, and Efficacy 
 
 Serm. and is, as touching his Divinity, equal to the 
 XVI. Father, with whom he intercedes. So that 
 Chriji'^ Interceffion for us, muft imply his 
 ading as our Advocate or Patron, in fome 
 manner fuitable to the dignity of his Perfon, 
 and to the previous Merit and Atonement of 
 his Sufferings. 
 
 Now this was once every year prefigured 
 under the Jewijh Oeconomy by the High 
 Frieft, on the great Day of Expiation : Who 
 entered then into the inmoft Sanctuary with 
 the blood (which was the main part) of the 
 Sacrifices he had offer'd, in order to fprinkle 
 it before the Mercy Seat, as in the more im- 
 mediate prefence of God ; thereby to repre- 
 fent the Atonement he had made for the 
 Offences of the people. The High Prieft in 
 this, was but a type oiChriJi, the great High 
 Trieji of our Profeffionj who likewife, after 
 he had offer'd up himfelf our Sacrifice upon 
 the CrofSj entered not into the holy places made 
 with hands ^ but into heaven itjelj*, (which 
 the inmoft Sandluary of the yews could only 
 ferve to figure out) there to prefent, not his 
 Blood only, but his whole Humanity before 
 God, as the Vidim flain already for the Sins 
 of Mankind ; and fo to recommend both us 
 and our performances to the Divine favour 
 and acceptance, upon account of the Satis- 
 faction and Merit of his Death. 
 
 * Heb. ix. 24,- 
 
 This 
 
of Chki^t's Interceffion. 311 
 
 This is called, in Scripture, his offering S e r M. 
 himfelfto God, and his appearing i?i the pre- XVI. 
 fence of God for us. And becaufe, in thofe 
 Heavens, which have thus receiv'd him, he 
 fhall contii^ue 'till the ti?msofrejlitutioji of all 
 thingSy and for ever fit down at the right hand 
 of God ; therefore is it faid of him, that he 
 ever liveth to make intercejion for us. 
 
 His Oblation therefore of him felf, and his 
 Interceffion for us, do no otherwife differ, 
 than as the beginning and continuance of the 
 fame adt. His Oblation made in Heaven, at 
 the time of his Afcenfion, was the beginning 
 of his Interceffion for us 5 and his Intercef- 
 fion is but the continuance of that Oblation. 
 His appearance in the prelence of God, as the 
 Vidlim before flain for our Sins, ferves fitly 
 to exprefs both the one and the other j fince 
 'tis by That reprefentation of the Sacrifice of 
 himfelf, that he continually procures us the 
 benefit of Pardon and Grace. 
 
 Whilfi: by fuch his appearance he recom- 
 mends us and our performances to the favour 
 of Gbd, the acceptance of our Prayers muft 
 be certainly included. And this again, un- 
 der the Law, was prefigured by the High 
 Priefii's offering Incenfe, commonly without 
 the Vail, but once a year before the Mercy 
 Seat within it j as the fymbol of the peo- 
 ple's Prayers, to render them effectual and ac- 
 ceptable with God. 
 
 X 4 That 
 
312 T^e Defign, Manner, and Efficacy 
 
 Serm. That this was the real defign of Incenfe, 
 XVI. that it had indeed fuch analogy to Prayer, 
 may appear, — from Kmg jD^'uiWs defire, that 
 \)i% prayer might be fet forth as mcenfe-,^ — 
 from the cuftom of the people to be pray- 
 ing in their Court, at the fame time the 
 Priefl, in their name, was burning Incenfe 
 in the Temple ;"] — from much Incenfe being 
 faid in the Revelation to be offer d, together 
 ijoith the prayers of all faints^ upon the golden 
 altar -y || (which has manifefl allufion to the 
 Incenfe ofFer'd on the golden Altar by the 
 Prieft, under the Jewifh Oeconomy ;) — nay 
 laftly, (and to put this matter beyond all 
 doubt) from fuch Odours or Incenfe being 
 faid exprefly to be the prayers of Saints. 
 "Wherefore, (as a learned Author argues to 
 this purpofe,) " if the Jev/ifli High Priefl 
 *' were a type of our High Prieft, Chri/i 
 " y^J^-^ ^^ ^^^ inmofl Sanduary figured out 
 " the higheft Heaven, and the facred In- 
 5.* .cenfc, the Prayers of the Saints: It can- 
 - not be other wife, but that the High Priefl 
 ** of the Jews offering to God That Incenfe 
 " in the inmofl Sanduary, muft prefigure 
 ;*' our High Priefl now in Heaven, recom- 
 ,*' mending to God the Prayers of the Chrif- 
 •;*■ tian Church, t 
 
 For this reafon are we direded to come 
 to God by Chrijl ; we are taught, that 210 
 man can come to the Father but by him 3 we 
 
 * Pfal. cxli. 2. f Luk. I. 10. II Rev. viii. 3. 
 % Vid. Outrara. de Sacrif. lib. 2. cap. 7. §• 4- 
 
 arc 
 
o/* Christ'^ Interceffion. 31- 
 
 are exhorted to offer up our Prayers only in his S e R m. 
 name, as expeding no otherwife, to be accept- XVI, 
 ed, but thro' the benefit of his Merits and 
 Interceliion for us. Which leads me'to the 
 
 [3.] Third and laft thing propofed to be 
 confider'd, under this head, namely, the 
 Efficacy of our Saviour's Interceffion. 
 
 In this refped: we find a wide difference 
 between him and the Advocates or Patrons 
 upon earth. For while he intercedes for 
 Man with God, he pleads no dubious caufe, 
 h fears no contrary event; but being " moft 
 *' high in the glory of God the Father,'* 
 and having already paid the price of our 
 Redemption, he has only to reprefent the 
 fatisfadtion he has made, and is ever certain 
 of fuccefs, ever fure to be heard. At his 
 firfl: entrance on his Miniflry, behold ! how 
 his Father with a glorious voice declared 
 him his beloved Son, in whom he was well 
 pleafed. And after his Refurrec^ion, when 
 he had conquer'd Death and Hell, and made 
 fatisfadlion for the Sins of men •, behold ! 
 how God exalted him with his right band to 
 be a Prince and a Saviour, and thereby 
 teflified his acceptance of him as our Priefiy 
 when he thus appointedhim to be our King, 
 For fince his Interceffion is nothing elfe but 
 his appearing in the prefe?ice of God, as the 
 vidim flain for us ; and fince upon his firfl 
 making that appearance, God placed him at 
 his own right handj what elfe can we infer 
 
 3 froin 
 
JI4. TlS^Defiga, Manner, and Efficacy 
 
 SerM. from hence, but the fuccefs of his Suit, and 
 XVI. the Efficacy of that Interceffion, which he 
 makes for us ? 
 
 I know but one Objedion to be made with 
 any colour of reafon ; and that is, the uni- 
 verfality of our Redemption. For that 
 Cbri/i died a Sacrifice for the Sins of the 
 whole world, is fo plainly teftified in holy 
 Writ,that it cannot be denied, without fhame- 
 ful negligence in confulting the Scriptures, 
 or manifeft violence and diftorlion in explain- 
 ing them. And therefore, if his prefent In- 
 terceffion be a reprefentation of that Sacra- 
 lice before God, and of the Satisfadion he 
 has thereby made for the Sins of the whole 
 world ; from hence it feems to follow, that 
 either all mankind fhall be favcd by him, or 
 elfe his Interceffion has not that Efficacy it 
 has been faid to have. 
 
 But this Difficulty will be eafily removed, 
 when 'tis confidcr'd that Chrifi died, and 
 confequently intercedes for all 5 not abfo- 
 lutely; but upon certain terms and conditi- 
 ons. He died and intercedes for all, fuffici- 
 ently to procure them the offers of Grace 
 and Salvation 5 fo that if they periffi, the dc- 
 fcdl is not in him, but in themfelves; there 
 is nothing wanting on his part, to bring all 
 men to be favtd. They, who embrace the 
 opportunities afforded them, they find by ex- 
 perience the mighty Power and Efficacy of 
 their Saviour's Interceffion. But they who 
 
 inflead 
 
of Christ's Interccffion. 515 
 
 inftead of this refufe to comply ; as they have S E r m. 
 not the benefit from it, fo neither are they abfo- XVI. 
 lutely and ftridly included within the defign 
 of it: fince his Interccffion extends to all, on- 
 ly upon condition of fuch compliance 5 and 
 therefore has it's intended Efficacy, in fav- 
 ing fuch as do accordingly comply. For 
 which reafon we find him fometimcs repre- 
 fented, as interceding only for fuch. 
 
 Thus St. Paul, in the Text, is manifeftly 
 fpeaking of the Privileges of the EleSi, or 
 fuch as anfwer the end of their high Call- 
 ing J in contradiftin<flion to all fuch as are left 
 under the curfe and condemnation of the 
 Law : being either not receiv'd into the 
 Church ; or at leafi: forfeiting their Privilege, 
 by naming only the name of Chrift, without 
 departing from iniquity. And in like manner, 
 in his Eptftle to the Hebrews, he reprefents 
 this Interccffion oiChriJl, as made for 'Them 
 (by way of emphafis) that come unto God by 
 him ; i. e. fuch as depend upon his Merits 
 and mediation for them ; fuch as in confi- 
 dence thereof apply to God for mercy only in 
 and thro' himj and are from thence encou- 
 raged with chearfulnefs to obferve the Terms 
 which are requir'd of them. All which re- 
 fi:rid:ion or limitation of his Interccffion a- 
 rifes evidently from hence j that tho' he 
 intercedes for all conditionally (and indeed 
 fufficiently as to his own part, there being 
 no defed of merit in him, nor backwardnefs 
 
 in 
 
3 1 6 7he Defign, Manner, and Efficacy 
 
 Ser M. in God to accept) Aiet it is. eventually and in 
 XVI. effed: for none but men of this charadter; 
 who complying with the gracious Terms of 
 his prevailing Interceffion, are manifeflly] en- 
 titled to the Benefits and Privileges of it. 
 And with refpecl to fuch indeed, the migh- 
 ty Prevalence and Efficacy of it is abundant- 
 ly attefled. Wherefore he is able (fays the 
 Author to the Hebrews) to fave to the utter- 
 mojl, them that come unto God by him^ feeing 
 he ever liveth to make inter cejjion for them *. 
 From hence he promifes us fuccefs in our 
 addrelTes tp God, and gives us affurance, that 
 whaffoever wefiall ask the Father in his name 
 (or upon the account of his Mediation) he will 
 give it us. \ 
 
 Not that even the beft of men are to ex- 
 pert their Prayers ihould be always anfwer'd 
 in kind ! He who knows our wants, much 
 better than we can ourfelves, muft be beft 
 able to judge what is fit to be granted us, 
 and what not. And therefore St. 'John has 
 added a proper limitation in this matter, that 
 this is the confidence we have in him, that if 
 we ask any thi?ig according to his Will 
 he heareth us. j 
 
 But then the denial of improper requefts, 
 fuch as are not made according to his Will, 
 proceeds not from any rejed:ion of our Pray- 
 ers, nor from any want of intereft in our Pa- 
 
 * Heb. vii. 2). f Joh. xv. i6. Chap. xvi. 23. 
 
 :|:Joh. V. 14. 
 
 tron 
 
of Ch] 
 
 rist'j- Intercellion. 317 
 
 tron to promote theCaufe of his clients ; but S ermt* 
 is indeed confiftent with thofe Petitions them- XVI. 
 felves : fince good men's Prayers are ahvays 
 made with a referv'd fubmiffion to the 
 Will of Godj and fue for nothing, any other- 
 wife, than as it fliall feem proper or expedient 
 to his Godly Wifdorri. Accordingly they 
 are diredled to better purpofes than we can 
 ask or think, by thefecret energy of the 
 Holy Ghoft, that Divine Comforter, v^ho is 
 ever affifting to the Prayers of faithful men, 
 and ^as the Apoftle fpeaks) jnaketh intercej- 
 fion J or them, with groanings which cannot be 
 uttered. * 
 
 And thus, I have confider'd the Dodh-ine 
 of our Saviour's Intercejfion^ with regard to 
 the Dejign, the Manner, and the Efficacy 
 of it. I have ihewn you, how it is the con- 
 tinual reprefentation of the Christian Sacri- 
 fice before God, in order to procure his Fa- 
 vour towards man; which it does according- 
 ly to all thofe, who comply with the Terms, 
 upon which that Favour is defir'd. I mufl 
 crave your attention yet a little longer, 
 whilfl I make fome brief application of this 
 Matter to ourfelves. And 
 
 I. Firji then, let us fland ftill a while, 
 to admire here the goodnefs of Almighty 
 God, in making fuch provifion for us, and 
 admitting us to plead with him (as it were) 
 by Proxy. It is not ufual (we know) in 
 
 * Rom. viii, 27. 
 
 earthly 
 
3 1 8 Hhe Dcfign, Manner, and Efficacy 
 
 S E R M, earthly Courts, for men of mean rank to ap- 
 XVI. ply themfelves in pcrfon without ceremony 
 to their Prince; but to get their Petition or 
 themfelves prefented to him, by the hand 
 of fome perfon of fuperior Quality. Now 
 whatever might be the Privilege of man- 
 kind in the flate of Innocence 3 yet polluted 
 as we are with Sin, we could not, with any 
 confidence, prefume to approach the prefence 
 of that God, who is of purer eyes than to 
 behold Evil, and cannot look upon Iniquity^ 
 without the Interpofition and Mediation of 
 another. In this miferable condition, whilft 
 we lay involved, void of all power to lup- 
 port ourfelves, and deftitute of fuccour from 
 abroad, it was an unfpeakable inflance of 
 the Divine Goodnefs, that he, whom we had 
 offended, fhould himfelf provide the means 
 of our deliverance; and by an unconceivable 
 union of the Divine and human nature in 
 one Perfon, fhould find out a fit Spokefman 
 or Mediator, to intercede and make Atone- 
 ment for us. 
 
 2. Secondly y fince this Interceflion of 
 Chriji is but the reprefentation of that Sacri- 
 fice he made for Sin; from hence it may ap- 
 pear, that there is none but he can properly 
 intercede for us; becaufe there is no other 
 befides him, that has firfl died and given 
 himfelf for us. I'here is one (fays the Apof- 
 tle) i. e. there is but one Mediator between 
 God and men, the Man Chriji Jefus, who 
 
 gave 
 
^ ChristV Interceflion. 319 
 
 gave himfelf a Ranfom for us all THcSerm, 
 foundation of his Mediation or Interceflion XVI. 
 with the. Father, is that Ranfom he has gi- 
 ven for all. And therefore all others, want- 
 ing that foundation, do want, in reality, the 
 very thing, which fhould qualify them for 
 fuch Mediation. Good men indeed may 
 offer up their Prayers, and fo in fome fenfe 
 intercede for usj and fo perhaps may Angels 
 and departed Saints. To which purpofe we 
 are all required to make Intercejjion for all 
 men^ and efpecially for fuch as are in autho- 
 rity. But then there is a wide difference 
 between the word thus applied to la^ and 
 as 'tis ufed of Chriji, We pray for one ano- 
 ther, not in our own names; but in the name 
 of Chriji', So that our Intercefiions are re- 
 folv'd ultimately into hisy and 'tis only by 
 virtue of his Interceflion, we can expedt ta 
 have our own, or other mens accepted. 
 From hence therefore 
 
 3. Thirdly, we perceive the reafon why 
 the Church directs us to ofier up our Prayers 
 thro' Jefus Chriji our Lord : becaufe we are 
 not lit to approach theDivine Prefence in our 
 own name, nor may hope to have any of 
 cur Petitions accepted from ourfelves ; but 
 only as they are offer'd up for us by this 
 powerful Interccffor. Him the Father al- 
 ways heareth-y and if we defire to be heard, 
 we (hould be fure to make our requeft in his 
 name, and get them prefented by him ; we 
 
 fhould 
 
320 "Ithe Defign, Manner, and Efficacy 
 
 SERM.fhould be always confcious of our own uri- 
 XVI. worthinefs, and rely wholly upon his Merit 
 and Mediation, who is mofl worthy to be 
 heard and to be accepted. Thus whilft our 
 Petitions are ofFer'd up thro Chrift, they are 
 moreover ofFer'd by himj he undertakes our 
 caufe, and prefents them before God: it be- 
 ing one part of his Interceffion (as already 
 explain'd) to recommend or patronize the 
 devout Prayers of his Church. 
 
 4. Fourthly y feeing we have now fuch an High 
 Trie/l to intercede for us, by appearing always 
 in the prefence of God, who has declared his ap- 
 probation and acceptance of him, by placing 
 him at his own right hand^ let us advance bold- 
 ly to the throne of Grace, and entertain an 
 humble truft and confidence in his Merits, 
 who is able tofave us to the utter moji. Had we 
 nothing to depend on, but our own wor- 
 thinefs 5 moft juft it would be in us, to de- 
 fpair for ever of Pardon and Salvation. For 
 what reparation can we ever make to the 
 Divine Juftice, for our pafl violations of the 
 Law of God ? What fecurity can we pretend 
 to give for better Obedience in the time to 
 come ? That Corruption of nature, which 
 has formerly betray'd us into breaches of our 
 Duty, will flill render us incapable of perfcd: 
 Obedience for the future, and of making fa- 
 tisfadion for our pafl defeats. But when we 
 refleft 'tis Chrijl who pleads our caufe, who 
 firfl died for our Redemption, and by vir- 
 tus 
 
^ Chris tV Intercefli on. 321 
 
 tue of the Sacrifice then made for Sin, con-SERM«^ 
 tinues ftill his Intcrceffion for us ; wiiat fjiall XVI. ■' 
 we defpair of gaining, who have fuch a pow- 
 erful Patron, fuch an Advocate and Guide? 
 We may furely exped: to be heard, and to 
 obtain our Suit ; when this highly exalted 
 Prince and Saviour takes upon himfelf to re- 
 commend us and our addreffes both. If we 
 be all Frailty and Unworthinefs ; yet he is all 
 Merit and Sufficiency : and fince we fee his' 
 Merit teftified by his Exaltation to the highefl 
 Glory J from this Honour, which is done our 
 IntercelTor, we fliould be encouraged with the 
 fulleft affurance of Succefs, the mofl lively 
 hopes of Pardon and Acceptance. Only in 
 the, 
 
 5. Fifth place, it ought to be remember- 
 ed, that fince this his Interceffion is not ab- 
 folute, but conditional, and requires in us an 
 Evangelical Obedience, or conformity to the 
 Precepts of the Gofpel; we mufl all take 
 care we fruftrate not, as to our felves, nor 
 hinder the gracious Effects of this his loving 
 kindnefs towards us. We are none of us 
 excluded, or fhut out from his Favour. The 
 Benefits of it are propofed to us all,^ without 
 exception. But if we will exclude our felves, 
 we have none but our felves to thank for the 
 miferies that follow. The caufe is wholly 
 from ^ur own prefumption or ftupidity, not 
 from any defed on the part of our Redeem- 
 erj as tho' he wanted Acceptance with the 
 , Vol. II. Y Father, 
 
32 2 The Defigtij Manner, and Efficacy 
 
 S E R M. Father, or were not able tofave-, but meerly 
 XVI. from our own refufal to comply with thofe 
 equitable Terms ; upon which Salvation is 
 offered us, and an Interefl in that Interceflion, 
 which is made by Chriji. 
 
