YALE UNIVERSITY
LIBRARY Gift of

Edwards A. Parks

XVIII
SERMONS O N
Several Occafions :

PARTICULARLY

Of the Great Duty of Univerfal
Love and Charity.
Of the Government of Paffion.
Difcourfes upon Occafion of the
Plague.
Of St. Peter being the Rock
on which Christ built his
Church.
Of the Faith of Abraham.
Of Christ being the Bread of
Life.

Of the Original of Sin and Mi-
fery.
Of Eleftion and Reprobation,
being a Paraphrafe on Rom.
ix.
The Present Life a State of
Probation in order to a
Future Life.
That Christ's Admonitions to
his Apoftle.% belong univerfally
to all Chriilians.

By Samuel Clarke, D.D. late Redlor of
St. James's Wejlminjier.

The Third Edition.

L) 0 N D O N,
Printed for James, John and Paul Knapton,
at the Crown in Ludgate-Street.
MDCCXXXIV.

MricV

Krxssaszs&ssL

CONTENTS.

Serm. I. The Great Duty of univerfal
Love and Charity. Preached before
the Queen, Dec. 30, 1705.
1 JOHN IV, 21.
And this Commandment have we from
him, that he who loveth God, love
his Brother alfo. Page 1
Serm. II. Preached at the Funeral of
Mary Lady Cooke. Oc7. 1 1, 1709.
2 C O R. V, 8.
We are confident, I fay, and willing ra
ther to be abfent from the Body, and to
be prefent with the Lord. 29
Serm. III. Preached on the Thankfgi-
ving-Day before the Honourable Houfe
of Commons. Nov. 22, 1709.
PSALM L, 23.
Whofo offereth Praife, glorifies me; and
A 2 to

CONTENTS.
to him that ordereth his Conyerfation
aright, will I Jhew the Salvation of
God. 5 1
Serm. IV. Preached before the Queen>
on the Anniverfary of her AccefBon,
March 8, 1709-10.
2 CHRON. XXXI, 21.
And in every Work that he began in the
Service of the, Houfe of God, and in
the Law, and in the Commandments
to feek his God, he did it with all his
Heart, and proffer d. 83
Serm. V. Preach'd on the Thankfgi-
ving-Day, at St. James's Wefiminfier,
Nov. 7, 17 10.
PSAL. CXLV, 2.
Every day will I blefs thee, and I will
praife thy Name for ever and ever. 1 09
Serm. VI. The Government of PaJJion.
Preached before the Queen, January
Jth, 1710-11. E P H E S. IV, 26.
Be ye Angry, and Sin not. 13 1
Serm. VII. A Sermon preached on the
Fail-Day for befeechingGod to preferve us

CONTENTS.
us from the Plague. Dec. 16, 1720.
ISAIAH XXVI, 9, latter part.
When thy Judgments are in the Earth,
the Inhabitants of the World will learn
Righteoufnefs. ir?
Serm. VIII. Preached on the Faft-Day
for befeeching God to preferve us from
the Plague, Dec. 8, 172 1.
LUKE XIII, 2,3,
And Jefus anfwering faid unto them .-
Suppofe ye that thefe Galilceans were
Sinners above all the Galilceans, be- -
caufe they fujfered fuch things ? I tell
you, Nay, but except ye repent \ ye fhall
all likewife perifh. 17 r
Serm. IX. Preached on the Day of
Thankfgiving to God for preferving us
from the Plague. April 25, 1723.
MATT. XXIV, 7.
For Nation Jhall rife againfi Nation, and
Kingdom againfi Kingdom : And there
fhall be Famines, and Pefiilences, and
Earthquakes in divers Places. 193
Serm. X. Of St. Peter being the Rock
on which Chrift built His Church.
Preached March 31, 17 17. MATT.

CONTENTS. MATT. XVL 18.
And I fay alfounto thee, that Thow art
Peter; and upon This Rock I will
build my Church, and the gates of Hell
fhall not prevail againfi it. 2 13
Serm. XI. Of the Faith of Abraham.
Preached March 23, 17 18.
GEN. XV, 6.
And he believed in the Lord, and he count
ed it to him for Right eoujhefs. 23 1
Serm. XII. Of Chrift's being the Bread
of Life. Preached May 3, 17 19.
JOH. VI, 35.
Jefus faid unto them, I am the bread of
Life. He that cometh to Me, jhall
never hunger ; and he that believeth
on Me, Jhall never thirfi. 251
Serm. XIII, XIV. Of the Original of
Sin and Mifery. Preached Dec. 15,
and 22, 1723.
ECCLES. VII, 29.
Lo, This only have I found, that God
hath made Man upright; but They
have fought out many Inventions. 271,291 Serm.

CONTENTS.
Serm. XV- Of Election and Reproba
tion. Being a Paraphrafe on Rom. ix.
Preached Dec. 29, 1723. ";'•
RQM. IX. 23,24.
And that he might make known the
Riches of his Glory on the Vejfels of
Mercy, which he had afore prepared
unto Glory : Even Us whom he hath
called, not of the Jews only, but alfo
of the Gentiles. 317
Serm. XVI. The Prefent Life, a State
of Probation in order to a Future
Life. Preached Feb. 2, 1723-4.
LUKE XVI, 12.
And if ye have not beenFaithful in That
which is Another man' s, who -Jhall give
you That which is your own ? 341
Serm. XVII. That Chrift's Admoniti
ons to his Ap'oftles, belong univerfally
to all Chriftians. Preached Feb. 16,
1723-4. LUKE XVII, 37.
And they anfwered and faid unto him :
Where, Lord ? And hej'aid unto them,
Wherefoever the Body is, thither will
the Eagles be gathered together. 361
Serm.

CONTENTS,
Serm. XVIIL UponOceafion of ere
cting fl Charity -School, as a Houfe
of Education for Women Servants.
Preached April 18, 1725.
MATT. V,' lie."
Let your Light fit Jhine before men, that
they may fee your good works, and glo
rify your Father which is in Heaven. 381

SERM.

The Great Duty of Univerfal LOVE
and CHARITI.

A
SERMON Preach' d before the
£ U E E N,
A T
St. JAMES'S CHAPEL,
On Sunday Decemb. the 30th, 1705.
PubliJFd by Her Majesties Special Command.
1 John IV. 21.
And this Commandment have we from him,
that he who loveth God, love his Brother
alfo. H E true End and Defign of Serm. I.
Religion, is manifeftly this ; '/V^J
to make Men wifer and bet
ter ; to improve, exalt, and
perfect their Nature ; to teach them to
B obey

2 The Great DUTY of
Serm. I. obey and love and imitate God 5 to caufe
'them to extend their Love and Goodnefs
and Charity to all their Fellow-Creatures,
each in their feveral Stations, and accord
ing to the Meafure of their feveral Abi
lities; in like Manner as the univerfal
Goodnefs of God, extends it felf over all
his Works through the whole Creation :
And to oblige them to govern the Paffions
of their Mind, with Moderation; and
the Appetites of their Body, with Tem
perance. This is plainly the chief End
and Defign of true Religion. And who
ever acts contrary to all or any of thefe
great Rules, by wilfully dishonouring
God, by hating his Brother, or by abu-
fing and corrupting himfelf ; is either a
falfe and hypocritical Profeffor of the
Truth, if he does thefe Things in Con
tradiction to the plain Rules, and in
Defiance of the Laws of his Religion ; or
elfe the Religion which he profefles, is
itfelf a falfe and corrupt Religion, if he
does any of thefe Things in Compliance
with the Principles, and by Permiffion of
the Laws thereof. The Religion of the
Church of Rome, is therefore a falfe and
corrupt Religion; becaufe, as it dishon
ours God by mixing Idolatry with Di
vine Worihip, and gives Men too much
Encouragement to corrupt ThemJelves and
to indulge their vicious Inclinations and
Habits

Univerfal LoyE and Charity. ¦ 3
Habits, by allowing them, through ma- Serm. I.
ny Superstitious Rights, to reconcile a '-^V^J
wicked Life with the Hopes of Heaven ;
fo it particidarly permits, nay, and re
quires Men to hate and perfecute their
Brethren. And thofe whom, for want
of the Arguments of Reafon and Truth,
they are not able to convince and bring
over to their Party, they endeavour by
all the Ways of Violence and Cruelty to
root out and extirpate from among Men :
As if the Religion of ChriSt was intend
ed to diveft Men of common Humanity,
and the Service and Glory of God could
in good earneft be promoted by the De
struction of Mankind. This is one of
the greateft Corruptions of an excellent
Institution, that can be imagined ; when
Religion itfelf, inStead of promoting the
univerfal Peace and Happinefs and Wel
fare of Men, is made to authorize fuch
Pradtifes, the Prevention whereof is ma
nifestly the chief and greatest End for
which any Religion can reafonably be
fuppofed to have been instituted at all.
Particular Perfons, under the Prpfeffion
of the beft and pureft Religion in the
World, may be led away with fome De
grees of this Spirit of Errour ; through a
falfe Zeal, and a mistaken Judgment ; as
fome of the Apofiles themfelves were for
calling for Fire from Heaven upon the
B 2 Samari-

4 The Great DUTY of
Serni. I. Samaritans who refufed to entertain our
t/V^J Saviour : But the Christian Religion it
J'elfi the pure and uncorrupted Doctrine
of our Saviour, is entirely oppofite to
this Spirit ; and teaches us nothing but
Love and Peace, Meeknefs and Charity,
Patience and Forbearance one towards a-
nother. If a Man fay, I love God, and
hateth his Brother, he is a Liar; For
this Commandment have we from him,
that he who loveth God, love his Brother
alfo. In the following Difcourfe upon which
Words, I Shall endeavour, Firfi, to Shew
briefly the great Obligation, which lies
upon all Men in general, considered as E-
quals, to pra<tife this excellent Duty of
Love and Meeknefs, Patience and For
bearance one towards another. And, Se
condly, I Shall confider fome of the prin
cipal and moSt remarkable Variations of
this Duty, arising from the different Re
lations and CircumStances that Men Stand
in, one towards another.
I. As to the Obligation which lies up
on all Men in general, confider'd as E-
quals, to pradtife this great Duty of uni
versal Love, Meeknefs, and Charity ; 'tis
evident ifi. That, by the Original Order and
Constitution of 'Nature, Men are fo made and

Univerfal Love and Charity. 5
framed, that they neceSTarily want one Serm. I.
another's Help and AffiStance, for their <>'Y\J
mutual Support and Prefervation in the
World. They cannot fubfift, at leaft
they cannot enjoy any Comfort of Life,
independently on each other; but are
manifestly fitted by the very Frame of
their Nature, to live in Communities ;
and Society is abfolutely neceffary for
them ; and the Bond of all Society, is
mutual Love, Charity and Friendship. .
Now in this Refpect, all Men naturally
Stand upon the fame Level ; they
have all the fame natural Wants and De-
fires ; they are all in the fame Need of
each other's AffiStance, and are equally
capable of enjoying the Benefits and Ad
vantages of Society. 'Tis manifeSt there
fore that every Man, as he is a Man, is
bound by the Law of his Nature, by
common Humanity, to look upon him-
felf as a Part or Member of that one uni
verfal Body or Community, which is
made up of all Mankind ; to think him-
felf born and fent into the World on pur-
ppfe, to promote the publick Good and
^ Welfare of all his Fellow-Creatures; and
consequently obliged, as the neceffary and
only effectual Means to that End, to em
brace them all with univerfal Love, Cha
rity, and JBenevolence. B 3. And

6 The Great DUTY of
Serm. I. And as all Men are obliged to this,
L/^V^- by the neceSlary Law and Condition of
their Being, and by all the outward Cir-
cumfiances of the prefent State, wherein
God has placed them ; fo they are alfo
Strongly prompted to it by the natural
Inclinations of their own Minds, when
not corrupted by the Pradtife of Vice.
For by Nature Men are plainly difpofed
to be kind and friendly, and willing to do
good. Nothing is naturally more agree
able and pleafant to the Mind of Man,
than being helpful and beneficial one to
another. And, did they not fuffer Co-
vetoufnefs and Revenge, and other fooliSh
and abfurd Paffions, unreafonably to o-
ver-rule this their natural DifpoSition;
they would univerfally enjoy the happy
Fruits and Effects of it. For even in the
preSent moSt corrupt State of the World,
as far as their Vices will permit, Men Still
defire to keep up a general Commerce
and Communication with each other;
they love to encreafe their Dependencies,
by multiplying Affinities ; and to enlarge
their Friendships, by mutual good Offices;
and to eStabliSh Societies, by a Commu
nication of Arts and Labour andlnduftry.
The only poffible Means of preferring
which Societies in any tolerable and du
rable Manner, being the Pradtife of mutual
Love and univerfal Charity and Benevo lence 5

Univerfal Love and Charity. 7
lence ; Shows plainly what the DiredlionSerm. I,
and Tendency of uncorrupted Nature is. o^vnj
No Man therefore can, without tranf-
greffing both the plain Law of his Being,
and alfo acting contrary to the Reafon
of his own Mind and the natural Incli
nation of his uncorrupted Affedtions, do
willingly any Hurt or Mifchief to any
Man : But every one is obliged for the
publick Benefit, to endeavour to do good
to all, and to love all Men even as him-
felf. And upon what OccaSion foever
any MifunderStandings or Provocations
may happen to arife, he ought immedi
ately to endeavour to appeafe with Gentle-
nefs, rather than exafperate with Retali
ations, and put an End to all Differences,
affoon as poffibly he can. By this Means
the World would become as happy, as
'tis poffible for Men in this prefent
State of Imperfection to be. And nothing
hinders Mankind from arriving actually
at this Degree of Happinefs, but moSt
perverje and moft unreasonable Iniquity.
For, in order to bring about this great
and excellent End, viz. univerfal Love
and Friendship, and all the happy Effedts
and Confequences of it ; nothing further
is requisite, than that Men do to others
in all. Refpects, what they would reafona-
bly defire that others Should in like Cir*
cumftances dp to them. This is all that
B 4 is

8 The Great DUTY of
Serm. Lis really meant by loving others as thern-
tXY"-^ felves ; and thus much they are manifest
ly obliged to, by the plainest Equity, and
by the clearest Reafon in the World. E-
very Man is defirous, and thinks it high
ly reafonable, that others Should deal with
Him, according to the Rules of Equity,
Humanity and Friendship; that they
Should be tender of his Life, Eitate and
Reputation; that in Matters of Com
merce, they Should treat him with JuStice,
Fairnefs and Truth; that in Things
wherein he ftands in Need of their Affi
Stance, and has good Ground to expect it,
they Should be willing to relieve him ac
cording to their Power; that in cafe of
Ignorance or Mistake, they Should be rea-*
dy tp inform him ; and , where he has
given any Offence, to forgive him upon
his Defire of Reconciliation. This every
Man thinks reafonable in his own Cafe;
and therefore he is undeniably bound to
think it reafonbie likewife, when ever it
be another Man's Cafe to expect the like
from Him. And if he does not act ac
cording to this Judgment ; he is manifest
ly guilty of fuch Iniquity and Unrigh-
teoufnefs, as nothing but Cuftom in Wick^
ednefs and the Number of evil Examples
could be able to fupport Men under, and
harden them in the Pradtife of it, againft
|he Shame and Self-condemnation of their pwn

Univerfal Love and Charity. 9
own Minds. For, what is in it felf fit Serm. I.
and right to be done , every Man's own ^V^
Confcience plainly tells him ; and, when
soever he gives himfelf Time ferioufly to
confider and review his Actions, it accord
ingly either applauds and commends him,
and affords him great Pleafure and Satis
faction, from the Senfe of his having an-
fwered rhe chief Ends of his Creation, and
complied with the higheft Obligations of
his Nature, in having endeavoured to pro
mote the univerfal Welfare and Happi-
nefs of Mankind, by the Practice of Truth
and Righteoufnefs, Meeknefs, Goodnefs
and Charity ; or elfe, on the other Side,
it cannot but fecretly reproach and fevere-
ly condemn him , for having acted the
contrary Part. Which Judgment of Con
fcience, though Men may indeed conceal
from the World, and diffemble their Senfe
of the Weight of it upon their own Minds,
in refpect of their own Actions ; yet it al
ways difcovers it felf in the Cenfures they
pafs upon the Actions of others. For,
how much Wickednefs , and Uncharita-
blenefs, or Pride and Contentioufnefs Soe
ver, Men can overlook in themfelves ; yet
there is no Man, but in judging of others,
where his own Intereft and Paffions are
not concerned , will rightly enough di
stinguish concerning the Characters of Per-
fpns, and the true Value of Mens Actions ;
will

10 The Great DUTY of
Serm. I. will give juft Applaufe and Commenda-
i/VNJtionto Men of meek and peaceable and
quiet Spirits, Lovers of Mankind, fuch
as delight to do good, and to make all
about them as eafy and happy as they
can; and, on the contrary, will freely
condemn the Promoters of Hatred, Ani-
mofity, and Contention. All which plain
ly Shows, both what the Law of our Na
ture, and what the original Inclinations
of our Affections are, when not corrupted
with the Practice of Vice.
2. As all Men are obliged thus by the
neceffary Circumfiances and Condition of
their Being, and alfo by the original and
natural Inclinations of their own Minds,
to love and to do Good to each other, ac
cording to their feveral Powers and Abi
lities: So they are ftill further and more
Strictly obliged to the Practice of the fame
Duty, in Imitation of the Nature, and
in Obedience to the Will and Law of
f joh.iv.s, God. God himfelf is Love, as the Apo-
ftle Styles him ; an infinite and inexhausti
ble Fountain of never-failing Goodnefs :
Who, being infinitely and eternally hap
py in the Injoyment of his own unfpeak-
able Perfections, could have no other
Motive to create Things at SirSt, but on
ly that he might communicate his Good
nefs and Happinefs to his Creatures ; and
continues to preferve them for no other
Reafon,

Univerfal Love and Charity. ii
Reafon, butthathe may Still continue todoSerm. I.
good to them. He maketh his Sun to ^Wj
rife on the Evil and on the Good, and J'end- *nh' v-
eth Rain on the Jufi and on the Unjufi :
Giving us from Heaven fruitful Seafons, Adls xiv
and filling our Hearts with Food and Glad- 17.
nefs. Now for the fame Reafon that God
does himfelf continually delight in doing
Good, and feems always to take efpecial
Pleafure in defcribing himfelf by that
particular Attribute of Love and Good
nefs; for the fame Reafon it muSt necef-
farily be his Will, that all reafonable Crea
tures Should imitate him in that excellent
Perfection ; and by the Pradtife of mutual
Love and Charity, permit and affift each
other to enjoy in particular the feveral Ef
fects and Bleffings of the Divine univerfal
Goodnefs. God cannot but bepleafed with
fuch,who endeavour to conform themfelves
to the Likenefs of his Divine Nature, and
make it their BuSinefs, according to the
Extent of their Power, and the Meafure of
their feveral Abilities, to promote the Wel
fare and Happinefs of all their Fellow-
creatures ; in like Manner as the Love and
Goodnefs and Mercy of God extends it
felf univerfally over all his Works through
the whole Creation. He has given us no
ble Powers and Faculties on PurpoSe, to
inable us to imitate him in the Exercife
of thefe excellent Attributes. He has en
dued

12 The Great DUTY of
Serm. I. dued us with Reafon and Understanding
LXVNJ for that very End, that we might, be able
to difcern between Good and Evil , and
learn to choofe the one and avoid the o-
ther. He has implanted in our Mind's
fuch Affedtions and Difpofitiahs, as natu
rally incline us to be kind and friendly
and charitable one towards another. He
has fo framed and constituted our Nature,
and fo ordered the Circumftances of our
prefent State, as to make Society and
Friendship neceSTary to the Support and
Comfort of Life ; on Purpofe that Men
might be continually exercifed in the Pra
ctice of thefe divine Virtues. He has in
terwoven the IntereSts of Men, and made
the Happinefs of every particular Perfdh
depend upon the Welfare of the Publick;
that each one, from the Senfe of his own
Wants and Exigencies , might fee the
Reafonablenefs and Neceffity of making
it his principal Bufinefs to dp good to
others. In fine ; he has given us no other
Way of expreffing fo acceptably our Love
and Gratitude to himfelf, whpm we have
J6h.iv.zi. not feen; as by loving and doing good to
. our Brethren, whom we have feen. For
izand1^.^0 Man hath feen God at any Time ; but
if we love one another, hereby we know that
God, tho' invisible, yet really dwelleth in
us, and that his Love is perfected in us, and
that we dwell in him, and he in us, be-
cauje

Univerfal Love and Charity. 13
cauje we are Imitators of his Nature and Serm. I.
Partakers of his Spirit. And thus much>-^v^x->
is clear even from the bare Light of Na
ture it felf.
But then, ^dly, The Chrifiian Religi
on carries our Obligation to the Practice
of this excellent Duty, ftill much higher.
We are Now obliged to love and to do
good to one another, not only by the Ties
of common Humanity, as we are Men, and
Partakers of the fame common Nature;
but we are further to look upon our felves
as Brethren in a more peculiar and emi
nent Manner, being all the Children of
God in ChriSt, all Members of the fame
Body, all Partakers of the fame Spirit,
all Heirs of the fame bleSIed Hope of Im
mortality. There is one Body , and oneEph.iv. 4.
Spirit, even as ye are called in one Hope
of your Calling; one Lord, one Faith, one
Baptifm, one God and Father of all, who
is above all, and in you all. Wherefore
I befeech you, faith the Apoftle, that ye^-^^-
walk worthy of the Vocation wherewith ye
are called ; with all Lowlinefs and Meek
nefs, with Long-fuffering, forbearing one
another in Love ; endeavouring to keep the
Unity of the Spirit in the Bond of Peace.
Again: We Chriftians, have not only
the Example of God's Love and Good
nefs in general propoSed to our Imitation,
as thefe excellent Attributes of the Divine
Nature

14 The Great D ~6 TY of
Serm. I. Nature are made known to us by right
c/Y^ Reafon, and by the Light of Nature, and
by our continual Experience of that good
Providence which Prefides oyer all, and
does good to all, and manifests it felf dai
ly in all the Works of God through the
whole Creation : But we have moreover
the Example of God's Goodnefs and lov
ing Kindnefs manifested to us in a more
particular and extraordinary Manner, in
that Singular InStance of the Redemption
of Mankind by the Death. of his Son: Of
which exceeding great and undeferved
Mercy, we being all partakers, and hav
ing all our Hopes of Happinefs founded
upon it, are confequently under the
ftrongeft Obligation poffible, to be in our
Proportion kind and merciful and chari
table to our Brethren , as God has been
infinitely good and merciful to Us. This
Argument is Strongly urged by the Apo-
ftle St. Paul, Col. iii. 12. Put on there
fore, as the Elect of God, holy and belov
ed, bowels of Mercy, Kindnefs, Humble-
nejs of Mind, Meeknefs, Long-fuffering ;
forbearing one another, and forgiving one
another, if any Man has a Quarrel againfi
any ; even as Chrifi forgave you, fo aljb do
ye. And above all thefe Things, put on
Charity, which is the Bond of Per-
fectnejs ; and let the Peace of God rule in
your

Univerfal Love and Charity. 15
your Hearts, to the which alfo ye are call- Serm. I.
ed in one Body. c/"Y"XJ
Laftly ; as we are Christians, we are ob
liged to love and to do good to each o-
ther ; not only by our knowing in gene
ral , from the Consideration of the Di
vine Nature and Attributes, that it muSt
needs be agreeable to the Will of God that
we Should do fo ; but by having moreo
ver received it , with Singular Inforce-
ment, as the peculiar Law and Command
of our Saviour, on which he infiSts par
ticularly, and feems to recommend it a-
bove all others, as the moft abfolutely ne
ceffary and indifpenfable Qualification of
a fincere Chriftian. A new Command
ment, faith he, I give unto you, that ye
love one another; as I have loved you,
that ye alfo love one another; Joh. xiii.
34. And he makes it as_it were the di
stinguishing Mark and Badge of his Difci-
ples : By this Jhall all Men know, that
ye are my DiJ'ciples, if ye have Love one
towards another. He himfelf, whilft he
was here upon Earth , went continually
about, doing good ; and in fo doing he has
fet us an Example, wherein he indif-
penfably requires that we Should follow
his Steps. And accordingly we find the
Apoftles every where declaring, that u-
niverfal Love and Charity, is the End of
the Commandment, the principal Aim and
Defign

16 The Great DUTY of
Serm. I. Defxgn of our whole Religion, i Tim.i.^l
CV^- That he that loveth his Neighbour, hath
fulfilled the Law, For that all the Conu
mandments are briefly comprehended in
this Saying, Thou Jhalt love thy Neigh*
hour as thy felf Rom. xiii. 8. And again;
that all the Law is fulfilled in one Word,
even in this, Thou Jhalt loVe thy Neigh
bour as thy felf, Gal. v. 14. Infomucft
that whofoever wants this excellent Vir
tue; all his other Pretences of Religion
whatfoever , and of Zeal for the Service
of God , are declared to be vain and of
no Value. If a Man Jay, I love God,
and hateth his Brother , he is a Lyar,
1 Joh. iv. 20. And St. Paul in like man
ner: Though IJ'peak, faith he, with the
Tongues of Men and Angels, and have not
Charity ; I am become as Jbunding
Brafs, or a tinkling Cymbal ; That is,
all my Pretences to Religion are falfe and
empty. And though I have the Gift of
Prophecy , and underfiand all Myfieries
and all Knowledge; and though I have all
Faith, Jo that I could remove Mountains,
and have no Charity ; / am nothing. ' And
though I befiow all my Goods to feed the
Poor, and though I give my Body to be
burned; and have not Charity ; ii profit-
eth me nothing; 1 Cor. xiii. 1. And the
Reafon why fo particular a Strefs is laid
upon the Pradtife of this great Duty of
univer-

Univerfal Love and Charity. 17
univerfal Love and Charity, is plain. Serm. I.
Namely, becaufe it is that Temper and ^VNJ
Difpofition of Mind, which is the high-
eft paffible Improvement and Perfection
of our rational Nature. 'Tis that which
makes our Souls like unto God, Who is
Goodnefs itfelf. • 'Tis that which, in the
Nature of the thing itfelf, is of the lafr.
and utmoft Importance, as being natu
rally and neceflarily the Condition and
Ground both of our prefent Happinefs
and of that < which is to comfe. 'Tis a
Qualification of Mind abfolutely necefla-
i'y, to make us capable of the Sight of
God,< and of the Happinefs of Heaven.
For We muft be like God, if we. willy^?.
him as he is: And we muSt SirSt attain
that Difpofition of Mind, wherein the
Happinefs of Heaven eflentially conSiSts *
if we will hope to be Partakers of that
Happinefs. In a Word; that Frame of
Mind.- which inclines u/s to do good, and
to fake Delight in doing it, is itfelf the
Temper and Difpofition of Happinefs ;
and without this, 'tis no more poffible
for a rational Creature to be made-Happy,
than it is £0 alter the Nature and Effen-r
ees, the neeeSTary and eternal Reafon and
Proportion of Things. This is the plain
and heceffary Reafon, why Love and
Charity and Goodnefs-, are conftantly pre
ferred jbefore all other Virtues ; as being
C the

The Great DUTY of
I. the ultimate End and Defign of Religion,
'and themfelves a principal and neceffary
Ingredient of the Joys of Heaven. AlmoSl
all other Virtues, or Gifts and Excellen
cies whatfoever, are but as Means to this
End; and to be done away when that
which is perfect is come. Hope, is but
the prefent Expectation, and Faith the
firm Belief of thofe Things which Shall
be made manifeft hereafter. And when
that comes to pafs, then thefe Virtues, and
all other Gifts which are in Order to
thefe, muft neceSIarily and of Courfe
i Cor. xiii. eeafe. Whether there be Prophecies, they
8- Jo all fail ; whether there be Tongues, they
J/oall ceaj'e ; whether there be Knowledge,
it Jhall vanijh away. But Charity and
Goodnefs never fail. Thefe. are Dispo
sitions of Mind which are begun in the
Virtues of this Life, and compleated in
the Glory of the next; which will grow
up with the Improvements of our Know
ledge and Virtue here, to a perfect and
unfpeakable Happinefs in the Enjoyments
of the World to come. . \
And now, could any Man, who fe-
riouily considered thefe Things, and. was
unacquainted with the Pradtife. of the
World, believe it poffible, that Men, who
profefied that holy Religion which fo
plainly teaches this Doctrine of Peace;
Should yet fo directly contrary to the
whole

Univerfal Love and Chart tyi i§
Whole End and Defign of the Religion of Serm. L
Chrift, (as is too plainly the Pradtife of,^~v^°
the chief Propagators of the Romijh Faith)
indulge their Paffiohs, their Pride, their
Covetoufnefs, their Ambition fo far, as
not only to be the Caufe of Envyirigs,
Strifes and Contentions, but even to make
Wars and Fightings neceffary among jam. iv. 1.
Chriftians ? to the infinite Scandal of our
maft holy Religion, in the Sight of Jews
and Turks and Pagans ; among whom the
Name of God is blafphemed through Us, as
it is written ; Rom. ii. 2*4. Could fuch
a one believe it poffible, if it was not too
manifeft in Experience ; that Men who
call themfelves Christians, Should opprefs
and bite and devour one another, and not
be afraid of the ApoStles threatning, that
they Should be confumed one if another? Gal.v. tji
And is it not Still much more abfUrd, that
Religion it felf, that the Religion of
Chrift, the Religion of Peace and Love,
which was intended to reconcile Men to
God and to each other, Should it felf be
made the Occafion of Hatred, Animofi-
ties and Contentions; nay, of the great
eft Oppreffions and moSt inhumane Cru
elties? In a Word, that Pretenfes of Re
ligion itfelf, Should produce in Men that
Spirit, for the preventing whereof all Re
ligion was principally and ultimately in
tended? I Shall conclude this Head with
C 2 thofe

¦zp ^r Great DUTY of
Serm. I.thofe remarkable Words of tlie Apoftfe
~^JSt. James, Jam. iii. 13. : Who is a wife
Man^ and eifdued with Knowledge amongfi
youi Lethimjhewo.t of a good conver-
faiion his Works with Meeknefs of Wifdom.
But if ye have bitter Envyings and Strife
in y.oii£ Hearts, glory not-, and lie not
againfi the Truth. This Wifdom-Jefcendr-
eth mt from above, but is earthly, feriffc
,al, ievilijh ; for where envying andfirife
Is, there is confufion and every evil Work.
.But- the Wifdom that is from above, is
firfi pure, t then peaceable, gentle, and
eafie to .be intreated, full df Mercy and
good Fruits, &c. , ,-.-¦{
II. It remains that- J proceed in the zd
Place to cpnfider briefly Some of the print
cipal Variations of this great Duty, ari
sing frpm; the different Relations and Cir-
curnStances;which Men Stand in one to
wards another.
And, here , the Pradtife of this Duty is
diverfifiedi as ..many Ways, as. there are
different Stations,; or different Circum*
Stances and v Conditions of Men in the
World. I Shall only mention thefe fol
lowing ; from which all the reft may
eafily be deduced.
jfi. What this great Duty of Love and
Charity obliges us to, in refpect of our
Behaviour

Univerfal Love ' and Charity. z i
Behaviour towards Superiours and Lfe-Si-sm. 1.
riours. LXW)
2dly. How it obliges us to:behavt our
felves towards our Enemies, or thofe who
have done us any particular Injury. Ar>&
idly. How it obliges good Men to be
have themfelves towards thofe, who are
either negleSlers or defpifgrs of Rdigim
in general, or fo unhapy as to he involv
ed in fome particular great and pemicmis
Errors. ifi. In refpedt of our Behaviour to
wards Superiours; the Duty of umverf&I
Love is to Shew forth it felf in hearty,
willing and cheerful Obedience to the
Commands of thofe whom God has fet
over us : In delighting to promote their
Honour „ and to increaSe amongft Men
that Duty and Refpedt„ which is due to
. Authority : In thinking them that rule
well, worthy of double Honour: And (be-
cauSe all Government is a Burden,, as well
as an Honour 5 therefore) this Duty par
ticularly obliges us to endeavour to maiie
that Burden as light and eafy as we can,,
by a careful and diligent and confcieBti-
ous Difcharge of our feveral Duties, each.
in our refpedtive Stations ; fo as unani
mously to promote all the Ends and De-
• Signs of good Goverementjthe ExectittQaof
wiSe and wholfome Laws,, and the Peace
and Prosperity of the Publick.
C 3 In

22 The Great DUTY of
germ, I. In refpedt of our Behaviour towards
V'VNJ Inferiors ; the Duty of Christian Love,
is to Show forth it Self in juft and righte
ous and merciful Dealings; in readily re
lieving the Neceffities of thofe that want;
in delivering and vindicating the Oppref-
fed; in instructing the Ignorant and thofe
that are in Error; in reproving the Wick
ed, and, by good Example as well as
good Advice, perfuading and bringing
them to a better Mind : In a Word, do
ing all the Good we can , both to the
Souls and Bodies of Men ; in imitating
of our Saviour, who went about doing
good. Now by how much the greater any
Man's Power or Riches, Intereft or Au
thority is, and by how much the higher
his Station is in the World ; by fo much
the greater is his Power of doing good,
and by fo much the more glorious is his
exercifing and imploying his Power to
that excellent and noble End. And here
is the true and immortal Glory of wife
and good Princes, that as they reprefent
God in the Exercife of Power and Au
thority in the World, fo they refemble
him alio in the Application of that
Power tp ferve the Ends of Virtue and
Goodnefs in promoting thepublick Hap
pinefs of Mankind. Power is not defi-
rable for its own Sake , any more than
Wifdom

Univerfal Love and Charity. 23
Wifdom and Knowledge; but only for Serm. I.
the Sake of that greater good, which itv-x~v""s-'
enables Men to do in the World. And
to abufe Power to the enflaving and de
stroying of Mankind, and to the ferving
fuch Purpofes, the preventing whereof is
indeed the only good Reafon for which
Power is truly defirable; is the greateft
Weaknefs and Abfurdity in the World.
To employ great Power and Riches in con
quering and fubduing many Nations, in
caufelefly oppreffing Multitudes of People,
and fubverting the common Rights and Li
berties of Men ; is the greateft Folly, as
well as the greateft Wickednefs , imagi
nable : And nothing can be more weak
and contrary to Reafon, than to call that
Ambition by the Name of Glory and
Greatnefs, which is really the moft in
glorious and the moft dishonourable
Thing in Nature. God is the Supreme
Governor of the World, poSfeffed entire
ly of abfolute and uncontroulable Power :
Yet he makes Ufe of that Power to no o-
ther End, but to preferve and fupport
and do good to all his Creatures , ac
cording to their feveral Natures and Ca
pacities. He is good, and does good; and
efteems Goodnefs his greateft Glory and
Perfection, the Title which he moft de
lights to be defcribed by. True Great-
nefs therefore, is to imitate God in this
C 2 moft

The Great DUTY of,
I. moft glorious Perfection of Goodnefj.
•'And thofe whom he has encjued with
Power and Authority to reprefent him.
on Earth, are then moft truly and illuft,
rioufly his Vice-gerents, when they loqfc
upon a large Extent of Power, to be only
a greater Compafs of doing good ; ' when
they imitate God, in being Lovers and
Preferyers of Mankind, and making Go
vernment a Protection and Security to all
that live under it. And if beyond this,
they be StiU further enabled to reftrainthc
Fury of Oppreffors abroad, and to.be, Vin
dicators of the common Rights and Li
berties of Nations ; this is StiU a higher
Degree of true, Honour and Greatnefs,
and a becoming really the Praife and Glo-r
ry pf the whale Earth. How unfpeak-
ably happy is that People,' on whom
Qod has vouchfafed to beftow fo ineftim->
able a Bjeffing ! And how thankful ought
we to be, that the Defcription of Such
Felicity, is at this Time the exadt D^
fcrip^ionpf ourown Cafe!
zdly. |n Refpedt of our Behaviour to
wards our Enemies, or thofe who have
done us any particular Injury; the Duty
of univerfal Love and Charity, is toShew,
forth itfelf in a willing and ready Difpo
fition to forgive them upon their Repen
tance and defire of Reconciliation. If thy
Brother trej'pafs againfi thee, rebuke him;

Univerfal Love and Charity. 25
and if he repent, forgive him: .^fe/Sernx L-
if he trefpafs againfi thee J'even Times'^^^
jn a Day, and J'even times in a Day
turn again to thee, Jaying , I repent;
thou p alt forgive him, Luk. xvii. 3. This,
we Chriftians are in a particular Manner
obliged to, by the Example of God's much
.greater Goodnefs and Companion towards
Us, Since God has forgiven us all, out
ten thoujand Talents; nothing can be
more reafonable in the Nature of the
Thing itfelf, than that we Should be.
moved by that Example, to forgive one
another freely our hundred Pence ; and tp.
have Compaffion each on our fellow-ferm
vants, as God has had Pity on Us.
But befides the Reafonablenefs of the
Thing itfelf, God has moreover made
it the exprefs Condition of our own'
enjoying the Benefit of His gracious Par*
don ;. For, fo likewife, faith our Saviour^
Jhall my heavenly Father do alfo unto you, .'
if ye from your Hearts forgive not every '
one his Brother their Trejpajfes, Mar.
xviii. 35. And accordingly we are dir
redted even in our daily Prayer, to afk
Forgivenefs at the Hands of God;1 only
upon fuch Condition, and in fuch- Man
ner, as we forgive one another our Tref-"
paffes. And this is, upon Supposition pf
our Enemies repenting : But, if they d.o'!
not repent, yet even frill' we are obliged

26 The Great DUTY of
Serm. I. to love and blefs them, to pray for them,
(-/VNJ and take all Opportunities of doing good
to them ; after the Example of our hea
venly Father, who doth good even to the
Evil and the Unthankful. Neverthelefs,
all that is faid upon this Head , is to be
underftood of private, not of the publick
Enemies; againfi whom neither the
Laws of Nature nor of Chriftianity, have
provided any other Way of fecuring our
felves, than by endeavouring to deprive
them of the Power of hurting Us.
Lafily, in refpedt of the Behaviour of
good Men towards thofe who are either
Negledters and Defpifers of Religion in
general, or fo unhappy as to be involved
in fome particular great and pernicious
Errors ; the Duty of univerfal Love and
Charity, obliges us to endeavour by all
the Ways of Gentlenefs, Inftrudtion and
Reproof, to bring them to Repentance
and a better Mind. Magistrates indeed,
and thofe who are placed in Authority,
may and ought to make ufe of Punish
ment and Severity, towards thofe who
are guilty of fuch Crimes, as are deftru-
dtive of humane Society; and the Strict
Execution of Good Laws, is in that Cafe
2 Tim.ii. an Inftance of the greateft Love andCha-
24- rity to the Publick. But otherwife, 'tis
the Duty of a Servant of the Lord, not
to firive, but to be gentle unto all Men, apt

Univerfal Love and Charity. 27
apt to teach, patient; in Meeknefs /«-Serm. I.
Jlructing thofe that oppofe themjelves, if^XTo.
God peradventure will give them Repen
tance to the Acknowledgement of the
Truth. For, the Wrath of Man work
eth not the Righteoufnefs of God: And
our Saviour himfelf feverely condemns
That Spirit, which fome of his Difciples
difcoveredi when they defired to call for
Fire from Heaven, upon the Samaritans
who refufed to give him reception. Such
Perfons as are not yet come to have a right
Senfe of Religion in general, 'tis our Du
ty to perfuade by Reafon and Arguments ;
to convince them of the Being, Attributes
and Providence of God; of the Neceffity
and infinite Importance of Religion ; of
the unalterable Difference of Good and
Evil; of the Reafonablenefs, Excellency,
and pofitive Evidence of the Christian
Revelation. And thoSe who are fo unhap
py as to be involved in any particular
pernicious Errors , 'tis our Duty to in
form, inftruct, reprove, and by all Chri
stian Means endeavour to bring them
back to the Acknowledgement of the
Truth : Taking Care above all Things,
to Show them by our good Examples, and
by the Influence of the Truth upon our
own Lives; that we have no other De
fign in endeavouring to convince them,
but theirs and our own Salvation. In
promo-

¦*9 The Great DUTY of, Sec.
Serm. I. promoting which Ends, we Shall do wel!
{>'W to have always imprinted on our Minds
thofe excellent Words, wherewith St.
¦James concludes his Epiftle : Brethren,
if any of you do err from the Truth, and
pne convert hint; let him know, tiiat he
"which converteth the Sinner from the Er
ror of his Way, fhall fave a Soul from
death, and fhall hide a Multitude, sf
Sins,

ASE.R-

SERMO Preach'd at the FUNERAL of
MART Lady COOKE,
Late WIFE of
Sir John Cooke, of DoBbrs-Comi
mom, London, Knight, Doctor
of LAWS, &c.
On Tuefday, O£lober n.. 1709.
2 C o r. V. 8.
We are confident, I fay, and willing ra
ther to be abj'ent from the Body, and to
be prefent with the Lord.
THE Apoftle in the foregoing Serm.
Chapter declares at large how the II.
Affurance of a Refurredtion from<~^'~v"'vJ
the Dead, not only enabled him to per-.
form cheerfully all the Duties of a Chri-
ftian Life, but fupported him alfo, fo as
not to faint under the fevereft Perfecutions, which

A Sermon Preach' d at the
which continually threatned him even
with Death it felf. Therefore as we haw
received Mercy, faith he, we faint not,
ver. i. We are troubled on every fide, yet
not difirefs'd ; we are perplex d, but not
in defpair; perjecuted, but not forfakep,;
cafi down, but not defiroyed, ver. 8, 9. The
Ground of which Comfort and Support,
he expreSIes, ver. 10. Always bearing about
in the Body the dying of the Lord Jefus,
that the Life aljb of Jefus might be made
manifejl in our mortal Fie fh; for we which
live, are always delivered unto Deathfor
Jefus fake, that the Life alfo of Jejus
might be made manifejl in our mortal
Flejh. And more clearly, v. 13, 14.
Having the fame Spirit of Faith  -, and
knowing that he which raifedup the Lord
J ejus, Jhall raije up us alfo by Jefus, and
Jhall prejeut us with you. After which
he returns to the Inference he began with
in the firft Verfe; v. 16. For which Cauje
we faint not, but tho' our outward Man
perijh, yet the iiiward Man is renewed
Day by Day ; for our light AfiftiSlion which
is but for a Moment, worketh for us afar
more exceeding and eternal Weight of Glo
ry ; while we look not at the Things which
are Jeen, but at the Things which are not
Jeen ; for the Ihings which are feen, are
Temporal ; but the Things which are not
feen, are Eternal.
1 From

Funeral of 'Mary Lady Cooke. 3 1
From this general Confideration of the Serm.
Certainty of a future Life, as a Ground H.
of Support and Comfort under the Trou
bles of the prefent ; he proceeds in the
beginning of the fifth Chapter, to consi
der the particular Nature of that Body
we Shall be cloathed withal at the Refur-
redtion ; and of that intermediate State,
the Soul will find it felf in, between
Death and Judgement. As to the Nature
of our future Body, he tells us, v. 1. that
whereas our prefent Body is an earthly
Houfe, a Building fram'd out of the moft
perishable Materials, and of a Texture
moft frail andbrittle ; a Tabernacle tending
perpetually in its own Nature by a gradual
Decay towards a Diffolution, and during
that Short Period which it is capable of
continuing, being every moment liable
to be deftroy'd by fudden "Violence, by
the Power of Men, and by the ASTaults
of acute Difeafes : The Body we Shall
have hereafter, Shall on the contrary be
a Building of God, an Houfe not made
with Hands, eternal in the Heavens ; a
Body, fram'd immediately by God him
felf, made capable of induring for ever,
and fitted to the Circumstances and En
joyments of that Place, which God has
provided for it in the Heavens.
The frequent Meditation upon which
happy State, caufes good Men to groan
ecrnefily,

3 2 A $$rinmr Preach' d at the
Serm: earrtefily, v. 2. defiring to be chathed
il. upon with, our Houfe whieh is from Hca-*
t/W iien ; iffo be that being chathed, we f. all
not be found naked. For. we that @r# iii
this Tabernacle do, groan, being burdened f
not for that we would ke uncloathed^ but
clpathed upon,', that Mortality might bt
fw allow d up of Life. This P&ffage fome
underfland to refer, to what the fame A-
poftle informs us of, in them 5/$ Chap
ter of his foregoing Epiftle, concerning
thofe who Shall be found alive -.at our
Lord's fecond Coming; that they? Shall
not die,, but be changed ; not be umhatUd
©f this mortal Body, but cloath'd uponM'sM
their heavenly Habitation; and that the
Apoftle here exprefles a Defire of efcap-»
ing Deaths and of being found among
thofe, who, without becoming naked,
without being f par ated from the Body at
all, Shall in a Moment, in the twiwkllng
of an Eye, be changed, or clffdZhed-wpoW
with an immortal and incorruptible Body.
But there, is no need of interpreting th©
Wprds to this Senfe. For when the A-
poitle affirms that we are defiii&UsY not to
be unc loathed,. but to be chathed Upon* ; not
to be found naked, but to be chathed up
on with our Houfe which is in Heaven-,
he does indeed prefer our State after the
Refurrection, to the State of Separation ;
and reprefents good Men wifhingtobe de-
liver'd

Funeral 6f Mary Lady Cooke. 33
liver'd from the Burden of the FleSh, not Serm.
merely for the Sake of being feparate H-
from the Body, but chiefly and princi- (-/"VN'J
pally in Hopes of being clothed with a
better and more glorious one. But yet
it does hot therefore follow, that he
meant to extend this Defire fo far as to
the efeaping of Death wholly, and the
avoiding to enter into the feparate State at
all; or that he thought this peculiar Cir
cumstance of thofe who Shall be found a-
live at the Lord's fecond Coming, could
poffibly be the Cafe of thofe who lived fo
early as in his own Time. Nay rather
the contrary feems clearly to follow from
the 6th Verfe, and from the Words of
the Text ; where he fpeaks of being ab-
fent from the Body, as of a Thing that
Would certainly happen to them, and
which was truly defireable to good Men ;
and the Expectation whereof was a Ground
of Confidence and Support under the
Troubles of Life, and againft the Fears
of Death: BecauSe though the State af
ter the Refurredtion, when we Shall be
clothed with incorruptible and immortal
Bodies like unto our Saviour's glorious
Body, Shall be much more happy and de
firable, thari the State of Separation ; yet
that State of Separation it felf, that im
perfect and incomplete State, is far fupe-
riour to our Condition in this World, and
, D more

34 A Sermon preach' d at the
Serm. more eligible than the Burden of the pre-
II ¦ fent Flefh. Therefore we are always
VV'O confident, fays he, knowing that whilft
we are at Home in the Body, we are ab
fent from the Lord: (for we walk by Faith,
not by Sight;) we are confident, I fay,
and willing rather to be abfent from the
Body, and to be prej'ent with the Lord.
The Words are not well rendered,
whilfi we are at Home in the Body. For
this Body is not our proper Home ; we
are only Strangers and Pilgrims in the
prefent World; and our Life is by St.
Peter juftly call'd, The Time of our fo-
journing here. But, whilft we dwell in
the Body, (fo the Words ought rather to
be rendred,) or (as the fame Word is tranf-
lated in the following Verfe,) whilfi we are
prej'ent in the Body; whilft we continue
in this World; we are, abfent from the
Fountain of Life and Happinefs : We are
at a Diftance from the heavenly Jeruja-
lem, which is our proper Country ; we
are abfent from the Lord ; and live by
Faith only, not by Sight. But, God ha
ving given unto us the earnefi of his holy
Spirit, we are • confident and have full
Affurance of the Truth of thefe Things:
We wean our felves therefore from the
fenfual Injoyments of the prefent World ;
we fupport and comfort our felves with
thefe Meditations, under the Troubles of
Life, and againfi the Fears of Death; we

Funeral of Mary Lady Cooke. 35
we are willing rather to be abfent from Serm.
the Body, (whenfoever it fhall pleafe IL
God to releafe us ; ) and to be prefent with '^VNJ
the Lord, which is far better.
In the Words, and in the Context, we
may obferve the following Particulars
plainly implied.
1/?, That we muft all fhortly be ab
fent or feparate from this Body.
zdly, That this State of Separation, is
not a State of abfolute Infenfibility.
idly, That, to good Men, it is a State
of great Happinefs, a being prefent with
the Lord.
/\.thly, That the Confideration of that
intermediate Happinefs, is a great Com
fort and Support againfi the Fear of Death.
We are confident} and willing rather to
be abfent from the Body,
$thly and Lafily, That this interme
diate State, tho' it may be a State of Hap
pinefs, yet is by no Means equal to that
Happinefs which good Men fhall be pof-
fefs'd of after the Refurredtion. For we
that are in this Tabernacle do groan, being
burdened; net for that we would be un-
cloathed, but chathed upon, that Morta
lity, might be fwalhwed up of Life.
"ifi. 'Tis fuppofed in the Words, that
we muft all fhortly be abfent or feparate
from this Body. 'Tis evident there is
rio need to prove, and one would think
D 2 there

3,6 A Sermon preach 'd at the
Sei m. there Should be no need to remind Men,
IL that they muft all die; when they have
l"/*VNJ every Day fuch mournful Occafions as
thefe, to excite their Consideration. Yet
fo it is, that even this very Thing, the
Frequency of other Examples and the in-
difputable Certamty of their own Mor
tality, makes them ftand in need of the
more earneft Exhortations, to perfuade
them not to forget or neglect it. For as
the Slrongeft Objects that make perpetual
ly an equal and continued Impreffion up
on conftant Prefence, do affect us little
more, than if they made no Impreffion
upon the Senfe at all; and as thofe great
Phenomena of Nature, which we obferve
to return in the conftant Courfe of every
Day, excite in us lefs Admiration, tho'
in themfelves the moft wonderful of all
the Works of God, than Things much
lefs remarkable, which appear butfekfom:
So the abfolute Certainty of our own Mor
tality, which leaves no Room for Inqui-
ry or Debate, makes Men almoft as much
lay afi.de the Thoughts of it, as if the
Certainty were on the other Side of the
QueSlion ; and the frequency of Inftances
which ought perpetually to remind us
what we muft fpeedily expect, does by
a Strange CarleSfnefs, and habitual Neg
lect, reconcile Men in fuch Manner to
the Sight of Mortality in others, as if
they

Funeral of Mary Lady Cooke. 37
they themfelves were not concern'd in the Serm.
Example. They Shake off the Thought IL
of it, as if there could be no Benefit in me- --^Y"v-
ditating upon what cannot be prevented ;
and they look upon it as importune and
troublefome to remind them of that,
which 'tis not poffible but they muft al
ready know, yet that Knowledge, with
out Meditation, is like unto Ignorance ;
becaufe it has no Effect, and makes no
Impreffion. 'Tis like the fpeculative
Knowledge of a Truth, which concerns
us not ; or like the habitual Understand
ing of a Demonstration, never recollect
ed. The Reafon of this great Stupidity,
Seems to be the Uncertainty of the Time
of every Man's Death; which makes
Men look upon Life, as a long indefinite
Period ; and, becaufe the Time of their
Death is uncertain, 'tis to them as an Un
certainty in the Thing it felf . To pre
vent this Folly therefore, the Scripture is
perpetually reminding us, and putting us
upon eonfidering, that our Day son, Earth
are as a Shadow, and there is no abiding,
1 Chron. xxix, 15 ; That they arejwifter
than a Weaver's Shuttle, Job. vii. 6.
That they are fwifter than a Pofi ; that
they flee away as the Jwift Ships, as the
Eagle that hafieth to the Prey, Job ix.
26. That they are as a Sleep, as a Watch
in the Night, as a Tale that is told, Pfah
D 3 xc.

A Sermon preach' d at the
xc. 5, 4, 9. That our Life is a Vapour,
that appear eth for a little Time, and then
vanijheth away, Jarm iv. 14. That Man
cometh forth like a Flower, and is cut
down ; he fieeth alfo as a Shadow, and
continueth not, Job xiv. 2. In the Morning
it fiourifheth and groweth up, in the Even
ing it is cut down and withereth, Pfal.
xc. 6. All which Similitudes are elegantly
fumm'd up together by the Author of the
Book of Wifdom : Wifd. v. 9. All thefe
Things are pajfed away like a Shadow, and
as a Pofi that hafied by ; and as a Ship
that paffeth over the Waves of the Water,
which when it is gone by, the Trace there
of cannot be found, neither the Path-way
of the Keel in the Waves ; or as when a
Bird hasfiown thro' the Air, there is no
Token of her Way to be found  ; or like
as when an Arrow is Jhot at a Mark, it
parteth the Air, which immediately cometh
together again, fo that a Man cannot
know where it went thro' ; even fo we in
like Manner, asj'oon as we were born, be
gan to draw to our End, and have no
Sign of Virtue to jhew. Thefe Descrip
tions of the Vanity and Tranfitorinefs of
human Life, are too evidently true, to
Stand in need of any Proof. Yet the Riches
and Honours, the Pleafures and Allure
ments of the World, hinder Men too u-
jfually from confidering them ; and Mer it

Funeral of Mary Lady Cooke. 39
adl as if they were to live here for ever. Serm.
Providence therefore is very kind to us, in IL
fending Afflictions upon us to awaken us '^VVJ
out of this Lethargy; and we Should be
very Wife and Juft to our felves, if we
would Suffer our felves to be brought to
Serious Confideration by the Troubles and
Afflidtions of others. When we fee others
taken out of the World before us, we
know their Cafe muft in a Short Time of
Neceffity be our own; and the Concern
we always fee dying Perfons under, Should
make us endeavour without Delay in the
Time of our Health and Strength, to lay
the Foundation of a good Confcience a-
gainft the Day of Tryal. We are fure
Eternity can never be very far diftant
from any of us ; and we are always un
certain, but it may poffibly be very near.
And when Death approaches, Sicknefs
and Pain are alone a Burden fufficient ;
and it will require all the Helps of Rea
fon and Religion, all the Strength of the
Spirit of a Man, to Juft ain at that Time
the Infirmities of Nature. But if the
Spirit it felf be wounded ; if the Confci
ence be distracted with too juft Fears; if
the great Work of Religion be then un
done^ and yet impoffible to be done; if
the Spirit of the Man, which ihould Jup-
port him under his Infirmity, does it felf
much more flandtin need of Comfort and
D 4 Support

ao A Sermon preach' d at the
Serm. Support; who can bear it? This is the
II. Time when all falfe Colours vanifh, nHd
t^V^° the great Difference and Distinction of
Men begins truly to appear. Now : the
Profane, the Covetous; the Voluptuous,
the Mocker and Scoffer at Religion, he-
gins to judge by other Meafures ; and if
God Jhould; require fome great Thing of
him, would he not do it ? On the contra
ry, the Sober and Pious, the Righteous
and juft Perfon, reflects then with un-
fpeakable Comfort upon his paft Life;
when he remembers that he has either
liv'd always innocent from great Crimes;
or at leaft that the Sins of his Youth have
not been fo great, , as the Repentance and
Obedience of his wifer Age. And wheh
the Vail is removed by Death, which
tranfmits thefe different Perfons to that
State, where they are to wait for the fi
nal Sentence of the unerring Judgment of
God; they themfelves will judge ftill
more and more clearly concerning the true
Nature of Things, and of their own De-
ferts. For Death is not a total Extindtir
on of the Man, but a Separation only of
the Soul from the Body for a Time. Which
was the. next Particular I propofed to dik
courfe of. And here, for Brevity Sake,
I fhall put the
Second and Third Particulars into Pne :
viz. That the State of Separation, is not a

Funeral of Mary Lady Cooke. 41
a State of abfolute Infenfibility, but to good Serm.
Men a State of great Happinefs, a being H-
prefent with the Lord. All the Natural ' '^^V^J
¦ Arguments, (for the Moral Arguments
indeed prove only a future State in gene
ral, by the Refurredtion of the Body, or
otherwije;) all the Natural Arguments,
VI fay, which prove to us by Reafon the
' Spirituality and Immortality of the Soul,
feem to prove no lefs Strongly, that the
feparate State is not a State of Sleep or
Infenfibi'lity. . For if it is a good Argu
ment to conclude with Cicero ; -when I
confider,. fays '* he, with , what Swiftnefs
of Thought the. Soul is endued, with what
a wonderful Memory of Things paft,. and
¦Force aft of Things to come ; how many Arts,
kow many Sciences, how many wonderful
Inventions it has found out ; I am per-
fuaded that I hat Nature, which is Poffefi
for of fuch Faculties, cannot be Mortal:
If this, I fay, be" a good Argument, (and
a very excellent one it is ;) it feems nd lefs
juft to infer with Cyrus in Xenophon: I
-cannot imagine, faith -f- he, that the Soul
* Quid mult»? Sic mihi perfuafi, fie fentio ; quum
tanta- celeritas ahimorum fit, tanta memoria prasterito-
rum, futurorurn providentia, tot arte?, tanta: fcientize, tot
inventaj non, pofle earn naturam, .qme res eas contineat,
effe mortalern.~ Cic. deJeneSute.
+ "pu7»i 'iyafs, a> zrdi, «Vs t»T -ireiyra'te iirn&Lts, »5 a?
. . .' while

42 A Sermon preached at the
Serm. while it is in this mortal Body, lives ; and
II. that, when it is Jeparated from it, then it
^^^ fhould die : I cannot perfuade my felf, that
(he Soul, by being feparated from this- Bo
dy, which is devoid of Senfe, fhould thereup
on become itfelflikewife devoid of Senfe : On
the contrary itfeems to me more reafonable
to believe, that when the Mind is feparated
from the Body, then it fhould become mojl
of all fenfible and intelligent. But thefe
were only the reafonable Conjectures of
wife and confidering Men. The Scrip
ture affures us with more Certainty and
Authority, that blejjedare the Dead which
die in the Lord, from henceforth, yea,
faith the Spirit, that they may refi from
their Labours, and their Works do follow
them, Rev. xiv. 13. Which Reft, that it
is not the mere Reft of utter InSenSibili-
ty, may be gathered from ch. vi. v. 9.
where 'tis faid, I Jaw under the Altar the
Souls of them that werefiainfor the Word of
God, and fort he Tefii mony which they held;
and they cried with a loud Voice, &c. The
fame Thing is intimated to us by our Sa
viour, in the Parable of the rich Man
and Lazarus; where the Soul of Lazarus
is reprefented as carry'd by Angels into
Abraham's Bofom, and that he was com
forted in that Place, Luke xvi. 22, 25.
A»/ ,:t«» osxg^?©^ 6 K£0tt£9; i v£s oxxe*fljf, tilt £ 0gjvi-
nurctfat «' k45 aum eiicu. Cyrus apud Xcn.
And

Funeral of Mary Lady Cooke. 43
And more clearly yet, in his Promife to Serm.
the Penitent Thief, Luke xxiii. 43. Ve- II.
rily I fay unto thee, to Day Jhalt thou be U^V^O
with me in Paradife. To Day, that is,
immediately, in the State of Separation,
before the Refurredtion of Chrift, and his
Afcenfion into his Kingdom. St. Paul
had fuch a Notion of the Happinefs of
that State, that tho' his abiding in the
Flefh he knew was better for the Church,
yet he was in a Strait betwixt two, having
a Defire to depart and to be with Chrifi,
which was far better for himfelf, Phil. i.
23, 24. And in the Text he declares;
Therefore we are always confident, know
ing that whilfi we are at home in the Bo
dy, we are abfent from the Lord; for we
walk by Faith, not by Sight : We are
confident, I fay, and willing rather to be
abfent from the Body, and to be prefent
with the Lord. The prefent Life he
calls, walking only by Faith; the State
after Death, walking by Sight, or being
prejent with the Lord. And accordingly
all the beft Writers in the Primitive
Times, when they have Occafion to men
tion the State of good Men departed, al
ways fpeak of them as being * in the Place
appointed for them with the Lord; as -j-
* 'E<5 T otptihi jd/jcv cultjlf tittm «Vi a-^Sy TtS KV£/i(f.
Polycarpi Epift.
f rittvlaxS 7S 0 "S,aTi-,e l^/AtiTt"^, *«(>«$ «|ioi iectj o'l
i^mles. Irenaeus, lib. 5.
1 beholding

44 A Sermon preach' d at the
Serm. beholding our Saviour in Paradife, aftet
II. fuch a Manner as they are worthy to be-
C^Vv. hold him; as being in a Place of Reft, Re-
frejhment, . Comfort, and Expectation of
the Completion of their Happinefs at the
Rejurreitiom Directly contrary to the
Innovations of the Church of Rome, who,
without any Appearance of Reafon, and
without any. Colour of Authority from
Scripture, teach that the Souls of good
Men are tormented in a Purgatory, of ima
ginary Fire, very little differing from that
of Hell itfelf. How much better does
even a Jewish Writer exprefs himfelf upon
this Subject! Wijd. iii. i. The Souls ef
the Righteous are in the Hand of God, and
there Jhall no Torment touch them. In the
Sight of the Unwife theyfeemedtodie, and
their Departure is taken for Mifery ; and
their going from us, to be utter Defirutti-
on ; but they are in Peace. For tho' they
be punijh' din the Sight of Men, yet is their
Hope full of Immortality.
4-thly, The Confideration of the Soul's
intermediate Happinefs in the feparate
State, is a great Comfort and Support a-
gainft the Fear pf Death : Therefore we
are confident, fays the Apoftle, and willing
rather to be abfent from the Body, and to
be prej'ent with the Lord. "Tisjbme De
gree of Comfort againfi the Fear of Death,
to consider that it is the Neceffity of Na ture

Funeral of Mary Lady Cooke. 45
ture, and the Apointment of God to all Serm.
Men ; Heb. ix. 27, It is appointed unto II.
Men once to die. 'Tis fome further De- t>"V"Vl
gree of Support, to confider that Death is
as it were the Haven of Reft, from the
Storms and Troubles, the Calamities and
Sorrows of the World : Job. iii. 17, There
the Wicked ceafejrom troubling, and there
the Weary be at Refi; there the Prifoners
refi together, they hear not the Voice of the
Oppr effort The Small and Great are there,
and the Servant is free from his Mafier.
But after all the Arguments of Comfort
that can be drawn from Reafon and Phi-
lofophy, Death is Still the King of Terrors
to Nature, and is become much more Jo
thro' Sin. But Chrift has now, to all
fuch as repent and truly amend, taken a-
way that Sting, and removed the Fear ;
having defiroyedhim that had the Power of
Death, that is, the Devil; and delivered
them, who thro' fear of Death, were all
their Life-time fubjeffi to Bondage. Heb.
ii. 15. Death is now abolijhed, to all good
Men, 2 Tim. i. 10. and become nothing
elfe but a Pafage to a glorious Immorta
lity. And 'tis a great Addition of Com
fort and Support, to confider that even
that Pajfage it Self is not a dark Pafage
thro' a State of utter Infenfibility ; but a
being prefent with the Lord in fome Degree of

46 A Sermon preach' d at the
Serm. of Communication, and Fore-tafte of a
IL more perfect Happinefs.
t-^WJ The pious Lady, whofe Death we now
lament, took particular Satisfaction in me
ditating frequently upon, this Subject;,
and in enquiring into the full Extent and
Signification of thofe Texts, which, relate
to it. She made the holy Scriptures her
daily Study and Delight, and was much
converfant in many other excellent Books
of Piety and Devotion: and the Comfort
fuch Studies adminifter againft the Fear of
Death, is then truly effectual, when 'tis
applied by fuch Perfons, as are prepar'd
to receive it by the preceding Courfe of
a holy Life. For the fpace of two Years
wherein Providence allotted me to per
form the Duties of my Miniftry in the
Parifh wherein fhe dwelt, (and wherein
I receiv'd Singular Favours, particularly
from the eminent Society for the Profes
sion and Pradtife of the Civil-Law, which
ought always gratefully to be acknow
ledged;) I was my felf a Witnefs of her
conftant and never-failing Attendance up
on the publick Service of God, and the
Administration of the Sacrament, with
the moft exemplary Zeal and Devotion:
And, in all the Opportunities I had of
obferving it, her private Conversation ap-
pear'd perfedtly agreeable to her religious
Behaviour in publick. Which, in a Perfon in

Funeral of Mary Lady Cooke.
in the Strength and Vigour of her Age,
very little exceeding thirty Years at the
Time of her Death, is an Example that
may be recommended with Juftice and
Ufefulnefs. But to enlarge too far upon
Characters even of fuch truly pious Per-
fons, is neither giving any real Advan
tage to the Memory of the Dead, nor of
fo much Benefit to the Living, as the ex
horting them upon thefe Occafions to pre
pare themfelves for Death, which they
are all haftning to, by fetting before their
Eyes continually the moft perfect Example
of Chrift, and the Precepts of the Gofpel ;
in following of which, all good and ho
ly Men and Women who have gone be
fore us, have obtain'd a good Report.
$thly and Lafily. The intermediate
State of Separation, though it may be a
State of great Happinefs, yet is by no
Means equal to that Happinefs, which
good Men Shall be poffefs'd of after the
Refurrection : For we that are in this Ta
bernacle do groan, being burden 'd ; not
for that we would be uncloath ' d, but chath'd
upon, that Mortality might be fwallow'd up
of Life. St. Paul, tho' he knew, that
when he was abfent from the Body, he
Should be prefent with the Lord, in a
State of Reft and Security and perfect Af-
furance, in a State of great Happinefs and
Joy unfpeakable ; yet tells us, that the
Crown

. 3 A Sermon preach' d at the
Serm. Crown of Righteoufnefs was laid up for
IL him, not to be; given him by the Righ->
<*s~V^ teous Judge before that great Day. And
our Saviour himfelf bids the charitable
Perfon expect' his final Recompence, at the1
Refurrection of the Juft. And in the
Place before-cited, the Souls of the Martyrs
themfelves, which St. John faw in his
Vifion under the Altar, are reprefented as
in a State of Expectation only ; How long,
O Lord, Holy and True, &c. Rev. ix. 7.
And it was faid unto them, that they
fhould reft yet for a little Seajon, until
their Fellow-Servants alfo, and their Bre
thren that fhould be killed as they were,
fhould be fulfilled. In a Word, the Souh
of the Righteous are doubtlefs as happy, as
they can be in that imperfect State of Se
paration from their Bodies: But 'tis- after
the Refurrection only, that their Happi
nefs Shall be complete, and that they Shall
Jhine forth as the Sun in the Kingdom (f
their Father : When our Lord Shall have
changed this vile Body, that it maybefa-
jhiond like unto his glorious Body ; accord
ing to the working, whereby he is able e-
ven tojubdue all Things unto himfelf ': That
is, when this Body, which has now in it
fuch manifeft Principles of Mortality and
Corruption; which confifts now of fuch
brittle and tender Parts, that every the
leaft Violence difturbs and unfits them for
their

Funeral of Mary Lady Cooke. 49
their Operations ; when this Body, Serm.
which is now fo weak and feeble, fo II.
dull, heavy and unadlive, that it clogs ^rV~^
the Soul, and retards and hinders its
fpiritual Operations; when this Body,
which is now fubjedt to fo many Ca-
fualties, and has its Continuance de
pending upon the fit Difpofition of fo
many little and eafily diforder'd Parts,
that 'tis a greater wonder how we
continue to live a Day, than why
we die after fo few Years Space; ftiall
be perfectly refin'd and purged from
all the Seeds of Mortality and Cor
ruption ; Jhall fpring up into an incor
ruptible and immortal Subftance, which
fhall be fitted to endure as long as
the Soul to which it is to be unit
ed, even to all Eternity ; Jhall become
fo Strong and Powerful, fo Active
and Vigorous, as even to be affifting
to the moft fpiritual Motions of the
Soul, to become every Way a fit
Organ and Inflrument of its moft ex
alted Operations; and Jhall continue
in this perfect Health, Strength and
Vigour for ever. For God Jhall wipe
away all Tears from their Eyes, and
there Jhall be no more Death, neither
Sorrow nor Crying, neither Jhall there
E be

5°
Serm. II.

