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THE

WORKS

on

THOMAS SECKER, LL.D.
LATE LORD ARCHBISHOP OF CANTERBURY.

TO WHICH IS PREFIXED,

REVIEW OF HIS LIFE AND CHARACTER,
BY BEILBY PORTEUS, D.D.
LATE LORD BISHOP OF LONDON.

A NEW EDITION,
IN SIX VOLUMES.
VOL. III.

LONDON :
PRINTED FOR C. AND J. RIVINGTON ; J. NUNN ; lONGMAN AND CO. ;
T. CADELL ; J. RICHARDSON ; HATCHARD AND SON ; BAYNES AND
SON ; BALDWIN AND CO. ; HARDING AND CO. ; HAMILTON AND CO. ;
J. DUNCAN ; G, B. -WHITTAKER ; G. MACKIE ; AND R. SAUNDERS.
1825.

LONDON :
PRINTED By R. GILBERT,
ST. JOIIN'3 SQUARE.

12ZS V. 3

CONTENTS OP
VOLUME III.

SERMONS I. & II.
MATTH. XXVIII. 19, 20.

P^GG

Go ye therefore, and teach all rtations, baptizing them in the name
of the Father, and of the Son, and of the Holy Ghost :
Teaching them to observe all things, whatsoever I have commanded
you : and lo, I am with you alway, even unto the end of the
world. Amen.  ,•  •  1,14
SERMONS III. IV. & V.
EPHESIANS IV. 26.
Be ye angry, and sin not  29, 43, 5?
SERMON VL
[Preached on Innocents-Day.]
MATTH. II. 16.
Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth ; and sent forth, and slew all the children that
were in Bethlehem, and in all the coasts thereof, from two years
old and under ; according to the time, which he had diligently
enquired of the wise men  74
SERMONS VII. & VIII.
PROV. XII. 22.
Lying lips are abomination to the Lord : but they, that deal truly,
are Ms delight  •  •  91, 106
A 2

iv CONTENTS.
SERMON IX.
ON PATIENCE.
LUKE XXI. 19.
In your patience possess ye your souls 
SERMON X.
ON CONTENTMENT.
PHIL. IV. 1 1 .
 / have learned, in whatsoever stale I am, therewith to be
content 

PAGE 122

139

SERMON XI.
ON RESIGNATION.
PSALM XXXIX. 10.
/ became dumb, and opened not my mouth :for it was thy doing' • 155
SERMON XII.
ON GIVING THANKS FOR ALL THINGS.
EPH. V. 20.
Give thanks always for all things unto God and the Father, in
the name of our Lord Jestis Christ  173
SERMON XIII.
[Preached at St. James's Church, June 25, 1738, being the first
Sunday that the Prince and Princess of Wales came to Church
after the Birth of the late King, j
PSALM cxxvni. 5, 0.
The Lord shall bless thee out of Zion, and thou shall see the good
of Jerusalem all the days of thy life.
Yea, thou shalt see thy children's children, and peace upon Israel 1 88
SERMON XIV.
[Preached upon Ash- Wednesday. J
-MATTH. VI. 16.
Moreover, when ye fast, be not as the Hypocrites  200

CONTENTS. V
SERMON XV.
PROV. XXII. 1. PAGE
A good name is rather to be chosen, than great riches  217
SERMONS XVI. & XVII.
[Preached on N^w- Year's Day, and the following Sunday.]
GAL. VI. 15.
For in Christ Jesus neither circumcision availeth any thing, nor
uncircumcisioti, but a new creature  232, 250
SERMON XVIII.
[Preached on St, Stephen's-Day.]
ACTS VII. 59, 60.
And they stoned Stephen, calling upon God, and saying. Lord
Jesus receive my spirit.
And he kneeled down, andcried with a loud voice. Lord, lay not this
sin to their charge. Andwhen he had said this, he fell asleep. 268
FIVE SERMONS ON SCRIPTURE.
SERMON XIX.
ON THE DIVINE INSPIRATION OF SCRIPTURE.
2 TIM. III. 16, 17.
All Scripture is given by inspiration of God: and is prof table for
doctrine, for reproof, for correction, for instruction in righte
ousness : that the man of God may be perfect, throughly fur
nished unto all good works ;  286
SERMONS XX. & XXI.
ON THE USEFULNESS OF SCRIPTURE.
The same text  305, 324
SERMON XXII.
ON THE DUTY OF READING IT.
The same text  ^^-^

vi CONTENTS.
SERMON XXIII.
DIRECTIONS FOR READING IT PROFITABLY.

PAQE 36i

The same text  SERMON XXIV.
ON THE LAWFULNESS AND EXPEDIENCY OF FORMS OF
PRAYER.
1 COB. XIV. 15.
— / wdl pray with the Spirit, and I will pray with the under
standing also : I will sing with the Spirit, and I will sing with
the understanding also 
SERMONS XXV. XXVI. XXVII. XXVIII.
& XXIX.
AN EXPLANATION AND DEFENCE OF THE LITURGY OF
THE CHURCH OF ENGLAND.
Thesametext  395,412,430,447,463
FIVE SERMONS AGAINST POPERY.
SERMON XXX.
SCRIPTURE SHEWN TO BE THE RULE OF CHRISTIAN FAITH
AND PRACTICE. THE INFALLIBILITY OF TJIE CHURCH
AND TRADITION EXPLODED. 1 PET. V. 12.
— Exhorting and testifying that this is the true grace of God
wherein ye stand  •  482
SERMON XXXI.
AGAINST PRAYERS TO ANGELS, SAINTS AND THE VIRGIN
MARY, IMAGE-WORSHIP, AND TRANSUBSTANTIATION.
The same text  501
SERMON XXXII.
AGAINST COMMUNICATING IN ONE KIND ONLY, THE SA
CRIFICE OF THE MASS, AURICULAR CONFESSION, PRIVATE
ABSOLUTION, PURGATORY AND INDULGENCES.
Tht same text  •  i . . 518
13

CONTENTS. Vll
SERMON XXXIII.
AGAINST EXTREME UNCTION, PRAYERS IN AN UNKNOWN
TONGUE, PROHIBITION OF THE SCRIPTURES, EQUALLING
APOCRYPHAL BOOKS WITH CANONICAL, UNWARRANTABLE
NUMBER OF SACRAMENTS, &C. PAGE
The same text  536
SERMON XXXIV.
GENERAL PLEAS OF THE ROMANISTS CONFUTED, AND
RULES OF CONDUCT TOWARDS THEM GIVEN.
The same text  552

SERMON I.

MATT. XXVIII. 19j 20.
Go ye therefore, and teach all nations, hapiiziyig
them in the name of the Father, and of the Son,
and of the Holy Ghost.
Teaching them to observe all things, whatsoever I
have commanded you : and lo, I am with you alway,
even imto tlie end of the world. Amen.
These words contain that great commission and
charter, granted by our Saviour to his Apostles and
their successors, by virtue of which we and all man
kind have been called to the knowledge and practice
of true religion, inforced by the motives of eternal
felicity or misery. As it had been chiefly in Galilee,
that he instructed his disciples before his death : so
he appointed them to retire thither after lijs resur
rection, that he might add to his instructions what
ever then became proper ; and more fully acquaint
them with such things, as pertained to the kingdom of
God *. There our Evangelists informs us, he ap
peared to them on a mountain : perhaps the same,
on which he had begun to open the doctrine of
Christianity, in that noble discourse, which we have
in the fifth and following chapters of this gospel:
and given them a specimen of his and their future
* Acts i. 3.
VOL. III. B

2 SERMON I.
glory, at his transfiguration *. Wlien they saw him.,
the generality immediately worshipped him : hut some,
we are told with the usual fairness of the sacred
writers, douhted^. Whether these were only persons,
who accompanied the Apostles, and had not yet seen
him since he rose again : or whether some of the
Apostles, themselves, who might not with certainty
know him at a distance, is not clear. But the doubts
of either could not but vanish when Jesus came up to
them, as St. Matthew assures us he did, for so the
original word signifies %, and conversed familiarly
with them. Many such conversations he held with
these his followers : for St. Luke in their Acts in
forms us, that they continued forty days \. But the
substance of them all must be, what the text ex
presses : where, in consequence of that fulness of
power, which he tells them, in the foregoing words,
was given him over all things in heaven and in earth ;
as the Father had sent him, he sends them ||, to maJee
disciples, for that is the more accurate rendering ^,
not of the Jews alone, but of all nations. And that
they may do it rightly and effectually, he distinctly
sets forth,
L Thp doctrines, they were to teach.
IL The duties they were to enjoin.
in. The protection and happiness, of which they
might assure, both themselves, and all those, who
faithfully preached his gospel, and who sincerely em
braced it.
* Grot, in Loc. saith, There is ancient tradition for the last. See
Rexland Falsest, p. 334, &c.
t V. 17. X ^poo•£^6«,;», V. 18, § Acts i. 3. |1 John xx. 21.
^ Mafi«Teti» is not used in the Septuagint : nor MaG^jT,)?. In the
New Testament it is found thrice, besides the text : and signifies to
make Disciples, Acts xiv. 21. to be a Disciple, Matth. xxvii. 57.
and in the passive voice may signify, to be made a Disciple, Matth.
xiii. 52. It signifies also in Plutarch, to be a Disciple. See Steph.
in Voc.

SERMON I. S
I. The doctrines, they were to teach. These are
briefly, but sufficiently, comprehended in the direction
of baptizing men in the name of the Father, and of
the Son, and of the Holy Ghost : for the better un
derstanding of which phrase, it will be proper to ex
plain, I. What is meant by being baptized in the name of
any one, and particularly of these three.
2. What is the faith in these three, which our bap
tism requires us to profess.
1. For the completer apprehension of the former of
these points, it will be useful to observe, that in our
Saviour's days, it had been an ancient custom amongst
the Jews, when any Gentile forsook iddatry, and be
lieved the law of Moses, to receive him into their
religion, amongst other ceremonies, by baptism : as
indeed they had themselves been prepared for the re
ception of that law, by a solemn and religious wash--
ing, as we read Exod. xix. Nay even the Heathens
made use of purifications by water, when they initia
ted, or entered, any one into the mysteries of their
Deities. And this rite being not only thus univer
sally used, but also naturaEy expressive of those
two things, which, on professing Christianity, chiefly
wanted to be expressed : a promise on our part, care
fully to preserve ourselves pure, from the defilement
of sin, thi'ough the assistance of the Holy Spirit : and
a promise on God's part, graciously to consider us, as
pure from the guilt of it, through the merits of his
Son: therefore our blessed Lord condescended to
make this the form of entering into his religion also.
But at the same time he thoroughly distinguished the
Christian baptism, both from that of the Heathens,
who were baptized into superstitions and idolatrous
follies ; and from that of the Jewish Proselytes, who
b2

4 SERMON I.
were baptized, as the Apostle expresses it, mto
Moses*, by directing, that his followers should oe
baptised in the name of the Father, and of the bon, ana
of the Holy Ghost. .
In the language of Scripture, doing any thing in
the name of God, signifies doing it by virtue ol his
authority. Thus our Saviour saith to the Jews, lam
come in my Father's name, and ye receive me not : If
another shall come in his ovon name, him ye will re
ceive^. In this sense baptism is administered in the
name of the Holy Trinity, being a divine appoint
ment, with a distinct reference to each of the three
persons. And in this sense the. phrase appears to
have been used by St. Peter, when he commanded the
family of Cornelius to be bapti%ed in the name of the
Iiord\ : that is, by virtue of his commission to bap
tize all nations. Till that day, the Apostles had un
derstood this only concerning Jews and Proselytes
of all nations. But now, St. Peter being sent by ex
press revelation to Cornelius, a Gentile; and perceiv
ing, in the midst of his discourse to him and his
friends, that, on their believing, the Holy Ghost was
fallen upon them \, Gentiles as they were : after some
astonishment, he argues very justly. Can any manfor-
bid water, that these should not he baptized, which
have received the Holy Ghost, as well as we ? and he
commanded them to he baptized in the name of the
Lord II : that is in pursuance of our Saviour's gene
ral directions.
But though the expression in the text undoubtedly
imphes this meaning, yet it comprehends a further
one. For the phrase translated in tlie name, is diffe
rent from that in the passage relating to St. Peter,
and signifies in strictness, into the name of the Father,
' I Cor. X. 2. t John v. 43. % Acts x. 48.
^ Acts V. 44. II Acts V. 47, 48.

SERMON I. 5
Son, and Holy Ghost: which word, into, the New
Testament uses nine times besides *, in speaking of
baptism, whereas it uses a word signifying, in, at most
but once besides f. The particular import of this
term, I shall now explain to you.
It hath ever been usual, that the believers or pro
fessors of any doctrine should be called by a name,
derived from the first or chief teacher of that doc
trine. And by whatever form or ceremony they de
clared themselves his Disciples, by the same they
were understood to take upon them his name. Thus
the Jews, when, taking Moses for their prophet and
guide, they followed him into the midst of the Red
Sea, are said by St. Paul, in allusion to the water
through which they passed, to have heerx , baptized
into Moses X'. which is equivalent to saying, that they
• Acts viii. 16. xix. 3. 5. Rom. vi. 3. 1 Cor. i. 13. 15. x. 2.
xii. 13. Gal. iii. 27.
t Acts ii. 38. ; where the preposition is iirt. Now, ew* t« ono/iaTs
appears to signify the same thing as n t« ovo^aTt. INlatth. xxiv. 5.
Mark ix. 39. xiii. 6. Luke ix. 49. xxi. 8. Acts iv. 18. v. 28. 40-
Eb-j tw otoi^art signifies alsoybr the sake of, or from regard to ; Matth.
xviii. 5. Mark ix. 37. Luke ix. 48. ; and so doth ei? to oi/o^a, Matth.
X. 41, 42; as doth UV7. Thus the Samaritans circumcised their
children D''.l''"1J IH CW/ into the name of Mount Gerizim. Avoda
Sara, fol. 27.1. in Schoetg. Hor. Heb. in Matth. xxviii. 20; i. e.
devoted him to the worship there instituted; of which Schwarzius, in
his Exercitationes in Pent. Sam. Witemb. 1756, p. 51, saith the ex
planation is (as he cites it from the Talmudical book. yO^Tl DDVfH
Edzardi Ed. Hamb. 1710, p. 42.) that they circumcised them Ql^'^
muy n"? inmn D''?n3 "in UfH12 /IIDT in, or into, the name of
the image on the top of Mount Gerizim, which image they worship,
and circumcise their children Ht HiVn Oifb in, or into, the name of
this dove. The only places where the phrase et; to ow^a occurs be
sides, are John i. 12. ii. 23. iii. 18. 1 John v, 13 ; where the phrase
is ¦jr.<rTsu£iM.5Too.o;»a; and Matth. xviii. 20. crvnyiA.im it? to .^oi-e»o^«.
Here some understand it, for my sake, others to pray in my name,
others by virtue of my command. I 1 Cor. X. 2.

6 SERMON I.
were baptized into the name of Moses. Not that m
fact the Jews called themselves by his name, as the
several sects of philosophers did by the names of
their several leaders. For the doctrine, which Moses
taught, was not his own : and the obedience, which
he required, was not to himself; but to God, the
Maker of heaven and earth. And therefore, when
the Jews were thus baptized into Moses, they were
at the same time, in a much higher sense, baptized
into the name of God; taking that upon them, as an
acknowledgment of their being his: for servants are
known by the name of their lord. In Scripture
therefore God himself stiles them. My people, which
are called hy my name*. And they plead with him.
We are called by thy name, leave us not-f: and else
where declare. All people will walk every one in the
name of his God: and we will walk in the name of the
Lord our God for ever and ever^. As then the
Moabites were called by the name of their God, the
people of Chemosh§; and the other idolatrous na^
tions in like manner; so were the Israelites called
by the name of the true God. And whoever by
baptism, amongst other ceremonies, professed him
self a convert to Judaism, he was, properly speaking,
baptized into the same name.
When therefore the Christian religion was pub
lished; as proselytes to the old dispensation had been
baptized into Moses, taking him for their lawgiver
and instructor : so believers in the new were bap
tized into Christ, receiving him for their Lord and
Master. And as the former were in effect baptized
into the name of the one true God, assuming the de
nomination of his servants : so the latter, being more
fully instructed concerning the object of worship,
* 2 Chr. vii. 14. + Jer. xiv, 9. In the Hebrew it is, Thy name
is called over us. J Mic. iv. 5. § Numb. xxi. 29. Jer. xlviii. 46.

SERMON L 7
were professedly and in form baptised into the name
of the Father, the Son, and the Holy Ghost: taking
this name upon them, to believe in and obey for the
future, as their badge of distinction from all other
men. Whence our Saviour, in his prayer for his
disciples, saith to the Father, While I was with them
in the world, I kept them in thy name Holy Father,
keep through thine own name those whom thou host
given me *. And in his exhortation to the angel of
the church of Pergamos, he saith. Thou holdest fast
my name and hast not denied my faith'f.
It must be acknowledged indeed, that being bap
tized into the name of these three, is no where ex
pressly mentioned, except in the text. But then
the more usual phrase, of being baptized into Christ,
or into his name, amounts to just the same thing.
For by bearing the name of Christians, we declare
ourselves believers not in Christ alone; but in the
Father, of whom, to use the Apostle's words, the
whole family in heaven and earth is named^; and in
the Holy Spirit also ; whose name appears evidently
never to have been omitted in baptism, from that re
markable passage §, where some professors of the
Gospel owning that they were intirely ignorant con
cerning the Holy Ghost, St. Paul asks ih^m. Unto
what then were ye baptixed? And finding it was
only into the baptism of John, commands them to be
now baptized, into the name of the Lord Jesus\. So
it is expressed: but the foregoing question fully
proves, that the name of the Holy Ghost was used
likewise; from whence it follows, that the expression,
baptizing into the name of Christ, wherever we find
it in Scripture, is only put for shortness : and that
* John xvii. 1 1, 12. + Rev. ii. 13. \ Eph. iii. 15.
§ Acts xix. 1, 2, 3. II Acts v. 3, 4, 5.

8 SERMON L
the original form of baptism was. In the name of tlie
Father, and of tlie Son, and of the Holy Ghost:
which accordingly was the constant one in the pri
mitive Church.
You see then, upon the whole, that as being bap
tized into John's Baptism, was taking his name, and
being called his disciple : and as being baptized into
the name of Paul, (a supposition, which he himself
puts*,) would have been setting him up as our chief
leader and master: so when the Scripture speaks of
being baptized into the name of Christ, the meaning
is, that we avow believing and following him ; and
when more fully, into the name of the Father, and of
the Son, and of the Holy Ghost, it signifies, that we
are received into the number of those, who profess,
and desire to be known by the character of profess
ing faith and duty towards the ever-blessed Trinity.
2. But wherein more particularly this faith, which
is the foundation of duty, consists : and what are the
great articles of it, is the second point, on which I
proposed to speak : and these things not being expli
citly taught in the form of baptism singly, must be
learned from the rest of Scripture in conjunction
with it, and professed in proportion as they are
learned. Now the Scripture expressly asserts, in
perfect conformity with reason, that there is but one
God, the object of our faith and adoration : not one
supreme, and other inferior ones, as the Heathens
believed, but one alone. Hear, O Israel, the Lord
our God, is one Lord]- : Thou shalt worship t/ie Lord
thy God, and him only shalt thou serve\. I am the
Lord, and there is none else, there is no God besides
7ne\: I am the Lord, that is my name, and my glory
* 1 Cor. i. 13. t Deut. vi. 4.
: Deut. vi. 13. Matth. iv. 4. § Isaiah xlv. 5.

SERMON L 9
Willi not give to another*, saith he himself. Accord
ingly St. Paul declares, that to us Christians, tliere
is one GodtJie Father, of whom are all things-\. But
then, besides the several orders of created beings,
the same Scripture as expressly mentions his eternal
Son and Spirit : the one begotten of him, the Other
proceeding from him. The distinct and full mean-,
ing of these terms we know not : but this, however,
they plainly denote, that the Son and Spirit are de
rived from the Father, in a manner, whatever it be,
each different from the other, and both different
from creation. Accordingly we find ascribed to both
these, not only the names, but the perfections of God,
with honours and worship incommunicable to any
creature : and while they are evidently distinguished
from the Father, they are as evidently described as
being one with him. Wherein precisely this union
and this distinction lies, the Scripture hath not said,
and therefore we cannot say, any farther than this :
that the union appears to be not only a similitude of
will, or of other powers and dispositions, but the
highest possible sameness of essential attributes and
properties ; for which reason it hath been called an
unity of essence, nature or substance : and the dis
tinction appears to be, not only a difference of names,
or of relations to created beings, but of subsistence
and action, resembling in some measure, as described
in Holy Writ, that of different human agents; on
which account it is said to be a distinction of per
sons. And from all these things put together, we
conclude, that we are to believe and worship three
persons, who are one God.
Many other words arid terms there are, besides
these, whichhave been used in speaking of this great
* Isaiah xlii. 8. ¦}• 1 Cor. viii. 6.

10 SERMON L
mystery: some of them proper and useful, serving to
express only what the Scripture expresses, and to
guard it against misrepresentations ; which therefore
we should ever interpret candidly and favourably:
others much better omitted : as indeed all are, that
men employ to give any further knowledge of the
subject, than God hath given. For in such cases,
but in this above any, the true method is, to receive,
with the utmost humility and simplicity of mind,
what is revealed : neither adding, nor diminishing,
nor one way or other attempting to make it, either
clearer, or darker, than it is. The former we cannot
do : the latter we easily may, but surely should not
wish to do. Multiplying therefore phrases and rea
sonings, either to determine what the divine oracles
have not determined, or to explain away what they
have determined, is on both hands wrong ; and hath
often led very great men into unhappy errors, and
very good men into fierce contentions: all which
might be avoided, would they but be so modest, as
neither to doubt of what the All-wise hath taught,
nor pry into what he hath concealed ; and so charita
ble, as never without the strongest reason to think
ill of others, and never for any reason to do or wish
ill to them.
There are certainly, in this wonderful doctrine,
many things, concerning which, questions may be
asked, which we can only answer by confessing our
ignorance : and some things, against which objections
may be raised, that we can solve no otherwise, than
by reminding those, who make them, that such diflft-
culties must be expected, whenever h finite mind at
tempts to view an infinite object. But, though, in
the Holy Trinity, there is much, that can by no means
be comprehended fuUy; which is what we intend to

SERMON L 11
say, by calling it mysterious, or above reason; (as in
deed almost every thing is, in part, above ours :) yet,
in what the Scripture requires us to believe concern
ing the Holy Trinity, there is nothing, which either
cannot be at all understood; or which, when under
stood, is absurd and contrary to reason. Now what
ever possibly may be true, we are bound, when a
revelation, well attested, plainly teaches it, to believe
actually is true. For faith in what God affirms, is
unquestionably as necessary, as obedience to what he
enjoins. And, little as we can see in matters of this
high nature, we may notwithstanding sufficiently see
very important motives for his injunction of faith
in this doctrine : because from the distinction of per^
sons in the Trinity, there arises a farther distinction
of their relations to us, on which relations are founded
distinct duties on our parts towards them : and very
different from what they would be, if two of them
were only creatures of exalted rank. The whole sub
stance of Christianity is comprehended in consider
ing, and accordingly honouring, (to express it in the
well-known words of our Catechism) God the Father,
as Him, who hath made us and all the world; God
the Son, as Him, who hath redeemed us and all man
kind; God the Holy Ghost, as Him, who sanctifieth
us and all the elect people of God. Not but that each
person concurs in each of these works : but still, find
ing in Scripture, that one is represented as more pe
culiarly and eminently concerned in one of them, and
another in another; we justly distinguish the Father,
Son, and Spirit, by the distinct offices of Creator,
Redeemer, and Sauctifier; and justly express the
distinction in our prayers and praises, as well as in
our Creed.
Thus, in the Revelation of St. John, the saints

12 SERMON L
above adore the person of the Father in the first of
these characters. And the four and twenty elders fell
down before him that sat on tlie throne, and worship
ped him that liveth for ever and ever, saying. Thou
art worthy, O Lord, to receive glory, and honour,
and power: for thou hast created all things; and for
thy pleasure tJiey are and were created*. We there
fore on earth, in like manner, ought to worship, and
fall down, and kneel before the Lord our Maker 1[:
to whom we farther owe peculiar thanksgivings on
this account, that he, according to the counsel of
infinite wisdom, was the original cause of our re
demption. For in this was manifested the love of
God towards us, that he sent his only-begotten Son
into the world, that we might live through IlimX.
Blessed be tJie God and Father of our Lord Jesus
Christ, which, according to his abundant mercy, hath
begotten us again unto a lively hope\. But the ac
tual accomplishment of this great design was the
unspeakably gracious work of the second person,
whom therefore we call our Redeemer, and address
with devotions appropriated to his office. Thus, in
the very next chapter of the same book of Revela
tion, we are told by St. John: The four and twenty
elders fell down before the Lamb, and sung a new
song, saying. Thou art worthy— for thou wast slain,
and hast redeemed us to God by thy blood, out of
every kindred, and tongue, and people, and nation.- —
And I heard the voice of many angels round about
the throne, —saying with a loud voice. Worthy is the
Lamb that was slain, to receive power, and riches,
and ivisdom, and strength, and honour, and glory, and
blessing. And every creuture which is in heaven, and
* Rev. iv. 10, 11, f Psalm xcv. 6.
l 1 John iv. 9. \ 1 Peter i. 3.

SERM'ON 1. 13
on the earth, and under the earth, heard I, saying.
Blessing, and honour, and glory, and power, he unto
him, tJiat sitteth upon the throne, and unto the Lamb
for ever and ever*. In this universal acclamation of
praise, our hearts ought to join with the humblest
gratitude : to reverence him continually as the Lord
qfall-\; and in particular, besides the holy ordinance
of baptism, to celebrate with the devoutest affection,
that other solemn rite, which he hath instituted,
commanding us. This do in remembrance of meX.
The distinct office of the third person, the Spirit,
hath consisted from the beginning, first in revealing
and confirming the truths of religion to men, from
age to age, till the knowledge of them was completed
in the New Testament ; for holy men of old spake as
they were moved by the Holy Ghost \: then in dis
posing their minds, by the outward ministry of the
Word, and the inward workings of his grace, to re
ceive and obey them : giving those, who comply with
his motions, strength against temptation, comfort
under affliction, fervency in prayer, growth in good
ness, reviving hope, and sometimes joyful assurance,
of divine favour : All which operations tending
wholly to improve us in piety and virtue, which to
gether make up true sanctity or holiness, he is ac
cordingly stiled the Sanctifier. And our duty to him
plainly is, to be thankful to him for what he hath
done, and pray for what he is ready to do, towards
our salvation; never to grieve^ or do despite to*^ him
by wilful sin or negligence ; but to learn from his in
structions, and yield to his influences, that he may
abide with us for ever, and make us, as the Apostle
expresses himself, temples of the Holy Ghost**.
* Rex. v., 8, 9. 11,12, 13. +Actsx. 36. -j: Luke xxii. 19.
J 2 Pet, i, 21. II Eph. iv. 30. fHeb.x. 29. * * 1 Cor. vi. 1 9.

SERMON II.

MATTH. XXVIII. 19, 20.
Go ye therefore, and teach all nations, baptizing
tliem in the name of the Father, and of the Son,
and of the Holy Ghost.
Teaching them to observe all things, whatsoever I
Jiave commanded you: and lo, I am with you alway,
even unto the end of the world. Amen.
In my former discourse on these words I have shewn
both what is meant by being baptized in, or rather
into the name of any one, particularly of the Father,
Son, and Holy Ghost; and what faith in them that
Baptism obUges us to profess: endeavouring so to
set forth our Christian belief, as neither to decide
concerning what is hidden from us, nor to omit what
is made known to us. For the secret things belong
unto the Lord our God: but tliose things, tohich are
revealed, belong unto us and to our children for ever ;
that we may do all the words of this law*. Let us
now therefore go on to the practical part of Chris
tianity, comprehended under the
Second branch of the text, in which our Saviour
directs his Apostles, what duties they were to enjoin
men, in consequence of their faith. Teaching them
to observe all things, whatsoever I have commanded
you. Now of these, our duties to the several persons of
the Holy Trinity are so closely connected with our
» Deut. xxix. 29.

SERMON IL 15
faith in them, that I thought it most natural to men*
tion them together. And of the rest, it would be im
possible at present to specify every one in particular.
And therefore I shall only treat of the more general
heads and divisions of them. By this commission of
our blessed Lord then, the ministers of the Gospel are
bound to teach, and the professors of the Gospel to
observe, the precepts of piety, as well as morality;
of revealed religion, as well as natural; difficult, as
well as easy duties; those of self-government, as well
as of social behaviour ; all things whatsoever he hath
commanded, and nothing else.
I. Precepts of piety, as well as morality. In some
ages of the world the generality of persons, and in
all too many, have almost intirely disregarded virtue,
at least some parts of it, while yet they seemed very
zealous in religion. That the religion of such is
vain*, requires little proof. Indeed it must be,
either mere pretence, or gross mistake. Either they
have really none of that devotion, which they profess,
or it is devotion to an unknown God-\. For did they
at all apprehend his nature aright; the love of him
could not but incline them to the love of whatever
was good; and the fear of him could not but deter
them from whatever was evil. These things are so
easily demonstrable, and the mischiefs of not attend
ing to them have been so dreadful; that wherever
knowledge and liberty have prevailed, such wrong
notions of duty to our Maker have (amongst the
more considerable part of the world at least,) quickly
fallen into the contempt and hatred, which they well
deserve. But then, as it is natural for the warmth
of men to carry them too far ; and the thoughtless
ness of men to confound matters, which should be
* James i. 26. + Acts xvii. 23.

16 SERMON H.
distinguished : so, in our times, most unhappily, mul
titudes have run from one extreme to another; and,
not discerning the difference between two of the un-
likest things in the world, when well compared, false
religion and true, have, in a great measure, if not ab
solutely, rejected both together. Declaring in ge
neral the highest honour for virtue, they slight and
even ridicule piety : the inward feeling of it, under
the name of enthusiasm; the outward marks of it,
under that of superstition. Yet plainly, if sentiments
of duty and affection to our fellow-creatures be ne
cessary ingredients in a good character : want of them
towards our Creator, must (where means of instruc
tion are afforded) be a certain argument of a bad one.
And, if our regards to our fellow-creatures ought to
be shewn by visible tokens, not only that they may
be sensible of our proper dispositions, but that by
exercising them we may improve in them, and others
be. excited to imitation: then our reverence to our
Creator ought likewise to be manifested openly; be
cause though he sees the devout thoughts, that lie
hid in our hearts, yet by expressing them, we shall
both strengthen them in ourselves, and set an useful
example to those around us. Indeed the connection
of religious duties with moral is so very close, that,
as the religion of those is always false, who think
meanly of virtue : so the virtue of those is never uni
formly, if at all, true, who think meanly of religion.
For the belief of a God, who observes and will re
compense, being in aU cases the greatest, and in some
the only, support of right conduct: they who either
disbelieve or disregard him, must frequently fall into
wrong conduct, amidst the various temptations of
life. And the truth is, the generality of those amongst
them, who talk the most of virtue, appear to concern

SERMON IL 17
themselves very little farther about it, than to oppose
it, in their talk, to religion. Such indeed cannot be
really, in any degree, serious. But many who, in
some respects, are such, and imagine they are in all,
would assuredly find, on a careful examination, that
they are dangerously deficient in this respect : and
that cultivating and exerting dutiful affection to the
Author of their being, is not only in itself the first
and great Commandment, but hath a most powerful
influence on the practice of that second, which is
like unto it *, and of every other human obligation.
1 1. We are bound to observe the precepts of re
vealed religion, as well as natural. That God can
make known to us many truths, of which we were ig
norant, though greatly interested in them, will not
surely be doubted : for we can make known such very
often one to another. And that from these truths
corresponding rules of behaviour may flow, is equally
plain. Those relations and duties therefore to our
Redeemer and to our Sanctifier, which the Holy
Scripture alone discovers to us, are not, on that ac
count, at all the less real, than those to our Creator,
of which reason informs us. Further : as God is the
Sovereign of the world, there is no more room for
question, whether under the general laws of his moral
kingdom, he may not establish, from time to time,
particular and different institutions and forms of reli
gion ; than whether, under the general laws of human
society, earthly sovereigns may not establish particu
lar and different institutions and forms of government.
And lastly : As God knows perfectly well, both the
nature of our circumstances, and the proper method
of treating us ; that he may possibly have very impor
tant motives for some of his appointments, of which
* Matth. xxii, 37, &c.
VOL. Ill; C

18 SERMON IL
motives we can discern scarce any thing, is much
more certain, than that a wise man, well acquainted
with any affair, may perceive many steps to be fitting
in relation to it, which a weak man, uninstructed in
it, doth not.
Whatever precepts then are contained in revela
tion, since none of them, rightly understood, are con
trary to reason, it is our indispensable duty to
observe them, though ever so implicitly, walking in
all the commandments and ordinances of the Lord
blameless*. We know not what we do when we
reject or shght any one of them : only this we know,
that we disobey that authority which enjoins the
whole : a consideration worthy of being laid seriously
to heart by all those, (for too many there are,) who,.
either presumptuously, or thoughtlessly, neglect or
depreciate some of the institutions of Christianity,
while they profess to reverence others ; and, as any
shadow of argument or groundless imagination leads
them, determine with themselves, that this they will
do, that they will not ; this they will look on as a
matter of moment, that as a trifle. It cannot be, that
any of the laws of Christ, our Lord and Master, are to
be treated thus. And yet some of them are treated
thus by such numbers, (who notwithstanding, call
themselves by his name,) that they must be men
tioned in particular.
The sacrament of baptism, the leading part of our
Saviour's commission in the text, is not indeed thrown
off", but frequently attended with scarce common se
riousness. The obligation of parents and masters to
bring up those under their care in the nurture and ad-
mopition of the Lord f, is both cruelly and unwisely
forgotten. The apostolical and very useful ordi
nance of confirmation, is too often omitted, and still
' Luke i. 6, f Eph, vi. 4.

SERMON II. 19
oftener considered as an empty form : private devo
tion practised, it may be feared by very few, at least
with any attention : pious reading and meditation by
fewer still : family prayer almost intirely laid aside :
and the public service of God, by some avowedly
scorned, by others, both thought and spoken of with
a contemptuous indifference ; as if it might well be
left to fancy and chance, when and how often, or
whether almost at all, they should condescend to join
in that worship of him who made them, which him
self hath prescribed. The day, which he hath di
rected to be kept holy, is lamentably, and in many
places openly, profaned, not only by the omission just
mentioned, but by needless worldly business, impro
per diversions, and what is yet worse, intemperance
and debauchery. Nay, the far greater part, even of
such as observe other institutions with no small sip-
pearance of conscientiousness, astonishingly overlook,
in spite of continual admonitions, their Saviour's in
junction of commemorating, at the holy table, his
dying love, delivered nearly with his dying breath.
Experience hath proved to a shocking degree, that
in proportion as disregard to duties, peculiarly Chris
tian, increases, disregard to all duty increases to& :
and what the end of it will be (unless through God's
grace our timely reformation put a happy end to it),
I know not how we can better judge, than by our
blessed Lord's own words, which he hath verified so
dreadfiilly on those once shining lights, the churches
of Asia, to whom they were primarily directed.
Memember therefore from whence thou art fallen, and
repent, and do the first works : else I will come unto
thee qmckly, and remove thy candlestick out^ of its
place, except thou repent *.
* Rev. ii. 5.
c 2

20 SERMON IL
III. Being bound to whatever Christ hath com
manded us, we are bound to perform the most labo
rious and unwelcome, . as well as the easiest, of his
commands. We may be sure, he hath enjoined us
nothing, but what he will make possible, nothing but
what he hath a right, nothmg but what he hath cause,
to enjoin. And therefore, the difficulty of his pre
cepts can never be an excuse for not obeying them.
Sometimes this difficulty is but imaginary : and what
we apprehend that we cannot do at all, would we
but try in a proper manner, we should do with great
ease. Sometimes it is real indeed, but of our own
creating. Slight inclinations have grown, by indul
gence or negligence, into settled habits : wilful wrong
conduct hath put obstacles in the way of acting right :
and then we think it very grievous, that we must be
at pains to bring ourselves out of a condition, that
we need never have brought ourselves into. Or,
supposing any virtue originally hard to practise, do
we not often obey extremely hard injunctions of
men ? And why not therefore those of God ? Be the
labour ever so great ; still, both in the nature of the
thing, and by the appointment of Heaven, no one
can become happy, that doth not become good : and
no one is truly good, who purposely or negligently
lives in the omission of any duty, or commission of
any sin. Difficulty is a reason for nothing, but ex
erting ourselves, and applying to God for help:
which whoever doth in earnest, will find opposition
serve only to strengthen his Christian graces by ex
ercise here, and augment the reward of them for ever
hereafter. IV. We must observe those commands, which re
late to the government of ourselves, no less than
those which respect our fellow-creatures. Men are

SERMON II. 21
strangely apt to run into extremes in this particular.
Some on the merit of their abstinence from unlawful
pleasures, venture without scruple to be ill-humoured>
hard-hearted, censorious, and unjust; while some
again place the whole of a right character in a gay
kind of good nature : and, either hurting, as they
pretend, nobody but themselves ; or, however doing
others only such injuries, as they imagine matter of
merriment ; go almost whatever lengths of sensual
gratification their desires prompt them to. Now
these latter, far from being the harmless people,
which they would have the world think them, usually
contribute more by the unavoidable, and often fore
seen, consequences of their vices, and the contagion
of their examples, to bring misery into private life,
and distress, if not ruin, upon the public, than al
most any wicked persons that can be mentioned
besides. But were they, in these respects, ever so
innocent : yet our being rational creatures as indis
pensably binds us to sobriety, chastity, and decency,
as our being social creatures doth to inoffensiveness
and beneficence. A mind immersed in voluptuous
ness, nay filled with amusements and trifles, and
attentive to them only or chiefly, is by no means in
a moral state, and much less in a religious one : our
evident capacity and formation for higher and better
things, cannot but carry with it a proportionable
obligation, to the improvement of our understandings
in the knowledge of truth, and of our hearts in the
esteem of virtue ; to the care of acting worthily and
usefully amongst our fellow-creatures, and qualifying
ourselves for spiritual happiness with our Creator.
Thus much even the light of nature will teach us.
And if Revelation be consulted; there we shall
find the strongest cautions, against that fondness for

22 SERMON II.
sumptuous living, delicacy, and splendor, which
brought the rich man into the place of torment*:
against being lovers of pleasure, more than lovers of
God^. Scriptures, like these, are not designed to
drive persons into unnatural rigours and austerities :
but they are designed to restrain them from that
habit and study of self-indulgence, which being at
tended perhaps with the commission of no flagrant
sins, looks to be an allowable way of consuming
time; but indeed brings poor wretches, often by
quick degrees, to intire forgetfulness of God and
themselves, and extinguishes all attention to^what
deserves it most. This lethargy of the mind is the
great danger of a state of prosperity and affluence :
which therefore, as many as are placed in that state
should continually watch against, as being totally
contrary to a spirit of religion ; and remember, that
whosoever so liveth in pleasure, as to live to it, is
dead while he livethX: dead to all the purposes of
Christianity here, and all the hopes of felicity here
after. V. Our Saviour's direction, that all nations be
taught to observe every thing which he hath com
manded, implies a prohibition of teaching any thing
in his name, which he hath not commanded, either
personally, while on earth, or by the holy spirit of
truth after his ascension. For where his commission
ends, there the powers of those, to whom he gave
it, end also. Still, in matters left undetermined, or
not fully determined by him, men of knowledge may
signify their opinion, men of prudence may suggest
their advice, and both are to be regarded in a proper
degree. Superiors may likewise interpose their au
thority, so far as public order and peace require;
• Luke xvi. 19, &c. + 2 Tim. iii. 4. + i Tim. v. 6.

SERMON IL 23
and, in all things lawful, others are bound to submit
to them. But no man, or number of men, may pre
sume to set up their own judgment, or their own
will, for a law of Christ : or add a single article, as
a necessary one, to that rule oi faith and practice,
which was once delivered unto the saints*. Even
St. Paul himself hath on one occasion accurately
distinguished between what he, and what the Lord
in person, spoke f ; between points in which he had
express commandment, and points in which he gave
his judgment as one that had obtained mercy to he
faithfulX : that is, in the trust of the Apostleship,
And if such a person was thus careful, much more
ought the ministers of religion in these latter ages,
who can have no certain acquaintance with it, but
from his writings and the rest of Scripture, be soli
citous not to preach any other gospel, than that they
have received^ ; nor build, on the fowidation of Jesus
Christ, superstructures that will not abide the trial ||,
teaching for doctrines the commandments of men%.
They, who assume this power, usurp a dominion over
their fellow-servants, to which only their Master in
heaven hath a right : and they who obey this power,
so far worship God in vain, who hath never required
this at their hands**.
I have now gone through the second part of the
text : the duties, which the Apostles and their suc
cessors were to enjoin. And therefore I proceed to
set before you,
III. The protection and happiness, of which both
they who faithfully preach the gospel, and they who
sincerely embrace it, may be assured. Lo I am with
you alway, even unto the end of the world. Amen.
* Jude V, 3. t 1 Cor. vii. 10. 12. % 1 Cor. vii. 25.
§ Gal. i. 9. II 1 Cor. iii. 11, 12, 13, ^. Matth. xv. 9. '
** Is.i. 12.

24 SERMON IL
Amongst men, choosing to be with any one is not
only a natural consequence of having a regard for
him, but on many important occasions a necessary
means of showing that regard to his advantage. In
condescension therefore to common language, God,
though present every where, is described in holy writ
as peculiarly drawing nigh unto, being, and dwelling
with, those, who by a temper and conduct of piety
and virtue intitle themselves to his love and fatherly
care: whereas he is represented as departing from
persons of a contrary character, not vouchsafing to
look upon them, or beholding them afar off*, till he
returns to execute judgment on them. Of this kind
is the manner of speech used in the text : where our
blessed Lord, being about to leave the world, and go
unto the Father, tells his followers, that though his
visible and bodily presence was to be withdrawn very
soon, he should be still as really present upon earth
as ever: not only seeing, but watching, directing,
and defending them continually. And therefore, not
withstanding St. Matthew thought fit to abstain from
subjoining in his gospel any words of his own to these
most solemn ones of our Saviour, yet his ascent into
heaven is almost as well understood by them, as if it
had been expressly related.
This gracious promise was doubtless immediately,
and in the first place, made to the Apostles. But as
the use, for which it was made, is perpetual ; and the
term for which it is expressed to be made, cannot
possibly be confined to themselves ; but must signify
either, as we translate it, to the end of the ivorld, or
to the end of tlie gospel age, which is to last as long
as the world: it must necessarily be extended to
those, who should at any time succeed the Apostles
in teaching the faith and duties of Christanity. And

SERMON IL 25
since the presence of Christ with the teachiers of his
rehgion is designed for the benefit of those, Avho are
taught it : therefore all such, in all ages, have a share
in the assurance of the text. Accordingly, in many
places of Scripture, the presence, not only of the
Son of God, but of the Father, and Holy Spirit, is
promised to every true believer without exception.
St. Paul declares. If any man have, not the spirit of
Christ, he is none of his *. And Christ himself de
clares, if a man love me, my Father will love him, and
we will come unto him, and make our abode ivith him\.
If then, as the church of Rome pretendsi, such ex
pressions as these convey a promise of infallibility,
or security of not departing from the right faith, to
their church, or any person or persons in it ; they
convey the same to every church, and every person
in it. But our Saviour's declaration is, not that any
one or more churches may not, if they will, intirely
throw off the faith ; and even all churches, as well
as all men, fall both into many errors and many sins ;
but that this shall never happen through his for
saking them, but their forsaking him : and that, how
great soever the apostacy of the latter times may
be, (as St. Paul hath foretold it should be a very
grievous one J;) how much soever at any time the
church of Christ may be obscured, it shall never be
extinguished : for it must continue to the end of the ,
world, since he hath promised to be with it to the
end of the world. In different ages he is present to
it in different manners, as the circumstances of each
require. His Apostles he directed by inspiration
into all truth : and strengthened them with power
to work miracles in confirmation of it. When reli-:
* Rom. viii. 9. + John xiv. 23. % Tim. iv. 1.

26 S E R M O N IL
gion, by their means, was known and proved suffi
ciently, these extraordinary effects of his presence
gradually ceased: but those, which remained still
needful, were still experienced. And to this day,
wherever his ministers teach men to believe and do
what he hath commanded, there he is alway with
them : and wherever two or three of his Disciples are
gathered together in his name, there he is in the midst
of them* : protecting his whole church, and every
member of it, outwardly against their temporal ene
mies to such degree, as infinite wisdom sees to be fit ;
and inwardly against their spiritual ones, so that no
thing, but their own wilful sins and perseverance in
them, shall hazard the salvation of any one of them.
But so far as men allow themselves to teach, believe,
or practise, contrary to his commands, they forfeit
their title to his gracious presence, which evidently
depends on their obedience to those commands. And
consequently no set of men in the world have a right
to argue, as the Romanists would fain do ; that Christ
hath promised to be with his church for ever ; and
therefore their church, or the majority of the whole
church, can teach only what he appointed they should.
But ours is a very just way of arguing ; that we
teach what Christ pointed we should, and therefore
we are a part of his church, with which he hath pro
mised to be for ever. For that our doctrines are
Cathohc, however the Romanists have stolen the
name, we are bold to say, and fully able to prove :
on this account we have nothing to fear. Could we
but say as much of our lives too, then all were well.
But alas, though they have little cause on compa
rison to reproach us in this respect, we have much
* Matth. xviii. 20.

SERMON IL 27
cause to reproach ourselves. The number of pro
fessed Christians amongst us indeed is large: yet
even that is lessening. But the number of such as
are truly Christians, and behave like Christians —
What shall we say of this? May God, tcho com
manded tlie light to shine out of darkness, cause the
light of his gospel to shine more effectually into the
hearts of men*, and brighten the very dark prospect
there is before us concerning spiritual matters ; that
we may know, at least in this our day, the things which
belong to our peace X, our present and future happi
ness. But what others will do, is for them to con
sider ; and what shall be the consequences of men's
doings, is for God to appoint. Let us only look to
our own souls : that in the midst of a bad world
we be, as we ought, innocent, prudent, and exem
plary; that we watch over those who are under our
care, and warn others as we have opportunity; that,
by openly professing the gospel of Christ, we encou
rage the profession of it ; and, by adorning our pro
fession with a suitable conduct, do honour to it.
Provided we behave thus ; let others behave as they
please, and the event be what it will to them, and to
all, in temporal concerns ; to us the final event how
ever shall be good. Christianity began with a very
small number; and were it to be reduced to an
equally small one again, we might take the same
comfort still, . which our Saviour gave his disciples
at first; Fear not, little flock : for it is your Father's
good pleasure to give you the kingdom^- The king
doms of this earth we have cause to hope will yet, in
due time, notwithstanding all appearances to the
contrary, become the kingdoms of our Lord and of his
* 2 Cor. iv. 6. + Luke xix. 42. X Luke xii. 32,

28 SERMON IL
Christ*, in a much ampler manner than they have
hitherto been. But the kingdom of Heaven, God,
tvho cannot lief, hath, in the plainest terms, promised
to the faithful disciples of his Son. And all who
have secured his presence with them here, by a life
of religion and virtue, shall assuredly reign with
him for ever hereafter in those blessed mansions of
his Father' s^ house, whither he is gone to prepare a
place for us, and will come again, and receive us unto
himself, tliat where he is, tliere we may be also J.
* Rev. xi. 15. + Tit. i. 2. % John xiv. 2, 3.

SERMON III.

EPHESIANS IV. 26.
Be ye angry, and sin not.
The nature of Almighty God being absolutely per
fect and uncompounded, neither passions nor affec
tions, properly so called, have any place in it: but his
actions all proceed from uniform and unmixed regard
to truth and equity. His creatures, incapable of at
taining to be in any respect what he is, fall short of it
in different degrees, from those spirits above, that
approach nearest to pure intelligence, though infi
nitely distant from it, to the lowest inhabitants of
earth, which have no other guide than appetites and
instincts. Man is of a middle rank; and partakes,
almost equally, of inferior principles to excite and
move him, where reason would be insufficient, and
of reason to direct and restrain these, where else they
would take a wrong course, or exceed proper bounds.
Our proportion therefore of lower faculties, though
a proof that we are very imperfect, contributes to
our being on the whole less so, than we should have
been ; and a due regulation of them by the higher,
will make us continually more perfect than we are.
This is the great employment allotted us by our
Maker here on earth: which indeed we often find
much pain in attempting, but should suffer much
greater by neglecting, and shall be rewarded eter
nally for performing.

30 SERMON IIL
Now, according to the several kinds of our inward
dispositions, the moral discipline of them varies.
Some, as the benevolent sort, require chiefly to be
strengthened: some again, as the irascible, to be kept
in subjection. And indeed our anger is so hard to
be governed, and the cause of such dreadful evils,
when it is not governed; that no wonder, if great
and wise men have seemed to speak of it, as totally
and essentially vicious : as requiring to be, not only
moderated but rooted out. Yet, as those parts of
the outward frame of nature, which have produced
at any time the most frightful effects, appear not
withstanding, on due inquiry, beneficial constituents
of that whole, which the Creator originally pronounced
to be good : let us not condemn, without reserve, this
part of our inward frame; which he hath planted in
our breasts, otherwise it had never existed there ; and
which, in condescension to our understandings, he
hath ascribed to himself.
Resentment is, in its primitive nature, a just and
generous movement of the mind, expressing that; dis
pleasure against ill actions, which they deserve : and,
in our hearts at least, such disapprobation of what is
wrong seems inseparably connected with approving
what is right. From this principle, apphed to our
selves, we feel a scorn of baseness and vice, that
prompts us to reject it with disdain, when we are
tempted to it: or a consequent self-dislike, if we have
fallen under the temptation, which doth not easily
allow us any rest, till we have returned to our duty.
The same principle pointed towards our fellow- crea
tures deters them from enterprising wickedness, and
invigorates us to resist it: or, if it be already com
mitted, stirs us up to set before them the offensive-
ness of their conduct in so strong a light, as mav

SERMON III. 31
induce them to reform it. And thus anger, though
it designs to give uneasiness, is so very different from
hatred, as to be often the best proof of love. But
^hen just indignation cannot amend the faulty, then
it comes in properly to punish them : to counter
balance that excessive tenderness, to which, however
amiable, it would in some cases be a fatal weakness
to yield, and support us in the painful work of exe
cuting wrath on him tlmt doth evil*.
Thus useful and important is this passion: by
which our Saviour himself was occasionally moved,
as when he was much displeased with his Disciples f,
and looked round about on the Jews with anger, being
grieved for the hardness of their hearts f. He hath
declared indeed, that whosoever is angry with his
brother without a cause, shall be in danger of the
judgment^: but that very hmitation implies, that
there are causes, for which we may do well to be
angry \\. Or even were his threatening originally
unlimited, as in some copies it is ; yet the reason of
the case, his own example, and other texts of Scrip
ture, oblige us to understand him only of the unjust
kinds of anger: which areso much commoner than
the allowable, that they have almost appropriated the
name, and turned it to an ill meaning. Whence per
haps it is, that the Stoic Philosophers condemn this
passion in the most general terms ^ while yet they
not only allow it to be useful to those, in whom rea-
• Rom. xiii. 4. f Mark x, 14. J Mark iii. 5.
§ Matth. V. 22. || Jonah iv, 9,
^ Thus Cicero, who professes in his Offices, 1, 1. c. 2, chiefly to
follow the Stoics, blames the Peripatetics, c. 25, for praising anger,
as given us by nature for our good, and saith it is to be avoided in all
cases. But he is speaking only concerning cases of punishment.
However he forbids it also in reproofs, c. 38.

32 SERMON in.
son singly hath not sufficient force*, but expressly
tolerate, in their ideal perfectly wise man, such gentler
commotions of mind, and resemblances of anger, as
are in reality moderate degrees of itf- And, (which
deserves much greater attention), St, Paul, who
within a few verses of the text hath commanded all
wrath and anger to be put away fromf Christians,
gives, nothwithstanding, the permissive direction in
it. Be ye angry and sin not.
The result then must be, that this passion is indeed
a lawful one; but very necessary, and very hard, to be
kept within due bounds; which considerations recom
mend the following method in discoursing upon it.
I. To describe the due bounds, with the common
excesses, of anger.
II. To dissuade from such excesses,
III, To direct how they may be avoided.
I, To describe the due bounds, with the common
excesses, of anger.
Now the proper bound for all passion, is reason.
And we are then only moved by our affections as we
ought, when they excite us to what our understand
ings on reflection approve. But because a rule so
general is not sufficiently instructive, I shall enlarge
on the several . particulars comprehended under it,
which are specified by the Philosopher, in his Ethics,
thus, that he, who is angry, only on such occasions as
he ought, and with such persons as he ought, and in
such manner, and at such time, and for such continu
ance, as he ought, deserves praise in the exercise of
this passion^.
' Utile est eum uti molu animi, qui uti ratione non potest, Cic.
Tusc. Disp. 1. 4. § 25. Ed. Davies.
t Sentiet [sapiens] levem quendam tenuemque motum— umbras
affectuum. Sen. de Ira. 1. 1. c. xvi. p. 13. Ed. Lips. Vid. et. 1. 2.
+ V. 31. § Aristot. Eth. Nicom. 1. iv. c. 5.

SERMON IIL 38
1. On such occasions as he ought. What these
are, hath already in some measure appeared. Were
they, with whom we have to do, constantly virtuous
and wise, there would be no occasion. But now their
transgressions against God, our fellow-creatures, and
ourselves, furnish, alas, but too many. When our
Maker, whom we ought to reverence and love with
our whole souls, is dishonoured : when his laws and
the sanctions of them (the ground-work of all secu
rity and all comfort) are insulted ; surely it is cause
not only of grief, but indignation. When the help
less are oppressed, the well-meaning circumvented,
innocence aspersed or seduced, faith broken, kindness
requited with ill usage, or public good sacrificed to
private views, we both may, and must (if we have
any sympathy with our kind) feel our spirit rise in
their behalf. And though we can neither interpose
to assist all that suffer, nor permit our tempers to be
ruffled as often as injustice is committed upon earth ;
yet in all proper ways we ought to shew, that we
strongly dislike all such things : and it is an ill sign,
when persons are indifferent in the cases of others,
and will stand up for no one's interests, but their
own. Wrongs done to ourselves we are all so apt to re
sent, at least enough, that it may seem needless, and
even dangerous, to say any thing of these, as one
lawful occasion for anger. But the truth must be
acknowledged, that this passion being given us, in a
great measure, for our own defence, we may inno
cently exert a competent degree of it for that purpose.
Nor can we help, generally speaking, being a little
more moved at our own injuries and suff*erings, than
those of others ; because we cannot but have a live
lier sense of them ; and the emotion of mind, which
VOL. III. D

34 SERMON IIL
proceeds from that sense, must bear some proportion
to it.
One thing more to be observed is, that though
faults are the only just ground of resentment ; and
the greater they are, the more the ground : yet, when
they do not amount to crimes, but are only neglects
or transgressions of some smaUer obligation : still,
since a great deal of inconvenience in life arises, even
from these instances of wrong behaviour ; they war
rant and require such lower marks of our displeasure^
especially when the culpable are placed under our
inspection, as may be requisite for their amendment.
And now it might well be hoped, that a sufficient
latitude was given to this necessary evil, the exercise
of anger. But these are narrow bounds for a passion,
which, if let loose, will admit of none. We can be
angry with persons, not only for their faults, but their
good qualities and accomplishments, when they excel,
or come too near, us or our favourites : not only for
doing amiss, but for doing their duty, if it interfere
with any of our designs or humours. Nay, we can
be angry with them for having done their duty to us ;
done the kindest thing they could for us, reminded us
of our failings, though in a friendly way ; or shewn
themselves in any instance more concerned for us,
than we are for ourselves. We can be angry with
persons, even when they have done us kindnesses;
for not doing us such great ones, or not so soon, or
not in such a manner, as we would have had them :
though perhaps they were not bound to do us any.
And we can be extremely angry with them for having
any degree of regard to their own interests, when
ours are concerned : first looking upon ourselves as
all the world, and the rest of mankind as nothing ;
then fired with the utmost indignation, that this
should be disputed.

SERMON IIL as
But iisiesser mattei's, we can be angry with meia
eveti for their natural tempefs, when they happen to
be more gravely, or more cheerfully^ or any way dif
ferently, turned from our own : for theit ndt liking
the same employirients ot amusements, their not fefli
iiig iiito the same opinions and #ays of thinking,
sometimes on the most trifling subjects; nay, foi*
not perceiving and acknowledging immediately the
strength of an argument; or the weight of an authority.
Again, we can be angry for the unkind words or
aCtioiils, to which we- ourselves have given the pro vo-
catioii : and will make no allowances for little unrea-
sc^nablenesses in others, wher^ we have, perhaps by
great ones, set the pattern, and thrown the temptation
in their way. We can be ang^y at those who ate
employed by us, for mistaking or not succeeding in
cafees, where they have done as well as evef they
c&uld, and certainly did not contrive to be ignorant
or fail on purpose to vex us. We can be* angty at
them for mere accidental misfortunes in our affaks :
things; which were not provided against> because
they 'were not to be expected ; or which a reasonable
degree of care pr^ed insufficient to provide against ;
oir; it may be; which all the care in the world' could
not have prevented. Nay, in our idlest divei^sions;
we' can be as vehemently discomposed, as about the
most important business. And in the general cdutse
of' our behaviour, we can be impatient about eVei*y
thing, if we have been made lifieasy about anything^:
and quite out of humour, perhaps for a considefable'
time together, without either having, or almoisl^
thinking we have, any manner of provocation to it.'
Indeed s€»mething of this; in too many, seems coflsti-i
tutional: and, so far as it is, ought to have allow
ances 'made for it by evety one, except those "^whitf
D 2

36 SERMON IIL
are liable to it. But they themselves cannot reflect
too seriously, how often and how much they make
all about them suffer for no cause at all : and those
most, whom they ought least: how strangely and
wildly unreasonable they are, when under the power
of this bad spirit : and how firmly they are obliged to
watch against it continually, and free themselves,
when seized by it, as soon as possibly they can.
In all these instances, anger is so evidently unjust,
that happily no pretence can be made for indulging
it. But there are others, in which, faults having
been really committed, a plea for resenting is really
furnished ; and yet, if we resolve to act rightly and
wisely, no resentment at all must be shewn or enter
tained. We have not been received perhaps with
the good breeding, or treated with the regard or good
humour, that we might expect : expressions, not so
prudent or obliging, have dropt from persons in re
lation to us : things, in which we meant no harm,
have been taken wrong : our desires and inclinations
have not been consulted, when they ought : our opi
nion or recommendation hath been too little attended
to : our advice or directions too little observed : or
some one or another of a thousand matters of this
sort, hath happened. And doubtless every one of
them, supposing the fact to have been as we imagine,
is a fault : and, though of a slighter sort, should be
carefiiUy avoided by those, with whom we live ; and
let me add, by ourselves too. But, alas, they with
whom we hve, and we ourselves too, are creatutes,,
naturally subject to such faults. Indiscretions and,
thoughtlessness, odd humours and perverseness, lit
tle partialities and prejudices, ever were and will be
amongst men, even the better kind of men. And
therefore y^at can be done ? Either we must all give

SERMON IIL 37
and take offence almost every hour of our lives ; or
we must be content to make mutual allowances, and
put good constructions on things : wink at what had
better not be seen ; forget as soon as possible, what
we could not help seeing ; and teach those by our
example, who, we think have need to learn, friendly
dispositions, and respectful behaviour. This is the
only way of mending matters : and shameful as it is
to our species, half the uneasinesses that we feel in
life, proceed from our not taking it.
2. The next part of the rule before mentioned is,
that we be angry only with such persons as we ought.
And here immediately occurs a criminal use of
this passion, almost too shocking to mention: I itieari,
when we are angry with our Maker. " For against
whom else is it, that our displeasure is pointed. When
we murmur at the distribution of things hel"e, either
becaiise our own condition is less agreeable than We
would have it, or that of others more prosperous,
than we imagine they deserve ? The former is direct
rebellion of the heart against the dispositions of in
finite wisdom and goodness: an arrogance, which
in creatures otherwise innocent would be monstrous ;
and how much more so in miserable sinners ! The
latter indeed would appear a virtuous concern at
the encouragement, which frequent success gives to
wickedness and unworthiness. Nor can it'be doubted,
but we have cause, often to lie sorry, and sometimes
to be.angry, with those around us, when this happen^
through their fault. And yet indulging either of
these dispositions too far, will reduce us to a very
uijcomfortable and very blameable state of mind.
But to be provoked, that God suffers men to act thus,
is Claiming to govern the world in his stead : whose
abhorrence of sin, and of disproportion, we ought to

38 SERMON IIL
consider, is infinitely greater than ours can be : and
therefore if, for good and wise reasons he thinks fit
to bear with it, well may we do so too: and wait with
patience for the appointed time, when, every seem
ing irregularity shall appear to have joined in pro
ducing the most beautiful order. Fret not thyself he-
cause of the ungodly, neither be thou envious against
the evil-doers. Leave off from mrath, and let go dis
pleasure: else shalt thou be moved to do evil. Hold
thee still in the Lord, and abide patiently upon him *.
For surely there is an end, and thine expectation shall
¦not be cut offf.
But as anger against our Maker is impious, against
some of our fellow-creatures also it is highly impro
per : those particularly, under whose authority we
are : and all, in some measure, whose rank is higher
than our own. Of them, beyond others, we ought
not without strong reasons even to think ill, much
less to blame them openly, and least of all to their
faces. But if some extraordinary occasion should
happen to require it, their station absolutely demands,
that we suppress much of that roughness of manner,
and familiar warmth of expostulation, which perhaps
towards equals might not be unfit. For he, who is
angry and finds fault, assumes a kind of superiority
for the time : which inferiors ought rarely to do, and
with great moderation, if at all: though doubtless in
gentler terms, they may freely represent whatever
concerns them.
Another sort of persons, exempted from all heat
of resentment, and therefore certainly of reproof,
are our benefactors and our friends. Where we have
received favours, it would be very hard to let a few
ui^kindnesses, because they came last, blot out every
• Psalm xxxvii. 1. 7, 8. f Prov. xxiii. 18.
t

SERMON IIL 3d
thing that went before; and move us to speaks or
think with the lame severity, as we would of others.
Nothing, but gross and repeated provocations, ought
to have this effect. And we should be extremely
backward to imagine, that they, whom we have seen
taking pleasure to do us good, design us any harm.
Then as t6 our friends: the esteem, which we have
entertained for them, surely must be founded on
merit suflGicient to shelter a number of lesser faults
from angry notice. Friendship implies a tacit co
venant of mutual forbearance, without which it
would be in danger of breaking every day. It per
mits indeed, and sometimes requires, remonstrances
to be made : but never without some weighty cause ;
and always with such gentleness, and evident proofs
of cordial good-will, as may, if possible, draw closer
those bonds, which nothing but the last necessity
should untie. And even then, having once been
friends is a powerful reason, both of prudence
and conscience, to restrain us from ever becoming
enemies. Others are privileged against our anger upon any
particular misbehaviour, by the general goodness of
their character and conduct. We are all so far from
perfection, that whoever intends, and acts right in
the main, merits an esteem for it, that should cover a
multitude of smaller offences, or however greatly
moderate our displeasure at tliem. And indeed,
shewing worthy persons, in the mildest way, that
they have done amiss, will give them a concern, that
needs no aggravation.
But many, who are more liable to faults, must yet,
on account of their natural dispositions, be tenderly
used. Some cannot support any harshness of treat
ment, but sink under it immediately. Some again.

40 SERMON HL
anger, though not excessive, serves only to exaspe
rate. They will readily enough yield to calm, soft
representations : but are impatient of rebuke. To
such therefore we should condescend a little : and
think it sufficient amends, that we are almost sure
of prevailing on them by such means, as (if we have
any good nature,) will be far the most agreeable to
ourselves. But there are likewise, it must be owned,
people in the world, whom it is easy to make worse
by rough usage, and not easy to make better by any
other. That these deserve to have their tempers
much consulted, cannot be said. But still, partly
from charity and partly from discretion, we must
treat them in the method, by which they are likeliest
to prove tractable : and, resolving first, to have as
little to do with them as we can ; endeavour to get
over what we must have to do with them, as quietly
as we are able.
There is also a great variety not only in tempers,
but in understandings and abilities, which ought to
be considered on this occasion. We pass by many
faults in children without anger, if we are at all con
siderate : because they know not, as yet, the rules of
behaviour ; or, through the levity, incident to their
age, are turned aside from recollecting them. Now,
for the same reason, such of riper years, as either by
nature have less readiness, or accuracy, or sedate-
ness ; or, from their education less acquaintance with
propriety, or the customs of the world, should in pro
portion be exempted from blame, when they misbe
have ; especially in small points, and such as are be
yond their reach, or out of their way. Besides, men
cannot be always attentive to every part of what
they do know. And some have constitutionally so
uncommon a share of thoughtlessness, that, with the

SERMON IIL 41
same, hay, much more desire and pains, than others,
to be exact and punctual, they appear to be singu
larly negligent. These evidently need compassion ;
and severity to them would be barbarous. Now and
then indeed a little chiding may be necessary for the
cure of their infirmity ; but it ought never to be more
than is necessary, and always intermixed with ex
pressions of encouragement.
Thus you have seen, who are the least fit objects
of our displeasure : after which it will be useful to
specify, who are the most fit ; and may allowably
have much greater liberties taken with them by us,
than commonly are. I mean ourselves : of whom we
probably know full as great misdemeanors, and from
whom we have certainly received much greater in
juries, than from any one else ; over whom also we
have the largest authority, and are the most indis
pensably bound to exercise it. Yet even here it is
possible to be guilty of excess. For anger must aini
at good, when directed against ourselves, no less
than if it were against any other person : and is
always faulty, when it tends to our harm ; even were
it no further harm, than discomposing us beyond
reason. And some want to be cautioned in the
strongest manner, at times, to beware of immoderate
self-dislike, because it may urge them to the rashest
and most fatal extremities. But self-indulgence is
infinitely the commoner failing : and therefore the
general rule must ever be to preach up due rigour
in this case ; for due tenderness will seldom be for
gotten. Here then we may well employ that su
perfluous warmth of spirit, which we are apt to turn
quite another way; and shall never employ it better,
than to correct its own exorbitances : that, so spend
ing our displeasure upon our own unjust vehemence.

42 SERMON IIL
we may put on towards all our brethren, (and every
human creature is such,) bowels of mercies, kindness,
humbleness of mind, meekness, long-sitffering; for
bearing one another, and forgiving one another, —
even <m Christ hath forgiven us: — and let the peace
ff God rule in our hearts; to the which we are also
called in one body *.
• Col. iii. 12, 15. 15.

SERMON IV.

EPHESIANS IV. 26.
Be ye angry, and sin not.
In a former discourse on these words, after proving,
that anger is a lawful passion, but a very dangerous
one, I proposed,
I. To describe its due bounds, with the common
excesses of it.
JI. To dissuade from such excesses.
III. To direct how they may be avoided.
Now in general the bounds of every passion are
those, which reason, suflBciently enlightened, pre
scribes. And the particular bounds, which it pre
scribes to this passion, are, as I have already observed,
weU enumerated in the philosopher's rule : that he
who is angry, only on such occasions, and with such
persons, and in such manner, and at such time, and
for such continuance, as he ought, ^^serves praise in
the exercise of this faculty. On the two first of these
heads therefore, the occasions and objects of our
anger, I have already enlarged : and as the proper
ones will he almost sure to be remembered, and the
improper ones are much too many to be specified
again, I shall proceed, without any repetition of either,
to the following part of the rule, which is
III. That we be angry only in such manner as we
ought. This comprehends both the degree, to which
our displeasure may allowably rise, and the instances
in which it may be fitly expressed.

4i SERMON IV.
There is a possibility of being less angry than we
should. Our sense of wrong actions may be too
faint : and by taking, in consequence of this, but a
slight notice of them, we may confirm the faulty in a
bad course, instead of deterring them from it. And
especially, when their faults do us no harm, whatever
they may do to others or themselves, we are often
very backward either to express or feel any resent
ment, even where it is our peculiar duty. But if,
while they injure others, they serve us ; far from
being displeased we [are very apt to defend and en
courage them. Yet there are some in the world,
whom a generous ardor of mind occasionally discom
poses too much, on seeing injustice done to their
feflow-creatures. But these are rare. It is in our
own cases usually, that we are inclined to excess : and
in them our danger is very great. To avoid it there
fore, we should, all of us, frequently reflect, that our
passions being only given us for auxiliaries, to supply
the imperfection of our higher principles ; if they
move us enough to set us upon acting right, it suf
fices : and if they move us more than is requisite for
that end, it will commonly be too much. Where we
properly can, the very appearance of displeasure
should be avoided : for, though it be a method of
cure, yet being a disagreeable one, if we have recourse
to it without need, we treat our patient ill. And,
even where we must shew ourselves offended, this
may very well be done, indeed best of all, without al
lowing ourselves to be inwardly disturbed. For thus
at the same time that we preserve a due authority
over those, with whom we are concerned, we shall
keep our own temper in a state of tranquillity, and fit
for whatever lies before us. In matters of moment
it is not always in our power to be absolutely calm ;

SERMON IV. 45
but this consideration should increase our care not to
be agitated too much. For he, who is angry more than
he hath cause, is so far angry without a cause. And
therefore we must have regard, both to the propor
tion of the fault, and our right to take notice of it-
For a person may deserve a great deal of anger, and
yet deserve little or none from us.
Exact determinations indeed of this proportion are
hard to give : and probably would do harm if they
could easily be given. For, were the limits of lawful
anger in every case precisely known, most people
would venture without scruple to the utmost extent
of them ; and so of course be hurried beyonid them :
whereas the difficulty of discerning exactly where the
transgression begins, is a strong caution to stop at a
safe distance from it. But instead of thinking thus,
we commonly conclude, that since anger may justly
rise according to the provocation, and much of it is
daily shewn about small things, any degree whatever
is defensible in great ones. Now evidently this rea
soning ought to be inverted as follows : only a
moderate resentment being permitted us, where the
offence is ever so heinous, hardly the slightest ought
to be expressed, where it is but little.
And though we cannot ascertain minutely the due
quantity in each ; the observation of two rules will
secure us from any important error: never to lose the
government of ourselves, or do an injury to any one
else. The first of these directions is fundamental.
For if once reason be dethroned, rules and bounds are
nothing. And though it be a dreadful evil to let any
passion seduce us from obeying that principle, which
God hath authorized to regulate our whole conduct,
yet it is peculiarly dangerous to foflow this blindfold :
which precipitates men instantaneously, and without

46 SERMON IV.
leaving room for a moment's reflection, into the ex
tremities of mischief to others and themselves ; and
even where it is not hurtful, is however singularly
disagreeable and unbecoming. We must therefore
attentively remember, that, though displeasure may
be allowable, rage cannot : and accordingly forbear,
not only all acts of violence or insult, but all vehement
gestures, all noisy and unreasonable talk, and above
the rest that shocking, though common method of
venting fury, by oaths and imprecations : invoking
the notice of God in a condition when we ought to
dread it ; and bringing down that wrath on our own
heads, which we vainly and wickedly call for upon
others. But avoiding these extravagances is not all : is no
thing indeed, if, under a calmer appearance, we per
mit our resentment to go undue lengths. It is true,
anger can be useful to others only by giving them
uneasiness : but often a plain and grave signification,
that we dislike their behaviour, wUl give it sufficiently :
and then to add cutting, though guarded, words is
cruel. Sometimes the same person, having both
blameable and valuable qualities, nay exerting both
together, may deserve that reproof should be tem
pered with praise. And where but little forbearance
hath been merited, prudence frequently requires
much to be exercised : because it may soften and win
over those, whom roughness would drive to des
peration. And, if we ought thus to moderate the just expres
sions of our displeasure : much more ought unjust
ones to be utterly forborn. We must by no means
think, that every trifling, or perhaps imaginary, pro
vocation gives us a liberty, which the very greatest
do not, of betraying secrets, throwing random asper-

SERMON IV. 47
sions, and saying in the peevis^jt fit whatever it sug
gests. Men do not lose all the rights of human
nature immediately, because they have chanced- to
offend us. Their fault in doing so may be consider
able, or may be small : but this one crime cannot
transform them into quite different creatures from'
what they were before : it can never intitle us to
speak falsehoods of them: and very seldom to say
prejudicial truths. Injurious words may seem a
slight matter to those who utter them ; especially if
they are such, as the world calls decent : but thei per
son, to whom they relate, experiences them^ to be
heavy and bitter things : and what his feelings must
be, is the point, that we should have in view, reflecting
what our own would be in the like case.
However the guilt of anger is yet more aggravated;
when it misguides our actions, as well as our tongues.
If it prompts us only to withhold from others, without
cause, those kindnesses and favors, to which they had
some equitable claim, or which, though they had not,
we had hitherto shewn them, or intended for them ;
this alone is very hard and wrong usage. Indeed
who almost could be secure even of a day's continu
ance of friendship, if every thing, which it were pos
sible to take amiss, might put an end to it ? But, if
wrath push us on to do harm instead of good, then it
hath arrived at its height of injustice. Not but we
may lawfully in some cases inflict punishment on
those, who have given us offence. But then anger is
not to be the prosecutor : much less to pass or exe
cute the sentence. It is not so often, as weare justly,
displeased with any one, that he is to suffer : but then
only, when a valuable purpose requires it. Now we
are by no means qualified to determine that point,-
while our inward disturbance is vehement : nor should

48 SERMON IV.
we ever allow ourselves to act, before we are cool
enough to judge : nor are we always cool enough,
when we think we are. And therefore we should
learn to suspect our tempers, have regard to the opi
nion of the unprejudiced, and lean to the moderate
side, when there is any doubt which is right. It will
comparatively seldom happen, that excess of mildness
will do any great mischief: but the contrary extreme
causes an incredible deal perpetually. Every day we
see those who are possessed by this evil spirit, return
monstrous acts of injustice for slight instances of
neglect or unfriendliness ; imagine their displeasure,
whencesoever it arises, a justification for stirring up
all the world against the object of it ; and look upon
themselves as ill used, if every one else will not be as
unreasonable as they are.
But I go on to the next branch of the rule, which is,
IV. That we be angry only at such times, as we
ought. And therefore it immediately occurs, never till we
are sure, that the thing, which offends us, is really
done, and reafly a matter to take offence at. Blame
not, before thfm hast examined the truth : understand
first, and then rebuke *. Some are eternally suspect
ing, and finding fault at all adventures : as if they felt
a delight in the imagination of things being amiss.
These, even when there happens to be foundation for
their censures, are in the wrong notwithstanding ; for
it is more than they knew beforehand : but, when it
proves, as it often will, that all their ill humour was
groundless ; this is very shameful to themselves, and
very injurious to others ; hardens them, instead of
having any good effect upon them ; and brings them
at last to think it the better way, since they must be
* Ecclus. xi. 7.

SERMON IV. 49
blamed, to be blamed for something. But suppose
there be an appearance of reason to chide : yet ap
pearances are deceitful ; and passion spreads a mist
before our understandings, which keeps us from see
ing any thing exactly, and makes every thing look
bigger than it is. No one therefore should express,
or even inwardly indulge, the least warmth, till he
hath first considered the case> as calmly as he can ;
and then, if there be room for it, hath given the par
ties, whom he suspects, liberty and time to make their
defence ; attending to it with a sincere desire of find
ing them innocent ; making no determination, tiU he
hath searched the matter fully ; and being, in obedi
ence to St. James's direction, swift to hear, slow to
speak, slow to wrath*. The passionate person is
just the reverse of this : impatient of all attempts to
set him right; resolute to have that true, which he
hath once imagined ; eager to pass and execute im
mediate judgment. It may therefore be of the utmost
consequence to get, though it were only a little space,
for cool reflection. There is very small danger, but
that even after it we shall be angry enough, if we
have cause: and there is great danger, that without
it we may be angry, though we have no cause ; or at
least much more angry, than we have any shadow of
cause. But admitting it to be seasonable for us to con
ceive the indignation, that we do : yet several things
may render the present time improper to vent it.
We may be likely just then to exceed due bounds:
at least it may discompose us too much : and perhaps
unfit us for duties or employments, to which we are
immediately called : it may give uneasiness, or shew
disrespect, to the company we are in, whom we
* James i. 19.
V0L,»III. E

5U SERMON IV.
.should never unnecessarily trouble with our vexa
tions : or it may have a wrong effect on the object
of our displeasure. If he be under the more than
ordinary influence of some vehement passion, or his
reason be any other way disturbed or clouded ; if
some prejudice, which cannot be removed instantly,
makes him deaf in the mean while to all, that we can
say ; if his temper be not now serious enough to
mind reproof, or the circumstances of time or place
or company be such, that he will resent it as an in
dignity : the discretion of a man should defer his
anger*, how eager soever it may be to burst forth.
But Ave are still more firmly bound to restrain our
selves, when the faulty have suffered by their faults,
and want consolation instead of rebuke. Resentment
was planted in us to discourage or withstand the in
jurious, not to insult the miserable : to give people a
Uvely sense of their misbehaviour ; not to triumph
over them, when they have that sense already ; per
haps more of it, than they can well bear. Or, though
they feel their folly but imperfectly ; yet if the con
sequences of it be heavy upon them ; either casting
them off, or severely reproaching them, at such times,
is very ungenerous : and kind forbearance, one would
imagine, cannot fail to make the good impressions
on them, that we wish. If indeed they still remain
void of reflection on their conduct, and it be our
province to awaken them, we must attempt it ; but
as gently, as the case will permit ; and perhaps, not
till having done whatever we properly can towards
reheving their distresses, we thus acquire an indis
putable right of laying before them, with some
warmth of expostulation, their past errors, in order
to prevent the future. * Prov. xix. 11.

SERMON IV. 51
The concluding part of the rule under considera
tion is,
V. That we be angry only so long as we ought.
It is possible indeed, th6ugh very uncommon, that
men may lay aside their displeasure, at least the ap
pearance of it, too soon ; before it hath produced its
intended effect : and, giving more credit, than they
have cause, to a few fair promises, take little notice,
how they are performed. Thus every one around
them finds out the way of dealing with them : and
perceiving, on how easy terms all may be made up,
transgresses without fear. Sometimes the Very same
person is in the first moments much too violent, and
afterwards, possibly from a consciousness of that, as
much too remiss : and so is blameable and despised
on both accounts. But the opposite extreme is the
ordinary one : and generally the worst sin, that ac
companies this passion. Some excess of sudden
anger is to many a frailty scarce avoidable. For it is
exceedingly difficult to escape being carried a little
too far by an emotion of mind, which seems to be only
ZBSbl for what is right, and allows such short warning
to be on our guard. If indeed we let one thing at
another be provoking us almost perpetually, we must
not think it a great alleviation, that our peevishness
doth not dwell on any single point long^ but quickly
provides itself a fresh object. Or if we fly out at
once into such extravagances, as td do in a little
time almost as much mischief, as we could in a great
deal : it is a poor plea to make in our own favout,
that when we have satiated out fury, or worn d6Wtt
our spirits with it. We are calm again.
But if undue hastitiess neither returns fr^vimilf,
not goes outrage6uS lengths ; though alWftyS k tf aiis^
gres&ion, yet it is in some measure an ejicusable one ;
E 2

52 SERMON IV.
whereas the aggravations of rooted lasting bitteniess
are most heinous. For when there hath been space
for warmth to cool, for reason to resume its dominion,
for religion to soften men into a spirit of forgiveness,
for friends to interpose their advice and persuasions,
for every motive to exert itself; still to continue im
placable, and deliberately to fortify ourselves in the
wrong, is confirmed wickedness. And yet men in
dulge it strangely : and if nothing chances in a very
little while to appease their first rage, allow it to set
tle into a habit of ill-will : which giving them less im
petuous agitations, than they felt at first, they fancy
themselves to have sufficiently recovered their tem
per, and proceed in their guilt without suspecting it.
We should therefore be conscientiously watchful
over our hearts in this particular. And readiest of
all we should be to lay aside that displeasure, which
we ought never to have entertained : and be friends
again immediately, when it is our own fault, that we
ever were otherwise. Yet, I fear, many cherish un
reasonable resentment, because they secretly feel it
is unreasonable, and never forgive those, whom they
have once injured. They have run into a difficulty,
out of which they cannot extricate themselves to
their liking : and therefore will persist for ever in
acting amiss, rather than own, that they have acted
so at all. Now, it must be granted, their situation is
a very mortifying one. Anger implies a charge upon
another of misbehaviour. And when this charge
hath been brought and urged, perhaps in very strong
terms ; to retract it, and make submissions instead of
receiving them, must doubtless be a task highly dis
agreeable : which is an excellent reason for avoiding
causeless wrath ; but it is no reason for persevering
in it. Solomon's counsel i,s very wise : Go not forth

SERMON IV. 53
hastily to strive, lest thou know not what to do in the
end tliereqf, ichen thy neighbour hath put thee to
shame*. But if we are got into such a condition,
the speediest retreat is the best. Good people will
moderate our shame, by accepting our first advances
towards a confession, that we have erred. And if
others require fuller satisfaction, we must give it
them : for it would be monstrous to do them yet more
wrong, because we have done them some already.
But nearest in guilt to the anger, which was origi
nally causeless, is that which becomes so by lasting
beyond its cause. Many things furnish just ground
of animadversion; so just, that we should be to blame,
if we omitted it : and yet are of so slight a nature,
that we should be more to blame, if we did not, after
duly signifying our dislike of them, return immedi
ately to our former disposition and behaviour, even
towards the person concerned. For there would be
no living in any comfort, if every little offence were
to be lengthened out, and the most made of it that
can. Therefore in such cases, far from letting the
sun go down upon our wrath f, we should riot let
the next hour, sometimes the next moment, seethe
least marks of it. Where there is need, they may
continue longer : and be increased or lessened, ac
cording to the occasion. The tokens of our displea
sure may be suspended for a time, and gentler me
thods tried : which are always the best, when they
are Ukely to be effectual ; then resumed, if circum
stances demand it. But as soon as ever the fault is
reformed, though not perfectly, yet as far as we can
fairly expect, after all allowances made, (and in most
cases a great many should be made) then without de-
* Prov. xxv. 8. + Eph. iv, 26.

54 SERMON IV.
lay we should declare ourselves reconciled, for we
cannot any longer be angry and not sin.
One principal discouragement of such reformation
is, that we commonly require of persons, besides the
assurance of giving no affence for the future, great
submissions for what is past. And they should al
ways think it their duty to make them : but we should
for the most part think it ours not to insist on them.
Indeed their chief objection against acknowledging
their misdemeanour, frequently is, that they imagine
it will be in vain. And were they but undeceived
by any little intimations of our disposition to forgive,
they would repay us fully afterwards for that good
ness, to which they would gladly have applied be
fore, if despair had not withheld them. Or if they
cannot even thus be brought to own themselves cul
pable in so many words : yet perhaps they will do it,
readily and sufficiently, in a less direct manner. And
the truth is, that some sorts of acknowledgments
may be unsuitable to some sorts of persons on some
occasions. But if any one should by mistake appre
hend it beneath him to comply with what in strict
ness he is bound to : yet, provided he shews but any
way, that he is conscious of his error, and purposes
to avoid it for the future, both charity and humanity
forbid rigorous demands of more. Nay, though even
such tacit confessions and promises may be somewhat
imperfect and ambiguous, favourable and liberal con
structions ought to be put upon them ; for we should
ever encourage persons to amend by facihtating the
means of it, to the best of our power. Much more
then is it incumbent on us to banish resentment in
tirely, when all the satisfaction hath been offered us,
that can be made, though perhaps a full compensa-
t

SERMON IV, 55
tion can never be made. For it is not the damage,
but the injury done us, that justifies our anger.^
And therefore, when the injury is removed by re
pentance, though the damage continue, the anger
ought to cease : because the offender being now re
turned to his right mind, and become what he should,
displeasure against him afterwards is displeasure
against a good person, instead of a bad one,
I do not say, that we ought always immediately to
believe every one, who professes concern, and makeS
fair promises. But we certainly ought to be careful,
that passion doth not keep us from believing what
in itself is probable. Unless we are as ready to be
reconciled, as we were to be provoked ; and give as
much credit, upon equal proof, to the penitence, as
we did to the crime ; we are not in a reasonable and
Christian temper. If therefore the evidences of any
one's amendment be strong enough only to suspend
our bad opinion of him, we should suspend our anger
too : and as they grow sufficient to change it, we
should change proportioiiably into kind bellavioury
and due esteem.
Indeed, supposing there be no amendment in him,
though we cannot possibly think well of him in that
respect, yet we may in others : for there are strange
mixtures in most people of faults and good qualities.
Or, were we to think ever so ill of him upon the
whole, and with ever so much cause, we should by no
means be at liberty, even then, to cherish a constant
indignation at him boiling in our breasts : but our
disapprobation of his character ought to be gentle
and mild. For when anger, from being an occasional
passion for a time, degenerates into a settled state of
mind, it deserves a harsher name, that of rancour.
And though in such a state we may appear composed.

56 SERMON IV.
and may in reahty feel no vehement emotions, this
alone is far from proving us innocent. If ill will be
the principle of our conduct towards any of our fellow-
creatures ; if we suppress their merit, undervalue
their good actions, give a bad turn to such as are ca
pable of a better, aggravate their failures, and do them
all the harm that we safely and quietly can ; it is no
alleviation, but the contrary, that we are able to do it
without losing the command of ourselves. And there
are some of so calm a malice, that they can plot and
execute such mischief, as the most passionate man, in
the very fit of his passion, would recoil at ; and yet
preserve to others, and perhaps to their own minds,
the shew of being very good-tempered. But this de
liberate silent hatred, as it is the deepest rooted and
most durable, so it is the most horrible depravity of
all others, and the farthest distant from that spirit of
forgiveness, without which, we shall not be forgiven.
Let us therefore in malice be children : but in un
derstanding, men* : let us not be overcome of evil,
hut overcome evil with goodf.
' 1 Cor. xiv, 20. + Rom. xii. 21.

SERMON V.

EPHESIANS IV. 26.
Be ye angry, and sin not.
The due bounds of anger, with the common excesses
of them, have been described in my two last dis
courses : and therefore I now proceed,
II. To dissuade you from them, by shewing you
their bad effects ; of which you cannot but have seen
many already : but stfll it will be needful to set forth
part of them more distinctly, and add others to them.
Some ill consequences of immoderate anger we
feel immediately from the very workings of it within
us. For the passion, prone as we are to indulge it,
is essentially uneasy. The goodness of God hath
constituted our inward frame in such a manner, that
the kind affections are all attended with delight : but
those emotions, which tend to give others pain, pro
duce it first in ourselves ; to restrain us from ever
indulging them further than is necessary. The low
est degree of displeasure, as the mere word implies,
must be unpleasing; presents unwelcome thoughts
and views of things to the mind, which more or less
unfit it, so long as they last, for the cheerful and easy
enjoyment of life. But if it rise to any heighth, its
agitations are acutely miserable : they rack and tear
our souls ; and, if they return frequently, consume
our health and vigour : though indeed, were we ever
so strong to bear them, there is no happiness in being
able to support the renewal of torments. Then, be-

58 SERMON V.
sides this inseparable feeling, there must often, as
it is very fit there should, be a second, for the time
almost intolerable, that of failing in the mischief, to
which our fury prompts us. And yet success in it
will only, after a short-lived inhuman transport, bring
on a greater variety of dreadful sufferings. For there
quickly succeeds a state unspeakably painful, of rage
at ourselves instead of ojthers ; or at least of exhausted
spirits, dejection at the remembrance of our wicked
ness and foUy : bitter, and it may be, fruitless, an
guish for the cruel things, that we have said or done.;
And the longer it is, before we reflect thus, the more
matter we hoard up to make reflection frightful,
when it comes.
Indeed one single consideration might be enough
to prove anger a wretched condition ; that our ene
mies are always endeavouring to put us into it:
whom it is an innocent revenge to mortify, by re
solving to disappoint them : and preserve ourselves
in a calm, whatever storms we see around us. He,
who doth this, hath found the true secret for passing
his days with comfort, and conducting his affairs
happily. Such a one sees on all sides of him, and
apprehends every thing just as it is : makes the most
of each favourable opportunity : and gives disadvan
tageous circumstances the best turn, of which they
are capable. But passion so infatuates men, that
they run directly upon evident ruin without per
ceiving it : nor will they always avoid it, when they
do perceive it. A wise man feareth, and departeth
from evil: but a fool ragetli, and is confident*. At
best, they ofteivlose a point of consequence by their
warmth about a trifle : disobhge in a fit of peevish
ness their most zealous friends, and sometimes turn
¦* Prov. xiv. 16.

SERMON V. 59
them into the most dangerous adversaries. For past
intimacies furnish pecuUar means of doing hurt for
the future: and a brother offended is harder to be
worn, thatn a strong city *. Then, at the same time
that they provoke needless enmities, they give alt
their enemies needless advantages : often betraying
their own designs, perpetually forwarding those of
their opposers. For while they rashly press on upon
others, they lay themselves open without defence,
and verify the saying of the wise king : He that hath
no rule over his own spirit, is like a city that is broken
down, and without walls f. Nothing requires more
coolness, than what usually raises the most heat:
meeting with unreasonable opposition. They who
cannot pass by small injuries unnoticed, will generally
draw down great ones upon their own heads. For
anger on such occasions, however just, serves only
to make bad people worse, and afford them handles
for doing more effectually what they wish. Kindle
not therefore the coals of a sinner, lest thou he burnt
with ikeflaToe of his fire. Rise not up in anger at the
presence of an injurious person, lest he lie in wait to
entrap thee in thy wof^dsX'
Another grievous disadvantage of a passionate
temper is, that it hinders men from receiving advice.
Not every one dares, and no one hath encourage^
ment, to give it them. For they will seldom bear
the intimation of an error in what they do, or an ob
jection to what they propose. Nay, too commonly,
alledging reasons against a thing, increases their
positiveness in favour of it. For anger joins the two
unfittest companions in the world, rashness and ob
stinacy. Or, if good counsel chances to be once
followed, the same impatience, which hath brought
• Prov. xviii. 19. f Prov. xxv. 28, % Ecclus viii. 10, ll.

60 SERMON V.
them into one difficulty, will soon bring them into
another, as bad. So that, to use Solomon's words,
a man of great wrath shall suffer punishment : for if
thou deliver him, yet thou must do it again*. What
usually inflames our resentments is the desire of pro
moting our own schemes and interests. Now, on the
contrary, this is the very inducement, which should
moderate and check them. For however triumph
antly outrageous people may seem to bear down all
before them for a time : yet it is ever the cool head,
that carries the point at last. Better is the end of a
thing, than the beginning thereof: and the patient in
spirit is better than the proud in spirit. Be not hasty
in thy spirit to be angry : for anger resteth in the
bosom of fools f. But supposing persons of this turn
to have at heart, not their own private interest, but
public good : very often their heat will mislead them
to do evil instead of it ; and that, most dreadful evil.
For the strong impression of being in the right,
imder which they act, inclines them to run greater
lengths in what is wrong, than any thing else could.
And thus the wrath of man worketh not, even when
he may intend it, the righteousness of GodX- Indeed
were a design ever so well chosen, and harmlessly
carried on, yet few things are so likely to hinder the
success of it, as too great vehemence : which hath
also this further inconvenience, that after they, whom
it animates, have spent their first fire, they are the
aptest of all others to flag and despair, and abandon
their undertaking.
But, besides that we thus embarrass and disappoint
ourselves, we ought to reflect, what sort of figure we
make to others. Generally people endeavour to hide
their frailties : but lie that is hasty of spirit, proclaims
^ Prov, xix. 19. -f Eccl. vii, 8, 9. t James i. 2d.

SERMON V, 61
his ; and, as the Scripture expresses it, exalteth folly*.
He aims at the appearance indeed of great impor
tance and superiority : and would have it pass for
inward strength, that he exerts himself so immode
rately. But unreasonable passions are no more a
proof of healthy vigour in the soul, than fevers or
convulsions are in the body. Every little accident
affects and flutters an infirm constitution : while those
of a juster make bear considerable changes undis
turbed. In the same manner a rightly tempered mind
repulses even great assaults without effort, and re
mains unmoved : while the slightest trials put a weak
.one into remarkable agitations. Persons of the ten-
derest frames, of the smallest experience and know
ledge, of the lowest or the most impaired faculties,
have usuaUy the least command of themselves, when
provoked. Nor doth the sudden fierceness, with
which resentment inspires men, at all imply true
bravery, though it may accidentally produce some
effect, like it : for this even extremity of fear will do.
Then further, excessive anger is attended with all
imaginable symptoms of weakness. For it makes
the wisest people say and act the silliest things that
can be ; and become quite ridiculous, whilst they aim
to appear terrible : threatening what they dare not
do, attempting what they cannot do, and what, when
the mad fit is a little over, for the world they would
not, if they could : exposing themselves ^n^ the most
wretched false reasonings ; laying great stress upon
trifles, that will bear none at all ; and, when one
wild assertion is confuted, running instantly to ano
ther to justify their choler, and ail in vain. So
piteous is the figure, that the passionate make : and
it is often a lasting shame, which the blustering
* I'rov. xiv, 29.

62 SERMON V.
affectation of false greatness brings upon them in a
few moments. Composure is an essential part of
true dignity : and an elevated Soul is above taking
notice of the impotent attacks, which a mean one
shews its meanness by busying itself to resent and
return. Some sort of exorbitant anger indeed is far from
deserving contempt : but in proportion as it ceases to
be despicable, it becomes hateful. Nay, it hath often
both these bad qualities at once. The little fretful-
ness that goes no further than peevish words at every
turn, though an object of derision, yet breaks griev
ously in upon the quiet of life, and freedom Of con
versation : puts every one, that comes near the
person subject to it, under very disagreeable res
traints ; and usually to small purpose. For the least
incident of a thousand shall be sufficient to turn his
highest good humour into a furious rage, a perverse
captioTlsness, or a sullen silence : while he himself
doth not know, or is ashamed to tell, at what he is
offended ; and yet, like a froward child, grows the
more unmanageable for the pains taken to please him.
This must cause uneasiness to all that see it : but
some have a tenderness of mind, that makes them
feel it acutely. They fear they have done amisS, and
search in vain for what can have given such great
disgust. But especially they who have either any
affection for such an unreasonable person, or any in
terest depending on his regard for them, must be
perpetually miserable with him. So that, when these
wretches do no worse, they perplex and disquiet
every one about them ; and those most, to whom
they should be the kindest. But when their passion
bursts forth with any uncommon degree of vehe
mence, then it hath effects yet more serious: the

SERMON V. 63
most grating and disobliging things are said, that
can be invented ; failings unmercifully exposed ;
cruel imputations, though known to be false, in
juriously made : secrets divulged, that ought to have
been for ever hidden; promises broken, that should
have been kept inviolably: and all this, merely be
cause an inconsiderate creature is pleased to be in a
rage, perhaps without a shadow of ground for it.
Thus even the more transitory fits of anger hurry
men into behaviour extremely wicked : and a storm
of fury, that possibly doth not last a quarter of an
hour, destroys or grievously diminishes the comfort
of another, it may be through all his days. But when
their displeasure takes deeper root, and infects the
temper with a settled ill will ; then they will make it
the business of their lives to depress and sit heavy
upon the object of their malignity, to frustrate his
most equitable expectations, and follow him about
with unwearied labours to blast the success of every
thing, which he undertakes. Neither generosity,
nor humanity, nor goodness of character, nor near
ness of relation, nor greatness of favours received,
can extinguish their resentment : which sometimes
conceals itself under specious pretences anch smiling
appearances, watching the opportunity of some effec
tual mischief; at others incapable of disguise, it
blazes forth in open violence ; laws and punishments,
human and divine, are unable to deter them, and
nothing short of immediate destruction wiU assuage
their hatred. How pernicious must people of this
character be in society ; how dangerous must they
appear in the eyes of men, how guilty in the sight of
God ! Guilty, not . only of all the evil, which they
have directly done ; but all, which they have either
incited others to do for them, or provoked others to

64 SERMON V.
do against them. For an angry man stirreth up strife,
and a furious inan aboundeth in transgression *.
The misbehaviours and cross accidents, of which
this world is full, were intended to exercise those vir
tues of meekness and patience, which the next world
is intended to reward. But to use the vexations of
life as opportunities to run mad and do mischief, is
acting contrary to the whole design of our Maker ;
contrary to the native tenderness of our own hearts,
to our consciousness of human frailties, to the pity
we ought to feel for the miseries of human circum
stances ; contrary to the dictates of natural religion,
which requires us to imitate the goodness we adore,
and to the most express precepts of Christianity,
which allows us not the least hope of God's mercy on
any other condition, than this, that if we forgive men
their trespasses, our heavenly Father will also forgive
usf. But here some will plead, that however hurtful to
ourselves or others this passion may be, it cannot be
so sinful as it hath been represented, because it is
often involuntary. And some degrees of it we must
own, seem to be so : and the temptations of our cor
rupt nature to very blameable degrees are often
exceedingly strong. But still in such cases we are
strangely willing to believe much less to be in our
power, than, by the help of God's grace, is. And the
way to know, how far it really extends, will be, not to
imagine about it, and lament that we cannot do what
in truth we can do very well : but to try, and that by
the use of proper means. For they, who are totally
unable to check their passion by an immediate effort
of their mind at the time, had they governed them
selves rightly before, perhaps would scarce have felt
• Prov, xxix. 22. t Matth. vi. 14.

SERMON V. 65
any passion to check. And therefore I shaU now
proceed in conclusion,
III. To direct, how excessive anger may best be
avoided. Now the great general rule for this and every good
purpose is, to obtain from God, by reading his Holy
Word, by meditation and prayer, the spirit of love to
him and to our neighbour. In proportion as that
7-ules in our hearts *, we shall be humble and meek,
live as being always in his presence, fear to offend
him, desire to please him, labour to imitate him:
we shall think often and seriously what great provo
cations from us our heavenly Father hath passed over,
through so long a course of years ; what shocking
indignities our blessed Redeemer underwent content
edly and silently for our sakes ; with what persevering
patience the Holy Ghost offers to us his sanctifying
influences, notwithstanding all we do to grieve him ;
how effectuaUy pious men, in all ages, have been
moved by these benefits to copy the divine long-suf
fering : we shall learn to bear with our feUow-sinners,
with whom the Almighty bears : we shall call to mind,
that he hath made them of the same blood, united
them into the same body under Christ our head,
strives with them by the same spirit : we shall re
collect, that he commands us to forgive each others
trespasses and promote each others happiness, and
will treat us as we treat our brethren : that all the
vexations which befall us here, if we go through
them with the temper, which we ought, instead of
doing us the least harm, shall unspeakably augment
our felicity hereafter ; and that by all the injuries,
which others do us, however they may triumph in
them at present, they are only heaping coals of fire
* Col. iii. 15.
VOL. Ill, F

66 SERMON V.
on their own heads*: a consideration, that surely
should melt our anger into pity, and induce us never
to go a step farther in correction or resentment, than
security requires : but leave vengeance to him, whose
it is. Thus then from the two inseparable command
ments of love to God and man, flow inestimable
motives to mild sentiments and gentle behaviour, by
which pious and Christian minds wiU be powerfuUy
influenced ; experiencing not only their natural force,
but the additional efficacy of divine grace, annexed
to the use of them. And there is no other radical
cure of irregular passions. But still, together with
this universal medicine, there are several auxiliary
and appropriated rules of regimen during our conti
nuance in the course of it, to be followed, and there
fore needful to be specified.
One is, that we avoid forming refined and romantic
notions of human perfection in any thing. For these
are much apter to heighten our expectations from
others, and our demands upon them, than to increase
our watchfulness over ourselves : and so every failure
provokes us more highly, than it would have done
else. A sense of things, too delicate for our nature,
and the state in which we live, is no accomplishment,
but an infirmity. And overstrained notions of friend
ship or honour, or any virtuous attainment, con
stantly do harm. For if we fancy ourselves arrived
at these heights ; we shall resent it as profanation,
when the rest of the world treat us as being nearly
on the level with them, which yet they certainly wiU.
And if we go to measure those around us by these
ideas ; we shaU look on persons, whenever we have
a mind to do so, as monsters not to be supported,
who, in a reasonable way of thinking, would appear
* Rom. xii. 20.

SERMON V. 67
very tolerably good people. We should therefore
endeavour, by frequent reflection, to form a habit of
judging with moderation conceming our neighbours
and ourselves. Man is a faUen being, defective in
his understanding, and depraved in his inclinations ;
placed in circumstances, in which many things call
him off from what he should do, many things prompt
him to what he should not do ; and often, before he
hath weU learned to distinguish one from the other, or
too suddenly for him to apply the distinction rightly.
Now only reflect, when a multitude of such crea
tures as these are put to live together, with interests
and appetites, humours and fancies, interfering every
hour; what a number of wrong actions must of course
be continually done, and some of them very wrong :
which yet may be attended with such alleviations,
that even a superior faultless nature, looking down
upon our earth, would by no means impute aU that
was amiss, as heinous guilt to the persons that did it.
This however is no reason, why we should indulge
ourselves in faUings : for wilful indulgence is always
criminal. But it is a strong reason, why we should
not be bitter against others, on finding them such, as
we had cause to expect they would be : but receive a
large share of uneasiness from them contentedly, and
a smaU one, with thankfulness that it is no greater ;
especially considering, what we can never bear in
mind too much, that no one of us is that superior
faultless nature, which I have been supposing ; hut
each of us a poor frail being, with the seeds in him
at least of all the vile actions, that we charge upon
others: and on the whole perhaps as bad, perhaps
even worse than some of those, at whom we are so
vehemently exasperated.
Almost every one is apt to join some notion of
f2

68 SERMON V.
peculiar dignity to his own person : and to imagine,
that offences are greatly aggravated by being com
mitted against him : that his character and concerns,
his family and friends, his opinions and taste, ought
to be treated with a singular degree of regard. But
then really we should remember, that multitudes be
sides may just as aUowably think the same thing of
theirs ; indeed that all men are as dear to themselves,
as we can be to ourselves : which brings us back so
far upon the level again. And the serious consi
deration of it must surely convince us, that our
common interest, as weU as duty is, to think and act
mildly ; that piide was not made for man, nor furious
anger for tliem that are born of a woman *.
Other directions must be given more briefly. One
is, not to indulge ourselves in any sort of over great
niceness and delicacy : for it hardly ever gives real
pleasure, and it furnishes perpetual occasions of dis
gust and fretfulness. Another is, to avoid inquisi-
tiveness after materials for anger to work upon. It
is better not to hear of every little wrong thing that
is done about us, or said of us. And therefore we
should never encourage persons in the officiousness
of acquainting us with them needlessly : but always
have some suspicion of such as are peculiarly for
ward in it. For innumerable are the friendships and
agreeable acquaintances that have been broken off,
and the resentments and animosities raised, by tales
and insinuations of this kind, either whoUy or in part
false : or idle and trifling, though true. Two other
important rules, and closely connected, are : first,
never to engage by choice in more business, than we
can easily manage ; for that, by causing hurry and
frequent miscarriages, will certainly cause vexation
* Ecclus. X, 18.