 Let us then no longer be our own enemies, 
 nor render that Mediation, which in it felf is 
 all-fufficient, iniignificant to us. But let us 
 be perfuaded to be happy for Chriji' s fake ^ 
 who has done and fuffered fo very much for 
 ours. Let us fearch the Scriptures diligently j 
 in which, we know, we have eternal life,' 
 From thence, as from a certain Rule, let us 
 derive fuch Chriftian Principles, as may fuf- 
 fice to govern the whole courfe of our actions, 
 and keep us fteady in the ways of Righte- 
 oufnefs and Peace. Let us be always diligent 
 to order our pra(5tice fuitably to fuch Prin- 
 ciples: and becaufe we are not filfficient for 
 thefe things of our felves3 let us apply to him 
 for affiftance, who alone is able to fupport us, 
 and chearfuUy make ufe of all thofe means 
 of Grace, he has appointed in his Church. 
 Above all, 
 
 6. Sixthly, and in the laft place, let us 
 duly frequent the celebration of the Holy 
 Eucharift, and expedt the Benefits of our 
 Saviour's Interceflion, in a more efpecial 
 manner, to be there conveyed. There have 
 we Chrif's crucified Body reprefented and 
 fet forth, as the Victim flain for the offences 
 of Mankind. There do we befecch the Fa- 
 
 ~ . 3 ^^^^ 
 
^Christ'j Intereeffiofi. 323 
 
 ther^ thro' the Merits of the So?2, and fo, as no S e r m> 
 where elfe, we fhew forth the SacrifiGe he XVl. 
 maide for us. We behold his Body brokenj ^ 
 and his Blood fhcd for our Sins j w6 not only 
 remember in our own minds, but we repre- 
 fent or make a folemn Memorial before God, 
 of his Sufferings upon, the Crofs; and fo, ih 
 the juft fenfe of that PafTage of St. Paul^ we 
 do Jhew forth the Lord's death, till he come. 
 So that this myftei'ious adion of the Prieft 
 oh earth, is biit the lively emblem of the 
 Fundlion executed by our ^^diV High Frteft 
 in heaven: and whilil we worthily celebrate 
 this holy Myflery, we do indeed concur with 
 our Saviour's Interceffion, which conlifts, as 
 I have (hewn, in the Reprefentation of 
 That Sacrifice he made for Sin ; in the Obla- 
 tion and Prefentation of himfelf before the 
 Father, as the Victim flain for us. 
 
 Nor need we therefore doubt, whilft we 
 receive the facred Symbols with our mouths, 
 but that all the Benefits of our Saviour's In- 
 terceffion arc therewith conveyed ; provided 
 the inward ad: of lively Faith do but accom- 
 pany the outward ad: of oral Manducation } 
 provided whilil we eat and drink the bodily 
 elements, the external figns or fymbols, our 
 minds be kept intent upon the thing fignified, 
 the fpiritual defign or meaning, and made to 
 apprehend thofe Benefits of Chrift's Death, 
 which are abfent and invifible to fenfe. For 
 then have we conveyed the full Pardon and 
 -'. ^13 Y 2 For- 
 
324 TZ^ Defign, Manner, andEffi-CSicy^ ^c, 
 
 SERM.Forgivenefsofour Sins; we then have new 
 XVI. Supplies of Grace for future amendment, and a 
 fure principle of happy Immortality : It be- 
 ing our Saviour's exprefs promife to all, who 
 do worthily "and effedually communicate ; He 
 that eateth my flejh^ and drinketh my blood, 
 hath eternal life ^ and I mil raife him up at the 
 loft day. 
 
 To Him with the Father and the Holy Ghojl, 
 he all honour and glory ^ now and henceforth 
 for evermore. Amen. 
 
 SER. 
 
325 
 
 SERMON XVII. 
 
 Tloe Privilege of Chriftian Liberty 
 explained* 
 
 GAL. V. 13, 14, 15. 
 
 F<?r, brethren^ ye have been called unto liberty ; 
 
 only life not liberty for an occafion to theflefb^ 
 
 but by love ferve o?2e another. 
 For all the law is fulfilled in one ivord^ even in 
 
 this; T'hou fl?alt love thy neighbour as thy 
 
 fiif. 
 
 But if ye bite and devour one another^ take 
 heed that ye be not confumed one of another. 
 
 TH E Galatians^ or GallogrecianSy (fo $ e r m. 
 called for their defcent from a Colony XVII. 
 of the GWi fettling \n Greece,) had, by the 
 preaching of St. Paid^ been converted to the 
 Faith of Cbrift. After which, there were 
 certain Judaizing Teachers, who took the 
 advantage of his abfence, and by infifting on 
 the neceffity of Circumciiion, and other ritual 
 Obfervances appointed by the Law; and even 
 pretending his Authority for what they faid, 
 did fo far be'witch thefe new Converts, and 
 caft fuch a mift before their eyes, that they 
 kept not to the Truth of the Gofpel, but 
 y 3 defired 
 
326 Hoe Privilege of 
 
 ^E RM. de/ire J again to be in bondage to thofe weak 
 XVII. and beggarly elements^ from which the Son of 
 God had come to redeem and fet them free. 
 From hence, the Apoflle found it necefTary, 
 not only to vindicate his former Dodlrine, as 
 communicated to him by immediate Revela- 
 tion, and no way fuggefling the continuance 
 or obligation oftheM^/c^Law; but like wife 
 to back it with unanfwerable arguments, that 
 he might the eafier recover them from that 
 fervitude, into which they had declined ^ and 
 prevail with them io^ JIand faft in that liberty, 
 whereivith Chrijl had made them free. 
 
 There was only this danger in the cafe; 
 
 that miflaking the Privilege he had fo flre- 
 
 nuoufly aflerted, they fhould imagine them- 
 
 felves liable to no reftraints of Law, and in- 
 
 flead of Liberty, fliould run into the moft 
 
 extravagant Licentioufnefs. This is, of the 
 
 two, a bafer and more abjedt kind of Slavery ; 
 
 to be the fervants of corruption ^ as St. Peter 
 
 expreffes it: and therefore our Apoftle took 
 
 care to let them know, that between thefe 
 
 two there lay a nobler and more generous 
 
 kind of Servitude j fo far from being deftrudive 
 
 of their Chrijiian Liberty^ that it was indeed 
 
 perfective of it, and the only fafe courfe they 
 
 could fteer between thofe dangerous extremes. 
 
 This is the purport of thofe words, which 
 
 I have read to you for the Text 3 from whence 
 
 I fhall be led to conlider, 
 
 I. The 
 
Chriftian Liberty explained. 3^7 
 
 I The Privilege or Benefit of ChriJIians Se km. 
 which by their Religion they receiyej and XVn. 
 that is our Cbri/lm?i Liberty : for brethren, ye ^-v 
 have been called unto Ltberfy- 
 
 II The abufe of that invaluable Privilege, 
 forbidden in thefe words: only ife not liberty 
 for an occafion to the ficp^. 
 
 III The right way to exercile it, 'viz. 
 with Charity: But by love fer'-oe one another. 
 And this laft he enforces by a twofold argu- 
 ment: the firjl of which is drawn from the 
 Excellency and Benefit of fuch Chanty; >r 
 all the law is fulfilled in one word, even tn this, 
 thou fialt love thy neighbour as thyjelf: the 
 other from the mifchief of the contrary , But 
 if ye bite and devour one another, take heed that 
 ye be not mifumed one of another. 
 
 I First the great Privilege or Benefit 
 oiChrifianl which by their Religion they 
 receive; and that is our ChrtHian Ltber^ 
 ty r For Brethren, ye have been called unto 
 
 ' And'this now being the Privilege, which 
 the Author of our Salvation has procured tor 
 us will be beft explained by ftating thofe 
 feveral burdens, which he came to remove, 
 and fet us free from : And thefe are. the bur- 
 den of Opprejfion. by ufurped Authority; the 
 burden of Duty, by the proper Lawgwer; and 
 the burden of Punifment; upon Detect: ot 
 
 our Obedience. ^. « 
 
 y 4 I. Ftrft 
 
328 ■ ^e Privilege of 
 
 Serm. I. "Firfi then, the firft inftance of our 
 XVII. Chrljiian Liberty^ is the Freedom we enjoy 
 from the Tyranny and Oppreffion ofufurped 
 Authority. The Devil, when he had drawn 
 in Mankind to be partakers of his Crime, in 
 difobeying the Law and Commandment of 
 their God, fet up a fort of rival Kingdom in 
 oppofition to his Maker ; and challenged the 
 Obedience of the human Race, as captives and 
 fubjeds to it. Their underftanding was 
 darkened by thick mifls of Error: and tho' 
 they got a new fenfe of Guilt and Shame, 
 which belongs not to the innocent j yet they 
 loft that relilh of Virtue and Integrity; that 
 folidity of Judgment, and clearnefs of Percep- 
 tion j that Aid and Succour of Divine lUumi- 
 tion, which were neceifary to fecure them 
 againft miftake. They contraded moreover 
 a moft ftubborn crookednefs and depravity of 
 Will : having once broken theCommand, they 
 became perfecftly averfe to it -, and inftead of 
 the Image of God, which had been ftamped 
 upon them, they bore the likenefs of the 
 Prince of darknefs. Or had their Will been 
 lefs ftubborn and perverfe; yet laftly, they 
 wanted even the power to do well: the poi- 
 fon of Sin had fuch malignant influence, that 
 it deftroyed thofe great abilities with which 
 they were createdj and forfeiting the com- 
 munications of the Divine Spirit, did utterly 
 difqualify them for the difcharge of that Obe- 
 dieiice, which might denominate them the 
 
 Chil- 
 
Chriftlan Liberty explained 329 
 
 Children or theSubjecfts of God. I need hard-SE R M. 
 ly add to this, by what arts the grand Apof- XVII. 
 tate has endeavour'd to eftablifh, and fecure 
 his Kingdom : How by ambiguous Oracles 
 he has amufed the World, and fet up him- 
 felf for the objedt of their Adoration j how, 
 as the God of this world, he has blinded and 
 perverted the minds of fuch as have fubmit- 
 ted to him ; how, as a roaring Lion, he walk- 
 eth up and down continually, in fearch of 
 whom he may devour. 
 
 This empire now of Sin, and Satan, the 
 Scriptures reprefent as the moft wretched 
 Slavery and Bondage, IVhofoever committetb 
 Sin, fays our Saviour, is the fervant oj Sin, * 
 And they who indulge themfelves in all man- 
 ner of iicentioufnefs, are m^t.Peter% language, 
 the fervants oj corruption •, for of ivhofn a 
 man is overcome^ of the fame is he brought in 
 bondage, -f- For this reafon are they faid to 
 be taken captive by the Devil, and led away 
 with divers lufis : and they, who arc recover'd 
 from this lamentable Apoftacy, are faid to 
 be turned from darhtefs to light, andfrofn the 
 power oj Satan unto God-, J to be deliver'd 
 from the power of darknefs, and tranjlated into 
 the kingdotn of his dear Son-,* toberefcued, 
 laftly, from the bondage of corruption, into 
 the glorious Liberty of the children of God, || 
 
 * Joh viii. 34. + 2 Pet, ii. 19. J Aft. xxvi. 18. 
 * Col. i. 13. II Rom. viii. 21. 
 
 This 
 
330 "The Privilege of 
 
 S E'R M,. This then is one main branch of Chrifti- 
 XVII. an I^iberty, that the law of the Jpirit of life in 
 C6r//? Jefus^ does, in this fenfe, free us from 
 the law of Sin* . Our blefled Saviour hasfo 
 brought life and imniortality to light by his 
 Gofpel'y he has given .us fo clear a Revelation 
 of his Will; fuch notice of our Duty, and 
 fuch motives to obferve itj and he has ap- 
 pointed likewife fuch a fucceffion of Pi:each» 
 ers, to inculcate and explain it; that tha^t ig- 
 norance, in which Satan had ufed to detain 
 his Captives, can no longer be pleaded in 
 excufe of our fubje(Ction to him, lince this 
 light of the glorious Gofpel of Chrifi hathfhin- 
 ed unto us. And as thus, by his Prophetical 
 Office, he has enlightned our Underftandingsj 
 fo likewife, by his Priejlly and Regal, he has 
 fan(5lified our Wills ; he has made fuch fatis- 
 fadion for the guilt of Sin ; he has procur- 
 ed fuch fupplies of Grace, to kill and mor- 
 tify it in US; he has prefcribed fuch Ordinances 
 in iiis Church, for the conveyance of thofe 
 rich fupplies, for wiping off the ftain of pail 
 Offences, and fecuring us the better, againft 
 future Difobedience; he has gain'd us fuch 
 free accefs and admittance to the prefence 
 of God, to beg for growth and improvement 
 in all Grace and Virtue ; he ever lives himfelf 
 to make fuch Interceffion for us, and fo to help 
 our infirmities with the aid and affiftance of 
 his bleffed Spirit; that however we may be 
 impotent by Nature, and fold under Sin, we 
 
 * Rom. via. 2. 
 
 arc 
 
Chriftian Liberty explained, 331 
 
 are yet mighty and powerful by Grace, and S e r m. 
 able to do all things thro' Chriji, which fir ength- XVII. 
 neth us. Henceforth there is nothing to ob- ' 
 ftrudt our Liberty^ but our own llubborn re- 
 fufal to accept of it. And if we will ob- 
 ftinately remain under confinement, when 
 we might be refcued from the Chains which 
 have confined us ; this can be no exception 
 to that Liberty^ which Cbri/i has purchafed ; 
 fince he has freed us from all nectflfary re- 
 ftraints, and that which now detains us, is 
 voluntarily chofen and affedted by us. 
 
 The abfolute conqueft and extirpation of 
 Sin, fo as to have no feeds of Impurity re- 
 maining, no corruptions of Nature to diforder 
 and folicit us -, this indeed is fuch a ilate of 
 perfe6t Freedom, as is no way fuited to our 
 prefent mortal Condition; but expedled as 
 the confummation of our Liberty in the Life 
 to come ; when our Chriftian privileges fhall 
 be made compleat, and we fhall reach to 
 the meafure of the Jlature of the fulnefs of 
 Chriji. At prefent, it is a glorious Privilege, 
 that we can break off the ufurped empire 
 and tyranny of Sin; that we can keep it from 
 reigning or having dominion in our mortal 
 body, tho' we cannot perfed:ly expel it thence, 
 nor advance to a ft:ate of fpotlefs and unfin- 
 ning Purity. This is in the Scripture lan- 
 guage to be free from Sin, to be no longer 
 galled under it's yoak, nor brought in bon- 
 dage to it. It refcues us from the llavery 
 
 with 
 
^23 ' ^^ Privilege of 
 
 S E R M. #ith which we were opprcfs'd ; and is as art 
 ,XVI1. Earnefl down in hand, of that more perfect 
 Liberty, when we lliall compleatly overcome 
 the oppofition that is made us, and finally 
 triumph over all our Enemies. 
 
 Being thus made free from Jin, we become 
 the fervants of righteoufnefs. *. The condi- 
 tion of our nature will neither admit of 
 Sovereignty nor Independency ; but of ne- 
 ceffity we muft fubmit ourlelves to fome 
 Mafter : and to whom we yield ourfehes fer^ 
 'uants to obey, his fervaritswe are, to whom we 
 obey ; whether oj fin unto death ; or oj obedi- 
 ence unto righteoufnefs. "f- 
 
 Nor does this fubjecftion by any means de- 
 flroy the notion of Liberty. For the liberty 
 of a Creature confifls not in a total exempti- 
 on from all kind of reftraintj but in afub- 
 jedion to That only, which is fuitable to it's 
 nature • and a freedom from all fuch as is un- 
 jeafonable and abfurd. However llavifh it 
 may be to be aw'd by popular Tumults, or 
 opprefs'd by Tyrants and Ufurpers ; yet it is 
 the fureft mark of Liberty to fubmit to the 
 government of wholfome Laws, and the 
 wife adminiftration of the proper Magiftrate. 
 Juft fo, when we fubmit to Satan and his 
 inftruments ; when we dethrone our Reafon, 
 and fet Paflion in it's room, we are then in 
 a ftate of fpiritual Bondage; we invert the 
 very order of our Nature, and are brought 
 under the power of a lawlefs Ufui'pation. 
 
 * Rom. vi. i8. f Ver. i6. 
 
 3 But 
 
ChriRian hibGtty exp/ained. ^22 
 
 But if we give up our felves to be govern'd S e rm.^ 
 by the Laws of God ; if our AfFedions be no XVII.' 
 otherwife fuiFer'd to influence the Will, than 
 as they are directed by Reafon, and That 
 is farther enlighten'd and inform'd by Reve- 
 lation ; fuch fervice as this, is our n^oft per- 
 fed: Freedom, it is moft agreeable to ,t;he con- 
 dition of our Nature j it preferves our, Fa- 
 culties in their due Subordination, and ren-, 
 ders Obedience to our proper Sovereign, 
 
 This therefore is that Liberty wherewith. 
 Chrifi hath made us free : \ and tho' it is not 
 to be doubted, but before his Incarnation, 
 the Church had fuch communications of 
 Divine Grace, as , might greatly help- it's 
 members to mortify Sin, and to incrcafe in 
 Virtue 5 yet both their Knowledge v^'as lefs, 
 and their Afliftance weaker ; and whatever 
 fpiritual Privileges they enjoy'd, it \vas not by 
 virtue of the Mofaick Defpenfation, as dif- 
 tinguifh'd from the Gofpel, but only as it 
 prepared the way, and flood allied to it j it 
 was in virtue of the Promife made of this all 
 powerful Meffiah, to repair the injuries 4one 
 to Mankind by the fubtile devices of the, 
 grand Apoflate, and refcue them from- his 
 outragious Tyranny. Nay, and let me add 
 it, as the 
 
 2. Second inftance of our Liberty, that 
 thofe Ritual Obfervances are now abolifli'd -, 
 and as we are freed from the burthen of Op- 
 frejjionhy ufurp'd authorit)'} fo like wife from 
 
 fome 
 
334 ^^ Privilege of 
 
 S E RM. fome burthen of Duty, by the proper Lawgiver- 
 XVII. It was obferv'd before, that our Liberty cori-i 
 lifts not in an abfolute freedom from reftraint>^ 
 but in a regular fubjedtion to wholfome Laws 
 impos'd upon us by competent Authority. 
 And therefore it is not to be conceiv'd ! that 
 Chnjiy when he purchafed us this glorious 
 Liberty, fliould have taken off the obligation 
 of thofe Laws, in the Obedience to which 
 our Liberty confifts. But when we remem- 
 ber, that the Church had other Laws before 
 his coming J namely, certain typical and ri- 
 tual Inftitutions, not poffefs'd of any intrin- 
 fick Worth or Goodnefs; fo many in their 
 number, that 'twas difficult to obferve, and 
 yet fo rigoroufly exa(3:ed, that 'twas danger- 
 ous to negledt them : when all this is con- 
 fi^er'd, it will be eafy to conclude, that be- 
 fides that Duty, in the exercife whereof con- 
 fifts our trueft Liberty ; there was moreover 
 a yoak or burthen of Duty, which wanted 
 to be remov'd^ and which, whilft it continu- 
 ed, was a mark of Servitude. The inward 
 a(ft of Obedience was always good and ac-* 
 ceptable, and extended alike to every part 
 of Duty : but the outward obfcrvation of 
 particular Rites and Ceremonies, did not 
 neceffarily arife out of that Principle of O-* 
 bedience ; but only as they were required by 
 a pofitive Command. 
 