A Sermon preach' d at the &c.
be any more Pain ; for the former Things
are pajfed away.
To which happy State, that we
may all arrive, God of his
infinite Mercy grant, &c.

A SER-

5*

SERMON
Preach'd before the Honourahle
Houfe of Common 's, at the
Church of St. Margaret, Wefl-
mmfier : On Tuefday, Nov.
22, 1709. Being the Day of
Thankfgiving for the Signal
and Glorious Victory obtained
near Monsy and for the other
great SucceiTes of Her Ma
jesty's Arms, this laft Year,
under the Command of the
Duke of Marlborough.
Psal. L. 23.
Whofo offereth Praife, glorifies me; and
to him that ordereth his Converfati-
on aright, will I fhew the Salvation
of God.
THE RE is no Nation under Hea- Serm.
ven, fince the Times of God's *"•
governing the Jews by an immediate
E 2 Theo-

52 A Thankfgiving Sermon before
Serm. Theocracy, that has feen more and
III. clearer Inftances of the Interpofitipn of
<-/"V"NJ Providence on their behalf, or has had
greater Bleffings and Means of publick
Profperity put into their Hands; than
we of this Nation have had. As the
Hills fiand about Jerufalem , faid the
Pfalmift, (Pfal. cxxv. 2.) evenfo ftand*
eth the Lord round about his People :
As the Seas encompafs our Land, may
we no lefs juftly fay, even fo does the
, Protection of Providence furround us on
all Sides. We have enjoyed a long and
uninterrupted Succeffion of the Blef
fings of Heaven from above, and of
the Earth beneath; of fruitful Seafons,
and a large and plentiful Increafe. We
have lived under a fecure Establishment
of all our private Rights and juft Liber
ties, in a wiSe and well-conftituted
Government, and in the regular Ex
ecution of good and wholefome Laws.
We have had the free Exercife of our
Religion continued almoft to us alone,
when fo many of thofe about us have
been deprived of that inestimable Liberty.
We have had Deliverances little lefs
than miraculous, frequently vouchsa
fed us ; and have feen many vifible in-
terppfitions of Providence , in caufing
fuch Concurrences pf Circumstances for

the Honourable Houfe o/'Commons. r 3
for our Advantage, as no humane Wif- Serm.
dom could either forefee, direct, or HI.
over-rule. k^~v-^j
When, after a long Establishment of
our Peace and Profperity, we, like Jejhu- Dent.
run, waxed Jat and kicked ; when ourXXX11, '5>
Profperity made us wanton, and we for
gat God who poured thefe Benefits upon
us; when Corruption of Manners pre
vailed over the Purity of our Religion,
and we grew cool in ou^ Zeal for the Ser
vice of God, and for the Honour of his
Laws; then did it pleafe God to
threaten us with the Rod of arbitrary
Power, and with the Fears of Popifh
Slavery ; to awaken us out of our care-
lefs neglect of Religion, and to compofe
our little Differences and unchriftian
Animofities among ourfelves. Yet did
he threaten us only with thefe Judg
ments, -&.nd Jhow us the Terrour of them
as it were at a distance, but did not fuffer
them to prevail over us; removing
them from us by an unparallelled De
liverance, almoft as foon as they ap
proached, and that we began to feel the
Smart of them. And from the Time of
that wonderful Deliverance, even unto
this Day, has God continued to blefs
us with Succefs Abroad under victorious
Armies, and with Peace and Plenty at
E 3 Home,

54 A Thank/giving Sermon before
Serm. Home, under pious and religious Princes.
UL A great and always perpetual Series of
i/^>J Succefies has attended our Arms, through
the various Events and Hazards of a
long, bloody, and expenfive War; a-
gainft the deep Counfels, and formi
dable Strength, of a cunning, potent,
and formerly long-fuccefsful Enemy,
And at the fame Time , we our fehes
fit every Man under his Vine, and under
his Fig-tree, in thefecure and peaceable
Enjoyment of whatever each one has a
Right to poSfefs. We enjoy almofl all
the Happinefs and Bleffings of Peace,
even in the midft of a vigorous and
bloody War ; while the Sword and Fire
confume round about us, and other fruit
ful Countries are ravaged and destroy
ed ; while Thoufands fall befide us, and
ten Thoufands at our Right-hand, and
yet Providence protects us, that it comes
not nigh us ; while Want and Famine
fpreads Defolation among our Neigh
bours, and Peftilence at a Distance
threatens ftill feverer Judgments of God.
We are not liable to be perpetually
fpoiled, by the Violence of Arbitrary
Power ; and to be daily bereaved of our
neareft and moft valuable Rights, at
the mere Will and Pleafure of a lawlefs
OppreSTor ; But under the happy Influ ences

the Honourable Houfe o/'Commons. ^
ences of a mild and moft aufpicious Serm.
Government, and under the Protection ***•
of wife and good Laws, we enjoy as^^'
much Liberty as can he defired by Any,
who aim not at the Confufions of unli
mited Licentioufnefs. And to com
plete this Happinefs, we are not only
allowed the free Exercife of the Reform
ed Religion, (which under fome Govern
ments who call themfelves Chriftian,
is perfecuted even unto Death ; and
which we all remember the Time, when
we had great Reafon to apprehend we
Should have been deprived of it ;) but the
Profeffion of it is moreover encouraged
by Law, and the Practice of it re
commended not only by the Command
but (which is of greater Influence) by
the hearty Example alfo, of our pious
and moft religious Queen ; who in every
Work that She begins in the Service of
the Houfe of God, and in the Law, and
in the Commandments, to, feek her God,
She does it with all her Heart, and
profpers, 2 Chron. xxxi. 21.
If thefe be Things which are the pro
per Subjects of PraiSe and Thankfgiving,
and call for the heartieft Expreffions of
our Gratitude to him who redeem eth
our Life from Defiruction, and crown-
eth us with Mercy and Loving-kind- .
E 4 nefs;

56 A Thankfgiving Sermon before
Serm. nefs; undoubtedly there is no Nation
III. under the Sun, that has more Reafon
this Day, than we, to fay, What Jhall 1
render unto the Lord for all his Bene
fits that he has done unto me ? I will
offer to him the Sacrifice of Thankfgi
ving, and will call upon the Name of
Pfal. cvii. the Lord. And O ! that Men would
8- indeed, with their Mouths and from
their Hearts, by the Confeffion of their
Lips, and in the Actions of their Lives,
therefore praife the Lord for his Good
nefs, and declare the Wonders that he
v,r %- ^th for the Children of Men! That
they would exalt him alfo in the Con
gregation of the People, and praife him
in the Seat of the Elders! That there
were in all of us fuch a Heart, that
by making fuitable returns of Praife and
Obedience to God, for his paft and
prefent Benefits ; we might Shew our
felves worthy of the Continuance of
his Favour, and fecure for the future
the fame Bleffings, to our felves and
our Posterity! Could we but prevail
with our felves, not to abufe that Plenty
wherewith God has bleffed us, by In
temperance and Debauchery : Could
we in the midft of that Peace, which
we enjoy even while War furrounds
us,, forbear unreafonable Contentions,

the Honourable Houfe of Commons. t^j
and lay afide all our Unchriftian Heats Serm.
and Animofities among our Selves : HI-
Could we but ufe that Liberty we moft ^v^
juflly value and boaft of, fo as not to
abufe it to Licentioufnefs and Wanton-
nefs : Could we but in any Meafure per
fuade our felves to praElice the Re
ligion , we are fo zealous to profefs ,
and baniSh from a Chriftian and a re
formed Nation, Infidelity, Profanenefs,
and Immorality: In a Word, could we
but find in our Hearts to glorifie God
worthily for his great Mercies, and offer
him Praifes fuitable to the wonderful
Works which he has done for us;
that is, Praifes accompanied with the
Works of Righteoufnefs, fo as to honour
him indeed; this would be truly fuch
an ordering our Converfation aright,
that we might with good Grounds hope
to have the Promife in the Text ful
filled upon our felves ; and, by the Con
tinuance of the fame, and the Addition
of more Bleffings, might y<?£ compleated
in us the Salvation of God. Whofo
offereth Praife, glorifies me ; and to
him that ordereth his Converfation a-
right, will I fhew the Salvation of
God. In the Words we may obferve thefe
four Things. j. That

58 A Thank/giving Sermon before
Serm. 1. That God is to be glorified or
III. honoured in all our Actions. He glorifies
t/VNJ me. 2. That, more particularly , upon
Occafion of any graz/ Mercy:, any
remarkable Bleffing, or fignal fnter-
pofition of Providence on our Behalf;
we ought to Show forth his Glory by
the moft publick Acknowledgments, by
the heartieft Praifes and Thankfgivings
to him. Whofo offereth Praife, gl&.
rifles me.
3 . That he whp will return Thanh
to God acceptably for pafi Mercies, fo
as to glorifie him indeed ; muft for the
future live fuitably to the Profejfion
he publickly makes, of his Senfe of
God's Providence governing the World,
and of his entire Dependence upon it.
To him that ordereth his Converfation
aright. 4. That to them who thus order
their Converfation aright, here is a Pro
mife added, of Still farther BleSEngs. /
willfhew them the Salvation of God.
1. That God is to be glorified or ho
noured in all our Actions. This is im
plied in thofe Words, he glorifies me.
For, the declaring in what Manner, or
by what Actions God is moft glorified;
and who the Perfons are, that do molt
truly

the Honourable Houfe of Commons. en
truly honour him ; is pfefuppofing the Serm.
Knowledge and Obligation of the Du- III.
ty itfelf, that God is to be glorified !>rV>J
or honoured in all our Actions : That
is, that we are at all Times, and in all
Places, to have a conftant Regard to
him, and Dependance upon him; to
have a perpetual Senfe of him upon
our Minds, and to make continual Ac
knowledgments to him upon all proper
Occafions; that he is the Author and
Preferver of our Life and Being; that
on him we rely, for all the good
Things we hope for ; and by his Per
miffion, by his Grace and Favour, in-
joy whatever Good we at prefent pof-
fefs ; that to him all poffible Praife and
Thankfgiving is due, for the Profperity
or Succefs we at any Time meet with,
either in our private, or in the publick
Affairs; that by Him Kings reign,
and Princes decree Juftice ; that His
Bleffing is upon a Nation, whene
ver pious Princes are eftablifhed upon
the Throne , and their Affairs profper
under a wife Administration, and Suc
cefs accompanies their Arms abroad,
and Peace and Plenty crowns their En
deavours at Home. On the contrary,
that ill Succefs in any of our Under
takings; the blafting and defeating any of

do A Thankfgiving Sermon before
Serm. of our Defigns ; the Calamities and Af-
IIL flictions, of whatever Kind they be,
{-S~V^ that at any Time fall upon us, are Still
the Strokes of the fame Hand, the Ap
pointment of the fame wife Providence,
the good Pleafure of the fame Supreme
Governour and Director of all Things;
defigned for our Correction and Im
provement to withdraw our Affecti
ons from Vanity and Truft in the
World, and to lead us to Repentance
and Amendment. This is, according
to the wife Man's Advice, Acknow
ledging God in all our Ways : This is
promoting a true Senfe of Religion
and Piety in the World : This is ho
nouring and glorifying God. For, the
Glory of God, is not any Thing accru
ing to God himfelf; 'tis not any Addi
tion to his Greatnefs or Happinefs, or
any Acceffion to the Perfections of his
Nature. But, as the true Glory of a
Prince, is the Obedience and the Prof
perity of his Subjects ; fo the true No
tion of the Glory of God, is nothing
elfe but the advancing and establishing
his Kingdom among Men. And the
Kingdom of God, faith St. Paul, is,
Right eoufnefs, Peace, and Joy in the Ho
ly Ghofi. 'Tis fomething within our
Selves, as our Saviour affirms, St. Luke
xvii. 21.

the Honourable Houfe of Commons. 6i
xvii. 21. 'Tis the Conformity of the Serm.
Creature to the Nature and Life of HI.
God, to the Law and Happinefs of Hea- {^r^yJ
ven, by the Obedience of the Gofpel,
and by the Reconciliation of their Na
ture to the eternal and unchangeable
Law of Righteoufnefs and Holinefs.
Promoting the Glory of God therefore,
is nothing elfe but advancing the In-
tereft of true Religion , and promoting
the Practice of Virtue in the World.
For, as Irreligion and Neglect of
God, Profanenefs or any vitious Practice
in thofe who pretend to believe ; do
(as is faid in the Cafe of David) give 2 Sam. xii.
great Qccafion to the Enemies of God1*'
to blafpheme ; and they who make
their boafi in the Law, as St. Paul Rom. ii.
expreffes it, do, by tranfgr effing the 23-
Law, difhonour God; and the Name
of God is through them blafphemed a-
mong Unbelievers : So , on the con
trary, they who, by unfeigned Piety
and Regard to God in the whole Courfe
of their Lives, make their Light to Matv i6
Jhine before Men ; do, by letting others
fee their good Works, caufe Men to glo-
rifie their Father which is in Heaven :
That is, they bring other Men over to
a true Senfe of Religion, and perfuade
them to have a juft Value and ESteem for

62 A Thank/giving Sermon before
Serm. for it. This is the true Notion of the Glo-
III." ryofGod: This is doing all Things for
t/V^his Honour and Glory. And in this
Senfe 'tis manifeft it is our indifpenfable
Duty, to honour and glorifie God in all
our Actions ; by keeping up in our own
Minds a conftant Senfe of him, of his
Power and Greatnefs, of his Wifdom and
Providence in governing the World, and
difpofing of all Events ; and, as much as
in us lies, exciting the fame Senfe of him,
and Dependence upon him, in the Minds
of others like wife.
2. As God is in fome Meafure to be
honoured or glorified by all our Actions
in general ; fo more particularly, upon
Occafion of any great Mercy or Delive
rance, upon Occafion of any remarkable
Blefftng or fignal Interpofition of Provi
dence on our Behalf, we ought to Show
forth his Glory by the moft publick Ac-,
knowledgmentshy the higheft Expreffions
of our Gratitude, by the heartieft Prai
fes and Thankfgivings to him. Whofi
offereth Praife, glorifies me; Or, as it
is in the former Tranflation, Whofo of
fereth me Thanks and Praife, he honour
eth me. 'Tis all the Return, that weak
and dependent Creatures are capable of
making, to the fupreme Lordand Gover-
nour of all Things > and therefore he is
graci-

the Honourable Houfe o/"Commons. 63
gracioufly pleafed to accept it, as a fuffici- Serm.
ent Reward for all the Benefits that he has UL
done unto us. Our GoodneJ's extendeth (-/VNJ
not to him, Pfal. xvi. 2. neither can
Man be profitable to God, as he that is
wife may be profitable unto himfelf, Job
xxii. 12. Buttho' we cannot make him
any Return for his Benefits, yet thankful
to him for them we can be ; and moft
inexcufable are we, if we neglect to be
fo. All that we are able to do, is to
make humble acknowledgments of the
Mercies we receive from him ; and there
fore we ought to do it in the gratefulleft,
and in the moft publick and hearty man
ner we can. Adverfity and Afflictions,
ifiich Corredtions and Chaflifements as
his fatherly Hand thinks fit at any
Time to lay upon us, it becomes us to
bear with patient Submiffion, and filent
Refignation to his Will ; as being juft
Reproofs for our Sins, and Calls to Re
formation and Repentance : ButBleffings
and Inftances of Mercy,efpecially publick
and national Bleffings, call for publick
Acknowledgments in Such Expreffions of
Praife and Gratitude, as may declare to
the World our being duly fenfible from
what Hand they come. Upon Account of
the Works of Creation, all, even inanimate
Creatures, are in Scripture called upon to

A Thankfgiving Sermon before
to praife the Lord ; that is, to contribute
Matter, and afford perpetual Occafion
:by the Meditation of them, to all rational
Creatures to fing his Praifes; Praife him
(that is, afford continual fubjedt-matter
pr.ativni.£or his Praifes,) O ye Sun and Moon-,
praife him all ye Stars of Light, &c. The
Works of Providence, are no lefs great
and confpicuous, than thofe of Creation ;
and for thefe Works, Men, who are chief
ly and moft immediately concern'd in
them, and who alone are able to difcern
and judge of them, are in Scripture re
quired perpetually to praife him: To
praife himperpetually ; becaufe the Num
ber and Variety of them isfo great, that no
Tongue can worthily or fufficiently extol
them: Who canexprefs the noble Acts of.
Pi. cvi. z-thg Lord, or /how forth all his Praife?
'Tis the leaft that any reafonable Perfon
can do, in return for great Benefits ; to
make a thankful Acknowledgment of
them, to him from whom he receiv'd
them. And yet becaufe 'tis all, (as I be
fore obferv'd) that weak and dependent
Creatures can pay to him who is abfo
lute Lord of all Things; therefore, when
it proceeds from a Sincere Mind and
hearty Affection, 'tis accepted by him
as the moft valuable Sacrifice. Ver. 9.
of this 50^ Pfalm; i" will take no Bul-
> lock.

the Honourable Houfe ^/'Commons. 6$
lock, faith God3 out of thy Houfe, nor Serm,
He-goats out of thy Fold ; for all the UL
Beafis of the For eft are mine, andfo are '-/"Y^
the Cattle upon a thoufand Hills : Will
I eat the Flefh of Bulls, or drink the
Blood of Goats^ No: But offer unto God
Thankj 'giving, and pay thy Vows unto
the moft High : And call upon me in
the Day of Trouble; I will deliver
thee, and thou Jhalt glorifie me. Again ,
Pfal. cxvi. 12, 17. What Jhall I render \
unto the Lord, for all the Benefits that
he has done unto me ? I will offer to
him the Sacrifice of Thank/giving, and
will call upon the Name of the Lord.
And Pfal. lxix. 30, 31. / will praife
the Name of God with a Song, and
will magnify him with Thank/giving :
This alfo jhall pleafe the Lord, better
than a Bullock that has Horns and
Hoofs. The fame Notion is very elegantly
expreffed by the Prophet Hofea, ch. xiv.
ver. 2. We will render the Calves of our
Lips ; i.e. We will return to God fuch
hearty Thanks for his Mercies, as Shall
be more acceptable to him than the Sa
crifices of Calves or Sheep. The Phrafe
is translated by the LXX, the Fruit of
our Lips : And fo St. Paul cites it, Heb.
xiii. 15. Let us offer the Sacrifice of
Praife to God continually ; that is, the
F Fruit

'66 A Thankfgiving Sermon before
Serm. Fruit of our Lips, giving Thanks to
UL his Name.
L^\TO The Obligation to this Duty, is fo
evident and fo reafonable, that it is forne-
times in Scripture put for the whole of
Religion ; and the Neglect of it, marked
as a total Defection from God. Thus St.
Paul, Rom. i. 21. defcribing the in-
excufable Corruption of the Heathen
World, puts it principally upon this; be
caufe, that when they knew God, they
glorified him not as God, neither were
¦ Thankful, but became vain in their Ima
ginations, and their foolifh Heart was
darkned. They cou'dnot but know God,
by his Works ; yet they were not Thank
ful, nor glorified him according to that
Knowledge ; therefore, fays the ApoStle,
they are without Excufe. The plainer
and more obvious the Duty is, and the
more fully God has declared his Accept
ance of it, to Ui who enjoy the Ad
vantage of Revelation ; the more un
worthy Still, and the more inexcufable,
is Unthankfulnefs and Negledt of him.
'Tis the perpetual Complaint of the
Prophets in the Old Tefhment, that
after all the great Things that God had
done for the Nation of the Jews, their
Ingratitude was moft provoking 10 him;
He made them ride on the hi-jh Places of

the Honourable Ploufe of Commons. 67
of the Earth, that they might eat the In-r Serm.
creafe of the Fields, and fuck Honey out HI.
of the Rock, and Oyl out of the flinty '^V^
Rock :---- But Jefhurun waxed fat and
kicked;  he foon forjbok the God which
made him, and lightly efieemed the Rock
of his Salvation, Deut. xxxii. 13. And
'tis recorded of a great and good King ;
pne, concerning whom the Scripture tes
tifies, that in other Things he did- that 2 Kmgs
which was right in the Sight of the Lord,
fo jthat, before him there was none e-
^al to him, neither after him a.rofe there
any Uke him .; 'tis noted of Him, even of
gppd King Hezekiah,, as a very great
Blemifti, as a Thing very unnatural and
unbecoming hitn, and at which God
w§s highly difpleafed; that after the
jLjprd had deStroy'd his Enemies, by fend
ing an Angel which cut off all the mighty
Men of Valour, and the Leaders and Cap
tains in the Camp oftheKingpf'Aftyria;
and after he had miraeujoufly caufed him
Jo recover from a mortal Difeafe ; yet he
r-endred not again according to the Bene^
fit done unto him; for his Heart was
lifted up) therefore there was Wrath up-
-m bint, and upon Judah and Jerufalem,
2 Chron. xxxii. 21, 25.
The many wonderful Victories that
<Jpd has granted Ui, over the Armies of
F 2 a Prince

68 A Thankfgiving Sermon before
Serm. a Prince more Potent than the King of
III. Aft'yria ; and who has often thought to
l/Y^ fwallow us up more eafily, than SennacheU
rib did to deftroy Jerufalem, and over
run the Land of Judeea ; the many won
derful Victories, I fay, which God has
given Us, and particularly the great Suc-
cefTes wherewith -he has bleffed us this
prefent Year, and for which we are now
met together to return him Thanks; are
fuch as will fet as great or a greater Mark
of Ingratitude upon Us, -if our real
Thankfulnefs be not anfwerable to our
outward Expreffions of Joy, and our
confequent Behaviour Suitable to both.
The Fatigue and Length of the fore
going Campaign, which had been drawn
out into the very midfl of Winter; the
extreme Rigour of the enfuing Seafon,
and the Backwardnefs of the Spring
which occafioned fuch a Scarcity of For
age, that it was impoffible to open the
Campaign before the Summer was far
fpent ; and at the fame Time the Arti
fices made ufe of by our Enemies to a-
mufe us with falfe Appearances and de
ceitful Infinuations of their Defire of
Peace, and to try if from thence Means
might be found to create any Divifibns
or Jealoufies among the Allies; gave
fome Hopes to France, that they Should have

the Honourable Houfe of Commons. 69
have been able to avoid the Blow where- Serm.
with they were threatned ; and that, by HL
gaining Time, they might, at leaft for t^^V^J
this Summer, have efcaped the Danger
to which by their former Loffes they
feem'd to be expofed. But the Provi
dence of God, diredting our Counfels,
the Unanimity and .Steddinefs of the Al
lies, the Prudence and Vigilance of our
Generals, and the Indefatigablenefs of
our Troops, entirely difappointed the
Enemies Expectation : And the Cam
paign began with the taking of one of
theftrongefl Fortreffes in Europe; in the
Fortifying of which, no Pains, no Coft
had been Spared, for a Trial how far it
was poffible to increaSe Strength by the
Perfection of Art. To prevent further
LofTes of this Kind, the Enemy refolved
to hazard a Battle; yet in fuch Circum
stances, that, according to the ufual Mea-
fure and Judgment of Events in War,
they thought themfelves to run no haz
ard. But in the Iffue it appear'd, that
thro' the Courage and Conduct of our
Generals, whofe Greatnefs as no Hiftory
can parallel, fo no Character can do Ju
stice to, and thro' the Bravery and Intre
pidity of our Troops, which as no Dif
ficulties can withstand, fo no Words can
fufiiciently exprefs; thofe mighty In-
, F 3 trenchments,

70 A Thankf giving Sermon before
Serm. trenchmerrts, thofe double and trebleDe-
III. fences, wherein the Enemies thought
U""V*v' themfelves fo fecure, ferved only to in-
creafe the Glory of the Arms of the Al
lies, and to convince the Enemy how
little Hopes remained of their ever gain
ing any Advantage over thofe Troops up
on equal Ground, againft whom they
could not defend themfelves upon the
mofi unequal. Neverthelefs, according
to their ufual Vanity, they boafted of a
Victory; unlefs We will rather afcribe it
to their beginning to put on fome Degree
of Modefiy, when they declare they efteem
it the nobleft Atchievement and the
greateft height of their Glory, to have
been able to make a Retreat after being
beaten, with/i?/} Lofs than ufual. But in a
Matter of this Nature, 'tis not of fo much
Importance what Reprefentations, what
artful De/criptions may be made of the
Action itfelf: 'Tis the Eject, the Conjb-
quences of great Actions, that afford the
trueft Judgment of the Greatnefs of the
Succefs. And here it was fufficieritly evi
dent on which Side, and to what Degreb
Victory declar'd itfelf; when the imme
diate Confequence of the Battle, was the
laying Siege to another ftrong Town,
and the taking it in a Short Time with
out the Enemies being in a Condition fo
much

the Honourable Houfe o/'Commons. 7 1
much as to offer at any Attempt of com- Serm,
ing to its Relief. HI.
For thefe great and continu'd Succef- ^VNJ
fes, wherewith the Providence of God
has vouchfafed to blefs us, let us make
thankful Acknowledgement to his di
vine Majefty, in the Words of David,
1 Chron. xxix. 11. Thine, O Lord, is
the Greatnefs, and the Power, and the
Glory, and the Victory, and the Majefty ;
for all that is in the Heaven, and in the
Earth, is thine; thine is the Kingdom,
O Lord, and thou art exalted as Head
above all. Both Riches and Honour come
of thee, and thou reignefi over all, and in
thine Hand is Power and Might, and in
thine Hand it is to make Great, and to
give Strength unto all. Now therefore,
cur God, we thank thee, and praife thy
glorious Name.
To neglect acknowledging the Hand
of Providence in thefe great Events,
would be not only bafe Ingratitude and
Unworthinefs, but alfo the greateft and
moft inexcufable Inconfideratenefs. For
fince the Race is not always to the Swift,
nor the Battle to the Strong; fince the
wifeft Counfels do not always profper,
nor the beft laid Defigns constantly take
Effect; hut the Providence of God over
rules all Events, by fecret and undifcern'd
F 4 Springs ;

A Thankfgiving Sermon before
Springs; 'tis to his Bleffing wholly, we
muft thankfully acknowledge, thatevep
the beft concerted Meafures owe their
Succefs. 'Tis by his Bleffing, that £/»-
animity is preferv'd among the Allies,
that Generals are infpir'd with Wifdom,
and Troops with Undauntednefs and Bra
very ; And 'tis by the Continuance of the
fame Bleffing, that that Unanimity,
Conduct and Courage, are attended with
Succefs. Unanimity has been, with the
greateft Advantage, on our Enemies Side :
Their Soldiers fometimes have not been
void of Bravery, nor their Generals of
Skill: Yet have they been defeated in
Battle after Battle, till the Strength of
the potenteft Monarch upon Earth has
been almoft entirely broken, and his
Power reduc'd to an Extremity of Dif-
trefs. The King Jhall mourn, and the
F./.eL\ \-&. Prince fhall be chathed with Deflation,
-7- and the Hands of the People of the Land
ftdall be troubled ; I will do unto them af
ter their Way, and according to their
l''Axhzo- Defer ts will I judge them : That they
may fee, and know, and confider, and
underfland together, that the Hand of
the Lord has done this, and the Holy One
of Ifrael has created it : That they may
?(~dx.27.fcnow that this is thy Hand, and that
thou,. Lord, hafi done it. Nor

the Honourable: Houfe of Commons. 73
Nor ought it to be omitted, that, Serm.
next under God who is the firft Author HI-
of all Vidtory, all due Honour and Ac- (^rs^SJ
knowledgment is to be paid to the In-
firuments, by which our Succeffes have
been accompliSh'd; the Wifdom and
Conduct of the Generals, and the Bra
very of thofe who executed their Com
mands. For, though Providence has in
deed, in the whole Courfe of this War,
very fignally interpos'd in our Behalf;
yet not by immediate Miracle, as in the
Days of Jehofaphat Kingof 'Judah, when
it was faid to them by the Prophet, 2
Chron. xx. 17. Ye jhall not need to fight
in this Battle, fet your felves, fiand ye
fiill, and fee the Salvation of the Lord.
But the Bleffings of Providence are con-
vey'd to Us, thro' the Wifdom and Dili
gence of fecond Caufes. For as, on the
one Hand without the Bleffing of Provi
dence, the greateft Wifdom of Man is
Folly, and his Strength Weaknefs; and
a Horfe is counted but a vain Thing to Pf. xxxiik
fave a Man, neither fhall it deliver any'1!-
Man by its great Strength : So neither
on the other Hand have we now any
Reafon to expect, that Providence, will
work for us direct Miracles, but only
blefs the Endeavours of fubordinate Cau
fes. Wherefore all due Acknowledg ments

A Thankfgiviwg Sermon before
ments ought to be made to the Inflru-
ments, by whofe Means we are delivered
from our Enemies, and by whofe Hands.
is work'd for us the Salv-ation of God.
And 'tis noted in Scripture as a great
Reproach upon the Children of Ifrael,
that they were fometimes ungrateful to
the Perfons by whom God had work'd
their Deliverance, and that they remem-
ber'd 'em not according to all the Good
nefs that they had fhew'd unto Ifrael,
Judg. viii. 35.
3. He that will return Thanks to God
acceptably for paft Mercies, fo as to glo
rify him indeed; muft for the future live
fuitably to that Profeffion he pretends to,
make, of his Senfe of God's Providence
in governing the World, and of his entire
Dependence upon it. To him, that order-
eih his Converfation aright. The Expref-
Sions of our prefent Joy, muft be fuch as
become the Gofpel of Chrift ; and the fol
lowing Part of our Lives muft Show, that
ourPraifes proceed not out of feignedLips,
publ ick Praifes and Thankfgi vings are ac?
ceptable to God, as Part of our Religi
ous Worfhip and Adoration of him ; but
'tis then only fo, when the Declarations
of our Mouths are the real Significations
of the Intentions of our Hearts, and our
Defigns are not to -abufe thofe Mercies
which we thank him for. We muft fore- turn

the Honourable Houfe o/*Commons. y^
turn our Thanks for paft Mercies, as tha t, Serm ..
by their having a due Influence upon us, HI.
we may Show our felves worthy of the (-/V>°
Continuance of them, and of God's be
stowing Still more upon us ; and then
pur Praife will be indeed an acceptable
Sacrifice. Rejoice in the Lord, ^^RIGH
TEOUS, faith the Pfalmift; for it be
cometh well the Juft to be thankful, Pfal.
xxxi. i. But of the Wicked it may truly prov.xxin,
be affirm 'd, that as their Prayer, fo their 9.
Praife alfo is an Abomination to the Lord.
4. To them who thus order their Con
verfation aright, here is a Promife ad
ded of yet farther Bleffings : / willfhew
them the Salvation of God. They who
worthily exprefs their Thanks for paft
Mercies, not by debauch 'd and unfeem-
ly Mirth, but by truly honouring and
fearing God, may reafonably hope for
more Occafions of praifing him. If ye
be Willing and Obedient, ye fhall eat . .
the Fat of the Land; and the Lord will
delight to do you good. Our Praifes and
Thankfgivings for paft Victories, if ac-
company'd with Sincere Obedience, will
be, like the lifting up of Mofes's Hands Exod xvii.
upon the Mount, a certain Evidence of lI-
future Succefs. God has already bleft
the Endeavours of our pious Queen with
fo great Profperity, that we may juftly fay

76 A Thaiikfgiving Sermon befofe
Serm. fay with the Pfalmift, Pfal.'pcx. 6. Now
III. know I that the Lord helpeth his Anoint^
^"Y^O ed, and will hear him from his holy Hea
ven, even with the wholefome Strength
of his right Hand. Some put their Trufi
in Chariots, and fome in Horfes, but- we
will remember the Name of our Lord our
God : They are brought down and fallen,
but we are r if en and ft and upright. Nay;
we have reafonable Grounds to apply to
our Enemies the Prophet Nahum's La
mentation over the King of Affyria, ch.
iii. v. 19. There is no healing of thy
Bruife, thy Wound is grievous ; all that
hear the Bruit of thee, Jhall clap their
Hands over thee ; for upon whom has not
thy Wickednefs pafs'd continually? Or
that of the Prophet Ifaiah, ch.xiv. v. 16.
They that fee thee, Jhall narrowly look up
on thee, and confider thee, faying, Is this
the Man that made the Earth to trem
ble? That did fhake Kingdoms? That
made the World as a Wilder nefs, andde-
firoy'd the Cities thereof? That open'4
not the Houfe of his Prif oners ? The Sud
den breaking of fo great a Power, Shows
how eafily Providence, if we prove un
grateful to him, can even yet difappoint
our moft probable Hopes, and, after all
our Succeffes, bring us to Confulion.
But the Example of Piety fet us from the
Throne

the Honourable Houfe o/'Commons. 77
Throne, will, we hope, fo effectually Serm.
difcourage all Immorality and Profane- HI.
nefs, and by fpreading its Influence afar, ^^^VNJ
excite in the Nation Such a Spirit of Vir
tue and true Religion, that God may be
intreated of us to continue to blefs us with
Succefs, 'till the prefent bloody and ex
pensive War terminates in Such a Peace,
as may eftabliSh upon a lafting Foot the
Liberties of Europe. The humble Jhall?L xxxiv-
fee this, and be glad : And their Heart 2'
Jhall live, that J'eek God. For God w/// Pfal. iris.
fave Sion, and build the Cities of Judah, 3S*
that Men may dwell there, and have it
in Poffefiion : The Pofterity alfo of his
Servants Jhall inherit it; and they that
love his Name, Jhall dwell therein.
I add only a Word of Exhortation,
and fo conclude.
The Ground of our rejoycing, and re
turning Thanks to God for the Succef-
fes of the prefent War, is, that thofe
Succefies tend to fecure to us the Ends,
for which the War was at firft underta
ken, viz. the procuring a Jafe and loft
ing Peace, the Support and Eftablijhment
of the prefent Gonftitution of our Govern
ment, the maintaining the Rights and
Liberties of our felves and all Europe,
arid the Prefervation of the Proteftant
Religion among us, Firft

7 8 A Thankfgiving Sermon before
Serm. Firfi therefore, if we will Show our-
Hl. felves truly thankful for the Succeflesiof
UYV the War, let us endeavour to maintain
fuch Unanimity among ourfelves, as
may convince our Enemies they caa
have no Hopesof putting an End to the
War, but by confenting to fuch a Peace,
as may befafe andlafting. And let usip
lay afide all unreafonable Divisions an^
private Animofities, that whenfbey^- it
fhall pleafe God to put a fuccefsful End
to the War abroad, we may enjoy, the
bleffed Effects of Peace and Charityf.^
mutual Confidence and Agreement at hoi^e.
Secondly, Let us heartily endeavour to
promote thelntereft of that Government,
the Support and Eftablifhment whereof
is one principal Effect of the Succeffes
for which we publickly return, Tfeanfe
to God. Let us eontrabute our utmoSl,
each in our proper Stations, to fupport a
Government fo happily eftabliSh'd ; and
to make the executive Part of it aseafy,
and as little hurdenfome as poffifrle, in the
Hands wherein it is lodg'd. Tofeekify
jer. xxix. Peace of the City or Country wherein
7- we dwell, and in the Peace thereof to
expect Peace, is Men's Duty and l&te-
reft even under bad Governments : How
much more, under the heft and moft
wifely constituted Government in the
World

the Honourable Houfe o/'Commons. 79
World, under theeafieft and gentleftAd- Serm.
miniftration, under aGovernment where- HI.
in nothing elfe is defign'd but the preferv- (-/~VSJ
ing the publick Welfare and Happinefs,
the Security and Eftablifhment of the
Proteftant Religion, the maintaining the
Rights and Liberties both of Nations and
of private Perfons againft Tyranny and
Oppreffion : How much more, I fay,
in this Cafe, muft all fuch be utterly in-
excufable, who, under any Pretences
whatever, foment Divifions and Ani
mofities, Jealoufies and groundlefs Sus
picions, to weaken the Hands of the Go
vernment, and prevent the perfecting and
Securing upon a lafting Foot the fore-men-
tion'd great and excellent- Ends ! We have
been refcu'dby wonderful Deliverances,
from the Rod of Arbitrary Power, from
the Follies of Enthufiafm, and from the
Superstitions of Popery : Should we again
grow weary Pf our own Happinefs, and
defpife the Liberty wherewith God has
blefs'd us ; fhould we again defire to join
in Affinity with the People of thefe Abo
minations ; would it not be juft with God
tofufferthem flill tohecome Thorns in
our Sides, and their Gods to be a Snare
unto us, and that he fhould be angry with
lAs'till he had confumed us? Ezra. ix. 12.
Thirdly

80 A Thankf giving Sermon before
Serm. Thirdly, Let us take great Heed, left
III. by running into lawlefs and ungovernable
O^VNJ LicentiouShefs, we abufe and deftroy thofe
Rights and Liberties, which have long
been fo earneftly and fo juftly contended
for; and which the Succefles we are now
returning Thanks for, are the Means of
fecuring to us upon a folid Foundation.
God has blefs'd us with great and glori
ous Succefs againft our Foreign Enemies ;
which we hope he wi\\ continue to us,
till the Liberties of Europe be eftablifh'd
by a firm and lafting Peace. Let us not
after That, become Enemies to Ourfelves,
by a Licentioufnefs impatient of themofl
neceffary Restraints ; left by our ownUn-
thankfulneSs and Inteftine Confufions, we
deprive ourfelves of the Benefit of a Blef
fing purchas'd with fo much Blood and
Treafure; and provoke God to Suffer
us to deftroy ourfelves by lofing our Liber
ty wholly, while we affect more of it than
is juft and reafonable, or confiftent with
good Order and Government and the
publick Safety. For as, ontheoneHand,
the Abufe of Arbitrary Power in Gover
nors, has generally been the Occafion of
putting People upon recovering the Li
berties they had loft ; fo on the other
Hand, Licentioufnefs or Abufe of Li
berty

the Honourable Houfe o/'Commons. 81
berty in the People, tends, always to fuch Serm.
Confufions, as terminate ufually in Ar- HI.
bitrary Power again. CVXJ
Fourthly, And above all, let us take
Care to practife the Religion we prof eft,
and for the Prefervation whereof we are
fo highly concern'd. One of the principal
Benefits of all the glorious Succeffes God
has blefs'd us with, is thefecuring the Re
formed Religion amongfl us, againft the
Attempts of Popifh Superftition. Butwhat
will it profit us, to bear the Name and
Profeffion of a Reform d Religion, if in
our Practice and in Reality we have no
Religion at all ? Of what Ufe will it be
to us, to be fecur'd from the Vanities
and Superftitions of Popery; if on the
contrary we run into Atheifm, Irreligion
and Profanenefs ?
Chriftianity itfelf, our Saviour affures
us, is of no Advantage to thofe who do
not obey the Will of his Father which is in
Heaven ; but their Portion will be a-
mong Unbelievers. In like Manner nei
ther can any particular Reformation of Re
ligion from the groffeft Corruptions that
have crept into it, be of any Benefit to
thofe, whofe Manners are not reform \l
together with their Profeffion.
God, who commandeth the Light to z Cor. iv,
(hine out ofDarknefs, grant that the Lights 6-
G of

A Thank/giving Sermon before, &c.
of the glorious Gofpel of Chrifi, who is
the Image of God, may fo fhine in our
Hearts, as that we may bring forth Fruit
worthy of that Light of the Knowledge of
the Glory of God, in the Face of Jefus
Chrifi.

A SER-

h

SERMO Preach' d before the
^ U E E N,
At St. JAMES** Chapel, on
Wednefday the 8th of March,
.1709-10. being the Anniverfary
of Her Majefty 's happy Accei-
flon to the Throne.
FubliJVd by Her Majesties Special Command.
2 Chron. xxxi. 21.
And in every Work that he began in the
Service of the Houfe of God, and in the
Law, and in the Commandments to
feek his God, he did it with all his
• Heart, and projpered-.
>HERE is fo neceffary a Con- Serm.
nexion between the Happinefs of IV.
Governors, and that of the Peo- L^VNJ
pie committed to their Charge; that as
there lies an indifpenfable Obligation upon
G 2 Princes

A Sermon preach' d
Princes and all that are in Authority, to
govern in the Ways of Piety and Righte-
! oufnefs, in order to the Welfare and Pro
fperity of the Publick, as well as upon ac
count of their own private Duty to God;
fo the People have always great Reafon to
be very thankful to God, when under the
Adminiflration of pious and religious
Princes, they enjoy both in the natural
Courfe of Things, the unfpeakable Advan
tages of Peace and good Government, and
have moreover a particular Title to the
extraordinary Bleffings of Providence, and
to all the Promifes God has made in Scrip
ture to the Righteous, of national Pro
fperity. God, who is perfect Goodnefs, and who
communicates to all his Creatures fuch
Proportions of Happinefs, as is fuitable to
the original or improved Capacities of
their Natures; has fo framed and consti
tuted the Nature of Man in this prefent
State, that as every particular Perfon, with
regard to the Temper of his own Mind,
is in great Meafure either Happy or Mife-
rable within himfelf, in Proportion as his
Paffions are more or lefs Subject to the Di
rection and Government of right Reafon;
fo Numbers of Men in Societies likewife,
do proportionably either promote or de
stroy eaqh. other's Happinefs as their Deal

ings

before the Qjj e e n. 85
ings one with another are either juft and Serm.
righteous, equitable and charitable, ho- IV.
nourable and publick-fpirited; or, on the ^^VNJ
contrary, bafe and malicious, deceitful
and unrighteous, violent and oppreffive.
The Happinefs which Mankind would en
joy even here upon Earth, if all Men's
Paffions were kept fubject to Reafon, and
every private Intereft made fubfervient
to the publick; is greater than can be<
expreffed in Words, or than can eafily be
conceived in the Imagination. And to
preferve that Happinefs conftant and per
petual, among Perfons of fuch a Difpofi
tion; there would be wanting little other
Government, but that of Right Reafon ;
and few other Laws, than only the Di
ctates of Confcience, which are the Law
of the moft High. But this being the
State, not of Earth, but of Heaven ; not
of the prefent World, but of the new
Heaven and new Earth, wherein is to
dwell univerfal Righteoufhefs ; that which
in the next Place is moft defirable, and
which is the higheft Degree of Happi
nefs that can in Fadt be attained to by
Mankind here upon Earth ; is, that the
Pradtife of Righteoufnefs and true Virtue
may be eflablifhed and incouraged by Hu
man Laws; that the Execution of thofe
Laws be intrufled in juft and wife Hands ;
G 3 and

&A1,. A Sermon preach' d
Serm. and that Governors, both Supreme and
IV. Subordinate, at the fame Time that they
l-^'WJ impartially adminifter Juftice to others,
be themfelves Examples of that Virtue and
Goodnefs, which the Defign of all good
Laws is to promote the Pradtife of. That
fo, thofe whofear not God, nor love Righ-
teoufnefs, may yet either thro' Shame, or
the Fear of Men, be in fome Meafure re-
ftrained within the Bounds of their Duty ;
and , if they will not , out of a Senfe of
Religion, endeavour to do Good in the
World ; yet at leaft, by the Coercion of
wife Laws, they may be prevented from
being able to do much Mifchief in it.
As the greatefi Calamity that can befal
Mankind, is to be left in a State of abfo
lute Anarchy and Confufion, to devour
each other like wild Beafts ; in a State,
wherein Force gives Right to all Manner
of Oppreffion , and Fraud and Violence
are practifed with all Impunity and with
out Reftraint : And the next to this ex
treme Calamity, is bad Government;
wherein either Laws promote the Mifchiefs
they ought to prevent; or Governors, a-
gainft Law, encourage thofe very Practices
which 'tis the whole Intention of their Of
fice to reftrain ; and. Princes become Ter
rors to their Neighbours, and Deftroyers
of their own Subjects ; and the OppreSfed cry

before the Qu e e n . 87
cry, and'no Man delivers them; andVio- Serm.
lence fits in the Seat of Judgment, and IV.
Extortion and Rapine are eftabliffi'd as it '-/"V^J
were by Law: As fuch bad Government,
I fay, is the next great Calamity to hav
ing no Government at all: So, on the
contrary, next to that Angelical State, that
State of Paradife, wherein there would
be little need of any other Laws or Autho
rity than the fear of God ; the next great
Bleffing Mankind is capable of, is good
Government : Government , which truly
anfwers the Defign of its Establishment;
which, in real Effects, reprefents the Di
vine Authority ; which, by the whole Ex-
ercife of its Power, promotes the Honour
of God in the World , and the publick
Welfare and Happinefs of Mankind.
Accordingly the principal Inflruments
which God generally makes ufe of, either
in conveying his greateft temporal Blef-
fings to Mankind, or in inflicting his fe
vereft Punishments on any Nation or Peo
ple, are good or bad Princes.
'Tis remarkable in the Hiftory of the
Jewish Nation, that when they rejected
the Lord, that he fhould not reign over
them , 1 Sam. viii. 7. The Threatning
wherewith the Prophet was commanded
to endeavour to deter them from their di-
fobedient Purpofe, was this, ver, 9. Pro-
G 4 teft

88 A Sermon preach' d •
Serm. teft Jhlemnly unto them, and Jhow them
IV. the Manner of the King that fhall reign
^s~yr^} over them.  He will take your Sons, and
appoint them for himfelf ] for his Chariots,
and to be his Horfemen ; and fome fhall
run before his Chariots : And he  will
Jet them to ear his Ground, and to reap
his Harveft, and to make his InftrumenU
of War, and Inftruments of his Chari- ¦
ots : And he will take your Fields and
your Vineyards and Oliveyards , even
the beft of them, and give them to
his Servants.  And ye floall cry out in
that Day, and the Lord will not hear you.
There have been fome fo unreafonable, as
to interpret this Paffage, not as a threat-
ning of Punishment exprefs'd in the Cha
racter of a bad Government, but as a De
legation of that Power which God intend
ed all Governors Should have a Right to
exercife. But the whole Scope and Con
nexion of the Words, evidently Shows the
contrary. And the Histories of the Ea
stern Nations of the World, who have
long lived under the Exercife of Such ab
folute Arbitrary Dominion, fhow how
inexpreffibly great a Calamity fuch Govern
ments are to Mankind. And the Experi
ence even of a neighbouring Nation alone,
which from one of the potentefl and
moft flourishing Kingdoms upon Earth, has

before the O^u een,
has been reduced even to the extremeft de
gree of Mifery; isa fufficient Evidence of
this Truth. Moft reafonably therefore ,
and as a moft proper Argument to deter
the Jews from continuing in their wan
ton Difpofition of rebelling againft God's
Government, might the Prophet threaten
them with being made fubjedt to fuch a
Dominion. On the contrary, in thofe PafTages of
Scripture, wherein are promifed the great
est Temporal Bleffings that God ever be
llows on any Nation or People, fuch Pro-
mifes are frequently and moft emphatically
exprefs'd under Defcriptions of mild and
gentle Governments ; of Governments
wherein Juftice is eftabliffi'd by wife Laws,
or adminifter'd by the Will of Righteous
Princes. In the lxxiid Pfalm, the Defcrip-
tion of a Prince, the GreatneSs and Prof
perity of whofe Government was to be a
Type of the Bleffednefs of the Kingdom
of the Mefftah; is this, He fhall judge
the People according unto Right, and de
fend the Poor : — He ft: all keep the fimple
Folk by their Right, defend the Children
of the Poor, and punifh the wrong Doer :
.  He fhall come down like the Kai n into
a Fleece of Wool, even as the Drops that
water the Earth : In his Time Jhall the
Righteous fiourijh, yea, and abundance of
Peace

90 A Sermon preach' d
Serm. Peace fo long as the Moon endureth: 
IV. He fhall deliver the Poor when he crieth,
\,/~\r<> the Needy alfo , and him that hath no
Helper : He jhall be favourable to the
Simple and Needy, and jhall preferve the
Souls of the Poor. And in the lx. Chap
ter of Ifaiah, the final Restoration of Je-
rufalem, which perhaps is no other than a
Defcription of the Happinefs of the Hea
venly State it felf; becaufe a nobler and
loftier Figure could not be borrow'dfrom
any Thing to be found on Earth, is ex-
prefs'd by this Similitude: ver. 17. I will
make thy Officers Peace, and thine Exact
ors Right eoufnefs : Violence fhall no more
be heard in the Land, Wafting nor De-
firuction within thy Borders; but thou
(halt call thy Walls Salvation, and thy
Gates Praife :  Thy People alfo Jhall be
all Righteous.
Some Proportions of this Bleffednefs,
both by the natural Confequence of Things
and by the pofitive Direction and Interpo
sition of Providence, do, even in this pre
fent mixt and uncertain State of Things,
always attend any Nation ; when Unrigh-
teoufnefs and Debauchery are in any Mea-
fure difcourag'd by the good Difpofition of
the People, or by the pious Endeavours of
a Wife and Religious Governor. We of
this Nation have (thanks be to God)expe- rienc'd

before the C^u een. 91
rienc'd good and very great Effects of this Serni.
Kind : And, was it not for our Unthank- IV.
fulnefs and Unworthy Returns for God's '^V^J
Bleffings, we might have Reafon ftill to
expedt more. The Jewish Nation , whofe
Hiftory was written for our Example, was
always bleffed with fingular Profperity,
when under any pious Prince they lived in
remarkable Obedience to the Law of
God ; and never in a more confpicuous
Manner, than in the Days of that excellent
Perfon, of whom it is recorded in the
Words of the Text, that in every Work
that he began in the Service of the Houfe
of God, and in the Law, and in the Com
mandments tofeek his God, he did it with
all his Heart, and Proffered.
The Words are part of the Character
of that pious Prince Hezekiah King of
Judah, of whom the Scripture tells us,
that he did that which was right in the
Sight of the Lord, according to all that
David his Father had done; and that he
kept fuch a Paffover, as had not been kept
before, from the Days of David unto that
Day ; and that he wrought that which
was good and right and truth, before the
Lord his God; and in every Work that he
began in the Service of the Houfe of God,
and in the Law, and in the Command
ments to feek his God, he did it with all
his.

