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SERMONS
AND
DISCOURSES
ON SEVERAL
SUBJECTS
A ND
OCCASIONS.
B Y
FRANCIS ATTERBURT, D. D.
late Lord Bifliop of Rochester,
and Dean of Westminster,
Vol. II. The Fourth Edition,
LONDON:
Printed for T. Woodward, at the Half- Moon between the Two Temple-Gates, Fleet - Street^ and C. D a v i s, in Pater-noJter-RQW. MDCCXXXV.
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'%-.,.. "^^ 0 L 0 G I G ix THE ^•'•...
PREFACE.
■^ H E following Sermon, preached at Mr. Bennefs Funeral, was, foon after it came out, refledled upon
with great Freedom, in a Letter,
diredted to Me from the Prefs ; and exhort- ing me cither to defend, or retraEi the Doc- trine * there delivered -, which is faid to have a L. p. 5. offended many ferious under/landing Chriftians t. b l. p. 4. I have the Happinefs, I thank God, to be well acquainted with feveral Perfons of that Charafter, to whofe Judgment (having great Reafon to diftruft my own) I appeal'd on this Occafion. They alTured me, that, upon a deliberate Perufal of that Sermon, they faw nothing in it which offended them ; or which could, in their Opinion, juftly offend any one, who believed a Future State of Rewards and Punilhments. Nor have I, after making what Enquiries I could on this Head, met with any one Perfon, who care- fully confidered my Do6trine, and yet judg- ed differently of it. I might well there- fore have fpared my felf the Trouble of re- YoL. IL A 2 viewing
4 The "P RE F ACE.
viewing and Defending, what appears not to me to have been blam*d by any IVife, or Good Man : for, whether the Writer of the Letter be fuch, till I know who he is, I may have leave to doubt. All he fays of himfelf is, that 'l. p. 4. he is an Ohfcure Per/on^ y One, I fuppofe, he means, that is in the Dark, and thinks it proper to continue fo, that he may take ad- vantage from thence to attack the Reputation of others, without hazarding his own. There may be fo me what of Wifdom, perhaps ; but fure there is little of Goodnefs, or Fairnefs in this Conduft. Several fuch Ohfaire Perfons as thefe we have had of late, Who have infulted Men of great Abilities and Worth, and taken pleafure to pelt them, from their Coverts, with little Objedlions. The ill Succefs of their Attempts hath juftified their Prudence in concealing themfelves.
Whoever my unknown Correfpondent be, >• L. p. 5 . he prefles hard for an Anfwer '', and is fo 44> 45- earneft in that Point, that he would, I per- ceive, be not a little difappointed, if he fhould mifs of it. Namelefs Authors have no right' to make fuch Demands. However, the Im- portance of the Argument itfelf, the ferious Air with which he hath treated of it, and th^ folemn ProfefTions he makes of being a6led c Ibid. ^y ^^ ^^^^^ Principle but a concern for Truth % foon determined me to comply with his Ex- hortations. And what follows therefore, was drawn up not long after his Letter appear'd ; though the Publication of it hath been delay- ed by fome Accidents, with an Account of which it is not neceffary to trouble the Reader.
After
TheTREFACE. 5
After all, I fhall be looked upon, perhaps, as writing rather too foon, than too late ; and as p^iying too great a regard to an Attempt, which was fo far flighted, that the worthy Dean of Canterbury^ not long afterwards, ■preach'd the Doflrine, there oppos'd, before her Majefty, and printed it by her Order ^ ■ See his And in truth, there never was a Charge ^^'■'"°" f maintain'd with fuch a fhew of Gravity and aw T'^* Earneftnefs, which had a flighter Foundation 1 706. on to fupport it. However, it may be of fome Matth. xi. ufe, carefully to examine what this Writer ^'"P* '^* hath faid, in order, by a remarkable Inflance, ^^' '^' to fliew, how little Credit is due to Accufaci- ons of this kind, when they come from fu- fpedted ( that is, from Namelefs ) Pens ; and how artfully the Mask of Religion may fome- times be put on, to cover Defigns which cannot be decently own'd.
That part of my Sermon to which the Let- ter-Writer hath confin'd his Refledlions, con- tains the Explication of an Argument^ which I fuppofe employ 'd by the Apoftle, in the Text, for xhtproofofa Future State. And I had rea- fon therefore to hope, that what I ofFer*d on this head, would be favourably received, and candidly interpreted by all fuch as did in good earneft believe fuch a State. And yet, to my furprize, I have found One, who would be thought ferioufly to entertain this Belief, en- deavouring all he can to weaken an Argument (and indeed the chief Argument drawn from Reafon alone) by which it is upheld. I might have expefted this Treatment indeed from the Pen of fome Libertine, or difguis'd Unbe- A 3 liever \
d The T RE FACE,
liever •, it being an ufual piece of Art, with that fort of Men, to undermine the Authority of Fundamental Truths, by pretending to fhew, how weak and improper the Proofs are, which their Affertors employ in the Defence of them. But I did not, and could not expedl fuch Ufage from a Writer, who every where
^L.-p. -^i. mfmuates, and in one Place % I think, pretty plainly profejfes himfelf to be a fincere Chri-
^L.p. 4. ftian. His Concern for the Caufe of Religion^ would have appear'd to far greater Advantage, had he employed himfelf rather in vindicating fome of its great Principles, which are every Day openly and daringly attacked from the Prefs, than in lefTening the Force of what I have urged in behalf of one of them. Had I err'd in this Cafe, it had been a well meant Miftake ; and might have pafs'd unobferved, at a Time, when Infidelity finds fo much Em- ployment of another kind for all thofe, who have a real Concern for the Caufe of Religion.
Befides, Difcourfes on fuch Occafions, as that on which I then preach'd, are feldom the Produftions of Leifure -, and fhould always therefore be read with thofe favourable Al- lowances, which are made to hafty Compofures, So the Dodlrine contain'd in them be but wholfome and edifying, tho* there fhould be a want of Exacflnefs, here and there, either in the manner of Speaking, or Reafoning, it may be overlook'd, or pardon'd.
When any Argument of great Importance,
is managed with that Warmth and Earneftnefs,
. which a ferious Convi(ftion of it generally in-
fpires, fomewhat may eafily efcape, even from
a wary
The T RE FACE. 7
a wary Pen, which will not bear the Teft of a fevere Scrutiny. Facile ejl verhum aliquod ar- dens notare, idque, rejlin^iis (ut ita dicam) ani- morum incendiis^ irridere ; faid one of the befl Writers in the World, who himfelf needed this Excufe as feldom as any Man.
In particular, what I offered on that Occa- fion towards the Proof of a Future State, de- ferved to be the lefs rigorouQy examin'd, be- caufe it was only by way of Intraduution to fome fraWicalVo'mi-i^ which I chiefly defign'd to in- fill on. I had not room in a few Pages, at the Entrance of a fhort Difcourfe, to confider all 'Things on all Sides % to balance the fcveral Ad- * L. p. 25. vantages and Difadvantagss that attend the Pleafures of Men and Bsaits, Good Men and Bad. I pretended not fully to State^ ^ much ^^L-p. 25. lefs to Demonfirate^ the Truth conrain'd in the Text, as I am falfly reprefented ^ to have done. ^ ^' P- 22, Thofe are Words which I never once ufed j ^a^^o^^i. Tior would the Task itfelf have been proper at fuch a Time, and before fuch an Auditory, My declared Intention was only to explain the Apoftle's Argument '^^ to enlarge en it ' ; tojhezv ^ S. p. 4. by feveral Inftances, the imdouhted Truth cfif^^ ^."^-P- '^• to open and apply it s ; and this, by fuch Confi- g j^j^',^' derations chiefly, as were in fome meafure ap- plicable to ihtPerfon then to be interred. For whoever gives himfelf the Trouble of revi::w- ing that mean Difcourfe, will find, that as it confifts of Three Parts ; a fpeculathve Point cf Dooirine^ fome pra^ical RejieLlions^ and an Ac- count of the Per/on deceas'd ; fo the two former of thefe Points are handled with a regard to the latter •, the Pra^ical RefieSliopi being all A 4 of
S The "P RE FACE.
of them fuch as are fuited to the CharaBer of the Perfon^ which follows ; and the preceding Do^rine being illuftrated in fuch a manner, and by fuch Inftances, as naturally lead both to the one and to the other : that part of the Doflrine I particularly mean, which is profef- * S. p. 6. fediy built on the Leiter of the Texl\ and the exprefs Authority of the Apoftle.
It is no wonder, if in an Argument hand- led thus briefly, and with fuch views as thefe, every thing fhould not be faid, which may be thought requifite to clear it. That, as it was no part of my Intention, fo neither was it neceflary, proper, or poflible on that Occa- fion to be done : and therefore, for Omijfions of this kind, I need make no Excufe. As to the other Parts of the Charge, which, if true, would really blemifti what I have written ; I fhall, as I promis*d, reply to them very dif- tin5lly and fully.
The Accufation of my Doflrine turns, I find, upon three Heads ; That it is altogether new^ utterly foreign from the Intention of the jipoflky on whofe words I build it, andfalfe in itfelf. A very heavy Charge ! nor Is the firft part of it to be neglefted. For in Matters of Morality and Religion, which are every one*s Concern, and which have therefore been often and thoroughly examined. New Doflrines, or Arguments are defervedly fufpe<fted. And when one, who is, by his Fundion, a Preacher of Virtue, doth by advancing fuch new Doc- trines, or Arguments, make Conceffions to the bL.p. 17. Caufe of Vice'° (as I am faid to have done) he is doubly Criminal. Let us fee, therefore,
what
The PREFACE, 9
what I have laid down in that Sermon, how far it is charged as New, and with how Httle Reafon.
My declared Intention, in that part of my Sermon which difpleafes the Letter- Writer, is, to explain that great Argument for a future State, which St. Paul hath couched in the Words of my Text. " If in this Life only we have hope in *' Chrift, we are of all Men rnoft miferabJe.'* I fuppofe them to fignify. That if all the Be- nefits we expeof from the Chrijlian Infiitution, were confined within the Bounds of this Life, and we had no hopes of a better State after this, of a great and lafting Reward in a Life to come ; we Chriftians fljculd he the moji abandoned and wretched of Creatures, all other Sorts and Seois of Men would evidently have the Advantage of Us, and a much furer Title to Happinefs than We. From whence I fay, the Apofile would be un- derftood to infer (though the Inference be not ex- prefs'd) 'That therefore there muji needs be aji- other State, to make up the Inequalities of This, and tofolve all irregular Appearances a. ^ P- 4-
In the Explication of this Argument, I pro- fefs to urge (what I call) the Conceffion of the Aipo^ltfomewhat farther than the Letter of the Text will carry us, by aflerting under two dif- ferent Heads, That were there no Life after this, iff. Men would be more fniferable than Beajls ', and idly. The bejl Men would he often the moft miferahle. I mean, as far as Happinefs, or Mtfery are to he meafured from pleafng and painful Senfations. And, fuppofing the prefent to he the only Life we are to lead, I fee not hut that This might be efteemed the true Meafure of them ^. h p. 6.
Upon
to The T RE FACE.
Upon the firft of thefe Heads I fhew, that
in this Life Beajls have, in many refpeEls, the Advantage of Men j in as much as they (\) enjoy greater fenfual Pleafures, and ( 2 ) feel fewer cor- ■poral Pains, and(^) are utter Strangers to all thofe anxious and tormenting Thoughts, which per-
S. p. 7. petually haunt and difquiet Mankind ^ I enlarge on thefe Particulars, and then proceed on the fame Foot likewife to fhew. That the befl Men would be often the ?noJl miferahle j fince their Principles (1) give them not leave to tajle fo freely of the Pleafures of Life, as other Mens do, and (2) expoje them more to the Troubles and
'P- 9' Dangers of it t-.
Both thefe Points I illullrate by various In- fiances -, and, upon the whole conclude. That therefore, as certainly as God is, a Time there will, and mujl be, when all thefe unequal Di~ fiributions of Good and Evil Jhall be fet right, and the Wifdom and Reafonablenefs of all his TranfaSlions, with all his Creatures, be made as clear as the Noon-day c.
■P- ^5* I was willing to reprefent to the Reader, at one View, the whole Courfe of my Reafon- ing, according to the Order in which it lies, and in the very Words, which I have made ufe of to exprefs it, in my Sermon. If he com- pares this fhort Account of my Dodlrine, with the larger Explication given of its feveral Branches in the Sermon itfelf, he will find, That (whatever the Letter-Writer boldly af- firms to the contrary) it muft be underflcodj and is by me actually propofed, under the Re- ftriLlions following -,
I. When
The "PRE FACE. n
1. When I prefer Beafls to Men, and bad Men to Good, in point of Happinefs, it is upon a Sup-jjofition, not only that there is no other Lite than this, but that Mankind are ■perfuaded that there is none. The Men I fpeak of, are fuch as thofe Corinthians were, againft whom St. Paul argued ; Men, who in this Life only have hope in Chriji -, fuch as expe5i no Bene- fits from the Chrijlian Injiitution, but what are confined within the Bounds of this prefent Life, and have no hopes of a better State after this, of a great and lafiing Reward in a Life to come *. This » S. p. 4. is the Account which I exprefly give of them, when I enter on the Argument, and which I repeat feveral times ^ in the Courfe of it; and t"?. 9, 13, which muft be underftood all along, even where 1 6. it is not mentioned. And fuch a fort of Chri- ftians I may be allowed to fuppofe now, fmce fuch there manifeflly were in the Days of the Apoftles. Nor does it any ways interfere with this Suppofition, to reprefent thefe very Men, as having now and then the uneafy Prefages of a future Reckoning, and as fearing themfelves fometimes with the Fears of another Life, even while they do not entertain the hopes of it. This, I doubt not, is the Cafe of all fuch who profefs to disbelieve a Future State -, they are not always equally fatisfy'd with their own Reafonings about it, but tremble fometimes at the Thoughts of it. My Reprover, therefore, deals very unfairly, when he reckons this among the Advantages peculiar loMen, that they have the prefent Support of the Belief of a Future State, and the firm Expectation of Re- ^ards <= in a Life to come j and aflures his Rea- c r n 21
ders.
12 The "PREFACE.
ders, with equal Modefty and Truth, that a See L. p. this is agreeable to what Ifuppofe ^, whereas I ^S>^9yZ^- fuppofe the quite contrary ; and, on that Sup- pojitiony, aJl my Reafonings and Reflexions turn. Nor is there a Word, throughout the whole Argument, that can juftly be conftrued to a different Meaning.
2. Proceeding on thisSuppofition, I affirm, not that the beil Men would be always.^ but often the mod miferable. And that I might be fure of not being mifapprehended, I repeat this (or fome other equivalent) Expreffion at h p. 5, 6, \t^^ fix times t, in the Compafs of a few Pages. 9' "» i4» Nor doth the Argument which I am explain- * ' ing, require a more extenfive Suppofition •, it
being equally neceffary that there fhould be a Future State, to vindicate the Juftice of God, and falve the prefent Irregularities of Provi-' dence, whether the beft Men be oftentimes only, or always the moft miferable. The Let- ter-Writer diflembles his Knowledge of this re- markable Reftri(5lion -, and having taken Ad- vantage from thence to argue and objecft as he pleas'd, contents himfelf flightly to mention it towards the Clofe of his Pamphlet ; which was difcreetly done, fmce an earlier Acknowledg- ment of it would have difcoverM at firfl fight, even to the meaneft of his Readers, the Imper- tinence of feveral of thofe Objections and Ar- guments. He -would excufe this Procedure, by faying, at laft. That tho' / profefs only to fhew that the heJlMen are often the mojl miferable^ yet "^L p. 41. 1 argue, as if they were always fo"^ viz. from that Obligation to fome particular Pra^fices, from which they are never exempt in any Condition of
this
The PREFACE. n
this Life a : Which is as great and groundlefs a ^ L- P- 32- Mifreprefentation, as any of the former •, Since, ^dlyy My chief Proof of this Point, is drawn from that State of Perfecution^ to which good Men, above all others, are fubjed : be- caufe Sheir Principles expofe them mojl to the Trou- bles and Dangers of Life ^ ; becaufe fore Evils b S. p. 9. and temporal Inconveniencies attend the Difcharge of their Duty '^ ; they become a Reproach and <^ <= p.12,13. Bye-word '^^ are injured and outraged., fuffer un- jujl and illegal Encroachments '^ •, the greateff d p. ibid. Saints being fometi??ies made the jnofi retnarkable Jnfiances rf Suffering ^ : for they are inflexible in ^ p- H- their Uprightnefs — No Profpe5l of Interejl can allure them, no Fear of Danger can difmay them ^ f p. 1 2. Would one imagine, after all thefe Expreflions, and feveral others of the fame kind that I have made ufe of, any Man fo loll to all Senfe of Juftice, and Truth, as to fay. That Ifup- pofe no Cafe of Perfecution « ? that / do not once z L. p. 29. fuppofe fuch a State of Perfecution as the Apofile pointed at? but maintain myPofitions with refe- rence to the mofl quiet and profperous State of this Life^'F Certainly the Letter- Writer doth not ^L. p. 21. mean this as one Inftance of his Concern for the Caufe of Virtue, and the Intereft of practical Re- ligion'! I do not indeed build my Reafoning iL. p. 3. wholly on the Cafe of Perfecution ; neither doth the Apoftle himfelf, as will afterwards appear : However, I do not exclude it. On the contra- ry, I refer to it frequently, and fhould have dwelt more largely upon it, but that the other Confiderations I fuggeft, were more applicable to the Charauler of the Perfon deceas'd -, which was (as I have already faid) the Point from
whence
14 The PREFACE.
whence I chiefly took my Views in this Ar- gument.
Fourthly^ Even when I do not fuppofe good Men to be under a State of Perfeculion, yet ftill I fuppofe them to live in a State of Mortifica- tion and Self 'denial; to be under a perpetual Cpnflica with their bodily Appetites and Incli- nations, and ftruggling to get the maftery over them. I fuppofe them oblig'd, by their Princi- ples, not to tajte fo freely of the Pleafures of Life fthe innocent Pleafures of Life ; for fuch I ma-
* S.p. lo, nifeftly mean) as other Men do a ; but to fit as loofe from them, and he as moderate in the ufe of them as they can ^ -, not only to forbear thofe Grati- fications which are forbidden by the Rules of Reli- gion ', but even to refrain the?nfelves, in unforbid- den Inflames *. And whenever they tafle even the allowable Pleafures of Senfe, I fuppofe them to be under fuch Checks from Reafon and Reflec- tion, as, by reprefenting perpetually to their Mind the jnea?2nefs of all thefe fenfual Gratifications, do, in great meafure, blunt the Edge of their keenefi
^ p. 8. Defires, and pall all their Enjoyments'^, And have I not Reafon therefore to fay, that good and pious Perfons, by the Nature and tendency of their Principles, (as they are mofl exposed to the Trou-
c See the bles and ill Accidents of Life % fo) are the great efi
preceding Strangers to the Pleafures and Advantages of it "^ ?
j^p ["''^'And would not thefe be great and needlefs Abatements of their Happinefs, if it were confm'd within the Compafs of this Life only ? But furely it doth not from hence follow, nor have I once fuggefted, much lefs affirm'd, That the Pra^lce of Vice doth in its own Nature tend to make Men more happy, in all States of this Life^
thau
The T RE FA C E. 15
than the Pra5iice of Virtue ^. This is an Afler- * L. p. 32. tion by which the great Autiior of our Na- ture, and Enactor of the Law of Good and Evil, is highly dillionour'd and blafphem*d ; and which cannot by any one, who hath the leaft Senfe of Religion, be repeated, without being abhorred.
That Virtue and Vice do in their own Na- tures tend to make thofe Men happy, or mi- ferable, who feverally pra6tife them, is a Pro- pofition of undoubted (and, I am fure, by me undifputed) Truth ; as far as it relates to moral Virtue or Vice, properly fo call'd • that is, to thofe Meafures of Duty, which Natural Reafon, unenlighten'd by Revelation, pre- fcribes: For as to thofe Rules of Evangelical PerfeSlion, in which we Chriftians are obliged to excel -, they are (fome of them) of fo ex- alted a Nature, fo contrary to Flefh and Blood, and fo far above our ordinary Capacities and Powers, that if there were no other Life than this, I fee not how our Happinefs could ge- nerally be faid to confift in the Pradice of them. And therefore when God made them Matter of ftrift Duty to us •, he at the fame time animated us to Obedience (not only by alTuring us of the extraordinary AfTiftances of his good Spirit, but) by a clear Difcovery of a Future State of Rewards and Punifhments ; whereas the Jews, who had the Promifes of this Life only, had alfo, in proportion to thofe Promifes, a lower and lefs excellent Scheme of Duty propos'd to them.
And here alfo this Author is altogether Si- lent j for he takes no notice of thefe Improve- ments
16 The T RE FACE.
ments made by the Gofpel in the Meafures of our Duty ; but he fuppofes every where the Chrijtian, and Heaihen Morality to be in all re- ipeds the fame : and that the innocent Plea- fures of Life (which mufl be allowed to have fome Ihare in perfecting human Happinefs) are no more affedted and retrenched by the one, than the other. He fuppofes all the Inftances of Abjlinence^ Mortification, and Self-denial, which the Gofpel enjoins, to be included with- in thofe Rules of Virtue, which the Light of Nature teaches us to follow \ and upon this Foundation proceeds to reprefent me as affirm- ing, that the hefi of Men are rendered more mi- ferahle than the Wicked, by the Practice ofVir- aL. p.43. tue^: whereas, in truth, I only maintain, that the beft Chriftians (who are unqueftionably the befl of Men) are, by their Obfervance of fome Gofpel-Precepts, render'd (more miferable, or, which is all one) lefs happy, than they would otherwife be, if they were releas'd from thofe Obligations. And, confequently, were there no hope of a Life after this, they, who are not ty*d up to thefe Severities, would have a mani- feft Advantage over thofe who are.
I inftance indeed in fome Afts of Virtue common to Heathens and Chriftians ; but I fuppofe them to be performed by Chriftians after (a Chriftian, that is, after) a more fublimc and excellent manner than ever they were a- mong the Heathens ; and even, when they do not differ in Kind from moral Virtues, ftriClly fo ftyl'd, yet to differ, in theD^^r^^j of Per fci^ioji with which they are attended.
This
TheTREFJCE. 17
This Diftindion between a State of Virtue and a State of Mortification, between Moral Goodnefs and Evangelical Perfe5lion, and the greater Reftraints (in point of worldly Plea- fures and Advantages) which are laid upon Men by the former of thefe than by the latter, ought the rather to have been obferv'd and own'd by the Letter-Writer, becaufe in the
Fifth Place, I pretend not to compare the Happinefs of Men and Beafts, good Men and bad, any further than it refults irom worldly Pleafures and Advantages, and the Obje<5ts of Senfe that furround us. For thefe are my Words. " Were there no other Life but this, ' Men would really be more miferable than ' Beafts, and the beft Men would be often ' the moft miferable. / mean^ as far as Hap- ' pinefs, or Mifery, are to he meafuredfrotn pleaf- * ing or painful Senfations^'* This is the Re- a s.p. 6, ftri(5lion which I more exprefly and formally infift on, than any other. At the very opening of the Argument it occurs ; nor do I, in the Profecution of it, ufe any one inftance, or II- luftration, but what relates to fuch pleafing and painful Senfations, or to thofe delightful and uneafy Refleclions of Mind, which are, fome way or other, confequent upon them. And if, in thefe Refpeois^ fand farther I do not go •'j t> See p. 7, the Happinefs of Beafts exceeds that of Men, ^• and the Happinefs of the Wicked that of the "Virtuous, it will not weaken what I have urg'd, to ftiew, that, in other Refpe5ls, (fuch as the Letter- Writer largely difplays) the Advantage may lie on the contrary fide; becaufe, were it fo, yet this Advantage would not be ki?^-
Vol. II. B cienc
It- The T RE FACE.
cient to turn the Scale^ according to my Suppo- fition: which is, that without the hope of an- other Life, f leafing and painful Senfatiom (taken together with thofe inward Reflexions which are naturally confequent upon them) might he efleem*d the true Meafure of Happinefs and Mi- a S. p. 6. /^ry*. On this Suppofition (which I had not then time to explain and prove)" all my Rea- fonings proceed ; and cannot therefore be af- feded by any Objections, which are fo far from being built on the fame Bottom, that they are defign'd to overthrow it. Whether this Suppofition be true, or falfe, may be a new matter of Difpute : but if it be true, the Argument I raife from thence, is certainly true, and the Objecftions of the Letter-Writer are as certainly vain and impertinent ; being levell'd rather againft the Suppofition itfelf, than the Inference that I drew from it.
This is not a proper Place to juflify that Suppofition ; thus much only I fhall fay at pre- fent concerning it. I am fo far from retracing it, that I look upon it to be a moft clear and indubitable Truth ; and think myfelf to have exprefs'd it with more Warinefs and Referve than was neceffary. My Words are—^Ifee not hit that this might he efiee?n\i the true Meafure of Happinefs, and Mifery : Whereas this might not only he efleem^d, but would really he the true Meafure of Happinefs and Mifery, to the far greater part of Mankind, if they were not educated under the Hope and Fears of future Rewards and Punilhment. The Objefls of Senfe would then determine the Views of moft Men ; of all fuch, to be fure, who convers*d
per-
rhe "PREFACE, 19
perpetually with them, and wanted the Op- portunities and Capacities that were requifite towards withdrawing their Thoughts from thefe things, and fixing them on more refined and reafonable Pleafures. And even among thofe Few, who were better qualified, ftill fewer would be found, who, without the hope of another Life, would think it worth their while, to live above the Allurements of Senfe, and the Gratifications of this World, as far as was neceflliry towards attaining the heights of Chriftian Perfection. Nor could any Argument be urg'd, fufficient to induce thofe fo to do, who were otherwife refolv'd, and inclin'd. The Rule of Good and Evil would not then appear uniform and invariable ; but would feem different, according to Men's different Com- plexions, and Inclinations; and whatever they judged to be, upon the whole, moft agreeable, or difagreeable to them, that they would be fure (nay they would look upon themfelves as oblig'd) to purfue, or decline, without being reftrain'd by any fpeculative Reafonings, con- cerning the Nature of Virtue and Vice, and the Obligations Men are under, univerfally to praflife the one, and efchew the other.
But this, I am fenfible, lies without the Compafs of my immediate Defign, which is only to reckon up the feveral ReJlriSlions under which, what I have laid down in that Sermon, ought to be underltood ', Reftriflions, not now firft devis'd to qualify my Doftrine, but plainly propos'd together with it, and interwoven into the Body of thofe few fliort Reflexions, which I had room to make concerning it. And yet B 2 the
20 The T REF ACE.
the Author of the Letter, in a very grave antl folemn manner, argues throughout, as if no one fuch Reftridion had been made. Let his Caufe be as good as he pretends it to be, yet furely it is not at all beholden to him for his way of maintaining it. He that talks thus deceitfully even for Truth itfelf, muft needs hurt it more by his Example, than he promotes it by his . Arguments.
But to fet afide thefe ReJlri5fions, important as they are, for the prefent, and take my Doc- trine at large, even as the Letter-Writer himfelf hath reprefented it; that is, as briefly con- tain'd in fwhat he calls) my two PofitionSy aL.p. 20. ^ and the Notions on which they are founded^ : ^L. p. 22. Let us fee how far the firfl Charge of Novelty can, even upon this Foot, be made good a- gainfl it.
L My Pofitions are thefe •, That, ivere there no Life after this, Firfl, Men would be really more miferaUe than Beafts -, and Secondly, the left of Men would he often the moft miferahle. The Notion, on which they are founded is. That, fppofing the -prefent to be the only Life we are to lead, I fee not hut that fleafing, and painful Senfations might he efteemed the true Meafiire of Happinejs, and Mifery.
Againfl both the one, and the other, the Let* ter- Writer exclaims in a moft tragical man- ner : He is forry to fee fuch Conceffions made to the Caufe of Vice by any Preacher of Righteouf- « p. 17. Jiefs^ ; he never yet heard, nor ever expe^ed to «^ P- 3 2- hear any thing like this from the Pulpit ^ -, he knows not that fuch Affertions have been ever, before this, ferioufy maintained by any Perjon of Virtue and
Under-
The T REF ACE. 21
Ufidetjlandingy much lefs Joleinnly dilated as un- doubted Truths from the Pulpit^ J he thinks, that ^L. p. 19. all who have any Refpe^ for the Clergy^ ?nuji la- ment that fuch flrange Do£irine JJjould be recom- mended to the World by one of that Body ; and all, who have any Regard to the Honour of Chriji, muft lament to fee it folemnly backed and confirm" ed by one of his Apojlles^. '' P- 45.