 The ceremonial Law, no doubt, as every 
 thing that comes from God, was founded in 
 
 the 
 
Chriftian Liberty explained. 3 3 e- 
 
 tbe higheft Wifdom ; and admirably fittdd S e r m'j 
 for the ufe and advantage of that People, to XVII.r 
 whom it was prefcribed. Their genius was 
 loW'-and earthy; and therefore moft likely 
 to be afFefted by a fenfible and pompous 
 Woribip : and tho' thcre> might be fome dan- 
 ger of their refting in fuch outward Forms ; 
 yet there was due provifion made againft this 
 confequence, by the inftradtion of Prophets, 
 to raife their nvinds from thofe ritual sippear- 
 ances, to what was abfenit' and inviiibfe: It 
 was moreover wifely order'd, that Mankind' 
 fhould be convinceei of their impotence, and 
 inability for perfedt Obedience, by a Law, 
 which required the mo^ exad: conformity 
 to every pundtilo ; and fupply'd na other 
 remedy for their failur'es and defedls, but 
 fuch as by their need of frequent repetition; 
 did amply teftifie their dwn infufficienCy to 
 that purpofe. Laftly, this Law was in foch 
 manner contriv'd, that it pointed out before^ 
 hand the Offices or Chara<5ters of the . Mef^ 
 fiah J and thereby - prepared it's diligent 
 obfervers for the readier knowledge .of his 
 Perfon, and reception of his Dodrine. 
 
 But all thefe reafons, being purely temporary, 
 the Inftitutions which were founded thereup- 
 on, muft be mutable in themfelves. And 
 therefore however they might be necefTary 
 for a time, and fuited to the occafions of the 
 Church ; yet we ought to efteem it as no 
 mean Privilege, no defpicable branch of 
 
 Chriflian 
 
336 'The Privilege of 
 
 S E R M, Chriftian Liberty, that thefe old things are 
 XVII. done away in Chrifi, and the term of their 
 Obligation is long fince expired : lince Men's 
 underftandings have ripen'd to a jufter fenfe 
 of fpiritual and eternal things, 'twas fit they 
 fhould be taken off from thofe weak and beg- 
 garly elements^ and taught a more reajonable 
 fervice 5 fuch as was better fuited to their ra- 
 tional Nature, enlightened by the cleareft 
 Revelation, and affifted by Grace. When 
 they faw their natural infirmity, and the im- 
 poffibility of rendering pcrfed Obedience, 
 without any defed: -, the Law had it's End in 
 that particular, and it was time to be de- 
 liver'd from xh^Xyoak, which neither they nor 
 their fathers were able to bear. * 
 
 Once more, when the Meffiah made his 
 perfonal Appearance, to bring in everlaftiiig 
 right eoufnefs^ or juftification by one perfect 
 Sacrifice of himfelf, it was then time for the 
 legal Sacrifices and Oblations to ceafe, as of no 
 longer ufe; it was moil reafonable for us to 
 let go thofe fliadows, and embrace the fub- 
 ftance. 
 
 I might appeal to many paffages of the 
 old Teflament, as well as ;/fw, to prove, that 
 theLaw of the Mefiiah was to free us from that 
 yoak of ritual Obfervances, which Mofes had 
 ordain'd. And therefore when Chrift tells us, 
 that he came not to deflrcy the Law, hut to 
 fulfill it } we underfland him not to teach 
 
 * Ad. XV. 10. 
 
 the 
 
Chriftian Liberty explained. 337 
 
 the continuance of that outward Difcipline, S e r m. 
 which both he and his Apoftles, concurring XVII. 
 with thole former Writings, had declared 
 fhould ceafej but only his execution and en- 
 forcement of that Will of God, which is 
 ■ contain'd in the Law, and not fubjed to any 
 alteration. With him there is no variableiiefs 
 nor fiadow of turning ; and therefore hi^ 
 Will mull: be immutable and fix'd. But it 
 is no argument of change in him, that 
 he fhould in fuch manner prefer Jbe or abro- 
 gate certain pofitive Inftitutions, as might fuit 
 beft'with the different circumftances of Times 
 and Perfons; and uniformly carry on thofe 
 general defigns of his Law, which are of uni- 
 verfal and eternal Obligation. 
 
 When therefore our Lord and Saviour, the 
 holy and ever bleffed "Jefiis^ took upon him 
 to difcharge the Offices of the Meffiah, he 
 not only fulfiU'd the moral Law of Mofes, 
 (which deriv'd not it's firft obligation from his 
 appointment, but was founded in the immu- 
 table Nature of God, and Reafon of things,) 
 by renewing and enforcing it in every part ; 
 but even the ceremonial too, by doing that 
 in verity, which the Levitical Inftitutions 
 could only ferve to figure out ; by teaching 
 and prefcribing no other Dodtrine or Laws, 
 but what Mofes and the Prophets had foretold 
 he fliould prefcribe and teach; by requiring 
 that inward Purity and Renovation of mind, 
 of which the Moj'aick Shadows were meant to 
 
 Vol. II. Z be 
 
33 8 T^s Privilege of 
 
 Serm. be outward Signs or ExpreiTions. Thus has 
 XVII. Chrijl releafed us from that heavy yoak, not 
 by deftroying the Law, but \i^ fulfilling it; by 
 anfwering it's end or defign, and not fufFer- 
 ing one tittle of what was purpofed by it to 
 deceive or fail. 
 
 And let no one then object, that this is 
 to place our Liberty in freedom from a 
 yoak, to which we never have been fubje(5l. 
 For the Church of God is to be confider'd 
 as one Body or Society of Men throughout 
 all ages, tho' in different flations, and capa- 
 cities. During the time of the Law, it was 
 in it's ftate of Non-age and Minority, and 
 like the heir 'who differs nothi?ig from a fer- 
 'vajitj tho' he be lord of all, was put into the 
 hands of Tutors and Governors, and fubje6l 
 to the cenfure of a Schoolmafier. It was 
 guided by external Rites and Ceremonies, 
 and (as it were) led by the hand to the Know- 
 ledge and Dodrine of the Meffiah. But 
 when Chrifi appear'd in Perfon, it reached 
 it's ftate of Maturity and Manhood ; it was 
 no longer to be fed with the Milk, or taught 
 the Rudiments, of Children, but allow'd a 
 more generous and eafy difclplinej as the 
 Heir, when he is come to age, and intrufted 
 with the management of his Eftate. This 
 therefore is another inftance of that Liberty 
 ^wherewith Chriji hath made us Jree-, Us name- 
 ly, who are members of the Church, and 
 as fuch, were formerly fubjed to a ceremoni- 
 al 
 
Chriftian Liberty exp!ai77ed. 'i'}^^ 
 
 al yoak, which is now remov'd and taken Serm. 
 off from us. It remains for me, XVII. 
 
 3 . Thirdly^ to confider it in refpe6l of that 
 burthen of PuniJJmjent, which was to be in- 
 Aided in defecfl of our Obedience. From 
 the beginning of the Creation, the pcnalty 
 anncx'd to the Tranfgrellion of the Law was 
 death 'j — an utter excluiion from the fa- 
 vour of God; — a forleiture of thofe Privi- 
 leges, which were defign'd us in the State of 
 
 Innocence i and fubjedion to eternal Mi- 
 
 fery. The Law ofMofes was fo far from ref^ 
 cuing from this fentence of Death, that it 
 rather (hew'd how unavoidably we were ex- 
 pofed to it ; it added ftrength and pungency 
 to that Swy which is the fting of death j it 
 Iliew'd us how far v/e had fallen fhort of 
 our Duty, andhowjuftwas the Vengeance we 
 incur'd. 
 
 The Sins of Pride or Prefumption, which 
 were done in diredl defiance of that Law, it 
 puniflied with certain Death : and if it al- 
 low'd of Commutations in lefs aggravated 
 Cafes 5 if it accepted of Atonements for legal 
 Pollutions, or the flips of human Frailty; 
 yet the nature of the Sacrifices it prefcribed 
 was fuch, as fhew'd they could have no Vir- 
 tue of their own to expiate the guilt of Sin, 
 however they reftored the Sinner to exter- 
 nal Privileges J but muft, without fome farther 
 Expiation, leave him ftill liable to the Venge- 
 S'nce of God, For what proportion is there 
 Z 2 between 
 
Hie Privilege of 
 
 between the Sin of a Man, and the Life of a 
 Beaft? or how fhou'd it be imagin'd, tliat 
 the blood of Bulls and Goats fhould blot out 
 the Tranfgreffions of reafonable Creatures, and 
 prevail with the righteous Judge of all the 
 Earth, for Pardon and Forgivenefs ? 
 
 But when the Lamb of Go^appear'd to take 
 away the Sins of the world j when the fecond 
 Perfon of the eternal and ever bleffed Trinity 
 took on him the form of a Servant j and 
 came in the hkenefs of linful Flefli, to avert 
 that Vengeance which was due to us, by fuf- 
 fering in our ftead^ he quickly proclaim' d de- 
 liverajice to the captives of Satan j he pur- 
 chafed us fuch perfed: Liberty, and fo furely 
 refcued us from that Punifhment, to which 
 the Law expofed us, that there is now no con- 
 demnation to them which are in Chriji Jefus j 
 who by being made a Curfe and Sin for them, 
 has taken away the Curfe of the Law. 
 
 'Tis true, as the conquefl: of Sin cannot in 
 this life be com pleat and abfolute ; fo neither 
 is our exemption from Puni(hment total and 
 entire. The Weaknefles of human nature 
 are too many to be concealed 3 and too evi- 
 dently owing to our firft Parents Difobedi- 
 ence, to efcape being conlidered under the 
 notion of Punifhment. They are oftentimes 
 increafed and multiplied by the repeated 
 Tranfgreffions and Wickednefs of men. They 
 bring us at laft down to the Chambers of 
 Death, and caufe an utter feparation between 
 
 Soul 
 
Chriftian Liberty explained. 341 
 
 Soul and Body. Here then is the unhappy S e r m- 
 fruit of the Apoftacy of man I Here is the XVII. 
 execution of that primary fentence againft 
 Sin : Jor in the day that thou eateji thereof thou 
 JJjalt furely die! And were there no Advan- 
 tage to be made by thefe Infelicities of nature, 
 were we always to remain under that fen- 
 tence of Death 3 then vain indeed would be 
 our boafting of Chriftian Liberty, whilfl we 
 received the hire of Slaves, and bore the 
 fureft marks of the moft woful Bondage. 
 
 But when we remember, that the Evils 
 we at prefent fuffer, are but the Trials of our 
 Virtue, and f?mde to work together for good to 
 them that love God% that even Death itfelf is 
 to them the Gate of Life, and opens them an 
 entrance into endlefs Felicity; this (hews how 
 Chriji has freed us from the Puniihment of 
 Sin, and excites us to cry out with the Apof- 
 tle, O deaths where is thyfting ? O grave^ where 
 is thy viBo7y? T^he fling of death is fm^ and 
 the ftrength of fin is the law. But thanks be 
 to Gody who giveth us the vidlory thro' our 
 Lord fefus Chrif. 
 
 Whilfl our ftruggling and conflidt with 
 Sin endures, it is no wonder if we feel fome 
 of the effedls of Sin ; if we fuftain fome part 
 of the Puni{hmcnt denounced againft it. But 
 when we fhall be delivered from this body of 
 Death, when our ftate of Trial fhall be over, 
 and this mortal fhall put on immortality, then 
 fliall be brought to pafs the faying that is writr- 
 
 Z 3 " ^f7^, 
 
34^ ^^ Privilege of 
 
 Serm./^;;, Death is fioalloived up inviBory-y then 
 XVII. iliall we be releafed at once from Sin and 
 Mifery, and enjoy without intermiffion thofe 
 rivers qfpkafiire, which are at God's right 
 hand^ and laft for evermore. 
 
 So that what was fliid before of the Jewip 
 Difpenfation, in refpedi of the Gofpel^ may 
 here be repeated of the prefent Condition of 
 the Church, in compariibn of i\\2i\. glory which 
 jhall hereafter be revealed ; that it is now in 
 its itate of Non-age and Minority, we fee but 
 i?2 party and we enjoy in part; but when it 
 reaches to its flate of Perfedion and Maturity, 
 then fhall the Happinefs of its Members be 
 compleatj and that which is in part onXyfiall 
 be done away. The Privileges however, which 
 we enjoy at prefent, are an encouraging earneft 
 of this future Felicity; and inflead of that 
 Spirit of bondage, which would ingenerate a 
 Principle of Fear, they fupply us with the 
 Spirit of adoption y and beget in us a hope full 
 of Immortality. 
 
 Thus under T'hree Particulars, I have ex- 
 plained to you the nature of that Liberty, 
 which is mentioned in the Text, as the great 
 Privilege or Benefit of our Religion ; for bre- 
 thren ye have been called unto liberty. From 
 hence learn we in the, 
 
 I. Firji place, to be duly thankful to the 
 Author of this great Salvation, who has thus 
 delivered us from the bondage of corruption into 
 the glorious liberty of the children of God. The 
 
 cnange 
 
Chriftian Liberty explained. 343 
 
 change of the Shadows and the Ceremonies of S e r m* 
 the Law, for that Truth and Subftance, which XVII. 
 ^we perceive under the Gofpel, is a Privilege 
 greatly to be valued ; as calling us to a Service 
 more reafonable in itfelf, and more eafy to us, 
 as well as conducing to our greater improve- 
 ment. But it demands our gratitude in a 
 higher degree, that the Slavery of Sin is bro- 
 ken and abolifhed ; that the faculties of our 
 Minds, which had been fhamefully inverted, 
 are reftored to their proper regiment and fub- 
 ordination to each other; that our Under- 
 ftanding is enlightened and taught the loveli- 
 nefs of Virtue, our Affections direded and 
 difpofed to Good, and our Will invigorated 
 from above, and enabled to proceed accord- 
 ingly : that finally, we are releafed from the 
 Punifliment of Sin, and if we have not yet 
 attained the end of our fait h, we have how- 
 ever a fure profpecft of eternal Salvation, and 
 rejoice in hope of the glo?'y of God. 
 
 2. Secondly, let us be careful to affert and 
 
 maintain this glorious Privilege^ to fiandfaft 
 
 in the liberty ivherewith Chrljl hath made m 
 
 free, and not be again entangled 'with the yoke 
 
 of bondage. If the fon jhall make us free, iJoe 
 
 JJoall be free indeed. But whilft he offers this 
 
 Freedom as a Privilege, he will never impofe 
 
 it as a Burden; he will not liipport us in it 
 
 whether we will or no ; but if we chufe to 
 
 relapfe into our former Bondage; v/e muft 
 
 e'en wear the Chains we have fo rafhly taken 
 
 Z 4 up. 
 
344 ^^ Privilege of 
 
 Serm. up, and be content with fuch wages as our 
 XVII. Mafter gives. It is not our admiffion to the 
 outward Privileges of the Church of Chrifl^ 
 which will fet us free from the ufurped Em- 
 pire and Tyranny of Sin ; unlefs we be care- 
 ful to apply them to thofe fpiritual Purpofes 
 for which they were defigned : that as we 
 have named the name of Chrift^ we may like- 
 wife depart from all hiiquity ; that being made 
 free from fin, we may become the ferva?its of 
 right e oil fnefs ; and even he that thi?jketh he 
 fhvideth, may yet be cautious and circumfpecft, 
 and take good heed to himfeif, left at any time 
 he fhould hereafter y^//. 
 
 3. 'Thirdly, let us more efpecially beware, 
 that we miftake not the nature of this Chrif-. 
 tian Liberty ', nor under pretence of exem- 
 ption from Servitude, fliake off the Obliga- 
 tion of thofe Laws, which are enacted by a 
 competent Authority, whether in Eccleli- 
 aflical or Civil Matters ; much lefs refufe 
 our Obedience to the Laws of God, and rec- 
 kon all the Tyes of Duty to be cancelled 
 and diffolved. For this would moft effedu- 
 aily deftroy that Liberty wq pretend to affert, 
 and which has been {hewn to confift in the 
 reafonable Service of our Maker, and Sub- 
 jection to his Laws. It would really bring 
 us into that Bondage we pretend to difclaim; 
 and under the notion of Liberty or Freedom 
 from it, would render us the very fervants 
 of corruption. But thefe confiderations do 
 
 more 
 
Chriftian Liberty explained, 345 
 
 more properly relate to that Abufe of this S e R m. 
 invaluable Privilege, which is forbidden by XVII. 
 the Apoflle in thefe words, only ufc not liberty ^ 
 for an occafion to the Jlejh. That was what I 
 propofed for the Second general Head of 
 my Dilcourfe; but muft now be referved to 
 fome other opportunity. 
 
 To God the Father, God the Son, and God 
 the Holy Ghoft, be all honour and glory ^ now 
 and henceforth for e'vertnore. Amen. 
 
 S E R- 
 
34-6 ^he Abufes of 
 
 SERMON XVIIL 
 
 Tthe Abufes of Chriftian Liberty 
 
 expofed. 
 
 GAL. V. 13, 14, 15. 
 
 For brethren^ ye have been called unto liberty ; 
 
 only ufe not liberty for an occafion to the jlejhy 
 
 but by love ferve one another. 
 "For all the Law is fulfilled in one word^ even 
 
 in this 5 "Fhcu fialt love thy neighbour as thy 
 
 M: 
 
 But if ye bite and devour one another, take 
 heed that ye be not confumed one of another. 
 
 S E R M. O U C H is the temper and difpoiition of 
 XVIII. ^35 fallen and degenerate man, fo ready are 
 we at invention of any thing that is finful, fo 
 prone is our genius, fo ftrong our biafs and 
 propenfion to ill, that how excellently foever 
 all things are contrived by the great Author 
 of the univerfe, and how fubfervient foever 
 to good purpofesj one way or other, we 
 find means to pervert the gracious Deiign of 
 them, and turn them to what fhape we pleafe. 
 Thus the beft of things have been abufed ; 
 God's Word has been conilrued to ferve finif- 
 ter defigns^ and his Grace has been turned 
 
 i?2t9 
 
Chriftian Liberty expofed, 34^ 
 
 into lafchmifnefs : C/?r//?'s Death has beenSERM, 
 urged as a reafon for Security, his Religion XVIII. 
 has been made a cloak of Malicioufnefs^ and 
 Reformation has been pleaded in excufe of 
 Schifm. 
 
 No wonder then, if Liberty among the 
 reft fhould be abuled, a thing fo eafily per- 
 verted ; and when perverted, fo indulgent 
 to all forts of Wickednefs. Againft this St. 
 Feter cautions us when he fays, we fhould 
 be — as free^ and not ufing our liberty as a cloak 
 of 7nalicioufnefs, but as the fervants of God*, 
 And St. Pauiyto the fame purpofe,in the Text 
 advifes, that we uje not liberty for an occafion 
 tothe flefo, i. e. that we pretend not Liberty, 
 when we follow the courfe of our own flefhly 
 Lufts and malicious Appetite] that we turn not 
 the grace of God into lafcivioufnej's (as St. fude 
 expreiles it-f-,) nor Chrifiian Liberty into 
 unchriftian Licentioufnefs. This therefore ; 
 after having already explained to you in a 
 former Difcourfe the nature of this Chriftian 
 Privilege, that it conftfts, not only in a Free- 
 dom from the ceremonial Inftitutions of the 
 Law of Mofes ; but likewife from the Ty- 
 ranny of Sin and Satan j from the prefent 
 Slavery of their Dominion, and from future 
 Punifhment: This, will properly follow in 
 the enfuing Difcourfe, as the Subje(fl of the 
 
 IL Second General Head I had propofed, 
 namely the Abufe of that invaluable Privilege, 
 
 * I Pet. ii. 16, f Jude ver. 4. 
 
 which 
 
348 "The Abufes of 
 
 SerM. which the Apoftle has forbidden us in thefe 
 XVIII. words, only ufe not liberty Jor an occafion to the 
 >fejh. 
 