92 A Sermon preach' 'd
Serm. his Heart : And the Text adds, that hi
IV. Profpered; and that God bleffed him ac*
t-^VVJ cording to his fingular Piety. For when
Sennacharib King of Affyria came up a-
gainft him and againft Jerufalem with a
mighty Hoft to take it, the Lord fent an
Angel, (2 Chr. xxxii. 21.) which cutoff
all the mighty Men of Valour, and the
Leaders and Captains in the Camp of the
King of Affyria, fo that he returned with
Shame of Face to his own Land; And the
Lord faved Hezekiah and guided him on
every Side, and he was magnified in the
Sight of all Nations from thenceforth, v.
23. We cannot in this profane and licen
tious Age, apply to our felves the Zeal
wherewith the Inhabitants of Jerufalem
affifted their pious King in his earneft En
deavours to reftore among them the Reli
gion and Piety of their Anceftors : Nei
ther, if we could, had we any Warrant to
expedl fuch miraculous Interpositions of the
immediate Hand of God on our Behalf,
as his peculiar People then experienc'd. But
the Endeavours of that pious Princefs
whom God has now fet over us, to dif-
courage all Immorality, Debauchery and
Profanenefs, and to promote the Pradtice
of true Religion and Piety in this Nation ;
are not inferior to the good Difpofitions
of any of the pious Kings of Judah: Nor are

before the Queen.
are the Succeffes wherewith the Providence
of God has blefs'd us in this Aufpicious
Reign, againft the common Enemies of
our Religion and Liberties ; much lefs re
markable, than the Deliverances work'd
formerly by direct Miracle for the Chil
dren of Ifrael.
In the Words we may obferve,
i. That the firft and principal Care of
good Princes, is to promote the Intereflof
true Religion and Virtue among the Peo
ple committed to their Charge. In every
Work that he began in the Service of the
Houfe of God, and in the Law and in the
Commandments, to feek his God ; he did it
with all his Heart. Princes are the Vice
gerents of God upon Earth ; intrufted with
Power from him for the Government of
Men in Societies, and for the maintenance
of Peace and Juftice and good Order in the
World. This Power is vefted in different
Hands, and limited with different Regu
lations, and exercifed in different Manners,
according to the Laws and Cuftoms of dif
ferent Nations : But the Power it felf is of
Divine Original and Appointment, being
the Ordinance and Conftitution of God ;
for which Reafon Governors, both Su
preme and Subordinate, are ftiled in Scrip
ture, Gods, and the immediate Minifters
pf God, Having therefore this Power by
Divine

54 -A Sermon preach' J
Serm. Divine Appointment, and reprefenting
IV. God in the Exercife of it ; 'tis manifeft their
^YNJ firft and chiefeft Care ought to be, to im-
ploy it in advancing his Honour and Glo
ry, from whom they received it. Power
without Goodnefs, and Wifdom not im-
ployed in the promoting of Righteoufnefs,
is the jufteft Objedt of Men's Fear and A-
verfion : But when thofe who are the Mi
nisters of God in the Exercife of Power,
imitate him alfo in that more lovely Per
fection of Goodnefs; and make it their prin
cipal Bufinefs to incourage that univerfal
Virtue, the Eftablifhment of which in the
World, is in the moft acceptable Manner
fulfilling the Will of God, and promoting
his Honour and Glory ; then do they mq|t,
eminently verify that Character the Scrip
ture gives of them, I have faid ye are Godb,
and .ye are all the Children' of the Mojl
High. The Inftrudtions upon this Head,
given by David in his dying Words, aire
very remarkable. 2 Sam. xxiii.- 1. Thefe
be the laft Words of David :•* David the
Son of Jeffefaid, and the Man who was
raifed up on high, the Anointed of the
God of Jacob, and the fweet Pfalmtjl
of Ifrael faid, the Spirit of. the xLord
Jpake by me, and his Word was in my
Tongue; the God of Ifrael faid, the Rock
of Ifrael fpake to me : He that ruleth over

before the Qj; een. 95
over Men muft be jufl, ruling in the Fear Serm.
of God. He muft himfelf rule in the IV.
Fear of God; and he muft make it hisv
chief and principal Care, to caufe Others
to fear him likewife. Accordingly we
find the principal Part of the Character of
all the good Kings of Judah, whofe Hi-
ftory is related in Scripture ; taken from
their Zeal to promote the Service and
Worfhip of God, and the Eftablifhment of
true Religion in their Kingdom. Many
of the Methods they ufed, agreeable to
the then prefent State and ' Circumftances
of Things, and to the extraordinary Com-
miffions they had ; are by no Means in
deed to be imitated under theGofpel-State,
or drawn into Example by the Pradlice of
Chriftian Princes, who have no fuch fpe-
cial and immediate Warrants from God :
But in general 'tis ftill their Duty, by all
wife and chriftian Methods, by all Me
thods fiiitable to the Nature and Defign of
the Gofpel, to employ the1 Power and Au
thority God has given them, in promoting
the Intereftof the true Religion, in incou-
raging Virtue and difcouraging Vice. It
is ftill true, that a: wife King fatter -eth
the Wicked, and bringeth the Wheel over
them, Prov. xx. 26. 'Tis- ftill true, that
Rulers are net a Terror to good Works,
but to the Evil; that the Magistrate, fu--
preme

96 A Sermon preach 'd
Serm. preme or fubordinate, beareth not the
IV. Sword in vain; for he is the Minifter of
t/'VVJ Q0dy a Revenger to execute Wrath upon
him that doeth Evil. Rom. xiii. 4. that
he is, fent of God for the Punijhment of
evil doers, and for the Praife of them that
do well, 1 Pet. ii. 1 4.
The only Caution here neceffary to be
us'd, is, that true Religion, in the pro
moting whereof the principal Care of
good Princes is to be imployed, be always
understood to confift ; not in Matters of
Notion, Speculation, and Difpute ; not in
Queftions of Controverfie, and uncertain
Opinions; not in Matters of mere Hu
mane and Temporary Authority ; but in
Obedience to the plain Precepts of the
Gofpel of Chrift ; in the great and Funda
mental Duties of Piety towards God,
Righteoufnefs towards Men, and Tempe
rance in the Government of ourfelves ;
on the Pradlice of which, depends the Hap-r
pinefs of this Life, and of that which is
to come : And that the Things to be prin
cipally difcouraged by them, are Profane-
nefs and Impiety, Unrighteoufnefs and
Iniquity, Debauchery and all Immora
lity. Now as the Nature and Derivation of
their Authority itfelf, fo likewife the End
and Defign pf all Government, obliges good

before the Qij een. gj
good Princes to make the promoting of Serm.
Religipn and Virtue among the People, IV-
their principal and greateft Care. For the -"'"WJ
ultimate End and Defign of all Govern
ment, js the Peace and Safety, the Wel
fare and Profperity of the Publick, of the
Society or Community united under fuch
a Form of Government. Now 'tis mani
feft that nothing promotes this great End,
fp much as the Pradlice of Religion and
true Virtue. For Virtue and a true Senfe
of Religipn., obliges every Subject, every
Member of the Society, in whom it is
found : it obliges him beforehand, by a
much ftronger andfecurer Tie, to do all
the fame Things freely and willingly, hear
tily and fincerely, in publick and in pri
vate; which thebeft and wifeft Laws can
but compel thofe who, want fuch a Senfe
of Religion, to do unwillingly, filightly
and fuperficially, in publick Appearance
only, ajtd in the Sight of Men. Religion
therefor^ and true Virtue, if they pre-
vajlejd in the World, would obtain the
fame End fully and effectually , which
the beft and wifeft Laws can do but in
Part : And Laws are made only- to fupply,
in the beft Manner they can, the Want of
true Religion and Virtue among Men.
The Law is not made for a Righteous
Man, but for the Lawlefs and Dijbbedi-
H ' ent,

98 A Sermon preach' d
Serm. ent, for the Ungodly and for Sinners, for
IV. the Unholy and the Profane. 1 Tim. i. 9.
C"V\, ;por the fame Reafons therefore, that 'tis ve
ry neceSlary for the Eftablifhment of good
Government in the World, that Men
fhould be perpetually under the reftraint
of wife and wholfome Laws; for the
fame Reafons tis much more defirable,
(and ought to be the great Aim and Defign ,
the main and conftant Endeavour of thofe
in Power and Authority,) that Religion
and true Virtue Should univerfally pre
vail ; the want of which only it is , that
introduces the neceffity of any coercive
Laws or Penalties at all.
The Means by which good Princes are
to promote the Practice of true Religion
in the World, is not (as was before ob-
ferved,) by putting Difficulties upon fuch
as are weak or erroneous, in Matters of'
Speculation and Difpute, or in the Exter
nals of Religion; but by fecuring the Foun
dation of Virtue and good Manners, up
on which the Happinefs of a Nation does'
moft immediately depend ; by maintain
ing the Honour of God, and keeping up
a due Senfe and Acknowledgment of his
Providence , in the Minds of Men ; by
preferving Faithfulnefs and Truth, Inte
grity and Uncorruptnefs in the tranfacting
and managing of all publick and private
Affairs;

before the Qu eEN.
Affairs ; and by effectually difcou raging
all Immorality and Debauchery, which
enfeeble the Spirits, and deftroy the Pow
er and Honour of a Nation.
This is principally done by good Exam
ple, and by countenancing fuch aS aredefi-
rous to follow it, For as the Sun diffufes
Heat and Vigor, together with its Rays of
Light, thro' the fpacious Univerfe ; and in-
fenfibly promotes , in all Things, by its
powerful Influence, both Life and Growth,
Motion and Action; fo the Example of a
pious Prince, gives far greater countenance
to Religion, than the ftridteft Laws ; en
courages well-difpofed Perfons, and gives
Life and Spirit to all pious Defigns; makes
Vice and Immorality afbam'd to fhow its
Head ; or at leaft gives a Check to the more
open Profanenefs, of fuch as would pub-
lickly defpife and throw Contempt up
on Religion : Whereas, on the contrary,
when the fupreme Authority of a Nation,
when the Light of the World , is it felf
Darknefs ; how great muft that Darknefs
be ? When the Head isfick, and the whole
Heart faint, what Health and Sound
ness can the whole Body enjoy ?
Further: The next Means, by which
good Princes may promote the intereft
of Religion, and the Practice of Vir
tue in the World ; next to the Incou-
H 2 • ragement

ioo A Sermon preach' d
Serm. ragement afforded by their own good Ex-
IV. ample ; is by taking all fit Care, that Men
'r^V"^ be not corrupted in' their firft Principles by
Ignorance and grofs Neglect, by carelef-
nefs and want of due Instruction. 'Tis
recorded of Jehofhaphat King of Judah,
as a moft remarkable Part of his good
Character, That he fent to his Princes,
and appointed Levites and Pr lefts to
teach in the Cities of Judah; and they
had the Book of the Law of the Lord
with them, and went about throughout
all the Cities of Judah, and taught the
People. 2 Chr. xvii. 7. And in this particu
lar, as her prefent Majefty has exceeded^
the Piety even of the beft and moft reli
gious Princes among her Predeceffors, by
considerably augmenting out of her own
Revenue the maintenance of thofe who
by divine Appointment are Set apart to
the Office of teaching and inftrudtingMen
in Matters of Religion ; fo, that charita
ble Difpofition which Seems daily to in-
creafe and Spread in the Nation, of edu
cating and instructing poor Children in the
Principles of Religion,, and in the Methods
of Induftry and hpneft Labour, it may
reafonably be hoped will contribute in
due Time to the Accpmpliffiment 'of that ,
Prophecy, that the Earth Jhall be full of
8 the

before the Q^u e e n. ' , 101
the Knowledge of the Lord, as the Waters Serm.
cover the Seas. IV.
2. 'Tis obferved in the Text, that the^^^^0
Effect of Princes making it their chief
Care to promote the Intereft of true Reli
gion and Virtue; is, the Profperity of
themfelves and their People. In e'very
Work that he began, in the Service of the
Houfe of God, and in the Law, and in
the Commandments, to feek his God; he
did it with all his Heart, and Profper'd.
In the parallel Place, 2 Kings xviii. 7. The
Word Profpered is thus more largely ex-
prefled ; the Lord was with him, and he
Profpered, whitherfoever he went forth.
We find in the Histories both of anci
ent and modern Times, that it has fome-
times indeed happened otherwife; and
that good and pious Princes have, for the
Sins and Iniquities of their People, or for
other Secret and wife Reafons of Provi
dence, been very unfuccefsful in their Af
fairs, and fallen under great Calamities.
But generally fpeaking, and in the ufual
Gourfe of Providence, good and religious
Princes have been bleffed with Succefs,
and great Profperity. And of this, there
are two obvious Reafons. Firft, The na
tural Tendency of the Thing itfelf. When
Princes govern in the Fear of God, ac
cording to Law and Equity, being Mini-
H 3 Iters

102 A Sermon preach' d
Serm. fters of God to the People, for good, and
IV. having no other Intereft but the Welfare
fVN»' of the Publick ; Mercy and Truth will
preferve their Perfons, and their Thrones
will be upholden by Mercy. Prov. xx. 28.
When Kings become nurfing Fathers,
and Queens nurfing Mothers to the Church
of God ; and the Example of their Vir
tue and Piety, renders them as confpicu*
ous as their high Station: The Hearts of
the Subjects will naturally be filled with
Love and Affedtion, with Efteem and Ve
neration for them, as well as with a Senfe
of Duty towards them ; and the Authori
ty they are vefted with, will be only fuch
a paternal Care, in the Exercife of which
they will juftly be look'd upon and hor-
noured as Benefactors. This is very ele
gantly exprefs'd by David in the Place
before-cited : where, after thofe Words of
Inftruction, He that ruleth over Men
muft be juft, ruling in the Fear of God,
he immediately adds, And he ftoall be as
the Light of the Morning, when the Sun
arifes, even a Morning without Clouds;
as the tender Grafs fpringing out of the
Earth, by clear fhining after Rain. 2 Sam.
xxiii. 4. When, in Confequence of this
the People obeys, not only for Fear, but
alfo for Confcience-fake ; and not for
Confcience-fake only, but alfo put of
Love

before the Qu een. 103
Love and Choice, in a Senfe of their Serm.
own Happinefs : When they become una- IV
nimous in their Counfels and Defigns ; '-^">U''NJ
and every one, free from all Fear of any
Incroachment upon their juft Rights, their
Liberties and Properties, discharges his
Duty in his proper Station with Fidelity
and Cheerfulnefs:This, in the Nature of
Things, will eftablifh a GoverameM with
Firmnefs and Security at Home; and Spread
Dread and Terror, upon its Enemies a-
broad. Righteoufnef's, in the natural Ten
dency of the Thing itfelf, will exalt a Na
tion; as, on the contrary s Sin will be a
Reproach to< any People. But Secondly-,
the Providence of God, does moreover in
a peculiar Manner moft frequently con
cern itfelf, in bleffing and prospering the
Defigns of pious Princes : The Kiwg that
faithfully judges the Post, his Thrame
Jhall be efiablijbedfor ever, Prov. xxix. 2 4.
Notwithstanding the greateft natural Secu
rity from fecond Catsfes, yet, except the
Lord keep the City, the Watch-man Sol
dier may awake in vain. Here therefore
is the Eftablifhment of the Throne of the
Righteous ; that it is under the fore pro-
lection of him, whofe Kingda-m: ruleth
over all. We read, 2 Chron. xvii. 10,
(where is fet down the good Characler
before-eited of Jehofbapbat King of Ju-
H 4

104 -^ Sermon preach' d
Serm. dah; that the Lord was with him, and
IV. eftablijhed the Kingdom in his Hands
(-^~V^^ and the fear of the Lord fell upon all
the Kingdoms of the Lands that were
round about Judah, fo that they made
no War againfi Jehofhaphat. And we
of this Nation enjoy at this Day the hap
py Effects of the Bleffings of Providence
upon the pious Princefs he has fet over
us ; in giving her fuch fignal SucceSies a-
gainft the common Enemy, as we may
reafonably hope will foon terminate in a
fafe, honourable, and lafting Peace.
3. It remains in the Third and laSl
Place, by Way of Application, to confider
briefly what the Duty of Subjects is, who
have the Happinefs of living under fuch
Governors, as follow the Example, and
anfwer the Character given of good King
Hezekiah in the Text.
And ifi. 'Tis their Duty to return
Thanks to God, for the Benefits they in-
joy under the happy Influence of a Pi
ous Example and a wife Adminiftration.
'Tis St. Paul's Exhortation, not only to
pray, but alfo to give Thanks, for Kings,
and for all that are in Authority ; as be
ing thofe under whofe Protection we lead
a quiet and peaceable Life, and by whofe
Care we are incouraged to live in allGod-
\inefs and Honefiy. To be thankful to
God,

before the Qju een. ioj
God, whofe Inftruments and Vicegerents Serm*
pious Governors are ; (and who is therefore IV.
in this Refpett in a more efpecial Manner (-/"VNJ
the principal and fupreme Caufe of the
Bleffings conveyed to Us through theif
Hands ;) is rendring unto God the Things
that are God's, at the fame Time that we
make juft Acknowledgment to Cafar of
what is due to Cafar.
And as we muft not be unthankful to
God, for Bleffings received ; fo we muft
take Care, not to exprefs our Joy and
Gratitude in an improper Manner. We
muft declare our Thankfulnefs, not by
unfeemly Mirth, not in Rioting and De
bauchery; but by the fincere Practice of
that Religion, the Prefervation of which
is the Conclufion of all our Prayers; and
by Adts of fteddy Affedlion to that Go
vernment, the Support of which is the
Foundation of all our Hopes.
zdly. 'Tis the Duty of Subjects under
pious Governors, not only to acknow
ledge, that, feeing by Them they injoy
great Quietnefs, and that very worthy
Deeds are done unto the Nation by Their
Providence, therefore they accept it al- AOs xxiv.
ways and in all Places with all Thank- z-
fulnefs; but they muft Show forth their
real Gratitude, by Imitation of the Exam
ple Set them from the Throne, and by a
Strict

jo6 A Sermon Preach' d
Seim. ftridlObfervation of the Laws againft Pro-
JV, faneneSs, Debauchery and Immorality, fo
ISY^ often recommended to them from theftce,
as the only certain Means of fecuring the
Continuance of the Favour and Bleffing
of God, both upon them and their Prince.
They muft Show forth their Gratitude by
uniting all Hearts and Hands to promote,
each in their proper Station, with all Di
ligence and Faithfulnefs, the Safety and
Honour of. the Government ; by laying
afide all private Animofities and Conten
tions among themfelves ; and by putting a
ftop (as much as in them lies) to all ground-
lefs Jealoufies and unreafonable Suspici
ons, which tend to abate Mens Affection
towards their Governors, and to bring
Difficulties upon the Administration of"
publick Affairs.
Tydly. 'Tis the Duty of Subjects under
all, and much more under pious and re
ligious Governours, to offer up conftant-
iy for them, according to the Exhortation
of the Apoftle, Supplications, Prayers
and Intercefffons : That God would be
pleafed to give them Understanding and
Knowledge, Strength and Ability, to go in
and out before a great People; that he
would enable them to bear the great
Weight and Burden of Publick BufineSs,
affift them to undergo the manifold Difh-
culties

before the Qjjeen. IQ7
culties arifing from the Uncertainties of Serm.
all humane Affairs, and blefs them in all IV.
their juft Undertakings, with Profperity ^"V'NJ
and Succefs. God has hitherto bleSfed
her prefent Majefty with unparallell'd
Succefs, againft the common Enemy of
our Religion and Liberties : 'Tis our Du
ty to pray for a Continuation of the fame
Succefs, till the War abroad fhall be
brought to its defired Conclufion; and
that, after that, we may be made a hap
py People at Home, by Peace and Unity
and mutual Confidence among our felves j
by a firm Eftablifhment of the wife Con
stitution of our Government, for a Suc-
ceffion of many Generations ; by a Sincere
Reformation of Manners among all Sorts
and Degrees of Men ; and an univerfal
hearty Concern for the great and weigh
tier Matters of Religion, more than for
Things of Controverfie and uncertain Dif-
pute : That Humility, Love and Peace-
ablenefs, Righteoufnefs and Equity, Di
ligence, Faithfulnefs and Truth, may
poffefs the Hearts of Men of all Ranks
and Conditions among us : That God
would be pleafed to infpire her Majefty
with a difcerning Heart, a wife and un-
derftanding Spirit; to blefs her with A-
ble Counfellors, with Righteous and Juft
Officers in all Places ofTruft; with a Du
tiful

I08 A Sermon preach' d, &c.
Serm. tiful and obedient People: That the'Qgeen
IV- may rejoice in thy ftrength, O Lord, and
^SY^be exceeding glad of thy Salvation : That
thou mayeft give her her Hearts Defire,
and not deny her the Requefi of her
Lips : That thou mayeft prevent her with
the Bleffings of Goodnefs, and make her
Honour great in thy Salvation, and
crown her with Glory and great Wor-
Jhip : That thou mayeft give her a long
Life here, and a longer and happier here
after, even for ever and ever.

A SER

log

*,

SERMON
Preach'd in the
PariSh-Church of St. James's, Wefiminfier,
On Tuefday, November 7, 17 10.
Being the Day of Thankfgiving for
the Succeffes of the fore-going
Campaign. Psal. cxlv. 2.
Every Day will I blefs thee, and I will
praife thy Name for ever and ever.
THE particular Occafion, upon Serm.
which this Pfalm was compofed, V.
is not known : But in general, ^^W
that it was occasioned by fome extraordi
nary Bleffing, fuch as Succefs and Victory
over powerful Enemies, or fome other
the like remarkable Interpofition of Pro
vidence ; is evident from the whole Cpurfe
of the Pfalm. For the Author pf it, be
ginning with high Expressions of Joy and
Thankfulness, (v.. 1.) I will extol thee,
O God,

j io A Sermon prtach*d
Serm. 0 God, my King, and will blefs thy Nami
V. for ever and ever; every Day will I blefs
1/VN-' thee, and I will praife thy Name for *¦-.
ver and ever ; proceeds in the \th Verfe
to declare* that the Ground of this his Joy
and Thankfulnefs, was fome mighty Act;
fome publick and eminent Interposition of
Providence in his Behalf: One Genera
tion, fays he, fhall -praife thy Works to
another, and fhall declare thy mighty
Acts ; I will fpeak of the glorious Ho
nour of thy Majefty, and of thy won
drous Works : and Men Jhall fpeak of the
Might of thy terrible Acts, and f will
declare thy Greatnefs : And ver. 1 1. They
fhall fpeak of the Glory of thy Kingdom,
and talk of thy Power; to make known
fo the Sons of Men his mighty Acts,
and the glorious Majefty of his Kingdom,
After which he goes on, from the consi
deration of paft Mercies, to infer the
reafonablenefs of Men's depending upon
the fame Providence for the continuance^
of his Protedtion in Time to come; if by
a religious Behaviour they approve them
felves worthy of his Care and Favour.
Ver. 1 8, The Lord is nigh unto all them
that call upon him, to all them that call
upon him faithfully : he will fulfil the
Defire of them that fear him, he alfo will
hear their Cry and will fave them : The
Lord

on the Thanksgiving-Day. iii
Lord preferveth all them that love him, Serm.
but all the wicked will he deftroy. And V.
then he concludes in the laft Verfe, with0y'"v~'0
Expreffions of Joy and Thankfgiving, as
he began in the firfi ; My Mouth Jhall
Jpeak the Praife of the Lord, and let
all Flefh blefs his holy Name for ever and
ever. The Application of this Difcourfe of
the Pfalmift, to our prefent Occafion ; is
very obvious. God has done for Us 3
Things no lefs wonderful and remarkable ,
than for the Jews of old ; and it becomes
Us to praife him after the fame Pattern,
which the infpired Pfalmift drew up for
their Ufe. It becomes Us every Day to
give Thanks unto him, and to praife his
Name for ever and ever. It concerns us
to take heed that we behave ourfelves
worthily, upon the Mercies we have re-
ceiv'd ; that we be found in the Number
of thofe that love him, and of thofe that
call upon him in Faithfulnefs and Truth.
And when this is our Cafe ; then it will
become us with humble Confidence, to
depend upon his Promife for further Pro
tection , that he who is righteous in all
his Ways, and holy in all his Works,
will continue to be nigh unto us ; to pre-
ferve and fupport us ; and be always ready to

H2. A Sermon preae-b'd
Serrn. to hear &nd fulfil the Defire of them that
V. fear and obey him.
1«<V>^ The Words of the Text cpnSaft of two
Parts. xfi. A Declaration of that. Difpofition
of Mind, which ought to be found in
Such Perforis, as have received great Mer
cies from God ; And,
zdly. An Account of the oiitward Ef
fects of that pious Difpofition, in Adls of
publick Praife and ThankSgiving to God.
The former is a grateful and due; Senfe.
of God's Goodnefs. The latter, is the
Fruit and Confequence of that juft Senfe,
pf Things upon the Mind ; fhpwing forth
it felf in external Acts of Worship, and
in calling upon others to join with us in
publijking the Praifes of him, whofe Pow
er is fo confpicuaus in all great Events,
and whofe tender Mercies are over all his
Works. But there is no need to inlift feparately
upon each Part of this Distinction ; he*
caufe, though the Things them.feJtvfS are
really difiinct, yet they muft always be
fupppfed to accompany each other. For
where the Mind is inw-ardly., and deepk*-
poffefied with a jujt Senfe of the Gopdneft
of God, the external Behaviour cannot
but of neceffity be anfwerahle to the in
ward

on the Thanksgiving-Day. 113
ward Senfe and Difpofition of the Mind : Serm.
And where the outward ABions are full V.
of proper Expreffions of Gratitude, and '-^"^
profeffed Acknowledgments of the Divine
Goodnefs ; though God only can know the
Heart, yet Men muft always charitably
Juppofe, that the inward Senfe and Difpo
fition of the Mind, is agreeable to the
Character of the outward Action. There
is no need therefore for Us to distinguish,
between Thankfulnefs as 'tis a Habit and
Temper of the Mind, or as 'tis an Expref-
fton of that Temper in our Behaviour and
Actions. For thefe Things ought always
to go together, as in Sincere Perfons they
really do ; And in the unfincere , where
they do not, yet to the Eye of the World,
which is all We can judge of, they muft
of Neceffity appear to do fo. We can
not, therefore, but treat of thefe Things
as Synonymous; and, when we exhort
Men to the Duty of Thankfulnefs, muft
always underftand thofe external Actions,
which are the proper Expreffions, and ought
always to be the real Significations, of a
grateful Mind. Wherefore, without di
stinguishing between thefe two Branches,
we may look upon the Text as one Sin
gle Proposition ; and take the latter Part,
as only an Explication of the former. Fi
ver y Day will I blefs thee ; or, as it is in
I the

114 -^ Sermon preach' d
Serm. the old Translation, Every Day will I
V. give Thanks unto thee; and praife thy,
^^^ Name for ever and ever.
That which is more particularly re
markable in the Words; is the Expreffion,
Every Day. As if every Day of our Lives,
were to be a Day of Thankfgiving ; and
our ExprefTions of Gratitude, as uninter
rupted as our Breath. The meaning is;
that, as we are directed by the Apoftje tp ]
Pray without ceafing; and, by our Lord
to petition our heavenly Father constant
ly for the continuance of our daily Food,
in acknowledgment of our perpetual De
pendence upon Providence, for the very
Breath we draw, and for the Bread we
daily eat : So we ought to be no lefs con
stantly and habitually thankful to God
for the Benefits we have received, than we
are importunate in our Petitions to him
for the Things we want. In , every Thing
giving Thanks, as St. Paul expreffes it,
i Theff v. i'8. and Eph. v. 20. Giving
Thank's always for all Things unto God, e-.
veh the Father, in the Name of our Lord
Jefus Chrifi. ' J" v
There are fome Things, which we in
lay-in common with1 all the Creatures.of
God; Life and Breath, and the common.
Protection and Prefervatib'ft of Providence.
And for thefe, We are to join in tha'itgreat, ' and

on the Thanksgiving-Day.
and univerfal Choir, which St. John in
his Vifion fo elegantly defcribes, Rev. v,
1.3. and iv. 11. Every Creature which
is in Heaven and on the Earth, and un
der the Earth, and fuch as are in the
Sea, and all that are in them, heard I,
faying ;  Thou art worthy, 0 Lord,
to receive Glory and Honour and Power ;
for fhou haft created all Things, and for
thy Pleafure they are, ¦ and , were created.
There are other Gifts, peculiar to Men;
Understanding and Knowledge, Reafon
and the. Ufe of Speech, a Capacity of
Searching out and meditating upon the
Works of God. And for thefe Faculties,
we are to exprefs our Gratitude, by im-
ploying them in his , Service ; by pro-
mbting^ his Glory , and by fo behaving our
felves in the Exercife of our Dominion
over, the inferior .Creation, that all the
Works of God, : over which he' has made
Man the Lord, may with our Tongues
praife him, jqnd magnify him for ever.
There are V other Bleffings peculiar to
particular Natiphs : And for thefe we are
to glorify God, by a particular thankful
Acknowledgment, arid by the proper Ufe
of fuch respective Bleffings.
If the Providence of God., has planted
us- iff a fruitful Country,- and his Good
nefs \fuceeffively c'fowns our Years with a
I 2 perpe*-

A Sermon preach 'd
perpetual Increafe ; we are then to exprefs
our Thankfulnefs by Temperance andSo-
"i briety, by Charity and Works of Mercy
to the Poor, by taking great Care to pre
vent Luxury and Debauchery, Pride and
Vanity, Sloth and Forgetfulnefs of God;
which are the Vices too apt to fpring up
out of Profperity and Plenty. When thout
haft eaten, and art full, faid Mofes in his
laft and wife Exhortation to the Ifraelites;
then thou Jhalt blefs the Lord thy God
for the good Land which he hath given,
thee. Beware that thou forget not the
Lord thy God, in not keeping his Com
mandments, and his Judgments and his
Statutes, which I command thee this
Day ; left when thou haft eaten and art
full, and haft built goodly Houfes.,. and
dwelt therein;  and thy Silver and-
thy Gold,  and all that thou haft,, is,
multiplied ; then thine Heart be lifted up,
and thou forget the Lord thy God, &c.;
Deut. viii. 16. ,-vv
If God has indued us with Learning
and Wifdom, with Understanding and-
Knowledge, above other Nations of our i
Fellow-Creatures ; whom we are too apt
to defpife under the Name of Barbarians;
tyrannizing over their Weaknefs, and
infulting over their Ignorance ; not con
sidering who it is that has taught any of us

on the Thanksgiving-Day. 117
us more than the Beafts of the Field, and Serm.
made us wifer than the Fowls of Heaven : V.
The proper Way wherein our Gratitude . OQ^
Should Show forth it felf for thefe Things, x°i.
is in applying Learning to the Advan
tage of Religion, and to the promoting
of the Glory of God in the World ; by
increasing real Knowledge, and not per
plexing it with imaginary Subtilties; by
difcovering Truth, and not colouring 0-
ver Errors ; by propagating what is cer
tain, arid not contending for difputable
Opinions. If God has vouchfafed us the glorious
Light of the Gofpel, and the Knowledge
of his Son our Saviour Jefus Chrifi; while
many other Nations lie yet in the Dark
nefs of Heathenifm , and have not the
Knowledge of the Laws of God : The
beft and moft acceptable Method of re
turning our Thanks for fo ineftimable a
Bleffing ; is, that we endeavour to propa
gate the Chriftian Knowledge with Sim
plicity to Others ; and that we take Care
above all Things to obey the Truth our
felves, in the Love and in the Purity
therebf. If God has not only placed us under
the Light of the Gofpel, but bleffed us
alfo yet further with greater Purity of
Religion, by a Reformation from the grof-
I 3 M

1 1 8 A Sermon preach' d
Serm. fefi Errors and Idolatrous. Superstitions,
V. wherewith even the Chriftian World it-
v-/~v~'0 felf had been almoftuniverfally overfpread.
Rev. xvii. thro' the Corruption of that Mother of
5, H- viii. Harlots and Abominations of the Earth,
1 S> 24' which hath made all Nations to drink of
the Wine of her Fornication, and in whom
is found the Blood of the Prophets and
Saints, and of all that are fiain upon the
Earth: If God, I fay, has bleffed us
with a Reformation from thefe groSfeSt
of Corruptions ; the moft fuitable Return
of Thankfulnefs for fuch an Advantage,
is to purfue the Spirit and Defign of that
Reformation ; and to take great Care, that
we be not deluded infenfibly to fall back
Ezra ix. again, and join in Affinity with the Peor
i 4- pie of thefe Abominations ; but that we
ftedfaftly take more and more heed, with
out Regard to any Human Authority what-
... foever, and without calling any Man Fa-
'a  ther or Mafter upon Earth, to adhere to
the divine Authority of the Scriptures onr
ly, as the Adequate Rule of Faith and
Manners; which is the fole Foundation
pf the Protefiant Religion, and the only
effectual Means of preventing all Dijje-,
rences among thofe who fincerely defire
to underftand and pradtife the Truth.
If God has preferved unto Us our law
ful Liberties and Properties, under a mild and

on the Thanksgiving-Day. 119
arid well-conftituted Government ; when Serm.
almoft all other Nations upon Earth, are V.
fubjedt to arbitrary and illegal Dominion; i-^V^J
which is that Form of Government, where
with God threatned to punifh the Ifrael-
ites for their Rebellion againft him, when
he declared unto them by the Prophet
Samuel the Manner of the King that , Sam
Jhould reign over them : Our Thankful- viii. 9.
nefs for. the continuance of fuch a Bleffing,
can by no other Way be fo properly ex-
preffed, as by making it our chief Care to
ife that Liberty which we fo juftly boaft
of, and which we have thought worth
the defending almoft with infinite Blood
and Treafure, Jo as' not to abuje it to
Licentioufnefs and Wantonnefs : To ufe
our Liberty fo, as not to run into the
contrary Extreme of Lawlefnefs and Con-
fufion; To uj'e it fo, as not to break
through the Obligations of regular Go
vernment and legal Reftraints.
Laftly, If God has crowned all our o-
ther Bleffings, with that which is the Se
curity and Prefervation of them all ; a
conftant Series of unparallell'd Succefs,
and Victories beyond Example great and
complete, againft the potenteft Enemy
that ever yet attempted to enflave the
World ; What Jhall we render unto the
Lord for thefe his Benefits, and what Re-
I 4 turns

120 A Sermon preach' d
Serm. turns Shall we make him for fuch a Blef-
V. fing as this ? The Anfwer to this Que-
^^S^-T^ ftion, is of great Importance; and the Se
rious Confideration of it, is that without
which our religious ASfemblies would be
but mere Hypocrifie, and our Prayers no
better than a mocking of God.
iff Therefore, if we will make wor
thy Returns to God, for thefe his Benefits,
in giving us fuch Victories and Succefs;
we muft in the firft Place be careful to
make ourfelves truly fenfible, from what
Hand thefe Bleffings do really come. We
malt be fully periuaded, that 'tis God
that gives Vidtory in the Day of Battle,
and that Succefs is owing to the Protecti
on of the Almighty; that 'tis he that
breaketh the Bow, and knappeth the Spear
in finder, and burneth the Chariots in the
Fire. That which is apt to deceive Men
in this Matter, is their obferving Things
to depend upon Second Caufes, and to be
brought about by the Operation of Natu
ral Agents. But what are Second Caufes,
and what are Natural Agents, but mere
In/lruments in the Hand of him who ru
leth over all ? All other Things, excepting
Men only who are free Agents, have no
Pretence to be efteemed Caufes in any
Senfe at all ; but are " meerly as Inftru
ments in the Hand of the Workman, And by

on .the Thanksgiving-Day. 121
by thefe Things, the Counfels and De- Serm.
figns even of Men themfelves, of the wif- V.
eft Men and of the ftrongeft Forces, are (>'"V>J
perpetually over-ruled to quite different E-
vents, than they intended or could pof-
fibly forefee. So that the Iffues of all
great Adtions, arid the main Turns of all
worldly Affairs, depend entirely upon fuch
Accidents, as are wholly in the Hand of
God to diredt. Which Accidents, tho*
they be indeed what we vulgarly call Na
tural Caufes, yet this is really nothing elfe
but an impropriety of Speech ; to call
that a Caufe, which, being Unintelligent,
is in Truth nothing more than an Infiru-
ment in the Hand of him who is truly
the efficient Caufe. And this is evident
ly the Cafe, in all Unintelligent Natural
Agents. Whatever they feem to effect,
is not in reality done by them, but by the
Providence of God. That the Sun runs
its Courfe every Day, is no lefs ftridtly
and properly the Hand of God, than that
it flood ftill one Day: Nor is there any ci
ther Ground, why the one is by all Men
readily afcribed to God, and the other
they vulgarly fancy is done naturally with
out him ; but only this one fooliSh Reafon,
that what God does once, they fee and ac
knowledge is done by him ; but what he
does always, they therefore think 'tis not he

12 2 A Sermon preach' d
Serm. he does it at all. The Scripture, (and
V. Reafon alfo,) teaches us more juftly, to
tA^i) acknowledge God in all our Ways ; and to
be fenfible who it is, that, being the Au
thor and Director of Nature, arid of all
thofe Accidents which we can neither
forefee nor prevent, does thereby difpofe
and order, as he pleafes, the Events of
all Humane Affairs. There are many De
vices in Man's Heart ; but the Counfel of
the Lord, that fhall ft and, Prov. xix. 2 1.
zdly. We muft not only in a meer
Speculative Manner, be convinced that
'tis the Hand of God which bringeth a-
bout all great Events, and crowns us with
Victory and Succefs ; but we muft fo con
fider it and meditate upon it in a Practi
cal Manner, as to be truly thankful to
him for the Advantages we reap thereby.
The Jews in Mofes's Time knew very well
who it was, that made them ride on the
high Places of the Earth, and — to fuck
Honey out of the Rock; and Oyl out of
the flinty Rock ; who it Was, that led them
in the Wildernefs like Sheep, and kept
them as the Apple of his Eye; that fluff er-
ed no Man to do them wrong, but reprov
ed even Kings for their Sake. Yet even
of thefe very Perfons, who knew all thefe
Things fo perfectly, artd had feen them
with their own Eyes ; did that- holy Man
complain

on the Thanksgiving-Day. 123
Complain, Deut. xxxii. 15. that Jeflhu- Serm.
run waxed fat and kicked; that he for- V.
flook the God which made him, and lightly (-^VNJ
efteemed the Rock of his Salvation. King
Hezekiah, knew very well who it was
that gave him a Sign, and recover'd him
when he was Sick unto Death, and delivered
him out of the Hand of the King o/~Ba-
bylonby a Miracle : Yet even of him, the
Scripture complains, that he rendered not 2 chron.
again, according to the Benefit done untoxxxli. 25,
him ; for his Heart was lifted up ; there
fore there was Wrath upon him, and upon
Judah and Jerufalem. Even fo we alfo,
how well foever we apprehend in a Me-
taphyftcal and Speculative Manner, that
God is the Difpofer of the Events of all
Human Affairs ; yet what are we the bet,
ter, if it does not affect us Morally, in fil
ling our Hearts with Gratitude, and our
Mouths with Praifes, and our Lives with
Adts of Obedience to him, after all the
great Things that he has done for us ? This
is the only Return, that frail and depend
ent Creatures are capable of making, to
the fupreme Lord and Governour of all
Things. For our Goodnefs extendeth not job xxii. a
to him ; neither can Man be profitable un
to God, as he that is wife, may be profi
table unto himfelf. But Thankful and O-
hedient to him, we can be ; and moft in-
excufable and bafe is our Ingratitude, if
his,

124 -^ Sermon preach' 'd
Serm. his Mercies do not fo affedl us. Yet moft
V. prone is our corrupt Nature, to become
t-'V^ thus forgetful of our fupreme Benefactors
And the very Frequency of great and un^
expected Bleffings, is itfelf, to carelefs and
profane Perfons, an Occafion of neglect
ing thofe Things as common, which, if
they had more rarely happened, would
have been more carefully obferved. In
the Courfe of this great and bloody War;
almoft every Campaign has offered as much
Matter of Thankfgiving, as at other Times
the whole Series even of a fuccefsful War
has been ufed to furnifh. And for this
very Reafon, becaufe we have been obli
ged to return Thanksyo often, unthink- '
ing and carelefs Perfons have little or no
Difpofition to be truly thankful and de
vout at alL The proper Remedy againSl
this Evil, is to confider ferioufly and di
stinctly, what it is that we have hitherto
been delivered from, by thofe SucceSfes, for
which we have fo often and with fo much
Reafon been commanded to return publick
Thanks, The War, wherein we are now
engaged, feems to be the laft Struggle
for the two Things, which alone are va
luable in human Life ; Liberty, and Re
ligion : In opposition to arbitrary Power,
which deftroys all Property ; and in op-
pofition to humane Authority and Infalli bility

on the Thanksgiving-Day. 125
bility fitting in the Seat of God, which Serm.
is totally inconfiftent with all true Reli- V-
gion. Had it pleafed God to permit our !-^V>^
Enemies to have been as fuccefsful againft
Us, as we have hitherto been victorious
over them ; we had long fince been Slaves,
deprived of all legal Right to our tempo
ral Poffeffions; and, for our Religion,
had been worfhipping Stocks and Stones,
and Souls of Men departed, inftead of
Him that made the Heavens and the Rev. xiv.
Earth and the Sea, and all Things that 7-
are therein. Or, had Providence per
mitted us to have been deluded, with the
Pretences of a falfe and deceitful Peace ,
the Effects of fuch an ill-grounded and
infecure Agreement, might poffibly have
been much more fatal, than the continu
ance even of the bloodieft and moft ex-
penfive War. And the growing Mif-
chiefs of one difadvantageous Treaty,
might have been more difficult to retrieve
than the tranfient Miferies even of many
unprofperous and unfuccefsful Campaigns.
For we have to deal with an Enemy, with
whom no Peace is to be had longer, than
We have Power to inforce it ; An Enemy , i
whofe Character is exactly given by the
Prophet Daniel, ch. viii. v. 23. A King
of fierce Countenance, — - who fhall deftroy
wonderfully \-—and through his Policy .. .
, alfo

126 A Sermon preached
Serm. alfo he Jhall cauje Craft to proflper, — and
V. he Jhall magnifie himfelf in his Heart ; and
^/'"VNJ by Peace fhall he defiroy many.
3d ly. That our Thankfgiving maybe-
come truly acceptable ; it muft be <?<;-'>
companied with fuch Circumfiances, and
followed with fuch Behdviour, as may-
Show the Words of our M&uths to be
real Expreffions of the Thoughts of our
Hearts, and that our Praifes proceed-
not out of feigned Lips. Our Joy muft
exprefs itfelf, not in Rioting and Drynv-
kennefs, not in Frenzy and Debauchery ;
but in Praifes and Thankfgivings accom
panied with Sobriety and Purity, with
Modefty and Humility ; fuch as becomes'
thofe who mean to honour God with Piety
and fincere Devotion in the Pradlice of
that Religion, the Prefervation of which
from being over-run with the Tyranny
and SuperStition of Popery, is one of the
principal Grounds of our rejoicing for that
Succefs wherewith God has hitherto blef
fed us. For it becomes us Chriftians to
rejoice, not in Ravage and Bhodjhed, not:
in the Mifery and Deftruction even of our
Enemies themfelves : It becomes us to re-i'
joice, not upon the Increafe of our Power;,
for Dominion's Sake ; not upon 'the inlargi-
ingour Territories, and aggrandizing the"
Honour of our Arms ; but in being en-'
abled

on the Thanksgiving-Day. 127
abled to refcue the opprefs'd- Liberties of Serm.
Nations ; to reftore the common Rights V.
of human Nature; and to fecure that Free-y
dm ofReligiom, in the denying of Which
confifts the very Effence' of AntichrJfiian
Iniquity. ^//Nations, after their Fafhi-
on, return their Thanks . to. the Almighty;,
for Vidtory and; Succefs over their Ene
mies; and- the greateft! Tyrants and* Op-
preffors pf Mankind, pretend to* praife
God, whenever their Arrhs, by the Per
miffion^ of Providence, and for the Punifhr
ment of the. World, prevail over the Weak-
nefs of their neighbouring Nations : But
thefe their Thankfgivings. are, Prof dnenefls-,
and to preSume to. offer; Praifes to God,
for, the Increafe of Power for Power's
Sake, and for the Setting up. arbitrary arid
tyrannical. .Dominion, is no better than;
affronting of God^ and .making a Mockery-
of Religion. Chriftians are to defire-, andj
to rejoice at the obtaining. fuchWidtoriesH
only, as tend, to eftablifb the Rights .and'^
Properties of Mankind, and the common
Liberties of Nations : A-mfc our Jtfy muft1
exprefs itfelf in fuch 1 a. Manner, and be
attended with \fuch confequenb Behaviour
as is becoming the Burity Of the Gofpel
of Chrift. For, aa the Wtfd$m> which is
from above, &> the. Joy alfo of<thofe'wh®
are .ppffefs'd pfthat Wifdom.^ is, firfi pure, then

j 28 A Sermon preach 'd
Serm. then peaceable, gentle and eafly to be in-
V. treated, full of Mercy and good Fruits.
^Y!N It becomes us to rejoice for Succefs in
james m. ^.^ ^ nQ other Reafon, but becaufe 'tis
the neceffary and only Means of arriving
at a fafe and fecure Peace. With which
Bleffing when it Shall pleafe God to com
plete and crown all our paft Succeffes ;
then will it highly behove us to approve
our felves indeed the Children of Peace,
by laying afide all thofe unchriftian Di-
vifions and Animofities among our felves,
which are kept up by mutual Accufations,
full (as we may reafonably hope) of more
Uncharitablenefls than Truth. The Means
of caufing all which to be forgotten, is
firft to unite heartily in purfuing the
Things wherein we all agree; and then
to wait with Charity in thofe wherein we
differ, till even in thefe alfo God fhall re
veal the Truth unto us. Let us confider,
that Force and Violence, without Regard
to Right and Equity, are the Means by
which our Adverfaries propagate their
Power, and (as they are pleas'd to call it)
their Religion alfo: For which Reafon
principally, their Power is a publick Ene
my to Mankind, and their Religion pro
perly Antichriftian. But we profeSs to
make War, not for the Sake of Conqueft,
but only to obtain to our felves a fecure Peace

¦/YNJ

on the Thanksgiving-Day. 129
Peace. And our Religion teaches us, as Serm.
to defire the publick, fo to maintain (as V.
far as poffible) private Peace alfo among
ourfelves ; by mutual Love, Charity and
Good- will ; as becomes thofe who pro-
fefs the Gofpel of Peace.
Let us therefore endeavour to under-
ftand rightly, the full Nature and De
fign of the Religion we profefs. Which
confifts mainly in thefe two Things, ifi,
That the Scripture (as I before obferv'd)
is the only Rule of our Faith. Which, if
duly attended to, would fpeedily put an
End to all Differences and Contentions, a-
mong thofe who confider what they mean
when they make that Profeffion. And
idly, That the Commandments of God are
infinitely of more Importance, than any
flpecu lative Notions or Opinions of Men.
Which Thing , if ferioufly confider'd ,
would as effectually regulate our PraBice
in the Conduct of Life, as the adhering
Stedfaftly to the only true Rule of Faith,
would at once cut off all Difputes in the
Matter of our Belief. Our Lufts and
Follies, our Debauchery and Profanenefls,
our un reafonable and unchriftian Uncha-
ritablenefls and Divifions among ourfelves ;
are worfe and more dangerous Enemies,
than thofe we fight with abroad. And
unlefs we fpeedily reform thefe Abufes ,
K and

130 A Sermon preach' d, Sec.
Serm. and ceafe to provoke God by the con-
V. tinu'd Corruption pf our Manners ; the
^^ fame Divine Providence, Which has hi
therto wonderfully fought for us againft
the potenteft Monarch that ever yet aim'd
at the Empire of the World ; can as eafi-
ly, if he pleafes, turn back our Succeffes
fpeedily to our entire Destruction ; and in
a Moment bring upon us, after all our
Victories, the very fame Event as would
have been the Effect of a continually un-
fuccefsful War ; at the Time when we are
juft flattering ourfelves with the Hopes of
being put into fecure Poffeffion, of the
Bleffings of a fafe and lafting Peace.

A SER-

The Government ^Pailion.
A
SERMON Preach'd before the
£ U E E N,
At St. James 's Chapel , on Sunday
the 7th of January ', 1 710-11.
.^— ~«. .— — — ».— ~— — .^— — «_« _ __*_ «««— _ — ^— ^
Publijh'd by Her Majesties Special Command.
Ephes. iv. 26.
i?£ j? Angry, and Sin not.
SINCE in the ordinary Conduct of s<™-
human Life, and in the common Af
fairs of the World, Natural Wif
dom teaches us, that the only fure and
effectual Means of avoiding great Evils,
is the preventing of flmall ones ; and that
the Beginnings of Mifchief are much more
eafily prevented, than the Progrefs of
K 2 them

132 A Sermon Preach 'J
Serm. them ftopped, or the Conflequences of them
VI. remedied :
°<VXJ Since under the Improvements of Phi-
< lofbphy in the heathen World, the Prin
cipal and moft ufeful Precepts given Men
for the Government of their Paffions,
was to watch continually, and guard
themfelves againft the firft Emotions of
Paffion rifing up in Oppofition to Reafon ;
to Stop the firft breaking out of a filent
Stream, which by Neglect would fwell
into an overflowing Torrent ; to extinguifh
the firft Spark of a fcarce difcernable Fire,
which by Degrees would prevail into a
destroying Conflagration :
Since by the ftill purer and more re
fined Precepts of the Doctrine of Chrift,
we are obliged to govern even our very
Thoughts and Defires ; to pray againft the
Temptations and firfi Occafions of Sin ; to
lay the Ax to the Root of the Tree, by
fuppreflfing all corrupt Affections, by re
fraining all inordinate Appetites, by mo
derating and keeping even a Strict Hand
over innocent Inclinations; by plucking
out, if Need be, even a right Eye, and
cutting off a right Hand :
Since thefe Things (I fay) are fo; it
may well feem ftrange, to any one that
is not verfed in the Jewijh Manner of
fpeaking, how St, Paul fhould come toex- prefi

before the Qjr e e n. 133
prefs himfelf after fuch a Sort, as if he in- Serm.
tended to indulge Men in letting loofe the VI.
Reins to their Paffions, as far as was con- '-/°/"SJ
fiflent with Innocency ; and thought it
fafe to permit Men to allow /themfelves in
the Gratification of their Anger, provided
they did but juft keep themfelves without
the Borders of Sin : Be ye Angry, and
Sin not. As if the Bounds between what
is excufable and criminal, were marked
with fo diftinct a limit, that Men might
be truSted to difcern with Eafe, when they
were at the utmoft Extent of their lawful
Liberty; or that it could be fuppofed Men
had fo perfect a Command of themfelves,
as to be able to Stop fuddenly at an ap
pointed Mark in a fwift Career, and fay
(when they pleafe) to their Paffion, hither
to Jhalt thou go, and no further.
Our Saviour, in his Divine Sermon up-
on the Mount, makes it in almoft every In
stance, his peculiar Improvement of Mo
ral Obligations under the Gofpel, to warn
Men againft the Approaches and Tenden
cies towards thofe Sins, whereof only the
grofs Acts were forbidden under the Law.
Te have heard that it was faid by them of Ma.t. v. z*.
old Time, thou jhalt not commit Adultery :
But I fay unto you, that whqfoever looketh
on a Woman to lufi after her, has already
committed Adultery with her in his Heart.
K 3 Te

134. A Sermon preach 'd
Serm. Te have heard it has been fluid by them of
VI. old, thou Jhalt notforflwear thyflelf: But I
l/W flay unto you, flwear not at all. Te have
heard it has been faid, an Eye for an Eye,
and a Tooth for a Tooth: But I flay un-?
to you, that ye refifi not Evil. Te have
heard it has been faid, thou Jhalt love thy
Neighbour, and hate thine Enemy : But I
flay unto you, love your Enemies. And in
the Cafe before us, of Wrath and Anger :
Te have heard, fays he, that it has been
faid by them of old Time, thou (halt not
kill: But I fay unto you, that whofloever
is Angry with his Brother without a Caufe,
fhall be in danger of the Judgment ; 
and whofloever fhall flay , Thou Fool ,
fhall be in danger of Hell-Fire. Nay, in
fome of the antienteft Copies of this Gof
pel, thofe Words of Reftriction, (without
Caufe,) whofoever fhall be Angry without
a Caufe, are omitted ; and the Declaration
is made in the moft general Terms. Who
floever is angry with his Brother, fhall be
in danger of the Judgment : Men being
apt enough of themfelves, to put in fuch
Reftridtions as may be equitably prefumed ;
and there being no need, in the Body of
the Law itfelf, to exprefs fuch excepted
Cafes or fuch Limitations, to which in all
Reafon and Equity, it may, however, be
fuppofed the Law cannot extend, This
makes,

before the Qjj e en. 135
makes it ftill the more worthy of en- Serm.
quiry, whence it might come to pafs , VI.
that St. Paul expreffes himfelf upon this ^-^V^J
Subject in fuch a Manner , as may feem
to give Some Indulgence to fuch Degrees of
Paffion as are not diredtly Sinful ; (Be ye
angry, and fin not ;) when yet both by
Experience and the Reafon of Things,
and by our Saviour's exprefs Caution in
all Matters of this Nature, 'tis evident
that Paffions indulged to the utmoft
Bounds of Innocency, are much harder
to reftrain from entring into finful De
grees, than it was to prevent their Be
ginnings or arifing at firft.
Now the true Account of this Matter,
feems plainly to be this. The Words, Be
ye Angry, are not a Permiffion, as they
may feem to be when taken alone ; but,
according to the Nature and Ufe of the
Jewifh Language, they are Part of a Sin
gle Propofition with thofe that follow.
Be ye Angry, and Sin not ; that is, Take
heed and beware of finful Anger. Indulge
not Anger, left ye fall into Sin. Or, If
at any Time ye be provoked, then take
particular Care that ye fall not into Sin.
For fuch is the Idiom of the Jewifh
Language ; to exprefs that in two diftinct
Propofitions, which ought fo to be under
stood, as if they were put in one. There
K 4 are

A Sermon preach' d
are many other Texts in Scripture, Which
will confirm this Interpretation; and the
comparing them with this, will recipro
cally afford much Light, towards the true
Understanding of feveral of thofe Paf-
fages. In the old Teftament; Mai. i. 2, 3.
Jacob have I loved, faith God, and Efau
have I hated. The Propofitions are not
to be underftood afunder, but to be taken
together as one ; Jacob have I loved,
more than Efau. For, God did not in
tend to exprefs Hatred towards Efau, but
only to love Jacob comparatively, with a
great Love. Nahum iii. 14. Fortify fir -ong
holds,— -there— Jhall the Sword cut thee
off: The Intention is not to exhort Ni
neveh to fortify herfelf ; but to declare,
how much foever She does fortify her felf,
yet Shall the Sword cut her off. And fo
IJai. viii. 9. Gird yourflelves, and ye Jhall
be broken in Pieces, i. e How much fo
ever ye Strengthen your felves, yet Shall ye
be broken. Again ; Ecclus. xxx. 9. Coc
ker thy Child, and he Jhall make thee a-
flraid ; play with him, and he will bring
thee to Heavinefls : The Propofition is but
one ; if thou indulge thy Child, he will
bring thee to Sorrow. Jer. vii. 22. Ifpak?
not unto your Fathers, nor commanded
them in the Day that I brought them out of

before the Qjcjeen. 137
of the Land o/'Egypt, concerning Burnt- Serm.
Offerings or Sacrifices; but this Thing VI.
commanded I them, faying, obey my Voice: '-/'VN->
The two Parts of this Sentence of the
Prophet, are not to be taken ieparately,
as if he affirmed that God did not require
Burnt-Offerings at all; (for 'tis certain he
did command them in moft exprefs Words
in the Law ;) but the whole is to be un-
derftood together, that God did not infift
upon Burnt-Offerings jo much, as, upon
Obedience to the Commandments of the
Moral Law. There is a like Expreffion,
Hofl vi. 6. I defired Mercy, and not Sacri
fice: The meaning is not, that God did
not require Sacrifice ; but that he defired
Mercy, rather than Sacrifice; and (as it
follows in the very next Words) the Know
ledge of the Lord, more than Buriit-Qffcr-
ings. And thus alfo muft be understood
that Paffage in Ezekiel Chap. xx. 25. /
gave them alfo Statutes that were not good,
and Judgments by which they fhould not
live : The meaning is not, evil Statutes ;
God forbid : But Statutes, which compa
ratively were not good; and Judgments
which were not fo profitable, as moral
ones, to caufe them to live.
In the new Teftament, the fame Man
ner of Expreffion, agreeable to the Na
ture of the Jewifh Language, is likewife
frequently

138 A Sermon preach 'd
Serm. frequently ufed; and it is neceffary to be
VI. taken Notice of, in order to the true un-
l^W) derftanding of feveral Paffages. I am not
fent, faith our Saviour himfelf, difcourfing
with the Woman of Canaan, but to the
loft Sheep of the Houfe o/lfrael ; St. Mat.
xv. 24. His Meaning is not abfolute, (as
might feem from the firft Part of the
Sentence,) that he was not fent at all to
any others than the Jews only ; but that
he was not fent fo floon, fo immediately, fo
principally ; his Million was not to be
made known fo early, to any other Na
tion, as to the loft Sheep of the Houfe of
Ifrael. For that he was alfo, in procefs
of Time, to be a Light to lighten the Gen-
, tiles, as well as to be the Glory of his Peo
ple Ifrael, the Scripture of the Prophets
exprefly enough declared; and our Savi
our himfelf in this very Place fufficiently
intimates , when immediatly after that
feeming Refufal, yet he effectually grant
ed this Stranger's Requeft, by healing the
Infirmity of her Daughter. And in his
Instructions to his Difciples, chap. x. 5.
he fpeaks with lefs Obfcurity; Go not into
the Way of the Gentiles;  but go rather
to the lofi Sheep of the Houfe of Ifrael.
Which afterwards was ftill more clearly
expreffed by the Apoftles, Acts xiii. 46.
It was neceffary that the Word of God
fhould

before the Qu een. 139
fhould firft be flpoken to the Jews; but af- Serm.
terwards to the Gentiles. But, not to VI.
mention any other Places, there is one Ex- l/VNJ
preffion of St. Paul, of this Nature, more
remarkable to the prefent Purpofe, than
any other Paffage in the whole Scripture.
In the vith Chapter of hisEpiftle to the Ro
mans, at the 17th Verfe ; God be thanked,
faith he, that ye were the Servants of Sin :
But ye have obeyed from the Heart that
Form of DoBrine, which was delivered
you. God be thanked, that ye were the
Servants of Sin : It may feem a very
ftrange and unufual Expreffion, accord
ing to the Manner of fpeaking in modern
Languages : But in the Jewifh Idiom it
was very intelligible, that the two Parts
of the Sentence Should be taken as one;
God be thanked, for that ye, who once
were the Servants of Sin, have fince 0-
beyedflrom the Heart that Form of Doc
trine, which was delivered you.
And thus likewife in the Words of the
Text; Be ye Angry, and Sin not. That
is, Take heed and beware offmfui Anger ;
indulge not Anger, left ye fall into Sin ;
or, if at any Time ye be provoked, then
take particular Care that ye fall not into
Sin. It is the fame Caution, as in the Go
vernment of all other Paffions or Defires, So,

140 A Sermon preach' d
Serm. So ufe the World, as not abufing it ; So
VI. rejoice, as though ye rejoiced not; So
t/"VNJ weept as thofe that wept not; So be angry,
as that ye Sin not. The meaning of the
Words, being thus explain'd: That which
remains, is, iff, that I endeavour, in a
practical manner, to reprefent unto you,
what the Kind or Degree of that Anger is,
which muft be charged as Sinful. And
zdly9 that I briefly fet before you fome of
the Mifchief s and Inconveniencies, of al
lowing our Paffion to arife to fuch a finful
Degree. Before I enter upon which Heads, it
may be proper to premife two Things.
i/?,.That what fhall be faid concerning the
Nature of Anger in particular, may with
little Variation be eafily applied in gene
ral to the Government of all other Paffi
ons whatfoever. So that though the pre
fent Subjedt of my Difcourfe be particu
lar, yet, by ferious Meditation, it may
without Difficulty be made univerflally ufe-
ful, towards regulating the Conduct of
human Life. And idly, That thofe Things
which Scholaftick Writers upon this Sub
ject, have made burdenfom to the Memo
ry, and intricate to the Underftanding, by
numerous Definitions, and more nice than
neceffary Diftindtions ; I fhall endeavour
to reduce under one fingle Head, that,
what to Perfons of all Capacities is their
Duty

before the Q^u een. 141
Duty to praBife, may, without affording Serm.
Matter for Difpute or Subtilty, be by all VI.
Perfons equally underftood. L/"V\J
1 . Thefe Things being premifed ; I
proceed iff to enquire, what the Kind
or Degree of that Anger is, which muft
be charged as Sinful. And this will beft
be underftood, by confidering briefly what
the Nature and Ufe of our Paffions is,
and for what Intent they were implanted
in us by our all-wife Creator.
Where Reafon and Understanding are
perfect ; there is no Room for any Pafjion
or Commotion. And therefore in the moft
perfect Being, there is no Paffion. In
God, there is, properly fpeakirig, neither
Anger nor Complacency, neither Love
nor Hatred, neither Joy nor Sorrow. In
Him, there is no fuch Thing as Defire
or Averfion; no fuch Commotion, as ei
ther Hope or Fear. But his Actions are
determined always by perfect and unmix
ed Reafon, by eternal and unchangeable
Equity ; which, in the fupreme Mind, is
an uninterrupted Calmnefs, like the Se
renity of the higheft Heavens. For,
though the Scripture does indeed reprefent
to Us the Divine Actions, as proceeding
from Paffions like to ours ; yet this is not
reprefenting them what they are really in
him, but only in Condefcenfion to the
Weaknefs.

j 4? A Sermon preactid
Serm. Weaknefs of our Apprehenfions, or with
VI. Regard to their Effects upon Us. And as,
^"V^ in the fame Scripture, Hands and Feet
and Eyes are figuratively afcribed to him,
who, in reality, without Shape or Figure
is in all Places every where alike prefent ;
fo by the like Analogy only it is, that to
God are fometimes afcribed Paffions, for
which there is no Place in a Mind where
Reafon and Understanding are perfect.
On the contrary, where there is no
Reafon nor proper Understanding at all;
as in Creatures inferior to Us ; there, Paf
fions and Appetites are the only Springs of
Action ; and by them are irrational Crea
tures naturally and unavoidably directed.
Men, who (like Beafts) are formed out
of the Duft of the Earth, and yet (like
Angels) made after the Image of God; are
of a middle Nature between thefe two
States, between perfect Reafon and mere
irrational Appetites: Being indued with
Appetites and Paffions, to excite and Stir
them up to Action, where their bare ab-
ftradt Under/landing would leave them too
remifls ; and at the fame Time indued
with Reafon alfo, to govern and refrain
themfelves, where mere Appetites and
Paffions would hurry them on to Things
exorbitant and unreafonable. Herein
therefore particularly lies the principal Duty

before the Qjj £ e n. 143
Duty of Man ; in keeping his Paffions Serm.
fubjedt to Reafon, and in governing his VI.
Appetites by that Underftanding, where- O'V^J
with God has diftinguifhed him from the
inferior Creation.
The AffeBions and Paffions are not in
themfelves Evil, (as fome of the Antient
Philofophers vainly imagined;) but were
implanted in us by the wife Author of all
Things, for excellent Ends and very ufe-
ful Purpofes : That we, whofe mixt Na
ture of Body and Spirit, would otherwife
have made us too remifls, in purfuing the
Ends to which bare abftradt Reafon di
rected us; might by the Affections and
Paffions, under the Regulation of Reafon,
and fubfervient to it, /'. e. by reafonable
Fears and Hopes, by Love or Hatred, by
Anger or Complacency, be pufhed on and
excited to be more earneft and vigorous,
more conftant and diligent in all thofe
Actions of Life, which Reafon direBsy
and the Affections execute.
But now:, when the Paffions, inftead of
obeying Reafon, over-rule and govern it;
when they prevail againfi Reafon, fo as to
put Men upon doing Things which the
Reafon of their Minds at the fame .Time
forbids ; or, (which is much the fame
Thing,) when they become fo violent as to
abridge Men of their Liberty, and put
them

144 -A Sermon preach' d
Serm. them befide their Reafon ; fo as to leave
VI. them no Room or Time to judge, whe-
^/~V^ ther the Thing they are doing be reafon
able or no ; then it is, that the Paffions
become truly Sinful. And Man, who
when Reafon governs him, is the Image
of God ; degenerates, by the Dominion
of Pafjion, even below the Nature of a
Beafi. For thofe inferior Creatures, when
they obey their Appetites, follow their
Nature : But the Nature of Man, is to o-
bey a higher Principle, even Reafon and
the Law of God; to which, he who is
governed by Pafjion, is not Subject, nei
ther indeed can be ; and therefore degene
rates below his proper Nature. Which
is a Folly, whereof inferior Beings are
not Guilty.
From hence it becomes very evident,
(which was the firft Thing propofed,)
what the Kind or Degree of that Anger
is, which muft be charged as Sinful:
Namely, that it is then fuch, when it ei
ther puts Men befides the Ufe of their
Reafon, or upon acting in any fort con
trary to it.
The Rule is one, and may without Dif
ficulty be univerfally underftood by all
Men ; But the Application is infinite, and
muft be made by every one for his own
Particular. Every Perfon knows, when he

J

before the Queen. 145
he eonfiders ferioufly with himfelf; that Serm.
his Anger becomes then a finful Paffion, VI
when it is Stirred up without juft Caufe, ^~~^r
or upon any Caufe vents itfelf in .undecent
Effects; when it fpoils his Temper by
frequent Returns, or by its Violence ex-
poles him to unfeemly Tranflports, or by
-h its Continuance degenerates into Ha
tred and Malice, when its Height is dif-
proportionate to the Occafion that raifed
it, or unbecoming the CharaBer of the
Perfon provoked ; or the Circumfvances be
in any wife contrary to right Reafon and
Religion. Which Cafes, though they are
indeed infinitely various, and therefore
cannot be expreffed in any Methodical Di
rection ; yet becaufe the Rule (as was
faid) is but one and unchangeably the fame,
therefore the Application in Pradlice is al
ways Eafly : Eafly (I mean) to be under-,
flood, that a Man is then always to look
upon his Paffion as Sinful, when it either
puts him befide the Ufe of his Reafon, or
upon acting any Thing contrary to it :
But not always fo Eafly to be PraBifled:
Becaufe habitual Paffions, are very apt to
furprife Men ; and will not be prevented,
but by a conftant Guard. Yet, becaufe
'tis a neceffary Duty, fo to prevent and
f Let not the Suit go down upon your Jfratb : The Words
urtfnediately following the Text.
L guard

A Sermon preach' d
guard againft them ; therefore in order
to perfuade Men to fet about the Pradlice
pf what is fo indifpenfable and of fo great
Importance, tis proper that I proceed,
now in the
II. Second Place, to confider fome of
the Mifchief s and Inconveniencies, of al
lowing our Paflions to prevail, in any of
the forementioned Kinds or Degrees.
And here we cannot but take Notice,
that even the Heathen Moralifts them
felves, have filled their Difcourfes with
Arguments againft irregular and diforder-
\y Paffions; drawn from the Indecency
and Unfeemlinefs of the Thing it flelfl\
from the Shame and Indignity, of a rea
fonable Creature'% being Subject to fuch,
' unreafonable Slavery ; from the Untafi-,
nefs of it, to ourfelves; from the i Injur i-
oufnejs of it, to Others ; and from many
other Confederations, which prove a Man,
who is governed by his Paffion, to be in
capable even of true Phihj'ophy, incapable
of coming up to fo much as the moral
Improvements even of a wife Heathen.
And the Scripture itfelf fometimes
makes ufe of fuch Natural Arguments.
From the Folly of the Thing itfelf, Eccles,
vii. 9. Be not hafiy in thy Spirit to be
Angry ; For Anger refieth in the Boflom
of Fools. Prov. xii. 16. A Fool's Wrath
is preflntly known, but a prudent Man co
vereth

before the Qu een, 147
vereth Shame ; and chap. xiv. ver. 17,29. Serm,
He that is flow to Wrath, is of great Un- VI.
derfianding ; but he that is floon Angry, (-/>-^xj
dealeth Foolishly ; and he that is hafiy of
Spirit, exalteth Folly. Again, from the.
Contempt it draws upon Men, who are
obferved to be guilty of this Weaknefs;
Prov. xxv. 28. He that hath no Rule over
his own Spirit, is like a City that is bro
ken down, and without Walls. From the
frequent Mifchiefs and Damages it brings
upon, _ them; Prov. xix. 19. A Man of
great Wrath, fhall f'uff'er Puniflhment ;
for if thou deliver him, yet thou mufl do
it again : And J&b v. 2. Wrath killeth
thefloclifh Man, and Envy flayeth the filly
one. Alfo, from the natural Excellency
pf the contrary Practice; Prov. xvi. 32.
He that isfio/u) to Anger, is better than
the Mighty ; and he that ruleth his Spi
rit^ than he that taketh a City.
But tp us Chrifiians, there are ftill
higher Arguments to convince us of the
Mifchief of being governed by our Paf
fions ; and to perfuade us of the Necef-
fity, of reftraining them within due
Bounds. For Us, to indulge our Paffions ;
is to deprive our felves wholly of that
Temper, that Frame arid Difpofition of
Mind, which is the peculiar Character
arid Obligation of a Chriftian, If a Phi-
Ibjbpber, if a wife Heathen, upon the com-
L 2 moa

A Sermon preach' d
mpn Principles of Reafon and Morality ;
if a Man, upon the bare Confideration of
the Dignity of his Nature above the
Beafts that perifh ; is under Obligati
on to fubdue his Appetites and Paffions
to Reafon : How much more is a Chri
ftian bound, to keep himfelf ftill under
Stricter and more fevere Reftraints ?
For when a Chriftian indulges his Yaf-
Sion, let him confider who it is, that adls
fo unworthily, and behaves himfelf fo
unfeemly. A Man indued with Reafon,
and Understanding : A Man, whofe ReaT
fon is improved, not by Philofophy only,
but moreover by the Knowledge of the
revealed Will of God : A Man, for whom
Chrift dyed ; to whom God has been free
ly reconciled, and, out of mere Mercy
and undeferved Compaffion, vouchfafed
to turn away his Anger from him.
And againft whom does this Perfon di
rect the Violence of his Paffion ? Againft
a Man like himfelf; againft his Friend ot
his Brother, Bone of his Bone, and Flefh
bf his Flefh ; one for whom.Chxii\ dyed as
well as for himfelf and by his own Blood
redeem'd them Both from Death.
And what is it for, that one Chriftian
Man, is fiercely angry againft another?
Perhaps for a carelefs Word, for an unde-
figned Provocation, for a difference in 0-
¦ pinion ; poffibly for retaining a good Con
fidence.