The Charge of Novelty is here urged with fo much Warmth, and Gravity, and fuch an Air of AlTurance, that even a wary Reader would be apt to think it well founded ; and yet never was there a Cenfure more rafhiy vain, or more entirely deflitute of all Colour of Truth. For firll, as to the Pofuions themfelves, ihey are fo far from being New, that they are commonly to be met with in both Antient and Modern, Domeftick and Foreign Writers ; par- ticularly in the Works of our Englifh Divines, which are in every one's Hands, and with which the Author of the Letter, I believe, is belt acquainted. I begin with Archbilhop Til- lotion, who cannot be fufpefled to have made Conceffions to the Caufe of Vice, either through Wcaknefs, or a worfe Reafon : and yet thefe are hisExprelTions. ' The Condition of Men ^ in this prefent Life is attended with fo many ' Frailties, liable to fo great Miferies andSuf- ' ferings, to fo many Pains and Difeafes, to
* fuch various Caufes of Sorrow and Trouble,
* of Fear and Vexation, by Reafon of the ma» ^ ny Hazards and Uncertainties, which not on- ' ]y the Comforts and Contentments of our ^ Lives, but even Life icfelf is fubject to, that f the Pleafure and Happinefs of it is by thefe
63 * much
22 The T RE FACE.
* much rebated : fo that were we not fo train -
* ed up with the hopes of fomething better ' hereafter. Life itfelf would be to many Men
* an infupportable Burthen. If Men were not ' fupported and born up under the Anxieties of ' this prefent Life, with the Hopes and Ex" ' pecftations of an happier State in another
* World, Mankind would be the mo§i im-perfe^l ' and unhappy part of God' s Creation. For altho' ' other Creatures be fubjedled to a great deal of ' Vanity and Mifery, yet they have this Hap- ' pinefs, that, as they are made for a (hort Du- ' ration and Continuance, fo they are only af-
* feded with the Prefent ; they do not fret and « difcontent themfelves about the Future, they ' are not liable to be cheated with Hopes, nor ' tormented with Fears, nor vexed at Difap-
* pointments, as the Sons of Men are. But if ' our Souls be immortal, this makes abundant ' Amends and Compenfation for the Frailties ' of this Life, and all the tranfitory Suffer-
* ings and Inconveniencies of this prefent State : ' Human Nature, confider*d with this Advan- « tage, is infinitely above the Brute Beajls that ' perifo. Serm. Vol. ix. pag. 68, 6<^. Again, ' What would a Man gain by it, if the Soul
* were not immortal, but to level himfelf with
* the Beafis that perijh [nay] to put himfelf
* into a worfe and more miferable Condition
* than any of the Creatures below him ? Ibid.
* P- 72-
The fame thing is faid more fiiortly, but as
fully, by the prefent Lord BiJIjop of Rochejfer -, ' Without that Belief [of the Joys of another
* Life] as Chriflians of all Men, fo Men of (ill
' Crea-
The "PREFACE, 23
* Creatures were inoft miferahle. Sermon on ' 7<^^i' 30. p. 14.
' To the like purpofe Mr. Glanville. * If
* this Life be all, we have the fame End and ' Happinefs with the Brutes •, and they are hap-
* per of the two, in that they have lejfer Cares ' and fewer Difappoint7nents, Serm. p. 294.
Dr. Moor, whom my Reprover muft allow to have been a Perfon of Virtue and Underftand- ing^, expreffes himfelf on this occafion, in very »L.p. 19. fignificant Terms. ' If (fays he) there be no ' Life hereafter, the worji of Men have the ' greatefi floare of Happinefs \ their PafTions and
* Affedions being fo continually gratify'd, and ' that to the Height, in thofe things that are « fo agreeable, and, rightly circumllantiated, ' allowable to human Nature ; fuch as the ' fweet Reflexion on the Succefs of our politi-
' cal Management the general Tribute of
' Honour and Refpe6l for our Policy and Wit, « and that ampleTeftimony thereof, our Acqui- ' fition of Power and Riches ; that great Satif- ' fadion of foiling and bearing down our Ene- ' mies, and obliging and making fure our more ' ferviceable Friends : To which finally You ' may add all the variety of Mirth and Paftime,
* that Flefh and Blood can entertain itfelf with,
* from either Mufick, Wine, or Women.
* Imm. of the Soid, L. 2. Ch. 18. Sedl. 9.
Dr. Goodman, in his Winter Evening Confer^ ences, a Book received with general Applaufe, and now in every one's Hands, reprefents one of the Perfons in his Dialogue fpeaking as fol- lows. ' It is plain, that nothing but the hope ^ of another and better World at laft, can ena- " B 4 * blc
24 The T RE FACE.
« ble a Man tolerably to enjoy himfelf in this ' prefent' — Nothing but eternal Life is a fuf-
* ficient Antidote againft the Fears of Death.
* And all thefe are the Effedls and Benefits of
* Religion. Therefore if this be uncomfort-
* able, Mankind muft needs be the molt de-
* plorably unhappy kind of Being in the whole
* World. For though other fort of Creatures ' are, in fome fort Fellow- fufferers in the com- ' mon Calamities of this World ; yet, befides ' that their Share is ordinarily not fo great as ' his, it is evident that they fear nothing for ' the Future, but only feel the prefent Evil ; ' and they have no Reftraint upon them for ' what they defire, nor no Remorfe for what ' they havedone. Therefore, if Mankind have ' not the Glory of his Confcience, when he
* doth well, to fet againft the Checks and Girds
* of it when he doth amifs -, and if he have not
* hopes to counterbalance his Fears^ and a Re- ' ward hereafter for his Self-denial at prefent, ' his Condition is far the worst of any Creature ' in the IVorld^ Part 3 . p, 43 .
In like manner(P^r/ 2./?. 114.) after allow- ing, that ' Several forts of Brute Creatures
* continue longer in the World, and have as ' well a quicker Senfe of Pleafure, as a more " unlimited and uncontrolled Enjoyment of it,' he makes the fame Inference from hence that I have done ; ' That upon thefe very Confidera-
* tions, there is great Reafon to believe that
* there is fuch a thing as another World, ' wherein Man may have Amends made him, ' for whatever was amifs, or defe6live in this.
* For it is not credible ^viph me, that fuch
' Power
The T RE FACE. zs
* Power and Wifdom, as is plainly difplayed ' in the Conftitution of Man, Ihould be fo ' utterly deftitute of Goodnefs, as to contrive ' things fo ill, that the nohlefi Being Jhould he ' finally the mojl unfortunate.
Bifliop Wilkin s in his Princ. of Nat. Relig. pag. 159, 160. ' There is a flrong Averfion
* among Men againft a dark State of Annihi- ' lation, which no Man can think of without ' great regret of Mind ; and likewife a natu- ' ral Defire in all Men after a State of Happi- ' nefs and Perfeflion. And no natural Delire ' is in vain. All other things have fomewhat ' to fatisfy their natural Appetites. And if ' v/e confider the utter Impoffibility of attain- ' ing to any fuch Condition in this Life, this ' will render it highly credible, that there ' muft be another State wherein this Happinefs ' is attainable : Otherwife Mankind muft fail ' of his chief End, being, by a natural Princi- ' pie, moft ftrongly inclin'd to fuch a State of ' Happinefs as he can never attain to ; as if he ' were purpofely fram'd to be tormented be- ' twixt thefe two PalTions, Defire and De- ' fpair ; an earneft Propenfion after Happinefs, ' and an utter Incapacity of enjoying if, as if ' Nature itfelf, whereby all other things are ' difpofed to their Perfection, did ferve only, ' in Mankind^ to make them mojl miferahle.
* And, which is yet more confiderable, the ' better and wifer any Man is, the more earn-
* eft Defires and Hopes hath he after fuch a ^ State of Happinefs. And if there be no ' fuch thing, not only Nature^ hut Virtue like-
* wife muff contribute to f?iake Men miferahle*
I have
26 The T RE FACE.
I have fearch'd the Volumes of Sermons pub- lifh*d by Divines here in England, and find as yet but Two on the fame Texi with mine •, one preach'd by the learned and pious Mr. Pemhie, the other by Dr. Siradling, the late worthy Dean of Chichejler ; and both of them full of the fame Points of Doftrine, and the fame ways of explaining thofe Points, as I have em • ploy'd. I refer the Reader to the Sermons themfelves, and fhall mention here but a Paf- fage or two out of them.
Mr. Pembk's firft Pofition is, that * True ' Chrijlians are more unhappy than other Men, if *■ their Happinefs he co^ifin'd to this Life only — are
* in a worfe State than Epicures and Atheijls, ^ and other ungodly Perfons, &c. — in regard
* to the Nature of true Religion which they ' profefs, which agrees not with the good lik- ' ing of the World, and therefore It [ the
* World] cannot agree with That, nor with
* them that fincerely profefs it. They are
* Men of another Generation, their Lives are ' not like other Mens, and therefore the World ' wonders at them — and always fees, in their
< Well doing, a Reproof of their own Evil-
* doing,' ^c. He concludes thus ' We
« fee then the Point to be plain enough, that « true Chriftians, barr'd in their Hope in « Chrift, for the Life to come, are more mife-
* rable than other Men ; becaufe all are alike
< hereafter ; and for this Life, the Godly mifs
* of thofe Contentments which the Wicked ' enjoy ; nay, are more miferable, not only than
. « Men, hut than Beafts alfo, — p. 480.
Dr,
The PREFACE, 27
Dr. Stradling's fecond Head is, ' That, upon ' Suppofition of 720 letter Hope [than this Life
* ■ affords] all good Chrijlians Jhould he not only
« Miferahle % hut of all Men mofl Miferahle— * P- 463-
* more unhappy than the moft hrutijh Men, yea, < than the Beajls that per'ifh. For whereas thefe
* feel their Mifery when it comes, but do not
' anticipate it, ^c. ^ Chriflians make them- ^ p. 474, ' felves yet more miferable, by their fevere ' Principles of Mortification and Self-denial, ' debarring themfelves of thofe Comforts and
' Satisfadlions which others enjoy " They ^ p- 478-
' lofe the good Things here, and fail of thofe
* hereafter ^ '^P-479- To thefe modern Inftances from our own
Writers, I fhall add that of Mr. Calvin, who fays*, ' That Gryllus, in Plutarch, reafons wife-
* ly, when he affirms, that Men, who live ' without Religion \i. e. without a Senfe of ' God, and a Belief of future Rewards] do not ' only not excel Brute Beajts, hut are hy many de- ' grees far inferior to them, in as much as they are ' liable to various forts of Evils, and live always ' in a tumultuary and reftlefs State." And again, •— ' There is none of us but who would be ' thought, throughout the whole Courfe of his ' Life, to afpire after Immortality. For we ' are afhamed in nothing to excel the Brute * Beajls, whofe Condition would he no ways inferior
* Sapientiffime apud Plutarchum, Gryllus ratiocinatur, dum homines affirmat, fi ab eorum Vita femel abfit Rc- ligio, non modo Brutis Pecudibus nihil excellere, fed Eiultis partibus efle longe inferiores; ut qui tot malorum formis obnoxii tumultuariam & irrcquietam \'itam per- petuo trahantj ^c. Injllt. Cap. i.Sed. ic.
« to
2g The "PREFACE,
« to OurSf if we had not the Hope of Eternity
* after Death to fupport us *.
I Ihall trouble the Reader with one Citation more, out of Athenagoras ; becaufe the Words of that an tient Writer are very full and expref- five. ' If (fays he '>) human Adlions were not ' to be judg'd. Men would have no Advantage
* over Beajls ; indeed, more miferahle than ^ Beajls would fuch Men he, who were always ' hufted infuhduing their Paffions, and i??iproving
* themfelves in Piety, andjujiice, and every other ' Virtue. At this rate, the animal and belluine ' Life would be the bed ; Virtue would be ' downright Folly, the Threats of future ' Vengeance, Matter of Sport and Laughter ;
* the Purfuits of all kind of Pleafure, our ' chiefeft Good ; and the Rule, by which Men ^ an.d Beafts ought then equally to guide them- ' felves, would be that beloved Maxim of the
* Epicures; Let us Eat and Drink, for to mor-r « row we die.
» Nemo quidem eft noftrum, qui non videri capiat ad coeleftem Immortalitatem toto vitx curriculo afpirare & eniti : pudet enim Nos nulla re antecellere Brucas Pecu- des, quarum Conditio nihilo noftra inferior foret, nifi Spes jeternitatis poll mortem nobis fupereflct. lb. Cap. 2 1 . §. 26.
fji,x\Xov 3 KJ,ice-:vuiii -nrgjilacriv aOAiwTEgji/ ol tcI tn-dSvi ^sAat- yuy^vle;, >^ ?'^vTJCc;1f? £i,(7£b««?, >^ aiicoc^os-u/jri-, (^ f^
^£Ti} 5 civevfi®^. eiKYi; ^ aVwAij, ys^ui^ 'ZS-Xocrvg' li ^, ta'cccrccv S'fgac7rd0f<i' r40ovtw, etya^ov to f/,syis-cv' oofbLx '^ X01V9I/ laruv ct,Troc.],']u)i, >^ vo^(^ Hi, to roiq cckoXx^ok; Q
XltQ/i 'Avxi. Oxon. Ed. p. ijj.
This
The T RE FACE, 29
This laft PalTage from Athenagoras includes, and very ftrongly affirms, all the Parts of my Do(ftrine which have been excepted againft ; not only my Pofitions, but the Notion itfelf alfo, on which they are founded ; and which now, therefore, I proceed likewife to vindi- cate from the Charge of Novelty, by the fol- lowing Authorities.
My Notion (as it is calFd) is, Th3.t fuppofmg the Prefent to he the only Life we are to lead, I fee not hut that fleafing and painful Senfations might he efleemed the true Meafure of Happinefs and Mjfery. This is all I fay of the Matter, there being no other Paflage of like import with this throughout my whole Sermon. And have not Archbifliop 'Tillotfon, Dr. Scot, Dr. Sherlock, Dr. Lucas, and others faid the fame thing, in a manner lefs referv'd, and in Terms of yet greater Force and Compafs, without^/-' ving any Offence (fthat I know of) to any one of thofe miny ferious and underjlanding Chriflians ^, a L. p. 4.' who daily perufe their excellent Writings with Pleafure and Edification ?
Archbifliop Tillotfon, Vol. ix. p. 48. ' The
* Determination of the Apoflle is according to *■ the Nature, and the Truth and Reafon of
* things, ' That if in this Life only we have ' Hopes, we were of all Men inoft ?niferahle. For ' although it be true, that, as things now ' Hand, and, as the Nature of Man is fram'd,
* good Men do lind a ftrange kind of inward ' Pleafure and Satisfadlion in the Difcharge of ' their Duty, yet every Man that confults his ' own Breall, will find that his Delight and
* Contentment chiefly fprings from the Hopes
' which
t6 The "PRE FACE.
* which Men conceive, That an holy ^nd" ' virtuous Life fliall not be unrewarded. And, « without thefe Hopes, Virtue is hut a dead and ' empty Name.
Vol. II. p. 265. * If we were fure that there ' were no Life after this, if we had no Expec- « tation of a Happinefs or Mifery beyond this ' World j the wifeft thing that any Man could ' do, would be, to enjoy as much of the pre-
* fent Contentments and Satisfadlions of this ' World, as he could fairly come at. For if
* there be no Refurreflion to another Life, ' the Apoflle allows the reafoning of theEpi- ' cure to be very good ; Let us eat and drink, ' for to morrow we die.
Dr. Scot\ Chrift. Life, Part iii. Vol. i. Ch. 5. p. 301. ' If there were no other Life after ' this, it would be Folly fo much as to attempt
* it [the Enjoyment of God by Contemplation ' and Love, and the Imitation of his Perfecfli- ' ons] : for what Man in his Wits would ever ' think it worth the while to fpend a confider-
* able part of his Life in wagingWar with him-
* felf, mortifying his Affeftions, crofTing and
* flarving out his dearefl Inclinations fwhich ' yet he muft do, e'er he can arrive at any com-
* fortable degree of divine EnjoymeiitJ if there ' were no other Recompence to be expecfted at
* laft, but to live a few Days longer in a raptu- ' rous Mufe, and then lie down in everlailing ' Darknefs and Infenfibility ? Had he not a ' thoufand times better pleafe and gratify him- ' felf at prefent, content his craving Defires ' with the Goods that are before him, and take
* his fill of thole fenfual Delights that readily
' offer
rhe PREFACE. 3i
^ offer themfelves to his Enjoyment, than run
* away from them in a long and wearifome ' queft of fpiritual Joys, which, for all he
* knows, he may never arrive to, or, if he ' doth, is fure, within a few Moments, to be
* deprived of them for ever ?
Dr. Sherlock^s Practical Difcourfe concerning a Future Judgment, p. 1 1 6, ^c. ' The whole ' Chriftian Religion is founded on, and adapt- *■ ed to the Belief of a Future Judgment, and
* is a very unintelligible Inftitution without ic ' — The temporal Fromifcs made to an holy
* and virtuous Life extend no farther
' than Food and Rayment, to our daily Bread ' But who would be contented with fuch
* a fcanty Provifion, while he fees the greater
* Profperity of bad Men, who diflblve in Eafe
* and Luxury, were there not an happy State
* referv'd for him in the next World ? Where
* is the Man who would not comply with the ' Devil's Temptation, to fall down and wor-
* Ihip for all the Kingdoms of the World, and
* the Glory of them, were he not to lofe a
* brighter and a richer Crown for it ?
Ibid. p. 119, i^c. ' Many of our Saviour's ' Laws are founded on the Suppofition of a fu- *' ture Judgment, and are extremely unreafon-
* able, if there be no Rewards or Punilhments
* after this Life — The only Rule of our Ac- ' tions would [then] be, to live as long, and to ' enjoy as much of the World as we can. But
* Chriftian Religion will not in many Cafes al- ' low of this, and therefore is no Religion for
* this World, were there not another World ' to follow — How many Reftraints doth the
' Chriftian
3^ TheT REFACE.
' Chriftian Religion lay on us, to lefTen the Pleafures and Satisfaftions of this Life ? Ic teaches us a great IndifFerency to all the things of this World ; but how unreafon- able is that, if this World be our only Place of Happinefs? — It commands us to mortify our fenfual Appetites, to crucify our Flefh with its Affedtions and Lufts, to live above the Pleafures of the Body, to pluck out our right Eyes, to cut off our right Hands : but what Reafon can there be to deny ourfelves any of thefe Enjoyments, as far as is confift- ent with preferving our Healch, and pro- longing our Lives, if we have no Expecta- tions after Death ? Nay if Men are contented to live a fhort and a merry Life, what Hurt is there in it, if Death puts an end to them ? — It forbids earthly Pride and Ambition, an Affedlation of fecular Honours and Pow- er : But why muft we fubmit to Meannefs and Contempt in this World, if this be the only Scene of A6lion we fhall ever be con- cerned in ? For a mean and bafe Spirit is no Virtue ; and for the fame Reafon it can be no Virtue to be contented with a low For- tune, to be patient under Sufferings, which, if they will never be rewarded, is to be pa- tiently miferable, and that is Stupidity and Folly : But to have our Converfation in Heaven, to live upon the Hopes of unfeen Things, is Madnefs and Difl.radlion, if there be no Heaven, no unfeen Things for us — The Reafons of moft of the Evangelical Com- mands muft be fetched wholly from the o- ther World, and a future Judgment,
Bilhop
The T RE FACE. fSj
Bp. JFtlkins Princ. of Nat. Rel. p. 67. « If
* there be no fuch thing to be expedted asHap- ' pinefs or Mifery hereafter, v/hy then the on°
* ly Bufinefs that Men are to take care of, is ' their prefent well-being in this World : therd
* being nothing to be counted cither good, or
* bad, but in order to that : Thofe things which
* we conceive to be conducible to it, being
* the only Duties j and all other things, which ' are crofs to it, the only Sins, And there- ' fore, whatever a Man's Appetite fhall incline
* him to, he ought not to deny hrmfelf in ic ' (be the thing what it will) fo he can have
* It, or do it, without probable Danger. Sup- ' pofe it be Matter of Gain or Profit^ he is ' difpos'd to ; if he can cheat or fteal fecure- ' ly, this will be fo fir from being aFault, ' that it is plainly his Duty ; that is, reafon-
* able for him to do ; becaufe it is a proper
* Means to promote his chief End. And {6
* for other Cafes o^Jnger^ Hatred^ Revenge, &c,
* According to this Principle, a Man muft
* take the firft Opportunity of fatisfyrng thefe
* PaiTions, by doing any kind of Mifchief td
* the Perfon he is offended with, v/hether by
* filfe Accufition, or Perjury, or, (if need be)
* by poifoning or dabbing him-, provided he
* can do thefe things fo as to efcape the Suf- f picion of odiers, and human Penalties.
Dr. Lucas, Enquiry after Happinefs, Part 3 ,' p. 245.- ' The Epicureans confin'd the Happi-
* nefs of Man to this fhort Life ; and by a pro-
* bable Confequence refolv'd it ultimately into
* the Enjoyments of the Body, Ihid. p. 145.
* Without another Life, all other Motives to Vol. II, G Perfec-
U The "P RE FACE.
* Perfeflion will be infufficient. For tKoughj ' generally fpeaking, fuch is the Contrivance ' of human Nature, ^c. — Yet it is certain,
* that not only in many extraordinary Cafes, ' there would be no Reward at all for Virtue, ' if there were not one referv'd for it in another ' World, but alfo, in moft Cafes, if there ' .were not a future Pleafure that did infinitely ' outweigh the Enjoyments of this Life, Men
* would fee no Obligation to Perfection . For
* what fhould raife them above the Love of
* this World, if there were no other? or a- ' bove the Love of the Body, if when they
* dy'd, they fhould be no more for ever ? \^Pra^. Chrijlianity^ Part u. Chap, i .] ' For
' the Law of our Nature being, I humbly con- ' ceive, nothing elfe but the Law and Dictates ' of Reafon : and the Bufmefs of Reafon being,
* in this Refpedl at leafl, only to diflinguifh
* between Good and Evil, our Reafon would ' talk to us at another rate, becaufe it would ' proceed by different Principles : Good and
* Evil would then peradventure be different
* things [from what they are at prefent] for
* whatever would make for the Pleafure and
* Intereft of this prefent World, would be
* good \ and even Pleafure and Intereft would
* not peradventure be the fame thing then, as ' now : For the Soul would not challenge fo di- ' ftin(5t a Confideration and Provifion then, as ' now : For it would not only be lawful, but
* wife for it to become fenfual and worldly : and
* fo the fame pleafure and intereft would minlfter
* to theHappinefs of both Body and Soul, Csfr. \^Ihid, Chap. 4.] * Were there no Life to
' come-
The "PREFACE. 3
^ come, it would behove every Man co be con-
* tent with, and make the mofl of this. Nor ' do I at all doubt, but that Men may ma-
* nage their Lufts fo, as that they may not be
* able to infer Reafon enough to relinquifh
* them, from any Influence they have upon ' their worldly Intereft. Or if any one fhould
* think It necefTary to purchafe a Pleafure by
* fhortning of his Life, or leJGTening his E- ' ftate, I cannot fee why he may not have
* Reafon on his Side : For a Jhort Life and ct « merry one, and, 7ny Mind to me a Kingdom ' is^ would, upon the former Suppofition, be ' wife Proverbs : For, upon this Suppofition, ' the Pleafures of the Mind would be narrow
* and faint, and the Checks of Confcience
* none, [or] infignificant. [and] Bp. Pearfon on the Creed, p. 304, 305. ' Such
* is the Sweetnefs of our Sins, fuch the Con-
* naturalnefs of our Corruptions, fo great our
* Confidence of Impunity here, that, except « We look'd for an Account hereafter., it were
* unreafonaUe to expedl that any Man fhould
* forfaice his Delights, renounce his Compla- « cencies by a fevere Repentance, create aBit-
* ternefs to his own Soul We are natu-
« rally inclined to follow the Bent of our ov/n' *^ Wills, and the Inclination of our own Hearts,- '^ All external Rules and Prefcriptions are bur- ' thenfome to us; and did not v/e look to'
* give an Account, we had no Reafon to fa-
* tisfy any other Defires than otrr own, &c. Mr. Glanvilk's Sermons, />. 278. *^ If this
* be all the Life of Man, [i. e. the only Life he is to kad] ' his End and Happinefs would
C 2 ^ th€D
36 The T R E F A C E.
« then be to provide for the Body, and the
* Gratifications of its Senfes.
Mr. P^fwW^'s Sermon, p. 479. ' Poor is the
< Contentment that can be found in Virtue
* and Rehgion, if it ftretch no farther than to
* the end of this Life Cut from a Man
* his Hope in Chrifl for hereafter, and then the ' Epicure's Counfel will feem good, Let us eat ' and drink^ for to morrow we die. Let us take
< our Pleafure while we may. If we die as ' Beafls, and come to nothing, then let us live « asBeafts too, &c. What avails us to joy in ' Virtue and Religion ? to follow an empty ' Name of Goodnefs? when nothing is got ' by it after Death, and for the Prefent, no-
* thing worth the defiring ? Let us reftrain
* our Eyes and our Hearts from no Pleafures
* that may be procured -, Let Virtue be only « our Stale to win Honour, where Men, out
* of Error, efteem highly of it : Among o- ' thers love we Vice, where Virtue is banifli- ' ed, &c. Good wholfome Counfel, if the
* Day of our Death were the utmoft Period of « our Time, beyond which no Happinefs ' were to be enjoyed !
Dr. Slradli}ig\ Sermons, p. 476. ' The Im-
* mortality of the Soul once denied^ the Concern for ' it could not he much •, it being not 'probable that ' fuch AlcnJJjoiddpleafe themfelves with a pretence ' of Virtue^ who denied the future Rewards of it. ' And from fuch Premifes that Conclufion menii- ' or^d by St. Paul could not but follow. Let us eat ' and drink, for to morrow we die. // is but rea-
* finable to imagine that they, who thought they
* JJjould die like Bea^Sy JJ.dild live like them ;.
' Husband
The T RE F ACE, iz
* Husband that Life the hejl they could, zvhich ' Jhould never return when once gone^ and make ' it as pleafant as they f aw it was Jhort. Which ^
* if there were no other Lije to come, was, na
* doubt, a rational Courfe,and the highefl Wifdom^ « &c. P. 479. ' But here fome may ohje^, that
* if there were no God, no Life to come, yet there
* is fo much Satisfatlion in living according to the ' Rules of right Reafon and Virtue, that even ' that Confideration fhould oblige Men to do foy ' and make Men mojl happy.
In anfwer to this Objedion he confefles (p, 480.) That, '-to live according to the Rules of
* right Reafon is mo ft agreeable to human Nature y ' and conducing to Happinefs in this Life ; But
' adds It may be queftionable, whether a dry
' Platonical Idea of Virtue, perifhing with our ' felves, or a bare moral Complacency in it, might, ' in the balance of Reafon, weigh down thofe other ' pwre fenfual Delights, which gratify our lower ' Faculties ; or a fevere and morofe Virtue have ^ Charms in it equal to all thofe various Pleafures
* which footh and flatter our Appetites* And he foon after fubjoins thele admirable Words, which I do in a very particular manner recom- mend to the Confideration of the Writer of the Letter : * Far be it from me to decry moral Virtue,
which even Heathens have granted to be a Re^ ward to ilfelf; but furely, in the Cafe of Annihi^ lation, very fkort of a cofnplete one. And to cry it up, as fome do, to the weakening of our Belief and Hope of the Immortality of the Soul, however at firjl bill f J it may feem plausibi^e;, is, ijj
EFFECT, NO BETTER THAN a fuhtik In^
ycntion to ruin Virtue by itfelf; ftnce it cannot C 3 pojfibl^
ll The "P RE FACE.
^ foJJiUy fiihjljl hut hy the Belief and Support of f another Life, &c. p. 481, 482, 483.
The Letter-writer (unknown as he is, and j-efolves to be) cannot, I perfuade my felf, even in his privacy, read thefe Citations without Hufhing, after the confident Charge he hath advanced againft me, of preaching new Doc- trine. If he had net any of thefe Pfffiges in his Eye (as one would be charitably inclined to jTufpedt) the Accufation is extremely rafli •, if h^'had, it is bafe and diflioneft. Either way |:here is little room to hope for any Candor, or common Juftice, in the Management of this Pifpute, from a Man who lays the Founda- tion of his Reafonings in fo notorious an Un- truth.
St. Aujlin, as I find him cited by Grotius, was exaftly of the fame Sentiments. Augufti- ms, fuhlatis prcemits poenifque pojl hanc vita7n^ "verum Jlatiinim ait a partibus Epicuri, in Matth, xvi. 24.
La5fantius fpeaks very largely, and very em- phatically to the flime Purpofe ; where he ar- gues againft the Opinion of Epicurus concern- jnd the Soul's Mortality. I will not fwell this piece with a Tranflation of the Paflliges. ^/^ if^um hoc ajfirmari audiat, vitiis i^ fcelerihus ab- jlineat? Nam, fi peritum funt animce, appetamus 'divitias, utomnesfuavitates capere poffimus, ^ic5 fi nobis defunt, ah iis, qui habent, aufera7nus danty '4qIo, vi i eo niagis, fi humanas res JDeus nulJus cii- ret : quandocwiqiiefpesimpumtatisarriferit, ra-
fiamus, necemus Voluptatihus igitur, quoquo
modo poffimius, ferviamus, Brevi enim tempore mill erimus omnino» Ergo nullum diem, Jtullum
tempQfis
The T RE FACE. 39
temforis pun5fum fluere nobis fine Volupate patia- mur \ ne^ quia ipft quandoque perituri futnus, id ipfu7n, quod viximus, pereat. Lib. 3. Sed:. 17, Again, Virtus, foli homini data^magno argumento eft, Immortales efje Animas ; qua; nee erit fecun^ dum naturam, fi Anima extinguitur ; huic eni?n prafenti vitcB meet, &c. 6"^" ergo i^ prohibet its bonis hominem, quce natiiraliter appetuntur, i^ ad fujiinenda mala impellit, quce naturaliter fugi- untur \ ergo malum e^ Virtus, &' inimica natures, fiultumque judicare necejj'e eft qui earn fequitur^ quoniam fe ipfe Icedit & fugiendo bona prcsfentiay & appetendo csque mala fine fpe fru£ius ampiioris^ &c. Lib. 7. Seft. 9.
Need I urge any farther Authorities ? per- haps the Names of Mr. Locke, and Monf. Paf- chal, may be of greater weight with fome Men than moft of thofe I have mention'd ; and therefore a few Lines, taken from either of their Writings, Ihall clofe thefe Citations.
Locked Hum. Underft. Book 1 1 . Ch. 2 1 . Sedt. 35.1 Ed. If Men in this Life only have hope, if in this Life only they can enjoy, 'tis not ftrange, nor unrenfonable, they JJjould feek their Happinefs, by avoiding all things that difeaje them here^ and by preferring all that delight thefn ; wherein it will be no wonder to find Variety and Difference : for if there be no Pro [pert beyond the Grave, the hfer' ence is certainly right. Let us eat and drink, let us enjoy what we delight in, for to morrow we die.