SERMON V. 69
and peevishness : then, to preserve a steady attention
to what we do engage in. Men are often grossly
negligent of their affairs : and afterwards furiously
angry at those disorders in them, for which they
themselves are almost, if not quite, as much to blame,
as others. Now regular care would have prevented
mismanagement; which alternate fits of remissness
and rage wUl never do. Indeed we should obviate,
as far as we can, every thing, that we find apt to
ruffle our minds : and carry the precaution down even
to our diversions and amusements. For some of these
have often so very bad an effect upon the temper,
that not to apply so easy a remedy as laying them
aside, is reaUy inexcusable. Another material thing
to be shunned, is familiarity with passionate persons :
not only for the very plain reason, lest they should
provoke us, but also lest their example should infect
us. Make no friendship with an angry man, and with
a furious man thou shalt not go : lest thou learn his
ways, and get a snare to thy soul*. But to converse
with those, who are of mUd dispositions, to observe
how they take things, and be advised by them how
we should take them, will be of unspeakable service.
These are preparations before danger. When it
approaches near, the main point is, to recollect, how
dreadful it would be to give way and lose ourselves,
and to resolve that we will not. Towards keeping
this resolution we shall find it one great preservative,
though it may seem a slight matter, not to let the
accent of our speech, or any one of our gestures be
vehement. For these things excite passion mecha-
nicaUy : whereas a soft answer, the Scripture tells
us, turneth away wrath f : composes the spirit of the
giver himself, as well as the receiver of it. Also
* Prov, xxii. 24. + Prov, xv. 1.

70 SERMON V.
making use of the gentlest and least grating terms,
that we can, will be extremely beneficial: and ac
cordingly it follows there, that grievous words stir
up anger.
But if such begin to present themselves, and
struggle for vent, we must resolve to utter as few of
any sort as possible : or, if it become requisite, none
at aU : but shut fast the door of our lips, till the
mastiff" within hath done barking, as is related to
have been the practice of Socrates*. It is a painful
restraint : but if we will remain masters of ourselves,
it is absolutely necessary. For one hasty expression
bursting out, makes freer way for another : till at last
the banks are leveUed, and the torrent carries aU
before it. A patient man therefore will hear for a
time, and afterwards joy shall spring up unto him.
He will hide his words for a time, and the lips of
many shall declare his wisdom f. But above aU, we
should inviolably observe never to act in a heat.
Thoughts, alas, wiU be too quick for us : a few im
proper words may escape: but actions are much
more in our power. We may be too angry at pre
sent to venture upon acting at all : a little delay can
do no harm, and may do a great deal of good. Only
when we take time, we should make a right use of it ;
not revolve an insignificant offence in our minds, in
terpret little incidents with perverse acuteness, and
lay stress upon groundless fancies, till we work it up
into a heinous crime. The best understandings,
without good tempers, can go the greatest lengths in
Ilfo; Se TO i^ri (ratetfWttSriifM avtifyti to, ftiyto'Ta, i^t^%ia,i — muvat i«{
a> Tti? tiiehty ava^tatuf aiSe/itSa xaracrTuXenniq, xai o m Dfii» xvav /xhxeti
vK*Krn. AiycTxt yovt x«> SnwpwTii?, iiwots SujuuSsid, -aittrui cttmat.
Simpl. in Epict. c. 28. p. 135. Comp. Cic. ad Quintum fratrem,
!. 1. ep. i. §. 13.
t Ecclus, i. 23, 24.

SERMON V. 71
this way : and employing their reflection to excite
the displeasure, which it ought to restrain, the longer
they ruminate, the more untractable they grow. Now
passion may be trusted very safely to suggest all the
aggravating circumstances. Reason therefore should
be called in, only to represent the alleviating consi
derations : of which we perpetually overlook so many
and so important ones, that we should give those
about us all possible encouragement to remind us of
them. And if the person, by whom we think our
selves aggrieved, be one, with whom we have any
close connection, or of whom we have ground to
think advantageously ; laying our complaint mildly
before him, and hearkening impartially to his answer,
may very possibly set all right, and place us on a
better footing, than ever we were before. Admonish
a friend: it may be he hath not done it; and fhe have
done it, that he do it no more. Admonish thy friend:
it may be he hath not said it: and if he have, that Jie
speak it not again. Admonish a friend: for many
times it is a slander; and believe not every tale.
There is one, that slippeth in his speech; hut not from
his heart : and who is he, that hath not offended with
his tongue? Admonish thy neighbour, before thou
threaten him : and, not being angry, give plaee to the
law of the Most High*. Only this caution ought to
be observed in the case, that such, as are naturally
warm and impatient, should but seldom risk a per
sonal explanation at first : but rather employ some
common well-wisher; on whose probity and prudence
they can safely depend, that he will moderate, not in
flame, matters by interposing. And when thus or
any way, the subject of difference is rightly stated :
if the other party be innocent, let us admit it with
* Ecclus. xix. IS — 17.

72 SERMON V.
pleasure; if he own his fault, though not so fuUy as
he should, let us receive his acknowledgment with
generosity. And if, in return, he brings a charge
against us : let us say with calmness what we have to
say justly in our own favour; confess frankly with
due concern, whatever hath been amiss ; and where
there is no room for a defence, attempt no palliation ;
but foUow the injunction of Scripture : If thou hast
done foolishly, or if thou hast thought evil, lay thine
hand upon thy mouth* . It will be very dishonour
able, and very strange in him, to treat us unkindly
upon this. But if he doth, we must submit patiently
to what we have brought upon ourselves ; and not be
guilty of a second misdemeanor, because our first is
not handsomely forgiven us.
These rules we shaU, every one of us, more or less,
violate. But then, through God's grace, we may turn
even our transgressions of them to our benefit, by
gaining such experimental knowledge of ourselves,
as will supply us with specific directions fitted to our
own case ; and on that account far surer to be suc
cessful at last, than any more general ones, that can
be prescribed to us by others.
And now, after thus delivering rules for the pre
vention or cure of unwarrantable resentment, both
which are works of no small difficulty, let me add in
conclusion, that all around us ought to assist us in
them : and particularly by conscientiously abstaining
from throwing in our way any temptations to that
sin. The intemperate heat of the passionate is very
blameable : but the dehberate wickedness of the cool
and artful, who rouse them into passion, is abomina
ble : and even the sportful teazings of malicious
mirth, when employed against such, deserve no
* Prov. xxx. 32.

SERMON V. 73
slight censure. St. Paul twice admonishes parents,
not to provoke their children to wrath*: probably be
cause it might be likely to give an early wrong turn
to their tender minds. Now, if it be unlawful to ex
cite a short-lived anger in these, who are many of
them incapable of doing hurt, be they ever so angry ;
how great a crime is it to stir up rage, where the
consequence may be unknown mischief of various
sorts : and how excellent a duty, to take every op
portunity, (and we have all of us frequently such) for
disposing the hearts of those about us to that spirit
of meekness and universal good-will, which is the
qualification for happiness here and hereafter ! The
fruit of righteousness is sown in peace of them that
make peace f. Sow to yourselves in righteousness,
and reap in mercy X'
* Epiph. vi. 4. Col. iii. 21. t James iii. 18. J Hos. x. 12.

SERMON VI.

MATTH. II. 16.
Then Herod, when he saw, that he was mocked of
the wise men, teas exceeding wroth; and sent forth,
and slew all the children that were in Bethlehem,
and iti all the coasts thereof, from two years old
and under; according to the time, which he had
diligently enquired of the wise men.
The piteous history, contained in these words, is the
sequel of that, immediately preceding, which informs
us, that, on the birth of our Saviour in Judea, some
Gentiles of learning and distinction came from the
East to Jerusalem, by divine direction, to pay him
homage : on which, Herod the king, understanding
that the Messiah was to be born in Bethlehem, sent
them thither to find him; with a charge to bring him
notice of the place where the child was, that he also
might do him the same honour ; designing reaUy to
destroy him, instead of paying him respect : but that,
being warned of God, not to return to Herod, they
departed into their own country another way *.
The sad consequences which foUowed their de
parture, are mentioned in the words of the text ; and
present to us a transaction of so remarkable a nature
as weU deserves a particular examination into it, and
an explanation of the several circumstances attend
ing it. This is what I mean to give you in the fol
lowing discourse : and if, in doing it, I should be led
* Ver. J 2.

SERMON VL 75
to spend more time, in proportion, than usual, on
points not immediately belonging to the great articles
of Christian faith or practice : you will remember,
that we ought to understand, not only the doctrines
and precepts, but the history of the Gospel : especi
aUy as in the present unbelieving age, objections are
too frequently made against the several parts of it, in
their turns ; and as a due consideration of every part
will not only confirm us in the truth of it, but furnish
abundantly more matter of pious and moral reflec
tion, than at the first view it may seem to afford.
The text begins with acquainting us, that Herod
when he saw that he was mocked of the wise men, was
exceeding wroth. Not that they had any design of
provoking him, or exposing him to contempt. That
is not the behaviour of good persons to the very
worst. He had commanded them indeed to bring
him word again, where the child was : but probably
had too haughtUy presumed on their compliance,
though not his subjects, to think of asking a promise
of them. Or had they made one, as they naturally
enough might with a full purpose of keeping it ; the
warning, received from God, must entirely have su
perseded that obligation : of which, other things also
might have hindered the performance. But unrea
sonable and vehement spirits hardly ever stay to in
quire into such matters : whatever disappoints them,
appears to them an indignity. And accordingly
Herod was not only sorry, that his intention was
frustrated, but exceeding wroth: imagined it no sin
at aU to contrive the murder of the harmless child
whose birth had been notified to him; but an intolera
ble offence, that the wise men should, whatever their
reason was, fail to be made his instruments for ac
complishing it.

76 SERMON VL
And now, his wickedness increasing as his rage
boiled within him, rather than miss of committing the
one crime, which alone he designed at first, he re
solves to commit he knows not how many more of
the like sort, without any other pretext for them :
imagining that the object of his apprehensions con
tinued StiU in the same place. On that imagina
tion solely, either having first enquired after him in
vain, (for he was removed by the direction of God,)
or conceiving, that no certain information would be
obtained by a person so abhorred as he knew himself
to be, and that taking time for a search was giving
time for an escape ; he forms the shocking resolution of
kiUing aU the children of Bethlehem, and its territory;
unmoved by conscience, or compassion, or fear of re
venge, or the detestation of mankind, in order to
make sure of killing that child, from which, of all
others, he ought to have abstained, the long-expected
Jiope of Israel *, the great promised blessing to that
religion, which he himself professed. This direful
purpose he orders to be put in immediate execu
tion: too many find their interest in obeying his
wUl : no one hath power, or courage, to resist it : the
deed is done : the poor infants miserably slain.
No wonder, that then, as St. Matthew observes, was
fulfilled, that is, verified anew, more eminently and
literally, what was spoken originally on a different oc
casion, by Jeremy the prophet, saying : In Rama, a
town of Benjamin, adjoining to Bethlehem of Judah,
which tribes were therefore probably mixed here, as
weU as at Jerusalem and other places ; In Rama, a
voice was heard, lamentation and weeping and great
?nourning : Racliel, the mother of Benjamin, weeping,
that is, in the persons of her female descendants,/©?'
* Acts xxviii, 20,

SERMON VL 77
iter children; and would not be coirtforted, because they
ure not : are not any longer in this world, for a com
fort and joy to their friends ; but taken away, to
their inexpressible affliction, by a stroke of violence,
the most unexpected, the most afflicting and deso
lating, the most exquisitely painful and insupporta
ble, that can be conceived.
Some perhaps may be tempted almost to doubt,
whether a human creature be capable of such barba-
xity. But, alas, we cannot tell to what degree our
own dispositions might be depraved, were we to give
ourselves up to iniquity, and provoke a just God to
withdraw his grace from us. Much less can we be
sure what amazing abominations others may come to
harbour within their breasts. The heart of man is
deceitful above all things, and desperately wicked :
who can know it*? But especially the hearts of
tyrants, grown old in the possession and exercise of
absolute power, accustomed by flattery and pride to
think themselves of a higher species than the rest of
mankind, hardened to executions and slaughter by
long use, become suspicious of every person and
thing, by experience of the falshood of others, and
consciousness of their own ; and habituated to hate
their subjects ; as knowing that they are hated by
them. Now such, if ever man was, Herod Avas. His
whole history, written not by a Christian, but a Jew,
fuUy proves that no degree of cruelty was improbable
concerning one of a nature so savage : who, besides
the fierce wars, in which his boundless ambition en
gaged him, was committing murders in cold blood
throughout his life ; of his nearest relations amongst
others, even of his own children ; every one of them
from motives of state -jealousy, the very inducement
* Jer, xvii, 9,

78 SERMON VL
that prompted him to the inhumanity charged on him
in the text : and was so far from relenting at the ap
proach of death, which commonly inspires less har
dened sinners with penitence and mildness, that he
caused a large number of his principal subjects to be
assembled ; and putting them under confinement,
bound those about him by an oath, to massacre them
aU, as soon as he should expire ; that the nation might
mourn for his decease on that account, which on all
others, he knew, would rejoice *. It is in vain to sajr
of such a one, that he shewed on many occasions a
great concern for his reputation : and therefore was
not Ukely to commit so monstrous a murder, as that
of these children. He did so, when he could gratify
his vanity, without prejudicing his imaginary inte
rests : but never else. And therefore his proceeding
without mercy in this case, far from being incredible,
is oidy an evidence, that the expectations of the Mes
siah's coming at that time were great and general ;
and his own apprehensions of it inexpressibly strong.
But stiU it may be wondered, if Herod was guilty
of so execrable a deed, that no ancient historian
should record it, and paint it in its due colours, as
they have done many things, which deserved it less :
but should aU, excepting St. Matthew^ omit the men
tion of it t- Now, in truth, there is no ancient hea
then historian of those times extant, besides Suetonius;
whose work is only a brief account of the lives of the
twelve Caesars ; in which a narrative of this kind is
hy no means to be expected. And, were aU the his
torians of that age remaining; Judea, lay at the
• Joseph. Ant. 1. xvii. c. 6. §. 5. Bell. Jud.l. i. c. 33. §. 6.
t Joseph Scaliger is said to have denied the genuineness of this
part of St. Matthew. Ansaldi hath defended it, in a book, intituled,
Herodiani Infanticidii Findicice, i'', Brixice, 1747.

3ERM0N VI, 79
extremity of the Roman empire, nor was, in Herod's
reign, a province of it, properly speaking; the smaller
internal affairs therefore of such a petty district
would be little regarded, amidst so many of greater
importance. And, though the murder of a number of
innocent babes excites in us, with the utmost reason,
the strongest pity and horror ; yet, alas, the case was
far otherwise during the days of Pagan darkness ;
when, in the most civilized nations, parents destroyed,
or exposed to destruction, their own children, at
pleasure, how strange soever it may seem, without
scruple and without punishment.
But further, it doth not appear, that any other old
authors ever did write the life of Herod, or the his
tory of his reign, than Nicolas of Damascus, and
Josephus. Now the work of the former is lost,
And he was not only a courtier and domestic friend
of Herod, but was employed as embassador to Augus
tus, to defend him in his life-time, and his character
after his death, from imputations of tjrranny and
cruelty, brought before that emperor by the Jewish
nation *. This man therefore neither would be
inclined to relate such things of him in his book ; nor
could do it indeed, without condemning himself for
having been his apologist. Besides, he was so shame
fully partial to him, as to deduce his genealogy from ,
a noble Hebrew fanuly ; though it was notorious that
his father was an Edomite f.
As for Josephus : he wrote at the distance of above
ninety years after the fact : which we are apt to con
sider, as taking away many more lives, than probably
it did. Bethlehem \iras not a large place : whether its
* Joseph, Ant, 1. xvi. c. 9. §. 4. & c. 10. §. 8. & 1. xvii. c. 5. ^. 4.
& c. 11, §. 3. and Bell, Jud, 1, ii. c, 6, §. 2,
+ Joseph. Ant. 1. xiv. c. 1 . §. 3.

80 SERMON VL
territory was, we know not. The order given could
be only against the male chUdren. Herod, we are told,
slew all these, under a certain age : that is, all whom
the "messengers of his bloody purpose found. But
possibly, going on so shocking an errand, they might
not be desirous of executing their orders with the
utmost secresy and strictness. Or, if they were ; the
alarm, once taken, would quickly spread ; and a con
siderable proportion undoubtedly be carried away,
or concealed. The fabulous legends teU us indeed
of vast multitudes kiUed : but aUege no sufficient
proof of their assertions *. And the wiser authors,
even of the Popish communion, disregard and ridi
cule them. Now, supposing the number of the
slaughtered infants to be smaU ; the memory of what
a felv villagers had suffered, might easily, when
printing was unknown, and writing not near so com
mon as now, be, in much less time than ninety years,
quite buried under the stories of the many large exC-.
cutions, which the tyrant had made, of persons more
noted. Or it might be industriously stifled by the
unbelieving Jews, to prevent it from being of service
to the cause of Christianity. Or indeed it might be
utterly overwhelmed by the total destruction of their
country, with the slaughter of millions, which had
happened before Josephus began to compile ma
terials for his book. It is therefore extremely possi
ble, that this massacre, though perfectly true, might
never come to his ears : or, if it did, yet not with any
certainty. And, if his information about it seemed
* Jerom saith, Herodes, Scribce et Pliarasce'i, piro uno infante
multa parvulorum millia trucidarunt. Com. in Is. 1. 3. c. 7. vol. 4.
p. 112. Ed, Veron, But he lived about 400 years after the time.
And as he asserts, what the least reflection would have shewn him
was false, that the Scribes and Pharisees were guilty of this fact, he
deserves no credit in what lay more out of his knowledge.

SERMON VL 81
to him rather doubtful, he did wisely in passing it
over. But supposing him ever so sure of it ; he might
think proper only to involve it covertly in a general
account of the butcheries of Herod about this time ;
occasioned, as he saith, which is exceedingly remark
able, by the expectation of a new king*. For he
might be unwilling, or even afraid, to offend the pos
terity of that monarch, with one of whom, Agrippa,
he was intimate, by the express relation of a barbarity
so unmanly : and might think, that he had sufficiently
given his readers to understand Herod's character,
without saying more f. If the testimony concerning
our Saviour, ascribed to him, be genuine ; his omit
ting to name these children will be an objection of
smaU weight against the Gospel history. And if
that testimony be not genuine ; it wUl be no wonder
in the least, that he, who, for the sake of paying
court to Vespasian as the foretold Messiah, could
suppress the mention of Jesus, and his miracles,
should avoid to record a fact, which must have
brought the same Jesus in view, under that charac
ter ; and Bethlehem, as the place where the Messiah
should be born J. He hath been silent, in other parts
of his work, for much less reasons, about many con-
* Ant. I. xvii, c, 2. J, 4.
+ Josephus, in his own life, §, 65. saith, " It is necessary that an
Historian should write truth : but he may allowably avoid charging
on some persons their ill actions with bitterness ; not for their
sakes, but for that' of his own moderation." But he saith this, not
in relation to Herod, but to excuse himself for not having expos
tulated till then with Justus, on the falsehoods contained in his
history of the Jewish war, published before that of Josephus.
% Perhaps for a like reason Justus nevi^r mentioned the Chris
tians, though they made no contemptible figure then in Palestine.
VOL. III. G

82 SERMON VL
siderable things, of which he must have known the
truth*. Indeed it is so frequent in aU histories for
one author to pass over things, even of great conse
quence, which another relates, that if this were to be
made a ground of suspicion concerning the articles
thus omitted ; scarce any author could preserve his
credit, and certainly not Josephus : for in very much
of what he delivers, he stands entirely single, and
unsupported. Another material consideration is, that
as he wrote long after St. Matthew, whose Gospel
must have been well knoAvn in Judea ; he might, and
surely would, have contradicted him in this point,
if he could : which he hath not.
It may be added further, that Macrobius, a Roman
writer, who lived indeed a considerable time after
both of them, in the beginning of the fifth century,
but saith he compiled his performance out of earlier
books ; and who, by putting Syria instead of Beth
lehem, shews, he did not borrow this part from the
New Testament; and who, being a Heathen, was
not partial to the Gospel history ; mentions Herod's
murder of the children, as a known truth f. And his
joining another fact with it, which possibly happened
at a month's distance from it, is by no means enough
to discredit his testimony : which will be greatly
confirmed, if we believe Sixtus Senensis, a learned
man who lived two centuries ago, and saith he read
the same account with that of Macrobius, in a part,.
now lost, of Dion Cassius, a Pagan historian, 100
years older than Macrobius J. A book also, of un-
* See Ottii Spicileg. in Joseph.
+ See, concerning these particulars, Massom's Appendix to Bi
shop Chandler's Vindication.
X See Dr. Gregory Sharpe's Argument in Defence of Christianity,
p. 41.

SERMON VL 83
certain date written in Hebrew by a most virulent
Jew, admits Herod to have done this deed*.
But whatever may be said concerning the omission
of it by others, possibly you may wonder, that all the
Evangelists, excepting St. Matthew, should omit it.
For they all relate the same matters in several in
stances of less moment : but then these were chiefly,
if not solely, matters which came to pass after our
Saviour's public teaching began, and at which they
were present. St. Luke and St. John have each of
them many particulars, and even St. Mark hath
some, which none of the rest have. And plainly no
one of them undertook to publish a complete history
of our Saviour's life : but each wrote those occur
rences which he knew or remembered best, or judged
the most needful to be inserted in his narrative.
What the beloved disciple saith of his own Gospel,
may be extended to each of the former. Many
other things Jesus did, (and doubtless other persons
did in relation to him,) which are not written in this
hook: but these are written that ye may believe f.
The fact now before us was not the most necessary
to be known. Had St. Matthew likewise been silent
about it, our faith would still have had abundantly
sufficient evidence. But when he had related it,
here was less need, that the Gospels, which came
after, should. And perhaps the greater wonder is,
that so many such things are repeated in them, than
that so few are.
But hence arises one very natural and important
* Toldoth Jeschu, published by Huldrick at Leyden, 1 705, ,8vo.
p. 11, 1.2. But perhaps he might take the fact from St. Matthew,
only perverting it, as he doth absurdly, to his own purpose.
t John XX. SO, 31. xxi. 25.
G 2

84 SERMON VL
obseiTation more : that St. Matthew could have no
temptation to forge a story, which was no way essen
tial to his design, and might have been so easily dis
proved when he wrote, if it was not true ; especially,
as he is understood to have written in Judea. Or,
if he had been so rash, the early writers against
Christianity would have charged him with it, and the
early writers for it endeavoured to defend him : and
there is not the least appearance of either.
Still one circumstance may seem attended with a
difficulty. Why should Herod carry his cruelty so
far, as to slay all the children from two years old and
under, when one year, or half a year, if not less,
would have answered his ends as well ? Now here
perhaps we commonly mistake the Evangelists. For
learned men have held, that the original word, tran
slated, fro7n two years, may mean, not, from two
years completed, but from two years begun ; from
the entrance into the second year. But if that be
doubtful : yet Herod, notwithstanding that he in
quired exactly when the star appeared to the wise
men, could not be sure, nor they tell him, whether it
appeared to them exactly at the birth of the child,
or some time after it. Nor do we know, how long
it might be after that appearance, that they were able
to settle their affairs and begin their journey; nor
from what distance they came, nor what hindrances
might happen in their way ; nor what stay they might
make at Jerusalem before Herod sent for them ; and
then, before he dismissed them : nor consequently,
hoAV old the chUd was when they saw him. The
slaughter of the innocents is appointed in our calendar
to be commemorated three days after the nativity.
If that was supposed to be the real time, the meanincr

SERMON VL 85
must have been, not to place it, or the coming of
the wise men, preposterously, before the appearance
of the star, which is fixed in our calendar to the
twelfth day, but to place it almost a year after.
And if the chUd could either in reality, or in Herod's
imagination, be almost a year old ; a wretch of such
unspeakable jealousy as he was, and whose express
character it is, in the Jewish historian, rather to go
too far in his fears and suspicions, than fall short*,
would by no means think it safe, especially in his
passion, to give an order extending to much less than
two years.
These, I think, are all the objections and doubts,
that can weU be raised in relation to this part of the
gospel narrative. And if any of them hath received
a more satisfactory answer, than it was beforehand
imagined could be given; a modest and equitable
mind will be ready to conclude, that other Scripture
difficulties also may in all likelihood be fairly solved,
whether the particular manner of doing it appear at
present, or not.
It wUl now be asked, what use we are to make of
this piece of history ? and here perhaps it may be
worth while just to observe, that in the first place
we should be careful not to make a bad one. For a
very bad and absurd one hath been derived down,
though I hope not to many of the present generation,
from the times of popish ignorance : in which per
sons imagined, that the day of the week, on which
mass was annuaUy performed in honour of these
children, thence called Childermass day, was an
unlucky one throughout the year, and unfit for the
beginning of any business. But what shadow of
* Ant. 1. xvi. c. 8. |. 3.

86 SERMON VL
pretence is there, that, because we commemorate
then Herod's doing a very wicked thing, we should
abstain from doing such right and proper things, as
fall in our way ? not only this fancy, but all of this
kind, are utterly without foundation in reason. Scrip
ture, primitive Christianity, or daily experience, if
people wiU but mind what passes, with common care
and common sense. They serve to no one good pur
pose whatever : they fetter the hands of persons ; and
disquiet their minds with superstitious, which at the
same time, are profane and irreligious, fears and ob
servances : as if the providence of God did not always
equally watch over us in our lawful undertakings ;
but he had given some days out of his own hands
into those of the wicked one. Weak minds, it is
true, may fall into such errors inconsiderately with
out much blame. But to cast them off', when you
are warned of the nature of them, is an evident duty.
I proceed to the proper uses.
And surely one of them is, to observe, how pitia
ble they are, who live under the arbitrary government
of despotic princes, that may do, as often as their pas
sions prompt them, the cruellest actions without con-
troul ; and to thank God from the bottom of our
hearts, that we live in a land of law and liberty,
where no such bloody commands as those of Herod,
can be issued forth : but we enjoy securely whatever
is dear to us ; and the meanest, while innocent, hath
nothing to fear from the greatest. There are, at this
day, countries in the world, where every thing lies at
the mercy of one bad man : and on very slight pro
vocations, not only children, but men, women and
chUdren, are instantly destroyed at the word of com
mand.

SERMON VL 87
Another point is, to take notice, for a caution to
us, what amazing lengths of sin human creatures are
capable of going, unless they stop themselves at first ;
especiaUy when love of power and dominion hurries
them on : and how possible it is for the vilest of de
signs to be covered, as Herod did his, with pretences
of the utmost zeal for religion. Nor should we omit
to remark at the same time, how painful the agita
tions of an evil heart must surely be, while it is
working itself up to resolutions and deeds of such
horror, and how terrifying its reflections afterwards.
But especiaUy we should dweU on this meditation,
which arises most naturally from the subject before
us, that opposing our own wisdom to that of Heaven
is the grossest of aU follies. Doubtless the crafty
monarch, when he gave out his orders, applauded
within himself more than a little the prudence of this
master-stroke : and despised the cowardly politicians
that have scruples, and stop at half way. But why
boasteth thou thyself, thou tyrant, that thou canst do
mischief, ivliereas the goodness of God endureth yet
daily*? through that, wicked men will always fail,
either of the point, at which they are aiming, or of the
happiness which they expected from it. Herod failed
even of the first. The infants, whom he would have
wished to spare, he destroyed : the infant, whom
alone he wished to destroy, escaped him. So he
plunged himself into the deepest guilt, and gave up
his memory to endless infamy ; and got nothing by
it of what he hoped. Thus was he mocked, not so
properly of the wise men, though by means of them,
as of God himself; according to the prediction, many
ages before, concerning him, and all resembling him.
* Psalm Iii. 1, 2,

88 SERMON VL
Why do tlie Heathen so furiously rage togetlier, and
the people imagine a vain thing ? the kings of tlie
earth stand up, and the rulers take counsel together
against the Lord, and against his anointed. He, that
dwelleth in lieaven, slmll laugh tliem to scorn: the
Lord shall have tliem in derision *. Nor was he dis
appointed only, which he might know in this life,
though we are not sure he did, but called soon after,
in a dreadful and exemplary manner, to his final
account : dying in all the agonies of a body tortured
with a complication of noisome diseases, and a soul
driven to the extremity of fury and despair : as the
before-mentioned historian, Josephus, whose testi
mony in this particular cannot be suspected, relates
at large.
From such dispensations of Providence as this, and
from the gracious promises of God's holy word, his
Church, though tenderly affected by the wickedness
of its persecutors, as well as the frequent sufferings
of its members, may yet learn to look beyond both,
and contemplate with triumph its own security ; the
shameful defeats of the former, and, even if they ap
pear to succeed, the glorious rewards of the latter.
The virgin, the daughter of Zion, hath despised thee,
and laughed thee to scorn ; the daughter of Jerusalem
hath shaken lier head at thee f. Hence the days on
which the Apostles and others died martyrs, have
been joyfully observed as their birth-days : and shed
ding their blood, considered as sowing seed for the
future increase of believers. Hence also the memory
of these infants hath been celebrated in the assem
blies of Christians from the primitive times : as we
read in a work, that hath been ascribed to Origen,
" Psalm ii. 1, 2. 4. -)¦ Is. xxxvii. 22.

SERMON VL 89
who lived 1500 years ago *. For their murder was
regarded as a martyrdom undergone by them in
deed, though not in will ; since they lost their lives
on Christ's account, and as the collect of our church
for this festival expresses it, glorified God by their
deatlts ; were instrumental in making the birth of
his son, and his watchful care of him, remarkable in
the highest degree. And thus conformably to the
Psalmist's word f, inserted into the same collect,
God ordained strength, gave additional evidence to
the Christian faith, and by so doing, perfected
praise f to his holy name, even from the dying cries,
which proceeded out of the mouths o/" these babes and
sucklings. Let us therefore likewise pay due regard to their
memory : and look on it as their unspeakable happi
ness, that they were sent on such an account, by the
tyrant's sword, to Heaven, in the morning of their
days, secure from the danger of living to be wicked
here, and miserable hereafter. Let us also apply the
same consideration to any similar affliction of our
own : for we cannot undergo a severer, and, few, if
any, upon earth, have ever undergone so severe a one,
as thatof the poorparents of these children. Let usre-
coUect from this instructive lesson, that the sharpest
sufferings may fall on the most innocent persons; that
the nearest of our relations, and dearest of our bless
ings, are God's property more than our own; but that,
if he takes them from us, he not only can, but, unless
it be our fault, will, make us ample amends in a bet
ter world : and that therefore, though we may law
fully mourn the loss of them, yet we ought meekly
to submit to it ; supported by the hope of a blessed
^ Horn. 3. in diversos. f Psalm viii, 2, % Matth, xxi. 16.

90 SERMON VL
resurrection for them and ourselves ; and applying
to our own case, in a higher sense, what was originally
said, perhaps in a lower, to Rachel, weeping for her
children : thus saith the Lord, restrain thy voice from
weeping, and thine eyes from tears :for thy work shall
he rewarded, and they sliallcome again from tlie land
of the enemy *. * Jer. xxxi. 15, 16.

SERMON VII.

PROVERBS XII. 22.
Lying lips are abomination to the Lord: but they,
that deal truly, are his delight.
Notwithstanding the advantages of reason, the
condition of mankind would be very low and indeed
very unhappy, if we did not also excel the rest of the
creatures, which inhabit this earth, in a greater
power of communicating our thoughts one to ano
ther. They have much fewer wants : and are taught
by nature, almost immediately, how to supply them.
But we are purposely formed to need and to give
help in every thing, through the whole of our days :
and therefore some ready and extensive method of
signifying mutually whatever passes within our minds
was peculiarly necessary for us. Without this, no
person would have more knowledge of any thing
than he could attain of himself: or more assistance in
distress from his neighbour, than mere conjecture
would direct him to think needful, and unrequested
goodness incline him to bestow. The pleasure also,
as well as the benefits of society, would be reduced
to a narrow compass : and life hang upon our hands
joyless and uncomfortable. But our gracious Maker
hath furnished us with several ways of doing what we
find so requisite. Our actions and gestures declare
our meanings, in many cases, both clearly and strongly :
and our looks have significancy, inexpressible any
other way. The most inteUigent of other animals

92 SERMON VIL
come not near us in either of these respects. But yet
articulate speech, our more distinguishing property,
hath, on the whole, much greater pre-eminences be
longing to it : and, together with the improvement
built upon it, of marking down words with ease in
lasting characters, hath raised us to a much higher
rank in the scale of beings, than we could otherwise
have obtained.
StUl unhappily, as every blessing in the world may
' be fataUy misused, so there is hardly any one bad
purpose, which language, tliough granted for the
most excellent good purposes, may not be, and hath
not been, perverted to serve. But it serves the most
such, and the most effectually, by being turned from
its original design of giving right information to those,
with whom we converse, to the opposite one of lead
ing them wrong : a practice so immoral and mischiev
ous, yet so common ; and so often seeming to be not
only serviceable to the deceivers themselves, but de
fensible, or however not very blameable, in respect
of such as they deceive; that few things are of more
importance, than forming just notions concerning our
obligations to veracity. And in doing this, though
the principal point is to restrain men from taking
over-great liberties, yet they must be guarded also
against over-great scrupulousness: both because
every precept ought to be represented fairly ; and be
cause, if this be not, some will be sufferers by ob
serving, and others feel remorse for transgressing,
imaginary duties ; whUe much larger numbers, per
ceiving the rules given them to be in part too strict,
will take occasion from thence to slight them all.
In order then to state this whole subject, I shall,
I. Shew, what thmgs are to be reputed lies, and
what not.

SERMON VIL 93
II, Consider the pleas, whidi are made to justify
some sorts of lying.
IIL Those which are brought to excuse others.
I. The leading question therefore is, what things
are to be reputed lies, and what not. Now here,
1. Since actions and gestures, as well as words,
may be employed to express what we think : they
may be also employed to express what we do not
think : which is the essence of a lie. Indeed some
of our actions are naturally significative: whereas
few of our words have any other import, than arbi
trary consent and usage give them; as appears from
the different languages of different nations. But
then we have never consented to make our actions
in general signs of our intentions, as we have our
words. And if persons interpret an action of ours to
mean this or that, which hath no certain meaning
affixed to it, we deceive them not, but they deceive
themselves. Nor are we bound, in point of truth,
to explain it, in order to prevent this : but in point
of charity and humanity we are, if we apprehend,
that they may suffer any harm by mistaking, which
we can obviate without suffering proportionable harm
in their stead. Such actions therefore, as have no
determinate sense appropriated to them by agree
ment, explicit or implied, can be no violations of
sincerity: but such as have, are subject to just the
same rules with words ; and we may be guilty of as
gross falsehoods in the former, as in the latter.
2. Words having acquired their significations by
the mutual acquiescence of mankind, may change
them by the same method. And not only single
words may in process of time vary their sense greatly,
but combinations of several words may come to have
meanings, very different from what the terms, of

94 SERMON VIL
which they are composed, uninterpreted by practice,
would lead one to apprehend. We all know what it
is to be humble, and to be a servant to any one. But
a person, who, in the common acceptation of the
words, taken separately, cannot say he is either, may
safely affirm that he is both, when they are joined
together into an usual declaration of mere civility.
And in general, whatever form of speech, though false
in its primitive sense, is true in that, which custom
hath adopted, may be used in it without fault, to
those who understand it right : for there can be no
lie, where we have no purpose of deceiving. But
still, though we may, and possibly in some cases
must, comply with such phrases, when once they
are estabhshed: yet the fewer of them prevail, the
better for several reasons.
The high-strained expressions of civility, which are
so common, however innocent now, proceeded origi
nally from a mean and fawning and fallacious dispo
sition in those who began them: and tended to nurse
up vanity and haughtiness in those, to whom they
were addressed. In proportion as they become say
ings of course indeed, and lose their meaning, they
may lose their mischief But if others of the same
sort are coined from time to time to succeed them,
this renews and perpetuates the mischief; besides the
further inconveniences of making a language absurd,
and imprinting a character of slavishness upon it, un
der a groundless pretence of refining and poUshing it.
For none of these flights were admitted amongst the
best-bred people of the ancient world, tUl they had
lost their good taste, as weU as their virtue.
And as for the other phrases, of which custom hath
changed or annihilated the signification, though after
this is done, they are no longer lies, yet they were

SERMON VIL 95
lies all the while it was doing : and every new step,
taken in the same road, will be a new lie, till every
body finds it out, and learns the fashionable inter
pretation of it. And, as these innovations cannot be
soon received universaUy, they^ embarrass and in-
tangle timorous minds very grievously, and tempt
the irresolute to do what they apprehend is not law
ful, while, at the same time, they give those, who are
not so scrupulous as they should be, dangerous en
couragement to become less so than they were. For
such, perceiving themselves authorized by general
practice, or perhaps being directed by particular
orders, to say in some cases things that look ex
tremely like falsehoods, will easily go on to venture,
upon the most real falsehoods in any case, when they
have occasion for them. These liberties therefore
should be as sparingly used, and when they must be
used, as carefuUy explained to all who are concerned
in them, as possible: and a very serious attention
shewn to prevent what a great and excellent man calls
our language running into a lie *.
3. As to aU figures of speech, fables, allegories,
feigned histories, and parables, those for instance of
our blessed Saviour, and others in Scripture, intended
only to convey instruction more agreeably or effica
ciously, there is evidently no room to condemn these,
as deceits. And whenever things are either said or
written in such a manner, that the intention is visibly
different from what the words would else import, this
can never be a breach of truth, and may sometimes
be a very proper and engaging way of recommending
it. But the case is widely different, when persons,
with all the marks of seriousness, affirm what they
will afterwards despise and ridicule others for be-
* Archbishop Tillotson.

96 SERMON VIL
lieving. These are plainly designed falsehoods : and
in a greater degree, or a less, injurious ones. When
they do no worse, they put men's understandings, and
tempers too, on a severe trial, without the least right
or need: and, which determines the nature of them
very clearly, if the hearer doth not expose himself,
the speaker is disappointed. Surely this is foolish
talking, and jesting not convenient *. Nor however
little hurt it may sometimes do, is the sentence at
all too severe in general, which the wise king hath
passed upon it: As a madman, who casteth fi/re-
brands, arroivs, and death; so is the man, tvho de-
ceiveth his neighbour, and say eth. Am I not in
sport ft
4. Concerning ambiguous phrases, which in one
acceptation express our meaning truly, but in ano
ther do not; it must be observed, that when we are
bound, by promise or otherwise, to declare what we
know of believe in any case, we are bound to declare
it in such terms, as are likely to be weU understood :
else we fail of what we profess, or ought to do. And
even when we are not thus bound, we should speak
of things, if we can safely, with plainness and sim
plicity. For not only this adds greatly to the agree-
ableness and instructiveness of conversation; but,
which brings it under the present subject, dark and
doubtful sayings often deceive people to their detri
ment, and are too often designed to produce that
effect. Yet still there may be reason for reserved-
ness towards some persons, even in trifies. For they
who take the liberty of asking any questions, that
may serve their turn, wiU commonly discover almost
as much from the silence of one, who is usuaUy com
municative to them, as from his speaking. And
^•^•^¦•4- + Prov. xxvi. 18, 19.

SERMON VIL 97
whenever, after all our precaution, silence will not
conceal a thing, which ought to be concealed, it must
be allowable to speak upon the subject in such a
manner, as to leave that part of it involved in obscu
rity, which is not fit to be revealed. Nay, though
we foresee it to be probable, that any one, provided
he hath no title to information from us, will take our
words in a sense, in which we do not use them; yet
if that in which we do use them, be a fair and natu
ral one, and nothing but his own rashness leads him
into error; though, as I said before, charity bids us
hinder it, if we conveniently can, yet veracity requires
it not. For when we design only to keep him igno
rant of a fact, it is his own fault, if he will also believe
a fancy. But if we go further and lay snares for him;
if we give assurances, which, in their obvious and
universal acceptation, are false, but only have a
latent forced construction, in which, after all, they
just may be true: this is equivocation ; and cannot
be defended, unless the grossest violations of sincerity
can be defended too. For the intent of using lan
guage to deceive is equally evident in both ; and the
contrivance of couching the deceit in phrases liable
to no suspicion, adds to the crime greater delibera
tion, and consequently more heinous guilt.
We are now therefore led to consider,
II. The pleas, which are urged to justify some sorts
of direct lying.
For more than a few speculative, and some pious
men, have imagined, that this practice in certain cases
may do much good, and can do no hurt : and then is
both allowable and commendable. Speech, they say,
was given to mankind solely for their common bene
fit : nor consequently is it ever used amiss, when it
contributes to that end. And this opinion they endea-
VOL. III. h

98 SERMON VII.
vour to confirm by several instances of falsehoods,
which good persons are recorded in Scripture to have
uttered knowingly. But, besides that some instances,
which they produce, are not falsehoods, or were
directed by an express authority, which can super
sede ordinary obligations : good persons may too
possibly both say and do what they ought not,
through ignorance of their duty, or infirmity; and
their commission of known and great sins is not
ahvays related with censure, it being unnecessary :
to which it must be added, that some of their actions
may be praised in holy writ on the whole, without
the least intention of approving the circumstances of
insincerity, or other imperfections, with which they
were accompanied.
Another argument in favour of their notion they
draw, somewhat surprisingly, from the apostle's
words: putting away lying, speak every man truth
with his neighbour : for we are members one of ano^
ther *. The precept, they say, must not be extended
further, than the reason of it extends : which being
only, that because of our mutual relation, we ought
to consult our mutual advantage ; where adhering to
truth wiU not promote this, falsehood may be justly
substituted. But though mutual advantage is a very
strong tie upon us to speak truth, St. Paul hath not
told us here, that it is the only one. And we ex
perience ourselves to be under another more imme
diate. We feel a natural reluctance in our con
sciences to lying and deceiving, as such, without
looking forward to consequences : and even they who
have persuaded themselves that doing it is, in some
instances, lawful, cannot do it however, without an
inward sense of shame and guilt. Now it deserves
' Eph. iv. 25,

SERMON VIL 99
to be well considered, whether transgressing, in order
to attain some supposed end of general utility, this
dictate of our moral nature, the principle of which
God hath planted there, be any more allowable, than
transgressing the dictates of justice or any other
moral obligation, with the same view : whether, in
short, it be not, what the Apostle himself mentions
with abhorrence, and that in the very case of a lie,
doing evil, that good may come *.
Or, though StiU any one should think, that our na-
tvge antipathy to speaking falsehood, no more proves
it to be always forbidden, than our unwillingness to
give others pain which notwithstanding we may and
must give them sometimes, for the sake of a benefit
more considerable : yet it must be observed, that the
Scripture both aUows and requires pain and even
death to be inflicted in some cases : but uniformly
forbids lying, without intimating in any one precept
or declaration concerning it, the possibility of an ex
ception. But were the consideration of Scripture to
be set aside, which it never ought ; stUl on the footing
of mere reason and experience, a most important
question would remain, what those instances are, in
which, on balancing the two sides of the account,
violation of truth is more beneficial than detrimental
to mankind. For supposing any such can be found, it
must be violated in them only. But if none such can
be found, or if the advantage be at all doubtful, or
not exceeding great, or attainable any other way, in
the same or but nearly the same degree : the plain and
the safe rule evidently is, that of simplicity and godly
sincerity f in all cases.
The case indeed of an attack upon our own or our
neighbour's property, or life, may seem a very favour-
• Rom. iii. 7, 8.. t ^ Cor. i. 12.
H 2

100 SEKMON VII.
able one to the opinion, which we are now examin
ing. For here it is argued, that assuredly no one
hath a right to rob or to murder ; nor consequently
suffers any wrong, when he is prevented from douig
either. And if teUing him a falsehood be the likeliest
method of prevention : hath he not forfeited all claim
to our teUing him truth ? And is it not much better in
every view, that he should be deceived, than accom
plish his wicked purposes ? why, undoubtedly it seems
very hard, especially upon the party endangered, to
say otherwise. Yet this may and ought to be sajjl,
that on the one hand, all the little good, which a lie,
.that will scarce be credited, hath any chance for
doing, may commonly with prudence be done with
out it, either by avoiding to answer, or by general
and undetermined answers, which are very different
things from untruths : and that on the other hand,
instead of good, a lie may do much harm : as the vile
wretches who attempt to commit such crimes, when
they have once or twice found themselves, or others
like them, imposed upon, may be provoked by it to
grow much more suspicious and barbarous, than they
would have been else. Therefore it may be doubted
whether, in the main, transgression of truth, even in
these circumstances, prevents or produces mischief
Surely then he, who refuses to transgress it, acts a
worthier part : and, if he suffers any thing on that
account, he suffers it ybr the sake of a good conscience
towards God*.
Another case is that of enemies in war: whom
having a right to kiU, it is said, we cannot but have
a right to deceive, that being the smaUer hurt of the
two. And yet, not only such deceivers are treated
with pecuUar severity in war, as worse than common
* 1 Pet, ii. 19. iii. 21.

SERMON VIL 101
enemies ; but faith must be preserved, even in the
midst of arms: else a state of hostility would beiyet
more calamitous than it is, and besides would be end
less too. For overtures of truce or peace could have
no effect, if no confidence remained between the con
tending parties. Add to this, that if one side may
deceive, the other may : and so neither is in a better
condition, than if both abstained from it : and indeed
the attempt of it by both, will for the most part be
ineffectual*. A third case, in which many plead for the lawful
ness of making free with truth, is in dealing with
those, who have either lost in a great measure the
use of their understandings, or are not yet sufficiently
arrived to it. For it is argued, that these have no
title to conduct themselves, because they have no
ability of doing it: and since the. only service, that
truth can do them, is conducting them properly ; and
instead of that, it will often only discompose them,
and make them refractory : if employing falsehood
wiUlead them on quietly in the right way, it can be
no injury, and may be a great advantage to them.
But consider: persons naturally weak, or, through
infirmities, decayed, in their intellects, may be ma
naged, with a little skill and care, intirely to their
satisfaction, or, however, may soon be pacified again,
by methods very consistent with sincerity. And
they, whose disorder is a species of madness, are not
only for the most part incredibly jealous, but more
sagacious too, than is often imagined: and to what
degrees, both of rage and violence, deceits, attempted
* Polyb. 1. xii. p. 671. condemns deceit in princes and generals,
even against enemies : which he saith the Achaians used not, and
the Romans not much. He adds, p. 673, that truth always gets the
better of falsehood sooner or later.

102 SERMON VIL
upon them and detected, will drive them, can scarce
be credited. Whereas, plain dealing, if proper au
thority be mildly assumed along with it, wiU gene
raUy soon subdue them once for all; most of them
submitting readily to it from a secret conscious
ness of their own state. Then as to children : it is
true, they are easily cheated, and so for a while easily
quieted. But what follows ? that they quickly come
to see through these artifices, and then are much
more intractable than before, and quite outrageous
on the very apprehension of your repeating them.
Your credit with them is lost, the next time you
want to use it for their good: and their sole aim
for the future is to deceive the deceiver, gratify
their own inclinations, and carry their own ends.
Now treating them with fairness and steadiness,
telUng them only so much as was proper, but nothing
that they should ever find to be otherwise than they
were told, would have totally different effects : would
teach them betimes to hear reason and yield to it ;
would prevent their agitating themselves with per
petual fits of passion, by shewing them clearly, what
they were to expect, what they were to consider as
unfit; and, which is a much greater benefit stUl,
would habituate them from the first to integrity and
honesty in their own behaviour: whereas perhaps
one of their chief inducements to that vile trick
of lying; of which most of them get something, and
too many so much, that they never leave it ; is what
reaUy makes their condition a pitiable one: that they
learn it originaUy from its being used towards them
selves by those, who afterwards reprove and punish
them for it.
The last case, which I shaU mention, is that of sick
persons: concerning whom it is alledged, that com-

SERMON VIL 10^
mon good nature directs us to conceal from them
sometimes, be it ever so much at the expence of
truth, the real name of their disease, the danger of
their situation, the sort of medicines given them,
and aU facts of all kinds, which, if known, might de
ject or disturb them : for that not only such deceit is
useful, but they upon whom it is practised, wUl,
when recovered, approve it, and be thankful for it,
nay, perhaps have already approved it, and set the
example of it on former like occasions, and therefore
have in effect consented to it now. But, plausible
as this plea may appear, the need and the benefit of
employing falsehood, even in these circumstances,
for the most part at least, cometh of evil*. It is be
cause people will not in the time of their health be
come virtuous and reasonable, ' pious and resigned,
that they want the wretched support of untruths in
the time of sickness. And, if they who are about
them scruple to support them thus, as they weU may,
then they are void of all consolation. But even sup
posing the lies, which they wish for, are told them;
they wiU seldom be told so, as neither to be found
out, nor suspected : and suspicions will often disturb
sick persons more fataUy, than knowing the worst
would. Or, let prevarications of this kind work ever
so happy effect on some particular occasions, yet
there follows a most dreadful general inconvenience
from them : that because some must needs be told
their condition is hopeful and safe, though it be not;
others are told in vain, that theirs is so, though it be;
for their friends, they think, will affirm any thing, to
please them. And thus, no more may recover by
being deceived, than may be lost by the impossibility,
arising from hence, of knowing that they are not de-
• Matth. V. 37,

104 SERMON VIL
ceived. Their lives may depend on the composed-
ness of their spirits : their spirits would have been
composed, if they could have believed those who at
tend them: but being sensible what liberties they
>viU take in these matters, they cannot believe them ;
and therefore can have no relief or comfort from
their assurances.
However, it must be owned, that in most or aU of
the above-mentioned cases, there are sometimes diffi
culties, with which Ave have much more cause to pray
God we may never be tried, than to be confident that
we shall judge and act rightly, if we are. And, there
fore, though adhering strictly to truth, as the rule,
which our Maker hath given us, and trusting him
with the consequences, evidently appears to be the
securest way : yet, if any one ventures to deviate from
it with a visibly good intention, we should not, I
think, pronounce a severe sentence upon him, con
sidering how prone the best of us is to err in plainer
things; always provided, that the liberties, which he
takes, be few and modest, and almost extorted from
him; and conscientiously restrained to things in
themselves the least exceptionable. But if persons,
because something may be colourably said for
making a little free with truth on very uncommon
occasions, where no one seems injured by it, will
indulge themselves in whatever falsities they please
on ahnost any occasion : if, because it hath been ap
prehended, that malefactors, and those with whom
we are at war, have no right to veracity; and that
such, as are incapable of judging at aU for themselves,
may be deceived for their advantage by others; if, I
say, upon this, they will imagine they are aUowed to
treat one part of mankind as villains and enemies, with
whom no faith is to be kept, and another as chUdren

SERMON VIL 105
and fools, upon whom they may freely impose any
way : this must proceed from a bad heart ; and the
tendency of it is, to dissolve intirely the bonds of
human society, and open a high road to all possible
wickedness and universal confusion. The arguments,
were they ever so specious, for the lawfulness of
fraud in seemingly harmless cases, can never prove it
lawful in others of a nature quite contrary. But, I
beg it may be observed, the extreme danger, which
there is notwithstanding, of men's proceeding in
falsehood to very pernicious lengths, if once they
begin, is a most unanswerable objection against its
being permitted in any degree at all.
A consideration so interesting must be urged more
at large : and shaU, God willing, the next opportu
nity. But I hope you have already seen very great
reason to foUow the son of Sirach's wise counsel.
Use not to make any manner of lie : for the custom
thereof is not good*.
* Ecclus. vii. 13.

SERMON VIII.

PROVERBS XII. 22.
Lying lips are abomination to the Lord: hut tliey,
that deal truly, are his delight.
As the advantages, derived to mankind from the
superior power, which we enjoy, of communicating
our thoughts one to another, are very great ; so the
perversion of it to wrong uses is very pernicious.
And no perversion of it can be so complete, as when
we employ it, instead of informing others to deceive
them. Now, of the more importance it is, that we
should not be guilty of this crime, the more necessary
it must be that we should know, wherein it consists,
and how insufficient the pleas are, which in some cir
cumstances have been made in its favour. Therefore
I began to discourse on the subject of our obligation
to truth by shewing,
I. What things are, and are not, breaches of it.
II. What breaches are unwarrantably by some
persons thought justifiable.
And under this latter head, I first proved, that
Scripture enjoins veracity, without authorizing any
exceptions, and that indeed it is, in its own nature, a
duty independently of consequences : then I confuted
or counterbalanced the good effects ascribed to the
violation of it m several particular cases : and lastly,
intimated the general danger to which they who
depart from it, expose themselves, and tempt others,
of running on from one liberty to another , till at
t

SERMON VHL 107
length they venture to say, and afterwards to do,
any thing, which they imagine will contribute to a
good end: a practice productive of such dreadful
evUs, that I must enlarge upon it somewhat further.
Things, which every one allows to be good, no
one needs to be cheated into. And where opinions
differ, neither God nor man hath given us a right
to bring over others into our own by falsehood: and
on what foundation then can we take such a step ?
I may think, perhaps, that this or that thing would
be for the benefit of the world, or of such a part of
it, or individual in it. But this no more empowers
me to use fraud, than to use force, for accomplishing
it. Another person may think, at the same time, a
different or a contrary thing beneficial : and may have
as high an esteem of his own judgment, as I have of
mine. If then I may employ deceit to serve my pur
pose, why not he to serve his ? Now what can this
end in, but the ruin of aU integrity, and aU confi
dence, amongst men? And what good can there
be in view, that bears any proportion to such a
calamity. But some argue : Our opposers will certainly use
falsehoods for their bad ends : if therefore we do not
use it for our good ones, they have a plain advantage
over us; and we shall be undone, for want of turning
their own weapons against them. Now if this were
the case; it would only be the case of suffering for
truth, which is suffering for God: and hereafter, at
least, no one will be a loser by that. But indeed, at
present, upon the whole, the contrary is the case. If
your opposers have recourse to unfair arts, detect
those arts in them, and abstain from them yourselves :
and whatever difficulties you may be under, for a
time, in the conclusion aU will come out well. A

108 SERMON VIIL
lying tongue is hut for a moment: but the lip of truth
shall be established for ever*. Uprightness, with
only common prudence, will not fail to get the better
at length : and the reason, why we experience it no
oftener, is indeed that we try it so seldom. In the
midst of our complaints, we do the very things, of
which we complain. This is no combat of fair deal
ing against unfair, but of craft against craft : and
perhaps our own artifices contribute more, than
those of our adversaries, towards the loss of our
cause. For the surest way of missing our aim is to
sink in our credit. Therefore let the end, that we
propose, be ever so good, it is neither right nor wise
to use falsehoods for attaining it.
But, in fact, the ends proposed to be served by
this method, faU usually very far short of being near
so good, as they are pretended to be. Some blame
able gratification, some worldly interest, some party
point, the promotion of some bad or doubtful cause,
is the thing which people, on such occasions, have at
heart, however studiously they disguise their aims to
others, and, if possible, to themselves. These are
the purposes, for which truth is to be depressed, im
posture countenanced; some considered as too weak,
others as too wicked, to be treated with common
honesty. And thus every one, who can but think
hardly enough of those, from whom he differs, sets
himself at liberty to speak to them, or of them, as
insincerely as ever he wiU. And if he may venture
upon false assertions ; he will be apt to think, why
not upon false oaths? And, if for the service of the
public or his friends, why not for his own ? How
shocking a state of things would this introduce!
Hear the Prophet's description of it: They bend their
* Prov, xii. 19,

SERMON VIIL 109
tongues, Uke their bow, for lies; but they are not valiant
for the truth upon tlie earth: for they proceed from evil
to evil, and they know not me, saith the Lord. Take
ye heed every one of hi§ neighbour ; and trust ye not
in any brother : for every brother will utterly sup
plant, and every neighbour will walk with slanders.
And they will deceive every one his neighbour, and
will not speak the truth: they have taught their
toiigue to speak lies, they weary themselves to commit
iniquity. Thine habitation is in the midst of deceit:
through deceit they refuse to know me, saith the
Lord*. Nay further yet, if persons may falsify and perjure,
where shall they stop ? It will be said, why not pur
loin, why not rob, why not murder, to serve a good
purpose, that is, a convenient one, for others, or
themselves ? Each liberty taken leads on, by a plain
high road, to a greater : and observe, I intreat you,
what a figure they make together in the word of God.
By swearing, and lying, and killing, and stealing,
and committing adultery, they break out, and blood
toucheth blood. Therefore shall the land mourn, and
every one that dwelleth tlierein shall languish f.
But could we restrain the advocates for falsehood,
and their disciples, to this offence only, and even to
the seemingly more innocent sorts of it : yet real
rehgion, real virtue, the real happiness of mankind,
I believe have never on the whole been served by
such arts : and seldom, if ever, hath it been designed
that they should. Superstition indeed, and enthu
siasm, have been greatly promoted by them : and in
fidelity not a little. For the lies framed in favour of
religion have strangely discredited the truths urged
in favour of it. And besides, as some have thought
* Jer. ix. 3—6. t Hos. iv. 2, 3.

110 SERMON VIIL
it useful, and therefore allowable, to affirm whatever
would conduce to the propagation of orthodox be
lief: others, on the same principle, have thought it
as allowable to do the same thing for the propagation
of unbelief And, as the former have counted no
thing too bad to be reported of those, whom they
deemed the enemies of the faith : so the latter have
thought scarce any thing, either too opprobrious to
be said, or too improbable to be swallowed, in rela
tion to the teachers and advocates of it. One side
exclaims against religious, the other against irreli
gious, frauds ; and so far as either are committed,
both are in the right : but both lamentably overlook
the obvious rule ; that neither shaU impute them un
justly, and neither be guilty of them at all. The
mischiefs of the falsehoods invented to decry reve
lation are as plain, as, (what surely admits no doubt)
its importance to the outward tranquillity, the inward
peace, the present, the future welfare of men. And
the sinfulness of falsehoods to support it, cannot be
more strongly expressed, than in the words of Job :
Hear noiv my reasonings, and hearken to the plead
ings of my lips. Will ye speak wickedly for God,
and talk deceitfully for him ? — Is it good, that He
should search you out ? or as one man mocketh ano
ther, do ye so mock him ? — Shall not his excellency
make you afraid, and his dread fall upon you*?
Thus far I have spoken concerning the lies, which
to some have seemed lawful. And now I proceed to
speak III. Of such, as too many are apt to account ex
cusable. They own them to be in strictness faulty: but
extenuate the fault in their imagination, till it comes
* Job xiii. 6, 7. 9. 11,

SERMON VIIL 111
to appear little or nothing ; and then venture upon
them as freely, as if they were expressly permitted.
Thus, for instance, when persons have done amiss,
and want to conceal it, if deviating a little from truth,
wUl have that effect, and keep all quiet ; they fancy
it is a tolerably harmless method of preventing, at a
cheap rate, a good deal of anger or contempt in
others, and shame, if not further inconveniences, to
themselves : But surely they ought to consider, that
having committed one blameable action, which per
haps is but a folly, can never give them a privilege
of committing a second, which is a sin. Besides,
very few wrong things are done, but somebody hath
a right to inquire into them, and be made acquainted
with them. Now denying them to suchj is plainly
injurious to them; and according to the nature of
the case, may be highly prejudicial. Nay, persons
who have no title to any information, are intitled
however not to be misled by false information : which
often may do them disservice in many ways. Fur
ther, the hope of hiding faults thus, encourages the
commission of them beyond all things : till there is
hardly any wickedness, that some poor wretches wiU
not venture upon; because they imagine thea-Cr i?
hardly any from which they cannot clear themselves
pretty well, in the opinion of others, by a few round
assertions or denials, that seem to cost them little.
But indeed nothing in the world costs them so dear,
as this vile practice : for it continuaUy accumulates
fresh guUt upon them, engages them deeper, and
entangles them more inextricably in bad ways ; till
they neither know how to mend, nor to get it be
lieved, if they do. Commonly they are detected
soon, always at last: and the older offenders they
are before that happens, the heavier load of disgrace

112 SERMON VIIL
and discredit faUs upon them. But supposing they
are able intirely to remove aU suspicions from them
selves : they weU know, (which is a dreadful aggra
vation of their crime,) that ordinarily speaking, it
must light on others, who are innocent. Nay, too
frequently they are led on, (for the temptation,
when once they have begun, is a dangerous one) to
charge others in order to acquit themselves ; or at
least to insinuate concerning them what they are not
bold enough to affirm.
The sin of falsehood therefore, on these occasions,
being so mischievous and ensnaring, we should be
very cautious not to drive into it those, who are un
der our infiuence, by severity when they happen to
misbehave: but pass over slight failings with a
moderate notice, if any; and grant them an easy
pardon for weightier ones, on a penitent acknow
ledgment of them. Only we must not allow them
to impose upon us by a pretended sincerity and con
cem, that produce no effect. For if once they learn
a habit of doing Avrong without fear, because coming
and owning it will set all right again ; we shall have
no longer any authority over them, or hold upon
them. Nay, in a little time, they will come to flatter
themselves that God will be as weakly forgiving as
we are. And no error can be more fatal, than to
imagine, that with him mere confession will supply
the place of reformation.
Another occasion, on which persons are very apt
to think violation of truth excusable in themselves
and their friends, though they exclaim against it
vehemently when they suffer by it, is in speaking
iU of those, who have injured or provoked them.
Aspersing others in cool blood, is condemned as uni
versaUy as it is practised. But when any one hath

SERMON VIIL 11^
been the aggressor ; and so, we conceive, deserved
it from us ; (and truly a very trifling, or even ima
ginary offence, will deserve, in the estimation of some
people, the bitterest returns ;) then we are strangely
inclined to load them with whatever accusations we
can hope to get beUeved, and sometimes more. Not
only what we have no sufficient cause to think true,
but what we have abundant cause to think false, we
are tempted to say of them at such times ; and fancy
it is almost a justification of us, if we can plead, that
we did not begin. Yet perhaps we did, if the case
were fairly stated. But supposing the contrary : is
there any pretence for our turning liars and slan
derers, because others are inconsiderately, or even
designedly injurious? May not we thus easily be
come as bad or worse than they ? Is.it not the sure
method of exasperating, and perpetuating, enmity ?
And why should we not rather acquire the approba
tion of God and of our own hearts, the esteem of the
world and of our adversaries themselves, by treating
their reputations with generous tenderness ?
But be it ever so wrong to speak ill of others
falsely, yet speaking a little too well of any one, we
may imagine, can never be much blamed : an act of
so much good nature may seem almost a meritorious
transgression. But, in reality, besides that doiiig
this by no means proceeds always from benevolence,
but too commonly from interested views, or even
malicious purposes ; let it proceed from what it wiU,
it often produces most lamentable bad effects. By
raising persons characters, or magnifying their cir
cumstances beyond truth, you may induce others to
enter into engagements with them, or to repose con
fidences in them, that may prove very fatal : you may
occasion their being employed in affairs of import-
VOL. III. I

114 SERMON VIIL
ance, to which they are unequal ; whence dreadful
mischiefs have come : you may, by exalting them, be
the means of disappointing, depressing, ruining their
much worthier rivals : and you contribute to annihi
late that distinction between one man and another,
which public welfare, no less than private justice, re
quires to be kept up. Therefore, though, doubtless,
we ought to be chiefly cautious what harm we say of
our neighbours ; yet, in some cases especially, we
ought to be very cautious too, what good we say of
them, though still we should charitably hope and
believe as much, as with any reason we can.
And as designedly giving people a better character
to others than they merit, is not excusable ; so neither
is extolling to themselves their virtues or accomplish
ments beyond the due bounds, be it by gross flattery,
or by refined ; though pleas are urged for it, both as
demanded by the rules of civility, (whereas indeed
these rules are very consistent with those of sincerity)
and as the way to make them become what they are
told they are. Now, on the contrary, this is the way
to make them think they need neither to amend nor
improve ; to fiU their hearts with vanity, and their
behaviour with insolence ; to encourage them in their
favourite follies and vices ; and thus lead them into
disesteem and wretchedness. The commendation
which persons deserve should very seldom be given
them fuUy to their faces : but giving them more, and
persuading them they are already in rightful posses
sion of that high character, which they should only
be taught to aim at, and at most to hope for in due
time, generally proceeds from weak fondness or in
terested baseness; and rarely intends, and scarce
ever doth them any good.
Another case, in which the speaking of untruths

SERMON VIIL 115
is considered in a light much too favourable by the
parties, who fancy they find their account in it, is
that of trade. For they alledge, that though, un
doubtedly, it is very unhappy and very wrong ; yet,
in fact, falsehood hath prevailed in this part of hu
man affairs to such a degree, that veracity cannot
support itself: they must do as others do, or they
must be ruined. Now indeed there is no question,
but wicked people have thrown many difficulties in
the way of such, as else would be honest. And Woe
unto them, by whom the offence, for it is a dangerous
one, cometh*: who, making advantages of fraud,
bring disadvantages on uprightness. But still the
necessity of prevarication in order to thrive is merely
a pretence, of bad persons originally, by which others
have too easily suffered themselves to be deceived,
and so adopted it. A lying tongue may carry some
points : but wiU not the lip of truth gain ground of
it upon the whole ? Is it nothing, or is it not the
greatest of aU things, that we must love to deal with
them, in whom we find that we can place confidence ?
It is both safer and easier. And thus, though they
may have inconveniences to struggle through at
first; yet, when once they have established a cha
racter, the benefits of it will be certain and durable.
Doubtless many a fair trader hath failed : but then
some accidental great loss, or want of skill, or of
prudence, or diligence, or obliging behaviour, hath
been the cause ; and seldom, if ever, his integrity.
The reputation of that, which cannot be secured
without the reality, gives men great pre-eminence
above their equals, nay, above their superiors, in
other respects. But even were adhering to truth
disadvantageous upon the balance of worldly consi-
* Matth. xviii. 7.
I 2

116 SERMON VIIL
derations, yet surely it is far better to bear this in
convenience patiently, and make ourselves amends
for it by greater industry and frugality, than to in
fringe a plain duty, and offend our Maker. Let false
hoods be ever so common and successful in all busi
ness, and perhaps peculiarly in some : this alters not
our obUgation. It may moderate our censures of
others : but it cannot give a latitude to us in our own
behaviour. That tvhich is altogetlier just slialt thou
follow, saith the Scripture*: and Thou shalt not
follow a multitude to do evilf. Nay, to put one of the
hardest cases, if any person, in selling me any thing,
hath imposed upon me ever so much by falsehood :
that doth not give me the least right to impose on
another, even in the very same affair. I have been
deceived : but this no more authorizes me to deceive
the next person I deal with, than having been robbed
authorizes me to assault and plunder the next man I
meet. The frequency of frauds, and the temptations
that arise from thence, are very strong reasons for
adding great prudence to our innocence ; for being
much on our guard, in what professions we engage or
continue, with whom we have transactions, to what
employments-we put out those, who are under our
care : but they are no manner of reason, why we
should look on the dealings of man with man only
as a fair trial of unfair skill, and contribute to make
the world worse, because it is so bad already.
One observation further I would make under this
head, that, of the more importance the preservation
of sincerity in business is, the more we ought to avoid
mticing and almost forcing those, with whom we have
commercial concerns, into insincerity, in order to
satisfy and please us : we should allow them to make,^
• Deut. xvi. 20. + Exod. xxiii 2.

SERMON VHL 117
and to own they make, reasonable profits ; we should
yield to truth, when we have cause to think we hear
it ; and encourage it by favourable treatment, where-
ever we see it.
Another occasion, mentioned already, and deserv
ing it again, on which too many reckon lies excusa
ble, is, when they are told to entertain the company.
The end being so innocent, and laudable, a small
irregularity in the means, they hope, may surely be
overlooked. But this entertainment is commonly
given at the expence of more persons than one. It
seldom fails, but somebody or other is misrepresented
to his detriment or discredit. He is certainly injured.
They who are misled to a wrong judgment about
him, nay about any thing, may be injured by it not
a little. The facetious person himself, who takes
these liberties in conversation, whatever applause he
may gain from the inconsiderate, must never expect
any serious esteem, even from them : and, indeed, by
trespassing against truth, on so slight an inducement
as a jest, will bring himself into a temptation, as weU
as a suspicion, of making still freer with it, whenever
that may serve a purpose of greater moment to him.
The affectation therefore of being witty by spreading
falsehoods is by no means an allowable vanity. Nor
indeed can any way of raising our own reputation be
at aU defended, that is inconsistent with veracity.
Some appear to think it very pardonable, provided
they say no harm of others, to say as much good as
they please of themselves, true or false. For whom,
they argue, doth that hurt ? Why, if you are not be
lieved, it will hurt you that say it, very much. And if
you are, it may hurt those who hear it, or hear of it,
still more. No one hath a right to put off himself,
any more than another, for more than his value : and

118 SERMON VIIL
he who attempts it knowingly, commits, as far as in
him lies, a very base, and often very mischievous,
fraud, probably indeed the world will detect him : but
that proves only his folly, not his innocence.
Some again contrive a different, and astonishing
method of imposing on mankind in this respect.
They take a pride in saying, not good, but bad things
of themselves^ that are not true : profess vile opinions,
which inwardly they do not believe : and pretend to
have done profligate actions, for which they have not
had the heart or the opportunity. For who can for
bid them, they imagine, to treat their own characters
as freely as they please ? And indeed, if it was really
their view to become by these means, objects of pub
lic scorn and abhorrence, they have fairly earned it,
and one would wish them success. But their seeming
unaccountable self-denial is rank ambition. They
want to gain credit to wickedness and themselves at
the same time : by representing their own lives and
principles, as worse than they are, to make those of
their disciples worse than they would be ; and to
place themselves at the head of this chosen band.
An employment so diabolical in its plan, and so exe
crable in its effects, that every good and every wise
person is bound to express the extreme detestation of
-it, which he cannot but feel.
These, I think, are the chief cases, in which one
sort or another of persons are apt to reckon falsehood
excusable. And if it be, on the contrary, so bad in
the best of them, there is no need of shewing particu
larly, how abominable it must be, when deliberately
employed in private or party contests, in supplanting
and undermining, in prosecuting schemes of unwar
rantable gain, in the service of revenge, malice, or
envy, in the gratification of idle talkativeness, or of a

SERMON VIII. 119
desire to seem knowing and important. In all these
ways, and many more, Uars are doing such dreadful
mischief, and so continually, that were no other guilt
imputable to the tongue, well might St. James accuse
it of setting on fire the course of nature, and being set
onfire of Hell*.
But in order to apprehend rightly the full extent
of this sin, it must be carefully observed, that not only
if we affirm any thing which we think to be false, but
if we affirm it without cause to think it true, we are
stiU deceivers : or though we have cause to think it
true, yet if we affirm it more positively, than we have
cause ; declaring ourselves to know certainly what
we only believe, or to beUeve firmly what we only
suspect and guess, the case is but little mended : that
not only gross falsities, but more refined ones, artful
quibbles and mental evasions, dark intimations and
hints, not asserting, but insinuating t^^ others, what
at least we doubt within ourselves, all come under
the same condemnation : nay, that sometimes an af
fected silence, and at others truth itself, told imper-
fectiy and insidiously may deeply partake of the guilt
of a lie. And lastly, it must be remembered, that,
besides the falsehood of asserting what we do not
believe, or doing things equivalent, there is another
sort, often full as .bad, of promising what we do not
intend, or do not afterwards take care to perform :
and that every lesser degree of expectation given, if
it be insincerely given, or the fulfilling of it ne
glected, is an approach to the same sin.
From all these transgressions then let us conscien
tiously preserve ourselves : and for that end, avoid
the ordinary occasions of them ; compose our resent
ments, moderate our pursuits, mortify our vanity,
» James iii. 6.

120 SERMON VIIL
check our fears, think before we speak, and keep si
lence rather than speak amiss : for, in tlie multitude of
words, there wantetli not sin: but he that refraineth
his lips, is wise *. For the same end let us frequently
reflect, that the comfort and agreeableness of con
versation, the continuance of harmony and friendship
amongst relations and acquaintance, amongst all
indeed, who have concerns with one another, the
regular and prosperous management of business, in
short the tranquiUity and good order of human
society, depends on speaking truth : for the harm,
that can be done, without departing from it, is com
paratively insignificant. And therefore a liar, till he is
found out, is the most mischievous of creatures : and,
after he is found out, as he never fails to be, sooner
or later, the most hated or the most despised.
Let us consider also, that sincerity is a duty no
less plain than important : that our consciences
require it of us, and reproach us for every breach of
it : that the light of nature taught it the very hea
thens, though imperfectly, as it did every thing else :
and that Scripture abounds with the strictest pre
cepts of it, and strongest motives to it. There we
learn, that the devil is a liar, and by means of lying
was a murderer from the beginning ; involved our
whole race in sin and misery by one falsehood, and
practises the same arts upon as many, as he can, to
this day. Thus is he the father of liars: and, if we
are such, we are of our father the devil, and the lusts
of our father we do f. But the distinguished charac
ter of God is, that he cannot lief : and we ought to
be holy, as he is holy \. The blessed Jesus too is the
faithfid and true witness \\, who did no sin, neither was
• Prov. X. 19, t John viii, 44, JTit. i. 2.
§ 1 Pet. i. 15, 16. II Rev. ii. 14.

SERMON VHL 121
guile found in his mouth* ; viho for this cause came
into the world, that he should bear witness to the
truth f, and laid down his life to redeem us from all
iniquity X' Therefore since Christ our passover is
sacrificed for us, let vs keep the feast, not with the
leaven of malice and wickedness, but with the unlea
vened bread of truth and sincerity \; and speaking the
truth in love, grow up into him in all things, which is
the head, even Christ ||. Again, the Spirit of grace ^
is the Spirit of truth also, whose office is to guide us
into all truth**. Faith and truth are amongst ^^*
fruits ft hi those who are regenerated by him. And
the wisdom, which is from above, is without hypo
crisy XX- -^^^ ^^^^ therefore one to another, seeing
that ye have put off the old man with his deeds ; and
have put on the new man, which is renewed in know
ledge, after the image of him that created him^^.
Nor doth this appear, in the Word of God, to be more
our duty, than our interest in respect of both worlds. ¦
For in the present, what man is he, that lusteth to live,
and would fain see good days ? Keep thy tongue from
evil ; and thy lips, that they speak no guile"^. And as
to the next. If any man seem to he religious, and
hridleth not his tongue, this man's religion is vain ^^.
All liars shall have their part in the lake, which burn-
eth with fire and brimstone ***. And there shall in no
wise enter into the new Jerusalem any thing that de-
fileth, neither whatsoever toorketh abomination, or
maketh a liefff.
» 1 Pet, iii. 22. f John xviii, ST. % Tit, ii, 14,
§ 1 Cor, v, 7, 8, n Epiph. iv. 15. ^ Heb. x. 29,
*» Johnxvi, 13. ++ Gal, v. 22, Eph, v, 9, %% James iii. 17.
§§ Col. iii. 9, 10. nil Ps. xxxiv. 12, 13. f 1[ James i, %6.
*** Rev. xxi. 8. ttf Rev, xxi, 27.

SERMON IX.

LUKE XXI. 19,
In your patience possess ye your souls.
The unpleasant things which befal us, in one part or
another of this life, are so many ; and the impres
sions, which they make upon us, are commonly so
strong ; that being affected by them no otherwise^
than we ought, constitutes a large and difficult part
of our duty : which therefore I shall endeavour to
explain and recommend to you in seVeral discourses.
And as some things are immediately and necessarily
uneasy to us, and some only by means of needless
and unreasonable reflections and comparisons of our
own state with what others are, or with what we
might have been : I shall speak at present of bearing
what we cannot but feel disagreeably, with compo
sure, which is usuaUy caUed patience ; in the next
place, I shaU direct to the like behaviour under com
parative misfortunes, which is generally expressed by
the name of contentment ; and after these moral
obhgations, which however need not and cannot
well be altogether separated from those of piety, I
shall proceed to lay before you more distinctly the
reUgious ones, of resignation first, and then of thank
fulness, under every affliction and seeming disad
vantage. Now <the feelings unavoidably disagreeable to us.

SERMON IX. 123
and tempting us to impatience, are chiefly pain, sor
row, fear, and anger.
1. Pain: under which may be comprehended also
sickness, restlessness, and languid lowness. These
are often so grievous, by their degree, or continu
ance, or both; that we cannot fail from the very
make of our nature, to suflfer under them extremely :
and stifling at such times all expressions of suffering,
and earnest wishes of ease, would usually require too
violent an effort to be lasting; or perhaps to be safe,
even could we persist in it. Besides, these external
marks of distress were certainly designed by provi
dence to excite a proper degree of pity and assist
ance from those around us; which, without some
powerful caUs upon them, would frequently be with
held. And therefiare we ought neither to condemn
ouiselves, nor others, who may possibly undergo far
more than we imagine, for some strong expressions
of present misery: nor think it a very heinous fault,
if they now and then exceed the proper bounds. But
still the more calm and moderate we are, the more
we shall appear, if not to need, yet to deserve, both
compassion and relief; and they wiU both be afforded
us with more good- will and regard. Then further,
aU vehement complaints and immoderate significa
tions of our wretchedness, heighten strangely our
own sense of it; and thus either work us up into wild
rage, or sink us down into spiritless dejection; and
so make our case much worse than it was; when,
alas, we have cause to seek out for every alleviation,
great or small.
In acute torments, it is a very comfortable circum
stance, if we can hope, that they will not be durable.
Even a short time, indeed, wiU seem dreadfully long
to us. But however, it must be a consolauon in a

124 SERMON IX.
storm, that we are making towards a safe harbour
within our view, though we seem to approach it
slowly. And as the easing of pain is not only ease
but delight; we should support ourselves by expect
ing it, as weU as enjoy it when it comes.
In tedious disorders it may be very useful to look
back now and then, and see how much we have gone
through already : not in order to load our minds with
the burthen of it a second time ; but to learn, from
what we have done already, what we can do more, if
need be. And probably, we shall be able to do it
with less difficulty hereafter, than we did before.
For by degrees and proper care, both our minds and
bodies become habituated to endure hardship quietly
and cheerfuUy. It is a great proof and instance of
the mercy of our Creator, that we are so framed.
And we ought to make a faithful use of his goodness
in this respect, as well as others.
But in order to acquiesce more patiently under
our sufferings, we should look beyond the bitterness
to the possible benefits of them. Our liableness to
them may teach us caution and prudence in many
parts of our conduct, in order to avoid them; may
preserve us from follies destructive to our fortunes,
our reputations, our health itself For numbers have
presumed so far upon their strength, as utterly to
destroy it by irregularities, while the happy neces
sity of being discreet in the management of them
selves hath carried on many who were very infirm,
comfortably enough, to a good old age. Therefore,
on the whole, perhaps bodily complaints may prove
a security against greater inconveniences : and, were
these less; yet only the difference between the one
evil and the others ought to be computed, as clear
loss to us. Nor is it only from foUies, that men are

SERMON IX. 125
thus kept back, but frequently from sins also : from
some, to which, if they would examine themselves,
they might perceive they should have been exposed;
and possibly from others, of which they have no
suspicion. Firmness of constitution, vehemence of
appetites and passions, flowing spirits, confidence
of being able to do and to bear almost any thing,
mislead men unaccountably in the conduct of life:
make them forgetful of God and their latter end,
prompt them to debauchery, intemperance, violence,
injustice, to regard only present indulgence, and
take the good things of this world for their portion.
Better were it for such as resist not these tempta
tions, if they had experienced in their stead the
severest discipline of pain and sickness. These re
mind us of our dependence on him who made us;
of the vanity of earthly enjoyments, of mortality and
its consequences ; of pitying and lessening the afflic
tions of our fellow-creatures; of shewing kindness, as
we often need it. And the exercise of devotion to
wards God, and goodness to those around us, will so
pleasingly employ our thoughts, so effectuaUy sooth
our minds, and reconcile us to ourselves and our con
dition, that we shaU find the roughest attacks on our
outward frame very supportable.
I shall only observe further under this head, that
poverty and want, when they are so extreme as to
bring on actual bodily sufferings, are to be placed to
the account of pain: but such pain very seldom, if
ever, arises to near the height which various diseases
cause ; and is much more constantly cured or miti
gated by the care of charitable persons. Indigence,
therefore, in this view, is very consistent with pa
tience : and that in the other view, of reflection and
comparison, it is equally compatible with content
ment, shaU be shewn you hereafter.

126 SERMON IX.
2. The next source of impatience before-mentioned
is sorrow : which sometimes is mere sympathy with
the cdamities of others. But this does not commonly
rise to the height of impatience : much oftener we
are impatient with the wretched through our want of
sympathy. There are those however, who are made
so uneasy by the distresses which they see, that they
will not bear the uneasiness of attending to them
enough to give them due assistance. Now this ex
cessive tenderness is an unhappy infirmity. It argues
indeed sdmewhat of a right disposition : but perverted
to a quite different purpose from what nature meant.
And we should moderate the passive feeling, in order
to exert the requisite active goodness; nor would
this, on trial, be found very difficult.
But our grief is usually for things happening,
which we apprehend to be evils to ourselves : and
they may be of various sorts. The more considera
ble are, unkindness or loss of friends, diminutions of
fortune, disappointments in worldly views, imputa
tions on our characters, consciousness of imprudent
or sinful behaviour. All these may be needlessly
aggravated by the voluntary workings of our own
minds; and so far belong to the head of discontent:
but much of the concem, which they give, is unavoid
able, and relates to the present subject.
Unkindness, where we had peculiar reason to ex
pect the contrary, is one of the bitterest afflictions of
life. We should labour to prevent it, by chusing the
objects both of our love and esteem with great cau
tion; and restrain our affection towards them within
due bounds; instead of letting it run, or perhaps
forcing it, into romantic extremes, which must end
in something wrong; and we should most attentively
endeavour to give no cause of dislike and alienation.
t

SERMON IX. 127
When it happens notwithstanding, that our most
reasonable hopes are frustrated ; change of opinion
concerning the blameable party must naturally, if
we are considerate, produce in us change of regard.
And we must comfort ourselves, that the fault is not
on our side ; take care to continue still equally unre-
proachable; apply our thoughts to the duties of such,
other connections and ties, as remain upon us after
this is weakened or dissolved; raise our hearts more
to him, who always makes a gracious return ; and
then no ingratitude or infidelity, which we can expe
rience on earth, will be able to overwhelm us.
Concern for the loss of our friends by death, in
itself a sore trial, is aggravated sometimes by a con
fused imagination, as if death were a misfortune to
them: whereas, if they were good and virtuous, it is
in truth the greatest possible gain. It can therefore
be only ourselves, that we bemoan with justice : and
the damage to us may be very considerable: for
which reason we should be solicitous, both to make
all the improvement by our friends, and shew all the
kindness to them that we can, whilst we have them;
lest we should regret our negligence when it is too
late. But, though the common fault is under-rating
the value of those who are near and ought to be dear
to us, yet present grief on losing them may possibly
overdo it; and we may find ourselves able to go on
without them, far more tolerably, than we imagined.
Necessity will put us on exerting our powers : we
shall seek for other helps and other comforts; and, in
some degree at least, we shall find them. Or, sup
posing the accident to be as grievous, and as irre
parable, as we apprehend it; yet this consolation is
left, that the painful feeling of it will greatly dimi
nish, however impossible we may at the time con-

128 SERMON IX.
ceive that to be. Indeed some appear unwiUing that
this should happen; and account it a duty to affUct
themselves as much and as long as they can : whUst
others go on to do it, though they profess to believe
it a great sin. But, in reality, moderate concern, for
a moderate season, is the useful dictate of nature :
and immoderate concern is pardonable weakness;
only it ought not to be wilfuUy indulged, wrought up
to a great height and lengthened. Even if we affect
to do these things, God has mercifully provided, in
the unchangeable frame of our nature, that they
should have an end : and we should instead of ab
surdly resisting him, co-operate with him by prudent
reflection : not aim at insensibility : but only at such
a rational degree of disengagement, as suits our con
dition: thus preparing by due behaviour under one
stroke, to bear others which are to be expected.
Persons on a journey quit many things, one after
another, that are very agreeable to them : regret them
aU, but go forward however with composed minds.
Now we are travellers through life : our friends are
so too : our appointed stages are different : and we
must learn to part.
Another cause of sorrow, loss of worldly substance,
if it be so great as to bring on absolute painful want,
hath been already considered : and if it doth no more
than lower us in comparison with others, will be con
sidered hereafter. But a few things may be ob
served here. We commonly urge it, as a great ag
gravation of our grief, if we not only are destitute of
the conveniences, which wealthier persons enjoy,
but have had them, and known them, and been de
prived of them. Now surely on the whole, our con
dition is better for this, than if we had never had
them, unless we make it worse by repining. Besides,

SERMON IX, 129
when we had them, did they make us extremely
happy ? In all likelihood far fiom it. And why then
should foregoing them make us extremely miserable?
Or how happy soever we were before, why should we
not now be as easy as we can ? Why indeed should
we not provide for such accidents, by living in the
midst of plenty, as if we had less of it, and doing good
with the remainder ? This would be the best use of
it, were we ever so sure of keeping the whole ; but
hath a singular advantage, if we are to lose part. For
then we shall be able afterwards to afford ourselves,
perhaps nearly, if not quite, as much as we did be
fore : the poor and the public will be the sufferers :
and our concern for them will, instead of a selfish, be
a virtuous one, and probably seldom excessive.
Disappointments in other worldly matters, failure-
of obtaining rank, power, favour, or loss of them
after they are obtained, require scarce any other con
siderations to alleviate them than disappointments
about wealth do. Only it is yet more uncertain,
whether they, who seek them, shall be able to acquire
them, or they, who acquire them, to retain them ;
and indeed, whether they, who do both, shall be the
better or the worse for them ; there is less reason to
set our hearts upon them, and afflict ourselves at
crosses in relation to them.
But perhaps our grief is, that our character in the
world is impaired : and this we cannot tell how to
bear. Yet the case may be, that it had been raised
too high ; and now is reduced only to what it should
be. Surely we may bear this : it will teach us to
know ourselves, keep us from aiming in any respect
at things above us; and do us good many ways. Or
if others think too lowly of us, yet provided they
impute nothing bad to us, we may still be very easy,
VOL, III, K

130 SERMON IX.
We ourselves are ignorant of the worth of many :
no wonder, if many be ignorant of ours. But sup
posing, that even downright ill is spoken of us ;
possibly it is because we have deserved just the con
trary, because we have done our duty ; and then what
saith the Scripture ? That we have cause to be sor
rowful and dejected ? No. Suffering for conscience
sake is the very case, of which our Saviour saith in
the text. In your patience possess ye your souls.
Elsewhere he saith more. Blessed are ye, when men
shall revile you — and say all manner of evil falsely
against you for my name's sake : rejoice and be ex
ceeding glad: for great is your reward in Heaven*.
Nay, he goes further still : Woe unto you, when all
men shall speak well of you f. Not that a good re
putation is in itself a blameable thing : but that
when all men, particularly bad men, applaud any one
highly, it is a ground for him to suspect himself of
being too much conformed to this worldX- Or, if
we are not defamed for having acted wisely and well,
yet perhaps it is for something indifferent, that we
are misrepresented ; and we cannot be fairly accused
of acting foolishly or wickedly. In this case, if we
have not merit, we have innocence, to support us.
And a great support it is, had we none else. But
there wiU always be some in the world to do us
justice. And, by the assistance of their friendship,
indeed sooner or later without it, time wiU bring
truth to light.
But possibly we think our behaviour hath been
imprudent ; and we have brought our sufferings on
ourselves ; and this causes our sorrow. Yet possibly
also we may charge ourselves, as persons under af
fliction often do, either unjustly, or however much
* Matth. V. 11, 12. f Luke vi. 20. J Rom. xii. 2.

SERMON IX. 131
too heavily. We did as well, perhaps, as the abili
ties, which God hath given us, permitted : and if so,
we are not to blame. But if we were imprudent, let
us grow prudent now ; not torment ourselves fruit
lessly, which would be fresh folly, but labour com
posedly to retrieve our false steps, as far as we can.
But it may be we grieve, not for indiscretions
merely, but for sins. And this grief should certainly
be the heaviest, which is usuaUy the lightest. Yet,
though in most persons it very much wants to be in
creased ; in some it needs to be restrained and re
gulated. Self-reflection was given us, not barely to
make us uneasy, but, by so doing, to amend us. If
it rises to a higher degree, than contributes to our
amendment, it is undergoing so much misery to no
use. And if we carry it so far as to obstruct our
amendment, it is adding greatly to our former guilt.
Excess of concern either for the weak or the wicked
things that we have done, may sink us into despon
dency, may drive us to intemperance, may incite us to
yet more desperate courses. Therefore we should
by no means be impatient with ourselves : (for it is
commonly a mark of pride : we cannot bear the ima
gination of having acted wrong :) but should humbly
acknowledge our faults and infirmities, beg wisdom
and strength from God's Holy Spirit for the sake of
his blessed Son ; and in the faith of that assistance,
without which we can do nothing, meekly and per-
severingly labour to do better. By this method we
shall learn self-knowledge and watchfulness ; im
prove by our very falls in skill to stand, recover our
character amongst men, acquire a lively hppe of ac
ceptance with God, and be at peace within.
3. The next cause of impatience, mentioned be
fore, was fear. Now fear supposes the evil appre-
K 2

132 SERMON IX,
bended to be at some distance : perhaps the distance
is so great, that we need not yet provide against it :
and why should we disquiet ourselves before the
time ? But admitting the danger to be nearer : though
doubtless this passion was wisely and kindly im
planted in us by our Maker for precaution, yet we
must keep it within bounds ; else we shall be incapa
ble of using effectual precaution ; indeed shall con
tribute to bring on the very thing we dread. If we
preserve our minds in a condition to take proper
measures, it may never come near us ; or though it
do, may never fall upon us, - Future bad events, as
well as good, are extremely uncertain. Our pleasure
is often diminished, by the latter uncertainty. Why
should not our uneasiness be calmed by the former ?
Have not we often seen others, have not we often
been ourselves, grievously frightened with the pros
pect of what after aU did not happen ? . Let us oppose
terror with hope. Or, if the agitation, produced by
the conflict between the two, makes our case worse,
as in some minds it seems to do ; let us lay aside
hope, and take it for granted that the misfortune we
expect will befal us : yet it may continue a much
less time, than we expect. Or if not, it may how
ever be much more tolerable. Fear is a strange
magnifier. People say, they are positive, they are
certain, that they shall never be able to go through
what is approaching. They are not certain, they
cannot be certain before-hand. Human nature will
endure much more, than we imagine. At least, surely
God can strengthen us, if he wiU. And his Word
declares, God is faithful, who will not suffer you to
he tempted above that ye are able : but will, ivith the
temptation also, make a way to escape, that ye may
be able to bear it*. Most men have found, and the
' 1 Cor. X. 13.

SERMON IX. 133
timorous will own it, that they have frequently suf
fered a great deal more by the apprehension of heavy
strokes, than by the infliction. Why should we not
learn then to moderate our apprehensions ? Look
steadily at the thing feared: examine the worst of it:
but observe also the mitigations and remedies, and
apply them. They are various in themselves, and
useful in various degrees, according to the difference
of circumstances : . and the particulars cannot be
reckoned up here. Only, do nothing wicked by way
of prevention ; for sin is worse than any temporal
suffering. Set not your thoughts wholly on guard
ing against one danger; for there are many: nor
against them all; for your attention ought to be di
vided amongst the several duties of life, that none
may be neglected. Want not to be securer, than the
state, in which we live, will allow : but let it suffice
you, that the world is governed by the providence of
God. Pray to him, and cheerfully put your interests
into his hands, and all will end well. Be not afraid
of sudden fear — when it cometh : for the Lord shall
be thy confidence, and shall keep thy foot from being
taken*. The fear of the wicked shall come upon him :
but the desire of the righteous shall be grantedf.
The fear of man bringeth a snare; but whoso putteth
his trust in the Lord, shall be safeX-
These assurances hold good more especially with
respect to one fear, that of death, which deserves to
be mentioned separately. We should always live in
the thought of it : but many live in the dread also ;
and dread it on occasions where there is not even
the smallest hazard of it. And sometimes their very
alarms, sometimes the useless and hurtful precau
tions, which they take in consequence of them,
* Prov. iii. 25, 26, + Prov. x. 24. % Prov. xxix. 25.

134 SERMON IX.
hasten it. These things are evidently in a high de
gree unwise: and a moderate use of reason, one
should think, might check them. But be we ever
so prudent, it will come. And numbers are terrified
with the great pain, which they fancy it must bring
with it. But this, as far as ever we have room to judge
from appearances, is quite a groundless imagination ;
and there are very few who have not undergone, per
haps many times over, more bodily sufferings already,
than they will in the hour of their dissolution. Still
were death to end our being, the view of it to good
persons would be a melancholy one indeed. But,
God be thanked, our Saviour Jesus Christ hath
abolished death, and brought life and immortality
to light through the Gospel* . Impenitent sinners,
I own, instead of comfort, have only cause from
hence for unspeakably worse terror. And strong
warnings of it are kindly given them in Holy Writ.
Be not afraid of them, that kill the body, and after
that have no more that they can do. But I will fore
warn you whom you shall fear : fear him, who, after
he hath killed, hath power to cast into hell: yea, I say
unto you, fear himf. Nor is there, in the whole cre
ation, any cure for this fear, but repentance and faith,
and Christian obedience to God's laws : and these are
a perfect cure. For our blessed Redeemer hath con
descended to die, that they who believe in him and
keep his commandments may live in happiness for
ever: or, to express it in the words of Scripture, #^/,
through death, lie might destroy him, that had the
poiver of death, that is, the devil: and deliver them,
tvho, through fear of death, were all their life-time
subject to bondage X-
4. The last trial of our patience, of which I pro-
• 2 Tim. i. 10. + Luke xii. 4, 5. % Heb. ii. 14, 15.

SERMON IX. 135
posed to speak, is anger. With ourselves we are
seldom angry enough, when we do amiss : and yet
we may be too angry at our own faults, as well as
too much grieved for them. Of this latter excess I
treated under the second head; and the observations
and directions, there laid down, may without diffi
culty be applied here. I shall now, therefpre, dis"-
course only of anger against others: and that more
briefly, because I have lately treated that subject at
large. Take notice then of the following motives
for moderating this passion. Impatience of pain,
excess of sorrow and fear, hurt only or chiefly our
selves, with whom we have the best tight to make
free; and seldom provoke any one else to do tis harm;
but excess of anger injures others, which is a great
sin : and excites them to revenge, which is a great
folly in us. We have surely failings and sufferings
enough besides; and need not add to them thus. But
indeed, without looking so far, anger in its very na
ture is tormenting: and when immoderate or fre
quent, sours our tempers, imbitters our lives, wears
out our frame, lowers our character, lessens our influ
ence, thwarts our interests, multiplies our difficulties,
hurries us into dangers, even of our lives, in mCre
ways than one. Plainly therefore we are concerned,
on many accounts, to restrain it within the limits of
reason and religion, by every method in our power :
by serious considerations of duty to him, who re
quires it of us, and of gratitude to him, who is so
patient and long-suffering towards us ; by cultivating
good-will to our fellow-creatures, by reflecting on the
frailty of human nature, on our own inliumerable
frailties and errors, in behaviour to others : which we
doubtless must wish to have gently passed over by

136 SERMON IX.
them; and therefore ought to be gentle ourselves.
We should endeavour by prudent and mUd treat
ment of those with whom we are concerned, by dis
creet vigilance over them, by friendly instruction
and admonitions given them, to prevent their acting
wrongly by us : and, if they do, notwithstanding, we
should consider calmly, and without exaggeration,
the degree of the fault committed, hear and weigh
their defences and excuses, make use of cool expostu
lations to convince and reform them; and employ
others in this good work, who may be more likely to
do it well and successfully, if we have any cause to
distrust our own temper or weight. And amongst
other things we should frequently recollect, how
happy and pleased with ourselves we have been after
wards, when we have resisted and overcome incite
ments to unreasonable rage, and how miserable and
full of fruitless remorse, when we have yielded to
them. But besides the directions more peculiarly appro
priated to each of the four temptations to be impa
tient, which I have mentioned, there are some scarcely
touched upon yet, which in a good measure belong to
them aU. One is, to think often how possible it is,
that more or fewer of these temptations may sooner
or later come to our share. Were we indeed to ima
gine it more probable than it is, that many of them
^\ ould, this might sink our spirits, and weaken our
strength; our hearts failing us for fear, and for look
ing after those things, which perhaps, are not com
ing*. But previously considering in a reasonable
manner, to what sort of accidents we are liable, will
guard us against the vain imagination of being ex
empt from evil, prevent us from being ajanned, sur-
Luke xxi, 26.

SERMON IX. 137
prised, and cast down by it, as though some strange
thing happened unto tis*, and gradually reconcile us
to the lot of humanity : we shaU be ready and pre
pared for whatever may fall out; recollect immedi
ately that no trial hath overtaken us, but such as is
common to men f ; and resist all emotions of immode
rate vehemence, knowing that the same afflictions are
accomplished in our brethren that are in the worldf-
Another direction is, that under a long continuance
of pain, or grief, or fear, or provocations to anger, if
we find that by the mere use of arguments from pru
dence, virtue, or religion, we cannot get the better of
them, but are in danger of being overcome; we
should try the effect of turning our attention from
them for the present, as well as we are able, to other
subjects : undoubtedly to the best and most valua
ble that we can; but to any, that are innocent, rather
than grow fretful, or despond. Only we must never
take refuge in trifles out of choice ; but consider it
as a mark of weakness, and cause of shame, that we
are driven to them : and we must beware, that they
never banish pious and serious thoughts out of our
minds, or depreciate them in our esteem.
Every one of these rules, I trust, may assist us,
more or less, to run with patience, the race that is set
before us\, as the Apostle exhorts. But the great
assistance will be what in the next words he directs,
looking unto Jesus, the author and finisher of our
faith, who, for the joy that was set before him, en
dured the cross — and is set down at the right hand of
tlie throne of God\\. His first disciples were enabled
to bear pain, sorrow, fear, provocation, each of them
in the highest degree, from their cruel persecutors,
"¦ 1 Pet. iv. 12. t 1 Cor. x. 13. J 1 Pet. v. 9. ,
J Heb. xii. 1. || Ver. 2.

i;38 SERMON IX.
by considering him, that endured such contradiction
of sinners, lest they should be wearied and faint in
tJieir minds *. WeU then may we, who have so much
less to undergo, possess our souls in patience amidst
it aU. Indeed without patience we cannot, in the
lowest sense, possess our souls; be masters of our
selves, and enjoy even the present being, which God
hath given us ; the best things will be tasteless, most
things bitter; we shall torment ourselves, and repine
against him. But if we watch over our hearts, and
apply to God, he will strengthen us with all might,
according to his glorious power, unto all patience and
long-suffering with joy fulness f: tribulation will work
patience: and patience, experience; and experience,
hope; and hope will not make us ashamedX- For not
only shall we possess our souls in comfort here, but
if, as St. James enjoins, we let patience have her per
fect work\, we shall secure the possession of endless
felicity hereafter. For God will give to them, who
by patient continuance in well-doing seek for glory,
and honour, and immortality, eternal life\\. There
fore, having heard the word, keep it, and bring forth
fruit with patience *\\: and the Lord direct your hearts
into the love of God, and the patient waiting for
Christ**. For ye have need of patience, that after
ye have done the will of God, ye may receive the
promiseff. * Heb. xii. 3. f Col. i. 1 1 . + Rom. v. 3, 4, 5. $ James i, 4.
IlRom. ii. 7. 51 Luke viii. 15. ** 2 Thess. iii, 5. |t Heb, x. 36,

SERMON X.

PHIL. IV. 11.