 Now as Virtue is determined by the Mora- 
 lifts to He in the middle between two ex- 
 tremes ; fo this Dodrine of Lfiberty is liable 
 to be abufed in two methods widely different, 
 either in excefs or defed. The former is the 
 more ufual and more dangerous Abufe, which 
 runs men into many extravagancies, and un- 
 der pretence of Libert^y, would introduce the 
 utmoft Diforder. But the, 
 
 I. Firft inftance I fliall mention, belongs 
 rather to the other clafs, and would abridge 
 our Liberty, by impofing that burden of ex- 
 ternal and ritual Obfervances, which our moll 
 merciful Redeemer came to relieve and abro- 
 gate. There was a time, upon the firft Pub- 
 lication of the Gofpel, whilft the Jews were 
 indulged in the obfervance of thofe Rites, to 
 which their education had attached them; 
 and in this they were complied with by fome 
 who were duly fenfible, that the obligation to 
 them had ceafed. Timothy was circumcifed 
 by St. Faul^ as being the fon of a Jewefs^ tho' 
 his father were a Greek *. And the Apoftle 
 purified himfelf as men under a vow, to give 
 proof, that he walked orderly and kept the law\. 
 But as for the Gentiles which believed^ they 
 were diredled to obferve no fuch thing ; except 
 only in thofe inftances, which were thought 
 
 * Adls xvi. 1,3. f Chap. xxi. 26, 
 
 3 ^^ 
 
Chriftian Liberty expos d, 349 
 
 to be prefcribed before the Law, and given to S e r M. 
 the Sons of Noah. And therefore when St. XVIIL 
 Faiil had T^itus with him at yerufalem, who 
 was a Ge?itile Convert, and not fprung from 
 the Jews-, neither he, nor the Men of repu- 
 tation with whom he confulted, compelled 
 him to be circumcifed, or obey the ritual 
 Injund:ions of the Law of Mofes. J 
 
 Much lefs were any allow'd to confider 
 them as neceffary in themfelves, or any real 
 caufe of juftification before God. And there- 
 fore, if any infifted upon fuch neceffity, that 
 except they were circumcifed after the manner 
 of Mofes ^ they could not befaved^ * they are 
 QdWtdifalfe brethren by the Apoftle, who came 
 to fpy out the liberty whkh they had in Chriji 
 fefus^ that they might bring them into bon- 
 dage-f For which reafon when St.- Peter, by 
 his doubling and diflimulation in this mat- 
 ter, gave but too much countenance to that 
 Opinion j he was openly contradifted by St. 
 Paid^ and cenfured for his Practice. J Nay 
 when the Galatians were fubmitting them- 
 felves to the bondage of thefe weak and 
 beggarly eletjients ; the Apoftle was in fear, that 
 the labour ht had be/lowed upon them, wou'd 
 be all in vain-,^ and declared that if they 
 were circumcifed under this notion of it's 
 neceflity, Chrijt Jl:ould profit them nothing.^ 
 The reafon was evident, becaufe their fub- 
 
 X Gal. ii. I, 2, 3, * A£ts xv. i. f Gal, ii. 4. % Verf. 
 Zl, iSrc. 11 iv. 9, II. * V. 2, &:c. 
 
 miflion 
 
2^0 ^e Abufes of 
 
 S ERM. miffion to that Rite was a virtual engagement 
 XVIII. for the Obfervance of the whole Law. And 
 if they fell fhort of their Engagement, they 
 had no reafon to complain that they fell fhort 
 of Pardon : They had chofen this method of 
 Juftification by the Law j and thereby they 
 had fallen from the Grace of Chrift, and 
 fought not to be juflified thro' Faith in 
 him. 
 
 From this abolition then of the Mofaick 
 Ceremonies, it is eafy to colled, that the 
 Worfhip of the Gofpel was to be pure and 
 rational : and whilft thefe ancient Rites were 
 done away for want of an intriniick Worth and 
 Goodnefsj 'twould be abfurd to think there 
 fhould any new ones be appointed in their 
 room, of the fame ufelefs and unprofitable 
 nature. Inflead of the Letter and outward 
 Form of ceremonial Worfhip, there fucceeds 
 a more fpiritual and reafonable Service; con- 
 iifting principally of that inward Change and 
 Difpofition of mind, which thofe outward 
 Ceremonies did but faintly exprefs or figure 
 out. If therefore there be any under this 
 purer Difpenfation, who require our Obedi- 
 ence to the Mofaick or other Ceremonies or- 
 dain'd by Men, in fuch number or manner, 
 as to weaken the Gofpel, and obfcure it's 
 force ; to abate the power of it's fpiritual 
 Precepts, and transfer our regard from the 
 inward Life and Spirit of Religion, to outward 
 Pomp, and Oftentation j if they fhall infift 
 3 upon 
 
Chriftian Liberty exposed. 351 
 
 upon therri, as neceflary in themfelves; orSERM. 
 fuppofe any end of Religion to be ferv'd by a XVIII. 
 meer external obfervance, or regard to them;' 
 thele Men become abufers of our Chriftian 
 Freedom, by leflening and abridging itj and 
 like thofe Judaizers already mention'd at Je- 
 rufalem, they come to fpy out our liberty^ 
 and ftrive to bring us into bondage. 
 
 The Offences of the Church of Ro7ne^ in 
 this particular, are fo grofs and obvious that 
 'tis difficult to forbear the application. To 
 thofe idolatrous Rites, which are diredtly, 
 and in themfelves unlawful, they have added 
 fuch a multitude of other Ceremonies, as can- 
 not but exceedingly take off from the real E- 
 nergy and Power of Religion j and yet they 
 infift on them, With fuch rigorous exadinefs, 
 as if the whole Life and Spirit of Religion lay 
 in them. So that whilft thefe things are the 
 principal matter of their care and iludy, 
 Chriftianity is almoll dwindled, among them, 
 into Farce and Foppery j the yewijh yoak is 
 aggravated, or made heavier by them, and the 
 word of God It felf is made of nojie effeSv by 
 their 'Traditions. And yet, if thefe are to be 
 blamed, as offenders againft Chrijiian Liberty^ 
 for this ftiff and tenacious adherence to un- 
 neceffary Rites ; Thofe are no lefs culpable 
 in the 
 
 2. Second place, who by an inconfiffent 
 zeal for Liberty y would flretch their Privilege 
 beyond it's real defign, and refufe to obferve 
 
 thofe 
 
352 The Abufej of 
 
 SERM.thofe folemn Forms and Ufages, which fof 
 XVIII. the fake of decency and order, have been 
 deliberately fetded by a competent Autho- 
 rity. There is no lefs Superftition, no lefs Re- 
 ftraint of Liberty in a ftiff oppofition to all 
 forts of Ceremonies, than there is in the over 
 valuing and undue manner of prefcribing 
 them. 
 
 Whatever Inferences may be drawn from 
 the Abolition of the ceremonial Law, for the 
 Unlawfulnefs of fuch Obfervances, as either 
 in their tendency or number do cherifh Su- 
 perftition, and obfcure Gofpel Truths ; yet 
 this can never amount to an exclufion of all 
 external Rites and Ceremenies in Divine 
 Worfhip. Alas ! this is impoffible ; the Prin- 
 ciples of Matter and Form require, that our 
 Bodies fhould be in fome pofture^ and the na- 
 ture of a publick AfTembly implies the neceffi- 
 ty of Time and Flace for our affembling toge- 
 ther. Or if the thing were poiTible, yet the 
 importance of Divine Worfhip, requires Re- 
 verence from each particular Perfon, and Uni- 
 formity in the whole Congregation j that with 
 one mouthy as well as one hearty in Voice and 
 Body, as well as Soul and Spirit, we may fet 
 forth the Praifes, or implore the Favour of 
 our God. 
 
 It would be but an odd commendation of 
 the Gofpel, to fuppofe, that all the outward 
 beauty of Holinefs were fet afide by it; and 
 that befides that fervor of mind, which is in- 
 
 viC.ble, 
 
Chriftian Liberty expos d. 353 
 
 vifible, it retains nothing of that appearing Se r m. 
 Grace and Comelinefs, which might endear XVIII. 
 and recommend it. Nay, that very fervor 
 of mind would be Hable to juft fufpicions, 
 which fhould burn all within, and not break 
 out in fuch expreffions of Reverence and De- 
 votion, as might atteft or give witnefs to it's 
 Sincerity. 
 
 But we need not argue only from the Rea- 
 fon of the Cafe. Our blelTed Saviour, by 
 making fuch difference of Perfons, as nature 
 had not made; by choofing fome out from 
 among the reft, to bear Office in his Church, 
 and minifter in holy Things; by appointing 
 the ufe of Water with a certain Form of 
 words, for the incorporation of new Members 
 into his myflical Body; by prefcribing the 
 Elements of 5r^^^ and Wine^ to be offer'd and 
 confumcd in memory of his Death, until his 
 coming again : I fay, he has hereby taught 
 us, it could never be his meaning, that all 
 ritual Religion fliould be entirely abolifh'd ; 
 but rather, that fomething of this kind was 
 neceflary to the conffcitution and continuance 
 of his Church. 
 
 And tho' he proceeded not minutely to 
 defcribe, what gefture or habits, time ot 
 place, fhould be ufed for publick Worfhip ; 
 yet we find it afterwards among the Pre- 
 cepts of the new Revelation, that all thbigi 
 Jhoiild be done decently and in order ^ and to edi- 
 f cation : From whence it evidently foilows. 
 Vol. II. A a that 
 
354 ^^ Abufes of 
 
 S E R M. that the Honour of Religion is to be confulted, 
 XVJII, and the Advantage of it's Votaries; by the pre- 
 ference of fome outward Ufages before others, 
 and the performance of our Worfhip, in 
 fuch manner as may befl fuit the nature of 
 the thing, and as well ajjift oar Devotion, as 
 exprefs and recommend it. 
 
 Our opinion of thefe Mattei-s, is fo fubje(ft 
 to change and alteration, that 'twould be 
 unreafonable to exped: any conftant and im- 
 mutable Rule to fettle and determine 'em. 
 That which is moft decent and comely in 
 one Age or Country, may happen to be moft 
 flovenly and indecent in another. Projlrati* 
 on was, of old, the Cuftom of the £^ ; but 
 I greatly fufpe^:, if any fhould ufe it among 
 us, 'twould lofe much of that Decency and 
 Reverence it was then thought to exprefs. 
 
 For this reafon, however, the obfervance of 
 fome Ceremonies may be necefTarily included 
 in the notion of publick Worfhip; yet the 
 Apoftles have no where tyed us down to 
 fuch particular Ceremonies, but I have only 
 couched our Duty under general Rules ; not 
 leaving it to every one to adl as his own hu- 
 mour dire(5^s : (That would create Confufion 
 inflead of Uniformity;) but referring it to the 
 Bifliops and Governors of the Church, to 
 confider the different circumftances of time 
 and place, and refolve upon fuch flated Rites 
 and Ceremonies, as in their judgment fliall be 
 moft conducing to Order and to Edification. 
 
 If 
 
Chnftian Liberty exposed, 355 
 
 If they fliould chance to be miftaken in S e r m. 
 their Judgment, and prelcribe fuch UfagesXV'III. 
 as are lefs convenient; yet ft ill if there be no- '——%'- — ' 
 thing in them linful, or involving thoie who 
 obferve them, in the breach of fome Lawj 
 the Error is entirely their own: and it is our 
 Duty to fubmit and acquiefce ;as preferring the 
 publick Peace and Order of the Church, to 
 any other Expediency that can be propofed. 
 This is, among other things, included in that 
 general Precept, to obey them that have the 
 rule over us, and to fubmit oiirfehes 3 which 
 implies, that Chrift has certain Subftitutes in 
 his Kingdom, to govern in his abfence, 
 whom the reft of his fubjefts are bound in Du- 
 ty to obferve, as invefted with his Authority. 
 
 And however it may be faid of each par- 
 ticular Ceremony, whilft undetermin'd, that 
 it is perfed;ly indifferent, and has nothing in 
 it's own nature to demaini our Obfervancc j 
 yet when once it is fettled by fuch compe- 
 tent Authority, the ufe of it becomes necef- 
 fary, in point of Obedience j and it is no 
 branch of Chrijlian Liberty^ to fet us free 
 from Obligations fo much to our advantage. 
 
 But we may the lefs wonder, if the name 
 of Liberty be thus abufed, when 'tis remem- 
 ber'd, 
 
 3. Thirdly ^ that this has been fometimcs 
 
 the pretence for difclaiming the right of civil 
 
 Authority; for taking away all diftlnc'^tion of 
 
 Orders and Degrees ; for cancelling tJie Rights 
 
 A a 2 and 
 
356 'The Abufes of 
 
 SERM.and Properties of Men, and fetting all upon 
 X VIII. a level; or even for deftroying out of the 
 World, the enemies of the Lordj and beftow- 
 ing the Earth, as the inheritance of the Saints, 
 under the fole Guidance and Command of 
 Jejm. 
 
 There was, we find, a mifchiveous Error, 
 which very early crept into the Church ; and 
 perhaps owed it's original to the falfe expe<^- 
 ations of the "Jeivs^ from their Meffiah 5 that 
 the Difciples oiChrifi were free from the Re- 
 flraints of Government i no longer bound to 
 pay Obedience to thofe Mafters, whom they 
 ierv'd before their Converfion, but releafed 
 from all their Obligations and Engagements. 
 On the contrary, it had been taught by 'Je- 
 fusj that his Kingdom is not of this World ; 
 that it had no fecular Views, nor fought to 
 fupport it felf by the Arm of Flefh; and there- 
 fore could have no occafion to ere6t it's glo- 
 ry upon the ruins of the Kingdoms of the 
 Earth. This his Apoftles afterwards found 
 it neceffary, more largely to inculcate and 
 enforce ; that as many fervafits as were under 
 the yoak^ (liould coufit their ow?i ??ia/lers wor^ 
 thy of all honour : and even if thofe Mafters 
 were believers themfelves, they fliould not 
 therefore dejpife them^ under the notion of 
 Brethren^ or Perfons made equal to 'em in 
 Chrijl'y but rather do *emfervice, becaufe they 
 *werejaithfiil and beloved ^ partakers of the be- 
 
 nefitt 
 
Chriftian Liberty expos d* 357 
 
 neft: * that tho' 'tis true, ChriJ}, by his Reli- S e R m-. 
 gion, had made xhtmfree; yet they ihould XVIII.^ 
 not ufe their Liberty, for a cloak ofmaliciouf- *— ' 
 nefs, but as the ferv ants o/'Go^ 3 continuing flill 
 to honour all men, to love the brotherhood, to 
 fear God, and honour the king; to fubmit to 
 him 2,%fufreme, and to thofe fubordinate go- 
 'vernors th?it v/tre fent by him; to be fubjeB to 
 their majiers -jinth all fear, not only to the good 
 and gentle, kit alfo to thefroward;-f-'thit they 
 {hou\d render utito all their dues;trihute to 'whom 
 tribute was due; cuftotn to whom cujhm;fear 
 to whom fear ;homiir to whom honour ;% and 
 e'uery man (in fliort,) abide in the fame call- 
 ing wherein he was called, \\ or at firft con- 
 verted to the Faith of Chri/i ; fo that even tho' 
 converted in a ftate of Servitude, he fhould 
 not care or be greatly folicitous about it. 
 ,: : By all this, they manifeftly taught 'em, that 
 their converfion to Chriftianity dilTolved not 
 any of their civil Ties and Obligations: but 
 they were to look upon themfelves as fubjea 
 to the fame Laws and Difcipline in civil Mat- 
 ters after their Converfion, as they had been 
 before J for that Chriftianity aim'd not at the 
 fubverfion of States or alteration of Property; 
 but left Men in thefe relpeds to their fomier 
 Conftitutions, and the future difcretion of 
 their Governors. And therefore if any Man 
 fhould teach otherwife, and advance any 
 
 ♦ 1 Tim. vi. 1, 2. t I Pet. ii, 13,^'C. X Rem. xiii. 7. 
 II 1 Cor. vii. 20. ,^ . , 
 
 A a 3 trantick 
 
2^S The Abufes of 
 
 Ser M.frantlck fcheme of Liberty, in oppofitlon to 
 XVIII. this, the Apoflle declares him to be proud, 
 knoiving nothings but doting about quefiions and 
 Jirifes of words, whereof cometh envy, ftrife , 
 railings, einlfurmifings^ perverfe difputings of 
 men of corrupt minds, a?iddefitute of' the truths 
 fuppofing that gain is godlinefs. * 
 
 When therefore we fee the fame Principles 
 reviv'd by modern Levellers, Anabaptifs, 
 Fijth-monarchy Men, and fuch like wild En- 
 thu/iafts; the fame pretences to Liberty,and the 
 Privilege of Saints ; or perhaps a little enlarg- 
 ed with profeffions of fubmitting to King fe- 
 fuSy and to no one elfe; we have the fame re- 
 ply to make, which was made of old by the 
 Apoftles of Chrijl, to the iirft Patrons of fuch 
 abominable Errors J that the Chriftian Religion 
 aims not to confound the Rights of Men, and 
 overturn the Governments of the World; but 
 rather to eftablifli them upon a fure and lad- 
 ing Bafis, by vtc^'ir in^ fubjeciion of it's Votaries, 
 not only j or wrath, but alfofor confcience fake. 
 And indeed to aim at the Diflblution of all 
 civil Government, is fuch a wild and fantaftick 
 fcheme of Liberty, as wou'd render every 
 Man a Tyrant over others, or a Slave under 
 them. The Hebrew Commonwealth was ne- 
 ver fo diforder'd, as in thofe times of Confuli- 
 on, when there was no king in Ifrael',h\it eve-^ 
 ry Man was left to purfue the Follies of his 
 own Imagination, and do what 'W(^s ri^bt in 
 
 * I Tim. vi. 4, 5, 
 
 its 
 
Chriftian Liberty expos d, 359 
 
 his own eyei, Thepe is fuch extravagance S e r m. 
 and malice In the Hearts of Men, as all the XVllI. 
 Reftraints of Government are found little e- ""^'-'-^ 
 nough to keep in order : and fhould we then 
 give up the only fecurity we have againft 
 them, and for fear of a generous Subjection to 
 thofe , who would protedl and defend us, put 
 on the moft galling yoak of Slavery, under 
 them who would ruin and deflroy us ? 
 