L/VNJ

before the G^u een. I49
flcience, and not daring to do what the o- Serm.
ther expedts of him ; at moft, for fome _ VL
flight and-trivial Offence ; for not being
able to repay him his hundred Pence,
when God has forgiven them both their
ten thoufand Talents.
Not that one Chriftian may riot," in a
juft and legal Manner, compel another to
do what is right and eqiiitable : Much lefs
that Superiors fhould not by their Autho
rity oblige Inferiors, to perform the pro
per Duties of their refpedtive Stations :
But that in thefe, and all other Cafes,
Religion and Equity be the Ground; and
Reafon, not Pafjion, the Meaflure of the
Compulfion. If any Thing in the World could make
exorbitant Paffion excufable; it fhould
feem to be when Vice is the Object of the
Difpleafure ; and Concern for the Honour
of God, the Caufe of the Commotion.
Neverthelefs, even in this Cafe, our Sa
viour himfelf, when, he "was riot only re
viled, but was reviled alfo with Blafphe-
my againft God himfelf ; yet reviled not
tigdin. And Michael the Archangel,
when- contending with the Devil, yet did
not bring againft. him a railing Accuflati-
6n, but faid, the Lard rebuke thee; Jude
ix. And the Scripture accordingly directs,
that a Servant bf Gofmuft not ft rive, but
be- gentle unto all Men, ' apt to teach, pd-
L 3 tient;

i£0 A SenhcH preach' d
Serm, tient ; in Meeknefs infiruBing them that
VII. oppofe themfelves, iflGod peradventure will
t^VNJ give them Repentance to the acknowledging
of the Truth. For the Wifdom that is from
above, is firfi pure, then peaceable, gentle,
and eaf'y to be intreatedfull of Mercy, and
good Fruits, St. Jam. iii. 17. And St. Paul
exhorts, Eph. iv.3 1. Let all Bitter nefs and
Wrath and Anger and Clamor and Evil-
flpeaking be put. away from you, with all
Malice ; and be ye kind one to another,
tender-hearted; forgiving one another,
even as God for Chrifi' s flake has forgiven
you. There is a remarkable Hiftory to this
Purpofe in the Book of Jonah ; where,
upon God's repenting to execute his
Threatnings upon Nineveh, Jonah "wds,
diflpleafed at it exceedingly, and he was
very Angry; and perfifted in it, that he
did well to be angry, even unto Death.
But God reproved him by the Similitude
of a Gourd, at which Jonah was grieved
when it perifhed fuddenly ; and the Lord
faid unto him, Thou hadfi Pity on the Gourd,
which came up in a Night, and perifhed^
in a Night ; and Jhould. not Iflpare Nine-,
veh, that great City ?
When once a Man, whatever the Oc
cafion be, gives himfelf up to his Paffion ;
he is then out of the Ufe of his Reafon,
and he can never tell to what Degree of
Unrea-

before the Qu een. 151
Unredfonablenefs he may be pufht on. An Serm. /
angry Man flirr eth up fir ife, and a furi- VI.
ous Perfon will abound in tranflgreffon. L/*VNJ
Prov. xxix. 22. As Cain's cauflelefs Difplea-
fure againft his Brother, increafed by De
grees beyond Limit, till it ended in Mur
der, fo Paffion let loofe, even Upon the
rhoitljuft Provocation, is like a Torrent
breaking thro' a Bank ; which will hard
ly be prevented from fwelling till it leads
iis into Sin. My beloved, faith St. James,
let every Man be  flow to Wrath ; for
the Wrath of Man, (even though it be a-
gairift what is Evil,) yet worketh not the
righteoufhefs of God*,
The Caufe of fuch diforderly Paffions,
is always Careleflnefs and want of Seriouf-
nefls : The Remedy is, Confideration, At
tention, and' frequent Examination of a
Man's felf; fo as to keep a conftant Guard
arid Watchfulnefs over his Spirit. To be
able perfeBly to cure his Temper, to
conquer himfelf wholly, and change his
Difbofition ; is what no one ought to ex-
pfect in this World; nor to be difappoirit-
ed' or difcouraged, if he; finds' even the
moderating it to be a! Work of Difficulty
arid" Time. But to endeavour to amend
it daily, is his indifpenfable Duty. And
he'who confidefs'-hbvv eafily and'fuddenly
Ife cari'rbftfain'hirhfelf, at the coming in
of a Superiour whom he reveres among
L 4 Men;

152 A Sermon preach 'd
Serm. Men ; muft not pretend it impoffible for
VI. him to govern his Paffions, with the
t/^rX/' Thoughts of the perpetual Prefence of
God. There have been fome, who have al-
ledged in Excufe for themfelves, that Paf-
fage in Scripture, that the Apoftles them
felves were Men of like Paffions with us.
Adts xiv. 15. But the Intent of that Paf-
fage is much mifunderftood, through an
improper Translation. For the Intention
of St. Paul 'and Barnabas fpeaking in that
Manner to the Men of Lyftra, was not
to fay that they were Men of like Paffionsv
in the Senfe we now ufually underftand the
Word ; but that they were Men of like
Infirmities, mortal Men like themfelves,,
fubjedt to Difeafes, Cafualties and Death, ;
and therefore, not to be worfhipped as
Gods. So Jam. v. 17. Elias was a Man.
fubject to like Paffions as we are: The
meaning is not, that he was a paflftonate,
but that he was a mortal Man like one of
us, and yet, interceded effectually witht
God. But if the meaning was literal, that .
the Apoftles and Prophets had the fame
Paflions with Us, (as undoubtedly they na
turally had,) yet this is no Excufe for Us,
unlefs, like them, wegovern them alfo by
the Rules of Reafon and Religion. Be ye
Angry, and Sin not. Now unto the only
wife God, &c.
A 8ER.

*53

SERMON

Preach'd in the

Parifh-Church of St. James's Weft-
mtnjter^ Decemb, i <5, t 7 2 o . be-*
ing the Day of Faffing and Hu
miliation, for befeechmg God to
preferve us from the Plague.

Isaiah, xxvi. 9, latter Part.
When thy Judgments are in the Earth,
1 the Inhabitants of the World. will learn
Right eoufnefls.: \ ¦'..-¦¦¦¦
BESIDES the general Evidences, Serm.
of the Being and Providence of God , VII.
which .appear in the Fabrick ..ofWNJ
tbeUniverfe, inthe Contrivance and wife
Difpofition , of all the Works of Nature, :
and in .the great Providential .Events
which to the feveral Nations of the. Earth
declare in fome, Degree ¦ his . Government
oyer Mankind: J fay, Befides, thefe gene-
nz/Evidences. of Providence, the Scripture
has moreover given us a particular and
i flan ding

I r4 A Sermon preach' d
Serm. ftanding Example of it, in the Hiftory of
VII. the Jewifh Nation. That People, in zfin-
t-O/^O gular Manner, did God deliver out of the
Egyptian Bondage, by Signs and Wonders
and mighty Works. Them did he lead
thro' the Wildernefs like a Flock of Sheep,
and with an out-ftretched Arm brought
them through innumerable Dangers to the
Borders of his promifed Land. Before
them did he drive out many Potent Peo
ple, and planted them in the room of
thofe idolatrous Nations. Upon them,
when they corrupted themfelves and de
parted from his Ways, did he frequently
inflict very fevere Judgments, by Way of
exemplary Corredtion, railing them up
new Enemies round about them : And
when they returned unto hirn again, he
forgave their MiSHeedsr and destroyed
them not, but delivered them again out
of the Hands of their Enemies,. The Efl-
fltBs thefe various Difpenfations of Provi
dence had upon pdrticular Perfons among
that People, were very different, accord-'
ing to the Temper and Difpofition of the
Perfons. Thofe of them, who were very
corrupt ; who loved the idolatrous Rites
of the Nations that furrouridetf them, and
the Debaucheries that attended thofe ido
latrous Practices; became more and more
corrupt in the Times of Profperity, and
in the Days of Adverfity they hardened their

at St. James's Westminster. "T55
their" Hearts againft God* When the Serm.
Wrath of God came upon them, and flew VIL
the wealihitfi oft hem, and f mote down the t^'V^O
choflen Men that were in Ifrael : For all
this they finned yet more, and believed not
his wondrous Works, Pfal. lxxviii. 32. And
when God worked for them miraculous
Deliverances, dill, they kept not the Cove
nant of God, and would not walk in hii.
Law: But forgat what fie had done, and.
the wonderful Works that he. had fihewed
for them, Ver. 1 2. The mighty Signs and
Wonders they continually faw, grew fa
miliar unto them ; and by Degrees made
no more Impreffion? upon them, than the
Works of Nature, which are indeed con
tinual Miracles,, make now upon Atheifti-
cal and profane Minds. But others a-
mongft them, obferved the Works of
God, and the Difpenfations, of his Pro
vidence, and laid up all thefe Things in
their Minds ; and' were influenced there
by to obey his Commandments,, and to
ferve him with an upright Heart. And
fome, who. in the Days of Profperity forgat
themfelves, and. were carried: away with.
the Stream of a , degenerate and: corrupt;
World ; yet, when, the Judgments, o£ God;
appeared, their Heart was tender, and:
their Confcienoe flmote.tbem, and ¦. they, re
turned; and repented of their evil. Ways*..
and amended their Lives, and gave glory
* ta

156 A Sermon preach' a.
Serm. to God. Ver. 5. He bringeth down them
VII. that dwell on high ; the lofty City he lay^
^-^VNJ eth it low, even to the Ground, he bring
eth it even to the Dufi.  In the Way of
thy Judgments, O Lord, have we waited
for thee ; the Defire of our Soul is to thy.
Name, and to the Remembrance of thee.
With my Soul have I defired thee in the
Night, yea, with my Spirit within me1
will I fleek thee early. For when thy
Judgments are in the Earth, the Inha-<
bit ants of the World will learn Righteouf
nefs. The DoBrinal Propofition plainly con
tained in the Words, and which will there
fore be the Subject of the following Di£
courfe, is this : That the Defign and the
proper Effect of the Judgments of God in
this World, is to awaken Sinners, and to
bring them by Repentance to the Prac
tice of Righteoufnefs. When thy Judg->
ments are in the Earth, the Inhabitants
of the World will learn Righteoufnefs.
Righteoufnefs is the Practice of that
which is in itfelf Right and Fit to be done.
And, were there no Rewards or Punish
ments annexed either by God or Man, o-
ther than what effentially arife from the
good or evil Actions themfelves ; yet that
which is Right , would Still always be
reafonable to be done ; and the Nature of
Wickednefs 'would be ftill always what it
is.

at St. James's Westminster. 157
js. Upon this Ground it is, that God, Serm,
who is infinitely above all Hope or Fear ; VII.
to whofe Happinefs nothing can be added, VVXi
and nothing diminished from it, yet effen-
tially loves Righteoufnefs and Truth, and
ft eddily and unalterably choofes always to
do what is Juft and Good. Inferiour ra
tional Beings, floflar as they are influenced
by Reafon, do the fame ; and fee, and e-
Sleem, and judge of Things, as they real
ly are. But all finite Beings are, in their
feveral Proportions and Degrees, fallible.
And the Reafon which is in Men, is.
Weak; liable to be darkened by lgnor
ranee, to be blinded by Prejudices, to be fe-
duced by Appetites, to be over- ruled by
Paffions and unreafonable AffeBions. Thefe
are the Springs of Wickednefs among
Men. To prevent the ill Effects whereof
God has been pleafed to add Weight onthe
Side of Virtue and Righteoufnefs, by the
Sanction of Rewards and Punifloments.
The Rewards which God has annexed to
the Practice of Virtue, either in this Life
or the next, are of fuch a Nature ; that
the having Regard to thofe Rewards, does
not deftroy the intrinfick Excellency of
Virtue, or make the Practice of it at all,
mercenary ; becaufe, the Idea of God be
ing the Notion of a Being infinitely Holy,
Righteous and Good; the Love of him,
and the Defire of continuing in his Favour and

Ij$ A Sermon preach 'd
StarpT- and of being Bleffed by him, is either in,
VII. effect the fame Thing, or at leaft is co-
lsy~**J incident with, the Love of Virtue and
Goodnefs kfelf. Punijhments likewife,
when confidered as coming from God, are
of fuch a Nature, that good Actions ari-
|ing from the Fear of his Difpleafure, do
Hot lo-fe the Nature of true Virtue ; Be
caufe, God being infinitely removed from
alii poffibility of Errour, Arbitral- inefs, or
any evil Difpofition whatfoever ; Men
cannot poffibly by the Fear or Senfe of his
Anger,, be excited or moved to do any
Action,, hot what at the fame Time they
muft of neeeffity be convinced in. their
own Minds, is Fit and Right and Rea
sonable for them to do. And Punish
ments; inflicted by Men-X were they al
ways; faithfully aud righteoufly applied^
that is, were they never^ except in Cafes;
of necefiary Self -Defence, made ufe of to
any other Purpofe,. than upon the Foun-.
dktfon of the acknowledged Difference be
tween Good and Evil'^ to compel Men to
dfowhai they themfelves well know is theif
Duty to do.; were this. (I fay)conftantly
the Cafe„ Punishment from Men would
then be of the fame Nature,, and have
proportionably the fame Effect^ as Pttniflv
maeiafr from the Hand of Providence. But
the Errors and Paffions. of Mankind^ ha
ving; too frequently brought great Confu-

at St. James's Westminster. 159
fion into their Manner of dealing with Serm,
each other ; the right Ufe therefore and VII.
Application of Men's Hopes and Fears to l/VN
the Purpofes of Religion, is to turn them
towards ther moft prpper Object, the Fa
vour or Difpleafure of God. Now Fear
being thefironger and more powerful Af
fection , than Hope ; hence the Judgr
ments of God, either feen or felt, either
inflicted upon ourfelves, or obferved on
ojhers, are apt to work upon Men more
effectually to bring them to Repentance,
than the Obfervation of numerous In
ftances of the Divine Mercy and Good
nefs. In the Words immediately follow-?
ing my Text, and as a Confirmation of
the Truth of the Proposition therein con-
tamed, that When God's JUDGMENTS
are in the Earth, the Inhabitants of the
World will learn Righteoufnefs ; In con
firmation of this Truth, let FAVOUR
(fays the Prophet) befhown to the Wicked,
yet will he not learn Right couflnefls', in the
Landofluprightnefls will he dealunjuftly, and
willnotbeboldthe Majefty of the Lord: Lord,
when thy Hand is lifted up, they will not flee ;
but they SHALL flee, andbeajhamed: The
Terr ours of the Lord wili florce them to fee,
and they Jhall be ajhamed. The Greateft
pf all the Temporal Terrours of the Lords
is Death : Death, which puts an End to
,all worldly Considerations, and configns Men,

160 A Sermon preach' d
Serm. Men over to an unalterable Eternity,
VII. When this Meffenger of the Divine Ju-
l^'W dicature apparently approaches ; there is
no Man fo void of Senfe, as not to begin
then at leaft to be ferioufly follicitous,
what the Event of that Judgment will be,
to which he perceives himfelf going with
out Delay, The Reafon why he Should be thus
fc-llicitous, is the fame at all other Times. For
iiearorfar off, ftill Death is equally certain ;
and after that, the Judgment. And how
diftant foever Death may at any Time
feem to be from any particular Perfon,
yet, even at that greateft feeming Dis
tance, it muff of Neceffity be very near, it
may be nearer than can be conceived.
But Men are carelefs and ftupid ; and the
Heat of Paffions corrupts their Senfe, the
Beceitfulnefs of Riches blinds their Eyes,
the Pleafures of Life fteal from them their
Underftandings ; and they willingly fufler
the thinneft Mift to hide from them the
cleareft Light, and the meaneft Trifle to
divert them from the Thoughts of their
eternal Intereft. This is the Lethargy
which in Time of Health and Profperity,
is apt ta fiifle the general Notices which
God has given Men of himfelf in the Stand
ing Ufe both of Reafon and Revelation.
To awaken Men therefore from this State
of Infenfibility, God is pleafed fbmetimes
\oftrengthen thefe general Notices, by more
parti-

at St. James's Westminster. 161
particular and more immediately affeBing Serm.
Warnings; by Threatnings of impending VII.
Judgments upon ourfelves, or by Exam
ples of his inflicting them upon others.
By thefe, he excites Men's Confideration
and Attention, quells the Eagernefs of
ungoverned Paffions, and lays open to
them the Folly of Ambition and Covet-
oufnefs. By thefe, as 'tis elegantly ex-
preffed in the Book of Job ch. xxxiii. 1 6.
by Thefe he openeth the Ears[ of Men, and
fealeth their InftruBion; That he may
withdraw Man from his Purpofe, and hide
Pride from Man.' And ch. xxxvi. 8. If
they be bound in Fetters, a?id held in Cords
of AffliBion ; then God ftoeweth them their
Work, and their Tranflgreffon, that they
have exceeded : He openeth alfo their
Ear to difcipline, and commandeth that
they return from their Iniquity. A 11
temporal judgments therefore whatfoever,
are properly of a medicinal Nature, and
mercifully intended for our Benefit : All
of them without Exception, for the Be
nefit of fuch as Shall take Warning from
them in others; and all thofe of them
which are Short of Death, for the Bene
fit even of the Perfons themfelves on whom
they fall. // is good for me, fays the
Pfalmift, that I have been affliBed : For,
before I was affliBed, I went aftray ; but
now I have learnt thy Precepts. The
M gentle

1 62 A Sermon preach* d
Serm. gentle Admonitions of Afflidlions fent up-
VII. on particular Perfons, are the ftill Voice
t/V^ofthe divine Patience, calling Sinners to
Repentance : And the fevereft Calamities
even of publick and national Defolations,
Fire and Sword, Dearths and Famines,
Plagues and Peftilences, are yet of the
flame Nature ; being the louder Calls, and
as it were the Thunder of the Almighty's
Threatnings, neceffary fometimes, and
even thefe not always fufficient, to rowfe
up the Senfes of a hard and Stupid, of a
vicious and debauched World. 'Tis no
Pleaflure to the Almighty, to grieve the
Children of Men : And 'tis with the high-
eft Eloquence of affeBionate Expreffions,
that the Scripture constantly fets forth to
us, how unwilling God is to execute his
feverer Threatnings, how ready always
to remove his Judgments upon Men's true
Repentance, and how he flearches as it
were for every Argument, and every Mo
tive of Comparison : Shall I not flpare
Niniveh, that great City, wherein are
more than fixjcore thoufand Perfons, that
know not their right Hand from their left?
Nay, fhall I not Jp are Sodom, does the
Scripture reprefenthim faying within him
felf; fhall I not fpare it for the fake of
ten Righteous, if fo many can be found
therein ? But that the fleverefi of the di
vine Judgments, are fometimes abjblutely
i necefl-

at ^.James's Westminster. 16%
neceffary ; and that the Corruption of the Serm.
World, were it to be always in a continu- Vll.
ed and uninterrupted Profperity, would"
be altogether Intolerable; is apparent from
hence, that even thefe Judgments them
felves, feen inflicted upon others, nay e-
venflelt inflicted upon Men's felves, even
Thefe very frequently prove ineffeBuaL
How often, when we fee great Calami
ties befal our Neighbours ; inftead of be
ing warned thereby to amend our own
Lives, do we turn it only into an Occa
fion of Uncharitablenefs in cenfuring o-
thers ! Which Spirit, is very affectionate
ly reproved by our Saviour, Lukexni. 2.
¦Suppofe ye that thefe Galilaeans, whofe
Blood Pilate had mingled with their Sa
crifices, were Sinners above all the Gali
laeans, becaufe they fuffered fuch Things ?
I tell you, nay ; but except ye repent, ye
Jhall all likewife perijh. Or thofle eigh
teen, upon whom the Tower in Siloam/W/j
andfiew them; think ye that they were
Sinners above all Men that dwelt in Je
rufalem ? J tell you, nay ; but except ye
repent, ye Jhall all likewife perijh i Nay,
how frequently do the fevereft of God's
Judgments inflicted upon a Nation or
People ; the laft and loudeft Call to Re
pentance, after which there remains no
Remedy againft final Excifion; how of
ten do Thefle prove ineffedtual, to awaken
M 2 even

A Sermon preach' d
even thofe very Perfons upon whom they
are inflicted; and leave them in an incor
rigible ^rnpenitehcy, hardened to Der
flruction I Thu$ of King Afraz we find it
recorded, 2 Chr. xxviii. 22, that in tb$
Time of his Difirefls, he treflpajfed yet more
againft. the Lord : This is that King Ahaz.
And of the whole People of Ifrael,' in a
moft eloquent Complaint by the Prophet
Amos. ch. iv. 6 ; / h'ave given you Want
of Bread in all your Cities;  — -/
have f mitt en you- with Blafting and Mil*
dew, when your Gardens and your Vine
yards the Palmer -worm devoured ; yet
have; ye not returned unto me, faith tbp
Lord. I have fent among, you the Peftir
lence after the. Manner of Egypt, $nd
your young Men; ha^e I fiain with" .'the
Sword\-yet have ye not returned unto me,
faith the Lord. I have overthrown fame
of you, as God overthrew® Spdom andGQ-
morr-ha, and ye were as a Firebrand, plucky
out pf the Burning; yet have ye riot re
turned unto me, faith the Lord. In like
Manner in the new Teftament, fpeaking
of the Punishment of the Nations in the
latter-days, which call' themfelves Chrir
ftians ; , Rev. ix. 20, 21. The refi qf the
Men whichrwere net killed by thefe Plague^
yet repented not — of their Murders, nor
?*>,**- of their Sorceries, nor ef their Fornica-
"""'¦ tion, mr of their Thefts: Of their Sor?
ceries

at St. James's Westminster. 365
ceries ; that is, of all their fuperftitious Serm.
Methods of making Men fancy themfelves VII.
to be religious, by what others can do for*
or to them, or by what they can do for
themfelves, without the Practice of Righ
teoufnefs and true Virtue. And Ch. xvi. 9.
Men were j'corched with great Heat, and
blaj'phemed the Name of God who hath
Power over thefe Plagues ; and they re
pented not, to give him Glory ;  But
blaflphemed the God of Heaven, becaufe of
their Pains,  and repented not of their
Deeds. In this Paffage; (Men repented
not, to give him Glory ;) 'tis worthy of
Obfervation, by the Way, wherein con-
fills the true and Scripture-Notion of the
Glory of God. It confifts in reafonable
Creatures living, (under a due and con
stant Senfe of the Divine Government,)
according to the Rules of Reafon, ofe-i
verlafting Righteoufnefs, Goodnefs and
Truth. And Sinners have no other pof
fible Way of giving Glory to God, but by
repenting of their evil Deeds ; that is, a-
mending their Lives, obeying the ever-
lafiing Gofpel, and forfaking thofe Vices
which are oppofite to God's Kingdom of
Virtue and Righteoufnefs. Which Obfer
vation may be of good Ufe, for prevent
ing many wrong Notions concerning the
Nature of true Religion, and of the Glo
ry of God. But to proceed. The Reafon
M 3 why

A Sermon preach' d
why the Judgments, the fevereft and moft
awakening Judgments of God, even thofe
whiph cannot fail to convince Men of the
Tranfitorinefs, and Uncertainty, and Va
nity of every Thing here below ; do yet
neverthelefs very often prove ineffeBual to
caufe Sinners thus to give Glory to God,
by bringing them to true Repentance ;
the Reafon (I fay) why even thefe Judg
ments often fail of this Effect, is a con
fined, uncertain, inattentive fort of In
fidelity; which, afcribing all Calamities
to flee ond Caufes, and lamenting them on
ly as unavoidable natural Diflafters, looks
not up to the Hand of the firft Caufe,'
which fteers and directs the whole Courfe
of Nature. Wars and Deflolations, we
fee, arife from the Paffions of Men. Fa
mines, are owing to Accidents of Wind
and Weather. Plagues and Pefiilences,
thofe great deftroying Angels poffibly are
or however may be imagined to be, Va
pours and Steams out of the Earth. And,
becaufe the Grounds of thefe Things ap
pear in Nature ; therefore weak and fool
ish Men, intent upon the Weapon only,
and not upon him whofirikes with it, re
gard not to give Glory to the God of Na
ture. Whereas in Truth and Reality,
NATURE is nothing but an empty
Word ; and the Courfe of Nature (as 'tis
vulgarly called,) excepting only the Oper
ratipns

at St. James's Westminster. 167
rations of free Agents, is merely an ab- Serm.
ftraB Notion or Expreffion of the regula- VII.
rity of his Operations, who made and go-1- "
verns all Things. Even the Counfels and
Defigns of Men, are, by Incidents un-
forefeen to them, perpetually over-ruled
to quite different Events, than they in
tended or could poffibly imagine. But as
to UNINTELLIGENT Natural Cau
fes ; whatever they feem to effect, is not in
reality done by them at all, but by the
Providence of God. That the Sun runs
its courfe every Day, is no lefs ftridlly
and properly the Hand of God, than that
\tftood ftill one Day. Nor is there any
other Reafon, why flupernatur a I Miracles
are by all Men readily afcribed to God,
when the equally great Miracles of Na
ture are vulgarly fancied to be done with
out him; for this (I fay) there is no o-
ther than this one foolifti Reafon, that
what God does once, Men fee and ac
knowledge is done by him ; but what he
does always, they therefore think 'tis not
he does it at all. The Scripture (and Rea^-
fon alfo) teaches us more juftly, to ac
knowledge God in all our Ways. That
'tis he, who caufes HIS Son to rifle, and
fends us Rain and fruitful Seaflons. That
'tis he, who (in the Pfalmift's Expreffion)
maketh the Graf's to grow upon the Moun
tains^, giving even to the BEAST his
M 4 Food,

1 68 A Sermon preach 'd
Serm. Food, and to the young Ravens which
VII. call upon him. That, without him, not
(-/"V"V! a Sparrow falls to the Ground, but even
the very Hairs of our Head are all num-
bred. That 'tis he alone, who gives us
richly all Things to enjoy; even all thofe
Things, which, in a vulgar and carelefs
Way of Speaking, we ufually afcribe to
natural and inanimate Caufes. Which
very fame Caufes, whenfoever he pleafes,
he can make to be the Inftruments of our
Punifhment, as well as of our Support \
He can (as Mofles elegantly exprefles it ;)
Make the Heavens over our Heads , to be
Braf's ; and the Earth under our Feet, I-
ron. He can puniSh with the Peftilence
that walketh in Darknefs, and with the
Sicknefs that deftroyeth at the Noon-
Day. He can fcorch with Drought, or
drown with Moifture, or blaft with un-
wholfom Winds; in order to deftroy with
Famine, and make a fruitful Land bar
ren, for the Wickednefs of them that dwell
therein. Or, without removing the Blef
fings themjelves of Nature, he can at any
Time withdraw the Benefit and the Ef-
fleBs of them. When God with Rebukes
doth chafien Man for Sin, he maketh bis
Beauty to confume away, as it were a
Moth fretting a Garment, Pf. xxxix. n.
So that, befides God's more vifible J udg-
ments. upon a Nation or People, they will
fometimes

at St. James's Westminster.
fometimes by a fleer et Curfe infenfibly de
cay in their Riches and their Strength.
They will, they know not how, be Strange
ly impoverished in the very midft of Plenty,
and weakened even by the greateft Suc
ceffes ; while they fee not by what Silent
Steps and imperceptible degrees (likegrey
Hairs and the Infirmities of old Age) Po
verty and Weaknefs Steal in upon them.
By thefe various Methods, does the divine
Patience awaken and call Men to Repen
tance. After which, if (in the Prophet's
Expreffion) the People turneth not unto
him that flmiteth them, neither will they
fleek the Lord ofHofis : If, when thou hafi
jlricken them, they have not grieved;
when thou haft conflumed them, they have
refufed to receive CorreBion, they have
made their Faces harder thatt a Rock, they
have refufed to return: there then re
mains nothing, but that fevereft [of jali
temporal Threatnings, Jer. ii. 19. Thine
OWN WICKEDNESS fhall correct thee,
and thy Backfiidings fhall reprove thee.
Thus did God deal with the ant lent
Jews, Pf. lxxxi. 11. My People would not
hearken unto my Voice, and Ifrael would
not obey me : So I gave them up unto their
own He arts Lufts, and let them follow their
own Imaginations : And with the fame
People in our Saviour's Time. Matt, xxiii.
37. 0 Jerufalem, Jerufalem, that thou
killeft

170 A Sermon preach' d
Serm. killefi the Prophets, andfionefl them which
VII. are fent unto thee ! how often would I have
^W^ gathered thy Children together, even as a
Hen gathereth her Chickens under her
Wings, and ye would not ! Behold, your
Houfe is left unto you deflolate.
It cannot be doubted but your Thoughts
have already all along prevented me, in
applying what has been faid unto ourfelves;
for whofe Admonition thefe Things are
written, and they were intended for Ex-
fimples unto Us, upon whom the Ends of
the World are come. There is no Nation
upon Earth, that has had greater Expe
rience of the divine Goodnefs, than we
have had. We have long injoyed the in-
eftimable Bleffing of a free and legal Go
vernment, while other Nations have groan
ed under the Violence of arbitrary Op-
preffions. We have had the free Ufe of
our Reafon and of the Holy Scriptures al
lowed us, which under other Govern
ments, that yet Gall themfelves Chriftian,
have, for many Ages together, been per-
fecuted even unto Death. We have in-
joyed all the Plenty and Happinefs of
Peace, even in the midft of the moft vi
gorous and bloody Wars : While the
Sword and Fire have confumed round a-
bout us, and other fruitful Countries have
been ravaged and deftroyed : While thou
fands have fallen befide us, and ten thou
fands

at St. James's Westminster. 171
flands at our right Hand, and yet Provi- Serm.
dence has protected us, that it came not VII.
nigh Us : While Want and Famine fpread ("/^V>sJ
Defolation among our Neighbours, and
Peftilence at a. Distance threatned ftill
feverer Judgments of God. What Re
turns we have made to the divine Good
nefs for thefe Lengthenings of our Tranquil
lity, appears too fadly in that Impiety
and Profanenefs, that Loofenefs and De
bauchery, that Iniquity and Uncharitable-
nefs, that unrighteous arid irreligious Spi
rit of Heat, Violence and Fadtioufnefs,
which ftill abounds amongft us. For
thefe Things God has at feveral Times
vifited this Nation, with fome fharp Re
membrances of his Difpleafure, and has at
other Times threatned us with very near
Approaches, of a more lafting and deftruc-
tive Wrath. The Sword of his deftroy-
ing Angel, is at this Day unfheathed be
fore us j and how far his Commiffion
may extend, God only knows. The on
ly certain Way of deprecating God's
Wrath effectually, is to bring forth be
forehand thofe Fruits meet for Repen
tance, to which all the divine Judgments,
that are not finally deftrudtive, are intend
ed to excite us. The firfi Thing is, that
every private Perfon would for himfelf
ferioufly examine, and amend (as Solomon
expreffes it, in that Solemn Prayer of his,
1 Kings

172 A Sermon preach' a
Serm. 1 Kings viii. 38.) every Man the Plague of
VII. his own Heart ; that is, reform his private
<^VN-> and perflonal Faults, whatever they be.
In the next Place, with Regard to the
Publick: Since God has been pleafed to
continue to us the Knowledge of the Gof
pel, in a more free and unrefirained Ufe
of the Scriptures than moft other Nations
injoy; it behoves us, (left we provoke
God to remove our Candlefiick out of its
Place,) to take due and conftant Care that
we bring every Thing impartially to the
Teft of thatfacred Rule; and that in our
Practice we continually fo behaveourfelves,
as becomes thofe who have always before
their Eyes the uncorrupted Doctrine and
Precepts of Chrift. And fince in the
Civil Government likewife, it has hither
to pleafed God, by many even miraculous
Events, to continue to us our Laws and
Liberties; it imports Us, (as we would
not draw down upon our Heads, that
greateft of all the temporal Plagues of
God, arbitrary Power;) it imports us,
every Man in his Statiori, to the utmoft
of his Ability, to fupport and maintain
a Government fo constituted. That the
People, under the uniform and fleddy
Protection of wife and equitable Laws,
may ferve God quietly and with religious
Fear, And that the King may rejoice in
thy Strength, O Lord, and be exceeding glad

at St. James's Westminster. 173
glad ofl thy Salvation : That thou mayeft Serm.
give him his Hearts Defire, and not deny VII.
him the Requefi of his Lips: That thou OV^J
mayeft prevent him with the Bleffings ofl
Goodnefs, and make his Honour great in
thy Salvation, and crown him with Glo
ry and great Worfhip : That thou may'ft
give him a long Life here, and a longer
and happier hereafter, even for ever and
ever.

A SER-

VS

A

SERMON

Preach'd in the

Parifh-Church of St. James's Wefi-
minjler, Decemb. 8 . 1 7 2 1 . be
ing the Day of Faffing and Hu
miliation, for befeeching God
to preferve us from the Plague.

Luke xiii. 2, 3.
And Jefus anflweringfaid unto them, Sup-
poj'e ye that theje Galilaeans were Sinners
above all the Galilaeans, becaufe they
fluffered fuch Things ? / tell you, nay,
but except ye repent, ye fhall all like-
wife perijh.
,/"Tn I S the natural Voice and Judg- Serm
g ment of Reafon, in which all _V^III
-"- Men who have any Senfe of God
upon their Mind, in all Nations and in
all Ages, have agreed ; that the Miferies
and Calamities which befal Mankind, are
all of them the EffeBs and Conflequences of
Sin.

(?VO

176 A Sermon preach' d
Serm. Sin. Confidering the effential Goodnefs
VIII. of God, who cannot take Pleafure in the
fV^ needlefs Afflictions of his Creatures ; this
Notion, in general, cannot but be right.
And, were there no other State but this;
were this World the whole of God's cre
ation, and took in the whole Period of
our Being ; it could not but be more
over true in particular, that the Propor
tion of Mifery which befals every Single
Perfon, would be exactly correspondent
to his Crimes. But here, there comes in
a very great Variety of different Conside
rations. The prefent State being a Time
of Tryal, and not of Retribution ; there
hence arife many wife Reafons, why God
fometimes permits the greateft of Afflidli
ons to fall upon the beft of Men, and fome
times fuffers the wickedeft of Men tp go
on in an uninterrupted Courfe of Profpe
rity ; and, in the Execution of temporal
Judgments, very frequently involves the
righteous in the fame Calamities whichhe
fends upon the ungodly. The only Ufe
therefore that can be made, and which
Providence intends Should be made, of
the divine Judgments here upon Earth;
is to convince us of the Evil of Sin in
general, to awaken us from a carelefs and
inconfiderate Temper, to wean us from
too great a Fondnefs for the uncertain In-
joyments of this prefent Life ; and to put us

at St. James's Westminster.
us continually upon mending our own
Manners, and improving ourfelves more
and more in the Practice of Virtue ; and
not at all to enable us to judge concern
ing others, before the great Day of
Account, what their State and Condi
tion is, with Regard to the final Fa
vour or Difpleafure of God. This is
a Matter of Curiofity, which concerns
not us to know ; and every Judgment
we attempt to make concerning it, has, in
the prefent State of Things, even a pro
per and natural Tendency to deceive us.
Every private Perfon, in this Way of
judging, whenever he compares himfelf
with others ; 'tis odds but, according
as his natural Temper be, whether Me
lancholy, or Prefumptuous ; he deter
mines either uncharitably of others, or
with unreafonable Dejpondency of him*
flelfl; from Difpenfations of Providence,
which neither to him nor them are
at all the proper Rule of judging in that
Matter. But publick Bodies of Men ;
Nations, Sedts, or Parties ; whenever they
take upon them to judge of each o-
ther in this Method, they hardly ever
fail to err on the prefumptuous Side; and
to turn every Judgment of God , which
falls upon Men of other Denominations,
into an Argument of Pride and Favour
towards themfelves. This is what our
N Saviour

178 A Sermon Preach' d
Serm. Saviour, in the Text, warns us againft,
VIII. Suppofleye, fays he, that thofle Galilaeans,
</V"0 who fell by Pilate's Cruelty in fo extra
ordinary a Manner, as that their own Blood
was mingled with the Blood of their 'Sa
crifices ; fuppofe ye that thefe Men were
Sinners above all the Galilaeans, becaufe
they fluffered fuch Things? I tell you, nay,
but, except ye repent, ye Jhall all likewife
perijh. The Perfons who told our Lord
of this extraordinary Calamity, ver. 1.
feem to have done it with an Expectation
of Curiofity, to fee what Obfervations our
Lord would make concerning the Beha
viour and Circumftances and State of thofe
Men towards God, upon whom this par
ticular Misfortune fell. But he in this,
according to his conftant Method in all
other Cafes, difappointed their unprofi
table inquifitivenefs ; and; infteadoffatif-
fying them about other Men's Affairs,
turns their Queftion into an Occafion of
making fome ufeful Application to them
jelves : I tell you, fays he, except ye re
pent ye jhall all likewife perifh.
In difcourfing upon which Words, it
may be ufeful for us to obferve : iff. Our
Saviour's general Manner; that, when
ever Men propofed to him any curious
Queftion, or related to him any particu
lar Fact or Event, in Expectation of hear ing

at St. James's Westminster. 179
ing his Obfervations upon it ; he con- Serm.
ftantly turned the Matter before him, in- VIII.
to an Occafion of giving fome praBical ^>^VNJ
Inftruction, tothePerfon§ themfelves With
whom he was converting. .And idly.
The particular Doctrine contained in
thefe Words: That, though all God's
temporal Judgments are inflicted upon ac
count of Sin, yet they are not proportion
able to the Degrees of Men's Demerits ;
arid that therefore the proper Ufe to be
made of them, is, never from thence to
form any uncharitable Judgment concern
ing others, but to infers/or ourfelves the
Neceffity of Repentance.
ifi. Nothing is more remarkable in the
whole Hiftory of the Gofpel, than our
Saviour's general Method : That, when
ever Men propofed to him any curious
Queftion, or related to him any particu
lar Fact or Event, in Expectation of hear
ing his Obfervations upon it ; he conftant-
ly turned the Matter before him, into an
Occafion of giving fome praBical Inftruc
tion, to the Perfons themfelves with whom
he was converting. He paffes no Judg
ment upon thofe unhappy Galilaans,
whofe extraordinary Misfortune was now
reported to him. He makes no Obferva-
tion upon the Characters of the Perfons,
nor gives any Hint of the peculiar Rea-
N 2 fons

180 A Sermon preach' d
Serm. fons for which Providence thus diftin-
VIII. guifhed them from the Bulk of Sinners.
*-/"VNJ But (what was of much more Ufe to the
Perfons who made the Enquiry, and to
all Chriftians in general, for whofe In-
ftrudlion our Lord's Reply is recorded in
the Gofpel ;) he hence takes Occafion to
inculcate upon all Sinners, the Neceflity
of Repentance and Amendment of Life,,
in order to efcape God's final Wrath.
And this was his conftant Method, upon
all other Occafions. When one afkedhim
ver. 23. of this Chapter, Lord, are there
Few that be flaved? inftead of fatisfying
the Perfon's Curiofity, he exhorts both
him that afks the Queftion, and as many
others as were prefent, to take Care that
they themfelves be found in the Number,
whatever that Number be. Strive ye to
enter in at the fir ait Gate ; for many, I
flay unto you, will feek to enter in, and
floall not be able. When once the Mafier of
the Houfe is riflen up, and hath Jhut to the
Door, and ye' begin to ft and without, and
to flay, Lord, — we have eaten and drunk
in thy prefence^ and thou haft taught in
our Streets; he fhall flay, I tell you, I
know you not whence you are ; depart from
me, all ye Workers of Iniquity. Again :
When his Difciples afked him, Matt, xviii.
1. Who is the greateft in the Kingdom ofl
Heaven? Inftead of naming, according. to

at St. James's Westminster. 181
to their Expectation, fome among them- Serm.
felves, who had converfed with him moft VIII.
intimately here upon Earth; (which Ex- l/vN)
pedtation fhowed forth itfelf particularly
in the Requefi of the Mother of Zebedees
Children, that one of her Sons mighty?/
on his right Hand, and the other on his ,
left in his Kingdom :) Inftead of this, I
fay, he tells them which was the only Way
whereby they could attain to the Kingdom
of Heaven at all. Setting a little Child
in the midft of them, he faid, Verily I fay
itnto you, except ye be converted, and be
come as little Children, ye Jhall not enter
into the Kingdom of Heaven; whofloever
therefore Jhall humble himfelf as this little
''Child, the fame is greateft in the Kingdom
of Heaven. In like Manner, when the
Difciples aSkedhim, Matt. xxiv. 3. When
fhall thefe Things be? And what Jhall be
the Sign ofl thy coming, and of the End of
the World? the Sum of his Anfwer is:
Watch ye, and be ye ready ; for in fuch sw-.42.44,
an Hour as you think not, the Son of Man
cometh. And, take heed toyourflelves, left .
at any Time your Hearts be overcharged 4+-
with Surfeiting and Drunkennefs and
Cares of this Life ; andfo that Day come
upon you unawares. For as a Snare Jhall
it come on all them that dwell on the Face
of the whole Earth. Watch ye therefore,
and pray always, that ye may be account-
N 3 ed

182 A Sermon preach' d
Serm. ed worthy to eflcape all thefle Things, and
VIII. toftand before the Son of Man. And the
t/'W) fame Turn that he thus always gave to
curious Queftions put to him, the fame he
likewife conftantly gave to incidental
Things faid to him, or to particular FaBs
and Events taken Notice of in his Pre
fence. When one prefaced a Queftion he
was about to propofe to him, with that
refpedtful Title and Mark of Efteem,
good Mafter, he thence takes Occafion,
even from fo feeminglyy»z<z// a Handle, to
inftrudt the Perfon in that great and prime
Foundation of all Religion, that God and
God only, is perfectly and effentially good.
Mat, xix. jffjy callefi thou me, good ? There is none
good, but one; that is, God. Again, when
Martha cumbredwith much ferving, com-
Luke x. plained to him, Lord, doff thou not care
that my Sifter hath left me to flerve alone?
inftead of flpeaking to her Sifier to come and
help her, he takes a gentle Occafion from
her own Complaint, to remind her of a
more important Piece of Service: Mar
tha, Martha, thou art careful and trou
bled about many Things ; but one Thing'is
needful; and Mary has choflen that good
Part, which fhall not be taken from her.
At another Time, when one of the Com
pany he was difcourfing to, defired him
•fo fpeak to his Brother to divide the In
heritance with him; inftead of makinghimfelf

at St. James's Westminster. 183
himfelf a Judge and Divider between Serm.
them, he chofe rather to take that Occa • VIII.
fion to preach to them all againft Cove- l ^^
tOufnefs : Take heed and beware of Cove- i5.
touflnefls ; for a Man's Life confifieth not in
the Abundance of the Things which he pofl-
fleffes. In another Place, when a Perfon
in the Company to whom he was preach
ing, aftoniShed at the Excellency of his
Doctrine , cried out , Bleffed is the Womb
that bare thee, and the Paps which thou
hafi fucked, Luke xi. 27. immediately he
turns their Thoughts from the Admira
tion of himfelf, to that which would moft
effectually be profitable to them : Tea ra
ther, fays he, Bleffed are they that hear
the Word ofl God, and keep it. Upon a-
nother Occafion, when his Difciples/r^y-
ed him to. eat, John iv. 31. He lets not
even that Opportunity flip, of reminding
them how, to a rational and well-difpofed
Mind, there is no Pleafure fo great, as
that of doing what is right : / have meat,
fays he, to eat, that ye know not of;— My
Meat is to do the Will of him that fent me,
and to ffnifh his Work. 'Twould be re
peating the whole Gofpel, the whole Hi
ftory of our Saviour's Life ; to mention
all the Inftances of his turning every In
cident that came before him, into Matter
of Inftrudtion and Admonition to thofe
with whom he converfed. When fome
N 4 of

184 A S ermon preach* d
Serm. of the Pharifees advifed him to retire out
VIII, of the Reach of Herod, who, they in-
l/"V~\J formed him, had a Defign to kill him,
Luke xiii. 31. Inftead of being drawn, as
probably they expected, by that feeming
frieridly and officious Advice, to enter
with them into the CharaB'er of Herod.
and his Government ; he, in a very extraor
dinary andyet moft natural 'Manner turns
his Anfwer into a fever e Reproof of their
own Incorrigiblenefs, and into an Occa
sion of giving them Warning, how near
the final Wrath ofl God was impending up
on them "• It cannot be, fays he, that a
Prophet periflh out of Jerufalem : O Jeru
salem, Jerufalem, which killefi the Pro*
phets, andfionefl them that are fent unto
thee ; how often would I have gathered thy
Children together, as a Hen doth gather
her Brood under her Wings, and ye would
not ' Behold, your Houfe is left unto you
deflate. In like Manner, when his Dif-
ciples, as they were going out of the Tem
ple, obferved to him, Mafter, flee what
Manner of Stones, ¦ and what Buildings
are here, Mark xiii. 1. Inftead of adding,
as they feemed to expect, his own Obfer
vations concerning the Sumptuoufnefls and
Magnificence of the Building, and the
Grandeur and Riches of the Builder ; he
on the contrary turns their Thoughts from
thefe considerations, to the view of that
final

at St. James's Westminster. 185
final DefiruBion which God intended to Serm.
bring upon the whole Nation, for their VIII.
continued Perverfenefs and Difobedience : (-""VX)
Seefi thou (fays he to the Perfon who de
fired him to take Notice of the Statelinefs
of the Fabrick; Seefi thou) thefle great
Buildings ? There fhall not be left one
Stone upon another, that fhall not be
thrown down. And thus likewife, in the
Words of the Text: When fome that were
prej'ent, told him of the Galilaeans, whofe
Blood Pilate had mingled with their Sa
crifices; he did not, (as they, who men
tioned this Matter to him, feemed to ex
pect; he did not) hereupon enter into a
Difcourfe Concerning either the Cruelty of
Pilate who murdered thefe Galileans, or
his Impiety and Proflanehefls in murdering
them at the Place and Time of God's
publick Worflhip, or concerning the un-
happinefls of the Perflons themfelves who
perifhed by fo particular a Misfortune,
or concerning the peculiar Reafons why
the divine Providence thought fit to di-
ftinguijh thefe particular Perfons by a lin
gular Judgment : But, inftead of all this,
he immediately makes the Application to
his Auditors then prefent, and to the Per
flons themfelves who told him of the FaB ;
warning them of the indifpenfable Necef-
fity of effedtual Repentance and Amend
ment of Life as the only poffible Means by

186 A Sermon preach' d
Serm. by which they themflelves could efcape
VIII. God's final Vengeance. Suppofle ye (fays
is-y*^ he) that . thefle Galilaeans were Sinners a-
bove all the Galilaeans, becaufe theyfuffered
fuch Things ? I tell you, nay, but except
ye repent, ye fhall all likewife perijh. Or
thefle eighteen, upon whom the Tower in
Siloamy^//, andjlew them, think ye that
they were Sinners above all Men that dwelt
in Jerufalem? I tell you, nay; but except
ye repent, ye Jhall all likewife perijh.
2dly. Having thus at large fet forth to
you our Saviour's general Method; that
whenever Men propofed to him any curi
ous Queftion, or related to him any par
ticular Fact or Event, in Expedtation of
hearing his Obfervations upon it ; he con
stantly turned the Matter before him,
into an Occafion of giving fome practical
Instruction, to the Perfons themfelves with
whom he was conversing : It remains now
in the jecond Place, that I proceed to con
fider the particular Dodlrine, expreSlet!
in the Words of the Text; that, thou J"
all God's temporal Judgments are inflat
ed upon Account of Sin, yet they are nor
proportionable to the Degrees of Mc:
Demerits ; and that, therefore, the pro
per Ufe to be made of them, is nev?'
from thence to form any uncharitable
Judgment concerning others, but to infer for

at St. James's Westminster.
for ourfelves the Neceffity of Repentance.
That all the temporal Judgments God at
any Time inflicts upon Mankind, are on
the Account of Sin, cannot indeed poffi-
blybe denied; becaufe 'tis on the Account
of Sin, that Men are at all placed in this
State of Mifery and Mortality. Had Sin
never entered into the World, Man had
never been excluded out of Paradife, and
from the Tree of Life ; which was, either
literally or figuratively, a Means or an
Emblem of Immortality and Happinefs.
And at laft, when Tranflgreffion fhall be
finijhed, and, an End made of Sin ; the
Fruit of the Tree of Life (as the Prophe-
tick Language expreffes it) fhall be again
reftored, and the Leaves of the Tree {hall
be for the Healing ofl the Nations. Tp
Sin therefore in general, 'tis evident, all
the Miferies of this mortal State are whol
ly owing. Neverthelefs, fince this pre
fent State is not a State of Retribution in
particular, but only fuch a State of Try al
or Probation, as God, in Confequence of
Sin's entring into the World, thought Sit
to appoint Men to undergo ; a State, in
which the Righteous and the Wicked,
without a perpetual miraculous Interpo
sition, cannot but be frequently involved
in the fame Calamities together ; a State,
in which the beft and moft innocent Per
fons very often fuffer, even the moft grie-
i voufiy

1 88 A Sermon preach 'd
Serm. voufiy, by and from the Wicked; a State,
VIII. wherein God himfelf fometimes thinks
L^Y^J fit, by Afflictions of his own more imme
diate apppinting, (by Winds and Storms,
by Floods and general Devaftations, by
Famines, Peftilences, and the like uni
verfal Calamities , which fall upon all
promifcuoufly,) to try the Faith and Pa
tience and Resignation of his Servants ;
and in which State we can never judge
with ariy Certainty, whether even thofe
who are the moft Suddenly cut off, are cut
off in Judgment or in Mercy: For thefe
Reafons;' whenever we fee any extraordi
nary Ca|amity befal any particular Perfon,
or any Body of Men, or any one Nation
in particular ; we ought never from thence
to form any uncharitable Judgment corf,
cerning the State of others with Regard to
God, but only to infer for ourfelves the
Neceffity of Repentance. 'Tis a very na
tural Piece of Pride, in carelefs and cor
rupt Minds, to build an Opinion of their
own Goodnefs, upon the coinparatiVe'BaC
nefs of others ; and, in judging of this
comparative Badnefs of others, ho deceive
themfelves , by founding that Judgment
either upon what others Juft er at the Ham!
of God, or perhaps upon what Faults o-
thers are guilty of in one particular Man
ner, whenpoffibly they themfelves are in
fome other Manner guilty of the very fame
Offences.

at St. James's Westminster. 189
Offences. Thus for Inftance, Chriftians of Serm.
the reformed Religion condemn, and very VIII.
juftly, thofe of the Church ofl "Rome, as t/v>J
guilty of the highefl Abfurdity and Irreli-
gion, who in a continual Circle look up
on themfelves as abfolved from their Sins,
which they confefs to a Priefi, and then
return to their Sins again : And yet among
Protefiants every one is really guilty of
the very fame Abfurdity and Irreligion,
who in a continual Circle looks upon him
felf as abfolved from his Sins, which hecon-
fejfes to God Almighty, and then returns
to them again. Thus Men are very apt
to deceive themfelves, in comparing 0-
ther Men's ABions with their own. And
fo they are apt to do alfo, in comparing
their Sufferings. A falfe and deceitful
Heart, (efpecially in Cafes where Bodies
of Men, where Nations or SeBs or Par
ties are concerned,) is very ready to flatter
itfelf with Imaginations of being itfelf
more in Favour with God, when the fe-
verer Sorts of the divine Judgments in
flicted upon others, fill it with unchari
table Suspicions of the Grounds and Rea
fons of thofe Judgments. In fome few
particular Cafes indeed, where the Judg
ment is the immediate Conflequence and
diredt EffeB of the Sin; as, where the
Difeafes are the immediate Produce of the
Debauchery ; or where either Jingle Per-
1 Jons

190 A Sermon preach 'd
Serm. flons or whole Nations do themflelves greatly
VIII. fluffer, in the very Attempt of defpoiling
l/YX' others of their manifeft Right : In thefe
Cafes there is indeed no uncharitablenefs,
in afcribing the Judgment to the Sin. But
much oftner, and indeedgener ally flpeaking,
it arifes wholly from Men's Partiality to
wards themfelves, that they are fo ready to
throw upon others the Caufes of the Judg
ments wherewith God punifhes Mankind.
Thus of old in the Heathen Roman Em
pire, whenever God was pleafed to fend a-
mong, them Plagues or Famines, or Deva-
flations by the Incurfion of barbarous Na
tions; the Chriftians immediately, as if
they were the Caufes of the Calamity, were
hurried to the Prifons, to the Racks, and
to the wild Beafts. 'Tis not eafy for Men
to fee it in themfelves : But flomething of
the flame Spirit there is in every wicked
Man, when, inftead of being moved by
the Judgments of God to examine and a-
mend his own Heart, his Eyes are conti
nually fearching after the real or imagi
nary Faults of others. Who art thou that
judgefi another Man's Servant? To his
own Mafier he fiandeth or flalleth. But if
we would obferve our Saviour's Diredtion
in the Text , and form our Notions of
Things according to that Rule ; herein we
could never be deceived. The Judgments
of God, which we fee abroad in the'
World,

at St. James's Westminster. 19 1
World, are a proper and continual Warn- Serm.
ing to all Sinners, to bring them to Re- VIII.
pentance and effeBual Amendment : With- ^-^VNJ
out which, they muft all finally and ine
vitably perifh. The Jews, to whom our
Saviour gave the Admonition in the Text,
did, at the Destruction of Jerufalem, pe
rifh in great Multitudes literally by the
very flame Calamity, which had before
fallen upon the Galilaanshere mentioned.
And all Sinners in all Ages, who fee the
Judgments of God fall upon others, ought
to confider, that they know not how foon
the very flame Calamities may fall upon
themflelves. But whether the Punifhrrient
overtakes them at all here, or no ; it will,
without timely and effedtual Amendment,
certainly overtake them hereafter. Which
is a much more terrible Confideration : For
if thefle Things are done in the green Tree,
what fhall be done in the dry? If Judg
ment begin at the Houfe ofl God, what fhall
the End be ofl them that obey not the Gof
pel ? If the temporal Calamities which
fall upon mixt Multitudes here, of the
righteous and wicked together, befo dread
ful; what fhall the Eftatebe of thofe, who
Jhall be punijhedwith EVERLASTING
DeflruBionfrom the Prefence ofl the Lord,
and from the Glory of his Majefiy?
A SER-

io3

SERMON Preach'd in the
Parim-Church of St. James's Wefl-
mtnfl.er, Apr. 25;. 1723. being
the Day appointed by his Ma-
jqfty for a publick Tjoankfgwing
to God for preferving his Ma
jefty and his Subjects from that
dreadful Plague with which the
»Kingdom pf France was lately
viiited; and for putting an End
to the lame.