— I have learned, in whatsoever state I am,* therewith
to he content.
YoTj have lately been exhorted to the duty of patience:
which consists in bearing well such things, as imme
diately and necessarily give uneasiness : and now I
proceed to that of contentment under such, as disturb
us only on reflection and comparison. One should
think, that they who need not suffer any thing, would
not; yet very often such, as feel no positive evil,
that is worth naming, are very far from being at ease.
Multitudes are dissatisfied, and some extremely mi
serable, with very little other cause for it, than the
unreasonable workings of their own minds. Instead
of contriving to be as happy as they can in their con
dition, which is plainly the wise part, they set them
selves to find out, why they should be wretched in it,
and accordingly become so. Were they only to
desire with moderation any proper good thing, which
they have not, or endeavour with moderation to ob
tain it, this would be always void of blame, often
worthy of praise : they would be pleased, perhaps
improved also, if they succeeded ; and composed,
though they failed. But vain man extends his
wishes and his claims far beyond these bounds : and
will enjoy no peace within, because he is not, in this
or that respect, what he might have been, or what
others are. §

140 SERMON X.
But suppose he were aU that he wishes, how doth
he know, that he should not quickly wish for more,
with the same tormenting eagerness, or that his wishes
would ever end ? For there would be just the same
ground for new ones. His complaint at present is,
not that he positively suffers any thing, but that he
wants something. Now something is, and must be
always, wanting to finite beings, be they raised ever
so high : else they would be infinite. The fallen an
gels were unspeakably above human rank ; yet they
felt a deficiency, and absurdly repined at it : Heaven
was not good enough for them, and so they were cast
down to Hell. Men imagine, that were they but in
such or such a state, they should never be tempted to
think of any thing more. But this is only a sign,
that they do not know themselves. In proportion as
their situation was raised, their prospect would be en
larged : and they would long to be masters of all
within their view. Success would encourage them to
hope for greater success yet : and, besides, they would
be disappointed in the felicity they promised them
selves from what they have got ; but instead of learn
ing from thence, in what real felicity lies, would go
on to seek for it in something else ; and be at least as
remote from it, as they were before. We see this
perpetually, or with the smallest attention may see it,
in the case of others : and it is astonishing partiality,
that we cannot believe it would be our own. Nay,
perhaps we see it is our own case, as far as we have
advanced hitherto : and yet are weak enough to ima
gine itwouldbe quite otherwise, could we but advance
a few steps more : whereas in truth, he that is uneasy
merely because he hath not all he would, never will
be easy tiU he grows wiser.
Happily we none of us disquiet ourselves about

SERMON X. 141
every thing that we have not. If we did, how blame
able and how pitiable should we be ! We all know
number of things, that we should be very glad of,
and yet can bear the want of them very well : and
why not the want of others as well ? What is impos
sible, it would be madness to covet. What we cannot
obtain, is the same in relation to us, as if it were im
possible in itself. Therefore we should never think
of it. And what is very unlikely to be got, should
scarcely be more minded, than if we knew that abso
lutely we could not get it. But you will say, how
shall we put these things out of our minds ? Turn
them to something else. Recollect the comforts that
you have, and rejoice in them. All of us have many
such. Reasonably good health, wholesome food and
refreshing sleep, a provision of the other necessaries
of life, a share of its conveniences, acquaintance that
are agreeable to us, friends that wish us well, and,
upon occasion, would shew it, opportunities of easy
and cheerful conversation, the good opinion and es
teem of those about us, the very sight of the sun and
the view of the face of nature, are things, every one
of them designed and fitted to give us pleasure, if we
would but be so kind to ourselves as to take it. Con
sciousness, that through the grace of God's holy Spirit
we mean, and on the whole behave well, persuasion
that, through the merits of his blessed Son, we are
interested in his favour, hopes that his fatherly pro
vidence will watch over us here, and his goodness
make us perfectly happy hereafter, these are blessings
of a higher order, which we all may have ; and as no
one ought to be, or with reason can be, content with
out them, so every one surely may well be content
with them ; and think himself enough distinguished
by such mercies, let hira have ever so few advantages

142 SERMON X.
besides. And we should accustom ourselves to look,
more than we do, on the bright side of our condition;
not in order to grow vain and contemptuous upon it,
which is the common use that is made of contem
plating it, but to enjoy it with humble, complacency.
We should place a just value on all our greater com
forts : and fetch out of the very least as much as they
will afford us. Applying our minds to become easy
and satisfied is evidently right : but why should we
reason ourselves into being miserable, and resolve not
to be the better for any thing, because we have not
this or that ?
Perhaps indeed you will allow, that grieving merely
because you are not possessed of things, that are
plainly above you, is very blameable ; and will aUege
that you are not guilty of it ; that you are willing to
be inferior both to what you might have been, and to
what many others are. But still you will plead, that
such and such have no title to pre-eminence over you,
or even equality with you : yet they have obtained it,
and that you cannot bear. Now consider ; these very
persons, who give you dissatisfaction and envy, if you
knew all, you might see cause to pity. You know
not how little delight they may have in all their seem
ing advantages : or what sufferings they inay on one
account or another undergo ; nay, how dearly they
may pay for what you imagine to be a principal part
of their felicity. For usually there are great deduc
tions to be made from all appearances of prosperity
amongst men ; and often they, whose outward shew is
most admired, are the most wretched within. Indeed,
though doubtless there are many, with whom you
would wish to change some things, there are few, if
any, with whom you would consent to an uitire
change ; and take their person, their age, their health.

SERMON X. 143
their temper, their situation, their employment, their
connections, their vexations, their hazards, their cir
cumstances of all kinds, for yours. And if you scarce
know, with whose condition upon the whole you
would be better pleased ; why are you not pleased
with your own ? For surely, it would be too unrea
sonable to desire, that you should pick and chuse
from each only what you like, and unite it all in
yourself. But further, your condition is just what it is, let
that of others be what it wiU : supposing they enjoy
more, or suffer less, than you ; still your enjoyments
and sufferings are just the same, as if this were quite
the reverse. And why do you set yourself to think
the contrary, and disquiet yourself with a false ima
gination ? There will, and there must be inequalities
in the world. Nothing can prevent it, but continual
miracles : and if it were prevented, and we were all
on a level, we should probably, on the whole, have
great cause to be sorry. Think then : why is it
harder, that you should be inferior to others, than
that they should be inferior to you ? Would your
state be ever the better^ if theirs were made worse ?
Would you wish theirs to be worse, that you might
have comfort in the comparison? If you would,
yours is already much better than you deserve. Im
patience and excessive agitation, under great pain,
sorrow, fear, provocation, is at some times, and in
some degree, hardly possible to be avoided, and
therefore excusable. But the discontent of those,
who have no such evils to complain of, is of their
own choice : they might be easy if they would. And
resolving not to be so, because they imagine others
are more so than they, is not only unreasonableness,
but ill-will and malice. The torment which they

141 SERMON X.
feel, is a guUty one : it punishes them justly here ;
and they will be liable, for indulging so unchristian,
so inhuman, a temper, instead of rejoicing with them
that rejoice *, to far severer punishments hereafter.
But you will say perhaps, that your inferiority in
this or that particular makes you despised : and who
can bear contempt ? But indeed scarce any one is
despised for being what he is, and cannot help being,
but only for affecting to be what he should not or can
not be. The lowest in all respects may be useful ;
and, if they behave properly, will be valued according
to their usefulness. At least they can never deserve
contempt : and the consciousness that they do not, will
enable them to slight and overlook the little they may
meet with : and indeed often to despise those who
despise them. For worldly advantages only serve to
lessen the esteem of such as use them ill : and some
of the greatest, and, in their own and the vulgar
opinion, the most accomplished, are often the farthest
of all people from being truly respectable.
But probably you will plead further, that the per
sons, who excite your dissatisfaction, are vicious, or
at least unworthy of their pre-eminences : and they
will do harm with them, or however little or no good.
Now in all likelihood you think them worse, or less
worthy than they are : they may have good qualities
with their faults, though you are unwilling to see
them ; and you certainly have faults with your good
qualities, though you are desirous to overlook them:
and how much better you are upon the whole than
they, it may perhaps be neither easy nor safe for you
to judge. But be they ever so bad. Providence may
over-rule them, and keep them from executing their
bad purposes, or may use them for its in.struments, to
correct the fault.s of others that are as bad, or exercise
" Rom. xii, \.j.

SERMON X. 145
the virtues of others, who are much better ; possibly
to correct and exercise you. Therefore do not fail
under the trial. But is this fear of their doing harm
the real motive of your discontent, or only an excuse
for it to others and yourself?
You will probably reply, that however that be, had
you had such and such advantages, which you have
not, you would have done a great deal of good. But
perhaps others will do it in your stead : and you may
if you wiU, and you certainly should, take pleasure
in it, by whomsoever done, and not repine at it.
But it may be you would hot have been able to do
the good you ^ncy, and would only have brought
disquiet on yourself by attempting it. Nay, it may
be, you would not have attempted it : for difference
of circumstances makes a great difference in the
ways of thinking of the same persons ; and we often
do not prove to be what we fully imagined we should.
StiU, at least, you will say, what you wish for
would make you very happy : and therefore you re
gret the want of it. But regret it as little as ppssible,
and be as happy as you can without it. Perhaps you
woiUd be scarcely, perhaps not at aU, happier than
you are. Multitudes find this to be true every day :
they obtain what they desire ; and very soon after, if
not instantly, perceive that their condition is never
the better for it. But they are thought happy, you
will say, and admired or envied : and that alone is a
.desirable thing. Now surely it is very poor comfort,
indeed it is rather an aggravation of sorrow, when
we feel our condition wretched or insipid, to have
it thought joyful and desirable : to be congratulated
on our situation, when we know it is a subject of
condolance ; and so to have pity from none, but the
ill will of many, to load us with more uneasiness,
VOL, III, L

116 SERMON X.
when we inwardly groan under too much already.
The wise king saith. Wrath is cruel, and anger is
outrageous: but who can stand before envy* 1 Our
desire of producing it in others is immoral ; for it is
a desire of giving them pain : and the imprudence
fully equals the guilt. For all pre-eminences, espe
cially when accompanied with ostentation of them,
or too visible complacence in them, to which all w ho
have them are extremely subject, stir up malignity
in the observers of them : who often find means to
make those very miserable, whom they would have
let alone, and suffered to go on quietly, if they had
not been pro\oked by thinking them over-happy.
But supposing the advantages, which you pine for,
whatever they be, w ould raise no malice against you,
but only admiration of you : how often hath that,
nay even the shadow of it, mere flattery, made per
sons vain and indiscreet, misled them into great
errors, and plunged them into grievous misery.
Indeed, without either, all sorts of superiority
carry their dangers along with them. If you were
placed in a higher station, perhaps you would be at
a loss how to behave in it ; for there are many diffi
culties in all such ; you would be found by others,
you would find yourself, in one respect or another,
unequal to it : or if not, it might tempt you to pride
and abuse of power. If you were possessed of great
wealth, it might lead you, for it hath led many, either
to endless desires of stiU more ; or to expensiveness
and thoughtless extravagance, that would end in dis
tress ; or to sensuahty and vicious indulgences, or
to contemptible indolence and uselessness, Accom-
phshments of persons expose the possessors of them
to immoderate self-esteem, to neglect of useful
* Prov, xxvii. 4.

SERMON X. 147
attainments, to dissipation of their time, often in the
unfittest company, to improper freedoms, to great
hazards of their reputation and their innocence.
Health and strength encourage men to venture upon
irregularities, that prove ruinous to both, and to
their fortunes at the same time ; whilst they, whom
infirmity obliges to be careful, prolong their days in
comfort. Strength of genius, and extent of know
ledge, often bewilder persons in fruitless researches,
or prompt them to dangerous and hurtful singulari
ties of opinion : quickness of parts and agreeableness
in conversation, frequently betray them into grievous
imprudences of various kinds, contrary to their own
interest, to the peace of those around them, to piety,
morals, and common decency.
But whatever may happen to others, you think you
should enjoy all the benefits of these pre-eminences,
and avoid aU the evils incident to them. But why
do you think so ? You are just of the same make
with the rest of mankind, and liable to all their frail
ties. Your confidence in yourself is a mark, not of
abUity, but of weakness and ignorance in a point of
the greatest consequence. If you were but humbler,
you would be much safer : and one material source
of safety would be, content. For discontent brings
people into mischiefs innumerable. It is a painful
state in itself: preys upon the spirits, deadens the
sense of every enjoyment in life, sours the temper,
and produces great wickedness, as well as misery.
Displeasure with their own condition tempts many
to aim at bettering it unlawfully, by force or fraud :
and dreadful must the uneasiness be, which can drive
them to a method of rehef so evidently criminal. For
however some may pretend they cannot see what;;.
right others have to enjoy so much more of the world
L 2

148 SERMON X.
than themselves ; yet let but any one, who hath less
enjoyment of it, apply this reasoning to them, and
act upon it, then they can perceive exceeding plainly,
that his dislike of liis own circumstances in any re
spect, is no manner of reason, or excuse, for his using
other than honest means to mend them. For why
should their property, their character, their quiet,
suffer, because he is uneasy ? And yet, what dreadful
havock is there often made of all these from no bet
ter a motive ! The kings and princes of the earth
ravage nations, murder and distress miUions; the
powerful and wealthy, of lower degree, oppress and
injure their fellow-creatures in more ways, than can
be reckoned up, merely to obtain advantages, perhaps
to which they have no title, certainly which they of
all men least need, solely because they cannot rest
without them ; though at the same time they have
no satisfaction, worth naming, from them. And in
lower life, what numbers are there, who disturb their
neighbours, to a great extent sometimes, and put
things in a ferment all around them, only to carry
some point, which possibly they ought not to carry,
or which is of little use to them ; nay, it may be,
only to grieve some innocent object of their resent
ment, or to find any employment, rather than none,
which may divert for a time, the inward chagrin,
that devours them! So baneful are the fruits of
discontent. But when it is not carried so far, it is often very
blameable : as when it incites men to importune and
teaze others for favours, to which they have no suf
ficient pretensions; which is giving them trouble,
sometimes a great deal, without any right to do it.
And then the next step usuaUy is, complaining, and
being angry, and wanting to be revenged on such, as

SERMON X. 149
have not done every thing for us that we wanted ;
though possibly they have done more than we care to
own : or they know or find they cannot do what we
wish, or are no way obliged to it; or have obligations
to the contrary ; as they easily may, of more kinds
than one.
But even supposing we strive to keep our discon
tent to ourselves, yet if it rise within us to envy
against others, this is a great sin. Barely indeed
feeling our own disadvantages or disappointments,
the more strongly on the view of another person's
pre-eminence or success, is hardly avoidable, and
may be nearly or quite innocent. Wishing our own
condition were as good, as we take his to be, is not
wishing ill to him, but only well to ourselves. But
if we grieve, not that we do not enjoy what we would,
but that he doth ; or secretly rejoice in the sight, or
the thought of any misfortune, that may bring him
down lower and nearer to us : not only we shall be
tempted to do ill, if we can, to one whom we wish
ill to ; but the wish itself is malice, unprovoked by
any injury, (for his superiority to us is no injury ;)
the directly contrary disposition to that love and
good will, which is, under all provocations, the great
precept of humanity and of the Gospel.
Nay further, though we feel no malevolence at all
against any one else, yet if the comparative disad
vantages of our condition fill us with emotion and
inward agitation, we are still in a wrong state of
mind. It may seem perhaps, that our desire of any
thing, apprehended to be good, must be strong, in
proportion as we apprehend it to be a great good.
But in reality, we have no desire at all for things
that are quite above us ; partly, to be sure, because
we have no distinct notions of them ; but partly also.

150 SERMON X.
because we look on them as not belonging to us.
Now would we but consider whatever we certainly
cannot have, in the same light, and whatever we pro
bably cannot have, in nearly the same, it would save
us great uneasiness and guilt. The condition of
many, who are much discontented about it, is in truth
almost as good as this world admits ; for it doth not
admit any high happiness : and what can they get
then by disquieting themselves that it is not better ?
moderate desires will excite reasonable endeavours to
mend it, if there appears room : and immoderate ones
will only add vexation. Sometimes the vehemence
of our pursuit is the very cause that we miss our aim.
And were it always the likeliest way to success, yet
when disappointments happen, as they will frequently
happen, it must aggravate the sorrow of them very
greatly. Nay, mere delays may give eager spirits
much more pain before they attain their ends, than
the attainment will ever give them pleasure afterwards.
For every one experiences what yet no one wUl be
lieve, against the next time, that the largest increase
of worldly advantages is commonly little or no in
crease, but often a diminution, of self-enjoyment :
though indeed were this otherwise, bringing down
our wishes to reason is so much the surer and more
practicable method of being easy, than bringing every
thing to yield to our wishes, that it scarce needs the
further recommendation of being the more virtuous
method also.
Still, paying some attention to our wordly interests,
is a requisite part of wisdom : and it may be very
blameable, not to stretch out our hand and take what
Providence offers. But to covet with earnestness, and
pursue with impetuosity, an object that seems to fly
from us, when God alone knows what it may prove.

SERMON X. 151
if we should overtake it, is generally, if not univer
sally, presumptuous and rash. Yet this is the course
that we commonly take. Whatever we see others
foUow, we follow too, just as fast, without asking
ourselves why ; encourage our wild fancies, instead
of checking them ; fill our hearts with imaginary
wants, and become as eager for multitudes of things
one after another, all which we might do very well
without, as if the whole felicity of our being con
sisted in them. If men allow themselves in such
behaviour, all that success can do for them, is to en
gage them StiU deeper in the same folly. For these
cravings have no end, and therefore should be curbed
and quieted in the beginning.
But though men are not vehemently agitated by
discontent, yet if they are dejected and sunk by it,
mourn over the disadvantages of their condition, and
live in a state of affliction, be it ever so calm affliction,
on account of them, even this is by no means right.
It may indeed sometimes be in a great measure, mere
bodily disease : or it may, when the degree of it is
low, be the fault of one who is, on the whole, vir
tuous and good. But stiU it shews an undue attach
ment to the world, yet unfits persons at the same
time both for the comforts to be enjoyed, and the
duties to be done in it. If indulged to any consider
able length, it may disorder not only the temper, but
the understanding. And to strange lengths it some
times runs in people, of whom one must think, that if
they have cause to lament, it is hard to say, who
hath cause to be satisfied.
Or suppose the various disadvantages of men to
be as great as they think them ; yet happiness doth
not arise from outward circumstances, or the accom-
phshments usuaUy admired : else how unspeakably

152 SERMON X,
happy would the rich and great, the learned and in
genious, the beautiful and gay be, who all, at times,
confess themselves to be far from it ; and how misera
ble the rest of mankind, who, God be thanked, reUsh
their being very comfortably! Every state hath not
only its inconveniences, but its consolations : and the
discontented Avould see this, if they did not perversely
look solely at the former m their own case, and the
latter in thatof others : magnify what they themselves
want, and under-rate what they have ; over-value
what their neighbours enjoy, and forget to make al
lowance for what perhaps they suffer. We know the
worst of the condition we are in : but what evils be
long to that which we wish to be in, we know not.
Besides, every one cannot have every thing, that he
desires, and where is the greater hardship, that we
should fail of it, than that others should : Many ap
pear or succeed better, it may be : but many also not
near so weU, Would they have cause to be wretched,
were they in our circumstances ? If not, why have
Ave? But further yet : perhaps our disadvantages pro
ceed from ourselves : possibly it is our virtue and our
honour that keeps us back from what we long for :
and surely, the possession of good qualities ought to
give us more pleasure, than any disappointments
owing to them should give us pain. Or possibly
some fault of ours produces what we complain of :
our neghgence or expensiveness brings us into
straits, our imprudences create us difficulties, our iU
temper makes things uneasy around us, our irregu
larities impair our health and spirits : correct these
errors instead of repining at their consequences, and
all wiU be well.
It may be you wiU say indeed, that you have endea-

SERMON X. 153
voured to correct your faults, but without success ;
and your' chief discontent is at yourselves. Now, if
this be really your case, it is a very uncommon one.
Many are dissatisfied with other persons and things,
some with almost all about them ; but few with their
own temper and conduct. Such as really take pains
to amend it, deserve great esteem : and, when they
find the work peculiarly difficult, as they often may,
especially after long indulgence, great pity likewise.
But though they should never be so far contented with
themselves, as to cease from the attempt of reforma
tion, yet while they are sure they attempt it in earnest,
they should acquiesce very calmly, notwithstanding,
that their progress is but slow. The nature of all
men is both imperfect and corrupt : and that of some
much more than of others. The disparity of the fa
culties of our minds and the dispositions of our hearts
is as great, as our bodily qualifications or external cir
cumstances : and every one must submit to his lot in
the former, as well as the latter : for grieving and
murmuring wiU make nothing better in either. Those
creatures, which cannot at all improve themselves,
appear to be content with being what they are : but
we can improve ourselves greatly ; and if we labour
to do it chiefly in what best deserves our labour,
goodness and virtue, we shall out of weakness be
made strong *, provided we trust not presumptuously
to our own efforts, but humbly join with them, faith
in God, and prayer for the aid of his Holy Spirit,
through the mediation of Jesus Christ : for his grace
sliall he sufficient for us, and his strength made perfect
in our weakness f. Without him we can do nothing f '•
every wrong inclination, dissatisfaction amongst
others with every thing within and without, in their
* Heb. xi. 34. f 2 Cor. xii. 9. I John xv. 5,

154 SERMON X.
turns, will prevail over us : but through Christ : who
strengtlieneth us, we can do all things *. To him we
owe our deliverance from the wrath to come f : and
well may we be easy with an inferior share of worldly
advantages : for the best of us deserve none. From
him proceeds aU the good, that we think or do : and
surely we have no title to greater abilities in any res
pect, than he bestows on us. On him depend our
hopes of future happiness : and the lowest place in it
is too high for us. Yet we know not how far we may
advance in spiritual attainments by modest persever
ance. We may be enabled in time to out-do both our
selves and others, and be rewarded accordingly. But
however that proves, it may abundantly suffice us all,
that we shall make our calling and election sure f, and
enter into some degree of the joy of our Lord \, in
return for our faithful improvement of the talents
committed to us, be they more or fewer, if in an
honest and good heart, having heard tlie word, we keep
it, and bring forth fruit with patience \\, though it be
in very different proportions, some an hundredfold,
some sixty, some thirty ^^.
* Phil. iv. 13. t Matth. iii. 7. J 2 Pet. i. 10.
§ Matth. xxv. 21. || Luke viii, 15, ^f Matth. xiii. 8.

SERMON XI.

PSALM xxxix. 10.

/ became dumb, and opened not my mouth :for it was
thy doing.
It would be our wisdom and our duty, though we
had no knowledge of religion, to bear the sufferings
of life with patience, and submit to the inequalities of
it with contentment. I have therefore hitherto in-
forced upon you the practice of these two virtues,
chiefly from prudential and moral considerations,
though I could not altogether forbear adding some
inducements of piety also. But these last are both
so superior to the former, and so necessary in human
circumstances, that I must now dwell upon them
distinctly. Pains of the body, and uneasiness of the mind, may,
sometimes be so grievous, that, had we no invisible
sovereign to obey, and nothing to hope or fear after
death, it would be hard to persuade ourselves to con
tinue in life. At least we should undergo in it a
great deal of misery, with few and poor consolations.
Those indeed, which I have mentioned to you, are in
many cases of considerable use by themselves : in all
cases they may be of service, when combined with
reflections of a higher nature. And our groveling
minds are often more affected with feeble reasons,
that are level to them ; than with strong ones, that
seem above them : or however may be best quieted a

156 SERMON XL
while by a previous use of the former, till they can
be raised to an ability of applying the latter. And
humanity requires, that even the weakest aid be
called in: but at the same time, that the principal
stress be laid on the firmest support ; else what will
be the consequence ? only indeed what most of us in
our turns have probably experienced. We have been
told that grieving Avould not help us, without being
told what would; and so have been left to grieve on.
We have been told, that sooner or later our sufferings
Avould abate, which is small satisfaction in the mean
while ; or that they would be short, because our lives
are so, which is leaving us to be miserable, as long as
we are any thing. We have been told perhaps, that
pain is no evil, and virtue is its own reward in all cir
cumstances, when we are actually feeling the con
trary : or that others were as wretched as we, or even
more so; as if that could make our wretchedness
cease. We have been bid to turn our thoughts from
our sorrows to amusements : when we could not, if
we would ; and possibly should have abhorred to do
it, if we could. Sage maxims and counsels of various
and contradictory sorts, have been urged upon us,
w hich had no authority or weight to make their way
into our hearts : but we have remained in the condi
tion w hich poor Job expresses to his friends : / have
heard many such things: miserable conforters are ye
all*. Or though men have ever so few sufferings,
yet, without rehgious views, they may have so few
enjoyments, and those so low, that a rational soul
must disdain them, and feel its existence to be in
sipid and unsatisfactory. Or, however content, upon
force, to acquiesce after a sort in our own condition,
we may stiU either be persuaded, that the general
* Job. xvi. 2.

SERMON XL 157
state of things upon the whole is wrong and unhappy,
or doubt so greatly whether it be right and good,
that the world may appear very gloomy and com
fortless to a benevolent mind.
If therefore we desire to pass through it with com
placency, we must extend our thoughts further, like
the Psalmist in the text; and consider ourselves, as
in the hands of God : for then, whatever happens, or
whatever is wanting, to us or to any one, we shall
see cause to submit to it composedly, and placidly,
without objecting, / hecarne dumb, and opened not
my mouth : for it was Thy doing.
The Creator of all things is evidently, as such. Lord
of all things: and hath aright to place us in what
station, and expose us to what accidents he pleases ;
provided the being, which he hath given us, be not, on
the whole, without our fault, worse than not being.
For who art thou, O man, that repliest against God?
shall the thing formed say unto him that formed it,
why hast thou made me thus * ? Is it not lawful for
him to do what he will with his own t ? he can have
no need, no temptation to use us unjustly : and, with
out any, we never use one another so : which know
ledge alone is enough to produce in us a considera
ble degree of dutiful submission. If what we dislike
in our condition were the effect of mere chance or
fatal necessity, we might rebel in our hearts against
it. But a principle of yielding to the lawful autho
rity of an Almighty Ruler is part of human nature.
Our circumstances perhaps are disadvantageous, or
even our sufferings great. But if we look diligently
into our temper and behaviour, have we not deserved
all that we undergo, have we not deserved much
* Rom. ix, 20, t Matth, xx, 15.

158 SERMON XL
worse? And if so, surely we should say in our
hearts, with poor penitent Eli, it is the Lord; let him
do what seemeth him good*: and with Jeremiah,
wherefore doth a living man complain, a man for the
punishment of his sins? Let us search and try our
ways, and turn again to tlie Lordf. Perhaps also,
the uneasiness, which we feel, whether inflicted for
our transgressions or not, is more than overbalanced
by the comforts that Ave enjoy. Our impatience may
lead us into great mistakes in this matter : but God is
liable to none. Or if, at present, wretchedness pre
ponderates, he can easily make us a compensation,
either here or hereafter : nay, if justice requires it,
he certainly will. And it is good, that a man should
both Iwpe, and quietly wait for the salvation of the
Lordf- In the midst of heathen darkness indeed,
there may to some have seemed cause of doubt,
especially on trying occasions, whether the adminis
tration of things were just or not ; and supposing it
to be so on the whole, whether it was or could be so
in regard of each particular person. Now these, the
more love and zeal they had for what was right, the
more they must be dissatisfied with what appeared to
be Avrong : and therefore might be excusable in a de
gree, if they murmured against the dispensations of
Providence towards themselves, or others. Some
again, impatient of the evils of this life, ignorant of
the means of procuring strength to bear them, and
perhaps also doubtful at best of another to reward
them, might, Avithout any heinous depravity, yield to
the temptation of thinking themselves aUowed or
even caUed, by the author of their beings, to put a
voluntary end to them, whenever they Avere oppressed
* 1 Sam. iii. 18. f Lam, iii. 39, 40. + Lam. iii. 2G.

SERMON XL 159
by sufferings hard to support. But in the clearer
light of our days, either of these dispositions would
be unspeakably more criminal.
Yet, were we only to believe, that God will do us
no wrong, our submission to his wiU, though it might
well be full of the profoundest reverence, would not
be accompanied with the highest degree of esteem.
But happily he hath also shewn us great kindness.
For every pleasure that we enjoy, every capacity of
receiving pleasure that belongs to our inward or out
ward frame, proceeds from his bounty. And how do
we commonly behave upon it ? Yield ourselves up
to his disposal with a chearful trust in him ? No :
repine and complain, that he hath not done more for
us, or that he doth not continue to us all that we
ever had. But every thing is more than we are in-
titled to. We have no property in any thing : we
ourselves are his property. Our very being is not
our own : He bestowed it, and whatever we possess
in it, and that only during pleasure : he may aUow us
a few comforts, or mix with them as many afflictions
as he wiU. Shall we receive good at the hand of
God, and shall we not receive evil*? All that he
granted, he may withdraw at any time : and our con
cern is only to say with Job, the Lord gave, and the
Lord hath taken away : blessed be tlie name of the
Lordf. He might have made any one of us the very
lowest of his creation : and if the meanest of the
works of his hands hath a claim to more than he hath
vouchsafed, it hath an equal claim to more without
end : and if it is not bound to resignation at present,
can never be bound to it in any situation at all.
But though the sovereignty of God is absolute, A\^e
know not that he ever uses it in an arbitrary manner.
* Job ii. 10. t Joh i. 21.

160 SERMON XL
The Scripture tells us in express terms, that he doth
not willingly afflict or grieve tlie children of men*.
And to think, that he limits the happiness of the least
happy of his creatures without a cause, would be en
tertaining a disrespectful notion of his -glorious attri
butes. Manifold as his ' works are, yet in ivisdom
hath lie made them a//t. ^.nd the earth is full of the
goodness of the Lordf.- The farther men see into
whatever he hath done or appointed, the more evi
dence they discern of foresight and skill, of bounty
and mercy : and therefore ought firmly to believe
they take place, even where they see them not.
Such and such things we are apt to imagine might
have been contrived more for our particular advan
tage. Yet perhaps we mistake : and what we wish
either could not have been at all, (for many things
may be impossible, which we do not perceive to be
so) or would not have been the better for us. Our
insight into consequences reaches but a very little
way. In multitudes of cases we are full as ignorant
of what would be for our benefit, as children are of
what would be for theirs, and ought therefore to ac
quiesce in the Avill and the knowledge of our heavenly
Father, as we expect them to acquiesce in ours.
But supposing that granting every one of our de
sires would be an act of kindness to us : yet the Lord
is good to all, and his tender mercies are over all his
works ^. Very often it is visible, that, if we succeed
in our wishes, others must faU in theirs : were we to
have this or that advantage, they must be under pro
portionable disadvantages. And why is it not as
consistent Avith the Avisdom and the goodness of God
to regard their interests, as ours ? Perhaps we de-
' Lam. iii. 33. -f- Psalm civ. 24.
I Psalm xxxiii. 5. j Psalm cxlv. 9.

SERMON XL 161
serve it no better, perhaps not so weU. Or if we did,
or if it appeared not who would be hurt by greater
indulgence to us, it doth not foUow, that no one
would ; and that no inconvenience to any part, or
in any respect, would arise from it. In this wide
world the connections of things are innumerable:
and may be very important, where they are abso
lutely hidden from our view, who probably discern
but an inconsiderable portion of them. Subordina
tions are necessary in every system of every kind.
The low rank and helplessness of many creatures fits
them for our use ; our advantages proceed from their
sufferings ; from the very sufferings which we inflict
on them ; yet they are totally ignorant of this : and
how know we, what advantages may, some way,
though quite different and quite inconceivable to us,
proceed from our low rank and our sufferings ? And
as God hath wisely and kindly made so many orders
of beings beneath us ; why may it not be as wisely
and kindly, notwithstanding we are ignorant on what
account, that he hath made us just such as we are,
and no higher or happier ?
But though, in aU likelihood, we can see only a
few of the reasons of God's ways, yet several we may
see, at least in some measure. For instance : he
governs the world by general laws. On some occa
sions indeed he hath openly departed from them, and
wrought miracles : on many, we have cause to think
he secretly restrains and varies them for gracious
purposes, or just correction : but were he not to
observe them in the ordinary course of things, we
should neither know, what to expect, nor how to pro
ceed. If solid bodies did not weigh downwards, if
bodies in motion did not communicate their motion
to others, if winds had not a strong; fprce, if rain
VOL. Ill, M

162 SERMON XL
was not carried about by them, if fire did not heat
and consume, if sharp instruments did not cut, the
whole frame of nature would be disordered, and
stop. If AA'hat tends to destroy our lives or our
healths did not give us pain, we should take no
sufficient care to avoid it. If any one thing almost,
that we know, were to fail of commonly producing
its natural effect, very general mischiefs, or however
inconveniences, would follow : and yet, if they are
left to produce their effects, grievous distresses to
particulars, from time to time, must be the conse
quence. Therefore we should learn to respect the
regulations of Providence, though occasionally we
suffer by them. We honour, if we are at all reason
able, whatever laws of our country we know to be
for the common good, though often greatly opposite
to our own private interest : and surely less honour
cannot be due to the laws of Heaven,
He, who could make such a world as this, may
doubtless have, throughout his conduct of it, wise
and good ends in his view, of which we cannot pos
sibly form any conception. Were God to question
us, as once he did Job ; Where wast thou, when I
laid the foundations of the earth ? declare, if thou hast
understanding*: our answer must be, what one of
his friends acknowledged, tve are of yesterday, and
know nothing f : or as the book of Wisdom expresses
it more largely ; What man is he, that can knoiv tlie
counsel of God ; or who can think, what the will of
the Lord is 9 For the thoughts of mortal men are
miserable, and our devices are but uncertainf. In
deed creatures of our own rank, only of abilities per
haps a little superior, lay schemes of which we should
never have the least notion, and compass them by
* Job xxxviii. 4. f Job viii. 9. J Wisd. ix. 13, 14.

SERMON XI. 163
methods which we should never suspect, if we were
not told them. Now God hath not toJd us aU hi^
ways, and all the reasons of them. Therefore with
respect to many things, we must apprehend him to
say to us, as the blessed Jesus did to Peter : What
J tdo thou knowest not now, but thou shcilt kmw here-^
tfter*. If we observe with attention, and enquire
with hunulity, we shall find, sooner or later, m va
rious instances, even while we continue on this earth,
that seeming evU is real good in some respeet or
other. But a future life will draw back the veil from
multitudes of the divine dispensations, and shew us
beauty and order, where nothing appeared to us but
horror and confusion. Yet even then we must not
expect to know the whole : nor are the highest angels
capabte of fathoming all the depths of the universal
providence of the only wise Godf.
Faith is the evidence of things not seenX '- and
implicit faith is one of the first and greatest duties of
creatures to their Creator, We pay it to men like
ourselves every day : and contentedly trust our for
tunes, our healths, our lives with them, in conse
quence of it; notwithstanding they may often mis
take, nay sometimes mean us ill. Surely then, with
out a single murmur, witiiout the least hesitation, we
may twist every thing, trust body and soul with God.
For are they wiser and better, are we wiser and bet
ter, than he ? Are we not safer in his hands, than in
our own ? He doth not do aU for us, that we wMu
But perhaps we wish indiscr^tly for what would be
much harm to us. Or if not, we think it very fitting,
thait our servants and infmors when we command
them, should undergo a great deal for the accom-
* John xiii. 7, t RoHi- xvi, 27, 1 Tim, i. 16. Jude, ver. flS.
¦\ Heb. xi. 1.
n 2

164 SE^RMON XL
pHshment of our purposes ; and that multitudes of
persons, Avhen required by authority, should risque
every thing dear to them, for the general welfare :
why is it not fitting then, that Ave in our turn, should
both give up satisfactions, and bear uneasinesses, to
serve the good purposes of God ? We are wiUing, I
hope, to suffer more than a little for our friends, for
our country, for our prince : why should we not be as
wiUing to suffer every thing for the sake of mankind,
and the system of which we are part, when the Sove
reign of aU demands it ? We see not indeed perhaps,
in Avhat manner our sufferings or our disadvantages
benefit others, or make the general state of things
better. But here is tlie patience and the faith of the
saints*. Thus they have the means of shewing pa
tience in every situation, built on the faith, that all
things are conducted well. So far they are conducted
Avell for us, that in our lowest and most afflicted
condition, Avhen the face of God seems hid from us,
his eye Avatches over us ; and while his hand is hea
viest upon us, it is leading us to our proper share of
happiness. Therefore, as the Apostle exhorts, be
content with such things as ye have : for he hath said,
I will never leave thee, nor forsake thee f. But all
matters are conducted in the highest degree well for
the whole : and doubting it is thinking ill of our hea
venly Father ; for which we can never have cause.
Nothing can win upon him to do wrong, nothing
deter him from doing right, nothing resist his power;
nothing mislead his judgment, nothing escape his
attention, Avho sees through the universe at once.
He hath fixed the proper laws and limits for every
part, and Ave have no claim to be exempted. There
fore when we feel ourselves inchned to object, to be
* Rev. xiii. 10. + Heb. xiii. 5.

SERMON XL 165
moved with indignation, and tear ourselves in our
anger, as Job's friends accuse him of doing, we should
check our vehemence, as they check his, by asking,
shall the earth be forsaken for thee, and the rock be
moved out of its place * 1 Shall the foundations, on
which the great system of nature stands, and by
which its good state is preserved, be shaken for the
seeming, or the real, benefit of this or that person I
If of any one, why not of every one : for what are we
more than others ? And then nothing can follow, but
universal inconsistence and confusion.
StiU the duty of submission to God's good pleasure
doth not require from us insensibility ; for we cannot
be insensible, of what we undergo, or what we want,
or what superior advantages others enjoy. It doth not
forbid us to think the present state of things, were we
not to look beyond it, irregular and disorderly ; pro
vided we look On it as part of a regular whole, that is
worthy of its Author. For the afflictions and ine
qualities of this life are a strong argument for a future
one. And though entertaining too low an opinion of
the wisdom and goodness, which appears now in the
administration of the world, may often proceed from
a bad temper, and produce or strengthen impious
opinions ; yet some may undervalue or dislike beyond
reason what they see, merely because they conceive
they are bound to excite in their hearts the highest
possible esteem of what they hope for : arid these,
though mistaken, may be in the highest degree jreli-
gious. Again : thinking with complacency, how
agreeable it would be to us, were Heaven to change
our lot in this or that respect, or place us in the con
dition of this or that person ; nay, wishing it were
actually done, provided the wish be formed on the
* Job xviii. 4.

166 SERMX)N XL
condition, that such were His will, who knows best :
nay, though that condition be not always explicitly
in our thoughts, yet if we are habituaUy disposed
never absolutely to desire that may be, which God
sees fit should not be, we are stUl within the bounds
of innocence. Indeed the further we suffer our fan
cies and inclinations to carry us in this road, the more
slippery ground we continuaUy tread upon : but thus
far we may advance, and not fall. In cases of posi
tive sufferings we may take yet another step : may
bemoan ourselves, though not complain of God ; may
express in our devotions what he knows we cannot
but feel, and lay before him our natural cravings of
relief. For thus David, after the fuUest, and un
doubtedly sincerest, professions of iresignation, made
in the text. Immediately subjoins, take away thy
stroke from me : I am even consumed by means of thy
hemry hand *. Thus also good persons in aU ages
have sought and found ease by submissive applica-
cations to the throne of mercy. And if sometimes
expostulations have escaped them, which seem not
submissive enough, their cooler thoughts have doubt
less corrected them, and no faUure can be entitled to
a more favourable construction. But if our condi
tion be a tolerably comfortable one or might be such,
if we would let it : then we have much more need to
lower and suppress our desires of further advantages,
than to inflame them by turning them into prayers.
Not that we sin, if we endeavour to raise ourselves
into a StiU more agreeable situation, or if we intreat
God to bless our endeavours, as far as he judges it
convenient. Resignation is very different, not only
from despondence, which rather implies dissatisfaC'
tion and distrust, but from indolence, which may be
• Psalm xxxix. 11.

SERMON XI. 167
totally destitute of any sentiment of piety. And
though an indolent person can perhaps be more
easily resigned, yet an active one can be more certain,
whether he is so in reality, and from a principle of
conscience. But the activity exerted by us, when in
good circumstances, to improve them into better,
should always be accompanied with peculiar modera
tion of desire : and if we .may lawfuUy pray at all to
be rich or great, or in any respect eminent and
admired ; we ought certainly to pray with far more.
earnestness, that we may have nothing that will en
danger our piety or virtue : but may always be humr
ble and contented, and pleased with whatever the
distributing wisdom of the Most High allots us.
Indulging ourselves in the contrary dispositions,
is disputing Avith God the government of his own
world: and either denying him to be wise and good,
or wishing that he were not, but would order things
iU for the whole, that our share might be more to our
nund. Now what a dreadful sort of spirit is this, and
where can it end ? Therefore let us be satisfied with
the place which he hath assigned us, and bear quietly
the burthens which he hath laid upon us. We often
submit with very little reluctance to the treatment
which we receive from unjust men : why should we
not submit without any to the pleasure of a per^
fectly just God ? Could he ever be partial in our
favour, he might afterwards change his mind, and be
partial against us, and so Ave never could be secure of
any thing. But now his righteousness standeth like
the strong mountains, which cannot be overturned ;
at the same time that his judgments are like the great
deep *, which cannot be fathomed. Clouds and dark
ness are roundabout him : but righteousness and judg^
ment are the habitation of his throne f. ..y
* Psalm xxxvi. 6, t Psalm xcvii. 2.

168 SERMON XL
Some persons, it may be, are tempted to repine
not so much at any want of happiness or feehng of
misery, which they experience themselves ; as at the
general quantity of wretchedness and prevalence of
wickedness, which they observe in the world. My
feet were almost gone, my treadings had well nigh
slipt. And why? I was grieved at the wicked, I do
also see the ungodly in such prosperity *. And indeed
concem on this account seems not only on many oc
casions useful in human circumstances, but insepar
able in human nature from benevolence and love of
virtue. But this is only because our nature is im
perfect. For God sees infinitely more bad things
than we do, and feels an infinitely stronger disappro
bation of them, considered in themselves. Yet they
cause not the least diminution of his happiness. For
he knows, that through the direction of his wise pro
vidence, they will be the means of the greatest good :
and therefore we ought to believe it : and be in
fluenced by that faith, as far as we are able. But
many pretend, and perhaps imagine, that they are
deeply concerned at the growth of crimes, and the
discouragements and decay of goodness, when in
truth their chief, if not only, sorrow is, that their
party is not uppermost, or their friends have not suc
ceeded ; or such as they dislike, have : and were but
these things otherwise, the world might be as bad or
worse than it is, without their being in the least
uneasy at it. Some, on the other hand, care very
Uttle, whether right or wrong behaviour prevaUs
amongst men, and dignify their blameable indifference
with the specious name of resignation. Now both
these faults must be avoided. The cause, in which
we are zealous, ought to be that of piety and virtue,
and the good of our feUow-creatures : and for this we
* Psalm Ixxiii. 2, S.

SERMON XL 169
should have aU the zeal, that will excite us to such
behaviour in support of it, as belongs to our station.
But we must neither attempt any thing beyond pro
per bounds ; nor, if our justest attempts prove unsuc
cessful, and appearances in any particular case, or in
general, are ever so bad, must we either think ill of
God ; or worse of men, than they deserve ; or give
way to impatience, or despair, or immoderate grief ;
but meekly commit ourselves, and every thing, to him
thatjudgeth righteously *. Before we perceive what
the event of our endeavours will be, we may enter
tain hopes ; but they must be conditional, if the Lord
will f, not absolute ; and moderate, not vehement.
When we are disappointed, if our desires were such
as we need not have formed, we may justly be ex
pected to give them up intirely : if they were founded
in our nature, some involuntary concem wiU be felt ;
and instead of being terrified at it, as heinous guUt,
we should gently, yet studiously, check it, as mere
weakness. But the notion, that we either ought or
may allowably indulge ourselves in dissatisfaction or
grief, is utterly to be rejected. And the sooner and
the more completely we quiet every painful feeling,
and bring our minds to a calm acquiescence in the
good pleasure of God ; the better we are, and the
happier it wiU be for us.
Other motives to bear evil patiently and contentedly
are to be sought for from different quarters, as the
circumstances of the case require : are often hard to
find: and when found, have often smaU weight and
influence. But resignation to the Avill of our gracious
heavenly Father, is one and the same inducement,
that naturally presents itself to our thoughts; is
equally suited to all occasions ; and while it awes us
* 1 Pet. ii. 23. + James iv, 15.

170 SERMON XL
with the consideration of his absolutely sovereign
authority, soothes us with the assurance, that though
he cause grief, yet he will Imve compassion, according
to the multitude of his mercies *. Again : resistance
to the purposes of our fellow-creatures may fre
quently prevail : but reluctance against those of our
Maker never can. Therefore sentiments of dutiful
submission spare us the pain of unavailing inward
struggles, lessen every suffering, prepare us for every
trial. If we will not yield with meekness to the dis
posal of God, how shall we bear injuries from one
another ; how indeed shaU we refrain from being in
jurious ; when our interests and inclinations prompt
us ? The practice of self-denying duties, without
leaning on Heaven for support, is too hard a task for
human nature. But such as not only believe the pre
cept, but have formed themselves to feel the im
pressions of resignation, are in proportion superior
to aU difficulties. Their spirits are calm ; and instead
of plunging rashly into deeper distresses and even
guUt, as the impatient do, they find their way, if any
one can be found, out of every perplexity. By ex
cluding eager hopes and high desires of earthly good,
this pious principle excludes also jealous envy, keen
resentment, tormenting fears, bitter disappointments,
and final dislike of every thing. He that gives him
self up into the hands of God, with unfeigned appro
bation of the divine conduct in whatever may befaU
him, wiU act as he ought in aU emergencies, with up
rightness and alacrity, with courage and honour ;
wiU suffer with a composed and even temper ; wiU
thus give testimony to the efficacy of rehgion, and
vindicate the dispensations of providence to man
kind. Nor can it faU, but so dutiful a subject to the
* Lam. iii. 32.

SERMON XL Itt
King of all, so faithful a confessor, so ready a martyr,
if need be, in his cause, will obtain from him the
strongest consolation here, and the amplest recom-
pence hereafter. Therefore, let us pray earnestly
for this biessed disposition, and improve ourselves in
it ty continual exercises of rational devotion : stir up
our faith and our love, when they languish : recover
our steps, whenever they had well-nigh slipped*:
put our trust in the Lord, and be doing good: de
light in him, and he shall give us our heart's desire:
commit our way unto him, and he shall bring it to
pass: bring forth our righteousness as the light, and
our judgment as the noon-day f.
* Psalm Ixxiii. 2. f Psalm xxxvii. 3 — 6.

SERMON XII.

EPH. V. 20.

Giving thanks always for all things unto God and tlie
Father, in the name of our Lotd Jesus Christ.
I HAVE endeavoured, in three discourses, to instruct
you in the duties of patience, contentment, and re
signation : each rising higher than the other in the
scale of right disposition, and advancing further from
mere virtue into the superior region of piety. Happy,
in comparison of others, are such as possess these
attainments in any good degree : but even they have
another step to take ; for yet shew I unto you a more
excellent way*. It is not sufficient, that we bear
sufferings of every kind with aU the composure,
which our nature admits : that we reflect on the
various disadvantages of our respective conditions
without repining ; that we yield ourselves up to the
just and wise disposal of the sovereign Lord of the
universe: we are bound also to feel gratitude and
express thankfulness to our heavenly Father continu
aUy for whatever in the course of his providence be
falls us ; and this we are to perform, as disciples of
his blessed Son and Saviour, Let us consider dis
tinctly the several parts of this most subUme precept:
for certainly higher we cannot go.
I, We are to give thanks always to God.
II. We are to do itybr all things.
» 1 Cor, xii. 31.

SERMON XII. 173
III. We are to do it in the name of our Lord
Jesus Christ.
I. We are to give thanks always to God and the
Father. The different orders of sensible beings were cre
ated every one for such a degree of happiness, as God
saw to be most for the good of the whole : and rational
beings were created to confess and celebrate his
bounty to themselves and the rest of the world.
Giving glory is the due return for having experienced
goodness. It is therefore necessarily expected from
us by him, who hath made all things for himsef*;
and must require them to answer the end, for which
they were formed. We are sensible it is extremely
wrong and unworthy, when we fail of owning the
favours, which we receive from each other. And
what shocking baseness is it then to forget his libera
lity, who hath given us life and breath and all things,
richly to enjoy f\ For how inconsiderable is what
ever any one of us can do for the person whom he
loves best, compared to what God hath done for us
all ! Our very capacity of receiving pleasure from
our feUow-creatures proceeds from our Creator, as
weU as every other source of joy, which we feel to
spring up within ourselves. And we feel much less
of both, than we might and ought. We are so taken
up and disquieted, with imaginary or smaU misfor
tunes, AAdth uneasiness and pains for the most part
very supportable, with groundless or excessive dis
contents and resentments, with needless pursuits, and
immoderate hopes and fears, that we suffer multi
tudes of satisfactions, which Providence brings per-
petuaUy in our way, to pass by us unperceived or
unnoticed. Yet many of them we should find to be
* Prov. xvi, 4. + Acts xvii, 25. 1 Tim. vi. 17.

174 SERMON XIL
great blessings ; for we frequently overlook the very
greatest that we have : the means granted us by rea
son and Scripture, situated as we are in a land of
light and liberty, of improving in religious know
ledge, in tightness of heart and goodness of life ; the
deUghts of social, and in particular of domestic
friendliness ; the continual feasts, which mere health
and strength afford, if they are enjoyed with cautious
innocence, prudent activity, and a cheerful equality
of temper. Inconsiderately throwing away, or su
pinely disregarding, such bountiful provisions for our
well-being, is surely the most dreadful waste, of
which we can be guilty. But even the lower benefits,
entertainments, and amusements of life, even those of
them in which aU persons may share, such as the
very opening of our eyes, and looking around, such
as the use of every one of our senses, may give us,
though singly but little matters, yet being incessantly
within our reach, arise on the whole to a vast amount.
We do receive a great deal of pleasure from them :
and we might receive much more, if we would frame
our minds to observe and be pleased with the several
objects and occurrences, that present themselves to
us almost every moment.
But unhappily even they, who imagine they are the
most judiciously attentive to enjoy from what they
like, or from every thing about them, all that they can,
are very apt to consider but few things, if any, as
matter of thankfulness to God. Yet evidently nothing
which we have cause to think in any degree good,
ought to escape being considered in this view. For
he is the sole original fountain of good, of eva-y sort
of good : not only the Father of mercies, and God of
ell comfort *, with respect to our higher expectations ;
* 2Cor. i.3.

SERMON XIL 175
but the Giver of rain andfruitftd seasons, filling 6ur
hearts with food and gladness*; who openeth his
hand, and satisfieth the desire, the very lowest desire
of every living thing f. Now would we but reflect on
our various enjoyments in this light ; as marks and
instances of the good-will and kindness of the great
Lord of all ; as presents, which he graciously conde
scends to make us ; it would raise the Worth and dig
nity of them inexpressibly; it would impress us with
the strongest conviction of their guilt, who when they
know God, glorify him not as God, neither are thank-
fulX; it would inspire us with a most pleasing love
and reverence to him, preserve us very powerfully
from sinning against him by the abuse of his own
gifts; and support us under whatever we might
suffer in this world, by the assurance that he, of
whose bounty we have so large experience here, hath
blessings infinitely superior in store for us hereafter.
Let us therefore stir up and cherish in our breasts,
a habit of constant thankfulness to Heaven : bear
always in our thoughts the value of those faculties
and powers of body and mind with which we are
endowed, of the health and ease which we enjoy or
have enjoyed, and remember that He it is who made
us, and not we ourselves^. Let us reckon over the
manifold comforts, and accommodations of life, the
relations and friends, the agreeable acquaintance, the
fair esteem, of which we are possessed, and con
sider that all these are the donations of a kind Provi
dence. Let us raise our views higher : contemplate
the inestimable benefits of our redemption ; of the
precepts, the examples, the promises of holy writ ;
the instructions given us by God's ministers in public,
* Acts xiv, 17, + Psalm cxlv, 16.
t Bom. i. 21. $ Psalm c. 2.

176 SERMON XIL
by good persons and good books in private ; the
freedom Avhich we and all around us have of wor
shipping our Maker, according to our consciences.
Let us recollect, at the same time, the security of our
persons and properties from oppression in all other
respects, as well as this : that the whole exercise of
civil authority over us, is legal and mild ; that no one
will or can harm us, if we are followers of that which
is good*. Let us compare our own condition in these
particulars, with that of the multitudes elsewhere,
indeed of most men throughout the earth, who sit in
darkness and bondage, temporal and spiritual. Yet
even they have cause to praise God. For the most
deficient in worldly advantages have many consola
tions, if they will attend to them properly : the most
ignorant shaU be accountable only in proportion to
their means of knowledge, and the most faulty shall
be judged with every due allowance to the propensi
ties of their nature, and the prejudices of their edu
cation. But how much more liberal is our share of
whatever ^er^am* unto life and godliness f: and what
pleasure should Ave take in paying suitable acknow
ledgments ! Blessed are they that dwell iti thy house :
tliey will he always praising theef-
But besides being thankful to God, always, we
ought, II. To be thankful to himybr all things.
That the gift of life, taking the whole of it together,
is justly a ground of thanksgiving, we cannot question,
without questioning also the goodness of the giver.
Yet whether we are indeed thankful, and to what
degree, for the sum total of it united, we should do
well to examine ourselves. But the Apostie expressly
enjoins us to be so for each part separately. Be it
' 1 Pet, iii, 13, +2Pet. i, 3. I Psalm Ixxxiv. 4,

SERMON XIL 177
ever so afflictive. We have deserved much worse : and
therefore ought to bless our merciful Father, that the
blow came no sooner, that it was no heavier, that it
was repeated no oftener. But then, besides, the
same Apostle hath told us, that all things work to
gether for good to them who love God*. We are
extremely prone to think otherwise, when any un
pleasing occurrence befalls uS ; and to say with good
old Jacob, All these things are against mef. But as
he found most unexpectedly, that the grievances,
which he bemoaned, were the very instruments of his
happiness throughout the remainder of his days: so
have very many since, and so very possibly may we,
experience the like unforeseen connection. I have
shewn you, in speaking on the subjects related to this,
from what evils our sufferings or disadvantages often
preserve us, what benefits they often, procure us.
Indeed we frequently acknowledge, that to such or
such a misfortune or disappointment we are indebted
for our escape from destructive dangers, or our at
tainment of most desirable blessings. But we might
discern many more events of this nature, would we
look for them : and we should believe there are such
very commonly, when we cannot see them. It is an
act of duty owing to him, whose power and wisdom
can easily bring good out of evil : and an act of
prudence, which we owe to ourselves, as the sure
way of turning every gloomy appearance into a
cheerful one.
And were our troubles and crosses never to end in
augmenting our temporal welfare, yet they may and
will, if it be not our own fault, contribute to afar
greater felicity, our moral and spiritual improve
ment. Sometimes we cannot avoid perceiving their
* Rom. viii, 28, t Gen. xlii, SQ. .
VOL, III. N

178 SERMON XIL
medicinal and salutary tendency: often we might
perceive it by the help of a httle serious considera
tion : and they may be extremely requisite, when at
the time we perceive it not. For both our outward
dangers and our iuAvard weaknesses are very com
monly unseen by us : whence Ave imagine ourselves
to be in perfect safety, Avhile we are really in immi
nent hazard. But the Great Physician of our souls
knoAvs our true and whole state : and it is unspeak
able goodness in him, to apply the remedies, be they
ever so rough, which our case demands, and a due
regimen observed on our part will render effectual.
When a needful, but harsh operation is prescribed to
be performed on us by one of our fellow-creatures,
though we are sensible we must feel from it exquisite
pain, yet we chuse to undergo it, we desire to have
it completely gone through without sparing us ; and
even during the smart, we bless the skilful hand, that
inflicts the wound. Surely then we should bear as
willingly, at least, the chastenings of the Lord, and
neither faint nor murmur when we are rebuked of
him. For whom tlie Lord loveth he chasteneth ; and
scourgeth every son, whom lie receiveth*.
The worldly advantages, that we have wished for
in vain, might not only have faUed to produce in us
a due sense of gratitude towards God, which alone
would have been heinous guUt, but might have
tempted us to irregularities, to pride, to injurious
behaviour, to a ruinous choice of the good things of
this life for our portion : whereas the uneasinesses and
sorroAvs, that we groan under, may secure us from
vicious courses, may teach us humUity and com
passion, may raise our affections above earthly objects.
Before I was afflicted, saith the Psalmist, I went
' Heb. xii. 5, 6.

SERMON XIL 179
astray: but now I have kept thy word. It is good
for me that I have been afflicted, that I might learn
thy statutes*. No clmstening for the present, saith
the Apostle, seemeth to be joyous, but grievous:
nevertheless, afterwards, it yieldeth the peaceable
fruits of righteousness unto them, which are exer
cised thereby f. If men be holden in cords of affliction,
saith Elihu in Job, then God sheweth them their work,
and their transgressions, that they have exceeded: he
openeth their ear to discipline; and commandeth, that
they return from iniquity. If they obey and serve
him, they shall spend their days in prosperity, and
their years in pleasure X-
Whatever makes us better, will ordinarily make us
happier even now. For our faults and follies are
what usually bring on our troubles : and ^ that case
amendment is the likeliest way to remove them, and
prevent more. Or suppose it proves otherwise, mere
consciousness of amendment will administer no small
consolation. And as there is very commonly pitiable
wretchedness hid under shewish prosperity, so there
may be sweet tranquillity of mind under sore cala
mities. In the multitude of the sorrows that I had in
my heart, thy eonforts have refreshed my soul^. In
nocence gives great joy in the midst of sufferings :
why may not piety, superadded to innocence or to
penitence, give greater ? Few, alas, are qualified for
such feelings ; and therefore the mention of them may
seem strange : but as they are perfectly rational, we
may justly, on the authority of Scripture, believe
God to excite and strengthen them in devout minds
to such a degree, as to make them abundantly an
over-balance to the heaviest pressures of this life.^
* Psalm cxix. 67. 72. t Heb. xii. 11.
^ Job xxxvi. 8, 11. § Psalm xciv. 19.
n2

180 SERMON XIL
Or if they be not, the Christian temper, formed and
cultivated within us by the means of these pressures,
wiU fit us for higher rcAvards in the life to come. So
that indeed the burthens, which our Maker lays upon
us, are intended by him, who knoweth owe frame, and
wliereofwe are made*, as a requisite preparation for
our truest good : that we may be strengthened ivith
all might, according to his glorious power, unto pa
tience and long-suffering with joy fulness; and give
thanks unto the Father, who maketh us meet to be
partakers of the inheritance of the saints in light f.
Were we but influenced by this consideration as we
ought, we should say to God with pleasing wonder,
what Job saith by way of discontented expostula
tion. What is man, that thou shouldest magnify
him thus ; fhat thou shouldest set thine heart upon
him; that thou shouldest visit him every morning,
and try him every moment ft
But supposing the trials we undergo should not
improve our virtues at aU, yet they must be deemed
a very severe exercise of them : and even were such
exercise to impair some of them a little ; provided it
be not through undutiful misbehaviour under them,
but merely from weakness, contrary to our wills and
best endeavours, undoubtedly every single circum
stance of our case will be equitably considered in our
favour. It is true, our* most laborious service hath
no merit in it : but through the unmerited goodness
of God, if we endure hardness as good soldiers of
Jesus Christ \, we shaU be plentifully recompensed
by the captain of our sahation\\. For, as St. Paul
triumphantly expresses it. All things are for our
sakes, every dispensation of Providence is designed
" Psalm ciii. 14. -j- Col. i. 11, 12. X Job vii, 17, ig.
§ 2 Tim, ii. 3. || Heb. ii. 10.

SERMON XIL 181
to increase our future blessedness, that the abundant
grace may, through the thanksgiving of many, re
dound to the glory of God. For our light affliction,
which is but for a moment, worked for us a far more
exceeding and eternal weight of glory* . Therefore
let us, like him, as well as we can, rejoice in tribula
tions: knowing tlutt tribulation worketh patience ; and
patience, experience ; and experience, hope; and hope
maketh not ashamed f.
StiU we are by no means to run, either wilfully or
carelessly, into unnecessary troubles ; or expose our
selves by indolence and neglect to unnecessary losses,
. failures, and disappointments : for under such we
have no promise that Heaven will support us, or
make us the least compensation for them. But when
the hand of Providence brings them on, God is faith
ful, who tvill not suffer us to he tempted above that we
are ableX- and since he will also reward us for bear
ing what he strengthens us to bear, well may Ave
count it all joy, when led by him, we fall into divers
temptations §.
Joy of this kind indeed, will unavoidably be mixed,
in our weak natures, with an aUay of uneasiness, and
probably no small one. But be it ever so great, were
it enough to extinguish for the present aU feeling of
pleasure and thankfulness intirely ; yet we may cer
tainly reflect, that we have cause to be pleased and
thankful, if we could. And this alone will make our
worst sufferings much more tolerable, than if we
were to consider them as so much evil without any
thing to counterbalance it. Besides, by looking on
every thing in so animating a view, appearances wUl
gradually change for the better, the vigour of our
* 2 Cor. iv. 15. 17, f I^o«i. v. 2—5.
X 1 Cor, X. 13. 5 James i. :.'.

182 SERMON XIL
minds will augment, and we shaU come to smile at
events, that formerly would have terrified and over-
Avhelmed us. But this is wholly on supposition,
that, with our heartiest efforts, we join our most
earnest prayers for grace to help in time of need*.
The attacks upon us are often sudden, violent, and
long : our own abilities, we have had but too much
proof, are inconsiderable; and apt to fail us the most,
when Ave depend on them with the fullest confidence.
But the divine assistance can enable us to do every
thing : and, though our beginnings be feeble, yet, if
we sincerely trust in God, and faithfully exert the
powers he will give us, out of weakness we shall he .
made strong f, and not only run with patience the race
that is set before usf, but greatly rejoice that now
for a season, if need be, we are in heaviness through
man fold temptations; well knowing the gracious in
tention of our heavenly Father to be this, that the
trial of our faith may be found unto praise, and
honour, and glory, at the appearing of Jesus Chr ist \.
Let us therefore seriously and often recollect not
only the monstrous ingratitude of repining, and the
very blameable unreasonableness of despondency,
but the strong obligation of being as thankful for
all things, as the infirmity of our nature wUl permit.
Indeed merely using pious words of thankfulness for
afflictions, insincerely, without any correspondent
sense of what we utter, would be an affectation, dis
gustful to men, and provoking to God. But forming
our hearts, in the degree that we are able, to the
real spirit of it, is one of the noblest exercises of in
ward devotion. As we are imperfect in every duty,
we shall in aU likelihood be more peculiarly imperfect
• Heb. iv. 16. t Heb. xi. 34.
X Heb. xii. 1. § 1 Pet. i. 6, 7.

SERMON XIL 183
in so exalted and difficult a one : and we should not
be dejected on finding that we are. But neither
should we ever cease either praying or endeavouring
to attain, what is in truth a valuable part of the
temper of Heaven. When we come thither, we shall
clearly perceive the usefulness of our most exquisite
sufferings here, and praise God for them to eternity ;
therefore let us be persuaded of their usefulness in
the mean time, and begin to praise him for them
now. But these and aU our praises the Apostle directs us,
III. To offer up in the name of our Lord Jesus
Christ. By him, as the Scripture expressly teaches, God
made the worlds* : by him were all things created,
that are in heaven and that are in earth, visible and
invisible : all things were created by him and for him,
and by him all things consist f. Therefore in every
act of worship, his name is to be joined with that
of the Father Almighty. By him have the various
dispensations of Providence been administered from
the beginning : and particularly that most important
one of the restoration of fallen and corrupted man,
through the tender mercy of our Godf, who hath
delivered us from the power of darkness, and hath
translated us into the kingdom of his dear Son; in
whom we have redemption through his blood, even the
forgiveness of our sins\. Therefore, all our thanks
givings ought to commemorate the source of all our
blessings. Honour, and glory, and power, he unto
him that sitteth upon the throne, and unto the Lamb
for ever and ever. For thou wast slain, and hast
redeemed us to God through thy blood, out of every
* Heb. i. 2. + Col. i. 16, 17.
X Lukei, 78. § Col. i. 13, 14.

184 SERMON XII.
kindred, and tongue, and people, and nation*. By
him also, was the knowledge of their duty and hopes
revealed to mankind : by him the day-siwing from
on high visited us to give light to them that sat in
darkness, and in tlie shadow of death, and guide our ^
feet into the way of peace f. Through the spirit of
Christ, which was in themf, the prophets of the Old
Testament directed and cheered the earlier ages:
his OAvn personal instructions much more abundantiy
enlightened the Apostles: and the succession of
teachers, which he appointed, hath conveyed the glad
tidings of his Gospel down to us, and wiU to the
world's end. Thanks be unto God for his unspeakable
Reasoning hath bewildered men in multitudes of
errors, and led them into very little truth. It could
not lead them into any certainty of those truths, which
were of the greatest importance to sinners : pardon,
grace, and eternal happiness. It could not assure us
of that comfortable doctrine of the text, that we have
cause to thank God for every thing which befalls us.
For how should the wisest of men attain, by the mere
exercise of his own faculties, to know, whether it be
possible in the nature of things, and fit upon the
whole, for the Supreme Being to order aU events in
such a manner, as that every one of them shall be for
the benefit of every good person ? we may wish this
indeed ; Ave may hope it ; and it is the most glorious
hope, that we are capable of : but a ground of firm
reliance can be only from the gracious declarations
of our blessed Lord, or his authorised servants : and
Ave are strictly bound to ask and receive this and every
bounty from above, as believers in him. Justly then
* Rev. V. 13. 19. -t Luke i. 78, 79.
; 1 Pet. 10, 11. § 2 Cor. ix. 15.

SERMON XIL 185
doth St. Paul direct us : whatsoever tje do, in word or
deed, do all in the name of the Lord Jesus, giving
thanks to God and the Father by him*. And again:
in every thing give thanks : for this is the will of God
in Jesus Christ concerning youf. Suitably to which
precepts, St. Peter represents it as the great end of
our whole behaviour tliat God may he glorified in all
things through Jesus Christ f- By him therefore, as
the Epistle to the Hebrews exhorts, let us offer the
sacrifice of praise to God continually, giving thanks
to his name\. His merciful purpose in what he hath
done for us, and what he hath taught us, is that we
may be happy, not oidy hereafter but even here.
These things have I spoken unto you, that in me ye
might have peace. In the world ye shall have tribu
lation but be of good cheer ; I have overcome the
world\. He underwent on our account the most
dreadful of all afflictions, for this reason amongst
others, to leave us an example that we should follow
his steps^, and look unto Jesus the author and finisher
of our faith, that we may not he wearied and faint in
our minds** ; hut rejoice in as much as we are par
takers of Christ s sufferings, that when his glory shall
he revealed, we may he glad with exceeding joy ff.
And now, were but all, who profess Christianity,
careful to qualify themselves for looking on the va
rious occurrences of life, whether prosperous or ad
verse, as tokens of God's kind purposes towards
them for the sake of his dear Son, and conscientious
in paying him sincerely suitable acknowledgments :
how void would they be of resentment to each other ;
how full of pity to such as would injure them>
* Col. iii. 17. t Thess. v. 18. t 1 Pet. iv. 11.
§ Heb. xiii. 15. || John xvi. 33. f 1 Pet. ii. 21.
'* Heb. xii. 2, 3. \\ \ Pet. iv. 13.

186 SERMON XIL
knowing that they can only hurt themselves : what
a pleasing security against fear and disappointment,
what strong consolation* under sorrow and pain,
what a powerful support under all the decays of body
or mind, would they enjoy : how delightful would
be their intercourse with Heaven, consisting almost
whoUy in acts of gratitude and praise : how blissful
a sense of God's love to them must they feel conti
nuaUy increasing ; and how irresistible a recommen
dation of the doctrine of God our Saviour f must
these admirable fruits of it exhibit to all mankind !
very different is the present state of things. But
to every one, who steadily practises this duty, the
benefits of it are just the same, as if it were practised
universally. All outward molestations, instead of
destroying his inward peace, contribute, he knows, to
promote his true welfare. And though he is tenderly
grieved for the guilt, and the misery present and
future, of the incorrigibly bad, while they applaud
themselves, and despise or hate him, yet his concern
is tempered with that placid acquiescence in the
most awful parts of God's will, which the Redeemer,
though he wept over JerusalemX, felt when he said :
I thank thee, O Father, Lord of lieaven and earth,
that thou hast hid these things from the wise and pru
dent, meaning in their own imaginations, and liast
revealed them unto babes, persons of an humble sim
plicity of heart : even so, Fatlier, for so it seemed
good in thy sight \. Yet, though cordiaUy reconciled
to every thing which he sees and expects, the good
Christian pleases himself peculiarly with the prospect
of that promised time, when on this earth all the
people sliall be righteous\\: but inexpressibly more
¦^ Heb. vi. 18. f Tit. ii. 10. j Luke xix. 41.
§ Matth. ix. 25, 26. Luke x. 21, || Is. Ix. 21.

SERMON XIL 187
with the assurance of a blessed eternity, in which all
who are accounted worthy to partake shall at length
magnify the judge of the world, with unmixed de
lights, for every thing they have suffered, as well as
every thing they have enjoyed ; and sing the song of
Moses the servant of God, and the song of tlie Lamb,
the final result of aU the divine revelations, recorded
from the first, saying : great and marvellous 'are thy
works. Lord God Almighty : just and true are thy
ways, thou king of saints. Who shall not fear thee,
O Lord, and glorfy thy name ? For thou only art
holy, — thy judgments are made manifest*.
* Rev. XV. 3,.^4.

SERMON XIII.

PSALM CXXVIII. 5, 6.
Tlie Lord shall bless thee out of Zion, and thou shalt
see tlie good of Jerusalem all the days of thy Ife.
Yea, thou shalt see thy children's children, and peace
upon Israel.
The subject of this psalm is declared in the first
verse. Blessed is every one, that feareth the Lord,
that walketh in his ways. For godliness is profitable
unto all things, having promise of the life that now is,
and of tliat which is to come *. The present happi
ness attending it was indeed somewhat more visible,
while there was more need it should, in those earlier
times, when the future rewards of it were less clearly
discovered. But in every succeeding age also, the
practice of religion and virtue hath appeared, to all
prudent enquirers, the likeliest and surest way to
avoid the miseries of life, and secure the enjoyments
of it. The first advantage, Avhich the Psalmist pro
mises to the pious, comprehends in general health
and success in their affairs. For tliou shalt eat the
labour of thine liands : happy shalt thou be, and it shall
he well with tliee. The next is a particular blessing
of the nearest concern ; the possession of domestic
and conjugal felicity, in the midst of a large and well
ordered family. Thy wife shall be as a fruitful vine
by the sides of thine house : thy children Uke olive
plants round about (hy table. For such plants would
" 1 Tmi. iv. 8.

SERMON XHL 189
^oon afford both an agreeable shelter to those who
feast under them in the open air, as the eastern man
ner was, and a considerable profit to the owners of
them. Delight, security, and plenty at home, being
usually the principal objects of desire, the Psalmist
lays an emphaticai stress on them, by adding, behold,
thus shall the man be blessed, that feareth the Lord.
But still, as good persons can never thoroughly
relish their own private welfare, if the community
suffers at the same time, or calamaties are likely to
befall it soon, an assurance is given them in the last
place, that their exemplary obedience to the laws of
God will, through his mercy, contribute to their being
witnesses of the prosperity, both of their country and
their descendants, during a long course of years.
The Lord shall bless thee out of Zion, and thou shalt
see the good of Jerusalem all the days of thy life. Yea,
thou shalt see thy children's children, and peace upon
Israel: in which concluding part of this most pleas
ing view even of the present condition of religious
and virtuous persons, we have it signified to us,
I. That a large portion of their happiness consists
in the flourishing state of their country.
II. That this happiness is greatly increased by a
prospect, that their own posterity wiU continue to
flourish with it.
III. That both these things depend on, and are to
to be expected from, the divine benediction.
I. That a large portion of their happiness consists
in the flourishing state of their country.
Every thing hath an influence on our enjoyments,
in proportion to the share which it hath in our affec
tions. And affection to the public never fails to be
remarkably strong in worthy breasts. The complete
cl^aracter indeed of social virtue, if considered in

190 SERMON XIIL
theory, is good wiU towards aU men. And no con
cern for a part deserves praise, if it be inconsistent
with benevolence to the whole. But the whole, even
of this earth, is an object so vast, that few, if any, can
preserve in their minds a fixed regard to it, or enter
tain the smaUest hope of doing it service. Therefore
mankind is advantageously diAdded into many parti
cular societies. And a zeal in the members of each
for the benfit of their oAvn, deserves not only to be
encouraged as a most useful quality, but'honoured, as
a most laudable one. It shews a rightness and
greatness of mind, capable of being affected by a
common interest : it shews the most amiable of vir
tues, love, towards a large part of our feUow-crea-
tures, and implies nothing contrary towards the rest.
For the real good of every people in the world is
compatible with the real good of every other. To
rule and to oppress is no good to any : and peace and
liberty and friendly intercourse for mutual conve
nience all the nations of the earth may enjoy at once.
The happiness of individuals, (we experience it) de
pends, not on rising above others, but on being easy
and weU within themselves, and reasonably secure of
continuing so. In like manner the happiness of king
doms and states depends, not on extended dominion
or superfluity of wealth, (whence often proceeds every
kind of evU,) but on inward good order and outward
safety. These things we may and must rejoice to see
our country possess : and these are the only things,
which the love of it requires us to have at heart.
This virtue indeed, as weU as others, hath been
frequently misunderstood : and false appearances of it
unhappUy pursued. Yet even then so much rightness
of intention towards their own community was mixed
in the minds of men Avith wrong behaviour towards

SERMON XHL 191
the nations round them, that their injustice, though
monstrous, hath been always considered with indul
gence, nay often admired as heroism. And the only
people too severely censured on this head, hath been
the Jewish : whose very law some have charged with
teaching ill will to the rest of the world, though it
hath more precepts of compassion and tenderness to
wards them, than perhaps any other. They were
indeed commanded to set out with extirpating the
Canaanites, and planting themselves in their land.
But well might Heaven decree, after a forbearance
of several ages, the destruction of these wretches,
abandoned at once to the most unnatural lusts, and the
most shocking barbarities ; and (which made their
recovery hopeless) both of them practised, as acts of
their religion. Nor could the Jews be more strongly
warned against committing such enormities, than by
being appointed to punish them ; as God may cer
tainly punish, either by his own hand, or by whom he
will. But with aU mankind ever after, they were to
live in peace : only avoiding intimacies likely to cor
rupt them, and extinguish that profession of faith in
the one true God, which they were designed to pre
serve for the general benefit. Accordingly they were,
when free, as good neighbours, and when conquered,
as good subjects, as other men ; till heathen persecu
tion provoked them to hate even those heathens, who
were no persecutors ; and then it was time for our
Saviour to teach them not the love of their country,
(for of that, such as it was, they had too much) but
the universal love of all men : a doctrine equally need
ful, though on different accounts, for the Romans also.
Yet he, and his great Apostle St. Paul, were shining
examples of most affectionate concern for their bre
thren of the house of Israel, even while they received

192 SERMON XllL
the crueUest treatment from them. And, though the
first disciples were chiefly private persons, under one
absolute dominion, and that, of unbelieving magis
trates, and consequently no other political injunc
tions, than those of dutiful obedience and uniformly
moral behaviour, could with propriety be laid upon
them : yet these are inculcated with such diligence,
and grounded on such principles in the New Testa
ment, that as ample a provision is made by them for
the public welfare as then Avas feasible : and Avhoever
wiU seriously consider the Gospel rules, wiU be far
from asserting, with a late author *, that the love of
his country is a virtue purely voluntary in a Christian.
If the love of all men be required by our religion,
the love of those, whom we are most able to serve,
must be understood as peculiarly required. If we are
to feel for strangers and enemies, we cannot but feel
more strongly for those, to whom acquaintance and
neighbourhood, relation and friendship, common laws
and common interests, unite us. It was never from
the extensiveness of their benevolence, but the nar
rowness of it, that men have made the public suffer :
and therefore the truer Christian any one is, the
truer patriot he will ever be. And especially if the
equity of the civil constitution under which he lives,
remarkably secures whatever is valuable to men at
present ; and the purity of the doctrines publicly
taught, leads them the safest way to eternal bliss
hereafter ; he wiU rejoice and be thankful from the
bottom of his soul, that the lot is fallen unto him in so
fair a ground ^^ : where he can sing of mercy and
judgment J, and go with the multitude to the house of
God, with tlie voice of joy and praise ^.
'" Lord Shaftesbury. + Psalm xvi. 6.
+ Psalm ci.l. J Psalm xlii. 4.

SERMON XIIL 193
But, though every pious person wiU always con
sider the happiness of his country, as a very interest
ing part of his own, yet the degree in which he will
consider it so, must greatly depend on the relation to
it, in which he stands. And therefore they who are
distinguished by the more important relations, whose
office and business consists in being the ministers of
God for good *, to numbers, to nations of their fel
low-creatures at once, they must have exalted satis
faction in seeing the pleasure of the Lord prosper in
their hands f. Every instance of national felicity
must warm their breasts with singular consolation :
above all, when they are conscious of its arising froiri
their own rightness of mind, arid vigilance of conduct :
when they know they have deserved from the people
under them that excellent character of David : he fed
them with a faithful and true heart, and ruled them
prudently with all his power f-
II. The next thing to be learnt from the text is,"
that the happiness, accruing to good men from the
flourishing state of their country, is greatly increased
by the prospect, that their own posterity will con
tinue to flourish with it.
The desire of exerting our tenderest affections,
which are the conjugal and parental, and leaving re
presentatives of ourselves behind us, to preserve our
name, inherit our substance, and carry on the designs
of Providerice on earth, is deeply rooted in our frame :
it hath always influenced the conduct of men, in pro
portion as they have lived agreeably to the simplicity
of nature : and they who have thought the absolute
restraint of this inclination the way to higher degrees
of purity and spiritual perfection, have entertained a
*Rom. xiii. 4. tls.liii. 10, + Psalm Ixxviii. 73.
VOL. III. O

194 SERMON XIIL
notion as evidently wrong, as the divine constitution
of things is right. But though such imaginations are
groundless, preclude the exercise of many virtues, and
weaken human society : yet the indulgence of irregu
lar liberties, however favourably their own or common
practice may induce persons to think of them, pro
duces effects far more hurtful : overturns aU good
order, destroys the peace of families, introduces end
less confusions and distresses, causes most afflicting
breaches of faith, tempts to most execrable barbari
ties, effaces gradually all moral principles, and begets
more crimes and sorrows, than almost any one sin
besides. The sacred institution of marriage therefore
is of the utmost importance to the innocence and the
happiness of mankind. They who avoid it, as engag
ing them in cares and troubles, distrust the goodness
of God, who hath made every article of proper beha
viour, on the whole, our present interest : and they
who discourage it, as many do grievously, though
not professedly, by running into needless expences
and refinements, pervert for the sake of vanities and
foUies, the plain Avay, which Heaven hath marked out
for public strength and private comfort.
Marriage lays the ground-work of all those kindreds
and affinities, which unite us together, by so many en
gaging ties; and from which proceed such numerous
relative duties, equally beneficial and delightful.
Marriage aUots to the several members of the society,
distinct parts of it for objects of their pecuUar con
cern : and their affection to these animates their zeal
for the welfare of the whole. Their country seems
nearer akin to them, for having persons, whom they
love as themselves, interested in what befaUs it: they
study its future prosperity from their attachment to

SERMON XIIL 195
those whom they shall leave behind them; and
triumph beforehand in the prospect of happiness to
their descendants, when they shall be no more. In
dolence and selfishness would incline men, still much
mo're powerfully than they do, to behaviour of per
nicious consequence on many occasions, were they
influenced by personal considerations only : but re
gard to their posterity enlarges their views, gives
them a sympathy with distant times, and excites
them to prefer without hesitation and with pleasure,
the lasting benefit of others, though remote, to the
greatest and dearest of their own short-lived advan
tages and gratifications.
Now if a likelihood, merely that their offspring
shaU partake in the general felicity, is able to fill the
minds of men with such emotions ; what transporting
reflections must they have, whose descendants appear
destined by the stations of their parents to be authors
of that felicity in their turn and degree ! How
strongly must such a hope induce them to secure by
good example and instruction this highest honour and
blessedness to such as are to inherit their dignities !
And how warm a return of most affectionate gratitude
wiU they merit and receive from mankind, if virtue
and liberty shall'not only be supported by them in the
present age, but transmitted to succeeding ones, by
their pious care of forming their progeny to the
knowledge and the love of public good ! The pros
pect only of children^ children would have little joy
in it, without that oi peace upon Israel : without a
reasonable expectation of their contributing to the
true glory of the family, from which they spring, and
the true happiness of the nation, over which they are
to preside. But when due provision is made for this,
o 2

196 SERMON XIII.
both sovereign and people may take up the AVords of
the Psalmist : Like as the arroivs in the hand of the
giant, even so are the young chihlren. Happy is tlie
man that hath his quiver full of them : they shall not
be ashamed, when tliey speak with their enemies in the
gate*. But then, as ever, we hope to see either our public
or our private happiness continue, we must be careful
to remember,
III. That both depend on the divine benediction.
Except the Lord build the house, their labour is but
lost tliat build it : except the Lord keep the city, the
watchman tvaketh but in vain. — Children, and the
fruit of the womb, are an heritage and gift tliat
cometh of the Lordf. These are the express decla
rations of holy writ : and both reason and experience
humbly subscribe to them. It is not indeed possible
for us in many cases to discern particularly in what
manner the Providence of God conducts things : but
we may plainly discern in general, that as the whole
course of nature is nothing else than the free appoint
ment, which he hath been pleased to make ; as the
motions of the inanimate world proceed from those
Avhich he originally impressed upon it ; and all the
thoughts and actions of intelligent beings are doubt
less absolutely subject to the influence of their Maker ;
(since Ave see they are greatly subject, and often when
they perceive it not, to that of their feUow-creatures ;)
it must be in his power by various ways, perhaps the
more effectual for being unknown, to dispose of every
thing so, as may best answer his wise purposes of
mercy or correction. And as he evidently can do
this, it is likewise evidently worthy of him to do it ;
* Psalm cxxvii. 5, 6. | Psalm cxxvii. 1, 2. 4.

SERMON XIIL 197
for the highest of his titles is that of the moral gover
nor of the universe : and therefore, we may firmly
believe the Scripture assuring us, that he doth it in
fact ; that he makes all things work together for good
to them tliat love him *, and curses the very blessings f
of those who love him not.
Whenever then we find our affairs going on to our
content, our families flourishing, our healths con
stant, our hearts full of exultation, and dictating
language to us like that of David, In my prosperity I
said, I shall never be removed ; let us be sure also like
him to add. Thou, Lord, of thy goodness hast made
my hill so strong f- Iu the hand of God it is, whe
ther we shall have the things that we wish for;
whether, when we have them, they shall prove com
forts or afflictions, the joy or the grief of our souls ;
whether lastly, if they are ever so dear to us, they
shall remain with us, or be snatched from us : and,
therefore, it unspeakably concerns us all to interest
Providence in our behalf. They, whom God favours
most, are by no means exempt from sufferings : but
he not only will always make religious persons full
amends hereafter, but ordinarUy grant them deliver
ance and consolation here. Thus the Psalmist, im
mediately after his above-mentioned triumph, had
cause to subjoin. Thou didst turn thy face from me,
and I was troubled \. But it follows. Then cried I
unto thee, and gat me to my Lord right humbly ||. Thou
turnedst my heaviness into joy : tliou hast put off my
sackcloth, and girded me with gladness %. Nor was
this a singular mercy to him, or confined to the more
worldly Jewish dispensation : but our blessed Re
deemer hath given a general promise to his disciples,
* Rom. viii. 28. + Mai. ii. 2. X Psalm xxx. 6.
§ Psalm xxx. 7. || Psalm xxx. 8, ^ Psalm xxx, 12.

198 SERMON XIIL
that they, Avho seek first the kingdom of God and his
righteousness, shall have all tilings needful added
unto tliem*: and shall, even Avhen molested with per
secutions, receive now in this time an hundred fold of
what they undergo, as Avell as in the world to come
eternal life f.
Persecutions indeed, more or less, the Apostle hath
told us, all shall suffer that tvill live godly in Christ f'-
and partly on that very account. But in these, they
shall be enabled to take pleasure \, even when they
are the heaviest: and usuaUy they are very light,
compared with the calamities, which the wicked
bring on their own heads. The natural tendency of
Christian virtues is to happiness ; of sin, to misery :
God hath appointed this tendency, and he will make
it effectual. If nations, in the midst of their wealth
and tranquillity, Avill not shew they^are sensible, that
he bestows them, he Avill justly prove it by taking.
them away. And if those persons whom he hath
raised to superior honours, and favoured with marks
of distinguished goodness, will ungratefully forget,
by whose power and for whose service they were
thus exalted and blessed, he can easily make them
know by unexpected judgments, that the Most High
rtileth in tlie kingdom of men\, and doth according to
his will in tlie armies of Heaven, atid amongst the in
habitants of the earth. But princes and their people,
joining together in thankful obedience to the laws of
their Great Benefactor, will be happy in themselves
and each other, will shine as lights in the world%;
and to speak in the language of the Prophet, upon
all their glory there shall be a defence **. For God
* Matth vi. 33. + Mark x, 30. + 2 Tim. iii. 12.
§ 2 Cor. xii. 10. || Dan. iv. 25. IT Phil. ii. 15.
*"' Isaiah iv. 5.

SERMON XIIL 199
will save Sion, and build the cities of Judah. — The
posterity also of his servants shall inherit it ; and
they, that love his name, shall dwell therein*. Their
children shall continue, and their seed be established
before himf. * Psalm Ixix, 36, 37. t Psalm cii. 28.

SERMON XIV.

MATTH. VI. 16.
Moreover, when ye fast, be not as the hypocrites.
The practice of fasting from a principle of religion
has been thought of by different persons in so very
different a manner; some placing it amongst the
highest duties, whilst others account it mere super
stition : and a great part of those, who observe it the
most rigidly, are so little improved by it in true good
ness: that, I hope, discoursing on this subject may
be useful in general, as Avell as particularly season
able at present, to direct your judgment and be
haviour in relation to it. And therefore, I have
chosen to treat of it from words of the greatest
authority; those of our blessed Saviour: which
contain, I. A supposition, that reUgious fasting would be
used amongst his followers : When ye fast.
II. A caution against using it amiss : Be not as
the hypocrites.
I. A supposition, that religious fasting would be
used amongst his foUowers : which indeed he must
suppose of course, unless he forbad it ; because the
custom had very long been, and was then, universal
in the worid. Not only the people of the great city
and empire of Nineveh, as we read in Scripture, but
the Egyptians, Greeks, Romans, almost aU nations, of
whose religion we have any particular accounts, ap
pear to have been led, either by nature or ancient

SERMON XIV. 201
tradition, to abstain from their food, on certain oc
casions, as an exercise of piety. The Jewish law
could not be the original of an observance, that had
spread so wide : especially, as that law appoints but
one single day in the whole year to be kept as a
public fast, and gives no orders for private fasting at
all. Yet we find, from the early times of their com
monwealth downwards, many other public facts ob
served by them, as exigencies required : we find the
Prophets approving and enjoining them, and direct^
ing how they are to be solemnized : we find the most
exemplary in goodness amongst them taking this
way of humbUng themselves before God in secret,
not only on personal and domestic, but national ac
counts, and graciously accepted in so doing.
The same usage continued to our Saviour's days.
For we read in St. Luke *, of Anna the Prophetess,
that she served God with fastings and prayers
night and day. Indeed by this time, over and above
several yearly fasts, appointed by authority f, the
stricter sort observed two every week voluntarily f-
And not only the Pharisees, but John's disciples also,
fasted often §. Nor doth our blessed Lord condemn
any part of these things : but, leaving the frequency
of fasting to public and private prudence, regulates
only the manner of it; and by so doing, plainly treats
it as a practice intended for perpetual use. It is
true, he doth not, in so many words, command his
disciples to fast : he only saith. When ye fast. But
so he had said just before, when thou dost thine alms\,
when thou pray est*^. Yet these are certainly duties
of Christianity. And had he not designed, that
fasting should be considered in some degree as a
* Luke ii. 37. f Zacch. viii. 19. I Luke xviii. 12.
§ Matth. ix. 14. || Verse 2, ^ Verse 6.

202 SERMON XIV.
duty also ; he would never have promised a reward
to the right performance of it, as he doth in the next
verse, but one, after the text. And besides, he not
only fasted himself, in a manner quite beyond our
imitation, but declared, that though then his disciples
did not fast, yet after he was taken from them, they
should*: which they verified accordingly. Cornelius
indeed was not yet a Christian, when he fasted to the
ninth hour f : but that was amongst the means of his
becoming one. We read in the foUowing chapters
of the Acts, that congregations, under the guidance
of Prophets and Apostles, fasted on more occasions
than one %. St. Paul enjoins private persons to give
themselves at times to fasting and prayer §. The
whole Christian church, from the beginning, hath
both esteemed and practised it not a little : and to
this day both the ecclesiastical and civil powers con
tinue to prescribe it.
If then we have any regard to the example and
experience of good persons, to the injunctions and
commands of our earthly superiors, or to the autho
rity of Scripture itself; we cannot think fasting an
observance to be either blamed or slighted. But for
yet fuUer satisfaction, and indeed for our direction
also, let us inquire more particularly, what its mean
ing and uses are.
One very useful meaning is, to express our sorrow
for having offended God, and our sense of not de
serving the least of his favours. By some it hath
been thought, that our first parents introduced it, as
a penitential memorial of their eating the forbidden
fruit : Avhich indeed it might very properly express.
But without insisting on this, for Avhich Ave have no
* Matt. ix. 15. + Acts x. 30.
X Acts xiii, 2, 3, xiv. 23. § 1 Cor. vii. 5,

SERMON XIV. 203
warrant, abstaining for some time from our daUy
food signifies, most naturally, that we are unworthy
of it ; and can take no comfort in it, whilst we are
under the divine displeasure. And as anciently,
every thing of importance was denoted, especially in
the Eastern countries, by actions as well as words ;
this was probably the original purpose, for which
men used fasting. And it was then sometimes ex
tended to children, and cattle ; in token, that the
parents and owners of them had forfeited the dearest
blessings, and most valuable conveniences of life ^.
It is true, [a proper confession in words would have
expressed the same thing, that this ceremony doth,
and somewhat more clearly, unless it were explained
by words. But in aU likelihood it usuaUy was : or if
not, the difficulty of understanding it cannot be ac
counted great. And where it is appointed by autho
rity, or prevails by custom, as the established method
of signifying humiliation, we are as much bound to
comply with it, as Avith any other appointment or
custom ; and should be as justly thought disobedient
or unsociable, if we refused : even though it had no
peculiar advantages to compensate for its being of
less obvious meaning : whereas indeed it hath consi
derable ones. For words alone are far from carrying
with them that energy and influence upon the mind,
which the superadded solemnity of such an absti
nence must, even in private cases ; and much more,
when whole assemblies, and cities, and countries,
join in it. But above all, when either persons or
nations have been remarkably wicked, such moving
and afflicting acknowledgments of it are singularly
adapted to produce more powerful and lasting im
pressions on those, who make use of them ; and by
*Joelii. 16, Jonah iii. 7, 8. Judith iv, 10,

204 SERMON XIV.
that means to render them fitter objects of divine
mercy. Indeed, were every method, Avhich the
Avarmer imaginations of the Eastern people suggested
formerly, and found really conducive to this end,
practised now among such, as are less accustomed
and disposed to significative actions, considerable
inconveniences might follow : and in fact, multiply
ing ritual observances hath contributed almost every
where to darken religion, and corrupt it. But so
simple and inteUigible an usage, as mere fasting, may
surely be employed, in any age and place, without
danger. And, besides the good effects it may have, as a
strong outward mark of repentance, it may be a cause,
by its physical effects, of our feeling greater degrees
of inward conviction. The faculties of many persons
are overloaded by continual excess, and the corrup
tible body presseth down the soul* : nor can it exert
itself, till the burthen upon it is lightened. And
without what is commonly called excess, a constant
course of high or full living hath so powerful a ten
dency to immerse our thoughts in worldly objects,
and make us, both indolent as to our eternal interests,
and fearless of the consequences of such indolence :
that all, Avho pass their days in the free enjoyment
of plenty, have need frequently to interrupt their
indulgences, however lawful in their nature : to ad
monish themselves, by so doing, that they have much
more important concerns, than the gratification of
sense and ease : and to view the state of their souls
with attentive thoughtfulness, Avhich abstinence, and
its proper companion retirement, would beget. As
suredly numbers of them would then see their con
dition in respect of God, and a future life, in a very
* Wisd. ix. 15.

SERMON XIV. 205
different light, from that, which warm blood, gay
spirits, and presumptuous imaginations place it in.
And for want of such views it is, that so many are
grossly wicked, and so many more very imperfectly
and insufficientiy good : whom a habit of considerate
self-restraint w^uld render by degrees indifferent to
earthly enjoyments, and solicitous for those of a bet
ter world. Nay, even single acts of such restraint
wiU usuaUy, for the time, loAver our passions into
some good measure of composedness, and make our
sorrow for sin humbler and deeper ; on both which
accounts fasting is called in Scripture, afflicting the
soul*. For it mortifies the desires of the sensitive
part, and enlivens the remorse of the rational. By
these means, it may contribute much to render our
faith of invisible things more lively, and our devo
tions more fervent : for which reason fasting is al
ways understood in Scripture, and always ought in
practice, to be accompanied by prayer. And in
proportion as it qualifies us to pray as we ought, it
assures us of obtaining our requests ; whether they
be for averting God's judgments, or deriving his
mercies upon us, in our public capacity or private.
But farther yet, fasting not only assists humiliation
and devotion, but is in other ways also friendly to vir
tue. Inflicting it on ourselves as a penalty, when we ,
have been guilty of any great sin, will contribute
greatly and yet with perfect safety, if it be done with
discretion, to our becoming weary and afraid of sin
ning. Accordingly St. Paul speaks of self-punish
ment, as a very useful and beneficial fruit of true
repentance. For behold, your sorrowing cfter a
godly sort, what carefulness it wrought in you ; yea,
what zeal ; yea, what revenge f. But especially, if
* Is. Iviii. 3.5, + 2 Cor. vii. II.

206 SERMON XIV.
we have been seduced into unlawful pleasures of
sense, or even are in danger of it only, fasting is pe
culiarly medicinal : withdraws the fuel from irregular
desires ; proves to us by experience, and strengthens
by use, our ability of bridling our natural appetites ;
and so prevents our undoing ourselA*es, by trusting
vainly to the plea of human infirmity, as an excuse
for deliberate transgression, or supine negligence.
Exercises of moderate hardship add a vigour to the
mind : and were on that account recommended even
by heathen moralists *, as teaching contempt of low
gratifications, and of the wealth that ministers to
them ; of the blandishments of luxury, and the false
elegance of effeminate politeness. But far stronger
inducements have we Christians to take the most
effectual methods for exalting our souls above these
things : as we know, to a much higher degree of
certainty, that the carnal mind is enmity against
Godf ; that they, who live in pleasure, are dead
whilst they live f ; and that by detaching our affec
tions properly from things on earth, we shall attain
the blessedness of Heaven !§.
Nor will fasting contribute only to mortify our
fondness for sensual indulgences ; but also to abate
the impetuosity of vehement spirits ; and that pride
o/" /(!(?«r^, which the prophet Ezekiel, in the case of
Sodom and Jerusalem, connects with fulness of
bread\[. We often find the same persons, when pam
pered into luxuriant health, overbearing, impatient
of contradiction, outrageous in anger, who, Avhen
voluntary or necessary abstinence hath reduced them
to a calmer state of mind, are considerate, reasonable,
and humane. But particularly it inspires humanity
* Arr. Epict. 1. 3. c. 12. and c. 14. + Rom. viii. 7.
t 1 Tim, V, 6. § Col. iii. 1. &c. |1 Ezek, xvi, 49.

SERMON XIV. 207
and compassion to the poor. For it gives us expe
rience from time to time, of what they are often
forced to feel : and not only reminds all persons, but
better enables those of middling circumstances, by
lessening now and then their expences on themselves,
to relieve the wants of their indigent brethren : for
which reason the prophet Isaiah supposes it attended
by doing every act of equity and mercy, but espe
ciaUy giving of alms ; and introduces God himself,
saying : /* not this the fast, that I have chosen ? to
loose the bands of wickedness, to undo the heavy bur
thens, to let the oppressed go free, and that ye break
every yoke ? Is it not to deal thy bread to the hungry ;
and that thou bring the poor, that are cast out, to thy
Jiouse ; when thou seest the naked, that thou cover him,
and that tliou hide not thyself from thine own flesh* ?
These are some of the spiritual benefits, for I Omit
to mention the corporeal ones, though very consider
able, which recommend fasting. And surely they are
at least sufficient to keep every pretender to serious
ness from deriding it, or thinking meanly of such as
practise it. Though any one may judge, or find, it
ever so useless to himself: yet he cannot well know
what it may be to others. And therefore, the rule of
Scripture is in this sense perfectly just : Let not him
that eateth, despise him, that eateth not f , If he doth,
his contempt may light on characters of the highest
eminence in wisdom and goodness ; as it happened
in the case of the royal Psalmist : The reproaches of
them, that reproached tliee, are fallen upon me. I
wept, and chastened my soul with fasting ; and that
was turned to my reproof f-
* Is. Iviii, 6, 7, Hence Hermas directs, lib, 3, Sim, 5, that the
money saved by fasting be given to the poor.
t Rom. xiv. 3. X Ps- Ixix. 9, 10.

208 SERMON XIV.
But as we ought, by all the prudence we can, to
spare others the guilt, and ourselves the uneasiness
and provocation, of such unkind treatment : so we
should be yet more careful not to deserve it in any
degree : and should therefore take diligent notice
that the text contains,
II. A caution against using this practice amiss.
Our Saviour indeed prohibits expressly no other
abuses, than such as hypocrites committed : and
mentions, of those, only one in particular. But as he
certainly meant that merely for a specimen of many ;
and designed, that all should be avoided ; it will be
useful to set before you others also, most of which
are condemned expressly somewhere in the word of
God : and all implicitly here.
Fasting is a duty, not for its own sake : for neither
meat, nor abstaining from meat, commendeth us to
God* : but for the sake of its good effects. Propor-
tionably therefore, as in any person's case it is found,
on impartial and full trial, to fail of those effects, or
to produce bad ones, which outweigh or equal them,
it ceases to be a duty ; any farther than the obligation
of setting no hurtful example, of giving no offence,
may justly demand regard. And as the cases of dif
ferent persons differ extremely, it is either wicked
tyranny, or pitiable unskilfulness, to enjoin, as the
church of Rome doth, all persons to abstain, so often,
and for so long together, from eating flesh ; and all
persons of such an age, and such a state of life and
health, to eat only once in a day, or little more, of what
they are suffered to eat. Pj'escribing such rules,
as these, to the Avhole world, must bring hardships
and distresses on miUions of persons, especially the
poor, from which they can receive no good, but may
* 1 Cor. viii. 8.

SERMON XIV. 209
suffer much harm. It will give them wrong notions
of religion, as consisting principally in outward ob
servances; and multiply grievously the temptations to
sin, by adding imaginary duties, that wiU often be
more difficult than the real ones. They allow indeed
some occasional exceptions from these general rules :
and yet, even did they also allow persons to judge for
themselves, when their circumstances came within
those exceptions, it would still be a source of endless
doubts and scruples to timorous minds. .But besides
the uncertainty, whether they may in conscience desire
to be excepted, they are subjected to the will and
pleasure of others, whether that desire shall be
granted: and to a large expence for it, if it be : and
these and other dispensations are one fund of wealth
to the clergy and court of Rome, which they have
used to the vilest purposes. No part of all this is
founded on Scripture : nor even on the practice
of the primitive church ; which for some ages laid
no necessity on any one fasting at such particular an
nual seasons ; much less of fasting for many days and
weeks together ; and when they did fast, made no
distinction between the use of flesh and fish ; but left
every one the liberty, which Christ and his Apostles
had left them: as indeed our own church hath done
too. For though it hath mentioned certain times of
abstinence, which it might have been unsafe not to
mention at the time of the Reformation : yet this,
being backed by no new injunction, amounts only to
recommending them, so far as each person shall find
no real objection against them. And certainly most,
if not all persons would find, on the contrary, much
benefit from lessening even their lawful indulgences
of sense at proper seasons, and the present season in
particular. But in order to our judging rightly, in
VOL, IIL p

210 SERMON XIV.
what degree this will be expedient for us, divers
things ought to be considered. Not many indeed of
our church, in the present age, run at all into ex
cessive austerities : very far from it, God knows. But
if any do, they ought to be warned : and though none
did here, the Christian doctrine ought to be vindi
cated from the imputation of leading to such ex
tremes any where.
Some observe constantly a diet sufficiently low ;
some few perhaps too low. Now for these, who live
in a state of daily fasting, to superadd other fasts, es
peciaUy frequent and rigid ones, may be prejudicial,
not only to their healths, of which they are bound to
be careful, but to their moral dispositions, and their
very understandings. It may render them less, in
stead of more capable of serious reflection and religi
ous exercises : it may unfit them to go through their
proper business in common life : it may incline them
strongly to moroseness of temper. And though the
iU-humour, into which people wilfuUy work them
selves upon fasting days, is to be ascribed to them
selves only : yet so much of it, as abstinence reaUy
brings upon them against their wills, is to be ascribed
to that ; and is no smaU evil. But farther yet : low-
spirited and scrupulous persons may, for want of
supporting their strength of body, on which the firm
ness of the mind in part depends, by a sufficient
quantity of food, increase their fears and perplexities
most surprisingly : tiU at length there will scarce re
main a single action, that they can do or abstain from
with a quiet conscience. And, at the same time, on
the other hand, persons of warm and enthusiastic
imaginations are heated by long and strict fasts
beyond any thing : j;iU they feel impulses, hear voices,
see visions ; forg-et the world to which they belong.

SERMON XIV. 211
and Hve in d hew one of their own creation. Now ac
cording to the degree, in Avhich there is danger of
any such inconveniences, we ought either to avoid
iritirely Avhat causes them, or observe a due modera
tion in it : else our abstinence may easily do us much
more hurt, than service.
And another important rule is, never to make vows,
or even resolutions that we Avill fast so often, with
such or such rigour, for any particular time to come,
especiaUy to any distant time. For it seldom or never
happens that such things are of real advantage. And
they have so frequently been snares and distresses,
that aU persons ought to be warned against them :
and they who are most prone to them, ought to be
most afraid of them.
But supposing we are, by nature, ever so well
quaUfied to receive benefit from the practice of this
duty : yet none will follow, unless We guard against
mistakes. Fasting consists in abstaining, wholly or in part,
from our ordinary food. Abstaining, wholly, the
former part of the day, is undoubtedly the natural,
and should be the general method of doing this. But
they, in whose case good reasons forbid it, may, by
properly restraining themselves in the latter part,
keep their fast to all good purposes, after they have,
in common speech, broken it. Continuing a total ab
stinence longer than a day, can hardly ever be, and so
long seldom is, either useful or safe. And though a
considerable approach towards total abstinence for
the whole day, if conducted prudently, may be al
lowed at proper intervals for some small time, when
designed for self-punishment in great faults : as in
deed lessening our fast into a trifle, on any occasion,
public or private, would be mocking God, cheating
ourselves, and giving scandal or bad example to
p 2

212 SERMON XIV.
others * : yet when subduing irregular appetites and
passions is the end in view, moderate severity, and
barely, if at aU, exceeding the strictness of an exact
and rigorous temperance, but long continued, will
be most effectual.
Abstaining from particular sorts of food, from flesh-
meat for instance, as the strongest and most pleasing
sort, if* it be not hurtful, is very proper; and on
public fasts especially, as being the common and most
visible mark of compliance with what public authority
enjoins. But still this abstinence, besides that laying
a great stress upon it leads to superstition, or at least
'affords it countenance, may, to some persons, be no
self-denial at aU, but consistent with the most luxu
rious indulgence. There are many, to whom several
sorts of fish are more delicious, than land aminals ;
and perhaps full as nutritive. Nay, methods have
been invented, by which the palate is hardly ever so
much pleased, as when it is pretended to be mortified.
The true direction then concerning the fare of our
fasting seasons, is that, which the example of the Pro
phet Daniel furnishes : In those days late no pleasant
bread f : that is nothing contrived to gratify or pro
voke the appetite, but the plainest of wholesome
diet. That we ought to be fuU as abstemious in what
we drink, as what we eat, is very clear ; and both are
put on a level in the same passage of Daniel : Nei
ther came flesh nor wine in my mouth. The Scripture
also condemns every other needless indulgence at
such times. Wherefore have we fasted, say they, and
thou seest not ? Behold, in the day of your fast ye find
• And therefore Hermas, ubi supra, directs, that on fastmg days
nothing be taken, besides bread and water.
t Dan. X. 3. One moderate meal, of flesh or fish, without delicacy,
was appointed by Queen Eliz. on an -occasional fast, Strype's Life
of Parker, p. 131 — i Zi.