 There can be little hopes of fuccefs, when 
 we are arguing with th^m, who are fpur'd on 
 by fuch Enthufiaftick notions, as were not 
 built in the Original, upon any rational de- 
 dudtions; but form'd only in the imagination 
 of a crazy Brain, and fupported by fome 
 wild profpedts of advantage from them. But 
 it may have this good efFcd:, to convince 
 Men of cooler Heads, and moj-e folid Judg- 
 ments, of the folly and extravagance of their 
 proceedings. And yet if their notions be fool- 
 idi and extravagant, and an intolerable abufe 
 of Chriflian Liberty ; what fliall we then fay 
 to thofe abandon'd Libertines, who have the 
 alfurance in the 
 
 4. Fourth place, to plead this Privilege, as 
 an exemption even from the Laws of God;, 
 who pretend that Chriji has fo compleatly 
 fatisfied the rigour of the Law, as to leave his 
 Ek^ liable to no reftraints, nor chargeable 
 with any enormities; and from thence infer 
 the moft abfolute and uncontroul'd licenfe to 
 execute the di(5tates of their own Will,with- 
 A a 4 . gut 
 
^ 
 
 60 'The Abufes tf' 
 
 ^ERM.out regard to any rules of Duty, or terrors 
 XVlII.of a future Punifhment ? 
 
 This is the moffc dangerous abuje of hi- 
 berty^ that can poffibly be made 5 and againfl 
 it the Apoflles found it neceffary to provide 
 with the utmofl diligence and caution. To this 
 end, they inftru(ft us, that our Chriftian Free- 
 dom is fo far from dilTolving the Obligation 
 of virtuous and good Laws, that it binds them 
 clofer down upon us, and even confifls in our 
 imitating the Divine Perfedions, and yield- 
 ing our felves the fervants of righteoufnefs. 
 Whilft therefore we difclaim, " that fervice 
 which is perfed: freedom, " of courfe we 
 forfeit our Liberty under the notion of fe- 
 curing it, we become the Vaflals of Satan, 
 and Servants of Corruption. 
 
 This is That abufe which St, Paul 
 more particularly aim'd at in the words 
 of the Text, when he cautions us againft 
 uiing this Liberty for an occafion to the 
 fejh. Accordingly he proceeds to take no- 
 tice, in the Verfes following, how the ration- 
 al Principle is fometimes opprefs'd and over- 
 ruled, by the luftings of the Flefli, or carnal 
 Appetite ; how the works of the flejh do moft 
 widely feparate us from the Love of God, and 
 will therefore exclude us from the Glories of 
 his Kingdom; how 'tis the bufinefs of the 
 Chri/}ia7i Religmiy to fet us free from the en- 
 tanglement and influence of fo noxious a Prin- 
 ciple, to crucifie theflejh with the affeBiom and 
 ■hjis^ to enable us to bring forth ihaifniit of 
 4 tke 
 
Chriftian Liberty expos d, ^61 
 
 the fpirit, which will not expofe us to theSERM. 
 cenfure of any Law ; and in the pofTeffion XVIII. 
 whereof, for that very reafon, we fhould 
 place our trueft Liberty. 
 
 'Tis true indeed, that between Vice and 
 Virtue, there is a certain middle fpace, of an 
 indifferent nature, in which we may fitly in- 
 dulge ourfelves a decent Liberty. Thus par- 
 ticularly with refpe(^ to thofe good Creatures, 
 which the Divine Providence has appointed 
 for the Suftenance of Man; we know that 
 God has given us a Charter of Freedom to 
 make ufe of them, not only for neceffity but 
 delight : that tho' we are forbidden fuch 
 exorbitant ufe[of them, as would confume too 
 much of our Time, impair our Health, or 
 render us unfit for the Duties of our Station; 
 yet we are not confined to fuch a^ fcanty 
 Portion, as would juft anfwer the necef- 
 fities of Nature; but are allow'd, within a mo- 
 derate compafs, even to gratifie our Senfes, 
 and make them minifter to our delight 
 and fatisfad:ion. But if we go beyond that 
 moderate compafs, and decline to Vice in ei- 
 ther extream, 'twill be in vain to plead our 
 Chriftian Privilege in excufe of our Enormi- 
 ty: fince we have no licenfe granted us for 
 fuch Excefies; nor can be guilty of them, 
 whilfl we contain ourfelves within the Rules 
 jof Liberty. ... 
 
 Nay, farther, lince the utmofl Boundaries 
 of th&t Liberty c^nngt, with ^ny exadtnefs, tac 
 
 ilated 
 
362 7^^ Abufes of 
 
 SERM.ftatcd and determln'd, fo as to fay, hitherto 
 XVIII. may'ft thou come, and no farther^ to name 
 which is the firft glafs that leads to Drunken- 
 nefs, or which the firft morfel that denomi- 
 nates Men Gluttons; it will highly become 
 us to fet bounds to our felves j to make fure 
 that we never go farther than we ought, by 
 not going fo far indeed as we are fure we 
 might: to be extreamly cautious (/. ^.) of 
 venturing too near the edge of Liberty; and 
 choofe rather to deny ourfelves fome part of 
 it, than run the hazard of exceeding it. The 
 chief end which Nature propofes by our 
 Food, is the health and refreshment of the 
 Body. To thefe therefore, fliould we have 
 a principal regard, and not too wantonly flu- 
 dy to gratify the Palate, left we run at laft 
 to Luxury, if not to Excefs. 
 
 Nor let us think, when we keep clear from 
 all vicious Indulgences, that we have no other 
 Reftridion toobferve, in the exercife of Chri* 
 ftian Liberty. For, 
 
 5. Fijthly, it is the laft Abufe I ftiall men- 
 tion of that high Privilege, when 'tis al- 
 ledged for the ufe or praftice of fuch things 
 as, tho* lawful in themfelves, do yet become 
 the occafion of Scandal or Offence to others. 
 It is, no doubt, an error in the other extreme, 
 and an unreafonable abridgment of Chrif-^ 
 tian Liberty, for any to reproach or cenfurc 
 us 2& finners, upon the account of fuch things 
 as are allowable. And therefore it is an ex- 
 4. cellent 
 
Chriftian Liberty expofed. 363 
 
 cellent Rule, which is prefcribed by the Apof- S er M. 
 tie, in the cafe of meats, that as be that eat eth XVIIJ. 
 ought 7iot to defpife him that eat eth not-, fo 
 neither fhould he that eat eth ?iDt^ j^dge him 
 that eateth"^: he fhould not prefume to fet 
 up his own opinion as a Law, nor condemn 
 all who differ from him as finners and pro- 
 phane. But forafrnuch as this is often the 
 effed of weaknefs and human frailty ; it will 
 become us to condefcend a little, and con- 
 form our felves to their narrower apprehen- 
 lions. We that arefirong (as the Apoftle argues) 
 ought to hear the infirmities of the weak, and 
 not toplcafe our felves ; but ftudy every one, how 
 to pleafe his neighbour, by thus ftooping to his 
 weaker judgment, y^r his good to edification'^. 
 This Rule, it is obfervable, takes place 
 only in thofe matters which are left indiffe- 
 rent 5 and are, as fuch, the proper field where^ 
 in to exercife our Chriftian Liberty. In all 
 other matters, which are either ncceffary in 
 their owii nature, or made fo by the inter- 
 pofition of fuperior Authority j we have no 
 room to condefcend to the humours of our 
 brethren; we are not at liberty to alter our 
 behaviour for fear of giving them offence. 
 For the Law of fcandal is the loweft Rule that 
 can be offered to direct our practice; and 
 therefore it can never be fufficient to fet afid« 
 any prior Obligation, or difpenfe with thofe 
 Laws, which are either founded in the Reafon 
 
 "* Rom. xiv. 3, •\ Chap. xv. 1,2.. 
 
 of 
 
364 ^^ Abufes of 
 
 Serm.oF things, or bound upon us by the exprefs 
 XVIII. command of thofe, who have right to govern 
 and controul us. The Scandal in fuch cafes 
 is taken ^ but not given : and tho* we ihould 
 ufe all prudent care to fet our matters in a 
 clear light j yet we may not fubmit to any 
 compliance inconfiftent with our Duty : for 
 that were a dired: Breach or Tranfgreflion of 
 the Divine Law, and not the Exercife of 
 Chrifiian ■ Liberty. 
 
 But when there is no neceffity in the na- 
 ture of the thing to bind us up, nor any de- 
 cifion of fuperior Authority; it will then be- 
 come us to conlider the opinions and infirmi- 
 ties of others ; to ahflainfrom all appearance 
 of evil* y as well as from that which is evil in 
 it fclf J to take care that even our good may 
 not be evilfpoke?! of-\^ nor our liberty become 
 ajiumbling blocks or an occafion of falling, ta 
 ihem that are weak J. For tho' all things may 
 be lawful for us, yet all things are not expe- 
 dients and why not expedient ^ the Apoftle ex- 
 plains, \itC2i\^{tthey edijie 7iot\. So that how- 
 ever agreeable fuch practice may be to our own 
 inclination, or however indifferent and al- 
 lowable in it felf; yet fo long as 'tis ill re- 
 ported of by other people, it will become us 
 to deny our felves for their edification; left by 
 finning againft the brethren^ and wounding 
 their weak confcienccy ive be found even Xofn 
 
 * I Thef. V, 22. f Kom. xiv. 16. %i Cor. viii. 9? 
 II Chap X. 23. 
 
Chriftian Liberty expofed* 36c 
 
 againjl Chri/i. Wherefore (as the Apoftle S e R M. 
 Ipcaks) if meat make my brother to offend, /XVIIL 
 will eat no fejh while the world flandeth^ lefi I 
 make ?}iy brother to offend''^. And again, It is 
 good neither to eat fejh, nor to dri?ik wine, nor 
 any thing whereby thy brother jiwnbleth^ or is 
 offended J or is made weak-f. 
 
 It may perhaps be fomewhat difficult, to 
 ftate exadly the extent and obligation of this 
 law of Scandal ; or diftinguifh clearly between 
 capricioufnefs of Humour, and religious Scru- 
 pulofity. But in general, 'tis manifeftly found- 
 ed on that Law of Charity, which requires us 
 to confult the Benefit of others, and which 
 the Apoftle propofes in the Text, as the pro- 
 per meafure of our Chriftian Liberty. But 
 by lo've ferve one another. Which falling un- 
 der the Third General Head propofed, muft 
 now be referved for the Subje<5l of another 
 Difcourfe. Now to God the Father^ God the 
 Son^ &c. 
 
 * I Cor.^piii. 12, 13. f Rom. xiv, zi. 
 
 SER- 
 
^66 Chriftian Liberty io It "■ 
 
 SERMON XIX. 
 
 Chriftian Liberty to he govej-ned^ hy 
 Chriftian Charity. 
 
 G A L. V. 13, 14, 15. 
 
 p£?r, brethren^ ye have been called unto liberty ; 
 
 only ufe not liberty for an occafwn to thejlejlj^ 
 
 but by love ferve one another. 
 For all the law is fulfilled in one word, even in 
 
 this-, T^houfhalt love thy neighbour as thy 
 
 fiif. 
 
 'But if ye kite and devour one another y take 
 heed that ye be not confumed one of another. 
 
 Serm. T Have already, in two former Difcourfes, 
 XIX. X explained the Nature^ and expofed the 
 Abufes of Chriftian Liberty. And from what 
 was faid on that occafion, it is evident, that 
 this Privilege implies not an Exemption from 
 the Reftraints of Government and Laws^ but 
 rather an uniform fubjeftion to the Authority 
 of the fupreme Lawgiver, and a removal of 
 all thofe Impediments, which would hinder 
 us from doing him that Service which is per- 
 fe<5l Freedom. Since therefore his Law (to 
 carry this argument a little farther) requires 
 «f us mutual Love and Charity; from hence 
 " it 
 
governed^ by Chriftian Charity. 367 
 
 it may appear, that our Chriftian Liberty, con- S E R M. 
 iifting in Obedience to this Law, does really XIX. 
 bind us under a kind of Reftraint or Servi- 
 tude to one another. This therefore, the 
 Apoftle propofes, and I proceed now, in, 
 order, to confider, under the tii 
 
 III. Third General Head, as the proper 
 meafure of our Privilege, the right way to 
 cxercife our Chriftian Liberty: But by love 
 ferve one another. 
 
 The Service of God is our moft perfedt 
 Freedom ; and whilft his Law requires the 
 Service of "Love to one another, This can be 
 no real Abridgment of our Liberty, but 
 turns our mutual Services into atfls of Obedi- 
 ence to him. To make open profeilions of 
 Efteem and Love, when there is no fuch 
 Principle at bottom, may indeed be difficult 
 and uneafy, a heavy Yoke and Burden: But 
 then, this has nothing to do with Chriftian 
 Liberty, or Chriftian Dutyj it is no real 
 Service of Love or Chriftian Sympathy, no 
 adl of Obedience to the Law of God. 'Tis 
 other wife, where that Principle is fettled in 
 good earneftj there the outward expreffions 
 will naturally follow : fo far from being dif- 
 ficult, they will be pleafant and agreeable j 
 fo far from an ungenerous and llavifti Bond- 
 age, that our Duty in reality will be our 
 mighty Privilege. 
 
 This, the Apoftle fhcws in the Text> by 
 two very fubftantial Arguments, the Jirft of 
 
 which 
 
«68 Chriftian Liberty to he 
 
 S E R M. which is drawn from the Excellence and 
 XIX. Benefit of fuch charitable Services : for all 
 the Law is fulfilled iji one word^ e'ven in this^ 
 thou Jloalt love thy neighbour as thy f elf : the 
 other from thofe contrary mifchiefs, which we 
 fhall hereby efcape : But ij ye bite arid devour 
 one another y take heed that ye be jiot conjwned 
 one of another. 
 
 I. Firjl then, I begin with the Excelletice 
 and Benefit of fuch Charity : for all the law is 
 fulfilled in one word, even in this-. Thou fl:alt 
 love thy neighbour as thy felf. And there are 
 three things upon this Subjecfl, which more 
 particularly want to be explained, namely, 
 
 (i.) The ObjeB of this Charity, and that 
 is our neighbour 'y Thou fhalt love thy 
 neighbour, 
 
 (2.) The Meafure of it, and that is our 
 fehes 5 Thou fhalt love thy neighbour as thy 
 felf. And, 
 
 (3.) The Endoi it, and that is the ful- 
 filling of the Law ; for all the Law is fulfilled 
 in one word, even in This ; Thou fljalt love 
 thy neighbour as thy felf And, 
 
 (i.) Fir ft then, xht firfi thing here con- 
 fiderable is the Obje^ of this Charity, and 
 that is our neighbour -, Thou fhalt love thy 
 neighbour. 
 
 The ufual notion of a neighbour is con- 
 fined to thofe who live near us j and as near 
 or diftant are relatively underfloodj fo in 
 proportion to the miitter we are fpeaking of, 
 
 the 
 
governed by Cliriftian Charity. 369 
 
 the notion of Neighbourhood will be more S r r M. 
 contracted or enlarged. When we are XIX. 
 ipeaking of Kingdoms, and large diviiions 
 of the Earth ; thofe of France and HoUandy 
 (for inflance) and other Wejlern Countries, 
 may be reckon'd in our Neighbourhood; in 
 comparifon of Perjia and C/oma, which 
 are at greater diftance. But when we are 
 fpeaking of places of lefs compafs, it may be 
 confined to the adjoining Counties or Vil- 
 lages, or perhaps to a few Streets or Houfes 
 round about us. In the Precept before us, 
 the term is ufed in a more abfolute Senfe, 
 and not Hmited by any of thefe Conliderati- 
 ons. For no one ever pretended that our 
 Love fhould be confined meerly by the 
 bounds of Diftance; or that it (liould be wor- 
 thy of a reafonable nature, to meafure out 
 Friendship by the Scale of Miles. 
 
 But yet as Neighbourhood ^ even in this ac- 
 ceptation, is a ufual occafion for contrad:ing 
 Friendships and Intimacies of a flrifter kind; 
 from hence the yews took occafion to affix a 
 Limitation in this matter, that their Friend- 
 ship fhould extend only to thofe of their own 
 Nation and Religion, or fuch as by fome 
 particular Friendship and Alliance il:ood relat- 
 ed to them 3 whilst they were allow'd to neg- 
 le(ft and overlook all Mankind fbefides, or e- 
 ven to treat them with Indignity and Scorn. 
 From hence arofe among them, that prover- 
 bial ExpreSIiorv, thoufialt love thy neighbour ^ 
 
 Vol. II. B b and 
 
3^0 Chriftian Liberty to he 
 
 S E R M. and hate thine enemy'^. They thought there 
 XIX. could be no Obligation to eileem and value 
 thofe, who fhould malicioully endeavour to 
 v^rork their Hurt and Prejudice. Nay, tho' 
 they were quiet, and not concern'd in any 
 Practices againft them, they had a fecret con- 
 tempt of all the Gentile World; and whilfl 
 they valued themfelves as the Pofterity of 
 Abraham^ they difdain'd even to converfe 
 with thofe of any other Nation. 
 
 This Narrownefs of fpirit, and Confinement 
 of their love, our blefTed Saviour reprehended 
 in his Sermon on the Mount; where he 
 taught them, that their bitterefl Enemies were 
 not to be excluded from their brotherly Af- 
 fection ; and fet before them the Divine exam- 
 ple to that purpofe, in pouring out Benefits 
 on the moft unworthy and ungrateful. / 
 fay unto you, love your enemies, blefs them that 
 curje you, do good to them that hate you, and 
 fray j or them, which defpite fully ufe you, and 
 f ef'fe cute you \ that ye may be the children of 
 your Father which is in heaven ; Jor he ?naketh 
 his fun to rife on the evil, and on the good ; and 
 fenaeth rain on the jujl, and on the imjuji. -f- 
 And to {hew that even fuch are not exclud- 
 ed from the religious notion of neighbourhood; 
 he elfewhere gives an account of a Satnari- 
 tan's, kindnefs to a Jew in diftrefs, which 
 were People at utmoft Enmity and Variance 
 with each other j and thereby a full Solution of 
 
 "* Mat. V. 43. t Mat, v. 44, 45. 
 
 the 
 
governed by Chriftian Charity ^ 371 
 
 the Lawyer's queftion, who enquired into S e r ivt^ 
 the extent of that Relation. The refiilt then XIX. 
 of the Matter is this, that our inward prin- 
 ciple of Charity mufl be univerfal, not 
 bounded by any confiderations of Kindred, 
 Sedt^ or Country ; but extending itfelf to the 
 whole Race of Mankind j as confidering^ that 
 we have all one Father, that one God hath 
 createdm-\,and jjiadeofcne bloody allnatiomof 
 fnen, for to dwell on all the face of the earthly. 
 But for as much as^ neither our Knowledge 
 nor Abilities can reach to make outward ex- 
 preffions of this Love to every individual j it 
 is fufficient that that Difpofition, which is 
 univerfal in itfelf, be actually exerted in 
 good Offices, to thofe who (liall fall within 
 the Verge of our Notice or Acquaintance, 
 Thefe then, be they Natives or ForeignerSj 
 be they Enemies or Friends ; Thefe afe in 
 the Chriftian Senfe our Neighbours ^ fo earneft- 
 ly recommended to our Care and Concern. 
 And tho* all that part of Mankind, which 
 We have never feen or heard of, or to whom we 
 have no proper opportunities to communi- 
 cate our good Will, muft be of courfe exclud- 
 ed from this notion of Neighbourhood j yet 
 this is only by accident : and fince the Princi- 
 ple is univerfal, if any of them fhould here- 
 -after fall within our Notice or Acquaintance 5 
 then they will be our Neighbours too, and 
 
 f Mai. ii. !o. 5: Ad. xvji. 26. 
 
372 Chriftian Liberty to be 
 
 S E RM. the expreffions of our Kindnefs mufl extend 
 XIX. to them. 
 