Matt. xxiv. 7.
For Nation Jhall rife againft Nation, and
Kingdom againft Kingdom : And there
fliall be .Famines, and Pejlilences, and
Earthquakes in divers Places.
H E S E Words are Part of the Serm.
prophetical Defcription , which IX.
our Saviour gives his Difciples a L/~Y"\J
little before his Death, of the State of
O Things

1 04 A Sermon preach" d
Serm. Things which fhould be between that
IX. Time and the final Deftrudlion of the
<-/'~VNJ Jewijh Temple and Nation ; and, under
that Type, the State of the World in ge
neral, during the larger Period, until his
coming to Judgment. The principal
Thing, about which he moft diftinBly
and particularly admonifhes them, is the
Perfecutions and Difficulties they and their
Followers muft expect to meet with, more
or lefs, in all Ages. They Jhall deliver
you up to be affliBed, and Jhall kill you;
and ye fhall be hated of all Nations for my
Names-Sake : And many fhall be offended,
and fhall betray one another, and fhall hate
one another : And becaufe Iniquity Jhall
abound, the Love of many Jhall wax cold:
That is, the general Corruption and Wic-
kednefs of the World, fhall difcourage
many, and weary them out, and make
them lay afide all Thoughts of Religion,
and give themfelves up to be carried with
the Stream of an unrighteous and debauch
ed World. For there Jhall be great Tribu
lation, J'uch as was not fince the Beginning
of the World unto this Time, no, nor ever
jhall be. And except thofe Days fhould
be jhortened, there fhould no Flefh befla-
ved : (That is, the Truth of Religion, if
this State of Things were long to continue,
would be totally extinguifhed among Men,
by the Univerfality of prevailing Corrup-
1 tions :)

at St. James's Westminster. 195
tions :) But, for the EleBs fake, thofe Serm.
Days fhall be fhortened. This (I fay) is IX.
the principal particular, upon which our !-^VNJ
Lord here chiefly enlarges : That, in after
Ages, Men might not beflurprized, when r
they Should find that the Prince of Peace
came not to fend Peace upon Earth, but
a Sword; and that the Religion of Chrift,
a Religion of the moft perfect Simplicity
and Plainnefs, of the completeft and moft
extenfive Charity, fhould be over-run
with univerfal Confufions and Iniquity.
But befides this principal and more ejpe-
cial Aim of his Difcourfe, he intermixes
moreover fome general Intimations of other
Events which fhould happen in the
World ; and particularly of the Judg
ments, wherewith the divine Providence
would from Time to Time punifh the
unrighteous Nations of the Earth. Te
Jhall hear (fays he) of Wars, and Rumors
of Wars: See that ye be not troubled:
For all thefe Things muff come to pafls : —
For Nation jhall rifle againfi Nation, and
Kingdom againfi Kingdom ; and there
Jhall be Famine, and Pefiilences, and
Earthquakes in divers Places : All thefle
are the Beginnings ofl Sorrows.
With Regard to each of thefe particu
lars, viz. the P erflecutions wherewith
good Men Should be oppreffed by an un-
O 2 righteous

k/6 A Sermon preach'' d
Serai, righteous World, andthe Judgments where-
IX. with the divine Providence Should at any
"^"Vx; Time puhifh the Nations of the Earth j
the Advice our Lord gives his Difciples,
is, to PRAT conftandy to God, that
he would be pleafed either to prevent
thefe Things coming upon them, or
lighten the Burden of them by provi
dential Supports. Pray ye, fays he, that
your Flight be not in the'Winter, neither
on the Sabath-day. And, watch ye there
fore, and pray alwdys, that ye may be dc~
counted worthy to efcape all thefle Things
that fhall come to pafs, and tofiand be
fore the Son of Man. Now the fame
Reafon that there is, why we ought at
any Time to PRAT, tharGod would ei
ther prevent or remove from us any Ca
lamity; the very fame Reafon there is, to
return him our THANKS and PRAISE,
whenever he has been pleafed either to
withdraw from us any fuch Calamity, or
the apparent Danger of it. The Ground
of both, is the fame; that God, who has
Power over all, is the alone Difpofer of
all Events ; and that' that Difpofition of
Mind, which leads Men to apply to him
for all the good Things they want, and
to make Acknowledgment to him for all
the Benefits they have received, is one of
. the principal of thofe Qualifications which
recommend Men to the Divine Favour-, and

at St. James's Westminster. 197
and to the mpie immediate Care and Serm
•protection of his good Providence. The V&-
Meaning of which is, that not even the v
left of Men can have any certain Security
that they Shall efcape the Calamities pf this
•prefent Life ; nay, in fome Cafes, as in
ffia,t of Perfecution particularly, they are
for that very Reafon the moft expofed, be
caufe they are the beft Men : But the
Meaning is, that God whp created the
material World for the Sake of the moral
One, and governs the former always with
a View to the latter ; (for the unintelligent
material World, how exquifite Soever the
Fabrick of it be, is nothing at all any o-
therwife, than as it has Relation to Intel
ligent and Rational Beings that inhabit it :)
God? I fay, who created the materia!
World merely for the Sake pf the moral
¦ one, and governs the former always with
a View to the latter, will certainly make
all Things (fopner or later) work together
for good to them that love him, Rom. viii.
2:8. Even the fevereft Judgments that he
ever fends upon the Worhh> and whieh to
• incorrigible Sinners are the Meffengers of
• Deftrudlion ; even thefle, to well-difpofed
\ Minds, are either at a diftance Warn
ings and Admonitions to amend: Or they
are Chaftije ments inflicted for their Cor-
i.reB.im; which, .though at prefent they
cannot tut be grievous, yet afterwards
O 3 they

198 A Sermon preach' d
Serm. they yield the peaceable Fruit of Right eouf-
IX. nefs unto them which are exercifed thereby'1:
^"V^j (jr they are Trials of Men's Faith and
Patience ; which being much more preci
ous than of Gold that perifhes, though it be
tried with Fire, will be found unto Praife
and Honour and Glory at the appearing of
Jefus Chrift: Or, fometimes, they are
Means of taking away the Righteous from
greater Evils to come ; fo that though they
feem to be puniflhed flor a little while, yet
is their Hope full of Immortality : Or,
however it be, ftill (as the Apoftle expref-
fes it) the Lord knoweth how to deliver the
Godly out of Temptations, and to referve
the unjuft unto the Day of Judgment to be
punijhed : And the righteous have always
this Security, that God is Faithful, who
' will not fluffer them to be tempted above
that they are able; but will with the
Temptation alfo make a Way to eflcape, that
they may be able to bear it. Neverthelefs,
fince God only knows the Events of Things,
and no Man can beflure of his ownStrength;
therefore Reafon teaches, and our Lord
exprefly directs us, to Pray, that we may
not be led into Temptation. And for the
fame Reafon, tis our Duty to be thankful
whenever Providence has prevented any
Temptation from coming upon us. And
the Cafe is the fame, with Regard to
every Sort of AffiBion or Calamity in Life. God

at St. James's Westminster.
God is able, and will certainh caufe all
thefe Things to work together flor good, to
thofe who are truly and Sincerely Religi
ous. Yet, fenfible of our own Unwor-
thinefs; and knowing that thefe Things
are alfo fometimes Meffengers of Wrath,
and Inftruments of DefiruBion ; tis there
fore our Duty to pray continually for the
Averting of them, and to return Thanks
for every Efcape of Danger from them,
and to be always ready to make a religi
ous Ufe either of their being i4ifiiBed or
prevented. See that ye be not troubled, fays
our Lord; for all thefe Things MUST
come to pafs: — For Nation fhall rife a-
gainfi Nation, and Kingdom againfi King
dom ; and there Jhall be Famines, and
Pifiilences , and Earthquakes in divers
Places.

The Particulars of this Prophecy of
our Lord, we have feen literally and re
markably fulfilled in our own Days : And
yet God has been gracioufly pleafed, not
to fuffer any one of thefe Calamities to
come nigh our Dwellings. We have feen
Nation rifle up againfi Nation, and King
dom againfi Kingdom : We have feen Fire
and Sword confume round about us, and
many fruitful Countries ravaged and de
stroyed ; yet at the fame Time, we have
fat every Man, under his Vine and under
O 4 his

200 A Sermon f reach' d
Serm. his Fig-Tree; injoying all the Bleffings
IX. and Happinefs of Peace, even iri the
t-/~V~^-i midft of the moft bloody and deftrudlive
Wars. We have feen Want and Famine
fpread Defolation over different Countries,
whilft we have been even luxurious iri the
abundance of overflowing Plenty. We
have known populous and flourishing
Towns, overthrown in one Day with a
Storm and Earthquake ; while our Habi
tation has been, as the Scripture fpeaks,
the Munition of Rocks : So that the Pfal-
mift's Ground of Praife, (Pf. cxxv. 2. As
the Hills fiand about Jerufalem, even jo
fiandeth the Lord round about his People)
may very properly be applied to US : As
the Seas encompafs our Land, may we no
lefs juftly fay, even fo has the Protection
of Providence furrounded us on every fide.
Laftly, (which is the. more immediate and
particular Occafion of bur meeting toge
ther at this Time to return Thanks to God;)
we have feen that d'efiroying Angel, the
Pefiilence, executing in particular Places
the unfearchable Judgments of God ; but
holding forth to US this Terror, at a re
mote Difiance only; to admonifh arid
warn us, (not to imagine that thofe parti
cular Perfons, upon whom this divine
Judgment fell, were Sinners above all
Men that dwelt on the Earth; but that
. we might take Notice,) "that, unlefs we
repent,

at St. James's Westminster. 201
repent, we fhall all likewife perijh. This Serm.
is the proper End and Defign of all God's IX.
'temporal Judgments ; to warn Men to a- '-^V^
'mend : And the only valuable Expreffion
of Thankfulnefs, for his having at any
Time a verted from us impending Dangers;
is our being thereby led to a more care
ful Obedience. There is no where in the
whole New Teftament a feverer Charact
er given of incorrigible Sinners, than in
thofe Paffages where they are defcribed
as not only over-looking all the general
Works of Nature and Providence, but as
continuing moreover unmoved even a\
the moft exemplary Expreffions of the
divine Wrath, and unthankfully infen-
fible even of the moft remarkable Deli
verances. Rev. ix. 20. xvi. 9. The reft of
the Men which were not killed by thefle
Plagues, yet repented not of the works ofl
their Hands ; but blafphemed the Name
ofl God which has. power over thefe Plagues,
and repented not to give him Glory. To
" give Glory to God, is, to make publick
Acknowledgment of our Senfe of God's
continually governing the world in Wif
dom and 'Righteoufnefs ; to profefs our
conftant 'Dependance u'pon him, for all
the good Things we hdpeflor in the Courle
of Nature which he has appointed, and
under the Direction of his allwife Provi-
' dence; to return him Thanks for all the
Benefits

202 A Sermon preach' d
Serm. Benefits we at any Time receive, and for
IX. every Eflcape or Deliverance vouchfafed
J us from impending Dangers ; and to tefti-
fy the Sincerity of thefe Acknowledg
ments, by our Obedience to him in the
courfe of a virtuous and religious Life ;
that others likewife, fleeing our good Works,
may glorify our Father which is in Hea
ven, and promote his Kingdom, which is
the pradtife of Virtue and Righteoufnefs in
the World.
The Things, for which it is our Duty
always to return Thanks to God, are, in
general, every good Thing we enjoy : Life,
Health, Peace, Plenty, Liberty, and e-
very Bleffing whatfoever, in which con-
fifts either the Happinefs of the prefent
World, or the Opportunities of laying a
Foundation for that which is to come. But
as thefe Bleffings never appear fo valuable,
when by a long uninterrupted Injoyment
we are accuftomed to efteem them only
the common Effects of the Courfe of Na
ture ; as when at any Time, either by the
aBual Want of them, or by very appa
rent Danger of lofing them, we are led to
a jufter and more confiderate Estimation
of Things , and with a more attentive
View to behold the Hand from whence
they all proceed ; hence it is, that either
after a Deliverance from the Weight of
any fevere Judgment, or after any re
markable

at S t. James's Westminster.
markable Eflcape from the Terrour of im
pending Danger, we feem to be in a more
particular manner called unto Thankful
nefs; though in reality the fame Acknow
ledgment is no lefs juftly due, for the con
ftant and uniform Protection of Provi-
( dence. The Bleffing of Peace, generally
is juftly efteemed and valued by thofe only,
who have felt the Mifery and Calamities
of War : And yet without Queftion, 'tis
a greater Bleffing, to have been always
preferved from thofe Calamities. The in
estimable Benefit of Liberty, hardly ever
meets with any juft Returns of Thankful
nefs, but from fuch as have lately groan
ed under the cruel Bondage of Tyranny
and Oppreftion ; and yet, without all Con-
troverfy, in the true Estimation of Things,
a greater Acknowledgment is due from
thofe who have continually enjoyed that
uninterrupted Protedlion. The Bleffing
of Health itfelf, that neceffary Founda
tion of all other Injoyments whatfoever,
very rarely meets with any juft Senfe of its
real and intrinfick Value, except in thofe
who have long been afflicted with the
Want of it; and yet, without Difpute,
the continual Preflervation of it, is agr ea
ter Bleffing than the moft unexpected Re
covery. In like mariner, in the Inftance
of the particular Occafion upon which
we are affembled at this Tinie : Had it
pleafed

A Sermon preach'd
pleafed God, that the devouring Pefti*.
lence had nearly approached our Dwel
lings ; had it fwept away our dearefi Re<-
iations, or our moft valuable' Friends ; or
if even- among thofe only, for whom we
had no further- Concern than what arifes
from the general Ties of Humanity and
the. natural Sympathies of Neighbourhood,
we had feen Thoufands fall befide us, and
ten thoufands at out right' Hand :¦ Who
is there, that does not feel within him
felf with what a profound Senfe of the
divine Goodnefs, the Survivors would
have expreSfed their Thankfulnefs for the
Mercy of their own Deliverance. And yet,
in reality, how infenfible foever many of
us may be of the -real value of the Bleffing,
a greater Blefiing it is '(unlets our own
Untharikfulnefs makes it to us ceafe in E-
vent to be fb; a greater Bleffing, I fay,
it is,) to have had fo fevere a Judgment
prevented from approaching us at all.
For this Inftance therefore of the divine
Mercy towards us, it becomes us to return
in a particular Manner our moft flolemn
Thanks. And this Expreffion of our Du
ty, will then be acceptable in the Sight of
God; if it leaves upon Pur Minds a laft-
ing Impreffion; that, except we repent,
we fhall ftill dll'perifh. If the thankful
nefs of our Mouths, be not accompanied
with the real Senfe of our Hearts, and a
fuitable

at St. James's Westminster.
fuitable confequent Obedience in our Lives
and PraBice; God can ftill at any Time
commiffion his deftroying Angel, to finite
us in a Moment. Or, if we continue to
provoke him , he can inflict Judgments
upon us much more fever e than the moft
devouring Peftilence ; by delivering us in
to the Hands of MEN, whofe Mercies
are cruel. He can deliver us up into
the lafting Tyranny of the fpiritual Baby
lon, in whom for many fucceffive Ages
has not only been found the Blood of
Prophets and of Saints and ofl all that
were fllain upon the Earth ; but by whofe
RELIGIOUS Sorceries alfo, have all
Nations been deceived : And whofe Cru
elty has not been more deftrudlive to the
Lives of Men, than pernicious to their
Souls alfo, by taking away the Key of
Knowledge, and eftablifhing a blind Im
plicit Ignorance, utterly fubverfive of the
very Foundations of all rational Regard
to God, and of all Truth, Juftice, and
Righteoufnefs towards Men. Hitherto it:
has pleafed God, to preferve us from this
calamity alfo ; from this fever efl of all the
divine Judgments; and which, of all o-
thers, has the -'moft nearly and mofi con
tinually threatned us. For this 'Prefer -v na
tion therefore, ought we likewife conti
nually to return our moft flolemn Thanks
to the divine Majefty. And 'tis the more-
reafonable

206 A Sermon preach' d
Serm. reafonable fo to do, becaufe the Calami-
IX. ty I am now fpeaking of, is that very
t/VV) Tribulation, in Comparifon of which our
Saviour tells us, that all the Things men-
tion'd by him in the Text, (Nation's ri
fling againfi Nation, and Kingdom againft
Kingdom; and Famines, and Pefiilences,
and Earthquakes in divers Places; all
thefe, fays he) are but the BEGINNING
ofl Sorrows.
The Manner, in which alone we can
acceptably return Thanks to God for all
his Mercies bellowed upon us, and for
averting thefle and all other his Judgments,
whether they be fuch as are more imme
diately of his own inflicting, or whether
they be fuch as are brought upon Men
by the Wicked nefs and Perverfenefs of o-
thers : The only Manner, I fay, in which
we can acceptably return Thanks to the
Almighty for any Bleffing, is by having
our Minds fo influenced with a real and
lafiing Senfe of the Goodnefs and Mercy
of God in his Government of the World,
as that we be thereby led effectually to
obey his Will in the Courfe of a virtuous
and religious Life, bringing forth Fruits
meet for the Acknowledgments we profefs
to make to him. By this, and this only,
can our Praifes be rendered an acceptable
Sacrifice; Pf.xxxi. i. Rejoice in the Lord ye

at St. James's Westminster. 207
ye RIGHTEOUS for it becometh well the Serm.
JUST to be thankful. But of the Wic- IX.
ked it may truly be affirmed, that, as their t-/"VNJ
Prayer, fo their Praife alfo is an Abo
mination to the Lord.
But more particularly : If we will be
have ourfelves worthily, as thofe who
have, really, a thankful Senfe of the divine
Goodnefs in averting the Judgments which
have fometimes threatned us; we muft,
in the ifi Place, as Believers in God, ferioufly
and fincerely make ufe of our Reafon, in
banifhing from among us that atheiftical
Spirit prevailing among fome Men, who,
whenever things are feen to proceed from
natural Caufes, immediately thereupon
they endeavour to exclude all Confidera
tion of God. As if the abftradt Word,
Nature, was a real intelligent Agent;
or meant any Thing more, than the u-
flual and ordinary Method of God's go
verning the World. Which foolifh Mi-
flake arifes meerly, from Men's not di-
ftinguifhing the NECESSART Nature
of Things , from that APPOINTED
Courfe or Order ofl Nature, which is no
thing but the Will ofl God and the Law of
his Creation. For Inftance: That two
and- two fhould make four \ or that a Body
fhould

2o8 A Sermon preach 'd
Serm. fhould be only in one Place at once, is the
IX. NECESS ART Nature of Things ; and
t-/^/^Nj could not have been other wife. But when
we fay, 'tis the Nature of Corn to grow ;
or, 'tis the Nature of pe ft ilential Vapours
to deftroy : In thefe and the like Expref
fions, Nature is nothing but the volunta
ry Appointment of God: And natural
Caufes here, do really no more exclude .the
Confideration of God, than any one's af
firming that 'tis the Nature of a Sword.to
kill, would be a reafonable and fatisfadtory
Ground to forbear any further Inquiry by
what Hand that Instrument of Death- was
moved. When the Inquiry is concerning
the efficient Agency, by what Power Plants
and Animals are formed, by what Power
Corn grows, or Food nourishes, and the
like: To anfwer in this Cafe, that 'tis
their NATURE, or that 'tis natural for
them fo to do ; is exactly the fame Thing
as if a Man being afked how and by what
ArchiteB a Palace was built, Should an
fwer, it was the Nature of it to be built
of fuch a Form and Bignefs.
zdly. As Chriftians; 'tis our Duty, not
only in general to attend to the Hand pf
. God in all the Difpeniations of Providence,
but moreover to obferve difiinBly how all
the great Events that happen in the World,
are the Accompliflhment . of .thofe Things
whereof

at St. James's Westminster. 209
whereof our. Lord admonijhed his Difci- Serm.
pies from the Beginning; when> in order
to wean them from the Vanities of this"
prefent World, and tp raife their Thoughts
to a better, he foretold them of the great
Calamities which fhould fall upon the
Earth by the righteous Judgment of God,
and the much greater Calamities which
fhould be brought upon them in particular
by the Malice ofl unrighteous Men. See (fays
he) that ye be not troubled, flor all thefle
Things mufl come, to pafs :  For Nati-
onfiall rij'e againft Nation, and King
dom, againft Kingdom , and there jhall be
Famines and Pefiilences and Earthquakes
in divers Places : All thefle -are the Begin
ning ofl Sorrows. Then jhall they deliver
you' ~up to be> affliBed, and;jhall kill you ;
and ye fhall be hated of all Nations for my
Sake. The Application he-makes tp them
of the whole, is5, (Luke xxi. 34.) -Watch
ye therefore, and, pray, always,' that ye
may be accounted worthy to efcape aU thefle
Things that fhall, come to pafs, andtofiand
before the Son of Man.
\ idly. If we look upon ourfelves ftill
more particularly, as Profeffors of the re
formed Religion ; the Confideration of
every Bleffing we receive from the Hand
of Providence, whether temporal or flpi-
P ritual

210 A Sermon preach 'd
Serm. ritual, will naturally remind US to ex-
IX. prefs our Thankflulnefls to God, k Ways
{-y'y^JJui table to the Purity of the Religion we
profefs, and to the Knowledge he has* been
pleafed to vouehfafe us of his' Truth. We
muft exprefs our real Senfe of his* Good
nefs towards us, by fineerely endeavour
ing to obey his Will; by departing from
every Kind", and from every Degree, of
Superft'it-ion ; by laying afide all unehrM
ftian Heats and Animofities among ©ur-
felves', by promoting univerM Peace and
good' Will among Men ; in a Word, by
ihowing that we place our Religion* not
in fantaft-ical Notions or in empty Forms,
but in a- conftant rational Acknowledgment
of Godl in an impartial Love of Truth,
and: in the habitual PraBice of true Vir
tue, of Sobriety, Righteoufnefs and univer
fal Charity. This if We do ; the Pro
phecy in the gift Pfalm1, We may (not
without Reafon)- hope, even in the firfi
and literal Senfe, but 'mfhefpiritual and
final Senfe certainlf, it fhall be ful
filled to US. Whofo dwelleth under the
Defence of the mofi high, fhall abide un
der the Shadow of the Almighty ; He Jhall
deliver thee jrom the Snare of the Hunter,
and from the noiJbmPeflilence : Thou jhalt
7iot be afraid for any Terror by Night,
nor for the Arroiv that fii eth by Day : For the

at St. James's Westminster. 211
the Pefiilence that walketh in Darknefs, Serm.
nor for the Sicknefs that defiroyeth in the IX.
Noon-day ; A thoufland fhall flail befide (-/rVNJ
thee, and ten thoufland at thy right Hand,
but it fhall not come nigh thee : There
fhall no Evil happen unto thee, neither
fhall any Plague come nigh thy Dwel
ling.

P 2

A SER-

 213
A
SERMON Preach'd in the
PARISH-CHURCH O F
St. JAMES'S Weftminfter,
On Sunday, March 3T, 17 17.

Matt. xvi. 18.
And I flay alfo unto thee, that thou art
Peter; and upon this Rock I will build
my Church, and the Gates of Hell fhall
not prevail againfi it.
¦ H E Occafion and Connexion of germ.
thefe Words, is this : Our Savi- x.
our, examining his Difciples how isy^j
far they underfiood the Doctrine they had
been taught; asks them, ver. 13. Whom
do Men flay, that I, the Son ofl Man, am ?
The very Charadler he here and elfewhere
P 3 gives

A Sermon preach' d
gives himfelf, I the Son of Man, was .a
Sufficiently plain Intimation Who he was.
For the Phrafe, THE Son of Man, ne-
ceffarily Signifies one who is fo Styled by
Way of Eminence or Distinction ; and,
in Difcourfe with Perfons who had been
educated Jews, it could not but be un
derftood to refer to the Ufe of that Title
or Character fomewhere in the Old Tefta-
ment. Now the Paffage where 'tis men
tioned in the moft remarkable and distin
guishing Manner, is in the Prophecy of
Daniel, ch. vii. 13. Behold one like the
Son of Man, came with the Clouds of Hpa-
ven; (The Son of Man, which is in Hea
ven, as pur Saviour Styles himfelf \n the
Gofpel, John iii. 1 3.) And came to the An-
tient of Days, and they brought him near
before him : And there was given him Do
minion and Glory and a Kingdom, that
all People, Nations and Languages, Jhould
jerve him : His Dominion is an everlajl- ,
ing Dominion, which Jhall not pafs away ;
and his Kingdom that which jhall not be
deftroy ed. The Jews all very well knew,
that this was a plain Prophecy and Cha
radler of the Mefflah, And therefore our
Saviour, by taking upon himfelf that Ti
tle by Way of Eminence, THE Sen af
Man ; clearly enough intimated, whom he
profefled himfelf to be. However, in or
der to put his Dilciples upon a more di-
ftindt

at St. James's Westminster. 215
fthadt Declaration how flar they had hi- Serm.
therto underfiood him; and thereby to X.
introduce a new Occafion of giving them -/^rv)
further and more particular Instructions ;
he aSksthem, ver. 13. Whom do Men fay
that I am? The Difciples anfwered ; Some
fay that thou art John the Baptifi, fome
Elias, and others Jeremias, or one of the
Prophets.. He faith unto them, but whom
jay ye that I am ? Simon Peter anfwered,
Thm art Chrift the Son of the living God.
Then faid Jefus unto him, Bleffed art thou,
Simon Barjona, for Flefh and Blood hath
m$ revealed it unto thee, but my Father
which is in Heaven. That is, the Con-
feffion you have made, is not a bare hu
man Conjecture or Opinion ; as the Jews
had guefled him to be either Elias, or
John the Baptifi, or one of the old Pro
phets rifen from the Dead : But your Con-
feffion (fays he,) is the very Truth ; which
God hasenabled you to difcover. And I
flay alfo unto thee, that thou art Peter, ver.
18. Thou Simon the Son of Jonah, fhalt
for the future be known by the Name of
Peter, which Signifies a Rock, a firm and
conftant, an unfhaken and immoveable,
Profeflbr of the Truth. 'Tis very ufual
in Scripture, to give Men in this Manner
emphatical and fignificant Names. Thus
Gen. xvii. 5. Thy Name jhall be Abraham,
for a Father of many Nations (fo the Word
P 4 Abraham

2 1 6 A Sermon preach' d
Serm. Abraham fignifies in the original,) a Fa-*
X. ther oj' many Nations have I made thee.
^T^ Again, Got. xxxii. 28. Thy Name jhall
be called Ifrael ;' for as a Prince haft
thou Power with God and with Men,
and haft prevailed. So here likewife,
thou art Peter, that is, a Rock ; a firm
and conftant, a faithful and unfhaken
Witnefs, Support, and Defender of the
Truth. And upon this Rock, upon this
Firmnefs and fteddinefs of yours in pro-
feffing and preaching the great Truths of
the Gofpel, upon this will I build my
Church; and the Gates ofl Hell Jhall not
prevail againft it. And I will give unto
thee the Keys of the Kingdom of Heaven;
and whatjoever thou jhalt bind on Earth,
Jhall be bound in Heaven ; and whatjoever
thou Jhalt loofe on Earth, fhall be loofledin.
Heaven. In order to the fuller and clearer Under
ftanding of which whole Difcourfe of our
Saviour; it will be neceffary to explain
from the Beginning, the Nature and
Meaning, the Ground and Reafon, of
that Metaphor or Figure of fpeaking,
which in numberlefs other Places of Scrip
ture, as well as in this Text, is ufed with
great Propriety and Elegance in the De
scription of the Church of Chrift. 'Tis
to he obferved therefore, that God having
antfenfc

at St. James's Westminster. 217
antiently placed his Name in Jerufalem, Serm.
that is, having appointed it to be the X,
Seat of his Throne and Worship , the '-/VxJ
Place of Confluence of the Worshippers
of the one true God ; and thereby made
it by Way of Eminence the City of the
great King, the holy City ; it from thence
became, in the prophetick Style and Lan
guage, a Type of Heaven. From hence,
in the New Teflament, the State of Hea
ven is figuratively fly led, Jerufalem which
is above, Gal. iv. 26. Mount Sion, the
heavenly Jerufalem, Heb. xii. 22. And in
the Revelation particularly, 'tis defcribed
at large, under the Notion of a glorious
and happy City; ch. xxi. 10. He fhewed
me that great City, the holy Jerufalem,
deflcending out of Heaven from God; ha
ving the Glory of God, and her Light was
like unto a Stone moft precious :  And
the City was pure Gold;  and the Foun
dations were garni jhed with all Manner
of precious Stones. To which Defcripti-
on, the Apoftle plainly alludes, Heb. xi.
¦ 16. He hath prepared for them a City :
And again in the fame Chapter, they de
fire [fays he) a better Country, that is, an ver. 16.
heavenly : " And, Abraham looked' for a
City which hath Foundations, (in the ori- ver" I0'
• ginal it is, THE City which hath THE
Foundations,)- whofe Builder and Maker
¦is God. Hence ftill further, in Purfuance of

218 A Sermon preach' d
Serm. of the fame Similitude, the Church of
X. God even here upon EARTH, is filled
•r^V^ the City, the Temple, and the Houfe of
Go</. The City of God. jP/ xlvi. 4. The
Streams thereof fhall make glad the GI-*
TT of God. Heb. xii. 22. Te are come
unto — the ClTT of the living God,—rthe
general Affembly and Church of the firft,-
born whpfe Names are written in Heaven.
Alfo the Temple of God : 1 Cor. iii. 10.
Te are the TEMPLE of God; And 2 Cor.
vi. 16. Te are the TEMPLE of the Liv
ing God. Eph. ii. 1 9. Te are Fellow-citir-
zens with the Saints, and of the Houfhold
of God; and are built upon the Foundati
on of the Apoftles and Prophets, Jefus
Chrifi himfelf being the chief Corner-fione ;
in whom the whole Building fitly framed
together, groweth into an holy TEMPLE
in the Lord ; in whom you alfo are build
ed together; for an Habitation of God
through the Spirit. And 2 Tbeff. ii. 3.
That Man of Sin, — -fitting in the TEM
PLE of God; That is, a general Apo-
ftafy and Love of worldly Power, over
spreading the vifible Church. Laftly, 'tis
ftyled likewife the HOUSE of God: 1
Tim. iii. 15. The HOUSE of God, which
is the Church. Heb. iii. 6. whofe HOUSE
are we. 1 Cor. iii. 9, Te are God's BUILD
ING. 1 Pet. ii. 5. Te alfo as lively Stones,
are built up a fpiritual HOUSE unto God.
And

at St. James's Westminster. 219
Aftd ch. iv. 17. Judgment mufi begin at Serm.
tbt HOUSE of God. X.
Now/the Church of God being thus u-
fuajly, (upon the Occafion and for the
Reafons already explained,) reprefented
jn Scripture under the figurative Notion
pf a holy City, or Temple, or Houfe of
God; the feveral Parts of it likewife, in
Purfuance of the fame Metaphor, are
defcribed propprfjonably under the like
iGhsiradtere, and with the like Figures of
Speech, as the whole. Hence the Word
Foundation, as denoting the moft materi
al Part and Support of the whole Build*.
ing, is elegantly made Ufe of to fignify
either fuch Men or Things, fuch Perfons
or DoBrines, upon which the whole of
Religion mainly relies, and by which, it is
principally fupported.
Sometimes it is applied to DoBrines :
To denote thofe great, thofe Primary,
thofe neceffary and effential Doctrines of
Religion ; upon which, all other true Do
ctrines are built ; without which, Religi
on cannot fubflft ; and of which, no Chri
stian can innocently or excufably be igno
rant. Thefe are Styled, Heb. v. 12. The
firfi Principles of the Oracles of God ; and
Heb. vi. 1. The Principles of the DoBrine
of Chrifi, and the Foundation. In modern
Language

220 A Sermon preach' d
Serm. Language, they are ufually called the Fun-
X. damentals of Religion; the Dodtrines,
^s~Y\J wherein Chrifiianity itfelf confifts ; in
Opposition to thofe, which diftinguifh
from each other the feveral Sects) or Par
ties of Chriftians. In the former, confifts
all true Virtue and Piety : The latter, are
the Occafions of never-ceafing Contenti
ons, Schifms and Uncharitablenefs. What
thefe fundamental Doctrines in particu
lar are, (though St. Paul has given us an
exprefs Catalogue of them, Heb. vi. i, 2.)
feldom any Sect or Party of Chriftians are
willing to define ; bc-Caufe by fo doing
they would plainly difcover, that the
Things about which they generally moft
fiercely contend, are indeed no neceffary
Parts of Religion at all. But in the Scrip
ture itfelf, thefe fundamental Dodtrines
are perpetually infifted on; and inculca
ted, as thofe on which in reality the whole
of Religion depends. And the teaching
or preaching of thefe Dodtrines, is what
St. Paul calls Laying the Foundation,
(Heb. vi. 1. And 1 Cor. iii. 10.) According
to the Grace of God which is given unto
me, as a wife Mafter-builder I have laid
the FOUNDATION. But let every Man
(fays he) take heed how he buildeth there
upon : For other Foundation can no Man
lay, than that is laid, which is Jefus
Chrift. The meaning is, no Man can
make

at St. James's Westminster. 22 1
make any Thing elfe to be: fundamental Serm.
in Religion, befides what Chrift himfelf X.
has made to be fo. If any Man build up- ^S*^
on this Foundation, Gold, Silver, precious
Stones ; if he preaches the true Dodtrine
of the Gofpel, and builds thereupon vir
tuous Practice ; he fhall receive a Reward,
ver. 14. If he corrupts the Dodtrine of
Chrift in its effentials, and teaches Men
any vitious Practice ; he fhall be punifh-
ed very feverely. If he builds Wood, Hay,
Stubble ; that is, if he teaches needlefs and
ufelefs, tho' not vitious Doctrines ; he fhall
fluffer Lofls, he fhall in great Part lofetiis
Reward : Neverthelefs, for the Sincerity
of his Intention, he himfelf fhall be faved,
yet flo as by Fire, ver. 1 5. The Senfe is,
He jhall be faved DIFFICULTLY as it
were out of the Fire; According to the
like Expreffion in St. Jude, ver. 22. Of
Jbme have Compaffion, malting a Differ
ence; and others flave with' Fear, pulling
them out of the Fire.
. But further : The Word, Foundation,
as it is thus fometimes applied Figurative
ly to DoBrines fundamental ; fo, at other
Times,, it is in a proportionable Senfe, ap
plied likewife to Perfons. Thus (in the
Paffage before-cited,) Eph. ii. 20. Te are
built upon the FOUNDATION of the
APOSTLES and PROPHETS. From
whence

222 A^ Sermdn preach1 d
Serm. whence is derived thait elegant and lively
X. Defcription, Rev. xxi. 14. The Wall of
t/W! the City had twelvC Founddtions, and in
them the Nantes of the twelve. Apoftles of
the Lamb. Jefus Chrift hinXfelf, is the
chief Corner-fione : The Apofthss ahd Pro*
phets, are the Foundation: Arid the
Churc'hov €nt\r&Body of good Men through
all Ages,, are the whole Building Or fjM4
ritual Teniple of God; in which ye alffj
faith the Apoftle, (ye alfo, .as living Stones^
1 Pet: ii. 5.) are builded together, flor an
Habitation of God through the Spi'ritt
And fuch Pe'rfons as, after the fiisft preach"
ing of the Gofpel, were, in a more emi
nent- and illuftrious Manner",) Promoters
of true Religion ; are, by continuing the
fame Similitude, aptly called PiBd-rs^ G*dH
ii. rot, James, Cephas and Johw^ who*
fleemed to be PILLARS. And Rev. HI
12. Him that' overcometh,, will I make d
PILLAR in the Tetnph of my Gvd,
Which Paffages, by the Way,, teach us-
to rectify a Miftake in the vulgar Inter
pretation of that noble Text of St. Pdul,
1 1'im. iii. 15* That thou mayft know bow
to behave thy' felf in the Hokfe oflGod,^
which is the Church ofl the living God, the
PILLAR and Ground of Truth: That
St. Paul in one and the fame Sentence^
wherein he calls' the Church the HOUSE*
of God, fhould at the fame Time ftyle it
alfo

at St. James's Westminster. 223
alfo a PILLAR, which i& a Part of that Serm.
Houfe ; is very hard to conceive. From X.
the fore-cited Places therefore, and others (?'VNJ-'
of the like Import, where the fame Word
is always applied to fingle PERSONS ;
it feems very probable, that here alfo it
ought to be underftood, not of the whole
Church, but of one Perfon only, even of
Timothy himfelf: That thou may ft know
how thou ought eft to behave thyflelf in the
Houfe of God, whieh is the Church of the
living God ; that thou mayeft know how
to behave thyfelf therein in fuch Manner,
(as being, or) as that thou mayft be a Pil
lar and an eminent Support of the Truth.
The Senfe is much more reafonable, and
agreeable to other Places of Scripture ; and
removes a difficult Expreffion, much ab-
ufed and perverted by popish Writers to
fupport their abfurd Doctrine of the In
fallibility of the Church.
Having thus fully and at large explain
ed from its firft Original, the Nature and
Meaning, the Ground and Reafon, of that
Metaphor Or Figure of fpeaking, which
iri numfeerlefs other Plaeesof Scripture, as
well as in my Text, is ufed with great
Propriety and Elegance in the Defcription
of the Church of Chrift; it from hence
becomes very eafy to understand the true
Senfe of thefe Words of our Saviour, Thou art

224- '.- A Sermon preach' d
Serm. art Peter, Thou art (as thy Name figni-»
X. fies) a Rock; and upon this Rock will I
^V^ build my Church. The Church is, the
City, the Temple, the Houfe or Building ,
of God. In this fpiritual Temple of Godj
J ejus Chrifi himfelf is, the chief Corner-'
fione, in whom the whole Building is fitly
framed together. And the. Apoftles and
Prophets, are ' the Foundation. ¦ Among
thefe, St. Peter havingj with a particular
Forwardnefs and Zeal,. made Confeflion
of his believing Chrift to be the Meffias-,
was accordingly approved: by his Matter,;
and receives the following Anfwer : Thou-
fhalt be, (flays our Lor d\) one principal
Foundation-flone in my Building. By thy
Firmnefs. and Steddinefs, by thy Courage,
Constancy and Zeal in this Confeflion,,
thou fhalt become an eminent Founder of
my Church, a moft fuccefsful Preacher of
my Doctrine to.the; World, in the firft
Age of the Gofpel, Thou art Peter, Thou
art a Rock ; and upon this- Rock I will
build my Churchy
It follows : And the Gates ofl Hell fhall
not prevail againft it. That is, Oppofe
tion and Persecution, even unto Death it
felf, Shall never be able to Slop the Pro
grefs of my Gofpel. The Word, which
'a^j. we here render Hell, Signifies in the Ori
ginal, not the State ofl the damned, (for
That

at St. James's Westminster. 225
That is always in the Greek expreffed by Serm,
a very different Word ;) But the Word X.
here ufed, fignifies always that invi/ibleff^^
State in general only, to which Death is
the Gate or Pajfage. So that thisPhrafe in
the Text, is exactly of the fame Import
with thofe Expreffions in the Old Testa
ment: The Gates of the Grave, the Cham
bers of Death, and the Gates of Death.
If. xxxviii. 10. I fhall go to the Gates of
the Grave. Prov. vii. 27. The Way toHell,
going down to the Chambers of Death. Job.
xxxviii. 17. Have the Gates of Death been
opened unto thee? Pf. ix. 13. Thou liftefl
me up from the Gates of Death : And Pf.
cvii. 18, They draw near unto the Gates
ofl Death. When therefore our Saviour
promifes that the Gates of Hell, that is,
of Death ; (for the Word Hell, as I how
Obferved, when it means the State of the
damned, is always in the Original quite
another Word :) When, I fay, our Savi
our promifes that the Gates of Hell, that
is, of Death, fhall not prevail againft his'
Church ; his Meaning plainly is the fame,
as in thofe other Promifes, Matt, xxviii.
20. Lo, I am with you always, even unto
the End of the World; your Mortality
Shall not put an End to the preaching of
my Gofpel. And ch. xviii. 20. Where
two or three, (wherefoever or whenfoever,
in -what Place or at what Time foever in
Q_ any

226 A Sermon preach' d
Serm. any Age of the World, two or three) are
X. gathered together in my Name ; there am
t/VVJ I in the midft of them.
Daftly, Our Saviour adds in the next
Words, immediately following the Text:
And I will give unto THEE the Keys of
the Kingdom of Heaven : And whatjoever
THOU. Jhalt bind on Earth, jhall be bound
in Heaven; and whatjoever THOU jhalt
IpoJ'e on Earth, jhall be loofled in Heaven.
The Senfe is ; thou fhalt firft open the
Kingdom of the Meftias, and make the
firft Publication of the Gofpel to the Gen
tiles; (which we read was accordingly
fulfilled, in the 2d, 10th, and i$th Chap
ters of the ABs.) And by the Terms of
that DoBrine which I commiffion you to
preach on Earth, fhall every Man's Sen
tence be finally and judicially determined
of God in Heaven.
And now, having diftinctly explained
the full Meaning of our Saviour, " in this
whole Difcourfe of his to St. Peter; it will
be very obvious to raife from thence the.
following Obfervations.
ift, I obServe, that according to the
true Explication of the Word, it makes
no real Difference at all in the Senfe, whe
ther by the Rock, upon which our Saviour here

U^VNJ

at St. James's Westminster. 227
here promifes to build his Church, be Serm.
meant (as Proteftant Expofitors general- X.
ly underftand it) the Confeffion of St. Peter, '
or (as the Romijh Writers contend) the Per
fon of St. Peter. I fay, it makes no Difference
at all, as to the true Senfe of the Words.
For, if this Rock be the CONFESSION
of St. Peter ; yet the Application of the
Phrafe to him in fo particular a Manner,
muft needs be with Regard to his perflon
al Firm nefs and Steadindfs in that Confef
fion. And if it be the PERSON ofl St.
Peter, that is here flyled a Rock ; 'tis Still
with Regard to his Firmnefs in that Con
feflion. From whence nothing can be col
lected to the Advantage of the Caufe of
the Church of Rome. For
2dly, I obferve, that the Word Rock,
the Foundation-fione of a Building, a Strong
or well-laid Support, is not at all (as the
Church of Rome ridiculoufly fuppofes) an
Emblem of Authority, Power or Domi
nion; but it fignifies firm and conftant,
effectual and fuccefsful, preaching of the
Gofpel at the Beginning : Which was
the Foundation of the Church of Chrift.
Which Church, the Scripture tells us,
was built upon the Foundation of the A-
poftles and Prophets. And in that Foun
dation, St. Peter was a Rock, or a firm
and eminent Part of it.
0^2 %dly,

A Sermon preach' d
idly, I obferve, that immediately after
the fpeaking of thefe great Things to St,
Peter ; our Lord, (as it were with apar-
ticular View that it might be left upon
Record as a Guard againft that extrava
gant Opinion, which he foreknew future
Ages, for the Purpofes of Tyranny and
worldly Dominion would entertain of St.
Peters perfonal Authority :) our Lord, I
fay, takes Occafion in his very next Dif-
courfe with him, to rebuke him with a
fl:-arper Severity than he ever ufed toward
any of the reft of his Difciples. Ver. 23.
Get thee behind me, Satan ; thou art an
Offence unto me; f or thou favour efl not the
Things that be ofl God, but thofe that be ofl
Men. And probably for the very fame
Reafon it is, that he was fuffered to fall
and to deny his Mafter, more fhamefully
than any of the other Difciples; and that
'tis particularly recorded in Scripture-hi-
ftory, how ¦ St. Paul afterwards withftood
him to the Face, becaufe he was to be
blamed, Gal. ii. 11. Of the fame Kind
feems to be our Saviour's affeBing, as it
were, to fpeak always with very fmall Re
fpedt of the bleffed Virgin : Woman, what
have I to do with thee ? And, Tea RA
THER bleffed are they, that hear the
Word ofl God, and keep it. And again,
Who is my Mother, and who are my Bre
thren ?

at St. James's Westminster. 229
thren ?— — Behold, whofoever fhall do the Serm.
Will of my Father which is in Heaven, XI.
the fame is my Brother and Sifter and '
Mother. 4-thly, I obferve, that as the Word
Rock fignifies -nothing of Authority or
Dominion, but a Stone or firm Part in the
FOUNDATION on which the Church
is built ; fo it is a CharaBer, in which
St. Peter could not poffibly have ANT
Succeffors ; in any other Senfe, than in
that wherein he himfelf applies it to ALL
Chriftians in general ; in his firft Epiftle,
Ch. ii. 5. TEalflo (faith he) as living Stones,
are built up a fpiritual Houfe unto God.
And St. Paul to the Ephefians, chap. ii.
22. Tou alfo are builded together, upon
the Foundation of the Apoftles and Pro
phets, into an holy Temple : for an Ha
bitation of God thro' the Spirit.
cthly, I obferve, that what is here faid
to St. Peter, is elfewhere applied equally
to ALL the Apoftles. The City of God,
faith St. John, had twelve Foundations,
and in them the Names of the twelve A-
poftles of the Lamb. The Church was
built equally upon them All. And our
Saviour with great Expreffnefs and Er-
neftnefs charges them, that there fhould be
no fuch Thing as Dominion or Prehemi-
Q_3 nence

230 A Sermon preach 'd, &c.
Serm. nence amongft them ; but whofloever (fays
X. he) will be great among you, let him be
^T^^ your Servant, Matt.xx. 27. Further : That
which is here fpoken to St. Peter about
having the Keys of the Kingdom ofl He a^
ven, is elfewhere exprefly directed to ALL
the Apoftles : John xx. 23. Whofe floever
Sins TE remit, they are remitted unto
them;, and whofe floever Sins TE retain,
they are retained. The full Meaning of
which fublime Expreffions, is that not
even the Apoftles themfelves, (much lefs
that any of their fallible Succeffors,) had a
difcretionqry Power of forgiving or re
taining Mens Sins; but, that they were
appointed Preachers and Meffengers of
that gracious Covenant of Reconciliation,
according to the Terms and Conditions
whereof, God will either forgive Mens
Sins or not. God will judge Men accord*
ing to OUR Gofpel; or by the Rule of
that Doctrine, which we are commands
ed to preach to the World. St. Paulex-
preffes the Senfe of this Truft, with the
greateft Exactnefs of Expreffion, Rom. ii,
lb. In the Day, fays he, when God jhall
judge the Secrets of Men by Jefus Chr fit
according tQ MX Gofpel.

A SER<

23

A
SERMON Preach'd in the
PARISH-CHURCH O F
St. James s Weftminfter,
On Sunday, March 23, 1718.
Gen. xv. 6.
And he believed in the Lord, and he count
ed it to him for Righteoufnefs.
THESE Words are Part of the Serm#
Hiftory of the Patriarch Abra- xi.
ham. Who when, in his old Age, L/y\J
being yet childlefs, he had a Promife made
to him, that his Pofterity fhould be as the
Stars of Heaven for Multitude; notwith-
ftanding the natural Improbability of the
Thing, yet (the Text tells us) he believed
Q^j. in

232 A Sermon preach' d
Serm. in the Lord,- and the Lord counted it to
XI. him for Righteouflnefls. The Words are
^rv^°very remarkable^: And they are in the
New Teftament cited, three feveral Times,
By the Apoftle St. James, once : And by
St. Paul twice ; in his Epiftle to the 'Re
mans, and again in his Epiftle to the Ga
latians. By St. Paul they are cited to
prove, that fince Abraham's Faith was
here reckoned to him for Righteoufnefs,
before the Inftitution of Circumcifion ;
therefore Jujlification, or the Favour
and Acceptance of God, is not confined
and limited to the Obfervers of the Works
pf the Jewifh-law, but extends itfelf to
all Men, of all Nations, who walk in
Rom. iv. the Steps of the Faith of Abraham. By
j 3. St. James they are cited to prove at the
fame Time, that fince the Faith of A-
braham here reckoned to him for Righ
teoufnefs, was not a mere unadlive Be
lief, but an effeBual Principle of real
active Obedience; therefore Jujlification,
or the Favour and Acceptance of God, is
confined and limited, though not. to the
Obfervers of the Works of the Jewifh Law,
yet certainly to the Pradticers of the Vir
tue and Righteouflnefls of the Gofpel, The
Application of the Words to each of thefe
Purpofes refpectively, is as. natural and
pertinent as poffible ; and the Inference
drawn from them, in each Cafe^ is moft
obvious,

at St. James's Westminster. 233
obvious and certain. My Defign is not, Serm.
at this Time, to enlarge any further up- XI.
on the Manner of reconciling St. Paul {-^Y>s^
and St. James; (which has often been done
upon other Occafions, and is flufficiently
evident from the Jingle Obfervation I now
mentioned ;) but to confider what Matter
of InftruBion may be drawn from the
Words themfelves ; as they lie before us in
the Text ; Abraham believed in the Lord,
and he counted it to him for Righteouf
nefs.
, Faith, or Belief in God, is the Foun
dation and Ground of virtuous PraBice.
And in Proportion as this Foundation is
deeply and Strongly laid, in the fame Pro
portion will the Superstructure be durable
and permanent againft the Attacks of
worldly Temptations. For though Vir
tue is Virtue, whether there were any
God or no ; and the doing of what is
Right, would be unquestionably commen
dable, though there were no Reward or
Punishment either here or hereafter : Yet,
in that Cafe, the Nature of Things would
be abfurd; and the Syftem of the Uni-
verfe would be, in the whole, an incon
sistency. For, that that which is Right
in itfelf, and neceffariiy fo judged to be by
.every right Underftanding, and which by
Confequence lays a neceffary and perpe tual

234 -^ Sermon preach' d
Serm. tual Obligation upon all; Should yet not
XI. be finally and effeBually fupported ; is real-
l/VNJ ly and truly as Great an Inconfifiency in
the Notion of the Moral Univerfe, as if
in the natural World any of the greateft
and moft exquifite Operations, were with
out any Correfpondent final Caufe. By
this Argument therefore the wifeft and
moft rational Men in the heathen World,
who had no AffiStance of Revelation at
all, yet worked themfelves up to a very
Strong Perfwafion, both of the Being and
of the righteous Government of God. By
the flame Argument the Patriarchs, who
had no Exprefs Revelation of a future State,
yet reafoned themfelves into fuch Adls of
Obedience towards God, as overcame the
ftrongeft Temptations in the World. Of
Inftances of this Kind, the whole nth
Chapter of the Epiftle to the Hebrews is
an affectionate Collection. And the Ap
plication of thefle Examples, to Chriftians
who profefs to have a more explicit Know
ledge of a Life to come, is Matter of very
juft and fevere Reproach. That which
alone falls, at this Time, under our Con
fideration ; and is, more frequently than
any, infifted upon in many other Places
likewife of holy Scripture; is the Example
of Abraham, Abraham believed in the
Lord, and he counted it to him for Righ-.
teoufnefs. Faith,

at St. James's Westminster. 235
Serm.
Faith, is that Belief of a God ; of his XI.
Exiftence, PerfeBions, Government and {*/~VKJ
Promifes; That Belief pf Things invifible,
and of Things future ; which is the pro
per Motive, whereby virtuous and religi
ous Minds are fupported in the Practice
of what is Juft and Right, in Oppofition
to all the Allurements, and to all the
Threatnings , laid before them at any
Time by an idolatrous, an unrighteous,
or a debauched World. In Proportion to
the Strength or Weaknefls of this Faith,
Minds fenfible of the natural and intrin-
fick Excellency of Virtue, are enabled to
refift more and greater Temptations of all
Kinds, and thereby to bear Teftimony to
the Excellency of Virtue, and to caufe its
Light to fhine forth in the World : Which
is promoting the Glory of God, and of his
Government. ThefeTemptations , are what
the Scripture calls the Trial 'of Mens Faith,
And God, when in the Courfe of his Provi
dence, he permits them to be laid before
Men, is in Scripture reprefented as making
Tryal of them thereby. Not for his own In
formation, who knows perfectly theHearts
of all Men : But for their own Benefit,
whofe Minds are greatly improved there
by: And for the Advantage of others,
who are extremely encouraged by fuch
Examples. It. has therefore been the Me
thod

236 A Sermon preach' d
Serm. thod of Providence from the Beginning,
XI. not only by the Precepts of NatuYe and
'^VV Reafon, confirmed by repeated Revelations
of his Will, and Strengthened with the
Sanction of Rewards and ^unifhments;
but by Example alfo upon perpetual Re
cord, of fome Nation, Family, or very
eminent Perfon, adhering Singly to the
Worfhip of the one true God, and to the
Religion built upon that only Foundation,
to enlighten the World, as it were, by a
Light fhining in a dark Place and con
tinually reminding them of the Truth they
have departed from : Calling upon them
(in the Prophets Expreffion) by a Stan
dard lift up unto the Nations, and by an
Enfign on a Hill; or (according to our Sa
viour's Similitude) by a City built upon a
Hill, which cannot be hid ; and by a Light
J'et on a Candleftick, which giveth Light
unto all that are in the Houfe. Of this
Kind, was a Succeffion of Fa mi lies before
the Flood; andthe Family of Noah, and
of Melchifedec and Job, and perhaps fome
others alfo, and the Patriarchs after the
Flood. Of the fame fort, was the Na
tion of the Jews, even notwithstanding all
their particular Corruptions, before the
coming of Chrift : And fince that Time,
fuch alfo has been the Chriftian Church;
in which, notwithstanding the greateft and
moft univerfal Corruptions,. Ml the Pearl

at St. James's Westminster. 237
ofl great Price, the Principles of Truth Serm.
and Virtue, have always more or lefs XI.
Shined forth, in fome particular Places at '
leaSt, as a Light appearing through a very
thick Mifi. But that which my prefent
SubjeB confines me to, is the Jingle Ex
ample ofl Abraham: Abraham believed in
the Lord, and he counted it to him flor
Righteouflnefls. If it be here inquired, with Regard to
this Method in the Proceedings of Provi
dence; whence it comes to pafs that the
Light of divine Truth, and the Mani-
feftations God has been pleafed to make
of himfelf to Mankind, have not been
more general and univerfal : The An-
fwer is; that though in this, and indeed
in all other Cafes whatfoever, we know
not in particular the manifold diftindt
Reafons of God's Manner of acting, as
indeed 'tis impoffible we fhould; yet in
general 'tis manifeft, that this Difpofition
of Things is according to the Analogy of
God's ufual Method of acting in all other
Cafes. It has feemed good to infinite
Wifdom to Show forth itfelf, as in form
ing an unfpeakable Variety of other Be
ings of all Kinds, fo in creating particu
larly a great Diverfity of rational Crea
tures, of Angels and Men ; endowed with
very different Capacities , intrufted in
numberlefs

238 A Sermon preach' d
Serm. numberlefs Inftances with very different
XL Talents, inftrudted with very different.
l/'VNJ Degrees of Light and Knowledge ; fo as
to be each of them capable of being called
to Account, of being judged according to
their refpedtive Abilities, according to the
Meafure and Degree of their refpedtive
Knowledge, according to the Nature of
their feveral Stations, and of the Talents
in innumerable different Circumftances
committed to their Truft. The Cafe
therefore doere is the very flame, even in
Refpedt of natural Reafon itfelf, as of o-
ther more particular Manifestations of the
divine Pleafure. Both the one and the
other have fhined forth, only in particular
Places, and at particular Times, in dif-'
ferent Degrees-, as Lights fufficient to di-
reB fuch as were fincerely defirous of
finding out and following the Truth ; and
to be a Teftimony againft others, who nei
ther liked to retain their natural Knowledge
of God, nor Cared to be inftrudted in his
Will revealed. But this, by the Way.
The Faith of Abraham, fo highly
magnified in Scripture, and which (the
Text tells us) was counted to him flor Righ
teoufnefs, evidenced itfelf principally in
two remarkable Inftances, the one was,
his leaving his native Country at the Com-'-
mand of God, feparating himfelf from the

at St. James's Westminster. 239
the idolatrous Nations around him, and Serm.
going into a ftrange Land ; firmly believ- XI.
ing that God was faithful, who had pro- '^^W?
mifled that his Pofterity Should inherit that
Land ; and that from him, even when as
good as dead, there Should Spring fo many
as the Stars of the Sky in Multitude, and
as the Sand which is by the Sea-fhore in
numerable, Heb. xi. 12. The other In-Heb .
Stance was, that when he was tried, he i7. '
offered up his only Son, in whom alone
feemed to center all the Promifes God
had made him ; thus even againfi Hope
(as St. Paul moft elegantly expreffes it,)
believing IN Hope; and being fully per-
fwaded, that what God had promifed, who
quickeneth the Dead, and calleth thofe
Things which be not as though they were,
he was able alfo to perform, Rom. iv. 17,
18, 21. The Excellency of this Faith, in
both thefe Inftances, confifted in this ; that
it was a Principle of Virtue or Obedience
to God, built upon this Foundation; that
God who ruleth over all, can and will
certainly make good, either in the pre-
Jent or in a future State, all the Expecta
tions raifed in the Minds of virtuous and
good Men, either by the natural Know
ledge of his divine Attributes, or by the
revealed Declarations of his Will. And
this the Apoftle, in each of the foremen-
tioned Cafes, exprefiy declares. In the
Cafe

240 A Sermon preach 'd
Serm. Cafe of Abraham's offering up his Sont-
XI. the Ground he tells us the Patriarch went
^"V^upon, was his Perfwafion, that Death it
felf puts not an End to the Poffibilities of
the divine Favour ; but that God was able
to make good the Promifes given to him
and his Son, even by a Refurredtionfrom
the Dead, Heb. xi. 19. In the other Cafe,'
that of the Patriarch's feparating himfelf
from the idolatrous Nations, and going in
to a ftrange Country; the Apoftle thus
expreffes the Ground and Foundation, on
which his Faith was built. Heb. xi. 8.
By Faith Abraham, when he was called to
go out into a Place which he fhould after
receive for an Inheritance, obeyed; and .
he went out, not knowing whither he went,
And he fojourned in the Land of Promife,
as in a ftrange Country;  For he looked
flor a City which hath Foundations, whofe
Builder and- Maker is God. And what
that City was, the fame Apoftle diftindthy
explains, ver. 14. fpeaking of Abraham
and his Pofterity : They that fay fuch
Things, (viz. confleffing that they were
Strangers and Pilgrims on the Earth,) de
clare plainly that they feek a Country : And
truly if they had been mindful of that
Country from whence they came out, they
might have had Opportunity to have retur
ned : But now they defire a better Country,
that is, an heavenly : Wherefore God is
not

at St. James's Westminster. 241
not aftoamed to be called their God ; for he Serin.
hath prepared for them a City. 'Tis e- XI.
vident therefore that the Faith of Abra- '-/VNJ
ham, was a Principle of Virtue or Obedi
ence to God, founded upon the ExpeBati-
on of a future State. And becaufe he thus
believed God, therefore 'twas counted to
HIM; and to all others likewife in all
Generations, who fhall be governed, as
he was, by their Belief in God; to them
alfo it fhall be counted for Righteoufnefs.
From this Explication of the Nature
and Excellency of the Faith of Abraham,
there may be drawn fome very considerable
general Obfervations, of great Extent and
Confequence in the Notion and Practice
of true Religion. As
.iff. From hence we may obferve, that
true Faith is always founded upon Rea
fon. Abraham believed, What ? why,
that God would certainly make .good to
him and his Pofterity, every Thing that
he had promifed. Arid Why did he be
lieve this?- Why, becaufe Reafon told
him, that, whatever Improbabilities ap
peared at prefent; yet God, who has
Power over the future as well as the pre
fent State, was able to fulfil his Promifes,
even by a RefurreBion from the Deaf.
.. . R This

242 A Sermon preach' d
Serm. This the Apoftle expreflsly obferves, upon
XI. that difficult Tryal of his offering up his
t^V"^ Son, Heb.xi. 19. He accounted, that God
was able to raife him up, even from the
Dead; from whence alfo he had received
him in a Figure. He accounted : The
Word in the Original is, (xoyta-ctptvos,) he
reafoned with himfelf: His Reafon fatif-
fied him, that the Power of God could
as eafily raife again his Son from the Dead,
as it had at firfi caufed him to be born
from one as good as Dead. He had before
received him as it herefrom the Dead in
a Figure, by his being born to him in an
extreme old Age ; and now he doubted
not, but God could literally reftore him
from the Dead again. This was a Faith,
truly founded upon Reafon. And no lefs
reafonable is it in US to believe now, that
the fame divine Power which at firft cre
ated Men into the prefent Life, can as
eafily renew them into a life to come. In
this, there is nothing contrary to the Dic
tates of right Reafon, or to the Analogy of
Nature. How different from this, is the
Practice pf thofle, who under Pretenfe of
the divine- Omnipotence, require Men to
profefs their Belief of ContradiBions ; fuch
as is Tranfubfiantiation, and the like,, and
all other natural or moral ImpoJfibi>lities.
Foiv to afcribe to the divine Power Things that

at St. James's Westminster. ~ 243
that are not at all the ObjeBs of Power, Serm.
and to fuppofe that God makes Things to XI.
be what at the fame he dctes not make '^/"V"NJ
therri to be ; is not magnifying the Power
of God, but profanely making a Mockery
of it. True Faith therefore, is always
founded upon Reafon. And as, in all 0-
ther Cafes, the Strength of every Super-
JlruBure is proportionable to the Good
nefs of 'the Foundation on which it is built :
So in Matters of Religion, the SteddineJ's
of every Man's Virtue is always propor
tionable to the Firmnejs of his Belief of
the Principles he acts upon ; and the Sta
bility of this Belief, in Opposition to a
carelefs and negligent Credulity, will al
ways be found, upon any difficult Tryal,
to be in Proportion as 'tis more or lefs
reafonably grounded. For this Caufe it is,
that our Saviour fo highly commends the
Faith of the Centurion, who from the
Analogy of his own being a Man under
Authority, and having Soldiers under him,
reafoned himfelf into a Perfuafion that
Jefus alfo was able to heal his Servant,
without coming himfelf in Perfon tp vific
him : Verily, fays our Lord, / have not
found Jo great Faith, no, not //z Ifrael, Matt,
viii. 10. And in like Manner concerningthe
CanaanitifljWoman, who from the Simi
litude of the Dogs eating the Crumbs that
-R--2' fell

244 -A Sermon preach' d
Serm. flellflrom their Mafters Table, argued rea-
XI. fonably that She, thp' a Stranger from the
t/V^*-' common- wealth of Ifrael, yet needed not
wholly to defpair of our Lord's Favour;
O Woman, fays he, great is thy Faith,
Matt. xv. 28. Upon the fame Ground
the Jews , who could judge well enough
about other Things, and argue reafonably
about the Tokens of the Sky and the Wea
ther, and make proper Obfervations in the.
Courfe of the natural World ; but had
no difcernment at all, in Matters of Re
ligion; are thus reproved by our Lord,,
Luke xii. $j.Why even of yourflelves judge
ye not what is right? On the contrary, the
Bereans, who flearched the Scriptures
carefully, to fee what Reafon there might be
for their embracing the Doctrine preach'd
by the Apoftles ; are commended thereup
on, as being of a more noble and gener
ous Temper, AB's xvii. 1 1. And St. Pauh
arguing to the Corinthians concerning
a very important Point of Chriftian Doc
trine; I fpeak. (fays he) as to wife Men,
judge ye what I flay, 1 Cor. x. 15. This
therefore is the firft Obfervation, natural
ly arifing from the foregoing Difcourfe:
viz. that true Faith, is always founded.
upon Reafon.
zdly, Aflecond Obfervation is, that true
Faith in God, never leads Men to the
Practice

at St. James's Westminster. 245
Practice of any Thing, that is effentially Serm.
and in its own Nature immoral. Of this XI.
Sort are the Idolatries pradlifed in the -/'VNJ
Church of Rome, fundamentally destruc
tive of all both natural and revealed No
tions of God. Of the fame Kind are the
Cruelties and Barbarities perpetually prac-
tifed by them, fundamentally destructive of
all Virtue towards Men, and of the very
effential, eternal and unalterable Diffe
rences of Good and Evil. Things efta-
blifhed by the merepofltive Command even
of God himfelf, may, without Contro-
verfy, be changed by the fameAuthor ity
that appointed them. Further: Things
contrary to that Part even of the Law of
Nature it felf , which is founded original
ly in the Will of God, and not in the Ne
ceffary and Effential Nature of Things ;
niay be done, upon particular and extra
ordinary Occafions, by the immediate and
exprefs Command of God. But that Part
of the Law of Nature, which is founded,
not on Will, but on the very Exiftence of
God, and on the. effentially and eternally
immutable Nature and Relation of Things ;
This is in no Circumftances capable of any
Variation. For Inftance : That the Life
of an innocent Perfon Should be taken a-
way by the Authority of any Power upon
Earth, is contrary to the Law of Nature.
R 3 Neve:-

246 A Sermon preach' d
Serm. Neverthelefs, fince the Right which even
XL an innocent Perfon has to his Life, is not
t/^NJ founded in the effentialNatureof Things,
but merely in the Will and Free-Gift of
God; 'tis plain he may as juftly appoint it
to be taken away by any other Means he
pleafes, as by a Fever or a Pefiilence.
But had God commanded Abraham to
forfake the Worfhip of himfelf, and turn
to Idols ; or had he commanded him to
hate his blamelefsSon, or to take Delight
in Cruelty, Barbarity, and Tyranny ; the
Command had been, in its Nature, im
poffible and abflurd. Again: The feven
wicked Nations of Canaan might, by
a particular and immediate Command of
God, as juftly be extirpated by the Sword
of the Iflraelites, as by an Earthquake, or
(like Sodom and Gomorrha,) by Lightning
from Heaven. But that, without any
immediate and exprefls Command, arid
under a general Pretence of being alone
Poffeflbrs of the Truth, a perpetual tyran
nical Enmity fhould be carried on againft
virtuous Men of all Nations, and a Power
eftabliShed of changing even the Nature
of Virtue and Vice; this is a Wickednefs
which never had an Equal ; and fubverts
fundamentally even that Part of the Law
of Nature, which is founded, not on the
Will, but on the very Being of God, and on

at St. James's Westminster. 247
on the neceffary, effential, and eternal Serm.
Difference of Good and Evil. XL
%dly, The third and laft Obfervation
I would here make, is, that Faith when
fpoken of in Scripture as a Moral Virtue,.
never fignifies mere Belief; but always
includes in it a Notion of Fidelity or
F aithfulnefls ; a faithful and ftedf aft. Ad
herence to Such Principles, even in Times
of the greateft Danger and Difficulty, as
are the Foundation or Ground of Virtue
and Obedience. Abraham believed God ;
(he had Faith or Fidelity towards God ;
adhered firmly to his Principles, and aB-
edfieddily upon them in Matters even of
the greateft Tryal and Difficulty : He
kept the Faith, as St. Paul fpeaks con
cerning himfelf; or, as the fame ApoStle
elfewhere expreffes it, he kept that which
was committed to his Charge:) And 'there
fore it was counted unto him for Righteouf
nefs : It was. reckoned to him, it was al
lowed to him in his Account, (fo the Word
is in the Original ;) not, INSTEAD of
Righteoufnefs, but as being itfelf real
¦Righteouflnefls. This Matter is rightly
reprefented by the Author of the Book of
Ecclus. ch. xliv. 1 9. Abraham was a great
Father of many People; in Glory was
there none like unto him : Who kept the
R 4 I, aw

248 A Sermon preach 'd
Serm. Law of the mofi high, and was in Cove*
XI. nant with him ;  and when he was prov-
t-sy^ ed, he was found Faithful: Therefore he
affured him by an Oath, that he would blefs
the Nations in his Seed, and that he would
multiply him as the Dufi of the Earth,
and exalt his Seed as the Stars, and caufe
them to inherit from Sea to Sea, and from
the River unto the utmofi Part of the
Land. And from hence 'tis very evident
what the Writers of the New Tefiament
intend, when they declare to us that A-
braham, though he was not jufiified by the
Works of the Law, fuch as Circumcifion
and the like, becaufe this Testimony was
given of him before he was circumcifed;
yet the Faith by which he WA S jufiified,
was an active and fteddy Principle of
Works of Righteoufnefs : And by that
Faith was he therefore juftified, becaufe
Jam U.2:. ^ was a Faith which wrought with his
Works, and by Works was his Faith made
perfleB. And the Application they make
of it to Us, is, that they, and they only, who
walk in the Steps of the Faith o/Abraham,
are, in the religious Estimation, Abraham'*
Seed. That is ; they only Shall finally be
accepted of God, whofe Faith is, like
His, am?/ Principle of Virtue and Obedi
ence. Other wife it matters little, whofe
Name we are called by, or whofe Religion WP

at St. James's Westminster. 24 )
we profefs. For, unlefs we bring forth Serm.
Fruits meet for Repentance; God is able XI.
even of thefle Stones, fooner than of impe- <-^V^O
nitent and incorrigible Sinners, to raife
up Children unto Abraham ; and unto
Chrifi.