Pafchal, according to his way, hath rather hinted, than fully exprefs'd the fame thought. However, thofe who are acquainted with his manner of writing, will eafily learn his opinion from what follows j *Tis certain ^ that either the C 4 Soul
^^ The f RE FACE.
Soul is mortal^ or immortal. And the R^les of Morality will he entirely different according tQ the ore, or the other of thefe S'uppofitions. Never- thelefs the Philofophers treated of Morals without any regard to this Difiin5iion. What a Degree of Blindnefs was this * ? All our Aoiions, and all our thoughts ought to he conduSfed after fo different a manner , according as there is, cr is not an eternal Happinefs to he hoped for, that it is impoffihle wife- ly to tah a fingle Step in Life, without regulating, it ly this View — '/fj our great Intereft, and our chief Duty^ to fatisfy ourfelves on this Head^ upon which our whole Condu^ depends "f". ' The PaiTages I have cited (chough but few of many which might have been urg'd to the fame purpofe) may feem too large and nume- rous. But it became me efFedually to remove this groundlefs charge of Novelty, with which I am loaded. ' I have the rather abounded ii^ luch Authorities as relate to the Notion, where- on I am faid to build my two Pofitions, be- caufe it is but once, and then but briefly inti- mated in my Sermon : and therefore thefe Authorities may ferve, not only tojuftify, but moreover to explain, and clear it \ and, by
* II eft indubitable que Tame eft mortelle ou immortelle.' ^ela doit mettre une difference entiere dans la Morale. Et cependant les Philofophes ont conduit la Morale indepen- clamment decela. Quel aveuglement eftrange! ch.xxxx.^.^^, ' -f- Toutes no!^ Anions, & toutes nos Penfees doivent pren- dre des tours fi differentes, felon qu'il y aura des biens Eter- hels a efperer, ou non, qu'il eft impoffible de faire unede- inarcBc avec fens & jugement, qu'en la reglant par la veue de C); point, qui doit etre noftre dernier objeft. Ainfi noftre premier intereft, Sc noftre premier Devoir eft, de nous eclair- Cir fur ce fujet, d'ou depend toute noftre conduite. Chap. i.
that
The T RE FACE. ii
tj^at means, fupply the Omiflion, which, confi- dering the fhort Bounds, within which the ar- gumentative part of my Difcourfe was necefTa- rily confined, I could not well avoid. And as to the Portions themfelves, the Reader fees they are fo far from being New^ that there is (which I am not afham*d to own) nothing new even in my manner of handling them. The fame Infiances, the fame Mediums, that I em- ploy to illuftrate them, are made ufe of alfoby Archbifhop Tillotfon^ Dr. Sherlock^ Dr. Goodman^ Mr, Pemble, Dr. Stradling^ &c. Nor are thefe AfTertions that dropt from their Pens by chance, but deliver'd by them in places where they profefs to confider and ftate the Points in Que- ftion; and where, yet, they have exprelVd themfelves with (at leaft) as few Guards and Reftriftions as I have done. It may, I think, even from hence be prefum'd, that I am not much miftaken in what I have laid down, fmce I have fallen into like Thoughts with thefe Writers, without knowing (I am fure, without attending in the leaft to) what they had written on the Subjed ; efpecially, fince I have the Honour fo exadlly to agree with Archbifliop Tillotfon^ one who, in my poor Opinion, wrote, and reafon'd as juftly as any Man of his time.
II. It is plain that thefe Writers generally built their Opinions and Reafonings, on than very Text of St. Paul^ which gave rife to my Difcourfe ; and it being very probable that Tbey^ it is very probable alfo that /, have not miftaken his Senfe j though the ficoiul Article of my Ac- cufation runs, That the Dodrlne I have der
liver'd.
43 The "PREFACE,
liver'd, is extremely foreign from the Defign of
a L. p. 20, the Apojlle, on whom I fix it ^,
'3> 5- Of the two PropofitionSy which I profefs to
maintain.
The Firfi is this, that without Hope in another Life, Men would he more miferable than Beafis. Now this I am fo far from fixing exprefly on the
"p. 12, Apoflle, as the Letter- Writer affirms t, that
»33 IS- he himfelf, in other Places, reprefents me, as only infinuating it to he agreeable to the Apojlle's Purpofe, thd* not necejfarily implied in the Letter
c L. p. 6, of the ^ext ' : which is much nearer to the
II- Truth ; for it is with Regard to this Propor-
tion that I profefs to urge (what I call) the Con- cefiion of the Apofile fomewhat farther than the
d s. p. 6. Letter of the Text will carry ?ne ^. And there- fore, after enlarging on this/r/? Propofition, I
c S. p. 9. conclude, by fimply affirming the 'Truth ^ of it, without vouching the Authority of St. Pauly or even alluding to his Expreffions : whereas I refer to both, at the Clofe of the fecond, and fay, that * on the Accounts [beforementioned] ' what the Apojlle lays down in the Text, is evi- ' dently and experimentally true •, That, if in this ' Life only good Men had Hope, they were
f S. p. 13. ' of all Men moit miferable'.' It is then an Artifice in him, to reprefent me as equally building thefe undoubted Truths on the Authority
g L. p. 1 5. of the Apofile g. I fpeak only of the undoubted Truth of the Apoflle' s Concefim s ; and I ex- prefly limit that ConcefTion to the latter of thefe two Propofitions ^, without entitling the Apofile to the former-, for the Truth of which, I make my Self (not Him) anfwer- a,ble,
There
The T RE FACE. 45
There is (I grant) room ftill left for a Ca- viller to mifreprefent my Meaning j and there? fore he tells me, that ' I call the Argument, ^ into which J have put this firft Propofition, .* that great Argument for a future State, which « is urg'd by St. Paul in the Words before us ^ a l, p. i^; But why muft I needs call it fo, as including that Propofition -, fmce in the fame Place I own, that I have enlarged on the Apoftle's Ar- gument, that is, extended it (as I elfewhere fpeak) fomewhat farther than the Letter of the 'Text zv'ill carry me? Yes, but in my Paraphrafs tipon the Text, I explain thofe Words [PFe are of all Men mojl miferahle'] by thefe that follow [JVe Chrijlians fhould he the mojl abandoned and wretched of Creatures] : and by Creatures, my froward Interpreter will underftand Beafls '^ ; ^ Sec L p. forgetting that the Scriptural ufe of that Word i3> ^S- determines it fometimes to Men ; particularly in that Text where our Saviour commands his Difciples to preach the Gofpel to every Creature ^ : "^ S- Mar, I fuppofe, he meant not, to the brute Creatures '^''^' ^ '»'* of the Air, the Sea, or the Field : For then, St. Francis, I am fure, would have obeyed this Command much better than either St. Paiil^ or St. Peter. By Creatures here, we are to under- ftand, ReafonaUe Creatures •, and fo this perverfe Gentleman might, if he pleas'd, have under- ftood it, in that PaiTage of my Sermon •, and have taken, what follows there, concerning all other Sorts and Se^s of Men, not as a diftindt Propofition, but as a farther Explication only of what had preceded. Had he not been ve- ry eager to find out Miftakes in what I have faid, he would not thus, in one place, have
44: The T REF AC E.
ilrain'd my Words to fuch a Senfe, as he owns, in another, they will not bear ; nor have ven- tured to fay, and unfay the fame thing in a few Pages, rather than mifs this fmall Occafion of aCavili ^. As to myfecondPropofttion, That ' were there
' no Life [or, had we no hope of a better State]
* after this, the bell Men would be often the « moll miferable [all other Sorts and Se6ls of ' Men having the Advantage of Us Chrifti-
* ans, upon fuch a Suppofition] '.. I do in- deed fix it exprefly on the Apojlle j and am now ready to prove, that I have not fiidly (or at
^L-p. 17. all) miltaken ^ his Meaning.
The Apollle's Words are, If in this Life only
We have hope in Chritl, We are of all Men moji
miferable. Wherein have I mifapprehended him ?
Is it, becaufe I fuppofe thofe Corinthians,
whofe Opinions he here encounters, to have
dilbeliev'd a future State, as well as the Re-
fiirre^mn of the Body? No Man, who reads St.
Paul attentively, can fuppofe otherwife. Lefs
cannot be fignify'd even by that Phrafe in the
Text which fpeaks of them, as having Hope in
Chrijl in this Life only. Sadducizing Chriftians,
I fuppofe, they were, who laid. There was no
^ A<Sts Refurreolion, neither Angel nor Spirit '= -, affirming
xxiii. 8. perhaps with Hymenceus, and Philetus, that the
c 2 Tim. Refurre^ion was pajl already % and that what
ii. 17, 18. our Saviour had taught on that Head, was not
to be underftood literally, but allegorically,
of the new Birth of the Soul, and of its rifing
from the Death of Sin to the Life of Righte^
oufnefs, by the Efficacy of the Chriftian Docr
trine, and die Operation of a Divine Principle
on
The TREFAC E. 45
on the Hearts of Believers. The Sadducees * held (and fo, it is likely, did thefe Corinthians) that Virtue and Vice were a fufficient Reward to themfelves ; and therefore, that future Re- wards and Punifliments were not necelTary to juftify the prefentDiflributions of Providence. However, that they denied a Future State ^ ei- ther exprefly, or by plain confequence, is evi- dent from feveral of St. FauW Reafonings in this Chapter, which are of no Force but only upon that Suppofition ; 2&0rigen^ in his Com- ments on St. Matthew^ largely and irrefragably proves a. It will not be neceflary to produce a p. ^gg^' his Words, fince the Letter-Writer feems to 487. have yielded this Point, where he owns, that St. Paul ' is here arguing againft fome weak ' Perfons in the Church at Corinth^ who pro- ' fefs'd to believe in JefusChrifi, and yet de- ' nied the general Refurreftion, and confequent- * ly (fays he) the Rewards of a future State^. ^ L. p. 6:
Am I then miftaken in extending the Apo- flle's Affertions to Chrijiians in general ? WE are of all Men mojl tniferahle I that is, I'ou, and/, and yf//, who profefs to live up to the ftricft Rules of the Chriftian Inftitution, without a future Profpe(fl ! The Letter-writer Ihall vouch for me in this refped: alfo : For he thus ex- pounds the Word, WE, fVe Chrijiians^, All'^h.^.\o\
who now believe in Chrifi ^ ; in which Expofiti- ^ P- 9 on he is fo conftant and uniform % that I need ^^5. ", not, in order to any Advantage I may draw 18, 19.
Jofeph, Ant. L. 13. c. 9. Bell. Jud. Lib. 2. c. 8.
from
46 the "PREFACE.
from thence in the prefent Difpute, be at the Trouble of proving the Truth of it.
Thus far then we are agreed. In what Points do we differ.'' why chiefly, if not whol- ly, in this ; that / make that a general Propoji- tion^ and accommodate it to all Times, which the Apojile hath made a -particular one, hy accommo- dating it 7?ianifejlly to the Times of the hitterejl ^ L.p. 14. Perfeciition ^ ; what he fays, htin^fpoken merely with refpe^l to the hitter Sufferings the Profejffion ^L.v. 10. ^f ^^^^fi^'^^^^y ^^^^ expos' d its Profeffors to^o Upon this Head I join Iffue with him ; and proceed therefore to prove, that St. Paul's Af- fertion is not (as he affirms) limited to the Times c L. p. 1 8. of the mojl grievous Perfecution ",■ That it includes d Pref. p, them, I have own'd '^ , but that it is confin'd to lo. them I abfolutely deny ; and I think with good
Reafon, For, as to the Words themfelves, there is nothing in them that founds that way, or points particularly at the Cafe o^ Perfecution. ^Tis own'd, that the Apoftle fpeaks here of Chriftians in general, that is, of Chriflians, as diftinguifh'd from other Sefts and ProfeiTions of Men : why mull thefe Chriflians needs be confider*d, as in a fuffering State } What Ground, what Colour is there for fuch a Re- Jlri^ion? There are but two things urg'd, or infinuated by the Letter- Writer in behalf of it. And one of them is, the Coherence of the Text with the preceding Verfe, where mention is made of thofe who were fallen afleep in Chrifl ; which ExprelTion he would willingly fo under- ftand, as if it were intended particularly to fignify the Martyrs, who had laid down their JJ.ves for ChriiVs fake, and dy'd, not ofily in his^
Faith,
The PREFACE. 47
Faith, hut for it ^ And indeed if the Apoftle * L- P- 9' be there fpeaking of the Martyrs, and their Suf- ferwgs, it will be natural to underfland whaC follows, in the next Verfe, of -x fuffering State ^ and of that only. But this Reftridion is alto- gether as groundlefs as the former. For by thofe who were fallen ajleep in Chri/l, the Apoftle manifeftly means, not the Martyrs alone, but all departed Chrijtians ; as our learned Gataker proves* from various Authorities, which I for- bear to repeat, becaufe the thing is otherwife fufEciently evident ; for the o] Koiiy.iMvm h Xe<rw, -z;. i8. are plainly oppos'd to thofe who were ftill living, of whom the Apoftle fpake in the 17''' Ferfe. And therefore he adds (v. 20.) that Chrift, by rifing, heca?ne the firjl Fruits of them that flept, tuv KiMiiMyjivuv, Now Chrift was not the firjl Fruits of the Refurredion, in refpe(ft of the Martyrs only, but of All who died in the Chriftian Faith ; and therefore they^ who were fallen afleep in Chrifl, muft compre- hend all that died in the Faith of Chrift, whe- ther by Martyrdom, or otherwife. The Apo- ftle employs the fame Word twice more in this Chapter, v. 6. where he affirms Chrift, after his Refurreftion, to have been fee n hy five hun- dred Brethren at once •, of whojn (fays he) the greater Part remain unto this prefent ; hut fome are fallen afleep, \wiyL'\^ma.v. Again, ver. 5 1 . We Jhallnot all feep, C^ KoiiJ.u^ixroiJ.zQa) hut wefhallall be changed. In both thefe Places, Sleeping are oppos'd to Living, not to Martyr'd Chrijlians ; and fo likewife, i I'befiv. 15. IVe which are
Adv. Mifc. Cap. 17. p, 167,
ttUvej
4^ The PREFACE.
alive, and remain unto the coming of the Lord^ Jhali 7iot p-event them who are ajleep, t«; koiixyi- BivlAi. Nor is there a fingle PafTage in the New Teftament *j where the Word (taken in its metaphorical Senfe) fignifies otherwife. For as to what is faid of St. Stephen, that he fell f.Jleep, iKoiiM'}Qii, {A^svii. 60.) it means no more than that he died; though, from the Circum- ftances of his Death, before related, it ap- pears, that he died by Martyrdom.
I was willing to clear the Senfe of this Phrafe beyond Difpute, becaufe, leading to the AJfer- tion of the Text, it is of great ufe to fhew the Extent of it, and to prove that it is not li- mited to the Times of the mof grievous Perfecution^ a L.p. 19. ^s ^^^s Author peremptorily affirm.s^ How- ever, he hath flill another Evidence of this Li- mitation in referve. For, ' that St. Paul fpeaks ' this ?nerely with refpedl to the bitter Suffer- ' ijngs the Profeffion of Chriftianity expos'd its ' ProfefTors to, is (he fays) evident from Verfes ^L. p. 10. ' 30, 3 1, 32 ^' The Words of which run thus: And [ if the Dead rife not at all] why ft and we in Jeopardy every Hour ? I proteft by your re- joicings 'which I have in Chriil Jefus our Lord.4 that I die daily. If after the manner of Men I have fought with Beafts at Ephefus, what profit- eth it me, if the Dead rife not ? ■ Let us eat, and drink, for to morrow we die. That St. Paul in thefe Verfes, argues for the Refurredion and a future State, from the grievous Sufferings of Chriftians, is indeed evident ; but it is evident
* See Matth. xxvii. 52. John'ix. 11. ^£}s xiii 36', 1 Cor. vii. 39. I Ci?/-.xi. 30, I fhef. iv, 13, 14.. zPif.'m.^.
fronif
The "P RE F AC E. ^^
froiti hence, that he argued from the vtvy fame Topick, eleven Verfes before, where nothing *of that kind is exprefs'd,, or intimated ? I fliould rather think, that he proceeds here to prove his Point by a new Medium, not before parti- cularly infifted on. This, as it is in itfelf moft probable, fo is it moll agreeable to St. Paul's rnanner- of handling the prefent Argument. For however his Reafoningsin thefe, and other parts of this Chapter may, upon a flight view of them, feem to fall in with each other ; yet upon a clofer Examination, we fliall find them to have been propos*d by him with great Va- riety, and Diftindlion.
But we will fuppofe, that the Apoftle ar- gues from tht fame Medium in both thefe Pla- ces, and that the 30''', 31% and 32 '^ Verfes are a bare Comment on his AJfertion in the 29'*' ; it will even from hence appear, that his Affertion is not limited to the Cafe of Perfecution^ becaufe, in the laft of thefe three Verfes, there is fomewhar laid down, inconfiftent with the fuppofal of fuch a Li?nitation. For the Apoftle there plainly allows, that if the Dead rife noty it might be reafonable to rcfolve with the Men of this World, Let us eat and drink, for to morrow we die. ' Let us pleafe and gratify our ' felves with what we like beft, and be as
* eafy as we can in this World, fince we have
* no Profpeft of another.
His Do6lrine here is far from being pointed on the particular Cafe of Perfecution : it relates to the ordinary and quiet Courfe of Things ; and manifeftly implies, that, without Hope in another Life, the Aufterities of Religion would
Vol. II. D bt
50> The T RE FACE.
be an unneceiTary Entrenchment on the Hap- pinefs of thofe, who ty'd themrdvcs up to the llricV Praftice of them : that is, the beft Men would by this means [as well as by reafon of the Sufferings to which they are expos'd] be- come the [lead happy, or the] moll miferable. And this is the very thing that I have affirm*d, in my fecond P ropofition ; except only, that I have qualify'd it with the Word, often; there- by making allowance for thofe Cafes, wherein Men of excellent Minds may poffibly, by a long Pracftice of Virtue, have render'cl even the Heights and Rigours of it delightful, and brought their Duty and Happinefs to be in eve- ry Cafe confiftent, without attending to the Rewards of a future State. But thefe Inftances are fo rare, that the Apoftle feems to have over- looked them in hisDecifion ; and therefore de- clares in general, that, if the Dead rfe fwt^ the Inference would be juft ; Let lu eat and drink, for to morrovj we die. And his Steps therefore, I followed, his Dodlrine I reailerted, when I thus explained thefe Words in my Sermon, ' Suppofing the prefent to be the only Life ' we are to lead, I fee not but that Happinefs
* or Mifery might be meafured from pleafing
* or painful Senfations.' Which being grant- ed, it will follow, that fince Beajls have a ma- nifeft Advantage of ikff//, m thefe Refpe^fs, they may be call'd the happier Creature of thctwo, as enjoying greater Pleafures, allay'd with fewer Pains : and fo, even my firfi Profofition., tho' it be not contain'd exprefly in St. Paul's Words, yet will be found perfe<flly' agreeable to his Doctrine, and manner of Reafoning.
Let
The T RE FACE. si
Let me add one thing, to prevent any Cavilj which may be rais'd about the Senfc of thefe Words ; that this Verfe is pointed wrong in our Englijh Trandation ; for in the Original it was read otherwife -, the firfh Member of the Sentence ending with the Words, V/hat advan- tageth it me ? and the next beginning with thofe. If the Dead rife not^ [ If after the manner of Men I have fought with Beafts at Ephefus, what advantageth it me f If the Dead rife not. Let us eat and drink, for to morrow we die.'\ This way of reading the Words completes the Senfe of the lad Claufe, which would otherwife be too abrupt, and difburchens the firft of a double [if] whereby the Conftruftion is render'd intricate.
Thus therefore moft of the Greek ExpoHtors divide the Verfe, particularly St. Chryfofto7ney and 'Theophyla6l . Thus the Pfeudo- Ignatius (and his two antient Interpreters) in the Epi^ Itle ad T^arfenfes, read it* •, thus St. Jerome cites it, in his Comments -^ \ thus the Arahick Ver- fion hath render'd it ; nor doth it appear that the vulgar Latin read it otherwife : for the el- deft MSS. of that Verfion being in Capitals, without any Diltindlion of ¥/ords, the prefenc way of pointing them is of no Authority. Da- fiiel's Edition of Beza's N. T. fo divides the Verfe, both in the Greek, and in his Vcrfion. a Pifcator, therefore, -f Crellius, and others,] uft- ^ In loc. ly contend for this Divifion -, and who plea- fes may, in the latter of thefe, fee very con- vincing Reafons for it. Elowever, without fuch
♦ Pat. Apojl. Vol. 2. p. 107, 138, 156. Ed. Clerk. \ IJa-rah xxii 13
D 2 a Di-
ja The T RE FACE.
a Divifion, the Senfe of the Apoftle is ftill the fame, and fufficiently plain •, as I might fhew from the Teftimony of various Expofitors, if that were requifite* 1 fhall only place their Names at the Bottom * ; and the Reader may be aflur'd, that All ot them, though they fol- low the ufual way of pointing this Verfe, yet fuppofe the Apoftle to have allowed the Epi- cure*s Maxim to be good, if fo be there were no Refurreftion. And the Terms, in which feveral of them deliver his Meaning in this Cafe, are much fuller and ftronger than any I have employed to that purpofe in my Sermon.
As far therefore as the Context can guide us into the Meaning of St. Paul, we may now reft aflur'd, that he did not intend to limit the AJfertion of the Text merely to the Ti?nes of moff grievous Perfecution.
Indeed, were his JJ/ertion (o li?nited, his Ar- gument would not be conclufive ; Chriflians not being of all Men ni.ofl ??iiferable, merely on the Account of their Perfecutions and Sufferings : for the Jews had been then, and have been fince, perfecuted for adhering to their Religi- on in (at leaft) an equal Degree with the Chriflians. No one can doubt of this, who knows the Story of that People, their Suffer- ings, during their feveral Captivities, and under
|
* Theodoret, |
Tilem. Hefliufius. |
|
Oecumenius. |
Vorllius. |
|
Erafmus, |
Andr. Hyperius. |
|
Luther. |
Annot. Author. Syn. Dordr. |
|
Zuinglius, |
Epifcopius, de lib. Arbitr. cap. |
|
Marlorat. |
4- |
|
Pet. Mattyr. |
their
The T RE FACE. 53
their feveral Conquerors, and particularly in the Times of the Maccabees. Of thefe Sufferings St. Paul hath given a very copious and mov- ing Defcription in the 11^" Chapter of his £• piitle to the Hebrews, in order to fortify the new-converted 7^wj, by propofmg to them the heroic Patterns of Patience under Afflidlion, and Conftancy in Religion, which had been fee by their Forefathers : implying certainly, that the Inftances of Conftancy and Patience which he propos'd, were as remarkable as thofe to which he invited Chrlftians by the means of them. In later Ages, tho* the Perfecutions of Cbrijiians were very greap, yet thofe of the Jews were not lefs violent. For, after the mi^ ierable Slaughter made of them at the Deftruc^ tion of Jerufalem, they were fcattered into all- Corners of the Earth, driven from one King- dom to another, opprefs'd, fpoil'd, and detefted every where ^ and fometimes even maflacred, and extirpated, Perfecutions therefore having been the common and equal Lot of Jews and Chriftians \ Cbrijiians cannot by St. Paid be reprefented, as of all Men mojl miferable, merely on the Account of thofe Perfecutions. It mult be fomewhat peculiar to the Evangelic Infticu- tion, fomewhat that dijlinguijhes the Chrillian Scheme of Duty from all others, which gave Rife to this Dccifion of the Apoftle : and that plainly is, the Sublimity and Rigour of thofe Precepts of Mortification and S-'lt-denial, by which Chriftians are oblig'd to walk, to govern their inward Thoughts as ftridlly as their out- ward Actions, to refift their deareft Appetites^ and moft natural Inclinations^ a.nd tg. talte eveq D 3 the
54- The T RE FACE,
the Innocent and allow'd Pleafures of Life biit fparirgly i in a Word, to live, as it were, out of the Body, even while they continue in it, and arechain'd toil. Now, no Struggle of this kind can be joyous, but grievous, while it lafts : and it laits ufually, in fome Degree, or other, a§ long as Life itfelf ; a complete Maftery of our Appetites being what the beft of Men in this Life do very rarely attain. So that the State of Chriftians, even when they are not acftually per- fecuted, is yet a perpetual State of Warfare, and voluntary Sufferings •, fuch as neither the ProfefTors of xhtjewijh Religion, nor of any other Religion, but that of Chrift, were ever bound to undergo. And this Confideration, added to that of the external Sufferings to which Chriftians are expos'd, is indeed fufEci- .ent (tho' thofe Sufferings, in themfelves con- fider'd, be not fufficient) to juftify the Apo- ille's Affcrtion, that, without Hope in another Life, Chriftians would be the (leaft happy or) mo^ miferable cf all Men.
But if the Apoftle's Argument (when limit- ed to a State of Perfecution) be not conclufive in genera] ; it is much lefs (o with refpedl to thofe Ccrintkians, to whom it is particularly ad- drefs'd, and who gave rife to that Sufpoftion in the Text, on which his hiference is there founded. For how can an Aftertion, relating 'merely to a Utter State of Perfecution, include the Cafe of thofe Corinthians, who neither then were, nor had ever been in fuch a State, fince the Gofpel was firft planted among them } That the Corinthians had been then grievoufly (or at all) psrfecuted^ appears not from Ecclefiaftical
Hiftory,
The "PREFACE. 5S
Hiftory, or the facred Writings. On the con- trar'y, they are reprefented by the Apoftle him- felt in this very Epiflle, as abounding in Wealth and Eafe, and free from all external Prellures, and Troubles. Now ye are full, fww je are rich ffays he) ye have reigned as Kings 'xithcut iis^. MCor. iv*. The Schifms, and Divifions, the heinous Impu- ^■ rities, the Intemperance, and Litigioufnefs, with which he reproaches fome of them, are fufficient Evidences that they had not as yet been under any general Perfecution ; for thefe are the Vices of Profperity and Abundance. The only Difficulty they feem then to have Iain under, was a Temptation to partake of the publick Feafts of their Fellow-Citizens, in which they fed upon the Sacrifices offer'd to Idols. Thefe Entertainments were very grate- ful to a People, naturally Lovers of Pleafure, and bred up in Eafe and Luxury, as thofe of Corinth were : and perhaps the Chrifiians o\ that place might find themfelves under fome little Inconveniences, for refufing to partake of them. But furely nothing of this kind could de- ferve the Name of an Affli^ion, muc!i lefs of a Perfecution \ and therefore with relation to thefe, and all other Trials of their Scedfaftnefs, which they had hitherto met with, ihi Apoftie exprefly affirms, that no 'Tempt alien (i. e, no
* Of their calm, plentiful, and profperous Eftate, many- years afterwards, .^r Clnt^'^-txw hisFpiftle to the Cw/'w- thinvs wirneflcs — /wcifct. J'i^a. Kct-t 'TrKctrvafxh'; (fays lie) tcToQn Ctnv^ (nnd the iH uie they macleofi! iollows) Keti WiTiXi^ TV y^ypctiJ^-fj-ivov, ^E'pofyci'^ )teti W/iv, xa<
*E;t T«7« U^^'^i)''^ *P'^> ^ 5a57<, .-ccUcm. bp.jun p. 4, 5.
D 4 Jffli^'/ion i
5^ The T RE FACE.
Affli5fwn ; for fo the Word, 'arg/jfito'/zoj, often fignifies in the N. T .) had taken them^ hut fuch. tChap. X. as was common to Man^^ that is, none but *'* ■ 3- what was ordinary, and eafy to be born.
Thefe being the Circumflances under which the Corinthians then were, and the Argument, which the Apoflle here advances in behalf of a future State, being intended to reach /i6(?ir par- ticular Cafe ; can we think it poflible, that he fhould draw it merely from a State of grievous Sufferings^ and hitter Perfecutions^ to which thofe Corinthians were utter Strangers? No certainly, when he concludes the Corinthian Chriftians more miferable than other Men, who had not embrac'd Chriftianlty ; it muft be on the Account of fomewhat, which, as Chriftians, they had adlually felt v at leaft, riot purely for a Reafon, the Force of which they had no ways experienc'd.
He argues indeed afterwards, in the fame (» V. 3p, Chapter ^ from the Head of Perjecution. But 3». 32. when he doth fo, we may obferve, that, with great propriety and juftnefs, he confines his Refledions of that kind to Himfelf and his own pankuht Sufferings, *Tis He that fought «v. 32. with Beajis at Ephefus% that dfd daily % that d f. 3 1 . tjjoas in Jeopardy every Hour % and it is his own Folly that he there proclaims, and condemns, if he fuffered all this, without a well-grounded hope of a future Reward j but he doth not en- deavour (thei-e, or elfewherc) to prove the Corinthians^ Fools, on the Account Tmuch lefs, folely on the Account) o\ Sufferings wliich they had never undergone.
Upon
ft If. 30.
The PREFACE. $7
Upon the whole therefore, I conclude, that, when St. Paul fays, If in this Life only we have hope in Chrift, We are of all Men moft miferahle -, he there confiders Chriftians, as denying them- liilves in the Pleafures and Advantages of this World, for the fake of Chrijl^ and not merely as perfecuted for their Chriftianity.