 There is indeed fome difference to be made 
 between themj and where we cannot alike 
 exprefs our Benevolence to all, there are va- 
 rious Circumflances fit to be conlider'd, in 
 order to determine where it is due. The 
 Neceffities or Merit of the Men, or their 
 clofer Relation and Alliance to us, may juftly 
 give them the advantage in our Favour, and 
 recommend them to our Succour and Affift- 
 ance, before others, to whom we are not fo 
 nearly allied j who have lefs Merit to plead, 
 or are not fo much prefs'd by Neceffity. To 
 compare thefe Limitations with each other, 
 and adjuft exad:ly the Importance of them, to 
 affign to each of them its proper weight, and 
 (hew in what order they ought to be confi- 
 der'd, might be a work of longer time, than 
 can at prefent with any convenience be al- 
 lotted to it. But in general we may be fure, 
 that fuch kind of Reftridions, are clearly au- 
 thorifed by that admirable rule of the Apof- 
 tle, to do good unto all men^ as we have oppor- 
 tunity ', but efpeciall)\ unto them who are of the 
 hoiijhould of jaith *. From this confideration 
 of the ObjeB, proceed we in the 
 
 (2.) »S£T5?7<^ place, to flate the 7neafure of our 
 Charity, and that is our fches ; Thou fhalt 
 love thy Neighbour as thyfelf. Which Pre- 
 cept is explain'd by that other of our bleffed 
 
 * Gal, vi. 10. 
 
 . . Saviour, 
 
governed ij Chn{[[a.n Charity, 272 
 
 Saviour, Whatfoever ye would that ??ien J7:ould do S e rm. 
 imto yoUy do ye even Jo to the?}! *. The ex- XIX. 
 ped:ations which we have from others, and 
 our views to our own Intereft, fliould be the 
 Rule or Meafure of our condud towards o- 
 thers, and fliew us, what they have reafon to 
 exped from us. This Rule indeed is not to 
 be underftood, as if we were always to ex- 
 pe6l returns in kind, from thofe to whom 
 we do good Offices j or not to accept them 
 at the Hands of others, unlefs we be capable 
 of fo returning them. This were to con- 
 found the Rule of Charity, inftead of flating 
 it. The Indigent, who afk Relief, are not 
 qualified to give itj nor are they who give it, 
 to exped: it from them. The right way is to 
 fuppofe a change of Circumftancesj andthen 
 whatever good Offices they might reafonably 
 expert from others in that change of Cir- 
 cumftances; the fame fhould they be ready^ 
 at prefent, to perform towards them. I fay, 
 whatfoever they might reafonahly expert : for 
 if thro' a fond Principle of felfLove, and a 
 partial regard to their own Intereft, they 
 fhould be led to delire fuch kindnefies, as 
 could not in Reafon or Juftice be expeded ; 
 this can be no fufficient ground for their ex- 
 tending fuch KindneiTes to others, as would 
 be alike nnreafonable and unjuft. I am no 
 way bound (for inftance) to preferve my 
 Neighbour's Health or Reputation, at the ex- 
 
 * Mat. vij. 1 2. 
 
 B b 3 pence 
 
374 Chriftian Liberty to he 
 
 S ERM. pence of my own j for this would not be to 
 XIX. love him a^ my Jelf^ but more-, and tho* 
 perhaps I might, in his Circumftances, be 
 tempted to wifh for it from another; yet I 
 fliould adl without Reafon in fo doing: and 
 therefore fuch wifhes, built upon no folid 
 Foundation, can be no fufficient Rule for my 
 behaviour at prefent, which ought to be 
 founded in the Reafon of things. 
 
 Again, whilfl I love my Neighbour as my 
 felf, I ought not to forget, that it is not this 
 or that Neighbour only, but every one that 
 has a right to my Affedion. For this reafon 
 I am not allow'd, in fuch manner to exprefs 
 my Kindnefs to any one, as may prove a 
 prejudice to the reft. It may be, the 'Judge ^ 
 if in the CriminaV^ place, would wifh to be 
 acquitted: but the publick good requires 
 that Offenders fhould bepunifhed: and where- 
 ever felf Love is inordinate and unreafonable 
 in itfelf J it can be no proper meafure of our 
 Love to others. 
 
 Under thefe Reftridlions then, if we explain 
 this Duty, of loving our Neighbour as mir 
 felves, and doing to others, as we wouldy they 
 JJjoulddo to us; we fhall eafily find it to com- 
 prize under it thefe feveral Particulars. 
 
 [i.] Firji^ That we fhould be careful a- 
 bove all things, to do no one any injury 3 either 
 by withholding from him, that which is his 
 due, or by doing any thing to opprefs and 
 grieve him. For this, if we confult our- 
 
 felves. 
 
gov.ermd hy Chriftian Charity. 375 
 
 felves, is the leaft that we cxped from others, S e r M. 
 that they fliould leave ys to the quiet enjoy- XIX. 
 ment of our own Rightsj and not bufy them- 
 felves to injure or moleft us. And this will 
 include the difcharge of all thofe relative Du- 
 ties, which others, by their flation in Life, 
 have reafon to expecft from us 3 the care of 
 Parents for their Children; the duty of Chil- 
 dren to their Parents ; the quiet Submiflion 
 and Obedience of all to their proper Govern- 
 ors. For whilft we are defective in thefe or 
 the like Particulars, we iliall not render unto 
 all their dues, nor do what we ourfelves, in 
 their Station, {hould have reafon to expe(ft. 
 
 [2.] Secondly^ That we fliould be ready to 
 forgive and put up Injuries, when offer'd us. 
 There may be cafes, and there often are, 
 wherein we are allow'd the ufe of legal Re- 
 medies. But ftill whilft we redrefs the 
 'wrong, we fliould love and forgive the man 
 that did it j wc fliould not encourage in our- 
 felves any fecrct thirft or defire of Revenge ; 
 but remember, that we are to hope for Par- 
 don of our TrefpafTes from God, upon no o- 
 ther Condition, l3ut as we forgive them that 
 trefpafs againft us, 
 
 [3.] T^hh'dly, That we fliould readily em- 
 brace all convenient Opportunities of doing 
 him good Offices, and ferving him by a(5ls of 
 Kindnefs, in proportion to our fl:ation in Life, 
 and feveral Abilities. We are none of us 
 qualified by Nature, to fupply our wants by 
 B b 4 our- 
 
3/6 Chriftian Liberty to he 
 
 Serm. ourfelves; but we all ftand in need of the 
 XIX. Affiftance and Miniftry of others, to make 
 our pafTage tolerable thro' this vale of Mi- 
 fery. From this neceffity of Nature, we 
 fliould learn to lend our neighbourly affift- 
 ance, to fuch as want it ; that fo we may 
 not be ufelefs in our Generation, nor fubiift 
 by the kindnefs and induftry of others, with- 
 out making fome returns of like nature, to 
 the common Benefit. 
 
 [4.] Fourthly y That if our affiflance cannot 
 reach to everyone that wants it, yet our good 
 wifhes may j and we fliould retain fuch a ge- 
 neral Benevolence, and good Will to Men, as 
 if we ourfelves were in the place of them all, 
 and they ftood allied to us as our own Fle(h. 
 Good Wi{hes indeed, as we are taught by St. 
 yames, will be but a poor Manifeflation of 
 pur brotherly AfFedionj if they are not pro- 
 ductive of fuch a6ls of Kindnefs, as we have 
 it in our power to exert : or rather, they can- 
 not, in that cafe, be fincere, and icithout dijji- 
 tnulation-, as the Love of our Neighbour 
 ought certainly to be; and will be, if meafured 
 and regulated by the Love of ourfelves. 
 
 [5.] Fifthly, That we fliould have a mu- 
 tual Sympathy, or Fellow-feeling of each o- 
 ther's Allotments ; that we fhould rejoice with 
 them that do rejoice, a?2d weep with them that 
 weep', and be fenfibly affedled with every 
 thing that happens to them, as to Perfons 
 whom we love in like manner with our- 
 felves. 
 
governed iy Chvi{{i3.n Charity. 377 
 
 felves. Our /d';?////^'^ Nature, no doubt, will Ser M. 
 be mofl eafily elated or deprefTed by thofe Dif- XIX. 
 penfations which befal ourfelves, and but lit- 
 tle touched with the Happinefs or Miferies 
 of others : But our rational Faculty will fup- 
 ply the Weaknefs of Setife; and the Energy 
 of Grace is added to inforce and invigorate 
 our Reajon. And tho' neither of them do forbid 
 us to be iirfl concern'd about our own Affairs; 
 as being more in our power, and falling more 
 diredly within the fphere of our adivity^ 
 yet they do both require us to extend our 
 Care to others, and not confume it entirely 
 upon ourfelves : fince a due mixture of both 
 is neceffary to the Obfervation of this Precept j 
 'Thou fialt love thy neighbour asthyfelf. And 
 now, after having thus far explain'd the Na- 
 ture of the Duty, it will be the eafler to fa- 
 tisfy our 
 
 3 . Third enquiry. Into the End of it here 
 affign'd by the Apoftle, and that is the ful- 
 Jilli?ig of the law, for all the law is fulfilled in 
 one word, even in this ; Thou Jlmlt love thy 
 neighbour as thy f elf : or, as it is more briefly 
 exprefs'd to the fame purpofe, (in the Epifile 
 to the Romans,) He that loveth another, hath 
 fulfilled the law. * 
 The firft doubt, which prefents itfelf on this 
 occafion, is grounded on the Infirmity of hu- 
 man Nature; which has fo univerfally im- 
 pair'd our Abilities, and depraved our Incli- 
 
 * Rom. xiii. 8. 
 
 nations. 
 
378 Chriftian Liberty to he 
 
 S E R M. nations, that It hasinvolv'd us all in the 
 XIX. Tranfgreilion of the Law : there is none that 
 doth goody no not one-, but all have Jinn ed^ and 
 fallen Jhort oj the glory of (hd: infomuch that 
 if he fhould enter into exa61: Judgment with 
 us, there (hould no fejh livi?2g be juftified be- 
 fore him. It may feem from hence, a 
 vain attempt for any one to fulfill the law, or 
 expe6t to render fuch a perfect Obedience, as 
 muft fuppofe him to be firft divefted of this 
 natural Infirmity. But this difficulty will be 
 eafily removed, when 'tis remembered that 
 the Gofpel requires not a legal Righteoufnefs 
 nor exads perfed: Obedience without any 
 defed:; it asks only for limplicity and lince- 
 rity of Heart, which excludes all perverfe 
 and prefumptuous Difobedience : and for the 
 weaknefifes of Nature, as well as for thofe wil- 
 ful TranfgrefHons, which are repented of, 
 and forfaken^ it fhews us an all-pov^erful 
 Atonement and Satisfaction, made by him 
 who paid a perfedt Obedience. Thus, how- 
 ever the Law of Chrijl may be the fame 
 in Subftance with That of Mofes ; (if we at- 
 tend to the inward meaning and defign of 
 Mofes j) yet if his Law be only externally con- 
 lider'd, they are then widely different as to 
 the terms of Obedience : the one could not 
 be fulfiird for it's Rigour and Severity; the o- 
 ther may undoubtedly j and that by Love. 
 
 It will however be matter of fome diffi- 
 culty to account, how the Love of our Neigh- 
 bour 
 
governed by Cliriftian Charity. 3 jq 
 
 hour fhould be called the ftilfilling of the law^ S e RM. 
 even in this Evangelical or Gofpel Senfe. XIX. 
 The moral Law^ which is renevv'd and en- 
 forced under the Gofpel, is known to confift 
 of two T'ables: of which ih^Jlrft contains the 
 Precepts of our Duty towards God ; the other 
 of our Duty towards our Neighbour. And 
 therefore our bleffed Saviour has mention'd 
 the Love of God, and of our Neighbour, as 
 the two great Comn2andme?2ts upon which all 
 the Law and the Prophets did depend*. But 
 how St. Paul came to afcribe the fame excel- 
 lence to That love of our Neighbour iingly, 
 which our Saviour has mention'd as the lafl 
 of the two : This may appear a difficulty 
 which deferves to be confider'd. 
 
 And to this purpofe, fome may be thought 
 perhaps to have cut the Knot, rather than 
 untyed it; by underftanding the Apoftle to 
 mean only the Duties of the fecond Table, 
 which concern our Neighbour, and therefore 
 are manifeftly included in our Love to him. 
 This Senfe might perhaps be better adapted 
 to that other PalTage to the Romans : becaufe 
 the Apoftle is there more particularly treating 
 of the Duties, which we owe to one another, 
 and enforces his Obfervation with this reafon, 
 Love worketh 720 ill to his neighbour ; i. e. it 
 fuffers us not in any refpe(5l to violate our 
 Duty towards him ; therejore love is the fulfil" 
 ling of the law^. But befides that there is 
 
 * Matt. xxii. 37 — 40. f Rom. xiii. lo. 
 
 3 nothing 
 
^Bo Chriftian Liberty to he 
 
 Serm. nothing in the Context to incline us to that 
 XIX. Interpretation of the paflage before us ; it 
 feems indeed to be diredly excluded by the 
 addition of theuniverfal Article ; for all the 
 law is fulfill* din one word, even in this-, Thou 
 Jhalt love thy neighbour as thy f elf. It feems 
 not therefore to be one part of the Law only, 
 but the Wjo/^ J not only tfiQ fecond Table of the 
 Decalogue, but both, which St Paul here de- 
 clares to be fumm'd up in this fingle Pre- 
 cept, and fulfilled accordingly by the Obfer- 
 vance of it. 
 
 The difficulty then returns, to fhew how 
 the Duties oi the frfl Table, or our Love to 
 God, fhould be included and fulfilled in this 
 love of one another. And this indeed might 
 appear very confiderable, if we were to look 
 upon that Love meerly as a Motion or Affec- 
 tion of the Mind, without regard to the Foun- 
 tion or Principle from which it fprings. But 
 when we look upon it as founded in Religi- 
 on; when we love our Neighbour, becaufe 
 he is partaker of the fame Nature with our- 
 felvesj endued with the fame Powers both of 
 Body and Mind ; capable of the fame Privi- 
 leges or Misfortunes with ourfelves ; created 
 and fuftain'd by the fame fupreme Author 
 and Governor of all things, and redeem'd by 
 the Blood of the fame common Saviour j be- 
 caufe farther we are enjoin'd it by the Au- 
 thority of the fupreme Lawgiver, who both 
 in the Book of Nature and by exprefs Reve- 
 2 lation. 
 
governed by Chriftian Charity. 381 
 
 lation, has prefcribed our Duty in this Par- S e R M. 
 ticular ; when thefe are the Principles upon XIX. 
 which our Love is founded, the love of our 
 neighbour will include ^i;^ /^wo/'G^^^j as be- 
 ing an ad of Obedience to his Commands, 
 and implying the utmoft Reverence for the 
 Original, when we have fuch value for the 
 Tranfcript, the Creature that was made af- 
 ter his own Image. Without thefe Princi- 
 ples it can never be that AfFedion which 
 the Gofpel requires 5 the whole Caufe is re- 
 quiiite to the nature of Chrijlian, as well as 
 moral Virtue : and as That Love which a- 
 rifes out of different views, cannot be the ful- 
 filling of the whole Law, fo neither indeed of 
 any part of it j being really vicious in it's Ori- 
 ginal, and not perform'd upon Principles of 
 true Obedience. 
 
 Again, where there is firfl: that Princi- 
 ple of Duty to God, This love of our 'neigh- 
 bour will naturally follow as it's proper effedt. 
 And therefore St. John reckon'd them fo in- 
 feparable, that if any Man fliould pretend 
 that Love of God, without this Love of his 
 Brother ifTuing from it, he would thereby be 
 convinc'd of the groffeft Abfurdity and Con- 
 tradidion to himfelf. If a ?nanfay. Hove God^ 
 andhateth his brother ^ he is a liar-, for he that 
 loveth not his brother, whom he hathfeen ; how 
 can he love God, whom he hath not feen ? and 
 this commandment have we from him^ that 
 
 he 
 
382 Chriftian Liberty to he 
 
 Serm. /&^ who loveth God, love his brother alfo^* 
 XIX, When St. Faul therefore affirms, that all the 
 Law is fulfilled in the Obfervation of this iin- 
 gle Precept, he is no way inconfiftent with 
 our bleffed Saviour j but takes this Precept in 
 it's utmoft extent, as comprehending both 
 thofe great Commandments, upon which all 
 the law, and the prophets do depend. 
 
 Such then is the Excellence of mutual Cha- 
 rity, that it fulfills the Law, and implies that 
 fubjedtion to the will of God, in which our 
 Liberty confifts. But it will yet appear more 
 lovely and defirable, when we proceed to 
 the 
 
 2. Second Argument, by which the Apeille 
 recommends it in the Text, namely the con- 
 trary mifchiefs of Enmity and Difcord -, But 
 if ye bite and devour one another, take heed that 
 ye be not con fumed one of another. 
 
 There is nothing can more certainly Con- 
 duce to the ruin of any Community, than the 
 variance and difagreement of it's Members: 
 Whilfl they are clofe compared by one bond 
 of Amity, they mutually fupport and add 
 flrength to one another; they unite their 
 Councils; they exert all their Powers for the 
 common Interefl; and by aconjundtion of 
 Forces, do baffle and repel the fury of their 
 common Enemies. But when they are dif- 
 jointed by Divifions and intefline Animofites, 
 then that Fence and Inclofure is thrown 
 
 * I Joh. iv. 20, 21. 
 
 down 
 
governed^ by Chriftian Charity. 383 
 
 down, which fhould fecure them; there is aSERM, 
 way laid open for the Enemies Incurfions, they XIX. 
 treacheroufly take part with their enemies 
 ahroad, to be revenged on thofe at home ; or 
 at leaft they weaken their own ftrengtli, and 
 greatly diminifl:i their power of Refiftance, by 
 banding into oppofite Parties, and not leaving 
 a force fufficient in one body, to make head 
 againfl any fudden Hoftilities. Nay, they 
 even do their enemies work on one another, 
 and blow up fuch coals of Contention and 
 Strife between themfelves, that, regardlefs of 
 thofe greater evils, with which all may be 
 oppreffed, they exert the utmoft of their 
 Zeal and Induftry to fruflrate the defigns of 
 one another; and inftead of uniting in the 
 love of Brethren, purfue each other with the 
 hate of deadly Enemies. 'Tis fo both in Ec- 
 clefiaflical and Civil Broils; and unlefs the 
 flame be in due time extinguiflied, we may 
 fee in fuch lamentable inftances the fad ex- 
 emplification of our Saviour's Aphorifm, that 
 eve?-y houfe or ki?igdom divided againji it felf 
 is brought to defolation. 
 
 But why {liould we dwell on the Mifchiefs 
 which they do to one another; when every 
 man' becomes his own Tormentor, and unna- 
 turally (heaths his weapon in his own Bowels ? 
 For can there be a more exquifite Torture 
 than a Mind that meditates Malice and Re- 
 venge; that is (as the Prophet defcribes the 
 wicked) like the troubled fea which ca?inot reji, 
 
 ivhofe 
 
384 Chrlftian Liberty to he 
 
 S ER M. isohoje ^waters caft up mire and dirt ? How Is 
 XIX. he difquieted and in perpetual Anguiili, to 
 work the Mifchief of thofe whom he ac- 
 counts his enemies ! How does he pine and 
 grieve at their contrary Succefles! And how 
 is every misfortune that befalls himfelf made 
 double by the thought of its putting him flill 
 more below them ! Or if matters fliould fuc- 
 ceed more to his wiili and expectation; yet 
 how inhuman in itfelf, and withal how fhort 
 is the Enjoyment of his fatisfacftion ! How are 
 his fears alarmed, left the vanquifhed foe 
 fhould rife out of his obfcurity! How is his 
 care exerted to prevent it, or to increafe the 
 Miferies he labours under! Give a man but 
 Peace and Quiet in his own Breaft; and he is 
 happy, whatever outward advantages he may 
 feem to want. But deprive him of That, and 
 all the Wealth or Honour of the univerfe can 
 avail him little ; his inward Unealinefs mufl 
 make all things elfe infipid, if not naufeous 
 to him. 
 