A SER-

25*

A
SERMON Preach'd in the
PAR ISH-CHURCH O F
St. JJMES's Weftminfter,
On Sunday, May 3, 17 19.

John vi. 35.
Jefus flaid unto them, I am the Bread of
Life. He that cometh to me, . fhall
never hunger ; and he that believeth on
me, fhall never thirfi.
AS in all Diflcourfes whatjoever, there Serm.
is no poffibility of underftanding XII.
the Senfe of what is fpoken, with- (-/""VNJ
out underftanding the Language in which
that Senfe is delivered: So in Scripture
particularly, unlefs Men attend to the
Nature of the Expreffions therein uSed,and
confider-

252 A Sermon preach'd
Serm. confider the Figures of Speech, which at
XII. the Time when thofe Books were written,
iy~V\J were as common and well-known, as mo
dern Forms of fpeaking are at this Day:
Unlefs this (I fay) be oonfidered, there is
no Dodtrine fo abfurd, but may be proved
from the Words of Scripture, without
Regard to the Senfe ; and no Doctrine fo
clear, but may be darkned with Scraps of
Scripture- Expreffions , applied contrary
to the Defign and Connexion of the whole
Difcourfe. Thus, for Inftance, God's
granting Repentance to Sinners, that is,
granting them the Favour of having their
Repentance and Amendment accepted in
ftead of perfedl Obedience; has fometimes
been underftood in fuch a Manner, as if
God worked Repentance in or upon them,
as a Workman operates upon a Machine.
Thus , God's declaring the Chriftian
Church, inftead of the Jewifh Church,
to be for the future his eleB People ; has
been thought a Proof of his having cho-
fen particular Perfons abfolutely and un-
conditionately tp Salvation. Thus , the
Promife of eternal Life to them that be
lieve ; though the Scripture in numberlefs
Places declares, that thereby is meant tfte
Obedience which proceedeth from Faith ;
has yet been perverted to fignify mere Cre
dulity, a mere Profeffion of Religion, mere
Zeal for particular Parties, DoBrines or

at »SV. JamesV Westminster. 253
or Opinions. And the Hope of Pardon Serm.
to them that truly repent and reform their XII.
Manners, purchafed by the Blood of -/^^sj:
Chrift ; has been turned into a fuperftiti
ous Reliance upon the Merits of Chrift, to
fupply the Want of Repentance and A-
mendment of Life. Again : The Power
of preaching the Gofpel, and the Com
mand to teach all Nations upon what
Terms their Sins fhould be forgiven them;
has been made a Foundation for a Pre
tence to a Power of forgiving Sins, upon
other Terms than thofe of true Repentance
and Amendment of Life. And, to men
tion but one Inftance more ; our Saviour's
Styling himfelf the Bread of Life, giving
his Flefh for the Life of the World, and
faying concerning the Sacramental Me
morial of his Death, this is my Body;
though the very fame Figure of Speech is
ufed in numberlefs other Places of Scrip
ture ; and though our Saviour himfelf ex-
prefsly admonishes us in the Inftance of
this very Figure, Joh. vi. 63. It is the
Spirit that quickeneth, the Flefh profit eth
nothing : the Words that I fpeak unto you,
they are Spirit and they are Life; yet how
often have thefe Paffages been alledged as
Proofs of Tranfubfiantiation, of the Sa
crifice of the Mafls, of the Adoration ofl
the Hofi, and Pf other monftppus Confu
fions in the WorShip of God ! Againft this
Evil,.

A Sermon preach'd
Evil, there is no other poflible Remedy,
but Studying the Scripture itfelf carefully
and Sincerely ; in order to find out the re
al Senfe and Meaning, inftead of abufing
the Words of it. Other Means of difco-
vering the Truth in thefe Cafes, there can
be none. Tradition, is but a FiBion and
a Spectre. Opinions of Men, are Nothing;
being infinitely contradiBory to each other;
mutable as the Succeffions of Ages, and
various as the different Climates and Na
tions of the Earth. Only with this Dif
ference ; that at Rome a tyrannical Defl-
pite of Truth, and a Contempt of inquiring
after it, is greater than ever was in any
other Place ; greater in Degree, and lar
ger in Extent ; more Authoritative, more
wicked, and more abfurd. But if Men
would ufe the Scripture as they do other
Books, ftudying it without Prejudice,
looking for the Dodtrine of Chrift in it,
and not bringing with them their Opini
ons before they read it ; the Senfe of Scrip
ture would be found wi thin itfelf. Search
the Scripture, was Our Saviour's Directi
on to the Jews, Joh. v. 39. And the Rea
fon is given by St. Paul, 2 Tim. iii. 1 6.
'Tis profitable for DoBrine, for Reproof,
for CorreBion, for InfiruBion in Righte
ouflnefls; that the Man of. God may be per-
fleB, throughly- furnifhed Unto all good
Works, The

at St. James's Westminster. 255
The Difcourfe of our Saviour in this Serm.
fixth Chapter of St. John whereof my XII.
Text is a Part ; is a moft remarkable In- ^-^VNJ
Stance and Proof of what I have now faid.
Never was any Thing more unreafonable
than the Ufe which has fometimes been
made of fuch of our Lord's Expreffions
as thefe which follow. Labour for that
MEAT, which endureth unto everlafiing
Life, v. 27. The- BREAD ofl God, is he
which cometh down from Heaven, and
giveth Life unto the World, v. 33. I am
the Bread of Life ; He that cometh to
me, fhall never hunger ; and he that
believeth on me, fhall never thirfi , v.
35. The Bread that I will give, is my
Flefh which I will give for the Life of the
World, v. 5 1 . Except ye eat the Flefh of
the Son of Man, and drink his Blood, ye
have no Life in you, v. 53. And, v. 58.
He that eateth of this Bread, fhall live
for ever. Nothing, I fay, can be more
unreafonable, than the Ufe which has
fometimes been made, and that by great
Authorities too, of thefe Expreffions of our
Saviour. And yet if we look over the
whole Scripture, and confider the Phrafes
of this Kind, that frequently occur in
reading ; 'twill be furprizing tp obferve,
in how ufual and frequent, in how ex-
prefjive and elegant, in how natural and
obvious a Manner, the very fame Figure of

A Sermon preach'd
of Speech is made ufe of, upon a Multi
tude of Occafions. In the following Dif
courfe therefore upon thefe Words of our
Lord, (I am the Bread of Life: He that
cometh to me, fhall never hunger; and he
that believeth on me, fhall never thirfi:) I
fhall ifi indeavour, from the whole Te-
nour and Phrafeology of Scripture, to ex-"
plain the Doctrine here laid down ; and
to give an Account of the particular Fi
gure of Speech, in which it is expreffed.
And 2dly, I Shall make fome Obferva
tions thereupon, and Inferences from it.
I. In order to explain the Dodtrine here
laid down, and to give an Account of the
particular Figure of Speech in which our
Lord has expreffed it; 'tis to be obferved,
that as the Happinefs of Heaven, and the
final Favour of God, is by the infpired*
Writers reprefented under the Character
of LIFE, and ever laft ing Life; fo, in
the prefent Time here upon Earth, the
Stateor Habit of Virtue, is the HEALTH
of the Soul ; And every Degree of In
firuBion in the Knowledge of Truth, and
every AB of Righteouflnefls, every Degree
of Improvement in virtuous PraBice, is
its FOOD and NOURISHMENT. On
the contrary, Sin is in Scripture fpoken of
as a Difleafe or Sicknefs ; If. i. 4. Ah fin
ful Nation, a People laden with Iniquity, the

at St. JaMes's Westminster^ 257
the whole Head is SICK, and the whole Serm.
Heart faint. And a HABIT of Wicked- XII.
nefs is elegantly fet forth, as being, in a '-/V^J
fpiritual Senfe, the DEATH of the Soul;
Eph. ii. 1. Tou who were DEAD in Trefl-
paffes and Sins. A Reformation or Re
covery from fuch a State, is defcribed
as a ReflurreBion from the Dead; Eph.
ii. 4. God who is rich in Mercy, even when
we were dead in Sins, hath QUICKEN
ED us (that is, raifed us to Life,) together
with Chrifi. And every Degree of Im
provement in the Knowledge of Truth and
Right, is, as it were the Support, Nou-
rifhment, and Suftenance, of a rational /
and virtuous Mind. Deut. xxxii. 2. My
Doctrine fhall drop as the Rain, my Speech
Jhall diffil as the Dew ; as the f mall Rain
upon the tender Herb, and as the Showers
upon the Grafs. And Job xxix. 22. Unto
me Men gave ear ;  and my Speech
dropped upon them : They waited for me,
as for the Rain ; and they opened their
Mouth wide as for the latter Rain. To
one who confiders thefe and the like Ex
preffions, nothing can be more natural
and obvious than our Saviour's Way of
fpeaking in the Gofpel after the fame Man
ner: J 'oh. vii. 3.7. If any Man thirfi, let
him come unto me, and drink; If any
Man has probity of Mind to receive In
struction, and is defirous to" underftand
S the

258 A Sermon preach'd
Serm. the Truth, let him attend to the Dodtrine
XII. of the Gofpel. The fame Invitation is
t-^W) repeated, Rev. xxi. 6. xxii. 17. I will
give unto him that is athirfi, ofl the
Fountain ofl the Water of Life freely. The
Spirit and the Bride fay, come, and let
him that is athirfi, come ; and whofloever
will, let him take the Water of Life free
ly. In the Prophet Iflaiah, ch. Iv. 1. The
fame Figure is carried ftill further : Lo ,
every one that thirfteth, come ye to the
Waters ;  come ye, buy, and eat ; yea,
buy Wine and Milk without Money, and
without Price;  Hearken diligently un
to me, and eat ye that which is good, and
let your Soul delight itfelf in Fatnefs : In
cline your Ear', and come unto me; hear,
and your Soul fhall live. And Prov. ix.
3. Wifdom, (that is, the Dodtrine of Vir
tue and true Religion, of the Fear of God '
and the Pradlice of Righteoufnefs; this
Wifdom) crieth upon the higheft Places ofl
the City: Whojb is Jimp le, let him turn in
hither : As for him that wanteth Under
ftanding, fhe faith to him, come eat ofl my
Bread, and drink of the Wine which I have
mingled: Forfakethe Foolifh and live ; and
go in the Way of Underftanding. There
was no Jew in the Days of the Old Te-
flament, but perfectly underftood the Senfe
of thefe beautiful and expreffive Figures
of Speech; And they are now as obvious and

at St. James's Westminster. 259
and as plain to be apprehended, (in- all Serm.
Cafes where Prejudice and Intereft do not XII.
interpofe,) as the moft modern Forms of -/W)
fpeaking. Hence a Sincere Defire of know
ing and doing the Will of God, an un
prejudiced Love of Truth, and an uncor-
rupt purfuing of what is right ; is by our
Saviour called Hungring and Thirfiing af
ter Righteoufnefs, Matt. v. 6. And the Per
fection of his own Pradlice, is moft em
phatically fet forth in the following Ex
preffion, Joh. iv. 34. My_ MEAT, faith
he, is to do the Will of him that fent me,
and to finiflh his Work. In the Book of
Job it is, ch. xxiii. 12. J have not gone back
from the Commandment of his Lips ; I
have efieemed the Words of his Mouth,
more than my neceffary Food. And in Je
remiah, thus, ch. xv. 16. Thy Words were
found, and I did EAT them ; thy Word
was unto me the Joy and Rejoicing ofl mine
Heart. On the contrary, concerning thofe
who delight in Wickednefls and take Plea
fure in Unrighteoufhefs, 'tis affirmed in
Scripture, that the Soul of the Tranflgrefl-
flor EATETH violence, and DRINK
ETH up Scorning (or Iniquity) like Wa
ter. Job xxxiv. 7. xv. 16. Prov. xiii, 2.
And any peculiar extraordinary Corrup
tion in the DoBrine or general PraBice
of any particular Party of Men, is Styled
the Leaven of thofe Men, or of that
S 2 Vice:

260 A Sermon preach* d
Serm. Vice: Matt, xxi, 1 1. 12. Iflpakenot to you
XII. concerning BREAD, that ye fhould be-
fVNJ ware of the LEA VEN of the Pharifees,—
but of the DOCTRINE ofl the Pharifees,
which (Luke xii. 1.) is Hypocrifly. And
1 Cor. v. 8. Not with the LEA VEN ofl
Malice and Wickednefls, but with the UN
LEAVENED BREAD of Sincerity and
Truth. By the fame Figure of Speech,
the Elements or the firft plain and funda
mental Principles or Instructions of Chr i-
fiianity, are ftyled the fincere MILK ofl
the Word, 1 Pet. ii. 2. and r Cor. iii. 2. And
a more perfleB or improved Knowledge
in the Dodtrines of the Gofpel, is, accord
ing to St. Paul'sDefcription,firongMEAT
belonging to them that are of full Age, e-
ven thofe who by Reafon of Ufe have their
Senj'es exercifled to diflcem both Good and
Evil. Heb. v. 14. The imbibing, digefl-
ing, and praBiflng thefe Precepts of true
Religion, is, in our Saviour's Language,
the MEAT which endureth unto everlafl-
ing Life, Joh. vi. 27. And ch. iv. 14. 'tis
the WATER, which whofoever drinketh
of, fhall never thirfi ; but, it fhall be in
him a Well of Water, J'pringing up into
evCrlafting Life. To Perfons not conver-
fant in the Scripture-Language, tis rio
wonder that fuch Phrafes as thefe, feem
ftrange and not eafy to be underftood. But
from the Paffages before-cited out of the
Old

at St. James's Westminster. 26 j
Old Teftament, 'tis apparent they were Serm.
very common Figures of Speech among XII,
the Jews; and confequently ought to be '^"V^
interpreted according to that Analogy. In
, the Book of Ecclefiafiicus, particularly,
there is a Paffage which gives fingular
Light to the whole Difcourfe of our Sa
viour, whereof my Text is a Part : ch.
xxiv. 19. Wifdom is introduced, faying,
Come unto me, all ye that be defirous of
me, and fill y ourfelves with my Fruits.
For my Memorial is flweeter than Honey,
and mine Inheritance than the Honey-
Comb. They that EAT me, fhall yet
be Hungry; and they that DRINK
me, Jhall yet be thirfiy. He that 0-
beyeth me , jhall never be confounded ;
and they that work by me, fhall not do a-
mifls. All thefe Things are the Book of the
Covenant of the moft high God. The
Phrafes ; they that eat me, fhall yet be
hungry; and they that drink me, fliall yet
be thirfiy, Signify, in a lively and moft
elegant Manner of Expreffion, that the
Pleafure arifing from the Knowledge of
Truth and from the PraBice of Virtue ,
is a Pleafure always New, always Satisfy
ing, and of which a Man can never be
Weary. The Phrafe ufed by our Saviour
in the Text, (he that cometh to me, fhall
never hunger; and he that believeth on me,
Jhall never thirfi;) though it be very diffe-
S 3 rent

262 A Sermon preach'd r
Serm. rent in the ConftruBion, yet the Allufion
XII. is plainly the very fame, and the Senfe not
'-''V^-1 at all unlike : Whofoever embraceth my Doc
trine, and obeys my InfiruBions, fhall ne
ver WANT any Thing neceffary to his e-
ternal Happinefs ; fleeing he has the Means
which will more certainly flupport him un
to everlafling Life, than Meat and Drink
maintains and nouriflhes the Body in this
mortal State.
This being once carefully obferved,
there remains no further Difficulty in un
derstanding our Saviour's whole Difcourfe
through this Chapter. His calling him
felf the Bread of Life in the Text,, and
in ver. 48 ; the living Bread, ver. 5 1. and
the Bread which cometh down from Hea
ven, ver. 50 and 58; plainly fignifies this
only; that the Belief and confequent Prac
tice of the Doctrine of the Gofpel, is the
Support and Preferver of the Soul unto e-
ternal Life. His faying, ver. $j. He that
EAT ETH me, fhall live by me ; is clearly
explained by the Words of Wifdom, Eccl.
xxiv. 21. They that EAT me, fhall yet be
hungry : And by our Lord's own Words
in the Text, He that COMETH to me,
fhall never hunger; and he that BELIE
VETH on me, fhall never thirft : Where
the Words, coming to him and believing on
him, appear evidently, by the Words hun-. 8er

at St. James's Westminster. 263
ger and thirfi, with which they are joined, Serm.
to be explicatory of what in the 57th XII.
verfe is Styled Eating. And his explain- ^""VNJ
ing himfelf, ver. 29, 40, and 47, manifest
ly Shows the fame Thing : This (fays he)
is the Work of God, that ye BELIEVE
on him whom he has fent :  This is the
Will of him that fent me, that every one
which fieth the Son and BELIEVETH on
him, may have everlafiing Life :  Veri
ly I flay unto you, he that BELIEVETH
on me, hath everlafiing Life ; I am that
Bread of Life. There remains only one
Phrafle more in this Chapter, wherein the
fame Figure of Speech is carried ftill fur
ther; our Lord in the 51/? and 5 3/ and
following Verfles, fetting forth the flame
Thing under the ftill higher Figure of eat
ing his Flefh and drinking his Blood, which,
in the Text, and in feveral other Verfes
of this Chapter, he had before expreffed
by Styling himfelf The Bread of Life. But
this alfo, when that which has been al
ready faid be well underftood, will have
no great Difficulty in it. For as, in the
1 $th Chapter of this Gofpel, our Lord ex
preffes the fpiritual Union between him and
his Difciples in the following Manner,
ver. 5. I am the Vine, and ye are the
Branches ; He that abideth in me, and I
in him; the fame bringeth forth much
Fruit: And as St. Paul without any-
S 4 Danger

264 A Sermon preach'd
Serm. Danger of being mifunderftood, fets forth
XII. the fame Notion ftill more fublimely thus,
l/VNJ Eph. v. 30. We are Members of his Body,
of his Flefh and of his Bones : So in the
Place before us, after our Lord's ftyling
himfelf the Bread of Life, in the fame
Senfe as Wifdom in the Book of ' Ecclefiafii-.
cus fays concerning herfelf, They that
EAT me, fhall yet be hungry ; there can,-
not, without great Preverfenefs, be put a
wrong Senfe upon what he adds, ver, 56.
He that eateth my Fleflo, and drinketh my
Blood, dwelleth in me, and I in him. For,
why Should not what our Lord calls eat
ing his Flejh and drinking his Blood, be as
eafily underftood of our imbibing and di-
geftinghis Dodtrine, converting it by Way
of fpiritual Nourifhment into the very
Habit of our Mind, and into the Practice
of our Lives : as St. Paul is by all Men,
even of the meaneft Capacities, underftood
without any difficulty to fpeak in a fpiri
tual and figurative Senfe, when he fays of
all good Chriftians, that they are Members
hflChriiX's Body, of his Flefh, and of his
Bones ?
II. Having thus from the whole Te-
nour and Phrafeology of Scripture, ex
plained the DoBrine laid down in the
Text, and given an Account of the par
ticular Figure of Speech wherein it is ex
preffed ;

at St. James's Westminster. 265
preffed : It remains in the flecond Place, Serm.
that I briefly make fome Obfervations XII.
thereupon, and Inferences from it. And
iff. From what has been faid, it ap
pears, that in this whole Difcourfe of our
Saviour in this fixth Chapter of St. John's
Gofpel, there is no Mention at all made
of the Eucharifi or Sacrament of the Lord's
Supper. The Difcourfe was fpoken by
our Saviour long before the Inftitution of
that Sacrament : And therefore it could
never have been applied by any to that
Subjedt, had they not thought the Phrafes
of eating his Flefh and drinking his Blood,
incapable of being explained to any other
Senfe. But from the many Paffages both
of the Old and New Teftament , which I
have now alledged to this Purpofe, 'tis e-
vident that thofe Phrafes, in the Jewifh
Language and Manner of fpeaking, do
very eafily Signify, the receiving and im
bibing, the digefling and praBifing a Doc
trine : And that the only Reafon why our
Lord was mifunderftood by many that
heard him, was that Dullnefs in fome,
and that Perverfenefs in others, arifing
from unreafonable Prejudices, which we
find him fq often complaining of in the
Gofpel. 2dly.

A Sermon preach'd
2dly. If the Sacrament ofl the Lord's Sup
per, is not at all fpoken of in this Chapter;
then much lefs can any Argument be drawn
from any Expreffion therein, in Favour
of the Romifh Doctrine of Tranflubftanti-
ation. Receiving and imbibing, digefting
and practising his DoBrine ; is what our
Lord here calls, eating his Flefh and drink
ing his Blood. And 'tis called fo by the
like Figure of Speech, (though without
any Reference to each other in this Place,)
as is ufed indeed in the Sacrament of the
Lord's Supper, and in that of Baptifm too.
The Bread and Wine, are not themfelves
literally the Body and Blood of Chrift;
but the inward Thing fignified by thofe
outward Symbols, is the Body and Blood
ofl Chrifi: Juft as, in the Sacrament of
Baptifm, the being immerfed in Water,
is not itfelf the Death and Burial of Chrifl,
but only an outward Sign ; the inward
Thing fignified thereby, is the being bu
ried with Chrifi in his Death. And the
Body and Blood of Chrifi, is verily and in
deed taken and received by the Faithful in
the Lord's Supper ; juft in the fame Man
ner, as Perfons baptifed do verily and in-
de'&d die and are buried with Chrifi. No
Man ever was fo abfurd, as to understand
the one literally ; and there is no more Rea fon

at St. James's Westminster. 267
fon to underftand the other fo : But by Serm.
both, Men are intitl'd, if they be worthy XII.
Receivers, to the fpiritual Benefits pur- (-/"V">J
chafed by Christ's Death.
%dly. From hence we may learn inge-?
neral, how to underftand many other me
taphorical Expreffions in Scripture. Af
ter the fame Manner of fpeaking, as
Chrift is here Styled the BREAD ofl Life;
he is elfewhere Styled the WAT and the
Life, the RESURRECTION and the
Life, the Door and the Vine. He is cal
led the Word, and the Wifdom, and the
Power of GOD ; and he is called the
Righteouflnefls (or Jujlification) of MEN.
He and the Father, are affirmed to be one ;
and of Paul and Apollos 'tis faid, He that
planteth, and he that watereth, are one.
The Eucharifi is fpoken of, as a Sacrifice ;
and Praij'e is exprefsly called a Sacrifice ;
and the Bodies of Chriftians are Styled holy
and living Sacrifices : For no other Rea
fon, but becaufe thefe Things, in the Chri
ftian Inftitution, flucc ceded in the Place of
the Sacrifices which had been offered a-
mong the Jews. And therefore when
fome antient Chriftian Writers ftyle the
Eucharifi an unbloody Sacrifice; modern
Writers who underftand this Phrafe in a
literal Senfe, are juft as abfurd, asafthey Should

268 A Sermon preach'd
Serm. fhould underftand St. Paul literally when
XII. he calls Christians The CIRCUMCISION
1 without Hands; by which he plainly means
nothing more, but that the Chriftian
Church fucceeded in the Place of the I Je
wifh, who had in the literal Senfe been
Styled the Circumcifion. And by the flame
Figure of Speech ; becaufe God who had
formerly chofen Jerufalem to place his
Name there, has now declared that he
will be worshipped in all Places alike ;
therefore the whole World has fometimes
been elegantly Styled, The TEMPLE of
God; And every Man, and every moral
Duty, is a Sacrifice acceptable to him,
4. Lafily : Since thefe and the like
figurative Expreffions, contain always in
them a moral Meaning and Signification,
we ought carefully to obferve, that in this
their moral Meaning only, can they ever
be of any Ufe to us. The Flefh, faith our
bleffed Saviour, profiteth nothing; the
Words that I fpeak unto you, they are Spi
rit and they are Life. The Participation
of the Sacrament, without true Faith; is
Bread, without the Body qf Chrifi. Faith
itfelf, without Obedience; is (as St. James
expreffes it,) a Body without Soul or Life.
Relying on the Merits of Chrifi, without
doing th$ Will of his Father which is in
Heaven;

^on. vi.

at St. James's Westminster. 269
Heaven ; can be of no more Ufe to us, than Serm.
the Death of Chrifi would have been, if XII.
there had never been any RefurreBion. {*Svs*
All great Corruptions of Religion in all
Ages, have arifen by feparatingthe Letter
thus from the Spirit ; and in amending
this Fault, lies the principal Efficacy of
true Virtue and Goodnefs.

A SER-

271'

SERMON Preach'd in the
PARISH-CHURCH O F
^tJamessWefiminfter, On Sunday, Dec. 15, 1723.

Eccles, vii. 29.
Lo, this only have I found, that God hath
made Man upright;, but they have
fought out many Inventions.
9 T* * ^' n0t onty at l^S ^y, the Serm.
1 greateft and moft' difficult Que- XIII.
-™- ftion among Chriftians; but. it i/YM
was fo of old among the Jews under the
Law ; and, beyond that, even among the
wifer Heathens alfo, under the State of
Nature j How Sin and Miflery came firft into -

272 A Sermon preach'd
Serm. into the World: How Man, whofe ratio-
XIII. nal Faculties feem naturally to lead him to
*-/'VNJ difcern and choofe what is good, yet in
Event for the greater Part has his Under
standing fo blinded and apt to be |teceivr
ed, his Will fo biaffed and inclined to
Evil, his Appetites fo corrupt arid perpe
tually tempting him to forbidden Objedts;
his Paffions fo ungovernable, and unwil
ling to fubmit to Reafon ; that if a Judg
ment was to be made, not from the Fa
culties of Men, but from their ABions on
ly ; if we were to take our Estimate, not
from the Obligations of our Nature, but
from the Experience of Mens PraBjce;
it might be imagined that , not Virtue
but Vice, was natural to Mankind, and
the proper Effect of their original Com
position. For other wife; if originally God
made Men upright, and Virtue was na
turally moft agreeable to their Frame;
how then was it poffible (will it be obvi
ous to aSk,) that they could almoft uni-
verfallyy*?^ out fo many evil Inventions?
And if the Inventions they have fought
out, are fo many and fo evil, that they
can hardly be conceived to arife but from
fomething faulty in their very Nature.;,
how then can it be comprehended, that,
God neverthelefs created them originally
upright? If God be perfectly good, (as
perfedt Goodnefs is of neceffity included in

at St. James's Westminster.
in the very Notion of God ;) how is it pof
fible that any of the Works of his Hands,
Should become fo evil ? And if the Inven
tions of Men be fo evil, as Experience
too manifestly declares them to be ; how
is this reconcileable with a firm Belief,
that yet God, who made them, is per
fectly good ? When we begin with con-
fulting our natural Notions of God, Rea
fon and Demonstration reprefent him to
us of neceffity fo infifely and abfolutely
good, that we are apt to expect, what
ever is the Product of fuch a Caufe, what
ever is the Workmanfhip of fuch an Au
thor, Should have impreffed upon it no
obfcure Image, fhould carry with if no
fmall Refemblance, of the Perfedlions of
its Maker. On the other Hand, when we
begin With confidering Things as in FaB
they are in the World, and obferve the
extreme Wickednefs of the greater Part
of Mankind; 'tis then very hard to ap-
preherid, how fo Very frail and finful a
Creature, could come out of the Hands
of an All-merciful and good God. Too
hard was this Speculation, for the Philo-
fophy of the heathen World ; and it drove
many of their Difputants to argue them
felves into an Imagination of an irrefi-
ftible evil Caufe, in perfect Oppofition to,
and of equal Power with, the Supreme
Good. But the Impossibility of two Su-
T preme

274 -A Sermon preach'd
Serm. preme Caufes/ being demonstratively ap- ¦
XIII. parent ; Others, with much greater and
t-/"V"so better Reafon, refolved all the Evil and
all the Wickednefs in the World, into
the free Choice and voluntary Corruption
of Men, whofe Nature God originally had .
created good. And yet even ftill a Dif
ficulty remained, whence it came to pafs,
that tho' the Nature of Man, as of God's
creating, had indeed nothing aBually in
it but good; yet it fhould be fo frail and
fallible, fo prone to evil, and fo apt to be
feduced, as by Experience it was found
to be. The true Occafion of this, is
briefly intimated to us in the facred Wri
tings, in the Hiftory of the Fall of Man.
And evidently there is nothing any Way
inconfiftent with the divine Goodnefs in
this, that God whofe inexhauftible Wif
dom and Power Shows forth itfelf moft
properly in producing a never-failing va
riety of Creatures of different Natures,
Capacities, and Faculties; fhould fuffer.
the Pofterity of Adam to be of a more frail
and fallible Nature, more fubjedt to Temp
tation and more prone to be deceived, than
they would otherwife have been ; after
their firft Parent had forfeited thofe Ad
vantageous Circumftances of his firft Cre
ation, to which he had originally no more
Right, (but by the free Gift and mere
good Pleafure of God,) than he had to the
Powers

at St. James's Westminster. 275
Powers and Perfections of an Angel. And Serm.
Adam might with as juft Reafon have XIII.
complained againft the Goodnefs of God, '-/"V""0
becaufe he was not created an Angel
in Heaven ; as we can, for our not beings*
born in Paradife. Nor is it more incon-
fiftent with the divine Goodnefs, to fiif-
fer us, in Confequence of his introducing
Sin into the World to become more frail
and fallible, more peccable and obnoxious
to Temptation, than he at firft was; than
it was inconfiftent with the fame Good
nefs, to make him, by the original Con
dition of his Creation, fubjedt to Temp
tation and to Sin at all. In a Word:
Either we muft be fo unreafonable as to
affert, that the Goodnefs of God cannot
allow him to make any Creature at all ;
becaufe no Creature can "fee originally and
abfolutely incapable of Sinning : Or elfe,
by the fame Reafon he may likewife, re-
concileably with his Goodnefs, make all
Variety of Creatures, in all the various
Degrees of Frailty andLiablenefs to Temp
tation : Always excepting that, of being
neceffarily and unavoidably Wicked and
Miserable; and always fuppofing, that God
'will finally judge with perfect: Equity thefe
frail Beings, each of them according to
what he has, and not accordingto what he
has not. And ftill much lefs inconfiftent will
it be with the fame divine Goodnefs, to
T 2 permit

276 A Sermon preach'd
Serm. permit the Pofterity of a finful and de-
XIII. praved Creature, to continue by natural
L/VNJ Conflequence in a lower and more obnoxious
Rank of Beings, than poffibly they would
have been placed in, had no fuch Depra
vation been introduced either by our firfi
Parent, or by any of his Succeffors.
Some Writers have indeed , without
fufficient Warrant from Scripture, carried
this Matter further ; and have afferted that
for the Sin of Adam, not only himfelf
and his Pofterity were made fubjedt to
Death, and to all the Miferies of this mor-.
tal Life, confequent upon the Earth's be
ing curfed for his Sake; and that they be
came very weak and frail, expofed to
more Temptations, and more prone to Sin;
but that moreover all Mankind, for that
one Tranfgreffion of their Forefather,
were adlually liable to be condemned to
the Punifhment of eternal Torments ; and
were by Nature fo Wicked and fo entire
ly indifpofed to all Good, that the Will of
Man had thenceforward no more Liberty
to choofe what was Right, than a dead
Man has Power to reftore himfelf to Life.
But thefe Things, the Scripture does not
teach ; how great foever it reprefents the
Depravity of Human Nature. And in
deed, to fuppofe that God himfelf 'fends
Men into the World, under an abfolute Neceffity

at St. James's Westminster. 277
Neceffity in their very Nature, of being Serm.
Wicked and Miflerable ; is not much bet- XIII.
ter, than what fome Heathens imagined, '
of their being made foby the Power of an
oppofite fupreme evil Principle. How
much more wife and reafonable is the
Determination of Solomon in the Text:
Who in Matters of Difficulty and deep In
quiry, in Things wherein 'tis impoffible
for the narrow Underftanding of fhort-
fighted Mortals to difcover the whole Or
der and Method, the Occafion and Reafon
of many of the divine Proceedings; ad-
vifes us to fleparate the certain from the
Uncertain ; to adhere to what we certain
ly know to be true, and not be moved
from it by the Uncertainty of what we
cannot difcover ! For fo he concludes a
difficult and profound Inquiry ; Lo, this
only have I found.
He had been in vain fearching into the
Depths of Providence, and attempting to
comprehend the Counfel of the moft
high. And indeed, what Wonder is it,
that Man, who fees fo fmall a Portion of
the Works of God from the Beginning to
the End, Should not be able to compre
hend the Wifdom of the Whole ? All this,
fays he, have I proved by Wifdom, ver.
23. I flaid, I will be wife, but it was
far from me : That which is far off, and
T 3 exceeding

278 A Sermon preach'd
Serm. exceeding deep, who can find it out ? And
XIII. then he concludes in the Words of the
t-/^v^° Text ; Lo, this only have I found.
Among the Things impoffible to be dif-
covered by human underftanding, there
is ftill always Jomething certain and to be
depended upon ; Jomething, in which a ra
tional Perfon may acquiefce and reft fa*
tisfied ; Jomething, on which he may with
Confidence fix his Foot. Lo, this have I
found. The particular Inquiry, upon Occafion
of which the wife Man makes this Con-
clufion, was the Confideration of the Dif
ficulty I now mentioned; viz. What
might be the Reajbn of the exceeding great
Depravity and Corruption of Human Na
ture ; ver. 25. / applied mine Heart to
know, andtojearch, and to fleek out Wif
dom, and the Reajbn of Things, and to
know the WICKEDNESS of Folly, even
of Foolifhnefs and Madnefls. And the Re-
fult was : Lo, This only have I found ;
that God hath made Man upright, but
they have fought out many Inventions.
In the Words, we may obferve thefe
two Things, iff. A general Direction
or Intimation, that in all ^ifefiions ofDifi
ficulty whatfoever, we ought to feparate what

at 5?. James's Westminster. 279
what is certain, from that which is un- Serm.
certain: And never think it a fufficient XIII.
Reafon to depart from one Truth, that our t-/'VNJ
Faculties have not enabled us to difcover
All. Lo, THIS ONLThave I found.
2dly, An Application of this general Di
rection, to that great Queftion in particu
lar ; whence the Corruption and Depravi
ty of Humane Nature arifes. This have I
found, that God has made Man upright,
but they have fought out many Inventions.
Firfi, Here is a general Direction or
Intimation ; that in all ^ueftions ofl Dif
ficulty whatfoever, we ought to feparate
what is certain, from that which is uncer
tain ; and never think it a fufficient Rea
fon to depart from one Truth, that our
Faculties have not inabled us to difcover
All. Lo, This only have I found. The
Works of God, are infinite and bound-
lefs ; and the Underftanding of Man is
Unfitted and finite. We cannot there
fore comprehend the whole Works of
God, becaufe our Understandings are
not infinite; and yet, becaufe we have
Underftanding given us, therefore we
ought to endeavour to underftand them
in Part. The Scripture frequently de
clares the Incomprehenfiblenefs of the
Works of God : And rio where more
emphatically, than in this Book of Ec-
T 4 clefiaftes

280 A Sermon preach'd
Serm. cleftafles. Ch. iii. v. u. He has made every
XIII. Thing beautiful in his Time; alfo he has
^s^^ffet the World in their Heart; jb that no
Man can find out the Work that God
maketh, from the Beginning to the. End.
Again, ch. viii. 17. Then I beheld all the
Work of God, that a Man cannot find out
the Work that is done under the Sun ; be
caufe though a Man labour to fleek it out,
yet he fhall not find it ; yea further, though
a wife Man think to know it, yet fhall be
not be able to find it. And ch. xi, 5. As
thou knowefi not what is the Way of the
Spirit, nor how the Bones do grow in the
Womb of her that is with Child; even fo
thou knowefi not the Works of God, who
maketh all. Neverthelefs, both by Rea
fon and Scripture we are directed to fiudy
the Works of God; that, by what we can
difcover, we may learn to admire and a-
dore his Wifdom in what we cannot dif
cover ; and by what we are able to under
stand, be convinced of the Excellency of
the Things that exceed our Comprehen
sion. To inftance in Particulars. In what-
Manner this beautiful Fabrick of the
World was made, and how the feveral
Parts of it in particular were formed; the
greateft Philofophers upon Earth have by
no Means been able to difcover. This only

at St. James's Westminster. 281
only have they found, that thefe Things Serm.
are evidently the Works of an intelligent XIII.
and powerful Caufe, and cannot poffibly ^""VNJ
be the Effects either of Chance or of Ne-
ceftity.
In what Manner the feveral Steps of
Providence in the Government of the
World, fhall finally be cleared, has been
a Thing top hard for the wifeft of Men to
comprehend, and a Depth infcrutable to
the moft inlarged Underftandings. This
only, are they well affured of; that the
Judge of all the Earth, will do what is
right; will deal equitably with all Per
fons, according to their refpedtive Cir
cumstances ; and that, at laft, he will
confpicuoully be jufiified in his Saying ,
#nd be clear when he is judged.
Jn what particular Manner God's Fore-
determination of many Events, and his.
Fore-knowledge of all, is reconcileable
with that Liberty of human Actions,
without which there could be no Religi
on, no Punishment, no Reward; is a
Secret which we Shall then perhaps clear
ly and thoroughly underftand, when the
Books of Providence fhall be laid open,
qn.d the Secrets of all. Heart s. fhall be difl-
dofed ; when the LordfhaM come with ten
thoufands, of his Saints, not only to execute

282 A Sermon preach' d
Serm. cute Judgment upon Men, but alfo to con-
XIII. <oince (as St. Jude expreffes it,) that is, to
{~'~Sf~SJfatisfy, in their own Reafon and Confiden
ces, all that are ungodly among them, of
their ungodly Deeds which they have un
godly committed, and of all their hard
Speecheswhich ungodly Sinners have fpoken
againfi him. In the mean Time, this only do
we know for certain, and in this may we
with Affurance acquiefce, that God made
not Death, neither hath he Pleafure in the
DefiruBion of the Living; nor doth he,'
by any abfolute Predetermination, bring
Wickednefs and Mifery neceffarily upon
any Man ; but ungodly Men with their
own Words and Works call it unto them.
Again : Wherein the Nature and Dig
nity of the Perfon of Chrifi (beyond what
God in Scripture has thought fit to reveal
to us) precifely confifts, and in what par
ticular Manner thofe fupereminent At
tributes, which the Scripture afcribes to
him, are communicated to him from' the
Father; is what neither Men nor Angels
can perfectly underftand. This only may1
Chriftians of cii Capacities be affured of,
and may with Confidence depend upon
it ; that whofoever imbrace" the DoBrine
which our Saviour taught, and obeys the
Laws which he has delivered ; and, in or
der to obtain Remiflion of paft Sins, makes
conftant

at St. James's Westminster. 283
conftant Application to God in HIS Name Serm.
and through his Interceffion, as being our XIII.
alone Mediatour with the Father ; and t-/r"V>"J
lives in conftant Expectation of his
appearing finally as our Saviour and
Judge, to complete our Reconciliation
in the Day of Redemption, and to reward
every Man according as his Work fhall
be : Whofoever (I fay) heartily profeffes
this Faith, and perfeveres in this PraBice
by patient Continuance in well-doing ;
though he enters into no difficult Specula
tions, and confines his Thoughts entirely
to what he clearly underftands ; yet this
he may be affined of, and abundantly fuf
ficient it is, if but this only he can find;
that (according to the gracious Terms of
the Gofpel-Covenant) he fhall certainly be
Partaker of the Salvation purchafed by
the Son of God, manifefted in the Flefh.
Laftly; To give but one Inftance more,
(which is that alluded to by Solomon in
the Text :) How it comes to pafs, that in
a World created by infinite Goodnefs, and
governed by the Providence of the fame
good God, yet Wickednefls fhould abound
fo univerfally as it does ; and our firft Pa
rents introducing Sin into the World,
Should be permitted to have fo great and
lafting an Effect, that many Men feem as
it were originally and almoft naturally to
have

284 A Sermon preach'd
Serm- have ftrong Inclinations to Vice ; though
XIII. fomething has already been offered, and
^-^^W more will be faid in the following Part of
tbis Difcourfe, to explain this Difficulty
in fome Meafure; yet, unlefs we knew
the whole Series of Providence from the
Beginning to the End, from the Creation
of the Univerfeto the final Confummation
of all Things ; 'tis no great Wonder we
Should not fully imderftand the whole
Counfel of God, nor be able, in this wry -
Jhort and imperfect State, to fearch out to
the Bottom fo unfathomable a Depth.
This only do we find demonstrably certain ;
as being both clear in the Reajbn of Things,,
and moft exprefly moreover declared in
Scripture ; (and abundantly fufficient it is,
for our prefent Satisfadlion ;) that, what
ever Difficulties may nowarife in this. Mat
ter, yet in the End it fhall appear to the
Conviction of Sinners, (fo that every Mouth
jhall be flopped before God ; ftopped not by
Power, but by the Reajbn ofl the Cafle ; and
every Tongue fhall confefs his Juftice,);
that God did make Man upright; only
they themfelves have fought out many In
ventions. In thefe and numberlefs other Inftan
ces, appears the Reafonablenefs of the ge
neral Direction or Intimation given us in
the Text ; that, in all Otyefiions of Diffi culty

at St. James's Westminster. 285
culty whatfoever, we ought to feparate Serm.
what is certain from that which is uncer- XII
tain ; and never think it a fufficient Rea
fon to depart from one Truth, that our
Faculties have not enabled us to difcover
all. Lo, this only have I found.
In finite Underftandings , which are
not capable of comprehending all Know
ledge, nor of difcovering all Truth ; 'tis
the higheft Improvement they can arrive
to, and deferving the greateft Commenda
tion, to be able rightlyto diftinguifh what
they can, from what they cannot difcover ;
and fo to reft fatisfied and acquiefce in
what they find, as not to entertain any
Doubt concerning the Certainty of one
Truth, becaufe of the Uncertainty they
chance to meet with in another.
If we find by ftrong and undeniable
Arguments; that the beautiful Order of
the feveral Parts of the World, could not
poffibly arife from Chance; nor the in
finite Variety of Things therein, from
blind and unintelligent Neceffity ; nor the
exquifite Fitnefs wherewith every Thing
is adapted to its proper End, from any
other Caufe than the Will and free Opera
tion of an All-powerful and All- wife Be
ing ; Is. not this fufficient Satisfaction to
a reafonable Mind, though he cannot com
prehend

286 A Sermon preach'd
Serm. prehend the Manner how each particular*
XIII. was formed ? Or, becaufe there are flome
is^f^i Things, which, for what End they were
made, our narrow Underftandings cannot
difcover ; is there therefore from thence
any Colour of Reafon to doubt, whether
any Thing was made for any End at all.
In like Manner, if we find by evident
Demonftration, that he who in the Be
ginning made the World by his Power,
cannot but govern it unto the End by his
Providence ; is not this fufficient to fatisfy
a rational Perfon, tho' he cannot at pre
fent account for all its Proceedings r Or,
is it in any Degree reafonable, becaufe the
Counfels of a great Prince before they are
entirely put in Execution, are above the
Comprehension of a mean Perfon; that
therefore that mean Perfon fhould conclude
the Counfels of the Prince to have no Wif
dom in them, or fhould doubt whether he
had any Counfels or Defigns at all.
Again : If we are by Experience as much
affured of the Liberty of our Wills, as we
are of the Truth of our Underftandings,
or the Reality of our Senfles themfelves ;
and have the fame Thing moreover con-,
firmed to us, by all the Promifes and all
the Threatnings of God ; and that the di
vine Fore-knowledge is no Fore-determi nation

at St. James's Westminster. 287
nation of our Actions, but only an uner- Serm.
ring Judgment, or fuch a Kind of Pre- XIII.
fcience (whatever that be,) as is confiftent (-^V>J
with Liberty, and neceffarily prefluppofes
the Liberty of thofe Actions which are
foreknown to be free ; have we not a-
bundantly wherein to acquiefce, tho' we
know not the particular Manner of the
divine Fore-knowledge ? Or, becaufe there
is fome Uncertainty in the particular
Manner of reconciling it with human
Liberty, is there therefore any Reafon to
call in Queftion the Thing itfelf, which
of all others is the moft abfolutely certain ?
and pretend to doubt whether we have
any Liberty, that is, whether there be
any fuch Thing as Religion, any fuch
Thing as Reafon, any Underftanding in
Man, or any Power ofl aB ing at all ?
Further : If we are affured by a clear
and diftindt Revelation, that God has
fent his Son into the World, to teach us
our Duty, and fet us an Example of prac
tising it ; to die for the Sins, and rife again
flor the Jujlification, of all who Shall ef
feBually repents and reform their Manners ;
to make Interceffion for us at prefent, and
bring us hereafter unto Glory : Is not this
fufficient to all the Purpofes of Religion
and Happinefs, tho' we underftand not
the Manner of his Generation from the
Begin-

288 A Sermon preach'd
Serm. Beginning, nor what the Particulars of
XIII. that Glory were, which he had with the
^^^^ Father before the World was ? Or, be
caufe reafonable Men do not take upon
them to define, (as the Schoolmen have
preflumptuoufiy done,) how and in what par
ticular Manner our Lord was' before all
Ages the Brightnefs of his Father s Glory
and the exprefs Image of his Perfon; is
there therefore any Reafon to doubt, whe
ther we have any Saviour, any Religion,
any Hopes of Happinefs at all ?
Laftly; If it be clearly demonstrable by
right Reafon, and moreover aflerted in
exprefs Words of Scripture, that God has
made Man upright, but they themfelves
have fought out many Inventions : Have
we not wherein to acquiefce, tho' this
only be all that we have found ; and we
do not perhaps diftindlly underftand the
Reafon, why the All-wife Governour of
the World, has thought fit to permit Men
thus to corrupt themfelves ? And this
brings me to the
Second Particular I propofed to fpeak
to; namely, the Application of the gene
ral direBion I have been hitherto difcour-
fing upon, to that great Queftion in par
ticular, whence the Corruption and De
pravity of Human Nature arifes. Lo, this

at St. James's Westminster. 289
this only have I found, that God has made Serm.
Man upright, but they have fought out XIII.
many Inventions. But the Time not per- '-^V^sJ
miting to enter upon this, I fhall con
clude at prefent with two very brief Infer
ences from what has been already faid.
The FIRST is; that the Rule laid
down in the foregoing Difcourfe, extends
only to the exprefs Revelations of God,
and not to any Doctrines or explications
of Men.The SECOND is; that, from what
has been faid, we may fee the great Un-
reafonablenefs of Scepticiflm in Matters of
Religion ; and the Abfurdity of thofe, who
from the Uncertainty of fome Queftions
of great Difficulty and of fmall Confle
quence, would draw Reafons for doubting
in Matters of the greateft Certainty and
of the utmofi Importance. In Queftions
of 'Natural Philoflophy, Men do not fo
argue: In the Management of worldly
Affairs, they do not fo act; but feparate
always what is certain, from that which
is uncertain : And the uncertainty of one
Thing, does not hinder them from relying,
in all theBufinefs of Life, upon the unque
stionable Certainty of another. There is
the fame, nay much Stronger Reafon, why
they fhould act in like manner in Matters
J U of

290 A Sermon preach'd
Serm. of Religion: Where that which is of the
XIII. greateft Importance, is always of the
(-/^V"V> greateft Certainty ; and whatever is lefs
certain and more difficult to be underftood,
is alfo always proportionably of lefs Mo
ment. We have upon this Head, the fi
nal Advice of Job, and the laft and moft
considerate Words of Solomon. The for
mer of whom, concludes his Difcourfe
concerning the uncertainty of all other
Knowledge, with this admirable Reflecti
on, Job xxviii. 28. And unto Man he
faid; the Fear of the Lord, That is Wif
dom : and to depart from Evil, is Under-
fianding. The latter having in a whole
Book elegantly reprefented the Confufion
and Uncertainty of all human Affairs,
fums up his whole Difcourfe in this wife
Admonition, Ecclefl xii. 13. Let us hear
the Conclufion of the- whole Matter : Fear
God, and keep his Commandments ; for
this is the whole, the whole Duty and the
whole Happinefs, of Man.

A SER-

291

A
SERMON Preach'd in the
PARISH-CHURCH O F
§t!James§Weftminfter7 On Sunday, Dec. 22, 1723.

Eccles. vii. 29.
Lo, this only have I found, thai God hath
made Man upright; but they have
fought out many Inventions.
THE Book of Ecclefiafies is a Col- Serm.
lection of the general Conclufions XIV.
drawn by Solomon, from his Ob- '-^VNJ
fervations upon Human Nature, and on
the State of the World. He was a Per
fon, of whom the Scripture fays, that
God gave him Wifdom and Underfianding
U 2 exceeding

292 A Sermon preach 'd
Serm. exceeding much ; fluch as none ofl the Kings
XIV. had, that were before him; neither Jhall
(-//"V"s-' there any after him , have the like ;
1 Kings iv. 29. and 2 Chron. i. 12. His
own Experience of all the Injoyments of
Life, and his high Station in the World,
gave him the greateft Opportunities, and
the largeft Field, to improve his Under
ftanding by the moft general Obfervations;
and to make the trueft Judgment of the
real Value, of every Thing in the World.
i" the Preacher was King over Ifrael in
Jerufalem; and I gave my Heart to feek
and fearch out by Wifdom, concerning all
Things that are done under Heaven, ch. I.
Ver. 1 2. I communed with mine own Heart,
flaying, Lo, I am come to great Efiate,
and have gotten more Wifdom than all
they that have been before me in Jerufa
lem ; yea, my Heart had great Experi
ence of Wifdom and Knowledge ; and I
gave my Heart to know Wifdom, and to
know Madnefs and Folly, ver. 16. The
Refult of all was, that he found every
Thing to be Vanity, and Vexation of Spi
rit. That, even in Wifdom itfelf, is much
Grief; and he that increafeth Knowledge,
increafeth Sorrow. That Laughter and
Joy, is Madnefs ; and Mirth, what Bene
fit is there in it? That, when Goods in-
creafe, they are increafled that eat them ;
and what good is there to the Owners there-
1 ofl,

fit St. James's Westminster. 293
of flaving the beholding of them with Serm.
their Eyes? That he confidered all the XIV.
Oppreflfions that are done under the Sun ; '
and behold, the Tears of fluch as were op-
preffed, and they had no Comforter ; and on
the Side of their Oppreffbrs was Power,
but they had no Comforter. That, with
Refpedt to the Shortnefs and Uncertainty
of Life, MAN alfo knoweth not his Time;
but as the Fiflhes that are taken in an evil
Net, and as the Birds that are caught in
the Snare, flo are the Sons of Men flnared
in an evilTime, when it faileth fuddenly
upon them. That, notwithftanding this,
yet the Hearts qfthe Sons of Men wereflull
ofl evil; and Madnefs is in their Heart
while they live ; and after that, they go
to the dead- That he applied his Heart to
know and to flearch out the REASON ofl
thefe Things^ and to know the Wickednefls
of Folly, even ofl Foolifhnefls and Madnefs.
That all thefle Things he proved by Wif
dom, and faid he would be wife, but it
was flar from him ; for, that which is
far off, and exceeding deep, who can find
it out? The Particulars were impoffible
even for his Underftanding to difcover.
But, in general, this he was fure of, that
God was true, tho' every Man was a Li
ar ; that God was righteous in all his
Ways, and Holy in all his Works ; and
Man, the Caufe of all his own Mifery.
U 3 Lo,

294 ^ Sermop preach'd
Serm. Lo, this only have I found, that God has
XIV. made Man upright, but they have fought
WV^ out many Inventions.
In the Words, I have obferved thefe
two Particulars, iff, A general Dire-?
dlion, or Intimation ; that in all Questions
of Difficulty whatfoever, we ought al
ways to feparate what is Certain, from
that which is Uncertain ; and never lppkj
upon it as a fufficient reafon to depart
from One Truth, that our Faculties do
not inable us to difcpver All. Lo, This
only have I found. 2dly, An Applica
tion of this general Direction, to That
great Queftion in particular, Whence the
Corruption and Depravity of Human Na
ture arifes. This only have 1 found, that
God has made Man upright, but they
bavg fought out many Inventions.
The iff of thefe, I have already dif-'
cpurfed upon. It remains that I confider
at This time, [zdly) the Application the
Wife man makes of this general Dire
ction, to That great Sfuefiwn in particu."
lar, Whence the Corruption and Depr?b
vity of Human Nature arifes. This only
have I found, that God has made Man
Upright, but they have fought out many
Inventions. Now there is in this, as in
moft other Queftions, fomething that is.
Uncertain

I^^rsj

at St. James's Westminster. 295
Uncertain and Difficult to be explained ; Serm.
fomething that the Underftanding even XIV.
of 'Solomon himfelf could not attain to; '
fomething, that 'tis not poffible for us to
find out, nor needful for us to defire to
know ; fomething, that is to be refolved
perhaps into the mere good pleafure of
God; or rather into Reafons (for God
does nothing without reafon,) which We
at prefent are not at all capable of judg
ing of; why God in his infinite Wifdom
thought fit, among that immenfe and
boundlefs Variety of his Works to make
Some Creatures of fuch a particular degree
of Capacity and Underftanding, fo frail, fo
fallible, fo liable to be feduced and cor
rupted, as Mankind is. To this part of
the 'Queftion 'tis fufficient to reply with
the Apoftle ; Shall the Thing formed, fay
Unto him that formed, it, Why hafi thou
made me thus? Hath not the Potter
power over the clay, of the fame lump
te make one veflfkl unto honour, and ano
ther unto diflhonour ? That is, Hath not
God a Right to make what Variety of
Creatures, and of what different Capaci
ties, he pleafes ? But then there is alfo on
the other hand fomething in the Same
Queftion that is: Very Certain, forri'ething
that is infallibly true-and may be depended
upon, -fomething in which a reafonable
Mind may acqtdeflce and reft fatisfiedj
U 4 viz.

296 A Sermon preach'd
Serm. viz. that though God has indeed made us
XIV. frail andflallible, yet he has not made us
WV^ neceffarily Wicked; He has made us, fub
jedt and liable to Temptation, but not of
neceffity Slaves to Sin. That we are Ca
pable of Corrupting ourfelves, is indeed
the Confequence of that Nature which
God has given us; But all ABual Corrup
tions, are the Effects of our Free Choice,
and the Fruit of our Own Inventions. God
has made man upright, but They have
fought out many Inventions,
Of This Declaration of the Wife man,
there are two parts, iff, A justification
of God, from all poffibility of being charg
ed with the Sins of Men : God has made
Man upright: zdly, A confeffion, that
the Sin and Mifery, of Men, is wholly
pwing to themfelves : But they have
fought ought many Inventions,
I. Here is a justification of God, from
all poffibility of being charged with the
Sins of Men ; God has made man Upright.
Could wicked Men with any truth affirm,
that Wickedncfs was the Fault of their
Nature, and not merely the Corruption
of their Will; it would be a juft Excufe
both in the Sight of Men and before the
Tribunal of God, to alledge that they
Were only what God made them, and
what

at St. James's Westminster. 297
what they could not but of Neceffity be. Serm.
There is nothing therefore more conftant- XIV.
ly and foUicitoufly inculcated in Scripture (-/^^*NJ
upon all Occafions, than that Mens de
ftrudlion is of themflelves, and not the
Appointment of him that made them.
And upon this are grounded all the Pro
mifes, and the reafonablenefs of all the
Threatnings of God. But though Wick-
ednefs is not Mens Nature; yet Weaknefs
and Temptation, and Liablenefs to Sin,
is. And the very Nature of a Probation-
State, the Promifes of Reward to Obe
dience, and the Threatnings of Punifh-
ment to them that fhall comply with
Temptations ;fluppofes men to be Capable
of being corrupted, and to be always in
danger of being feduced into Sin.
'Tis evident therefore, iff, that God's
having made Man upright, does not Sig
nify his having made him incapable of
Sin, or exempt from all Temptation.
No : This is perhaps a State that no Crea
ture ever was, or can be, created in. For
he chargeth even his Angels with Folly,
and the Heavens are not pure in his Sight.
Not only the Angels that fell, and incurred
irrecoverably the final Wrath of God, ap
pear evidently to have been created capa
ble of Sinning: But the good Angels ,
themfelves, who kept their firft Eftate, and
never

298 A Sermon preach'd
Serm. never forfeited their Title to the Divine
XIV. Favour; even Thefe the incomprehenfi-
'/VX1 ble Purity of the Holy One charges with
Folly. And nothing is perfectly faultlefs
in the All-feeing Eyes of Him, who alone
is Goodnefs and Holinefs it felf. And in
deed, could any Creature be made origi
nally and abfolutely incapable of finning;
there would be no Room for Trial, there
could be no Probation, there could be no
Obedience, and no Reward : But the Hap
pinefs which fuch a Creature would in-
joy, would be by Nature compleat and
indefectible, like to the Happinefs of God
Himfelf. Which is inconfiftent with the
Nature of a Created Being. .
zdly, Therefore ; Neither from This
expreffion of God's having made Man
Upright, ought it to be imagined, that
God originally created Man in'That Ex
cellency of Nature, which Angels, who
yet were liable to Sin, were at firft endued
with. There is a proper Excellency, pe
culiar to every Species or. Kind of things.
And as, in the Natural World, God cre
ated every thing perfect, in its kind ; and
beheld, when he had finiSh'd it, that it was
very good ; And yet One thing, though
perfect in its Order and Degree, is never-
.thelefs very far from equalling the Per
fections of Another, that belongs to the
more

at St James's Westminster. 299
more exalted Rank of a nobler Species : Serm.
So, in the Moral World of rational and XIV.
intelligent Creatures, there are Capacities ^"V^o
and Faculties, there are Perfedlions and
Excellencies, peculiar to every Sort of
Beings, and apportionate to their proper
Subject. And as we always underftand,
when we fay God has given to fuch or fuch
a perfon, Wifdom, Underftanding, and
Knowledge ; As we always (I fay) under
ftand thereby, that he has indued That
Perfon in a remarkable manner with the
Knowledge and Wifdom of a Man, not
with That of a Superior and more Power
ful Spirit : So, when the Preacher declares
in the Text, that God did make Man up
right ; 'tis manifeft it muft be underftood,
that he created him with the Uprightnefs,
pot of an Angela but of a Man ; with fluch
an Uprightnefs, as is compatible to a frail,
mortal, and fallible Creature.