Nothing now remains toward making good this Interpretation of St. P^«/*s Words, but tQ fliew that the Stream of Expofitors falls in with it. And fo indeed it doth : for this Text hath been thus expounded by Writers both An- tient and Modern -, Greek and Latin j by Pa- pifls and Protejiants \ Lutherans and Calvinijis ; by Divines of the Church of England, and by thofe who feparated from her Communion. Wh^t our own Divines have faid in this Cafe, (even where they profefs'd to explain the Text) I have amply fhewn * : As to other Authorities, the narrow bounds of a Preface (already too much extended) will not allow me to recite them in Terms. I can only refer the Reader to the Authors themfelves ^, who fpeak very home to the Point, and do all of them rcprefent the Apoftle'sDecifion as built on the peculiar Di/^ o^dvantages, which Chriftians lie under, in point of worldly Enjoyments^ and not as reftrained
* / nonv add to them, Affemblics Notes upon the Place, Gataker Adverf. cap. 17, Jackfon Vol. 3 p. 456.
b Theophylatfl. in Ice. Pfeudo-Ambrofius, Hieronymus. Anfelm. Rejnig. Ep. Rem. Erafmus Calvin. Luther. Mar- lorat. Juflinianus. A etius Hugo de San£lo Charo. Mufcu- Jus. Goinelius a Lap. Claud. Guilliaud. David Vzjxas. Tileman. Heftiufuis. Pifcator.
Epifcopius de lib. Arh. c. 4, Mr. Locke.
merely
58 The "PREFACE.
merely to a State of F erf e cut ion. And thefe (had I room to produce them) would be fo many frelh Evidences of the Ralhnefs, or Infincerity of my Accufer, where he prefents the Affer- tions, by me laid down, to be fuch as zvere nc' ver before ferioufy maintained by any Perfon of »L.p. 19. Virtue and Underflanding ».
III. Having now fully confidered the two firft Articles of his Charge, and Ihewn, that my Dodlrine is fo far from being new^ that it is maintain'd by the moft pious and judiciousPens, and is exa6lly agreeable to the Senfe of Si. Paul ; I am the lefs concern'd thoroughly to examine what is faid of it under the 3''' Head of Accu- fation, viz. that it is falfe and pernicious in it felf For if the Authority of thefe eminent Writers, and of the bleffed Apoille himfelf will not juftify it in that refpeft, nothing elfe will. Befides, in thePaflages which I have be- fore cited at large from our own Divines, moft of the Reflexions and Reafonings, which make out the Truth of both my Pofitions^ are already fuggefted ; and therefore need not here be re- peated and applied to every little Exception made by this Author. Nor hath he himfelf put me under any NecelTity of doing it, by his Method of attacking my Do6lrine: for he pre- tends only to prove \i falfe., by 'offering fomeOb- fervations on my manner of proceeding- in the Ar- b L_ p. 6, gument I have ■undertaken'" : As if Obfervations 20. on my manner of proceeding in this Argument,
would determine the 'Truth or FdfJjood of the Argument itfclf! And yet this is the Mark, at which \\\s 'Ten ^v:\.vt Obfervations chiefly aim: not to prove the Docftrine itfelf falfe, but my
Defence
The T RE FACE. 59
Defence of it weak and improper. And there- fore he propofes every one of them with fome Phrafes of Admir alien ^ which may be worthy of the curious Reader's Perufal. i . It hath (he fays) a very flrange Appearance ; and is a very ft range -way of proceeding^. 2. It is likewife «i » L.p. 22,
unaccountable ^\ 3. It is again wonderful c. ''L.p. 23.
— 4. It is wonderful ft range '', it is very flrange <•. ^ ^- P- 24- ' — 5. On the other hand, it is equally ftrangeK e p 27."
— 6. It is likewife unaccountable"^, 7. It is f ibid.
extremely unaccountable ''. 8- It looks very^ P- 28.
ftrange and unaccountable '.-- 9. // is likewife . P" ^^'
very unaccountable"^. — jo. Laft of all, he cannot kibid. ' hut think it very ftrange \ — Now all thefe Ex- 1 p. 43- jclamations of ftrange ! wonderful ! unaccount- able! (manag'd with fo happy a Variety ofEx- preffion) have plainly a perjonal View -, and fo have the Refleftions themfelves, which are ufh- er'd by them, being intended rather to difparage A/<?, than difprove my Do^rine; and indeed, to difprove the one, only by difparaglng the other. How this is confident with his folemn AfJuranceSy of being acfted by no other Principle but a De- ftre that the Truth may be known in fo important a Matter '", I do not apprehend ; and mud have m p. 44." leave to tell thisExclaimer, in my turn, that, if that were his real Aim, his manner of proceeding is very ftrange, wonderful, and unaccountable ! what tendency hath it towards a Difcovery of Truth in this important Matter, to fpend two Pa- ges " in proving, that when I call the Text, a " I., p. 11, Conceffion of the Apoftle, I fpeak improperly ? fure ^ 2, 1 3. the Fortunes of Greece do not depend upon fuch Criticifms as thefe ! the Merits of our Difpute are no ways concerned in my ufe of an improper
Exprefiion I
60 The T RE FACE.
Expreflion ! which after all, is not fo improper, it feems, but that the Letter-Writer himfelf vouchfafes to employ it in the very fame Senfe, and upon the very fame Occafion, a very few Pages afterwards; where, having produced what he calls my Explication of the Text, he » L.p. 17. adds, This is in Truth a ConceJJion^, And if it be, fo alfo is the Text itfelf, in that Senfe at leaft wherein I underftand it.
But to let this (and fome other fuch matcrU
al Remarks) pafs If there be any thing in
his ten Obfervations, which deferves a Reply, it is what he hath urg'd in the Fourth of them ; which feems indeed to be diredlly level'd againft the Truth of my Dodrine, And becaufe it contains in it the Sum of what he hath elfewher? loofely fcattered to the fame Purpofe, and will give me an Opportunity of propofing at one View, and briefly vindicating, what I take to be the very Truth in this important Matter^ it Ihall therefore be particularly confider'd. He there obferves, that '■The chief Happinefs of any
* ^eing, in whatfoever State it is, or of what-
* foever Duration its Life is, muft refult fronit
* the nioft excellent Parts of its Conjlitution -, that ^ the Happinefs of a Being, made capable of
* imitating God, though for never fo fhort a ' time, mi?ft confitl in that Imitation; that ^ Virtue is the Imitation of God^ and therefore mufl ' be the Happinefs of Man: That the chief Hap- ^ pinefs cf a reafonaUe Creature mujl confiji in liv-. ^ ing as Reafon dire^s, whether he lives one Day^ ' or to Eternity, whether he lives in this State ' only, or in another afterwards; whether he ^ hath Inclinations to the contrary or not, pro-
* vided
The T REPACK 61
* vided they be fuch as may be conquer'd. For
* neither can the Time of his Duration, nor the
* Tendency oF fuch Inclinations, alter any ' thing in this Matter, unlefs to make Virtue
* more difficult ; which doth not dejlroy the Ex-
* cellence of it, and prefent Happnefs refulting ' fro?n it, but enhance and improve it. Befidcs
* on the other hand, the Praftice of Vice,
* though it be with the Inclination, yet is
* again ft Reafon and Confcience ^. 27
Thefe are his Words ; to which I reply — I. That if this Argument proves any thing, it proves too much ; even that a Man may be happy under the greateft bodily Pains, and the moft grievous Perfecutions. For it is certain, that, notwithftanding fuch Pains and Perfecuti- ons, he may ftill prefer ve his Virtue : and if the Pradlice o^ Virtue he the Happinefs of Man {Hap- pinefs itfeif as he elfewhere fpeaks'') then thofc bL.p. 2^, Pains and Perfecutions, not robbing him of his Virtue, would not rob him of his Happinefs. This is too romantick and abfurd a Doctrine to deferve a ferious Confutation : And there- fore I fhall difmifs it with the Words of Arch- bifhop Tillotfon^ -i 'Though fome Men have been cser. PoU. fo phantafiically objiinate, as againjl the Reafon z Vol. p. and Common-Senfe of Mankind, to maintain this 29 •• Paradox, That ' a wife Man may he as happy * upon the Rack, or in Phalaris his Bull, as in ' the greateft Eafe and Freedom from Pain that ' can be i7nagined ;' Tet Nature cries Shame cj this Hypocrify ; and there are none of tbofe wife Men, they fpeak of, who were ever fuch Fools as to try the Experiment,
2. If
^ The PREFACE.
2. If we confider the Being of Man, <is cir- cumfcribed within the Bounds of this Life, I deny that his chief Happitiefs refults from the jnoji excellent fart of his Conjlitntion (as thofe Words are intended to exclude all Regard for the Pleafures of the Body) : For it refults, not from any one Part, but from the Whole* The chief Happinefs of a Creature, compos'd of Body and Soul, and defign'd for this Life only, is, to be as happy as it can be, during this Life, both in Body and Soul : And the more and greater Pleafure of both kinds it en- joys (which can be rendred confiftent with each other) the more entire and perfedl is its Happinefs. I grant indeed,
3. That the chief Happinefs of a reafonable Creature mujl co7ifift in living as Reafon clire5ls^ whether he lives one Day, or to Eternity. But had we no hope in another Life, the Diredions of Reafon for our Gonducft in this, would not be the fame, as they are now. Reafon would then diredl us to do every thing;, in which we de- lighted •, to deny ourftlves no Pleafures, which Inclination, Cuftom, or Opinion prompted us to take ; fo it did not otherwife interfere with our Eafe, with our Health, our Reputation, and Convenience -, that is, fo Men judg'd upon the whole, that is would conduce more to their Happinefs to indulge themfelves in fuch or fuch Pleafures, than to forbear them. And how falfly the greateft Part of Mankind would, through the corrupt Tendency of their Nature, and the perpetual Solicitations of the Objecfts of Senfe, judge in fuch a Cafe, I need not fay. And whenever they judg'd wrong, there would
be
The T REF ACE. 63
be no fure way of fetting them right ; that i's, of arguing them out of their Tafte and Experi- ence, to which they would always retreat and appeal, as to the fure Teft and Meafure of Hap- pinefs. The Reilraints oiConfcience, in fuch a State, would no ways check Men in their Pur- fuits: For Confcience being nothing but the Judgment which a Man pafleth on the Rea- fonablenefs, or Unreafonablenefs of his own Aftions, and that being to be meafur'd from the Subferviency of thofe Acflions to his pre- fent Happinefs ; whatever appeared to him, upon the beft Judgment he could frame, ne- cefTary to his prefent Happinefs, would ap- pear highly reafonable ; and his Confcience would be fo far from blaming, that it would approve hisPurfuit of it •, nay, it would blame him for not purfuing it. And therefore,
4. To tell Mankind, in fuch a State as this, that their fupreme Felicity confijied in the Imi- tation of God^ would be to talk to them in a Language which they would not relifh, or un- derftand. P'or how fhould a poor imperfeft Creature, composed of Body, as well as Spi- rit, and defign'd for this material World only, think itfelf obliged, or any ways able, to imitate an eternal, infinite-pure and perfed: Mind? or place its Happinefs in copying Ex- cellencies, which human Life is too fhort, and human Nature too weak to reach ? How fhould a Soul, made to inhabit Flefh and Blood, and to perifh together with it, judge it reafonable, or poITible, to live above the Defires and In- firmities of Flefh and Blood ? How fhould one part of the Man be induc'd to negled and for- get
M The 'PREFACE,
get the other, in order to arrive at a Divine Perfedlion and Refemblance, which (not hop- ing to reach) it vy^ould fcarce think itfelf de- fign'd to purfue ? No, the Rule of imitating God can never be fuccefsfully propos'd to Men, but upon Chrijlian Principles, fuch as thefe ; that this World is a Place, not of Reft and Happinefs, but of Difcipline and Trial i where we are to be train'd up for another and more perfedl State, and to qualify our felves for the divine Enjoyments of it, by refitting and fubduing our bodily Appetites and Incli- nations •, a State, into which Flefh and Blood fhall not enter, where our prefent Struggles Ihall be rewarded with complete Conqueftsj and our Imitation of God end in the undi- Iturbed Fruition of him to all Eternity. Up- on thefe Principles indeed it is highly reafon- able to itnitate God : but if we are defign*d to live only in thefe Bodies, and in this Worldj what fnould hinder Us from endeavouring to make the beft of both? and from coming to the Conclufion mention'd (and not difapprov- ed) by the Apoftle j Let us eat and drink, for to morrow we die ?
5. 1 deny not, after all, but that, even in fuch a State as this, the Pleafures of Virtue would be fuperior to thofe of Vice, and juftly preferable, upon the Comparifon •, the Pleafures, I mean, of a mature and confirm'd Habit of Virtue, not of the lower and imperfecft Degrees of it. Such an, Habit, once acquir'd, would indeed afford the ProfeiTors of it greater Satisfactions than any the Wicked and Licentious did, or could en- joy*
The TRE FACE. 63
joy. But how few would judge thus rightly of Virtue at a Diftance ? How much fewer would be at the Pains of acquiring fuch an Ha- bit, and of conquering all the Reluftancies and Difficulties, that lay in the Way towards it? And, till that were done, the ftrift Practice of Virtue would be entirely pleafing : to be fure, no part of the Pleafure of it would confifl in the Struggle itfelf ; and therefore I am much at a Lofs to know, what the Letter-writer meant by the following AfTertion, ihdit the Difficulty of [attaining and praflifing] Virtue dotb not dejlroy the prefent Ha-ppinefs refidting from it, but enhance and improve it. This I take to be a Stoical Rant, without any Foundation in the Nature of Man, or the Reafon of things. For no Pra5iice whatfoever can be attended with pre- fent Happinefs, any farther than it is eafy and delightful to the Doer ; and what is difficult to be done, cannot be eafy and delightful, while it is doing. — Unlefs when thofe Difficulties are loft and fwallow'd up in the fweet Hope of a better State, which we are fure of attaining by the Means of them. Where once fuch a Per- fuafion as this is well fix'd, I grant it will fmooth all the Roughnefs of the Way, that leads to Happinefs, and render all the Conflids we maintain with our Lufts and Paffions pleaf- ing: but furely, without the Hopes of fuch a State, the mere Profped of the Pleafures which Virtue in this Life may yield, would fcarce make the Struggle Itfelf delightful to thofe who were Strangers to fuch Plea- fures.
Vol. II. E Thus
66 TheTREFACE.
Thus far, in anfwer to his fourth Remark, which contains the Grounds of bis Dodrine, and offers at fomewhat towards the difproof of ?mne. As to the reft of his Ohfervations on my manner of proceeding in the prefent Argument, v/ere it worth while to reduce them from their prefent Confufion into fome Order, they might be rang*d and confider'd under three Heads, my Omijfions^ my Inconftjiencies^ and the ill Con- fequences of my Do6lrine. My Omijfions are confefs'd, for I did not write a Treatife, but a few Pages only on the Subje(5lj which I handled with particular Views, and pretended not to exhauft. Whether any of the Reafon- ings by me employed, are inconfijlent with each other, I fecurely leave to the Judgment of the Reader, who hath now, toward the latter end of this Volume, the argumentative Part of that Sermon before him, verbatim, as it was firft printed. But the ill Confequences of my Doc- trine, which he objefts, deferve to be a little confider'd.
My Do(5lrine is, as I have endeavoured to fhew, the very fame with that of St. Paul j and if this hath been made out, the fame ill Confequences are equally chargeable upon both, and He too may be faid to have made ConceJfw?is to the Caufe of Vice, by allowing, that if the Dead rife not, the Inference would be juft. Let us eat and drink, for to morrow we die. All that needs be done toward juftifying the Apoflle, (and my felf, by his means) is, to open the Defign and Manner of his Reafon- ing. He is there making ufe of that fort of Argument, which, in order to prove a Doc- trine
The "PREFACE. 67
trine true, fuppofes the contrary Dodrine to be true ; and then fhews, what Abfurdities follow, upon fuch a Suppofition : and the greater thofe Abfurdities are, the more ftrong- \y do they evince the Fulfity of that Suppofi- tion, from whence they flow, and, confe- quently, the Truth of the Do6lrine fet afide by that Suppofition. Thus, in the prefent cafe, the more abfurd it is to afBrm, that Beads have the Advantage of Men, and bad Men of good, in point of Happinefs ; or that a fenfual Life may be preferr'd to a fevere and rigid Virtue ; the more clearly doth the Folly, and Falfhood of that Suppofition appear, v/hich is the Parent of thefe wild Abfurdities, viz. that JVe have hope in this Life only ; and the- Fallliood of that Suppofition being prov'd, proves the Truth of the contrary Doflrine, which was defign*d to be eflablifh'd. Now thefe very Abfurdities, are by the Letter-writer reprefented as Conceffiom to the Caufe of Vice^ when indeed they are employed by me, and do in themfelves tend, to confirm the Truth of a capital Article in Religion, upon which (as I verily think) the whole Caufe of Virtue de- pends. It may fuffice to have given this fhort, but full Anfwer to all the ill Confequences he hath vainly endeavoured to fallen on my Doc- trine •, and which are in truth fo far from being ill Confequences of my Doctrine, that they are Confequences only of that falfe Suppofition, which I advanced, in order todifprove it, and, by that means, to prove the Truth of my Doc- trine. If the Letter-Writer was fincere in this part of his Charge, he muft be contented E 2 to
6$ The T R E F A C E.
to bear the Reproach of underftanding nothing iL.Y>-i6.of Logick, or good Senfe ^ ; an Imputation, which I find he looks upon as carrying a greater Ahfiirdity m it, than even any thing I have faid in my Sermon !
I doubt, whether he can as eafily get rid of t\\Q ill Cofifequences of hisDo6lrine-, which ma- nifellly tends to fhew, That there is no need of a future State, to fet right the unequal Diftri- bution of Happinefs in this Life. And if once this be allow'd, we give up the very beft Ar- gument for fuch a State, with which mere Rea- fon furnifhes us. And of what ufe that Con- cejfwn can be to the Caufe of Virtue., this pre- tended Patron of it will be pleafed to tell us. Had he fubflituted any other Argument for a Future State, in the Room of this, he thus en- deavours to weaken ; had he once, throughout his Pamphlet, direflly and plainly affirm'd, that any convincing Evidence of fuch a State was to be had from Reafon alone, or that even the bitter Sufferings of good Men were fufEci- ent to prove it ; his Condu6l would have been fo much the more excufable : But he hath of- fer'd at nothing of this kind.
Once indeed (in a very odd and wary manner) he fays, I have heard the Suffermgs and Affli^ions of many good Men here helcw, made an Argument that, in another State, all the Virtuous Jhall have the outward, as well as inward tokens ^ L.p. 32, of God's Favour^. But we are left at a Lofs to know, whether he approves the Argument, he thus hea?'d ; whether he thinks it a good Argu- ment for a future State, as well as a Proof of what Ihall happen in fuch a State, if fuch a
State
The "PREFACE. 69
State there fliould be : He fays not, whether a future State be, in his Opinion, neceflary, in order to a Manifeftation of thefe outward To- kens of God's Favour •, or whether the inward Tokens of it, beftow'd in this Life, may not fuffice to all the purpofes of Virtue.
In another place, he mentions the Prefu7npti- ons of Reafon^ and owns, that our Lord's Re fur- remonJjisJffurancesof^ FUTURE STATE, and his Miracles, JDDED to thefe Rrefump- t'lons (fuch is his manner of Speech) are fuffi- cient (for what ? why) to fatisfy all that are willing to liften to Truth ^ But of what Truth a L.p. 31, they are to be fatisfy'd \ and, if it be the Truth of a Future State, what Intereft They are to have in it, and what Right They have to it, he cares not exprefly to fiy. And, as to thefe Prefumptions of Reafon, he gives us no ac- count of them, what they are, or whence they arife. On the contrary, he hath all along employed fuch Reafonings, as if true, are ilrong Prefumptions againfi a Future State. For he fuppofes Virtue to be a fufficient Reward to itlelf in this Life : // is the Imitation of God (he fays) and therefore mufl be the Happinefs of Man " i nay, the Praolice of Virtue is Happinefs ^ p. 26. itfelf'^. And if fo, then it is not neceflary *" p- 23. tiiat a future Reward fhould be referv'd for Virtue-, for it hath a fufficicnt Reward alrea- dy. A virtuous Heathen is, at this rate, as happy as a virtuous Chriftian -, a Man without the Profpecfl of another World, is as happy as with it : for if the Practice of Virtue be Happi- nefs ttfelf, he that pofTeffes Happinefs itfelf can, by no other Confiderations, or Views, E 3 have
70 The 'P RE FACE.
have any Addition made to his Happinefs. If the Doftrine of the Letter be true. This World may be our Home, and not the Place of our Pilgrimage, as we Chriftians think, and call it: for our prefent State is, it fecms, a State of Fruition and Felicity, not a State of Preparation and Trial •, and, fhould there be no other Life, yet fuch a Suppofition will not reflecft on the Juftice, or Goodnefs of God, v/hich are fufticienrly vindicated by his wife Diilribution of Good and Evil in this Life, and by that Pleafure and Pain, with which Virtue and Vice are feverally and infeparably attended.
Now thefe Principles do, as I conceive, tend to fubvert the Belief of a Future State •, and have therefore been generally entertain'd by all thofe who doubted of the reality of fuch a State, or exprefly difbeliev'd it, without fhaking off at the fame time the Obligations of Morality. Such, particularly, were the Stoics^ who firft brought thefe Tenets into Re- pute and Falhion : An Atheiftical Sedl of Phi- lofophers, that held the World to be God : and having no certain Perfuafion, much lefs Evidence, of another Life, and yet defigning to be thought Lovers of Virtue, knew not how to defend its Caufe, but by affirming that Virtue was its own Reward •, and the Practice of it, Happinefs itfelf-, fuch an Happinefs, as no AlTliftions, no Torments, which befel a Man, could deprive him of, or any ways diminifh. I will not argue againft fuch wild Paradoxes as thefe : the excellent Words I have once al- ^ Pief. p, ready cited % are a fufficient Reply to them — 3-J. ■ Thus
The T RE FACE. 71
Thus to cry up Virtue^ to the weakning our Belief and Hope of the Immortality of the Soul^ how- ever at firjl hluflj it may fcem plauftble^ is in ef- fe^ no better than a juhtle Invention to ruin Virtue by it felf fince it cannot pojfibly fubffi hut by the Belief and Support of another Life.
Whether the Letter-writer intended, by what he hath wrote, to undermine this Belief, is left to God, and his own Confcience. Sure I am, there are feveral Paflages in his Piece (befides thofe I have mention'd) which look that way \ and require a great deal of Candor to be in- terpreted in fuch a Senfe, as doth not refledl on the Certainty of this great Article of all Religion. For he is not afraid to fay, that he much qiieflions^ whether ever there was, or can be a Perfecution, merely for the Sake of the moral Virtues ofanyPerfon''. A Doubt, which fhakes a p. 29, the only moral Evidence of a future State, which he can any ways he fuppos'd to allow of: For if Virtue, as Virtue, be not perfecuted here, there is certainly (upon his Principles) no rea- fon for rewarding it hereafter. And what could tempt him to entertain fuch a Doubt ? Were not Socrates, and AriJUdes (to name no other Heathens) plain Inftances of this kind ? and, when Jofeph fuffer'd under the Accufation of Potiphar's Wife, was he not perfecuted merely for the Sake of a moral Virtue ? And can this be in any Degree f range to thofe who have confi- der'd, how wicked Men look upon themfelves as reproach'd and affronted by exemplaryGood- nefs.'' and how juftly therefore they are re- prefented in the Book of IVifdoin, as fpeaking this Language— 57:'d' Righteous (fay they) is not E 4 fop
72 The T RE FACE.
for our Turn, he is clean contrary to our Doings •, he was made to reprove our Thoughts, he is grievous unto us even to behold •, for his Life is not like other Mens, his JVays are of another
FaJJjion Therefore let us lie in wait for the
a p. II, Righteous, &c. ''For my part, lean no way
»2>H>i5- account for his Doubts, in lb plain a Cafe, but
upon this Foot, that he forefaw the Pcrfecuti-
on of Virtue, as Virtue mull neceffarily infer
a future Reward.
But fnould Virtue, be perfecuted, yet ftill he denies that the Hopes of a diftant Recom- pence would afford it any immediate Relief: for thefe are his Words — Th(it the heji of Men are fometimes in this State the tnoff t?iiferahle, as far as the Evils (f this World can make them fo, may foffihly he true -, but it is equally true, whether •"L.p. i6. you fuppofe a future State, or fuppofe it not ^ ; that is [for I can make no other Senfe of his Words] the virtuous Perfons, fo perfecuted, are equally miferable under both Suppofitions -, their Hopes of a future Happinefs being no manner of Allay to their prefentMiferies. And how can the Belief of a future State be more effectually fupplanted than by fuch an Opinion ? Can one think him in Earned when he fays, that He is fure, the Certainty of a future State [lands in need of no fuch Supports, as mine? for even without them, Philofophers ajferted it — and/o may Chri- ^L.Tp. ■^i.Jlians'^ — He takes away the ftrongeft Induce- nienr which the beft Philofophers had (or in- deed which mereReafon could have) to believe a future State •, and then he leaves us to depend upon the bare Afferticns of fome other Phi- lofophers (on their Authority without Rea-
fon)
The P RE FACE. 7z
fon) for the Truth of it. And is not this a very fatisfaftory and ample Equivalent ? What fliould hinder us from exchanging the cleareft Evidences of a future State, for the groundlefs Aflurances of thefe Philofophers of his Ac- quaintance concerning it ?
Other PalTages there are in the Letter, equally liable to Exception : but I delight not to dwell on thefe Blemifhes, or to make the worft and moft invidious Conftruftion of things. My chief Bufinefs was to prove, that the Dodrine deliver'd in my Sermon was neither New nor Unfcriptural^ nor in itfelf falfe and pernicious : and having, I hope, effedtually made good what I undertook in thefe Refpe^s, I fhall not be folicitous to enquire into the peculiar Arti- cles of this Writer's Creed, nor even to dive into the fecret Springs and Motives that fet him at Work.
He folemnly difclaims any Uneafmefs con- ceiv'd at the Chara5ler given of Mr. Bennett or any Defire of lefTening mine ^. If his ProfefTi- * p. 2. ens be real, it will puzzle him to give a good Account, why he took Occafion from my Ser- mon to vent his Thoughts on this Argument. How come I to be fmgled out from that Crowd of Writers, who have all along maintain'd the fame Do6trine? Why muft he particularly re- prefent me^ as putting Pleas into the Mouths of licentious Perfons^, for faying That, which bL. p. 28. hath been fo often already faid by Men of Learning, and Judgment, and Virtue, with- out incurring the Reproach either of their own Times, or thofe that followed ? But (which is worll of all) why are thefe Pofitions
charg'd
74 The T RE FACE,
charg*d upon Me, as their fole Author and In- ventor •, and the Reader led into a Behef that they were never before ferioujly maintained by any Perfon of Virtue and Underflanding ? * L.p. 19. Thele are fuch manifeft Indications of Inftn- cerity and Malice, as all his grave Pretences of Concern for the Caufe of Virtue will not cover, or elude. If, after all, he pleads Ignorance for his Excufe j fince I have fhewn him his foul Miftakes and injurious Mifreprefentati- ons, it will become him publickly to own and retracft them -, and I now call upon him, in my turn, to do it. If ^e doth not, they will lie heavy upon him in another World, to whomfoever he may have recommended him- felf, in '^his, by the means of them.
After I had finilli'd this Preface, and a great part of it was printed, there came to my Hands an AJfixe Sermon, preach'd lately in the Cathedral at IVinchefter, by Mr. Richard JVeJi, Prebendary of that Church. He hath, I find, ftepta little out of his way, to give his peremp- tory Opinion in the Points controverted be- tween me and the Letter- writer ; and, withal, to prove himfelf no competent Judge of them. For, after affirming, ' That the PRACTICE ' of Chri§iian Virtues, though we fet afide the
* Confideration of a future Reward, HAVE ' a fairer Title to prefentHappinefs, than their
* contrary Vices ; (which is better Divinity than Grammar) he proceeds to fiy, ' Nor does it
* appear that the PJxirifees themfelves ever de- "^ ny'd it, THO' a Notion hath been invented
* of late, that prefers bi'utifli Pleafures (for
^. the
The T RE FACE. js
^ the more brutifh, it feems, the more prefer- ' able) to thofe of Religion. Serm. p. 7, 8.
It is a fhrewd Remark, which this fagacious Writer here makes, that though a Notion hath been invented oflate^ yet it doth not appear that the Pharifees of old had the fame Notions; he might with as great acutenefs of Judgment have obferv'd, that the Art of Printing doth riot appear to have been known to the Antients, tho' it hath been invented fmce their Times.
But to pafs by this judicious Obfervation
if Mr. IVeJl pleafes to read over my Sermon, and this Preface, he will eafily fee, that he hath miftaken my Notion, of which he here gives a very injurious Account, in very unfeem- ly Language i to fay no worfe of it. He isftill more miftaken in thinking that to be a late Invention of mine, which hath been aflerted by fo many pious and eminent Pens of our own, and other Communions \ to whofe Sentiments a Man, that profefles to dedicate himfelf to the Study of Divinity, ought not to have been altogether a Stranger. And I am very apt to •hink alfo, that he hath, in this Paragraph, miftaken the Pharifees for the Sadducees. The Sadducees, indeed, didfet afide the Confideration of a future Reward, and yet pretended to fup- port the Praofice of Virtue upon the Foot of prefent Hapfinefs, as Epicurus I ike wife did ; from whom they are fometimes call'd Epicu- reans, in the Jewifh Writings. Neither Epicu- rus nor Zadock declar'd openly for Vice and Immorality, though they deny'd a future State i but held Happinefs to be attainable in this Life by our own Condu(5l and Virtues.
But
js The T RE FACE.
But it no ways appears that the Pharifees had any fuch Notions, or Difputes as thefe llirring amongll them, or any Occafion to deliver their Opinion about the 'Title, which the Pra£lice of Virtue hath to prejent Happinefs •, Jetting afide the Conftderation of a future Reward : And why, therefore, //j^?> Authority fhould be vouch'd to this purpofe, I do by no means comprehend.