SERMON XIV. 213
pleasure *. Nor can there be a doubt, but intemper
ance, or even excess of gaiety, either designedly pre
ceding a fast, as is common in the Romish carnival,
or following one, as I fear may sometimes be the
case in other churches, intirely destroys the religious
use of it.
But though we observe, in the rightest manner,
every thing that relates to the outAvard act: yet,
bodily exercise, of this or any other kind, profiteth
little t, unless it be performed with good and proper
dispositions of soul. When the Jews, in Isaiah's time,
fasted for strife and debate, to serve the purposes of
animosity and contention ; far from being an act of
piety, it was only smiting tvith the fist of wickedness J.
When the hypocrites, in our Saviour's time, made, by
their mournful looks, a public ostentation of their pri
vate abstinence, he told them plainly, as the words
immediately foUowing the text inform us, that being
seen and admired of men should be their only reward,
and directed his disciples to conceal, as far as con
veniently might be, not their obedience to authority
when it enjoins days of humiliation, though doubtless
it should be obeyed without affectation or unnecessary
singularity, but their voluntary self-denials of this
kind : that thou appear not unto men to fast ; but unto
thy Father which seeth in secret. When the vain
glorious Pharisee fasted twice a week, and despised
the poor Publican §, he had infinitely better never
have fasted once in his life, and been humble in his
heart. Fasting is in general a remedy, or needful
precaution : therefore whoever takes it, confesses, by
so doing, either a disease or a peculiar liableness to
one II, of which nobody sure hath ground to boast ;
* Is. Iviii, 3. + 1 Tim, iv, 8, J Is, Iviii. 4, § Luke xviii. II, 12.
II Taylor, Holy Living, c. 4, §. 5. No, 9.

214 SERMON XIV.
and making our humifiation a matter of pride is turn
ing our medicine into a poison. Yet, of the two, con
demning others is stiU worse, than being vain of our
selves. Let not him therefore, which eateth not, judge.
him that eateth, for very possibly God hath received
and accepted him * ; but remember, that both the
Apostles, and our Saviour himself, were unjustly cen
sured by the Jews on this very account t* The per
sons, whom you blame for not fasting, may fast, in
effect at least, more than you know of; or may have
little or no need of it, and be possessed without it, of
aU the good, that was designed to be attained by it.
For it is but an instrument : and whether the work be
chiefly done by this instrument or that, provided it be
well done, is not material : and, if it remain undone,
having used the instrument ever so much will intitle
us to no reward. Fasting, as managed bjr some, is
or appears to be extremely difficult : and hence they
are apt to think, that heaven is much indebted to
them for it : whereas perhaps they are much in fault
for making it so difficult ; or, if they are not, at best
they have done only their duty, and so are unprofit
able servants J. Even the truest and the greatest
virtues cannot deserve the pardon of our past iniqui
ties, and the recompence of future happiness ; but
only quaUfy us to receive them from Go s mercy,
granted for the sake of our blessed Redeemer ; much
less then can bodily austerities, which are only means
of virtue, do either of these things. But, least of aU,
wiU they be able to do it for those, who on the sup
posed merit of them, venture on such transgressions
as they like, and so make Christ the minister of sin \.
Deluding ourselves by such contrivances, and at-
• Rom. xiv. 3. + Matth. ix, 14. xi. 19,
X Luke xvii. 10. . § Gal. ii, 17.

SERMON XIV. 215
tempting to impose upon God the performance of
some small part of what he requires, instead of the
whole, is as real, and more absurd and fatal hypocrisy,
than endeavouring to deceive our feUow-creatures.
It therefore comes directly under the prohibition of
the text : and we have peculiar need to be on our
guard against it at present. Of late years we have
observed public fasts with more strictness and de
votion, than had been seen amongst us in the memory
of man. And so far all was weU. But have we been
afterwards uniformly pious and virtuous, watchful
against aU sin, and occasions of sin, attentive to Our
spiritual state and the great concerns of eternity ?
Or have we thought, that crowding the churches for
a day, and abstaining from a foUy or two for a winter,
perhaps with an ill-will, was religion enough to save
the nation and our souls? If any thing like such
imaginations have taken hold of us, we have adul
terated and debased a powerful remedy into an use
less and mischievous palliative, and while we trust to
it, are farther from the hope of a radical cure than
ever. And were we to amend more thoroughly but
for a short time only, our case will be very little bet
ter. O Ephraim, what shall I do unto thee? O
Judah what shall I do unto thee ? For your goodness
is as a morning cloud, and as the early dew it goeth
away *. Let us therefore, now and at all times, con
scientiously beware of this, and every error, in respect
of religious mortifications. Let us neither supersti-
tiously over-value, nor profanely despise, institutions
for that purpose : neither treat ourselves with unpro
fitable harshness, nor with hurtful indulgence : neither
be influenced by servile dread, nor by irreverent pre
sumption: neither submit our consciences to the com-
* Hos. vi. 4..

216 SERMON XIV.
mands of men : as if they were doctrines of God ; nor
contemptuously reject proper helps for obeying the
laws of God, as worthless inventions of men : neither
exalt the means into the same rank with the end, nor
hope to arrive at the end without the means. Let
us, after the example of the holy Apostle, so run as
not uncertainly; so fight, as not beating the air: but
with strict and yet prudent discipline, keep under the
body and bring it into subjection *. For every man
that strivethfor the mastery is temperate in all things.
Now they do it to obtain a corruptible crown, but we an
ineorruptible f. Which that we may aU obtain, &c.
• 1 Cor. ix. 26, 27, f ^ Cor. ix, Z5.

SERMON XV.

PROV. XXIL 1.
A good name is rather to be chosen, than great riches.
It seems very natural to wish, that amidst the great
variety of things, which on various accounts appear
desirable in this world, we could pass a right judg
ment concerning the proportionable value of each :
that so we might determine, what share of our atten
tion they severally merit ; and, when they interfere,
which ought to have the preference. Yet this we
find to be in most cases, far beyond our skill. Whether
power, or wealth, or ease, an active or a contempla
tive life, a private station or a public, this profession
and employment or that, be more eligible ; always
hath been disputed, and always will. For the de
cision wiU depend on circumstances too numerous
and too uncertain to be considered with exactness.
And indeed it is for the interest of mankind, that the
answers to questions of this sort should be involved
in obscurity. For, suppose we aU knew how to chuse,
yet we could not all have our choice. And, as the
whole must consist of very different parts ; it is weU
that our not knowing which condition would be the
best for us, contributes to our receiving, as we are
bound, whatever falls to our lot, with a cheerful ac
quiescence in the appointment of Providence.
But though our Maker's wisdom hath left us greatly
in the dark about such matters, in which taking one
course or another is but seldom of considerable, if

218 SERMON XV.
any, importance to the most important of all things,^
the performance of our duty : yet, in whatever hath
a stated connection with that, he hath given us plain
directions, both by reason and Scripture, how we are
to judge and behave. Now there is nothing more
closely connected with virtue, than reputation : and
therefore he hath connected it as closely with our
happiness : not only teaching us, by nature, to esteem
it as the chief of outward blessings ; but by revela
tion, to preserve and cherish it with assiduous care
The text, which I have read to you, prefers a good
name to great riches. Another saith, it is better than
precious ointment * : that is, than the costliest per
fumes that were anciently used, in the gayest enter
tainments of the voluptuous, or the funeral honours
of the great. And throughout the word of God, we
are excited by examples, as weU as precepts, to aim
diUgently at obtaining a good report f . Accordingly,
mankind in aU ages have been strongly influenced by
this principle ; and, in a great measure, to what they
ought. But still as the most powerful motives are apt to
be sUghted by some, and the rightest perverted by
others : there are numbers, who profess to have scarce
any regard to reputation ; and stiU greater, who pay
it a very undue regard. Therefore, it may be useful
to shew you the wrongness and the danger,
I. Of having too little concern about it.
IL Of having too much.
I. Of having too Uttle. One meets, not very un
commonly, with those who affect a perfect indiffer
ence to what a siUy or malicious world, that hath
* Ecel. vii, I.
t 1 Sam. ii. 24. Prov. xv. ZO. Acts vi. 3. x. 22. xxii. 12.
Phil. iv. 8. 1 Tim, iii, 7, Heb, xi, 2. 3 John 12.

SERMON XV. 219
nothing to do with them or their affairs, may please
to think or talk about them. I say, they affect this ;
because, for the most part, it is mere affectation : and
while they pretend not to be moved at all by what is
reported of them, they plainly are moved by it greatly :
not enough perhaps to conduct themselves with more
discretion upon it, (and so much the worse for them;)
but enough to be very uneasy and angry about it.
Now what really disturbs them, it is a folly to put on
the air of despising : and the only sensible method is,
to take care and avoid it.
But they plead, that avoidinf censure is impossi
ble; people wUl say iU-natured thmgs, and make
spiteful constructions : some will always be raising
stories, and others believing them : and why should one
give one's self trouble to prevent what after aU cannot
be prevented ? Nor can it be denied, that the world
is very censorious : but it is by no means true, that
they who keep on their guard, and they who do not,
fare alike in it. Sometimes indeed very innocent
and prudent persons may fall under very cruel ixa->
putations : but they rarely continue under them.
And therefore, if it be not a rule without exception,
it is one with but few exceptions, that whoever is
much and igeneraUy and long evil spoken of, hath
been feiulty : very probably not in the degree, perhapig
not in the manner, that is charged ; but there hath
been either an approach towards it, or a blameable
appearance of it, or something or another that should
not have been ; else so many would not have judged,
or at least have persisted in judging, so unfavourably.
Still their judgment may be a sinful one. But why
Should we tempt them to that sin ? It is hurting both
them and ourselves. Professing to despise the iU
opinion of mankind, creates a shrewd suspicion, that

220 SERMON XV,
we have deserved it. For if we have not ; why do
we lie so quiet under it ? Why not explain our past
conduct, if there be opportunity ; or, however watch
so carefuUy over our future behaviour, as by degrees
to sdence calumny ? It is our duty, not only to be
hamdess, but useful in the world ; and of what use
can any person hope to be whom obloquy depreciates,
and exposes to dislike ? It is our duty, not only to be
virtuous, but exemplary in virtue : and instead of
that, we appear examples of Avickedness, if we neg
lect aspersions thrown upon us, when we could wipe
them off. And as every new example of it, real or
seeming, adds new encouragement to it ; the worst of
sinners heinously aggravate their sins, by shewing
that they are not ashamed of them ; besides the im
prudence of provoking private and public indigna
tion or contempt.
But let the guilty manage as they wiU, surely the
innocent must see, that their interest is, not to con
found themselves with the former, and share in their
reproach by disregarding reputation ; but distinguish
themselves by a constant, though unaffected, atten
tion to it. Ill people may have their ends in de
siring that you should appear like them : but your
business is to appear different from them : otherwise
you are so far virtuous to no purpose. And there
fore, you forget yourself strangely, if you give up an
advantage that is peculiar to you. A good name, of
all things, is what a bad person cannot secure, and
therefore you, that can, should on no account faU of
doing it.
The judgment of others concerning us deserves
respect : and to pay it none, is a shocking want of
modesty. Besides, preservation of mutual esteem
makes persons amiable to each other : and in that

SERMON XV. 221
way contributes largely to their common happiness.
For it is hateful to think of living in the midst of bad
characters only : and that single consideration should
excite us powerfuUy to keep the face of things from
having that look. But further, the sense of shame
was given us by our Maker for a guard to our sense
of duty. And as we want, on many occasions, every
guard that we can have ; we know not what evils
may foUow throwing aside this. Persons, who care
not what they are thought, are in a very likely way
not to care what they do. And, therefore, St. Paul
hath most judiciously intermixed, as being intimately
connected, regard to principle, and regard to cha
racter. Whatsoever things are true, whatsoever things
are honest; whatsoever things are lovely, what
soever things are of good report ; f there be any
virtue, and if there be any praise, think on these
things*. But were contempt of reputation ever so consistent
with our innocence, it would be greatly contrary to
our interest notwithstanding. A lost, or even doubt
ful fame, in some points, fixes an almost indelible
mark upon persons, which deprives them of many
advantages in life, and often delivers them over to
scorn and wretchedness, for the rest of their days.
Nay, even when nothing bad can be said of any one,
yet, if but little good can, this alone wiU usually
have an unhappy influence on his future situation ;
whereas an eminently fair character prepossesses
every body in the favour of him who bears it : en
gages friendly treatment, begets trust and confidence,
gives credit and weight. Such will always be sought
after and employed, respected in their prosperity,
assisted under distresses : in short this distinction is,
» Phil, iv. 8.

^22 SERMON XV,
in effect, beyohd aH that can be named, honour, and
power, and wealth.
But then further, it is pleasure too, which only
one other, near akin to it, can exceed or equal. For
next to the consciousness of being good and worthy,
that of being esteemed so, especially by those, who
are such themselves, is undoubtedly the joyfuUest
feeling in the heart of man, and diffuses the highest
satisfaction through every intercourse of life. But
very afflicting must their inward sensations be, who
know, they are justly hated, suspected, or despised :
and in the midst of society must wander about, un-
esteemed and friendless.
Another very material consideration is, that, though
offenders often return completely to their duty, it is
but seldom and imperfectly that they ever regain
their characters, when once forfeited: whereas, by
preserving them, they secure not only many and great
present benefits, but the pleasing prospect, in which
our Maker hath, with unspeakable goodness, formed
us to delight, of leaving an honourable memory be
hind them for their famUy to inherit ; and a valuable
bequest it frequently proves : while hereditary in
famy is the cruel portion, that others leave to their
posterity and kindred. Have regard to thy name,
saith the wise son of Sirach,ybr that shall continue
above a thousand great treasures of gold. A happy
life hath but a few days ; but a good name endureth
for ever*. On all accounts then it is our wisdom as
well as our duty, to provide for honest things, not only
in the sight of the Lord, but also in the sight of men f.
StiU, it must be owned, there are occasions on
Avhich neglecting both parts of this rule may appear
the shortest Avay to worldly prosperity. But these
? Ecclus. xii, 12, 13, + 2 Cor, viii, 21.

SERMON XV. 223
appearances are often deceitful. And when they
prove such, what hath the wretch, who ventures
upon this course, done; he hath lost his honour,
and lost his peace, and got nothing for them. But
whatever he gets, he will find his bargain at last a
very dear one. He will feel himself inwardly no
longer the same man, that he was : he will see himr
self treated, by the better part of mankind at least
with the coldness, which he knows ito come short of
his desert ; the respect paid him by the rest will be
of very uncertain duration ; and while it lasts, he
wiU perceive it by many a token to be mere outside.
He will b'e afraid perpetually, that some turn of affairs
may take away from him the advantages of bis base
ness, and leave him only the ignominy of it. Or,
how weU soever he may escape, or how little soever
he may value,^ the shame of this world ; that of the
next can neither be avoided nor contemned.
There can be no doubt then, but reputation de
serves a very great regard. And therefore I proceed,
II. To warn you against shewing an over great
regard to it.
Many seem to think, that a fair appearance is all
they want : and accordingly take little care to sup
port it by reality. But, without the latter, the for
mer wiU quickly be seen through. And in the mean
time, while few or none else knows them, their know
ledge of themselves, and perpetual fears that others
AviE find them out, must surely leave them very small
pleasure in having, as the Scripture expresses- it, a
name that they live, and being in truth dead*.
Many more, if they are guilty of nothing which the
world thinks enormous, imagine they are quite as
good as they need to be : forgetting, that the Lord
* Rev. iii. 1.

224 SERMON XV.
seeth not as man seeth*, but often that, which is
highly esteemed amongst men, is abomination in the
sight of Godf, who knows the secret springs, whence
every word and action flow. Let us reflect then, that
we are to approve our lives and hearts, not merely
to our feUow-creatures ; but to our Maker, who is
perfect in holiness : that we may indeed have whereof
to glory before men ; but we can not before Godf ', in
whose sight shall no man living be justified^ by his own
works. Blessed is he to whom faith in Christ, pro
ductive of continual study to amend and improve, is
counted for righteousness: for to him the Lord will
not impute sin\\.
But a still worse degree, if possible, of immoderate
regard to our reputation is, when, to raise or preserve
it, we transgress our duty. And it is surely a strange
perverseness in human nature, that, though fear of
disesteem, with every other motive added to it, is
frequently insufficient to keep us from acting wrong ;
yet, on other occasions, that fear alone, in opposition
to every other motive, is abundantly sufficient to keep
us from acting right. Custom and fashion have
brought some parts of morals, and almost the whole
of piety, into utter disgrace. At least too many
either imprudently chuse, or unhappily faU into such
acquaintance, that they must lose their character
with them, unless they will throw off their virtue
and religion. No wonder if poor thoughtless crea
tures often sink under this temptation. But woe to
those, by whom the offence cometh\\ : who, not con
tent to be vicious and profane themselves, add un
provoked, the further and greater wickedness of
• 1 Sam, xvi, 7, f Luke xvi, 15. J Rom. iv. 2.
§ Ps. cxliii. 2. Rom. iii. 20. Gal. ii. 16. iii. 11.
II Rom. iv. 5—8. f Matth. xviii. 7.

SERMON XV. 225
persecuting others by ridicule and invective into the
same guilt. A persecution however far from being
formidable enough to afford any tolerable excuse for
such as yield to it. The vain, and shewy, and bold,
who call themselves the world, and pretend to dis
pose of contempt and applause as they will, have it
not so entirely by any means in their own hands, as
they would seem. For, besides that the nature of
things cannot be altered; were the numbers of such
persons larger than it is, yet their weight is not an
swerable to it. And though the wise and good may,
in proportion, be few ; yet their judgment is, and
will be, respected by many. So that whoever is truly
disposed to be pious and virtuous will never want
competent protection, if he doth but seek for it by
cultivating proper friendships ; but let the generality
be ever so bad, wiU gain, upon the whole, more re
putation ihan he loses, by adhering to his duty.
Yet, supposing this were otherwise, it should be
considered, that the esteem of the worthless is very
ill purchased at the price of becoming like them : and
that the most fatal consequences daily proceed from
persons being led by the folly of others, rather than
their own good sense, and that of their discreeter and
more experienced friends. But above all, it should
be considered, how small a thing it is to be judged of
man's judgment, when he thatjudgeth us is the Lord* :
who hath expressly said, what he will assuredly verify,
them that honour me, I will honour: and they that
despise me shall be lightly esteemed f. Seldom will
this fail in the present life ; but never in the next :
when they, who sleep in the dust of the earth, shall
awake : some to everlasting life, and some to shame
and everlasting contempt X- Therefore, notwithstand-
* 1 Cor. iv, S, 4. t 1 Sam. ii. 30. ; Dan. xii. 2.
VOL. in. Q

226 SERMON XV.
ing all the censures of this Avorld, let us run with
patience tlie race that is set before us : looking imto
Jesus, the author and finisher of our faith ; who en
dured the cross, despising the shame, and is set down
at the right hand of the throne of God*.
Another case, in which, to preserve a character
with their acquaintance, persons will do what every
one else, and they themselves often, see to be wrong,
is that of party-wickedness. Very frequently preju
dices of education, worldly interest, vehemence of
temper hurry them into it. But frequently also,
their sole inducement is, that if they should stop
short, their friends would look coldly upon them,
and think meanly of them; and they cannot bear
the reproach of not having been true to their side.
What a wretched principle now is this ! and yet to
lerably good persons will be carried strange lengths
by it : and others, any lengths whatever. We find
in St. John, that on hearing our Saviour's discourses,
many among the chief rulers of the Jews, inwardly
believed on him, but because of the Pharisees, they
did not confess him, lest they should he put out of the
synagogue. For they loved the praise of men, more
than the praise of Godf. Now just the same thing,
which got the better of their conviction in this re
spect, gets the better of most men's in one respect
or another: and they will not reflect, that as the
temptations to raise or preserve a reputation by
joining in the excesses of party, are often the most
trifling, and easiest to be resisted, that can be ; so,
when the trial is harder, the duty is still the same ;
but the victory wiU be the more honourable, and the
reward the greater.
A further instance, and a very criminal one, of
* Heb. xii. 1,2. f John xii. 42, 43.

SERMON XV. 227
preferring the good opinion of others to their own
conscience is, when persons, having been guilty of
some foUy or sin, will be guilty of almost any thing
to cover it, rather than expose themselves. At one
time they wiU immediately commit a very great fault
to conceal a very small one. At others, they will
begin, for that purpose, only with what seems a
pretty harmless transgression. But that doth not
succeed, perhaps entangles them yet worse : and so
they are drawn on, till instead of confessing at first
a single error, they are shamefully convicted at last
of many. But if they could, by such means, escape
ever so clear, these are not means, by which they
ought to escape. Even an innocent person hath no
right to use other than innocent methods for his de
fence : much less is having done one bad thing an
excuse for doing a second. So far indeed as honest
prudence wiU hide our disgrace, we are doubtless in
the right to employ it. But if that will not suffice ;
what we have deserved we must patiently undergo,
as a just correction, and salutary discipUne to pro
duce repentance. There lies our way back : and it
is in vain to seek for any other. If we are disposed
to take this oidy right course, all good persons will
think it a duty strictly binding them (for indeed it
is an important one) to make our return as easy to
us, as possible : never to reproach us more with what
we have heartUy condemned ourselves for ; but hold
us in that honour, of which a true penitent may
sometimes deserve a higher degree, than those who
have never offended. And though the world should,
as probably it will, do us this justice but imper
fectly : yet bearing, in a virtuous manner, whatever
shame our faults may bring upon us in this life, will
contribute to increase our glory in the next.
q2

228 SERMON XV.
One other bad way of aiming at reputation, which
must be mentioned, is, when we demolish that of
others, to raise our OAvn, and build it on the ruins.
Every one feels how grievous this injury is, when
done to himself: and therefore knows the wickedness
of doing it to his neighbour. Nor truly is the folly.
much less. Let another person's character in any
respect be thought or proved ever so contemptible
or so bad, mine continues but just Avhat it was.
And as for any hope, that it may be the more ad
mired, Avhen the other is lOAvered ; on the contrary,
it wiU be observed, Avho hath taken pains to lower
it. And they, Avho are known to give such treat
ment, generaUy meet, as they well deserve, with a
double share of it. Candour towards aU, of whom
we speak, is the true art of obtaining it towards
ourselves : Avhereas he that hath shewed no mercy,
shall, both from God and man, have judgment with
out mercy *.
But besides those, Avho are led into any of these
sins by an undue fondness for reputation ; they also
are blameable, Avho allow it to give them too much
uneasiness. A good name is indeed the most valu
able of all earthly things : but, like the rest of them,
may be the subject of too much anxiety. If we are
not esteemed by every body as we ought ; if unjust
imputations are thrown, and, for a time, rest, upon
us, nay, should it happen to be a considerable time,
provided it be not our fault, let us make it as light a
misfortune as we can. Perhaps it is for having done
our duty, that we are traduced; and what is our
case then ? Blessed are ye, when men shall revile you,
and say all manner of evil against you falsely for my
sakef. Or, supposing the occasion to be not so meri-
* James ii. ir \ Ma(th. v. !1,

SERMON XV. 229
torious ; yet it is some alleviation, that these lyings,
in such a world as the present, are of course to be ex
pected. We live among persons that will detract and
misinterpret : and truly we are too prone to do like
them. Besides, without any ill disposition, they mis
take our attainments and accomplishments, we mis
take theirs, and it cannot be otherwise. Doubtless
we should avoid both making and occasioning such
mistakes as far as we can. But when we have done
our best, it is no more to be hoped that the most ex
ceUent person upon earth should have from all man
kind a perfectly good report, than that the most re
gular person upon earth should at all times enjoy
perfectly good health. Proper care, generally speak
ing, AviU secure us tolerably in both respects ; at
least wiU recover us again. And, as our health may
sometimes be the better afterwards for having gone
through a sharp fit of sickness : so may our character
for suffering a severe trial. At least, such an^exercise
of our patience and meekness, if we preserve them,
will do us a great deal more service, than the loss of
a little esteem Can do us harm. But it must be said
again, that let persons only be virtuous and discreet,
mild and humble, peaceful and charitable; that is,
let them be truly good, and use but common pre
cautions, that their good be not evil spoken of* :. and
they wUl seldom fail of supporting a fair reputation.
As for a high one, that is not so easy to be gained :
but neither is it so proper to be much desired. He
indeed who is conscious, that, were his merit known,
it would enable him to be singularly useful, may and
should, if he is sure that this is both true and his
true motive, strive earnestly to be conspicuous ; but
we are strangely apt to deceive ourselves in each of
* Rom. xiv. 16.

230 SERMON XV.
these points. And, if we have little more than self-
gratification in view : vehement solicitude, in most
cases, gives more uneasiness, than success gives plea
sure. But solicitude for fame hath this further un-
happiness, that, as very few have reaUy any considera
ble title to it, most of the candidates for it must be
disappointed : and so much the more certainly the
more forward they are in their pretensions. For in
proportion as we betray that weakness, we strongly
tempt the world, not only to withhold the esteem
which we deserve, but even to withdraw that which
they had bestowed upon us. And further, if persons
wiU affect to raise themselves to a vast height in po
pular opinion, though it should provoke nobody to
puU their building doAvn, it would in all likelihood,
after a while, overturn of itself, or sink under its OAvn
weight. Our business therefore is to take the utmost
care, that our foundation be solid : but a lofty super-
Structure is rather to be feared than wished.
And, besides the imprudence of the thing, it is
really injustice to demand of the world more regard
than we have a right to, and charge them with what
they do not owe us. Nor is even this the worst of
the case. Persons, who claim too much, are fre
quently driven to unfair and even criminal methods
of getting their claim allowed : and there are many
in the world, who Avould have deserved a very good
name, if they had not been too earnest and too hasty
for a great one. Here then, the truly valuable repu
tation is lost in pursuit of a shadow, which is seldom
overtaken. To be admired is Avhat we long for : to
be disliked and despised is Avhat we usuaUy get. Or,
if we succeed better, perhaps the passion to which
we make so costly a sacrifice, is only that of being
celebrated for some errant trifle : though indeed, be

SERMON XV. 231
it what it will, every thing is a trifle, compared to a
right state of mind and right conduct of life. The
reputation of making these things our study is what
we should aim at : and as, in virtue, the chief point
is, to do nothing ill ; so, in character, it is to have
nothing ill said of us. After that, it cannot but be
desirable to have good said; and, in the main, to
know it. But a general and a slight knowledge is
quite sufficient. We may have full as much pleasure
from that, as will be of any use to us. And listening
after particulars, and wanting to hear a great deal
of ourselves, both is wrong and leads wrong. They,
whose praise is worth having, we may be sure, will
never give us a large quantity of it before our faces.
And therefore such as do, either are bad or weak
nprsoTis themselves, or think iis sn. At Ifiast f.bpv

SERMON XVI.

GAL. VI. 15.
For in Christ Jesus neither circumcision availeth antj
thing, nor uncircumcision, but a new creature.
These words relate to that first dispute amongst
Christians, whether the law of Moses was still to be
observed : which, though it hath long been out of
question, and now perhaps the difficulty seems to be
only, how the observation of such a law could ever
be required at aU, was yet a very natural subject of
controversy, and plainly a very important one, when
our religion began to spread in the world : and there
is such perpetual reference to it in St, Paul's epistles,
that they have been greatly misunderstood for want
of carrying it in mind. And therefore, I shall, in two
discourses on these words,
I. Vindicate the justice and goodness of God, in
distinguishing the Jews by a peculiar covenant :
II. Give an account of the expiration of that co
venant, and its ceasing to oblige or avail any part of
mankind :
III. Shew, what alone can avail men ; and explain
the phrase of a new creature, by which the Apostle
here expresses it.
I , I shaU vindicate the justice and goodness of Pro
vidence, in distinguishing the Jews, from the rest of
the world, by a peculiar covenant.
God is no respecter of persons : but in every age
and nation, they who feared him and worked righteous-

SERMON XVL 233
ness, have always been accepted with him *. The re
wards of innocence, had man continued innocent,
would have extended to the whole human race : as
did the sad consequences of our first parents' fall.
From these God equally relieved aU their descendants :
and received them into a second covenant of grace
and forgiveness, on the equitable terms of a sincere
though imperfect obedience, having for its principle,
the beUef more or less explicit, in proportion as reve
lation was, that he is, and is a rewarder of them that
seek him f. This faith saved Noah, the preacher and
practiser of Righteousness f, with his family, when
all flesh besides, having corrupted their way §, were
destroyed by the deluge : that, after so exemplary a
punishment of sin, the world might begin anew from
that good man, with better hopes of their observing
for the future the laws of the Almighty. Again^.to
aU the descendants of Noah, without exception, God
equaUy delivered his precepts and his promises : nor
made any distinction amongst them, till they had
made one amongst themselves, by revolting in great
numbers from true rehgion to idolatry and wickedT
ness. And then, as he had enabled them to see ori
ginally, from the things that . were made, his eternal
power and Godhead\ ; as he had formed them to be a,
law to themselves %, by the authority of natural con
science within them ; as he had superadded such
strong manifestations of his acceptance of piety and
virtue, and his abhorrence of sin : what ground could
there have been for complaint, if he had left them to
observe, or neglect at their peril, the notices already
given them ; without interposing any farther to di
rect them in this world ; only reserving for the next
* Acts X. 34, 35. t Heb. xi, 6. ^ 2 Pet, ii. 5.
§ Gen. vi. 12, || Rom. i. 20. ^Rom. ii. 14.

234 SERMON XVL
such rewards or punishments, as were suitable to
their behaviour ? And yet there is reason to think,
from occasional intimations in Scripture, that warn
ings and instructions from Heaven were still fre
quently vouchsafed to mankind.
But one man in particular, Abraham, and his de
scendants, God was pleased to bless, beyond others,
with commmucations of his wiU : and admit into a
covenant of peculiar favour : which to many hath ap
peared a preference very partial, and unkind to the
rest of the world. But would it have been kinder to
bestow this favour on none, than on some ? The rest
of the world were not in a worse condition than
before, though the Jews were in a better. God did
not abandon the general care of mankind, when he
took that people into his more especial protection.
The other nations of the earth had still a right to all
the old promises of mercy, though the Jews had new
ones given them. Accordingly we find, after the call
of Abraham, Melchizedeck, a Gentile, not only an
acceptable worshipper himself, but a priest to others
of the most high God * : and such a one, whose
priesthood more fully resembled our blessed Lord's,
than that of Aaron did. Again we find that holy man
Job, though a Gentile, also, fully equal in God's es
teem to any of those, who were distinguished for his
chosen people, by the marks of his covenant.
StUl, if, upon this, we are asked the question,
which the Apostle supposes to be put. What advan
tage then hath the Jew ? We answer with him :
Much every way: chiefly, because that unto them were
committed the oracles of God f. From the very time
of Abraham's call, he and his posterity had fuller
notifications of God's Avill, and stronger instances of
* Gen. xiv. 18. + Rom. iii. 1, 2,

SERMON XVL 235
his providential care, than other men. But from the
time, when Moses appeared amongst them, they had
unheard-of demonstrations of divine power, exerting
itself for their deliverance and protection; and a
visible appearance of the divine glory, leading them
from the land of bondage to that of promise. They
had a law delivered to them, with inexpressible
solemnity, by the mouth of God himself: and though
it may seem hard to account for some part of it,
especially to the unlearned, at the present distance
of above three thousand years ; yet, so far as we have
the means of judging, it even now shews itself, on
the whole, admirably fitted, in their circumstances,
to preserve them from the idolatry and immoralities
of their neighbours, and establish amongst them the
belief and practice of true religion : to convince them
of their inability of fulfilling a perfect obedience, and
therefore their need of God's mercy ; to prefigure, by
the appointment of a ceremonial service, a spiritual
one to come ; and by the institution of typical sacri
fices to be offered daily, the true and efficacious sacri
fice and priesthood of that person, through whom
pardon and grace were derived to" mankind. Then,
besides the establishment of such a law amongst them,
God was perpetuaUy exciting them to good, and de
terring them from evil ; by the interposition of an
extraordinary providence, to reward their obedience,
or punish their disobedience ; and by the warnings
and exhortations of prophets, raised up successively,
who also both explained and improved the instruc
tions, which Moses had given them.
These were doubtless great advantages : but that
other nations had not the same, is no more an objec
tion against the diAdne justice and goodness, than that
all nations or aU men at present have not in all re-

236 SERMON XVL
spects the same advantages, that some have. It
suffices, that of each shall be required according to
what he hath, not according to what he hath not *.
But as to every thing beyond this, God is master of
his own gifts : and Ave are incompetent judges how
he ought to dispose of them. Yet in the disposal,
of which I am speaking, we may trace evident foot
steps of wisdom, and extensive mercy. While the
rest of the world was falling into superstition and
idolatry, Abraham distinguished himself by a faithful
practice of true rehgion : and therefore was properly
a distinguished object of divine favour. He Avas
careful also to educate his family in the same princi
ples ; as God himself bears him witness. For I know
Abraham; tliat he will command his children and his
household cfter him, and they shall keep the ivay of
the Lord, to do justice and judgment f. It was there
fore no groundless preference, but a most reasonable
proceeding ; to build on the foundations already laid
and remaining ; and reward persons, found to be so
well, disposed, by conferring on them further privi
leges ; of Avhich, with all their faults, they were much
likeUer to make a good use, than any of their more
corrupted neighbours.
Yet to these likewise, and to all men, God had
gracious intentions in every thing, which he did for
his pecuUar people. One of the first promises made
to Abraham, was, that in him and in his seed should
all the nations of the earth he blessed X- This indeed
received not its fuU accomplishment, tiU our Saviour,
the great blessing of aU nations, came. But it Avas
in some measure verifying continually, from the day
it was made. Had all men been left to themselves
* 2 Cor. viii. 12. I Gen. xviii. 19.
X Gen. xii. 3. xviii. 18. xxii. 18.

SERMON XVL 237
at that time, the knowledge of true religion might
have been every where lost. But securing the pro
fession of it amongst the descendants of Abraham,
was preserving a witness for God upon earth, and
that in a part of it, perhaps as weU peopled and as
weU esteemed, as any then known. There they shone
forth first in Canaan, then in Egypt, as lights in a
dark place *, to attract the eyes and direct the steps
of the weU-disposed. And this is a benefit of great
consequence. For truth proposed is much more
easUy perceived, than without such proposal it is
discovered. And when the Almighty brought them
back from Egypt to Canaan again, by such amazing
miracles as the Scripture relates, these were so many
loud declarations from Heaven to mankind, concern
ing their duty : nor have we reason to doubt, but
many were alarmed and convinced by their means :
which indeed is expressly mentioned, as one end pro
posed by them : And the Egyptians shall know that
I am the Lordf. Accordingly there went out, we
read, a mixed multitude with f the Israelites: and
who could they be, but such as were brought to be
lieve in the true God ? for worshippers of false Gods
they were not to suffer amongst them. Again, soon
after this, Jethro, a man of high rank, and therefore
probably of great influence, amongst the Midianites ;
how strongly doth he declare, what effect these won
ders had on him ? And Jethro said. Blessed be the
Lord, tvho hath delivered you out cf the hands of the
Egyptians — Now I know that the Lord is greater
than all gods\. Further still: wherever we find in
the law, as we do very frequently, mention of the
strangers, that should sojourn in the land of Israel ;
* 2 Pet. i. 19. t Exod. vii. 5.
X Exod. xii. 38. § Exod. xviii. 10, 11.

238 SERMON XVL
these were many of them indeed no proselytes to the
whole of the Jewish covenant, but aU of them wor
shippers of the Maker of Heaven and earth only.
And though by the Avise direction of God, Moses
prohibited the admission of idolaters amongst the
people ; yet by the same direction he enjoined the
utmost humanity and tenderness to' all, that pre
served the reUgion of the children of Noah or of na
ture, in any tolerable degree uncorrupted. In the
same spirit, Solomon too puts up an earnest petition
for such in his prayer at the dedication of the Temple.
Moreover concerning a stranger, that is not cf thy
people Israel, hut cometh out of afar country, for thy
name's sake : (for tliey shall hear of thy great name,
and of thy strong hand, and of thy stretched out arm:)
wlien lie shall come, and pray totvards this house;
hear thou in Heaven thy dwelling-place, and do ac
cording to all tliat the stranger calleth to thee for:
that all the people of the earth may know thy name,
to fear thee, as do thy people Israel *.
Nor were the Jews of service only in their flourish
ing state, to support true religion in the world ; but
under their afflictions and captivities they spread it
much further, than they could before. Whilst they
were their own masters in their own land, the pecu
liar institutions of their law considerably lessened the
freedom of their intercourse with strangers. And
these restraints, though extremely necessary, as it
very plainly appeared, to preserve the purity of their
reUgion, were otherwise great hindrances to the pro
pagation of it. But when they were led captive Into
the lands of their enemies, and the punishment of
their sins had given them a steadier zeal for their
duty ; then they became extensively useful to the
* I Kings viii. 41 — 13.

SERMON XVL 239
nations, amongst whom necessity mixed them; as
both the reasonableness of their faith, compared with
heathenism, Avas easy to be seen : and as prophecies
fulfilled, or miracles performed in their favour, could
not but recommend the worship of that Being, whom
they served. By these means, their conqueror, Nebu
chadnezzar, was brought to declare him, God cf gods,
and Lord of Tangs, all whose works are truth, and
his ways judgment*. On these accounts did Darius
the Mede decree, that in every dominion of his king
dom, men shcmld tremble and fear before the God of
Haniel: for he is the living God, and stedfast for
everf. And Cyrus, Avhom Isaiah had foretold by
name, above one hundred years before his birth, for
the restorer of the people from their captivity, ac
knowledged by a written proclamation, sent through
his whole empire, that the God of the Jews had given
him all the kingdmns cf the earth f-
Nor is there sufficient ground to think, that these
notices of true reUgion were soon lost again. On the
contrary, from them proceeded very probably the
great reformation made in the notions of the eastern
part of the world, by Zoroaster : whose doctrine and
form of worship, was the purest that the heathen
kncAV. And many have apprehended, not without
specious appearances of reason, that almost the whole
knowledge of God, which the Greek philosophers
had, was derived to them, ultimately, if not immedi
ately, from the revelations made to the Jews. But
however that might be ; it is certain, that after the
time of Alexander, this nation was diffused wider
through the world ; and, in every city which they in
habited, erected synagogues for divine worship, and
for reading and explaining the holy Scriptures ; to
* Dan. ii, 47, iv. S7. \ Dan, vi, 26. % Ezra i, 1, 2.

240 SERMON XVI,
which resorted, as we find in the New Testament,
many devout persons amongst the Gentiles, who had
learned from the Jcavs to fear God. And thus, as
Isaiah foretold, did the law go forth from Zion, and
the word cf the Lord from Jerusalem *, conveying
such degrees of light to all nations around, as pre
pared them to receive the Sun of righteousness, when
in the fulness of time he arose, ivith healing in his
wings f.
But though they were instruments of good to the
world, they fell at length themselves into pernicious
errors. Being distinguished by the observances of
their law from other nations, they grew so wrongly
vain of those distinctions, which in reality were mor
tifying proofs of their unfitness to be trusted with
out restraints, that they placed aU the value of their
reUgion in the outworks of it; and despised and
hated the rest of mankind, whom this separation of
theirs was intended to instruct and serve. Again,
having promises made to them of a prince of the
house of David, whom all people were to obey, they
absurdly imagined, notwithstanding many evidences
in their own Scriptures to the contrary, that this was
to be, not a spiritual kingdom, influencing men's
hearts, and protecting them from sin, and rewarding
them with eternal happiness : but a temporal one,
like those of this world, the honours and profits of
which they should share, and tyrannize over the
earth. So that when their expected Messiah came,
finding him not to answer these vain and wicked
hopes, they rejected and crucified the Lord of glory X-
Thus then did the Jews, aitex preaching for so many
ages to others, become themselves cast-aways \ : and
• Isaiah ii. 3. | Mai. iv. 2.
X 1 Cor. ii. 8. § iCor. ix. 27.

SERMON XVL 241
have continued ever since under visible marks of
divine displeasure. Yet they perform to this day
the office, to which they were at first appointed, of
bearing witness to true religion : being preserved a
distinct people though dispersed through the world,
for so long a time, as no one besides from the creation
ever was, in like circumstances ; and demonstrating
all the while the uncorruptness of those books, in
which both they and we believe, and from which, in
a great measure, we prove the trutji of our religion,
against themselves, as well as other infidels. Nor is
this the whole service of the same kind, to which
they are destined. For in God's good time, they
shaU give a new and illustrious, (and who knows
how seasonable ?) attention to Christianity, by their
conversion ; and the receiving of them again into the
church shall be as Ife from the dead*. For so their
own prophets have foretold, that God will pour on
them the spirit cf grace and of supplications; and
they shall look upon him whom they have pierced, and
shall mourn: and in that day shall he a fountain
opened to them for sin and for uncleanness: they shall
call on his name, and he will liear them: he will say,
it is my people; and they shall say, the Lord is my
Godf. Thus I have given you, I hope, a sufficient vindi
cation of the divine justice and goodness in distin
guishing the Jews by a peculiar covenant. And now
I proceed, IL To speak concerning the expiration of the
covenant and its ceasing to oblige or avail any part
of mankind. You will naturally understand me to
mean, that such things only ceased, as were peculiar
to the Mosaic dispensation : whether ceremonies in
* Rom. xi. 15. t Zech. xii. 10. xiii. 1, 9.
VOL. III. R

242 SERMON XVI.
religion, or methods of proceeding in civil govern
ment. For what all men were bound to before the
law of Moses, they Avere certainly bound to, after
wards. And wherever that law was merely an ex
planation of the law of nature, the explanation was a
just and authorized one, and ought to be followed
by as many, as come to the knowledge of it.
But the Jewish converts to Christianity, who were
the first it had, and, though not the majority of that
people, yet a large number, were inclined to carry
the matter much farther than this. They were in
deed humble and reasonable enough to receive Jesus
for the Messiah : but still they were proud enough to
think, that he was sent only to themselves. Accord
ingly the Apostles for some time preached the Gospel
to none, but their own nation. And when St. Peter
was satisfied by a vision from Heaven of the duty of
doing otherwise, they that were of the circumcision
blamed him for what he had done : tiU, having an ac
count laid before them of the authority he went upon,
they held their peace, and glorified God, saying. Then
hath God also to the Gentiles granted repentance unto
life *. But when this difficulty was over, another
very great one was immediately started ; whether
he had granted it on any other terms, than their ob
serving the Jewish law : on which point was held a
councU at Jerusalem, as you may read. Acts xv. where
after the matter had been thoroughly debated, the
Aposties, elders, and brethren, directed by the Holy
Ghost, unanimously determined, that since the Jews
had never been able to keep their own law in strict
ness : and therefore could not themselves be saved,
but through the grace of our Lord Jesus Christ ; and
since the Gentiles, without the law, had not only been
purified by the same faith, but had received the same
* Acts xi. 18.

SERMON XVL 248
gifts of the Holy Ghost, with the Jews ; this was evi
dence enough, that they were accepted in their pre
sent condition, as the prophets had intimated they
should, and therefore it was needless and unjust to
lay a new yoke upon them, which they had never
been enjoined before to undertake, nor would be able
to bear now.
But even after this, one doubt remained still, whe
ther the Jews at least ought not to continue observ
ing their own law. For it had been declared in the
Old Testament an ordinance to endure for ever *.
And our Saviour himself had not only, pursuant to
its directions, been circumcised in his infancy, but
throughout his life was obedient to every precept of
the Mosaic covenant : and therefore it might seem
requisite, that aU his disciples of that nation should
be so too. Now considering this notion imme
diately and openly, must, considering how fond the
Jews were of their religioiis ceremonies, have proved
a great hindrance to their embracing the faith of
Christ. And therefore he did not apprise his very
Apostles clearly at first of his whole intention, as to
these matters; but told them, that he had many things
to say unto them, which then they could not bear; but
that when the spirit of truth shall come, he would guide
them into all truth f. And after they were more fully
instructed, they exercised great prudence and pa
tience towards their countrymen : permitting, and
even practising along with them, for a while, what
they knew to be unnecessary ; and gently loosening
their deeply-rooted prejudices. For, when examined
with care, they will evidently appear to be nothing
more than prejudices. The phrase, for ever, used
concerning the continuance of the law, is used in
* Exod. xii. 14, &c. t John xvi. 12, 13.
R 2

244 SERMON XVL
that laAV itself concerning very small periods of time ;
the term of a man's life, the term of fifty years and
less : in short, it means no more, than this ; that what
is appointed shall be done, so long as the state of
things, to which the appointment refers, shall last.
And, therefore, notAvithstanding such words ; Avhen
circumstances visibly alter, God may as justly and as
wisely repeal any of his laws, as men do many of
theirs, into which the same, and like words, have
been inserted. Now the coming of Christ made a
most evident and material alteration. It was indeed
very fit, that to shew himself perfectly obedient, and
prevent all possibility of cavil against him on that
head, he should fulfil the whole righteousness of the
covenant, under which he was born. But when he
had exhibited the substance of those good things, of
which the legal ceremonies were shadows ; and com
pleted all that the Mosaic dispensation prefigured, one
great end of its existence plainly ceased. When men
were grown capable, as God saw they were by that
time, of a freer, and more spiritual, and manly service,
instead of those formal restraints to keep them from
going wrong, and those outward carnal ordinances to
strike their imaginations, under which they had been
placed in the earlier ages, compared by the Apostle
to a state of childhood * : then a second design of the
law ceased. And when the time came, in which God
judged it proper, that the Jews, who had been dis
tinguished from the Gentiles to preserve true religion
in the world for their common benefit, should be re
united to them, that they might practise it together,
and he one fold under one shepherd; then the third
end of the law ceased, and breaking down the walls cf
partition f, that is, taking away the ceremonies that
* Gal. iv. 1, &c. + Eph. ii. 14.

SERMON XVL 245
separated them, contributed much, not only to the
uniformity and beauty of Christianity, but to the
preservation of harmony and love, and the avoidance
of jealousy and complaint, amongst its professors :
besides, that indeed many of the institutions of
Moses were calculated for the use only of one small
nation, as that nation to which he prescribed them,
was ; and neither could possibly be observed by all
mankind, nor can be observed by the Jews in their
present dispersion.
Yet, weighty as these considerations were, many
continued unmoved by them : and insisted, that all
men must keep the Jewish law ; for that, without it,
faith in Christ Avould not save them. And this is the
doctrine, which St. Paul in his epistles so zealously
confutes, as dishonourable to, and inconsistent with,
the Gospel. He there shews, that Jews, as well as
GentUes, are sinners ; and, far from meriting future
happiness, by their good deeds, can escape future
punishment for their bad ones only through God's
mercy, which Christ hath procured for them, and re
vealed to them : that the law of Moses requires per
fect obedience ; and, after disobedience, makes no
provision for pardon, but through him, whom its
sacrifices presignify : that therefore, if they sought
for justification by their legal works, as they appeared
to do, they could not be justified at all ; and, if they
sought it by the grace of Christ, that singly would
be sufficient : and it was doing it a gross injury, to
imagine, that when the substance was come, the as
sistance of the shadow was requisite, to make it
effectual : that Faith had not only saved the earlier
patriarchs, but even been imputed to Abraham, the
father of the Jews themselves, for righteousness *,
* Rom. iv. 3. 22, 9,S.

246 SERMON XVL
and a promise had been made him, that in his seed all
nations should be blessed, before the very first part of
the law, circumcision, was appointed ; and hundreds
of years before the rest of it had a being : and there
fore the same faith, only rendered more explicit,
might weU have the same effect, after the law was
taken away : Avhich now only obscured the building,
it had helped to raise.
These things make the principal subject of some of
his epistles, particularly that to the Romans, and this
to the Galatians ; throughout the rest he frequently
alludes to them : and bearing them in mind, is car
rying along with us the true key to understand his
writings ; and reconcile him Avith St. James, when
the former saith, that men are justified hy faith, with
out tlie deeds of the law *, and the latter, that by
works a man is justified, and not hy faith only f .
St. Paul means, that believers in Christ, will be saved
without the observance of the Mosaic law, or the
perfect observance of the natural law, to which our
sinful natures cannot attain : and St. James means,
that believers in Christ wiU not be saved, by their
faith singly, without a sincere, though imperfect, ob
servance of the precepts of the Gospel. For, it seems,
there were some of wrong minds, who feU into an
error, which indeed none of right dispositions could :
and hearing the Apostles say, that men were not under
the law, but under grace f, and that Christ hath made
us free § from what the Jews Avere bound to ; either
imagined or pretended, that their Christian liberty
exempted them from all law, and even from that of
the civil magistrate. This, you see, was a most per
nicious opinion. And not only St. James declared
against it, and St. Peter too in his epistie, but
*Rom. iii, 28. t James ii. 24. 1 Rom, vi. 14. § Gal. v. 1.

SERMON XVL 247
St. Paul is very express, that though, with respect
to the Mosaic rites. Christians are without law, yet
are they not without law in regard to God, hut under
the law of Christ *, and by his command, under that
of men also.
This then is the doctrine of the New Testament ;
that according to the tenor of the Gospel, neither the
observance of the Mosaic law will justify men, nor the
non-observance of it condemn them ; but that a
thorough change of heart and life from evil to good,
effected by the power of God's almighty grace, is the
one thing needful : for in Christ Jesus neither cir
cumcision availeth any thing, nor uncircumcision;
hut a new creature. Now we in the present age are
so entirely satisfied about the former of these points,
that perhaps we think it lost time to hear any thing
said upon it : though a way is thus opened, both to
understand the sense, and vindicate the pertinence,
of a considerable part 'of the New Testament : and
likewise to convince reasonable persons, that other
difficult passages of holy writ, if we knew the circum
stances, to which they refer, might appear equally
plain and unexceptionable. But then we are strangely
apt, if not to disbelieve, yet to misunderstand the
latter part of the Apostle's assertion in the text : and
sometimes, it may be, to think more imphed in it, but
often less, than really is. And, by such mistakes, we
come to rest our salvation on things, that will avaU us
little more than the observances of the Jews would
them. Thus in almost the same manner, that they
over-valued that ceremony, which was the entrance
into their covenant, we over-value our baptism, which
is the entrance into ours ; and think well of our spi
ritual state, merely because a solemn promise was
* ICor. ix. 21.

248 SERMON XVL
made in our names, of which we have lived in the
breach almost ever since. Or if we can plead some
thing more ; perhaps it is a formal attendance on
prayers and sermons and sacraments, without atten
tion and without meaning : or it is the orthodoxy of
a belief, that hath no infiuence on our practice ; or
the fervency of a zeal without knowledge, or without
charity : it is our fits of repentance, and no amend
ment : our transitory warmth of good affections and
fruitless purposes : our partial obedience to some pre
cepts of God's law, with a gross neglect of others : or
our imagined obedience to all, with a conceit of our
OAvn righteousness and merit that destroys all : these
are the things on which multitudes rely; whereas
nothing can secure us from final condemnation, but
that Avhich the Apostle calls a new creature; and
which, God wiUing, shall be further explained to you
the next opportunity. But in the mean time, as we
must all be sensible, that we want something, and
most of us, it may be feared, a great deal, of being
such creatures as we ought ; why should we postpone
our reformation or improvement one hour longer ?
So many years have already passed over our heads ;
and what hath been done in them towards preparing
for eternity ? If enough to be accepted, let us thank
God, and go on our way rejoicing, whatever our
condition be in other respects : and press forward
Avith redoubled earnestness, to obtain a double re
ward. If we have cause to doubt our state, there
can be no doubt so important for us to clear up in
stantly. And if it be a bad one ; if we have lived in
the commission of sins, the neglect of duties, the wilful
neglect of ony one duty ; what a prospect have we
before us, and Avhat need to change it ? Let us think
of ourselves as well as we can ; are Ave content, that

SERMON XVL 249
death and judgment should overtake us just such as
Ave are ; or have ,we not every one something to do,
before we are ready ? And if so, when shall it be
done ? Not a moment, beyond the present, are Ave
sure of : and why should the one thing needful be
deferred till the next ? Delays are nothing but cheats,
that we put upon our souls : and never, I believe,
did any one's resolution of amendment hold good,
who did not resolve to amend immediately. If then
you mean it at all : now is the accepted time, now is the
day cf salvation *. And may God, who now calls
upon you by me, grant, that in this our day we may
all know the things that belong to our peace, lest they
be for ever hid from our eyes f.
* 2 Cor. vi. 2. t Luke xix. 42.

SERMON XVII.

GAL. VI. 15.

For in Christ Jesus neither circumcision availeth any
thing, nor uncircumcision, but a new creature.
In discoursing on these words you may remember
I proposed, I. To vindicate the justice and goodness of
God, in distinguishing the Jews by a peculiar cove
nant :
II. To give an account of the expiration of that
covenant, and its ceasing to oblige or avail any part
of mankind :
III. To shew, what alone can avail men : explain
ing for that purpose, the phrase of a new creature,
by which the Apostle here describes it.
I have finished the two first of these heads ; and
shaU proceed, without any repetition, to the third : a
point the more worthy of your careful attention, both
as the subject itself is of the utmost importance, and
as the figurative expressions used in relation to it,
here and elsewhere in Scripture, are not only despised
and ridiculed by the profane, as unintelligible or ex
travagant : but, through inconsiderateness or preju
dice, too commonly misunderstood by the serious ;
who from thence faU into notions, which, if they are
not rectified, may greatiy affect, often their present
peace, and sometimes their future happiness.
To explain the new creation, it wiU be requisite to

SERMON XVII. 251
begin with the old. God created man in his own
image *, holy and pure : and unquestionably fur
nished him with sufficient powers and motives to con
tinue such. But by his miserable fall he became
prone to sin, as well as mortal. His primitive up
rightness and strength of mind, were by that perni
cious indulgence depraved and weakened : his affec
tions and appetites grew irregular : and his now cor
ruptible body pressed down his soul f. The unhappy
disorders, which he had thus introduced into his own
frame, he must of consequence transmit, as an heredi
tary disease, to his posterity : and accordingly in fact,
a tendency to evil, and inability of doing good, is ex
perienced, more or less, by every one that comes into
the world. Then as men grow up, instead of correct
ing their bad incUnations, they never fail to cherish
them, if left to their own ways : by which means
they become worse of course ; generally so much
worse, that the nature, which they received at their
conception, may be accounted virtuous and good, in
comparison with that second nature, which by evil
habits they form to themselves. And thus doubly
changed, by original defflement and actual transgres
sion, far from continuing to be the creatures which
God first made, and preserving that likeness to their
heavenly Father, which would give them the title of
his sons, they are justly called in Scripture the chil
dren of the devil Xf and therefore the children of
wrath\. The divine goodness, hoAvever, was desirous to
relieve mankind from the ill effects, not only of
Adam's sin but their own : and the divine wisdom
provided a method of doing it, consistent with the
honour of God's government, through the interposi-
* Gen. i. 27. t Wisd. ix. 15, % 1 John iii. 10, § Eph. ii, 3,

252 SERMON XVH.
tion of our blessed Redeemer : which method, from
the beginning, was intimated to men sufficiently,
though obscurely ; and afterwards by degrees more
exphcitly unfolded. But that he should be reconciled
to sinners, wilfully remaining such, was quite impos
sible. And therefore, together with a provision of
mercy on his part, there must also be a provision of
amendment on the part of the offenders ; and in these
tAvo things, inseparably united, the restoration of the
human race to a state of happiness must consist. Ac
cordingly we find them closely joined, not only in the
more direct and formal declarations of Scripture
concerning this momentous change, but in all the
various images, under which it is represented.
Sometimes it is expressed by adoption : because
that implies our being aliens and strangers, received
into God's family and inheritance : but then it implies
also an obligation to obey him, as dutiful sons. Else
where, by a stronger figure, it is called a regenera
tion, or, which means the same, a new birth; because
it brings persons forth into a new state of things,
where they are to act from other principles than
they did before or would have done else, in another
manner, with other expectations, and grow up to the
maturity of another character. In some places again,
the same happy change is described, as a resurrection
from the dead : because it raises and restores men, both
to the activity of a spiritual life now, and to the well-
grounded hopes of eternal life hereafter. But the most
emphatical phrase of aU is that in the text, of a new
creature, or creation. The inward condition of man,
under the full effect of his first parents transgression,
answers too exactiy, and yet more after the addition
of his oAvn personal guilt, to that account in the be
ginning of the history of the old creation : and the

SERMON XVII. 253
earth tvas without form and void, and darkness was
upon the face cf the deep*. But it follows : and God
said, let there be light, and there was light f. Thus
the human soul, in the above-mentioned state, is
unformed and disorderly, void of reason and rule,
gloomy and comfortless; till God, who commanded
the light to shine out of darknessf, shine upon the
dismal chaos, and produce in it new appearances and
views of things ; till he bring forth order from con
fusion, and form again in the heart the illuminating
image of his own holy nature.
But here it must be observed, that, in some sense
and degree, the Scripture expressions and privileges
of a new birth and creation belong to all, who are
admitted by baptism into the Christian covenant,
though none are intitled to future happiness by them,
but such as complete their right to them, if God
aUows them time for it, by performing, from a spirit
of inward piety, the several obligations of the Gospel.
When that is preached to Jews, or Heathens, every
one who believes and is baptized, is buried with
Christ in that sacred ordinance, raised up to newness
oflfe\, and adopted of God for his child. When
the infants of believers are baptized, they are, by the
solemnity which Heaven hath appointed, born again
cf water and the spirit^, into a better state, than that
of nature. And till either sort of persons forfeit
their claim by wilful wickedness ; which it may be
hoped some never do, though in many things tve of
fend all%; they continue heirs of everlasting life.
And even when they fall under the dominion of sin;
though, were they to die in that condition, future
' mercy would be their portion; and therefore, in
* Gen. i. 2. + Verse 3. J 2 Cor. iv. 6.
§ Rom. vi. 4, II John iii, 5. ^ James iii. 2.

254 SERMON XVIL
respect of any present title to their heavenly Father's
inheritance, they are no longer children of God : as
earthly sons or subjects, when they rebel, are no
longer such, in respect of any right to the favour of
their parents or princes : yet as, in other regards,
these latter continue sons and subjects still ; so the
covenant with the former, by which they were made
the chUdren of God, subsists, notwithstanding their
failure of duty, thus far, that not only by the terms
of it, if they persist, they will be condemned, but by
the terms of it also, if they repent, they will be par
doned. And neither the penitence, nor the for
giveness of those, who before were initiated into
Christianity, and have not since rejected it, is ever
expressed in the word of God by the phrase of the
new birth or new creature, but these are appropri
ated almost, if not altogether, to our original ad
mission into the Gospel state ; into which we enter
once for aU, by one baptism, the laver cf regenera
tion. Nicodemus, to whom our Saviour in St. John
gives instructions on that head, was not then become
a Christian. The Galatians, of whom St. Paul saith
he travaileth in birth again, until Christ he formed in
them*, either had , apostatized from the faith intirely,
or wanted, not the whole, but the completion only
of the new birth, by juster and fuller conceptions of
the Gospel doctrine. Nor is there the least appear
ance elsewhere in the New Testament, of teUing any
professed believer, though he had sinned ever so
grievously, that he must be born again ; (otherwise
the same person would be born again as often as he
falls into any great wickedness, and recovers from
it :) but that he must repent, and do the first works f,
and be renewed in the spirit of his mindl ; which
' Gal.iv. 19. + Rev. ii. 5, + Eph. iv. 23.

SERMON XVIL 255
belongs, in its degree, to the best of good Christians.
And therefore, though inculcating perpetually, that
without holiness no man shall see the Lord*, is indis
pensably needful; yet preaching the necessity of
being regenerated, as a thing still absolutely wanting
to a great part of those, who call themselves disci
ples of Christ, is using a language, not conformable
to that of Scripture, nor indeed of the primitive
fathers, or the offices of our own Liturgy: which
declares every person, who is baptized, to be, by that
very act, regenerate, and grcfted into the body cf
Christ's church. It is true, a different manner of
speaking may be capable of a good interpretation,
and should be interpreted as favourably, as there is
room. But it is neither accurate, nor prudent, to
depart from the authorized sense of the words of
sound doctrine: and much less is it allowable to blame
others for adhering to them.
The first and immediate meaning then of the
Apostle in the text, we have cause to think, is, that
under the Gospel, neither entering into the Mosaic
covenant by the appointed form will do a man ser
vice, nor the want of it do him harm : and that being
received, by baptism, into a new state of grace and
mercy, is equally necessary, and equally sufficient,
for Jew and GentUe. But then being admitted even
into this state will avail us nothing finally, unless we
live suitably to the laws of it. And as, in the natural
world, God's preservation of things hath often been
called a continual creation of them : so in the moral,
the same notion is more evidently right. The com
plete sense therefore of the Gospel creation compre
hends, not only the giving of spiritual life at first,
but supporting it in us afterwards. And we shaU
* Heb. xii. 14.

256 SERMON XVIL
find the whole of our religious being, as well as the
beginning of it, to deserve the name of the ncAV
creature on two accounts ;
I. Of the poAver of God necessary to it.
II. Of the change in man's condition, made
by it.
I. Of the power of God, necessary to it. Now
this poAver he hath exerted, not only by giving us
originaUy the light of reason and conscience, and
superadding to this the directions and inotives of ex
ternal revelation ; but by inwardly operating on our
hearts through his spirit, exciting and forming us to
piety and virtue, and restraining us from transgres
sion, in such a manner, that whatever good we per
form, and whatever evil we avoid, not we by our own
strength do it, but tlie grace cf God, which is with
us* : by grace we are saved, through faith, and that
not of ourselves ; it is the gift of Godf : for we are
his workmanship, created in Christ Jesus, unto good
works X- This doctrine the Scripture throughout
teaches. We know not indeed, how God influences
our minds : for we know not, how he doth any thing.
But assisting his faUen and weak creatures is so
Avorthy of him ; and the belief of that assistance is
so productive of thankfulness and love, humility and
pious resolution ; that surely we must admit it on his
plain testimony : and we can hardly lay too great a
stress upon it, provided Ave are careful not to pervert
it, either into a plea for our own neghgence, or an
imputation upon his justice.
If Ave imagine ourselves absolutely incapable of
doing any thing towards our reformation from sin,
or improvement in goodness ; we excuse those who
become and continue wicked, as having no means
* 1 Cor. xv. 10. •]- Eph. ii. 8. + Verse 10.

SERMON XVIL 257
given them to act otherwise ; we charge their guilt
upon God, for with-holding such means from them ;
and make it unjust in him to punish them for the
worst things they do. For no punishment is just,
where there is no fault : and it can be no fault to be
have, as we never could help behaving. Besides,
all the command and exhortations of Scripture, all
its earnest reasonings and affectionate expostulations,
have for their ground-work the supposition, that man
is able, as he chuses, either to receive the grace of
God, which bringeth salvation*, or generally speak
ing to reject it. We own, the spiritual creation, as
well as the natural, is in appearance wholly ascribed
to God in some places of holy writ : but, in appear
ance also, wholly ascribed to man in others : as, make
you a new heart, and a new spirit : for why tvill ye die,
O house of Israel f. And we are to understand the
various texts of Scripture consistently: not to stretch
figurative expressions, till we force them to contra
dict literal ones, and evident reason too : else, if we
conclude, that because the wicked are described as
dead in sinsf, they can take no step towards good ;
we must conclude also, that because the religious
and virtuous are described as dead to sin§, they can
take no step towards evil : which the very best of
us all knows to be false. And likcAvise, if we argue
thus, Ave must condemn or misinterpret many clear
passages of the NeAV Testament, besides : particularly
that of St. Paul. Awake, thou that sleepest, and rise
from the dead, and Christ shall give tliee light\.
Still we readily grant that nothing of this can be done
otherwise, than by the strength, Avhich God fur
nishes : but he furnishes to every one, that hears the
+ Eph. ii, 1.

* Tit. ii. 11.

t Ezek. xviii. 31.-

§ Rom. vi. 2.

II Eph. V. 14.

VOL. III.

s

258 SERMON XVIL
Gospel, strength sufficient. The true Scripture doc
trine therefore is, that divine grace enables and ex
cites men to do their duty : that some wUfuUy refuse
to be guided by it, and faU; while others concur
with it, and work out their oivn salvation, God work
ing in them both to will and to do *. But,
IL Our Christian Ufe is also caUed a new creation,
to express in a strong manner, how greatly our con
dition is changed by it for the better : according to
that of the Apostle, If any man be in Christ, he is a
new creature : old things are passed away, behold all
things are become newf. But here again, we must
guard against mistakes.
It is not true, that, in strictness of speech, fallen
man hath originally no principle of what is right left
in him. If the whole was lost by the fall, somewhat
hath by the general grace of God been restored since.
For, though St. Paul saith. In me, that is, in my
flesh, dwelleth no good thingf, yet he saith of the
same person, quickly after, I delight in the law of
God after the intvard man\. And he supposes even
the Gentiles to do, in some cases, to some degree,
the things contained in the law ||. Indeed experience
proves, that notorious sinners have often a consider
able mixture of worthy dispositions. We are not
therefore to look on those dreadful pictures, which
the sacred Avriters draw, of the most depraved of the
heathen, as being just representations, without abate
ment, of the natural state of all mankind. But, how
ever, that state is undoubtedly a bad one ; destitute
of sufficient strength, unintitled to pardon of sin, to
supplies of grace, to reward of obedience : till God,
in the covenant of baptism, affords us relief in all
* Phil. ii. 12, 13. +2Cor. V. 17. I Rom. vii. 18.
§ Verse 22. || Rom. ii. 14.

SERMON XVIL 259
these respects ; and so translates us from the power
cf dafkness into the kingdom of his dear Son *. Here
then begins our new creation or birth : and our re
maining concern is, to behave as dutiful children to
our heavenly Father; and by using the prescribed
means of spiritual growth, be careful to arrive at
fulness of stature and strength in Christ. The first
creation was not completed in a moment, but gra
duaUy finished in the space of six days : after whichj
Adam was left to cultivate the garden, that God had
planted. The second hath no certain time prescribed
it : but advances faster or slower, with fewer or more
frequent interruptions, to greater or less perfection,
according as men lay hold on, or neglect, the assist
ances always ready for them.
Some are trained up, and walk from the first, in the
way, wherein they should gof : and though guilty of
many small errors, through infirmity and surprise,
yet, avoiding great and wilful deviations, they ad
vance continually to a happy end of their journey.
Now these cannot well perceive any sudden change
in the condition of their souls ; for their improve
ment is usually very gradual : much less any change
in it from bad to good ; for it hath always been good
from their earlier acquaintance with it. Too many
indeed may imagine this falsely : but others, through
God's mercy, may know it to be true, that they have
always lived religiously, from genuine Christian
principles. Like Timothy, they have known the Holy
Scriptures frcym children, which are able to make them
wise unto salvationf- And such, far from having
reason to doubt their acceptance with God, because
they have never experienced grievous terrors and
bitter sorrows, have the highest reason to rejoice,
* Col, i. 13. t Prov. xxii. 6. J 2 Tim. iii. 15.
S 2

260 SERMON XVIL
that they have found the ways of tvisdom pleasant
ness and peace*, from their very entrance upon them :
and shall be reAvarded in the end for a Avhole life,
spent as it ought.
But far more commonly, men have committed
heinous offences, or indulged themselves in the omis
sion of important duties. And then more particular
and deep repentance is necessary: followed by a
change of dispositions within, as well as external
behaviour : else their baptismal regeneration will
only aggravate their guilt. But even the conversion
of such is not always accompanied with extremely
vehement agitations of mind : but these differ, ac
cording to their various tempers, and the free ope
rations of the divine spirit. Nay, indeed, some feel
the most tormenting agonies, yet harden their hearts
against them and go on : while others are effectually
amended by the influence of mild convictions and a
calm concern. And whether it be a call loud as
thunder, or whether it be a still small voice f that
speaks : if we do but hearken to it, all is well.
Nor is the recovery of sinners always equaUy
sudden. Some, like St. Paul, are awakened and
enlightened instantaneously, throw off a habit of
wickedness at one effort, and are changed that mo
ment into newness of life. Others, after their first
alarm, long maintain a doubtful struggle with their
vicious inclinations : one while seeming to have
fought the good fight successfuUy, then entangled
anew in their former bondage : a painful and dan
gerous situation: out of which notwithstanding,
through almighty grace, there are those who escape
into the glorious liberty of the children of Godf-
And to a third sort, whose disorders, though but too
* Prov. iii. 17. t 1 Kings xix. 12. % Rom, viii. 21.

SERMON XVII, 261
threatening, are less violent, health is restored by
slow, and gentle, and almost imperceptible steps.
Now it may be as impossible for these to fix the pre
cise time, when their faith and penitence were carried
just far enough to make them objects of God's for
giveness, as it often is to determine exactly the mo
ment when the sun rises upon the earth, though it
hath evidently been growing light a great while.
Without question, as soon as any one hath that faith
in Christ, which will produce a life of good works,
he is justified by his faith alone, and his sins forgiven.
But though God always knows this time exactly,
men very often may not, or rather very seldom can.
They may have comfortable hopes, and persuasions,
first weaker, then stronger : and yet, through mere
humility, may entertain some doubts, not of the di
vine promises, but of their own qualifications, longer
than they have cause. And these doubts may be
graciously permitted, as very useful incitements both
to diligence and caution, ^ Our Bible no where
teaches, that every one, who is forgiven, knows the
hour of his forgiveness : or even knows with cer
tainty, that God hath granted it. He must mdeed,
as he amends, perceive the alteration made in him :
and in general, a pleasing hope and faith of sharing
in the divine mercy must increase along with it : but
he may still not be sure, whether it is yet complete
enough to be a proof, that he hath obtained pardon.
Some are weak in faith * : others are strong f and
abound in it f- But' conceiving ourselves to be of
the latter sort, gives us no title to pass sentence
against the former. And we should be very fearful
of judging our brethren rashly ; who, with all their.
modest apprehensions, may perhaps have as real,
* Rom. xiv. 1. f Rom. iv. 20. X Col. iii. 7.

262 SERMON XVIL
perhaps a greater interest in God's favour, than some
of those, who declare them to have none. And yet,
if these hard censures proceed, not from ill-wiU, or
bitterness of spirit, but from the warmth of a well-
meaning zeal, even the persons injured by them
should think mildly, and in the main, weU, of the
authors of them, lest they retaliate hardship, while
they complain of it.
But further, as the spiritual life may, in different
persons, be attended with different degrees of evi
dence, it may likewise advance to different degrees
of perfection. Indeed, when God created the hea
vens and the earth, he saw every thing that he had
made, and behold, it was very good *. Nor, in the
new creation, is any part of what he doth defective.
But even pious persons are wanting to themselves :
and hence some of them come greatly short of others ;
and the best, of what they might and ought to have
been. For, though all Christians are exhorted to
perfection, and all real Christians labour after it, and,
in God's gracious construction, finaUy arrive at it ;
and some have the title given them by way of emi
nence, on account of their uncommon proficiency :
yet speaking strictly. If we say we have no sin, we
deceive ourselves, and the truth is not in us f ; nor did
even St. Paul think, he had already attained, or was
already perfect f-
But here, as before, it is of the utmost importance
not to err. They, who aUow themselves in the habi
tual omission of any one known duty, or the habitual
practice of any one known sin ; they who have com
mitted any single act of deliberate gross sin, without
heartily repenting of it, and carefully avoiding it
* Gen. i. 31. + 1 John i. 8. X Phil- "i. 12.

SERMON XVIL 263
afterwards ; are not good persons Avith imperfections,
but wicked ones under guilt and condemnation. The
imperfections of the good are of quite another kind :
sUght weaknesses, sudden surprises, inconsiderate
failures, undiscerned unreasonableness in temper and
behaviour; honestly watched against upon the whole,
yet returning from time to time, are subjects of daily
concern and general humiliation. Let no one there
fore flatter himself, that because all men have their
faults, he may wilfully indulge his without danger.
Nor let any one be so absurdly cunning, as to think
of making a near bargain in religion : and contriving
to be just so good, as to escape future misery ; and
yet no better, than he needs must. Though we aim
to do our utmost we shall be sure to fall beneath
the rule of our duty : but, if we aim at less, we shall
be too likely to fail of the acceptance of our Maker.
True goodness includes in it the love of goodness.
No one can be reUgious and virtuous in earnest,
without sincerely desiring to be more so ; and feeling
the truth of what wisdom, in the son of Sirach, asserts
of herself: They, that eat me, shall yet be hungry;
and they, that drink me, shall yet be thirsty: for my
memorial is sweeter than honey; and mine inheritance,
than the honey-comb *. Such therefore, as are, per
haps in no respect, positively either vicious or pro
fane, but negligent and thoughtless ; willing to go
to Heaven, with as little trouble, and as much indul
gence, as ever they can; and, of the two, rather
: more afraid of being over good, than downright bad ;
are already, to speak the most favourable of them, in
a very unpromising condition ; and, unless they make
haste to get into a better, will soon be in a worse.
Another thing still, to be observed concerning the
* Ecclus. xxiv. 20, 21.

264 SERMON XVII.
new creation, is, that as it may be carried to different
degrees of perfection, so it may be attended with
different degrees of comfort. Nor is there any
proof from Scripture or experience, that persons
equally pious are filled in this world with equal joy
and consolation. They, that have a greater share
than ordinary of such delightful perceptions, ought
undoubtedly, if the tenor of their lives afford cause
for them, to be very thankful. But such as have the
least, if their hearts condemn them not, may have con
fidence towards God * ; and be assured, that the
smallness of their present degree of comfort shall
work together with all other things for their future
goodf. Indeed the very same persons, without any
other change in their spiritual state, find, at times,
elevations, depressions, insensibilities, for which they
can only account by variations, visible or supposed,
in their bodily health, or God's unsearchable will
and pleasure. Again, very bad people too often
trust in themselves, that tliey are righteous f ; and re
joice on groundless presumptions ; while, on the
other hand, though the good must, in their composed
hours, feel some satisfaction in the hope, that they
are such"; and therefore every one ought to reflect,
Avhether he hath, on serious thought, felt that satis
faction, or not ; yet the light of God's countenance
hath been frequently withdrawn from some of the
best of men, and their souls disquieted within them §.
Nay, even our Saviour complained, that, in respect
to the cheering influences of his presence, God had
forsaken him \\. So that no one can justly think well
or iU of himself on such accounts as these. The
Psalmist hath told us, that they who sotv in tears,
* 1 John iii. 21. + Rom. viii. 28. | Luke xviii, 9.
$ Psalm xlii. 6. fl Matth. xxvii. 46.

SERMON XVIL 265
sliall reap in joy: and he that now goeth on his way
weeping, and beareth forth good seed, shall doubtless
come again with joy, and bring his sheaves with him*.
And the Prophet hath stated both this case, and its
opposite. Who is atnong you, that feareth the Lord,
and obeyeth the voice of his servant, that walketh in
darkness, and hath no light ? Let. him trust in tlie
name of the Lord, and stay upon his God. Behold,
all ye tliat kindle afire, and compass yourselves about
with sparks: walk in the light of your fire, and in the
sparks that ye have kindled. This shall ye have cf
mine hand; ye shall lie down in sorrow f.
The only sure evidence therefore of the goodness
of our condition, is the sincerity of an obedience,
flowing from motives truly Christian. And accord
ingly, what the Apostle caUs here in the text a new
creature, he calls, in a parallel place of the preceding
chdi^tex, faith working by love f, and in another, keep
ing the commandments cf God%. So that when he
saith, the new creature wiU avail, and nothing else,
he saith it on supposition of its being so completed,
as to answer its end : which end unless we are careful
to attain, by exerting the principles of the spiritual
life conferred on us in baptism, and growing up in
all Christian graces; however great a blessing in
itself our sacramental regeneration is, it will be none
to us : but we had better not have been born, better
not have been new born, if it only intitles us to pri
vileges, that we finally forfeit ; and become, to use
St, Jude's expression, twice dead\\, our Saviour hath
told us, that the tree is known by its fruits ^, And
the fruits of the spirit are the virtues of a holy life**.
* Psalm cxxvi. 6, 7. t Isaiah 1. 10, 1 1. J Gal. v. 6.
§ 1 Cor. vii. 19. || Jude, verse 12. f Matth. xii. SS.
**Gal. V. 22. Eph. V. 9.

260 SERiMON XVIL
If Ave experience these, Ave have a mark of our ac
ceptance with God, which cannot deceive : all other
marks, all other feelings, be they ever so lively, ever
so pleasing, may. Doubtless, if any man liave not
the spirit of Christ, he is none of his *. Our pious
disposition, our well-grounded comforts, all proceed
from the Holy Ghost : and we can have neither, with
out perceiving them. But we may perceive them,
Avithout certainly knowing by the manner of the per
ception, that they are his work : it suffices, that, on
the authority of Scripture, we believe they are. And
Scripture hath no where taught us to distinguish,
what impulses, or sensations within us, come from
God, and what from a different source, by the mere .
strength and delightfulness of them. Without ques
tion, clear and joyful persuasions of our interest in
the divine favour, if we have foundation to judge
that we are intitled to them, are the greatest felicity,
that Ave can enjoy in this world. But whoever relies
on such persuasions alone, instead of examining what
ground they stand upon, exposes himself to the
utmost danger of being misled by a heated imagina
tion, or a sinful confidence : of which kind of delu
sions the history of the church in all ages hath been
full. And whoever determines either his own state
towards God, or that of any one else, to be a bad one,
for want of such tokens of its being a good one, con
tradicts the rule of holy writ. Every one that doth
righteousness, is born of himf , and unwisely dejects
himself, or uncharitably condemns his brother.
Let us therefore be very cautious not to fancy the
paths of religion either narrower or broader, than
they are : neither to nuike the heart of the righteous
sad, whom God hath not made sad; nor strengthen
* Rom. \iii. 9. + 1 John ii. 29.

SERMON XVIL 267
the hands of the wicked, by promising him Ife * : for
of both these errors we may be guilty at once. But
in order to avoid both, let us form our notions of
ourselves and others by God's unerring word, inter
preted with the reasonableness and mildness of a
truly Christian temper ; and then we shall quickly
discern, that the only sure test of good and bad per
sons is that, which St. John hath so solemnly de
livered from above. This then is the message, which
we have heard cf him, and declare unto you, that God
is light, and in him is no darkness at all. If we say,
that we have fellowship with him, and walk in dark
ness, that is, wickedness, we lye, and do not the truth.
But f we walk in the light, as he is in the light, if we
studiously imitate the purity and holiness of our
heavenly Father, we have fellowship one with another,
and the blood cf Jesus Christ his Son cleanseth us from
all sin f. * Ezek. xiii, 22, f 1 John i. 5, 6, 7.

SERMON XVIII.

ACTS VII. 59, 60.
And they stoned Stephen, calling upon God, and say
ing, Lord Jesus, receive my spirit.
And he kneeled down, and cried with a loud voice.
Lord, lay not this sin to their charge. A nd when
he liad said this, lie feel asleep.
As the interests of religion and virtue require, that
due regards be paid to the memory of pious and good
persons ; and as they who have laid down their lives
for God and their duty, have given the strongest
proofs of their attachment to the noblest cause : so
the Christian church hath, from the beginning,
shewn distinguished honours to those professors of
its holy faith, who have sealed their testimony to it
with their blood. The first martyr, or witness, of
this kind, after the blessed Jesus himself, was
St. Stephen, a man full of faith, and of the Holy
Ghost and of power and cf wisdom *, whose death is
related in the text. And we find in the next verse
but one, that devout men carried him, with decent
solemnity, to his burial, and made great lamentation
over him; undoubtedly mixed with equal triumph,
that he had finished his course in so exemplary a man
ner ; nor Avere they withheld from it by fear of the re
sentment, to which so pubUc an instance of respect
must provoke his murderers and aU their adherents.
" .\ctsvi. 3. 5. S. 10.

SERMON XVIII. 269
Two of the most ancient monuments of ecclesiastical
history, that we have, excepting the New Testament,
are the accounts of the martyrdom of Ignatius and
Polycarp, both disciples of St. John, written at the
time of their suffering, by the churches of Antioch
and Smyrna, of which they were bishops. And in
those they mention, as of course, their purpose of
celebrating yearly the festival of their birth-days, of
their entrance into a better life, for the commemo
ration of their exceUent graces, and the incitement of
others to imitate them. Thus did they provide, that
the righteous should be had in everlasting remem
brance * : and observed the more particular direction,
given to that intent in the Epistle to the Hebrews :
Remember them which have XJtadf^ the rule over you,
who have spoken unto you the word of God; whose
faith follow, considering the end, the event, of their
conversation. The rest of the primitive churches
appear to have foUowed the same rule : and each to
have honoured the more eminent of their own mar
tyrs, who had been usually their teachers also, by an
niversary assemblies for preserving the reverence due
to their characters, and offering up thanks to God
for their examples.
But the increase of their numbers, and the adoption
of the ¦ sufferers of one church into the liturgies of
others, and the admission of eminently good persons,
who had not resisted unto blood X, and the frequent
grants, which in subsequent ages were made, of so
high a distinction, with little care of previous inquiry,
multiplied the returns of these solemnities very im
properly and inconveniently. Then besides, a still
greater evil was, that praises and panegyrics too soon
* Psalm cxii. 6. t So it should be translated, Heb. xiii. 7.
X Heb. xii. 4.

270 SERMON XVIIL
grew to be immoderate, and afterwards impious. In
the vehemence of oratorical encomiums and excla
mations, the saint was called upon as present, till by
degrees he Avas thought so : and what at first was
merely a bold and moving figure of speech, became at
length in good earnest a prayer ; yhich requested of
a dead man Avho Avas unable to hear it, not only that
he would intercede with God in behalf of his feUow-
servants, but that he Avould himself bestow such bles
sings upon them, as no creature hath in his power.
Things being found in this condition at the Reforma
tion, it Avas necessary, both to abolish intirely these
unlaAvful addresses, and to limit the original sort of
commemorations to a moderate list of persons, indis
putably worthy of them. Accordingly no day is ap
pointed by our church for the celebration of any
other, than the principal saints, mentioned in the
New Testament, it being hard to stop, if more were
added. And amongst these, St. Stephen is the only
one, who stands solely on the foot of being a martyr :
as indeed it was fit, that the foremost, the leader, of
that noble army should be distinguished, and chosen,
as it were, to represent the rest. Now we shall keep
his festival in a due manner, if we make use of it to
place before our thoughts,
I. The sinfulness of persecution for conscience
sake.
II. The excellency of bearing it weU.
I. The sinfulness of persecution for conscience
sake. Taking away the lives, the fortunes, the liberty, any
of the rights of our brethren, merely for serving their
Maker in such manner as they are persuaded they
ought, Avhen by so doing they hurt not human society,
or any member of it, materiaUy, is evidentiy incon-

SERMON XVIIL 271
sistent with all justice and humanity : for it is punish
ing those, who have not injured us ; and who, if they
mistake, deserve only pity from us. Nor is it less in
consistent with policy and common prudence. For
thus many wiU be driven from amongst us, who might
have been very useful : and such of the same opinion,
as stay behind, wUl be tempted to become either open
or secret enemies, in order to free themselves from the
hardships which they suffer, and revenge themselves
on the authors of them : from which motives have
proceeded the bloodiest wars, the most shocking mas
sacres, the most heinous barbarities, that have ever
disgraced human nature. Or should men comply
against their judgments, and live quietly ; from being
hypocrites in the great point of their religion, they
wUl too probably grow dishonest in others. And
though their posterity may at length be sincere ; and
so what we think truth be promoted in our part of
the world : yet if the rest should be induced by our
example to promote what they think truth, in the same
way, it wiU by no means be a gainer on the whole.
Fair argument and equitable behaviour are the natural
methods of spreading it : and it will never thrive by
any opposite ones. This being the case, imagining
that God can enjoin religious cruelties, or fail to be
displeased with them, is thinking so unworthily and
absurdly of him, that few things are more surprising,
than the wide extent and long prevalence of so mon
strous an error. And nothing distinguishes this age
and nation more to its honour, than its entertaining
in general so right sentiments on the subject be
fore us.
When and where persecution began, hath been
controverted. Some have charged the Jews with giv
ing the first example of it, by extirpating the Canaan-

272 SERMON XVIIL
ites, and punishing idolatry with death amongst their
own people. But the Canaanites were extirpated, not
for harmless religious opinions or observances, but for
monstrous and unnatural cruelties and impurities,
practised in their worship and out of it : by which,
continued through many generations, their iniquity,
being at length, as the Scripture expresses it, ftdl ;
God appointed the Israelites, as appeared by the evi
dence of numerous miracles, to execute his vengeance
upon them : which command was probably designed
to give them a greater abhorrence of the like enor
mities ; and certainly they were bound to obey it.
But they neither claimed any right else to punish
those nations ; nor any right at aU to punish other
nations, though guilty of the same crimes.
Nor amongst themselves were they authorized to
proceed criminally against any persons on account of
their faith or devotions, excepting the adorers' of the
neighbouring false deities ; or of the true one by an
image. Now such of those deities, as had been men,
had been such dangerous patterns of wickedness; and
the service of them all was so fuU of detestable abomi
nations, that paying them any honour must be of very
bad consequences : but paying them those, which
they were understood to claim, worse than Atheism
itself And setting up images of the Jrue God had so
strong and immediate a tendency to lower the reve
rence of him, and bring him down to a level with the
rest, that the mischief was only one degree removed.
Besides, it no way appears, that the Hebrew idolaters
held it their duty to be such : but licentiousness, or
mistaken policy, or love of novelty, or some Avrong in
ducement of that sort, led them to adopt the divinities
of their neighbours : stiU beheving in JehoA'ah, though
practically they forsook him. And therefore, as con-

SERMON XVIIL 273
science did not require their false worship, it was not
injured by the prohibition of it. Nor must we for
get, that God having condescended to be their su
preme civil magistrate, as well as the object of their
adoration ; owning another God was treason, as well
as idolatry : which never was the case of any one na
tion in the world besides.
It is therefore amongst the heathens, that we must
look for the origin of real persecution. Yet, we con
fess, most of them tolerated, and even incorporated,
a great variety of deities, and modes of worship :
because they supposed, that the former might be all
true, and the latter all acceptable. And therefore
it was not readily concluded from a man's having a
religion of his own, that he denied that of the state.
But when there seemed cause to apprehend that he
did, it was deemed, in some of the freest constitur
tions, a capital crime : as the known case of Socrates
fuUy proves. There were indeed but few such pu
nishments, because there were but few such offences,
real Or pretended : for men usually spoke and acted
as the laws of their country prescribed, whatever
they thought: till the Jews, in their captivities and
dispersions, refusing to worship any other God, than
the one invisible Maker of heaven and earth, pro
voked, by so doing. Pagan bigotry; and instead of
being the first persecutors, were amongst the first
tftartyrs ; indeed to true piety were the very first,
Socrates having always conformed to the religion of
Athens, and being unjustly condemned as rejecting
it. Yet as the Jews were not commanded to propa
gate their faith, but only to profess it, which however
did propagate it in some measure ; the number of
tiieir sufferers for conscience sake, except in the
VOL. III. T

274 SERMON XVHI.
time of the Maccabees, was very smaU, Avhen com
pared with those of the primitive Christians.
For the Apostles of our blessed Lord, their compa
nions and successors, being intrusted by him with a
commission the most beneficial to mankind that ever
was ; that of notifying to the Jews, that their pro
mised Messiah was come ; of converting the Gentiles
from idolatry, and teaching all men the genuine love
of God and their neighbour, as the way to eternal
happiness ; became, for undertaking this good Avork,
(though they proceeded in it most respectfully to
magistrates, and inoffensively to all men) objects of
public rage, instead of gratitude. Nor were they
only, but their foUowers of both sexes, pursued with
warmer zeal, and destroyed by more exquisite tor
ments, than the vilest malefactors : nor was the con
tinuance of these barbarities, excepting some inter
vals, much less than three hundred years. Yet none
of them were retaliated, when, in spite of them all,
our faith, by its own reasonableness, and the un
wearied patience of its adherents, had prevailed, and
was become the reigning one : not even the bitterest
persecutors were punished for all the murders, which
they had committed. Nor did any erroneous Christian
suffer death from a Christian magistrate for his errors,
for a long while afterwards : nor was any law made
for that end, I believe, in one thousand years from
our Saviour's coming. In process of time indeed
the rulers of the church of Rome, having already in
troduced other corruptions into our holy profession,
supported them by introducing this also. But when
they were become persecutors, much truer and more
orthodox Christians became once more willing mar-
tyis. Amongst these our first reformers were emi-

SERMON XVHL 275
nent: since whose days, liberty of conscience and.
the religious rights of mankind have been asserted
on more Solid grounds, in a fuUer extent, and with
greater consistence, than ever was done before. Nor
I hope wiU the members of our communion ever for
get to exercise, either due caution against the open
and secret attempts of those blood-thirsty and faith-
breaking tyrants, or due moderation towards all, who
peaceably dissent from us.
And they, who accuse Christianity of the cruelties,
committed by the professors of it, should consider,
how much its genuine professors abominate even the
smallest of them, and every tendency to them. But
indeed these our adversaries, who would seem to
abhor a persecuting spirit beyond all men, and com
plain of our religion, as encouraging it, have singular
need to examine, of what spirit they are themselves :
and whether they do not by false imputations, and
cruel mockings*, the only weapons which they have
at command, persecute most unrighteously, (without
any pretence of conscience to oblige them to it) both
Christian faith, and natural piety, without sparing in
several instances even moral virtue. A proper sense
of their own unreasonable vehemencies would incUne
them to excuse, as far as possible, those of other men,
and restrain them from going on to bring charges
against the innocent and guUty, promiscuously. But
though we were all as bad in this respect, as they
imagine the worst of us to be, it would by no means
affect the truth of the Scripture doctrine, which is
far from encouraging force in matters of faith. The
patriarclial religion is free from all shadow of blame
in that respect: the Jewish hath been sufficiently
vindicated: and the Christian fully clears itself.
* Heb. xi. 36.
T 2

276 SERMON XVIIL
Our blessed Lord, reproved his Disciples, when they
would have called down fire from Heaven on the
Samaritans ; who, besides being both heretics and
schismatics, had used him personally ill : and told
them, tliat tlie Son of Man tvas not come to destroy
mens lives, but to save them*. And though in a pa
rable he uses the words, compel them to come in f ;
both the whole of the context, and the whole of his
instructions, particularly those which he gave to his
Apostles when he first sent them forth, irrefragably
prove, that the only compulsion intended was that
of cogent reasons and pressing exhortations. Ac
cordingly St. Paul plainly asserts, that the weapons
cf our warfare are not carnalf, but that we are to
instruct in meekness those that oppose themselves\.
We are not then authorized to raise persecution, but
on the contrary commanded patiently to suffer it.
And therefore I now proceed,
II. To shew the excellency of this duty : and par
ticularly, as practised by the first Christians.
I have already observed, that as most of the hea
thens thought all religions might be true, they were
in little danger of suffering for any : and amongst
such, as thought their established faith and worship
false and even mischievous, few or none had the pa
triotism to declare against it, or the security to refuse
complying with it. The Jews, who, so long as they
observed their law, were assured of national prospe
rity, had small need of precepts to undergo persecu
tion for it willingly: which however they did undergo
with admirable fortitude, when the sins of the people
in general had brought the pious part, along with
themselves, into distress. And it is a moving de-
* Luke ix, 54, .55, 56. + Luke xiv. 23.
X 2 Cor. x. 4. _ § 9. Tim. ii. 25.

SERMON XVIIL 277
scription, which the Epistle to the Hebrews gives of
their sufferings. They had trials of mockings and
scour gings, cf bonds and imprisonment: they were
stoned, they were sawn asunder, were slain with the
sword: they went about in sheep-skins, and goat-skins,
being destitute, afflicted, tormented: cf whom the
world was not worthy : tliey wandered in desarts and
mountains, and in dens and caves cf the earth*.
Their afflictions however were only occasional
consequences of the idolatry of their countrymen.
But Christianity set out from the first, with our Sa
viour's predictions to his Disciples, that they should
be hated cf all nations, delivered up, and killed, for
his name's sakef; with their predictions to their
converts, that all, who would live godly in Christ
Jesus, must suffer per secutionX', with immediate and
dreadful examples of these truths ; with the express
command. Be faithful unto death, jand I will give
thee a crown of life \. And faithful accordingly they
were, to such a degree, as nothing but consciousness,
of truth, and divine assistance, could possibly make
them. The Apostles gave no proofs of courage in the first
part of their history. They all deserted our Saviour,
as soon as ever he was apprehended : one of them
was terrified, without any particularly great occasion,
into denying him : and even after his resurrection,
nay probably his ascension too, they kept their as
semblies very private, for fear of the Jews\\. What
was it then, that changed them into such different
persons, within the space of a fcAv days 1 What could
it be else, than the completion, recorded in the acts
of our Saviour's promise. Ye shall receive power,
^ Heb. ix. 36, S7 , 38. + Matth. xxiv. 9. +2 Tim. iii. 12.
4 Rev. ii. 10. Ij John xx. 19. Acts i. IS, .11.

278 SERMON XVIIL
after that the Holy Ghost is come upon V^'^'J^jf^^^
shall be witnesses unto me in Jerusalem and aU ^_^^.
and unto the uttermost parts of the earth •
what surprising boldness, immediately «P«" J"'^;
doth the late apostate, St. Peter, standing up with the
Eleven, lift up his voice, and scztj, Ye men of Judea,
and all ye that dwell at Jerusalem, be this known unto
you, and hearken to my words f: let all the house of
Israel know assuredly, that God hath made that same
Jesus, whom ye Imve crucified. Lord and Christ X-
This was not a passionate and inconsiderate courage.
For what had there happened, that could raise it in
them all ? And what could possibly be milder and
more rational, than their uniform temper and be
haviour : which, their answer to the threatenings of
the rulers, both so resolutely and so decently ex
presses ? Whether it be right in the sight of God to
hearken unto you, more than unto God, judge ye. For
we cannot but speak tlie things, which we have seen
and heard %.
As they bore testimony, not merely to doctrines
and opinions, but to plain and repeated, though mi
raculous facts, of which their senses were perfect
judges, they could not mistake. And what could
they hope for by attempting to deceive ? They must
each of them know themselves to be every way
unqualified for conducting a fraud of this nature.
They had seen just before, that they could not trust,
either to the bravery, or the fideUty, one of another.
Or ll they could, a great part of what they said
might easily be confuted notwithstanding, if it was
not true. For aught appears, they might have re
turned to their former occupations with great safety.
•ActSKS. tActsii. 14.
+ ^s''- °^- § Acts iv. IS, IS, 20.

SERMON XVIIL 279
But if they went on in tliis new Avay : they knew the
magistrates were vehement against them ; they saw
the people, at best, would do nothing to support
them ; and the fate of their master was full before
their eyes. In these circumstances, worldly advan
tage could not be their motive. And fondness of ac
quiring glory amongst their followers was not likely
to overbalance the fear of punishment, in men of
their education ; especially in a number of them :
besides that, humanly speaking, they could expect
neither glory nor followers. And in fact they were
held in the lowest contempt by most men, and
honoured but by few. Or should we suppose, that
contrary to all probability, and to the express notices
given them, they looked for better treatment in car
rying on their undertaking, than they found : yet
when they perceived their disappointment, would
no one of them have been so honest, as to oAvn his
error, and detect his accomplices ; or at least so wise
as to withdraw himself out of harm's Avay ? Would
they all have gone on, year after year, supporting
persecution and death, one after another : neither
taking warning nor complaining, but rejoicing and
triumphing ? Hear only, what a description St.
Paul gives of their and his own condition. God hath
set forth us the Apostle's last, as it were appointed to
death: we are made a spectacle unto the ivorld: — even
unto this present hour, we both hunger and thirst, and
are naked, and are buffeted, and have no certain
dwelling-place; and labour, working with our own
hands; — we are made as the filth of the world, and
are the off-scouring of all things unto this day *. Could
they have chosen to bear this from any other princi
ple, than that, Avhich he elscAvhere mentions ? We
¦*. 1 Cor. iv. 9. 11, 12, 13.

280 SERMON XV 111.
are troubled on every side, tjet not distressed: per
plexed, but not in despair: persecuted, but not for
saken: cast down, but not destroyed. We are always
delivered unto death for Jesus sake, that the Ufe also
of Jesus might be made tnanifest in our mortal flesh:
— Knowing that he, which raised up the Lord Jesus,
shall raise up us also by Jesus :— for tvhich cause we
faint not; but though our outward man perish, yet the
innard man is renewed day by day *. Nor Avere they
affected in this heroic manner, only Avhile death
might possibly be at a distance from them ; but the
nearer it approached, the more they felt of the same
spirit. I am now, saith St. Paul, ready to be offered,
and the time cf my departure is at luind. I have
fought the good fight, I have finislied my course, I
have kept the faith. Henceforth there is laid up for
me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at tliat day f. Can
there be words in language more expressive of con
scious integrity, and composed fortitude ?
But this was far from the Avhole excellence of that
frame of mind, with which they met sufferings.
Could they have delighted themselves with the
tliought of vengeance falling on their adversaries,
either from men or from God, in the present life or
in the next, it might possibly have given some poor
consolation and support to corrupt nature under tor
ments and death. But their master's rule was. Love
your enemies, bless them that curse you, do good to
them that hate you, and pray for them that despite-
fully use you, und persecute you X- Had he meant
only to harden them into a bold unfeeling obstinacy,
he would never have required of them such tender
ness of kind affection towards adversaries : a temper
* 2 Cor.iv.8, 9. 11. 14. 10. f ~ Tim. iv. 7, S. : Matth v. 44.

SERMON XVIIL 281
so very inconsistent with all the common excitements
to courage in resisting them. And had they found
themselves unable to attain such exalted virtue, to
which none almost before them had even made pre
tensions, they would have concealed or dropt his
precept, or explained it away. But on the contrary,
they professed it to its fuU extent. Though I give
my body to be burned, and have not charity, that is,
universal love to all men, it profiteth me nothing*.
And they practised it, as they professed it. Being
reviled, we bless: being persecuted, we suffer it: being
defamed, we intreat f . They expressed all the kind
ness, they made all the excuses, for their persecutors,
Avhich they possibly could. Thus the same St. Paul :
I have great heaviness, and continual sorrow in my
heart, for my brethren who are Israelites X- My
hearts desire and prayer to God for Israel is, that
they might be saved. For I bear them record, tlmt
they have a zeal for God, but not according to know
ledge \. Nor was this their manner of speaking,
only when at ease, or when they could hope to ob
tain favour by it : but, as the] case of St. Stephen
shcAvs, their sentiments were the same, under the
certainty, under the actual pains, of death itself, even
when suddenly and tumultuously inflicted on them.
For he prayed at once to the Lord Jesus, with his
last breath, to receive his spirit, and to forgive them
that stoned him.
Such was the blessed temper of the first witnesses
to the Christian faith : and their successors inherited
a noble degree of it. They could not indeed give an
equally strong testimony to the original facts, on
which it was built ; but they attested many subse
quent ones of great importance. And not only their
* 1 Cor. xiii. 3. t 1 Cor. iv. 12, 13.
X Rom. ix. 2, 3, 4. § Rom. x. 1,2.

282 SERMON XVIIL
embracing it, as they did, contrary to all the prejudices
of common opinion, and all the dictates of every Avrong
inclination, makes it necessary to presume, that they
must have had powerful evidence for it : but their
perseverance in professing it, amidst every thing
terrible in life or death, fully proves them to have
been thoroughly sincere, and singularly magnani
mous. Indeed it proves further, that more than or
dinary strength was vouchsafed to them from above.
For though natural constancy and bravery have in
some instances performed wonders, yet the per
formers have been fcAV in proportion : whereas the
primitive Christians in general of both sexes, all ages,
all ranks, underwent the most grievous inflictions
with the calmest patience. Observe too : they could
have little hope of distinguishing themselves in the
opinion of their fellow-Christians by suffering. For,
though a few of the principal martyrs were highly
honoured, yet the rest were too numerous, either to
be remembered after their death, or have notice
taken of them at the time of it. Nor did their intre
pidity arise from being trained up to the resolution
of martyrdom. For this would have often failed :
and besides, new converts, just made, as boldly
suffered death, as any others ; nay, sometimes perse
cutors themselves became converts on the spot, and
died with those whom they had brought to execu
tion. Still it Avas not merely a sudden vehemence,
which they catched one of another. For not only
particular persons had often the leisure of long im
prisonments to cool in : but the Avhole Church had
many and considerable intervals of peace. Yet,
whenever persecution began again, it found the ge
nerality of Christians in the same spirit, which they
shewed before : respectful in the highest degree to

SERMON XVHL 283
civil authority ; but unmoveable to an equal degree
from their duty to God : where they Avere ever so
few, not to be forced or persuaded into the slightest
acts of idolatry ; where they were ever so many, not to
be provoked into a single attempt of rebellion; or into
making or joining any party or faction for their own
security ; though the frequent changes in the state
gave them inviting opportunities for it. In the com
fortless exercise (for so it must appear to common
spectators,) of this cool passive courage, infinitely
more difficult than the active and enterprising sort,
they patiently persevered for three hundred years.
The wonderfulness of the behaviour moved men to
inquire into the grounds of it: they found them
good ; they came over ; and the empire was become
in effect Christian, before the emperors ceased to
persecute. The unjustifiable veneration addressed by the
church of Rome to saints and martyrs hath deterred
almost aU the reformed Churches, except our own,
from paying them even due honours. And now
amongst ourselves, prejudice against religion in
some, and indifference to it in others, hath made
these exceUent persons be regarded commonly,
either with a malignant or a negligent eye. But if
they, who have acted or suffered gallantly, for the
liberties or other interests of a single nation, have
been reverenced by distant ages, and all their faults
hid under that one virtue ; how much higher esteem
do such patriots deserve, as have borne testimony
with their blood against the tyranny of idolatry and
immoral superstition ; who have lived in misery and
died in torment, to assert the faith of one wise and
good Maker and Ruler of all, of pardon for sin, and
assistance in virtue, derived to us by methods of in-

284 SERMON XVIII.
finite, though mysterious goodness ; who have given
to mankind, both by their doctrine and example, the
justest rules of worthy and prudent conduct in this
life; and spread through the world an assurance,
founded on God's express promise, (which alone
could support it,) of endless felicity in a life to come !
Should our accounts of them be ever so imperfect, or
meaidy written: should any of them appear no
otherwise great, than as they were admirably good
men : should their zeal have sometimes transported
them beyond discretion; (though such transports
were few, and always condemned by the body of
Christians :) or should other and even considerable
frailties be found mixed with the excellencies of some
of them : yet, so long as we know, that they were
and did what hath now been mentioned ; we have
surely cause to hold them for ever in most honoura
ble estimation, and respect the Gospel of Christ
much the more highly on account of such witnesses
to its truth and efficacy.
But admiring them is nothing, unless we also imi
tate them, in their solicitude for its advancement, in
their steady adherence to God and their duty, in
their contempt of worldly advantages and pleasures,
losses and punishments ; in their meekness under in
juries, in their resignation under pains and afflictions,
in their love to their fellow-Christians and fellow-
creatures, in their lively faith of a future recompence
We are not called, as they were, to take joyfully the
spoiling of our goods * , to suffer trouble even unto
bonds, as evil doers f, to undergo shame and torture,
and to die for the name of the Lord Jesus X- No temp
tation hath taken us, but such as is common to man §.
* Heb. X. 34. + 2 Tim. ii. 9.
X Acts, xxi. 13. i 1 Cor. x. 13.