Further yet ; Neither can the
Words of the Text be fo interpreted, as
if Solomon meant to fpeak of That parti
cular Uprightnefs, wherein . our firft Pa
rent was created in Paradife.; in oppo
sition to that general State of Corruption,
which has ever fince prevailed in, the
World. For he does not infift upon
This, that God created our firfi Parent
ypright; but upon This, that, notwith- ftanding

A Sermon preach'd
ftanding all that can be flaid of the Mean-
nefs and Frailnefs of our Nature, not
withstanding all the difadvantages we can
alledge our felves to lie under in con-
fequence of Sin having been brought into
the World ; yet ftill God has made Man
upright. Man ; That is, the Species or
whole Race of Men : All thofe particular
Men, who in the following Words are
faid to have fought out many Inventions.
The Uprightnefs therefore here fpoken
of, cannot be That original Uprightnefs,
which was forfeited by the Sin of our firft
Parent; but That continued Uprightnefs,
with which every man Now comes into
the World, notwithftanding the Fall;
That Uprightnefs, which every wicked
man, in his own proper Perfon, is juft
ly condemned for voluntarily departing
from, by fleeking out and following his
own evil Inventions. AndThis Upright
nefs, which belongs even to Fallen Man,
and which is neceffary to difcharge God
from the Sins of Men, confifts in This ;
That, notwithftanding all the Weaknefs
and Infirmity of our Nature, which God,
who confiders that we are but Dull, rea
dily allows for ; and, notwithftanding all
the Confequences of the Fall of Adam,
which are abundantly provided againft by
the Death of Chrift; and notwithftanding
all our Temptations, and all our prone- nefs

at St. James's Westminster. 301
nefs to Sin : Yet no man is under a Ne- Serm.
ceftity of being Wicked : No man can XIV.
fay 'tis the Fault of God's Creation, no, tyVN)
not even of that frail Nature which he
receives from Adam, but the Wicked
Choice of his own unreafonable Will,
that makes him live vitioufly, and com
ply with thofe Temptations which in this
frail State naturally and perpetually fur-
round him. That we are perpetually lia
ble to Temptation ; is indeed the weak
Condition of our Nature, and the Un-
happinefs of our prefent State. fSutTemp-
tation is not Sin; And being tempted, is
not inconfiftent with Uprightnefs : That
is, 'tis not inconfiftent with fuch Upright
nefs, as God expects of us in this very
frail, fallible and imperfect State. Did
God now require of us the Uprightnefs of
Angels, or even the Uprightnefs which
our Firfi Parents ought to have maintain
ed in Paradife ; we might perhaps have
had reafon to complain, that the Abili
ties of our Nature were not anfwerable
to what was expected from us. But fince
the Obedience and Holinefs required of
us, is only of the fame Kind and Propor
tion, with that Uprightnefs our Nature
ftill retains ever fince the Fall ; 'tis evi
dently not the Fault of God, nor of that
Nature he even Now gives us, but the
wicked Inventions only of our own
Hearts,

302 A Sermon preach'd
Serm. Hearts, that make us wicked and mifera-
XIV, ble. God has given us Eyes to difcerri
(-/^^>° theLight,Under/tanding to distinguish be
tween Good and Evil, a Will whereby we
are inabled to choofe the One and refufe
the other. And in the Truth or Reality
of thefe Faculties, not in the PerfeBion
of them ; that is, not in their being fuch
as CANNOT be deceived or impofed up
on, but in their being fuch as do not ne
ceffarily deceive US without our own
Negligence and great Fault ; in this con
fifts the Uprightnefs wherewith God now
fends Men into the World, even fince the
Fall. There is only One great Objection, a-
gainft what has been hitherto offered up
on this Head. And that is, that the Do
dtrine of Original Sin has by Divines
fometimes been fo explained, as if Man,
fince the Fall, had no remains left of thofe
Powers and Faculties, which alone di-
SlinguiSb him to be a free and rational A-
gent. Which Explication if it were true,
tis Evident the Sins of Men would in
deed immediately become chargeable up
on God. And, far from making Man
upright, as Solomon affirms ; it Would on
the contrary be true, that he now makes
Men not fo much as capable of any Re
ligion at all. For the clearing of this
Prejudice

at St. James's Westminster. 303
Prejudice therefore ; we need only here, Serm.
as in all other Difficulties, feparate the XIV.
Certain Doctrine of Scripture, from the t-^V>°
Uncertain Explications of Men : And
then the whole Ground of the Objection,
will be taken away. Now All that the
Scripture teaches concerning this Matter,
is contained in what it affirms, ifi, Con
cerning the Tranflgreffon it felf of our
firft Parents ; and 2dly, Concerning the
Conflequences of thatTranfgreffion, to them
and their Pofterity.
iff, The Hiftory of the Tranflgreffon
it felf of our firft Parents, is related very
briefly in the third Chapter of Genefis.
And though neither there, nor elfewhere
in Scripture, it is called by that Name ;
yet it may very properly be called the
Original Sin of Men ; becaufe it was the
firft introducing of Sin into this World ;
and, before it, there was no fuch thing
as Sin upon Earth. The Original Sin of
Men therefore, was the ABual Sin of
our firft Parent ; But it could not be the
ABual' Sin of any other Perfon, becaufe
it was committed before any other had
a Being. To affirm that the firfi aBual
Sin of Adam, was Imputed to all Man
kind as well as to him; is to affirm what
the Scripture does not teach. And be
fides ; if, to impute to other Perfons the

304 A -Sermon preach'd
Serm. the aBual Sin of One, be to account it
XIV. Theirs as well as His ; 'tis evident this is
<*/~V~v^ impoffible with God, who cannot account
Sin, or any thing elfe, to be what it is
not. But 2dly, Though the ABual Tranfl
greffon of our firft Parent, was His only,
and not Ours; yet there are the Confle
quences ot thus introducing Sin into the
World, which are common tp Him and
his Pofterity. And thefe are, Mortality,
Exclufion out ofl Paradife, the Miferies
of the prefent Life, and a greater Lia-
blenefs and ftronger Temptation to Sin,
in their corrupt AffeBions. God threat
ned Adam, that in the Day he eat of the
forbidden Fruit ; that is, whenfoever he
fhould knowingly preflume to do what
God had thought fit to forbid ; he fhould
furely die. And had that Threat been
immediately executed, 'tis plain his Pofte
rity could have had no Being at all ; and
as plain, that no Injuftice could thereby
have been done to them, who never
Were. But the Mercy of God granted
Adam a Reprieve ; and, inftead of dying
immediately, he only became SubjeB to
Mortality by his Sin. That is ; being now
excluded from the Benefit of the Tree ofl
Life, (which was a Means or an Emblem
of Immortality,) confequently his natural
Mortality

at St. James's Westminster. 305
Mortality muft of neceffity aBually take Serm.
place upon him. And fo it muft likewife XIV.
upon all his Pofterity. In which matter ; <-/"V~<0
fince it was merely the Effect of God's
Mercy towards Adam, to permit us a pof
fibility of beginning to live 5 it cannot
be thought unjuft, that he Should appoint
us to die. Efpecially Since that Death
which was introduced by Adam, (and
whatever would have been the Confle
quences of it in the future State,) was as
iijajyerfally removed by the flecond Adam,
(who is the Lord from Heaven,) as it
Spread univerfally after the Tranfgreffion
of the firfi. For as in Adam all die, (all
Men are made mortal ;) even fo in Chrifi
Jhall all be made alive, (Shall be reftored
from that natural Mortality,) Rom. v. 22.
And as, by the offence of One, Death
came upon all Men to Condemnation ; even
fo by the righteouflnefls ofl One, the free
Gift is come upon all Men to jujlification
of Life, ver. 18 ; that is, to a Poffibility •
again of obtaining eternal Life.
As to the Exclufion out of Paradife,
and the Miferies of the prefent Life, con
fequent upon God's curling the Earth ;
they are, with regard to the Pofterity of
Adam, only natural and neceffary Con
fluences of his Jofing thofe free Gifts
and Favours of God, which neither They
X not

306 A Sermon preach'd ,
Serm. nor He ever had any Claim of Right to
XIV. injoy. And, after all ; the miferies Men
t>''W bring upon themfelves in this World by
their own Sins, are much greater than
thofe they* fuffer in Confequence of the
TranfgreSlion of Adam. For, notwith
standing God's Curfe upon the Earth, the
Condition of Men would be in many De
grees better than it is; nay, even very
tolerable; did it not perpetually happen,
that One Man's Sin makes him a Tyrant to
Others, and an Enemy to himfelf. And
that Men, who have their Beings through
Mercy, fhould undergo the natural Ca+ l
lamities of this mortal State ; cannot be
unjuft with God, any mote than that they
fhould at all be born Mortal. Nor can
any Reajbn be given; why God might
not have, made Men at firfi to live but
fuch a certain Number of Years as they
Now do, if he had fo pleafed ; nor why
he might not originally have put them into
the World with only fluch a Proportion of
Good to be injoyed by them, as virtuous
and good Men may Now enjoy in this
World, if all Men were truly virtuous
and religious.
Laftly; As to the Temptations and Li a-
blenefls to Sin, which are greater and
Stronger fince the Fall, through Mens cor- -
rupt Affections; they are by no Means in
confiftent

at St. James's Westminster. 307
eonfiftent with that Uprightnefs, which Serm.
I am now fpeaking of. For Temptation XIV.
is not Sin, but the Tryal and the Occa- ^"VNJ
fion of Virtue. And God, who knows
how to make juft Allowances for every
one's Cafe, with the moft exact Proportion
and Equity ; may prove the fincere Obe
dience of his Creatures, by what Tryals
and Temptations he himfelf, in his All-
wife Government, thinks fit to permit.
In all which, 'tis certain that God makes
no Man Wicked by Nature ; but every
Man then finneth, when he is drawn a-
•way of his own Luff and inticed. For,
when Lufi has conceived, it bringeth
forth Sin; and Sin, when 'tis finijhed,
bringeth forth Death, Jam. i. 15. And
this may fuffiee for Explication of the
firft Part of the wife Man's Affertion in
the Text, in justification of God from all
poffibility of being charged with the Sins
of Men ; that God has made Man upright.
II. Here is in the 2d Place a Confeffion,
that the Sin and Mifery of Men, is wholly
owing to themflelves : But THET have
fought out many Inventions. And con
cerning this, there rieeds not much to
be added. For when it has once been
made appear, that God made Man up
right ; that is, that notwithftanding all.
the Infirmities of their Nature, he has
X 2 yet

30S A Sermon preached
Serm, yet endued them with proper Faculties for
XIV, their prefent State, to enable them to per-
i^V^J form the Duty that is expected of them,
according to the Proportions of a Man,
in this very imperfect State; it follows
in Courfe, that the Corruptions wherewith
they deprave themfelves, are not the Fault
of that Nature which God has given
them, but the perverfe Inventions of
their own Wills. And indeed, whoever
looks into the World, cannot but obferve,
that much the greater Part of the Vices
of Men, arife plainly from bacbEduca-
tion and ill Example, from the Allure
ments of the World and the Temptations
of ill Company, from the Violence of un
governed Paffions and the Perverfenefs
of unreafonable Defires : None pf which
things do belong properly to theNature
of a reafonable Creature, but are unrea-
fonablexand violent and therefore unna
tural Corruptions of the Faculties where
with God has indued us.
To enter into the Particulars of All,
vitious Habits, would be impoffible, as
well as difagreeable. , But, tp mention
briefly the three great Heads or Inftances
of Corruption. ift. With refpedt to our Duty towards
God. Is it not evidently agreeable to the
nature

at St. James's Westminster* 309
nature of rational Creatures, to adore Serm.
and worfhip, to love and to obey, the XIV.
fupreme Author and Preferver of their'
Being? And is it not an unnatural Inven
tion, fought out by the moft brutifh Dege
neracy j to forfake the WorShip of Him
that made the Heavens and the Earth and
the Seas and all that in them is, to wor
ship Wood and Stones graven by Art and
Man's Device j and to change the Glory
ofl the incorruptible God, into Images
made like to corruptible Man, and to
Birds, and four-footed Beafis, and creep
ing Things ? Or even in the Service and
WorShip of the True God, to forfake
that Method of WorShip which he him
felf has. appointed; and fet up any In
ventions of their own, in the Place of
what God has exprefsly commanded.
idly, With regard to our Duty towards
Men : Does not Nature plainly lead us to
Righteoufnefs and Truth\ to JuStice and
Equity^ to univerfal Charity and Good-
Will towards each other ? And is it not
apparently the bafe Invention of a Heart
which has laid afide all Humanity, that is;,
all true humane Nature ; to enrich it felf
by Fraud and Unrighteoufnefs, by ap-
preffing the Innocent and the -Poor $ or
to exalt itfelf by Violence and Cruelty,
x 3

310 A Sermon preach'd
Serm. and infulting over the Miferies of its fel-
XIV. low-Creatures ?
Lafily, With regard to our Duty to
wards Ourfelves : Are not the Appetites of
Nature, reafonable and rriodefl, regular
and fober, peaceable and contented with
in their proper Limits ? Arid is it not plain
ly the Invention of an evil Heart, and of
a wilfully degenerate and corrupted Spi
rit; to heighten unnatural Appetites by
Art, to blow up disorderly Paffions by
obftinate Self- Will, and to indulge unrea
fonable Defires by habitual Opposition to
right Reafon and Religion ?
In all thefe Cafes therefore 'tis mani-
feftly true, that God has made Man up
right, but they themfelves have fought
out many Inventions. i Inventions, to cor
rupt by indirect Practices the Simplicity
of Nature : And, when they havefo done,
Inventions to deceive themfelves, by gi
ving the Name of Nature to the un
natural Effects of evil Cuftoms and Ha
bits; and Inventions to lay themfelves
afleep in their Error and Deceit, by find
ing out numberlefs Ways of reconciling a
wicked Life with the Hopes and with the
Pretences of Religion. The

at St. James's Westminster. 3 1 1
Serm.
The Application of what has been faid, XIV.
may be very Brief. And, L/V^J
iff, From what has been faid, we may
obferve, that the Difficulty of obeying
the Commandments of God, does not fo
much arife, generally fpeaking, from the
Nature of our Duty, or from the Nature
of Man ; as from the Temptations of
the World, and from the Cufiom of Sin
ning. To Idolatry, Prophanenefs and Irre-
ligion, there is no Temptation in Nature ;
but from the Wickednefs of Men, wil-
jully deceiving one another, and being de
ceived. To Iniquity, Cruelty and Inju
stice, there is nothing in human Nature
that prompts us ; but the Vices are inhu
mane as much as unchriftian, and the ef
fects only of unreafonable indulged evil
Habits. To Intemperance and Debau
chery, there are indeed in many Perfons
Strong Inclinations, that may feem more
Natural, and to be more immediate Effects
of Man's original Corruption ; being a
Law in the Members, warring againfi the
Law of the Mind, and bringing Men
into Captivity to the Law of Sin and
Death. But even thefe Inclinations, are
Temptations only, and not Sins; unlefe
they be confented to and indulged, in
unreafonable and unlawful Inftances;
X4 which

312 A Sermon preach'd
Serm. which God has given us the Ufe of Rea-
XIV. fonj and the Obligations of Religion, on
(<^rY>sJ purpofe to reftrain. If therefore it be na
tural to Man to be a reafonable Creature,
'tis natural to him alfo to be Religious ;
Religion being nothing elfe but the high-
eft Reafon, and the keeping our Paffions
fubjedt and obedient to its Laws. Where
fore when St. Paul affirms, Eph. ii. 3.
that we all were by NATURE children
of wrath ; 'tis a very great Abufe of Scrip
ture, to underftand him as if he had faid,
that we were CREATED children of
wrath. For the Nature the Apoftle there
fpeaks pf, is not that Nature wherein
God created us, but that flecond Nature
of evil Habits, which wicked Men bring
upon themfelves by Cufiom in Sinning;
that Nature, which we ufually mean e-
ven in common Speech, when we fay
'tis the Nature of a profane or vitious
Man, to act profanely or vitioufly. For
fo are the Apoftle's exprefs Words : We
were by Nature, faith he, the Children of
Wrath, even as Others ; becaufe among
them WE alfo had our Converfation in
Times pafi, in the Lufis of our Flefh,
fulfilling the Defires of the Fleflj and of
the Mind: Speaking of Chriftians, con
verted from Heathen Wickednefs and I-
dolatry, And

at St. James's Westminster. 313
Serm.
And this Shews, in what manner alfo XIV.
are to be underftood fuch Texts as thefe '^^^J
which follow. Behold, IwasSHAPEN
in Iniquity, and in Sin did my Mother
CONCEIVE me, Pf. li. 5. The Wicked
are efitanged from the WOMB, they go
aftray affoon as they are BORN, fpeak
ing lies, Pf. lviii. 3. / knew that thou
wouldfl deal very treacheroufly, and waft
called a Tranfgreffor from the WOMB,
If. xlviii. 8. They were a naughty Genera
tion, and their Malice was BRED in
them, and their Cogitation would NE
VER be changed, Wifd. xii. 10. The
Meaning of all thefe Texts is, not that
Men were really Wicked by neceffity of
Nature ; but 'tis a Complaint of them,
that they were fo wicked and corrupt, as
if, fpeaking by way of Similitude, it had
been bred even in their very Nature. But
that it is not fo meant literally, appears
from hence, that, on the contrary, the
fame manner of fpeaking is ufed concern
ing good Men alfo. Job xxxi. 18, defcri-
bing his own charitablenefs to the Poor,
he faith; from my XOUTH, he (the Poor)
was brought up with me; and I have
guided her (the Widow) from my Mo
ther's WOMB. And Ecclus. i. 14. de-
feribing very righteous Men, he faith;
To fear the Lord, is the Beginning of
Wifdom ;

314 A Sermon preach'd
Serm. Wifldom ; and it was created with the
XIV. Faithful in the WOMB. The Meaning
fW is ; fuch Perfons are as juft and righteous,
as if Virtue (comparatively fpeaking) had
not been a Matter of Choice, but as if it
had really been a Part even of their Na
ture itfelf
2^/y,Fromwhat has been faid, we may
fee the Reafon of the Manner of our
Saviour's Admonition to his Difciples ;
when, taking up a young Child in his
Arms, and recommending its natural Sim
plicity, Humility and Innocence ; he told
them, that except they were converted
and became as little Children, they Jhould
not enter into the Kingdom of Heaven •,
for that of fuch was the Kingdom of
God. And St. Paul makes ufe of the
fame Similitude, 1 Cor. xiv. 20. In Un
derfianding, faith he, be Men, but in
Malice be ye Children ; that is, be ye
like to thofe who have not yet flought
out any evil Inventions.
¦},dly, We may from hence obferve,
how great the Sin of thofe is, who by
ill Advice, or bad Example, corrupt the
Minds of Children, or of Men. This
is, in the higheft Degree, being like un
to Satan, the great Tempter and De
stroyer of Mankind. And if they fhall
feverely

at St. James's Westminster. 315
feverely be punifhed, who comply with Serm.
thofe Temptations which rob them of XIV.
their own Innocency^ and deftroy that '-''VNJ
Uprightnefs wherein God had created
them; of how much forer Punishment
Shall Thofle be thought worthy, who in-
duftrioufly labour in teaching Others alfo
to feek out evil Inventions.

A SER-

?*t

A
SERMON Preach'd in the
PARISH-CHURCH O F
Stjfamess Weftminfter,
On Sunday, Dec. 29, 1723.

ROM. IX. 23, 24.
And that he might make known the Ri
ches of his Glory on the Veffels of Mer
cy, which he had afore prepared unta
Glory: Even Us whom he hath called*
not of the Jews only, but alfo of the
Gentiles.
THERE is no Part of the whole Serm.
( New Teftament, of greater dif- XV.
iiculty to be underftood; or which <-'"V\l
has beenlnoremifapplied by the Ignorant,
2 more

3 i 15 A Sermon preach'd
Serm. more wrefted by the Learned, and more
XV. falfely interpreted by the melancholy pi*
t*^"^ ous Perfon ; than this gth Chapter of St.
Paul's Epiftle to the Romans. In which
Chapter, whjlSL fome havcj- greatly per
plexed themfelves by picking outrfome of
the middle Verfes of it; concerning God's
eledting the Children which were yet un
born, and had neither done good nor evil ;
concerning his loving Jacob, and hating
Efau; concerning his hardning Pharaoh;
and Jhewing Mercy on whom he will have
Mercy, and having Compafiion on whom
he will have Compafiion ; and concerning
his having the fame Power, over Mankind,
as the Potter has over the Clay, to make ,
one Veffel to Honour, and another to Dif-
honour : Whilft fome, I fay, have great
ly perplexed themfelves by ^picking out
fome of thefe Particulars Singly ; 'tis yet
nevertheless; very evident, both from the
Apoftle's IntroduBion Of his DifcOurfe at
the Beginning of the Chapter,, and from
his Conclufion and fumming up of his
Argument at the End; that the Defign of
the Whole, is not at all to Speak concern
ing any Decree of God, with, Refpedt to
the final and eternal State of particular
Perfons; but only to declare both the
Sovereign Power and the Juftice of God,
in distributing to different Nations in di
vers Ages what different Advantages he
pleafes ;

at St% James's Westminster. 31^
pleafes ; and revealing his Will to them at Serm.
•what Times and in what Manner he thinks XV.
fit. As, in that great Inftance of his re- L/^TSi
jedting the Jews, and calling in the Gen
tiles. Which, at the Beginning of the
Chapter, the Apoftle exprefsly declares to
be the Aim and Intention of his Dif
courfe : And at the End he fums it up,
as the Conclusion defigned : And all the
intermediate Parts of it, and the Exam
ples therein alledged, are plainly nothing
but Similitudes and Illufirations of this
Argument. The Words of the Text itfelf, are as
clear a Declaration of this whole Matter,
as can be defired. That he might make
known the Riches of his Glory on the
Veffels of Mercy, which he had afore
prepared unto Glory ; even US whom he
has called, not of the Jews only,, but alfo
of the Gentiles. Here the Apoftle clear
ly and exprefsly declares, that by : the Vef
fels of Mercy, prepared afore of God unto
Glory, (of whom he had been treating in
the fore-going Part of the Chapter,) he
does not mean particular Perfons chofen
unconditionately to eternal Salvation ;
but the whole Body of Chriftians, even
Us "whom he has called, (and who have
obeyed that Call by believing in Chrift,) not
from among the Jews only, but alfo of the
Gentiles :

320 A Sermon preach'd
Serm. Gentiles : Called, to receive that Grace
XV. and Mercy, and to embrace thofe Advan-
<-""V^ tages of the Gofpel; by rejedting of which,
the Jews became Veffels of Wrath fitted
to deftrtidtion. And We, in like manner,
notwithftanding our being at prefent the
Veffels of Mercy, yet, if we live unwor
thy of the fame Advantages, the Apoftle
bids us beware , left , fince God fpared
not the Jews, the natural Branches ; much
more he alfo fpare not Us, who were but
ingrafted after their Fall.
But, to enter into a more full and par
ticular Explication of the Apoftle 's whole
Difcourfe. In the foregoing Part of this
Epiftle, he had fhown at large, that the
Gentiles, by corrupting themfelves con
trary to the Law of Nature, {ch. i ;) and
the Jews by difobeying the Law given
' them from Heaven, (ch. ii ;) were Both
of them become equally liable to the
Wrath of God : For that, God being no
Refpedter of Perfons, as many as have
finned without the Law, Jhall perijh with
out the Law ; and as many as have fin
ned in the Law, Jhall be judged by the
Law, ch. ii. ver. 12.
That therefore the Infufficiency of Both
thefe Laws, either to preferve Men from
Sin, or to furnifh them with fufficient Means

at St. James's Westminster. 321
Means of Reconciliation after Sin; I Serm.
fay, the infufficiency of Both thefe Laws XV.
evidently appearing ; confequently both (</"V"NJ
Jews and Gentiles were obliged to be
lieve in Chrift; embracing and obeying
the grace or gracious Terms of the Go
fpel, • as the only Means of Justification
for the future, (ch. iii.) For fince all have
finned, and come Jhort of the Glory of
God, they can only be jufiified freely by
his Grace, through the Redemption that is
in Jefus Chrift, v. 24. That is ; All being
Sinners, they can none of them claim Sal
vation by the Merit of their Obedience,
but merely through the gracious Pardon
of Sin freely granted to Penitents thro'
Faith in Chrift.
That this Justification by Faith with
out Works, (that is, by the Obedience of
the Gofpel alone, without the Ceremonies
of the Law,) was abundantly fluff cient ;
becaufe it was the flame, by which Abra
ham himfelf, the Father of the faithful,
had been justified, (ch. iv ;) For the Pro
mife was not to Abraham or to his Seed
through the Law (the Moflaic Law,)
but through the Righteouflnefls of Faith,
ver. 13.
That this Justification by the Faith and
Obedience pf the Gofpel, affords much
Y greater

322 A Sermon preach'd
Serm. greater Affurance of prefent Peace andRe-
XV. conciliation with God, and of eternal
*-/^v^VJ Life and Glory hereafter, than the Law
could do, (ch. v.) For if (faith he) when
we were Enemies, we were reconciled to
God by the Death of his Son ; much more
being now jufiified by his Blood, we fhall
be flaVed from Wrath thro' him, ver. 9.
That this free Juftification by Grace
through the Faith of the Gojpel, without
the Ceremonies of the Mofaick Inftitu
tion, obliges Men to a ftricter Obedience,
to greater Purity and Holinefs of Life,
than the Law itfelf had done, (ch. vi ;)
Chriftians being now made free from Sin,
and become the Servants of Righteoufnefs;
being dead unto Sin, but alive unto God,
through Jefus Chrifi our Lord, ver. 1 1
and 18.
That the Law of Mofles, was by no
Means able to deliver Men from the Bon
dage and Slavery of Sin; from forbearing
to do .the good they would, and from do
ing the evil they would not; from the
Law in their Body, warring againfi the
Law..bf their Mind, and bringing them
into Captivity to the Law of Sin and
Death, (ch.vii.) But that the Gofpel- ha
ving delivered Men from the Body of this
Death, from the Bondage of Corruption
into the glorious Liberty of the Children' of

at St. James's Westminster. 323
ofl God; enabled them to prevail, not on- Serm.
ly over the Temptations of Sin within XV.
themfelves, but alfo over all the Perfecu- l^'VNJ
tions and all the Powers of the World,
(ch. viii.) For the Law of the Spi
rit ofl Life in Chrifi Jefus, hath made
me free from the Law of Sin and
Death. And now, Who Jhall fleparate
us jrom the Love of Chrift ? Shall Tri
bulation, or Diftrefs, or Perfecution, or
Famine, or Nakednefs, or Peril, or Sword?
Nay, in all thefeThings we are more than
Conquerors, through him that loved us,
ver. 2 and 3 5.
The Apoftle , I fay , having largely
proved thefe feveral Particulars in the
firft Eight Chapters of this Epiftle ; pro
ceeds in this Ninth Chapter to anfwer a
great Prejudice and ftrong ObjeBion,
which he forefaw would be raifed by the
unbelieving Jews, againft what he had
hitherto been pleading for. For, if his
Dodtrine delivered in this Epiftle was -':'
true, the Confequence was plain, that who
foever of the Jews rejected the Gofpel ;
,it would follow, notwithftanding their
being deflcended 'from the Patriarchs, to
whom all the Promifes were made ; not
withftanding their being thepeculiar Peo
ple of God ; notwithftanding that to them
were committed the Prophecies and Ora-
Y 2 ties

324 A Sermon preach'd
Serm. cles of God; notwithftanding that to them
XV. pertained the Adoption, and the Glory, and
^-/"V^ the Covenants, and the giving .of the
Law, and the Service of God, and the
Promifes ; it would follow, that they were
ftill neverthelefs out of the Way of Sal
vation, in the moft zealous Obfervance
of the ceremonial Righteoufnefs of the
Law; unlefs they believed in Chrift, and
obeyed the Gofpel, which is the Righteouf
nefs of Faith. This the Jews thought
to be an impoffible Dodtrine, and con
trary to the Promifes of God made to
their Fathers the Patriarchs; and that
therefore it was only an effect of the Apo-
ftle's Zeal and Prejudice againft them,
fince his for faking Them, and being con
verted to Chrifiianity. To this Obje
ction therefore he replies at large, in this
ninth Chapter; by fhowing that there
was no Injuftice in God, no breach of
Promife, no change of his Will, in re
jedting the unbelieving Jews, and receiving
in the Gentiles ; fince even originally the
Promife was not made to All the Chil
dren of Abraham, but to Iflaac only;
and not to Both the Sons of Iflaac, but
to Jacob only : And, of the Pofterity of
Jacob, All were not Ifrael, which were
of Ifrael ; but, in Elijah's Days, feven
thoufandonly were the truellrael ; and, in
the time of Iflaiah, though the number of
the

at St. James's Westminster. 325
the Children of Ifrael was as the Sand Serm.
of the Sea, yet a remnant only was to XV.
be flaved ; And, during the whole Pe- '--^VNJ
riod of the Law, God had mercy on
whom he would have Mercy, and Com
pafiion on whom he would have Com-
paffion ; That is, not on the whole peo
ple promifcuoufly, but on whom he him
felf pleafed, who was the Alone compe
tent Judge, and who Alone could infal
libly distinguish fuch as were truly Sledfaft
in their Faith or Fidelity towards him :
And whom he would, he hardened ; that
is, out of obftinate and incorrigible Of
fenders, he chofe whom he pleafed, to
make remarkable examples of his Wrath
and Vengeance. Since this, faith the A-
poftle, was the Cafe Originally, and the
method of God's proceeding all along:
much more at the coming of the Meffias
into the World, who was the End of the
Law-, might God juftly reject and caft off
the Unbelievers; and reckon Thofe only
the true children of Abraham, who imi
tated the Faith and Obedience of that
great Father of the Faithful : Making
known the riches ofl his glory, as the
Text expreffes it, orithe veffels of mercy,
which he had afore prepared unto glory,
Even US whom he has called, not of the
Jews only, but alfo of the Gentiles.
Y 3 This

326 A Sermon preach 'd
Serm. XV. This being premifed in general, and
t-^'W the principal force of the Apoftle's Argu
ment explained ; the feveral Particulars
of his difcourfe in this chapter, which
have often been fo widely mistaken and
fo Strangely mifapplied, may without
much difficulty be underftood. In the
firfi five verjes he begins with an Apology
for himfelf, that, in this whole dodtrine
concerning the rejection of the Jews, he
was not at all influenced by any Prejudice
or Hatred he had contracted againft his
country-men fince his conversion to Chri
stianity. So far from that, that on the
contrary he calls God to witnefs in the
moft folemn manner, that his grief and
trouble of Mind for their Impenitency and
Incredulity, and for their confequent re
jection, and the judgments God would
fend upon them ; was much greater and
more uneafy to him, than all the other
afflictions and calamities he met with in
the World. I Jay the Truth in Chrifi
(fays he,) / lie not, my confidence alfo
bearing me witnefs in the Holy Ghofi ;
that I have great heavinefls and conti
nual flor row in my Heart ; For I could
wiflh that MT SELF were accurfled from
Chrifi, flor my brethren my kinfmen ac
cording to the flefh. The expreffion is
highly figurative and affectionate. And
melan-

at St. James's Westminster. 327
melancholy pious perfons have fometimes Serm.
been difturbed at it ; as if St. Paul's With XV.
was an inimitable flight of Affection : t-^VNJ
Whofe example herein, if a Chriftian can
in no cafe follow, he may be apt to ac-
cufe himfelf of want of Charity ; and
yet to follow it in any cafe, feems terri
ble even to the ftrongeft affection, and
fhocking even to the moft fervent Zeal.
For tho' for a good man, as the fame Apo
ftle elfewhere expreffes himfelf, one would
even dare to die; yet for a man, upon
any poffible account whatfoever, to be
content to become fubjedt to the Curfe of
God, and to his final difpleajure ; this
feems beyond the utmoft bounds even of
Chriftian Charity itfelf, either to defire,
or to be ever capable of being prevailed
with to fubmit to. 'Tis certain therefore,
that the Meaning of the Apoftle has been
mifunderftood; and that his intention in
this paffage, was not to wifh himfelf fub
jedt to the eternal wrath ofl God, (which
is abfurd and impoffible;) But, thewifh-
ing himfelf accurfed from Chrift for the
fake of his own Nation and People, is to
wifh, that, if it were poffible, he, by
bearing himfelf thofe temporal judgments,
which he faw were coming upon Them
on account of their being accurfed from
Chrifi through their obftinacy and incre
dulity, might reftore them again to the
Y 4 Favour

328 A Sermon preach'd
Serm. Favour of God, and reinftate them in the
XV. Privileges of his peculiar people. / could
^"V^ wijh that MTSELF were accurfed from
Chrift, for my brethren my kinfmen ac
cording to the Flefh. So far (fays he,)
am I from bearing any hatred or ill-will
to my own Nation the Jews, that on
the contrary I could willingly fufier all
the Calamities in the World in their flead,
if thereby I could prevent their rejection,
and their being accurfed from Chrifl.
And this high expreffion of his zeal and
concern for his own Nation in the Begin
ning of his Difcourfe. is an undeniable
Demonjlration, that the whole Argument
itfelf, which follows in this chapter, does
not at all relate to any imaginary Predefti-
nation of Particular perfons to eternal
Happinefs or Mifery ; but that it wholly
belongs to the rejection of the NATION
of the Jews, for their Infidelity; and the
calling in of the Gentiles, by the Gofpel.
For, in This Senfe, his Apology for him
felf is very pertinent and appofite, and
neceffary to be premifed in the Introdu
ction of a Difcourfe, which he fbrefaw
muft needs be fo extremely ungraceful to
the whole Jewifh Nation. But according
to the Other Interpretation of the Apoftle's
Argument, there can no Senfe at aU be
made of this Apology. For fince prede-
fjinate or reprobate perfons, if of fuch he
were

at St. James's Westminster. 329
were fpeaking, were feledled irreflpeBive- Serm.
ly both from among Jews and Gentiles ; XV.
and, who the particular perflons fo feledled <->/'VNJ
were, could not at all be known in this
life; it could not ferve any imaginable
purpofe in fluch an Argument, to pre-
mife an Apology concerning his great hea-
vinefs and continual forrow of Heart for
th® rejection of his own Nation and
Countrymen, the whole people of the
Jews. This latter therefore, being plainly his
true Scope and Defign ; he proceeds at
the 6th verfe to Show, that there was no
injustice, no breach of promife in God,
in rejecting the unbelieving Jews, and
receiving the Gentiles in their room;
forafmuch as the very original Promife
to their Father Abraham, by which they
were firft intitled to become God's pe
culiar people, was not made promifcu-
oufly to all his Pofterity, but to the chil
dren of the promife, the feed of Iflaac
only. Which was from the Beginning a
Type and plain Prefiguration, that God
did not principally intend his promife, to
take place in Abrahams Defcendants ac
cording to the Flefh ; but in thofe who
by a Faith or Fidelity like his, were in
a truer and higher Senfe the children and.
Followers, of that great Father of the
Faithful.

330 A Sermon preach'd
Serm. Faithful. The Promife of God therefore
XV. is not at all made void by this new Dif-
^V*0 penfation : Nor can I in any wife be
charged, fays he, as though I fuopofed
the Word of God had taken none .effeB ;
For they are not All Ifrael, which are Of
Ifrael; Neither becaufe they are the feed of
Abraham, are they all children ; But in I-
faac fhall thy feed be called; That is, They
which are the children of the Flefh, thefe
are not the children of Go J; but the chil
dren of the promife, are counted for the
Seed, ver. 8. So that, even according to
the Original Intent of the promife made
to Abraham, Chriftians of the Gentiles
who imitated the Faith and moral Obe
dience of that Patriarch, were more truly
his children, than his unbelieving Pofteri
ty according to the Flefh.
The fame Argument the Apoftle fur
ther illuftrates in the \oth verfe, by a ftill
more eminent Example. For, if, faith
he, not only among the children of A-
braham, but even among the Pofterity
of Iflaac himfelf, (that Child of the Pn>
mife;) God was pleafed to continue to
make fuch a distinction, as to confine
the Promife to Jacob in exclusion of
Efau, even before Either of them was
born into the World : Much more may
God Now, without injustice, confine his
promife

at St. James's Westminster. 331
promife to fluch only, who, after the Ex- Serm.
ample of Jacob, believe in God, and o- XV.
bey his Will in what manner foever it be t/'VXJ
made known to them ; Exclusive of thofe,
who continue in their Unbelief, and ob
stinately reject that only means of Salva
tion which God hath propofed to them:
Exclufive (I fay) of thefe, notwithftand
ing that they be by defcent the Pofterity of
Jacob, and in Other Refpedts equal to
them that Believe. And this is the full
meaning of the following Words, v. 1 1.
The children being not yet born, neither
having done any good or evil; that the
purpofe of God according to eleBion might
ftand, not of works, but of him that
calleth ; It was faid unto Rebeccah, The
elder Jhall flerve the younger ; As it is
written, Jacob have I loved, but Efau
have I hated.
That the Purpofe of God, according to
eleBion, might ftand. The only difficul
ty in this paffage is, What Purpofe of God
the Apoftle is here fpeaking of. Many
have ftrongly imagined, that it is his Pur
pofe of choofing Some particular perfons
unconditionately to eternal Life, and o-
thers to eternal Destruction. But the A-
poftle gives not the leaft Hint of any
fuch thing. On the contrary, he explains
himfelf in exprefs Words, that he means
God's Purpofe of appointing the elder of
Iflaac' s,

332 A Sermon preach'd
Serm. Iflaac' s Sons to flerve the younger ; And
XV. This, not fo much in their Perflons, as
*^V^J in their national Pofierity : And therefore
no Wonder, that God made This Ap
pointment before they were yet born. And
the Ufe or Application the Apoftle makes
of this Inftance, is, to prevent an Ob
jection of the unbelieving Jews ; Who
fince they could not deny but, notwith
ftanding all the Promifes made to Abra
ham and Iflaac, yet God might in This
Senfe, without any injuftice, hate and re-
jeB Efau ; confequently they could not
reafonably charge God with any unrighte-
oufnefs, in rejecting in like manner the
unbelieving Jews alfo themflelves. What
fhall we fay then ? Is there unrighteouflnefls
with God? God forbid, ver. 14.
And to the fame Purpofe he urges, in
the following verfes, the Inftances of
what God declared to Mofles, and what
he did to Pharaoh. If of old God de
clared to Mofles, that he would have mer
cy on whom he would have mercy, and
would have compafiion on whom he
would have compaffion ; that is, would
have compaffion on men in what man-
tier and upon what conditions he himfelf
judged fit, who is certainly the moft pro
per and the Only unerring Judge : For the
fame reafon Now alfo, fays the Apoftle, neither

at St. James's Westminster. 333
neiter is it of him that willeth nor of Serm.
him that runneth, to choofe for himfelf XV.
in what Method God fhall bring men to ^^V^O
Salvation ; (as the unbelieving Jews would
do, by adhering obftinately to the ceremo
nial righteoufnefs of the Mofaick Law :)
But 'tis of God only, that Jheweth Mer
cy; 'tis His part only, to appoint in what
manner, to whom, and on what conditions,
he will Shew it. Even in Humane Judi
catures, Should an unfkilful SpeBator take
upon him to find fault with the Sentence
of an Able and Upright Judge, might
not the Judge well exprefs himfelf in this
manner : / will acquit, whom I flee fit
to acquit ; and I will condemn, whom I
fee fit to condemn ? Meaning, not that he
would do it arbitrarily ; but that, as ha
ving Alone the moft perfect Knowledge of
the Law and of the FaB, his Sentence
ought not to be questioned by unfkilful
SpeBators. Again : If of old God always referved
to himfelf a Liberty of choofing likewife
out of incorrigible offenders, whom he
thought fit, to make publick and emi
nent examples of his wrath and vengeance ;
as in the inftance of Pharaoh, whom
God hardned, (juft in the fame fenfe as
He is faid to have tempted David, when
by his permiffion Satan tempted him., 2
Sam.

334 ¦& Sermon preach'd
Serm. Sam. xxiv, i; and i Chron. xxi, i.God*
XV. hardned Pharaoh, I fay,) not by making
^^Y^^ or decreeing him to be wicked, (God for
bid;) but, being wicked and incorrigibly
obftinate, God raifed him up or fupported
him in his Power, and deferred destroying
him, and by many tryals made both his
obflinacy and his puni foment remarkable
and confpicuous to the World, that he
might Jhew his Power in him, and that
his Name might be declared throughout
all the Earth. If thus in all Former
times, fays the Apoftle, God always re- >
ferved to himfelf this Power of choofing
from among incorrigible offenders, whom
he pleafed to make publick examples of
his wrath ; as in this inftance of 'Pharaoh :
for the fame reafon Now alfo, fays he,
neither is there any injustice in God, in
choofing to make the impenitent and un
believing Jews, (whom all his Judgments
hitherto, and all his merciful and gra
cious invitations to embrace the Gofpel,

- * Thus Deut. xxix. 4. Whtn'Mofes intended to expo-
jlulate with the Ifraelites, and to reprove them in tsxt fe
vereft manner, for their Wilful obftinacy and ingratitude ;
he thus expreffes it: Ye have feen all that the Lord did
••• ' " ¦: Yet the Lord hath not Given you an Heart to per*
ceivt, and Eyes to fee, and Ears to hear, unto This day. The
Senfe of thefe words of Mofes, is exa&ly what at This day
is vulgarly expreffed by the term, Gracdefs.

have

at St. James's Westminster. 335
have only hardned, inftead of bringing Serm.
them to Repentance;) there is no inju- XV.
ftice in God in making Them Examples (-^VN«)
of his Severity and Wrath, notwithftand
ing their being the Pofterity of Abraham
according to the Flefh ; at the fame time
that he refolves to have mercy upon as
many of the Gentiles, as Shall obey the
Call by which he invites them to receive
the Gofpel.
Having thus cleared his main Argument,
the Apoftle proceeds in the 19^ verfe,
to propofe an ObjeBion, which he fore-
faw the unbelieving Jews would make a-
gainft the Doctrine he had been hitherto
establishing. Thou wilt Jay then unto
me, Why doth he yet find fault ? for
•who hath refifted his Will? If God re
folves to call us off and deftroy us, as he
did Pharaoh ; why doth he yet blame us,
for being fo rejected ; for how can his
Will be refifted ? To this, He makes a two
fold Anfwer. Firfi, by way of general
Caution, ver. 20, 21; And flecondly, by
a particular and direct Reply, ver. 22, and
iri the Words of the Text. Firfi, by
way of general Caution, he reproves the
rafhnefs of replying prefumptuoufly againft
God, ver. 20 ; Nay but, O man, Who
art thou that replieji againft God? Shall
the thing flor med, flay to him that formed it,

336 A Sermon preach' d
Serm. it, why hafi thou made me thus ? Hath
XV. not the Potter power over the Clay, of
'¦/W; the fame lump to make one Veffel to ho
nour, and another to difhonour? That is;
not that God could originally create one
man unconditionately to eternal Life, and
another on purpofe for eternal Mifery;
for this, if it were poffible (as 'tis infinite
ly impoffible) to be true, would yet be
nothing at all to the Apoftle's Argument
concerning the Whole Nation of the
Jews : But the plain meaning is (as ap
pears from the exprefs application of thefe
paffages in the 4.5th of Ifaiah and the iSth
of Jeremiah, from whence they are ci
ted;) that God has as much Power and
as much Right, to puniSh or reject one
Nation or people, and receive or exalt
another, upon what terms he himfelf
judges to be moft fit and reafonable ; as
the Potter has, to form and mould his
clay, firft into one Shape, and then into
another. But Secondly, the Apoftle an-
fwers further to the fore-mentioned Ob
jection, by a particular and direct Reply;
that the rejected Jews had no reafon at
all to murmur againft the Power and Will
of God; for that though it was indeed his
abfolute Will and uncontroulable Power,
to puniSh them when and in what man
ner he thought fit ; yet it was Their own
obftinacy and impenitency only, that made them

At St. James's Westminster. 337
them liable to be fo rejected and puniSh- Serm.
ed at all. Ver. 22, What if God, wil- XV,
ling to Jhew his wrath, and to make his ^~-'^r^J
Power known, endured WITH MUCH
LONG-SUFFERING the Veffels of
wrath fitted to defiruBion ? The words
with much long-fuffering , prove very
clearly, that even the rejected Veffels of
Wrath themfelves were not destroyed*
till God had firft long waited even for
their Repentance and Amendment; which
evidently fhows, it was not before deter
mined to be impoffible. And then he
adds in the words of the Text : And
that he might make known the Riches of
his Glory on the Veffels of Mercy, which
he had afore prepared unto Glory ; Even
US whom he has called, not of the Jews
only, but alfo of the Gentiles. The
Veffels of Mercy therefore, are not parti
cular perflons chofen irrefpectively ; but
Us whom he has called, that is, the whole
Body of Chriftians in opposition to the
whole Nation of the rejedted unbelieving
Jews. Which is alfo further evident
from the Application he makes in the fol
lowing verfe, of the words of the Pro
phet : And he faith alfo in Ofee, I will
call them my people, which were not my
people, and her beloved, which was not
beloved: And it Jhall come to pajs, that in
the place where it was faid unto them,
t Z Te

338 A Sermon preach'd
Serm. Te are not my people, there Jhall they be
XV. called the children of the Living God.
{*/~V~SJ And ftill more clearly, if poffible, from
the manner of his Summing up the whole
Argument, ver. 30 ; What fhall we flay
then? that the Gentiles which followed
not after Righteoufnefs, have attained to
Righteouflnefls , even the Righteoufnefs
which is of Faith ; But Ifrael which
followed after the law of Righteoufnefs,
hath not attained to the Law of Righte
ouflnefls : Wherefore ? Becaufe they fought
it not by Faith, (that is, by embracing
the Gofpel,) but as it were by the Works
ofl the Mofaick Law. All which he
goes on yet further to explain and illu
strate, in the whole 10th and nth Chap
ters following. Which are fo plain, that
they need no Interpretation.
From what has been faid, we may
draw the two following practical Obfer
vations. ifi, Such pious Perfons, as are apt to
be difturbed with melancholy apprehen
fions concerning their own State; fear
ing, that after all their fincereft and moft
ear neft endeavours to obey the Will of
God by a life of Virtue and true Holinefs,
they may yet poffibly not be of the num
ber of thofe Veffels bf Mercy, whom he
has

at St. James's Westminster. 339.
has afore prepared unto Glory; Such Per- Serm.
fans, I fay, may have their Doubts re- XV.
moved, by confidering, that all thofe paf- (-/'WJ
fages of Scripture, from which Some have
earnestly endeavour' d to eftablifh the
Dodtrine of abfolute and unconditionate
decrees, do upon a careful confideration
appear to have been greatly misinterpre
ted; and that by the Veffels of Mercy,
whom God had afore prepared unto Glo
ry, St. Paul plainly means, not parti
cular Perflons chofen irrefpedtively out of
the bulk of Mankind ; but the whole Body
of Chriftians, the univerfal Church of
Chrift, in oppofition to the whole People
or Nation of the Jews. The EleBion
(the chofen people) have obtained it, and
the reft were blinded.
2dly, On the other hand, fiich as are
apt to be Prefumptuous, and think them
felves fecure in the bare Profeffion of
Chrifiianity ; upon account of the whole
Body ofl Chriftians being ftiled in Scrip
ture, the eleB, the eleBion, Veffels of
Mercy, and the like: Thefe ought to take
Notice, that in like manner as St. Paul,
out of the prophet Ifaiah, obferves that
when the whole Nation of the Jews were
the chofen and peculiar people of God,
yet but of Them a Remnant only were
to be finally Saved ; So Now alfo, though
Z 2 the

340 A Sermon preach'd
Serm. the whole Body of Chriftians, upon ac-
XV. count of God's gracious Offers of Mer-
t^V^ cy to them in Chrift, are ftiled in Scrip
ture the eleBion of grace ; yet Thofe on
ly who live worthy of fo, excellent a
Profeffion, by the Practice of true Vir
tue, Righteoufnefs and Holinefs, fhall fi
nally be made partakers of the Benefit
thereof. For, as Chrift chofe, (the word
in the Original is, eleBed) twelve difci
ples, and yet one of them proved a De
vil and the Son of Perdition; fo, not
withftanding that all Chriftians are the
Veffels of Mercy, prepared of God a-
fore unto Glory ; yet if any man draws
back, he Shall lofe the Benefit of that
Preparation; and God will no longer
have any Pleafure in him; that is, he
Shall finally be rejedted, and not be made
partaker of the Salvation of the Go
fpel.

A SER-

34'

A
SERMON Preach'd in the
PARISH-CHURCH O F
Stjamess Weftminfter,
On Sunday, Feb. 2, 1723.

LUKE XVI. 12.
And if ye have not been Faithful in
That which is Another mans, who
Jhall give you That which is your
own?
THESE words are the Conclusion Serm.
of a Parable ; in which our Lord ^ b*
Shows us, that the Men of This t-^V>J
world are generally more diligent, more
fkilful, and more true to their Own Intereft,
in the purfuit of their worldly Defigns ;
Z 3 , than

342 A Sermon preach' d
Serm. than men who have the Knowledge of
XVI. the True Religion, and of the HappineSs
^VNJ Q£ jj^g j^ijg t0 come^ are in fecuring to
themfelves a Portion in That eternal
State. And thence he exhorts his Dif
ciples, to learn Wifdom" in this Parti
cular, even, from vitious and corrupt
men ; to learn, even from Their Beha
viour, to make the beft Improvement of
the Advantages they have in their Hands;
and be as diligent in making Provision for
the time to come, in Matters of Eternal
Concern, as others are in Temporal.
The cafe he puts by way of Similitude,
is that of a Steward ; who having em
bezzled his Lord's Goods, and finding
he Should thereupon be removed from his
Place, deliberates withhimfelf what Courfe
he had beft to take for his future Subfi-
flence. To dig, or earn his Bread by the
Labour of his Hands, was what he had
never been brought up to; To Beg, he
was afhamed. What he at laft refolv'd
upon, was to do at prefent fome confider-
able Adts of Generofity to feveral of his
Lord's Debtors ; that afterwards, when
he came to be discharged from his Place,
he might find Some Support in the Re
turns of Their Gratitude : Ver. 4, I am
refolved what to do ; that, when I am put
out of the Stewardflhip, they may receive
me into their Houfes. Accordingly, fend-

at St. James's Westminster. 343
ing for his Lord's Debtors, he imme- Serm.
diately remits to each of them a confide- XVI.
rable Proportion of their Debt. Whe- </YN
ther we are to fuppofe he did this frau-
dulently, in further Wrong to his Lord ;
or Whether he did it with Juftice, out
of his own prefent Subftance ; is not ma
terial to the Intent of the Parable. What
our Saviour obferves upon it, is This on
ly ; that his Lord commended him, ver.
8, becaufe he had done wifely : He com
mended his Worldly Wifldom, in fecuring
to himfelf Friends againft the day of Ad-
verfity. And the Application our Lord
makes of it, is This: That, what All men,
both juft and unjuft, acknowledge to be
the great Inftance of Wifdom in Tempo
ral Affairs; the making provision before
hand againft a tirhe of Neceflity : is re
ally much more fo, with regard to things
Eternal. But in fact, 'tis in this latter
cafe much more rarely put in PraBice :
For the children of This World, fays he,
are in their generation wifer than the
children of Light. This Obfervation
contains an affectionate Reproof of the
Remiffnefs of Chriftians, in not being
fufficieritly follicitous about their future
and final Intereft : And there is inclu
ded in it an earneft Admonition to them,
to learn from the example even of an un
righteous World, to be true to their
Z 4 Princi-

344 <d Sermon preach'd
Serm. Principles ; and to be as Wife in attending
XVI. to their own Advantages, as worldly, men
t/V^ are to Theirs. Learn, fays he, even
from the Similitude of the Unjufi Stew- .
ard, to lay up for yourfelves a Treaflure
againft the time to come, to fecure to
yourfelves a Refluge againft the day of
Trial. Make to yourfelves Friends of
the Mammon of Unrighteouflnefls ; that
when ye flail, they may receive you into
everlafiing Habitations. He that is
Faithful in that which is leaft, is faith
ful alfo in much ; and he that is unjufi
in the leaft, is unjufi alfo in much. If
therefore you have not beenflaithflul in the
unrighteous mammon., who will commit
to your Trufi the True Riches? And
if ye have not been faithful in That.
which is Another man's, who fljall give
you that which is your own ? There is
fome little Obfcurity in the Words, ari
sing from the manner ofl expreffion; espe
cially in that latter part of them, which
are the words of my Text. But if we
carefully confider their True Senfe; they
will appear to contain the cleareflt Rea-
floning, and the firongefi and moft noble
Argument in the World,
In the firft place 'tis to be obferved,
that the words, unrighteous mammon,
with which our Lord here exhorts his
Difciples

at St. James's Westminster. 345
Difciples to make to themfelves Friends, Serm.
do not fignify Riches UNJUSTLT XVI.
gotten , Riches which men have no (>"V>0
RIGHT at all to poffefl; but which
they have no Lafting, no certain, no
Secure and Permament Right to ; no
Right of perpetuity of Enjoyment. For
they are exprefly oppofed, not as unjufi
or ill-gotten, to jufl or well-gotten, Riches;
but as Falfe and Deceitful, they are here
oppofed to the True Riches ; and as in-
j'ecure tranjitory PoSfeffions, to Everla
fiing Habitations.
In the Next place 'tis to be obferved,
that the words, He that is Faithful in
that which is LEAST, is Faithful alfo
in MUCH; are a comparifon between
the Prefent Life, and the Future. He,
and He only, who, in the State of Tryal
Here, Shows his Fidelity in a Small Truft ;
Shall Hereafter have intrufted to him an
unfpeakably Larger and more permanent
Pojjeffon. Thus our Lord explains him
felf in the Parable of the Talents, Matt.
25, 2 1 ; Well done, thou good andFaith-
j'ul Servant ; thou hafi been Faithful
over a Few things, I will make thee
Ruler over Many things ; Enter thou
into the Joy of thy Lord. Or, as he ex
preffes it in Luke 19, 17; Well, thou good
Servant; becaufe thou hafi been Faith ful

346 A Sermon preach'd
Serm. ful in a very Little, have thou Autho-
XVI. rity over Ten Cities.
Laftly, 'tis to be obferv'd (which in
deed is the principal difficulty in the
Text j) that the words, Who fhall give
you That which is your Own? do not
fignify, That which is Already your own,
but that which is to be ; that which,
when once given you, WILL be your
own flor a Perpetual and Unalienable
Poffeffion. If ye have not been Faith
ful in that which is Another man's,
in that which you knew was only a
Truft committed to you, and commit
ted to you only for a very Jhort time ;
how then can you be fit to be intrufted
with a Poffeffion flor Perpetuity ? If in a
matter wherein you knew you muft be
called to account, and knew not every
day but the very next might be the day
of accounting, you have ftill ventured
prefumptuouSly to be Unfaithful ; how
are ye fit to be intrufted with Power
and a KINGDOM, with Power in your
Own Property, with a PoSfeffion fecure
and of unchangeable Duration?
Thus the Senfe of our Lord in this
whole Difcourfe, is exceeding clear ; and
the Argument on which he builds his
Admonition , firong and affeBionate. Learn,

at St. James's Westminster. 347
Learn, fays he, one part of true Wifldom, Serm.
even from worldly, even from unrigh- XVI.
teous men. The unjufi Steward in the <-^V>J
Parable, forefeeing he fhould not long
poffefs his Stewardship, had Wifdom
enough "to make fome fort of Provifion
for himfelf, againft the Day of Adverfity.
Te alfo, fays our Lord, are Stewards,
entrusted with a fmall treafure, for a ve
ry uncertain, but certainly very Short,
Time. This Treafure , to which you
have no lafiing Right, no continuing Ti
tle ; make to yourfelves Friends with it,
Now. Employ it in fuch a manner, in
things innocent and virtuous, in ways
juft and righteous, in works ufeful and
charitable ; that hereafter, when this tran-
fitory life Shall fail, ye may be found wor
thy to be received into everlafiing Habi
tations. To obtain a Portion in thofe
everlajiing Habitations, there is no other
poffible way, but by being found faith
ful in this Temporary Trial. For He
that is Faithful in Little, may reafona-
bly be depended upon, that he will be
Faithful alfo in Much ; But He that is
Unjufi in the Leaft thing, can with no
reafon expect to be trufted With what is
Greater. If therefore, fays our Lord, ye be
not faithful in a Truft of fo Jhort continu
ance, as the prefent time is ; how are ye fit
to have committed to you the True and E-
ternal

348 A Sermon preach 'd
Serm. ternal Riches ? And if ye be not faithful in
XVI. That which is Another's, and for which
t/'W ye are accountable every moment ; how is
it fit ye fhould be trufted with a permanent
Treafure, a Treafure to continue in your
own Power, in your own proper and una
lienable Poffeffion ?
Having thus at large explained the
words, and illuftrated the Argument ufed
by our Lord in the Text ; it remains that
I deduce from thence fome DoBrinal Ob
fervations, which may be of Ufe to us in
PraBice. And
iff, 'Tis obvious to obfervfe, that what
our Lord here argues, both in the Parable
and in the Application of it, with regard
to the ufe of Riches in particular ; is e-
qually applicable, and intended to be ap
plied, to every other Advantage or Abi
lity whatfoever. Authority, Honour,
Power, Knowledge ; every Opportunity
in Life, of having Influence upon Men ;
may, as well as Riches, be either made ufe
of to the Glory of God, andthe promoting
of Virtue; or may be abufed to Other,
and Contrary Purpofes. The Ground of
our Lord's Exhortation in the Text, is the
Same with regard to All thefe things ; and
may, with equal Reafon, be applied to
them All. They are All ofl them, in the
prefent

st St. James's Westminster. 349
prefent Life, of very fhort ; all ofl them, Serm.
of equally uncertain continuance. They XVI.
are all of them committed to us, as to <-/"VNJ
Stewards during pleafure ; all of them,
what we are accountable for, every mo
ment. What have we then to do, accor
ding to Any meafures of Wifldom and Pru
dence; but to employ all thefe things
faithfully to Such Purpofes here in this
tranfitory life, as may hereafter be a Foun
dation for our being received into everlafi
ing Habitations? For if, in the ufe of A-
ny of thefe Abilities, we be not at prefent
Faithful in That which is Another's ; in
That which Now for a fhort time only, is
committed to us upon Truji, and upon
Account, from Another: How can we
reafonably expect to have them hereafter
given to us for Our Own, for an unalie
nable and everlafiing Poffeffion?
zdly, A Second doctrinal Obfervation
arifing from our Saviour's Argument in
the Text, is ; that the prefent life is a
Tryal of mens Fidelity, a Probation of
their Fitnefs for a future and more lofting
State. He that is faithful in that which
is Leaft, is Faithful alfo in Much ; and
He that is unjufi in the Leaft, is un
jufi alfo in Much. If therefore, (fays he)
ye be not Faithful in a Temporary Truft,
Who fhall think fit to give you an Eter
nal Inheritance? What Mofles faid to the
Iflraelites

350 A Sermon preach'd
Serm. Iflraelites concerning their Paflage thro*
XVI. the Wildernefs to the Promifed Land,
t-/"V"NJ Deut. viii, 2 ; is exadtly parallel to the
prefent cafe. Thou fhalt remember all the
way which the Lord thy God led thee
thefle forty years in the Wildernefs, to
humble thee, and to PROVE thee, to
KNOW what was in thine heart, whe
ther thou would'ft keep his Command
ments, or no. The meaning is ; not, that
God wants information, or tries men with
regard to Himfelf, who knoweth all
things : But with regard toThem,he proves
and exercifes their Virtue ; the Habits of
which, effentially and in the Nature of
things, are produced and improved no
otherwife than by ABs. In the Fabrick
of the Natural and Material World, eve
ry thing is, by the Neceffity of its Nature,
exactly and invariably what the Creator
made it: Nor can any of Thefe things
poffibly, by Any Power of Nature, ei
ther improve or deftroy their own origi
nally implanted Perfedlions. But in the
Moral world, of intelligent and rational
Creatures ; the Cafe is juft the Reverfle.
The very Effence of Virtue confifts, in
being freely chofen. And had not God fo
conftkuted Moral Agents, as to make
Their Goodnefs or Badnefs depend upon
the Habits they fhould acquire by their
own free ABs ; he had in the very Act of
Creation deltroyed his own Defign, and
had

at St. James's Westminster. 35 r
had not made them at all Moral Agents. Serm.
Confequently, (which is the NobleffPart XVI.
of the Idea of God,) he had neither been ^VNJ
King nor Judge nor Governour of the
World, but merely as an Artificer of a
Great Machine. A Machine; in the
Fabrick of which, he has indeed difplay-
ed, by an infinite variety of the moft fur-
prizing Effects, Wifldom unfathomable,
and Power inexhaufiible. But 'tis all
merely for the fake of the Inhabitants,
whom he has placed therein, capable of
contemplating this divine Workmanfhip.
For otherwife, the whole Fabrick of the
Earth and Heavens; beautiful, great, and
glorious as it is ; is yet in itfelf, (being
lifelefs, void of all Senfe and Knowledge,
and not fo much as Confcious of its own
Exiftence,) lefs valuable than the meaneft
fingle Animal in the Univerfe. And to
gether with an infinite variety of creatures
indued merely with life, fenfle, and mo
tion; tis ftill comparatively as Nothing ^
'tis ftill really of lefs Value, than OneRa-
tional, Intelligent, Free, Moral Agent>
capable of Knowing, capable of Contem
plating and Acknowledging, capable of
Imitating, in its degree and meafure, the
Perfections of its Great Creator. For
the Sake of Thefle therefore, the World
was created. And Thefe God cannot
but govern in ways fuitable to Their na
ture, as he governs the material World
1 in