Much lefs can I imagine, why a JEWISH Se6l [whether of Pharifees or Sadducees\ fhould be reprefented, as delivering their Judgment about the Confequence of praElifing CHRI- STIAN Virtues \ a Point, in which they had as little Reafon to concern themfelves, as Mr. Wefi hath to interpofe in this Difpute, unlefs he were better acquainted with the true State, and Grounds of it, and with the Opinions of thofe who have gone before him in the Argu- ment. I hope, this was not one of the cor- reft Paflages, which Mr. Jervoife, and the other Gentlemen had in their View, when they defired him to print his ?nofi excellent Ser- mon. Of which I am tempted to fay fome-
what more, but fliall forbear ; having, I hope, fufficiently prevented whatever this Gentle- man hath faid, or can fay, againft any part of my Doflrine. And fome Attacks are fo harm- lefs, that nothing but a Pefence can make them confiderable.
What gave r'lfe to this civil DigreiTion of Mr. IVeji, and at whofe Shrine he oifer'd his Incenfe, is too plain to admit of any Doubt ; and carries in it a Refleftion, fo much to the Difadvantage of Religion, that, could itpofTi- bly be concealed, I fhould think my fclf obliged
to
The "PREFACE. u
to pafs it over in Silence. How muft it afRifb good Men, to confider, that our unhappy Dif- putes about Rights and Privileges, fliould fpread themfelves into Points of a foreign Nature, and of the moft facred Importance ; and be purfu'd to the very Horns of the Al- tar, without any regard to thelnterefts of our common Chriftianity ! What ! can we not differ 2ibout Adjournments, without differing al- fo about the Evidences of a future State •, and managing our Contefts on that Head, in fuch a manner, as even to take part with, and make Sport for Unbelievers? Are thefe the bleiled l^^t^k.so^ih'Xt Moderation zndTemper, of which we have heard fo much in fome Men's Writ- ings, and feen fo little in their Practices ? How long fhall the befl Words in the World be thus perverfly applied to the worfb Purpofes ; and made ufe of to cover, and advance Defigns, widely diftant from our fpecious Pretenfions? Can we look upon it, as one Inftance of that moft amiable Virtue, to ftand by cool and un- concern'd for the great Truths of Religion? neither to defend them our Selves, nor yet fuffer them to be defended by Others? and, when we chance to fpy an Kgy pz'iin f/ni ting an Hebrew, one of our Brethren, to be fo far from avenging the IVrong, as to encourage and aflift the Doer of it ? what is this, but to imitate tha wicked Policy of our worft Enemy, which we have fo often complain'd of? For how Elo~ quent have fome Men been in their Invedlives againft a neighbouring Prince (the Subjc6b of their Panegyricks on fome other Occafions) for making fcandalous Leagues with Mahome- tans,
78 The T RE FACE.
tans, and attacking Chriflians in Conjundion with the great Enemies of Chrifiendom ? And is their Conduft lefs liable to Reproach, who are not afhamed to efpoufe the Caufe even of Infidelity itfelf, rather than mifs an Opportuni- ty of expreffing their Refentments againft Men they do not like, and of keeping up their little Party-Interefts, and Quarrels? When Popery was at our Doors in a late Reign j did we take this way of keeping it out ? And are Atheifm * and Deifm lefs dreadful in themfelves ? Or are we now in lefs Danger of being over-run with them ? In God's Name, if we cannot agree in other things, let us unite at leaft in an equal Zeal for thofe capital Dodlrines, which we all equally embrace, and are alike concerned to maintain : Nor let our perfonal Views, and Prejudices (if we will not be perfuaded to part with them) ever lead us to do any thing, that may expofe Religion itfelf to the Laughter and Scorn of profane Men ; who Jhoot out the Lip, and Jhake the Head, faying. Aha ! So ive would have it.
THE
THE
CONTENTS.
S E R M. I. \ Large Preface in De- /\ fence of a Sermon preach'd at the Funeral of Mr. Thomas Bennet.
I Cor. XV. 19. If in this Life only we have Hope in Chrifi-, we are of all Men moji miferable. p. i
S E R M. II. A {landing Revelation tlie beft Means of Convidion. St. Luke xvi. 31- If they hear not Mo- fes and the Prophets-, neither will- they be perfuadedj thd one rofe from the T>ead. p. 3 9
S E R M. III. A Sermon preach'd at the Eleftion of the Lord-Mayor, jfobxx'ix. 14. I ptit on Right eottfnefsy and it cloathed me 5 my Judgment was as a Robe and alDiadem. p. 81 S E R M. IV. A Sermon preach'd before the Lord-Mayor, on a Day of pub- lick Humiliation. "T^fal. XXX. 6, 7, 8. In my Trofperity-, I faid, I fhall never be moved : Lord, by thy Favour Thou hadfi made my Mountain to ftand firong. Thou
didft
The C O N T E N T S.
didfi hide thy Face-, and I in: as trou- bled. I cry ed unto Thee, O Lord, and unto the Lord I made my Supplica- tion, p. I 1 o Serm. V. A Splttal Sermon at Sr. Bridg- et's Ch\xxc\\, on Eajier-Tuefday, 1707. St. Matth. XXV. 40. Verity I fay unto you, Inafmuch as ye have done it un- to one of the leafi of thefe my bre- thren, ye have done it unto me. 142 Serm. VI. An Acquaintance with God, the beft Support under Afflidions. A Sermon prcach'd before the Queen at St. James Sy OBob. 31. 1708. Job xxii. 2 1 . Acquaint thyfelf with him, and be at Teace. 1 8 2 Serm. VII. A Spittal Sermon preach'd be- fore the Lord-Mayor, ^c. Luke X. 3 2. He came and looked on him, and pajfed by on the other Side. 21 3 Serm. VIll. A Sermon preach'd before the Sons of the Clergy, at their An- niverfary-Meeting in the Cathedral Church of St. Taul, ^ec. 6. 1709. Rom. xi. 6. If the Firfi Fruit be holy, the Lump is alfo holy ; and if the Root be holy, fo are the Branches.
255 Serm. IX. Concio ad Clerum Lond. Rom. xiii. i. Omnis Animal oteji at i- bus fublimioribus fubdita fit* 309
A
SERMON
P R E A c H^D in the Cathedral-Church of St. PA U U ^
AT THE
FUNERAL
O F
Mr. rHO. B E NNE %
Aug. 30< 1706".
I Corinth, xv. i 9. If in this Life only we have Hope in Chrift^ we are of all Men mofi miferable,
SUCH Difcouf fes, on fuch Mburn-sfeRM. ful Occafions as thefe, were infti- !• tuted, not fo much in Honour of the ^■^'^v''^ Dead, as for the Ufe of the Living ; that yoL. II. B Oppor-
2 A Sermon preach* d at the
SERM. Opportunity may be taken from hence ^' to excite in Perfons, attending on thefe Solemnities, a due Senfe of the Uncer- tainty and Vanity of all Earthly Satis- factions 5 to imprint upon their Minds, ^ by proper Arguments and Refledions, a lively Perfwafion of the Certainty of a Future State, and an earneft Defire of fitting and preparing themfelves for it.
There is no Seafon, to which fuch Thoughts as thefe are more fuitable j nor any, wherein Men are likely to be more affeded with them :• And therefore I have chofen (not unfitly, I hope) to explain to you, at prefent, that great Argument for a Future State, which S. Taulh^th couch'd in the Words I have read to you ; If in this Life only we have Hope in Chrifly we are of all Men mofi miferable : that is, If all the Benefits we exped from the Ciiriftian Inftitution, were confin'd with- in the Bounds of this prefent Life, and we had no Hopes of a better State after this, of a great and lading Reward in a Life to come ; We Chriftians Ihould be the moft abandond and wretched of
Crea-
Funeral of Mr. Bennet. %
Creatures: All other Sorts and Se6ts of serM: Men would evidently have the Advan- ^• tage of us, and a much furer Title to ^^-^"^^^ Happinefs than We.
This Conceflion the Apoftle openly makes, and from hence he would be un- derftood to infer, (tho' the Inference be not exprefs'd) That, therefore, there muft needs be another State, to make up the Inequalities of this, and to falve all irre- gular Appearances ; fince it is impolTible to conceive that a juft and good God Ihould fuffer the jufteft and beft of Men (fuch as the beft Chriftians certainly are) to be oftentimes the moft mifcrable.
If S. T'md found it neceffary, earneftly to prefs this Argument on the Corinthtansy foon after he had planted the Gofpel a- mong them, and confirm'd it by Miracles i it cannot but be highly requifite for Us, who live at fuch a Diftance from that Age of Miracles, to fupport and enliven our Faith, by dwelling often on the fame Confidcrations : And this Argument, there- fore, 1 fhall endeavour to open, and apply, in the following Difcouife -, wherein,
B 2 Firji,
\ A Sermon preach' d at the
SERM.
I- Firjfy Ifhall fhew the undoubted Truth
'^■^'Y'^ of the Apoftles ConceJJion i and from thence fhall eflablifh, in the
II. Second Place, the Truth of that Con- clujiony which he builds upon it.
III. After which, I Ihall fuggeft to you fome Rules and 'Dire^ions, which, if duly purfu'd, will enable you to live like thofc who have their Hope in another Life 5 like Men, who look upon themfelves, as being only on their Paflage through this State, but as belonging properly to that which is to come ; on which, there- fore, their Eye, their Aim, and their Hopes are altogether fix'd and employ 'd.
IV. And thefe General Reflections fliall be followed (as they will very naturally be follow'd) by a juft and faithful Account of that Valuable Perfon, whofe Remains now lie before us.
As
Funeral of Mr. Bcnntt. $
SERM,
As to the ConceJJion of the Apoftle, ^• I fhall urge it fomewhat farther than the ^•'^^^'^^^ Letter of the Text will carry us j proving to you, under two different Heads, That, were there no other Life but this, Firft, Men would really be more miferable than Beafts J and Secondly, The beft Men would be often the moft miferable ; I mean, as far as Happinefs or Mifery are to be meafur'd from Pleafing, or Painful Senfations -, and, fuppofing the Prefent to be the only Life we are to lead, I fee not, but that This might be efteem'd the true Meafure of them.
Firft-, Were there no Life after this. Men would be more miferable thanBcafts : for in this Life, it is plain that Beafts have, in many refpeds, the Advantage of them 5 in as much as they enjoy grear tcr Senfual Pleafurcs, and feel fewer Cor- poral Pains, and are utter Strangers to all thofe Anxious and Tormcntinf^ Thoughts which perpetually haunt and difquict Mankind.
B 3 The
<$ A Sermon preach' d at the
SERM. The pleafures of Senfe are probably I- relifh'd by Eer.fts in a more exquifite de» ^'**''"*^ gree, than they are by Men ; for they tafte them fincere and pure always, with- out mixture, or alloy, without being di- ftradcd in the Purfuit, or difquieted in the Ute of them.
They follow Nature, in their Defires and Pruitions, carrying them no farther than fhe direfts, and leaving off at the Point, at which Excefs would grow ^ v Troublefome and Hazardous 5 fo that
W their Appetite is not deftroy'd or dull'd,
by being gratified, but returns always freih and vigorous to its Objed. Hence Their Organs arc generally better dif- pos'd than Ours, for receiving grateful Imprefllons from fcnfible Objcds 5 being lefs liable to be vitiated by Difeafes, and other Bodily Accidents, which diforder our Frame, and extremely leflen the Com- placence W£ have in all the good Things of this Life that furround us. Nor are the Pleafures, which the Brutal Part of the Creation enjoy, fubjed to be leflen'd apy way by the IJneafinefs which arifcs
from
Funeral of Mr. Bennet. 7
from Fancy and Opinion. They have s E R M. not the Art of growing Miferable upon ^• the View of the Happinefs of others 5 it ^^"^"^^^ being the pecuHar Privilege of Thinking Beings, wlien they are otherwife fuffi- ciently blefs'd, to create Trouble to them- felves, by needlefs Comparifons.
They are under no Checks from Rea- fon and Refledion, which, by reprefent- ing perpetually to the Mind of Man the Meannefs of all Scnfual Gratifications, do, in great meafure, blunt the Edge of his keeneft Defires, and pall all his En- joyments. They are not aware of a Su- perior Good, or of any higher End, to which they might be ordain'd. They feel no inward Reproaches for tranfgrelling the Bounds of their Duty, and the Laws of their Nature. They have no uneafy Prefages of a future Reckoning, where- • in the Pleafures they now tafte muft be accounted for ; and may, perhaps, be outweighed by the Pains, which fhall then lay hold of them. None of their Satii^ factions are impair'd by the Fear of lofing them, by that Dread of Death, which B 4 hangs
$ A Sermon preach' d at the
SERM. hangs over the mere natural Man ; and,
I' hke the Hand-writing on the Wall,
^^-"'^^'^'^^ damps all his Mirth and Jollity j and by
Heb. ii. which he is, as the Apoftle fpeaks, all his
*^* Life-time fubjeB unto Bondage -, that is,
in a mean, dcjeded, flavifh ftate of Mind.
In a word, they have no Concern for
what is paft, no uneafy Expedations of
what is to come 5 but are ever ty'd-down
to the prefent Moment, and to the pre-
fent Enjoyment, and in that they are
vigoroufly, and totally employ'd.
In thefe Refpeds, it may be truly af- firmed ; That, if we had hope in this Life only. Men would be really more p^iferable than Beafts j and 0|i the fame Account,
Secondly, The bed of Men would be often the mod miferable. For their Prin- ciples give them not leave to tafte fo freely of the Plcafurcs of Life, as other Mens do J and expofe them more to the Troubles and Dangers of it.
The Principles of good Men give them not leave to taftc fo freely of the Plgafures
of
.XIll.
Funeral of Mr. Benn ct.~ 9
of Life, as other Mens do : for their great s E RM. and prevailing Principle is, to fit as loofe J- from thofc Pleafurcs, and be as moderate ^•'^^^'^-' in tlie ufe of them, as they can ; in order to maintain the Empire of the Mind over the Body, and keep the Appetites of the One in due Subjection to the Reafoning Powers of the Other. No fmall Part of Virtue confifts in abftaining from that, wherein Senfual Men place their Felicity i in mortifying the Tweeds of the Body-, and^o^^ making no ^ro'vifionfor the F/efh to ful- *4- fil the Ltifis thereof A truly good Man thinks himfelf obliged, not only to for- bear thofe Gratifications, which are for- bidden by the Rules of Reafon and Reli- gion, but even to reftrain himfelf in un- forbidden Inflances, when by allowing himfelf in what is Innocent, he would either run theRifque of being farther be- tray'd into what is not fo, or would breed matter of Offence to his weak and misjudging Neighbour. He lives not for Himfelf alone, but hath a Regard in all his Adions to the great Community wherein he is enclos'd , and gives the
Reins,
II
lo 'A Sermon preach* d at the
SERM. Reins, therefore, to his Appetites no ^' farther, tiian the Indulging them is con-
^■""'^^'^^ fiftent with the general Good and Hap- pinefs of Society.
He is fo far from grafping at all the Ad- vantages and Satisfadions of this World, which are polTible to be attain d by him, that he thinks the bounding of his Defires and Deflgns within the Line, which his Birth and Fortune have mark'd out, to be a great and indifpenfable Duty : He
Phil. vi. hath learr^dy in whatfoever State he is, therewith to be Content ; and doth not, therefore, eagerly afpire after an higher Condition of Life, is not over-folicitous to procure to himfelf a larger Sphere of Enjoyment.
From thefe and many other Confide- rations (which I need not mention) it is manifcft, that the beft of Men do gene- rally enjoy leaft of the Pleafures and Sa- tisfadions of Life : It is as manifcft, that they are mod exposed to the Troubles and Dangers of it.
They are determined to live up to the Holy Rule, by which they have obliged
them
Funeral of Mr. Bennet. 1 1
themfelves to walk, whatever may be theSERM. Confequences of it, tho' fore Evils, and ^* great Temporal Inconveniencies mould fometimes attend the Difcharge of tlieir Duty. The Hypocrite hath the Art of bending his Principles and Pradice al- ways to whatever is for his Convenience, and of falling in with the Falhion of a Corrupt and Wicked World : but the truly upright Man is inflexible in his Uprightnefs, and unalterable in his Pur- pofes 5 Nothing can make him Remifs in the Praftice of his Duty, no Profped of Intercfl- can allure him, no Fear of Danger can difmiiy him.
It will be his Lot often, to look fingu- lar, in Loofe and Licentious Times, and to become a By-word and a Reproach on that account among the Men of Wit and Pleafure. He is not for our tttrUy w^fj jj^ (will they fay, as their Words are re- 12,14,15. prefented in the Book of JVifdom) He is clean contrary to our 'Doings -, he was made to reprove our Thoughts -, he isgrie- *uous unto us, even to behold -, for his Life is not like other Mens, his Ways
are
Iw^^TN^
12P ^ A Sermon f reached at the
sERM. dre of another Fusion. And thefe ill I- Thoughts, once entertain d, will (we may be fure, ) as Occafion offers, be fol- lowed by worfe Ufage.
Some Chriftian Virtues (for Inftance, Humility, and Mceknefs) do, as it were, invite Injuries : Por it is an Encourage- ment to bafe and infolent Minds to out- rage Men, when they have Hopes of do- ing it, without a Return. If it be a Man's known Principle, to depart from his Right Jn a fmall matter, rather than break Chri- ftian Peace ; 111 Men will be tempted to make illegal and unjuft Enrroachments upon him. He who refolves to walk by the Gofpel Kule of forbearing all At- tempts, all Defire of Revenge, will pro- bably have Opportunities every now and then given to exercife his Forgiving Temper.
Thus Good and Pious Perfons are, by the Nature and Tendency of their Prin- ciples, more expos'd to the Troubles and ill Accidents of Life, as well as greater Strangers to the Pleafures and Advan- tages of it, th^n other M^ Confcientious
Men
Funeral of Mr. Bennet. t i
Men are : And, on both thefe Accounts, serm. what the Apoftle lays down in the Text, ^ is evidently and experimentally true ; that, ^-^^^^"^^ if in this Life only they had Hope^ they were of all Men moji miferable.
From which Conceffion, which he IL thus openly makes, he would be under- ftood (as I told you) to infer, tho' the Inference be not exprefs'd, that there muft, therefore, neceflarily be another State, to make up the Inequalities of this, and to falve all irregular Appearan- ces, lor if God be infinitely holy, and pure, and juft, and good j he muft needs take delight in thofe of his Creatures that refemble him moft in thefe Perfedions : He cannot but love Virtue, where-ever it is, and reward it, and annex Happi- nefs always to the Exercife of it. And yc: this is fo far from being the Cafe, that tbc contrary often happens in this Life ; wi.-^re even the greateft Saints are fometimes iiiade the moft remarkable In- ftances of SuftViing. We may, therefore, furely conclude, that there muft be a
Future
14 A Sermon preach' d at the
SERM. Future State, wherein thefe Rewards ^ fhall be beftowed, and this Love of God to good Men made to appear, and the eternal and infeparable Connexion be- tween Virtue and Happinefs manifefted, in the fight of Angels and Men, It cannot confift with the Divine Attributes, that the impious Man's Joys fhould, upon the whole, exceed thofe of the Upright 5 or that the Beads of the Pield, which ferve him not, and know him not, fhould yet enjoy a more entire and perfed Hap- pinefs, than the Lord of this Lower Crea- tion, Man himfelf, made in God^s own Image, to acknowledge and adore him : and, therefore, as certainly as God is, a time there will and muft be, when all thefe unequal Diftributions of Good and Evil fhall be fet Right, and the Wifdoni and Rcafonablenefs of all his Tranfadi- ons with all his Creatures be made as clear as the Noon-Day.
And this, before that Revelation had cnlightcn'd the World, was the very beft Argument for a Future Eftate, which Mankind had to reft upon. Their Phi-
lofophical
Funeral of Mr. Bennet. t $
iofophical Reafonings, drawn from the SERM, Nature of the Soul, and from the l- Inftinds and Prcfages of Immortality ^-'^V^V*' implanted in it, were not fufficient- \y clear and conclufive. The only fure Foundation of Hope, which the wifeft and moft thoughtful Men amongft the Heathen pretended in this Cafe to have, was, from the Confideration fug- gefted in the Text : and from thence fome^ of them reafon d without Doubt, or Heiitancy 5 and liv'd and dy'd in fuch a manner, as to fhew, that they belicv'd their own Reafonings.
It may fuffice, thus far to have cnlarg'd on that great Argument of a Future State, which is urg'd by S. ^aul in the Words before us : " If in this Life only we had " Hope, Men would really be more mi- <* ferable than Beafts 5 and the beft of *< Men oftentimes the moft miferable. " But it is impollible to imagine, that " a God of infinite Wiidom and Good- " nefs ihould diftribute Happinefs and " Mifcry, fo unequally and abfurdly : ** It remains, therefore, that good Men
" have
1 6 A Sermon preach'd at the
5ERM. " have a well-grounded Hope in ano-^ I. " ther Life 3 and are as certain of a fu- ^•I'^'^'f'^^ ^'^ ture Recompence, as tlaey are of tlie " Being, and Attributes of God.
HI. The beft Ufe I can make of this Com- fortable Truth, thus explained, is. To ex- hort you from thence to live like thofe who have their Hope in another Life 5 like Men who look upon themfelves as being upon their Paflage only through this prefent World, but as belonging pro- perly to that which is to come. And thus we may be faid to live, if we ob- ierve the following plain Rules and Di- redions j which are not the lefs ufefuly becaufe they are plain ones. Several of them will give a natural Occafion to thofe, who knew the deceafed Perfon, of anticipating his Charader in their Thoughts : for he did really in good mea* fure (and with due Allowances made for Human Frailties) govern himfelf by them ^ and I may, for that Reafon, I hope, be fuffered to infift the more freely upon them.
Now>
N
Funeral of Mr. Bennet. If
Now, to live like thofe that have their SERMj Hope in another Life, implies, . ^'
' Fir ft. That we indulge out (elves in the Gratifications of tliis pieient Life very fparingly j that we keep under our Ap- petites, and do not let them loofe into the Enjoyments of Senfe : but fo ufe the good things of this World, as noc abufing them 5 fo take delight in themj as to remember that we are to part with them, and to exchange them for more excellent and durable Enjoyments^ Brethren-, (fays St. Teter) I befeech yoth \ Pet. JL as Tilgrms, abftainfrom Flejhly Lnfis ° "* They, who pafs through a Foreign Coun- try, towards their Native Home, do not ufually give up themfelves to an eager purfuit of the Pleafures of the Place 5 ought not to dwell long upon them, and with Greedinefs 5 but make ufe of them only for their Refrefhment on the Way, and ioi as not to be diverted from pur- fuing their Journey.
A good Chriftian mufl: partake of thofe grateful Repafts of Senfe, which he meets with here below, in like manner as the
yoL, IL G Jews
I S A Sermon preach' d at the
SERM. Jews did of their Paffover, with their ^' Loins girded, their fboes on their feety
Exod. xii. ^^^ /^^^/^ ftaff in their hand, eating it
*'• in hafte ; that is, he muft always be in a Travelling Pofture, and fo tafte Senfual Pleafures, as one that is about to leave them, and defires to be ftopp'd as little as he can by them, in his Way towards the End of his Hopes, the Salvation of his Soul. And to this Cuftom of the 'Jews St. Teter, in his Exhortation to Sobriety and Temperance, may be fuppos'd to al-
t Tet. i. lude ^ Wherefore (fays he) gird up the Loins of your Mind, and be ye fober*
Indeed, it is impoflible for a Man to have a lively Hope in another Life, and yet be deeply immers'd in the Enjoy- ments of this ; inafmuch as the Happinefs of our Future State fo far exceeds all that we can propofe to ourfelves at prefent, both in Degree, and Duration ; that to One firmly perfwaded of the Reality of that Happinefs, and earneftly defirous of obtaining it, all Earthly Satisfadions muft needs look little, and grow flat and un- favoury : efpecially, when by Experience
he
Funeral of Mr.^ ennet^ fj
he finds, that too free a Participation of SERMJ Thefe indifpofes him extremely for ^• Thofe ; for all the Duties that Sre ne- ^^'^^^^^
ceflary to be perfornVd, and all the good Qualities that are neceflary to be attain'd, in order to arrive at them. He perceives plainly, that his Appetite to Spiritual Things abates, in proportion as his fen- fual Appetite is indulg'd and encourag'dj and that Carnal Defires kill not only the Dcfire, but even the l^ower of tailing Purer Delights -, and, on both thefe Ac- counts, therefore, flies too deep a Draught of all Earthly Enjoyments : Having this x John iil. Hope in him-, he piirifieth himfelf-, even ^- as He (/'. e. even as the Author and Re- vealer of this Hope) is pure. A
Second Inftance, wherein we may be faid to live like thofe who have their Hope in another Life, is, if we bear the UncafinefTes that befall us here, with Conftancy and Patience j as knowing, that, tho' our Paflage through this World fhould be rough and troublefome, yet the Trouble will be but ihort, and the Kcft and Contentment we fhali find at G 2 the
20 A Sermon pr each' d at the
SERM. the End, will be an ample Recompence ^' for all the little Inconveniences, we meet
'*''^^'^^^ with, in our way towards it. We muft not expeft, that our Journey through the feveral Stages of this Life .fhould be all fmooth and even 5 or, that we fhould perform it wholly without Difafters, 111 Accidents, and Hindrances. While we live in this World, where Good and Bad Men are blended together, and where there is alfo a Mixture of Good and. Evil wifely diftributed by God, to ferve the Ends of his Providence j we are not to wonder, if we are molefted by the One, as well as benefited by the Other. 'Tis our prefent Lot and Condition, to be fubjed to fuch Cafualties ; which, therefore, as they ought not to furprize, fo much lefs fhould they dejed us : nor can they, if we look forward, and en- tertain ourfelves with the Profped of that Happinefs to which we are haftening 5 and at which when we arrive, even the Remembrance of the Difficulties, we now undergo, will contribute to enhaunce our Pleafure.
Indeed,
Funeral of Mr. BennctJ iV
Indeed, while we are in theFlefli, we SERM. cannot be utterly infenfible of the Af- ^* fli£lions that befall us : what is in itfelf ^'"^'^ harfh and ungrateful, muft needs make harfh and ungrateful Impreffions upon us. And therefore, to pretend to be perfedly eafy under any great Calamity of Life, muft be the EfFeCt either of Hypocrify, or Stupidity. However, tho* it be not in our Power to make an Affliftion no Af- flidion ; yet it is certainly in our Power to take off the Edge, and leflen the Weight of it, by a full and fteady View of th^ife Divine Joys that are prepared for us \n another State, which (hall fhortly begin, and never end : We may fay, and think with S. Taiil, J reckon that the Suffer- Rom. viii. ings of this prefent Life are not worthy ^ to be compared with the Glory that [hall he revealed. And thus faying, and think- ing, we may bear the heavieft Load that can be laid upon us, with Contcntednefs, at leaft, if not with Chearfulnefs. A
Third Inftance of our living like thofe
that have their Hope in another Life, is,
if we always take the Account of a Future
C 3 State
2Z 'A Sermon preached at the
SERM. State into our Schemes and Rcafoninsrs •*• about the Concerns of this World 5 and
^"^''^^'^'^'''^ form our Judgments about the Worth, or Emptinefs of things here, according as they are, or are not of Ufe, in relation to what is to come after.
He who fojourns in a foreign Country, refers what he fees and hears Abroad, to the State of things at Home ; with that View he makes all his Refledions, and Enquiries ; and by that meafure he judges of every thing which befalls himfelf, or others, in his Travels. This Pattern fhould be our Guide, in our prefent State of Pilgrimage 5 wherein we often mifin- terpret the Events of Providence, and make a wrong ufe of them, by attending to the Maxims of this Life only 5 and fo thinking of the World, which we are now in, and of the Affairs of it, as if both That, and They, and We had no manner of Relation to another : Where- as, in truth, what we fee is in order only to wha|: we do not fee j and both thefe States, therefore, mull be joined, anci confidcr'd together, if we intend to re- flet
Funeral of Mr. Bennct. 2 j
fled wifely and juftly on prcfent Appear- SERM. anccs : for as no Man knoweth Love, ^• or Hatred 5 fo neither can he difcern £^,^.1^^ -^^ Good, or Evil, purely by what is before^' him.
We, perhaps, when we fee Vice re- markably Profperous, or Virtue in deep Diftrefs 5 when a Man, who is, and does Good to Mankind, happens to be cut off in the Vigour of his Strength, and in the midft of his innocent Enjoyments i whilft the wicked grow Old, yea are mighty in ^ower, * and come to their * Job xxi,; Grave in a full Age, like as a fhock ofV^^^ ^^ 26, Corn cometh in, in his Seafon : We, I fay, in fuch Cafes, are ready to cry out of an unequal Management, and to blame the Divine Adminiftration ; whereas, if - we confider'd, that there is another State after this, wherein all thefe feeming Ir- regularities may be fet right j and that, in the mean time they are of ufe to di- flinguifh the Sound from the Falfe Be- liever, to exercife the Faith of good Men, and, by that Means, entitle them to a greater Reward j This one Conlideration C 4. would
^4 A Sermon preach' d at the
5ERM. would make all our Murmurs ceafe, and ^* all thoie fancv'd Difficulties vanifh.
^ Many other Inftances, like thefc, there
are, wherein (I fay ) we fhall never be able to give ourfelves a Satisfactory Ac- count of the Divine Condud, as it appears to us at prcfent, without drawing our Arguments and Refledions from a future State, and forming fuch a Scheme of things, as fhall at once take in both Time and Eternity. We may, in the
Fourth place-, be faid to live like thofe that place their Hope in another World ; when wc have in a great meafure con- quered our Dread of Death, and our un- rpafonable Love of Life, and are even pr^par'd, and willing to be difTolv'd, and to be with Chrift, as foon as ever he thinks fit to call us. Till we have wrought ourfelves up into this Degree of Chriftian Indifference, we are in Bondage 5 we can- not fo well be faid to have our Hope, as pur Fear in another Life, while we are pighty loth and un\Villing to part witk "jfijis, for the fake of it.