 From the Excellence of Charity, and the 
 Mifchiefs of Di'vifion, as they have now been 
 ftated, it will be eafy to account why St. 
 Taul propofes mutual Love, as the moft pro- 
 per meafure for the exercife of Chriftian Li- 
 berty ; becaufe it will engage us in that gene- 
 rous and eafy Service of God, which is per- 
 fedt Freedom, and our highefl Privilege: 
 whilft Uncharitablenefs would gall us with 
 the yoke of Slavery, and expofe us to the ut- 
 
 mofl 
 
goverpied iy Qhv\^\2in C\\2inty, 385 
 
 moft danger and uneafinefs. And from hence S e r m. 
 alas ! it will be no lefs eafy to point out our XIX. 
 own Unhappinefs in this particular j how un- 
 der the advantage of the cleareft Knowledge, 
 and the fureft means to conducft us to the 
 acknowledgment of the Truth, and pradice 
 of our Duty ; we are fo blinded with preju- 
 dice and partiality, as to choofe out contrary 
 ways, and judge of the merits both of Doc- 
 trines and men, not by the old Standard of 
 Scripture and Reafon j but by the new fangled 
 maxims and tenets of a Party: how, tho' fur- 
 rounded with enemies on every fide, who 
 watch for occaiions to diftrad: and ruin 
 us ; we are yet fo abfurd, as to expofe one 
 another to their Rage and Fury, and give them 
 a real advantage over all. O that my head 
 were waters, and mine eyes a fountain of tears, 
 that 1 might weep day and night '^j for the 
 unnatural ftrivings of a people, whofe Intereft 
 as well as Duty fhould bind them up to Peace 
 and Unity ; who are yet fo blind to the means 
 of their own real Welfare, and have brought 
 their Divifions at length to fuch maturity, 
 that they feem ripe for that Vengeance, which 
 was denounced againft a City diftinguiflied 
 by its enjoyment of Favours and Privileges 
 above all others! O Jerufaletn, jferufalem, 
 thou that killeft the Prophets, and Jlonefl them 
 which are fent unto thee, how ojten would I 
 have gathered thy childreji together, even as a 
 
 * Jer. ix. I. 
 
 Vol. 11. C c hen 
 
386 Chriftian Liberty to he 6cc. 
 
 S E R M. hen gather eth her chickens under her wings ^ and 
 XIX. ye would not ? Behold, your ho'ufe is left mitoyou 
 defolate'\. O that thou hadjl known, even 
 thou at leaft in this thy day, the thijtgs which 
 belong unto thy peace ! But ?iow they are hid 
 from thine eye s%. — -Ere we are thus fealed up 
 to inexorable Vengeance, may God Almighty, 
 of his infinite Mercy, be pleafed to fhew us 
 our Errors, and give us Repentance to the 
 acknowledgment of the Truth -, to heal our 
 Divifions, and avert our Punifhment, for the 
 fake of his Son Jefus Chriji our Lord ; to 
 whom with the Father and the Holy Gho/l, be 
 all honour and glory, &c. 
 
 -f- Mat. xxiii. 37, 38 % Luke xix. 42. 
 
 SER- 
 
38? 
 
 SERMON XX. 
 
 n^e right Method of doing All, to 
 the Glory of God. 
 
 I COR. X. 31. 
 
 Whether therefore ye eat or drink^ or whatfoever 
 ye doy do all to the glory of God. 
 
 r-ir^ HIS Rule of general import and con- S e R m. 
 
 X cem in the condu(fl of life, is inferted XX. 
 here by the Apoftle, as he draws to a con- 
 cluiion, in his Refolution of that Cafe, which 
 had been difputed in the Church of Corinth, 
 concerning the eating of f?ieats offered to Idols. 
 There were perfons, it feems, fo weak as 
 to imagine, that there was fome Pollution in- 
 herent in the Meats themfelves, by reafon of 
 fuch Dedication, whilft others, from the jufler 
 feiafe they had that thefe Heathen Idols had 
 no fuch Divinity as their Votaries vainly af- 
 cribed to them, colledled, that confequently 
 they had no power to vitiate or pollute thole 
 Creatures of God, which were offered to them 
 in Sacrifice. The reafon ing of thefe laft the 
 Apoftle admits to be conclufive in the gene- 
 ral; but yet allows not its application to the 
 prefent Cpntroverfy without fome Diftindion. 
 C c 2 For 
 
388 The right Method of doing 
 
 S ER M. For tho' it were true, that the Meats them- 
 XX. felves had no proper or inherent Pollution ; 
 yet fuch might be the circumftance of eating 
 them, as to render that adion highly blame- 
 able and unworthy of a ChriJUan. Some por- 
 tions of the Vidim were eaten by the Hea- 
 thens in the Idol Temple; and that feafting 
 on the Sacrifice was a conftru6tive ad of Ho- 
 nour to the Idol which they worfhipped, and 
 confent to their Idolatry. And lince thofe 
 Idols, tho' dumb and unadive of themfelves, 
 were yet aduated or inhabited by Demom 
 and evil Spirits, who uttered from thence 
 ambiguous Oracles, and gave figns or anfwers 
 to their Votaries 3 this was moreover an ad 
 of holding Communion or Fellowship with 
 JDeijils', in like manner as they, who did eat 
 of the ycwijio Sacrifices, were underftood to 
 be partakers of the Altar of God; and they 
 who eat and drink in the Chriftian Sacrament 
 of the Eiicharifl, are partakers of the Body 
 and Blood of Chrijl. 
 
 So then, altho' an Idol were nothing, and 
 all That which was offered in facrifice to idols 
 were nothing; yet in regard that the things 
 which the Gentiles facrijiced, they facrijiced 
 to Devils and not to God, the feafting on fuch 
 Sacrifices muft confequently be interpreted an 
 ad of holding Fellowfhip with Devils -, and 
 was therefore moft unbecoming the charac- 
 ter of a Chrijiian^ who could not with any 
 confiftency pretend to partake of the Lord's 
 table^ and of the table of Devils. This 
 
AH, to the Glory of God, 389 
 
 This was the Refolution of the Cafe with SeRM. 
 refpea: to what was eaten i?i the Idol Temple. XX. 
 But as to thofe portions of the Viaim, which ' — ^r-J 
 were brought afterwards to market and fold in 
 common with other food, the cafe was widely 
 different. For there being plainly no inhe- 
 rent Pollution in the thing it felf, nor any 
 facrificialadat this time performed in honour 
 of the Idol, the Chriftian was clearly at li- 
 berty to eat whatfoever was thus foU in the 
 Jhambles, a/king no qiiefiionfor confcience fak^-, 
 by no means making it a fcruple of Confci- 
 ence, whether it had ever been dedicated to 
 an Idol or no : Being fully convinced of this, 
 'as every good Chriftian is and muft be, that 
 the earth is the Lord's and thefuhefs thereof-, 
 that all things which ferve to our nourifti- 
 ^mentarc the good Creatures of God^ at whofe 
 'hand we ftiould receive them with Praifc and 
 Thankfulnefs; and not look on them as the 
 crift of any Idol whatfoever. Nay, even tho' 
 ?n Heathen man lliould invite a Chriftian to 
 an Entertainment, the Chrijiian was ftiU at 
 liberty to go, and eat without fcruple what 
 was fet before him, ajking, again, ?7£ quejiton 
 for confci ence fake. 
 
 But notwitftandingthis Liberty to eat, and 
 thorough perfuafion that there was no Pol- 
 lution in the thing it felf j yet in regard to the 
 weaknefs or prejudice of other People, it might, 
 many times, be decent for them of better under- 
 ftandingto abridge their Liberty, and deny 
 C c 3 them- 
 
390 l^e right Method of doing 
 
 S E R M. themfelves the ufe of what was lawful 3 when 
 XX. it appear'd not to be edifying or expedient. 
 ' The weaker Chrijiians, for example, having 
 other notions of the matter, might either be 
 led to cenfure them for eating, as prophane 
 Perfons, and running into Heathen Idolatry ; 
 or elfe they might be drawn to an imitation of 
 the fame Pradice, without the fame Light and 
 Perfuafion : By which means, what was inno- 
 cent in one cafe, would be really criminal and 
 guilty in the other. Or the Heathens them- 
 felves might look upon it, as an adt of Compli- 
 ance, with the conceit they had of the Influence 
 and Power of their Deities -y and from thence 
 might be the more confirm' d in their wick- 
 ed Superftition. And the JewSy in the lad 
 place, muft be greatly fcandalized, as having 
 the greateft Abhorrence of things offered to 
 idols, and looking upon thofe who fhould eat 
 of them, as the vileft oi Apojlates. 
 
 However then the matter were indifferent 
 in itfelf, and when bought or ferv'd up as 
 common Food, might be fafely eaten with- 
 out fcrupulou-s enquiry ; yet care was to be 
 taken that they might give no Offence, nei- 
 ther to the '^ews, nor to the Gentiles, nor to 
 the weaker Members of the Chrijlian Church. 
 And therefore, if any of thefe fhould point 
 out to them, and declare that fuch Meats 
 had been offered infacrifice to idols 5 they were 
 then religioufly to abftain : tho' not from any 
 Confcience of inherent Pollution; yet out of 
 
 a tender 
 
All, io de Gloky of Got), 391 
 
 a tender regard to the Infirmities of others, S e r jvr. 
 who had not the fame Knowledge with them- XX. 
 felves i that whilft they were free from the 
 Reproaches of their own Breafts, they might 
 not fo mifufe their Liberty, as to be judged^ 
 or expofed to the cenfures, of another man's 
 confcience. For the earth, again, is the Lord's 
 and the julnefs thereof. The Bounty of Di- 
 vine Providence furniflied out Provifions e- 
 nough befides, which might be eaten with- 
 out Offence i and therefore ought to have been 
 prefer'd to thefe, which were fo Ukely to 
 confirm fome in Irfidelit)\ and draw others 
 to prophanenefs^ as well as to provoke the cen- 
 forioufnefs of the reft, and fo to be attended 
 on all hands with the breach of Charity. 
 Whilft thus their behaviour {hould be regu- 
 lated with an eye to the Edification of their 
 Brethren, it would farther conduce, in the 
 neceffary confequence of things, to the Praife 
 and Glory of God. And to this purpofe there- 
 fore, the Apoftle has applied the maxim of 
 the Text 5 which may be farther extended, 
 and refer'd to the common condufl of Life. 
 Whether therefore ye eat or drink^ or ivhatfoe'uer 
 ye do, do all to the glory oj God. I (hall ap- 
 ply my felf accordingly, in the remainder.of 
 this Difcourfe, 
 
 L To ftate or lay down that grand Point 
 
 or Principle, which we fliould have in view, 
 
 and make the ultimate Aim and End of 
 
 C c 4 all 
 
392 T*he right Method of doing 
 
 Serm. all our Actions, viz. the glory of God, Do 
 XX. all to the glory of God. 
 
 II. To explain how this view may be pur- 
 fued in the daily and mofb ordinary Acflions 
 of Life ; Whether we eat or drink, or what^ 
 foever we do. And then 
 
 III. To fpeak fomcthing in particular of 
 the Promotion of itj by the demeaning of 
 ourfelves, in fuch manner as may help to im- 
 prove and edify our Brethren; and avoiding 
 every likely occafion of Scandal or Offence. 
 
 I. First then, I would propofe that 
 grand Point or Principle, which we fliould 
 have in view, and make the ultimate aim and 
 end of all our A6tionsj viz. the glory of God i 
 do all to the glory oj God. 
 
 As God is the only immenfe, the only ne- 
 ceffary and felf-exiftent Being, the Caufe, the 
 Author and Upholder of all other Beings; 
 poffefs'd himfelf of all poffible Perfection, and 
 the Fountain of all thofe feveral degrees of 
 Perfection, which are confpicuous in the 
 Creatures of his Workmanfhip ; it follows, 
 that all the Faculties and Powers of thofe his 
 Creatures mufl: naturally be refer'd to, and 
 terminate in, his Praifc and Glory ; from whofe 
 Bounty alone they were deriv'd, and for the ad- 
 vancement of whofe Honour, they were plainly 
 calculated. It is thus, that the Heavens are 
 faid to declare the glory ofGod, and the firma- 
 ment to Jhew forth his handywork : thus, that 
 the ijivifible thi?igs of God, even his eternal 
 
 Power 
 
All, to the Glory of God. 393 
 
 "Power and Godhead y are clearly fe en from the S e r m. 
 Creation of the World, being under flood by XX. 
 the things which he has made : thus laftly, 
 that he is faid not to have left hi mfe If without 
 witnefs among all nations ; in that he fendeth 
 them rain and Jruitful feaJonSy filling their 
 hearts with food andgladnefs. All the Creatures 
 in the Univerfe, and the moft ufual methods 
 of Providence, do loudly proclaim iht Exift- 
 ence and Perfedion of their Maker and Di- 
 redlor; and fo fhew forth the tranfcendent 
 Excellence and Glory of his Majefty. 
 
 And if thus the Works of Nature be fubfer- 
 vient to this End; no doubt, it muft be more 
 efpecially expe(fled of reafonable Agents, that 
 they (hould, in their feveral Orders and Ca- 
 pacities, be inftrumental to promote it. 
 Their natural Frame and Conftitution, their 
 Faculties and Powers, whether of Body or 
 Mind, muft needs confpire, in common with 
 other natural Produdions; and whether they 
 will or no, ferve to illuftrate and difplay the 
 Power, Wifdom, and Goodnefs of the great 
 Creator. But as they are Creatures endued 
 with Reafon and Choice, and diftinguifh'd by 
 Privileges not common with the reft of the 
 Creation, fuch as their Redemption from Sin 
 and Milery, thro' Chriji, and the glorious 
 hopes of an immortal Bleflednefs ; it is fur- 
 thermore required of them, that they fhouid, 
 both from the nature of things, and from the 
 Light of Revelation, learn to collecS: and 
 
 exprefs 
 
394 ^^ right Method of doing 
 
 Se r m. exprefs the Praifes of him, who has (o 
 XX. fpread his Mercies over all his Works, and 
 more particularly has been pieas'd to call them 
 out of darknefs into his marvellous light. The 
 pcrfedion of their nature conlifting in that 
 Divine Image and Likenefs wherein they 
 were originally created, and to which, we 
 may be flill renew 'd and reftored by the 
 Grace and Mercy of the Gofpel -, it will be 
 no lefs their Happinefs than Duty to culti- 
 vate daily more and more the remaining foot- 
 fleps of fiich Perfedion, that fo the Glory of 
 God may be refplendent throughout all their 
 Actions J and the Light of their Example may 
 be made to {hine in fuch manner before o- 
 ther Men, that they alfo may be induced to 
 imitate them, and join in fetting forth the 
 Glory of their Father, which is in Heaven. 
 From hence I proceed 
 
 II. Secondly to explain, how this view 
 to God's Glory may be purfued in the daily 
 and mofl ordinary A6tions of Life. Whether 
 ye eat or drinky or whatfoever ye do ; do all to 
 the glory of God. 
 
 How the adts of Divine Worfhip, and in- 
 deed the whole Catalogue of moral Virtues 
 have a tendency to this End ; there is little 
 need to explain, becaufe there can be no Co- 
 lour to difpute it. But how the View (liould 
 be conftantly kept up, and the mofl cafual 
 and indifferent of our A<flions be made fub- 
 fervent to itj this is the Difficulty \vhich de- 
 
 ferves 
 
All, to the Glory of God. 39^ 
 
 fcrves to be elear'd up, under a few Refledli- S e r m. 
 ons. XX. 
 
 I. Firft^ The moft ordinary a6ts of Life, 
 no doubt, fhould be conduced with a view 
 to the ftridt Rules of Virtue, and the Com- 
 mands of God. The thing will only need 
 to be illuftrated under a few Inftances. Thus 
 eating and drinking; the Examples of the 
 Text, are as well neceflary to the Support of 
 our Being, as conducive to Delight and Satis- 
 ladtion; but yet, unlefs kept under the Regu- 
 lations of Temperance and a frugal Regard to 
 our refpe(5tive Circumftances, they may be 
 eafily abufed, to difhonour God, in the Trahf- 
 greffion of his Laws, which have forbid-den 
 Luxury, and all Intemperance. So again. 
 Sleep and Relaxation from Bufinefs, inter- 
 mix'd with agreeeable ConVerfation and ^- 
 ther innocent Amufements, are neceffary to 
 refrefh and recreate the Spirits, and keep us 
 from finking under thofe cares of Life, 
 which might be otherwife too great to be 
 endured: But yet, even thefe may be in- 
 dulged till they grow into Sloth and Inad:i- 
 vity; and not only lofe their Ufefulnefs or 
 Innocence, but alfo lead into Vices of a grof- 
 fer Kind; as well by giving leifure to attend, 
 as inclination to commit them. If we fee 
 thefe Exceffes, and endeavour to avoid them, 
 out of a juft Senfe of Duty towards God, 
 and that Honour he receives from our Obedi- 
 ence to his Laws ; in That Cafe, our Eating 
 
 and 
 
^g6 l%e right Method of doing 
 
 SERM.and Drinking and common Recreations (in- 
 XX. different, as they may feem, to vulgar and in- 
 ' judicious men) do grow (as it were] into ad:s 
 of real Virtue, and are conducted with a 
 view to the glory of God. Again, 
 
 2. Secondly, the fame End will be ferved^- 
 when thefe things are done, under an humble 
 and grateful fenfe of the Divine Favour, in 
 granting us the advantage and opportunity 
 of doing them. That we have, for the pur- 
 pofe, eafe and opportunity for Sleep, and pro- 
 per Recreation, is owing to the Bounty of 
 Divine Providence; and fo is the tendency 
 they have to our Refrefliment and Recovery 
 from all Fatigue. For this we il:iould be 
 thankful to that careful Providence, which 
 watches over us for good, and makes the 
 leaft confiderable of its occurrences confpire 
 to our Eafe and Satisfaction. So again, the 
 Food by which our Bodies are nourifhed and 
 fuflained, is fupplied by the fame bounteous 
 and kindly hand, which maketh corn tofpring 
 out of the earthy as well as grafs to grow upo?i 
 the mountains y and herb for the ufe of men; 
 the fame that giveth fodder u7ito the cattle^ 
 and jeedeth the young rave?is that call upon 
 him. 
 