SERMON XVIIL 285
OrdinarUy speaking, we have nothing to perform, but
what conduces on the whole to every one's present
benefit : and we have nothing to bear on account of
our religion, but perhaps a little trifling ridicule from
the vain and the vicious. Even such persecution in
deed is A'ery wieked in them ; but needs not in the
least be formidable to us. And if for that alone, we
are ashamed to corf ess our Saviour before men, well
may we expect that he should deny us before his
Father which is in Heaven *.
Let us therefore hold fast the profession of our
faith tvithout wavering f : never do any thing incon
sistent with it for temporal prospects or fears : never
pay court to the irreUgious, by mean compliances
with their talk or behaviour, in hopes of better
quarter from them ; for it will be much harder to stop
afterwards, than to maintain our present ground : yet
never be moved either to passion against them, or
uncharitableness towards them ; but fi'eely own their
good qualities, while we carefully preserve an abhor
rence of their bad ones ; pity their unhappiness,
while we condemn their sins ; and earnestly pray,
that they may repent and be forgiven. For thus shall
we adorn the doctrines of God our Saviour in all
things X ; and he followers of them, who through faith
and patience inherit the promises \.
* Matth. X. 32, SS. f Heb. x. 23.
: Tit.ii. 10. ^ Heb. vi. 12.

SERMON XIX.

'2 TIM. III. 16, 17.

All Scripture is given by inspiration of God : and is
profitable for doctrine, for reproof, far correction,
for instruction in righteousness : that the man cf
God may be jierfect, thoroughly furnished unto all
good works.
Man is by nature ignorant and thoughtless : and
therefore wants information and admonition. He is
also prone to evU, and averse from good : and there
fore wants restraint from the former, and incitement
to the latter. Without the assistance, which we re
ceive one from another in these respects, we should
be wicked and wretched beyond imagination. But
though we should be most defective in a state of soli
tude, yet we are very deplorably so, even when joined
to the best advantage in society. Many points of the
utmost moment, relating both to our present and fu
ture condition, we either cannot discover at all, or not
with certainty : many, which we might, not even the
wiser, much less the greater part, have in fact known :
and those, which hardly any could fail to perceive, all
have, more or less, failed to regard. Most of these
things are visibly men's own fault : and the rest are
no imputation upon God. For unquestionably he
may Avith justice place any of his creatures in as low
a state, both of understanding and moral ability, as he
pleases : provided he requires from them, as he cer
tainly Avill, only in proportion to Avhat he hath given.

SERMON XIX. 287
And even his infinite goodness cannot oblige him to
bestow on them greater favours, than his infinite wis
dom sees to be proper : which it is no wonder should
act upon reasons, to us unsearchable. But the less
we have ground to expect, the more thankfully we
ought to receive whatever notices, encouragements,
or Avarnings, he may vouchsafe more immediately
from himself.
Now we have in our hands a book, which we call
the Bible : containing accounts of various communi
cations made to mankind by their Creator from the
beginning : but principally through the hands of
Moses and the prophets ; of Jesus Christ and his Dis
ciples : together with great numbers of most impor
tant consequences from thence resulting. Both parts
of this book are credibly affirmed to be written by
persons, who must in the main have known the truth
or falshood of what they say : none of whom have
given grounds to suspect their veracity ; but many,
the strongest possible grounds to rely on it. They
support the authority of the doctrines and precepts
delivered there by express prophecies and public mi
racles, recounted there also : which prophecies have,
most of them, undeniably been since fulfilled, nor do
any appear to have failed; and which miracles, though
they could never have been acknowledged if they had
not been real, were, so far as we can learn, denied by
no one, either at the time when they were said to be
done, or long after. On the contrary, the Old Testa
ment hath always been admitted, as true and genuine,
by the whole Jewish nation : and the Pentateuch in
particular, used as the law of their country ; though
it appoints more things than one to be done, so ut
terly and visibly contrary to human policy, that they
must proceed from Him, whose extraordinary provi
dence alone could make them practicable with safety;

288 SERMON XIX.
and others, too contrary to human inclinations, for
men to have chosen, without being sure that God re
quired them. And as to the Avriters of the New Tes
tament, it is stiU more certain, that their works were
published near the time and in the places, where they
affirm the events, Avhich they relate, came to pass :
that they agree surprisingly weU, though in general
they Avere unlearned persons, and plainly had not
concerted their story together : that they led pious
and virtuous lives : that they were willing to suffer
death for the sake of their testimony. And accord
ingly the whole Christian church from its rise em
braced their narrations with a faith, which neither
artifice nor persecution were able to overturn, or keep
it from prevailing through the world, though contrary
to the favourite notions and vicious desires of all
mankind : which alone is a proof, that the facts re
lated in them, even the most miraculous, were pre
viously knoAvn to be true ; and the doctrines the
same, which had been already taught by the Apostles : -
else Jews, heathens and Christians must have ex
claimed against the authors, as publishers of fals-
hoods, and they could never have obtained credit.
Some fcAV of their books indeed, (but such as taught
no one article that is not in the others, nor denied
any one that is) were questioned in some congrega
tions for a good while, perhaps with more caution
than needed : but were then put on a level with the
rest. Neither Testament is pretended to be dis
proved, but both are confirmed, as far as could be
expected, by such heathen records as are extant : and
if either had been confuted formerly by any, that
are now lost, it must have sunk; which hath not
been the case. Each of them furnishes powerful in
ternal CA'idence in favour of itself : each adds mani-

SERMON XIX. 289
fold strength to the other : and no writings whatever
stand on the credit of such numerous and decisive
attestations. Were we therefore to consider them merely as
compositions of exceUent men, well informed, and
faithfully informing us, in the best manner they could,
of what it most concerns us to know, we must allow
them to be a most valuable blessing ; a treasure un
speakably superior to aU the other remains of anti
quity. But this is much too low an esteem of them :
they were written moreover under the special direc
tion of Heaven, and that for an end no less important,
than a fuU supply of our spiritual wants. These two
points the apostle asserts plainly in the text : and I
shaU endeavour to confirm and improve his asser
tions, by shewing, in some discourses upon it,
I. ThataU Scripture is of divine authority.
II. That it completely answers every purpose of
religion. III. That we ought to read and study it dili
gently. IV. How we may do this to the best effect.
I. That cdl Scripture is of divine authority, or, in
St. Paul's language, given by inspiraticm cf God : a
position extremely requisite to be understood in its
true sense, and estabUshed on its proper foundation.
For some have held it to signify, that every sentence
and word was dictated from above : and consequently
have made room, without intending it, for as many
plausible objections, as there are appearances of any
thing, which in respect of clearness, elegance, order,
strength, exceeds not human power, or faUs beneath
absolute perfection. Others, especially of late years,
partly to guard against this danger, and partly to ex
cuse notions of their own, which are contrary to
VOL. III. u

290 SERMON XIX.
Scripture, have imagined, that being inspired meant
little more (at least in relation to the historical and
doctrinal books) than being indued with a large
measure of general pious intention : so that, continu
ing to caU themselves Christians, and professing a
high respect for the sacred writers as good men, they
have thought themselves justified in doubting, or
even disbelieving, almost as much as they please, of
what the Scriptures teach.
To state therefore and defend the sense of the text,
I shaU begin with explaining the terms. The word,
here translated Scripture, denotes frequently in other
authors any writing whatever. Whence some ancient
versions render the original thus : every writing, given
hy inspiration of God, is profitable, and so forth :
leaving it undetermined, which are so given. But
always, in the Gospels and Epistles, it denotes that
collection of writings, which the Church acknow
ledged for its rule of life and manners. When our
Apostle sent this epistle to Timothy, several parts of
the New Testament were not published, and scarce
any had spread very far : so that he must by Scrip
ture mean chiefly if not solely, the Old Testament.
But the books of the New, from their first appear
ance, obtained the same title every where. St. Peter
gives it by the plainest implication to what St. Paul
wrote * : and doubtless what he, and the rest of the
twelve, wrote, equaUy deserved it. Inspiration is any
particular influence of God on the mind : whence we
pray in the communion service, that he would cleanse
our hearts by the iTispiration of his Holy Spirit. But,
in the case before us, it must signify such influence,
as wiU be effectual for the purpose of writing such
books. And of this there may be various degrees re-
* 2 Pet. iii. 16.

SERMON XIX. 291
quisite, and therefore granted, according to the
variety of circumstances. Moving a person inwardly
to undertake the work is one degree. Superintend
ing him during the execution of it, so as to preserve
him from any considerable mistake or omission, is
another. Preserving him from all, even the least, is a
higher still. Enabling him to express himself in a
manner loftier, clearer, more convincing or more af
fecting, than he could have done otherwise, is yet a
further step. Suggesting to him also the matter,
which he shaU deliver, goes beyond the former, espe
cially if he was unacquainted with it till then. And
putting into his mouth the very words he shall use, is
the completest guidance, that can be.
Now we say not, that God hath done all these
things in every part of Scripture : but so many in
each as were needful. That he directed Moses to
write his laws*, and Isaiah f, and Ezekiel |, and Ha-
bakkuk§, part at least of their prophecies, and Jere
miah the whole of his ||, and St. John the book of
Revelation^, they themselves positively assure us:
and by parity of reason we may presume it concern
ing the rest : nor can we doubt, but that, writing in
obedience to his command, they wrote so, as he ap
proved. On some occasions perhaps they wanted,
and therefore had, no extraordinary assistance. With
out this, the historians amongst them might relate
several facts from their own personal knowledge^
others from authentic records : and Moses might re
ceive his accounts of the earliest ages from undoubted
tradition. For tradition Was much longer credible,
when there were but few things to commit to memory,
* Exod. xxxiv. 27. Comp. xxiv. 4. Deut. xxxi. 9. 22".
t Is. viii. 1. xxx. 8. J Ezek. xliii. 11. § Hah.ii.t.
II Jer. xxx. 2. xxxvi. 2. 28. % Rev. i. 11. 19.
u 2

292 SERMON XIX.
and there was no other way of preserving them,
and tAvo or three generations lasted many centuries.
The writers of the Psalms might often chuse their
own subjects, and treat them suitably to their own
genius. The wise king and other compilers of
the Proverbs, might perpetuate their own max
ims. The authors of the Epistles may well be sup
posed to have"given the many small directions, which
we find in them, solely from the dictates of their own
prudence. The authors of all the books might be
trusted very commonly to use their own stile and
method, (in which accordingly there is much diver
sity) nay, even their own iUustrations, arguments and
reasonings, on the points before them. And yet,
amidst aU this, the watchful eye of God might suffi
ciently provide against their misleading into error
and sin, or omitting to instruct in any thing essential,
those, whom they were appointed to make wise unto
salvation *.
That he hath superintended them thus far, is evi
dent from the necessity of his doing it. The patri
archal, Jewish, and Christian revelations, which are
contained, with their principal evidences, in these
books, could not be known with certainty otherwise
than by means of them, after some time, though they
might at first by word of mouth. And therefore to
prevent his gracious intention towards every succeed
ing generation from being frustrated, undoubtedly
God would take care, that the Scripture should teach
us infallibly what he required us to believe and do :
which was impossible, if his truths and the imagina
tions of his creatures were blended in them promis
cuously : or mdeed, if they were only left to express
themselves as they could, properly or improperly,
concerning abstruse and difficult matters, (as there
* 2 Tim. iii. 15.

SERMON XIX. 293
are many such in the sacred writings,) where a small
error in their phrase might occasion a great one in
our beUef or conduct. For on this supposition, how
should we distinguish with safety in matters of such
moment : and where shall they, who reject any one
article find a sure place to stop at ? Fatal experience
hath proved continually, that they can find none.
And consequently our wise and good Maker would
effectually preserve writings of such infinite impor
tance, not only from gross errors, but from the very
smaUest in faith or practice, and, one should think, in
arguings and facts also : the former being often af
fected by the latter.
But this is not all : he must have interposed much
farther. We find passages throughout, so sublime,
so pathetic, fuU of such energy and force upon the
heart and conscience ; yet without the least appear
ance of labour and study for that purpose : indeed the
design of the whole is so noble, so weU suited to the
sad condition of human kind ; the morals have in
them such "purity and dignity ; the doctrines are
many of them so much above reason, yet all of them
so reconcileable with it ; the expression is so majestic,
yet familiarised with such easy simplicity ; that the
more we read and study these books with pious dis
positions and judicious attention, the more we shall
see and feel of the hand of God in them ; and without
fixing distinctly on this or that text, be fully satisfied
in the gross, that no mere men, and yet less unlearned
men, as several of the writers were, could ever ap
proach to such perfection, (far superior to that of the
most admired heathens,) without being raised vastly
above themselves by supernatural aid. But then if
we consider also the accurate agreement and corres
pondence of the several parts, though of very dif-

294 SERMON XIX.
ferent natures, written at very different times, under
very different dispensations of religion, and scenes of
worldly affairs ; that, numerous and various as they
are, they unite nevertheless into one consistent and
connected scheme, and the more evidently so, the
stricter inquiry is made into it; this wiU greatly
strengthen the proof of divine suggestions, as weU as
restraints. For such harmony must proceed from
one original plan, formed in the mind of God, por
tions of which only were communicated to the
several publishers of it ; yet each of them was in
fluenced from above to so punctual an execution of
his respective trust, that what he said, perfectly tal
lied with what he was ignorant of, till at length the
whole was completed by our blessed Redeemer ; in
whom all the building, fitly framed together, grew up
into a holy temple in the Lord *.
But after this general view, let us enter into some
particulars. The Mosaic law, if at all from God, was
dictated by God : for it affirms itself to be so. The
contents of the prophetic books are, predictions of
future events, and commissions to deliver such and
such instructions to the people. These also, if true,
(as the completions of the former demonstrate that
they were,) must have been suggested. One of the
Prophets declares, that he heard, but understood not f.
Others of them St. Peter describes, as diligently
searching into the times and circumstances, to which
their messages related f- And probably they all ap
prehended the meaning of a great part of them but
imperfectly. Now we may be certain, that God
would effectually incline them to deliver these, by
using the very words, which they received. And in
the rest they would of course endeavour it, and have
their memories undoubtedly strengthened, as far as
*Eph. ii. 21. -tDan. xii. 8. J 1 Pet. i. 11.

SERMON XIX. 295
needed, to perform it. Some revelations indeed
were made to them, not by words;, but by visible ap
pearances, or impressions on their imagination. Here
again we cannot question, but they were enabled to
relate them in proper terms. Farther yet : many of
the Psalms are plainly prophetical, and even the his
torical books contain prophecies : these also must
have .been suggested from above. The very histories
are, some of them, such as man could not know, some
such, as in all Ukelihood the writers did not know, of
themselves, or from other men : therefore God must
have communicated them too. And from the begin
ning to the end of Scripture are such numbers of
things of such exalted exceUency, that we may well
say of the writer, concerning each of them, as our
Saviour doth to St. Peter : Flesh and blood hath not
revealed it unto thee, but my Father which is in
Heaven *.
However, as we Christians are most immediately
concerned with the New Testament, and proving its
divine authority singly will prove that of the Old,
which is every where asserted in it, I shaU dwell
upon this point more largely.
The Evangelists give us not only a circumstantial
account of our Saviour's journies, miracles, sufferings,
resurrection, but frequent narrations of his discourses
likewise : some of them very long, all of them toge
ther making up near half the Gospels ; and St. John,
who wrote the last, hath the most of them. We, who
have heard and read them frequently, were we now to
read one of the larger again, should scarce be able to
repeat it, without considerable omissions, nay without
variations altering the sense. The Disciples at the
time were far from comprehending them all : it is no
where affirmed, that they wrote any of them down,
* Matt. xvi. 17,

296 SERMON XIX.
tiU several years after : probably some of the Gos
pels were not pubUshed within twenty or thirty years
or more. Yet a small failure in representing the
doctrine of their Master, his vindications of himself,
his predictions of future events, nay, any thing of mo
ment, that he did or that befel him, (especiaUy con
sidering how many things were foretold concerning
him) might have been extremely detrimental to Chris
tianity. And therefore assuredly they would never
have dared to specify such a variety of particulars,
both said and done ; or if they had, could never have
agreed so weU in them, without supernatural assist
ance. But they well knew they should have it.
Our Saviour, before his death, promised them, that
the Holy Ghost should teach tliem all things, and
bring all things to their remembrance, whatsoever he
had said to them *, and guide them into all truth f.
He assured them, it was expedient for them, that he
should go away, because, till then, he could not, con
sistently with the purposes of infinite wisdom, send
the Spirit to them f '• whence it must follow, that
by the aid of the Spirit, they were as secure from
error, as if they had ("what after they were dispersed
to preach the Gospel was impossible) Christ bodily
present with them, to ask concerning the things
which they had heard or seen. He told them far
ther, that when they should be brought before go
vernors and kings to bear testimony for him, it should
be given them, in that same hour, what they should
speak: for saith he, it is not ye that speak, but the
Spirit of your Father, which speaketh in you\. To
pretend that this promise means only courage and
presence of mind, is contrary to all reason, and all
* John xiv. 26. + John xvi. 13. X John xvi. 7.
§ Matth. X. 18, 19, 20. Comp. Luke xii. 11, 12.

SERMON XIX. 297
use of Scripture language. And if it means, as it
evidently doth, divine superintendence; they cer
tainly wanted, and therefore would have, at least as
much of it, when they wrote books, which God fore
saw (whether they did or no) must be the only stand
ing rule of Christian faith for ever, as when they
spoke occasionaUy before this or that heathen ma
gistrate. The assurances, which he vouchsafed to them, we
read, were fully made good. After his resurrection he
said to them. As the Father hath sent me, even so send
I you : then he breathed on them, and said. Receive ye
the Holy Ghost *. After his ascension, they were
fiUed with his gifts yet more abundantly, spake with
other tongues, as the Spirit gave them utterance f ;
discerned the secrets of men's hearts, foretold things
to come, performed the very greatest of miracles, had
frequent revelations from above, seem to have done
nothing of moment without an especial guidance.
Surely then, they, who were thus under God's direc
tion, did not write the New Testament without it ;
they who confirmed in this manner what they taught,
were not capable of leaving unmentioned any funda
mental truth, and yet less of teaching any error.
Now two of these, Matthew and John, Apostles and
companions of our Lord, are also Evangehsts. The
latter was peculiarly beloved of our Saviour whUe on
earth, and afterwards saw in vision and heard from
his mouth, and that of an angel, aU that is contained
in the book of Revelation : whence we not only infer
its infalUble authority, but are strongly confirmed in
our belief, that the spirit of Jesus was present with
him in writing his Gospel and Epistles also. The
two other Evangelists indeed, Mark and Luke, were
* John XX. 21, 22. t Acts ii. 4.

298 SERMON XIX.
not Apostles: but their works were approved by
St. Peter and St Paul, who were : and all the four
Gospels have ever been held in equal esteem. The
book of Acts is a sequel of the third, which the
writer would not fail to lay before the same Apostle,
who had inspected his Gospel : especially as it prin
cipaUy relates to him, and ends at the same time
when they were together at Rome, and at full leisure
to revise it jointly.
It is true, St. Paul himself was not one of the twelve.
But he was not a whit behind the very chiefest of
them*-, being miraculously called to see that just one,
to hear the voice of his mouth f , and to receive his
Gospel, not of man, but by the immediate revelation
of Jesus Christ J. Certainly then he was not suffered
either to misrepresent or suppress any part of it,
whether speaking or writing, or to deliver any thing
as comprehended in it, which was not. But let us
hear what he saith of his own preaching. We speak
the things given unto us of God, not in the words, which
man's wisdom teacheth, but which the Holy Ghost
teaeheth \. When ye received the word of God, which
ye heard of us, ye received it, not as the word cf men,
hut as it is in truth, the word cf God ||. Let us hear
what he saith of his own Epistles. If any man think
himself a prophet or spiritual, that is, indued with
supernatural gifts, let him acknowledge, that the
things, which Iivrite unto you, are the commandments of
the Lord^. He therefore, tlmt despiseth, despiseth
not nmn, but God, tvho hath also given unto us his
Holy Spirit **. Yet we may be confident, that he did
not boast of himself beyond his measure ft, or dare to
• 2 Cor. xi. 5. f Acts xxii. 14. | Gal. i. 12.
§ 1 Cor. ii. 12, 13. II 1 Thess. ii. 13. f 1 Cor. xiv. ST.
** 1 Thess. iv. 8. ff 2 Cor. x. 13.

SERMON XIX. 299
speak of any thing, tvhich Christ had not wrought by
him, to make the Gentiles obedient, hy word and deed,
by mighty signs and wonders, by the power of the
Spirit of God*. And observe, he doth not, after
aU this, any where exalt himself above the other
Apostles : but he places all the Apostles above the
Prophets t : which likewise in effect St. Peter doth,
when having first exhorted Christians to be mindful
cf the words, which were spoken h^ore by the holy
Prophets, he adds, in yet stronger terms, and of the
commandment of us, the Apostles cf the Lord and
Saviour X' St. John also, in his first Epistle, uses
language, in general, of the same high import. He
that knoweth God, heareth us : he that is not cf God,
heareth not us^ Hereby know we the spirit of truth,
and the spirit of error \. Coujd such eminent saints,
could any religious and humble, or commonly honest,
men, provoke God, and attempt to deceive their
fellow-creatures, by making such claims as these,
without foundation ? Would not he instantly have
withdraAvn his gifts from them? Would not their
enviers and rivals, for such there were, have exposed
them ? Would not all Christians by common consent
have rejected them ? Certainly they would : yet cer
tainly they did just the contrary.
The only two writers of the New Testament, whom
I have not yet named particularly, are St. James and
St. Jude : of whom it may be very sufficient to ob
serve, that they were both Apostles, and near kins
men of our Lord, and therefore might well expect
the same regard with the rest ; which, by the whole
tenor of their Epistles, they appear to do, though
* Rom. XV. 18, 19. t 1 Cor. xii, 28,
X 2 Pet, iii. 2, ^ I John iv. 6,

300 SERMON XIX.
without, demanding it so expressly, for which they
had probably no occasion.
StiU we acknowledge that some Christians at An
tioch disputed one part of what Paul and Barnabas
taught there : and afterwards, when the Apostles held
a council at Jerusalem upon it, certain Pharisees,
who were believers, debated the same point*. But
no wonder, if new converts, full of old prejudices,
were backward to part with them, where the honour
of the law seemed to be impaired by it, considering
how obstinately refractory their forefathers had been
to known Prophets, and to Moses himself. How
ever, being with great condescension heard, then
instructed by St. James and St. Peter, they submit
ted. Yet, we own farther, in the decree made on
this occasion, where the Apostles say. It hath seemed
good to the Holy Ghost and to us, they join the elders
and brethren with them. But so doth St. Paul join
one or other with him in no less than eight of his
Epistles t : and in both cases the meaning, plainly is,
not to allow them equal authority, but merely to ex
press their concurrence.
Indeed the Apostles themselves were not led into
aU truth at once: but this is very consistent with
being secured from any error. They were also liable
to act imprudently : as St. Peter did, when he sepa
rated himself from the Gentiles at Antioch, fearing
to offend the believing Jews, for which St. Paul
blamed him J; and as perhaps even Paul too did,
when not knowing the High Priest, he reproved him
so severely, though deservedly §. But there was not
* Acts XV. 1 , &c. t 1 Cor. i. 1. 2Cor.i. 1. Gal.i. 1,2.
Phil. i. 1 . Col. i. 1 . 1 Thess. i. 1 . 2 Thess. i. 1 . Philem. ver. 1 .
X Gal. ii. 11, &c. § Acts xxiii. 2, &c.

SERMON XIX. 301
the least falshood asserted by either: and the beha
viour of both turned to the advantage of Christianity.
Some have objected to the inspiration of the latter,
that in one place he only saith. He thinks he hath the
spirit of God*. But this ironical seeming doubt
was designed to imply the strongest affirmation, and
to put his adversaries to shame. They object also,
that in the same chapter he distinguishes the direc
tions, which Christ had given in person, from his
ownt- And he doth so: but what is this more, than
a most amiable expression of humility, and respect
to his dear Lord ? A few persons have likewise ap
prehended that when he saith to the Corinthians, We
shall not cdl sleep, but we shall all be changedX, and
again to the Thessalonians, For this we say unto you
hy the word of the Lord, that we which are alive and
remain unto the coming of the Lord, shall not prevent,
go to Heaven before, those which are asleep^; he
meant, that the general resurrection was to be in his
days, and therefore erred. But plainly he did not :
for in his second Epistle to the latter, written the
same year, he cautions them against misunderstand
ing, (as it seems they some of them had done,) what
he said on that head in his first : and mentions things,
which were to intervene between his own days and
the resurrection, and must take up time||. In other
Epistles too, he speaks of his own dying, first as
likely^, then as certain to happen soon**. And
therefore by we, in the places objected, he meant
only in general, we, or such of us. Christians : not
designing to intimate, that he himself should be one
of the number. In this sense he frequently uses
* 1 Cor. vii. 40. f 1 Cor. vii. 12. t 1 Cor. xv. 51.
i 1 Thess. iv. 15. || 2 Thess. ii. I, &c, f Phil. i. 20.
** 2 Tim. iv. 6,

302 SERMON XIX.
both. We, and even, I, elsewhere, as many approved
authors have done in different nations and ages.
Objections have been raised against various pas
sages of holy writ, besides the above-mentioned.
Some have been thought hard to reconcile with the
moral attributes of God : some with each other. To
examine them here particularly would be much too
long. General observations, capable, I hope, of re
moving or obviating the principal difficulties, espe
cially of the former sort, shaU, God willing, be made
in the sequel of these discourses. But without doing
that, it might be sufficient to say, that reasonable
answers have been already given to them : that many
of them, which once appeared to be of the greatest
importance, have been fully shewn to be of none :
from whence alone we may justly presume, that
whatever is wanting to clear up the rest will be sup-
pUed in time by the blessing of God on the continued
labours of pious and learned men : and that in the
mean while, instead of thinking ill of the Scriptures,
we ought to think humbly of ourselves, and be per
suaded, that in these points we do not understand
them*. t
Such, as were most eminent for piety and know
ledge, and have enjoyed the greatest advantages for
judging of Scripture, have always esteemed it of di
vine original. The Christians of the first and second
centuries, who must have known personaUy, whether
the books of the New Testament were authentic,
who had been companions of the Apostles and their
immediate successors, who must have been taught
by them, what honour both Testaments deserved,
and would have been restrained by them from paying
them too much, paid them the very highest. All,
* This last is Justin Martyr's Rule, Dial, with Trypho, §. 65.

SERMON XIX. 303
who came after, exalted them above the most valua
ble compositions of the most early fathers, by the
strongest expressions of peculiar regard : and this
regard was universal. None but the absurdest and
vilest of heretics refused, and that on the poorest
pretences, to be tried by their authority. All others,
whatever else they differed in, agreed in acknowledg
ing the infallibility of the Bible, to which they were
forced to attempt reconciling their tenets, as well as
they could. In later days, we confess. Papists have
spoken slightly of it, and libertines much worse :
both however for bad reasons ; because it condemns
the reUgious notions and practices of the former, and
the irreUgious ones of the latter. But all unpreju
diced and serious men, in proportion to their natural
abilities, acquired knowledge, and attention to study
it, have held it to this day in reverence : and in pro
portion as that reverence hath influenced their hearts
and lives, have been examples and blessings to all
around them.
Let us therefore walk in their steps, and be heartily
thankful ; first, that God hath not left us (undeserv
ing wretches as we are) to our own conjectures and
imaginations concerning what we are to believe and
to do, to hope and to fear, but made gracious disco
veries of himself, his will and purposes, to mankind ;
then, that he hath not left these discoveries to come
down to us, and our posterity, through the uncertain
conveyance of oral tradition, which quickly faUs, or
of casual writers, who might err in some points ne
cessary, and pass by others unmentioned, but hath
excited fit persons to record his truths ; exalted their
faculties, and strengthened their memories, where it
was needful; suggested to them many things, watched
over them in all. Let us receive their coramunica-
t

304 SERMON XIX.
tions with the utmost respect, and read them with
the utmost care, as the means of our salvation ; and
if amidst a great deal, that is highly useful and incom
parably excellent, we meet sometimes with things,
for which we are unable to account ; let us indeed
seek for solutions dUigently, and be willing to admit
any fair, any possible one, rather than a mistake in
the sacred writings : but though we should meet with
no solution, let us consider that humble faith becomes
us much better, than haughty contradiction ; modest
suspense, than rash positiveness : for that God knows
every thing, and we know Uttle ; that others perhaps
now, and we ourselves after farther inquiry, may see
very distinctly what at present we see not at all ; and,
(which alone may suffice to our satisfaction) that
whatever else may be dark or doubtful, or seem ex
ceptionable, there is abundantly enough, clearly and
indisputably written, to answer the end of all ; that
we may believe, that Jesus is the Christ the Son cf
God, and that believing we may have Ife through
his name*.
* John XX. 31.

SERMON XX.

2 TIM. III. 16, 17-
All Scripture is given by inspiration cf God: and is
profitable for doctrine, for reproof, for correction,
for instruction in righteousness : that the man cf
God may be perfect, thoroughly furnished unto all
good tvorks.
I. In my preceding discourse I proved to you the
divine authority of Scripture ; and now go on, as Avas
proposed, to shew
II. Its complete usefulness. This the Apostle hath
expressed by saying, it is profitable for doctrine, or
teaching reUgious truths ; for reproof, or confutation
of the opposite notions and practices ; for correction,
that is, amendment of those, whom it reproves ; for
instruction in righteousness, that is, leading good
persons on to still higher degrees of perfection.
Had the writers of it been left to themselves, yet
being worthy men, and well informed of what they
wrote, it would have been extremely useful. But as
they were superintended by the spirit of God, it must
be unspeakably more so : in particular, because we
may with absolute security rely on it in aU points.
Whatever it teaches, we may safely learn ; and it
teaches the whole of Christianity ; the historical facts,
the articles of faith, the rules of lifcy the promises,
the threatenings, the exhortations, the examples.
From Scripture chiefly, and almost solely, we come
to know, that God is infinitely perfect, and made the
VOL. IIL X

306 SERMON XX.
Avorld ; that man is fallen and redeemed ; that he hath
eternal happiness or misery set before him ; and what
the means are of procuring the one, and avoiding the
other. For reason could discover but little of these
things, and did discover much less : and tradition is
unable to convey any thing far down with certainty.
In this narrow compass lies the proof, and it is a com
plete proof, of the benefits that avc may receive from
holy writ. However it hath graciously condescended
to invite us to partake of them, by specifying them
more distinctly. I shall only mention a few of those,
which are enumerated in one Psalm, the 119th. You
will judge from thence of the rest. Wherewithal
shall a young man cleanse his way ? Even hy ruling
himsef cfter thy word*. Thy words have I hid
within my heart, that I might not sin against theef.
Thy testimonies are my delight and my counsellors f-
So shall I have wherewith to answer him, that re-
proacheth me : for I trust in thy word\. I will walk
at liberty, for I seek thy commandments ||. Thy sta
tutes have been my songs in the house cf my pilgrim
age^. Tlie law cf thy mouth is dearer unto me, than
thousands of gold and silver**. If my delight had
not been in thy law, I should have perished in my
trcmbleff. Through thy commandment I get under
standing : therefore I hate all evil waysXX- ^%
word is a lamp unto my feet, and a light unto my
paths^. Thy testimonies have I claimed as mine
heritage for ever : and why? they are the very joy
of my heart%. Great peace have they, which love thy
law, and nothing shall offend them%\. These and
many other advantages, which the inspired writings
* Ps.cxix. 9. -t V. 11. + V. 24, § v. 42.
II V. 45. f V. 54. •* V. 72. tt v. 92,
§§ V. 105. Ullv. 111. f^ V. 165,

SERMON XX, 307
ascribe to themselves, are also in reason to be ex
pected from them; the authors had experienced
them ; all pious men have experienced them since ;
every one, that will, may at this hour. And there
fore I shaU enlarge no farther at present on the di
rect evidence of them ; but proceed to answer the
objections of those, who are hindered by unjust pre
possessions from trying them: who either contest
the usefulness of Scripture, in order to oyerturn its
authority; or, which is wonderfuUy inconsistent,
think very lowly of the former, while they acknow
ledge the latter. For I fear many entertain injurious
opinions of the word of God, without daring to own
it, even to themselves : which influence them power
fuUy, though secretly, first to read, then to esteem
it, less and less ; then to indulge a life unsuitable to
it, and perhaps in the last place to reject it entirely.
These ensnaring sentiments therefore I shaU plainly
bring forth into your view without disguise, and con
fute them ; that you may have answers ready to the
bad suggestions of other men, or your own minds.
It is said then, that these books are not in our own
language, but in translations, which most of us must
take upon trust, and which often differ. But have
men the least pretence to say, that God shall not
instruct them, unless he will convey his instructions
to them in aU the several tongues of the several
countries and ages of the world ? Is it not better,
that he should give them in any one, than in none ?
Are we not informed by translations of the most im
portant events, that have passed formerly upon earth ?
Do not most of the subjects of some large empires to
this day learn the will of their sovereign from tran
slations ? And what if the translations of some parts
of Scripture vary? They agree in the main: and
X 2

308 SERMON XX.
there can be no gross impositions ; because the clergy
of one communion avUI be sure to detect those of
others in such attempts : and there are multitudes of
learned laity also in lands of freedom ; and it is the
common interest of all persons not to be deceived.
It is said further, that one should expect a book,
written by direction from God for instructing the
world in religion, to be a short plain methodical
system of belief and practice, unincumbered with
any other matters : and the Bible is quite a different
thing. But is not the whole system of nature, and
the whole conduct of Providence, quite a different
thing from what one should have expected ? Had we
been set to imagine before-hand, what sort of a world
God would create, and in Avhat manner he would
govern it ; we should none of us have pitched on
such a creation and government, as we see in fact :
but had the scheme of either come into our thoughts,
we should probably have fancied there were innu
merable and insuperable objections against it. And
hence we should learn, that, in the case of revelation
also, our fancies are not the measure of God's pro
ceedings ; but we are humbly to acquiesce in what
ever it appears by proper evidence that he hath done,
and not erect ourselves into judges of what he ought
to do, or in what manner. Hear his own words :
My thoughts are not ycmr thoughts, neither are your
ways my ways, saith the Lord. For as the heavens
are higher than the earth, so are my ways higher than
your ways, and my thoughts than your thoughts*.
The proceedings of divine wisdom wiU always justify
themselves to human inquiry, so far as we are capable
of comprehending them. But of necessity many of
God's actions must be infinitely more beyond our
• Is. Iv. 8, 9.

SERMON XX. 309
reach, than the actions of a prudent man are beyond
that of a little child. And were the whole plan of
Scripture such, as in our first crude notions we
should have conceived likely ; that very circumstance
would have furnished a presumption against it:
whereas now we have cause to look on it with that
reverence, which the Psalmist expresses : Thy testi
monies are wonderful; therefore doth my soul keep
them*. However let us enter a little more particu
larly into the merits of this plea.
The instruction given us in the Bible, we are told,
is not ranged in a just method : but, we are to pick
out the doctrines and precepts of it often from the
midst of histories and prophecies, and put them to
gether as we can. But is not the natural instruction,
which God gives us, just of the same sort ? Are we
not obliged to gather almost the whole of it, from
hints and intimations afforded by objects dispersed
through the earth : from observations, experiments
and reasonings of persons, who have lived in different
countries and ages? Yet these are undeniably the
means, which he hath appointed to furnish us with
one part of our knowledge. And why then may not
the Scripture, notwithstanding its apparent want of
order, be the means, which he hath appointed to
furnish us with another part ? It is alledged yet far
ther, that some very curious and interesting things
are entirely omitted, or but briefly hinted there :
while some very obvious ones are inculcated, and re
peated without end. But curious things are part of
them probably unfit to be known perfectly at present :
and we may well be content to see now through a
glass darkly, since hereafter we shall see face to
facef. Again, such of them, as may properly be
* Ps. cxix. 129. t Prov ii. 4.

310 SERMON XX.
known, are useful in comparison to few ; who also
wiU seek after them with more spirit, and discover
them with more joy, when they must search for them
as for hid treasures* : whereas plain things are use
ful for aU; and therefore should be easily found:
for most minds cannot labour. Besides, consider
how it is in worldly things : look around you : are
not matters of small price, but great utility, the
commonest ! And must not they, who wiU have things
that are curious and rare, seek after them with diffi
culty, and pay dear for them? Farther, had every
thing in the Bible been easy of access to us, in pro
portion as we were likely to place a value upon it ;
we should soon have looked it through, then have
laid it doAvn, and seldom taken it up again : whereas
now we return to it over and over, in fresh hopes of
discovering something more : and at each reading,
we meet, whether we will or not, with the commonest
indeed, but most necessary doctrines and precepts,
in such a variety of lights assisting each other, and
they ^re sometimes impressed so suddenly and ad
vantageously upon us, that if our understandings are
not gratified with the most beautiful arrangement,
and most entertaining speculations, our hearts are
however excited to acts and habits of faith and vir
tue with the strongest efficacy. Besides, repetitions
might be extremely necessary, in different books,
written at different times : and may be very useful
even now, when these books are laid before us all at
once, to inculcate what after aU we learn insufficiently.
But further yet : the Scripture is not indeed a plan
of Christianity, finished with minute accuracy, to
instruct men as in something altogether new to them,
Avhich it was not ; or to excite a vain admiration in
' 1 Cor. xiii. 12.

SERMON XX. 311
them : but it is somewhat unspeakably nobler, and
more extensive, comprehending in the grandest and
most magnificent order, along with every essential of
that plan, the various dispensations of God to man
kind from the forming of this earth to the consumma
tion of aU tilings. It begins with the ground-work
of natural reUgion, the creation of the universe by
one holy and good and wise Being : relating distinctly,
how all those parts of it, which the heathen wor
shipped as gods, were in truth the work of God's
hands. It proceeds to the origin of the Patriarchal,
Jewish and Christian religion, the introduction of sin
by the faU of our first parents, of which we experience
the wretched effects. It goes on to that amazing
punishment of sin, the universal deluge, proved to be
as certain, as it was wonderful, by the remaining traces
of it throughout the globe. It then recites the second
peopling of the world, the relapse of mankind into
wickedness, the choice of one family and people to
preserve the knowledge of God, and to be as a light
shining in a dark place*, for the benefit of all about
them, that would turn their eyes and feet to the way
of peace. It lays before us the laws given to this
people. It recounts their history, chiefiy with regard
to their moral and religious behaviour, and dwells on
the characters and actions of their most remarkable
persons. It supplies us with admirable patterns of
genuine piety in the Psalms, most virtuous instruc
tions for the prudent conduct of life in the book of
Proverbs, for bearing afflictions in that of Job, for
thinking justly of wealth, honour, pleasure, science,
in Ecclesiastes. Then in the Prophetical books it
gives us, together with the sublimest and worthiest
ideas of God, and our duties towards him, the most
* 2 Pet. i. 19.

312 SERMON XX.
affecting denunciations of that private and public
misery and ruin, which wiU ever attend sin, whether
cloaked by superstition, or displayed in profaneness.
And, along with all these things, it unfolds a series of
predictions, reaching from the beginning of the Old
Testament«to the end ; and growing, from obscure
and general, continually clearer and more determi
nate ; concerning the appearance of a divine person
on earth, for the recovery of fallen man, the revival
and propagation of true religion throughout the
world. The books of the New Testament open to us
the execution of this great design. The Gospels re
cord his supernatural birth, his unspotted and ex
emplary life, his astonishing and gracious miracles,
his pure and benevolent doctrine, his dying for our
offences, and rising again for our justification*, his
mission of fit persons, endued with the gifts of the
holy Spirit to teach all nations f, his own ascension
into Heaven, and sitting at the right hand of God,
tiU he shall come to judge the quick and the dead.
The Acts of the Apostles relate the wonderful success
of their preaching, and the original foundation of the
catholic church. The Epistles contain their admirable
directions to clergy and laity. And the Revelation
concludes with foretelling the state of Christianity,
primitive, degenerate and reformed, to the last ages.
Can there now be a grander, a more comprehensive,
a more useful scheme of instruction than this ? And
doth not the uniformity and variety joined through
the whole of it, which, as I have already shewn you,
gives evidence of its coming from God, give it also
inexpressible beauty ? And what then if smaUer parts,
in so vast a work, appear in some disorder, barren
and neglected ? Do we not see the same appearance
• Rom. iv. 25. .j- Matth. xxviii. 19.

SERMON XX. 313
of neglect, here and there, through all the works of
nature ?\ Yet they are the productions of an aU-wise
Being. Are we not even struck with it, as majestic
and graceful in human performances ? and why do
we object against it in the Word of God ? or by what
right do miserable sinners claim, that their Maker,
if he sends them declarations of his will, and offers
of pardon, shaU polish every article to their lUcing,
or subjoin his reasons to each part, when his autho
rity is fully sufficient ?
But to obviate more distinctly objections against
the profitableness of Scripture, let us examine more
particularly the several sorts of books, that compose
it. In the earUer historical parts, amongst many
most important accounts pt ancient time, which we
can learn no where else^i'there are some things im
perfectly related. But perhaps the writer knew them
but imperfectly : and God was not bound to give
him a fuller knowledg^. The persons, for whom they
were primarily written, understood them sufficiently
by means of what i& said : and we have no right to
understand more of them than we do, indeed not so
much. Other passages again seem of small conse
quence. But they might be of far greater formerly.
The genealogies of those, by whom the earth was first
peopled, and of considerable families in succeeding
ages, even the dry catalogues of names, were, at the
time of their being recorded, and long after, partly
confirmations of the truth of the history, partly no
tices of things very interesting. The division of the
land of Canaan in Joshua, the list of descents in the
beginning of Chronicles, were titles to inheritances.
The pedigree of the Levites was necessary to regu
late their ministrations : that of the posterity of David,
to ascertain the birth of the Messiah. If these, and

314 SERMON XX.
other parts of the narration, are not equaUy agree
able or instructive now, it is easy to pass them over.
We have no ground to complain of losing the enter
tainment or information, which others formerly had
from them : for we are abundantly recompensed by
being taught many most material things, of which
men in those days were ignorant. Yet neither had
they any just ground to complain. For God may full
as consistently with all his attributes communicate
more to one than to another by revelation, as by
their natural abilities, and situation in life. The
discoveries, which he hath made in Scripture, are
progressive ; some to one age, greater to the next :
and those, which he hath decreed to be made by na
tural reason, are in this respect of the same kind.
Every generation goes off unacquainted with a num
ber of desirable and beneficial things, which the suc
ceeding ones come to know familiarly.
It is farther aUedged, that we read in the Bible of
very bad actions, done by such as are caUed very good
persons : and men are in danger of being misled by
them. But are they not in almost equal danger of
being misled by seeing good persons do bad actions
almost every day ? and if this is no objection against
the providence of God, why is the other against his
word? Sometimes the connection of the story re
quires them to be told : and they are seldom, if ever,
told without a censure, either expressed or visibly
implied, unless the sin be so very notorious, as to
need none At least the precepts of the sacred books
are a guard, more than sufficient, against the iU in
fluence of any such histories : which wiU never do
harm, provided we remember but this one plain rule,
that nothing contrary to moral virtue is or can be
designed to be taught there. On the contrary, they

SERMON XX. 315
may serve to various useful purposes. Recording
the sins of those, who in the main were eminently
pious, is one proof, amongst many, of the impar
tiality of the writers; and furnishes every reader
with strong motives, to circumspection, lest he also
faU ; to repentance, when he hath fallen : to humi-
Uty in thinking of himself; to charity in respect of
others, who are overtaken in faults*.
There are hkewise, it must be owned, actions not
only related in Scripture, but related with the ap
pearance, nay with expressions of approbation, and
even said to be commanded by God, that seem at the
first view Uable to great objections in point of mo
rality. And these are pleaded by some against its
authority, by others against its usefulness. But then
it must be observed, as to such commands, that God
hath a sovereign right to dispose of all his creatures
as he pleases ; that he may have many reasons for
his pleasure, of which we are ignorant ; that he may
as aUowably appoint any person or people to execute
it, as the civil magistrate may appoint an execu
tioner of common justice ; and that by virtue of such
divine appointments, well proved, as those in Scrip
ture are, things may be very lawfuUy done, which
otherwise would be very unlawful ; and which there
fore were not intended, (nor can easily be mistaken,
if we wiU use our understandings at aU) for patterns
to be foUowed where no revelations are given ; and
in our days none are to be expected. Such, for in
stance, was the command to Abraham for sacrificing
his son ; to the Jews for destroying the Canaanites ;
and to other persons on other occasions. Again,
sometimes God is represented by the sacred writers
not only as commanding, but as doing himself, things
* Gal. vi. 1.

316 SERMON XX.
hard to reconcile with his attributes. But then
plainly on several occasions Scripture seems to say,
that he doth, what it only means to say, that he per
mits: because nothing is done without him, and
every thing is over-ruled by him to his own good
purposes. Time will not permit me to enter into
every particular : and therefore I must be content to
add in general, that if we bear always in mind, as
we ought, the absolute sovereignty of God, and the
unsearchable depths of his wisdom ; if we allow for
circumstances, probably well knoAvn when the history
of these facts was written, and therefore less needful
to be related ; or indeed if we only pay due regard
to circumstances, which are related, in that very part
of Scripture, or some other ; we shall either find the
means of clearing up the difficulties of this nature
which occur, especially by calling in proper help ;
or however we shall perceive it to be likely, from the
discoveries which have been made already, that they
will be cleared up hereafter. And reflect, I entreat
you, what can we say more than this, concerning
several parts of God's creation, which seem to be
noxious instead of beneficial, and of his providence,
which seem hurtful to the interests of piety and vir
tue; and yet undoubtedly proceed from him, and
are worthy of him ? To one use at least, and that
of the greatest moment, all such things are adapted,
to teach us, from a sense of our own ignorance, deep
self-abasement, and implicit veneration for the Lord
of all.
Another part of Scripture, pretended by some to be
unprofitable and unaccountable, is that, which lays
before us the ceremonial precepts of the Jewish law.
But no wonder, if when we are not bound to practise
any of them, we are not bound to account for aU of

SERMON XX. 317
them. Some which appear to the illiterate very
strange, are proved by the learned to be wise prohi
bitions of the superstitious and idolatrous rites of
their heathen neighbours ; and others to be equaUy
wise compliances with, or accommodations to, their
innocent customs. • And how do we know, at such a
distance of time, what a number more there may have
been of this kind ? Some again seemed designed to
convey, under their literal sense, figurative moral in
structions ; that being a method of teaching anciently
admired, and therefore proper to be imitated*. Not
a few were plainly contrived to give intimations be
forehand concerning the facts and doctrines of the
Gospel : very comfortable at the time, thoiigh ob
scure, as God saw fit they should be; very useful
now, by proving what was always the divine inten
tion ; and particularly useful against the JeWs, who
thus bear testimony to the very books, that confute
them. Besides, it might be, independently on all
this, extremely necessary for that carnal people to
be employed in a pompous form of piety with many
ceremonies : which, however, they had sufficient
means of knowing were of no avail, without inward
goodness. And the conducting of religion in purity,
through such a state of thiiigs, is no small evidence
that the hand which conducted it was God's. But
were the communication of these ritual appointments
to us, no otherwise advantageous, it would shew us
the happy superiority of our own condition, who
worship God without them in spirit and in truth f.
But lastly, the Pentateuch, which contains them,
* Concerning symbolical laws, and the unfitness of requiring to
know the reasons of ancient institutions, see Authorities of the Pan
dects, and Passages of Heathen Wyiters, in Taylor's Elements of
Civil Law, p. 45, 46, 47.
+ John iv. 23, 24.

318 SERMON XX.
contains over and above many things of unspeakable
importance, not only to the proof, but the under
standing of Christianity. We must have both con
veyed down to us in it, or neither. Which would
we chuse ? And where is the injury, if in order to
give aU that is profitable, our Maker gives more than
is necessary ?
Exceptions have been also taken to the book of
Psalms, as having in it frequent imprecations against
enemies, which may tempt us to the like. But most
of them, if not all, might full as agreeably to the
genius of the Hebrew language, have been translated
as predictions only*, which in the case of sinners
being generally conditional (to take effect unless they
repent) were in reality nothing more than warnings,
and therefore kindnesses indeed to the offenders,
against whom they were denounced. Or if the holy
penmen were sometimes commissioned by inspiration
to foretel absolutely, and even to call down the
judgments of God on wicked persons, how can this
be likely to mislead us, who know such commissions
to be ceased, and our standing rule to be, bless, and
curse not f ?
It hath been objected too against the book of
Ecclesiastes, that some passages in it savour of irre-
ligion, some of immoraUty. But these in truth are
either innocent, when rightly interpreted; or else
express, not the wise king's sentiments, but the false
opinions of others, whom he personates to confute
them ; or however not his deliberate sentiments, but
such hasty wrong notions, as during the course of
• Gregory the Great, Be Curd Pastoral. Part i. c. i. p. 5. saith,
the Psalmist wrote Ps, Ixvii, 23. nonoptantis animo, sed propketantis.
ministerio. i Rom. xii, 14.

SERMON XX. 319
his enquiry after happiness rose up successively in
his mind, and were on mature consideration re
jected by him, to fix at last on the true basis, the
conclusion cf the whole matter, to fear God and keep
his commandments, because lie shall bring every work
into judgment, with every secret thing, whether it be
good, or whether it be evil*.
The Song of Solomon hath likewise given offence
to readers of more delicacy than judgment. But
they would do well to recollect, that the intimate
relation between God, or Christ, and the Church, is
figured by that between husband and wife in many
places, both of the Old and New Testament, parti
cularly in the 45th Psalm, which (though the scene
of it be laid in higher life) seems to have given occa
sion to this Song ; that very indearing and improving
reflections naturally rise from so interesting a com
parison; that describing the intercourse by metaphors
drawn from the pastoral state, is extremely agree
able to the simplicity, the humility, the mildness of
reUgion ; that the devotional, as weU as other affec
tions of the eastern people, are extremely warm ;
and that none of their allegories (especially such a
one as that in question) are ever to be applied mi
nutely: but we are to lay hold and dweU on the
principal points ; of love to God producing felicity ;
negUgence, desertion ; penitence, forgiveness : con
sidering most of the rest as mere ornament, adapted
with much condescension to the turn of the nation
and the age.
But difficulties have been raised in relation to the
prophetical books, as well as these. Directions, it is
said, are mentioned as given in them to the Prophets,
which appear improbable and unfit. But then we
"* Eccl. xii. 13, 14.

320 SERMON XX.
may justly think, as the ablest of the Jews themselves
have thought, that several of these were executed in
vision only : a supernatural impression Avas made on
their minds, by Avhich they seemed to do what in
fact they did not, that so they might be enabled to
deliver their message in a more affecting manner.
And who shall prescribe to God, how to communicate
his revelations ? Other strange things really done by
them, Avere done in consequence of the universal
custom, then in use, of instructing persons by actions,
which are natural signs, along with, or instead of,
words, Avhich are but arbitrary ones. And if that
custom had not been so proper and convenient, as
perhaps it is ; yet God's compliance with it, whilst
it obtained, was undoubtedly gracious and fitted to
produce good effects.
Again, some have complained, that the language of
the Prophets, above the rest of Scripture, is often
harsh and coarse, dark and peculiar ; and on these
accounts UI adapted to common benefit. But surely
it is also, very often, extremely natural and easy, con
vincing and persuasive, alarming and forcible, grace
ful and engaging. Wherever it seems exceptionable
therefore, large allowances must be made for the bold
ness and consequent obscurity of the original tongue,
especially in poetry : which yet in all tongues, is more
affecting, and more easily remembered than prose ;
and on these accounts prudently chosen in many
parts of the prophetical writings. But indeed the
stile of the oriental people on every subject, except
in their history, is lofty and concise, abounding in
strong and expressive figures, carried often to strange
lengths, above regarding the little niceties that Ave
think so essential, full of quick turns and abrupt
transitions. Without such ornaments as these a

SERMON XX. 321
composition would appear languid and despicable to
them; who, being the persons originally and imme
diately interested in the sacred books, ought surely
to be more considered than we, who come so long
after. And yet even we, with due attention, may
discover, not only the utmost sublimity of sense in
the hardest passages, but the most exquisite beauties
of speech, profusely scattered throughout, like the
riches of nature through the globe; though, like
them too, with a magnificent negligence and irregu
larity, which little wits ridicule, and great ones ad
mire ; and pious hearts very justly reverence, as the
worthier of God, the remoter it is from the laboured
correctness of man. But had the Jewish language
(while they spoke Hebrew or Chaldee, or when after
wards many of them spoke Greek) been still more
obscure and ambiguous, than we must own it to be,
and had that defect been less compensated with the
advantages of expressiveness and grandeur than it is,
yet this was not the fault, either of the Prophets, Or
of the Apostles. They would of course learn and use
the stile of their countrymen : they wrote probably
as weU in it, as ahy, other good men of their time :
and God was not bound to teach them to write bet
ter. For how far he would extend his aid, was en
tirely in his own choice : and we owe him inex
pressible gratitude for the things he hath commu
nicated, how little soever he might interfere in di
recting the words. But indeed had they been en
dued with ever so great excellency of speech, they
could have applied to their hearers or readers in no
other phrases, than such as they comprehended, were
accustomed, and would hearken to : and the difficul
ties, arising from hence in the sacred writings were
unavoidable. VOL. III. Y

322 SERMON XX.
But here a farther complaint is made, that in seve
ral places they are designedly guarded against being
clearly understood. And we own they are : for the
subject required it. Predictions too plain might hin
der their oavu execution : as, in many common cases.
the previous publication of a thing, which else would
certainly have been done, will prevent it most effec
tually. And therefore they ought to be formed in the
manner they are : so as not to betray the intention
to every one prematurely, nor yet leave room to
any one for doubting afterwards, to what event the
prophecy related. Had all the particulars of our
Saviour's life and death, which are foretold, been too
distinctly set forth to be mistaken or overlooked, the
Jews Avould have taken care they should not happen ;
and have justified their rejection of him by the failure.
Again : had the kingdom of the Messiah been every
where described by the Prophets as intirely a spiritual
one, in which all mankind were to have an equal
share ; that perverse nation, on hearing, that their
civil polity and ceremonial worship was all to be
abolished, would either, from contempt, have grown
negligent of it, and thrown it off too soon : or else,
from fondness for it, would have suppressed or cor
rupted the passages, declaring it should cease : which
Providence designed them to preserve, for an evi
dence against themselves,- as they have proved to be.
And therefore the Gospel days are prefigured by a
mixture of temporal images with others, liable to be
misunderstood before the time of explanation came,
but soon apprehended then by every fair mind;
though StiU open to the cavils of others, who, to use
the terms of St. Peter, stumble at the word, being dis
obedient, whereunto also they were appointed*. Not
* 1 Pet. ii. 8.

SERMON XX. 323
appointed to he disobedient: but appointed, since
they would be disobedient, to take their own course
and the consequences of it : to stumble and fall at
difficulties, of which they would easily have seen the
proper solution, and so got over them unhurt, had
they but modestly begged, and dutifully followed,
the divine illumination.
I cannot proceed now to the objections, which
have been raised against the usefulness of the books
of the New Testament : and therefore contenting
myself at present with recommending to your con
sideration what yOu have heard, shall conclude with
the comfortable, yet awful words of the Prophet :
who is wise, and he shall understand these things?
prudent, and he shall know them ? For the ways of
the Lord are right, and the just shall walk in them :
but the transgressors shall fall therein*.
* Hos. xiv, 9,

y2

SERMON XXI.

2 TIM. IIL 16, 17.
All Scripture is given by inspiration of God: and is
profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the mon of
God may be perfect, thoroughly furnislied unto all
good works.
' Having undertaken to shew you
I. That Scripture is of divine authority ;
II. That it ansAvers every purpose of religion ;
III. That Ave ought to read and study it diUgently ;
IV. HoAv we may do this to the best effect :
I have finished the first head, and made some pro
gress in the second, the complete usefulness of holy
writ. The direct evidence of this I laid before you,
fuUy I hope, though briefly, for it lies in a smaU
compass : by proving, that in the nature of the thing,
books inspired to give men the knowledge of religion
must be in the highest degree profitable for that end ;
by specifying their own express declarations, that
they are so ; by referring you to the experience of
innumerable multitudes, that have found them so.
Then I proceeded to answer the several objections
raised against the truth of this assertion : some of
them general, that the Bible is not so short, so plain,
so methodical as one should have expected for the
benefit of mankind ; some again particular, and level
led against several things recorded in its several parts.

SERMON XXL 325
To these I gave solutions, as far as the Old Testament
was concerned. Let us now go on to the New.
The history of our Saviour is written there by four
Evangelists. And some tell us their narrations differ
in so many things, that the reading of them is per
plexing, and even their authority doubtful. But
what are these things? the words, related in one
Evangelist, as spoken on such or such an occasion,
vary from those in another. But perhaps the words
that are in each were spoken successively : or each
puts the Hebrew words which he heard, into his own
Greek, by a stricter or a freer translation, but still
without altering the sense. Again, one sets down
facts, which another omits. But this is no proof of
contradiction. For they professedly omit many facts,
which they kncAv to be real. One of them passes
over things, because another before him had related
them. Hence probably St. Matthew and St. Mark
omit several particulars, which are in St. Luke, who
wrote first. And St. John, who came last, supplies a
great deal, which the others have not, and writes
very little which they have ; excepting the history of
our Saviour's death and resurrection, which it was
fit they should all have. Thus no single Gospel con
taining every thing, (though it did contain every
thing necessary) each of them was shorter, and there
fore much more commodiously obtained at first, when
books were written very slowly, and sold very dear;
so that he who could not procure the four, might
however furnish himself with one : and we may now
have the joint benefit of them all. But, farther, when
they seem to be relating the same fact, the circum
stances differ. And they may be different, yet con
sistent. Or if they be inconsistent, they are two
facts, and not one, though in some respects aUke.

326 SERMON XXL
For our Saviour might, at various times, both perform
miracles and deliver discourses nearly akin, and yet
reaUy distinct. StiU after all, even allowing for these
things, it is not easy to make an orderly history of
our Saviour's life and instructions out of the four
EvangeUsts. For they did not think it, nor was it
always, requisite, to mark down the order, in which
things happened. They might, for one good cause
or other, relate such of them together, as were not
done together : but then, as they do not say they
were, this is no falsehood. And learned men, agree
ing in the main, though not in aU particulars, have
brought them to a harmony each with the other, only
by aUowing a very few things to have been trans
posed in one of them. But were the attempt harder
than it is, our edification from our Saviour's dis
courses depends very little on the time, or place, or
other circumstances, of their delivery. Common
persons need not attend to such points at all : and
persons of more abihty will find both a trial of their
impartiality, and a reward of their labour, in studying
them. Indeed were the ablest men incapable of re-
concUing all difficulties, it doth not follow, that they
are irreconcUeable. Or though they were, the con
sequence would be only, that the divine superinten-
dency, under which the authors wrote, extended not
to such minute circumstances, though it did and must
to doctrines and precepts, and principal facts *. Not
very much therefore would be lost by this : and one
advantage would be gained ; that these diversities
would stUl more evidently shew, (what indeed the
whole air and manner of their writings shews,) that
* Concerning this matter see Gaussen, de Verho Dei. $. 64. &c.
See also Archbishop Potter's Lectures, p. 141, &c. where the opi
nions of Erasmus, Episcopius, Grotius, &c. are stated.

SERMON XXL 327
the Evangelists are absolutely free from all imputa
tion of concerting their story together, to deceiv:e
mankind : the assurance of which makes good amends
in respect of usefulness, for any perplexities we may
find in adjusting their accounts.
Another complaint is, that our Saviour's parables,
which make up a considerable part of his doctrine in
the three first Evangelists, are obscure, and some of
them purposely made so : and that a great deal of what
he saith in the fourth is not clearer. But it should be
considered, that parables were not only an admired
way of teaching then, but a valuable one in their
own nature; as they excite attention, please the ima
gination, and fasten upon the memory. And nothing
can be more inteUigible, or more beautifuUy persua
sive, than most> if not all of our Saviour's parables,
and other discourses, are now, and were in a very
s^hort time after his own days. Some of both indeed
appeared, and were designed to appear, otherwise*
when he spoke thera. But these were accommo
dated with the utmost prudence, for letting in light
upon his hearers by gentle degrees, which, if poured
on thera aU at once, would have been too strong for
many persons of good meaning, but whose preju
dices required to be gradually worn off; and would
have furnished handles to bad people, for decrying
him successfuUy, and destroying him, before his mi
nistry had taken due root. Perhaps it may be
thought, that to the latter some of his censures
were too severe, and some of his answers not direct
enough. But they came from one, who knew the
hearts of men, and spo^e too what he saw there.
The persons, to whom these censures, or these an
swers, were particularly directed, felt the propriety
of them, though possibly the rest, even of the by-
t

328 SERMON XXL
standers, were unable to perceive it: no wonder then
if we are less able. And yet the writers of the Gos
pels could do no otherwise, than set down what he
said, just in the manner that he said it, however dark
it might be to us, or to themselves.
But his precepts also, as weU as others in Scrip
ture, are said by some to be so general and undeter
mined, that without proper limitations of them,
(which all men wUl not think of making, and few
can make in every case rightly) they must either
lead us into errors, or leave us uncertain what we
are to do. Yet concise maxims of sententious Avis
dom have always been esteemed in aU nations ex
tremely useful, notwithstanding that somewhat re
mained to be supplied in them by the common sense
of the hearers or readers : which must indeed be done,
more or less, in every thing written or spoken. And
a book, that should be framed to give rules of action
in aU the particular circumstances of every case that
would happen, would be much too voluminous for
vulgar use and too intricate for vulgar understand
ings : whereas rules that set the heart right in the
principal points, will go a great way towards setting
the conduct right in all. Besides, there is in general,
very smaU danger, that precepts of piety and morals
will be taken in too comprehensive and severe a
sense. And therefore the main business is, to make
them comprehensive and severe enough, which it
will be allowed the Scripture hath done ; and yet
with such openings for the rational interpretation of
them, that there is no one command, in the Gospels
or elsewhere, of which the most illiterate person, who
is at aU attentive and discreet, may not sufficiently
apprehend the just bounds ; either by his own com
parison of them with other texts, or however hy the

SERMON XXL 32fll
help of such further instruction and explication, as
in worldly affairs men are well content to ask and
receive, and would scarce know any thing upon
earth without it. If people have not ability and
leisure enough to find out their duty, from the direc
tions in the Bible, much less would they ever deduce
the whole, or any considerable part of it, from its
first principles, by the mere light of nature. And
whatever pretences are made, that the injunctions of
Scripture are not determinate enough, the true in
ward objection commonly is, that they are two deter
minate against some favourite inclinations : whereas,
were men left to make a system for themselves, they
could easily mould and bend the laws of conduct to.
their own hking.
Against the usefulness of the Acts of the Apostles,
which is evidently very great, I think there are no
peculiar exceptions taken, worth mentioning here.
For the difficulties, raised on some points of history
in the speeches of St. Stephen and Gamaliel, are not
material, and have been sufficiently cleared up. But
heavy charges are brought against the Epistles of St.
Paul, authorized, we are told, by St. Peter himself,
who affirms, that some things in them are hard
to be understood, which the. unlearned and unstable
wrest, as they do also the other Scriptures, unto their
own destruction *. But doth St. Peter mean here to
censure St. Paul; whom he calls, in the preceding
verse, his beloved brother ; who, he saith, hath writ
ten according to the wisdom given unto him, that is,
from above : and to whose writings he refers Chris
tians for fuUer instruction concerning what he him
self is teaching ? Certainly not, unless he censures
the other Scriptures too ; for he speaks of them aU
•2 Pet, iii. 16.

330 SERMON XXL
in just the same terms. And therefore he only gives
a caution conceming passages, which, either from
the abstruseness of the subject, the impropriety of
explaining it fuUy at that time, or God's purpose of
trying the reader's fairness of mind, were involved in
some obscurity. And even of these he doth not say,
either that not understanding them at all would be
dangerous ; for, though useful truths, they might come
short of necessary ones, or might be more intelligibly
taught elsewhere ;) or that all persons would be in
danger from understanding them wrongly ; but only
the unlearned, that is, unacquainted with the doc
trines of religion, for he speaks of no other learning ;
and the unstable, or unsettled in their dispositions,
who have no root of steadfastness in faith or practice.
Nor doth he say of these, that weakly mistaking
such passages might be their destruction, but vio
lently wresting and torturing them, to iU senses, for
ill purposes. By usage of this kind, a hard text or
two may be wickedly perverted to contradict ever so
many plain ones, in the most necessary articles of
behef or duty : and the condemnation of such as do
it, and persist in it, is just. But how can any argu
ment be drawn from hence, to disprove the useful
ness of the sacred books ? The books of nature and
providence, it will surely be owned, are useful, and
to be read by all men. Yet are there not, in them
likewise, things hard to be understood, which the un
learned and unstable, which the most learned and
best grounded, (in their own opinions) wrest to the
service of atheism, infidelity, superstition, immorality;
and so ruin themselves in the next life, perhaps in
this too ?
Doubtless the Epistles of St. Paul are in many
places difficult. In some he pours out the abundance

SERMOK XXI, 331
of his knowledge and piety so copiously, that com
mon capacities are unable to receive it all, seem lost
amidst the profusion of it, and are forced to let a
great deal flow by unapprehended, at least till after
frequent attentive readings ; in every one of which
however they imbibe most refreshing and strengthen
ing nourishment. Sometimes again, indeed often,
he visibly refers to the then present state of the se
veral churches ; to various questions, which they had
proposed to him ; to customs entertained by them ;
to erroneous notions, remaining or started up
amongst them : which notions too he appears to
confute, now and then, by reasonings taken from
other notions of theirs, possibly some of them erro
neous likewise, or however doubtful ; that so, by en-
tangUng them in their own mistaken persuasions,
they might be induced to throw them aU aside, and
take up juster and more consistent principles. Now
as we have no other knowledge of these things, in
our days, than we can collect from the Epistles them
selves ; no wonder, if we are sometimes much at a
loss. But tor the persons who received them, we
have cause to think, they were very intelligible : and
the condescension of arguing with them in their own
way must be very obliging, and the effect of the
whole thoroughly convincing : else they had not con
tinued to honour him and his writings in the manner
and degree, which we know they did. Nor is it very
hard for us now to understand the far greatest part
of them : and the profit well repays the labour. But
the parts of more general and especially practical use,
which make a large share of the whole, we cannot
avoid understanding. So that on the whole his own
words concerning his teaching are perfectly justifi
able : If our Gospel be hid, it is hid to them that are

332 SERMON XXL
lost, in whom the God cfthis world hath blinded the
minds cf them that believe not *.
To the Epistles, Avhich foUow St. Paul's, no consi
derable objection is made. For, as to any pretence
of difference between him and St. James, about faith
and works, the former evidently means only, that
neither observance of the peculiarities of the Mosaic
law, nor the exact observance of any law, is requisite
for our acceptance with God, but faith in his cove
nant of forgiveness through Christ : and the latter
means only that this faith must be such, as produces
an honest and diligent, though not faultless, perfor
mance of such works as that covenant describes ;
otherwise it is dead and fruitless ; which two doc
trines are perfectly consistent, and absolutely neces
sary to the comfort and direction of mankind.
'The concluding book of Scripture, the Revelation
of St, John, is accused of obscurity, and consequently
of uselessness, perhaps beyond any other. But it
should be observed in regard to this and all of them,
that it may be very material, in reUgion as well as in
philosophy, to have some information about matters,
which yet we can understand but very imperfectly :
and though there were more things than there are,
not all understood now ; yet these either have been
understood by those, whom they concerned formerly,
or wUl be understood by those, whom they shall con
cern hereafter: as unquestionably in nature many
things, which have never been cleared up, nor their
uses known as yet, will be cleared up in time to very
good purpose. And who can teU how glorious a light
may one day burst forth, and how seasonably, from the
darkest and least regarded prophecies both of the Old
Testament and the New, to confirm the evidence and
* 2 Cor. iv. 3, 4,

SERMON XXL 333
illustrate the doctrines of Christianity? But in the
mean while, they exercise very beneficiaUy the in
dustry of many, the humility and reverence of aU.
Though we should never find the meaning of some of
them, we may, by searching after it, find that of
others unexpectedly, as happens in various cases be
sides. And further still, be some parts of Scripture
ever so unintelligible, we have this comfort, that they
cannot make the clear ones unintelligible too.
Yet here it is answered by the bolder sort of objec
tors, that nobody can say, what is clear in Scripture :
there are diversities of opinion about the most funda
mental points of revelation. Every thing is disputed ;
every disputant aUeges what he caUs plain texts in
his favour : and how can there be a stronger proof,
than from this fact, that the whole system of the Bible
is obscure and uncertain, and therefore of little use ?
But consider: Are not the fundamental points of
natural religion, of morality, of civil government, dis
puted too ? Have not aU the principles of science,
the credibility of history, the very evidence of sense,
been controverted ? And doth not every body appeal
to plain reason in these controversies, just as they do
to plain Scripture to those of theology ? And do they
not aU make a shift to say something plausible for
themselves, or against their adversaries? And will
not this be always the case, as long as there are in
the world conceited or perverse, ignorant or inconsi
derate, interested or ambitious persons ? But must
we therefore give up every thing for doubtful, and
useless ? Or if not, why must we give up Scripture?
Why not trust ourselves, that we see what we do see,
there no less than elsewhere, notwithstanding that
there may be persons, who pretend to see the con
trary ? Infidels venture to be very positive in their

334 SERMON XXL
notions, though the ablest, the best, the generality of
men reject them, though they differ widely amongst
themselves about them ; though, when searched to
the bottom, they are unspeakably more difficult to
understand, and more unsatisfactory, so far as they
are understood, than ours. Why then do we suffer
them to unsettle us by pleas, that hold stronger
against themselves ?
Another very material consideration is this. How
ever dark and perplexing some would have the Bible
thought, in fact it is certain, that wherever it hath
been respected and carefully read, the very lowest of
the people have had infinitely juster sentiments of
God and their duty, than the highest in other places;
The passages which it is pretended must needs give
them wrong and gross ideas, of the divine nature and
attributes for instance, of a future state, or of any
thing else, do in reality scarce ever produce that ef
fect in any of them ; but either they understand the
boldest figures, easily, or at least know they are but
figures ; and therefore though they may not appre
hend them, distinctly, they are not misled by them at
aU. Indeed the very foundation of that whole way
of arguing, which confident persons use on this sub
ject, is wrong : and we need not embarrass ourselves
about the particulars of it so much as we do. They
have suggested, that if Heaven vouchsafed a revela
tion to mankind, it must certainly be the most beau
tiful composition, in the clearest language and the
most regular method possible ; every thing must be
fuUy explained in it, nothing capable of being contra
dicted or doubted ; and every part of the world must
be put in possession of it. Now we find that this is
not true of the Old and New Testament, and there
fore some are inclined to question, whether indeed they

SERMON XXL 335
are gifts of God, or, however, gifts of any extraordi
nary value. But the same persons might just as well
have suggested, that all the knowledge he gives us by
natural means also must be easily acquired, perfect
and universal: which we experience it not to be.
God hath provided remedies for the diseases of our
bodies : the greatest blessing we have, next to those
for the wants of our souls. But * many of them were
unknown to mankind tiU very lately, are known but
to few now, perhaps very many, that will be known,
are not discovered yet. Multitudes have believed in
medicines and methods of no use at all : several of
the best have been despised, rejected, ridiculed ;
fierce and long disputes have arisen about the na
ture and benefit of others ; and perhaps, after much
pains taken, much uncertainty still remains : the most
efficacious and approved are often disagreeable and
disgustfiil; unskilfuUy or dishonestly applied, they
have often very bad effects, and oftener yet produce
their good ones but slowly and imperfectly. Yet we
cannot, and we do not doubt but there are such
things as real remedies, which a kind Providence,
deserving our sincerest thanks, hath bestowed on us.
And why then should we hesitate about the divine
original, or sovereign usefulness, of the Holy Scrip
tures, merely because they are attended with some
disadvantages of the same sort ? Indeed whatever
way of reasoning would prove, that our Maker is
obliged to relieve either our temporal or spiritual
disorders in the manner we could wish, will prove
equaUy that he is obliged to prevent both : the con
trary of which we daily feel. Therefore suppose the
Bible had such imperfections in it, as it hath not, no
more would follow, than that God hath extended his
* See Bishpp Butler's Analogy, p. 265, 266.

336 SERMON XXL
direction and assistance to the writers of it only to a
certain degree : we could never conclude that he had
not directed and assisted them, as far as the purposes
of religion required. It may be said he could have
guarded it against all possible misconstructions, and
objections. But perhaps not without making man a
different creature from what he is ; for weak men
wiU stumble, and wicked men cavil, at every thing :
or not without making Scripture so different from
what it is, that on the whole it would have answered
the several ends, for which it was designed, less than
it doth. It may be said farther, that at least he could
easily have guarded it against many of the objections,
which have been made. But perhaps he foresaw,
that if he had, others would have been made in their
stead : or he thought fit to exercise the industry of
some persons, and try the uprightness of others. In
short, Ave must suffer the all-wise God, both to govern
his world, and to reveal his will, in his own way.
But a careful and judicious inspection will shew in
his word, as it doth in his works, not only that beauty
and use abound much more than was conceived at
first view ; but that many imagined deformities are
real excellencies! and many seemingly worthless or
inconvenient things, necessary or beneficial : whereas
the finest pieces of human art seldom fail of sinking
in their character upon accurate examination and fre
quent review. There are passages in Scripture so
lofty, that most eyes are unable, without help, to see
their meaning distinctly. And why should there not
be things above common reach, to excite and reAvard
the attempts of the able and dUigent; to prevent
their being satiated with plain doctrines alone, till
they grow weary of them: and to give them the
pleasure of communicating, and others of receiving

SERMON XXI. 337
from them, the discoveries they make : just as, in
worldly affairs, God hath appointed, that some shall
he rich and charitable, others poor and thankful;
and thus hath provided in the best and wisest man
ner for. all? There are again passages of such great
simplicity and plainness, that they appear to some
low and flat. But then, not only different subjects
and manners of treating them, require very different
styles; but all nations and ages have their peculiar
forms of expression, their circumlocutions and re
petitions, whichi however mean or tedious they may
seem to others, yet seem to them graceful and pro
per : and such as endeavour to teach and influence
them (as the sacred writers did the Jews and first
Christian . converts,) do well to comply with esta
blished usage in these things, even though they could
mend it. For this reason the authors of the New
Testament, had they been masters of the most elegant
Greek, would have acted wisely in preferring to it
that vulgar kind, which the persons, to whom they
wrote, ordinarily used, and understood better*.
Besides, artiess and unadorned narrations and exhor
tations are best suited to common capacities : and
carry in them some evidence, that they are not con
trived to amuse and deceive : for in that case they
would have been more laboured, and ornamented.
We have no cause therefore, from the roughness and
uncouth prolixity of some parts, to think Scripture
iU calculated for the profit of its readers ; amongst
* ' See Mosheim's Cogitationes de interpretatione SS. litterarum,
p.' 176. where he defends the unpolite style of Scripture, as most
intelligible to the generality, and supports his defence by the
authority of Orig. contra Cels. 1. vi. And Sext. Emp. lib. i. ady.
Mathematicds Sen lib. i. c. 10. adv. Grammaticos, §. 234. p.. 265.
Ed. Fabr.
VOL. III. Z

338 SERMON XXL
whom its first readers were first to be regarded : but
we have much cause from the dignity, the persua
siveness, the energy of other parts, to conclude it is
the poiver of God unto salvation * : for else, whence
had tliese men all tliese things f? We have no cause
in the least to blame it for what we do not compre
hend ; but abundant cause to admire it for what we
do ; and to argue, like Socrates on reading the works
of Heraclitus : " So much as I understand is excel-
" lent, and therefore I beUeve the rest is so too."
We want to have the Bible, each according to his
natural disposition, or acquired way of thinking,
every where sublime, or easy, or elegant, or me
thodical, or copious, or concise. But God hath
most wisely made it all things to all menf '• hath fur
nished it with the clearest and most mysterious, the
loftiest and most familiar, the closest and most diffuse,
the best connected and the abruptest passages : all
perfectly suited to his gracious purposes : and it is
monstrous perverseness in us, to make each his own
capacity the measure of the whole ; reckon every
thing, that happens to rise above us, unintelligible ;
every thing, that condescends to those beneath us,
contemptible ; and so on.
But then farther we ought to consider, that the
latest books of the Bible are near 1700 years old, the
earhest many ages older stiU : both parts of it writ
ten in languages, that have been long out of common
use ; and the first in one, of which we have no other
remains approaching towards its antiquity; and
which therefore, were it ever so accurate and beau
tiful originally, is incapable of being perfectly under
stood at present. Now these things, and, what must
* Rom. i. 16. f Matth. xiii. 56. J 1 Cor. ix. 22.

SERMON XXL 339
accompany them, a great diversity of customs, and
modes of speaking, from ours, without defeating, or
obstructing, the general design of Scripture, must of
necessity obscure the beauty, and even the meaning,
of particular places ; and prevent in some measure
its appearing to us what it is in itself. The same
is the case of the ancient fine writers among the
heathens. Yet none of them was ever despised on
that account by men of judgment : but they are
studied and iUustrated, and their latent excellencies
pointed out with the greater care ; and perhaps the
more admired, for being less obvious: and large
aUowanees are made for those perfections, which
must have been formerly visible, but are no longer so.
Now surely we ought to judge of Scripture with equal
fairness and regard.
Besides, as aU ancient books in the world have suf
fered more or less by the negligence of transcribers,
and the injuries of time, yet without the loss, or any
considerable diminution, of their usefulness by it : so
may the Bible. It is much better guarded against
wilful corruptions, and even casual mistakes, in ma
terial points, than any other old record, by the vast
multitude of copies, taken early, dispersed every
where, read in pubUc, weighed in private, quoted in
sermons, conversations, books, and remaining in the
hands of all different sects of Christians, who would
of course watch one another to prevent any attempts
of making alterations. Accordingly we find, and
have great cause to adore Providence for it, that
neither during the long reign of Popery hath any
text been changed, whatever may have been tried,
to favour their tenets, nor do the various readings
of the manuscripts oi^ translations of any church upon
z 2

340 -SERMON XXL
earth, afffect any single fundamental of feith or prac
tice. But stUl even smaU errors in copying may have
rendered passages of less moment, (for in these they
would be likelier to escape observation) defective,
harsh, contrary to grammar, inexplicable ; may have
broken connexions, that once were plain ; raised
seeming inconsistencies, Avhere at first there were
none : but particularly may have altered names, and
increased or lessened numbers, which in all books are
very apt to sufi'er by transcribing. And the various
disadvant-ages, under which any parts of Scripture
may be justly supposed to lie, from such accidents as
these, must in all equity be charged, not on itself,
but on the blameable carelessness of mankind. God
was .not obliged to work miracles to prevent them :
but we are obliged to honour duly whatever comes
from him, though we cannot enjoy it in its original
perfection. Length of time hath not diminished at
all in any thing essential, nor very considerable in
any thing else, the usefulness of the sacred writings :
which, I hope, hath now been satisfactorUy proved
and vindicated.
But the text asserts them, not only to be useful,
but completely useful : tlmt, by their means the man
cf God may he perfect, thoroughly furnished unto all
good works : the minister of the Gospel fully provided
with what he is to preach, the believer Avith what
he is to learn. I cannot enlarge on this point, and
surely I need not : for the proof is short, and the
objections easily obviated without naming them.
If the Scriptures are inspired, what they say of them
selves is true ; and they say they are sufficient to
salvation, plainly in the text and elsewhere, and imply
it throughout. The Old Testament was sufficient

SER M^ N XXL 341
in its time : how can we doubt, but the New is now ?;
How can we imagine, that in a volume of such biilki
written by different persons all under the direction of
God, professedly fbr instructing mankind in religion,
and containing so many discourses of Christ and his,
Apostles for that purpose, any thing necessary is
omitted ? besides, we can know no more of Christian
ity with certainty by any other way, than we know
by this. Oral instruction would answer the end very
weU for a time, and did so : and therefore St. Paul
very properly directs the Thessalonians to hold the
traditions, which they had been taught, whether by
word, or hy his epistle*. But things, delivered by
word of mouth oidy, are soon lost or changed ; and
false and mischievous traditions rise up instead of
the true; as the Jewish Church had then experienced :
and therefore the Christian covenant was put in
writing by the first publishers of it, as the preceding
was by Moses. The Christian writers, who succeeded
the Apostles, were confessedly fallible, and conse
quently unworthy of equal regard with them : nor
did they attempt to make any additions to the rule
of faith and manners, comprehended in the Bible.
On the contrary, they held, as we do, that all essen
tial articles are to be found there : and so did the
foUowing ages too : till at length the rulers of the
Church of Rome, having set up notions and practices,
which the Scriptures did not warrant, were obliged
to pretend, (but very falsely) that they were taught
by the ancient fathers or delivered doAvn by memory.
And they decreed in the council of Trent, 200 years
ago, that such traditions Avere to be received with
the same respect, as holy writ. But let us rest on
* 2 Thess, ii. 15.

342 SERMON XXL
surer ground : build on the foundation of the Apostles
and Prophets, Jesus Christ himsef being the chief
corner stone* ; and on all occasions appeal to the lanv
and to the testimony : for f they speak not according
to this word, it is because there is no light in themf.
• Eph. ii. 20. + Is. viii. 20.

SERMON XXII.

2 TIM. III. 16, 17.

All Scripture is given by inspiration cf God: and is
profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the man of
God may be perfect, thoroughly furnished unto alt
good works.
In discoursing on these words, I have already proved,
I. That Scripture is of divine authority :
II. That it completely answers every purpose of
religion. And therefore I now proceed to the next head, pro
posed in the beginning, which is
III. That we ought to read and study it dili
gently. This duty foUows with the clearest evidence^ from
its inspiration and usefulness. For if we may neglect
what was written under so peculiar a direction of
God, for our guidance to eternal happiness, to what
can we possibly ever be bound to attend ? And yet I
fear the consciences of many, if not most of us, can
too easily inform us, how little we regard, how seldom
we look into, these books. We exclaim against it
perhaps as the wickedest tyranny in the church of
Rome, that it prohibits them to be read without li
cence. But do we ourselves make much more use of
our Bibles in the midst of the fullest liberty, than if
they continued to be locked up from us ! Do we not
spend a very smaU share of our time, of our leisure
time, in lodking into them, compared with what is.
t

344 SERMON XXIL
wasted in the idlest occupations and amusements .
The hours, wliich we aUot to reading, do we not
more commonly, and with far more pleasure, employ
them on any other sort of reading, the most insigni
ficant, the most corrupting and pernicious, than on
this ? Are there not multitudes, who can hardly name
the time, when, even on the Lord's day itself, they
read a chapter, with the serious intention of improv
ing their souls ? Nay, the few, (and very few I doubt
they are at present,) who think of reUgion in earnest,
do they not usuaUy apply to other books chiefly for
instruction in it, and study the sacred volumes far
less, than the compositions of fallible men ?
These are facts as notorious, as they are lamenta
ble. And therefore I shall
1. Consider, in order to remove, the causes, from
which so wonderful a contempt of God's word hath
arisen. 2. Produce his commands for paying it a very dif
ferent regard.
3. Shew, what evUs follow from disobeying these
commands. 1. I shall consider the causes, from which this
wonderful contempt of God's word hath arisen.
Now the more general causes doubtless are, the
original corruption of our nature, indisposing us to
every thing good : (against which, if we value our
interests in a future life, we ought to watch continu
aUy : ) and our consequent acts and habits of sin,
which we very absurdly suffer to drive us from the
Scripture, that we may be easy in them, instead of
having recourse to the Scripture, which would excite
us to an effectual reformation of them. Another
very extensive cause is the wrong education of our
youth. They are very little taught, in comparison of

SERMON XXIL 345
what they should, (if they are taught at all) either by
their parents at home or their master or tutors after-
wards> to be reverently conversant in the sacred
writirigs, and yet less instructed how to profit by
them. Hence they are unacquainted with their his
tory, their doctrines, their language : have no early
impressionsmade on them in favour of what they con
tain; and so, when they are grown up, ignorantly
slight them, sin without any restraint from them, and
are easily induced to join with scoffers in ridiculing
them. AU this might be much otherwise, if they, who
educate children, were but near so careful about it,
as true piety, or even common prudence, would lead
them to he.
Other causes, or excuses, for neglecting to read
Scripture are, the various objections made against it,
many of which you have heard confuted ; and thedis-
agreeableness arising from the peculiarity of its style,
of which also I have spoken. But such as can read it
only in a translation, (and the rest are a very small
number in proportion,) will be tempted to complain
of it StiU more than others : whereas they ought to ac
knowledge, that they are less qualified to judge, and
therefore less intitled to find fault. For all transla
tions, especiaUy from writings of distant countries
and ages, lose a great deal of the spirit, the strength,
the elegance, and often the clearness too, of the origi
nal. Besides, ours is a literal translation. Even the
most figurative and poetical passages, and the re
motest from our whole common manner of expres
sion, are almost always rendered word for word, with
out aiming at beauty, but merely at faithfulness. It
is incredible, to any but men of skiU in these matters,
how great a disadvantage this must be. Scarce any
other ancient book could appear tolerable in such a

346 SERMON XXIL
dress, but the Bible : and that suffers by it extremely.
Yet if this method had not been chosen, if any fine
passages had been brought into a fairer light, any
harsh ones softened, any dark ones explained, any
turn of a sentence made more forcible or more pleas
ing, by taking only such freedoms, in a moderate de
gree, as are taken, to a very great one, in most or all
other authors, that we translate ; the same persons,
who complain of flatness or obscurity now, would
have complained of artifice and unfairness then.
And surely the scrupulous fidelity, which hath been
shewn on this occasion, well deserves in return the
candour of making aU due aUowances. Amongst
these, a very great one is to be made on the following
account, that even this translation was published
above 150 years ago; when multitudes of texts were
not near so weU understood, and consequently could
not be so rightly expressed, as they have been since ;
when also our language was different, in several par
ticulars, from what it is at present ; and therefore
though it hath been happily secured, by the common
use of our Bible and Prayer Book, from changing so
fast as it did before, yet some phrases in both are be
come less inteUigible, and a great many less proper
and graceful, than they once were : not to say, that
the utmost propriety and accuracy was not in those
days very strictly regarded. Besides, every book of
the Bible hath, for the convenience of quotation,
been divided, many ages after it was written, into
chapters, not always quite so judiciously separated,
as they might have been ; and these chapters again
into very short verses, which persons are too apt to
consider as independent sentences ; and thus often
mistake the meaning, but oftener stiU overlook the
otherwise plain connection and force of argument in

SERMON XXIL 347
the sacred writings : perhaps imagine that there !s
none, and that studying them is to little purpose.
Nay lastly, the very expositors of Scripttwe, whose
profession is to assist men in reading it, and whose
utility for that purpose, upon the wh^e, is very con
siderable, yet sometimes discoia^ge them fwm it.
For commentators, in aU boQ^s on which they labour
much, and therefore afopve aU in the Bible, on which
they have laboured most, frequently perplex what
without them nvould be clear -though ; either from
partiali:!^ to their own notions, or vanity of finding
out something new, or desire of seeming to differ
from others where they do not, that they may not
seem to copy them when they do.
All tliese things contribute to lessen the esteem of
the Bible with some, perhaps more than is imagined :
for though they may seldom be proposed as direct
formal arguments against its usefulness, yet they are
secretly and artfuUy thrown into the scale, so as to
weigh a great deal on that side of the question.
And many, who will not allow, or, it may be, do not
perceive that they think the worse of Scripture for
them, yet are kept by them, more or less, from the
serious reading of it. But evidently both sorts of
persons act very unreasonably. For the original is
not in the least answerable for the defects of transla
tions, or for any other human imprudences. And
though it cannot, by the best translations, appear
in all its primitive splendor ; yet in the worst (and
ours is far from being such,) it exhibits every thing
necessary to the obtaining of eternal Ufe, which alone
might sufficiently recommend it to our most reverend
respect and diligent meditation. However, besides
this, under its greatest disadvantages, if we attend to
it judiciously, we shaU find in it, (as critics, by no

348 SERMON XXIL
means prejudiced in its favour, have confessed) far
nobler and more striking beauties, and in far greater
plenty, than in any or aU the writers of heathen
antiquity. But the internal hindrances (if I may call them so)
of studying Scripture, have not been the only, or per
haps the chief ones. Others of strong influence have
proceeded from outward and accidental circum
stances. When restoring the knowledge of it had
overthrown the dominion of Popery over this and
several neighbouring countries, (an event, which
ought to make it for ever dear to us,) the spirit of
controversy, once raised on that subject, was unne-
cessarUy extended to so many others, that the word
of God came to be considered by too many in scarce
any other light than as furnishing materials for dis
putes : and so the following generations began to
groAv weary of them and it together. Another mis
fortune was, that frequently men, not the best qua
lified for interpreting even the plainer parts of it,
bUnded with new Ught, undertook without fear the
most difficndt ; and fathered upon the Bible what
ever absurdities had started up in their own imagi
nations. Besides, not a few in the last century,
from an affectation of uncommon esteem for it, intro
duced its pecuUar phrases on occasions of so little
dignity, grafted so freely still more peculiar ones
upon them, and used both so improperly and un
seasonably, that others, from disgust of their lan
guage, contracted no smaU disUke to that of Scripture
itself. Nay, I fear, that the sacred writings have not
had sufficient justice done them even in the pulpit.
We are apter to dweU on general subjects, than to
explain particular passages ; and afraid to break the
force of a reasoning or an exhortation by intermixing

SERMON XXIL 349
with it the exposition of a text. In some degree
this may be right : but I doubt we carry it too far, es
peciaUy as we have no separate expounding of Scrip
ture, which discreetly conducted would be unspeaka
bly useful. And thus the people have been left sadly
ignorant of a great part of their Bibles. Now these
things coinciding in our days with a higher degree,
than ever the world knew before, of that self-Opinion,
which despises the doctrines of revelation as irra
tional, and that rage for self-indulgence of every
kind, which renders its precepts and threatenings in
supportable, have produced an absolute scorn of it
in great numbers, and a strange indifference towards
it in almost all. So that now mere custom and
fashion is thought sufficient to justify, and even re-
¦quire, if we are well bred, a total and avoWed neglect
of this important book ; without spending a moment
•on the disagreeable examination, what plea it hath
to urge for being studied as the law of our lives.
Yet visibly these inducements for disregarding it,
are, if possible, more groundless than the foregoing.
Some have made wrong and absurd uses of it. Why
should that hinder us from making the right and
wise one? Some are conceited, or vicious, or fond
of applause from the weakest of their fellow-creatures.
Why should not we, notwithstanding that, be humble
and virtuous, and seek the approbation of our Crea
tor ? Let us therefore determine, that neither bad
reasons nor bad examples shall ever move us to slight
the holy Scriptures : and carefully divesting our
selves of the prejudices too commonly arising from
them, let us proceed
2. To hear the divine commands for reading and
honouring it.
Every manifestation of God's wiU implies in its

350 SERMON XXH.
very nature a command tb hearken to it with our
deepest attention : and his word could be written
down for no other end, than that aU persons con
cerned might peruse them frequently, and bear them
always in mind. But that none may pretend igno
rance of his purpose, he hath declared it expressly.
Moses charges the IsraeUtes : Beliold I have taught
you statutes and judgments, even as the Lord my God
commanded me ; take heed to thyself, and keep thy
soul diligently, lest thou forget them, and they depart
from thy heart: but teach them, thy sons and thy
sons' sons, tlmt they may learn to fear him all the days
that they shall live upon the earth, and that they may
teach their children *. God himself charges them :
Lay up these my words in your heart and in your
sout, and teach them your children, that ycmr days
may be multiplied, and the days cf your children f.
He charges Joshua in particular : This book cf the
law shall not depart out cf thy mouth, but thou shalt
meditate therein day and night, that thou mayest ob
serve to do according to all that is written therein: for
then shalt thou make thy way prosperous, and then
shaft thou have good success J. The first Psalm
saith the very same thing of every pious man : His
delight is in the law of the Lord, and in his law will
he exercise himsef day and night : and whatsoever he
doth, it shall prosper %. Nor are we to study the
precepts only, but the rest. Isaiah, speaking of
the completion of a prophecy, directs the people :
Seek ye out of the book of the Lord, and read\\.
When the rich man in the parable was desirous to
prevent his brethren from coming into the same place
of torment with himself, Abraham said unto him.
They have Moses and the Prophets: let them hear
* Deut.iv. 5. 9, 10. + Deut. xi. 18, 19. 21. X Josh, i, g.
$ Psalm i. 2, 4, 11 Is, xxxiv, 16.

S1ERM0N XXIL 351
them *. When the Jews were venting their preju
dices against our Saviour, he exhorts them : Search
the Scriptures : for in them ye think, meaning, and
rightly think ye have eternal life ; and they are they,
which testify ofmef. St. Paul tells the Romans, that
Whatsoever things were written cforetime were writ
ten for our learning %. Now we cannot question
surely, but the New Testament deserves equal atten
tion with the Old. The proof which you have had,
of its inspiration, proves that at the same time. The
Gospels, written that men might believe, and believing
have Ife §, must be read to produce that effect. Of
the Epistles we may judge by the care which
St. Paul took to have his communicated and spread.
He inscribes his first to the Corinthians, not to them
only, but to all that in every plaee call upon the name
of Jesus Christ our Lord\. He requires the Colos
sians, when that which he addressed to them is read
amongst them, to cause that it he read also in the
church of the Laodiceans %. He charges the Thessa
lonians by the Lord, in the first Epistle, which they
had from him, that it be read unto all the holy bre
thren **. Doubtless the other churches too under
stood his mind in this matter. And St. John in the
beginning of the Revelation, a book that seems the
least fitted of any for common use, takes care to say.
Blessed is he that readeth, and they that hear, the
words cf this prophecy ft-
These exceUent men could not mean, that only the
Christians of that generation were bound to read
their writings. They knew the following ones
would have the same and greater need, in proportion
to their distance. The foUowing ones for three cen-
* Lute xvi. 29. f John v. 39. X Rom.xv. 4. § John xx, 31,
II 1 Cor. i. 2. f GoL iv. 16. *» 1 Thess. v, 27. ++ Rev. i. 3.

352 SERMON XXIL
turies and more, knew it themselves ; employed their
thoughts on the sacred books principally, carried
them about in their bosoms, gave up their hves
rather than part Avith them: and such as through
fear delivered them to their persecutors to be des
troyed were censured by the authority of the church ;
and branded, in the common speech of the faithful,
by the infamous name of Traditores, from Avhich the
word traitor is derived into our tongue.
In vain are we told then, that the Scriptures con
tain passages hard to be understood, and therefore
are not fit for vulgar inspection. St. Peter, who said
they did *, made no such inference. The primitive
Christians, who experienced it as well as we, never
thought nor heard of any such. In our Saviour's
conversation with his Apostles there were things, ex
tremely hard to be understood : ought they then to
have been debarred from it ? Let us not aim to be
wiser than God. He hath given us his Word, not for
a snare, but for a light and a guide. Every blessing
which we have, indeed puts us to some trial : and this
tries our fairness of mind, our diligence in collecting
the articles of our faith and practice, our gratitude
for what he bestows, our submission to his good
pleasure in what he withholds from us. But he that
hath engaged us in this work, if we use our faithful
endeavours humbly, will not fail to support us under
the difficulties of it ; and the going through it as we
ought wUl be suitably rewarded. Were the pretended
dangers therefore, in the study of Scripture, much
greater than they are, yet this is the method, which
God hath appointed for our spiritual improvement ;
and which having appointed, he wiU render effectual.
Let us trust him therefore to instruct us in his own
* 2Pet. iii, 16...

SERMON XXIL 353
way. By the reading and preaching of his word,
however unpromising the means might seem, he
raised up his church at first, notAvithstanding all the
violence of Jews and heathens : and by the same he
will uphold it for ever, against aU the scoffs and cavils
of infidels. For the foolishness of God is wiser than
men : and the weakness cf God is stronger than men *.
Our only concern is to perform the duty, which he
hath commanded : and we shall certainly receive the
benefits, which he hath promised, each in the manner
and degree, that his case requires.
But as you have already seen the profitableness of
Scripture to every purpose of religion, you have
seen by consequence the advantages of being conver
sant in it : and therefore I shaU now go on to invert
the prospect, by shewing yoii, as I proposed,
3. The evUs, which follow from disregarding the
injunctions of God in relation to it.
Were those injunctions in themselves of no great
moment, yet they come from the Almighty : and re
fusing to take notice of them is losing the recompence
of so much obedience, and incurring the penalty of so
much disobedience. But they are indeed of moment
unspeakable, in several respects. The sacred writ
ings are the source of our religious knowledge : and
without an acquaintance with them, we shall be liable
to ignorance, uncertainty and mistake, even in points
of the greatest importance. Thence arose the false
doctrine of the Sadducees, to whom our Saviour says.
Ye do err, not knowing the Scriptures f. Nor is the
danger less in respect of practij^e. Neglect of holy
writ must introduce a neglect of its author, on more
accounts than one. How shall persons keep them
selves easy in not looking into a book, which their
* 1 Cor. i. 25. + Matth. xxii. 29,
VOL, IIL A a

354 SERMON XXIL
Maker hath appointed to be written for their use, and
required them to use continuaUy, but by thinking as
httie and as lowly of him as they can ? Therefore
they wiU be strongly tempted to every thing, that
may assist them in such impiety : and will soon, alas,
find themselves able to make large advances in that
high road to ruin here and hereafter. Again, Scrip
ture places before men, in every page, the most af
fecting proofs and descriptions of the holiness and
justice, the wisdom and power, the goodness and
mercy, the continual presence and never ceasing
agency of him, who is the Creator, the Benefactor,
the King and Judge of all. It makes known to us the
inexpressible condescension and love of our Re
deemer, the perfect reasonableness and purity of his
law, the need and means of obtaining the sanctifying
influences of the blessed Spirit, the infinite impor
tance of preparing for our unchangeable state. If
then, for want of attending to Scripture, the impres
sions of these objects wear out of our minds, as they
must ; all the seriousness which they are fitted to
produce, will wear out of them at the same time ;
spiritual and eternal things will be less and less in our
thoughts, (consult your own hearts, I entreat you,
whether you do not find it so) till at last we shall
come to live and act as without God in the world *.
Particularly, what we are bound to do and abstain
from is laid down in the Bible much too clearly to
be misunderstood or evaded. But if once we leave
off looking for our duty there, we shaU soon mould it
within our own minds into what shape and size we
please, tiU we bring it in effect to nothing. For even
supposing, that we begin our neglect with no such
intention at all, yet bad incUnations will creep in upon
* Eph. ii, 12.

SERMON XXIL 355
u-s, one after another; and not meeting with the
proper check, wiU increase and multiply, we cannot
easUy suspect beforehand to what degree.
It will be said perhaps, that reading other good
books, which are shorter and clearer, may supply the
omission of reading Scripture, possibly on the whole
to advantage. But they, who once grow weary of the
latter, seldom, I believe, continue long to make any
considerable use of the former : and therefore this
plea, for the most part, is only a pretence. Or were
it sincere, as unquestionably it sometimes is, other
books have not, and cannot have, the authority in
what they affirm, in what they require, in what they
prc«nise and threaten, that the word of God hath:
the word which our Saviour hath declared shall judge
us iii the last day *. Joined with this, and confirmed
by it, the compositions of men are of great efficacy :
but when they are separated from it, the case is un
speakably altered. We shall be apt to pay as little
regard, as we think fit, to mere human writers : and
overlook, or call in question, whatever we do not like.
Yet sometimes again we shall be in danger of paying
them too much regard, and so being led by them into
false notimis, which may give us uneasiness without
need, or comfort without ground, or into supersti
tious practices, which may discredit our holy pro
fession. What followed in the middle age of Christi
anity when men left off and were discouraged from
reading the word of truth, but that they were turned
unto fables f ? Lying legends were believed : pictures
and images were first gazed at for instruction, then
worshipped. They forsook the fcmntain of living
waters, and hewed them out broken cisterns, that held
no water |", but draughts of poison : whereas what we
* John xii. 48. f 2 Tim. iv. 4. X Jer. ii. 13.
Aa 2

356 SERMON XXIL
learn in Scripture, Ave learn from the spring-head:
and not only every thing it teaches is right, but its
very silence is instructive. For if any thing is not
made there a necessary part of our faith or practice,
no power on earth hath a right to make it so : and
had but believers invariably kept to this book, as their
rule : all the corruptions of Christianity, and aU the
wickedness of every kind produced by those corrup
tions, had been happily prevented. Besides, were
we to embrace every thing right, and nothing wrong,
that we find in other pious treatises ; yet there is a
peculiar energy in holy writ, which is not in them.
Its denunciations are more aAvful, its convictions
stronger, its consolations more authentic, its warnings
more alarming, its expostulations more penetrating.
The bare reflection, Avho it is that speaks, cannot fail
to make them so in a very considerable degree : and
he hath added a supernatural force to them over and
above. /* not my word like as a flre, saith the Lord,
and Uke a Immmer that breaketh tlie rock in pieces *.
The ivord of God is quick and powerful, and sharper
than any two-edged sword, piercing even to the divid
ing asunder of soul and spirit, and of the joints and
nmrrow, and is a discemer of the thoughts and intents
of the lieart f. Whence accordingly the efficacious
and converting preacher, is he, not who comes with
inticing words of man's wisdomX, but Avho, likeApol-
los, is mighty in the Scriptures \. He that Imth my
word let Mm speak my word faithfully: wlmt is the
chcff to the wlieat ? saith the Lord 1|.
But farther : by omitting to read and consider the
original charter of our religion, from which our whole
knowledge of it is derived, persons wiU be unac-
* Jer. xxiii. 20. + Heb. iv. 12. J 1 Cor. ii 4.
J A-ts xviii. 24. il Jer. xxiii, 28.