Not
Funeral of Mr. Bennet. 2^
Not that it is in the Power of Human SERM. Nature, witiiout extraordinary Degrees •'• of Divine Grace, to look Death in the Pace, unconcern'd j or to throw off Life with the fameEafe, as one doth a Garment, upon going to Reft : Thefe are Heroick heights of Virtue 5 attain'd but by few, and matter of ftrid Duty to none. How- ever, it is pofTible for all of us to lelTen our Natural Fears of this kind, by Religi- ous Confiderations ; by a firm Belief of^ and a frequent Meditation upon thofe Joys that fliall be reveal'd, to raife ourfelves up into a Contempt of prefent Satisfadions, and into a Refolution of fubmitting our- felves, if not joyfully, yet meekly, and calmly, to the Sentence of Death, when- ever it fhall pleafe God to inflid it upon US. This, I fay, is a very pradticable De- gree of Chriftian Magnanimity and Cou- rage ; and it is both the Duty and the Intereft of every good Chriftian to attain it. Which we fhall be the better enabled to do, if in the
Fifth and laji place. We make a pro- per Ufe of fuch Opportunities as thefe,
and
26 A Sermon preach' d at the
SERM. and of all other Seafons of Serious Re- I. fledion, which are afforded us, in order
^•'"'^'''^ to fix in our Minds a lively and vigorous Scnfe of the things of another World. They are under the Difad vantage of be- ing Diftant ; and, therefore, operate but faintly upon us. To remedy this Incon- veniency, we muft frequently revolve within ourfelves their Certainty, and great Importance ', fo as to bring them near, and make them familiar to us ; till they become a conftant and ready Principle of Adlion, which we can have recourfe to upon all Occafions.
If we really live under the Hope of fu- ture Happinefs, we fhall be apt to tafte it by way of Anticipation and Fore- Thought ; an Image of it will meet our Minds often, and ftay for fome time there, as all pleafing Expedations do ; and that, in proportion to the Pleafure we take in them. I appeal to you, if it be not fo in your Temporal Affairs. Hath any of you a great Inter eft at ftake in a far- di- ftant Part of the World ? hath he ven- tur'd a good Ihare of his Fortune thither ?
and
Funeral of Mr. Bennet. 27
and may rcafonably hope for a vaft and SERM. exceeding Return ? His Thoughts will be ^• often employ 'd on this Subjeftj and, the ^*^V>^ nearer the time of his Expedation ap- proacheth, the more he will think of it : for, -where his Treaftire is, there will his ^"^^ '^"• Heart alfo moft certainly be. Now, our Spiritual Interefts, and the great Con- cernments of a Future State would, doubt- lefs, recur as often to our Minds, and af- fed them as deeply, if we were but as much in earneft in our Purfuit of them : and therefore, we may take it for granted, that we are not fo difpos'd as we ought to be towards them, if we can forget them for any long time, or refled on them with Indifference and Coldncfs.
That this may not be the cafe, it will, I fay, be neceflary for us to take Set times of meditating on what is future, and of making it by that means, as it were, pre- fent to us : It muft be our folemn Bufi- nefs and Endeavour, at fit Seafons, to turn the ftream of our Thoughts from Earthly, towards Divine Objeds ; to re- tire from the Hurry and Noife of this
World,
*iP^^V%^
2 S 'A Sermon preach'd at the
SERM. World, in order to entertain ourfelves J'^ with the Profped of another.
This is the proper Ufe we are particu- larly to make of the prefent fad Solem- nity i and thus, therefore, I have endea- vour'd to employ it. Nor will it be un- fuitable to that Delig;n, if I clofe thefe Refledions with fome Account of the Perfon deceafed, who really liv'd like one that had his Hope in another Life ; a Life, which he hath now enter'd upon, having exchang'd Hope for Sight, Defire for En- joyment.
I know, fuch Accounts are look'd upon as a Tribute, due to the Memory of thofe only who have moved in a high Sphere, and have out-fhone the reft of the World by their Rank, as well as their Virtues. However, the Chara£i:ers of Men placed in lower Stations of Life, tho'lefs ufually infifted upon, are yet more ufeful j as be- ing imitable by greater Numbers, and not fo liable to be fufpeded of Flattery, or Defign. Several of this Auditory were, perhaps, entire Strangers to the Perfon, whofe Death we now lament 5 and the
greateft
Funerdof Mr. Bennet.' 29
greateft part of you, who were not, had, s E R mj for that Reafon, fo juft an Efteem of ^• him, that it will not be unwelcome to^^'^ you, I prefume, to be put in Mind of thofe good Qualities which you obferv'd in him. And therefore, I fhall, in as few Words as I can, comprize, what Twenty Years Experience hath enabled me juftly to fay of him.
He was a ferious fuicere Chriftian ; of an Innocent, Irreproachable, nay Exem^ plary Life j which was led, not only at a great diftance from any foul Vice, but alfo in the Even and Uniform Pradice of many Virtues 5 fuch as were fuitable to a Life of great Application and Bufinefs, fuch as became and adorn d the State and Profeifion to which it pleas'd God to call him.
He highly valu'd, and heartily lov'd that Church wherein he was baptiz'd> and educated 5 of which he gave the beft Proofs, by being a conftant Frequenter of its Worfhip, and, in the latter Part of his Life, a never-failing Monthly Com- municant J I add alfo, and by adhering
fteadily
56 A Sermon freach'd at the
SERM. fteadily to its Intereft 5 two things which ^' ought never to be feparated !
^^^'^'^^''^ Nor was his Attendance on Divine Offices a matter of Formality and Cuftom, but of Confcience i as appeared by his composed and ferious Behaviour, during the Service. It was fuch, as ftiew'd him to be in earneft, and truly affedcd with what he was doing.
His Religion did not fpend it felf all in Publick ; the Private Duties of the Clofet were equally his Care j with thefe he began each Morning, and to thefe he repair'd, as often as he entrcd upon any Buflnefs of Confequence, (I fpeak know- ingly 5 ) and his Family were every Even- ing fummon'd by him to Common De- votions : and in thefe too, his Regard for the Publick Service of the Church ap- pear'd 5 for they were cxprefs'd always in her Language.
Indeed, he was a very fmgular Inftance of all thofe Domeftick Virtues that relate to the good and difcreet Government of a Family. He had great natural Prudence, which Experience had much imprpv'd ;
he
Funeral of Mr. BennetJ 3 1
he was of a fweet Temper ; and a mighty S ERM. Lover of Regularity and Order : and, by vjl^ the happy Mixture of thefe good Quali- ties, manag'd all his Affairs (particularly thofe within doors) with the utmoft Ex- adnefs 5 and yet, with as much Quiet and Eafe, to himfelf, and others, as was poflible.
Thofe about him grew infenfibly Active and Induftrious by his Example, and En- couragement 5 and he had fuch a 2;entle Method of reproving their Faults, that they were not fo much afraid, as afham'd to repeat them. He took the fureft way to be obey'd, by being lov'd, and rcfped- cd 5 for he was free from any of thofe rough, ungovernable Pallions, which hur- ry Men on, to fay, and do very hard, or offenfive things. He had indeed a certain Quicknefs of Apprehenfion, which in- clin'd him a little to kindle into the firft Motions of Anger, upon fome particular Occafions : but this part of his Difpofition he had fo far conquer'd, that, for a long time before he dy'd, no one, who had occafion to receive his OrderS; did;, I be- lieve^
3 > A Sermon preach d at the
SERM. lieve, hear an intemperate, or harfli Word I- proceed from him j or fee any thing in
^■"'^' ' his Behaviour, that betray'd any misbe- coming degree of inward Concern.
He took care to feafon the Minds of his Servants with Rehgious Inftrudions i and, for that end, did himfelf often read ufeful Difcourfes to them, on the Lord's Day, of which he was always a very ftrid and folemn Obferver. And what they thus learned from liim in one way, they did not unlearn again, in another : for he was a Man, not only fmcerely Pious, but of the niccft Sobriety and Temperance, and remarkably pundual and juft in all his Dealings with others. I fee many Authen- tick Witneffes of this particular Branch of his Charadf er.
He abounded in all the trueft Signs of an affedionate Tendernefs towards his Wife and Children , and yet did fo pru- dently moderate and temper his Paflions of this kind, as that none of them got the better of his Reafon, or made him wanting in any of the other Offices of Life, which it behov'd, or became him
to
fimeral of Mr. Bcnnct. 5 5"
td perform : And therefore, tho' he ap- SERM. pcar'd to reUfh theic Bleilings as much as ^• any Man ; yet he bore the Lofs of them, '^-'''yv-' when it happen'd, with great Compofurc and Evennefs of Mind.
He did alfo in a very jtifl: and fitting mariner, propcfttion his Refpeds to all others tiiat were any ways related to him, cither by Blood, or Affinity ; and was very obfervant of fome of them, even where he could not be determin'd by any Views of Intereft, and had manifellly no other Obligations, but thofe of Duty and De- cency, to fway him.
In what manner he liv'd with thofe who were of his Neighbourhood and Ac- quaintance, how obliging his Carriage was to them, what kind Offices he J id, and was always ready to do them, I for- bear particularly to fay 5 not that I juLige it a flight, but becaufe I take it to be a confefs'd Part of his Charader, which even his Enemies (if there were any fuch) cannot but allow : for, however in Mat- ters where his Judgment led him to op- pofe Men, on a publick Account, he would do it vigoroufly and heartily 5 yet
Vol, UL D ' the
v-^ors^
34 A Sermon preach'd at the
s E R M. the Oppofition ended there, without fowr- ^- ing his private Converfation ; which was, (to life the Words of a great Writer) foft and eafy, as his Principles were ftubborn.
In a Word, whether we confider him as an Husband, a Parent, a Matter, Relation, or Neighbour 5 his Charader was, in all thefe Refpeds, highly fit to be recom- mended to Men i and, I verily think, as complete as any that ever fell under my Obfervation.
And all this Religion and Virtue fat eafily, naturally, and gracefully upon him 5 without any of that Siiffnefs and Con- flraint, any of thofe forbidding Appear- ances, which fometimes dilparage the Adions of Men fincerely Pious, and hin- der real Goodnefs from fpreading its In- tereft far, and wide, into the Hearts of Beholders.
There was not the lead Tang of Reli- gious (which is indeed the worft fort of) AfFedation in any thing he faid, or did j nor any Endeavours to recommend him- fclf to others, by appearing to be even what he really was : He was faulty on the Other fide, being led, by an Excefs of
Modefty,
Funeral of Mr. Bennet. 3 5
Modefty, to conceal (as much as might SERM. be) feme of his chief Virtues j which ^• therefore were fcarce known to any but '^"''^^'^^ thofe who very nearly obfcrv'd him, tho' every day of his Life almofl: was a Wit- nefs to the Pradice of them.
I need not fay, how perfcd a Mailer he was of all the Bufinefs of that ufeful Pro- fellion, wherein he had engag'd himfelf: You know it well ; and the great Succefs his Endeavours met with, fufficiently proves it. Nor could the Event well be otherwife : for his Natural Abilities were very good, and his Induftry exceeding great, and the Evennefs, and Probity of his Temper not inferior to cither of them.
Befides, he had one peculiar Felicity, (which carried in it feme Refemblanqe of a great Chriftian Pcrfedion) that he was entirely contented and pleas'd with his Lot J loving his Employment for its own fake, (as he hath often laid) and fo, as to be willing to fpend the reft of his Life in it, tho' he were not (if that could be fuppos'd) to reap any farther Advan- tages from it.
Not but that the Powers of his Mind D 2 were
36 A Sermon preached at the
SERM. were equal to much greater Tasks 5 and I- therefore when, in his later Years, he
^•'^'^''^^ was caird up to Ibme Publick Offices and Stations, he diftinguifh'd himfelf in all of them by his Penetration, and Dex- terity in the Difpatch of that Bufinefs which belong'd to them, by a winning Behaviour, and fome degree even of a fmooth and popular Eloquence, which Nature gave him* But his own Inclinati- ons were rather to confine himfelf to his own Bufinefs, and be ferviceable to Reli- gion and Learning, in the way, to which God's Providence had feem'd more par- ticularly to dired him, and in which it had fo remarkably blefs'd him.
When Riches fiow'd in upon him, they made no Change in his Mind, or Manner of Living. This may be imputed to an eager Defire of heaping up Wealth i but it was really owing to another Principle : He had a great Indifference to the Piea- fures of Life, and an Averfion to the Pomps of it J and therefore his Appetites being no ways increas'd by his Fortune, he had no Occafion to enlsrge the Scene of his Enjoyments.
He
Fimeral of Mr. Bennet. 3 7
He was fo far from overvaluing any of SERM. dieAppendages of Life, that the Thoughts ^- cven of Life itfelf did not feem to affed ^-^'^'"^-^ him. Of its Lofs lie fpake often, in full Health, with great Unconcern 5 and, when his late Diftemper attacked him, (which from the beginning he judg'd Fatal) after the firft Surprize of that fad Stroke was over, he fubmitted to it with great Meek- nefs, and Refignation, as became a good Man, and a good Chriftian.
Tho' he had a long Illnefs, (confider- ing the great Heat with which it rag'd) yet his Intervals of Senfe being few, and (hort, left but little room for th-e Offices of Devotion 5 at which he was the lefs concern'd, becaufe (as he himfclf then faid) he had not been wanting in thofe Duties, while he had Strength to perform them. Indeed, on the Lord's Day which immediately preceded this Illneis, he had rcceiv'd the Sacrament 5 and was, there- fore, (we have Reafon to believe) 'iuhen the Mafler of the Houfe foon afterwards came, prepar'd and ready to receive him.
As the Bleffings of God upon his ho- ned Induilry had been great, fo he was D 3 not
3S A Sermon preach' d, &c.
s E R M. not without Intentions of making fuitable I- Returns to him, in Ads of Mercy and i^^^^rsj Charity. Something of this kind lie hath taken care of in his Will, drawn up at a time, while his Family \yas as numerous as it is now, and ins Circumftances not fo plentiful. One part of the Benefadions, there direded, was worthy of him j being the Exprefiion of a generous and grateful Mind towards the Tarfons who had moft obli^d him 5 and of a pious regard to the *[Pldce of his Education. More he would probably have done, had not the Difeafe, of which he dy'd, feiz'd him with that Violence, as to render him incapable of Executing whatever of this kind his Heart might have intended.
He is now gone, and his Works have follow'd him : Let us imitate his Exam- ple, that, when We alfo depart this Life we may fhare his Heavenly Reward, and be as well fpoken of by thofe who furr live Us !
Kow to God the Father ^ the Son-,
and the Holy Ghofiy be afcribed
all Majefty, Might, and Glory,
np'Wy and for ever. Amen.
^ A Stand-
A Standing Revelation, the beji Means of Conviction.
SERMON
Preached before
Her MAJESTY
A T
St. James's Chapel, On Sunday, O^ober 28, 1705. being the Feftival of St. Simon and St. Jude.
Luke xvi. 31.
J f they iearno tMoks and thePro-
phetSy neither will they he per-
fuaded^ though one rofe from the
Dead,
H E Happieft of Mankind are often § e R M. fubjed to this great Infirmity, ir. That, overlooking thofc foHd Bleflings ^-'Ors-^ which they ah-eady have, they fet their D -f Hearts
T
40 . A Standing Revelation^
CERM. Hearts upon fomevt^hat which they want 5 * ]^'^ ^'^^"'^ untry'd Pleafure, or Advantage, which if they could but tafte, if they Could but obtain, they fhould then be certainly and completely bleft. And yet, no fooner have they climbed that Hill, which thus determines their View at a diftance, but a new Profped is opend to them, and they find thcmfelvcs as far remov'd from the imaginary Point of Happinefs, as ever.
In like manner, the Standing Eviden- ces of the Truth of the Gofpel, tho' in themfelves moft firm, folid, and fatisfy^ ing, yet make but faint Impreflions on the Minds of many Chriftians ; who, after all the old Miracles done by our Saviour and his Apoftles, are ftill ready to demand new ones ; to defire, that fome Special Proof fhould be given, fome Ex> tjraordinary Application made, to Them in particular : and then, they would re- sign all their Scruples, believe without Doubt, and obey without Referve. Thus do the Ungodly reafon with themfelves, but 7iQt aright J ss the Lips of Truth have
aifurVl
the hefi Means of ConviWion- 4*
aflur'd us: For, If they hear not Mofes serM. and the Trophets, neither 'will they be 1^^ perfuaded-, thd one rofe from the T>ead>
The Aflertion is our Saviour's, tho' ut- tcr'd by him in the Perfon of Abrahanty the Father of the Faithful ; who, on the account of that Character, is very fitly introduc'd, in the Parable concerning the Rich Man and Lazarus, declaring, what Arguments and Motives are moft likely to produce in Men that firm, unfhaken Faith in God, of which he himfelf was fo illuftrious a Pattern.
The Parable was intended againft the Voluptuaries of that Time, (fuch as One of the Apoftles of this Day, ^\. Jude, defcribes throughout his Epiftle ; ) Men, who notwithftanding they profefs'd them- felves JewSy liv'd like Heathens, dilTolute- ly, without regarding any of the Rules, or Reftraints of Religion 5 made the beft of this World, and had no Hopes, no Thoughts of another. Senfual Wits they were, who, 'tis probable, took Pleafure in ridiculing the Notion of a Life to come, ^nd faying fcornfully of it, that it was a
Dark
42 A Standing Re'velatton,
SERM. Dark invifible State, of which they knew ^^' nothing, and could not eafiiy believe much, till they had fome more Authen- tick Accounts of it, than as yet had been given them. Might they indeed receive News from thence, by an Hand that was to be rely'd on ; would any of their old Companions in Vice, who had made the fad Experiment, be fo kind as to return and certify them of what he had learnt, they fhould readily give up their Aflent to fo Commanding an Evidence, and fuit their Praftices to that Perfuafion : but till they faw fomewhat of this Na- ture done, they defir'd to be excus'd.
To confute thefe vain Reafonings and ]f retences, our Saviour made ufc of that inftru£tive and affecting Parable, which concludes with the Words I have read to you. 1 need not lay before you the feveral Circumftances of that Parable : it is fuffi- cient, if I put you in mind, how, towards the Clofe of it, the Rich Man is reprefcnt- ed, lifting up his Eyes from the Place of PuniOiment allotted to him in the other Worldj difcerning Abraham afar off, and
Lazarm
the befi Means of ConviBion. 43
Lazarus together with him in Glory -, and s ERM. making this Requeft, among others, to the ■^^* blelTed Patriarch, that he would pleafe to fend Lazarus to his five Brethren, now alive, in order to teftify unto them, left they alfo (fays he) come into this Tlace of Torment. A Requeft, very fitly ad- drefs'd to Abraham, the Father of the Jewijh Nation, on the Account both of his great Familiarity and Friendfhip * with *2 Chron; God, which might enable him : and his ^^' '^' known Charader of Compafiion andTen- dernefsf, which would incline him to+lf.xli.8. perform it. Neverthelefs, Abraham, in- ^^en.xvin, ftead of indulging the Supplicant in his 23. ^<^- Defire of new Evidence, refers him to That, which his Brethren already had ; They have Mofes and the Prophets, let them hear them: They h^c^c Mofes and the ^Prophets, whom God, for my fake, and in Virtue of the Covenant made witi^ Me, and my Seed, fent to their Forefar thers, and by whom he reveal'd his Own Will, and their Duty in a more ample Manner, than it had been declar'd to any of my Defcendants before them. Thi§
Stand-
44 A Standing Revelation^
SERM. Standing Revelation, wliicii They (and ^^- which none but they, and the reft of my Seed) enjoy, was attefted in the moft Solemn, Authentick, and Credible Man- ner '■, and is fufficient to influence their Faith and Praftice, if they do but attend to it : They have Mo fes and the Pro- phets, let them hear Them. Not fatisfied with this Anfwer, the tormented Perfon renews his hiterceflion, with the fame Freedom that the Patriarch himfelf had once us*d in behalf of the Sodomites 5 reprefenting farther to Abraham-, That the Means of Convidion, which his Bre- thren enjoy 'd, tho' fufficient, yet not having prevail'd, it would be great Cha- rity to try Others ; and that the Expe- dient now proposed, could not fail of Succefs : Nay, Father Abraham, but if one went unto them from theT)ead, they will repent. He thought i^o, but Abraham knew otherwife; and therefore (huts up the Difcourfe with this full and final Re- folution of the Cafe, That, If they heard notMofes and the Prophets, neither "jDotild they be perfuaded, thd one r of e from the
"Dead^
the heft Means of ConviBton. 45
^ead. The Meaning of which Words, SERM. when caft into a General Propofition, is, il- that " They, who are not indued to Be- *' lieve and Live as they ought to do, by " thofeDifcoveries which God hath made, " and thofe Commands which lie hath gi- " ven to them in Scripture \ would ftand " out againft any Evidence, any Appli- " cation whatfoever j even thatof aMef- " fenger, fent Exprefs from the other ** World, to inform, and reclaim them. This is, I confefs, a very furprizing Truth, and not Ukely to be entertain'd readily, upon the firft propofal. That I may therefore fet it in as clear a Light as is poflible, I lliall endeavour, in what follows,
L To State and Limit the due Extent of it.
II. To confirm the Truth, fo dated, by various Arguments and Reflexi- ons. After which, I (hall,
III. Deduce fome Inferences from it.
As
4^ A Standing Revelation^
SERM. As to the Extent of this Aflertion, we ^^' may obferve,
I. Firfty That it is evidently to be un-
derftood of fucli Perfons only, as are placed in the fame Circumftances with the five Brethren in the Parable j fuch, con- fequently, as have been born, where thef True Religion is profefs'd, and bred up in the Belief of it 5 have had all the early Prejudices of Education on the fide of Truth, and all manner of Opportunities and Advantages towards acquainting themfelves with the Grounds of it ; and yet, notwithftanding all thefe Advantages, have fhut their Eyes againft it, and with-^ flood its Force. For, as to others, who have liv'd under the guidance of Reafon a- lone, without the Affiftance of Superna^ tural Light, it is highly probable, that tho' Mofes and the Prophets, [the Tenor of a Divine Revelation] when firft proposed to them, fliould not, yet Miracles, or aMef- fage from the Dead, would pcrfuade them 5 according to what is elfewhere laid down Mat. xi, by our Saviour 5 That, If the mighty
Works J
21.
the heft Means of Convi^ion. 47
fVorks, which were done in Chorazin and s E R M. Bethfaida, had been done in Tyre and Si- ^^• don, they would have repented in Sack- cloth and Afljes.
Secondly, Neither is the Aflertion to be rigoroufly extended to All thofe, who have been educated under the Influence of a Divine Revelation, and yet liv'd in Op- pofition to the Rules of it : for there is great Reafon to believe, that there are many Perfons, who through the Heat of their Lufts and PafTions, through the Contagion of 111 Example, or too detp an Immerfion in the Affairs of Life, fwerve exceedingly from the Rules of their Holy Faith 5 and yet would, upon fuch an ex- traordinary Warning as is mention'd in the Text, be brought to comply with them. But this Truth is pointed chiefly, if not folely, upon Sinners of the firft Rate, who have caft: ofl* all Regard for Piety and Goodnefs ; have fet up for a Life of Senfc, and are Wicked by Prin-^ ciple ; for fuch likcwife thofe Five Bre^ thren were 5 they liv'd in the fame Degree of Luxury and Uncharitablenefs, as their
dead
4S j4 Standing Revelation,
SERM. dead Brother had done ; they heard ndt II- Mofes and the 'Prophets, believ'd nothing
^^^^"^^ of Religion, of its Threatnings, or its Promifes 5 look'd upon all Revelation as a Cheat, and all Pretenders to it, as Im- poftors. Of fuch as thefe we may fup- pofe the Text to affirm, that even a Mef- fage from the Dead would not be fuffici- €nt to reclaim them. We may obferve, Thirdly y That even of thefe profligate Creatures themfelves it is not faid. That fo aftonifliing a Scene would make no manner of Impreflion, would have no prefent Influence upon them 5 but only. That it would not produce a laftingEifedl, nor work anintire Converfion. It is cer- tain, that they would be very much rouz'd and awaken d by fuch a Sight ; but they would not, however, be convinc'd, and reform'd 5 h pi 'm^^anvrouf, fays the Origi- nal 5 an Expreflion of fome force, which our Englijh Tranflation doth not fully reach, and which plainly fignifies, that they would not be fo far wrought upon, as to change their whole Mind, and Courfe of Life, and become New Creatures.
Regard
the befi Means of Convi^iort. 4^
Resiard bein? had to thefe feveral Re- SERM.
ftridtions, the Doctrine of the Text may, ^^•
I think, be more fully reprefented to you
after this Manner : That where Men
*' have been brought up in the firm Be-
*' lief of a Divine Revelation, and have
" afterwards Ihaken it off, have rcalbn d
" themfelves not only into a Disbelief^
" but a Contempt of it, and given them-
" felves up to commit Iniquity -vjith Gree-
" dinefs'-y in fuch a cafe, the (landing
*' Ordinary Means of Convidion failing:
" to influence them, it is not to be ex-
" pe(fled, that any extraordinary Means,
" of what kind foever, fhould be able to
" do it j no, not tho' One Ihould come
" from the Dead, on purpofe to warn
•' them of their Danger. For, however
" fuch a Meflage might flartle and amaze
" them at the firfl, might for a while put
" new Thoughts, new Rcfolutions into
" them j yet it would work no Total
*' Change : They, who were abfolutc
" Infidels before fuch a McfTage, would,
" in all probability, continue Infidels
'' llill.
' Vol. II. E Which
5^ ' A Standing Revelation^
SERM. Which Truth, thus largely explained II- and ftated, I proceed now, under my Ij Second General Head, to confirm, by
various Arguments and Refledions. And Firft^ we will fuppofe, thatfuchaMef- fage from the Dead, as That, for which the Rich Man here intercedes, is really in itfelf an Argument of greater Strength and Force to perfuade a Sinner out of the Error of his Ways, than any Standing Re- velation, however fo well attefted and confirmed : I will fhew, nevertheiefs, that it would not be comply'd with. Becaufe \fiy It is not for want of Strength, that the Standing Ordinary Ways of Proof are rejcfted, but for want of fuicerity and a difintcrcftedMind in thofe to whom they are proposed ; and the fame want of Sin- cerity, the fame Adhefion to Vice, and Averfion from Goodnefs, will be equally a Reafon for their rejeding any Proof whatloevcr. The Evidence they had be- fore, was enough, amply enough to con- vince them 5 but they were refolv'd not to be convinc'd : and to Thofe, who are refolv'd not to be convinc'd, all Motives^
ali
the befi Means of ConviEiion. s i
iii Arguments are equal. He that fhuts SERM, his Eyes againft a fmall Light, on purpofe li- to avoid the Sight of fomewhat tliat dif- ^'^'^^'^ pleafes him, would (for the fame reafon) ihut them alfo againft the Sun itfelf ; and not be brought to fee that, which he had no mind to fee, let it be piac'd in never fo clear a Light, and never fo near him. The Truth is, fuch a Man undcrftands by his Will ; and believes a Thing True, or Falfe, merely as it agrees, or difagrecs with a Violent Inclination : and there- fore, whilft that Inclination lafts in its Strength, he difcerns nothing of the dif- ferent, degrees of Evidence, nor diftin- guifheth at all betv/ecn a Weak Motive and a Strong one. But,
zMyj A Motive, however ftronger in itfelf than Another, may yet make a weaker Impreflion, when employ'd, after that the Motive of lefs, tho' fufficient. Strength hath been already refifted. For the Mind doth, by every degree of af- feded Unbelief, contracft more and more of a general Indifpofition towards Be- lieving : fo that fuch a Proof, as would E z have
52 A Stayidlng Revelation-,
have been clofed with certainly at the firft, Ihall be fet afide eafily afterwards, when a Man hath been us'd to difputc himlclf out of plain Truths, and to go againft the Light of his own Underftand- ing. Tis in Infidelity, as in a vicious Courfe of Life ^ a fturdy, hardned Sinner fhall advance to the utmoft pitch of Im- piety with lefs Difficulty, lefs Reludance of Mind, than perhaps he took the firft Steps inWickednefs, whilft his Ccnfcience was yet Vigilant and Tender. Should therefore the Evidence of one arifing from the Dead, be in itfelf more powerful than that of the Standing Gofpel- Proofs, yet, we fee, it would operate as little, or lefs than they, upon a Perfon who had be- fore hand rejected thofe Proofs. Nay,
idly-, The peculiar Strength of the Mo- tive may of itfelf perhaps contribute to fruftrate the Efficacy of it 5 rendring it liable to be fulpeded by him to whom it is addrcflcd. He is confcious, how little he hath deferv'd fo Extraordinary a Pri- vilege 5 how much rather he hath deferv'd to have the Ordinary Means of Grace
with-
the heft Means of Convi^ion. 5 3
withdrawn, which he hath fo long baffled SERM. and dcfy'd : and he will, therefore, as ^^• foon as his firft Surprize is over, juftly begin to wonder, how fuch a Favour came to be beftow'd on him i why God fhould, for his Sake, do what was never before done, fmce the Foundations of the World were laid ; fliould rcverfe the Laws of Nature merely to produce an EfFed, which tends rather to fpread the Interefts of Irreligion, than to ftop the Growth of it; which encourages Men to be as vicious as they can, in order to qua- lify themfelves for God's greatcft hidul- gences and Mercies : for that (he well knows) is his only Qiialification. He will conclude therefore. That there mud: have been fome Miilake, or Delufion in the Matter. It might be a mere Dream which he law, the Imagery of a melancholick Fancy 5 fuch as now and then prefents itfelf to mufing, thoughtful Men, when their Spirits are low, and the Spleen hath gotten Pofleffion of them 5 and fuch as they miftake at that Time for a Realit\% Cho' they are afterwards fatisfy'd, that it E 3 had
W.'^V^^
i^ A Standing Revelation,
SERM. had no Exiftence any where, but i|i theif ^^' Own diiorder'd Imagination.