 And as it is God only, who by his gracious 
 Providence fupplies the matter of our Food; 
 fo it is he alone who can blefs it to its proper 
 ufe and effed, and fuit it in fuch manner to 
 our Frame and Conilitution, that it may ferve 
 
 for 
 
All, to tha Glory of God. 29y 
 
 for the Nutrition and Refre(hment of our Bo- S e r m. . 
 diesj by fupplying a continual recruit of Blood XX. 
 and Spirits, and affimilating, in juft meafure ^ 
 and proportion, to the fubftance of Fiefh or 
 Bone. Man liveth not /^y bread alone, but by 
 every word that proceeds out of the mouth of 
 God. It is by virtue of his Bleffing, that our 
 Food it felf is made fubfervient to our ufe and 
 fuftcnance. And from hence we fee the 
 decency and reaibnablenefs of that Pradice, 
 which has always been obferved by men of 
 Virtue and Religion, that it be received with 
 Thankfulnefs, and fandtified by Prayer; that 
 we ought to look up for the Divine Bleffing 
 upon what we eat, under a grateful fenfe 
 that it is the God that made us, who flill 
 poureth out his benefits upon us. Whilft thus 
 the return of every Meal, and every Diverfion, 
 is made to fill our minds, with a frefh fenfe of 
 the Divine Favours ; Religion will appear to 
 be the End of all our adions; and whether 
 we eat or drink, or whatfoever we do, we fhall 
 do all to the glory of God. Once more, 
 
 3. Thirdly, God's Glory will be promoted 
 by thefe ordinary ads of life, when we pro- 
 pofe to ufe that Health and Strength (which 
 we do hereby recover or increafe) in the fer- 
 vice of God, and the performance of our 
 Duty towards him. The more immediate 
 End of eating and drinking, is to fatisfy the 
 cravings of Hunger and Thirft ; and the next 
 to That is the Support of Life, and of that 
 3 Health 
 
398 The right Method of doing 
 
 S E R M. Health and Strength, which is requilite either 
 XX. to its comfort or continuance. But how 
 oftentimes is Health and Strength unnaturally 
 abufed, to diflionour him who gave it ? How 
 is it made fubfervient to the foulefl Vices, 
 as well to the breach of relative Juftice, and 
 Charity, as to the commiffion of perfonal 
 Impurities? Inftead of this, the man of Reli- 
 gion will propofe to fpend his life in Obedi- 
 ence to the Laws of God ; he will go about 
 doing goody and lay out the time and abilities 
 which God Ihall give him, in making farther 
 progrefs towards Perfeftion ; in taking fit oc- 
 cafions to tcftify his love^ both towards God\ 
 and his neighbour; and in cleanfing himfelf 
 from all jilthinefiy both of the jiejh and fpirit. 
 
 As God then is glorified by fuch behaviour, 
 and this is the refolved employment of that 
 Life and Health, which is fupplied or fupported 
 by cfur daily Food and necefTary Recreations ; 
 you fee how even They may be made fubfervi- 
 ent to the Divine Glory, and directed to flil- 
 fill the end of our Creation. Let but our 
 Faculties and Powers be in good earneft de- 
 voted to the Service of God, and let That be 
 our view when we labour to continue or re- 
 cruit them ; and then, whether we eat or drink^ 
 or whatfoever we do^ wejhall do all to the glo- 
 ry of God: our ultimate aim and End will be 
 the difcharging of our Duty towards himj 
 and fo, the Adions which feem moft indif- 
 ferent, will grow up into Virtues; and what 
 
 3 ^^Z^^ 
 
All, to the Gloky of God. 399 
 
 might otherwife be charged with Partiality S e r M. 
 and Fondnefs for our felves, will really in XX 
 that cafe become ads of Duty, and be con- 
 du(5ted by religious Motives. 
 
 So likewife in the bufinefs of our feveral 
 Callings, tho' we may reafonably propofe 
 fome Profit or Advantage to our felves 5 yet 
 whilft we defign withal to be ufefiil in that 
 flate of life wherein God has placed us, and 
 make that very Profit fubfervient to fo great 
 an End, our views are ftill ultimately refolved 
 into the Glory of God-, which is made the 
 dernier re fort of every Undertaking, the go- 
 verning motive and principle of all our 
 Adlions. How wifely then has God tempered 
 our Duty and our Intereft together, that every 
 Adlion of life is capable of being made reli- 
 gious, and every Meal an ad: of real Worfhip ! 
 Thus Nature it felf will be converted into 
 Grace: our regards to ourfelves will termi- 
 nate in God, and the difcharging of our Duty 
 towards him : and when we feem moft of 
 all to be confuking the Support of our Bodies, 
 we fhall really promote the Salvation of our 
 Souls. 
 
 Not that we are to fuppofe our felves 
 obliged, to have God's Glory diredly in our 
 thoughts, throughout every moment, and 
 upon every occafion that occurs in life \ The 
 frailty of our nature will not admit of fuch" 
 perpetual and uninterrupted Contemplation : 
 Nor would it confift with our attending to 
 
 that 
 
40O T'he righi Method of Admg 
 
 ERM. that variety of Duty, God has called us to 
 XX. difcharge. It may fuffice therefore, that we 
 have firft formed our Purpofes and Refolutions 
 of living, with a flridl regard to our Duty, 
 and the Glory of Gody in the performance of 
 it"; and afterwards, that we take frequent 
 occafions to renew and recoiled: Them. From 
 hence, we fhall be habitually difpofed, in the 
 frame and temper of our minds, to purfue 
 that great End of our Religion : and then, the 
 feveral anions of our lives will be but (as it 
 were) the exemplifications of that habit of 
 mind, and properly conducted by itj altho' 
 we {hould not, at every turn, have it actually 
 in our thoughts, what maybe the whole ten- 
 dency and refult of them. 
 
 After this general account, how the ordi- 
 nary ads of life may be direded to the Glory 
 of God, it will be proper in the, 
 
 III. Third place, to fpeak fomething 
 more particularly of the Promotion of it^ by 
 the demeaning of our felves in fuch manner, 
 as may help to improve and edify our Bre- 
 thren ; and by avoiding every likely occaiion 
 of Scandal or Offence. 
 
 For this is the Point which the Apoftle had 
 diredly in view. He had granted the indif- 
 ference of all meats, even tho' they had been 
 offered in Sacrifice to Idols 5 provided they 
 were not eaten in the Idol Temple as a facri- 
 ficial Banquet; but only fet before them, at a 
 common Entertainment. Yet, in regard the 
 
 weak- 
 
All, to the Glory ^ God. 401 
 
 weaknefs of fome men was fuch, that theySE rm. 
 had not judgment enough to diftinguifli Cafes, XX. 
 and rcafon nicely about the nature of inherent ' — ^^"^ 
 Pollution; it could not but become thofe of 
 a better Capacity, to ftoop a little to their 
 weaknefs ; and rather to abridge Jbmewhat 
 of their own Liberty, than either to provoke 
 their Cenfure, or by a miftaken example, 
 feduce them to do that, of which their Confci- 
 ence was not fatisfied : according to that 
 noble Refolution of the Apoftle in the cafe : 
 Wherefore if meat make my brother to offend^ 
 I will eat no JleJJo while the world Jlandeth, 
 leji I make my brother to offend. 
 
 The Rule which is mentioned upon this 
 occafion, will be juftly applicable to the exer- 
 cife of Liberty, in any other matters of indif- 
 ferent nature ; where the prejudice of weaker 
 Judgments fliall occafion the pradlice on one 
 fide to be mifchievous by accident^ tho' it be not 
 otherwife unlawful in it felf Only the Rule 
 mull be taken under two reftridtions, left it 
 be abufed to millead us into Error, inftead of 
 conducing us aright: i)iz. 
 
 I . That the matter be like that which the A- 
 poftle treats of; not only indifferent in its own 
 nature; but left in that indifference by our Su- 
 periors : for our Liberty may be reflrained by the 
 intervention of Authority ; fo that the things 
 which are indifferent in themfelves, may be 
 not indifferent to us, when fete Id and deter- 
 mined by them who have the right of decid- 
 
 VoL. IL D d ing 
 
402 7^^ ^'ight Method of doing 
 
 Serm. ing in fuch cafes; the Duty of Obedience to 
 XX. lawful Government, being ever of an higher 
 Obligation, than that of ftooping to the weak- 
 nefs of miiiaken Brethren. 
 
 2. That by ftudying to avoid Offence or Scan- 
 dal on one iri6.Q.y v\'e do not draw on Cenfure and 
 Reproaches on the other; for in many cafes it 
 may fo happen, that there are weak Brethren 
 on both fides the queftion : and then there will 
 be need of great prudence and caution, fo to 
 fleer between them, as to offend neither; or 
 if that be utterly impoffible, then rather to in- 
 cline to them who are nearell in their Judg- 
 ment to the truth of things. 
 
 Under thefe Reftridions if we ufe our Li- 
 berty, without giving Offence to weaker Bre- 
 thren, whether in eating or drinking, or other 
 things of an indifferent kind, we fhall do it 
 to the glory of God, who efteems his Honour 
 to be nearly concerned in that regard we fhew 
 for the Edification and Improvement of other 
 men; and that upon the three following ac- 
 counts: namely, 
 
 I . Fir ft ^ As it is an a6t of Charity. Know- 
 ledge piiffeth up, but charity edifieth. A fenfe 
 of fuperior Knowledge and Abilities may be 
 in danger of leading us to defpife thofe whofe 
 Attainments appear to be inferior. But it is 
 not the Property of Chriftian Love or Charity 
 to be {q> puffed up : That vau?tteth not it felf, 
 neither behaves it felf unfeemly, but looks 
 Upon the vveakefl of Chriftians under the 
 
 cha- 
 
All, to theGhoiXY of God, 403 
 
 charafter of Brethren^ for wlmn Chrijl died^ S e r m. 
 as well as for the ftrongj and whom there- XX. 
 fore, after his Example, we (houlcl learn to ' — v— -^ 
 honour and labour to improve. From hence 
 it is induced to bear all things and endure all 
 things^ and even to deny it felf thofe Liber- 
 ties which might otherwife be lawful, when 
 in regard of fuch our Brethren, they fliall 
 appear to be inexpedient, becaufe they edi- 
 fy not. Since then the Divine Glory is pro- 
 moted by nothing more than by the Love of 
 Brethren, which is made the very CharaBer- 
 ijiick oiChrift's Difciples, and declared to be 
 the fulfilling of the Law of God ; you fee 
 how it evidently follows, that this ftudy to 
 avoid Scandal, which is fo plainly the effeft 
 of that brotherly Love or Charity, muft 
 needs conduce, in the neceffary ilTue and 
 refult of things, to promote the Glory of 
 God. Again, 
 
 2. Secondly, As it fets forward the Salva- 
 tion of other men, it is ftiU fubfervient to iho, 
 fame End. The Scandal that is given to 
 weak Brethren, is apt many times to lead 
 them to uncharitable Cenfures, and fome-. 
 times to an imitation of that Pradice which 
 their own Judgment reckons to be iinful. 
 Thus (as the Apoftle fpeaks) their confcience 
 being weak is defiled. Tho' the matter in it 
 felf be truly lawful, yet they do it under a 
 fenfe of Guilt, and therefore mull: be anfvver- 
 able for it in the fight of God. And in fuch 
 D d 2 woful 
 
404 7^^ right Method of doing 
 
 S E R M. woful inftances, That comes to pafs, which 
 XX. the Apoflle laments; that the weak brother is 
 ' made to perijh, for whom Chriji died. But on 
 the other hand, by ftooping to their Infirmi- 
 ties, and carefully avoiding every matter of 
 Offence j they will be greatly edified and con- 
 firmed in their Religion, and excited to per- 
 fevere in their Duty, with greater chearful- 
 nefs, and an increafe of Charity. As then the 
 glory oj God is manifefted and fet forth in the 
 Salvation of men; ther« can be no doubt but 
 this charitable condefcenfion, which is fo 
 plainly calculated to promote the one, muft 
 in proportion heighten and difplay the other. 
 Once more, 
 
 3. I'hirdly, As fuch compaffionate Deport- 
 ment will incline fpe6tators to admire our 
 Religion, and honour the God whom we 
 profefs to worfliip; it is farther inftrumental 
 to advance the Praife and Glory of God. 
 That God is glorified by the Obedience of 
 his Saints; and particularly in the inftances 
 of Meeknefs and Charity and brotherly Affec- 
 tion, cannot be difputed: And This, not only 
 whilft they are confidered as perfonal Virtues, 
 wherein they have themfelves been duly ex- 
 ercifed; but more efpecially as thofe Virtues 
 have been made exemplary, and Patterns of 
 good Works to other men; that they alfo may 
 be induced to follow fuch Examples, and 
 glorify our Father which is in heaven. 
 
 1 To 
 
All, to the Glory of God.' 405 
 
 To conclude, there will be little danger S e R M. 
 of our failing in this article of Scandal, if we XX. 
 be but careful to obferve what was advifed 
 under the Second Head of Difcourfe, that 
 all the moft indifferent Adlions of our lives 
 {hould be conducted with a view to this 
 great End of Religion. Let but an earneft 
 Piety be fixed within ; Let God have our 
 Heart, and the fovereign Rule of our Affec- 
 tions ; and then, as the Principle of natural 
 life is with the blood difperfed throughout the 
 whole body, fo will this inward and fpiritual 
 Principle be fure to diffufe it felf throughout 
 the whole man, and fpread thro' the whole 
 courfe of his Behaviour j then will every Fa- 
 culty and every Power receive fuch a deep 
 tindure of Religion, that all the Adlions of 
 our lives cannot but favour of it, the Love 
 of God and of Brethren will be always thought 
 upon and always purfued; fo thsLt whether we 
 eat or drink, or 'whatfoe'uer. we do, we jhall 
 do all to the glory of God. And thus may God 
 be glorified in all things thro' 'Jejm Chrifi, 
 to whom with the Father and the Holy Ghoji, 
 be all honour and glory, now aiid henceforth for 
 evermore. Amen. 
 
 FINIS. 
 
4o6 
 
 At the Requefi of a particular Friend^ here 
 follows ^Catalogue of theV^ rit- 
 iugs publijhed by Dr. B e r r i m a n 
 in his Life time. 
 
 1. A Seasonable Reviev/ of Mr. Wloifion's 
 ^/j^ Account of Primitive Doxologies, 
 l£c. by a Prefbyter of the Diocefe of London. 
 printed in the Year 1 719. with a fingle half Sheet 
 of Additions to the feafonable Review^ &c. 
 
 2. A Second Review of Mr. JVh?ftcn^s Ac- 
 count OF Primitive Doxologies. By the Author 
 of the feafonable Review. 1 7 1 9. 
 
 3. A Sermon before the Lord Mayor and 
 Aldermen, at St. Paul's, on Sunday Nov. 5. 
 1721. 
 
 4. A Sermon before the Captives, at St. 
 Paul's, Dec. 4. 1721. 
 
 5. A Sermon at St. Andrews Underjhafi, the 
 Sunday after Induftion, April 29. 1722. 
 
 6. A Sermon before the Univerfit-j of Oxford, 
 on Act Sunday, July 8. 1722. 
 
 7. A Sermon before the Lord May'or and 
 Aldermen, at St. Lawrence''^, Church, Sept. 29. 
 1722. 
 
 8. An Historical Account of the Trini- 
 tarian Controverfy, in Eight Sermons preached at 
 the Lady Mayer's Ledure, in St. Paul's Cathe- 
 dral, in the Years 1723 and 1724. printed 1725. 
 
 9. A Sermon before the Charity Children, at 
 St. Sepulchre's^ May 20. 1725. 
 
 10. A Sermon before the Merchant Taylors 
 Scholars, at St. iV/(?ry /^ ^ow, Dec. i. 1726. 
 
 11. A Sermon before the Lord Mayor and 
 Ald ermen, at St.5r/W^^;'s, in EafterWeek. 1 730. 
 
 n 12. A 
 
1 2. A Defense of forne Paflages, in the Hif- 
 torical Account of the Trinitarian Controverfy, 
 printed 173 i. 
 
 13. A i>ERMON before the Lord Mayor and 
 Aldermen, at St. Paul's, Jan. 30. 1732 — 3. 
 
 14. Sermons at Boyle's Ledlure, in 2 Volumes 
 8vo. 1733. 
 
 15. Brief Remarks on Mr. Chandler's Intro- 
 dudtion to the Hiftory of the Inquifition. 1733. 
 
 16. A Review of the Remarks. 1733. 
 
 17. A Sermon on Family Religion, at St. 
 Andrew's Under (haft, March 23. 1734 — 5. 
 
 18. A Sermon before the Sons of the Clergy, 
 at St. Paul's, April 21. 1737. 
 
 19. A Sermon before the Truftees for Geor- 
 gia, dX St. Bridget' St March 15. 1738 — 9. 
 
 20. A Sermon before the Religious Societies, 
 at St. Mary le Bow, March 21. 1738 — g. 
 
 21. A Sermon before the Society, correfpond- 
 ing with the Society at Dublin, at St. Mary le Bow, 
 March 23. 1742 — 3. 
 
 22. Concio ad Clerum Lond. in Ecclefia 
 S. Elphegi, V. Id. Maij. 1742. 
 
 407 
 
BOOKS printed for John Clarke under 
 the Royal Exchange, Cornhill, London. 
 
 1 . O Ermons on the Creation, Fall and Redemption of 
 O Man, and on the Sacrifices of Cain and Abel, &c. 
 By Henry Felton, D. D. late principal of Edmund Hall 
 in Oxford, Author of a DifTertation on the Clafiicks. Pub- 
 lilhed from his Manufcripts by William Felton, M. Aj 
 Price 4 s. 6 d. 
 
 2. Eight Sermons on the Divinity and Operations of the 
 Holy Ghoft, preached at the Cathedral of St. Paul's in Lon- 
 don, in the Years 1740, 1741. at the Ledlure founded by 
 the worthy Lady Moyer deceafed : bv Glocefter Ridley, 
 LL. B. Minifter of Poplar, Reftor of Werton in Norfolk, 
 and late Fellow of New College Oxford. Price 4 s. 6 d. 
 
 Alfo by the fame Author y 
 
 3. Conftitution in Church and State: Three Sermons 
 preached on Occafion of the prefent Rebellion at St. AnH's 
 Limehoufe, and the Chapel of Poplar, in Sept. and 0&. 
 1745. Publiflied at the Requeft of the Parifhioners. 8vo. 
 Price I s. 
 
 4. The Chriftian PafTover : four Sermons, in which the 
 Doftrine of the Lord's Supper is laid down according to the 
 whole Tenor of Scripture, and the general Confent of An- 
 tiquity ; preached in Lent. Publilhed at the Requell of 
 the feveral Hearers. The fecond Edition, 8vo. Price i s. 
 
 c;. A Sermon preached before the Honourable Trultees for 
 eftablifhing the Colony of Georgia in America, and the 
 Afibciates of the late Rev. Dr. Bray, at their Anniverfary 
 Meeting, March 20. 1745-6 in the Parilh of St. Margaret 
 Weftminfter. Publifhed at the Defire of the Truftees and 
 Afibciates. 4to. Price 6 d. 
 
 6. The Good Chriftian never dies. A Sermon preached 
 in the Parifh Church of St. Andrew Underfhaft, at the 
 Funeral of William Berriman, D. D. February 10. 1749. 
 Publilhed at the Requeft of the Parilhioners. The Fifth 
 Edition. Price 6 d. 
 
 Where may be bad alfo, 
 
 7. Twenty four Sermons at Boyle's Ledlure by William 
 Berriman D. D. 2 Vols. 8vo. 
 
 8. A Collection of the Sermons preached at Boyle's Lec- 
 ture. 3 Vols Folio. 
 
 9. A Diflertation on i Tim. 3. 16. proving ©£o« to be 
 the true Reading of that Text by John Berriman, M. A. 
 
.-:", _ji',^..y.■J^;^^!^';:^^'■&^y6;^^^?i• ^i>V^^^^ •r-?--'*!