SERMON XXIL 357
quainted with the language of religion. And hence
they will first blindly stumble and cavil at the phisases
of Scripture, not knowing them to be such : and af
terwards learn to despise them, though they do know
it. The offices of the liturgy, especially the occa
sional ones, that recur seldomer, will seem strange
and unaccountable to them. They will repeat the
Psalms in the congregation absolutely without mean
ing ; neither seeing in their own persons, or applying
to their own use, the things that suit them; nor
thinking at aU, to what sort of persons, or good pur
poses, the rest relates. They will hardly ever pay
attention to the lessons, epistles, and gospels, but
look upon them as pauses and breaks in the service,
to be fiUed up as they please ; or if they do hearken
to them, yet not understanding many parts of them,
AviU receive little benefit from them ; and possibly
misunderstanding some, Avill receive harm : entertain
ing injurious opinions of the sacred oracles from
what they hear out of them, in this imperfect manner,
instead of the honourable and useful sentiments,
which would have been revived in their breasts, had
they applied themselves beforehand to an orderly
perusal of them with proper care. Then as to ser
mons, on which commonly the chief reliance for in
struction is, they, who are not sufficiently versed in
the Bible at home, will be unable to judge of the
proofs we bring from it here, or the general confor
mity of our preaching to it. And elsewhere they
will be misled by the sound of scriptural words, used
in a sense which the writers never intended ; and so
be like children tossed to and fro, and carried about
with every wind cf doctrine, by the sleight of men, and
cunning crcftiness, wliereby they lie in wait to deceive*^
* Eph. iv. 14.

358 SERMON XXIL
Now it is not our desire to impose on your igno
rance, but to appeal to your knowledge. We wish,
we beseech you, to imitate the Bereans, commended
so justly in the Acts of the Apostles, as more noble
them those in Thessalonica, in that they received the
word with all readiness of mind, and searched the
Scriptures daily, whether those things were so. It fol
lows, therefore many of them believed * : effectuaUy
no doubt.
Another very important use of searching the Scrip
ture is, that in the midst of that deluge of evil com
munication, which overflows this wicked land, to a
degree that no country, calling itself Christian, ever
experienced before, few persons can avoid hearing,
more or less, unfair and even ludicrous representa
tions made of one part or other of God's word ; which
may be too likely to pass upon them for just ones,
unless they are previously so well skilled in it, as
either to know in particular the true vindication of
the passages abused, or at least to know in general,
that it cannot be liable to the imputations, which
profane people would cast upon it, because the spirit
of the whole is inconsistent with their suggestions.
If indeed they themselves would but take the trouble
of understanding what they take the liberty of bur
lesquing, it would save them the guilt of many a blas
phemous reflection, and the shame of many a silly
jest. But at least persons of better dispositions will
surely be persuaded to so rational a method of guard
ing against the infection of their pernicious irreve
rence. Possibly some Avill reply, that irreligious
thoughts and temptations to unbelief may arise from
what occurs to us in reading the Bible ourselves, as
weU as from what others occasionally say of it. But
* Acts xvii. 11, 12.

SERMON XXIL 359
certainly the danger is far less : and the greatest part
of that may be prevented by observing such rules for
the safe and useful performance of this duty, as per
sons, one should imagine, would of course lay dowil
for themselves, or at least will see to be reasonable,
when proposed to them ; as God willing, they shall be
to you the very next opportunity. And if still any
difficulty and trial remain, yet coming in our Avay,^
when our minds are in a serious and considerate
state, disposed to examine impartially and reverently^
as in the presence of God, and to beg, that his spirit
would guide us into all tfuth * ; there will be no
doubt of obtaining, on due enquiry, competent satis
faction. I shaU only say this farther, to shew the evil of
neglecting the sacred writings, that they are what
makes us to differ from the gentiles, which know not
God f, for even our natural religion is borrowed from
them ; and they can be useful only by being read :
that when the church of Rome had almost suppressed
them, Christianity was buried under falsehood, super
stition and wickedness ; and when they weire restored
to common use, true piety, virtue and liberty, were
restored by their means : that those nations and those
persoris, who attend to them with the highest respect,
are the most sincerely, the most steadily good : and
that in proportion as we of this nation have disre
garded them, we have grown unsettled in our faith
even of what reason teaches, profligate in our beha
viour, unmindful of public or private real welfare,
and visibly ripe for speedy destruction.
Let us all therefore instantly to the right way, be
fore it is too late. The poorest of us, if he hath not a
Bible, may have one, either by purchase, for he lays
* John xvi. 13. +1 Thess. iv. 5.

360 SERMON XXIL
out much more in a few weeks on matters of far less
necessity, or by the charitable gift of some pious be
nefactor. And the busiest of us may and must find
time for every branch of the one thing needful*.
Every person hath at least several hours of the Lord's
Day, and some little share of others, for the exercises
of religion : but many of us have much more leisure ;
not all of it perhaps innocently, and a great deal of it
not prudently employed. Spending a due part of it
on the divine law would both dispose and enable us
to spend the rest, whether devoted to worldly affairs
or to relaxations, with truer cheerfulness now, and to
a better account at the Great Day. We have most
of us at times heavy sufferings : and poor supports
are any others, that we can use under them, compared
with theirs, who by patience and comfort cf the Scrip
tures have hope f. The most cautious of us have fre
quently violent assaults from our spiritual enemy :
and we cannot arm ourselves against him more effec
tuaUy, than as our Lord himself did, with the sword cf
the Spirit, which is the Word cf God J. The strongest
of us have sad remains of weakness, the discreetest of
injudiciousness : and the surest remedy for both is
that of the son of Sirach : Let thy mind be upon the
ordinances cfthe Lord, and meditate continually in his
commandments: He shall establish thine heart, and
give thee wisdom at thine own desire §.
• Luke X. 42. f Rom. xv. 4.
X Eph. vi. 17. § Ecclus. vi. 37.

SERMON XXIII.

2 TIM. III. 16, 17.
All Scripture is given by inspiration cf God: and is
profitcdde for doctrine, for reproof, for correction,
for instruction in righteousness: that the man of
God may be perfect, thoroughly furnished unto all
good works.
I HAVE shewn you, in several discourses on this
text, the divine authority of Scripture, its complete
usefulness to aU the purposes of religion, and the con
sequent duty of reading it. Yet still I am sensible
an unhappy objection may remain with too many,
that they have tried, and do not experience this use
fulness ; and why it should be their duty to persist
in reading what they do not find attended with any
good effects, they cannot apprehend. But if they
have not read as they ought, their whole argument
faUs to the ground. Nothing is to be expected from
the wrong performance of any duty : and therefore
I proposed originally
IV. To give directions for the right performance
of this.
Many proper ones, I hope, have been intimated to
you not obscurely, under the former heads : part of
which however I shaU now repeat amongst others.
For to say again the same things, to me is not griev
ous, and for you it is safe*.
That we should come to the word of God with
* Phil, iii, 1,

362 SERMON XXIIL
serious minds, is a requisite, that one should hardly
have thought needful to mention, if there was not
some, who give Uttle other proof of ever having:
looked into it, than perverting the expressions of it
to ludicrous purposes, and so extracting poison from
the bread of life. You need not be told, that such
can receive no improvement from it: but only be
warned against suffering .them to infect you with the
same distemper : for to men of a gay and lively turn
it is often very catching. But reflect : every book
in the world, of every sort, may easily be turned into
matter of diversion, if people are resolved to shew at
any rate, some their ability, and others, (which is far
the more usual case) their desire only, of being witty.
But especially on sacred subjects, the corruptness
of men's hearts disposes them both to invent and re
ceive such kind of entertainment with peculiar eager
ness : for this very reason principaUy, that they know
they ought not. And besides, the Old and New
Testament do lie somewhat opener to profane abuse,
than many other pious compositions, from the dif
ference of stile and manners in distant ages and
countries, from the scrupulous exactness of our
translation, and the changes in our language, that
have happened since it was made. But surely there
are strong motives, of religion, of prudence, of com
mon decency, to restrain men, from taking such un
fair advantages, to so bad an end ; if this contempti
ble affectation of appearing ingenious, by forcing a
laugh out of every thing, did not so effectuaUy de
stroy, as it doth, aU regard to rightness of behaviour
and true good sense. A scorner seeketh wisdom,
and findeth it not: hut lenowledge is easy to him, that
considereth *.
* Prov. xiv. 6, It is wrongly translated, under standeth. t

SERMON XXIIL 563
Let us therefore never permit ourselves to make
either in thought, at the time of reading the Scripture,
or in discourse afterAvards, a light and burlesque ap
plication of any text : for how little harm soever we
may intend, the practice is plainly unfit and irreve
rent : besides that we are soon led on from smaU free
doms to greater. And let us never be influenced to
think ill or meanly of the least part of God's word
from any such applications made by others : for they
prove nothing against Scripture, but much against
those who invent or use them. Or if we find, that,
notwithstanding, they do in fact begin to make im
pressions upon us, as they may imperceptibly, if we
are not on the watch ; let us avoid, as carefully, yet
as inoffensively, as we can, the company of those,
who deUght in such dangerous conversation : accord^
ing to Solomon's excellent rnle, cease, my son, to hear
the instruction, that causeth to err from the words of
knowledge*. For as to any hope of good from ar
guing with them, no people upon earth are so inca
pable of being convinced or silenced by reason, as
they that are conceited of a libertine wit. And
therefore, however entertaining their talk may be
otherwise, yet being essentially faulty in this respect^
let us consider it only in the strong, but just light>
in which St. Paul places the idle discourse of some
in his own days, Avhen he saith, but shun profane and
vain babblings : for they will increase unto more im-
godliness ; and their word will eat, as doth a canker f.
They, whose learning and judgment and taste and
worth are the most universally acknowledged, have
in aU times down to our own, spoken and thought
of the Bible with the highest degree of honourable
regard. And it is no less absurd, than impious, to
* Pjov. xix. 27. t 2 Tim. ii. 16, 17.

364 SERMON XXHL
be hurried into despising and ridiculing it, either by
the extravagant ffights of any man's wild fancy, or
the graver authority of judges so e\ddently preju
diced, as the self-sufficient, or the dissolute, merely
because they are grown of late more numerous and
less modest. Let us at least observe a little first,
what good effects this new kind of wisdom produces
in the Uves and famiUes of those, who are so fond of
it ; and wait a whUe to see, (if indeed it be not too
visible already,) what sort of figure they themselves,
and a nation composed of them, or led by them, make
and are likely to make in the eyes of the present and
future ages.
With due seriousness we are to join due reverence
in reading Scripture : and receive it, not as tlie word
of men, but, as it is in truth, tlie wend cf God* ; and
therefore credible. The revelation, which he hath
given us, cannot indeed contradict the reason which
he hath given us : and therefore Ave must never con
strue it irrationaUy. But it may easily contradict
our fanciful notions and favourite conjectures : in
which case we are to cast down imaginations and
every high thing that exalteth itself against the know
ledge cf God, and bring into captivity every thought
to the obedience cf Christ f.
Nor is it less our duty to subject aU our vicious
incUnations to the authority of holy writ, than our
vain prejudices. For if we indulge but one, it Avill
naturaUy bias us to reject, or misinterpret, Avhatever
is inconsistent Avith it : and besides, we shall lose the
hope of that iUumination, without which we can ap
prehend nothing to good purpose, whence the angel
saith to Daniel, none of the wicked shcdl understand ;
but the wise slmll understandX- And our Saviour
* 1 Thess. ii. 13. + 2 Cor. x. 5. i Dan. xii. 10.

SERMON XXIIL 365
promises only *, that f any man will do the will cf
God, he shall know of the doctrine, whether it he of
God. But with whatever good dispositions we may read
the Scripture, unless we read it also attentively, we
shall fail of our end. If we perform it only as a task,
we shaU find it a wearisome one. If we consider
spending so much time in it, without care to im
prove by it, as a work acceptable to God on its own
account : this is cheating ourselves with a false and
superstitious notion of piety : and much more so, if
we imagine, that employing one part of the day thus
will in the least atone for doing, in any other part,
what we are forbidden.
Now attentive reading will present to our view a
variety of things, that will affect us very differently.
And the benefit or the harm we shall receive from
them, (for we may receive either,) will greatly de
pend on the conduct, which we observe amidst them.
If we have never been used to read the Bible, or
have long disused it ; some passages in it will proba
bly seem very strange to us at first : as undoubtedly
the whole frame of nature, and the whole tenor of
Providence would seem, were we let into our present
knowledge of it all at once, instead of being made
acquainted with it by slow degrees. They therefore,
who come with a disposition to object and cavil, may
have abundant room to exercise it. They, who in
sist on being satisfied in all particulars, will be greatly
disappointed in many. For every one must not hope
to discover whatever may be discovered. Or if he
could, most of our inquiries into the scheme of re
ligion, revealed or natural, as weU as into the con
stitution of the material world, if pursued to the
* John vii. 17.

366 SERMON XXIIL
utmost, will at length terminate in something which
we do not and cannot know. So that men must pre
pare themselves for what they wfll be sure to meet
with ; must expect to find some dark, and some hard
sayings. On these they must never put a bad sense ;
but are neither to be offended at all, nor wonder
much, if sometimes they are at a loss how to put
any : but believe implicitly, (for this is faith in God,
not man,) that there is some, worthy of the rest :
and not think of forsaking their guide to Heaven,
merely because they perceive not the design or pro
priety of CA^ery sentence, that he speaks to them on
the road. In short, they must reason and resolve,
if need be, like the holy Apostles in the sixth of
St. John : who were doubtless perplexed and stag
gered not a little at our Saviour's discourse, recorded
there : but when memy of his Disciples went back
upon it, and walked no more with him, and Jesus said
unto tlie twelve, will ye also go away ? Simon Peter
answered him. Lord, to whom shall we go ? Thou hast
the words cf eteimal life*.
Persons thus rightly disposed will immediately see
farther, that as they are not to be disgusted with
Scripture, because they cannot account for every
thing or understand every thing to their wish ; so
neither are they to study it merely to understand
as much of it as they can, which is only indulging an
unedifying curiosity ; and yet less, to understand
more of it than others, which is nursing up vanity,
and may tempt them to invent new and even dan
gerous meanings, in order to seem more knowing
than they are. But their business is, to apply to
those points first, and dweU on those most, which
have the closest connection with their future happi-
* John vi. 66, 67, 68,

SERMON XXIIL 367
ness ! for they are necessary ; the rest are only, in
their several degrees, useful. And as right practice
is the end of faith ; and the firmest and most explicit
faith, which doth not produce it, is nothing ; and a
weak and general faith, which doth produce it, will
be accepted : the practical passages ought certainly
to have our principal regard ; ever comprehending
those, which express the obligations of Christian
piety and moral self-government, as well as justice
and mercy. We shall indeed do very well, besides
occasional readings of particular chapters, to peruse
both Testaments in their order : only it will be ad
visable to begin with, and go oftenest through, the
New ; as exhibiting what we are to believe and to
do, more fiiUy, and without such a mixture, as there
is in the Old, of things belonging solely to the former
dispensation. But the regularity of this course ought
not to hinder us from selecting chiefly, and perusing
most frequently, such passages of both, as lay before
us, in the most influencing manner, the common
doctrines and common duties of our holy profession.
Other things may with safety be lightly passed over,
and imperfectly or not at aU understood, tiU we are
first WeU settled in these : which very happily are
the plainer parts of Scripture, as weU as the more
important. StUl even in respect of these, and much more
therefore of others, it is requisite, that we proceed
with some judgment and care : that Ave make use of
the same rules for understanding our Bibles, which
we do for understanding other books ; and such also,
as the peculiar nature of this book points out : that
we never interpret any text in a sense contrary to
the dictates of reason, or to other texts more clear
or more numerous, or to the visible design and drift

368 SERMON XXIIL
of the whole passage : that we keep ahvays in our
view what goes before and foUows after ; for the con
nection is often very strong, where it is not extremely
obvious : that we suppose not every verse to be a
separate sentence of itself; nor every chapter to
have a separate subject, that begins and ends with
it ; for these divisions are intirely human, and some
times not discreetly made; but that we read on
without stopping, as far, and no farther, than the
same matter appears to be continued : and, (which
is a direction of great moment) that we apply the
sayings of fhe holy penmen, only to the things of
which they are treating, not to others, which perhaps
were far from their thoughts ; unless a just argument
can be draAvn from the former to the latter. We
should also be careful to take both single words, and
phrases comprehending several, not always in the
meaning Avhich they bear in our daily conversation,
but in such as other places of Scripture require or
permit ; understanding them literaUy where we can,
but figuratively Avhere we must : should make such
abatements from strong expressions, such restrictions
and exceptions to general expressions, and such al
lowances for the whole manner of speaking, as we
perceive the nature of the thing, together with the
usage and custom of the sacred Avriters, demands.
Without such equity as this, in some degree, one half
of the compositions, that appear in the world, would
be heaps of absurdity. And if the Bible needs more
of it, than later books of nearer countries, it also
deserves it infinitely better : and refusing it is both
perverseness and impiety. These easy cautions wiU
enable persons of almost the lowest capacity and im
provements that either can read Scripture, or have
the means of hearing it read, to acquire so competent

SERMON XXIIL 369
a knowledge of what is most needful to be known,
as will fully justify the Psalmist's encomium, that
the testimony cf tlie Lord is sure, making wise the
simple*. Not that even the learned, and much less the illi
terate, act either with humility or prudence, if in
reading holy Avrit they rely wholly on their own judg
ment unassisted. For God hath made the help of
others extremely necessary to our understanding of
his word, as well as his works. Men of great abi
lities and attainments, by trusting to themselves,
have gone sadly wrong : and men of no other ad
vantages, than a teachable disposition, have arrived at
a most beneficial acquaintance with religious truths.
For God hides things from the wise and prudent in
their own opinion, which he reveals unto babes f;
resisteth the proud, but giveth grace unto the humble f-
Nor let it be imagined, that such must therefore de
pend altogether in every thing on the authority of
their spiritual guides. For as in matters of science,
or common business, what a man doth not see of
himself, he may have shcAvn him notwithstanding,
and then see it as truly and fully, as if it had been his
own original discovery : so in matters of revelation,
one, who would otherwise have made small progress,
or, it may be, great mistakes, yet having the main
articles of it methodically explained to him, in dis
courses on his catechism, and occasionally inculcated
in sermons, or answers to the questions which he
asks in private, may, by comparing what he is thus
taught, with what he reads in his Bible, come by de
grees, not to believe implicitly, but to discern, evi
dently, the genuine sense of its fundamental doctrines
* Ps, xix, 7. t Matth. xxi. 25. Luke x. 21.
X James iv, 6.
VOL, III. B b

370 SERxMON XXIIL
and precepts. In which case his faith rests no longer
on the word of man, but that of God, whether we
can ansAvcr aU the specious objections against it or
not : Avhich few people can do in any thing that they
believe of any kind. We should therefore conscien
tiously take aU fit opportunities of learning instruc
tion from those, who are set apart to give it. For
the priest's lips are appointed to keep knowledge :
and the people to seek the law at his mouth*: not
with a blind submission to Avhatever he shall affirm ;
but with so much regard at least, as in other pro
fessions the more ignorant pay to the more skilful.
Nor are Ave confined to respect only the sentiments
of the particular teachers, whom we statedly attend,
but ought to have much greater deference for the
general persuasion of Christ's Church, particularly
our OAvn branch of it, and a proportionable one for
that of every knowing and good person ; always en
tertaining some distrust of ourselves Avhen we differ
from these. The exercise of our best judgment, and
a modest attention to that of others, are the joint
means, which our Maker hath instituted for the un
derstanding of his wiU, natural and revealed. They,
Avho use them uprightly, and they alone, may hope
for pardon of their ignorance and errors. And were
any one to continue so ignorant to the last, as to be
lieve the truths contained in holy writ, only because
those about him told him they were such : yet might
he have the happiness of acquiring even by the means
of this most implicit faith, dispositions of piety and
virtue unattainable otherwise, and sufficient to qua
lify him for eternal happiness.
But sometimes Christians of a deeper insight, real
or imaginary, into Scripture, instead of complaining,
' Mai. ii. 7.

SERMON XXHL 371
like others, that necessary doctrines and precepts are
not clear enough there, are tempted to think them
expressed so much more familiarly, and repeated so
much oftener than needed, that the places, in which
they are inculcated thus, may be passed over, as not
designed for such, as they are. Now, would they but
consider even the least entertaining of them for a com
petent time, with a spirit of seriousness, there would
start out of them information or admonition, of which
they little think, and for which they have great occa
sion. Or should they find nothing that is new to
them, they would at least have cause given them to
recollect with humble thankfulness, not only that
their Christian brethren do, and are made wise unto
salvation * by these despised plain passages, and by
these only, but that from them, above the rest, pro
ceeded all that knowledge of the redemption of man,
and almost all that knowledge of natural religion
also, which the most learned enjoy ; and which hath
made even the vulgar of the gospel dispensation su
perior to the ablest and best instructed amongst the
heathen : a superiority, which will be lost again, in
proportion as regard to the word of God decays.
But though, in reading it, we must all begin with
attending, and ever after attend chiefly, to the first
elements of Christian instruction, or, to speak in St.
Peter's language, as new born babes desire the sincere
milk of the word, that we may grow thereby f ; and
know it for a bad sign, if Ave cannot relish the food
of simplest taste, and easiest digestion : yet keeping
to this wholly is the business of those alone, who, as
the Epistle to the Hebrews expresses it, are unskiful,
or rather unexperienced, in the word of righteousness :
which hath in it also strong meat, belonging to them
* 2 Tim. iii. 15. t 1 Pet. ii. 2.
B b 2

372 SERMON XXIIL
that are of full age, who, by reason of use, have their
senses exercised to discern both good and evil . W e
shaU thrive best by the use of lighter nourishment
first : and mixing the more soUd Avith it prematurely
may both deck our groAvth, and hurt our health.
But Avhen Ave have acquired a due firmness and
A igour, we shall both preserve and increase it, by
feeding on other things, likewise, throughout the
Scripture : the several parts of which I shall briefly
go over once again for your completer direction.
The historical books of the Old Testament may be
read carelessly Avith as little improvement, as any
other history. But therefore to prevent this, we are
to reflect as Ave go along : and observe, according to
the nature of each article, how it sets before us the
sovereignty, the superintendency, the wisdom, the
justice, the mercy of God ; the amiableness and re
wards of good actions, the deformity and punish
ment of wicked ones ; the heights of piety and vir
tue, at which the Saints of old time arrived, as we
may by imitating them; the dreadful sins into Avhich
they sometimes fell, as we shall, if we take not warn
ing. For all these things Imppened to them for en-
samples; and they are written for our admonition f.
As to the danger, Avhich may arise from the bad
deeds of good persons, related without censure, and
actions that seem unwarrantable, yet are told with
approbation, and Avere therefore either done by God's
extraordinary commision, or grounded on circum
stances, of which we are not weU apprized : I have
spoken of these in a former discourse ; and shewn
you, that, in such circumstances, the precepts, not
the histories of the Bible, must be our rule.
In the book of Job, some parts are highly poetical,
* Heb. V. 13, 14. f 1 Cor. x. 11.

SERMON XXIIL .}73
and proportionably dark : for Avhich reason our atten
tion must be chiefly paid to those others, Avhich AviU
amply recompence it, by exhibiting the noblest and
most pleasing vicAvs of the majesty of the Almighty,
of the patriarchal religion, of the exquisite beauties
of humanity and charity, of the hard struggle of
human virtue with heavy afflictions, and God's gra
cious acceptance of imperfect endeavours. Ye have
heard cf the patience cf Job : and have seen the end
cf the Lord; that he is very pit ful, and cf tender
mercy*. As to the Psalms : I have already explained to you
the nature of those, which contain imprecations. Of
repeating them aU in the church, I shaU, God AviUing,
speak some other time. Of reading them in private,
I need only say, that with the exercise of but a
common degree of judgment, every pious person
wUl find it equaUy improving and delightful.
The Proverbs have scarce any obscurity, and much
use. Conceming Ecclesiastes and the Song of Solo
mon, you have had, I hope, sufficient instructions
for perusing them with benefit.
The prophetical writings abound in difficult pas
sages ; but stiU more in plain ones, expressing the
sublimest notions of piety and morals, the strongest
preference of inward goodness to outward observ
ances, the aAvfuUest denunciations against Avicked
ness of every kind, the most affectionate expostula
tions, the most inviting promises, the warmest and
justest concem for public good : Avhich the prophets
manifested with so fearless and impartial a freedom,
in teUing both the body of the people, and the
highest in authority, their duty and their sins, that
the descendants of those, Avho persecuted them Avhcn
¦ Jameo v. 11.

374 SERMON XXIIL
hving, held their memories, when dead, in eternal
honour; doubly convinced of their mission from
Heaven, by the accompUshment of their predictions,
and the singular worthiness of their conduct. In
reading them therefore we must diligently attend to
these interesting points, each in its proper place :
observing also, along with them, the gradual unfold
ing of the great scheme of our redemption ; to which
we slmll do well, even in these days of opener vision*,
to take heed, as to a light shining in a dark place f ;
especiaUy as it confirms to us, that known unto God
are all his works from the beginning f- Such pas
sages in their books, as relate to the affairs of distant
heathen countries in ages long ago past, though of
admirable use then, and not a little still as paraUels,
we are neither likely nor concerned to understand
fully. And such as belong to things yet future,
especiaUy to the times and circumstances of those
things, are few, if any, of them fit for the unlearned
to pry into particularly. Nay, the learned them
selves, if they are prudent also, will observe, Avhat
answer the angel gave to the prophet Daniel. And
I heard, but I understood not: then said I, O my
Lord, what slmll be the end of these things? And he
said, go thy way, Daniel: for the words are closed
up, and sealed till tlie time of tlie end\. When the
proper season comes, possibly in some cases not be
fore the event hath interpreted them, the prophecies
will prove their own reality by their clearness ; and
strengthen, perhaps in an hour of much need, the
faith and patience of the Saints \\ : Thus it happened
to the Apostles. They understood not beforehand
our Saviour's prediction, destroy this temple, and in
* 1 Sam. iii. 1. f 2 Pet. i. 19. :|; Acts xv. 18.
§ Dan. xii. 8, 9. 11 Rev. xiii. 10,

SERMON XXHL 375
three days I will raise it iqi. But when lie tvas
risen from the dead, they remembered, that he had
said this unto them: and tliey believed tlie Scripture,
and the word u-hich Jesus had said *.
But almost the whole of the Gospels is uoav so
clear, and both the character and the precepts of our
blessed Lord appear in them so truly divine ; the
zeal and charity of the first disciples in the Acts is
so highly edifying, the spirit of the Epistles so genu
inely Christian, and their practical rules are so com
pletely instructive to all sorts of persons : that scarce
any other direction can be wanted for the main of
the New Testament, than to meditate on it continu
aUy. Some of the argumentative and occasional
parts of St. Paul's writings indeed it is not easy to
comprehend. A yet larger proportion of the ReA'e-
lation of St. John is exceedingly mysterious. But
nothing of this kind, in any part of Scripture, needs
either to discourage, or mislead us. Not to dis
courage us ; for Avhatever is requisite to be under
stood, if it be put in one place obscurely, is doubt
less put in some other plainly : nor to mislead us,
because we may prudently suspend om* judgment,
and modestly be content with our ignorance of
what is intended, though fuUy satisfied of its being a
A'aluable truth. Seek not out, saith the Son of Sirach,
the things that are too hard for thee, neitlier search
the things tlmt are above thy strength: But tvhat is
commanded thee, think thereupon ivith reverence : for
it is not needful for tliee to see ivith thine eyes the
things that are in secret. Be not curious in unneces
sary matters: for more things are sliewed unto thee,
than men understand f.
Yet we are not to omit reading the abstru.ser texts,
' John ii. 19. ^2. t Ecclus. iii. 21, 22, 23.

376 SERMON XXIII.
Avhich have any appearance of relating to us : but
foUoAV the example of the blessed Virgin, who under
stood not several of our Saviour's sayings, yet kept
them all in her heart *. Were we only to learn
humility thus, it would be enough : but we shall
come by degrees to apprehend far more than we ex
pected, if we diligently compare spirittml things with
spiritual f ; darker expressions with clearer, that are
like or opposite to them : for contraries illustrate one
another. In this laudable work, the marginal refer
ences in the later editions of the Bible will afford you
most useful assistance: for they are very judiciously
chosen. Such information also as you can get, (and
you may get much from several books,) of the nature
of the language of each Testament, and the history
and notions of the times, when each book of it was
written, will be extremely profitable : and the several
excellent commentaries and paraphrases on the
whole, or particular parts of it, still more : which
therefore it is wonderful that so few Christians in
proportion, of those who are well able, will be at the
expence of purchasing for themselves ; especially
considering how very much greater expences, that
Avill turn either to no account or a bad one, they so
little grudge, that they cannot be restrained from
them. But how successfuUy soever Ave may increase our
knoAvledge of Scripture, that alone is nothing. We
must not think Ave have done with a passage as soon
as we have understood it. If we had understood it
instantly, our principal work was to come yet : and
they are strangely Avrong, who apply so closely to
study difficult places, that they forget to make due
reflections on the plain. The word of God was
* Luke ii. .)0, 51. f 1 Cor. ii. 13.

SERMON XXIII. 377
written to give us, not merely a speculative appre
hension, but an experimental sense and feeling of
holy things, comfortable or terrifying, as our spiri
tual state requires. I rejoice at thy word, as one
that findeth great spoil, saith the Psalmist * : To this
man will I look, saith the Lord, even to him that is
poor and of a contrite spirit, and that trembleth at my
wordf. Too many, alas, have no conception of this
efficacy in Scripture ; and no wonder, for they have
never seriously endeavoured to have any. But let
them try in earnest, and they will infallibly succeed,
if they use proper means. We read of some, what
wiU be true of aU in the same condition, that the
word did not profit them, not being mixed with
faithX- God indeed can operate according to his
own pleasure : but humanly speaking, persons will
not be influenced by what they disbelieve ; or much,
by what they believe but faintly. Nay should they
labour to make the strongest impressions on their
own souls, without applying to him, whose gift
saving faith is\, their efforts would be in vain.
But let any one jointly strive and pray for a deep
conviction, that the Bible is the appointed instru
ment of his reUgious proficiency : then let him read
it, not as performing a task, he knows not why,
from which he had rather be excused ; not to outshine
others in readiness of quotation, or plausibility of in
terpreting, or oppositions cf science falsely so called^;
not to furnish himself with weapons for debate and
controversy, much less for uncharitableness and
abuse ; but to amend his inward state towards God :
that as the excellent collect in our liturgy directs, by
the patience in well doing and comfort in virtuous
* Psalm cxix. 162. + Isaiah Ixvi. 2. J Heb. iv. 2.
§ Eph. ii. 8. II 1 'I ira. vi. 20.

378 SERMON XXHL
suffering, which we learn of his holy word, we may
embrace and ever hold fast the blessed hope of ever
lasting life *. Let him accordingly stop on fit occa
sions, and think : what consolations doth this passage
administer to me ? What acknowledgements to
Heaven doth this declaration require from me ?
What fear for myself doth this threatening call
for ? What duty doth this precept or pattern point
out to me ? of what sin doth it convince me ? against
what dangers doth it warn me ? Is my character and
behaviour suitable to this command or exhortation,
this description or good example 1 or do I see myself
here, under another name, reproved, condemned,
stigmatized ? Have I acquired that sense of my own
sinfulness and weakness, of God's holiness and jus
tice, of my need of the merits of Christ and the
grace of the Divine Spirit, which the whole tenor of
Scripture inculcates : or am I stUl inclined to stand or
fall by my own righteousness ? Faithful pains taken
for some time in such home questions, without
forcing unnatural uses out of any text, but only
dwelling on those that fairly present themselves,
will make us experience a divine virtue in the sacred
writings, piercing first and healing afterwards :
Avhich, provided we are not satisfied with being
piously moved at the time, and then relapsing into
what we were before, but continue the inquiry
steadily, and carry on every feeling into practice,
wiU assuredly transform us into what we ought to
be. Possibly indeed we may not all receive a very
sensible benefit very soon. Alterative medicines
often produce their effect but slowly : and the most
perfect regimen of diet sweetens and nourishes by
unperceived degrees. We have surely no title to be
* Second Sunday in Advent.

SERMON XXIIL 379
impatient under the hands of our heavenly physi
cian : perfect recovery will at length be the certain
consequence of his treatment of us : and every single
ingredient in the great remedy, his holy word, and
every direction for the use of it, will contribute its
share to our cure. Let us therefore conscientiously
observe aU his orders, each in their due place ; and as
the only one, for which there is room left at present,
let us intreat his blessing on our humble endeavours,
that receiving the seed of the word into a good and
honest heart, we may bring forth fruit with patience * :
using for that purpose the petitions of his servant
David. Teach me, O Lord, the way cf thy statutes,
and I slmll keep it unto the end. Give me understand
ing, and I shall keep thy latv : yea, I shall keep it
with my whole heart. Make me to go in the path of
thy commandments :for therein is my desire f.
* Luke viii. 15. + Psalm cxix. 33, 34, 35.

SERMON XXIV.

I COR. XIV. 15.
— / tvill pray with the spirit, and I tvill pray tvith the
understanding also : I will sing ivith the spirit, and
I tvill sing ivith the undei'standing also.
These words, in their first and strictest sense, relate
to those gifts of inspiration, which the primitive
church enjoyed: the Holy Ghost then frequently
enabling many members of it, besides the Apostles,
to speak in tongues, Avhich they had never learned,
the wonderful works cf God* ; and dictating to them
petitions and praises fitted to their circumstances.
But, as the ordinary gifts of Heaven to mankind are
left to be managed according to the discretion of
those, Avho enjoy them : so the divine Avisdom pre
served an uniformity of conduct, and kept to the
same rule, in respect of these extraordinary ones.
The spirits (f the prophets, as the Apostle tells us,
ver. 32, icere subject to the prophets. It Avas in their
choice, Avhen they would use the poAver of speaking
Avith diAcrs tongues : and on Avhat occasions they
Avould produce the prayers and hymns, Avith which
they Avere inspired. In this, (and no Avonder), they
did not aU of them judge ahvays prudently ; their
thankful zeal to publish these- miraculous favotirs,
and perhaps a too great, hut very natural, self-com
placency in being possessed of ^uch remarkable pri-
.\cts ii. 11.

SERMON XXIV, 381
vUeges, prompting some of them sometimes to give
demonstrations of it in their assemblies, when few or
none were present, who understood the language
they spoke : in which case the exercise of their en
dowments was only a hindrance to the stated, and
though less admired, yet more useful devotions and
instructions of the congregation in their native
dialect. And therefore St. Paul, in the true spirit of
Christianity, reproves this ostentation: reminds them,
that the gift of tongues was designed to convince un
believers by a seasonable use of it, not to provoke
their scorn, or bring disorder into the Church, by an
unseasonable one ; that the other gift of prophesying,
teaching men their Christian duty, and exhorting
them to the practice of it, (for this the word means
here, and this the Jewish prophets made their chief
business,) was a much more valuable thing, than that
of speaking to them, or to God, in languages known
to few of them ; which therefore they should do mo
destly and sparingly ; never indeed, but when the
speaker, or some one present, was able to interpret
what he said so readily and properly, as might edify
the hearers ; for their constant endeavour should be
to exert aU the powers of this kind, which the Holy
Ghost had bestowed on them, rationally and dis
creetly, so as to inform and improve others. / will
pray with the spirit, and I will pray with the under
standing also : I will sing with the spirit, and I will
sing with the understanding also : that is, every per
son endowed with supernatural abilities, of this or any
other sort, was to think himself bound to employ them
in so discreet a manner, that all around him might
be instructed and benefited, as much as possible.
This, you will find, on carefully reading it, is the
meaning of the text, and of the chapter in which it

382 SERMON XXIV.
occurs. And the Avhole shews, both the truth of ex
traordinary and miraculous gifts at that time ; (for had
they not been real, no directions about them could
have been Avanted, or Avould have been given ;) and
also the admirable wisdom and genuine goodness of
the Apostle, in which we may well presume the rest
to have been like him. He permitted not these ac
complishments, wonderful and shining as they were,
to interfere with the plain rules of order and edifica
tion ; or to be at all set on a level with the humble
virtue of Christian charity, doing good to men from
love of God. Now such things as these are great
confirmations of our holy religion, and do it great
honour. But though the first and immediate meaning of the
text be what I have now explained ; a more general
instruction, and applicable to every age of the Church,
may be justly drawn from it. The same Divine Com
forter, who inspired the devotions of believers then,
influences their hearts in the performance of them
now : the same duty of using due precautions to make
the service of the Church intelligible, which the
Apostle pressed so strongly in his own time, equaUy
subsists in ours : and therefore the words which I
have read to you, comprehend two points of doctrine,
as needful at present as ever they were.
I, That good Christians are assisted by the Holy
Ghost in offering up their petitions and praises, /
will pray with the spirit : I will sing with the spirit.
II, That we should be very solicitous rightly to
apprehend the sense and fitness of what what we say
and do in God's worship. I will pray, I will sing,
with the understanding also.
I. That good Christians are assisted by the Holy
Ghost in offering up their petitions and praises to

SERMON XXIV. 383
their heavenly Father, The spirit of God hath striven
with bad persons *, and therefore doubtless effectually
operated on pious ones, from the beginning of the
Avorld, The Psalmist, on his falling into sin, prays
that God would not take his holy Spirit from him f.
And more especially God promises, in the Prophet
Zechariah, that he will pour on his people the spirit
cf grace and of supplication f- In the New Testament
we are told, that if any man have not the spirit cf
Christ, lie is none of his \; that the spirit helpeth our
infirmities in prayer, making intercession for us || ;
that we are to pray always with all prayer or suppli
cation in the spirit ^, and prayitig in the Holy Ghost
to keep ourselves in the love of God **.
But though it be undeniable, that the Holy Spirit,
who indeed excites us to, and fits us for, every duty,
doth not withhold his influence in this : yet how far
they extend, is matter of dispute : and particularly
between those who approve, and those who disap
prove, liturgies or forms of prayer. And which are
in the right, it shall be the principal business of this
discourse to shew : not with intention to raise in you
either hatred or contempt of any, who dissent from
our Church on that head, (God forbid !) but only to
make you more sensible of the propriety and advan
tages of the way you are in ; and incline you to that
proportionable improvement by it, which God will
expect. Some then apprehend, that there is such a gift or
spirit of prayer, bestowed by the Holy Ghost on true
Christians, and peculiarly on all that are worthy to be
ministers of God's Word, as enables them to address
themselves to Heaven, on all occasions, copiously and
-* Gen. vi. 3. + Psalm Ii. II. X Zech. xii. 10. $ Rom. viii. 9.
II Rom. viii. ^lo, f Eph. vi. 18. ** Jude 20, 21.

.384 SERMON XXIV.
suitably, in unpremeditated Avoids of their own:
Avhich they think ought not be restrained by ap
pointing forms, even for the pubUc use of congrega
tions. And sometimes the text is quoted in support
of this opinion. But plainly, so far as it relates to
Avords, it relates to Avords inspired ; to which in the
strict sense, but few of these persons themselves lay
any claim : for indeed it AA'Ould be equaUing their OAvn
compositions to the holy Scripture. And excepting
this miraculous gift of inspired prayer, the Avord of
God mentions no gift of ready expression in prayer:
nor have Ave the least ground to consider it as coming
from above, any otherwise than as every good gift,
every natural abUity, which God had conferred upon
us, and every improvement, which he qualifies us to
make by our own industry, is from above *. For
evidently this talent is one of that sort : depending
partly on the fluency of speech, to which people are
born, partly on the art and diligence, which they use
to increase it ; and varying as their health and spirits
vary. Nor therefore is there any more harm in re
straining this faculty if good reasons require it, than
in restraining any other. Even the extraordinary gifts
of the Spirit, you have seen, were frequently put
under some restraints : much more then may one of
our ordinary powers. And they who call it liiniting
and stinting the Spirit, have no Scripture warrant,
either for the phrase, or the thing which they under
stand by it. Nay supposing the Holy Ghost did ever
so peculiarly assist in directing the words of prayer,
why should Ave not think him as' likely to have as
sisted in the drawing up of the established forms, as
in the extempore performances of those who reject
forms, and trust to the sudden dictates of their own
fancy ?
James i. 17.

SERMON XXIV. 385
The spirit of prayer and praying in ox by the
spirit, are indeed Scripture terms : but so far as they
belong to the present age, they signify, not being fur
nished with variety of phrases in prayer, but a much
more valuable blessing, having religious affections
breathed into us by the Holy Ghost for the exercise
of this duty. And quenching the spirit *, in the only
sense, which can be applied to us, means extinguish
ing such affections by indulging sin, or suffering them
to die away through negligence. God is no more de
lighted with change of expressions, than with a repeti
tion of the same : nor will ever be weary of a devout
soul, for want of new language. Common reason
pronounces this : and the Bible confirms it. We find
several forms of prayer, prescribed on several occa
sions in the law of Moses f. We find afterwards a
whole book of forms, the Psalms of David. We find
our Saviour frequenting the Jewish synagogue,
which constantly used a form, and a very mean one.
We find him enjoining his Disciples a form of his own
composing for them : When ye pray, say. Our Fa
ther X) and so on. Nay, at the very time, when the
gift of inspired prayer was common, there is a strong
appearance in the fourth chapter of the Acts, that the
Apostles and their followers used a form, there set
down. For how else could they lift up their voice, and
say it with one accord, as ver.' 24 assures us they did ?
Probably the very next age after them practised this
method of pubUc worship, at least in a good measure :
and for more than 1400 years past it hath been with
out question almost universally the only one. There
is not at this day a Christian Church in the world, but
what uses in part of their service, if not throughout it,
* 1 Thess. V, 19. t Numb. vi. 22, 23, &c. x. 35, 36.
Deut. xxi, 7, 8, xxvi. %S. % Lukexi. 2.
VOL. III. C C

386 SERMON XXIV,
forms of human composition ; excepting that of Scot
land, AA-hich had one immediately upon the reforma
tion, though it afterAvards feU into disuse; and the
dissenters from our oavu, Avho, notwithstanding, many
of them sing in their assemblies hynms that are forms
of human composition, without scruple. Yet if ex
tempore prayers be required, extempore praises are
too. For it is equaUy said, I will pray tvith the spi
rit, and / ivill sing with the spirit.
It may be rephed indeed, that supposing forms of
prayer laAvful, they are not howcA-^er expedient. But
if that be all, so long as the vastly greater, and the
ruling part think otherwise, ought not the rest to ac
quiesce ? Is it not much less expedient to make a se
paration and division in the church, when Christ and
his Apostles have so strongly prescribed unity and
submission ?
But why are forms of prayer inexpedient ? It is ar
gued, that they cannot be altered according to cir
cumstances, which extempore prayers may. And,
Avith respect to private devotion, the argument is so
far of weight, that though eA'en in this, forms well
chosen are exceUent directions, yet no one should
confine himself closely to them, when his condition,
spiritual or temporal, requires liim to depart from
them : but shoidd omit, or add, or vary, as he per
ceives occasion ; in which he may well hope, that
God's Holy Spirit AviU guide him, so far as is needful.
But the circumstances of whole congregations, taken
together, are in the main almost always the same :
and therefore may be expressed in the same words.
Besides, public offices make a stated provision for the
more usual accidents that happen : and pubUc autho
rity provides for the rest occasionaUy, from time to
time. Indeed an established Uturgy doth not alloAv

SERMON XXIV. 387
the cases of private persons or families, or the situa
tion, real or supposed, of national affairs, to be en
larged on to God, at the discretion of the minister :
a thing never necessary, and seldom proper. It is
very sufficient, that they who desire the rest of the
assembly to join with them in petitions or thanks-
gi\dngs on fit subjects, relating to themselves, have
opportunity afforded them of signifying their desire :
and that general expressions in the service may be
appUed more especiaUy to particular purposes by
each member in his own mind, as he conceives there
is need. If these things be carefuUy done, forms of
prayer wiU be found not so often defective perhaps
in the matter of uncommon and extraordinary wants
or mercies, as extempore prayers in what is far more
necessary, expressing common and ordinary ones.
But some insist, that whatever may be said, they
experience, that forms do not edify, and excite devo
tion. And this may be true, whUe they are unac
customed to them, and come with prejudice against
them. But would they make trial of them for some
time, with a serious endeavour of receiving benefit
from them, they would not fail to find that true spirit
of piety raised by them in their own hearts, of which
we hope they would see many instances in their fel
low-worshippers. It is true, a form doth not afford
the entertainment of novelty. But that hath nothing
to do with devotion. The hearer may be highly de
lighted, the speaker highly admired : and all this may
be mere amusement of the fancy, and no prayer in
reality, offered up by him, who is best pleased with it.
What alone deserves that name, is a reverent appli
cation to God, from a deep sense of our necessities
and blessings, and his power and goodness : which a
form deliberately precomposed by the joint counsels
c c 2

S88 SERMON XXIV.
of a number of persons, whom the pubUc wisdom hath
chosen for that end, is surely more likely both to ex
cite, and to express fitly, than the hasty produce of
each private minister's invention : especially as he is
expected by his people to vary even this continually,
though it be for the worse.
One man wiU doubtless excel another in this way :
and some perhaps may, really or seemingly, surpass
at some times the pubhc forms. But what multi
tudes would there be, who through inability, careless
ness, Avant of memory, diffidence, or imprudence,
would faU vastly short of them, were every minister in
the nation, to use, every time he officiates, a new
prayer of his own devising upon the spot ? How often
doth it happen, Avere Ave to know the truth, amongst
the small number of our dissenters, that the person
praying hesitates and is at a loss, omits things neces
sary or useful, expresses himself obscurely, impro
perly, irreverently, works himself into gestures and
accents by no means edifying, not to-say worse ? All
which must grievously hurt the devotion of those, Avho
desire to pay God a reasonable service * ; and bring
thoughts into their minds, extremely unsuitable to the
work in which they are engaged. Then what danger
is there in this way, that men may fill their public ad
dresses to Heaven, with their own private, it may be
absurd and pernicious, notions and opinions : that
national prayers may change, like fashions and fan
cies, and the faith of Christians change along with
them, which the weight and authority of an established
liturgy greatly contributes to keep stedfast, and pre
serve from noxious errors ? What danger is there
also, that persons, either by iU design, or ill judging
zeal, may mix their interests, their passions, their
* Rom. xii. 1.

SERMON XXIV. 389
^arty-attachments of various kinds, with the requests
and thanksgivings, which they utter in the name of
the congregation; may inflame one part of the neigh-
bourhoood, one part of their fellow-subjects, against
another ; stir up some to mischief, under colour of its
being the cause of God ; and by so doing, make his
worship abhorred by the rest ? I am far from charging
the body of those amongst us, who use extempore
prayer, with being guilty of these things now. I am
only representing, what evils a more general use of it
Avould be Ukely to produce, especially in times of pub
lic discord. Indeed most of them, if not all, it for
merly hath produced : and preventing them is much
easier and every way better, than punishing them.
But supposing these inconveniences avoided, ano
ther, very considerable, would remain. Let their
dislike of forms be ever so great, the words of their
minister in praying are as absolutely a form to them
for the time, as the Avords of a national liturgy : but
with this unhappy difference, that his expressions
being continually varied, possibly the most judicious,
at least the slower and more ignorant, may often doubt
of their meaning ; and the scrupulous, of their fitness:
and though upon consideration they should be satis
fied, yet he in the mean while is gone on to something
else. And thus they may follow after him through
the whole of a prayer, and be able to overtake and
really join with him in but a small part of it : whereas
a form may always be examined beforehand ; and
when it is once understood and found to be right,
our judgment and affections will go together in the
use of it, without let or hindrance ; and we shall be
edified, not in imagination, but reality.
Upon the whole, the reasons for a public liturgy are
so strong, that Calvin, the most universally esteemed

390 SERMON XXIV.
by our dissenting brethren of aU the reformers, in a
letter to the protector of England, under Edw. VI.
hath these words. " As to a form of prayer and of
ecclesiastical rites, I higldy approve that it should
he certain, from which it may not be lawful for any
wdnister to depart: as well in consideration of the
weakness and ignorance of some, as that it mmj more
plainly appear, how our churches agree amongst them
selves ; and lastly, that a stop may be put to tlie gid
diness of those, wlio affect novelties."
StUl I am sensible, that some of the arguments,
Avhich I have urged against devotions composed by
the minister, may seem to Ue equally against sermons
composed by him ; and to require, that instruction
be in a constant form, as well as prayer. But be
sides that one hath been the custom of the churches
of God*, the other not ; prayer is the voice of the
people to their Heavenly Father ; and should there
fore be preserved, with singular caution, from every
thing, which they ought not to say, or may not im
mediately comprehend or approve; else, in such.
parts of the service, either they do not pray at aU,
or they pray amiss. But preaching is the voice of
the minister to the people, which they may weigh and
judge of at their leisure : and even should they fail
of learning their duty from thence, they may learn
it from a much higher authority, the lessons of Scrip
ture read to them. Further, where a fixed form of
worship is appointed, instruction may be left at li
berty more safely ; because it will be observed, if the
latter contradicts the former : and also very usefuUy,
because a much greater variety of things is requisite
to be said to the people in sermons, than is needful
for them to say to Heaven in their prayers. But
* 1 Cor. xi. 16.

SERMON XXIV. 391
how proper soever it may be to have some form, they,
who dissent from us, apprehend there are such great
imperfections and faults in the established form, that
if they must pray with the Spirit and with the under
standing, they must not pray by that. Now imper
fections wiU be found in every thing human : and if
these be a sufficient objection against our prayers, it
will hold against their own and all prayers, excepting
that of our blessed Lord. From every thing unlaw
ful we are ready to prove that our service book is
intirely free. But the faults of extempore devotions,
which are different in every congregation, and every
time of meeting in the same congregation, easily
escape the notice of such as are prejudiced in their
favour, who alone hear them : and when observed,
it is only by a few, and they are soon forgotten :
while those that are charged on a public printed
liturgy, lie open constantly, year after year, to the
censure of every one. And were it possible, that
the several prayers offered up, in any one day, in the
several dissenting assemblies of this kingdom, could
be written down ; and examined half so narrowly for
a short space, as ours have been for two centuries
together : can it be imagined, that many times more
and worse omissions and improprieties would not be
found in almost every one of them, than they have
pretended to find in our Common Prayer ? Still we
are far from saying, it is incapable of any alteration
for the better. Yet this we must say, that most of
the alterations, proposed by some persons, have been
thought by others, every way their equals, if not su
periors, by no means to be amendments. And as
eminent a nonconformist, as ever was, Mr. Baxter,
hath long since owned, that almost every church on
earth hath a worse liturgy, than ours.

392 SERMON XXIV.
There hath indeed been a railing accusation*, even
of Popery, brought against it : though it was first
compUed, then reviewed and approved, by confessors
and martyrs for the Protestant cause; and several
articles of Popery are as flatly contradicted in it, as
can be. Some parts of it, we acknowledge, were in
the Romish offices before : but not one-tenth of the
whole, as a very diligent person hath computed f.
Most of this tenth part also was in much ancienter
offices, before the Romish corruptions were intro
duced. And had it not ; as even these prayers are
intirely free from those corruptions, where can be the
harm of using them? Had our reformers rejected
them, they would have been in reality never the far
ther distant from the Papists. And by retaining
them, they had a prospect of bringing many of the
Papists over to themselves : by shewing, that they
did not act from passion and prejudice, but reason
and consideration ; that they respected the ancient
offices and usages of the purer ages of the Church,
and departed only from modern abuses and errors.
It hath also been aUedged, that we wear the habits
of the Papists in offering up these prayers. But in
deed, though it Avere no way material if we did, ours
are very different from theirs. And if wearing any,
Avhich are not in common use, be condemned, what
cause is there for it ? why may not sacred, as well as
civil offices of dignity and importance, be made some-
Avhat more solemn by vestments appropriated to
them ? The fitness of it hath been confessed by the
constant practice of mankind, and particularly of the
Christian Church in early ages, and indeed of our
Dissenting Ministers themselves ; who change their
dress a little, when they officiate. And where is the
* Jude, ver. 9. f Dr. Bennet on the Common Prayer, App. 1.

SERMON XXIV. 393
harm, if we change ours a Uttle more ? Though after
aU, if the wearing of such garments by us of the
clergy Avere a fault, it Avould be intirely our oavu fault :
and seeing us wear them could surely hurt nobody.
But besides these general objections, there are se
veral made against particular passages, Avhich ought
to be confuted. This therefore I purpose, God wUl-
ing, to do in a proper number of discourses, on all
the stated offices of our Liturgy : and not only to
vindicate what is blamed, but explain also what too
many may possibly not understand, and direct your
notice to what may not be sufficientiy observed. AU
these things wUl very AveU come under the head, of
which I promised at first to treat,
II. That we should be very solicitous rightly to
apprehend the sense and fitness of what we say and
do in God's presence. For though censuring vrith-
out reason is worse, yet esteeming without reason is
not the part of wise men. And some perhaps are
mighty zealous for our Uturgy, who yet know but
very imperfecfly, what good reason they have to be
zealous for it. Indeed amongst many advantages of
pubhc forms of prayer, there seems to be one disad
vantage ; that the words of them being in the main
continuaUy the same, and thus becoming weU knoAvn
and famiUar, we often hear them, and even speak our
share of them, ivith scarce any attention to them.
But then it is equaUy true, that we often hear ser
mons, though they are new to us, Avith just as Uttle
regard ; and therefore should be likely Aery soon to
hear extempore prayers also Avith no less negUgence :
which fault our Uturgy is in several respects pecu
Uarly calculated to prevent, as I shall hereafter shew
you. But stUl the danger is great enough, to de
mand our utmost care to guard against it. For

394 SERMON XXIV.
however good our pubhc offices are in themselves,
they convey no good to us, farther than we compre
hend the import of them, and mind it : which, the
better they are, the more they deserve from us. And
on the other hand, were they ever so mean, this would
be no excuse for omitting to get aU the benefit we
could from them ; but a powerful motive, though a
very unhappy one, to endeavour it most earnestly.
Yet thinking them defective and blameable where
they are not, or to a degree in which they are not,
as multitudes have done, will naturally discompose,
or deaden at least, our minds in the use of them :
and therefore should be avoided, as far as it can.
Now persons may indeed by their own private con
sideration enter very competently, both into the
meaning and the grounds of most things contained in
the liturgy. They, who are able to purchase a few
books, may likewise receive much additional informa
tion from the several very useful paraphrases and
commentaries upon it, that are extant. And they
are much to blame, if they wilfully neglect either of
these things. But still many cannot, and others are
not likely to do them. To such therefore I shall
attempt to give some instruction concerning the ser
vice, in which we join so often. The fewer need it,
the better : but those who do, it is of importance to
assist. For with the more understanding we pray,
with the more pleasure and earnestness we shall pray.
And as on our praying, as we ought, depends our
obtaining God's grace and blessing ; so on that de
pends our only true comfort in this world, and our
etemal happiness in the next.

SERMON XXV.

1 COR. XIV. 15.
— / win pray with the spirit, and I will pray with
the understanding also : I will sing with the spirit,
and I wUl sing with the understanding also.
From these words I have proposed to discourse on
the two foUowing subjects.
I. That good Christians are assisted by the Holy
Ghost, in offering up their petitions and praises to
God. / will pray with the spirit : I will sing imtk
the spirit.
II. That we should be very soUcitous rightly to
apprehend the sense and fitness of what we say and
do in his presence. / will pray, I will sing, with the
understanding cdso.
The former of these heads I have finished : and
after proving its truth, I made it my chief endeavour,
to prove further, that this aid from above is not such,
as to afford any argument against using pubUc forms
of prayer ; of which I shewed you both the lawful
ness and the expediency: answering, at the same
time, some general objections against our own esta
bUshed form; but reserving the more particular ones
for the second head: under which I promised to vin
dicate the principal things, which have been blamed
in the stated offices of our liturgy; to explain such
as may seem hard to understand, or liable to be mis
understood ; and direct your attention to such, as

396 SERMON XXV.
you may not otherwise observe sufficiently. To this
I shaU now proceed, foUowing the order of the book.
But it wUl be proper first to take notice of the
laudable custom, that every one, who comes to join
in the devotions of our Church, should perform, at
his entrance into his place, a short preparatory act
of worship in private. Now this, as AveU as every
thing else, ought to be done with understanding : not
to be an unmeaning formality, in ignorant compli
ance with common practice ; but a serious address
to God, that he would enable and incline us to at
tend in such manner to what we are about to hear,
and say, and do, that we may honour and please him,
edify our fellow-worshippers, benefit and finaUy save
our own souls. For which purpose, either these very
words, which I have mentioned, may be used ; or
any others of the like import, chosen by ourselves;
or, as perhaps is more usual, those expressive and
exceUent ones, that conclude the 19th Psalm : Let
the words cf my moutli, and the meditation of my
heart, he acceptable in thy sight, O Lord, my strength
and my Redeemer. Only whatever our expressions
are, we should be extremely careful not to make so
very bad a beginning, as to put up this previous re
quest either thoughtlessly or insincerely. And the
same care should employ our minds throughout the
whole. For that end, we should avoid, as much as
we can, all needless, but absolutely all light and lu
dicrous conversation, even before the service begins.
And after it is begun, the fewer of the more transient
intercourses of civUity are exchanged, the better.
For surely they make a very unsuitable mixture with
the awful words which we are hearing, or perhaps
repeating, at the same time : and must in some de
gree take off our attention from them. Nor wUl it

SERMON XXV. 397
be a less hindrance of our devotion, to remark over
curiously, what other persons are present, what ap
pearance they make, or how they behave. Let not
these directions, I entreat you, either give offence, or
be despised. Very good people, I fear the best of us
aU, transgress them inadvertently, more or less. But
a moment's reflection wiU shew any one, that there
is great propriety in observing them : and they will
experience more advantage from it, than perhaps
they expect.
Our service begins, as did that of the primitive
Church *, with a preface, to dispose more completely
the minds of the congregation to a reverent perform
ance of the duty, on which they are entering : ac
cording to that precept of the son of Sirach, Before
thou prayest, prepare thyseff. And this preface is
composed of sentences of Scripture, with an exhorta
tion grounded upon them. Nothing can so effectu
aUy awaken us to a pious frame of soul as the words
of God, speaking to us. And the words here used,
are very prudently selected. They all relate to re
pentance and confession of sins : which naturaUy
stands first in the devotions of guilty creatures, as
we all are. Till we feel a genuine sorrow for having
offended God, and come to intreat earnestly the par
don, which is offered us through Christ, he cannot
accept us : and when Ave do, that will qualify us for
every other part of his worship.
In these texts, (you may turn to them in your
prayer-books, and go through them along with me)
we are plainly taught the nature of true penitence :
that tlie wicked must both turn away from his wicked
ness, and do that, which the law enjoins as right, to
* ^cerdos, ante Orationem, Praefatione praemissa parat Fratrum,
mentes. Cypr. de Orat. Dom. t Ecclus. xviii. 23.

398 SERMON XXV.
save his soul alive: that we must not only aehunv-
ledge our transgressions with our tongues, but have
them ever before the eyes of our minds, to keep us
humble and cautious ; on which we may pray, in faith
of being heard, that God Avill treat us with the same
kindness, as if he hid his face from seeing our sins,
or blotted them out from his memory : that he re
quires from us, neither the fanciful sacrifices of super
stition, nor the expensive ones of the Mosaic dispen
sation ; but that of a spirit contrite with filial sorrow,
and broken to universal obedience ; not outward ex
pressions of vehement passion, as rending the gar
ments, but a heart rent and penetrated with a just
sense of what Ave have done amiss : that on such a
change within we shaU find him, not only slow to
anger for what is past, and ready to repent him cf the
evil which he was bringing upon us, but bountiful
and gracious for the time to come ; though we have
d^berately rebelled against him heretofore, and stiU
too often inconsiderately neglect to obey his voice,
and walk in his laws: that we have cause to be wilUng,
and even desirous, that he should correct us, when he
sees it expedient ; but to beg he would do it tvith that
mUd and merciful judgment, which he exercises to
wards his children, not with anger, as his enemies,
which would bring us to final destruction ; that re
pentance is absolutely and immediately necessary for
us ; for tlie kingdom of Heaven is at hand; the hour,
when we shaU, each of us, be admitted into it or ex
cluded out of it for ever, draws very near, and how
near we know not : that therefore we must resolve to
arise and go to our heavenly Father without delay
and acknowledge our unworthiness to be caUed his
sons: that Avhatever we may be in our own eyes, or
the opinion of our feUow- creatures, Avere we to un-
t

SERMON XXV. 399
dergo a human trial only ; yet if God enter into judg
ment with us, in his sight shall no man living, he justi
fied: that therefore to extenuate our faults, and say
or imagine, that we have no sin, or but little, would
be a fatal sef -deceit, and a proof against us, that we
know not, or, oAvn not, the truth of our case : but if
we honestly recall to ourselves and confess to God
the errors of our past life ; not only his mercy, but
his faitlfulness and justice to his promises will in
duce him both to forgive us the guilt of our sins, and
to cleanse us from the defilement, and deliver us from
the dominion, of all unrighteousness.
It is true, but few of the sentences are usually
read at the same time : but it will be very beneficial
for such as come soon enough, to meditate on them
aU before the service begins.
The first words of the exhortation. Dearly beloved
brethren, express very strongly and properly the
good wiU and tender regard, which the ministers of
God's word should have for their people : who should
in return receive their admonitions meekly and thank
fully, since they speak to them the truth in love *.
A following part of the exhortation reminds us,
that although we ought at all times, even in our pri
vate supplications, humbly to acknowledge our sins
before God; yet ought we most chiefly so to do, when
we assemble and meet together. Our Saviour hath
laid a peculiar stress on joint prayers ; and made
more especial promises to those petitions, which his
Disciples put up in common f : both to unite them
closely in mutual affection, by the mutual benefits
they receive at each other's request ; and to encou
rage a practice, which he foresaw would prove so
powerful a means, both of their own edification, and
* Eph. iv. 15. t Matt, xviii. 20.

400 SERMON XXV.
the conversion of others. We have reason therefore
r
to entertain a much higher esteem, than many do, of
the adA'antages to be obtained from constancy in pub
lic worship. But then, the more we expect from it,
Avith the more care we must qualify ourselves for
what Ave expect : else Ave shall certainly be disap
pointed. And as penitent confession in the name of
Christ is the great qualification for pardon and every
mercy; and each one's example, in the Church, of
that or the contrary, must have a good or bad effect
on those around him, Ave should endeavour, if there
be room for any difference, to be more than ordina
rily humble and fervent there : yet Ave are in danger
of being least so, unless Ave look Avell to our ways,
and diligently keep our foot, wlien we go to the Hcntse
of God *.
In the next Avords, after these, the several main
branches of Avorship, foUoAving confession, are ex
pressed. And nearly the same order is observed in
the service, as in the exhortation. We render Thanks
to God and set forth his Praise, in the Psalms and
Hymns ; hear his most holy Word, in the Lessons ;
and ask those things, which are requisite and neces
sary, in the Prayers.
The conclusion of this preface. Wherefore I pray
and beseech you, to accompany me with a pure heart,
that is, a sincere one, to the Throne cf the heavenly
Grace, agrees intirely in sense, and partly in Avords,
Avith that pathetic declaration of St. Paul : as though
God did beseech you by us, we pray you in Christ's
stead, be ye reconciled to God f.
The confession is directed to be send cf tlie whole
congregation, cfter the minister. If this be done by
each person, as is also directed, with an humble voice,
* Ecclus. v. 1 . -f 2 Cor, v. 20.

SERMON XXV. 401
he will give no disturbance to others : and every one
must experience, that what he saith, on this occasion,
with his OAvn mouth, is brought more home to his
soul, becomes more personal and affecting, than if he
had silently assented to it, when said for him. And
as it is a very useful, so it is a very old custom * ; re
vived in our church, after being laid aside by the
Church of Rome ; who begin their service Avith an
act of humiliation by the priest alone, in Avhich the
people have no share.
Another direction is, that the confession be said, all
kneeling. And that posture in prayer, especiaUy in
this part, hath not only ancient authority, but nature
itself, on its side : and doth so strongly, both express
and excite inward humiUty, that it should never be
omitted wilfuUy, or negUgently, in faA-^our of ease and
indolence : considerations, very unworthy of notice at
such a time. StUl they, v/hose infirmities wUl not
permit them to be on their knees without pain or
hurt, may doubtless aUowably stand, or even sit : for
God will have mercy, and not sacrifice f. And fur
ther : as in many full congregations this rule cannot
be observed by every one, without taking up more
room, than can Avith convenience be spared ; certainly
the superior rule, of doing the things, wherewith one
may edfy another f, binds us rather to be content with
standing, though a less eligible posture, than exclude
numbers of our fellow Christians from being tolerably
accommodated for joining in worship with us. For
kneeling, though greatly preferable, is not prescribed
as indispensably necessary. The children of Israel,
we read in the book of Nehemiah §, tvere assembled
with fasting ; and, probably for the reason just men-
* Basil, Ep. Ixiii. + Matt. ix. \?j. xii. 7.
X Rom. xiv. 9. § Neh, ix. 1 , 2.
VOL. III. D d

402 SERMON XXV.
tioned, stoctd and coufesstd their sim. The penitent
pubUcan did not foil of being accepted, though he
stood, Avhen he said, God be mere ful to m< a .dinner *.
And on some days the early Christians did not kneel
at all.In the first Avords of the confession, we apply to
God, as our Father: the author of our being, and
therefore intided to all honour and service fiom us ;
tlie adopter of us, after our forfeiture, into his family
again through Jesus Christ, and therefore intitled to
have it paid him Avith double gratitude, ^^'e acknoAV-
ledge him Almighty, either to protect or punish: and
therefore to be obeyed from interest, as AveU as duty :
we acknoAvledge him to be mc/st mere ful ; and there
fore, in the highest degree, unfit to have been of
fended, and fit to have pardon asked of him.
The expression, We hate erred and strayed from
thy ways, like lost sheep, is taken from Scripture. /
hare gone astray, like a lost sheep : seek thy servant 1 .
Again : all we, Uke sheep, have gone astray ; we hare
turned every one to his own way : enid the Lord hath
laid on him. on Christ, the iniquity of us all X- But to
understand the full propriety of the phrase, it must
be observed, that both the Ukelihood of straying Avas
much greater, and the consequences of it much more
fatal, in open countries, full of Avild beasts, as those
of the East Avere, than in ours. And such a great
and terrible wilderness \, in the spiritual sense, is this
world. It hath been objected, that our confession is too ge
neral. But it comprehends all sins, both of omission
and commission. The particulars, each person's con
science, if it be duly tender, AviU represent to itself,
• Luke xviii. IJ. f Psalm cxix. 170.
* Is. liii. 6. ^ Deut. i. 19.

SERMON XXV. 403
as far as is needful, or well can be, in public. And
was every sin, that men can fall into, expressed by
name, the catalogue would be too long ; and such,
that many, (it is to be hoped) could not with truth
join in the whole : nor would it be proper, that they
who had, and had not, been guilty, should confess aU
the same things ; or that those about us should per
ceive, which we did confess.
It hath been further objected, that in our appointed
form, there is no acknowledgment of the original cor
ruption of our nature by the fall. Nor is there an
explicit one, even in the prayer of our blessed Lord.
But surely when we say, that we have followed too
much tlie devices and desires of our own hearts, it may
weU be part of our meaning, that they are from the
first irregular and depraved.
The words, and there is no health in us, besides
that they also profess our inward frame throughout to
be more or less disordered, signify too, that we have
no power of our own, either to cure the spiritual
diseases, of which we are already sick, or to prevent
the attacks of future ones. And therefore we apply
to God, that he would heal our souls * : whom also,
in the conclusion, we implicitly promise, that what
ever amendment shaU be produced in us by the means
which he prescribes, we will give the glory of it, not
to ourselves, but to his holy name : who hath blessed
us with all spiritual blessings in Christ to the praise
and glory cf his grace f.
After the confession follows the absolution : which
some have apprehended to be a very Popish form.
But indeed neither of them is taken out of any Popish
service. On the contrary, both of them appeared for
the first time in the second edition of King Edward
* Psalm xii. 4. t Eph.i, 3. 6,
Dd 2

404 SERMON XXV,
the sixth's Common Prayer-book : Avhich Avas made
Avith the advice of foreign, and even Presbyterian
Protestants. Nay, this absolution Avas directly leveUed
against Popery. For the Popish absolutions Avere
given in private, separately to each particular person,
positively and Avithout reversion, in the name of the
priest : and this is given in public, to aU persons at
once, conditionally, if they are truly penitent, in the
name of God. The people Avere misled by the former
absolutions to a groundless trust in sacerdotal poAver :
and would have taken offence, if after their confession
none had been subjoined. This therefore AA-as drawn
up, to be used over them : Avliich tends very poAver-
fuUy to comfort men, but can never mislead them :
because it leads them to trust only in God's mercy ;
and in that no otherAvise, than if they truly repent.
and unfeignedly beUeve his holy Gospel, proving their
sincerity by their reformation : on Avhich terms alone
he hath given his ministers poiver and commandment
to pronounce to his people the absolution and remis
sion of their sins.
And as none, but his ministers, are commissioned
to make this solemn proclamation of pardon on his
behalf : it is fitly ordered, that none should share with
them in publishing it, by repeating it along Avith them.
And you Avill obserA'e, that Avherever in the service the
congregation are not directed to speak, but the mi
nister only, their speaking the same Avords Ioav, as
many persons inconsiderately do, removes only part of
the impropriety, and leaves the rest. On this there
fore, and the like occasions, you wiU remember, that
your business is only to hearken and assent Avith
silent reverence : of Avhich rcA'crence, in the present
case, continuing on your knees, in token of your
humble thankfulness to God, is undoubtedly a suitable
expression.

SERMON XXV. 405
After the above-mentioned declaration, immediately
follows an admonition to pray for repentance and
Gods holy Spirit : Avhich may seem perhaps needless
and unaccountable ; considering, that we have just
been professing to exercise repentance, and have been
assured of God's forgiveness upon it, of which the
gift of his Spirit is a consequence. But if it be con
sidered also, that we are to repent, not only before,
but after pardon ; and even the more deeply for the
mercy and love shcAAu in our pardon, else it would be
justly revoked : and that the continuance of God's
Spirit with us depends on the continuance of our
supplications for his presence, which will also pro
cure us greater degrees of it ; there wiU be found no
weight in this objection.
At the end of the absolution, and of every prayer,
the people are directed to say. Amen : which means,
it is true ; we do sincerely desire, or sincerely affirm,
what hath been said. This Avas the practice of the
Jewish Church : it Avas also that of the Christian in
the Apostle's days. How shall lie, that occupieth the
room of the unlearned, say Amen, at thy giving of
thanks, seeing he under standeth not, what thou sayest * ?
And the subsequent ecclesiastical writers shew, that
it used to be pronounced audibly and fervently : each
expressing his OAvn faith or desire, and animating that
of his fellow-worshippers. We should therefore by
no means neglect to give this proof, amongst others,
that we not only hear the service Avith attention,
but join in it with earnestness.
After the confession and absolution, comes the
Lord's Prayer : it being a very proper time to address
God in that form, which our Saviour taught his Dis
ciples, when Ave have approved ourselves his real
* 1 Cor. xiv. 16.

406 SERMON XXV.
disciples, by repentance of sins, and faith in the
Gospel-offers of mercy. And as he directs. When ye
pray, say, our Father, 8fc. our liturgy accordingly
directs, that every one should say it. For so they
did in the primitive Church : in which it was called,
the daily, the appointed, the public, the common
prayer of Christians. Further : as our blessed Re
deemer delivered it twice, and we see it in St. Mat
thew with the doxology. For thine is the kingdom, &c,
and in St, Luke, without it ; we sometimes use it
one way, sometimes the other.
And now having presumed, in these solemn words,
to claim God for our Father through Christ; for
though his name is not mentioned in this prayer, it is
to be understood by us in every article of it ; Ave now
proceed to vent the joy and thankfulness, belonging
to such a privilege : which, I observed to you before,
is the second part of our public service, as it was in
the ancient Church; where, St. Basil informs us*,
the people, after confession, rose from prayer and
went on to psalmody. But to make the transition
more natural and beneficial, we first beg, that God
would permit and assist us, unworthy as We are, to
pay him this homage. O Lord, open thou our lips ;
and our mouth shall shew forth thy praise : Avhich
are the words of David, in his chief penitential psalm,
the fifty-first. Guilt had shut up his mouth from the
utterance of cheerful sounds, tiU humiliation and as
surance of pardon gave him that Uberty of speech
again, which, in his expressions, we pray it may give
us. And some of the earliest liturgies used the same
verse for the same purpose : as they did Ukewise
that, which foUoAvs here, and which is found in two
different psalms f, O God, make speed to save us:
* Ep, Ixiii. f Ps. xl. 13. Ixx, 1,

SERMON XXV. 407
O Lord, make haste to lielp us : it being seasonable
at all times to request, that as our danger is conti
nual, he would be continually at hand, to save us
from sin, and help us in our duty ; especially when
we are just advancing to so sublime a duty, and one
which requires such purity of heart. For praise is
not seemly in the mouth cf a sinner *, but it becometh
tvell the just to be thankful f.
The way then being thus prepared, and having
qualified ourselves with holy David to say. My heart
is ready, my heart is ready, I will sing and give
praisef, we rise up from our knees, and stand upon
our feet. For so we read, that when the Priests and
Levites praised the Lord, all Israel stood\. And
we begin this good work with that summary of all our
praises, to which we shall often return in the course
of them, and in which we shall conclude them : Glory
be ascribed to the Father, and to the Son, and to the
Holy Ghost : as it was in the beginning of time by
angels, when the morning stars sang together, qnd
all the sons cf God shouted for joy || ; as it hath been
ever since, by religious persons in succeeding ages,
according to the degree of their light ; as it is now,
by all the saints in earth and heaven, and ever shall
be, not only throughout the present scene of things,
by new Christians rising up in the place of those who
die or fall away, (whatever men or devils may do to
prevent it,) but after the final consummation, when
all are united into one general assembly : whose tri
umphant acclamations to our Creator, our Redeemer,
our Sanctifier, shall resound world without end, du
ration without period, in that blessed state, which
shall last to eternity.
¦* Ecclus. XV. 9. f Ps. xxxiii. 1. J Ps. cviii. 1.
$ 2 Chron. vii. 6. || Job xxxviii. 7.

408 SERMON XXV.
And now having proposed the unspeakably great
subject, that Ave are to celebrate, Ave invite each other
to enter upon it more particularly : the minister say
ing. Praise ye the Lord ; Avhicli is the literal trans
lation oi Alleluiah, so often repeated in the Old Tes
tament, in the New, in the liturgies of the universal
Church ; and the people ansAvering, with joyful ap
probation. The Lord's name he praised.
Some indeed of our dissenting brethren have
thought, and so have some Papists*, that dividing
this, and other parts of the service, as Ave do, between
the priest and the congregation ; and allowing the
latter to make responses ; (which .means answers) is
permitting, not only laymen, but even Avomen, against
an express prohibition of Scripture, to encroach on
the ministerial office, makes a disagreeable confused
noise, and hinders many from understanding what is
said. But surely the office of the minister is suf
ficiently distinguished, as he presides and leads,
throughout the service. And why should not the
people be suffered to follow him ; and bear some part
Avith their voices in praying, as Avell as the main part
in singing ? Not to say, that the principal article, in
Avhich they do bear a part, is the Psalms for the day,
Avhich were designed to be sung, Avhere it could be
done conveniently, as I wish it could every where.
No Scripture forbids the congregation to bear a part :
that Avhich forbids Avoraen to speak in the church f,
means only to forbid their giving instruction, or
entering into questions or disputations there. And
St. Paul commands us to .speak to one another in
psalms and hymns and spiritual songs f. Accordinjii^^y
the primitive Christians are knov, n to have used this
See Bingham, 1. xiv. ^. i. §. 13. f 1 Cor. xiv. 35.
X Eph.v. 19.

SERMON XXV. 409
alternate manner in their public prayers and praises.
And though, when the psalms and hymns are spoken
thus, and not sung, there is nothing harmonious in
the sound, yet St. John describes the worship of the
blessed above by the voice of many waters and of a
great thunder* : which is no unfit comparison for the
united answers of a large congregation. As to the
part of the objection, this method in reality creates
no confusion or difficulty at all. A very little practice
will render it easy to any one that can read : even
they Avho cannot read, may join in it, by attending
to those near them, or to the clerk : it makes a grate
ful variety, keeps attention awake, and enlivens
devotion. In this manner then we glorify God : be
ginning ahvays with the 95th Psalm, as the whole
Christian Church did in early ages, and as the nature
of the Psalm recommends to us : it being a distinct
invitation to the several duties of praise, prayer,
and hearing, with an aAvful warning of the danger
of neglecting God, drawn from his judgments on
the disobedient Jews, unto whom these things hap
pened for ensamples, and they are written for our
admonition f.
When Ave call him, in this Psalm, the strength of
our salvation; we mean, that by his power alone
we can be saved from the present and future evils.
When we call him a great King above all Gods ;
we mean, above all that have ever had that name
ascribed to them : the princes of the nations, the
false deities of the heathen, Satan the God of this
worldX, *"d the holy angels in Heaven. When we
say, that in his hands are all the corners of tlie earth,
and the strength cf the hills is his also ; we mean,
that his presence and his influence extend to the
" Rev. xiv. 2. f 1 Cor. x. 11. 12 Cor. iv. 4.

410 SERMON XXV.
remotest and most inaccessible places ; and there is
none, where he cannot deliver or punish. When
Ave caU ourseh-es the people of his pasture, and the
sheep of his hand; we OAvn our Maker to be likewise
our preserA-er, supporter and director ; who feeds our
souls by his word and his grace, as well as our bodies
with daUy bread, and guides us mercifully through
this world to a better. To-day if you will hear his
voice, harden not your hearts, is an affecting and
alarming exhortation, that if Ave design ever to be
come his servants in earnest, we should hearken im
mediately to his continual calls ; else through a ha
bit of disobedience, our minds may groAv caUous,
AXidi past feeling* The words, when your fathers
tempted me, which are put into the mouth of God
himself, the Jews, (for whom first this Psalm was
composed,) were to understand literally, of their
fathers according to the flesh. But we are to take
them of those, who have gone before us in the pro
fession of religion : and whom we are not to resemble
in tempting and f)roving God, that is, doubting, and
putting to unreasonable trials, his omnipotence, his
goodness and truth : lest, as the unbelieving Jews
died in the wilderness, and so were excluded from the
temporal rest, which otherwise they would have en
joyed in the land of Canaan, we also be excluded
from what it prefigured, that eternal rest, which re
mains for the people of Godf in Heaven.
At the end of this, and each Psalm that we repeat,
of whatever nature it may be, we add the same doxo
logy, that we used at first : glory being due to God,
for every thing he hath taught, and every thing he
hath done, both in former times and present; for
every affliction, as weU as every enjoyment. And
" Eph. iv. X'J. \ Heb. iv. 9.

SERMON XXV. 411
therefore we do well to observe the Apostle's rule, of
giving tlmnks always, for all things, unto God and
the Father, in tlie name cf our Lord Jesus Christ*.
Then we proceed to rehearse the Psalms, in proper
portions, according to the days of the month : of
which it will be needful to say much more, than there
is now time to say. I shall therefore conclude with
only remarking in general, that words of God's own
inspiring are surely the fittest to praise him : in
which being so noble a duty, we should take pecu
Uar care to perform it in the most unexceptionable,
judicious, and affectionate manner. When you glo
rfy the Lord, exalt him as much as you can ; for
even yet will he far exceed: and when you exalt him,
put forth all your strength, and be not weary ; for you
can never go far enough f.
* Eph. V. 20. t Ecclus. xliii. 30.

SERMON XXVI.

1 COR. XIV. 15.

¦ — / ivill pray tvith the spirit, and I ivill pray with
the understanding also: I will sing with the spirit,
and I will sins' ivith the understanding also.

•t>

Having undertaken, first to shew the laAvfulness and
expediency of public liturgies ; then to vindicate,
e.xplain, and point out such things in our own, as
are most liable to be censured, or not understood, or
not sufficiently observed : I have finished the former
head, and proceeded under the latter as far as the
Psalms, which very justly make a principal part of
the joint praises, that we offer up to God. For
though several of them were composed on particular
occasions, yet they are plaiidy fitted for general use ;
and their insertion into the canon of Scripture proves
them to be designed for it : the Jews anciently re
cited them in the temple, and do stiU in their syna
gogues : the NcAV Testament hath recommended
them to Christians; and the whole Church hath sunsr
them ever since. Indeed the subject matter of them
is very different : but those of joy are much more
numerous, than any other sort: and aU of them afford
ground of praise at least ; the doctrinal, the exhorta-
tory, the historical, as weU as the rest. Even the
plaintive and petitionary minister cause of thanks
giving to him, who hath promised to hear, and sup
port, and deliver ; and make all things work together
for good to them, that love him *. Glory therefore
* Rom. viii. 28.

SERMON XXVL 413
to the blessed Three in One is a fit conclusion to
every Psalm.
But in reading them it must be carefully observed,
and may with moderate care be commonly distin
guished, in whose person the several sentences are
spoken. In some psalms, or portion of psalms, it is
God or Christ, in others, wicked men, that speak.
These we must repeat, as their sayings ; and none as
our own, but what were intended for us. Even the
words of the Psalmist, if we are to adopt them, may
frequently seem so unapplicable to the outward con
dition, or inward frame, of many in every congrega
tion, that, if they attend to them, they cannot say
them with truth. But most of them all good people
may say, even of themselves singly, Avith much truth.
For they have constantly enemies, temporal or spiri
tual, afflictions more or less heavy, valuable mercies,
and at times warm feelings of pious dispositions :
which, if not present, may be so recalled, and made
their own again, as to be very sincerely expressed to
God. And Avhat they cannot say in their own name
separately, they may truly say in the name of Christ's
Church, of AA-hich they are members : and they ought,
and surely do, bear some share of the mercies and
sufferings, the fears and desires of every part of it,
in every state. And as David, in some of the Psalms,
takes on him the person of Christ ; in others he seems
to take that of his Disciples :^ and to speak, not in
any one particular character, but as representing the
whole body of believers. Or if there be any pas
sages, which neither of these methods will suit ;
still we may rehearse them, as expressing the case
of some eminent worthy of old times, and be affected
by it accordingly : for we often are strongly affected

414 SERMON XXVL
by the circumstances, weU described, not only of dis
tant, but of imaginary persons. We may consider,
as we go on, the likeness, or the difference, between
his situation, his temper, and our oavu : and raise
from it many reflections of sympathy and caution, of
humiliation, encouragement, and thankfulness. Thus,
at least, we may bring every thing we say, home to
ourselves : and by so doing furnish our minds with a
most valuable store of devout thoughts and lan
guage, perhaps for many future occasions of our own
or others. For the book of Psalms is so inexhausti
ble a treasure of every branch of piety, that a more
constant use of it, than of any other in the whole
Bible, hath, with very just reason, been appointed
in public forms of prayer, and recommended in pri
vate ones.
It may be objected, that in several of them David
utters most bitter imprecations against his enemies ;
in which, to say nothing harsher, we cannot follow
him : for the rule of the New Testament is. Bless
and curse not *. But indeed most, if not all, the
places, which appear wishes of evil, may, according
to the confessed import of the original, be under
stood only as predictions of it. Or, supposing them
wishes, David might be directed by infinite wisdom
to pronounce them, even against the opposers of his
reigning over Israel ; who opposed, at the same time,
the knoAvn decree of Providence. Repeating them
in this view, solely as his, must be innocent : and
strongly suggest an important admonition, not to
fight against Godf. But perhaps in some of these,
as weU as other passages, he speaks in the person of
the Avhole Church of God, against aU its irreconcUe
able adversaries, whoever they be. Such Avas Judas :
* Rom. xii. 14. -f Acts xxiii. 9.

SERMON XXVL 415
to whom therefore the two most dreadful of these
Psalms are applied, Acts i. 20. And, with the utmost
tenderness to the whole of God's creation, we may
and must desire the overthrow of them, Avho obsti
nately hate him and his laws. For though we ought
much more to desire the repentance, than the death
of a sinner, as he himself doth : yet if they will not
repent, we ought to think and speak with approba
tion and satisfaction, (yet mixed with an awful con
cern,) of their punishments here, and sentence here
after : which last St. Paul represents good persons,
as joining to pronounce : Do ye not know that the
Saints shall judge tlie world * ?
* It may be objected further, that hawever this be,
the Psalms are unfit for our use on another account:
they are full of Jewish notions and phrases. But
they were composed by the aid of the Holy Spirit,
with a Adew to Christian times : our Saviour appeals
particularly to those things, which are written in the
Psalms concerning him f, and they are many. Nor
is the difficulty great, in applying the peculiarities of
one dispensation to what answers them in the other :
of understanding by the law, the doctrine of him,
who came to fulfil it ; by Jerusalem and Zion, the
Christian Church ; by the several sacrifices, that of
our blessed Lord, or of our own prayers and praises
offered up in his name ; by the altar, the holy table ;
by temporal enemies and deliverances, spiritual ones;
and so of the rest : thanking God, at the same time,
that we have light afforded us, to see so much deeper
into this and every Book of the Old Testament, than
they who wrote it.
StiU there may be more passages than a few in the
Psalms, which many understand not. However, even
" 1 Cor, vi. 2, + Luke xxiv. 44.

416 SERMON XXVL
these they may alloAvably read over, as undoubtedly
they often do other things, in order and hope to un
derstand them : and by reading Avith attention, they
wUl come gradually to understand more and more of
them. But if they Avould make this much easier to
themselves, by reading carefully in private some
paraphrase of the Psalms, if they are able to procure
one, along Avith them : such as the larger of Dr. Ham
mond, or rather of Bishop Patrick, or the smallei" of
Dr. Nicols or Mr. Johnson, The particular passages,
Avhich one or other may find obscure to him, are too
many to be explained from hence. But the darkest
and least edifying in appearance Avill, by the use of
any of these authors, be perceived, either to have
some one determined sense of importance, or at least
to be capable of several such.
And indeed all considerate Christians Avill acknow
ledge tiie excellence of the Psalter in a good transla
tion. But some object against that, which we haA^e
in our Prayer-Books, as made in times of less learn
ing and exactness, than the other in our Bibles:
which, being more correct, they conceive ought to
be used instead of it. But indeed, as the latter is, in
some places, juster than the former; so is the former
in some juster than that. And it hath one general
ground of preference ; that not rendering the Avords
of the HebrcAv so strictly, it gives the sense of
them more intelligibly : notwithstanding that a few
expressions, and but very few, are become in the
space of 200 years, which have passed since it was
made, less clear or proper, than they Avere at first.
Indeed this old version hath here and there additions
to Avhat we now find in the original. But the only
considerable one is taken from, if not warranted by,
the New Testament : they are aU harmless : they are

SERMON XXVI. 417
most of them founded on authorities not contempti
ble, particularly on that of the very ancient Latin
interpreter, departing from Avhich without necessit)',
would have given occasion of cavU to the Romanists.
And as this translation in our Prayer-Books was
made by martyrs and confessors for the Protestant
reUgion, so it was Avith reason highly esteemed by
the people ; and soon grcAv, by often repeating it, so
famUiar to them, that changing it for another, though
somewhat better on the whole, Avould have been dis
agreeable to them. Therefore the sense of both
being sufficiently the same, (as any one, by com
paring them, wiU be convinced;) the words, to
Avhich the congregation were accustomed, have been
retained to this day.
It hath been objected farther, that, granting the
use of this translation to be justifiable, yet the man
ner, in which we use it, is not. For we read it on,
just as the Psalms Ue : and thus we blend together
those of joyful and those of sorrowful import, ivithout
distinction and without method ; yet we cannot be
supposed to A'ary our affections so quick, as this re
quires. But it should be remembered, that on the
principal stated fasts and festivals, and on aU occa
sional ones. Psalms proper to them are appointed out
of the common course. On days indeed, which have
nothing so particular in them, Ave foUow the order in
which they are set down. For we could not vary it,
without omitting some of them, which none of them
deserve ; or disposing them in a way intirely new.
Now what that should be, Avould be very hard to
settle : and whatever was done, at least as many faults
would be found then, as now. The present arrange
ment is certainly older than our SaAdour's days : the
pubUc offices of the whole Christain Churches have
VOL. IIL E e

418 SERMON XXVL
foUowed it from the very first account of them, that
we have : and Avhy should Ave make alterations, only
to raise perplexities ? The Psalms are indeed mis
ceUaneous. But so are many other parts of Scripture.
The Book of Proverbs is vastly more so. Yet no
one objects against reading those, as they lie. In
truth, scarce a chapter of the Bible, or any author
whatever, can be read, but what caUs for variety of
dispositions and affections to be exercised, within a
very small compass. Even in a short prayer is there
not great variety, if it be Avell considered ? In poetiy
and music, these transitions are often extremely
abrupt and sudden, from one thing to its contrary in
the highest degree. Yet the mind goes along with
them very easUy. Much more then may it do so
when prepared, as in the present case, by a previous
knowledge of what is to come next, and long practice
in the change. And if repeating the Psalms in course
be right ; we hav-e certainly fixed a right period of
this course, that of a month : whereas the Church of
Rome goes through them in a week, Avhich is making
one part of the service too long ; and the Greek
Church in twenty days, which is making it hard to
find. On the Avhole then, let us but be careful, that
our behaviour be as good in this branch of worship,
as the regulation concerning it is : and notAvithstand
ing the unhappy disadvantage of barely saying, what
ought to be enUvened by the power of harmony ; we
may stiU, through God's grace, be Avarmed and fiUed
with his Spirit, whUe Ave speak to one anotJier and
ourselves, as the Apostle directs, in psalms and hymns
and spiritual songs, singing and making melody, if not
with our voices yet in our hearts, to the Lord*.
After the Psalms, it hath long been customary for
* Eph. v. 19. Col. iii. IG.

SERMON XXVL 419
the organ, where one is used, to play for a short time.
And as instruments of music in divine service are
certainly lawful (else they had not been appointed in
the Jewish, or permitted in the ancient Christian
Church *, or described in the Revelation as accom
panying the praises of the blessed above ;) so a little
pause for the use of this instrument, will not only
give some respite and refreshment to the congrega
tion, and to the minister ; but may be advantageously
employed, either to reflect on what is past of the
service, or prepare our minds for what is to come.
And therefore it should not be filled up either by the
performer with the lighter airs of music, instead of
solemn strains, and suclvas may excite proper dispo
sitions, or by any of the congregation with needless
discourse, or such private thoughts and imaginations,
as blot out good impressions already made, and in
dispose us for receiving the like afterwards.
In the next place follows a lesson, taken out of the
Old Testament : and with this begins the third part
of the office. That they, who are blessed with a
Revelation from God, should read and hear it with
reverence, when they assemble to worship him, is a
plain dictate of reason and religion. Accordingly
the Jews read Moses and the Prophets in their syna
gogues of old time, as the Book of Acts informs us t-
And so indeed do writers of their own, in the same
age with it f ¦ who boast of the practice, as a most
useful and honourable distiction, peculiar to their
nation, that the laws of life were thus published to
* Ya?i/xos EcTTiv yi ha Ton ofyavov T«y fiovtrmav fjteXvdia. Greg. Nyss.
Tract. 2. in Psalmos c. iii. §.1. O tJ/^V"? ^oyo{ ta-ri jiovamo:;, orat
fVpuO^oi; Kara tows apj^osixovi Xoyovi Wfo? to opyavoii xfovmai. Basil in
Ps. 29. Suic. in voc.
t Acts xiii. 27. xv. 21. X Joseph, contr. Ap. 1. 2. §. 18.
E e 2

420 SERMON XXVL
aU the people. The primitive Christians, as one of
the earliest apologists for them, Justin Martyr, teUs
us, read at their meeting, both the JeAvish Prophets,
and the Avritings of the Apostles, in proper portions.
And Avhen the Church of Rome had broken them into
smaU fragments, interrupted with other things ; and
had continued to read even these in Latin, after it
Avas no longer understood : our Church rectified both
errors ; and hath taken care, that the Old Testament
should be gone through once a year, and the New
thrice. Only Ave omit some parts of the former;
which are repetitions of Avhat is related in other parts,
or bare lists of genealogies and families, or too mys
tical and abstruse to be edifying in public ; on which
last account we omit also the Book of Revelation, ex
cepting tAvo or three chapters : matters of such diffi
culty being Avisely thought fitter for the private me
ditation and study of those, who are qualified to
engage in them.
The order, in which the Books of both Testaments
are read, is that, in which they stand. Only in the
Old, the Prophet Isaiah, containing the fullest pre
dictions of Christ's coming and kingdom, is placed at
the approach of his nativity : and in the New, the
Gospels and Acts are the lessons for the morning,
and the Epistles for the afternoon. In this manner
Ave make provision for every day in the year : and
hence one great recommendation of daily attendance
on public prayers, (where there are opportunities for
it,) is, that by means of it Ave sliaU proceed regularly
through the sacred writings, and preserve the due
connection of the several discoveries, made in them
to man. But for the first lessons on Sundays, those
chapters of the Old Testament are selected, which
appeared to be most useful. The second lessons

SERMON XXVL 421
being from the New, there Avas no necessity, and little
room, for choice. And to holidays such portions of
both are adapted, as best agree with the occasion.
But here we are accused of setting mere human
compositions on a level with the word of God, by
taking part of our lessons out of the Apocrypha :
Avhich also we are charged Avith frequently binding
up in the same volume with our Bibles. But so we
sometimes do our Prayer-Books likewise : yet we
never dreamed of equalling either to Scripture. The
articles of our Church expressly distinguish the
Apocrypha from it : the people of our Church know
the distinction. And that it may not fail to be
knoAvn, they are marked at the top of every page
Avith the name, Apocrypha ; which means, hidden ;
and, on whatever account it was given to these
Books, belongs to them on this ; that they are to be
kept out of the way, and not produced as proof,
when any point of doctrine or duty is in question ;
whereas the canonical Books are the canon or rule of
faith and manners. The former therefore Ave read in
the congregation, not as divine, but venerable for
their antiquity, and the spirit of religion that
breathes in them. Still some parts we pass over, as
less useful : some, for the errors or improprieties,
which they contain : and some others, we own, require
candid interpretations. But there seems to be ground
for one such interpretation, which will remove a
good many objections at once : that some relations
of things, which perhaps are not literally and histori-
caUy true, possibly were never intended to be
thought so ; but written, like many other justly ad
mired pieces, for admonitory fables or parables. That
the doctrine of them in the main is excellent, and the
narrations instructive, every one must oAvn. They

422 SERMON XXVL
were quoted with respect in the first ages of Chris
tianity: they were read in public from very early
ages : it would have given great and needless offence
at the reformation to have left them out intirely :
and they are never appointed for the Lord's day : by
which means, it may be, there are many persons in
every parish, who scarce ever heard an Apocryphal
lessons in their lives. At least the second lessons are
always canonical Scripture : of Avhich a great deal
more is read, besides the Psalms, (even in those
Churches of ours, which have not week-daj prayers,)
than in any one congregation of the dissenters. And
therefore they have no right to reproach us on the
present head.
But supposing we should, any of us, apprehend,
that this, or any thing else, in the service, mentioned
or to be mentioned, might have been better ordered :
yet we should always think of the judgment of others
with proper deference, and of our own with modesty.
And so long as nothing is required of us, contrary to
our duty, we should remember, that our concern is
much more to improve by every thing, than to ob
ject against every thing : by which last, unless done
very discreetly, we may hinder, more than a little,
our own edification, and that of others.
Let us therefore attend seriously to the lessons
read : but with distinguished reverence to those of
Scripture. We are admonished in the beginning of
the office, that one great end, for which we assemble
and meet together, is to hear God's most holy word.
We pray in the conclusion of it, that the words, which
we Imve heard with our outward ears, may be ii.wardly
grafted in our hearts. Both these places mean, not
the Sermon principaUy, but the Lessons, the Psalms,
the Commandments, the Epistles, or the Gospels. The

SERMON XXVL 423
discourses indeed, which we deliver to you from
hence, we trust, are agreeable to God's word : and
we desire you to judge of them by it. But Heaven
forbid, that you should equal or prefer them to it :
as you certainly appear to do, if you hearken to our
sayings, and not to his. Think, I entreat you, then,
whether you are not faulty in this respect : whether
you do not often let your thoughts wander, without
endeavouring to prevent it; whether you do not
sometimes forget yourselves, and enter into talk with
one another ; while God's most holy word is reading
to you. It is true, you can read it at home. But
whether you do or not, he and your own consciences
best know. Or if you do : so you can sermons too.
And this would be an excuse equally, for not attend
ing, or not regarding either of them. But still this
is the place in which your Lord and Master hath
commanded you to hear both : and hath promised to
be in the midst of you*, and bless his ordinances to
you, if you use them as you ought. And what then
is your duty in such a case ?
There are many things in the lessons perhaps, that
you do not understand ; many which, though you do
understand them, yield you very little instruction or
benefit. But attend to them diUgently, weigh them
dehberately, think how you may profit by them, con
sult proper persons, or books if you can, about them :
and, by quick degrees, you will both apprehend your
Bible better, and esteem it more ; and reap such good
from it as probably you never imagined. At least
you will have done your utmost : and God will accept
and reward you. I have given you directions at
large, for the profitable reading of Scripture, which
may be appUed, in a great measure, to hearing it,
* Matth. xviii. 20.

424 SERMON XXVL
and must not noAv be repeated. But the principal
direction is. Receive the seed of the word into an
honest and good heart : and you will certainly bring
forth fruit with patience , unto everlasting life*. Say
Avithin yourselves at the beginning, witli Samuel,
Speak, Laid, for thy servant heareth f. Say of the
more difficult parts, with David, Open mine eyes, that
I may see the tvondrous things of thy law J. Say of
those, that try your faith Avith the poor man in the
Gospel, Lord, I believe: help thou mine unbelief^.
Say of those, that direct your practice, with the
people of Israel, All that the Lord hath sjioken, we
tvill do ||. And be assured of becoming, though not
skilful in curious, which St. Paul stiles, foolish and
unlearned, questions^ and doubtful disputations** ;
yet, Avhat is infinitely better, humble and pious, and
tvise unto salvationff.
To each lesson succeeds a Hymn or Psalm : con
formably to a decree of the councU of Laodicea, 1400
years ago, that the public reading of God's Word
should be mixed with repeating his praises : a most
rational combination, as weU as refreshing change.
The Hymn, caUed Te Deum, derives that name
from the first Avords of it in the Latin : in which lan
guage it was composed, about the middle of the
fourth century : and hath been used by the whole
Western Church, at least 1200 years: in that of
Rome, only on Sundays and holydays, and not aU
those, but in ours every day, as the singular excel
lence of it weU deserves. It begins with equal
majesty and simplicity : We praise thee, O God, we
acknowledge thee to be the Lord. And not we alone,
• Matth. xiii. 23. Luke viii. 15. f 1 Sam. iii. 10.
X Ps. cxix. 18. § Mark i.x. 24. || Exod. xix. 8.'
f2Tim.ii. 23. -* Rom. XIV. 1. +t 2 Tim. iii. 15.

SERMON XXVI. 425
but all the earth doth worship thee, the Father cver-
la,sting : every comer of it having retained some ap
prehensions of a supreme Ruler ; on Avhich is founded
that of St. Paul to the Athenians. Whom therefore
ye ignorantly worship, him declare I unto you*. But
unspeakably worthier honours, than those of poor
mortals, are incessantly paid him in Heaven by the
holy angels: mentioned in Scripture, and thence
here, under the names of Cherubim and Seraphim ;
the former denoting probably their unwearied dUi-
gence to serve him, the latter their ardent love to
him : whose acclamations therefore we humbly pre
sume to adopt, as we find them recorded in that lofty
description of the Prophet. I saw the Lord, sitting
upon the throne, high and lifted up, and his train
filled the temple. Above it stood the Seraphim: and
erne cried unto another and said. Holy, Holy, Holy, is
the Lord God of Hosts : the whole earth is full of his
glory f. Where it must be observed, that for God
cf Hosts in the Prophet, is God cf Sabaotli in the
Hymn ; the latter being the Hebrew Avord for the
former : Avhich both the Greek and Latin of the Old
and New Testament having preserved, as compre
hending more than could be weU expressed by a sin
gle term of any other language ; it is preserved in
the English also, both here, and in two places of the
Epistles J. And it signifies God to be the sovereign
Lord, of the innumerable company cf angels \', of the
host of Heaven, which the Heathen worshipped, the
sun, moon, and stars ; of the hosts and armies of aU
nations on earth ; particularly the Jewish people,
whom he led forth to battle ; and lastly of the
* Acts xvii. 23,- t Is. vi. 1, 2, 3.
X Rom. ix. 29. James v. 4. § Heb. xii. 22.

426 SERMON XXVL
Christian Church: which the Old Testament foretold
should be terrible, as an army with banners* ; and the
New describes, as furnished with tceapons oftcarfare,
migldy, through God, to the casting down imagina
tions and every high thing that exalteth itself against
the knowledge of him, and bringing into captivity
every thought to the obedience cf Christ f. This
therefore the phrase. Lord God cf Sabaotli, means :
not, as many imagine, (though it be a truth, but a
very inferior one,) that God is pecuUarly Lord of the
SabbathX day. For the Avords are intirely different
in the original, though somewhat alike in our man
ner of writing them.
Nor are the praises of God sung in Heaven by the
angels alone, but by the spirits also of just men made
perfect^ ; particularly, as we go on to specify, tlie
Apostles, Prophets, and Martyrs : with whom the
holy Church yet militant througliout tlie tvorlel aspires
to join in celebrating tlie Father of an infinite »m-
jesty ; his honourable, true, and only Son, compared
Avith whom, the highest of all created beings is un-
Avorthy of that name ; also the Holy Ghost the com
forter of every pious soul. Then returning to the
Captain cf our Salvation ||, we thankfuUy own, that
tvlien he took upon him to deliver man from sin and its
punishment, he did not abhor, and disdain, as be
neath him, the condescension of exchanging the
glories of the Godhead for the Virgin's womb ; and
when he had overcome the sharpness of death, for us,
by suffering it himself, (which aUudes to the words,
O death, where is thy sting*^?) he opened the kingdom
of Heaven to all believers. Not that we mean to say,
- Cant. vi. 4. 10. + 2 Cor. x. 4, 5. X ^fark ii. 28. Luke vi. 5.
^ Heb. xii. 23. H Heb. ii. 10. f 1 Cor. xv. 55.