Or, if he cannot help Believing, that fuch things he law and heard, he may ftill have room to believe, That what this Airy Phantom faid, is not abfolutely to be re- jy'd on : for it might be one of thofe 111-? ISIaLur'd Bemgs, who are at Enmity with Mankind, and do therefore take Pleafure in difturbing and perplexing their Minds, and filling them with vain and groundlefs Terrors. Or it might, after all, be one of his jocund Unbelieving Acquaintance [now alive,] drefs'd up in fuch a Form, and adling iuch a Part, on purpofe to get the Advantage of his Credulity, and to expofe him.
But whoever, or whatever it was, 'tis npt conceivable that it fhould be indeed that very Perfon, whofe Shape and Voice it afllim'd : for if there be any fuch thing as Hell, he is certainly tormented in the Ekmes of it. And while he is fo, can it be imagin'd that he fhould either be e- r.ough at Eafe, or have Concern and Com- paflion enough for his fiarviving Friends,
the beft Means of ConviBwn. s 5
to contrive fuch Expedients for their Re- SERM. covery ? and by that means defeat himfelf l^- of the Pleafure he may one day hope for ^^'-^y^^ in tiieir Company ? Damn d Spirits do not, furely, ufe to entertain fuch chari- table Defigns : They muft needs be all Envy, Defpair, and Rage 5 and iiave fo much of a Diabolical Nature in them, as to Willi rather, that all Men Ihould fhare, than endeavour that any ftould efcape, their Torments.
Por thefe and many other Reafons, which the Evil Spirit, who is ever ready to aflift Men's Doubts on thefe Occafions, will be fure to infufe, he'll fufpcnd his Judgment of this ftrange Event a while, till he hath confider'd farther of it. In the mean time, during this Sulpencc, the Heat of the Impr^llion abates, and that of his Lufts and Paflions returns ; and then 'tis odds but the Scale turns at laft on Nature's Side, and the Evidence of one or two /
Senfes gives Way to the united Bent and Tendency of all the five. Efpecialiy, if it be confider'd,
E 4 4-fhfy9
5<5 A Standing Revelation,
SERM. '^thly. How far thefe Sufpicions of his ^^^^^^ will be improv'd and heighten'd by the Raillery and Laughter, he will be fure to meet with, on this Head, from his old Priends and Companions. We may ima- gine, what Reception they would give to fuch a Story, and the Teller of it 5 how many pleafant and gay Things they would fay on this Occafion : which will have fo much the keener Edge, in the prefent Cafe, becaufe they are turn'd upon One, who, 'tis probable, hath taken the like Liberties before j hath himfelf laugh'd with them on this very Suppoution as loudly, and ridicul'd fuch Idle Tales, as heartily as any Man. They will be fure, therefore, to put him in mind of his own waking Thoughts, e'er thefe Dreams had as yet made their Impreili on on his Fancy, and to encounter him with thofe Reafon- ings, and that Scorn, with which he us'd to encounter others, on the like Occafions j till they have made him afham'd firft to Vouch the Truth of the Relation, and af- terwards even to Credit it. For, when a Man is furrounded on all Sides with Oppo-
fuion
the heft Means of Convi^ion. 5 7
ittion and Contempt for believing, what SERM. he Iiimfelf would not have believ'd, upon II. the Relation of another ; and what, for v.'Or^O his Vices fake, he pafllonately wifhes he may not have Realbn to believe ; 'tis not hard to imagine, how he may be brought to give up the cleared Evidence, and fuffer himfelf to be ditputed out of his Senfes. But if all thcfe Engines fail of doing the Work ; yet,
La/ifyy Time, and a Succeflion of other Objedts will bring it about. Every day the Impreflion loles fomewhat of its Force, and grows Weaker, till at length it comes to he under the fame Difadvantage with the Standing Proofs of the Gcfpel, that is, to be diftant j and, accordingly, to operate alfo (as thofe, and all other dillant things do) but faintly upon carelefs unawakcn'd Minds. They, who attend fick Bcdf-, will tell you, how often they have met with Cafes not unlike this ; wherein Men, upon the near Approach of Death, have been fouz'd up into fuch a lively Senfe of their Guilt, inch a pafllonate degree of Concern AndRemorfe, that, if ten thoufandGhoils
had
v^^rvj
St A Standing Revelationy
SERM. had appear'd to them, and Hell itfelf had 11^ been laid open flaming to their View, they fcarce could have had a fuller Con- viction, or a greater Dread of their Dan- ger : and yet, no fooner had their Diftem- per left them, but their good Thoughts and Refolutions began to leave them too ; till they had at lafl, perhaps, forgotten their firft Fears and Agonies as much, as if they had never felt them j their folemn Vows and Promifes as thoroughly, as if they had never made them. Thus, in all likelihood, would it be with a Libertine, who fhould have a Vifit made to him from the other World : the firft Horror and Aftonifhment it rais'd, would go off by degrees, as new Thoughts, new Diver. fions came on; it would be driven out by Bufinefs, or Plcafure, or the various Accidents of Life, that might afterwards befall him ; till, at laft, he came, perhaps, to refledl upon it, with as much Indifire- rence, as if it Vv^ere a Story only, which he had heard, or read, and which he bimfelf was no ways concern d in.
Hither-
the beft: Means of ConviB'ton. $9
Hitherto I have fuppos'd, That theEvi- SERM. dence of one riien from the Dead, hath ^^' really the Advantage, in point ot torce and Efficacy, of any Standing Revelation, how well foever attefted and confirm'd j and, proceeding on that Suppofition, I have endeavour'd tofhew, That fuch Evi- dence, however in itfelf forcible, would certainly not be comply'd with. But the Truth is, and, upon a fair Balance of the Ad\'^ntages on either Side, it will appear. That the common Standing Rules of the Gofpel are a more probable and powerful , Means of Convidlion than any flich Mef- fage, or Miracle : And that,
Firfly For this plain Reafon, Becaufe they include in them that very kind of Evidence, which is fuppos'd to be fo powerful 5 and do, withal, afford us fe- veral other Additional Proofs, of great force and Clearnefs.
Among many Arguments, by which the Truth of our Religion is made out to us. This is but One, That the Promul- gers of it, Jefiis Chrifi, and his Apoftles, did that very thing which is requir'd to
be
60 A Standing Revelationy
SERM. be done ; raifed Men and Women from II' the dead, not once only, but often, in an
^'^'^^ indifputable Manner, and before many WitnefTes. St. Teter rais'd Dorcas : Our Saviour rais'd the Ruler's Daughter, the Widow's Son, and Lazarus j the firft of thefe, when (he had juft expir'd 5 the fe- cond, as he was carried to the Grave on his Bier ; and the third, after he had been fome time buried. And having, by thefe gradual Advances, manifelled his Divine Power ; he at laft exerted the higheft, and moft glorious Degree of it -, and raifed Himfelf alfo, by his own All- quickening Virtue, and according to his Own exprefs Predidion. We did not indeed fee thefe things done j but we have fuch authentick Accounts of them, that we can no more doubt of their Reality, than if we had adually feen them. For tho' no Evi- dence affeds the Fancy fo ftrongly as that of Senfe ; yet there is Other Evidence, which gives as full Satisfadion, and as clear a Convidion to our Reafon j fo that there are fome diftant Matters of Fad, of the Truth of which we arc as certain, as
wx
the beft Means of Convi5iion. 6i
we are of what happens before our Eyes ; s E R M. the concurring Accounts of many fuch n. Witnefles, as were every way qualified ^-"^^^^^^ to inform us, and could have no Intereft in deceiving us, and feal'd the Truth of their Teftimony with their Blood, ren- dring it {Morally ^ as we fpeak, or, as we might fpeak) Abfolutely impollible that thefe things fhould be falfe. And what can we fay more for the Evidence that comes by the Senfes ? for can any thing be more certain than That, which 'tis im- pollible fliould not be true? And of this nature are many of thofe miraculous Fads, upon which the Truth of our Religion is founded 5 particularly, that mod important Miracle of all, the Refurredion of our Lord : It is fo convincingly attefted, by fuch Perfons, with fuch Circumftances, that They, who give themfelves leifureto confider and weigh theTcftimony, at what Diftance foevcr they are placed from the Fa6t itfelf, cannot help clofmg with it ; nor can they entertain any more Doubt of the Refiirre^iony than they do of the Crucijixlon of "Jefiis. And therefore, I
fay?
62 A Standing Revelation^
SER M. fay, if this Miracle of Chrift's Rifmg froiii 11. the Dead heretofore be not fufficient to ^jCor^ convince a refolv'd Libertine 5 neither would the Raifing of one now from the Dead be fufficient for that Purpofe 5 lince it would only be, the doing that over a- gain which hath been done already, and of the Truth of which (all things con- fider'd) we have as much Reafon to be fatisfied, as if we our felves had flood by and feen it.
Thus far the Old Standing Proofs of the Gofpel, and the New Miracle demand- ed, are ( in reality and right Reafon ) Equal ; and fliould therefore (reafonably) have equal Influence and Eff*ed. But there are alfo feveral other Acceflbry Proofs, by which the Truth of the Gofpel was farther demonflrated. It v/as attefted by Miracles of all forts, done in great Va- riety and Number i by the vifible centring of all the Old Prophecies in the Perfon of Chrift, and by the Completion of thofe Prophecies fince, which He himfelf ut- ter'd J by the Holy and Unblemifh'd Lives, the Exemplary Sufferings and Deaths of
the
the heft Means of ConviBion. 6%
tlie Publifhers of this Religion, and by the S E R M. furpailing Excellence of that Heavenly ^^• Doftrine which they publifh'd j finally, by the miraculous Increafe of the Profef- fors of Chriftianity, without any vifible Grounds and Caufes, and contrary to all Human Probability andAppearance. Now, if the Proof of a Future State, by an im- mediate Appearance of one from theDead be (in truth, and at the bottom) but equal, to that fingle Proof of Chriftianity, taken from our Lord's Refurredion 5 how much inferior muft it be to thefe feveral Proofs United ? And therefore, how little Pro- bability is there, that He, who is not wrought upon by the one, would be con- vinced by the other ? But 1 have not time to purfue this fruitful Head of Argument as far as it deferves ; by difplaying, firft, the General Evidences of our Religion, in all their Force and Brightnefs, and then, comparing them with That of a parti- cular Apparition ; and, by this means. Calculating, as it were, the feveral De- grees of Credibility and Convidion, by which the One furpallcth the Other.
Such
6.4' .A Standing Revelation,
SERM. Such an Attempt would carry me beyond ^^' the Bounds of a fuigle Difcourfe. 1 have
^•'''^'^'^ Room only at prefent to fuggeft a Gene- ral Refled:ion or two, which may contri- bute to illuftrate this Point •■, and proceed therefore to obferve.
Secondly, Another great Advantage which the Standing Proofs of the Gof- pel have over fuch an Extraordinary Ap- pearance j that this hath all its Force at once, upon the firft Imprellion, and is ever afterwards in a declining State 5 fo that the longer it continues upon the Mind, and the oftner ir is thought of, the more it lofes : whereas Thofe, on the contrary, gain Strength and Ground upon us by Degrees 5 and the more they are confider'd and weigh'd, the- more they are appro v'd.
There is a like Difference between the ways in which thefe feveral Proofs operate, as there is between the feveral Impreflions made upon thoughtful Minds by the Works of Art, and Nature. The Works of Art, which are extremely nice and curious, l^rike and furprize us moll upon the firft
View j
the heft Means of ConviBioiii ^5.
View 5 but the better we are acquainted SER^v with them, the lefs we wonder at them : ^^' Whereas the Works of Nature will bear a Thoufand Views, and Reviews, and will dill appear new to usj the more frequently and narrowly we look into them, the more occafion we Ihall have td admire their fine and fubtle Texture, their Beauty, and Ufe, and Excellent Contri- vance; The fame we may fay of the Stand- ing Evidences of the Gofpel ; every time they are confider'd and enquired into, they gain upon fmcere unbyafs'd Minds, ap- pear ft ill more reafonable and fatisfadory than before, and more worthy every way of that inimitable Power and Skill which wrought them : And, on that Account^ they are, doubtlefs, better contriv'd td work a rational, a deep, and durable Con- vidion in us, than thofe aftonifhing Mo- tives, which exert all their Force at once^ upon the firft Propofal. An Argument, that is fome time working its way intoi the Underftanding, will at laft take the furer hold of it 5 as thofe Trees, which have the floweft Growth, are, for that Vol. II. F Reafon^
S^ A Standing Revelation)
SERM. Reafon, of the longeft Continuance. To ^^' all which, we may add, in the
^'^''^'^ Third place. That, let the Evidence of fuch a particular Miracle be never fo bright and clear, yet it is ftill but particular ; and muft, therefore, want that kind of Force, that Degree of Influence, which accrues to a Standing General Proof, from its having been try'd and approv'd, and confented to by Men of all Ranks and Capacities, of all Tempers and Interefts, of all Ages and Nations. A wife Man is then belt fatisfy'd with his own Reafon- ings and Perfuafions, when he finds that wife and confidering Men have in like Manner reafon'd, and been in like Man- ner perfuaded ; that the fame Argument, which weighs with him, has weigh'd with Thoufands, and Ten thoufand times ten thoufands before him ; and is fuch as hath borne down all Oppofition, where- ever it hath been fairly propos'd, and calmly confider'd. Such a Rcfleftion, tho' it car- ries nothing perfectly decifive in it, yet creates a midity Confidence in his Bread, and ftrengthens him much in his Opinion.
Where-
the befi Means of Convi6iion> 67
Whereas He, who is to be wrought upon SERM, by a fpecial Miracle, hath no Helps, no II- Advantages of this kind toward clearing ^-''''VN^ his Doubts, or fupporting his AlTurance. All the Force of the Motive lies entirely within itfelf j it receives no Collateral Strength from external Confiderations j it wants thofe degrees of Credibility that fpring from Authority, and concurring Opinions: which is one Reafon why (as I told you) a Man is capable of being dif- puted out of the Truth and Reality of fuch a Matter of Fad, tho' he faw it with his Eyes.
This therefore is a farther Advaiitas^J which the Standing Proofs of a Revela« tion have over any occafional Miracle 5 That, in the admitting fuch Proofs, we do but fall in with the General Senfe and Perfuaiion of thofc among whom we con- verfe : whereas we cannot affirm the Truth of fuch a Miracle, without incurring the Scorn and Derifion ; at lead, not without tunning crofs to the Belief and Apprehen- sion, of the reftof Mankind ; a Difficulty, which (as hath been already flicwn) a mo- F s deft
6S A Standing Reveldtiony
3ERM. deft and good Man is fcarce able, but a li. Man addicted to his Vices, is neither able V^^^To nor willing, for the meer fake of Truth, to encounter.
Let us lay thefe fevcral Reflexions to- gether, and we fhall find, " That even a " Meflage from the other World is not an " Argument of fuch invincible Strength, " but it would be refitted by fuch as had " before-hand refifted the General Proofs " of the GofpeU and that our Saviour " therefore utter'd no Paradox, but a " great, a clear, and certain Truth, when " he faid. That they who hear not Mofes " and the Trophets, will not be perfiiad- " edy though one rofe from the ^ead" Prom which Truth it is now Time, as my III. 77?/W General Head directs, to deduce the feveral Inferences, which I intended. And,
Firft) We learn from hence, what is the true Ufe and End of Miracles : They are not private, but publick Proofs ; not Things to be done in a Corner ^ for the fake of fingle Perfons, but before Multi- tudes,
the beft Means of ConviBion. ^9
tudes, and in the Face of the Sun. Again, s E R M. They are Signs to thofe who beUeve not, H- not to thofe who believe : I mean, that the Great, the Chief End of them is, to eftablifh the Truth of a New Revelation in thofe Countries where, and at the Time when, it is firft promulg'd and pro- pagated ; not to confirm Men in the Be- lief of it, after it is fufficiently eftablifh'd. Miracles are the immediate Ad of Om- nipotence; and therefore, not to be em- ploy'd, but where the Importance of the. Occafion requires them : much lefs are they to be employed, where they are nei- ther requifite, nor likely to fucceed j as the Cafe is, where Perfons, who are not convinced by the Old Miracles, demand New ones. It follows from hence,
Secondly, That we have great reafon to look upon the high Prctenfions which the Roman Church makes to Miracles, as ground lefs, and to rejed her Vain and Fa- bulous Accounts of them. Half the Saints, which have place in her peculiar Calen- dar, were, if you will believe Her, con- certed by Miracles : Apparitions, Vifions, f 5 and
fo A Standing Revelation,
SERM. and Intercourfes of all kinds between the I^- Dead and the Living, are the frequent
y'^y^^ and familiar Embellifhments of thofe pi- ous Romances, her Legends; which ex- ceed the Scripture it felf in Wonders, and do, indeed, by that Means, contra- did the Dodrine and Defign of it : for, where Mofes and the Prophets are receiv'd, there, a continu d Succeliion of Miracles is needlefs ; and confequently, not to be expedcd, believ'd, or pretended. It may be a
mrdUfe of what hath been faid, To take anOccafion from thence of Confider- ing, how fiire the Foundation of God fiandeth, {that Foundation of the Apoftles and Prophets, upon which the Church is built i Jefus Chrift himfelf being the Head Corner-Stone, as the ColleB for this Day fpeaks;] how very Strong and Irrefra- gable the firft Evidences of Chriftianity needs muft be, fmce they appear (both firom Reafon and Revelation) to be fuch, as that They who refifted them, would refift every thing befides them. But this Js fufficiently underftood from the whole
Jenor
the beft Means of Conviction. 71
Tenor of the preceding Argument : Which s E R M. inftruds us alfo, in the n.
Fourth place, to condemn the Folly and '**'^V\i^ Impiety of thofe Perfons (for fuch there have been) who have obliged themfelvcs to each other, to appear after Death, and give an Account of their Condition in another World j and the worfe Ufe that hath been made of thefe III Contracts, when the furviving Party hath hardned himfeif in his Wickednefs, upon the' Other's Failure. It is ftupidly foolilh, thus to venture our Salvation upon an Experi- ment, which we know not whether God will fuffer, and which, we have all the Reafon imaginable to think, he will not fuffer to take place. It is highly hnpious to refolvc to pcrfifl: in our Unbelief, till fomething more is done for our Convic- tion, than God hath thought fit lliould be done, for the Convidion of any Man in our Circumftances. An Apoftlc, in- deed, once faid. Except I fha/l fee in ToI^^ xx. his Hands the Trint of the Nails, and ^5- put my Finger into the ^rint of the Nails, and thrufl my Hand into his Side, F ^ ImU
f 2 A Standing Revelation,
SERMe ^ '^^'^^ "^ot believes and God was pleafed II. to ftoop to his Requeft, and to plant Faith in his Heart by fuch an Experiment. But it was on the Account of the Pubhcl$: Charafter he was to bear, as an Apoftle j that is, a Witnefs of the Refurredion of Chrift to the reft of the World 5 and it might therefore be fit, that he himfelf fhould, in a very particular and extraor- dinaj:y Way, be iatisfy'd of it ; not merely for his Own fake, but for the fake of all Thofe who fhould hereafter believe in his Teftimony. The manner of his Con- yiiflioi) was defign'd, not as a peculiar Pri- vilege to Him ; but as a ftanding Miracle, ^ lafting Argument for the Conviftion of Others, to the very En4 of the World. Bef^des, though flow pf Belief, he wa$ at the Bottom honeft and fmcere j not led into thofe Doubts which he enter- tain'd, by his Lufts and Vices? not a flevolter from the Truth which he had once embrac'd : And They, therefore, have no Reafon to exped to be favour'd as He was, who ftand not poffefs'd of any One of thofe Qualifications that belong'd
the beft Means of ConviBion. 7 J
%o Him, but are (generally fpeaking) the s E R M. very Reverfe of his Charader. ^h
Fifthly J From the fame Truth we may V^TV alfo be taught to corred a Vain Thought, which we are fometimes apt to entertain : That, if it had been our Lot to converfe with Chrift and his Apoftles, and to he Eye-Witnefles of tlieir Miracles; we fhould, by fuch an Advantage, have been fecur'd from any Degree of Doubt, or In- fidelity: Whereas certain it is, that They, who at this Diftance from the firft Rife of the Gofpel, after weighing the feveral Evidences of it, waver in their Faitl^, would have waver'd though they had feen the firft Promulgers of it work Won- ders. Even that Sight itfelf did not hinder many, to whom the Gofpel was firft preach'd, from turning it into Lafcivioiif- nefsy and denying the Lord Jefus, 4s St. Jtide complains. Deceiy'd \ye are, if we think, that God hath pot furnifh'd every Age of the Church with fufficient Inducement to embrace the Faith ; and the lateftAges, perhaps, with thcftrongeft Inducements to it. hidccd, theLuftre of fhe Primitive Miracles is ^low wanting to
us:
f4 A Standing Revelation,
5ERM. US: but then we are freed from feveral 11- Inconveniences, under which the firft
^"^^^'^^^ Chriftians laboured, and we enjoy Hkewife feveral Advantages which they wanted. We have no Original Prejudices againft the Gofpel to fubdue, as They had 5 for we have been educated in the Behef of it : We are not tempted, as They were, to revolt from it, by the Dread of Dan- gers and Death -, for all manner of En- couragements attend Our Profeflion of it. The miraculous Succefs of the Apoftles Preaching, and the Accomplifhment of many of their Prcdidions, which to thofc early Chriftians were Matters of Faith on- ly, are to Us Matters of Sight and Expe- rience. And we, that live at the greateft Diftance from the Age of the Apoftles, have in this the Advantage of fuch as were much nearer to them: That even thefe laft and word: of Times have pro- duced the beft Apologies for our Faith, the mod Accurate, and Rational, and Unanfwerable Accounts of the Truth of Chriftianity. To apply, therefore, the Words of Solomon to the prefent Cafe j Say not thou, What is the Caufe that the
Former
the beft Means of ConviBion. 7 S
Former ^ays rjuere better than thefe ? for s E R M. tkon doft not enquire iso'tfely of this thing- n.
1 he Lafl Inference, which the Dodrine ^■^'^'^^^ deliverd iuggefts to us, is, That we fhould be invited from thence to magnify and to adore the Divine Wifdom, which hath fo order'd tlie firft Proofs and Evi- dences of our Faith, that they will be e- qually fatisfadory and convincing to the End of the World. Ikno'oD (faith the Wife Ecd. iii. Man) Y^/^^ whatfoever God doth, itjhallbe ^^' for ever : nothing can be put to it, nor any thing taken from it 3 and God doth it, that Manfliouldfear before him. Accordingly, he hath proposed a Standing Revelation, fo well confirm'd by Miracles, once for all, that it fhould be needlefs to recur to them, ever afterwards, for the Convidion of any Man, who was born within the Pale of Chriftianity. This was the fliort- eft, the fittcft, and wifeft Way that could have been taken j the beft fuited to the Majefty of God, and to the other Me- thods of his Providence 5 and the beft ac- commodated alfo to the Nature, Capaci- ties, and hitercfts of Men. It had been Jjplow him;, by an immediate Intcrpofition
of
7<5 A Standing Revelationj
6.ERM. of his Omnipotence, to have been appeal- II- ing every day to his Creatures for the
^•'^'^^^"^^ liurh of his Religion ; an Endlefs, and an Unbecoming Task, to be put upon of- fering Supernatural Proofs, for the Con- viction of impious Men, as often as tiieir Inhdciity fhoiild be pleas'd to demand them! Not fo doth he proceed in the Government of the Natural World : He made it, indeed, at the firft, after a Mi- raculous and Incomprchenfible manner 5 but he ikers and direds the Affairs of it, ever fince, by ftanding Rules and Laws, and by the Ordinary Miniftry of Second Caufes. With Equal Wifdom hath he temper'd the Conduct of the Moral World alfo : for tho' he ufher'd in the Mofaic, and Chriftian Inflitutions, by a great Va- riety of amazing Signs and Wonders ; yet, as loon as the Truth of thofe Reve- lations was thus illuftrioufly manifcfted, and the Accounts of thcfe things were committed to Writing, Miracles m great meafure ceafed ; and the Appeal after- wards was to the written Word, \_to the LaW) and to the Tefiimonj'j'], which fup^ 'd the Room of them.
Indeed^
the befl Means of Convi^ion>. Ii
Indeed, Motives that addrefs thcmfelves SERM, coolly to our Reafon, are titteft to be em^ ^^* ploy'd upon Reafonable Creatures : It is no ways congruous, that God fhould be always frightning and aftonifhing Men in^ to an Acknowledgment of the Truth, who were made to be wrought upon by calm Evidence, and gentle Methods of Perfuafion. Should fuch a Miracle as that which is mentioned in the Text, be in- dulg d to One, Others would think thcm- felves equally entitled to it 5 and, if in- dulg'd to many, it would no longer have the Effed of a Miracle, its Force and In- fluence would be loft by the Frequency of it. Or, fuppofing it to continue in its full Strength, how often foever repeated i yet the Faith it produced would not be fo free and voluntary an Ad, as That ought to be, to which are annex'd all the Glo- rious and Invaluable Privilesies of Believ- ing. In a word. Good men have no need of a Miracle ; for they are convinc'd, without it : And it would be of danger- ous Confequence to the Bad : for They, we find, would nor, even with it, be convinc'd. And therefore, the Allow- ance
7^ A Standing Revelation, &c.
SERM. ance of fuch a Favour to them, would
II- ferve only to render them more Obdu-
^^^^'^ rare and more Inexcufable , it would en-
haunce their Guilt, and increafe their
Condemnation.
Let us then, from thefe, and fuch Con- fiderations as thefe, be led to reverence the Infinite Wifdom and Goodnefs of God in all his Tranfadions with Men ! Let us learn, not to difpute the Methods of his Providence j but humbly and implicitly to acquiefce in them, and to adore them. Let us fatisfy ourfelves. That every thing is certainly order'd by Him after the apteft, and beft, and moft becoming Manner, tho'our firllApprehenfions Ihould fuggefl otherwife to us 5 and that no Contrivance, no Policy, no Prudence whatfoever can, in any refpcd, deviate from his Scheme, without leaving us in a much worfe Con- dition than it found us ! For,
Great and marvellous are thy tVorks^ Lord God Almighty I Jiift and True are all thyJVays, thouKing of Saint si To thee, (Father, Son, and Holy Ghoft) be render'd, as is moft due, all pof- fible Honour, Adoration, aild Praii'e,- now, and for ever ! h
W* v^ ^Jv' w w**5vl?«i w w9;v w w
•)C5j(f Xi^Xj tXA/ J tXA^ tXA/d C/>7^ aAX* «X«£J(« v(a><j «\>^
SERMON
P R E A c h'd in the
Guild -Hall Chapel,
LONT>ON, Sept, 28. 1705. Being the Day of the
ELECTION
Of the Right Honourable the
LORD MAYOR.
To the Right Honourable
Sir THOMAS RAfVLINSOMi
Lord Mayor of the City of L 0 N D 0 K My Lord,
f\UI ET at Home-, and Conquefi A- ir abroad, are two of the great eft Blef- fings that can happen to a ^People -, and thefe have remarkably diftinguijh'd the Tear of Tour Lordjhip's Magifiracy : which y as it hath been a continued Scene of Vi£fories and Succejfes, fa it began, and ended, without any of thofe unna- tural Struggles for the Chair, which have fo long and often difturb'd the 'Peace of this great City. That thofe Paffions, which feem now to be fomewhat calm'd, may be entirely laidafleep, and never more awaken d : that the City may flour ijh in Trade and Wealth, and all Manner of outward Advantages-, particularly, that it may never want fuch Magiftrates to guide and govern it, as Tour Lordjhip and your worthy Succeffor, is the ftncere PTifb, and hearty Prayer of.
My LORD, Your moft Obedient, Humble Servant, Fr. Atterbur V,
JbB
If
Job xxix. 14. / put on Right eoufnefs^ and it cloathed 7ne\ my Judgment was as a Robcy and a Diadem.
JOB'S Refledions on the flourifhingSERAii
/ III
Eftate he had once enjoy'd, did at the
fame time afflid, and encourage him. Doubtlefsj it cncreas'd the Smart of his prefent Sufferings, to compare them with his former Happinefs : and yet a Remem- brance of the good Ufe he had made of Profperity, contributed to fupport his Mind under the heavy Weight of Ad- verfity which then lay upon him. He had been a Perfon, not only of great Opulence, but Authority ; a Chief Ma- giftrate in the Place where he dwelt; as appears from feveral PafTages in the Book which bears his Name : and he had (it feems) executed that high Office juftly and honourably 5 with great Satisfadion to himfelf, and with the Univerfal Ap- yoL. II. 0 plaufe
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S E R M, plaufe of his Country. To this Confide- IIJ- ration therefore he retreats, in the midft
^■"^^'^^^ of all his Prefliires, with Comfort and Confidence j in this Thought, notwith- ftanding the fad Affliftions with which he was overwhelm'd, he mightily exults and triumphs. For hear, how he exprefles himfelf on this Occafion, in the Verfes next to that of the Text! I deliver d the *Poor that crfd, fays he; the Father- lefs, and him that had none to help him* The BleJJing of him that was ready to perijh came upon me j and I caufed the Widow's Heart to fing for Joy. I was Eyes to the Blinds and Feet was I to the Lame j / was a Father to the Toor, and the Caufe which I knew not-, I fearched out : and 1 brake the Jaws of the Wickedy and phtck'd the Spoil out of his Teeth. One would imagine thefe to be the ExpreiTions of a Man, blefs'd with Eafe, and Affluence, and Power ; not of one, who had been juft ftripp'd of all thofe Advantages, and plungd in the deepeft Miferies, and was now fitting Kaked, upon a Dunghill ! But the Spirit
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bf a Man will fujiain his Infirmities'^ serm. the Confcioufnefs of Integrity, the Senfe ^^J- of a Life fpent in doing Good will en- ^-*'''V%i able a Man to bear up under any Change 6i Circumftances j and, whatever his outward Condition may be, is fuch an inward Spring of Contentment and Plea- fure, as cannot fail. This was that, which not only arm'd the Mind of Jolf with Firmnefs and Fortitude, but ^\\Yd it alfo with thofe plcafing Refledions which the Words I have read to you, containi Therein he particularly mentions, and va- lues himfelf upon, the Compafllon, and Readinefs, and Zeal, with which he had apply 'd himfelf to relieve the injur'd and afflided ; the Impartiality he had obferv'd^ the "great Diligence he had us'd, and the fearlefs Courage he had fhewn, in the Adminiftration of Juftice: He adds alfo^ In the Words of the Text j / put on Right eoiifnefsy and it cloathed me 5 my judgment was as a Robe, and a 'Diadefn } ihat is^ my chief Delight, my greatcfi: Honour, and Happinefs lay in thus dif-- ehatging the Duties of my Station; fd G z that^
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«ERM. that, in Comparifon of it, I undervalu'd ^l^' all the Enfigns of Authority which be- '"^'^'''^ long d to me, all the Pomp and Splen- dor of Life with which I was furrounded.