352 A Sermon preach'd
Serm. in a way fuitable to Its nature. Thefle
XVI. he cannot but difpofe into different Sta-
^V"^' tions, proportionable to their Moral Ca
pacities and Improvements ; in like man
ner as, in the Natural World, he has ad^
jufted every thing in Weight and Mea*
Jure. In the One, appears the Skill and
Wifdom of an All-powerful Artificer;
In the Other alone, appears the Glory
and Majefty of a Supreme King, and the
Righteoufnefs of an All-feeing and un
erring Judge. This is the manifeft Voice
of Nature and Reajbn ; and This is the
exprefs and conftant Declaration of Scrip
ture. All forts of Abilities, Powers,
and Capacities whatfoever, wherewith
God has at prej'ent indued men ; Riches,
Honour, Authority, Wifdom, Knowledge,
and the like; are by our Saviour, in his
Parable of the Talents, reprefented as fo
many particular Trufts, committed to
mens Charge in This World ; as Try ah of
their Fidelity, in way of Probation of
their Fitnefs for a Better and more Lof
ting State. They who employ not thefe
Abilities to Virtuous Purpofes, in promo
ting Truth and Righteouflnefls in the
World ; are the wicked and fiothful Ser
vant, to whom his Lord faid, Thou ought-
eft to have put my Money to the Exchan
gers, and then at my coming I jhould have
received mine own with Uflury : Take
therefore

'yyNJ

at St. James's Westminster. 353
therefore the Talent from him ;  and Serm.
cafi ye the unprofitable Servant into outer XVI.
darknefs; there fhall be weeping and gna-
Jhing of Teeth, Matt, xxv, 27. On the
contrary : They who, according to their
refpedtive Abilities, employ the different
Powers (whatfoever they be) wherewith
God has intrufted them, in promoting the
Glory of God, and the PraBice of Vir
tue in the World ; Thefe are the Ser
vants, who, in trading with five talents,
having gained five more; and with two
talents, having gained Other two ; their
Lord faid to each of them in his Propor
tion ; Well done, thou good and faithful
Servant ; Thou haft been Faithful over
a Few things, I will make thee Ruler
over Many things : Enter thou into the
Joy of thy Lord. In the language of my
Text : Thou haft been Faithful in That
which is Another man's, in That fmall
and Short TruSt which I committed to
thy Charge; I will now therefore give
thee a Poffeffion, which Shall be in Pro
perty thy Own, thy Own for an unalie
nable and everlafiing Inheritance. In
¦the 24/^ ch. of St. Matthew, v. 42.
Our Lord expreffes the fame thing ftill
more Strongly : Watch therefore, fays he,
and  be le alfo ready; for in fuch an
hour as you think not, the Son of man
cometh. 'Who then is a faithful and
A a wife

354 -d Sermon preach'd
Serm. wife Servant, whom his Lord has made
XVI. Ruler over his Houfhold, to give them
t^V^Meat in due Seaflon? Bleffed is That
Servant, whom his Lord, when he com
eth, fhall find fo doing : Verily I fay un
to you, that he fhall make him Ruler
over All his Goods. 'Tis in allufion to
This Notion, of the prefent life being a
Tryal of mens Fidelity, or of their Fit
nefs for a better State ; that St. Paul ,
when the End of his days drew near, de
clares concerning himfelf, 2 Tim. iv, 7,
I have fought a good fight, — I have kept
the Faith ; (I have preferved my Fidelity,
or Shown my felf Faithful in my Trufi:)
Henceforth there is laid up for me a
Crown of Righteoufnefs. And in the
former Part of his Life, defcribing his
Care in the Government of himfelf and
of his own Paffions, 1 Cor. ix, 27, I keep
under my Body, fays he, and bring it in
to SubjeBion; ¦left that by any means,
when I have preached to Others, I my-
flelfl jhould be a Cafi-away : in the Ori
ginal it is, i" my felf fhould be [eLScKipos]
found Not proof; not proof againft
the Temptations of the prefent World;
not meet flor the USE, for the Employ
ment, for the Station intended me in
the Life to come. For, (as he in ano
ther place expreffes this matter by a moft
apt Similitude ;) in a great Houfe, there are

at St. James's Westminster. 355
are, fays he, not only Veffels of Gold and Serm.
of Silver, but alfo of Wood and of XVI.
Earth ; and fome to Honour, and fome -/'~V>sJ
to Difhonour. If a man therefore purge
himfelf from Thefe, (from ungodly Works
and Dodtrines mentioned in the former
part of the chapter ;) he floall be a Veffel
unto Honour, flanBified and meet for the
Mafters Ufe, and prepared unto every good
Work. The Principal method,- in which the
unfearchable Wifdom of God has moft
frequently been pleafed to Try the Fide
lity of his Beft and moft eminent Ser
vants, has been by AffliBions and Per
fecutions of various kinds : Proving them,
whether, in cafe of Competition, they
would ftedfaftly prefer the Intereft of
Truth and Virtue, in oppofition to all
the Advantages, and to all the Suffer
ings too, of this prefent Life. Whoflo
ever (fays our Lord) does not bear his
Crofls, and come after me; cannot be
my Difciple, Luke xiv, 27. And hence
it is, that in Scripture we fo frequently
find the Tryal of mens Fidelity, compa
red to the purifying and Trying of Metals
by Fire. Many fhall be purified and made
white, and tried, Dan. xii. 10. And
they that underftand among the People,
jhall infiruB many, yet they jhall fall by Dan. xi.
Aa2 the*-

/
35° A Sermon preach'd
Serm. the Sword and by Flame, by Captivity
XVI. and by Spoil : .  And Some of Them
L^VXJ ^ 'Underfianding Jhall fall, to Try them,
and to purge, and to make them white.
Thus again, If lxviii, 10, Behold, I have
refined thee, but not with Silver ; I have
chofen thee in the Furnace ofl AffiBion.
Zech. xiii / will refine them, as Silver is refined;
9- and will try them, as Gold is tryed.
And Job xxiii. i o ; He knoweth the way
that I take : When he has tried me, I
fhall come forth as Gold. The Later
Writers of the Books of Wifdom and
Eccleflafiicus, apply the fame Similitude
with great juftnefs of Thought, and elo-
.. quence of Expreffion. Gold is tried in
cc as. n. tjje p-re^ and Acceptable, men in the Fur
nace of Adverfity. The Souls of the
Righteous are in the Hand of God, and
wifd. iii. there jhdll no Torment touch them. Ha-
5- ving been a little chaflijed, they Jhall be
greatly rewarded ; flor God PROVED
them, and found them worthy for Him
felf. As Gold in the Furnace has he
Tried them, and received them as a Burnt-
Offering. In the New Teftament, the
fame figure ofl flpeaking, is continued in
the fame Senfe. Our Saviour, in his
Exhortation to the Chriftian Church in
That Period of time, which is reprefen
ted by the Church of Smyrna : Behold,
(fays he,) the Devil (the Spirit of Falfe
Accufation)

at St. James's Westminster. 357
Apcufation) Jhall cafi fome of you into Serm.
prij'on, that ye may be TRIED :  XVL
Be thou faithful unto Death, and I will L/''VNJ
give thee a Crown of Life, Rev. ii, 10.
And at another time : Becaufe (fays he)
thpu hafi kept the word of my Patience,
J alfo will keep Thee from (or carry thee c
fafely through) the Hour of Temptation,
ipbicb fhall come upon all the World, to
fRTthem that dwell upon the Earth. 
Him that overcometh, (that is, who Shall
be found Faithfulin that Hour of Tryal,
notwithftanding all the Allurements and
a}} the Terrors of an unrighteous World ;
Him) will I make a PILLAR in the
Temple of my God: A PILLAR, or
Eniinent Part, of That Living Temple of
God, of which the Twelve Apoftles are
(by a moft beautiful and expreffive meta
phor) reprefented as being the * twelve Tf"'^['
Foundafisn-Stones, or * Rocks on which .fvi fg."
it is built j and JLjus Chrifi himfelf the
chief corner-flone, by which the Whole
Building is cpmpaB together. With a
Vfew to Thefe and the like Promifes it
is, jthat St. James declares : Bfeffed is the Jam- liz ¦
man thaf enfturethTemptation ; for when
he is TRTED , he Jhall receive the
Crown of life. And St. Peter: That^^-i-
the TRTAL (faith he) of your Faith,
(of your Fjfelity or Faithfulnefs,) being
much more precious than of Gold that
A a 3 perifheth,

35S A Sermon preach d
Serm. perifleth, though it be tried with Fire,
XVI. might be j'ound unto praife and honour
^S~^T<> and glory , at the appearing of Jefus
Chrifi. 2,dly, A Third doctrinal Obfervation,
obvioufly arifing from the fore-going, and
of great Ufe in Practice ; is This. If
the prefent life is a Tryal of mens Fide
lity, a Probation of their Fitnejs for a
Future and more Lofting State ; then eve
ry erroneous Notion, which is of fluch a
nature, as leads men to rely upon Any
Equivalent whatfoever, inftead of em
ploying faithfully thofe Talents, where
with God has intrufted them, in promo
ting his Kingdom of Truth and Righte
oufnefs ; mufl needs be a Fatal Deceit.
If men content themfelves barely with a
zealous Profeffion of the true Religion, and
a diligent avoiding of all falfe opinions
in Speculation : If they rely entirely up
on a regular Obfervance of thofe merely
External Duties of Religion, which were
appointed of God as Obligations and Afl-
fifiances to True Virtue : If they fatisfy
themfelves with that Sorrow for Sin, and
Fear ofl Punifhment upon the Approach
of Eternity, which is vulgarly called a
Death-bed-Repentance : If they depend
upon any abfolute Decree of God, or
upon any application of the Merits of
Chrifi,

at St. James's Westminster. 359
Chrifi, to fave them, notfrom, but in Serm.
their Sins : If they expect to be faved by XVI.
their Faith, meaning thereby mere Cre- <-/""VNJ
dulity , inftead of Fidelity or aBing
Faithfully upon the Principles they pro
fefs : In thefe and all other Cafes whatfo^
ever, which can poffibly be reconciled
with vitious and immoral Practice ; our
Saviour will fay unto them, Depart from
me, all ye workers of iniquity. For if
ye have not been Faithful in a fmall and
temporary Trufi, how is it fit I fhould
give you a Kingdom to be your Own for
ever? \thly, and Laftly : From what has
been faid, it appears, that the principal
Difference of men, in God's eftimation,
confifts not fo much in the Number of the
Talents committed to them, as in the
Degree of their Fidelity, or the Good
Ufe they make of them. For, Many
that are Firft fhall be Laft, and the
Laft Firft. And to Him who with two
Talents gained two more, as well as to
Him who with Ten Talents gained other
Ten, our Lord fays; " Well done, thou
" good and faithful Servant, Enter thou
" into the Joy of thy Lord : For he that
" is Faithful in Little, is Faithful alfo in
" Much : Wherefore fince thou haft been
" Faithful in that which is Another man's,
A a 4 "in

3 °°
Serm.
XVI.

««

A Sermon preach'd, &c.
in That fhort and fmall Truft which I
committed to thy charge ; I will there
fore give thee a Treafure and Inheri
tance which fhall be thine Own, thine
Own for an unalienable and everlast
ing Poffeffion."

A SER,

36 1

A
SERMON Preach'd in the
PARISH-CHURCH O F
Stjamess Wejiminjier,
On Sunday, Feb. 16, 1723.

LUKE XVII, 37.
And they anfwered and flaid unto him :
Where, Lord? And he faid unto them,
Wherefoever the Body is, thither will
the Eagles be gathered together,
THESE words are a Proverbial Serm.
Saying, ufed by our Lord upon XVII.
two different Occafions. Once '-'"V'^
in This place, upon occafion of the Pha
rifees demanding of him,wr.20, WHEN the

362 A Sermon preach'd
Serm. the Kingdom of God fhould come. And
XVII. again in the z^th Of St. Matthew, upon
t/V^O occafion of his Difciples afking him,
WHEN fhall thefle Things be? and
What Jhall be the Sign of thy coming and
of the End of the World? In this Latter
place, our Lord, in anfwer to the Quef
tion put to him by his Difciples, gives
them a large Prophetick Defcription of
the deftruction of the City and Nation
of the Jews, by the Power of the Ro
mans ; and a long Series of Other Events,
which were to be accomplished before
his coming to Judgment. And becaufe
he is very particular and diftindt in That
Part of the Prophecy, which relates to
the deftrudlion of Jerufalem by the Ro
mans, whofe Armies carried an Eagle
for their Enfign ; therefore the Genera
lity of Ex^ofitors have underftood the
Meaning of the words of my Text to be,
that wherefoever the Jews were, thither
would the Roman Armies be gathered
together to deftroy them. But This Senfe
of the words feems low; and the Allufion
to be far-fetched; and the Application of
them, too much confined; and their
Connexion in the whole Difcourfe, very
difficult to be made out. For our Lord,
in the Place where thefe words come in,
in St. Matthew's Gofpel, as well as in That
of St. Luke, is not fpeaking of the Ro
mans

at St. James's Westminster. 363
mans deftroy ing the Jews; (for, That Serm.
Part of his Prophecy he had finifhed, fe- XVII.
veral verfes before :) But he is fpeaking, ^V^
in One of thefe places, concerning the
unreafonablenefs of looking for Chriffs
Coming in Any particular Part of the
World, in the Defiert, or in the Secret
Chambers, or in Any One Place rather
than another. And in the Other place,
he is fpeaking concerning the righteous
Judgment of God, difiinguifhing perfons
from each other in the Highefl degree,
between whom in all Worldly Appear
ance there was No DiflinBion. The
true Senfe therefore of the words of the
Text, muft be gathered, not from any
remote Allufion in the fingle word, Ea
gles; but from the immediate Connexion
of the intire Sentence, in the Difcourfe
wherein it is joined ; and from the na
tural Signification of the whole Prover
bial Saying, confidered as Proverbial.
There are feveral Inftances in Scrip
ture, of Other Proverbial Sayings, infer-
ted in like manner as This in the Text ;
very ufual at the Time, and in the Lan
guage, wherein they were fpoken ; fo as
to be as eafily and as perfectly underftood
by the Vulgar, as the moft literal Ex
preffions whatfoever. Thus Ezek. xviii,
2, The Fathers have eaten Sowre Grapes, and

364 A Sermon preach'd
Serm. and the Children.s Teeth are flet on Edge:
XVII. There was no man among the Jews, even
VVv) of the meaneft capacity, but at firft Hear
ing underftood thofe words to mean, that
the Children were puniffeft for the Tranfl
greffon ofl their Fore-Fathers. Thus
when St. Paul tells us, that Whatfoever
a man floweth, That Jhall he alfo reap,
Gal. vi. 7 : Every eyen the loweft Under
ftanding immediately apprehends them to
mean, that, according to men? behaviour
Here, whether virtuous or yitious, fp
, Shall their Reward be, or their Punifh-
ment , hereafter. Again : When our
Lord fays, Matt, vji, 16, Men 4° not
gather Grapes of Thorns, or Figs qf
Thifiles; his Senfe is no lefs obvious,
and his Words even more expreffive, than
if he had faid directly, that Virtuous Ac
tions cannot reafpnably be expected tp
flow from Corrupt Principles, or from
vitious and debauched Minds. The Pro-r
verbial Expreffion in my Text, being
founded upon a Similitude lefs Common
in our Modern language, than Thefe be
fore-mentioned ; the Senfe of it, for
That reafon, does not tp an English Rea
der, at firft Sight, appear fo obvious. Bu£
with a little Attention to the general
Nature of Proverbial Sayings, it is very
eafy to be underftood. The Nature of a
Proverb is, to contain in onefingle Sen
tence

at St. James's Westminster. 365
tence a Similitude, or Comparifon of Two Serm.
Things with each other ; and, under the XVII.
Iriftarice of fome one particular Example, (-^V^J
to conclude fome more general or Univer
fal Truth. This is evidently the Cafe,
in the Other Inftances I produced : And
fo it is likewife in This Expreffion in
my Text. Wherefbever the Body is ,
thither will the Eagles be gathered toge
ther. Wherefbever the Prey is, thither
Will the BIRDS of Prey flock towards
it. Wherefbever the Cafe is the fame,
(whatfoever be the Subject fpoken of;)
there alfo the general Obfervation upon
the Cafe, (whatfoever That Obfervation
be,) will have the fame Juftnefs and
Truth. Wherefbever the State of things
is the fame, arid the Circumflances alike;
there alfo will the Event, in Any Place,
or at Any Time, be proportionally a-
like. This is plainly the Senfe of the words,
as it arifes from the Confideration of the
General nature of a Proverbial Expref
fion. And from the confideration of the
Particular connexion of the Words with
thpfe immediately foregoing, in Each of
the Paffages in the Two Gsflpels where
the flame words occur ; it ftill more e-
vidently appears to be the True Senfe of
them. In the 24^ chapter of St. Mat
thew's

366 A Sermon preach'd
Serm. thew's Gofpel, (and the fame thing is re-
XVII. corded likewife in the 13th of St. Mark,
^/V'v arid in the 2 \fi of St. Luke ;) the difciples
had afked our Lord, WHEN fhall thefle
mt. 3. things be ? When fhall all thefe things
come to pafs, which thou haft fo often
foretold to us ? And What fhall be the
Sign of thy Coming, and of the End of
the World ? The Ground of their Que
stion was ; that, upon the diffolution of
the Jewifh State and Government, which
he had told them was approaching ; they
expected the Kingdom of Chrift Should
immediately be fet up, in fome remark
able manner, in fome particular Place.
In Anflwer to their Queftion, and in or
der to reBify this their mifiake ; our Lord
tells them, that not only the City and
Temple of Jerufalem Should be destroyed,
and the Jewifh Nation difperfed ; but
that, after This, there Should ftill fucceed
Mar. xiii. a long Train of Calamities, and the End
7 . fhould not be yet. For Jerufalem fhould
° ' ' be trodden down of the. Gentiles, till the
Times of the Gentiles be fulfilled. And,
during That long Period of time, in Other
parts of the World likewife, Nation fhould
Mat. xxiv- rifle againfi Nation, and Kingdom againfi
Kingdom ; and there fhould be Famines
and Pefiilence s and 'Earthquakes in divers
places. And that even all Thefle calami
ties, comparatively fpeaking, fhould be
but

at St. James's Westminster. 367
but the Beginnning qf Sorrows. For, a Serm.
Deluge of Corruption and Iniquity fhould XVII.
overfpread the World. And there fhould ^^VNJ
1 IT-./.' Ver- ,2"
be very great and very long Perfecutions : Ver. 9, 10.
,And a time of Tribulation, fluch as had
not been fine e the beginning of the World. ver% ±u
And that, during This time, the Gofpel
fhould be preached in all the World,
flor a Witnefs unto all Nations. And
his Conclusion of the Whole, is : That
therefore his Difciples ought not to look
for the Kingdom of Chrifl, as a Domini
on to be fet up at any particular Time
or Place : But in all times, and at all
places alike, wherefbever and whenfoever
the Doctrine of Chrift is received and
pradlifed, wherefbever and whenfoever any
number of Sincere Believers (whether Ma
ny or Few) be gathered together in His
Name, There (fays he) is the Kingdom
of Chrift. Ver. 23, If any man fhall flay
unto you, Lo, Here is Chrifl, or There ;
believe it not. For there Jhall arifle Falfe
Chrifls and Falfe Prophets , and fhall
Jhew great Signs and Wonders.  Be-
holdt I have told you before. Where
fore, if they fhall flay uuto you, Behold,
he is in the Deflart, go not forth : Be
hold, he is in thefecret chambers ; believe
it not. For as the Lightning cometh
out of the Eafl, and fhineth even unto
the Weft ; flo jhall alfo the Coming of the
Son

368 A Se?mon preach'd
Serm. Son of Man be. For wherefoever the
XVii. Carcafie is,- thefe will the Eagles be. ga-
fVNJ thered together. Th« Serife evidently is
This. As, in all Places equally, and at
all Times, wherefoever the Lightning is,
There does the Light of it Shine forth ;
and wherefoever the Prey is, thither do
the Birds of Prey refort : So, at what
Time Or Place foever the DoBrine of
Chrifi is received, and pradlifed according
to His Directions, There is the Kingdom
of Chrifi.
In the Other paffage, where the fame
words are again repeated, (which is,
Luke xvii, 37, the words of my Text;)
there likewife their connexion in the
Thread of our Lord's Difcourfe, clearly
Shows them to have the Like Signification.
The Manner in which they are There intro
duced, is This. Ver. 20 ; And when he
was demanded of the Pharifees, WHEN
the Kingdom of God fhould come ; he an
fwered them, and faid : The Kingdom ofl
God cometh not with Obfervation. Nei
ther fhall they flay , Lo Here, or Lo
There: For, behold, the Kingdom of God
is Within (or Among) ydu. And he faid
unto his Difciples ; The days will come,
when  they fhall fay unto you, See
here, or fee there; Go not after them,
nor follow them. That is : Think not that the

at St. James's Westminster. 369
the Kingdom of Chrift is to be diftin- Serm.
guiShed under the character of any parti- XVII.
cular Time or Place, or to be known by <-/^VnO
ariy External Notes or Marks ; But un
derstand, that it is in all Places and at
all Times the fame ; distinguished, al
ways and every where alike, by its own
intrinfick e fence only ; juft as the Shining
of Lightning is one and the fame, from
one end of Heaven to the other. After
which he proceeds to warn them, ver.
26 ; that as, in the days of Noah, and
in the days of Lot, men were negligent
and fecure, having their Thoughts entire
ly taken up with their prefent Bufinefs ;
their Ambition, their Covetoufnefs, and
their Pleafures; till, on a fudden, the
Deluge of Water Swept them all away
iri the one cafe; and Lightning from
Heaven, joined ¦¦-'with an Earthquake,
destroyed and corifumed them in the 0-
ther cafe : Even thus (fays he) fhall it
be in the day when the Son of man is re
vealed. And then he concludes, in the
words preceding my Text, ver. 34, I
tell you, in That Night there fhall be two
men in One Bed; the One Jhall be ta
ken , . and the; other left. Two women
fhall be grinding" together ; the one fljall
betdken, and the other left. Two men
fhall be in the Field; the one Jhall be
taken, and the other left. The Mean-
B b ing

370 A Sermon preach 'd
Serm. ing is: In the righteous and unerring
XVII. Judgment of God the Searcher of Hearts,
<-/"v'NJ many perfons Shall finally be difiingui-
fhed from each other in the Highefi De
gree, between whom in all Worldly Ap
pearance there was No difiinBion. And
wr. i7, they faid unto him, Where, Lord? And
he faid .unto them, Wherefoever the
Body is, 'thither will the Eagles be ga
thered together. That is to fay: Your
Queftion is of No moment: 'Tis all one,,
wherefoever and whenfoever the Same
thing comes to pafs. Difference of Time
and Place, makes no difference at all in
God's account and estimation, either of
Things or. Perfons. Where-ever the
Cafe is the fame , and the Circumfiances
alike; there. alfo will the Event beprp-
por tionably the Same. At what Times
and in what Places foever, the Perfons
to be judged, Shall be found endued with
y the like diversity of Qualifications ; there \
alfo Shall the impartial and unerring Judg
ment of God the Searcher of Hearts, di-
ftinguifh them with the like Diftindtipn.
Luke xxi. Watch ye therefore (fays our Lord) and
36- pray always, that ye may be accounted.
worthy to efcape all thefe things that fhall
come to pafs, and to ftand before the Son
Mark xiii. of Man. And what I fay unto Tou, I fay
37- unto All; Watch.

Having

at St. James's Westminster. 371
Serm,
Having thus fully and at large ex- XVIL
plained the true Signification of the '-^VNJ
wPrds of the Text : The Obfervations
I fhall draw from thence, are briefly as
follows. iff, That, generally fpeaking, All the
Admonitions and InflruBions given by
our' Saviour to his Difciples at different
Times and upon different Occafions, were
intended by him to be applied (allowing
for particular differences of Circumstan
ces) to All Chriftians at all times and
in all places. Concerning things re
corded in the Old Teftament, even from
the remotefi times, St. Paul declares, that
Whatfoever things were written afiore-
tiMe, were written for Our learning ;
that We, through patience and comfort
of the Scriptures, might have Hope ,
Rom. xv. 4. Whefl the Scripture tells
uS, that Abraham's Faith was imputed to
him for Righteoufnefs, Gen. x V. 6; Rom.
iv. 22, It was not written (fays the A-
poftle) for His flake alone, that it was
imputed to him; but for Us alfo, to
whom it flail be imputed, if we believe on
Him that raifled up Jefus our Lord from
the dead : That is, if We act with the
fame Fidelity upon the Principles of
Our Profeffion , as He did upon His.
Bb 2 On

A Sermon tpreach' d
On the other hand, when we find re
corded in Scripture the fevere Punifh-
ments inflicted upon the Children of If
rael in the Wildernefs, for their repeat
ed Acts of Difobedience ; All thefle
things (fays he) happened unto Them for
Examples, i Cor. x, 1 1 ; and they are
written for Our Admonition, upon whom
the Ends of the World are come. Now
if This be fo ; much more may our Sa
viour s InfiruBions and Admonitions to
his Difciples, be generally underftood
to be applicable, in proportion, to All
Chriftians. His Prophetical Warnings
do all of them extend even unto the End
of the World: And his DireBions to his
immediate Followers are ufually couched
under fuch Expreffions, as were mani
festly intended for the Ufe and Instructi
on of all intervening Ages, until his co
ming to Judgment. Where ever two or
three (fays he) are gathered together in
my Name, Matt, xviii. 20 ; there am I
in the midft of them. Wherefoever and
whenfoever the Doctrine of Chrift is re
ceived, and pradlifed according to his di
rections, in the love of Truth, Righteouf
nefs and Peace; be it in one Place, in one
Age of the world, or in Another; be it by
Many perfons, or by Few : There is the
Church of Chrifl : To Them belong all
the glorious Promifes, which he has ever
made

at St. James's Westminster. 373
made to his Church; and to Them be- Serm.
long all the Warnings which he has gi- XVII.
ven, of PerJ'ecutions to be expected from '^^ "^
an unrighteousvand corrupt World. For
This reafon, whoever at any time cfked
him When the Kingdom fhould be resto
red to Ifrael, or When the Kingdom of
God fhould come ; and When fhall all
thefe things come to pafs ; and What Shall
be the Sign of thy Coming, and of the
End of the World? inftead of mentioning
any particular time, he constantly warned
them to watch and to be ready at all times.
And at the Conclusion of the Prophecy,
whereof my Text is a part ; he in exprefs
Words declares, (as 'tis recorded by St.
Mark, ch. xiii, 3 7,) What I J ay unto Tou,
I Jay unto ALL, Watch. And at ano
ther time, when his Difciples directly
aSked him, whether he intended his Dif
courfe in particular to Them, or in general
to All men, Luke xii, 4 1 ; his Anfwer
is to the very fame Purpofe. He had been
exhorting them, ver. 35 ; Let your toyns
be girded about, and your Lights burn
ing ; And ye yourfelves like unto men
that wait for their Lord.  Bleffed-
are thofe Servants , whom the Lord ,
when he cometh, fhall find watching.— —
And this know, that if the good man of
the houfe had known what hour the Thief
would come, he would have watched, and
B b 1 mi

374 <& Sermon preach'd
Serm. not have fffered his houfe to be broken
XVII. through. Be YE therefore ready alfo ;
^^^ for the Son of man cometh at an hour
when ye think not. Then Peter faid un?
to him, Lord, fpeakefi thou this Parable
unto Us, or even to All ? And the, Lprd
J'aid, Who then is that faithful and wife
Steward, whom his Lord Jhall make Ru
ler over his Houfhold, to give them, their
portion of Meat in due .Seaflon ? Bleffed
is That Servant, whofoever he be, whom
his Lord, when he cometh, fhall find fo do
ing. zdly, A Second Obfervation arifing from
what our Lord declares in the Text, is ;
that the Salvation of Men does not de
pend upon Any Differences of External
Circumftances in the prefent Life, but
intirely upon the Inward Qualifications
of their Minds, and upon their Behavi
our under the Circumftances wherein the
Providence of God has placed them, what
foever thofe Circumftances be. I tell
you, fays he, in That Night there Jhall
be two men in One Bed; the One Jhall
be taken, and the Other left. And when
the Difciples afked him, Where, Lord?
he anfwers in the Text, under a known
Proverbial Expreffion ; Where ever the
Cafle is alike, the Event will be the
Same : Wherejbever the Body is, thither will

at St. James's Westminster. 375
will the Eagles be gathered together. Serm.
Not only to thofe who Shall be living at XVII.
the Time and Place of our Lord's coming ^""VNJ
to Judgment, but to All Others likewife,
at all Times and in all Places, Shall This
declaration of His be verified : Two men
Jhall be in One Bed; the One fid all be ta
ken, and the Other left : By no vifible or
appearing differences of worldly Circum
ftances, but merely according to their in
ward moral Qualifications, fhall men fi
nally be diftinguifhed. Not to Thofe in/
particular, who fhall be found alive at
our Lord's Second Coming, does he fay,
Bleffed is That Servant whom his Lord,
when he cometh, fhall find fo doing:
But his Meaning is, to All in general, in
'all Times and Places; Bleffed is that Ser
vant whom his Lord, when he cometh,
fhall find to have fo done. Thus when
the Prophet Daniel fays, ch. xii, 12,
Bleffed is he that wait eth, and cometh
to  the time of the End : The Mean
ing is not, Blefted is he that fhall happen
to live at the time of the end ; but, Blef
fed is he who by Waiting, that is, by
patient continuance in Well-doing , by Rom. ii.7.
being conftantly upon his Guard againft
the Temptations of an unrighteous and
corrupt World, by Keeping Himfelf (as
St. John expreffes It} fo ' that ¦ That Wick
ed One toucheth him not; bleffed is He lJ° ¦ v"
B b 4 who

.370 . A- Sermon preach'd
Serm. who by thus Waiting, fhall be found "
XVII. worthy to attain That life which fhall
(^~V^J be revealed at the End of the days, and
to fl and before the Son of Man. Many
are very apt to imagine, if they had lived
in fome Other Place or Age of the
World, if they had been placed under
fome Other Circumftances than they Are,
if they had lived in Our Saviour s days,
Luke xvi; anc* at a t^rne when one rofefrom the dead;
31. the Principles of religion would have had
a very different Effect upon them, from
what they Now have. But all This is a
very great Fallacy : And Experience has
fhown, that riot upon Differences of Time
.and Place, but upon the Moral Difpofition
of men's Hearts and Minds, does the In
fluence of religion entirely depend. The
Jews in the Wildernefs were not at all re
formed, even by the Sight-of numerous
Miracles. And the Pharifees in our Sa
viour's time, who faid, If we had been in
the days of our Fathers , we would not
have been partakers with them in the Blood
of the Prophets ; did yet, by their Deeds,
fhow themfelves to be the Genuine Sons,
and Inheritours of the Temper, of thofe
who killed the Prophets.
¦$dly and Lafltly. The Lay? Obfervation
I fhall draw from this Difcourfe of our
Saviour, of which my Text is the Conclur fio/lj

at St.- James's Westminster. 377
fion; is, that all the Marks or Notes, S-m.
which Thofe of the Church of Rome pre- XVII.
tend to give us, of the True Church of -/""v'"s-i
God ; are fuch as our Lord here warns
his Difciples not to be deceived by. Chrifl,
they tell us, is no where to be found but
among Them : And the Dodtrines and Be
nefits of the Gofpel, can no other way
poffibly be conveyed to Mankind, than
through the particular Channel of Rome.
What is This, but the very thing our Lord
here admonifhes us to beware of? If any Matt
man fhall fay unto you, Lo, Here is Chrift, xxiv, 23-
or There ; believe it not. For there fhall 2S-
ar ife falfe Chrifl s, and falfe Prophets.-  Lntexv^
Wherefore, if they fhall fay unto you, Be- Z4, 37.
hold, he is in the Deflert ; go not forth :
Behold, he is in thefecret Chambers ; believe
it not. For as, where- ever the Body is,
thither will be Eagles be gathered toge
ther ; And as, where ever the Lightning
is, there will the Shining of it be the
Same, from the one part under Heaven,
even unto the Other : So alfo is the Light
of the everlafiing Gofpel, and of the Scrip
ture of Truth.
Thus again : Pretended Miracles, in
order to eftablifh their New DoBrines,
and introduce New PraBices ; What are
thefe, but accomplishments of That pre
diction pf our Lord ; There flail arifle
vVlv. Falfe

378 A Sermon preach'd
Serm. Falfe Chrifi s and Falfe Prophets, and fhall
XVII. flow great Signs and Wonders, infomuch
that (if it were poffible) they Jhall deceive
the very EleB !

Matt.
xxiv. 24

tcr.g, 12.

Again : Vifibility, or Worldly Pomp,
Grandeur andAuthority, which they make
to be Another Note or Mark of the True
Church of God ; is directly the Reverfe
of what our Saviour declared to His Dif
ciples. They Jhall deliver you up to be af
fliBed, and fhall kill you; and ye fhall be
hated of all nations for my Name's Sake.
And, becaufe iniquity fhall abound, the
Love of many fhall wax cold. And, when
L11!;. xviii. the Son of man cometh, flail he find Faith
on the Earth?
Marks therefore or Notes of the True
Church of Chrift, in the nature of things,
there can be None, but That One effential
one, which makes it to be the True
Church; viz. the Profeffion and PraBice
of the Truth ; the Profeffion and PraBice
of That DoBrine, which our Lord himfelf
taught, and which his Apoftles preached
and delivered down in Writing to all fuc-
ceeding generations. With This ; where
Matt. ever Two or Three are gathered together
in the name of Chrift, There is Chrifi in
the midft of them ; that is to fay, There is
the true Church of God. Without This ;
how

XVlll, 20.

at St. James's Westminster. 379
how Many, and how Great Nations foever, Serm.
conflpire together ; how numerous foever XVII.
the Multitudes be, which follow each o- E-Q "^
ther. to do Evil; 'tis ftill only a SeB or Xxiii. 2.
Schiflm, 'tis but a Herefly or Worldly Fa-
Bion.

A SER-

38i

A
SERMON 'Preach'd in the
PARISH-CHURCH OF
Stjamess Wejiminjier^
On Sunday, April 18, 1725.

MATT. V. 16.
Let your Light Jo fhine before men, that
they may fee your good Works, and glo
rify your Father which is in Heaven.
LIGHT, in the firft and natural Serm.
Senfe of the word, is That which XVIII.
caufes all things to be. Seen as they ^/V^1
Are, in their True Nature, and in their
Proper Colours. 'Tis That which difco
ver s every Secret, which removes every
Uncertainty, which deteBs every Defor mity, 8

382 A Sermon preach'd
Serm. mity, and opens to us in all their Glory
XVIII. the innumerable and inimitable Beauties
ISY^ of Nature. Hence in the Figurative
Senfe, whatfoever enables us to difcover
any Truth, r we ufually fpeak pf as gi
ving us Light, in. That matter:;. For, as
the Apoftlfe expreffes it, Eph.\,i^ y what
foever doth make manifeft, is Light. And
becaufe fome things, the more they are in-
lightned, the more Beautifiulthey appear;
whereas Other things love to have their
Deformities concealed in Darknefs: hence
in the Moral Senfe alfo, whatever Actions
or Perfons are truly virtuous and praifle-
worthy, and confequently always the more
valuable in proportion, as they are more'
perfectly and throughly known ; are fre
quently in Scripture ftyled by the name
of Light, and the contrary ones by that of
Darknefs. Concerning God himfelf, upon
account of the infinite Purity and Holinefs
of his Nature, the Apoftle thus fpeaks;;.
1 Joh. i, 5; God is Light, ¦'«»</ in Him
is no Darknefs at all, Arid to good Men
likewife, in their proportion, is the fame
manner of fpeaking applied-; : Eph, v, 8 j
Te were fometimes Darknefs, but Now art
ye Light in the Lord : Walk, as' chit"
dren of Light :——^And have no felhw-
fhip with the unfruitful Works* of Dark
nefs, but rather reprove them. Again ;

at St. James's Westminster. 383
Serm.
Again; Becaufe all Luminous Bodies, XVIIL
in proportion to the degree of their own t-/VN*J
Brightnefs, neceffarily diffufe their Light
around them, and at a Distance inlighten
all Other Bodies ; hence, in the religious
fenfe, a Good Example is a Light Shining
in darknefs ; fpreading its influence every
way ; diffufing Instruction, Knowledge,
Ihcouragement to Virtue, and Motives to
reformation of Manners, in the midft of
a diffolute and corrupt World. In This
fenfe the word is ufed by St. Paul, Phil.
ii, 15; That ye may be blamelefs, and
harmlefls, the Sons of God, without rebuke,
in the midft of a crooked and perverfe ge
neration, among whom yeflnne as Lights
in the World. And in This fenfe 'tis ufed
by our Saviour in the Text ; Let your
Light fo fhine before men. Te are,
(faith he in the words immediately fore
going, Te are) the Light of the World:
As therefore a City that is fit on an hill,
cannot be hid; and as men do not light a
candle, and put it under a bufhel, but on
a candlefiick, and it giveth Light.unto all
that are in the Houfie; Even fo, faith he,
let Your Light jhine before men, that
they may fee your good works, and glorify
your Father which is in Heaven: Let
your whole Behaviour be fo exemplary,
and the Influence of your religion upon your

384 A Sermon preach 'd
Serm. your own Lives fo confpicuous to the
XVIII. World ; that men being thereby convin-
'-/"V^-J ced of the Excellency of your dodtrine,
may by your Preaching be led from Er-
rour to Truth, and be converted by your
Example from Wickednefs to Virtue.
'Tis well worth obferving here, by the
way, that This expreffion of our Saviour,
concerning men's lighting a candle, and-'
putting it, not under a Bufhel, but on a
Candleflick, fo that it giveth Light unto'
all that are in the Houfe ; is the Founda-- .
tion of that lively and beautiful Image
in St. Johns Vifion, where the feven pri
mitive Churches of Afia are reprefented'
under the Similitude of feven golden Can
dle (ticks; and the principal or moft emi
nent perfons in thofe feveral Churches, as ;
fo many Stars or Lights in thofe Can-
dlefiicks, giving Light to the Whole Tem
ple or Catholick Church of God.
And This concerning the nature of that
figurative expreffion, Let your Light fo '
jhine beforemen. ¦ "
The following words, that men may
fee your good works, and glorify your
Father which is in Heaven, are of very
plain and obvious Meaning : That by the
Spreading of your DoBrine, and by the
Influence

at St. James's Westminster. 385
Influence of your Example, the Pradtife Serm.
pf true Religion and Goodnefs may prevail XVIII.
in the World : That men may fee the c-^V>o
Beauty and Excellency of Virtue, and the
infinite Benefit that would arife to man
kind from the univerfal Prevalency of true
Religion : That they may be convinced
of the neceffity of reforming their Man
ners, and of living under a conftant Senfe
of God upon their Minds, in expectation
of a righteous judgment to come. The
PraBije of Virtue upon Thefe Principles,
is the Establishment of the Kingdom of
God among Men. And in the Enlarge
ment of this Kingdom of Righteouflnefls
and Holinefls, in the Increafle of the Effi
cacy of Truth and Virtue, which is the
Proper SubjeBion of Rational and Free
Agents ; in This confifts the Glory of God
upon Earth. Thus the Converfton ofiUn-
believers,which St. Paul defcribes by their
being convinced, and falling down on
their Faces and worfhipping Gfld, 1 Cor.
xiv, 24 ; St. Peter expreffes by the flame
Phrafle with This in the Text, of glori-
flying God: 1 Pet. ii. 12, Having your
converfation honefl among the Gentiles ;
tftat, whereas they fpeak againft you as e-
-hil-doers, they may by your good works,
which they Jhall behold, glorify Gop
in the day of Vifitation. Arid St. John,
in his Revelation, ufes th£" elpreffion of
C c mens

386 A Sermon preach'd
Serm. mens giving Glory to God, and repenting
XVIII. 0fl their evil deeds, as words having one
^V^ and the fame fignification ; Ch. ix. 20 ;
xvi, 9 ; The reft of the men, which were
not killed by thefe plagues, yet repented
Not of-  their Murders, nor of their
Sorceries, nor of their Fornication, nor of
their Thefts ; but  blaflphemed the
Name of God, who hath power over thefe
Plagues; and they repented not, to
give him Glory.
Glorifying of Go d therefore, and promo
ting Righteoufhefls and Truth among Men,
being in effect one and the flame thing:
from hence appears the Reafon and the
Confifiency of our Lord's commanding his
Difciples in the Text, to let their Light
fhine before men ; and yet exhorting them,
in another part of the very fame Dif
courfe, ch. vi, 1, Take heed that ye do
not your Alms before men, to be feen of
them ; otherwife ye have no Reward of
your Father which is in Heaven : And,
When thou dofi thine alms, do not found
a trumpet before thee, as the hypocrites do,
in the flynagogues and in thefireets, that
they may have glory of Men : Verily^
I jay unto you, they have their Reward:
The Reafon (I fay) and the Confifiency of
Both thefe Exhortations, appears from
the peculiar Confiderations annexed to
each

tit St. James's Westminster. 387
each exhortation refpedtively. The Same Serm.
thing, in different Circumftances, is not XVIIL
the Same thing. A Particular good ABi- -'"VNJ
on, done with a Particular View of 'vain
glory and popular Applaufe ; ceafes to be
a religious Action, and falls fhort of its
Reward. The Same Action performed
With fluch a View, and in fluch a manner,
as to have a direct and proper Tendency
to promote and encourage the univerfal
PraBice of Virtue in the World ; is, in
the moft immediate and real fenfe of the
words, a glorifying of our Father which
is in Heaven ; 'Tis caufing men (as much
as in Us lies,) to make acknowledgement
of God, and to order their Lives as being
under a perpetual fenfe of his Infpedtion
and Government.
Every Adt of Any Virtue whatfoever^
has a natural Tendency to This End ; and
in general, by habitual good Living, is
the Glory of God, in This fenfe of the
phrafe, moft highly advanced. But Some
Virtues in particular, have a more confpi
cuous Influence towards This End, than
Others. And fince in That paflage which
I now referred to, of the fame Sermon of
our Lord upon the Mount ; 'tis agreed
on all hands, that What, in the beft Co
pies of the Original, is, Take heed that ye
do notyoiir Righteousness before mensMMt.\i,t.
C c 2 means

388 A Sermon preach'd
Serm. means undoubtledly, and is accordingly
XVIIL rendered in Our Tranflation, Take heed
t^^VXj that ye do. not your Alms before men : 'tis
very, probable that here in my Text like-
wife,- our Lord, under the general terms,
Light and Good Works, might have a par
ticular regard to Works of Beneficence
and Charity : Commanding his difciples
to make confpicuous their Pradlice of the
fame Virtue, when their fo doing might be
an Honour to Religion; which, in other
circumftances, he commands them to keep
private, when its being publick would
ferve only the Purpofes of Vain-glory.
And indeed there is no one Chriftian
virtue, to. the Practice of which there are
in Scripture given more earnefi Exhorta
tions, or more large and repeated Promi
fes, than to This of Charity. Cafi thy
Bread upon the Waters; for thou, jhalt
find.it after many days, Ecclef. xi, 1. If
thou deal thy bread ,to the 'hungry, and
bring the poor that are cafi out, to thy houfe:
If .when thou fieefi the naked, thou- cover
him; and bide not thy felf from thine own
fiejh : Then jhall thy Light break forth —
in obfcurity, and thy darknefs be as the
noon+day, If. lviii, ,y—r— 10. In like man
ner,: in the New Teftament, our Lord ex
horts: When thou makefi a Feafi, call the
poor, the. maimed, the lame, the Blind :
S And

at St. James's Westminster. 389
And then thou fhalt be bleffed ; For they Serm.
cannot recompence thee ; for thou fhalt be XVIIL
recompenced at the refurreBion of the Juft, (-/rV>>J
Luke xiv; 13, 14. And in his defcrip
tion of the laft judgment, he expreffes the
fentence of the Bleffed thus ; Come, ye
bleffed of my Father, inherit the Kingdom
prepared for you from the foundation of
the World: For I was an hungred, and v
ye gave me meat, &c. Matt. xxv. 34. And
in his difcourfe to the Pharifees, Luke
xi. 41, Give Alms, fays he, of fuch things
as ye have, and behold, all things are clean
unto you. His meaning is ; not that Cha
rity, or Any other Virtue, will compenfate
for vitious and immoral Practices ; but
that Thefe Virtues are really acceptable
before God, in whofe fight the Pharifaical
ceremonious Purifications were of no E-
fteem. It muft and ought here to be acknow
ledged, to the Honour of the Prefent Ge
neration, that there appears to be at This
time among us a number of perfons fo
charitably difpofed, and fo ready to make
a good Ufe of the Plenty wherewith the
Providence of God has bleffed them ; that,
were it poffible they could be abfolutely
certain, their charity fhould always be ex
pended in fuch ways, and applied to fuch
purpofes only, for which it was defigned;
C c 3 fo

390 A Sermon preach'd
Serm. fo as neither to become in any degree an
XVIIL encouragement to Idlenefs, nor a fupport
Cf^f\) of any Party, nor an occafion of Pride,
or of raifing perfons Above thofe Circum
ftances in which they might be imployed
moft ufefully to the Publick : it cannot
at all be doubted, but the Supply would
immediately be more than is requifite, to
relieve the truly indigent, and to anfwer
the wants of All who were really unable
to provide for the neceffities of Life by
Honeft Labour. But indeed, hardly any
thing is more difficult, in an idle and cor
rupt Age, than for thofe who have the
ftrongeft Inclinations as well as the greateft
Abilities of doing Acts of Beneficence, to
find out in what manner, and upon what
ObjeBs in particular, they may beft beftow
their charitable good Offices ; fo as that the
Ufe and Benefit of them may be the moft
extenfive, and the leaft liable to mifappli-
cation or Abufe. Nor is it poffible in
This cafe, to lay down any certain and
determinate Rules. Every perfon, as he
muft of neceffity be left to the determi
nation of his own prudence, at what par
ticular Times and Places, and in what pro
portions he will choofe to beftow his Cha
rity ; fo muft he alfo in judging about the
Manner of difpofing it, and upon what
ObjeBs, and with what particular Views
he will principally direct it; that it may
more

at St. James's Westminster. 391
more immediately anfwer the intention of Serm.
the Giver, and may be moft conducive to XVIIL
the particular Purpofes he is chiefly de- ^VNj
firous to promote. According to the dif
ferent Stations of life men have been em
ployed in, and the different Scenes of hu
mane affairs they have feen in the World ;
they are apt naturally in confequence to
frame to themfelves very different notions,
what Kinds of charities will in the whole
be moft ufeful to the Publick, and moft
likely to anfwer the general Intention
with Succefs. In every Method that has
or can be propofed, when confidered un
der different Views and Regards, it can
not be otherwife, but that Each one will
be found liable in Some ReflpeBs to more
Objections than others, and in Some to
fewer. Whatever Way be taken, and
whatever care and circumfpedtion men
ufe, in the difpofal of their Charity ; it
will always be poffible, that the End they
propofe to themfelves fhall not be fully
anfwered ; And in no way can there be
any certain and abfolute fecurity, that
every fort of mifcarriage fhall be pre
vented. That which of all other methods
feems, upon the whole, to have the Ad
vantage in moft refpeBs ; as being moft
extenfive in its Influence, and lofting in its
Effects ; fubjedt to the Fewefl Inconve
niences, and thofle from time to time the
C c 4 moft

392 A Sermon preach'd
Serm. moft eafily remedied; is the Education of
XVIIL poor Children. Which, when put in a
L"'"V*S^ right method, and directed in a right
and proper manner ; is in effect a Com
pendium of almoft every fort and kind
of Charity, of almoft all the feveral
and moft different Inftances of Benefi
cence in One. 'Tis, at the fame time,
both Feeding the Hungry, and cloathing
the Naked with a Garment. 'Tis in
structing the Ignorant in the firft princi
ples of Religion, and promoting a general
Senfe and Knowledge of God in the
World. 'Tis fowing early the Seeds of
Virtue and good Manners, and preventing
the firft Beginnings of thofe Vitious Ha
bits, which, when they have taken root
by Cuftom and long Practice, feldom Any
Zeal for reformation of Manners is ever
after able lo correct. 'Tis, when joined
with putting them upon works of Labour
and Induftry, as it ought always to be ;
'tis then (I fay) a remedy againft all the
ill Effects of Idlenefs and Poverty, and
and (by a Double Benefit) making Thofe
to become Ufeful Members of the Publick,
who would otherwife have been a Burden
and a Weight upon it. In a word, 'tis
at once relieving the neceffities of the
Prefent Generation, and (as far as Hu
mane Care and Forefight can extend,)
preventing the Wants of Thofe which are to

at St. James's Westminster. 393
to come. To This flort of Charity there- Serm.
fore, (whenever there is reaflonable Ground XVIIL
to hope it will be duly applied to the t^V>°
Purpofes now mentioned,) we are exhor
ted by All thofe arguments in conjunBion,
which fingly incite us to be beneficent in
Any of the Particular Inftances. To this
we are invited by all the considerations of
Publick Benefit, and by all the Motives
and Arguments of Religion. To This
we are incouraged by the united Force
of all thofe Promifes at once, which in
Scripture are made, on many different oc
cafions, to the feveral methods of Showing
mercy and charity.
It has upon fome occafions been obfer
ved, and perhaps not always wholly with
out reafon ; that the children of the Me an-
efi parents, fuftained, educated, and inftru
dted merely upon the Charity of Others ;
have fometifnes in confequence of thefe
Advantages, and upon account of This
very inftrudtion, been tempted to become
conceited and vain, and Above being im-
ployed in thofe Meaner Services, which
are of all others the moft neceffary, and at
the fame time the moft ufeful to the Pub
lick : And fometimes that they have be
come liable to be led away into FaBions,
which, being frequently founded upon
Pretences of Religion, do find very, great
Support from whatever is capable of be ing

394 -^ Sermon preach d
Serm. ing changed into the Ceremonies and For-
XVIII. malities Pf Superfiition. In order to re-
^VV medy, as far as poffible, thefe Inconvien-
cies, and to turn Objects of Charity into
ufeful Members of the Publick ; to in-
ftrudt them in the plaineft Principles of
Sobriety and Virtue ; and to inure
them to Labour and Induftry, which
is the Great Support of every Nation ; It
has been refolved that the poor Children
to be fupported by your Charity, fhall for
the future (and the Defign is already be
gun actually to be put in execution) be
imployed the greateft part of their time
in fuch Kinds of Work, as may qualify
them for the lower and moft neceffary Ser
vices of Life. And to This End provi-r
Sion has been made, that they fhall not
only be chathed and taught as formerly,
but that they fhall be furnifhed moreover
with Food and Lodging ; that, being con
stantly kept together in a Place of Work
and Imployment, the propofed Intention
may be more effectually anfwered; and
the Inconviencies, which it has perhaps
not unjuftly been apprehended would fol
low upon their being raifed Above their
proper Station, we may reafonably hope,
will in great meafure be prevented.
One evident and very obvious good ef
fect of This Method, is ; that whereas, when

at St. James's Westminster. 395
when children have only been Taught in Serm.
Schools, it too often happens that by re- XVIIL
turning conftantly home to their Parents 1-/VSJ
or Relations, the Principles of Religion
and goodManners wherein they have been
inftrudted, have from time to time been
as it were extinguifhed by the influence of
ill Examples, and over-powered by the
continual Sight of vicious PraBices ; they
will Now, as far as poffible, be kept out
of that danger of being led away by ill
Example ; and, in a good degree, out of
the reach of the contagion, of the moft
profligate and diffolute part of the World.
¦For Vice is not natural to mankind, but
taught by ill Education and corrupt Ex
amples, confirmed by Cuftom and Habit,
and Then indeed very hard to be rooted
out by the Strongest Arguments or by the
Wifeft Instructions. For, that which has
long been crooked, will not eafily be made
flr eight ; and that which is wanting, can
not be numbred, Eccl. i, 15. But if young
perfons can from the Beginning be kept
out of ill Company, and be taught only
the plain Principles of Religion and Vir
tue, and be inured to Induflry and mode
rate Labour; they will eafily be formed
to Habits of Sobriety and Modefty, to
a fenfe of the reafonablenefs of virtuous
Living, and to a Hatred of thofe vicious
and debauched Practices, which bring fo

great

396 A Sermon preach'd
Serm. great a part of Mankind vifibly to Tem-
XVIII. poral, and too certainly to Eternal De-
<^V^> ftrudtion. And whereas Poor Orphans particu
larly, who are left wholly deflitute of
Friends and Relations, are apt to be ex-
pofed not only to the Difadvanfages of
ignorance and want of inftruction, and to
the feducements of ill Company in the
worft and loweft part of a loofe and de
generate World, but very frequently alfo
to lie under the greateft Temporal Wants,
and be fubjedt to fuch a variety of Hard-
flrips and Oppreffons, as often render them
almoft incapable of Any ufeful Employ
ment in the World ; By the Method now
propofed, Thefle ObjeBs in particular, as
they will probably be more Willing than
Others to ffubmit to fuch a manner of E-
ducation as may beft fit them for the
meaneft and moft necefiary Services, fo
Thefe ('tis likely) will be the principal and
moft numerous Sharers in your prefent Be
neficence. Which is one not inconfide-
rable additional recommendation of the
defign of turning Charity into this parti
cular Channel.
The Provifion now made for accom
modating the poor children with Food
and Lodging, who before were only Cloath- 1 ed

at St. James's Westminster. 397
ed and Taught ; muft indeed of neceffity Serm.
caufe a confiderable Increafle of the An- XVIIL
nual Expenfe. But if there be good rea- ^/V^J
fon to hope, (as there plainly is in the Na
ture of the Thing,) that the Acceffion of
Uflefulnefs to the Charity by this method,
will in proportion be greater than the In
creafle of the Expenfe ; this is a very juft
argument to prevail with well-difpofed
perfons, to inlarge their contributions. E- zQou -lS>7
very man, according as he purpofes in his
heart, fo let him give ; not grudgingly, or
of neceffity ; for God loveth a cheerfulGi-
ver,—'—As it is written ; he hath diflper-
fed abroad, he hath given to the poor, his
righteouflnefls remaineth for ever. — Being
enriched in every thing to all bountiful-
nefls, which caufeth thro Us Thankflgiving
to God. For the adminifiration of This
Service, not only fupplifih the Wants of
the Saints, but is abundant alfo by many
Thankfgivings unto God: Whilfi by the
experiment of this miniftration, they glorify
God flor your profeffed SubjeBion unto the
Gofpel of Chrifl, and flor your liberal Di-
ftribution unto Them, and unto all Men.

FINIS.

BOOKS Written by Samuel Clarke,
D.D. late ReBor of St. James's Weft-
minfter. Printed for James, John
and Paul Knapton, at the Crown
in Ludgate-Street.
A Difcourfe concerning the Being and Attributes of
God, the Obligation of Natural Religion, and the
Truth and Certainty of the Chriftian Revelation: In An
fwer to Mr. Hobbes, Spinofa, the Author of the Oracles of
Reafon, and other Deniers of Natural and Revealed Reli
gion. Being Sixteen Sermons, preached at the Cathedral
Church of St. Paul in the Years 1704, and 1705. at the
Leclure founded by the Honourable Robert Boyle, Efq;
The Eighth Edition corrected. There is inferted, in this
Edition, a Difcourfe concerning the Connexion of the Pro
phecies in the Old Teftament, and the Application of them
to Chrift. There is alfo added, An Anfwer to a feventh
Letter, concerning the Argument a priori.
AParaphrafe on the Four Evangelifts: Wherein, for
the clearer Underftanding the Sacred Hiftory, the whole
Text and Paraphrafe are printed in feparate Columns, over-
againft each other. Together with critical Notes on the
more difficult Paffages : Very ufeful for Families. In two
Vols. The Fourth Edition.
Three Practical Eflays on Baptifm, Confirmation, and
Repentance : Containing full Inftruftions for a Holy Life ;
with earneft Exhortations, efpecially to young Perfons.
Drawn from the Confideration of the Severity of the Dif-
cipline of the Primitive Church. The FifthJBdition.
A Letter to Mr. Dodwell: Wherein all the Arguments
in his Epiftolary Difcourfe againft the the Immortality of
the Soul, are particularly anfwered, and the Judgment of
the Fathers concerning that Matter truly reprefented. To
gether with a Defence of an Argument made ufe of in the
above-mentioned Letter to Mr. Dedwelt, to prove the Im
materiality

materiality and Natural Immutability of the Soul. In four
Letters to the Author of fome Remarks, £3V. To which is
added, fome Reflections on that Part of a Book, called Amyn-
tor: Or, the Defence of Milton's Life, which relates to the
Writings of the primitive Fathers, and the Canon of the
New Teftament. The Sixth Edition. In this Edition
are inferted the Remarks on Dr. Clarke's Letter to Mr. Dod-
well, and the feveral Replies to the Doftor's Defences thereof.
A Collection of Papers which paffed between the late
learned Mr. Leibnitz, and Dr. Clarke, in the Years 1715
and 1716, relating to the Principles of Natural Philofophy
and Religion. With an Appendix. To which are added,
Letters to Dr. Clarke concerning Liberty and Neceffity,
from a Gentleman of the Univerfity of Cambridge; with
the Doftor's Anfwers to them. Alfo Remarks upon a
Book, entitled, A Philofophical Enquiry concerning human
Liberty. Jacobi Robaulti Phyfica. Latine vertil, reeenfuit, IS
uberioribus jam Annotationibus ex illuftriffimi Ifaaci New-
toni Philofophia maximum partem hauftis ; amplifkavit &
ernavit S. Clarke, S. T. P. Accedunt etiam in hac Quarts
Editione, nova aliquot tabula ari incifa , c3* Annotations
multum funt aucla, 8vo.
If. Newtoni Optice. Latine reddidit S . Clarke, S.T.P.
C. Julii Csefaris a 11 a extant, accuratijftme cum Libris e-
ditis 6f MSS. optimis csllata, &c. Accejferunt Annotationes
S. Clarke, S. T. P.
Homeri Ilias, Grace isf Latine. Annotationes in Vfum
Sereniffimi Principis Gulielmi Augufti Ducts de Cumberland,
fcff. Regio Jujfufcripfit atque edidit S. Clarke, S.T.F.
The Scripture-Doclrine of the Trinity. In three Parts.
Wherein AL L the Texts in the New Teftament relating
to that Doftrine, and the principal Paffages in the Liturgy
of the Church of England are collected, compared, and ex
plained. The Third Edition.
A Letter to the Reverend Dr. Wells, Reftor of Cotes-
bach in Leicefterjhire. In anfwer to his Remarks, &c.
A Reply to the Objections of Robert Nelfon, Efq; and of
an Anonymous Author, againft Dr. Clarke's Scripture-Do-
ftrine of the Trinity, &c.
Obfervations on Dr. Waterlantfs Second Defence of his
Queries. 8vo.
The Modeft Plea, ice. Continued: Or, A brief and di-
ftinft Anfwer to Dr. Waterland's Queries, &c.
A Paraphrafe upon our Saviour 's Sermon on the Mount.
pr. 3 d. A Difcourfe

A Difcourfe concerning the Connexion of the Prophe
cies in the Old Teftament, and the Application of them to
Chrift. Being an Extracr. from the. Sixth Edition of a
Demonftration of the Being and Attributes of God, &cc.< To
which is added, A Letter concerning the Argument a priori.
The Second Edition.  -Note, This Difcourfe, with
the annexed' Letter, *comp7eats! the. former Editions of the
Demonftristion, Sec. pn is. '
' Remarks upon a Book, entitled, A .Pbilofopbical Enquiry
concerning human Liberty, pr. 6'd. .:.-..
An Expofition of the" Church Catechifm. By Samuel
Clarke, D.D. PuWfhedfrom the Author's MS. By John
Clarke, D.D. Dean of ' Sarum. The Third Edition.
Sermons on feveral-. important Subjefts. In Ten Vo
lumes: By Samuel Clarke, D.D. Pab'liihed from the Au
thor's MS. by John Clarke, D.D. Dean of Sarum. With
a Preface, giving fome Account of the. Life, Writings, and
Character of the Author. By Benjamin Lord Bilhop of
Sarum. The Third Edition.

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