SERMON XXVL 427
it was not open at all till then ; whatever some ancient
fathers may have held* : any more, than that Ife and
immortality were not at aU brought to light before the
Gospel f. But as the light, which men had ante
cedently to our Saviour's coming, was augmented
inexpressibly by it : so the kingdom of Heaven was
set open vastly wider, in consequence of his suffer
ings, to receive believers, not from one people only,
and their neighbours, but the whole globe. To him
therefore, our Mediator now, at the right hand of
God, and who shcdl come to be our Judge, we address
our prayers, that as we magnify him day hy day, (and
let us take care to make good that assertion,) so he
would keep us this and every day ivithout sin; restrain
us from offending through infirmity, as far as will be
really for our inward benefit, but especiaUy from wil
ful and presumptuous transgression; and that his
mercy may lighten, that is, light or come, upon us, as
our trust is in him.
Instead of the Te Deum, another Canticle, or song
of praise, much ancienter, and even more anciently
inserted into the offices of the Church, is allowed to
be substituted : which from the first word of it in the
Latin bears the nameof Benedicite ; and is taken from
the Apocryphal part of the book of Daniel, where it is
put into the mouth of those, who are commonly
caUed the three children, or young men, whom
Nebuchadnezzar cast into tlie fiery furnace f- It is
now very seldom used, at least in parochial churches :
but however contains a noble acknowledgement of the
glory of God in his vvorks of creation, the memorial
of which was the original design of the Sabbath day ;
* Iraen. Tert. Athanas. Hieron. Aug. Ambr. Basil. Greg. Thaum.
Cyril. Hieros. & Alex. See Suicer in ^vjf^yt.
t 2Tim. i. 10. X Dan. iii. 21.

428 SERMON XXVL
and might be justly preferred to the former, Avhenever
there is particular occasion to return thanks for the
blessings of nature. An objection indeed hath been
started, that in it Ave pray to the angels and spirits of
the righteous to bless the Lord. And it might as well
have been objected, that Ave pray to the winds and
fire, the frosts and snow, to bless him. Plainly all
this is no more than a figure of speech, though a very
sublime one : lending as it were a tongue even to
inanimate creatures, and calling both on those which
do not, and those Avhich cannot, hear us, to glorify
our common Maker ; just as is done in the 148th
Psalm, of which this Canticle is an evident imitation.
After the second lesson, is appointed, either the
prophecy of Zacharias in St. Luke, or the 100th
Psalm : caUed for the reason which I mentioned be
fore, Benedictus and Jubilate. The former was
uttered on the birth of John the Baptist ; and is a
thanksgiving for the redemption of mankind, of which
he Avas to publish the speedy approach. It copies
very nearly the stile of the Jewish Prophets, Avho de
scribed spiritual blessings by temporal images. Thus,
meaning to praise the Father of mercies * for deliA-er-
ing all nations from the dominion of the wicked one,
it blesses the Lord God of Israel, for saving his
people from their enemies, and tlie hand of those tlmt
liate them. Now this kind of language was laid aside
after our Saviour's ascension: and therefore the
prophecy before us is not of later date, but genuine.
Yet it sufficiently explains, to what sort of salvation
it refers : by mentioning the remission of sins, the
giving of light to tliem that sat in darkness, and
guiding i heir feet into the tcay of peace. And so it
may teach us both the fitness and the method, of
• 2 Cor. i. 3.

SERMON XXVL 429
assigning to the Old Testament predictions an evan
gelic interpretation. You wiU be sure, in repeating
it, to remember, that the words. And thou, child, shalt
be called the Prophet cf the Highest, belong not to
our Saviour, but the Baptist. And you will easily
apprehend, that if in the >iawning, which preceded
the sun cf righteousness *, good Zacharias offered up
his thanks Avith such transport, we, to Avhom he
shines out in fiiU splendour, ought to recite it with
double gratitude.
The 100th Psalm, which, being somewhat shorter,
and the serAdce long, we use the more frequently, is
pecuUarly proper after a lesson from the Gospel, since
it pecuUarly relates to the Gospel times : as appears
from its inAdting all lands to be joyful in the Lord,
declaring them equaUy God's people and the sheep of
his pasture, and calUng on them equaUy to go into his
gates, and praise him for liis mercy and truth. And
may we aU accordingly so praise and serve him in his
courts here below, that Ave may for ever dwell in his
tabernacle and rest on his holy hill f above, through
Jesus Christ our Lord, &-c.
' Mai. iv. 2. + Psalm xv. 1.

SERMON XXVII.

I con. XIV. 15.
— / wiU pray with the spirit, and I will pray with
the understanding also : I will sing with the spirit,
and I will sing with the understanding also.
I HAVE hitherto explained and vindicated the daily
service of our Church, as far as the Creed : which is
placed between the third part of it, the lessons ; and
the fourth, the petitions : that we may express that
faith in what we have heard, which is the ground of
what we are about to ask. For as Faith cometh by
hearing, and hearing by tlie Word of God * : so we
must ask in faith, if we think to receive any thing of
the Lordf. For how shall we call upon him, in whom
tve have not believed f ? But as all the doctrines of
Scripture, though equally true, are not of equal im
portance ; the more necessary articles have been,
from the beginning of Christianity, collected into one
body, called in Scripture, the form of sound words §,
the words of faith \\, the principles of the doctrine of
Christ ^ : but in our common way of speaking at
present the Creed, from the Latin word. Credo, which
signifies / beUeve. Now the ancient Churches had
many such Creeds : some longer, some shorter ; dif
fering on several heads in phrase, but agreeing in
method and sense : of which, that called the Apostles'
Creed, is one. And it deserves this name, not so
much from any certainty, or great likelihood, that the
• Rom. X. 17. + James i. 6, 7. X Rom. x. 14.
§ 2 Tim. i. 13. || 1 Tim. iv. 6. % Heb. vi. 1.

SERMON XXVII. 431
Apostles drew it up in these very expressions :
(though some, pretty early, and many since, have
imagined they did ;) as because it contains the chief
apostolic doctrines ; and was used by a Church, which
before it grew corrupt, was justly respected as the
chief apostolic settlement; I mean, the Roman.
As with the heart man believeth unto righteousness,
so with the mouth confession is made unto salvation * :
of which confession, repeating our Creed, though not
a necessary, is a rational and commendable act. We
do not indeed find it to have made part of the oldest
public offices : but surely it is full as proper for these,
as for private devotions ; in which the primitive Chris
tians aU said it daily t- And as every one's profession
of belief is his own separate act, so the Creed is
worded for every one separately in the singular
number : and therefore unless we say it along with
the minister, he alone testifies his faith ; not we, ours.
Nor should it by any means be with negligence and
indifference, that we profess our faith. For what we
believe is the only just foundation of what we do, or
hope, or fear. On this account we stand at the re
peating of the Creed : to express our stedfastness in
it ; and our readiness to contend earnestly, in every
proper method, for the faith, once delivered to the
saints X- Turning, at the same time towards the east,
as many do, is an ancient custom ; as indeed, in most
religions, men have directed their worship some par
ticular way. And this practice being intended only
to honour Christ, the sun of righteousness, who hath
* Rom. X. 10.
+ Sjonbolum quoque specialiter debemus, antelucanis Horis quo-
tidierecensere. Ambros. de Virg. 1. 3. p. 115. ap. Bingh. 1. 10. c. 4.
^.17. Quis non quotidie recitat, ore. Credo, &c. Lib. dc duplici
Martyrio, Cypriano, falso ascript, in fine.
I Jude ver. 3.

432 SERMON XXVIL
risen upon us, to enlighten us with that doctrine of
salvation, to Avhich Ave then declare our adherence ;
it ought not to be condemned, as superstition : and
yet, being neither obligatory in itself, nor commanded
by authority, the omission of it ought not to be cen
sured as irreverence or disobedience.
Another thing, yet more usual in saying the Creed,
is to bow, Avhen the name of Jesus is mentioned.
And some have thought that to be their duty, when
ever it is mentioned, at least in divine service : be
cause they find in their Bibles the words, that at the
name of Jesus every knee should how *. But this is no
ancient notion: and the generality of judicious com
mentators aUow it not to be the meaning of the place :
a more exact translation of which would be, that in
the name of Jesus every knee should bow, that is, every
one should pray : according to that other passage of
St. Paul, / bow my knees unto the Father of our Lord
Jesus Christ, tlmt he would grant you, ^c f. How
ever, it is a practice of some antiquity ; and whatever
a few over-scrupulous people have imagined, surely
a harmless one : for nobody means to worship the
sound ; but the person, whom it denotes. And
though Ave confess, there is no more reason to wor
ship the Son of God, by bowing to him, than the
Father ; nor to worship him, on hearing the name,
Jesus, than the name, Christ : yet it is not good to
be contentious about an innocent custom J ; which
also may help attention, and increase devotion. Be
sides, it is authorized by the 18th canon of our
Church, Avhich directs, that when, in time of divine ser
vice tlie Lord Jesus shall be mentioned, due and loivly
reverence shall be done by all persons present, as it
hath been accustomed. Possibly these last words may
* Phil. ii. 10. t Eph. iii. 14. X 1 Cor. xi. 16.

SERMON XXVIL 433
be designed to intimate, that fear of giving offence
by leaving off the custom was a principal motive to
the injunction. And if so, in proportion as that
danger abates, the injunction grows less important.
Accordingly they, who are intrusted with the execu
tion of the canons, have not lately, if ever, inforced
it, or laid stress upon it. And indeed, as the greater
part of most congregations disregard it, except in
the Creed, they ought not to judge hardly of those,
Avho omit it then also : however proper they may
think it, for themselves, to distinguish that part of
their belief, which peculiarly belongs to them as
Christians, from the preceding, by this gesture.
Having explained the Apostles' Creed at large, in
several lectures on the Catechism, I shall add nothing
more concerning it here. But there Avill be need to
take some notice of another, appointed to be re
hearsed in its stead, on the principal festivals, and
several other holidays, and called the Creed of St.
Athanasius : not that he was the author of it, though
it was probably made pretty near, if not in his time,
who lived 1400 years ago ; but because it expresses
that faith in the Trinity, of which he was a principal
defender. And as the Romanists threw on the re
formers of our Church all manner of calumnies, that
they could, so it would have given them a great
handle against us, had this Creed, which they repeat
every Sunday, been rejected or altered by us.
Many indeed have argued against the use of it ;
and some, with strange vehemence : partly from the
doctrines, which it teaches ; but chiefly from the con
demnation, which it pronounces on all, who disbe
lieve them. Now the doctrines are undeniably the
same with those, that are contained in the Articles of
our Church, in the beginning of our Litany, in the
VOL. III. F f

434 SERMON XXVIL
conclusion of many of our Collects, in the Nicene
Creed, and, as we conceive, in that of the Apostles,
in the Doxology, in the Form of Baptism, in nume
rous passages of both Testaments : only here they
are somewhat more distinctly set forth, to prevent
equivocations. Any one, who examines into the
matter, will easily see it to be so. Accordingly our
dissenting brethren, after they had long objected to
other parts of our liturgy, consented readily to sub
scribe this Creed : the articles of which are the com
mon faith of the Catholic Church, or by immediate
consequence deducible from it ; and little or nothing
more. There are indeed several things in them, be
yond our comprehension as to the manner : but the
Scripture hath the same. There are expressions,
which may seem liable to exception : but it must be
for Avant of understanding them, or admitting fair in
terpretations of them. The assertion, that there is
one Father, not three Fathers, and so on, may appear
to the ignorant, needless, and trifling : but was leveUed
against heresies, then in being, which took away all
distinction, between the three Persons. That none
is before or after other, means, (as the following
words, but the whole three Persons are coeternal,
prove,) that none is so in point of time, not that none
is so in the order of our conceptions : for the Scrip
ture directs us to consider the Father, as first. That
none is greater or less than another, is reconciled to
our Saviour's assertion, the Father is greater than I*,
by what foUows in the Creed, equal as touching his
Godhead, inferior as touching his manhood. That he
is one, altogether, not by confusion of substance, but
hy unity of person, means, (for so the next words ex
plain it,) that as each of us is one man, not at all by
* John xiv. 28.

SERMON XXVIL 435
blending the soul and body into one substance, for
they are stiU distinct, but altogether, by a mysterious
union of the two : so he is one Christ, not at aU by
blending the divine and human nature into one sub
stance, but altogether, intirely and solely by an union
of them, yet more mysterious than the former is.
The condemnation contained in two or three
clauses of this Creed, belongs, (as the most zealous
defenders of our faith in the holy Trinity agree, and
as every one, Avho reads it considerately, wUl soon
perceive,) not to aU, who cannot understand, or can
not approve, every expression in it; but only to such
as deny in general the Trinity in Unity, or three
Persons who are one God. This alone is said to be
the Catholic faith. The words, that foUow d>hex,for
there is one person of the Fatlier, and so on, are de
signed only to set this forth more particularly. And
the conclusion from the whole is, not that in all things,
which are aforesaid, by the use of every term above-
mentioned, but in all things, as is aforesaid, the Unity
in Trinity is to be worshipped: meaning, that as at
first it was said, that in all acts of faith we are to be
lieve in each Person, so here it is added, that in all
acts of Avorship Ave are to adore each : never consider
ing one, even while addressed distinctly, as separated
or separable from the other tAvo. Now this Trinity
in Unity we apprehend to have been, ever since it
was fully rev^ealed, a fundamental article of the Chris
tian faith. And yet those, who believe not even so
much, the Creed no otherAvise teaches cannot be saved,
or shall without douht perish, than as our Saviour
teaches concerning the whole of the Gospel : He that
believeth, and is baptized, shcdl be saved: but he, that
believeth not, shall be damned *. Our condemnation
* Mark xvi. IC.
Ff 2

436 SERMON XXVII.
is no more hard and uncharitable, than his. And
neither is so : because both are to be interpreted with
due exceptions and abatements. Suppose a collection
of Christian duties had been drawn up ; and it had
been said, in the beginning or at the end of it, this is
the Catholic practice, tvhich except a man observe
faitlfully, lie cannot be saved: would not every one
understand, that allowance must be made for such
things, as a man through involuntary ignorance mis
took, or through mere infirmity failed in, or was
truly sorry for, as far as he knew he had cause ?
Why then are not the same allowances to be under
stood, in speaking of doctrines ? For when the Creed
says, that whoever will be saved, before all things it is
necessary that he hold the Catholic faith ; it doth not
mean, that true faith is more necessary, than right
practice : but that naturally it precedes it, and is to
be first learnt in order to it. The intention there
fore of the Creed, as well as of our Lord in the Gos
pel, is only to say, that whoever rejects the doctrine
of it, from presumptuous self-opinion, or wilful neg
ligence; and doth not afterwards repent of these
faults ; particularly, if he is made sensible of them ;
or if not, at least in general, amongst his unknown
sins ; the case of such a one is desperate. But if
want of information, weakness of apprehension, or
even excusable wrongness of disposition, should
make him doubt or disbelieve any or the main part
of this Creed ; nay, which is vastly a worse case, the
whole revelation of Christianity : though Ave pass
judgment on his errors without reserve ; and, in ge
neral, on all, who maintain them ; yet personally and
singly we presume not to judge of his condition in
the next world. To his own master he standeth or

SERMON XXVIL 437
falleth*. Much less would we think unfavourably
of any one, who takes these condemning clauses in
too rigourous a sense, and therefore only is afraid,
from a spirit of charity and humility, to join in them.
Indeed for the sake of such, it may seem pity, but
either they had been originally omitted; (since though
defensible, they are not necessary to be inserted in a
profession of faith ;) or the limitations, with which
they are to be understood, had been signified in two
or three comprehensive words.
After our Creed, we go on to our petitions. In
these, the minister and people first recommend each
other to our blessed Redeemer, in terms of Scripture,
which a councU, held near 1200 years ago f, affirms
to be used for this purpose by the direction of the
Apostles, and may certainly well be used so without
it : The Lord be with you f - And with thy Spirit §,
Then we make a direct application to him, under the
names of Lord and Christ, repeating it thrice, as a
mark of our earnestness, that he would have mercy
upon us: words often addressed to him, when on
earth ; often solemnly reiterated by the whole ancient
Church, and spoken by the Latin Church in the
original Greek of the New Testament, Kvpie sXeriaov \\,
but much more prudently translated by ours into
English. This done, as before we subjoined the Lord's
Prayer to our Confession, to obtain the confirmation
of our pardon ; so now we prefix it to our requests,
as a suhimary of our desires. And surely saying it
again at such a distance, and with so different a view,
cannot be thought a vain repetition %.
* Rom. xiv. 4. t Cone. Bracarense 1. A.D. 563. Can. xxi.
X 2 Thess. iii. 16. § 2 Tim. iv. 22. || Matth. xv. 22. xx. 30, 31.
f Matth. vi. 7.

438 SERMON XXVIL
After these general prayers, we express to God
distinctly, in short sentences, the several heads of the
supplications, Avhich we are about to offer up more
at large, for peace, and grace, for the king, the clergy,
and the people. And all these sentences are con
ceived in words taken from the Psalms : excepting
one. Give peace in our time, O Lord; Avhich hath a
reason added to it, by some thought improper ; Be
cause there is none other that fightcthfor us, but only
thou, O God: whereas, say they, Ave often have others
to fight for us ; and if we had him alone, why should
we despond, and immediately pray for peace upon it ?
But these objectors utterly mistake our meaning :
which is, that whatever help we have besides, we look
upon it as nothing, without that of the Almighty ;
whom therefore we beg, in the words which they un
justly blame, when we are in peace, to continue it,
by restraining such as would disturb it ; and when
we are not, to restore it, by turning the hearts or
overthrowing the attempts, of those who have in
fringed it.
In consequence of these preparations, the petitions
themselves follow : not in one long prayer, but several
short ones ; Avhich method is certainly as lawful as
the other; and, we think, more expedient. It re
minds us oftener of the attributes of God, and merits
of Christ, which are the ground of our asking in
faith * : and by the frequency of saying. Amen, it
stirs up our attention, and warms our devotion,
which are too apt to languish. These short prayers
have the name of CoUects : either from their collect
ing much good matter, particularly out of Scripture,
into a smaU compass ; or from their being originaUy
composed for the people to use, when coUected and
* James i. 6.

SERMON XXVIL 439
assembled together. And the first of these Collects
is, that for the day. Besides the Lord's day, which
is the weekly memorial of all God's goodness to us,
and our duty to him, we have annual ones, to cele
brate, not only the principal parts of the history of
Christ, but also the holy lives and deaths of his chief
foUowers, who are mentioned in the New Testament.
For, as the righteous are to he had in everlasting
remembrance* ; and the Epistle to the Hebrews par
ticularly directed the first Christians to remember
them, which had had the rule over them, who had
spoken unto them the word of Godf : as they did ac
cordingly pay distinguished honours to the memories
of the Apostles, EvangeUsts and Martyrs : and as the
Church of Rome, which had gone much too far in
this matter, would notAvithstanding have had a great
advantage against us, if we had neglected it intirely ;
we do therefore, on the days, which bear their names,
read portions of Holy Writ relating to them, return
thanks to God for their labour and example : and beg,
that we may profit suitably by them. This then
makes a considerable proportion of the variable Col
lects. The rest are appointed, one for each Sunday
and week in the year. And the intention, however
imperfectly executed, must have been, that sometimes
praying more explicitly for this grace or mercy,
sometimes for that, we may be likeUer to obtain,
through God's goodness, all that are needful for us.
The objection, that our service is taken from the
Popish, affects chiefly the CoUects. But those of
ours, which are the same with theirs, are mostiy de
rived from prayer-books, brought over in the days of
that Pope, by Avhose means our Saxon ancestors were
converted to Christianity, above 1 100 years ago :
* Ps. c.\ii. 6. + Heb. xiii. 7.

440 SERMON XXVIL
and they were old ones then ; much older, than the
main errors of Popery. HoAvever, partly at, and
partly since, the Reformation, such of the Collects in
those books, as Avanted and deserved it, have been
carefuUy corrected : many, that Avere thought im
proper, quite removed : and neAv ones framed in their
stead. But Avhy should those be changed, which are
both faultless in themselves, and recommended by
venerable antiquity ?
After the Collect for the day, come tAvo constant
ones, to be used every day, for peace and grace :
general words, comprehending between them all
blessuigs, temporal and spiritual. In the former,
Avhich is translated from the ancient Lathi offices,
Ave beseech God, in the knowledge cf whom standeth
our hope of eternal life hereafter, and whose service,
in proportion as we improve in it, gives us here per
fect freedom from the tyranny of sin, and the stings
of an evil conscience, Avould UkcAvise so defend us in
all assaults of our outAvard enemies, that trusting in
Him, we nmy not fear them. Thus Ave embolden
ourselves from the consideration of his greater mer
cies, to hope for the lesser : In imitation of the
Apostle's reasoning, lie that spared not his own Son,
but delivered him up for us, how slmll lie not with him
also freely give us all things* ? The latter of these
Collects is not taken from the Roman, but principaUy
from the Greek service, as others of our prayers be
sides are : the compilers of our Uturgy prudently
extracting, from both, what was proper to inrich and
add authority to the work, in Avhich they were en
gaged. And it begs that protection of God more
especially for the present day, Avhich the former begs
in general : but above all, that tve nmy fall into no
* Rom. viii. 32.

SERMON XXVIL 441
sin even undesignedly, much less run into any kind cf
danger of it wilfully, but do always what is righteous
in his sight.
After these Collects, follows, on Sundays, Wednes
days, and Fridays, the Litany. But I shall speak of
that hereafter, God wiUing; and proceed now with
the stated service of the other days of the week : in
which, having put up the before-mentioned prayers
for ourselves, we begin our intercessions for other
persons : and first for the King, as supreme* : in
obedience to the Apostle's injunctions f, and in imita
tion of the primitive Christians, even while they lived
under Heathen emperors. The duties of that station
being very important and difficult, and the hazards
of erring and sinning in it many and great, we there
fore pray Him, who is the only Ruler of the heart and
conduct of Princes, and beholds the state of all the
dwellers in their dominions every where on earth, to
replenish our Sovereign, both with the graces and the
gfts, needful for him : to grant him long to live in
health and wealth ; that is, prosperity ; as Ave pray
God, in the Litany, to deliver us in all time of our
tribulation, in all time cf our wealth ; to strengthen
him, that lie may overcome all his enemies, all that
wish ill to him or his people ; and finally to bestow
on him everlasting felicity.
Then, because the royal family are the future
hopes of the public, and in the mean while their
whole behaviour is of very great consequence to it :
we apply more distinctly than the ancient church
did, but surely with reason, to the fountain of all
goodness, "who therefore is able to supply the branches,
as well as the root, for such blessings on every branch,
* 1 Pet. ii, 13, t 1 Tim. ii. 1.

442 SERMON XXVII.
especially the principal by name, as their condition
requires. After this, we pray for the whole clergy and people
of our land : that he, who alone worketh great mar
vels ; who hath in all ages marvellously protected his
Church against the Devil and wicked men ; who en
dued his Apostles with marvellous and miraculous
gifts on the day of Pentecost, and by their means
many others ; who doth and ever wiU produce mar
veUous effects on the hearts of believers by the mi
nistry of his word and sacraments, and who only can
do such things ; would send down the healthful, that
is the healing, strengthening, and saving, spirit of
his grace, on all bishops and curates ; persons, to
whom the cure or care of souls is entrusted ; for this
the word curate, signifies throughout the Prayer
Book, not merely those ministers who assist the
proper incumbent ; and likewise on all congregations
committed to tiieir charge. And we further beseech
him not only to bestow on them at first good dispo
sitions ; but (tlmt they may truly and lastingly please
him) pour upon them his continual blessing, like a
kindly dew descending from above. For neither is
he that planteth any thing, neither he that watereth,
but God, that giveth the increase *.
Next to this, in the time of war, we address our
selves to the Almighty Governor of all things, whose
justice in punishing us sinners with this evil we ac
knowledge, and whose mercy to deliver us from it,
on our true repentance, we hope for, and cannot hope
for it else : complaining of the pride and malice of
our enemies ; of Avhich they must be guUty, if the
war on our side be lawful, otherwise there Avould be
' J Cor. iii. 7.

SERMON XXVII. 443
peace : and in the genuine spirit of Christianity in-
treating, that the one may be abated, the other as
suaged; which is praying for them as well as our
selves. And tiU they suffer their dispositions to be
mended, we beg that their devices and enterprizes
may be confounded: Avhich word, as dreadful as it
sounds too often in passionate common speech, means
here no more than disappointed : and this is the
worst we wish, even to those who hate us and de-
spitefidly use us*.
There is also appointed a very fit prayer to he read
during the Session cf Parliament, for a blessing on
their consxdtations. But here it may be asked, how
the compilers of it could venture to call in it every
one of our kings, in aU time to come, most religious.
Now certainly they did not intend to prophesy, that,
in the common meaning of the word, they always
would be so : nor yet to require, that we should call
them so in a sense, that was not true. And therefore
they must either mean by religious, (what it some
times means in the language, from which it is de
rived,) the object of most awful regard, sacred, a title
frequently ascribed to Kings : or indeed rather, most
religious must be understood in the same manner, as
the next word to it, gracious, constantly is, without
the least difficulty or scruple, both in the liturgy and
out of it ; and as the titles most Christian, and most
Catholic are; to denote the good qualities, which
princes profess, and should have ; and therefore their
subjects are willing and ought to hope they have ;
and by reminding them, endeavour that they may
have. Accordingly this very epithet, most religious,
was constantly ascribed to all successive emperors in
St. Chrysostom's and St. Basil's liturgies, the common
* Mat. V. 44.

444 SERMON XXVH.
ones of the Greek Church, as it is to aU successive
kings in ours. The intention being thus cleared, the
lawfulness of joining in the expression is evident. In
the prudence of chusing it originally we are less con
cerned. Yet in defence of that we may plead, that
this prayer was composed and originally used in the
reign of a prince, acknowledged to be uiifeignedly re
ligious, king Charles the first *. And whatever scru
ples have been raised concerning the propriety of
this part of it in some reigns since, happily there is
no room for them in the present.
After these particular intercessions, we add a ge
neral one for all mankind, especially for all Christians,
and most especially for all that are in affliction : to
Avhich Ave subjoin as general a thanksgiving for all
God's mercies to us and them ; but above all, for that,
which gives us a claim to eternal happiness. Neither
of these forms is taken from any other liturgy : both
are excellent : and every one, who desires it, may, by
signifying that desire, have a separate share in either.
This provision is a very useful and comfortable one :
and we exhort you, on all fit occasions, to take the ad
vantage of it. Only we must beg, that they, who
have received benefit by being prayed for, will not
forget to return thanks ; but conscientiously avoid
our Saviour's reproof: were tliere not ten cleansed?
But where are the nine f ?
The general Thanksgiving may perhaps to some
appear superfluous, after we have thanked and praised
God in the use of the Psalms and Hymns. But it was
inserted at the Restoration, because others complained
it was wanting. And indeed it is a more methodical
summary of the several mercies of God to us and to
all men, than we had before : it furnishes an oppor-
" See Wilkins Coiic. Vol. iv. p. 539. f Luke xvii. 17.

SERMON XXVIL 445
tunity of thanking him more expressly for the late in
stances of his loving kindness to the members of our
own congregation : and besides, as we cannot be too
thankful to God ; the acknowledgments, which we
offered up in the beginning of the service, are very
properly repeated in the end. For surely we ought
to ask nothing of God, without remembering, what
we have received from him : which naturally excites
both our faith and resignation : and prepares the Avay
for that admirable Collect, with which we conclude.
It is taken from the middle of St. Chrysostom's li
turgy : but much more judiciously placed in the close
of ours. It first thankfully confesses the great good
ness of our blessed Redeemer, in disposing our minds,
of themselves so variously and wrongly inclined, to
ask unanimously of him such things as we ought, and
encouraging our applications by such explicit assur
ances of hearing us. Then it submits entirely to his
wisdom, in what manner, and how far, he will think
it for our good to grant us any of our particular re
quests : begging nothing absolutely, but what he hath
absolutely engaged to bestow on our prayers and
endeavours ; viz. that practical knowledge here of his
truth, his doctrines and his precepts, his promises and
threatnings, that hereafter we may attain everlasting
life and happiness.
These things done, it can only remain, that on
departing from God's more immediate presence in his
Church, Ave intreat for ourselves and one another,
(as we do accordingly in the words of Scripture -f,)
the continual presence of the Holy Trinity, where-
ever we go : that grace of our Lord Jesus Christ,
which will secure us the love of God the Father,
and the fellowship, that is, the communication of
* 2 Cor. xviii. 1 4.

446 SERMON XXVIL
the needful Avarnings and assistances of the Holy
Ghost. Now what we thus faitlfully ask, may we effectually
obtain, to the relief cf our necessity, and the setting
forth of GoeVs glory, through Jesus Christ our Lord.
Amen.

SERMON XXVIII.

I COR. XIV. 15.
— / will pray with the spirit, and I will pray with
the understanding also: I will sing with the spirit,
and I will sing with the understanding also.
The liturgy of our Church has now been explained to
you, as far as the end of the Morning Prayer. The
Evening Prayer hath nothing different from it ; ex
cepting the Hymns, that follow the Lessons, and the
two Collects after that for the day.
The Hymn after the first Lesson, called Magnificat,
from the word, with which it begins in the Latin,
Avas used anciently by the Western Church ; and
continues to be used by the Protestants abroad. It is
the song of the blessed Virgin, recorded by St. Luke *,
on the confirmation which she received, at Elizabeth's
house, of what the angel had told her, that she should
become the mother of our Lord, by the operation of
the Holy Ghost : and it expresses most naturally the
transport, which on that occasion she must feel ; but,
like the Hymn of Zacharias, in phrases of the Old
Testament, to be interpreted from the Ncav : of
Avhich matter I have already spoken.
My soul doth magnify the Lord, doth acknow
ledge the infinite greatness of his power and mercy :
for he hath regarded the lowliness of his hand
maiden ; that is, the low estate ; for so the original
• Lukei. 46—55,

418 SERMON XXVIII.
signifies, and so it is expressed in our bibles ; not the
humUity of mind, Avhich the Holy Virgin Avas too
humble to ascribe to herself. From henceforth all
generations slmll call me blessed: as we do accord
ingly, both by repeating this Hymn, and in our com
mon speech. For he, that is mighty, hath magni
fied me, hath raised me to great honour : and holy is
his tmme ; his truth, his justice, his mercy, his con
cern for the goodness as AveU as happiness of his crea
tures, are gloriously manifested in this wonderful dis
pensation. He hath shewed in times past, and will
as certainly noAv, as if it were done already, strength
tvith his arm, supernatural deeds performed by his
poAver, for the erection of the kingdom of his Son :
and hath often, and wiU again, scatter, and defeat the
proud opposers of it, by means of those very imagi
nations cf their hearts, in Avhich they exult. The
mighty amongst the Jews and Heathen shall be put
down frcym tiieir seat, and humble and meek Chris
tians exalted in their stead. They that hunger and
thirst cfter righteousness *, shall be filled tvith spi
ritual good things ; and the rich, that rely on the
vain and false treasures of their oavu wisdom and
merit, he wiU convict of being poor and blind and
naked f, and so send them empty atvay. He hath
holpen his servant Israel, all that by obeying him be
come his people, as he promised to our forefathers,
Abraham the father of the faithful, and his true seed ;
thus remembering his covenanted mercy, which shall
last for ever. This is the triumph of the holy Virgin :
and every part of it should be our own likewise. For
God hath regarded our low estate, together with her's,
and magnified us, and made us blessed. And Ave
should magnify and bless him continually for it.
* Matt. V. C. -j- Rev. iii. 17.

SERMON XXVIIL 449
Instead of this hymn, our Prayer Book teUs us, may
be used, and in some places it frequently is, the 98th
Psalm : in AAhich we exhort one another to sing unto
the Lord a new sotig ; words, denoting, in the book
of Revelation *, Gospel praises : and we foretel that
all lands shall join in it, with trumpets and slmwms,
another instrument of Avind-music, Avhich in our Bible
is called a cornet : whence we may conclude, if it
needed proof, that musical instruments are lawful in
Christian worship. This future time of universal
thanksgiv-ing is described to be, when God shall re
member, that is, shaU give evidence that he hath
never forgot, his mercy and truth towards the house
of Israel, according to the fiesh ; and not only they,
but all the ends of the world slmll see his salvation.
No AVonder, that even the irrational and inanimate
parts of nature are caUed upon by a lofty figure of
speech, to celebrate that glorious day : the sea to
make a noise, and all that therein is ; the floods to clap
their hands, and the hills to be joyful togetlier before
the Lord: partly for the present happiness of that
period, in which possibly the lowest of God's Avorks
may share ; but chiefly for the approach of the next
and concluding scene of Providence, when he shall
ccrme finally, with righteousness to judge the world,
and the people with equity.
After the second lesson, is appointed another hymn,
used by the ancient Church, in their private devotions
at least ; and by the present Greek and foreign re
formed, as AveU as ours and the Romish, in their pub
Uc ones; and caUed from the Latin beginning of it.
Nunc dimittis. It expresses the gratitude of good
old Simeon, a just man and devout, as Ave read in St.
Lukef, and waiting for tlie consolation of Israel ;
* Rev. V. 9. xiv. 3. + Luke u. Z5—SZ.
VOL. HI. G g

450 SERMON XXVIIL
to whom it was revecded, that he should not die, till
he had seen the Lord's Christ. Accordingly lie came
by the spirit into the temple ; and when the parents
brought in tlie child Jesus, he took him up in his
arms, (image to yourselves the scene, I beg you,)
and blessed God, and said : Lord, now lettest tliou
thy servant depart in peace, that is, in comfort ; ac
cording to thy word ; for mine eyes have seen thy
salvation, which thou hast prepared to set before the
face of all people. And the foUowing sentence hath a
strong appearance of being designed by the Holy
Ghost to intimate, (whether the speaker of it per
ceived the design or not,) that contrary to the ex
pected and natural order of things, Christ should
first be a light to lighten tlie Gentiles ; then after
wards, the glory of God's people Israel. To per
ceive the fitness of Simeon's thanksgiving for our
use, it needs only be remembered, and ever should in
repeating it, that we also have seen the Lord's salva
tion. For though Ave have not yet beheld our Sa
viour with our bodUy eyes ; to that of faith he is ex
hibited continually in the Gospel history and sacra
ments ; we may meet him in his church, we may con
verse Avith him in our private meditations. And this
we should think happiness enough for us here, what
ever else we Avant or suffer ; and be always prepared,
and always willing, to bless God, and depart in peace.
For this hymn Ave are alloAved to use, and some
times do, the 67th Psahn: which is a prophetic
prayer, that, through the light of God's coimtenanee,
his gracious iUumination, tlie ivay of his providence
and man's duty to him may be known on earth, his
saving health, the means by which he heals and saves
men's souls, to all nations : who are invited to rejoice
and be glad, because he shall judge the folk rioh-

SERMON XXVIIL 451
teously ; shaU govern and reward the people of the
world, (for so the word, folk, signifies, and was not a
low expression formerly,) by the equitable and mer
ciful rules of Christianity. For then, on our doing
this, the earth shall bring forth her increase more
plentifuUy ; and God, even our own God, shall give us
his blessing, temporal and spiritual : for godliness
hath promise cf the life that now is, and cf that which
is to come *.
The former of the two CoUects, pecuUar to Even
ing Prayers, is taken from a Latin form, at least 1100
years old. It begs for the greatest of blessings here
below, that joyful peace of mind, which our Sa\dour
promised his Disciples : Peace I leave with you : my
peace I give unto you : not as the world giveth, give
I unto you f. And since it cannot be obtained, but
by holy desires, good and prudent counsels for the ex
ecution of them, and just actions, done in consequence
of both ; so we petition hirxi, from whom all these pro
ceed, to grant it us by means of them : that our hearts
being set by his grace to keep his commandtnents, and
our ways defended by his Providence from the fear
cf our enemies, we may find the work cf righteousness,
peace; and its effect, quietness and assurance for
ever f-
The latter CoUect, taken in part from an office of
the Greek Church, prays more particularly for the
safety of the ensuing night : that God's favour may
shine upon us, and ligliten our darkness ; that is,
protect us, while we are unable to help ourselves, or
even to know our danger. The same phrase is twice
used in the book of Psalms. Unto the godly tliere
ariseth up light in darkness §. And again, the Lord
shall make my darkness to be light \\.
* 1 Tim. iv. 8. f John xiv. 27. J Is, xxxii. 17.
^ Psalm cxii. 4. || Psalm xviii. 28,
Gg 2

452 SERMON XXVIIL
Next to the Morning and Evening Service in our
Prayer-book, stands the Litany, or more earnest sup
plication for averting God's judgments, and procur
ing his mercy. This earnestness, it was thought,
would be best excited and expressed by the people's
interposing frequently to repeat with their own
mouths the solemn form of beseeching God to deliver
and to liear them ; in which however the minister is
understood to join equally ; as the congregation are
in every particular specified by him. Such Litanies
have been used in the Church at least 1400 years.
And they were appointed first for Wednesdays and
Fridays, these being appropriated to penitence and
humifiation, and for other fasts : but not long after
for Sundays also ; there being then the largest con
gregation, and most solemn worship ; and our Litany
is further directed to be used at sucli other times, as
the ordinary shall think proper. Originally it was in
tended for a distinct service ; to come after the Morn
ing Prayer, as the rubric of our Liturgy still directs,
and before the Office for the Communion, at a proper
distance of time from each : of which custom a few
churches preserve still, or did lately, some remains.
But in the rest, convenience or inclination hath pre
vailed to join them all three together : excepting that
in some places there is a psalm or anthem between the
first and second ; and between the second and third
almost every where : besides that the latter part of
the Morning Prayer is, most of it, ordered to be
omitted, when the Litany is said with it. But stiU
by this close conjunction several things may appear
improper repetitions ; which, if the offices were sepa^
rate, would not. However, as it is, they, who use
extempore prayers in pubUc, have smaU right to re
proach us on this head. For doth it not frequently

SERMON XXVIIL 453
happen, that during one assembly of theirs, different
ministers praying successively, or the same minister
in several prayers, or perhaps in one only, shall fall
into as many repetitions, as are in the different parts
of our Liturgy, or more? But be that as it will, to
these last aU persons would easily be reconciled, if an
interval were placed, in their minds at least, between
the services ; and they would consider each, when it
begins, as a new and independent one, just as if it
were a fresh time of meeting together.
The Litany of our church is not quite the same
with any other ; but differs very little from those of
the Lutherans in Germany and Denmark. It is larger
than the Greek ; but shorter than the Roman, which
is half fUled up with the names of saints invoked :
whereas we invoke, first the three persons of the holy
Trinity, separately and jointly : then in a more par
ticular manner our Redeemer and Mediator, to whom
cdl power is given in heaven and earth *.
Him we pray, that he would not remember our of
fences, nor the offences of our forefathers : Avhich he
may not only with justice permit to intercept from us
(as they naturaUy often will) the blessings, that we
might else have inherited : but, if we have imitated
wicked ancestors, instead of taking warning by them,
he may with equal justice punish us more severely,
not indeed than Ave deserve, but than he would have
done otherwise, to prevent the contagion from grow
ing general and inveterate. Accordingly the second
commandment threatens to visit the iniquities of the
fathers upon the children : and the Psalmist, accord
ing to the marginal, and perhaps righter translation,
prays as we do : O remember not against us the ini
quities of them, that were before us f.
Matth, xxviii, 18. t Psahn Ixxix. 8.

454 SERMON XXVIIL
The words, and be not tmgry with us for ever, beg,
that the corrections, which he doth see fit to inflict
on us, (for surely we aU feel some) he would in
mercy shorten. It is common language to speak of
afflictions, that last any time, as if they were endless.
And the expostulation of David in the just quoted
Psalm, How long, O Lord? trilt thou be angry for
ever* ! fully Aindicates this petition. Avhich Avas
doubtless ta!;en from thence.
Having, after this, besought our blessed Lord to
deliver us from all evil and mischief' in general, that
is. from every thing bad and hurtfxd to us : we de
servedly rank sin the foremost of such thuigs ; and
pray, first against the original cause of human wick
edness, the secret crcfts and open assaults of the
devil, and its dreadfid consequences, Gods wrath and
everlasting damnation : then against the principal
transgressions of his laws by name, subjoining, cntd
all other deadly sin. By this Ave mean not to deny
that the just trages of every sin is death f : (though
there are, as Ave learn from St. John:};, sins not unto
death, that is comparatively.) but only to pray against
the pecuUarly deadly AAith pecuUar earnestness. But
StiU, that Ave may leave out none, we petition lastly
to be deUvered from all the deceits of the world, the
flesh, and the devil: every iniquity of every kind and
degree. Then Ave proceed to deprecate the present suffer
ings, that our sins have merited: and intreat our
merciful Redeemer to preserve us, both from such,
as Gods immediate hand inflicts ; lightning and tem
pest, plague properly so caUed, pestilence or epidemic
diseases of any sort, famine and sudden death : and
from such also, as men's unreasonable passions pro-
• Ps. Ixiix. 5, t Rom. vi. 2^. + 1 John v. 16, 17.

SERMON XXVIIL 455
duce : whether they be temporal, as battle and mur
der ; or spiritual, as false doctrine, with its fruits,
heresy and schism ; and what begets them aU, hard
ness cf heart in regard to God's commands, and con
tempt cf his word, Avhich contempt was never so
widely spread and infectious, as at present.
We have indeed been blamed for praying against
sudden death. But the whole Christian Church hath
done it from ancient time : and nature and reason, as
AveU as religion, direct us to do it. Some, Ave own,
(and Ave wish they were many,) may be ahvays pre
pared thoroughly, in all respects, to die at any time.
Yet even these may have cause to Avish for Avaming
of their death on account of other persons. Their
example under the approach of it wiU usuaUy be
very instructive ; and their dying advice more than
ordinarily beneficial to their friends, dependents and
relations : whom also their being taken away at once
may shock, to a degree, for which they Avoidd be ex
tremely sorry, whatever they might otherwise chuse
for themselves. But, even on their own account.
Christian humUity would surely desire a Uttle space
for completer preparation. And they, who profess
to wish the contrary, are they so very certain, as this
impUes, that every part, both of their worldly afi&irs
and their etemal concerns, is in the best condition,
to which it can be brought ? Or may not possibly
this appearing readiness to die at any time arise,
either from a secret dread to think of dying at aU, or
a secret unbelief, more or less, of what wiU foUow
after death ? But whatever a few may imagine best
for themselves, justly or unjustly; some previous
notice is undeniably best for the generaUty: and
common prayers must be adapted to common cases ;
t

456 SERMON XXVHI.
alAvays submitting it to God, to make exceptions,
where he shall think proper.
Having thus expressed, from Avhat things we de
sire to be deUvered, Ave earnestly intreat our good
and gracious Lord to shew this mercy to us, by the
mystery cf his holy Incarnation, and so on : that is,
by the means, and for the sake of all that he hath
done and suffered for us. The same manner of ex
pression is used, not only in common speech on
other occasions, and in the liturgies of the ancient
Church on this, but in the Scripture itself: where
St. Paul beseeches Christians by the mercies of God*,
hy the meekness and gentleness of Christ f, by his
coming and tiieir gathering togetlier to hiniX ; and
Daniel intercedes with God thus. According to aU
thy righteousness, let thine anger be turned away:
defer not for thine own sake, O my God\.
As we have need of protection and deUverance
continuaUy, so we proceed to beg for it, not only
in all time of our tribulation, or adversity ; but in all
time of our wealth, or prosperity : for when we seem
in the most flourishing state, we are often in the
most danger of evil ; and of sin, the worst evil. But
as the hour cf death is a season of peculiar trial and
terror ; and the day of judgment will determine our
lot for ever : we therefore intreat his more especial
grace and favour at both. The former indeed fixes
our condition at the latter. But stUl, as the best Ufe
and death obtain acquittal and rcAvard, only through
the pardoning goodness of our Judge ; we have great
cause to pray for ourselves, as St. Paul did for Onesi-
phorus, that we may find mercy of tlie Lord in that
day\\. * Rom. xii. 1. +2 Cor. X. 1.
X 2 Thess. ii. 1. § Dan. ix. 16. 19. (| 2 Tim. i. 18.

S-ERMON XXVIIL 457
Having thus represented our own necessities, we
now enlarge the subject of our devotions ; and make
supplications as the Apostle exhorts, for all men * :
acknowledging, that we are sinners, and therefore
unworthy, yet sensible that we are bound by his com
mands, and encouraged by his promises, to offer up
such requests. And here, after praying in general
for the CathoUc Church, we pray in particular for the
head and principal members, both spiritual and tem
poral, of that part of it, to which we belong, and for
the whole of God's people of this land : then we ex
tend our views further yet ; and apply for blessings,
reUgious and civil, to all other nations in common
with our own ; and to aU sorts of persons amongst
them and ourselves, according to their respective
distresses and wants, of soul, body or outward cir
cumstances : and lastly conclude our intercessions
with imploring God's mercy upon all men, whatever
their country, their religion, their sins may be ; but
especiaUy on our enemies, persecutors and slanderers,
whom we beg he would forgive, and in order to it,
turn their hearts to a righter disposition.
Against some of our requests for others, objections
have been made. One is, that in beseeching God
to succour, help, and confort all that are in danger,
we beseech him to assist malefactors in escaping
justice. But doth not every one understand it of
such help and comfort, as their case admits, consist
ently with common good ? Another is, that in praying
him to preserve all that travel by land or by water,
we pray for the preservation of robbers and pirates.
But surely our intention is very plain : to beg, that
traveUers on their lawful occasions may be secured
from robbers and pirates, amongst other accidents :
* 1 Tim. ii. 1.

458 SERMON XXVIIL
and if we add in our minds a further request, that
these wretches also may be preserved, that is, from
attempting any more injustice and violence, do Ave
not act a very Christian part ? The same cavil hath
been raised against our praying for God's pity to all
prisoners, mercy upon all men : words, which noto
riously mean such pity and mercy, as he shall judge
not to be unfit. And Avriters and speakers never
scruple to omit limitations, which every reader or
hearer, who is not perverse, will of course supply.
After going through these petitions, we endeavour
to excite our desires of a gracious answer, to as much
fervency as we can, by short, but affectionate sen
tences, uttered alternately, in a sort of pious emu
lation, between the minister and the people; and
humbly importuning our Redeemer, as the eternal
Son and spotless Lamb cf God, the Lord's Christ, and
the Lord of Christians, that he would grant us his
promised peace, which includes all blessings, and
hav^e mercy upon us, in bestowing A\'hat we have
asked. For this purpose, it is acknowledged, we
repeat several times the same words, with very small
variations. But such repetitions, far from vain*, are
most expressive ones : the natural, the almost con
stant language of earnestness. Hence our Saviour,
in his agony, reiterated the same words thrice f:
and David, in a transport of thanksgiving, even to
the six and tAventieth time, as you may see in the
136th Psalm. And these very repetitions, which we
use, are warranted by the ancient offices of the
Christian Church.
Having thus enlivened our devotion, we proceed
to offer up, what deserves the most lively efforts of
it, that perfect summary of all our petitions, the
* Matt. vi. 7. + MaU. xxvi. 44.

SERMON XXVIIL 459
Ziord's Prayer: which, tiioagh it occurs several
times in the several services of the morning, occurs
but once in this ; and cannot easily be recited too
often, proidded it be with attention and affection.
Hitherto the Litany hath dwelt on no single sub
ject of prayer long ; but comprehended a surprising
variety of the most needful articles in a very narrow
compass. The remainder is of a different nature. It
considers our state here, very justly, as fiimisbing
perpetual ground of sad reflection to every thought-
fid mind : and appUes itself AvhoUy to express to our
heavenly Father the sentiments required in such a
condition. The seemingly happiest persons in the
world are very inconsiderate, if they do not discern a
great deal to moum over, in others and themselves.
Yet at the same time, the most afflicted are to blame,
if they sink mider, either what they see or feeL But
the common duty of both is, in every thing, by prayer
and supplicatio», with thaidsgiring, to make their
requests known unto God *. And therefore this part
of the Litany, though first introduced on occasion of
estraordinary distresses, lying heavy on Christendom
11 or 1200 years ago, wiU be too seasonable in every
age, tiU one of truer piety and more tranquiUity shaU
come, than hath yet been known, or is likely soon to
take place.
As the tTMisgressions, by which we offend God, are
the cause of our sufferings, these our snppHcations
begin very properly, with intreating, in Scriptm*
words, that on hnmbUng ourselves before him, he
would not deal with us tfter our sins, neither reward
us cfter our iniquities f. Next to this foUows, as is
repeated in the sequel, an exhortation. Let us pray :
A(?hich may appear somewhat strange, considering
* PhiL If. 6. + Psalm ciii. x.

460 SERMON XXVHL
that prayers immediately precede in both places.
But they are short ejaculations, not continued forms,
like those which foUoAv. And besides, this redoubled
admonition, towards the conclusion of the office, Avill
very usefully remind those, who may possibly be
growing languid and inattentive, in how important a
work they are engaged. Something there was of
this kind, even in the heathen devotions. But in the
old liturgies of Christian Greece, Let us pray, let
us pray earnestly, let us pray more earnestly, often
returns. And the succeeding prayer, which is of ancient use
in the Western Church, deserves our utmost earnest
ness. It begs of him, who, as the Psalmist assures
us, will not despise a broken and contrite lieart, (which
phrase I have already explained to you,) that in all
our troubles he will both assist us to make our prayers
before him as we ought, and graciously hear us: that
so the designs of our enemies, visible and invisible,
may be disappointed, and we may f^el and express a
just gratitude for our deliverance. To this the con
gregation answer, not as usual. Amen: but in a short
form of Scripture words *, more strongly expressive
of pious fervency. The minister instantly returns
another Scriptural address f to God ; pleading with
him, and suggesting to us, the noble works, done by
him for his Church and people in general, and many
good persons in particular, which, if we have not
seen with our eyes, we have heard with our ears:
holy Writ and other history hath related them: or
our fathers have declared them to us, partly as per
formed in their days, partly in the old time before
them. And since his arm is not shortened, that it cannot
save; nor his ear become heavy, that it cannot hear f \
* Numb. X. 35. Psalm Ixxix. 9. f Pialm xliv. 1. * Is. lix. 1.

SERMON XXVIIL 461
the congregation again petition him, in the same
words as before ; (only changing one for another,
stUl more pathetic ;) that he would arise, help and
deliver them for the honour of his name : not for our
merits, but his OAvn glorious perfections, and the in
struction of his creatures ; that we and aU men may
learn to love and praise and serve him. Yet to this
we are indispensably bound, even while the pain-
fuUest view of our sorrows and wants is before our
eyes : and therefore in the midst of our suppUcations
we proceed immediately to ascribe that glory to the
sacred Three, which ever hath been, is, and wiU be,
their due; whether infitnite wisdom aUots to us pros
perity or adversity. Nor is the mixture of doxolo-
gies Avith complaints less common in acts of worship,
than it is reasonable. The Book of Psalms uses it
frequentiy : the old Latin and Greek Uturgies use it
on this very occasion : and surely in our private de
votions, even when most afflicted, we stiU give praise
to God.
But though we oatu it our duty to glorify him in
the severest sufferings, if it be his wiU that we should
undergo them : yet conscious of our weakness, we go
on to beg his protection against them, or deUverance
of us from them, in mutual ejaculations of the utmost
warmth: not that moving expressions wdl any other
wise incline him to grant mercy, than as they fit us
to receive it, by imprinting on us a just sense of our
dependence ; which, if used with sincerity, they
naturally do.
Then we close this part of the Litany with a more
continued form of address to our merciful Father;
composed originally above 1 100 years ago ; corrupted
indeed afterwards, by intreating God to turn from us
aU evUs for the sake of the intercession of his Saints ;

462 SERMON XXVHL
but reformed in our liturgy, not only by leaving out
that addition, but by inserting for completer security
a new clause : Grant, that in cdl our troubles we may
put our whole trust and confidence in thy mercy. And
thus it is, that we borrow from the Church of Rome.
By this prayer, so amended, we humbly confess our
infirmities and unworthiness : yet beg, that notwith
standing both, we may, if God sees it proper, escape
the afflictions, which we fear: but if not, that being
still assured of his goodness to us, we may, with Job,
though he slay us, trust in him*: and that for proof
of this, we may as faithfully do our duty under the
heaviest pressures, as the highest exaltation; and
evermore serve him in holiness and pureness cf Uving,
to his honour and glory; saying with Job again, shall
we receive good at the hand cf God, and shall we not
receive evil f ? The Lord gave, and the Lord Imth
taken away: blessed be the name cf the Lordf.
What remains of the Litany is the same with the
conclusion of the morning and evening prayer : and
therefore needs no separate explanation. May God
give us grace to use these and aU our devotions in
so right a manner, that from praying to him amidst
the troubles and sorrows of this world, we may be
taken, in his good time, to praise him for ever amidst
the joys of the next, through Jesus Christ our Lord.
Amen.
* Job xiii. 15. + Job ii. 10.

SERMON XXIX.

1 COR. XIV. 15.

— / tvill pray with the spirit, and I will pray with the
understanding also : I will sing with the spirit, and
I ivill sing with the understanding also.
Once more I entreat your attention to the subject,
on which I have so often discoursed from these words.
The part of it, which remains, is the Communion
Service. But as that service is almost every where
separated, and very properly, from the preceding
one, by the singing of a Psalm, I would first say a
little conceming that much disregarded branch of
worship. As singing is capable of expressing strongly every
state, in which the mind can be towards every ob
ject ; so there never was perhaps any one nation upon
earth, civiUzed or barbarous, that did not make this
a part of the honour paid by them to the God, whom
they adored. We find in the Old Testament, it was
practised by the Jews, before the law was given, as
weU as after *. The book of Psalms consists wholly
of religious songs : and directs the Saints of the Lord,
to sing unto him, and give thanks for a remembrance
cfhis holiness f: to sing unto the lionour of his name,
and make his praise glorious fi to sing praises unto
our God, while we have our being §. The Prophets
foretel, that, in the Gospel times, men shall sing for
• Exod. XV. 1, &c. t Psalm xxx. 4.
X Psalm Ixvi. 2. § Psalm cxlvi. 2.

464 SERMON XXIX.
the majesty of the Lord: and, which brings the pre
diction home to us, they shall cry aloud, and glorify
God, in the Isles cfthe sea*. Accordingly St. Paul,
not only himself with SUas, even in prison, sang
praises unto Godf ; but appoints, that all Christians
should speak to themselves, and admonish one another
in Psalms and Hymns and spiritual songs, making
melody with grace in their hearts to the Lord f- And
St. James prescribes. Is any one merry ? in a joyful
frame on account of blessings received, (for the word,
mirth, comprehended anciently the most serious kind
of gladness,) let him sing Psalms^.
In pursuance of these rules, the first Christians
made singing a constant pai't of their Avorship : as,
besides the Ecclesiastical writers, even a heathen in
forms us ||. And the whole congregation joined in
it. Afterwards indeed the singers by profession,
who had been prudently appointed to lead and di
rect them, by degrees usurped the whole perform
ance %. But at the Reformation the people were
restored to their rights : and it made a much quicker
progress for the pleasure and comfort, which they
found in this practice : a circumstance, that ought to
endear it to considerate persons not a little. And
as the only Avay of singing knoAvn in common paro
chial churches is by the metre Psalms ; unless we
join in that, we intirely omit this branch of our
duty. It is very true, the verse translation of the Psalms,
generaUy used, is void of ornament : and hath ex
pressions, often loAV and flat, sometimes obsolete.
And I wish a better were substituted in its place.
* Isaiah xxiv. 14, 15. f Acts xvi. C3, 24, 25.
+ Eph.v. 19. Col. iii. 16. § James v. 13.
U Plin. 1. X. Ep. 27. f Bingham iii. 7. 2.

SERMON XXIX. 465
But still in many other cases, ancient solemn forms
of words are thought venerable, when they are far
from elegant : not to say, that the language of our
forefathers, even where it may seem very uncouth at
present, had in its time frequently full as much pro
priety and beauty, as ours. And several words of it
have been, for that reason, revived by some of our
best modern authors. But at least, the matter, com
prised in the words, of which I am speaking, is so
highly respectable, that the mind, Avhich is affected
only by the phrase, and not by the sense, must be a
light one indeed.
Again, it is true also, that the tunes, to which the
Psahns-are sung, are most of them plain and slow ;
and the voices of many in the assembly unharmonious
and apt to be iU-managed. But tunes, designed for
the multitude to join in, who have never been regu
larly instructed, must be plain and slow, and such as
they have been accustomed to : for which purpose
the number should be moderate. Ours are many of
them recommended, and as it Avere consecrated, by
long usage. Confessors for the Protestant cause have
composed them. Martyrs for it have yielded up
their dying breath in them. And sev^eral of them are
thought, by competent judges, no way deficient in
real melody. Amongst a variety of people, part of
them with bad ears, and most of them with untaught
voices, there wdl be some, that had better totally ab
stain; only attending to the sense, as weU as the
sound, of what is uttered by the rest : and others,
that should moderate themselves to a prudent degree
of lowness, till they have learnt how to exert them
selves more properly. But all who are, or can be
qualified, and there are few, who cannot, should bear
such a part as they are able. It may be done, with-
VQL. HI, H h

466 SERMON XXIX.
out in the least disordering the more skilful singers,
who perform the very useful office of raising and
supporting the tune. This in many congregations
is done by the organ, the charity children, or both.
But then the organ should express the tunes plainly
and distinctly, and make Aery moderate intervals be
tween the Unes ; the children should be taught to
sing in exact time and concert with it ; and the whole
congregation should accompany them fervently, yet
with prudence. Taking this care, though there
should still happen to be some little discords, they
would be intirely lost in the general chorus : the
effect of which Avould be noble and elevating, if avc
took rightly into our thoughts the whole of the mat
ter, instead of cavilling at minute particulars.
Consider the nature of a wild multitude, in its
original savage state, met together at the call of
some vehement ungovemed passion : how alarming
the concourse, how frightful and horrid the confused
and hideous cries of it must be. Then consider the
same multitude, softened and cultivated by the gentle
influences of religion, and unanimously assembling
at stated seasons, to sing forth the praises of the wise
and good parent of all, and echo to each other the
precepts of a rational, and mild, and beneficent life
here, as the means of obtaining eternal felicity here
after. Can there be a happier change of scene, a
sweeter and more pleasing view ? And suppose the
harmony made by them were ever so little better,
than shouting unto God with the voice of triumph, as
the Scripture expresses it, and making a joyful noise
unto tlie rock of their salvation*: yet what Avorthy and
humane and pious heart is there, that Avould not be
charmed with the sound, and zealously join in it ?
* Psalm xlvii. ]. xcv. 1,

SERMON XXIX. 467
We are disposed thus on other occasions. Amongst
our ancestors, who judged of propriety as discreetly
as ourseh^es, (to say no more,) the very highest joined
humbly and cheerfuUy with the lowest of their feUow-
Christians in the duty of psalmody, however artlessly
performed. And I entreat you to reflect what it is,
either to disdain, or be ashamed, or be too indolent,
to lift up our voices to the honour of our Maker,
when we come into his house professedly to worship
him, and he hath commanded that one part of his
worship shaU be this.
But if we wUl not employ our Ups in the service,
we may stdl fix our minds upon it: at least we should
not hinder others from doing either. And particu
larly we should abstain from giving the bad example,
and the offence, of indecently holding conversation
at that time: for Avhich surely there cannot be so
pressing an occasion, but that it may be very safely
deferred tiU after Church, if not altogether omitted.
In the singing of Psalms, different persons use
different postures . The prose Psahns, I beUeve, are
and ever have been repeated by aU persons every
where, standing. In the verse Psalms we aU stand at
the doxology. And in what goes before, the reason
for doing it is exactly the same, and a very strong
one : that the whole is sung to the glory of God, and
often directly addressed to God. Accordingly we
read in the Old Testament, that not only the Levites
were to stand every morning to thank and praise the
Lord, and likewise at even*, but that when they
waited with instruments of music to praise the Lord,
all Israel stood t ; and again, that they said to the
people, stand up, and bless the Lord your Godf.
We read likewise, that in a vision of St. John, in the
* 1 Chron. xxii. 30. f 2 Chron. vii. C. % Neh. ix. 5.
H ll -2

468 SERMON XXIX.
book of Revelation, a great multitude, tvhich no man
could number, stood before the throne, and cried with
a loud voice, salvation to our God*: and in another,
that they who had gotten the victory over the beast,
stood and sang the Song cf Moses and qf the Lamb f.
Standing therefore, as it is plainly the fittest posture
in itself, is the authorized one also : and were it more
uncommon than it is. would be far from a dishonour
able singularity. But still, as very many in most
congregations, either have by long habit been pre
judiced in favour of sitting, or, though they disap
prove the custom, feel a difficulty of quitting it, un
less every one did : they should not be censured for
a practice by which they mean nothing amiss ; but
kindly encouraged to an alteration in this point,
which we may thus hope wUl gradually become
general. And now I go on to the third morning office,
which follows the Psalm ; and is called the Commu
nion Service, and read at the Lord's Table where it
can with convenience, because the holy communion
makes part of it : though a part unhappily, now for
many centuries, too often left out in almost all
churches, which it never was originaUy in any. But
hoAvever the rest is very proper to be used by itself.
Anciently, as AveU as now, they who did not stay to
receive the Sacrament, were allowed to join in the
beginning of the office : and from the middle age
downwards, the beginning hath been used, even
where there was no sacrament, for a memorial, which
might be useful, of the primitive practice.
The first thing we do in it, is repeating the Lord's
Prayer : which peculiarly suits this most solemn act
of Christian worship. Then we proceed, in a very
* Rev. vii. 9, 10. \ Rev. xv. 2. 3.

SERMON XXIX. 469
old and exceUent coUect, to beg of him, unto whom
all hearts he open, so to cleanse the thouglUs cf ours,
by the inspiration cfhis holy Spirit, by breathing into
us Avith lasting efficacy good incUnations and pur
poses, that we may as perfectly as our present state
admits, love liim in our souls, and magnfy him in
our words and lives. Purity of intention is both in
general requisite for approaching God's altar, and
more especially for going through the next part of
the office aright: in which, after hearing the Ten
Commandments rehearsed to us, avc pray God to
hare mercy upon us, and pardon us, so far as we have
transgressed either the letter or the spirit of them, as
explained by our blessed Redeemer, and incline our
hearts to keep each of them better for the future. It
doth not appear, that this form of devotion was ever
used in any Uturgy before our OAvn. But surely,
taking the Commandments Avith the Gospel interpre
tation of them, it is a very instructive and edifying
one. And they, AAho think the confession in the
Morning Prayer not particular enough, have suffi
cient room here to supply that imagined defect.
Next foUoAvs a prayer for the King. The primitive
Christians, in every public office, presented a suppli
cation for their Sovereign. Noav in this office, un
less it were put in the beginning, fcAv in proportion
Avould join in it when the sacrament is administered,
considering how many return home without receiv
ing. And therefore it is placed here, just after the
Ten Commandments, of Avhich the authority of the
magistrate is one main support, as they are of that
in return : and we pray the Almighty, that, in mercy
to his Church, lie wiU so rule tlie King's heart, whom
in the coui-se of his providence he hatli chosen to
reign over us, and to be his servant and minister to

470 SERMON XXIX.
Its for good *, that he may above cdl things seek his
glory, by maintaining his laws above-mentioned :
and AvUl so rule our hearts likcAvise, and those of all
his subjects, that we may faithfully and humbly obey
him: in God, that is, in the strength of his grace,
and in subordination, not contradiction, to his su
preme AviU ; and for God, not onlyybr fear of man s
wrath, but for conscience sake alsof.
Then avc offer up the Collect for the Day, of which
I have spoken already : and after it, read two por
tions of Scripture, to which it hath frequently a
reference. One of them is usually taken from the
Epistles, the other always from the Gospels. The
Epistle hath been thus read, certainly for 1300 years,
but the Gospel much longer. And the very portions,
that we now use, were most of them used on the same
days 1200 years ago, and perhaps a great deal earlier.
The annual course of them, and of the Collects pre
fixed to them, began then, as it doth now, not with
the civil year, or the entrance of the sun into this or
that sign ; but from the Advent, the approach of
the appearance of Christ, the sun qf righteousness f.-
And was so contrived, that the former part, from his
birth to his ascension, should represent to us the
principal articles of his history : the latter, tiiose of
our own duty.
At the reading of the Gospel, the people are di
rected to stand up, in honour of him, whose life and
words it relates. And there appears no time, when
they did otherwise : or when that acclamation, glory
be to thee, O Lord, was not made, which indeed at
present is not prescribed, though it was in the first
edition of Edward the sixth's liturgy, but omitted
afterwards, probably by accident : for there could be
no objection raised against it.
* Rom. xiii, 4. + Rom. xiii, 5, X -^lal, iv. 2.

SERMON XXIX. 471
As in the Morning Prayer, so in the Communion
Service, for the same reason, after reading the Scrip
ture, we recite the Creed : only there we have that of
the ancient Latin Church, here that of the ancient
Greek; made in the first General Council, held at
Nice, above 1400 years ago, and thence called
Nicene ; excepting, that some smaU additions were
inserted since ; aU of them, but one*, about 50 years
after. In this Creed, we profess ourselves to believe in one
Lord Jesus Christ, because some had spoken of the
human and divine nature of our Saviour, which they
caUed Jesus and Christ, as two persons not united.
The words, light of light, intimating, that his divine
nature is from the Father, as light is from the sun,
or as one light without diminution of itself kindles
another, were intended for some imperfect illustra
tion, (and doubtless a very imperfect one it is, and
any other must be,) of his mysterious generation.
The words. Lord, and giver of Ife, ascribed to the
Spirit, are not to be joined, as one single attribute ;
but are taken from two different texts of Scripture :
in the one of which he is caUed, according to the
marginal reading, the Lord the Spirit f ; and said in
the other, to give IfeX, that is, the spiritual life of
grace. The phrase, who proceedeth from the Father
and the Son, may signify, either his deriving from the
latter, as weU as the former, his eternal subsistence ;
or, since that hath been disputed between the Latin
and Greek Church, his being sent by both into the
hearts of men, as the Scripture plainly affirms he is§.
After the Creed another Psalm is sung : and then
* Consisting of the words, and the Son : which came in some
hundreds of years after. See Nichols.
t 2 Cor. iii. 18. | Ver. 6. ^ John xiv. 26. xv.2C. xvii. 7.

472 SERMON XXIX.
the minister who is to preach, moves the people, by
the direction of the 55th Canon, to join with him in a
short form oi prcnjer. This was more particularly
needful in past ages, when the sermons Avere com
monly at a different hour from the liturgy, as they
are stUl at our Universities. And at whatever hour
they were, great stress was laid on the use of this
prayer, for some time after the Reformation; be
cause, when that took place, an acknowledgment of
the King's supremacy, which the Papists denied, was
very prudently, as things then stood, inserted into it.
And hence it hath continued to our days, though it
is frequently shortened into a collect and the Lord's
Prayer, the reason for enlarging being noAV become
less. The original manner of performing this part
of the preacher's office was by bidding, that is, invit
ing and exhorting, the people to pray for the several
particulars, mentioned by him : which they were un
derstood to do, either silently in their minds, as they
went along with him, or by comprehending them all
in the Lord's Prayer at last. But in process of time,
some imagined it better to put the whole into the
shape of a direct address : others foUoAved their ex
ample, as thinking it a matter of indifference : but
most have kept to the old way. And the intention
being the same, neither custom should give offence.
The Sermon was anciently an explanation and im
provement of the Epistle and Gospel, just read before,
especially the latter. But now for a long time a
greater latitude hath been usefully taken.
After the Sermon, one or more of the sentences, or
Scripture injunctions of bounty and almsgiving, as
also the Pratjerfor the whole state of Christ's Church,
are appointed to be read, if there be no Communion,
before the congregation be dismissed: neither of

SERMON XXIX. 473
these things being ever unsuitable. And the first
day cf the week is recommended in Scripture for
purposes of charity*, as weU as set apart for making
supplications and giving thanks for all menf. But
they are both more peculiarly proper with a view to
the Communion : in which Ught I shaU now consider
them. When we commemorate our Saviour's dying love
to us aU, we ought surely to think of expressing our
love to our brethren : which must be shewn by pro
moting both their spiritual good and their temporal.
To the former belong those sentences, which require,
that they who are able, should contribute to the
maintenance of a Gospel ministry, where it wants
their help. . And they require it strongly, as you v/ill
perceive by reading them. For indeed we seldom or
never read them to you, that we may not seem to
plead our own cause : excepting in some few of our
Churches, AA-here the primitive practice, (needful in
too many more,) of giving oblations to the Minister,
as weU as alms to the poor, at the Sacrament, is pre
served or restored. The rest of the sentences exhort
to the latter duty of relieving the sick and needy.
What is generaUy given for them on this occasion
must be considered not as the whole, but a sample
and earnest of your charity ; I hope, a smaU one in
comparison of what you give at other times, and I
trust, is every where faithfully apphed as it ought,
with most reUgious and prudent care.
But as there are few in proportion to whom avc
can do good with our substance ; and many, that are
much above our alms, yet greatly need our prayers ;
we proceed to offer them up for the whole state cf
Chrisfs Church, militant, that is, carrying on a Avar-
* 1 Cor. xvi. 2. t 1 Tim. ii. 1.

474 SERMON XXIX.
fare against the enemies of the soul, here on earth :
that aU the members of it may not only have tlie
spirit, the fervent desire, of truth, unity and concord,
but may actuaUy agree in the truth of God's holy
tvord, and Uve in unify and Godly love. Then we
petition more especially for those, Avhose stations, as
kings, magistrates and clergy, or Avhose sufferings of
any kind, require it most : and give thanks for those,
Avho are got beyond the reach of sufferings ; begging,
that we may follow their example, as far as it was a
good one, and share in their happiness.
The tAVO crhortations, ordered to be used, one or
other of them, when warning cf the Communion is
given, are seldom used, where it returns too fre
quently and statedly to need warning. HoAvever,
they have a great deal in them, that ought to be
seriously weighed; but nothing, that Avants to be
explained at present : unless it be the direction laid
down, that they, avIio cannot quiet their own con-
sciences, as to their spiritual state, and fitness for the
sacrament, should open their grief to some discreet
and learned minister cf God's word, that they may re
ceive the benefit cf ahsolution, if they appear intitled
to it, togetlier with ghostly, that is, spiritual, counsel.
Now here, you see, this private absolution is not
affirmed to be, as it is by the Papists, necessary for
all persons ; but only adviseable for some. It there
fore is only a declaration of the minister's judgment,
a falUble one indeed, but the proper appointed one,
that if the person's case be truly represented, he is
pardoned ar.d absolved by our heavenly Father, who
alone can forgive sins. And such credit only is due
to this declaration, as in other affairs Ave aUow to
authorized professors and practitioners of skiU and
probity: Avhose opinions Ave often think it prudent

SERMON XXIX. 475
to ask, and happy to have in our favour : and God
forbid, that Ave should not give you ours, when we
are asked it, with as much fidelity and as much
secresy, as any ministers of any Church whatever !
There is the less occasion that I should enlarge on
this office, because I have explained in my Lectures
on the Church Catechism, the principal points re
lating to the Lord's Supper. I have shewn you in
particular, that the expression oi eating and drinking
damnation to ourselves, (which is used by St. Paul in
his first epistle to the Corinthians *, and from thence
taken into the exhortation at the communion,) means
only bringing upon ourselves a condemnation to some
punishment from God, without determining of what
kind. For the verses immediately foUowing, (which I
shaU presently repeat to you,) very clearly show that
the word in the original, which is here translated
damnation, ought to have been rendered in this place,
as it is in several others, judgment. l!i ow judgment
is a general term that signifies any degree of correc
tion or punishment in this life, or the next. That
which had been incurred by those unworthy receivers
to whom the Apostle wrote, was only correction in
the present life. For undoubtedly he told them the
worst of their danger, and he tells them of nothing
else. The very next words are : For this cause many
are weak and sickly among you, and many sleep, are
dead. Then foUows, what entirely clears up the
matter : If we would judge ourselves we should not be
judged. But when we are judged we are chastened cf
the Lord, that we should not be condemned with tlie
world. The punishment therefore of receiving un
worthily wiU either be extended to another world or
confined to this according to the degree of the fault :
* Ch. xi. 29,

476 SERMON XXIX,
and if we repent sincerely and in time, it AviU be foi--
given in both. When in the same exhortation we are
required to judge ourselves then, this by no means
implies, that we need not do it before, but that we
should take care it be now perfected. And when it
is said, that we must above all things give tlmnks to
God, the meaning is not, that faith and repentance
are less necessary, but that these being supposed to
precede, th)zf principal point in the act of communica
ting is a thankful remembrance of God's mercy, dis
posing us to lay hold of it.
From this last exhortation Ave proceed immediately
to the first thing recommended in it, a penitent con
fession of our sins : Avhich the ancient Church made
also on the same occasion. When in this we say,
that tlie burthen cf them is intolerable, we mean not
always, that the sorrow, which we that instant feel for
them, is extreme ; for though very sincere, it may be
imperfect in its degree ; or though as perfect, as the
natural constitution of our mind and body admits, it
may not be very passionate and afflicting ; or though
it Avere once so, it may now be moderated by a joyful
sense of God's mercy to us : but we mean, that the
weight, Avitli which our guUt, if not removed, will
finally sit heavy on our souls, is unspeakably greater,
than we shall be able to bear.
After this confession, the minister, himself one of
the sinners, Avho hath joined in it, agreeably to the
duty of his office, assures the people, that God hath
promised forgiveness to all, that turn to him as they
ought ; and earnestly prays, that they may obtain it :
adding express authorities of Scripture to confirm
their faith and hope.
Then he exhorts them, thus comforted, to lift up
their hearts and give thanks to God: Avhich Avord.s,

SERMON XXIX, 477
with the ansAvers. and the substance of aU that fol
lows constantly, as far as, glory be to thee, O Lord
most high, appear to have been used in the Commu
nion serdce 1500 years ago : and might probably
descend from the Apostohc times. Even the custom
of appropriating particular prefaces to the more con
siderable festivals, is 1200 years old, if not more.
And now approaching nearer to the act of receiv
ing, we again solemnly acknowledge our own unwor
thiness, as aU the old Uturgies did, though not so
fuUy : and pray, that our sinftd bodies may be made
clean by Christ s body, and our souls washed through
his most precious blood: Avhich expressions have been
censured, as if they impUed, that each of these, at
least the latter of them, (his blood,) had some pecu
liar efficacy, of which the other was destitute. But
this cannot be intended : because very soon after,
the preservation cf our bodies and souls also unto
everlasting life, is ascribed separately, both to his
body and to his blood, as it is in Scripture also *.
Therefore the distinction made here, Avas only meant
for some kind of elegance in speech : and it much re
sembles what St. Clement the Roman, whom St, Paul
intitles his feUow-labourer f, hafh. said in Ms Epistle
to the Corinthians, that Christ gave his flesh for our
flesh, and his soul for our souls f-
After this foUows the Prayer of Consecration, or
setting apart the bread and AA^ne to the sacred pur
pose, in which they are about to be employed. A
prayer hath been used for that end, at least 1600
years. And the mention, which ours makes of the in
stitution of the Lord's Supper, from the words, who
in the same night that he was betrayed, to the conclu
sion, is in every old Uturgy in the world. The Roman-
• Heb. X. 10. 19. t PI"'- iv- "¦ t -<'<^'- *^-

478 SERMON XXIX,
ists, have put into their prayer of consecration,
names of saints, and commemorations of the dead,
which we have thrown out. And indeed we have
left nothing, that so much as needs explaining : un
less it may be useful to observe to you, that our Sa
viour's one oblation of himsef is opposed to the
various kinds of oblations under the law ; and, once
offered, to the continual repetition of them : though
probably a further view was, to intimate, that he is
not, as the Papists pretend, really sacrificed anew in
this holy ordinance.
The first part of the Avords, which the minister
speaks at delivering the elements, is very ancient :
the rest is added by our Church ; and the whole is
unexceptionable. The posture of kneeling, which
we use, when we receive, is a very proper one.
Some indeed think, that the Apostles received in the
posture which they used at meals, and that we ought
to imitate them in this. Now if so ; to imitate them
strictly, we must not sit, (as these persons do,) but
lie all along : for so did the Apostles at table. But
indeed we may rather suppose, that when our Sa
viour blessed the bread and wine, this being an ad
dress to God, both he and they were in some posture
of adoration : and that they changed it before receiv
ing, is not likely, considering how different that was
from a common meal. Nor does it appear, that any
part of the Christian Church till of late years, ever
used any other posture than that of kneeling or stand
ing ; by each of which they meant to signify worship.
We use the former: but with an express declaration
inserted in all our prayer books, that no adoration is
hereby intended or ought to be done, either to tlie sacra
mental bread and wine ; {for that were idolatry to be
abhorred of all Christians;) or to any corporal pre-

SERMON XXIX. 479
sence cf Christ's natural flesh and blood: for they are
in Heaven and not here *. We kneel therefore only
to adore the invisible God : and to be in a fit posture
for those prayers and praises which can never be
more properly offered up to him. And why any per
sons should prefer a different posture we cannot see.
Having communicated, we again repeat, after along
interval, the Lord's Prayer. For since, to as many, as
truly receive him, he gives power to become the sons cf
Godf ; we may hope we have now strengthened our
title to apply, under that name, to Our Father,
which is in Heaven, S^c.
Then we intirely, that is, with our whole hearts,
desire him, to accept this our sacrifice, or service, cf
praise and thanksgiving, which Ave have offered up to
him : begging leave at the same time to offer up our
selves, body and soul, as dedicated to his wiU : which
is the great end of all our devotions ; yet never men
tioned in the Romish mass-book. We pray also once
more for the whole Church : and lastly for our fellow-
communicants, as well as ourselves, that we may be
fulfilled, that is, fiUed full, and as the Psalmist ex
presses it, abundantly satisfiedf, with God's grace and
benediction. After this, as our blessed Lord sung an hymn §
with his disciples after the Passover (in imitation of
whom the whole Christian Church hath used one in
commemorating Our Passover, sacrificedfor us ]|,) we
use one likewise, as ancient, in substance, as the
fourth century at least. It were better indeed, that we
sung it : if there did not, alas, often want numbers,
and generally skiU. The beginning of it is the song
of the holy Angels in St. Luke : on which foundation
* Rubric after Communion. + John i. 12.
X Psalmxxxvi. 8. § Matt. xxvi. 30. || 1 Cor. v. 7,

480 SERMON XXIX.
Ave proceed to glorify God, andg-Z^e thanks to him for
his great glory ; meaning, that of his goodness, wis
dom and poAver, displayed in the work of our redemp
tion : fervently beseeching the Son and Lamb qf God,
that his sufferings to take away the sins cf the world,
and his sitting at tlie right hand of tlie Majesty on
high *, may bring doAvn mercy upon us ; and acknow
ledging, that Ave are all impure, he only is holy ; men
and angels are servants, lie only is the Lord ; he only
with the Holy Ghost, united to the Father in glory
unspeakable, is most high above all.
To this act of worship Ave subjoin, (drawing now
to a conclusion,) one or more of those brief, but com
prehensive collects, which are provided for that pur
pose. In the first of them, some have objected
against the phrase, chances of this mortal Ife, as im
plying somewhat irreligious. But our Saviour hath
not scrupled to say, and by chance tliere came down a
certain priest f. Again in the fourth, which is also
frequently used before sermon, some have stumbled
at the expression, prevent its, O Lord, in all our
doings : because preventing most commonly signifies
hindering. But the original meaning, and the true
one here is, go before us : which may indeed be
either to further us by opening the way, or to
obstruct us by stopping it. But surely it can no more
be doubted, which we intend, than what David in
tended, when he saad, thou shalt prevent him with the
blessings of goodness f, and again, the God of my
mercy slmll prevent me \, the others, I think, have no
difficulties. What remains is the solemn and affectionate form
of dismission : most of which is taken from the words
of holy Avrit. The minister of Christ in pronouncino-
it, prays, that the peace of God, which pa.sseth allun-
* Heb.i. 3. t Lukex. 31. + Psalm xxi. 3. § Psalm lix. 10.

SERMON XXIX. 481
derstanding, that inward sense of our Maker's good
ness to us, which even noAV is delightful, beyond the
conception of those, who have not experienced it ;
and shaU hereafter be so heightened, as vastly to ex
ceed the present conceptions of the best of us ; may
keep our hearts and minds*, our judgments and
affections, in the knowledge and love of God and his
Christ: and that every blessing of the holy Trinity
may be distributed amongst us, and remain with us
always. Grant this, O heavenly Father, for the
sake, &c.
• PhiL iv. 7.

VOL. ni. II

SERMON XXX.

1 PET. V. 12.

— E.t horting and testifying that this is the true grace
qf God wherein ye stand.
The happiness of all creatures depends intirely on
their obedience to his Avill whose sovereign power
created and rules the world. Now the will of God is
made known to us in part by natural reason : and
they who have no other law shall be judged by that
alone. But as reason was unable to teach mankind a
great number of things very important to be known,
and in fact, did teach most of them but a small part
of what it might have done; God was mercifully
pleased to superadd the light of Revelation to it, and
place us under the conduct of both jointly. Such an
additional provision, it might have been hoped, had
cleared up all doubts ; but partly the weakness, partly
the wickedness of men, hath turned even this light
into darkness, and made it multiply disputes instead
of ending them. Still we have no reason to be dis
couraged ; for every upright and considerate person
may after all, with due care, very easily see his way
before him, clearly enough to walk in it. But we
have great reason to use this care, and make such
enquiry amidst the different paths, which different
persons point out to us, as Avill give us cause to be
satisfied Ave chuse the right. Now of aU the different
opinions Avhich have risen concerning the Christian
religion, there have been few so remarkable as that
which divides this part of the world into Popish and

SERMON XXX. 483
Protestant. Those of the former communion, it
seems, think us of the latter quite out of the way to
salvation, and accordingly are unwearied in per
suading, as they have opportunity, the members of
our Church, especially the loAver and more ignorant
part of them, to quit it for theirs. The necessity of
doing this, they insist upon sometimes with so much
plausibility, and always with so much confidence,
that I hope you aatU not think a few discourses UI
employed on a subject of such A^ery great impor
tance both to our private satisfaction and public
security, in refuting the arguments they usuaUy
bring against us, and testifying that this is the true
grace cf God, wherein ye stand.' To proceed regu
larly in this matter, I shaU
I. Enquire Avhat is the rule of Christian faith and
life: and
IL Examine by this rule the pecuUar doctrines
and practices of the Romish Church.
I. I shaU enquire what is the rule of Christian
faith and Ufe : from whence we are to learn what
things our reUgion requires as necessary, and what
it forbids as unlawful : for, if we do the one and
avoid the other, we are undoubtedly safe. Now as
Jesus Christ is the sole author cf our fcdtli *, those
things, and those alone, which he taught himself,
and commissioned his Disciples to teach, are parts of
our faith. What his doctrine Avas we find in no less
than four accounts of his Ufe and preaching given in
the Gospels. To what beUef his disciples converted
men, we find in the Acts. What they taught men
after their conversion, we read in the Epistles.
These several Books, Avhich make up the New Testa
ment, aU Christians aUow to contain an original and
• Heb. xii. 2.
I i 2

484 SERMON XXX.
vindoubtedly true account of our religion. The only
possible question is, Avhether they contain a full and
clear account. Noav such a one they Avithout ques
tion intended to give, for what could induce them
designedly to give any other ? Besides, St. Luke, in
the very beginning of his Gospel, tells us, that having
a perfect understanding qf those things which were
believed amongst Christians, he had taken in hand to
set forth a declaration of them, that those he wrote
to might know the certainty of what they had been in
structed in. And St. John, in the conclusion of his,
tells us, that though our Saviour did, and doubtless
said also, many things that were not written in that
book, yet these, says he, are written that ye might be
lieve that Jesus is the Christ, the Son of God, and
that believing ye might have life through his name *.
This being then their intention, can we possibly
think they failed of it ? Two of the Evangelists at
least Avere constantly present at our Saviour's dis
courses, the other two heard them either from him,
or his immediate followers, and they had the pro
mise of his Spirit to bring all things to their remem
brance ivlmtsoever he had said unto them f. Could
they after all forget any part of this that was material
and necessary ? That any of them should do so is
very strange : much more that they aU should. That
St. Luke, the companion of the Aposties, and the
writer of their Acts, that he too, in relating what
they taught their converts, should unhappily omit
any thing essential, stiU adds to the wonder : and
that no one of the many Epistles written to instruct
the Churches in their faith and duty, should supply
this defect, is beyond aU belief
But supposing the Scripture ever so perfect in
' John XX. 30, 31. -j- John xiv. 2G.

SERMON XXX. 485
itself, yet the Church of Rome objects that it is not
clear to us : even to the learned many things are
hard to be understood ; Avhich therefore to the un
learned must be impossible. Nay sometimes they
teU us not one sentence of it hath a meaning, Avhich
by our oavu private judgment Ave can be certain of
But surely the Apostles were not worse Avriters with
a divine assistance, than others commonly are ivithout
it. What they spoke and preached Avas plain ; else
they spoke to no purpose : and why should not the
same things be as plain when they were Avritten
down ? Some passages indeed might to some pereons
be difficult, even at first : and more are doubtless be
come so by length of time. But that the main of
the NeAV Testament is inteUigible enough cannot be
AA"ith any modesty denied. And for the rest, Avhat at
first sight is difficult, ^nay with due consideration of
our OA^Ti, and help of others, be made easy ; what is
obscurely expressed in one place, may be clearly ex
pressed in another ; and Avhat is clearly expressed in
no place, we may safely for that very reason conclude
it is not neccessary for us to understand or beUeve.
But alloAving the Scriptures to have been at first
sufficiently intelhgible, hoAv do Ave know they are
come doAvn to us uncorrupted ? I ansAver, by aU the
same arguments which prove the incon'uptness of
any other ancient book in the world, and by this ar
gument farther, that these books having many more
copies of them, being much Avider dispersed and
much more carefully read, and warmly disputed
about, than any other Avhatever : it is in proportion
more incredible that either chance or design should
alter them in any thing considerable Avithout dis
covery from some quarter, even Avere no particular
Providence to watch over writings so worthy of its^

486 SERMON XXX.
care. And accordingly in fact amidst all the various
readings which such a number of copies must pro
duce, there is not one that affects the least article of
our religion. But if ever so faithfully preserved, still
how shaU the unlearned know when they are faith
fully translated ? Why, most passages all parties
agree in, and on those they disagree about, common
sense, comparison of other texts, consideration of
what goes before and after, and consulting as oppor
tunity offers, judicious and honest persons of differ
ent persuasions, will enable any person to pass a
sufficient judgment, so far as he is concerned to
judge, which is right and which is wrong, which is
clear and which is doubtful. Indeed there is in
general but little danger of any gross impositions
upon men being attempted, much less succeeding for
any continuance, in a land of knowledge and freedom,
whatever may be or hath been under Popish tyranny
, and darkness. Since therefore the Scriptures contain
a full and clear account of Christianity written by the
very Apostles and first Disciples of our Lord himself,
and honestly delivered down into our hands, we have
plainly such a rule for our faith as all men in all cases
are ever satisfied with, nor have we any need to look
farther. And yet the farther we do look into other
pretended rules, the better we shall be satisfied with
that we have already. For, let what will be said
against Scripture as not being a sufficient rule, it
must be a sufficient one, unless there be some other ;
and upon a fair examination it will evidently appear
there is no other. The Romanists indeed tell us of
one which they speak of in very high terms ; and that
is the traditionary doctrine of what they call the
Catholic Church. The Apostles, they say, instructed
their converts very diligently in every article of faith.

SERMON XXX. 487
Those converts again, knowing it to be their indis-
pensible duty, could not fail to instruct with the same
diligence, ministers their flocks, parents their children,
every Christian his neighbour. And thus, by a con
tinued succession of teaching, aU the doctrines of re
ligion are handed doAvn in their Church, they tell us,
uncorrupted to this day. Whoever either added,
omitted or changed any thing, must, they think, by
eveiy one around him, be immediately charged with
a mistake ; and, if he persisted in it, convicted of a
heresy, whilst the rest Avere confirmed in the ancient
truth. And therefore to hold Avhatthe Church holds is
a rule that never can mislead us. Now it must be
owned indeed that our Saviour deUvered his doctrine
to the Apostles, and they to aU the world by word of
mouth ; and this way of deUvery at first Avas sufficient,
and therefore St. Paul exhorts the Thessalonians to
hold fast the traditions he Imd taught them, whether
by word or by letter *. But then in the nature of
things how long could this last ? Suppose but the
easiest common story were to be told from one person
to another, without being written down, for only 100
or 200 years, and let each person as he received it
have never so strict a charge to teU it in the same
manner : yet, long before the end of that time, what
security could we possibly have that it Avas true at first
and unaltered stUl ? And you cannot but see there is
much less security that a considerable number of
doctrines, especiaUy such as compose the Popish Creed,
should be brought doAvn safe for 1700 years together,
through so many milUons of hands, that were aU liable
through ignorance, forgetfulness, and superstition, to
mistake them, or, through knavery and design, to alter
them. But it will be said, in a case of such impor-
'* 2 Thess, ii. 15.

488 SERMON XXX.
tance as reUgion, men would be more careful in
delivering truth than in others. Undoubtedly they
ought : but who can be secure that they would ? It
is of equal importance to be careful in practising it
too ; yet Ave aU know how this hath been neglected in
the world : and therefore have reason to think the
other hath been no less so. But whoever made the
first change, they say, must have been immediately
discovered. Now so far from this, that persons make
changes in what they relate without discovering it
themselves ; alterations come in by insensible degrees ;
one man leaves out, or varies, or adds one little cir
cumstance : the next, another : till it grow imper
ceptibly into a different thing. In one age a doctrine
is delivered as a probable opinion, the following age
speaks of it as certain truth : and the third advances
it into an article of faith. Perhaps an opposition rises
upon this, as many have done : some have said such a
doctrine was delivered to them, others that it was not :
and who can tell whether at last the right side or the
wrong have prevailed ? Only this is certain, that
which soever prevails, though by a small majority at
first, will use all means of art and power to make it
appear an universal consent at last : and then plead
uninterrupted tradition. But though such things as
these may possibly be done in almost any age, yet
they are easy to be done in such ages, as were five or
six of those, that preceded the reformation ; when by
the confession of their own historians, both Clergy
and Laity were so universaUy and so monstrously
ignorant and vicious, that nothing was too bad for
them to do, or too absurd for them to believe. But
StiU they tell us, we Protestants receive it upon the
authority of tradition, that Scripture is the Word of
God : and why can we not as well receive othpr

SERMON XXX. 489
things upon the same authority ? I answer, Ave re
ceive Scripture by no means upon the authority of
tradition merely : much less the tradition of their pre
sent Church ; but partiy on account of its OAvn reason
ableness, and the characters of diA'ine A?visdom in it ;
partly from the testimony, which one part of it bears
to the other ; and lastiy upon the Avritten evidence
given us, chiefly indeed by the earhest Christians, but
in some measure also by Jews and Heathens them
selves, that the authors of these books were the Dis
ciples of our Lord, and the things said by them true.
But then to teU us, that because we receive Scripture,
upon this eiridence, we must therefore receive a long
list of doctrines upon mere tradition after 1 7 ages, is
to affirm that the memory of things may be as weU
preserved for ever by general rumour and hearsay as
by authentic records. But here they plead that the
tradition which they depend on, is not altogether un
written, but partly recorded by the ancient fathers of
the Church. To this we answer, tliat we acknow
ledge truly ancient Avriters, in matters, Avhere they
aU agree, to be a very valuable evidence of the faith,
though at the same time a faUible one. And we can
prove imdeniably, that these writers, in proportion as
they Uved near the days of the Apostles, were of our
faith, not theirs. But as this is a proof in our favour
that few persons are capable of entering mto, so we
have happUy a much shorter. For if antiquity be an
argument ; the greater the antiquity the stronger the
argument : and therefore the authority of the Bible,
for this, as weU as many other reasons, is the strongest
of aU. An original account is always to be depended
on in the first place. Such others, as come a httle
after, in point of time, may be of considerable use to

490 SERMON XXX.
illustrate and confirm the former : but, wherever they
appear to contradict it, must be rejected without
scruple. And those which come a great deal after,
such as the Church of Rome chiefly depends on,
deserve little or no credit. The Spirit of God there
fore, seeing the need there would be of it, inspired
the Apostles and Evangelists to deliver a full and clear
rule of faith to all posterity in the New Testament :
certainly not that this might be interpreted afterwards
by tradition into whatever sense men pleased ; (for
then tradition alone had done as well or better without
it) but that tradition, as often as it went wrong, it
might be rectified by this. Had not Christianity been
committed in the earliest ages to writing ; long before
this time, in aU probability, there had been scarce one
doctrine of it left, which we could have been secure
was genuine. And though tradition hath doubtless
been preserved, by having some regard to Scripture,
from degenerating and varying near so much as it
would else ; yet, for Avant of having a sufficient regard
to it, first needless, then uncertain, then false and
pernicious, articles of belief have crept in among
Christians : the very steps of whose entry, for the
most part, we can trace. The faith of the first ages
changed by little and little every age after, and still
for the worse ; till at length the Church of Rome,
about 200 years ago, at the Council of Trent, when
they were called upon to reform these abuses, most
shamefully chose to establish them under the venera
ble name of primitive tradition, and condemn all who
wiU not receive them with the same regard as Scrip
ture itself Just as in our Saviour's time it was among
the Jews ; who asked, why walk not thy Disciples ac
cording to the tradition of the Elders ? And he said

SERMON XXX. 491
unto tliem, full well ye reject the commandment cf
God, tlmt ye may keep your own tradition*. And just
as St. Paul had foretold it would happen among
Christians. Beware lest any nmn spoil you through
vain deceit, cfter the tradition cf men, and not cfter
Christ f. But here they reply, that, let this passage
be designed against Avhom it will, it cannot possibly
fall on them. For, however uncertain tradition might
become of itself in process of time, and however
difficult it may be for private persons to judge of
doctrines by it, yet the judgment of the Catholic
Church in these points is infaUible, and theirs is that
Catholic Church. Now that the Church is infallible,
they sometimes attempt to prove from reason. Mak
ing it so was the only way to end disputes, and there
fore God being wise and good, must have made it so.
But certainly a much more effectual way of preventing
disputes and errors had been to have made every sin
gle man infaUible ; and yet God hath not done this.
It might therefore be more modest for them to let him
show his wisdom and goodness in what Avayhe pleases.
The Jewish Church we know vi^as not infallible. For
they denied their Saviour, and it was by follow
ing tradition that they came to do it. How then does
it appear that the Christian must be more infallible ?
Why, they have texts of Scripture to prove this. But
if, as theycommoidy teU us, the Scripture can neither
be proved nor understood but by the infallible autho
rity of the Church ; hoAV can the infallible authority
of the Church be proved or understood by Scripture ?
HoAvever, let us hear these texts. Our Saviour told
his Apostles, that the Comforter should come and lead
them into all truth X- But perhaps this was said only
to the Apostles : and, had it been said to them and
* Mark vii. 5. 9. t Col. ii. 8. X John xvi. 13.

492 SERMON XXX.
their successors, or, Avhich is stiU a different thing,
to the Avhole Church; yet so St. John* tells all be
lievers, they have an unction from the Holy One, and
know all things ; that is, things necessary ; not that
they were not capable of mistaking, but that, with
due care, they might avoid it if they Avould. Again
he promised his Disciples, that he would he with them
to the end of the world f. And so he hath promised
every single Christian to be with them and dwell in
tliemf : yet this does not hinder but they may both
misunderstand, and even renounce Christianity if
they please. But he declares also, that tlie gates cf
Hell shcdl not prevail against tlie Church^. But the
gates of Hell, or, as it might be translated, of the in
visible Avorld, mean nothing else than the power of
death, /. e. the terror of persecution, as the learned
well know. And it can never follow, that because
persecution shall not destroy the Church, error shall
not corrupt it. Or Avere this expression, the gates of
Hell, to comprehend error, it must at least equally
comprehend sin. And therefore, as this promise
does not hinder the Church universal from being
more or less defiled by sin, so neither from being
deformed by error. And the most our Saviour meant
to promise is, that neither shall totally abolish,
though, through the faults of men, both may greatly
pollute it. They plead farther, that St. Paul says,
the Church of God is the pillar and ground of tlie
truth\\: but they know at the same time, that this
passage of St. Paul is fairly capable of two other
translations, either of which turns it to a different
sense. Or were this the only sense; we acknow
ledge the Church was then, and ought always to be,
• 1 John ii 20. t Matth. xxviii. 20. J 2 Cor. vi. 16.
§ Matth. xvi. 18. n 1 Tim. iii. 15.

SERMON XXX. 493
and in some measure always is, a pillar and support
of truth ; and so in his proportion is every believer :
and therefore of every single good Christian our
Saviour says, in the Revelation*, / will make a pillar
in the temple of my God. But then it does nOt follow
from hence, that any one Christian, or the majority
of Christians, so support the truth, as that they do
and ever wiU profess it all, without any mixture of
error : and unless this be done, there is no infallibility.
But they argue farther, that our Saviour directs t,
f a man neglect to hear the Church, let him be unto
thee as a Heathen man and a publican. But what is
he there speaking of? Let us read the context. If
thy brother shall trespass against thee, go, and tell him
his fault between him and thee alone. If he tvill not
hear thee, take tvith thee one or two more. If he shall
neglect to hear them, tell it unto the Church. If he
neglect to liear the Church, let him he unto thee as a
Heathen man and a publican. That is, if a man have
done you an injury, first admonish him privately of
it. If that avail not, tell the Church : not the uni
versal Church sure throughout all the world, but the
particular one you both belong to. And if he wiU
not reform upon their reproof, look on him no longer
as a true Christian, but an iU man. Here therefore
is not one word said about disobeying the determi
nation of the Catholic Church conceming a disputed
doctrine : but about slighting the admonition of a
particular Church concerning a knoAvn sin, and par
ticular Churches are owned to be fallible.
Again, they say it is an article of our creed, that
we believe in tlie Catholic Church. But then they
know the meaning of this is not that we believe what
ever this Church, or any who please to call them-
• Rev. iii. 12. + Mat. xviii. 17.

494 SERMON XXX.
selves so, shaU at any time assert. But, as believing
in the resurrection of the body, is only beUeving
that such a resurrection shaU be, so believing in
the CathoUc Church is only believing that such
a church is: that Christ hath united his foUowers
into one regular society or body, of which himself is
the head : Avhich society or Church is therefore called
Catholic or Universal, because it consists of aU na
tions ; whereas the JeAvish Church was not Catholic,
but particular, consisting only of one nation. But
Avhether this Church be infallible or not, the creed
says nothing. They that can lay a stress on such
Avretched arguments as these, hoAV would they have
triumphed had the same things been said of their
Church, that are said of the Jewish Church ? If there
arise a matter too hard for thee in judgment, says
Moses, thou shalt come unto the Priests tlie Levites,
that slmll be in those days, and thou shalt observe to
do according to all that tliey shall inform thee ; thou
shalt not decline from tlie sentence tlmt they slmll show
thee, to the rigid hand nor to the left * : for by their
word shall every controversy he triedf. Tlie Scribes
and Pharisees, says our Saviour, sit in Moses' seat.
All tlierefore whatsoever they bid you observe, that
observe and doX- Now if these very strong expres
sions did not prove that Church infallible, (as cer
tainly they do not ; for then Christianity which they
rejected would not be true,) how can much weaker
expressions prove any other to be so ? But they who
AviU needs have the Church to be infallible, and the
rule of our faith instead of Scripture ; what part of
it do they make the infallibility reside in ? For unless
that be clearly knoAvn, we are never the better for
it ; but instead of the same rule of faith, every dif-
• Deut. xvii. S.&c. f Deut. xxi. 5. :j: Matt, xxiii. 3.

SERMON XXX. 495
ferent opinion about this matter Avill produce a dif
ferent rule of faith. And it is a matter, in which the
opinions of the Romanists differ greatly. Many of
them say the Pope is infallible, and he himself claims
to be so. But then some think he is so in matters
of faith only, some in matters of fact too. In most
Popish countries it would be looked upon as heresy
to deny him this prerogative ; in others as great
weakness to ascribe it to him. For a large part of
them say nothing is infallible under a general Coun
cil, regularly called. But then they have so many
different opinions about what makes a Council gene
ral, and what caU of one is regular, that some of
them reckon at least eighteen general Councils, and
some at most but seven or eight : and indeed they
might very justly question whether, strictly speak
ing, there was ever one such in the world. But far
ther : which of the Decrees and Canons of these
Councils, amongst the infinite forgeries there have
been, are genuine, and which not, here again is an
endless controversy; and another as endless what
the meaning of some of the most important ones of
them is. In consequence of this they differ and dis
pute, and have done for ages, (as united as they
would seem to be,) not only about such silly ques
tions, as whether the Virgin Mary was conceived in
original sin or not, (and yet about this they were
calling one another Heretics for 300 years, and their
general CouncUs, with all their infallibility, have not
dared to determine the matter to this day ;) but they
quarrel equaUy about things of the greatest moment.
To give but one instance of many, whether a king
may, for heresy or disobedience to the Church, be de
posed, and his subjects discharged of their allegiance,
is a question of as much weight as can well be put.

496 SERMON XXX.
The Popes and great part of their Church for 600
years have held they might ; and have practised ac
cordingly, as most nations in their turns have felt.
But what tradition hath taught, and general Councils
have decreed on this point, is so various and con
tradictory, that it Avould take a man's life almost to
inquire into it. So that some Popish writers speak
of the affirmative of this question as an Article of
Faith ; and some as a most impious error. One or
the other must be impious, undoubtedly. Which
then are the Heretics ? and what is their infalUbility
good for, that either cannot, or will not, decide
questions of such importance to human society as
this ? But to proceed : some of that Communion al
low not even Councils to be infallible, and account
no doctrine fundamental, unless the whole body of
the Roman Church hath received it as such. And
how shall the ignorant know with certainty when
they have all received it, and in what sense they
have received it ? But why the whole body of the
Roman Church ? What claim hath she of being al
ways in the right more than the Churches of Greece,
of Asia, or of .Ethiopia, who differ from her, as well
as we, in many things, and allow her no such pri
vilege? Nor, which is more, did St. Paul know of
any she had in the least : but in his Epistle to the
Church of Rome, bids her not to be high-minded, but
fear : for if God spared not the Jews, take heed, lest
he also spare not thee. Behold therefore, the good
ness and severity cf God: On them — severity ; hut
towards thee, goodness : if thou continue in his good
ness, otherwise thou also shall be cut off. Strange
treatment, sure, of an infaUible Church ! Some per
sons therefore have held infallibility to reside not in
the Church of Rome particularly, but in the whole

SERMON XXX. 497
body of Christians considered as one, which indeed
is the only true Catholic or Universal Church. But
the whole body of Christians, in the nature of things,
can never meet : and, were it as easy, as it is difficiilt,
to collect their several opinions, what one point
should we find them all in all ages agree in as neces
sary, besides those general doctrines of Christianity,
that are on every hand allowed to be clearly con
tained in Scripture ? Which way soever then we seek
for a rule of faith, to Scripture-doctrine we must
return : and therefore the best way is, never to de
part fi"om it. , .
But here some of the Piomanists (for they differ
about it) will say we wrong them. They admit
Scripture for the rule of faith. But do they admit
it for the only one ? This they dare not say. Or, if
they did, will they allow us, when we have this rule,
to know what it means ? No, Ave must never under
stand the least part of it, though ever so plain, in any
different sense from what the Church is pleased to
appoint. What, then is this but mocking mankind,
and giving with one hand, what they immediately
take away with the other ? But we, they say, are in
a pitiable condition, that, having only the dead letter
of Scripture to go by, and no living guide or judge
to direct us in the interpretation of it, as they have ;
controversies are always among us, and can never be
decided. To this we answer, that controversies are
what they themselves, even with persecution to help
them, can neither prevent or end any more than we.
And in matters of property indeed, some decision,
right or wrong, must be made. Society could not
subsist without it : but what need of an infaUible de
cision in matters of faith? Why is it not sufficient
that every man determine for himself as well as he
VOL. IIL K k

498 SERMON XXX.
can in this world ; and that God, the only infaUible
judge, will determine with equity concerning us all
in the next ? But the generality of people, they say,
are incapable of judging for themselves. Yet the
New Testament supposes them both capable of it,
and bound to it ; and accordingly requires them not
only to try the spirits, the pretences to infallibility,
whetlier they be qf God*, but to prove all things, and
holdfast that which is goodf. But were this other
wise : if they are incapable of judging, why do you
persuade them to change their judgment ? Let them
alone in the way they are in. But if they have judg
ment enough to determine whether the Catholic
Church be infallible, whether the Church of Rome be
the CathoUc Church, whether this infallibiUty be in
Pope or Council, which Decrees of either are ge
nuine, and what is the true meaning of those De
crees ; all which things they must determine before
the infaUibility of the Church can be any guide to
them : if I say every plain man hath abihty enough
for such points as these, why hath he not ability
enough in other cases, to understand common sense
and plain Scripture : to judge whether transubstan-
tiation, for instance, be not contrary to the one, and
image worship to the other ? The Romanists them
selves own, that men must use their eyes to find this
guide : why then must they afterwards put them out
to foUow him ? EspeciaUy considering that the only
rule, Avhich above ninety-nine parts in a hundred of
their communion have to follow, is not the doctrine
of Councils and Popes even were they infaUible:
(for of these it is infinitely harder to know any thing
than of Scripture,) but merely what a few priests,
and private writers tell them ; and so at last, all the
* 1 John iv. L I j Thess. v. 21,

SERMON XXX. 499
pretence to being directed by infaUibiUty, ends in
being led bUndfold by men, confessedly as falUble
as themselves. But aU Christians are commanded,
they say, to obey them that have tlie rtde over them in
the Lord*. And it is true, the teaching of the mi
nisters of the Gospel ought to be attended upon:
their doctrine foUowed in all clear cases, and their
judgment respected even in doubtful ones. But stUl
we are no more bound to foUow our spiritual guides
into opinions plainly false, or practices plainly sin
ful, than to foUow a common guide down a precipice,
or into the sea, let our knowledge of the way be
ever so Httie, or the other's pretences to infaUible
skUl in it ever so great. The rule therefore for the
unlearned and ignorant in rehgion is this. Let each
man improve his own judgment and increase his own
knowledge as much as he can : and be fuUy assured
that God AviU expect no more. In matters, for which
he must rely on authority, let him rely on the au
thority of that Church which God's Providence hath
placed him under, rather than another which he
hath nothing to do with ; and trust those, who by en
couraging free inquiry, appear to love truth, rather
than such as, by requiring aU their doctrines to be
impUcitly obeyed, seem conscious that they wiU not
bear to be feirly tried. But never let him prefer
any authority before that which is the highest of jdl
authority, the written word of God. This therefore
let us aU carefuUy study, and not doubt but that
whatever things in it are necessary to be beUeved,
are easy to be understood. This let us firmly rely
on, and trust to its truth, when it declares itself
able to make us wise unto scdvation, perfect, and fho-
* Heb. xiii. 17.
Kk 2

500 SERMON XXX.
roughly furnished unto all good works*. Let others
build on Fathers and Popes, on Traditions and Coun
cUs, what they wiU : let us continue firm, as we are,
on the foundation cf the Apostles and Prophets ;
Jesus Christ being the chief Corner Stonef.
? 2 Tim. iii. 13—17. + Eph.ii, 10.

SERMON XXXI.

1 PET. V. 12.

— Exhorting and test fifing that this is the true grace
cf God wherein ye stand.
The general rule of conduct for men to go by is
reason : contrary to what this plainly teaches, we
neither can nor ought to beUeve ; but beyond what
it teaches, on sufficient authority, we justly may.
Persuasion founded on authority is called faith : and
that which is founded on the authority of our blessed
Lord, Christian faith.
Now the rule of this faith, the only means by
which we, who live so many ages after him, can
learn with certainty what things he hath required as
necessary, and what he hath forbidden as unlawful,
I have proved to be the holy Scriptures. For these,
which confessedly give us a true account of Christi
anity, do also, as I have shewn to you, give us a full
and sufficiently clear account of it ; and there is none
whatever besides that can be equally depended on.
Other antiquity compared with that of Scripture is
modern : tradition in its own nature soon grows un
certain : and infaUibility is no where to be found upon
earth. The only thing then we have to rely on in
Christianity, is the written word of God. Whatever
this forbids is sinful : whatever it requires as a con
dition of salvation is necessary : whatever it does not
so require, is not necessary. By these rules there
fore of reason and Scripture, let us now proceed, as

502 SERMON XXXI.
Avas proposed in the second place, to try the chief
of those Doctrines which distinguish the Church of
Rome from ours.
To begin Avith that which is naturally first, the ob
ject of worship. We worship God, and pray to him
through the mediation of Jesus Christ. This they ac-
knoAvledge to be right. The Saints in Heaven we
love and honour as members of the same mystical body
with ourselves. The holy angels we reverence as the
ministers of the divine will. But as for praying to
either, there being no argument for it in reason, nor
precept in Scripture, nor indeed example in antiquity
for at least 300 years after Scripture, it surely cannot
be a thing necessary. Letting it alone is undoubtedly
safe : whether practising it be so, the Church of Rome
would do Avell to consider. They tell us indeed that
they only beg the prayers of the Saints in Heaven, as
we do those of good persons on earth. And were this
true ; (as I shall prove it is not ;) we desire our fellow
Christians on earth to pray for us because we know
they hear our desires : and surely it is reason enough
not to ask those in Heaven to do it, because Ave do not
know they hear us, nor have the least cause to think
they do. For Scripture, which alone could tell us
so, hath told us no such thing. But besides, if we
can at all understand Scripture, it hath expressly
forbidden all applications to the inhabitants of the
invisible world, excepting the Supreme Being. Thou
shalt worship the Lord thy God, says Moses, and him
only shalt thou serve *. There is one God and one
Mediator, says St. Paul, between God and men, the
Man Christ Jesus f. Accordingly we find, that the
Angel Avhich appeared to St. John in the Revelation,
forbids any religious honour to be paid him, even
• :Matt, iv. 10. f 1 Tim. ii. 5.

SERMON XXXL 603
when present. See thou do it not: I am thy fellow^
servant: worship God *. And when some among the
Colossians had affected unjustifiable practices of this
kind, St. Paul censures them as being in a very dan
gerous error. Let no man beguile you cf your re
ward in a voluntary humility and worshipping cf
Angels, intruding into those things which he hath not
seen f. Yet does the Church of Rome intrude so
much farther as to pay undue worship to beings far
below angels : not only to the Saints in Heaven, but
to some who were so wicked on earth, that there is
great reason to fear they are in Hell, and to others
that are mere fictions of their own imaginations, and
never were at all. For the sake of these, and through
their merits, they desire in their public and autho
rized prayers, God's mercy, sometimes quite omitting
to mention the merits of Christ, and sometimes join
ing his and theirs together. Farther than this, they
directly pray to them, in the house of God, and in
the same posture in which they pray to God ; and
that not only to intercede with him for them, but, in
so many words, that they themselves would bestow
grace and mercy upon them, would forgive the guilt
cf their sins, deliver them from Hell, and grant tliem
a place in Heaven. What pretence is there now in
Christianity for such things as these ? and what doth
this tend to, but making the ignorant, especially,
think their favourite Saint can do every thing for
them, right or wrong ? To him therefore they re
commend themselves, not by a religious life, but by
flattering addresses and costly presents: on his in
tercession they often depend much more than on our
blessed Saviour's ; and being secure, as they think,
of the favour of these courtiers of Heaven, pay little
* Rev. xix. 10. xxii. 9. f Col. ii. 18.

504 SERMON XXXI.
regard to the King of it. Thus is the intent of re
ligion destroyed, and the Heathen multitude of
deities brought silently back into Christianity. But
above all their worship of the Virgin Mary is very
remarkable. V/e honour her memory as a person
Avhom he tlmt is mighty hath peculiarly magnified,
and Avhom all generations shall call blessed*. But
they address her in such terms as follow : Empress
qf Heaven; Queen qf Angels and men: Through
tvhom after God, the whole Earth liveth; Mother cf
Mercy: the Fountain qf Grace and Salvation; the
only hope qf Siuncrs: Who ever trusted in thee, and
was confounded ? To tliee I commit all my hope, and
cdl my confort: under thy defence is my refuge; make
haste to help me in all things wMcli I shall either do
or think every moment cf my Ife, loose the bonds of
the guilty, enlighten the eyes cf the blind, free us from
all sin, and drive atvay from us all evil; grant us to
escape eternal damnation, and cause the glory of
Paradise to be bestowed oii us. What authority or
Avhat excuse is there now for such expressions as
these ? And yet every one of them I have myself
coUected partly out of their public offices, partly
from others of their authorized and approved books
of devotion. Formerly in their very Mass Book
they Avent yet farther : And begged her, hy virtue cf
her parental authority, to command of her Son what
they wanted. But to this very day, in another office,
they imitate the same thing, by exhorting her that
site would shew herself to be his mother. And the
better to make sure of her doing so, they apply to
St. Joachim, who, they say, Avas her father, though
indeed it is not certainly known at aU who her father
Avas; much less whether he was Saint or sinner: how-
* Luke i. 48, 49.

SERMON XXXL 505
ever they apply to St. Joachim and tell him, that as
his daughter can possibly deny him nothing, it is in
his power to do every thing he will for them. This,
you see, is being very artful in making interest: only
it is more art than is necessary. For since we are
both permitted and appointed to approach God
through Christ directly, who, Ave are certain, both
doth hear and will help us, we shaU prejudice, instead
of benefiting our cause, by making underhand appli
cations to other persons, who perhaps never come to
know of our petitions, and, if they do, are displeased
at them ; or, if they were not, can be in comparison
of little use to us.
Yet to judge by the practice of the Romish Church,
who would not think that the whole New Testament
were ffiled with precepts for the worship of the
Saints, especiaUy the blessed Virgin ? Whereas, even
in the Gospels she is but seldom and occasionaUy
mentioned ; our Saviour seeming on purpose to take
less notice of her, as if he foresaw what advantages
taking more would give to the extravagancies of after
times. In the Acts she is just mentioned once. In
the Epistles and Revelation not at all. Yet these
are not half the monstrous things that the Romanists
are guilty of about her. They have invented a fable
of her body being taken up into Heaven, and ap
pointed a solemn festival in honour of it. They have
instituted a form of devotion called the Rosary, in
which ten addresses are made to her, for one to God ;
and successive Popes have granted large indulgencies
and blessings to all that shall say it. Then their pri
vate writers about her have gone incredible lengths.
One of their Cardinals, Bonaventure, by putting her
name instead of God's, and some other necessary al
terations, hath applied the whole Book of Psalms to

506 SERMON XXXL
her. In the same manner he hath altered the Te
Deum. We praise tliee, O Mary, we aclmowledge
thee to be the Iiady; and so in the other hymns of the
Church. Nay, he hath made a Creed for her in imi
tation of St Athanasius's. Wlioever will be saved, it
is necessary that he hold the true faith concerning
Mary; which except a man keep whole and tmdefiled,
he shall perish everlastingly. Now if their Church
do really disapprove these things, why do they never
censure them ? Why is this very man canonized for
a Saint, whUst we are condemned as heretics ? For
not content with thinking this kind of worship law
ful, they pronounce accursed Avlioever shall think
otherwise. Another thing we differ in, is this : they make
pictures of God the Father under the likeness of a
venerable old man. They make images of Christ and
of his Saints, after their own fancy. Before , these
images, and even that of his cross, they kneel down
and prostrate themselves : to these they lift up their
eyes, and in that posture pray. The least appear
ance of command, or even the allowance, of such
practices in Scripture they pretend not ; and yet
against those who disallow them, they thunder out
anathemas. Now as to pictures of the Father Al-
Hiightyj whom no man either hath seen or can see * ;
aU visible figures must represent him such as he is
not, must lead the ignorant into low and mean ideas
of him, and give those of better abilities, from a con
tempt of such representation, a contempt of the re
ligion that uses them. Ancientiy the Heathens
themselves had no images of God ; and a very learned
Heathen observes, that if they had never had any,
their worship would have been the purer ; for the'
* 1 Tim. vi. 16.

SERMON XXXL 507
inventors of these things, says he, lessened among
men the reverence of the Divine Nature, and intro
duced errors concerning it *. The Jews, though the
Old Testament ffguratively expresses, in words, the
power and attributes of God by parts of the human
form, were yet most strictly forbidden all sensible
representation of him under any form. Take good
lieed unto yourselves, says Moses, for ye saw no maur
ner cf similitude on the day that the Lord spoke to
youitiHoreb; lest ye corrupt yourselves, lest ye for
get the covenant cf the Lord your God, and make the
similitude cf any figure ; for the Lord thy God is a
consuming fire, even a jealous Godf. Accordingly
we find, that when they had made a golden image,
though it was expressly designed in honour of that
God who brought them out of Egypt, it was not--
withstanding punished as idolatry. And far from
allowing to Christians, what was then forbidden the
Jews, St. Paul most severely condemns it in the very
Heathens, that when they knew God, they glorified
him not as God, but became vain in their imaginations,
and changed the glory cf the incorruptible God, into
an image m,ade Uke to corruptible man f- Yet how
near doth this approach to what the Church of Rome
doth now, in making pictures of God the Father!
Our blessed Saviour indeed, having taken on him
human nature, is capable of being represented in a
human form. But, as all such representations must
be imaginary ones, so they are useless ones too ; the
memorial of himself, which he hath appointed in the
Sacrament, we may be assured is sufficient to all good
* Varro ap. S. Aug. de Civ. Dei. 1. 4. c. 31. where he says they
_had none for 170 years. But Tarquinius Priscus introduced them.
See Tenison on Idol. p. 59.
t Deut. iv. 15— 24. | Rom. i. 21. 23.

508 SERMON XXXL
purposes ; and these other memorials have always
produced absurd and wicked superstitions. As for
the images of the Saints, it is sufficient to say, that
there being no pretence for worshipping the Saints
themselves, there is yet less pretence for worshipping
these representations of them. But here the Church
of Rome will say we wrong them : they do not wor
ship images, but only Christ and his Saints by these
images. But indeed it is they who wrong themselves
then. For not a few of their own writers * frankly
own they do worship images, and with the same de
gree of worship that they pay to the persons whose
images they are. And for the cross particularly, in
their public offices, they expressly declare themselves
to adore it, and in plain words, petition it in one of
their hymns, to give increase of grace to the righteous,
and pardon to the guilty. This they say is a poetical li
cence ; and truly, in so serious a thing as worship,
no smaU one. But farther : had they no regard to
the image, but only to the person represented, why
is an image in one place looked upon to have so
much more power and virtue, than an image of the
same person in another place ? Why hath that of our
Lady of Loretto, for instance, so much more honour
done it, than that of our Lady any where else ? We
own the councU of Trent does give a caution, that no
divinity be ascribed to images, nor any trust put in
them : and the Heathen gave the like caution often with
respect to theirs : but this never hinders the Scripture
from condemning them as idolaters. And the reason
* Aquinas, &c. See Trapp. Ch. of England defended, p. 219.
They put in the Index exp, those passages in marginal notes and in
dexes, that say the contrary. See instances, ib, p. 235, They are
to be worshipped, says Bellarmine, ita ut ipsceterminent venerationem,
ut in se considerantur et non solum ut vicem gerunt exemplaris.
Bellami. de Imag. 1. ii, c. 21, ap. Vitr. in Is. xliv, 20,

SERMON XXXL 509
is, that such cautions never are, or can be observed
by the multitude. Place sensible objects before
them to direct their worship to : and in those
objects their worship Avill terminate. This the pri
mitive Christians saw too plainly in the , Heathens,
ever to think of imitating them. Accordingly neither
images nor pictures were allowed in Churches for
near 400 years. And when, after being more than
once condemned, they came to be allowed, no honour
was intended to be paid to them. On the contrary,
when it began to be paid, which indeed was not long,
it was severely censured, and particularly in the
eighth century, by above 300 Bishops, assembled in
council at Constantinople. But about thirty years
after, the second council of Nice, (so ill did councils
agree,) established it. Yet even this council held re
presentations of God to be unlawful. And aU the
Western countries, except Italy, under the Pope's
immediate direction, continued to condemn the wor
ship of all representations, for some ages afterwards.
But by degrees it first became general ; and then so
grossly scandalous, that the Church of Rome, it
seems, hath judged it the wisest way to leave the
second Commandment, which too plainly forbids
these things, out of their smaller books of devotion,
under the absurd pretence of its being only a part, I
suppose an insignificant one, of the first: though,
since they have been charged with this, they have
thought fit in some of them, but not in all, to restore
it again. And here let us quit the article of image-
worship, with the Psalmist's remark upon it. They
that make tliem are like unto them : so is every one that
trusteth in them. O Israel, trust thou in the Lord*.
But there stiU remains another object of Popish
worship, the Sacramental bread and wine. For they
* Psalm cxv, 8, 9,

610 SERMON XXXL
have made it an article of faith, that the substance of
these is, bythewordsof Consecration, intirely changed
into the substance of the living body and blood of
Christ: which change therefore, they call transub-
stantiation. Now, were this really the body of Christ,
'tis allowed we have no command to worship it under
this disguise, and therefore commit no sin in letting
such worship alone. But if it be really not so, they
own themselves to pay that honour to a bit of bread,
which belongs only to the etemal Son of God. And
surely one should think it a question easily decided,
whether a small wafer, which is the bread they use on
these occasions, be the body of a man, and whether
wine in a cup be blood. Almost every one of our
senses will teU us it is not : and though, in some hasty
or distant appearances of things, our senses may be
deceived, yet, if, where there is all possible opportu
nity of examining the matter, we cannot be sure of
what our own eyes and our own feeling, our smeUing
and tasting, aU inform us of, then we can be sure of
nothing. 'Tis only by such evidence that we know
any thing in this world : 'tis by no other that we know
we have a Revelation from God, and that this Sacra
ment is appointed in it. If therefore we are not to
believe our senses, how are we to believe any thing at
all ? But indeed what they tell us in this case, is as
contrary to all reason, as it is to all sense. That a
human body in its fuU dimensions should be contained
in the space of an inch or two, looks as like a contra
diction as any thing weU can do : that the substance
of bread should not be in the Sacrament, where they
own aU the properties of bread are, and that the sub
stance of flesh should be there, and not one of the pro
perties of it appear, is very monstrous ; and that the
very same body of Christ, which is now in Heaven at

SERMON XXXL 511
the right hand of God, should at the same time be on
earth in the right hand of the Priest ; and that there
should be several thousands of those bodies upon earth
at many hundreds of miles distance from one another,
and yet all these be that very same one body also, this
is such talk, that for sober persons in their sober
senses to use it, and keep their countenance, is very
strange. If one and one be two, then one body of
Christ here, and one body of Christ there, make two
bodies of Christ, which they own he hath not. And if
one body can be in more than one place at one time,
we may aU of us perhaps be now this very instant at
Rome as weU as here : a man may be at ever so many
thousand nules distance from himself, and afterwards
he may come and meet himself, (as two of their pre
tended real bodies of Christ often do ;) and then pass
by himself and go away from himself to the same
distance he was at before : he may in one place be
standing stiU, in another be carried along, and so be
in motion and not in motion at the same time.
Men may say such things as these if they will : and
they may believe them if they can. But in order to
it, well do they direct their poor people to professs in
their English manual of prayers before mass, 1725,
p. 409. Herein I utterly renounce thejudgtnent of my
senses, and all human understanding.
Here therefore we fix our foot : if these things be
to every man living evidently absurd and impossible,
then let nobody ever regard the most specious pre
tences of proving such doctrines, or the authority of
a Church that maintains them. It is no hard matter
for an artful man, a little practised in disputing, so to
confound a plain man upon almost any subject, that
he shall not weU know how to answer, though he sees
himself to be right and the other wrong. This is an

512 SERMON XXXL
art which the Priests of the Church of Rome are weU
versed in. Indeed the chief part of their learning is
to puzzle themselves first, and as many others as they
can afterwards. But always observe this rule : stick
to common sense against the world : and whenever a
man would persuade you of any thing evidently con
trary to that, never be moved by any tricks and
fetches of sophistry, let him use ever so many. He
wiU be for proving to you by round-about arguments,
of which you are unqualified to judge, that his Church
is infallible, and therefore transubstantiation is true.
Do you answer him by a much plainer argument, of
which you are very well qualified to judge : that
transubstantiation cannot possibly be true, and there
fore his Church is not infaUible.
But they plead ; with God all things are possible,
and therefore this is so. Now we own that all things
which are not impossible in themselves, are possible
with him ; but God himself cannot do what in its own
nature cannot be done. For instance, he cannot
destroy his own Being, he cannot cease to be just and
good, because this hath a contradiction in it ; and for
the same reason he cannot do any thing else that hath
a contradiction in it ; for that would be doing a thing
and at the same time not doing it : to ascribe which
to God is not to magnify, but mock his power.
But they say further, that transubstantiation hath
no more difficulty than the Trinity hath. But surely
the difference is very visible. The doctrine of the
Trinity indeed is a mystery : that is, the Avhole of the
subject cannot be fully understood by us. But in
transubstantiation there is no mystery at all. For
the most evident falshoods are just as clearly under
stood to be so as the most evident truths. In the
Trinity there is nothing we see to be false ; only we
t

SERMON XXXL 513
do not see the particular manner in which some things
said concerning it are true : but in transubstantiation
there are many things we see to be false, and which
can" in no manner be true. Let them show us any
contradiction in the doctrine of the Trinity, and we
will believe it no longer. In th'e mean time, since we
have shewn contradiction in transubstantiation, let
them believe that no longer.
But they have Scripture to plead for it : now if this
were a doctrine of Scripture, it would sooner prove
Scripture to be false, than Scripture could prove it to
be true ; and therefore the Papists, by making such a
monstrous absurdity an article of faith, have loaded
their religion with a weight, which, did it belong to
Christianity, were able to sink it. But, God be
thanked. Scripture is no more on their side than
reason. We know indeed that our Saviour said when
he gave the Sacrament, this is my body. But so at
another time he said, verily verily I am the door qf
the sheep : and at a third, I am the vine. And so have
all mankind always called a representation of any
thing by the name of what it represented. Why
then is he not to be understood in the same figure
here ? How do we think the Apostles understood him
but as they were used to do in such cases ? They who
were so backward at comprehending difficult things,
and so ready to ask questions about them, did they
without any surprize or any question apprehend that
our Saviour then took his own body in his own hand,
and gave that one body to each of his twelve Apostles
at the same time, and that each of them swallowed
him down their throats, though he was all the while
sitting at the table along with them ? Such things are
too ridiculous to be mentioned in a serious place,
and yet these men force us to it by gravely requiring
VOL. III. L 1

514 SERMON XXXL
us to believ^e them. The only considerable passage
besides, that they plead, is in the sixth chapter of
St. John ; where many Jews having followed our Sa
viour because he had fed them with the miracle of
the loaves, he bids them labour not for tlie meat which
perisheth, but that which endureth unto everlasting Ife,
which he wcmld give them who is the true breadfrom
Heaven. Noav were this meant of the Sacrament, and
to be understood literaUy, we must conclude not bread
turned into Christ's body, but his body turned into
bread ; Avhicli is quite the contrary to Avhat they hold.
But indeed the Avhole is only a figurative way of
saying that the souls of men receive from the fruits
of his death a much more valuable nourishment than
their bodies receive from their daily food. Just as he
elsewhere says *, whoever drinketh cf the water that
I shcdl give him, it shall be in him a well cf water
springing up into everlasting Ife; which nobody
ever understood literally : and just as Wisdom speaks
of herself in Ecclus. xxiv. 21. They that eat me shall
yet he hungry, and they that drink me shall yet he
thirsty ; that is, they who have tasted the pleasures
and benefits of virtue will always desire a still greater
experience of them. But the Jews with their usual
perverseness, cavilUngat these words of our Saviour's,
he goes on very strongly to assert the propriety of
them, that his flesh is meat indeed, and his blood
drink indeed, that he who eateth the one and drinketh
the other, dwelleth in him and liveth by him, but he
tlmt doth not, hath no Ife in him. But now these
words being spoken, you see, concerning the present
time, my flesh is meat indeed, and so on, cannot prin
cipaUy relate to the Sacrament ; for there was yet no
such thing, nor tiU a year or tAvo after. Besides ; it is
* John iv. 14.

SERMON XXXL 515
ijot true that he, and he only, who eateth the Sacra
ment, shall dwell in Christ and live by him. For
persons may possibly have no opportunity of receiving
the Sacrament, and yet be very good Christians, and
too many receive it frequently, and yet are very bad
Christians. The meaning therefore plainly is, that
our Saviour's coming and suffering in the flesh, and
shedding his blood for mankind, is the spiritual life of
the world : that whoever imbibes the doctrine he
taught in his life, and partakes by faith of the be
nefits he procured at his death, his soul is inwardly
strengthened by them, and shaU be finally preserved
to a happy immortality. For in this spiritual and figu-
tative sense he immediately directs his Disciples to
understand his words : when misunderstanding them
in a gross and literal one had somewhat staggered
them. Doth this, says he, offend you? It is the
Spirit that quickeneth : the flesh profiteth nothing.
The words that I speak unto you, tliey are Spirit and
they are Ife. His manner of expression had the same
intent with that passage of St. Paul *, where he says,
the Israelites did all eat the same spiritual meat, and
did all drink the same spiritual drink. For they
drank qf the spiritual rock that followed them, and
that rock was Christ. The Papists themselves do
not think from hence, that the Jews did eat and
drink Christ literally : and Christians do it in the
same manner they did, only with a clearer and more
distinct faith. For in this spiritual sense, Christ
himself explains his words : we firmly believe his
body and blood to be verily and indeed taken and
received by the faithful in the Lords Supper ; that is,
an union with him, to be not only represented, but
really and effectually communicated to the worthy
* 1 Cor, X, 3, 4,
l1 2

516 SERMON XXXL
receiver. But as for any other sense, if we did, or could
do so monstrous a thing, as literally to eat the flesh,
and drink the blood of our dear Lord, it is not that
which could do our souls any good, but only his
grace accompanying this Sacrament : Avhich may as
well accompany it without any change of the bread
and wine, as it accompanies that of Baptism, with
out any change of the water.
We see then that Scripture by no means favours
transubstantiation. It is indeed express against it.
For St, Paul more than once teUs us, that what we
eat in the Sacrament is bread, and as for what Ave
drink, when our Saviour says, this is my blood which
is shed for you, if he had meant literally, he had spoke
falsely : for his blood was not shed till afterwards, and
could not be drank then. Neither is it in a condition
of being shed at present, and therefore cannot be
drank now. But too much hath been said of this
monstrous doctrine, to which the indiscretion of well-
meaning writers gave the first occasion pretty early,
whilst they affected to heighten the figurative expres
sions of Scripture, by stiU more figurative ones of
their own; little thinking at the same time, that
such an absurd meaning, as the Papists now plead
for, could ever be ascribed to them ; and plainly
shewing, by innumerable proofs, that it is unjustly
ascribed to them. But as ignorance and superstition
increased, about 800 years after Christ this amazing
notion began to be distinctly, and explicitly enter
tained and asserted, which some had the good sense
to oppose ; some the weakness to receive, as a mys
tery that promoted the reverence of the Sacrament ;
others the wickedness to support with zeal, as an ar-
tffice that increased the authority of the Priest : for
what could he not do, who, as they blasphemously

SERMON XXXL 517
express it, could make God ? By degrees then this
doctrine prevailed ; till, in the 13th century, it was
established as an article of faith. And when once
the speculative error, of believing the consecrated
bread and wine to be literaUy the body and blood of
Christ, obtained, the practical one of worshipping
them as such, quickly followed. For though a decent
respect was always paid to the Sacrament, yet a
direct adoration to the elements was never paid, till
the dark and superstitious ages above-mentioned in
troduced so senseless an idolatry, to the infinite scan
dal of religion. May God, who mercifully winked at
the times of Heathen ignorance, overlook this less
excusable folly of Christians, and forgive them, for
they know not what they do. But let us all remember,
that our case wiU be much worse than theirs, if, after
the light hath so clearly shone upon us, we return to
darkness again : if, as the Apostle expresses it, we
clmnge the truth cf God into a lie, and worship the
creature instead cf the Creator, who is blessed for
evermore*. Amen. * Rom. i. 25,

SERMON XXXII.

1 PET. V. 12.

¦ — Exhorting and testfying that this is the trite grace
cf God wherein ye stand.
Having proposed from these words, first, to show
what is the rule of Christian faith and practice ; and,
secondly, to examine by this rule the chief differences
between the Church of Rome and ours : the former
head I have finished, and made some progress in the
latter. The honour paid by them to Saints and
Images, the doctrine of transubstantiation, and the
worship built upon it of the Sacramental bread and
wine, have been considered : and now I proceed to
another peculiarity of theirs, with respect to the Sa
crament, withholding the cup from the laity. That
our Saviour administered the Holy Eucharist in both
kinds, they acknowledge: nay, that he expressly
commanded those, to whom he administered it, that
they should all drink qf that cup. What therefore he
commands all to do, why do they forbid all but the
priest to do? Why; the Apostles, they say, were
commanded to take the cup as well as the bread,
because they were clergy. But the Church of Rome
forbids even the clergy, excepting those who officiate,
to take it. Besides, if the command of receiving the
cup relates only to the clergy, that of receiving the
bread too, must relate only to the clergy : for there
is no manner of distinction made in the Gospel.
Yet they own the laity are obliged by our Saviour's

SERMON XXXIL 519
command to receive the bread, and therefore they
are obUged by the same command, to receive the
cup : which that they did accordingly, the eleventh
chapter of the first Epistle to the Corinthians, makes
as plain as words can make any thing. Not to say
further, that if the sixth of St, John relate imme
diately to the Sacrament, as they are sometimes very
positive it doth, the fifty-third verse of that chapter
expressly declares, that, unless we dritik the blood
cf the Son cf man, as well as eat his fiesh, we have
no Ife in us.
But they tell us, our Saviour himself, after his
resurrection, administered the Sacrament in one kind
only. For St, Luke says, that sitting down to eat
with the two Disciples at Emmaiis, He took bread
and blessed it, and brake, and gave to them: and,
upon their knowing him, vatiished out of their sight *.
Now it happens, that this was not administering the
Sacrament at all, but doing just the same thing,
which the Evangelists, in just the same words tell us
he did, when he fed the multitudes with the loaves
and fishes ; and indeed at every meal he eat. For
the Jews in the beginning of every meal of theirs,
use the very same custom to this dayf- But they
further plead, that however that be, at least when
in the Acts of the Apostles it is said, the Disciples
met together to break bread on the first day of the
weekX- this must be the Sacrament; and the cup is
not once mentioned there as given. We answer, it
is not certain that even this was the Sacrament :
and supposing it was, as, in Scripture-language,
common feasts are expressed by the single phrase of
eating bread, which yet surely does not prove, that
* Luke xxiv, 30, 31, + Buxtorf. Synag. Jud. c. 12.
X Acts XX. 7.

520 SERMON XXXII.
the guests drank nothing, so neither is it proved, by
a religious feast being expressed in the same man
ner. And besides, if there is no mention there of
the laity's receiving the cup, there is none of the
Priest's receiving it neither : yet this they think ab
solutely necessary ; and if one may be taken for
granted, without being mentioned, the other may.
Nor should it be forgotten on this occasion, that as
the phrase of eating sometimes comprehends the
whole of this action, so doth that of drinking : we
have all been made to drink into one Spirit, says the
Apostle* ; who hence proves the unity of all Chris
tians, and therefore certainly thought it was the
right of aU Christians f. But they plead farther, that
the laity by receiving the body of Christ, receive
his blood also : for the blood is contained in the body.
But here they quite forget, that our Saviour hath ap
pointed this Sacrament to be received for a memorial
of his blood's being shed out of his body, of which,
they who receive not the cup, do not make the me
morial which he commanded, when he said. Drink ye
all of tills. Still they insist, that there being no pe
culiar virtue or benefit annexed to this part of the
Sacrament that they withhold, which does not belong
to the other, it is no manner of loss to the laity to
omit it. Now does not the same reason prove
equaUy, that the clergy may omit it too ? But besides,
what treatment of our blessed Lord is this, when he
hath appointed aU Christians to perform a solemn
act of religion, consisting of two parts, both with
equal strictness enjoined ; for the Church of Rome
to say that one of them, the far greatest part of
Christians shaU not perform, for it is fuU as weU let
alone: nay better indeed, if we beUeve them: for
* 1 Cor. xii. 13. + Claget, Vol. i. Serm. x. p. 265.

SERMON XXXIL 521
the Cup they tell us, may be drank of immoderately,
may be spilled, many dreadful inconveniencies may
happen from trusting it with the laity. Now it is
strange our Saviour should not be wise enough to
foresee these inconveniencies : it is strange we should
not experience them neither: and it adds to the
wonder not a little, that the whole Church of Christ,
for 1200 years, should not be able to find them out
any more than we. For in aU that time, the cup
was constantly given to the laity in their public
communions, though there are some instances, yet
neither many, nor early ones, in which the bread
alone was carried to private houses. And when
some of the laity, for absurd reasons, refused to take
the cup, no less than three Popes condemned them.
But superstitious imaginations gradually increasing
amongst Christians, a custom arose first of giving
the bread dipt in wine instead of both separate, and
at last in the 15th century the council of Constance,
the same which decreed so honestly, that promises
made to the prejudice of the Catholic faith ought not
to be kept*, decreed also very modestly, that not
withstanding (for so they express it) our Saviour ad
ministered both kinds, one only shall be administered
for the future to the laity. And noAv it is made, an
article of their Creed, that the whole Sacrament is
given by giving this part : so that whoever shall say
both are necessary, (which, if it be not a truth, one
should think could not be a heresy,) is by the council
of Trent pronounced accursed.
Another difference between the Church of Rome
and ours with respect to the Sacrament is this.
They hold that, as often as it is celebrated, Christ is
truly and properly offered up a sacrifice for our sins.
* See Courayer's Council of Trent, Vol. i. p. 595.

522 SERMON XXXIL
Now we acknowledge, that every act of obedience
and of worship more especially, may, agreeably to the
language of Scripture, be spoken of as a sacrifice to
our Maker : that his creatures of bread and wine,
when appropriated to this solemn act of religion, are
so far offerings to God : that this whole act, being a
memorial and representation of the sacrifice of Christ,
may fitly enough be called by the same name with
what it commemorates and represents : so that in
this sense Christians have an altar and an offering
upon it. But that, instead of a representative sacri
fice of praise, it should be a real sacrifice of atone
ment, in which Christ's body, literally speaking, is
every day offered up anew, of this we can see neither
proof nor possibility. For not only it supposes tran
substantiation to be true, which hath been proved to
be false ; but it is absolutely inconsistent with two
whole chapters of the Epistle to the HebrcAvs ; the
ninth and tenth; which throughout inculcate that
Christ was not to be offered up often, for then must he
cften Imve suffered ; hut that he appeared once to put
away sin by tlie sacrifice cf himself ; was once offered
to bear the sins cf many ; and hy this one offering
hath for ever petfected them that are sanctified. If
therefore our doctrine be heretical in this point,
St. Paul's is so too : not to speak of the primitive
Christians ; who, though they often called this ordi
nance a sacrifice, yet, by caUing it an unbloody one,
shew they did not think the blood of Christ was lite
rally offered up in it ; and by frequently saying they
had indeed no sacrifices, prove themselves to look on
this only as a figurative one.
But now from this notion of a daily atonement thus
made, I shall proceed to their other doctrines con
cerning the forgiveness of sins. And here they hold.

SERMON XXXIL 523
that a particular absolution from a Priest is neces
sary, if it can be had, for the pardon of every mortal
sin, i. e. every sin by which any person without re
pentance forfeits his title to Heaven : and that a
particular confession of every material circumstance
of every such sin, is necessary for absolution. And
the practice of these things they apprehend to give
their Church an unspeakable advantage over ours.
The necessity of such absolution they plead for
from our Saviour's words to his Apostles : , Whatso
ever ye shall hind on earth, shall be bound in Heaven:
and tvhatsoever ye shall loose on earth, shall be loosed
in Heaven *. Whosesoever sins ye remit, they are re
mitted; and whosesoever sins ye retain, they are re
tained f. Now certainly these words did not put it
in the power of the Apostles themselves, to pardon
or refuse to pardon whom they pleased, right or
wrong. They could use the keys of the kingdom of
Heaven no further than he saw fit, who openeth, and
no man shutteth: who shutteth, and no man openeth f.
Yet the Apostles had great powers by virtue of these
words, which we have not : the power of discerning
by the spirit, in many cases at least, and therefore
of declaring, who were penitent and pardoned, who
otherwise : the power of inflicting and continuing
miraculous punishments, on wicked persons, which
is binding and retaining their sins ; and of removing
such punishments, which is losing and remitting them.
But these things the Romish Clergy can no more
claim than we. What then besides can there be
conveyed by these words of our Lord ? A power of
preaching that Gospel, according to the terms of
which alone, the sins of men shall be forgiven or
punished; a power of admitting persons into a state
* Matth. xviii. 18. f Johnxx. 23. J Rev. iii. 7.

524 SERMON XXXIL
of forgiveness by Baptism, of administering to them
the word of God and the holy Sacrament, as means
of grace ; of denouncing his wrath against all sin
ners, interceding with him for aU penitents, and pro
nouncing in his name that he pardons and absolves
them. These things, we trust, are done much more
faithfully by us than them. There is indeed another
power, of exercising spiritual discipUne for the
honour of the Church and the sake of example, to
distinguish so far as men are able between the good,
by admitting them to Communion with us, and the
bad, by excluding them from it. In this we acknow
ledge that we are deficient : but they are worse : for
they have utterly perverted it from a public institu
tion of general use and influence, to a secret transac
tion between a sinner and his confessor, in which not
only such absolution is made necessary, as the Scrip
ture hath no where required, but such confession in
sisted on as is no way needful to it. Not needful
from any command of God : for the chief and almost
only text they plead for that purpose. Confess your
faults one to another *, no more obliges the people in
all cases to reveal the particulars of their sins to the
Priest, than the Priest to reveal the particulars of
his to the people. Nor is it needful from the nature
of the thing ; for it is not knowing a person's sins
that can qualify the Priest to give him absolution,
but knowing he hath repented of them : which is
just as possible to be known without a particular
confession, as with it.
Still in many cases acknowledging the errors of our
lives, and opening the state of our souls to the minis
ters of God's word, for their opinion, their advice, and
their prayers, may be extremely useful, sometimes
* James v. 16.

SERMON XXXIL 525
necessary. And whenever persons think it so, we
are ready both to hear them with the utmost secresy,
and to assist them with our best care : to direct them
how they may be forgiven, if we think they are not ;
to pronounce them forgiven, if we think they are.
Only we must beg them to remember, that none but
God can pardon sins as to their consequences in
another world. Men indeed may take off from sin
ners the censures of the Church if they have incurred
them; but as to any thing farther, all we can do is
either to pray to God that he would forgive them,
(which was the only form of absolution till the
eleventh century at least) or else to declare that he
hath done so. And let such a declaration express
ever so positively that either God or the Priest ab
solves them, it is a fatal error to build hopes on this,
with respect to another life, any further than con
ditionaUy, that if their repentance be sufficient, their
forgiveness is certain. But whether it be sufficient
or no, the Priests of our Church can give their judg
ment, and those of the Church of Rome can possibly
do no more. For they must own themselves to be
as fallible as we are.
But as neither reason nor Scripture makes confes
sions and absolution of this kind necessary, so
neither did the primitive Church hold it to be so.
Public confession indeed they required in cases of
public scandal : but for private confession in all cases
it was never thought of as a command of God for 900
years after Christ, nor determined to be such till after
1200 : when the same Council of Lateran decreed it,
which decreed also the deposing of such princes as
would not extirpate heresy. And yet it is amazing
what stress they now lay upon it. No repentance,
they tell us, will avail, if it be neglected : and almost

526 SERMON XXXII.
any Avill do, if it be observed. For let a dying sinner
have only what they caU attrition, such a sorrow as
arises merely from the fear of being punished without
the least degree of dislike to sin or love to God, this
sorrow, though not sufficient without absolution, yet
with it, is. So that if a person who hath disregarded
God all his life, can but be made afraid of him at his
death, the priest shall deliver him from Hell, and
secure Heaven to him, by a word speaking. Some
lesser punishments indeed he doth remain subject to
first : as to Avhich hoAvever there are ways of making
matters as easy as can well be wished. But in order
to understand them, another head of Popish doctrine
must be explained.
Our Saviour, they tell us, having procured for re
penting sinners the forgiveness only of the etemal
punishment due to their sins, there remains a tem
poral punishment due to them still, which, if it be
not in this life either inflicted by worldly sufferings,
or satisfied for by good works and penances, must
be undergone after death, in the pains of a place
called Purgatory : Avhich pains may, however, be
mitigated and shortened, partly by offering up
prayers for such persons, and partly by granting in
dulgences to them. And these things also we are
heretics for not believing. Yet for the necessity of
our beUeving these doctrines, they pretend no Scrip
ture-proof, and they have no proof for so much as
the truth of them. Heaven and Hell we read of
perpetually in the Bible, but Purgatory we never
meet with : though surely, if there be such a place,
Christ and his Apostles would not have concealed it
from us. St. Paul indeed mentions, a fire that tries
every man's works, and persons that shall be saved,
yet so as by fire *. But what is he there speaking of?
* 1 Cor. iii. 13. 15.

SERMON XXXIL 527
He had been laying amongst them, he says, the foun
dation of religion, the acknowledgment of Jesus
Christ. On this, says he, another man hath built :
but let every man take heed how he buildeth; Avhat he
teaches for Christian doctrine : for the day shall de
clare it, and the fire shall try every man's work qf
what sort it is: either the day of the fiery trial of
persecution, or rather, the final judgment of God,
whose day shall burn like an oven *, this shall try
every man's work, search it as thoroughly as fire
does things that are put into it. Then, if any man's
work which he hath built, abide, if the doctrines he
hath taught bear the test, he shall receive a reward:
but if his work be burnt, if, preserving the funda
mentals of Christianity, he hath built errors on them,
he slmll suffer loss; the pains he hath taken shall be
of no benefit, and though he may be saved himself, it
shall be like one that escapes through the fire, with
great danger and difficulty. For so St. Jude speaks :
Scrnie save with fear, pulling them out cf the fire f :
and the prophet Amos, Ye were as a firebrand
plucked out of the burning X- This passage therefore
relates not to punishing, in purgatory, the, persons of
some men, before the Day of Judgment, but to try
ing the works of all men at the Day of Judgment :
and far from patronizing the Church of Rome, gives
them indeed an awful warning not to build on the
fcmndation of Christianity hay and stubble ; such use
less trash as this, and many other of their doctrines ;
which that great Day of the Lord will shoAv to have
no solidity in them : but their works shall be burnt up,
themselves suffer loss, and at best be saved only so as
by fire. Their other texts for purgatory are, if possi
ble, lest; to the purpose than this : that blasphemy
'-^ Mai. iv. 1. f Jude, ver. 23. :t^ Amos iv. 11.

528 SERMON XXXIL
against the Holy Ghost shall not be forgiven, eitlier
in this life or that to come * ; which is only saying it
shaU never be forgiven, but punished both here and
hereafter : that he who agrees not with his adversary
in the way, shall be cast by the judge into prison, and
not come out till he hath paid the uttermost farthing f ;
which perhaps is only saying, that whoever doth not
make up a difference with his neighbour before trial,
must expect no favour after : Or, if God be the judge
meant, the sense wUl be, that the person condenined
shaU never come out of prison, because he can never
pay the uttermost farthing. For uncharitableness un-
repented of, which is the crime here mentioned, the
Papists tjiemselves own, sends men not to purgatory
but to HeU. As for their notion, that our Saviour
hath not procured forgiveness of the temporal
punishment of sin, it is certain from Scripture, that
he hath procured the forgiveness of every thing that
can properly be called punishment. For his blood
cleanseth us from cdl sin f ; and therefore no purga
tory is needful. And there is no condemnation to
tliem which are in Christ Jesus \, and consequently no
such place to be condemned to. Correction indeed
there is : but this correction is the work, not of an
offended judge, but a merciful Father : and as he, by
these and many other means endeavours to amend
us, so we should use all proper means to amend our
selves : but such penances as tend only to give pain,
are not proper means even in this life, which is our
only time of amendment ; much less will any such be
inflicted on good men in the other, when they wUl
come too late for any valuable purpose. Blessed,
says the Angel, are the dead that die in the Lord,
* Matth. xii. 32. t Matth. v. 25, 20.
X 1 John i. 7. § Rom. viii. 1.

SERMON XXXIL 529
from henceforth, from the hour of their death, /or
they rest from tiieir labours*. But miserable, says
the Church of Rome, are many of the dead that die
in the Lord, for a long time after, for they rest not
from their labours, but labour under most grievous
sufferings. But indeed, even their own apocryphal
Scriptures might have taught them better than this.
The souls cf the righteous are in tlie hand cf God,
and there shall no torment touch themf. Nor is their
plea from antiquity better than that from Scripture.
For though many had adopted strange notions of
these things, out of heathen fable and philosophy,
into the Christian religion, yet purgatory, in the
present Popish sense, was not heard of for 400 years
after Christ ; nor universally received 'even in the
Western churches for 1000 years ; nor almost in any
other church than that of Rome to this day. But
supposing there were such a place, how do they know
concerning any particular person that he ever comes
into it, or how long he stays in it ? And if not, what
is it but offering the sacrifice of foolsf, to make
thousands of prayers for one, who may be quite out
of the reach of them, either in Heaven, or perhaps
in HeU? Though indeed, by praying for the very
wickedest of men, as only in purgatory, they strongly
tempt other wicked men to conclude, that none of
their communion ever go to Hell. And thus is this
invention at once so great a terror to good persons,
and so great a comfort to bad ones, that one cannot
help applying to it the Prophet's words : With lies
e have made the heart of the righteous sad, whom I
ave not made sad: and strengthened the hands of
the wicked, that he should not return from his wicked
* Rev. xiv. 13. t Wisd. iii. 1.
X EccleS. V. 1.
VOL. III. M m

530 SERMON XXXH.
. way, by promising him Ife *. But were they to pray
not for particular persons, as they do, but only in
general for all that are there ; where is the command,
where is even the permission for it ? Our brethren on
earth we pray for, because the time of their trial iS
not yet over. But the state of the dead is fixed, and
they shall receive, every man, not according to our
prayer, but their own past works. Purgatory, they
teU us, is that prison whence men shall not come out
tiU they have paid the last farthing : and what room
is there then for our prayers for them there ? We
own indeed, some sort of prayers for the dead were
used by the church (though without any warrant for
them that appears) very early, within 200 years after
Christ. But then originally these were made, not
for souls in purgatory, for whom the Papists pray,
but for saints in Paradise, for whom they do not
pray ; for all righteous persons deceased, prophets,
apostles, martyrs, even for the blessed Virgin her
self: and hence it appears by the way, that they did
not pray to these since they prayed for them. And
the subject-matter of their prayers was, that God
would grant them his promised mercy in the Day of
Judgment, and speedily complete their happiness in
body and soul. In process of time, it must be owned,
men feU into a variety of groundless suppositions,
concerning the state of Christians between death and
the resurrection ; and upon these suppositions they
formed their prayers, which many persons went so
far as to imagine could benefit even sinners in HeU.
But as aU these suppositions, for a long time, were
different from, and inconsistent with, the Romish
notions of purgatory, so the prayers, which the an^
cients used for the dead, even were they of authority,
¦* Ezek. xiii. 22.

SERMON XXXli. 531
(AVhich they are hot, for nothing is so but what aj)-
pears to come from God,) would condemn, and not
justify those prayers which the Papists use.
Another Popish method of relieving sinners is by
indulgences. Originally this word meant a Very
right thing, the mitigation of the severity or length
of ecclesiastical censures towards such, as, by an ex
emplary repentance, had deserved it. Nor was any
other sort of indulgences known for at least 600
years, perhaps much longer. But the present notion
ai the Church of Rome about them, (though in their
disputes with us they would fain disguise it if they
could,) is this. Many of the Saints, it seems, having
not only done enough to merit immediate entrance
into Heaven, but more than was necessary for that
purpose, this overplus of their goodness, called
usually works of supererogation, joined with the in
finite merits of Christ, makes a treasure of inestima
ble v^alue, which the church hath the disposal of, and
the Pope, as head of the church, applies towards the
remission of their sins, who either fulfil in their life
time certain conditions appointed by him, or whose
friends will fulffl them after their deaths. Noav we,
on the contrary, have learnt from Scripture, that in
many things the best of us all offend ; that, were our
obedience perfect, it were no more than our duty ;
and that, to the grace of God, not to the merit of
our works, the salvation of our souls is owing. In
some respects indeed, in useless mortifications and
observances of no value, we acknowledge many saints
of their church have done much more than God re
quires, much more than he approves or will reward.
But even had they done more really good things than
they were obliged to, this might indeed increase their
own happiness in another world : but what preteiice
M m 2

532 SERMON XXXH.
is there for affirming, that instead of that it shall be
transferred aAvay to the benefit of others ; and those
others, just whomsoever the Pope shall please ? This
sure is very hard. But after all, what is the benefit
conferred by these indulgences ? If it be only deli
verance, either AvhoUy, or in part, from purgatory ;
there is no such place to be delivered from. And
that it is from HeU, they dare not say indeed, but
they do every thing that can make the ignorant think
it. Why else are Christ's merits mentioned as one
ground of indulgences ? For he hath not merited,
they tell us, deliverance from temporary punish
ments, as purgatory is, but from eternal ones only.
Why also do their indulgences declare themselves to
bestow the most full remission and forgiveness of all
sins, if they mean only the smaUest part of forgive
ness ? These things are too plainly calculated to de
ceive poor wretches into a fatal belief, that, by such
methods, Avickedness here may become consistent
with happiness hereafter. Repentance indeed is, in
words, made one condition of obtaining these indul
gences : but this is easUy explained away, or over
looked amongst the others joined with it, of saying
so many prayers, going to so many processions, and
paying so much money. Nay, if their own historians
are to be credited, the inhabitants of whole cities at
once, upon visiting certain churches, and paying a
certain sum, have before now been absolved of all
their sins by the Pope, with these very words added ;
Even though they had not been contrite for them, nor
confessed them. But, as the Reformation was first
brought on by the enormities of indulgences, so,
since the Reformation, they have in many places,
both in this and other respects, greatiy moderated
their practices, though they have never effectually

SERMON XXXIL 583
disclaimed their principles. And indeed, as angry
as they are with that happy event, they have great
reason to be thankful for it, on account of several
changes for the better, which it has produced amongst
them, especiaUy where part of any country have been
Protestants. For elsewhere all their abuses are kept
up. And for one proof of it, I have now in my cus
tody a plenary indulgence granted for a small piece
of gold at Rome this very year* to an absolute
stranger, for himself, for his kindred to the third de
gree, and to thirty persons more for whose names a
proper blank is left in the instrument. So that had
not the Reformation given them some check, God
knows whether by this time Christianity had been
discoverable under the changes and disguises which
the prevailing part of them would have deformed it
with. Consider but to what lengths matters had al
ready gone, in this one article of the remission of sins.
The necessity of confession put the secrets of every
man's heart and life into the breast of the priest, and
the power of admitting into Heaven, or excluding
from it, forced the bigotted sinner to do whatever
should be enjoined him. In how monstrous a man
ner this power was used, the histories of all nations
dreadfully show. And then to preserve it from grow
ing quite intolerable, an artifice was added that made
it still more fatal. It is too well known that mankind
will do any thing rather than their duty, and part
with any thing sooner than their vices. On the
terms therefore of submitting in other points, they
were made easy in this favourite one. The strictest
rules of life indeed were laid down for such as thought
themselves bound to be strict: but for those, who
desired to be otherwise, superstitious observances
* 1745.

534 15ERM0N XXXIL
were aUowed to take place of real duties ; idle pe
nances to stand instead of true repentance and
reformation : without a zeal for such foUies as these/
the best man was reckoned to have but small hope of
future happiness ; and with a zeal for the notions
and interests of holy Church, the worst man was
easily secured from future misery. Absolution, if
he were but ever so little sorry for having been a
sinner, would set him clear at once from HeU ; and,
if he had but either time to perform a few silly devo
tions and mortifications while he lived, or money to
purchase a good many prayers for him when he died,
his confinement in purgatory must soon be over : and
thus was the necessity of a holy life quite taken away,
and the Gospel of Christ altogether made void. Far
be it from us of this church to affright you with such
vain terrors, or deceive you Avith such hopes. On the
contrary, be assured that were all the priests on
earth to refuse absolving a true penitent, it would
never hurt him ; and were they all to join in absolV"
ing a man that hath not repented as the Gospel re
quires, it would do him no good, Be assured that no
equivalent in the world will be accepted instead of
true inward piety, nor all the good works of all the
saints in Heaven compensate in the least degree for
the want of good works in any one man on earth.
Never be moved then by the most confident pre
tences of this kind, but know, for a certainty, that
whoever flies for refuge from his sins to those who
wiU flatter him with such wretched expedients as
these ; instead of mending his condition by trusting
to them, only makes it worse and more desperate
than it was before. The words of God in the case of
the IsraeUtes are just as appUcable in this : Because
ye have said; we have made a covenant with death,
t

SERMON XXXII. 585
and with Hell we are at agreement ; when the over
flowing scourge shall pass through, it shall not come
unto us, for we have made lies our refuge, and under
falsehood have we hid ourselves : therefore thus saith
the Lord God — Your covenant with death slmll be
disannulled, and your agreement with Hell shall not
stand: when the overflowing scourge shall pass
through, thenshallye he trodden down hy it. Judgment
will I lay to the line, and rightequsness to the plumrnfiti
and the hail shcdl sweep awa.y the refti^e of lies, and
the waters shall overflow the hiding place *.
Yet therefore. Beloved, to conclude ivith the WQrd§
of St. Peter, seeing ye knou) the^e tMngs, beware lest,
being led away with the error of fhfi. wicked) ye fall
from your own stedfastness : But grow in grace, and
in the hwwledge of our Lord and Saviour Jesus.
Christ f. To him be glory both now and for everj
Amen.
* Is. xxviii. 15. 17, 18. f 2Pet. iii. 17, 18. ¦

SERMON XXXIII.

I PET. V. 12.
— Exhorting and testfying that this is the true grace
cf God wherein ye stand.
After fixing the rule of Christian faith and practice,
I proceeded to compare with this rule the chief
things which distinguish the Church of Rome from
ours. Great numbers of these I have already con
sidered, and shall now, for your fuller satisfaction, go
on to some others.
Several of their notions concerning the pardon of
sin I have mentioned and confuted ; but there still
remains one more to be spoken of : their custom,
when a sick person is near death, of anointing his
eyes, and ears, and nostrils, and mouth, and hands,
sometimes also his feet, and reins, with oil consecrated
by the Bishop, and praying, that in virtue of that
anointing, the sins which he hath committed, by the
several organs of his body, may be forgiven him.
This they call extreme unction, or the Sacrament of
dying persons ; and teach, that besides forgiveness of
sins, it gives composure and strength of mind to go
through the agonies of death. AU this they buUd
wholly on the following passage of St. James. Is
any sick among tjou ? Let him call for the elders of the
Church, and let them pray over him, anointing him
tvith oil in the name of the Lord. And the prayer of

SERMON XXXHL 537
faith shall save the sick, and tlie Lord shall raise him
up ; and if he have committed sins, they shall be for
given him *. But a little consideration will show that
what St. James appoints is very different from what
. the Church of Rome does. In those days miraculous
gifts were common : that of healing diseases in par
ticular : and the persons who had these gifts were
usually the Elders of the Churches, whom the Apos
tle here directs to be sent for. And as miracles, in
condescension to the genius of the Jewish people, to
whom this Epistle is directed, were accompanied, for
the most part, with some outward act of ceremony,
by the performer of them ; (a practice which our Sa
viour himself often complied with ;) so the ceremony
used in heahng the sick by miracle, viz. anointing
them with oil, was one to which the Jews had been
accustomed ; oil being a thing of which much use
was made in the Eastern countries, on many occa
sions f. Accordingly we read, that, when our Sa
viour sent out his Disciples with a power from Heaven
to cure diseases, though he prescribed to them no
particular form for 'that purpose, yet they adopted
this : they anointed with oil many that were sick, and
healed them f- Now what the Evangelist teUs us they
did, is evidently the very thing which St. James
directs the Elders of the Church to do. And there
fore, since the anointing mentioned in the Gospel was
* James v. 14, 15.
+ See Wheatley, on the Office for the Sick. And Grotius on
Mark vi. IS. says, the Jews used it when they prayed for the sick, to
express their hope of obtaining from God in their behalf that joy and
gladness which oil signifies. Preservative against Popery. Tit. vii.
c. ii. §. iv. p. &2.
X Mark vi. 13. The Council of Trent had at first said that Ex
treme Unction was instituted in this place, but afterwards changed
that word for insinuated, F. Paul in Preserv. p. 64.

538 SERMON XXXHL
only a mere circumstance used in the miraculous
cures ; that also mentioned in the Epistles can be
nothing more. Accordingly we find St. James neither
appoints any consecration of the oil, nor ascribes any
efficacy to it, as the Papists do : but says, the prayer
of faith shall save the sick. Now if this means only
prayer offered up in a general faith of God's Provi
dence, we use it for the sick as weU as they, and may
hope for the same good effect from it- But faith in
many places of Scripture, signifies that supernatural
persuasion and feeling of a power to work miracles,
which in those days was frequent. Thus St. Paul
says, though I had all faith, so tl^at I could remove
mountains *, &c. And therefore the prayer qf faith,
since it is so absolutely promised here that it ^hall
save the sick, probably means, a prayer proceeding
from this extraordinary persuasion and impulse ; such
a one as, in the next verse, we translate an effectiml
fervent prayer, but should translate an inwrought ox
inspired prayer. And therefore unless, in the Church
of Rome, the priest, as often as he administers ex
treme unction, acts and prays by immediate inspira
tion, his prayers are not of the sort St. James speaks
of; nor are they directed to the same end. The bene
fit, which he promises from the prayers that he ap^
points, is the recovery of health : The prayer of faith
shall save the sick and the Lord shall raise him up ;
whereas they of the Church of Rome never use this
ceremony with any hope of recovery, nor indeed, un
less they happen to mistake, till the person is quite
past recovery. And for this reason again, his anoint
ing and theirs are quite different things. For though
St. James does add ; And if he have committed sins,
they shall he forgiven him : yet the very doubt implied
' 1 Cor, xiii. 2, See also Matt, xvii, 20, John xiv, 12, 13.

SERMON XXXHL 539
in the word if, shews, he is not speaking of a Sacra-^
ment instituted purposely for the remission of sinSi
as the Church of Rome make their unction to be.
And indeed this relates to the very same thing with
his former words. For, as bodily sickness and in
firmity was frequently a punishment for sin; (whence,
to mention no other proofs, St. Paul tells the Corin
thians *, For this cause many are weak and sickly
among you, and many sleep;) so, the very form of
miraculously healing a person of these infirmities,
used by our Saviour is. Son, thy sins he forgiven
thee f ; that is, the illness inflicted on thee for thy
sin is removed. Since therefore St. James promises
forgiveness of sins in just a like case, we are cer
tainly to understand him in just the like sense ; viz.
that if the sickness of any person prayed for were the
punishment of any sin ; that punishment should be
remitted, and his health restored. Now this forgive^
ness of the temporal punishment of some particular
sins, which is what St. James promises, the Church
of Rome does not promise from this ceremony ; and
the forgiveness of the future punishment of all those
sins, that the sick person hath ever committed by his
bodily organs, which St. James does not promise^
they do. Though indeed it is a little hard to con
ceive, when all a man's sins have been already for
given ; (as they say they are, by the priest's absolu
tion :) how any of them should want to be forgiven
again, perhaps by extreme unction, the moment after.
But the truth is, they themselves lay not near so much
stress on this ceremony's procuring pardon of sin, as
its procuring composure of mind, against the terrors
of death. Now most evidently this expectation St.
James hath not said one word ito countenance : so
* 1 Cor. xi. 30. + Matth. ix. 2, See also John v, 14.

540 SERMON XXXHL
that his precept, which seems at first sight to be
some ground for their practice, and is the only
ground they have, relates indeed to a quite different
thing, as one of their Cardinals, Cajetan *, acknow
ledges. Though the Council of Trent, Sess. 14. hath
thought proper since to curse aU that shall say it.
The anointing prescribed by St. James therefore,
being intirely of a miraculous nature, was in all rea
son to cease, when miracles were no more. And ac
cordingly the primitive Christians, though they speak
more than once of anointing with oil in miraculous
cures ; yet, in common cases, never mention it as a
custom, much less as one appointed in Scripture, for
the first 600 years f. After that indeed, they came
to use it upon aU sick persons in the beginning of
sickness, for a means of recovery, as the Greek
Church doth yet ; tiU finding it of little benefit in
that way, the Church of Rome, about the twelfth cen
tury, began to use it, in the extremity of sickness, as
a Sacrament of preparation for death : which if it
were in reality, they are surely much to blame for not
giving it under the apprehensions of an approaching
violent death ; for instance, before a malefactor is exe
cuted ; where it cannot but be as needful, as in the
fears of a natural one. Upon the whole, you see our
laying aside a ceremony which hath long been Use
less, and, by leading persons into superstitious fan
cies, might be hurtful, can be no manner of loss,
whilst every thing that continues truly valuable in
St. James's direction, is preserved in our Office for
visiting the Sick : concerning which, I shaU only add,
that it is much to be wished men would so live in
* Preservative, Tit. vii. c. 2. §. 2. p. GO.
t Concerning a passage of Innocent I. in the beginning of the
5th century, see Preser. p. 75.

SERMON XXXHL 541
the time of their health, as to need the least spiritual
assistance that is possible, in the time of their sick
ness : and that what they do need, they would all
apply for early, when it might be of great benefit to
them, and not content themselves Avith caUing in the
minister at last for mere form's sake, when he can
do them little good, or none.
Another point, in which we differ from the Church
of Rome, is, that aU their public prayers are in the
Latin tongue, ours in our own. This sure at least is
no heresy, that, when we pray to God, we all know
what we say. Our practice justifies itself But how
is theirs justified ? Reason and common sense plainly
condemn it. Antiquity is no less against them : for
every Christian Church originally had their own ser
vice in their own tongue. That of the Western
world was in Latin, only because Latin was their
common language : and therefore, it should have
been no longer in Latin, when that ceased to be
their common language. And for Scripture, read
but the 14th chap, of 1 Corinthians, and see, what
St. Paul would have judged of this Romish practice.
Even when there was a miraculous gift of tongues
in the Church, and men prayed, or prophesied in
strange languages by inspiration ; even then he re
quires such persons to keep silence, unless another
were ready to interpret publicly what they spoke :
for, says he. Brethren  Except ye utter words easy
to he understood, how shall it be known what is spoken?
For ye shall speak into the air. If I know not the
meaning of the voice, I shall he unto him that speaketh
a barbarian, and he that speaketh shall be a barbarian
unto me. How shall he that occupieth the room of the
unlearned say amen, at thy giving cf thanks, seeing he
under standeth not what thou sayest ? I tlmnk my God

542 SERMON XXXIIL
I speak with tongues more than you all: yet tn tlie
Church, I Imd rather speak five words with my under
standing, that by my voice I might teach others also,
than ten thousand words in an unknown tongue. It
immediately follows, and very fitly to the present
purpose : brethren, be not children in understanding:
howbeit in malice he ye children, but in understanding
he men. For never sure was greater childishness,
than to be satisfied with the mere outward show of
prayers to God, perhaps without understanding one
word of them, which is not praying at aU; nor greater
malice, that is, more wicked and cruel cunning, than
to keep the poor people in this darkness, and plead for
it with such unfair pretences as they do. Some of them
teU us very gravely, that Latin, far from being an un
known tongue, is the best knoAvn of any in Europe.
And if it were ; yet if this best known tongue is not
withstanding unknown to ninety-nine persons in a
hundred, why must they all be confined to it, and not
have each their own prayers in their own tongUe ?
Why, that variety would be very inconvenient, they
say, to travellers. But whose inconvenience is most
to be consulted 1 That of whole nations, or of a few
persons that come amongst them occasionally ? But
vulgar tongues, they say, are perpetuaUy changing,
and expressions growing improper and unintelligible.
I answer : our having our Bible and Prayer-Book, in
the vulgar tongue, undoubtedly prevents its chang
ing near so fast as it would otherwise. But when it
does change, let them, where it is needful, be changed
to it. For which is worse, to take this little trouble
of altering a few words and phrases once in a hun
dred years, or to let people go on for ages together,
with prayers and lessons, of which they understand
not one word ? But they alledge farther, that some

SERMON XXXIIL 543
of their prayers, indeed a great part of the mass, it
would be useless to have said in their own language;
for the priest is ordered to speak it so Ioav, that it
cannot be heard: as if one fault would excuse another,
instead of making it greater. But many of their
prayers, they say, may be understood : for though
spoken in Latin, there are printed translations of
them in EngUsh. But still, great part of them is not
translated, unless it be by some very modern indul
gence * : and that which is, nothing but our making
them ashamed of themselves hath forced them to of
late in these parts of the world against their will.
For we know that when, within this last century,
some weU meaning bishops of their own Church in
France, had published the mass in the vulgar tongue,
for the people's use, the then Pope declared them
sons of perdition to all the world, and condemned
what they had done, as if it were the overthrow of
religion f. So that, for aught we knoAv, the same
liberty taken here may fall under the same condem
nation, when a proper time comes. Or were the
contrary ever so certain, still putting their prayers
into English for the people, only shows that they
ought to be spoken in English by the priest : for this
round-about way is evidently a most absurd one ; that
he should be praying in one language, and they fol
lowing him by guess, as well as they can, in another.
Besides, multitudes of their poor people have never
heard of these translations. Or at least, have them
not : multitudes more are unable to read them : and
aU these must be left quite in the dark. But we are
* The English translator of the order and canon of the mass,
hath omitted many of the ceremonies, particularly above twenty
crosses, but of less than thirty. Tennison on Idol. p. 5.
+ Tillotson, Serm. 246.

544 SERMON XXXIIL
told, they have a good intention in general : they
reverence what they do not understand, and this is
sufficient. Now for the purposes of spiritual domi
nion, this may be sufficient : and such devotions, as
many of theirs are, will, we own, be more reverenced
for not being understood. But for the edification of
the people, it is far from being sufficient, to have
good intentions in general, and no meaning in par
ticular : to pray to God for they know not what ;
and hear lessons read, which they can learn nothing
from. Another thing, akin to the former, in which we
differ from the Church of Rome, is, that we allow
and exhort all persons to read the holy Scriptures
diligently. They, on the contrary, have expressly
decreed, that, since the promiscuous allowance of
Bibles in the vulgar tongue does more harm than
good, (these are the very words of the Index pub
lished in consequence of the Council of Trent's
order,) no one shaU be suffered to read translations
of Scripture, even though made by Catholics, as they
call themselves, unless the Bishop or Inquisitor, by
the advice of the Curate or Confessor, give him
leave in writing : and whoever transgresses this rule,
shall not be absolved tiU he gives up his Bible. Nay,
throughout the whole kingdom of Spain, aU Bibles
in their own tongue are absolutely forbidden. And
in aU Popish countries, getting one, by the means
here prescribed, being a matter of time, and form,
and difficulty, and suspicion, the generality seldom
put themselves to the trouble of it. So that in many
parts of the worid there are great multitudes of that
Communion, who perhaps have never either read or
heard in'their own tongue one chapter of the Bible
in their whole lives. Or if any one does ask for

SERMON XXXIIL 545
leave, it is never granted where they dare refuse it,
excepting to such as they are well assured before
hand wUl see nothing there but what they are bidden.
So that where they have permission to read the
Scripture, they have none to understand it. Besides
that, this permission, even in those countries where
they are obliged to indulge it the most freely, as in
our own, is but during pleasure, and may at any
time be taken away when it will serve the turn
better : nor dare the poor deluded people, upon pain
of damnation, help themselves. And as to Protes
tant translations, having one is looked on as a mark
of heresy ; for which in this very nation,, poor crea
tures have been burnt, and their Bibles with them.
Which practice now, think you, is the righter, theirs
or ours ? What authority can there be on earth to
forbid any part of mankind from reading what Hea
ven hath revealed to them. It is the law of our lives,
the foundation of our hopes ; God hath given it to
us, and man hath no right to take it from us. But
they teU us, it is from kindness they do it : for there
is great danger that the Scripture may be misunder
stood and perverted : unlearned and unstable men *,
St. Peter hath declared, may wrest it to their own de
struction. Now this is possible indeed : and so it is
possible every thing may be applied to an ill pur
pose : health, strength, food, liberty, common day
light : but is this a reason for taking away any of
them ? It is possible that persons may do themselves
harm by having the Scriptures : but is it not some
thing more than possible, that they may suffer harm
from the want of them; and he destroyed, as the
Prophet teUs us, for lack of knowledge f ? Why do
not these persons, who are so very cautious in this
* ST Pet. iii. 16. t Hos. iv. 6.
VOL. IIL N n

546 SERMON XXXIII.
case, show the same caution in others, Avhich surely
need it full as much ? Why do .they never restrain
any body from image-worship, for fear of their falling
into idolatry ? Why do they never forbid the use of
indulgences, for fear of their being mistaken for a
licence to sin ? Multitudes of questions like these
might be with equal reason asked ; and it is very
strange, methinks, that they should be suspicious of
nothing doing harm but the Bible. But after all, is
the danger so very great ? Hath God Almighty in
spired men to write and publish so exceedingly un
safe a book, and so very unfit to be read by the
generaUty of those, for whom he intended it; that
had not the Church of Rome, in their great wisdom,
forbidden persons to look into it, without their leave,
it might have done infinite harm, and does not a little
still ? We cannot think so. Men were liable to
make an ill use of things, to fall into errors and
heresies, in all ages. Yet neither the Prophets under
the Old Testament, nor our Saviour and his Apostles
in the times of the New, ever bethought themselves
of this way for preventing it ; but recommend and
enjoin the reading of Scripture in the strongest terms.
Now it is Avonderful they should not be as wise as
those who come after them. St. Peter himself, who
mentions this danger of men's wresting the Scriptures,
yet does not in the least blame, but suppose, every
man's reading them notwithstanding. And St. Paul,
whose Epistles were the very Scriptures they wrested,
yet never requires them to be kept from any one
Christian of the several Churches he writes to ; nay,
most strictly requires the contrary, concerning an
Epistle as liable to be misunderstood as any of them
aU ; and which actually was misunderstood immedi
ately, I mean his first Epistle to the Thessalonians.

SERMON XXXIIL 547
Yet notwithstanding that, / charge you by the Lord,
says he, that this Epistle be read unto all the holy
brethren *. Did then the ancient Christians, in whose
days there were heresies in great plenty, did they
restrain any of the people from reading the Scriptures,
in order to preserve them from heresy ? No : the
Romanists do not pretend it. They well know, that
a man's delivering up his Bible was always, as it
ought to be, the mark of apostacy from religion.
They know there is no one thing almost so much in
sisted on by fathers and councils as the necessity that
aU persons without exception should be well ac
quainted with the Avord of God. Thus little appre
hensive was the primitive Church of any danger from
this practice. The Church of Rome, we own, has
some cause to be apprehensive. For had the people
once general liberty to read and judge from Scrip
ture, there is great danger they might come in general
to see, what now they who do see dare not own, how
widely it differs from the doctrines commonly taught
them ; we acknowledge then they are wise in their ge-^
neration. The Scripture is against them ; and they
will be against the Scripture : lower its credit as far
as they dare : keep it out of men's hands, where they
can : and where they cannot, they pervert it by false
translations, obscure it by false glosses, and make it
of none effect by setting up a pretended authority of
interpreting it to quite another thing than it evi
dently means. We, God be thanked, need not these
arts, and we use them not. We permit, we beseech,
we require you all to read the Scriptures diligently,
and judge of their meaning impartiaUy ; to compare
with them every thing we teach you, and believe
nothing but what you find agreeable to them. We
* 1 Thess. V. 27.
N n 2

548 SERMON XXXIIL
have no fear of your being poisoned by the food of
life, or led into error by the word of truth. On the
contrary, we know not any surer way of preserv
ing men from errors, and those of the Church of
Rome in particular, than that which St. Paul pre
scribes Timothy in the third chapter of his second
Epistle. This know, that in the last days perilous
times shall come. Evil men and seducers shall wax
worse and worse, deceiving and being deceived. But
continue thou in those things which thou hast learned,
and hast been assured of: knowing of whom thou hast
learned them; and that from a child thou hast knoum
the holy Scriptures, which are able to make thee wise
unto salvation, thrcmgh faith which is in Christ Jesus.
All Scripture is given by inspiraticm cf God, and is
profitable for doctrine, for reprocf, for correction, for
instruction in righteousness, that the man cf God may
be perfect, thoroughly furnished unto all good works.
There are still many other points, in which great
corruptions of the Romish Church might be shown
you. Such is their equaUing the Apocryphal books
to the canonical : which the ancient Christians did
not. Such is their modem addition of five new Sa
craments to those two which Christ appointed, and
making the belief of this precise number essential to
salvation ; making also the Priest's intention so ne
cessary to the benefit of the Sacraments, that nobody
shall be the better for them without it: a person
baptized, for instance, shall be no Christian notwith
standing, if the Priest had malice enough to design
he should not. Of the same bad tendency is their
burying every part of religion under a load of rites
and ceremonies, that turn it into outward show ; and
giving it the appearance of art magic by an infinity
of absurd superstitions, many of them the undenia-

SERMON XXXIIL 549
ble remains of heathenism very little disguised :
their engaging such multitudes of people in vows of
celibacy and useless retirement from the world : their
obliging them to silly austerities and abstinences of
no real value, as matters of great merit : their exces
sive veneration of relics, most of them fictitious and
unfit to be thus honoured, were they ever so genuine :
their inventions of romantic legends and lying mira
cles, which make weak and unlearned persons believe
any thing, and too many of those, who see through
them, believe nothing. And besides these and other
errors in spiritual matters, there are many more of
most weighty consideration in temporals, which they
zealously maintain : their claim of punishing whom
they please to caU heretics with penalties, imprison
ments, tortures, death ; their excommunicating and
deposing kings; their forbidding divine worship
through Avhole nations at once ; their annulling the
most sacred promises and engagements, when made
to the prejudice of their Church : their drawing, by
wicked artifices, the wealth of all countries to the
support of their own tyranny. But many of these
things I have set in a proper light to you on other
occasions, and dwelling on all would be endless as
weU as unnecessary. Enough, I hope, hath been said
to shew you which are in the right : and that this is
the true grace of God wherein ye stand. For observe :
as the whole claim of the Church of Rome depends
upon her being in aU points infallible : so, if in any sin
gle point she proves to be mistaken, her pretence of
being beUeved in the rest faUs intirely to the ground.
But indeed, though for your fuller satisfaction I have
confuted many of her doctrines, yet any person may
have sufficient satisfaction of his own being in the right
way, without so much as knowing or having heard

550 SERMON XXXIlL
what any one of her doctrines is. For let him but
keep close to the Creed and the commandments : be
lieve those things Avhich Scripture hath made neces
sary to be believed, and do those things which Scrip
ture hath made necessary to be done ; and he is under
no manner of obligation to enquire, what any church
on earth thinks fit to believe or do besides. Many
opinions may be true and useful ; many practices
may be innocent and edifying ; but nothing can be
matter of necessity, except what Christ and his Apos
tles have required as terms of salvation. Every per
son, that complies with these, is a true Christian :
every Church that teaches these, is a true Church :
and neither ignorance nor error about any other mat
ters can forfeit our title to everlasting life. Search then
the Scriptures and see : is there any one thing made
necessary there Avhich our Church forbids ? Is there
any one thing declared sinful there which our Church
requires ? If not, let other Churches prohibit or en
join as they please at their own peril. We are no
way bound to enquire what they do, or why. Let
ting alone their peculiarities, we are sure is safe.
Whether making use of them be or not, is their busi
ness to consider, not ours. So that were transub
stantiation, for instance, and purgatory true ; were
the worship of images and praying to saints lawful ;
which, God knows, they are far from being ; yet as
there is no pretence that they are necessary doctrines
and practices ; the mistake of rejecting them could
liave no harm in it ; but the uncharitableness of con
demning and accursing those who reject them may
have great harm. For when once Christ hath said
beUeve and do such and such things, and you shaU
be saved; who is it that shaU dare to say, be
lieve and do more, or you shaU not be saved? It

SERMON XXXHL 551
is dreadful arrogance, therefore, which the Church
of Rome shows in this respect ; coining new arti
cles of faith, some of which they own were not
articles of faith from the beginning, and sentencing
men to Hell for not believing what, before that sen
tence, themselves acknowledge nobody was. bound
to believe. This, you see, is changing the terms of
the Christian covenant arbitrarily, and making a new
Gospel at their OAVn pleasure. But in opposition to
their decisions and anathemas, hear one of St. Paul :
Though an Angel from Heaven preach any other
Gospel unto you than that which we the Apostles of
Christ, liave preached, let him be accursed. Trust
then yourselves on this foot : for otlver foundation
can no wan lay, tlmn that which they laid*. Nor in
deed did the primitive Church,, for several hundreds
of years, attempt it, or make any doctrine necessary,
Avhich we do not : as the learned well know from
their writings ; and the unlearned may know from
the most ancient of their Creeds, which we now use
in our constant service. Afterwards indeed needless
additions first crept in, then false ones : but, had they
begun ever so much sooner, our cause had received
no prejudice. To the law and to the testimony, as
the Prophet directs, avc appeal : if they speak not ac
cording to this tvord, it is because tliere is no light in
them f.
* 1 Cor. iii. 11. + Isaiah viii. 20.

SERMON XXXIV.

I PET V. 12.

— Exhorting and testfying that this is the true grace
of God wherein ye stand.
I COME now to conclude the subject on which I have
been so long employed. A sufficient number of the
doctrines of the Romanists have been considered,
and what they plead for them, examined. But be
sides the pleas they make for each in particular,
they have others for all in general. Should they,
when they want to make a convert, fairly propose to
him each of their notions separately, and give him
proofs, first that it is true, and then that it obliges
him to quit our Communion for theirs ; this they are
sensible would be a hopeless undertaking. And
therefore very wisely they are for shorter work, and
have general arguments, it seems, to prove that, let
their doctrines or ours be what they will, we must
be in the wrong, and they in the right.
One of these arguments is their infallibility, but
this I hope was fully confuted in my first discourse,
and indeed in every one since. For it is in vain for
them to pretend they cannot be mistaken, if it appear
but in any single instance that they are.
Another is, that Protestants, not being of the
Roman Church, are not of the CathoUc Church :
for the Catholic Church is but one, and, out of it,
there is no salvation. Now, Ave acknowledge it is
but one body under one head, Christ Jesus ; but then

SERMON XXXIV. 553
in this one body there are many members ; and why
are not the Churches of Greece, Asia, and Africa :
why is not ours, as true a member of it as theirs ? On
what authority, if names were worth disputing about,
do they ingross that of Catholic to themselves ? Do
not we profess the true Catholic faith, that faith which
the universal Church received from the Apostles ?
We profess it much purer than they. Are the Sacra
ments more duly administered by them than by us ?
Far from it : for of the Sacrament of the Lord's Sup
per, one half they have taken away from the laity :
and concerning the other half, they have taught the
most monstrous absurdities, and buUt on them the
most shocking idolatry. Then, for that of Baptism,
we administer it with water alone, just as Christ ap
pointed, whereas they have added oil, salt, spittle,
and I know not what, as if it were on purpose to
make it as unlike his institution as they can. Is then
the appointment or ordination of their clergy more
valid, or more regular than ours? On no account
whatever. For if they brought down the succession
uninterrupted to the reformation, we have certainly
preserved it uninterrupted since ; which now they
may be ashamed to deny, since a learned man of their
own Communion hath fully proved it. And conse
quently, for them, who are but a very unsound part
of the Ca,tholic Church, to call themselves the whole
of it, is quite as absurd, as for a diseased limb (though
perhaps the larger for being diseased) to be called
the whole body. But they will say, we separated,
and so cut off ourselves from the Catholic Church, at
the reformation. I answer, we did not. We only
cast out, as was our duty, the errors that were crept
in : and we did it by the lawful authority of our su
periors, both ecclesiastical and civil. Upon which

554 SERMON XXXIV.
the Church of Rome, instead of imitating our good
example, commanded all they could influence, to quit
our communion. It is they then who made the se
paration, and it is they that continue it. We are
ready stUl to join in communion with them, upon the
terms of the Gospel : and they refuse to join with us,
but upon terms of their own devising. Now when
two Churches break communion with one another ;
though it is always a fault, yet it does not always
follow, that either of them is thereby broken off from
the Catholic Church, any more than it follows, that
when two men break off acquaintance, one of them
is broken off from the civil society to which they
belong. But when one Church shall excommunicate
another, merely because the governors of that other
made such alterations in it as Scripture warrants,
and because the people complied with those altera
tions, such an instance of presumption and unchari
tableness is much more likely to cut off those that
use it from the Church of Christ, than those against
whom it is used. But supposing we had even acted
Avithout, and separated from, our Church governors,
as our Protestant brethren abroad were forced to do :
Avas there not a cause ? When the word of God was
hidden from men, and his Avorship performed in an
unknoAvn tongue ; when pernicious falsehoods were
required to be professed, and sinful terms of Com
munion to be complied with; when Church-authority,
by supporting such things as these, became incon
sistent Avith the ends for which it was established :
what remedy was there but to throw it off, and form
ncAV establishments '! Ii' in these there Avere any
irregularities, they Avere the faults of those avIio
forced men into them ; and are of no consequence in
comparison Avith the reason that made a change

SERMON XXXIV. 555
necessary. For were a man to separate himself from
every Church he knows on earth, in order to obey
the laws of Christ, he would still be a most va
luable member of that general assembly and Church
qf tlie first-born, that are written in Heaven*. For
what communion hath light with darkness? — And
what agreement hath the temple cf God with idols ? —
Wherefore come out from among them, and he ye se
parate, saith tlie Lord, and I will receive you, and
will be a father unto you, and ye shall be my sons and
daughters, saith tlie Lord Almighty f.
But 'tis an article of faith, they tell us, that the
Church of Rome is the mother and mistress of all
Churches, and therefore to cast off her authority,
can never be lawful. We answer, the mother of all
Churches,' she certainly is not. For in Jerusalem
was the first Christian society, and from thence were
derived many others, more ancient than that of Rome.
Nor was that Church the mother of the British
Churches, nor of all the English. But had the first
persons that founded the Gospel here been sent from
Rome, that had given them no manner of authority
over us. Whence is she then the mistress ? Why,
St. Peter was head of the Church, and the Bishops of
Rome are his successors. But the Scripture tells us,
Christ is head of the Church f, and tells us of no
other. We OAvn it was said to St. Peter, upon this
rock will I build my Church §. But this rock, for
aught they can ever prove, might be, not St. Peter's
person, but his confession made immediately before :
that Jesus was the Christ. Or, if the Church was to
be built on St. Peter, yet not on him alone, but
upon the foundation of all the Apostles and Prophets,
as St. Paul teaches expressly ||. And accordingly,
" Heb. xii. 23. t 2 Cor. vi. 15, 16, 17, 18. t Eph. i. 32. iv. 15.
§ Matt. xvi. 18. II Eph. ii. 20.

556 SERMON XXXIV-
tlie wall qf the new Jerusalem, or Church of God, is
said to Imve twelve foundations, on which were the
tmmes of the twelve Apostles qf the Lamb *. To St.
Peter indeed it was promised, that the keys qf the
Kingdom cf Heaven should be given him, and that
whatever he bound or loosed on earth, should be bound
or loosed in Heaven f. But this very same, and
other as great ^things, are said to all the Apostles
equally J. St. Peter was appointed by Christ to
feed his sheep \ : but so surely was every one of
them. The first rank therefore, he might have among
the Apostles ; but authority over them not the least.
On the contrary, St. Paul teUs us, that he withstood
St. Peter to the face, because he was to be blamed ||,
and says of himself, in two different places, that he
was in nothing behind, not a whit behind, the very
chiefest Apostles ^. But had St. Peter possessed
ever so much authority, what is that to the Church of
Rome ? Why ; St. Peter was Bishop of Rome. But
even this is what they can never prove, nor is it
probable. Or if he was, perhaps it was only of the
Jewish Christians at Rome. For St. Paul teUs us
tlie Gospel qf the uncircumcision was committed to
him, and that qf the circumcision to Peter ** ; and the
Jewish Church there is extinct. Or if Bishop of all
Rome, he was Bishop, they say, also of Antioch ; and
why must their Church inherit his authority more
than that Church ? But why indeed must it be in
herited at all ? It was given personally to St. Peter
as an Apostle : what had others to do with it who
were no Apostles, though they did succeed him as
Bishops? All pre-eminence of one Church above
another was nothing originally, but an institution of
* Rev. xxi. 14. f Matt. xvi. 19. + Matt, xviii. 18,
Johnxx. 23. § 1 John xxi. 15,16, 17. || Gal, ii, 11.
% 2 Cor. xi. 5. xii. 11. ¦»* Gal. ii, 7.

SERMON XXXIV. 557
men for convenience and order. Rome being the
chief city in the world, it was natural to look on the
Bishop of Rome as the chief Bishop. And prece
dence being thus aUowed them ; by time and oppor
tunity, and arts that were often very wicked ones,
they improved it into a claim of authority : to which,
though not near the whole Church ever submitted,
yet at length a great part did. Then to the preroga
tive, of which they had thus by degrees got posses
sion, they begun to pretend Christ himself had origi
nally given them a right. And having managed so
weU, that part of the world believed them, and part
durst not contradict them ; they took on them the
title of universal Bishops, which one of themselves
not long before had declared, whoever should take,
was the forerunner of Antichrist. And then under
this they claimed aU power over the souls, bodies,
and fortunes of men, and exercised it with all possi
ble insolence, rapaciousness, cruelty and impiety.
Now what could there be done when such a power
was thus acquired, and thus exercised, but to throw
it off, and assert that liberty to which we had an un
doubted right ? For as to any scheme of coming to
terms, never did the Church of Rome recede from
any one pretension she ever made. The exercise of
authority she hath omitted indeed, whenever she
durst not exercise it : but all her claims she hath con
stantly kept up, and excommunicates yearly to this
day, every Prince in Christendom that shall refuse
obedience to any constitution of the Pope's whatever.
'Tis true, even the Popish Princes at present regard
not this excommunication, and she knows not how to
make them regard it. But were once the Protes
tants reunited to that Church on the terms of allow
ing her any superiority : who knows hoAV soon a

558 SER M O N XXXIV.
poAver, that had once risen from nothing to that for
midable height which it had attained, may rise again
to be as formidable as ever ?
Another of their pleas is this : that which was the
ancient religion and Church must be the true one.
Noav Avhere was your Church, say they, before Henry
the Vlllth ? Where was your reUgion before Luther ?
We answer, our Church was before that time just
Avhere it is now. Only then it was corrupted with
many sinful errors, from which it is now reformed.
StiU 'tis the same Church it was before : just as a
man formerly addicted to many vices, and afflicted
with many distempers, continues the same man, after
he hath forsaken the one, and recovered from the
other ; and it would be very strange to make his
alteration for the better an objection against him.
And for our religion : where was that before Luther ?
Why, wherever Christianity was. Did Luther invent
the Creed, the ten Commandments, the two Sacra
ments ? These are the things in which our religion
consists : and theirs consists in the same. Only they
have added by degrees, a number of needless, false,
and wicked things to them, which we have cast off
again. Our religion therefore is the ancient Christia
nity, professed from the days of the Apostles. But
where was their religion in those days, I mean the
doctrines in which they differ from us ? All of them,
hundreds of years later ; many of them a thousand ;
some of them established no longer ago than the
council of Trent, which is since the time of Luther.
For then, and not before, was it, that they filled up
the measure of their iniquities, which had long been
growing ; equaUed their own traditions to the word
of God, and added a new Creed to the old one. Our
rejecting their additional doctrines, we own, is neAv •

SERMON XXXIV. 559
and no wonder : for the doctrines themselves are new.
Some of them indeed reigned much too long : had
they been rejected sooner, it had been the better :
but better late than never. StiU, our denying these,
is no more part of our religion, properly speaking,
than our denying Mahometanism, or the idolatry of
the Chinese, is part of our religion. Were it not for
their pressing them upon us, our people should never
hear them mentioned. We take no pleasure in ex
posing their absurdities, but are heartily grieved at
them : and have much better employment for our
hearers than these controversies, did not their rest
less endeavours to pervert men, make it sometimes
necessary. But this plea of their Church being the most an
cient, they sometimes put in a different form : and
tell us, that either the Romish Church established
here before the reformation was the true Church, or
it was not. If it was, why do we protest against it?
If it was not, how can ours be a true Church, which
is derived from it ? The answer is very plain. In one
respect, as their Church professed the fundamentals
of Christianity, it was, and is a true Church : and
so far ours is derived from it. In another respect, as
it obscured and contradicted them by unjustifiable
doctrines and practices, it was not a true Church;
and so far we protest against it. Their truths, we
have preserved: their errors we have rejected. In
one sense we are the same Church with them still : in
the other we are not the same, but a much better.
Another way which they have of arguing against
the reformation, is aspersing the characters of those
who were engaged in it, and ascribing bad motives to
them. Now as to this : if the main thing done was
right, as it plainly was, what sort of instruments God

560 SERMON XXXIV.
employed in it, or what their personal inducements
were, is of no consequence to us in the least. Jehu
was an instrument of God in destroying Baal out of
Israel, and executing vengeance on the House of
Ahab : yet very wicked in some respects *- So was
Henry the Vlllth commendable in destroying the
supremacy of the Pope, yet highly blameable in other
things. The greatest part of the Reformers were
very good men, and acted from the best of motives.
Some of them had doubtless great faults, and might
act from bad motives. Nay, such as meant very
weU, might, in particular things, do very ill. For
what constantly happened in aU other cases, no won
der if it happened in this. However, the most blame
able were not near so bad, as the malice of their ad
versaries represents them : and had they been much
worse, yet they could scarce possibly be so bad as
some of those Princes, and even of those Popes were,
who built up the Antichristian power, which these
men demolished.
But whatever becomes of this comparison, still
upon the whole, theirs is the Church, they tell us, in
which the most numerous and brightest instances of
devotion, self-denial, and good works, have shone
forth, as the many histories of their saints fully
prove : ours is a low, carnal religion ; most of our
people are very bad, few or none of them eminently .
good: and that must be the best Church, which
makes the best men. Now, the truth is, these mag
nified instances of piety of theirs, are most of them
instances only of mere superstition, or blind zeal :
and the saints, which they have canonized, were,
many of them, very weak, and some of them, very
wicked persons, whose lives are pompously dressed
* 2 Kings X. 28—31.

SERMON XXXIV. 661
up in legends and fables to amuse and mislead the
ignorant. We, for our parts, leave them to make a
noise with fanciful ways of being religious ; and
doubt not, but we please God much better by per
forming quietly the real duties of life. And though
we acknowledge and lament that a faUure in these is
too general amongst us, yet we must remind them,
when they insult us upon this, that there is no where
on earth more vile and more open wickedness, than
wjiere Popery reigns without controul. If, when
they Uve under Protestant governments, they live
in a more Christian manner, we are heartily glad of
It. But StiU we hope, even here the lives of our
people are not worse than theirs : and we are sure it
is not the fault of our religion, if they are not much
better. But, they teU us, however these things may be, yet
their Communion is undoubtedly the safer of the two.
For they say we cannot be saved, and we own they
may be saved : and tiiat Church is plainly the safer,
in which both sides acknowledge salvation is to be
had. But consider : does their saying we are not
safe, make us ever the less so in reaUty ? The ques
tion is, upon what grounds do they say it ? Why,
upon none at aU, as I have shewn you. And there
fore aU they can prove by saying it, is their own con
fidence, of which those persons have generally the
most, who have the least reason for it : and their
own uncharitableness, for which, if we at aU under
stand Christianity, no one side wiU ever be the safer.
WeU : but we do not deny, that they may be saved.
No more do I or they deny, but even a virtuous
Heathen may have some degree of happiness in ano
ther Ufe. Suppose then he should take it into his
VOL. III. O O

562 SERMON XXXIV.
head to deny that a Christian could, must I turn
Heathen to be of the safer side ? You see it is just
the same case. But after all, do we lay it down as a
rule Avithout exception, that aU Papists may be
saved ? We dare not say so. Some of them go much
more unjustifiable lengths than others : the ill things
that many of them do, they do in ignorance : this we
hope, will be an excuse for them in a great measure.
Yet, even for the most ignorant, their salvation is
grievously hazardous, amidst so many corruptions,
which, one should think, even they might perceive
to be such, and so many temptations to neglect that
holiness, without which no man shall see the Lord*.
The condition of the learned amongst them, who,
Avhen the light is before their eyes, continue in dark
ness and keep others in it, is still more dangerous.
But in the worst state of all are they, who being
born children of light, return to darkness again : and
sin wilfully after they have been bred up amongst us
in the knowledge of the truth. Yet even among
these there are very different degrees of guilt. Such
whose good meaning hath been misled by plausible
artifices, we would still hope well of : though doubt
less they must have been sinfuUy negligent of in
forming themselves concerning the grounds of their
first belief; else they had never left it. A second
sort, who depart from what, in their consciences,
they believe is the truth, merely because a presump
tuous man teUs them they cannot be saved if they ad
here to it, these are much more blameworthy than
the former. But for such as, either from the love of
worldly interest, or the Avretched hope of reconciling
sin and salvation together, turn aside from the way of
" Heb. xii. 14.

SERMON XXXIV: 563
righteousness, and forsake that pure and holy Com
munion, which the good providence of God had
placed them in ; as to such, we cannot judge favour
ably, and we will not judge hardly ; there is one that
judgeth *, who will also render to every man according
to his deeds f : but indeed we can see no promise of
their finding mercy in that day. Suffer not your
selves then to be moved either by vain threatenings
or false promises, nor ever think to be safe in any
other way, than thatof first enquiring carefully, what
your duty is ; and then keeping close to the practice
of it. Be assured it is safe to worship God, through
Jesus Christ, and let all other worship alone; safe to
receive the holy Communion as our Lord himself
gave it, to pray in a language you all understand ;
and make that holy word which was written for your
learningX, the foundation and rule of your faith, your
practice, and your hopes. Fear not but you are safe
in doing thus; whether the Romanists be safe in
doing otherwise or not. God grant they may ! but
God forbid that any of us should try. Bear with me
now but a few minutes longer, whilst I give you in
conclusion some seasonable directions for your be
haviour towards those of that Church.
First then let none of their bad doctrines or prac
tices ever tempt you in the least to any hard treat
ment Of them, any incivility or secret iU wUl towards
them. Justice and mercy, equity and charity, are
main parts of religion : and a failure in these is one
of the worst heresies into which we can fall. We
know the Church of Rome hath failed in them greatly ;
our ancestors have felt their cruelty; our Protestant
brethren abroad groan under it at this day, and may God
* John viii. 50. + Rom. ii. 6. X Rom- xv. 4.
o o 2

564 SERMON XXXIV.
preserve us and our posterity from the danger of it ;
for never had they mercy long when they had power.
Careful self-defence against such a spirit must be al
lowed us ; but, as to any thing farther, in those
things for which we blame them, let us not be like
them. The severe laws we have in force against them
are not for their religious opinions ; but for their re
fusing to own, and promise due obedience to, the
government under which they live : and they have
long experience that nothing but absolute necessity
wiU ever Oblige our superiors to put any of these
laws into execution. Let us therefore shew in our
private capacities the same good temper. As men,
they have a title to all humanity : as Christians,
though mistaken, they have yet a stronger claim to
our forbearance and tenderness. Their doctrines
indeed are dangerous ; their practices have been
dreadful : but this, in a great measure, hath arisen
from ignorance, and a zeal of God, though not ac
cording to knowledge *. Numbers of them, without
doubt, inwardly disapprove religious cruelties, and
think at least they could never be brought to join in
them. However this may be, (which God forbid
should ever come to be tried,) yet in the mean time
nothing hinders but as in religion they may, to the
best of their judgment, be sincerely pious, so in com
mon life they may be just and honest, friendly and
neighbourly. Let us therefore, with much better na
tural principles, be sure not to appear worse natured
persons : but recommend our profession to all the
world by that wisdom which is from above, first pure,
then peaceable, gentle and easy to be intreated, full qf
mercy and good fruits f.
' Rom. X. 2. ¦ + James iii. 17.

SERMON XXXIV. 565
In the next place, let nothing which hath been
said make those, who are not some way caUed to it,
over forward to dispute about these matters with
persons of more learning and art than themselves.
For a man may have very good reasons on his side,
and yet be so little qualified to set them in the best
light, that an exceUent cause may be hurt by v?ant
of skill in managing it. What I have endeavoured is
only that you may be able, as St. Peter directs, to
give an answer to them that ask you a reason of the
hope that is in you *. In doing which, remember you
are concerned only to be on the defensive. They are
to prove, if they can, that every one of their doctrines
is not only true, but an article of faith, and every one
of their practices not only lawful, but necessary. Till
they have done all this, you have no reason to change :
and when they have done it, we allow you to change.
But observe one thing : if you hear them deny any of
the points with which they have been charged, do
not be staggered at it. Would to God they were not
guilty of them ; they would be more in the right, and
we should be never the less so. But do not think a
charge unjust, because they confidently say it is. The
more ignorant of them here among us, perhaps, do
not know the worst part of their doctrines : and the
more learned will not own them tiU they are forced.
These concealments are no new things with them. In
some countries many of their missionaries have con
cealed a great part of the Christianity they pretended
to teach, and allowed Heathenism to be blended with
it, in order to make converts, such as they are, the
more easily. No wonder then if here they veil over
their corruptions with a fair mask, which, if we do
* 1 Pet. iii. 15.

566 SERMON XXXIV.
not pull Off, they wiU not throw off, tiU the proper
time comes.
Another thing is, if ever you should be pressed
with any of their arguments which I have mentioned,
and not perhaps remember the answer to it, still re
member you have heard it answered ; and any one of
you may, at any time when you desire it, have the
answer repeated and farther explained to you. Or if
any other argument should be used, to which you
cannot of youjrselves reply, consult those that can :
teU us your difficulties in time ; be assured such as
would keep you from this do not mean honestly ; give
us but a fair hearing before you determine to leave us,
and we doubt not your staying with us. Even if any
of you should be unhappUy brought to think favoura
bly of some of their doctrines, remember still how
monstrous others of them are : and yet, if you do not
swaUow all, you have done nothing. We aUow persons
to have very different opinions from us in some
points, and suffer them to continue among us as very
good Christians notwithstanding : but their Church
makes no abatement : their very grossest errors must
be professed, or you are none of them. Think well
then what you do ; and, as I once advised before,
never let subtlety and sophistry, whether you know
exactly how to answer it or not, prevail against
Scripture and reason ; but ever stick to the plain
word of God, and plain common sense.
One direction more I have of the utmost importance ;
which is, if ever we would secure ourselves to good
purpose against the dangers of false religion, let us
carefuUy promote the profession and practice of the
true. If persons are bred up in no knowledge of, and
no zeal for, the principles of their own Church, no

SERMON XXXIV. 567
wonder that they are easily carried off and seduced
into another. If they are encouraged to live without
regard to God, many of them however will be afraid
to die so too ; and then that Communion, which makes
the largest promises of forgiveness on the easiest
terms, will be almost sure to be embraced by them.
Men, wise in their own imaginations, think they are
sure to root out superstition, if they plant infidelity.
But mankind must and will have some religion ; and
if they forsake a good one, sooner or later the uncom-
fortableness of unbelief, and the terrors of conscience
after a wicked life, will drive most of them to a worse.
Besides, whilst we^ are divided and negligent about
these matters, the emissaries of the Church of Rome
are united and active, and never with more sanguine
hopes, than when they can plead experience, that the
liberty allowed by the Protestant religion leads men
of course to throw off all religion. These are plain
reasons for a public regard to piety and virtue :
and there are yet more important ones for a private
conscientious practice of them : for that, after all, is
the only thing that wiU estabUsh us in the truth, fiU
our hearts with peace and comfort in this Ufe, and
give us everlasting happiness in the next. If then
you have any concern either for the honour of that
Church to which you belong, for the welfare of your
country, or the salvation of your souls, let your con
versation be as becometh tlie Gospel of Christ *. Pity
and pray for them who are in error, that God would
give them repentance to the acknowledging qf the
truth f, and building up yourselves, as St. Jude ex
horts, on your most holy faith, keep yourselves in the
love of God; looking for the mercy of our Lord Jesus
Christ unto eternal life f-
* Phil. i. 27. t 2 Tim, ii. 25. X

568 SERMON XXXIV.
Now unto him that is able to keep you from falling,
and to present you faultless before the presence qf his
glory with exceeding joy, to the only wise God our
Saviour he glory and majesty, dominion and poiver,
both now and ever. Amen *.
* Jude, ver. 24, 25.

END OF VOL, III.

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