The Words therefore will afford us a proper Occafion of confidering,
I, Firfiy What a Publick BlefTing a good Magiftrate is : for it is on this Suppofi- tion, that the Reflexions, which Job here makes to his own Comfort and Ad- vantage, are built.
II. Secondly y The Regard that is juftly paid the Magiftrate, on this account, in thofe outward Marks of Diftindion and Honour with which he is attended. Thefe have their Ufes, with refped both to Him, and to the Community over which he prefides. However, he muft remem- ber, always, in the
III. Third place. That the Chief Honour of the Magiftrate confifts in maintaining the Dignity of his Charader by fuitable
Adions,
EleSiion of the Lord Mayor. 8 5
A£i:ions, and in difcharging the high Truft SERM; that is repos'd in him, with Integrity, III. Wifdom, and Courage. Then doth he '^^OTS^ appear moft Venerable, and every way Valuable, when, with upright Job, he can truly fay, I put on Right eotifnefs, and it cloathed me > my Judgment was as a Robe, and a "Diadem.
We may, I fay, in the
Firfi place. Take Occafion from hence ^ to coniid^r. What a Publick Blefling a good Magiftrate is. The Virtues of pri- vate Perfons, how bright and Exemplary foever, operate but on Few; on thofe only who are near enough to obferve, and inclined to imitate them : their Sphere of Adlion is narrow, and their Influence is confin'd to it. But ajuftand wife Ma- giftrate, is a Blefling as extenfive as the Community to which he belongs ;. a Blef- fing, which includes all other Bleflings whatfoever, that relate to this Life; fe- cures to us the Pofleflion, and enhaunc^s the Value of all of them ; which renders the Condition of the Happieft among Men
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gERM. ftill more happy, and the State of the III. Meanefl: lefs milerabk, than it would
%f^^^rsJ otherwife be : and for the Enjoyment of which no one Man can well envy ano- ther j becaufe all Men in their feveral Ranks, and according to their feveral pro- portions and degrees, do alike Ihare in it. Pfal. As the precious Giyitment upon the Heady ' 'whkh ran down unto the Beard of A.aron, and 'Went down from thence even to the Skirts of his Cloathlng : Such, and fo Ufuvcrfil are the Benefits which a good Ruler bellows 5 in like manner are they deriv'd from him, the Head, and gently diffused over the whole Body which he governs, refrefhing every Part of it, as they defcend, from the Higheft to the Lowed. I fhall not attempt to prove a Point, in itfelf fo Evident ; to us efpe- cially of this happy Ifland, who have the moft convincing Argument for it, our own Experience ; and are blefs'd with a Reign, the Advantages of which are com- mon to Prince and People, to the meanefl: Subjects, as well as to thofe of the higheft yiace and Dignity : All fhare Jn them,
and
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and All therefore have Reafon to blefsSERM. God for them, and for the great Inftru- ^^^• ment of his Goodnefs, by which he be- '-^^^'^^ flows them.
However, as manifeft a Truth as this is, it may deferve fometimes to be inculcat- ed 5 becaufe we are too apt, all of us, to forget it ; and fome Men have ven- tur'd to cfpoufe fuch wild Opinions, as do, in effed, fubvert and deny it.
The Benefits of a juft and good Go-' vernment to thofe who are fo happy as to be under it, like Health to vigorous Bodies, or Fruitful Seafons in Temperate Climes, are fuch common and familiar Bleflings, that they are feldom either va- lu d or relifli'd, as they ought to be. We deep over our Happinels, Great as it is, and want to be rouz'd into a quick and thankful Senfe of it, either by an adual Change of Circumftances, or by a Com- parifon of our own Caie with that of other Men.
Few of us confider, how much we are
indebted to Government itfclf, becaufe
f(;w of us can, or do reprefcnt to our*
G ^ ielves^i
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SERM. felves in lively colours, how wretched ^^^- the Condition of Mankind would, and muft be without it j how to That we owe, not only the Safety of our Perfons, and the Propriety of our Poffeflions, but our Improvement in the feveral Arts and Advantages of Civil Life, and in all Knowledge, both Human, and Divine; even in the Knowledge of the Blefled Nature, and Will of God himfelf, and of the beft Ways of ferving, honouring, and adoring him. We, who are us'd to fee Men ading under the Awe of Civil Juftice, cannot readily conceive, what Wild and Savage Creatures they would be, without it j and how much beholden therefore, we are to that wife Contri- vance, which makes ufe of our Fear to quell our other Pailions and Lufts, as Beafts and Birds of Prey are employed to hunt down thofe of their Kind. The In- conveniences attending all, even the b^ft of Governments, we quickly fee, and feel, and are nicely fenfible of the Share that we bear in them ; and, tho' thefe be little in cpmparifon of thofe mighty
Advan-
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Advantages that redound to us fromsERM. thence, yet we mufe fo much on the ni. one, that we are apt altogetjier to over- ^■^^^'^^^ look, and forget the other.
Our Ingratitude in this refped, goes farther : for fome there have been, who have difputed even againft Magiftracy it- felf, as an Unchriftian Inftitution ; or de- ny'd at leaft, that the Power of the Sword could, on any Account, be lawfully ex- ercised by the Followers of a meek and fufFering y^j. And this hath been main- tained, not only by warm Enthttjtafis, but by cooler and more difcerning Heads, even by fome of thofe who ftyle them- felves UnitarianSy and would be thought to reafon better, and fee farther into the Senfe of the Scripture than any Men. 1 think, they have given no good Proof of either, in aflerting this Extravagant and Pernicious Principle j for which, after all, they have no ground or colour, but a Paflage or two of Scripture, miferably perverted, in oppofition to many exprefs Texts, and indeed to the whole Tenor of Divine Writ. Strange it is, that They,
who.
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SERM. who, in matters of Faith, rejed: the plauicft III' Senfe of Scripture, becaufe it feems to
^•"^^'''^ difagree with what they call ReafonJ Oiould, in this cafe, rejedt the plained Reafon in the World, becaufe of a Text or two in Scripture, that may be thought to clafti with it. But the true Realbn of their flying to this ftrange Dodrine was, to be Even with the Magiftrate j who, they found, was againft Them ; and they refolv'd therefore at any rate to be a- gainft Him. However, this Opinion (like fome others, that have been iince taken up by other Sedaries) was to laft no longer than they were undermoft. For fo the Event aftually prov'd, in Relation to the Qerman Anabaptifts : who no fooner got the Reins into their own Hands, than they alter'd their Minds in this Point j and tho' they held the Power of the Ci- vil Sword to be altogether unlawful, whilft They were to be govern d by it, yet they efteem'd it very Lawful, and very Conve- nient, when it came to Their turn to go- vern : The Earth, now, andthefulnefi thereof were the Lord's j and the Meek
wer^
EleEiton of the Lord Mayor. 91
were to inherit it. The Unitarians in- s E R M. deed never had, any of them, fuch an in. Opportunity of explaining themfelves j^^'"^'^^ fhould they have found one, it is very probable they would have made the fame Ufe of it. Let us leave thefe abfurd Te- nets, whenever they revive, to be con- futed by that Power which they thus affront and deny; and let us proceed to the Confideration of what I obferv'd from the Text, in the
Second place. Concerning thofe out- H, ward Marks of Diftindion and Splendor which are allotted to the Magiftrate, and which the Robe and T)iadem, exprefly here mention'd by yob, may be fuppofed to comprehend.
The Pradice of all Ages, and all Coun*- tries (whether Chriftian, or Heathen ; Po- lite, or Barbarous) hath been, in this man- ner to do Honour to Thofe, who are in- veiled with Publick Authority. The Rea- fons are obvious 5 I fhall mention fome of them. It was intended by this means^
Firft,
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SERM. Firji, to excite theMagiftrate to a due III. degree of Vigilance, and Concern for the
^-'^^^'^ Publick Good : That He, being confcipus of the true End for which thefe Encourage- ments were given, might ftudy by all pof- lible Ways to deferve them 5 and to excel the reft of Mankind as much in Worthy Deeds andAtchievements, as heout-fhines them in all other Advantages. The Ho- nours, and the Burthens, of great Pofts and Employs, as they were join d toge- ther at the firft, fo were they defigned never to be feparated. The Magiftrate was not made great, in order to afford him Opportunities of indulging himfelf in Sloth, and Vice ; but in order to in- fpire him with Refolutions of living fuit- ably to his high Profeflion and Calling ;
Phii.iv. 8. that, whatfoever things are Honed y whatfoever things are Juji, whatfoever things are Lovely-, whatfoever things are of good Report, if there be any Virtue-, and if there be any Traife-, he might be induced to think on thefe things-, and to abound in the Practice of them. iV
Seconi
EleEt'ton of the Lord Mayor. 93
Second Reafon of thefe Marks of State serm. and Dignity, wiiich are annex'd to Magi- i^i- ftracy, is, for the Security of ttie Magi- ^^-^^^f^^ ftrate's Perfon, in which the Publick Tran- quillity and Safety are always involv'd* He, who will faithfully perform his Duty, in a Station of great Truft and Power, tnuft needs incur the utter Enmity of many, and the high Difpleafure of more i he muft fometimes ftruggle with the Paf- fions and Interefts, refift the Applications, and even punifh the Vices of Men potent in the Common-wealth, who will em- ploy their ill-gotten hifluence towards procuring Impunity, or extorting undue Favours, for themfelves, or their Depen- dents. He muft conquer all thefe Difficul- ties, and remove all thefe Hindrances out of the Way that leads to Juftice 5 muft dare even to break the Jaws of the job xxix. Wickedi and to pluck the fpoil out of his ^7- Teeth', t. e. to ravilh the Prey from any mighty Oppreffbr, when he hath feiz'd, and is juft ready to devour it. He is the Guardian of the Publick Quiet j appointed to reftrain Violence, to quell Seditions
and
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SERM. and Tumults, and to preferve that Or- in. der and Peace which preferves the World.
^^^^^ It is apparent, on thele, and many other Accounts, what Hazards a good Magi- ftrate runs ; and therefore the Retinue of State which belongs to him, is fuch, as may at the fame time be his Orna- ment and Defence : the Publick juftly fcreening him from the Dangers which he is to incur for the fake of it. A
Third plain Reafon of the Publick Ho- nours done to theMagiftrate is, that he may not only be fecure, but had alfo in due Eftimation and Reverence by all thofe who are fubjed to him. 'Tis by Refped and Diflance that Authority is upheld j and 'tis by the outward Marks and En- iigns of Honour that refped is fecur'd, efpecially from Vulgar Minds, which do not enter into the true Reafon of Things, but are govern d by Appearances. Tis in the Civil Government, as in the Offices of Religion; which, were they ftript of all the External Decencies of Worfliip, \vould not make a due Impreffion on the Minds of thofe who aflift at them^ Bue
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a difcreet Ufe of proper and becoming SERM. Ceremonies, renders tiie Publick Service ill. of the Church Solemn and Affeaing 5 »-ors^ awes the Unbeliever, infpirits the Slug- giih, and enflames even the Devout Wor- fliiper. In like manner, the Solemnities that encompafs the Magiftrate, add Dig- nity to all his Adions, and Weight to all his Words and Opinions ; producing fuch Effeds, as Job^ in that Chapter from whence my Text is taken, hath thus ele- gantly defcrib'd j When I went out, fays job xxi^. he, to the Gate through the City, when'^' 8, 21, 1 prepared my Seat in the Street -, the Totmg Men f aw me and hid themfelveSy and the Aged arofe and flood up : Unto me Men gave ear and waited, and kept filence at my Counfels after my words they fpahe not again-, and my fpeech drop" ped upon them : And they waited for me, as for the Rain-, and opend their Mouthf wide, as for the latter Rain.
Finally, Thefe external Marks of Ho- nour are therefore appropriated to the Magiftrate, that he might be invited from thence to Reverence Himfelf :
thas
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SERM. that he may be led to remember, Whofe ill. Image and Superfcrtption he carries ; not
""^"^^^^ only that of the Community, over which he prefides, and for which he a£l:s, but the Image even of God himfelf, by whom the Towers that be^ are ordain dy and from whom they muft ultimately derive their Authority. The Outward Splendor of his Office, is the Badge and Token of that Glorious and Sacred Character which he inwardly bears : and the one of thefe, therefore, ought conftantly to put him in mind of the Other, and excite him to ad up to it, throughout the whole Courfe of his Adminiftration. He who thus efteems and reverences himfelf, will not fail to take the trueft Methods towards procuring Efteem and Reverence from others; he will exercife himfelf with Plea- fure, and without Wearinefs, in that God- like Employment of doing Good, which is affign'd him , and by reafon of which even the Title of God is in Scripture be- ftow'd on him : He will do nothing than is beneath his high Station, nor omit do- ing any thing which becomes it : He will
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EleEiion of the Lord Mayor. 97
not proftitute his Power to mean and un- SERM. due Ends 5 nor ftoop to little and low Hi- Arts of courting the Favour of the Peo- ^^•^^'^'^^ pie, without doing them real Service : He x^ill ftand his Ground againft all the Attacks that can be made upon his Pro- bity ; no Man's Power fhall fcare him from doing his Duty, no Man's Importunities fhall weary him, no Man s Flattery Ihall bribe him, no By-Views of his own fhall miflead him : He will arm himfelf per- fedly in his Integrity j Right eoujhefs fhall^^^- xi. s- be the Girdle of his Loinsy and Faith- fiilnefs the Girdle of his Reins. He will know how to prize his Advantages, and to relifh the Honours which he enjoys, as they are the Teftimonies of Publick Eftcem, and the Rewards of Merit : but he will not fo far pleafe himfelf with them, as to forget what I, under my
Third, and laft General Head, pro- III. pos'd to confider; That the chief Ho- nour of the Magiftrate confills, in main- taining the Dignity of his Charafter by fuitable Adions, and in 'difcharizins^ the
Vol. II, H " "hidi
II
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SERM. highTruft that is repofed in liim, with in. Integrity, Wifdom and Courage.
^-^^"^"^ Some Magiftrates are contented that their Places fhould adorn tiiem : and Some alfo there are, who ftudy to adorn their Places, and to refled back again the Luftre they receive from thence ; fo that we may apply to them what was faid of
Eccius. i. Simon the Son of OniaSy That, iz'hen he put on the Robe of Honour ^ and isoas cloathed with the Terfe5fion of Glory, he made the Garment of Holme fs honour- able*
To many fuch Worthy Magiftrates as thefe, who have thus reputably filPd the Chief Seats of Power in this great City, I am now addrefllng my Difcourfe : and whom, therefore, if I detain with a fhort account of the prelling Obligations of this Sort which lie on the Magiftrate, and of the beft Means of difcharging them > I fhall not, I hope, be thought fo much to prelcribe Diredions for the future, as to praife what is already paft, and to give Honour to Thofe to whom Honour is juftly due J for their Publick Services.
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EleBion of the Lord Mayor. 99
To be very defirous of a good Name, s E R Mi and very careful to do every thing, that ^i^- we innocently and prudently may, to ob- tain it, is fo far from being a Fault, even in private Perfons^ that it is their great and indifpenfable Duty ; but Magiftrates and Minifters of Juftice are in a peculiar manner obliged to it : for they have more Opportunities than other Men have, of purchafing publick Efteem by deferving well of Mankind 5 and fuch Opportuni- ties always infer Obligations.
Reputation is the great Engine, by which thofe who are poflcf^'d of Power, muft make that Power ferviceable to the Ends and Ufes of Government. The Rods and Axes of Princes, and their De- puties, may awe many into Obedience 5 but the Fame of their Goodnefs, and Juftice, and other Virtues, will v/ork on more ; will make Men not only obedi- ent, but willing to obey, and ready to come into every thing that is done, or defign'd, for the Publick Advantage, by Thofe who (they are fatisfy'd) fuicercly mean it.
H2 An
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SERM. An Eftablifhed Character fprcads the ^^^- Inffuence of fuch as move in a high
^"^^'^ Sphere, on all around, and beneath them j it reaches farther than their own Care and Providence, or that of their inferior Officers can poflibly do : It ads for them, when they themfelves ccafe to ad, and renders their Adminiftration both Prof- perous and Eafy.
Befides, the Adions of Men in high Stations, are all Confpicuous 5 and liable to be fcann'd, and fifted. They cannot hide themfelves from the Eyes of the World, as private Men can : Even thofe, who attend on their State and Dignity, and make up their Honourable Train, are, as it were, fo many Spies, placed upon them by the Publick, to obferve them nearly, and report their Charader. Praife therefore or Blame, being the neceffary Confequence of Every thing they do, they have more reafon to ad always, with an immediate Regard to the Opinion of the World, than other Men have i and to refolve to make all thofe
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Adllons worthy of Obfervation, which SERM. are fure to be obferv'd. ■^^^•
Great Places are never well fiil'd, but '^■^^V^'^ by Great Minds j and it is as natural to a Great Mind to feek Honour by a due difcharge of an high Truft, as it is to little Men to make lefs Advantages of it.
On all thefe Accounts, Reputation be- comes a fignal, a very peculiar Bleffing to Magiftratesj and their Purfuit of it is not only allowable, but laudable : fo it be car- ried on by Methods which are every way Innocent andjuftifiable, and with a View of making a good Ufe of a good Cha- rader when eftablifh'd j fo That be not rcfted in, as an End, but only employed as a Means of doing ftill farther good, and as an Encouragement to proceed in doing it : In a word, fo Honour be not fought after by the Violation of Confcience, or the Tra'ife of Men preferred, in any re- fped, to the ^raife of God.
Now, tho* all the feveral Branches of
the Magiftrate's Duty, when faithfully per-
form'd, and all thofe good Qtial ideations
of Mind, which enable him to perform
H 3 it.
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SERM. it, 6.0j in fome Degree or other, tend ni. to create a Publicic Elleem of liim j yet
^^^''^^''"^ there are fome points of Duty, fome Qua- lifications, that have a more dired and immediate Influence to this purpofe : They are fuch as follow.
A good Magi Urate, who would endear himfelf to thofe whom he governs, muft, above all things, be endu d with a publick Spirit, that is, with fuch an excellent Temper of Mind, as fets him loofe from all narrow felfifh Views, and makes him bend all his Thoughts and Endeavours towards promoting the Common Good of the Society which is committed to his Care. The Welfare of That is the Chief Point which he is to carry always in his Eye, and by which he is to govern all his CounfcLs, Defigns and Adions ; dired- ino; his Zeal a^ainft, or for Pcrfons and Things, in Proportion as they do, or do not interfere with it. To this good End he muft facriiice his Time, his Eafe, and his private Advantages -, and think all of tiiem well fpcnt, in obtaining it. No- thing certainly can better become a Per-
fon.
EleBion of the Lord Mayor. 103
fon, invefted with a publick Charader, SERM. than fuch a publick Spirit 5 nor is there l^l- any thing Hkcly to procure him larger ^"^"^^^ Returns of Efteem and Honour : The Common Acknowledgments of the Body will at length center in him, who ap- pears fmcerely to aim at the Common Benefit. Efpecially, if to this be- added
An Impartial Diftribution of Juftice, without refped of Perfons, Interefts or Opinions. When Right is to be done, the good Zvlagiftrate will make no dif- tindion of Small, or Great, Friend, or Enemy, Citizen, or Stranger, for the ^eut. i. Judgment is God's-:, and he will look ^"* upon himfelf as pronouncing it in his (lead, and as accountable at his Bar for the Equity of it. The Scripture forbids even the Countenancing a Toor Man in Exodus his Caiife y which is a popular Way of'^^"^-^- perverting Juftice, that fome Men have dealt in ; tho' without that Succefs, which they propos'd to thcmfelves in it. But the truly upright Judge will always countenance Right, and difcountenance Wrong, whoever be the Injurer, or the H 4 Suf-
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§ERM. Sufferer. And he who fteers his Courfe III. invariably by this Rule, takes the fureft, U^'V^^ as well as the honefteft, way to make all Men to praife him.
Courtefy and Condefcenfion is another happy Quality, which never fails to make its way into the good Opinion, and into the very Hearts of thofe who are under the good Magiftrate's hifpedion: when |ie doth, as it were, lefTen the Diftance which there is between Him and Other Men, and by that means, allay the Envy which always attends an high Station > when he is Eafy of Accefs, Affable, Pa- jobxxix. tient to hear, and to fearch out theCaufe ^^' that he knew not i when as a Roman
Writer Ipeaks*, not only his Door, but his very Countenance is open to all that have any Occafjon to approach him.
Bounty alfo, and a generous Contempt of that in which too many Men place
* Ctira 21 1 adit us ad Te Diurni at que NoSlurni pateant, nrqite Forilus folum j^dium tuarum, fed etiam Vultu ac 'Fro>2ic, qure efi An'imi Janua % qua Ji Jignificant Vo- lant ate m ahditam ejfe ac retrufam, par'vi refert pater e 'Opum, Quint. Cic. de Petit. Conf. ad M. TuU. Fratr.
their
EleEiion of the Lord Mayor. i©5
their Happinefs, mult come in to heigh- SERM. ten his Charafter. There is fcarce any HI. QuaUty more truly Popular than this, or ^^''''^'^^^ more fuitable to the Publick Station, in which he fhines. It includes Hofpitality to the better Sort, and Charity to the Poor 5 two Virtues, that are never ex- ercised fo gracefully and well, as when they accompany Each other. Hofpitality fometimes degenerates into Profufenefs, and ends in Madnefs and Folly. When it doth fo, it ill defervcs the Name of a Vir- tue : even Parfimony itfelf, which fits but ill upon Perfons of a publick Figure, is yet the more pardonable Exccfs of the two. It is as little the fign of a Wife, as of a Good Man, to fuffer the Bounds of Temperance to be tranfgrefs'd, in or- der to purchafe the falfe (tho' fafhionable) Rjspute of a Generous Entertainer. But, in the Offices of Charity there is no Danger of Excefs; the Exercife of them is always wcU-pleafing to God, and honourable a- mong Men. He hath difperfed-, faith the Pfal.cx. 9: Pl'almift, he hath given to the ^oor ; his Horn fhali be exalted with Honour.
But
10^ A Sermon preach d at the
SERM. But of all good Qualities, That which III. recommends and adorns the Magiftrate
^"'^^^^^ moll, is his Care of Religion 5 which, as it is the moft valuable thing in the World, fo it gives the trueft Value to Them, who promote the Efteem and Practice of it, by their Example, Authority, Influence, and Encouragement : for, them that ho-
I Sam. ii. nour me^ fays God, will I honour 5 as on
^°' the other hand, they that defpife mefhall be lightly efteemed. This is the Magiftrate's peculiar Province, his moft Glorious Em- ployment 5 to give Countenance to Piety and Virtue, and to rebuke Vice and Pro- phanenefsj to put the Laws of Men in Execution againft fuch as trample on the Laws of God ; and to proted Religion, and All that belongs to it, from the daring Infults of thofe who Jit in the Seat of the Scorner. And (give me leave to fay, that) there never was a time, when the Inter- pofition of the Magiftrate was more ne- cefTary to fecure the Honour of Religion and uphold the Authority of thofe great Principles of it, by which his own Au- thority is beft upheld. For we live in Evil
Daysj
EieBion of the Lord Mayor. 107
Days, when the moft important and cmv^ s 7 P M. fefs'd Truths, fuch as by ihe Wikft «na ' ' • Bed Men in all Ages have been rcvcrd, are by Licentious Tongues quefiiond, argued againft, derided 5 and thefe tliui§s not only whifper'd in Corners, but pro- clamed upon the Houfe-tops , own d and publifh'd, in Defiance of the Common Perfuafion, the Common Reafon, and the Common Intereft of Mankind, and of All Authority, both Sacred and Civil. Libertinifm hath erected its Standard, hath declared War againft Religion, and openly lifted Men of its Side and Party : a general Loofenefs of Principles and Man- ners, hath feiz'd on us like a Peftilence 5 a Peftilence that walketh not in T>ark' Pfal. xci. ncfs-, but wajieth at Noon-Uay : The ' Contagion of which hath fpread itfelf through all Ranks and Degrees of Men 5 hath infeded both the Camp, and the Congregation : Who knows, what the Zeal and Courage of a good Magiftrate might do towards flopping it ? Let Phi- Pfal. cvi. nehas Jland up and execute Judgment, ^°" that fo this Tlague may befiayed.
God
10? A Sermon preach' dy &c.
SERM. God hath indeed blefs'd the Arms of m- the beft of Queens, taken up in Defence
^^'^ of the beft of Cau fes, with unparallel'd Succeffes abroad : may fhe be alike Vido- rious at home, over Lcwdnefs and Infi- delity ! over fuch as reverence not the Altars of God, and fcorn thofe who mi- nifter at them ! That fo the Felicities of her Wonderful Reign may be complete, and we may have nothing left to wifh for on Earth but the Continuance of it j nor have any thing more to fear from the ill Influence of our Vices, than we have now (God be thanked) from the At- tempts of our Enemies !
How to God the Father , the Son-, and the Holy Spirit ^ be allTraife and Glory afcribed, from henceforth for evermore. Amen.
A SER-
mA > ♦ a \v\ AV\ ■^- At A A^/^ AiA AtAri-tA A<A
X^tXi-vji
^e^*& !)cs^X!:xi^)(:!Xi)(»^tx:ft
SERMON
Preach'd at St. PAUL\
Before the Right Honourable
The Lord Mayor,
AND
^ The Court of Aldermen,
On JVednefdayy April 9, 1 707. Being a Day of
Tublick Humiliation,
Appointed by Authority.
i»AA»>
^?s??^;
«r. V ';-••
.»A/\»A '\».
VOf?C='
i;s2Sd.
no "AFaft Sermon preach' d
PSAL. XXX. 6, 7, 8.
In my Profperity I faidy I fhall never be moved* Lordj by thy favour thou hafl made my Mountain to fiand ftrong : Thou didfi hide thy Face-, and I 'was troubled. I cried to Thee, O Lord : and unto the Lord I made Supplica- tion.
Or, as it is in the Tranflation now ufed in our Ciiurch :
In my Trofperity I faid, I fhall not be removed : Thou-, Lord, of thy Good- nefs haftd made ?ny Hill fo fir ong- Thou didfi turn thy Face from me, and I was troubled. Then cried I unto Thee, O Lord, and gat me to my Lord right humbly.
SERM. '^1 ^HE Colleaion o^ Tfalms, which
IV. J^ make a Part of the Daily Service
^x^'y^ of the Church, is on no account more
valuable than this, That therein the Heart
of
before the Lord Mayor, <i;'C. n i
of Holy T>avid (the Man after God's serM. own Heart) is laid open and naked be- ^^' fore us : The feveral Pofturcs of his de- '^-'''^*^'^^ vout Soul in all Conditions and Circum- ftances of Life j his Hopes and Fears, his Defires and Averfions, his Joys and Griefs are there difplay'd with great Simplicity and Freedom : All his Infirmities and De- feds are diftindly regifter'd j the falfe Judgments he made of things are own'd ; and the Methods pointed out by which he redify'd them. And thefe Accounts of himfelf are very inllrudive and ufeful to all fuch as ferioufly perufe and ftudy them, and are dcfirous of improving themfelves in Piety and Virtue, by the Means of fo admirable a Pattern.
One great Inftance of this kind we have in the Words of the Text j wherein the good Pfalmift acknowJe-iges and con- demns the foolilh Thoughts, which a Re- fledion on the profperous State of his Affairs had fomctimes occafion'd in him: In my ^rofperity I fatd, (that is, vainly faid) I^jail never he moved 5 Thou, Lord^ in thy Goodnefs^ hadfi made my Hill fo
firong !
112 A Faft Sermon preach' d
SERM. ftrongl or, according to the Reading of IV. the LXX. which feems more %nificant,
^i^y^^T^ haft added Strength to my T>ignity I He proceeds to fhew, how God began to pu- nifli this vain Elation of Mind, by with- drawing his Favours : Thott didft turn thy Face from me-, and I was troubled t And then, how he entitled himfelf to the continuance of the Divine Protedion and Goodnefs, by Hiimil'iation and Grayer : I cried unto Thee, O Lord, and gat me to my Lord right humbly'
Our Succeffes have been very great and furprifing 5 and our Hearts, I fear, have been but too much lifted up by the Means of them. So that we have reafon to humble ourfelves before God (as we now do) by Fafiing and Tray- er'-i left he lliould punilh our Mifufe of his Mercies, by flopping the Courfe of them.
1 {hall fpeak therefore not unfuitably either to the Dcfign of thefe Words, or to the Occafion of this Aflembly : If I confider,
I. What
h fore the Lord Mzyor, &c. iij
s E R m;
I. What /// Effef^s great Trofperity ^^• ufua^lly hath on the Minds of a People > j^ ' tempting them to fay within thcmfelves,
as the Plalmift did, in tiie hke Cafe ; IVe fl)all never be moved i Thouy Lord, of thy Goodnefs haft made our Hill fo ftrong.
II. How Vain, and Smfiih thefe Ima- It- ginations are: For holy 'Davids by his way of mentioning, plainly condemns them.
III. What the Confequence of them ^ often is : They provoke God to Jlop the Current of his Goodnefs towards us : He hideth his Face, and vje are troubled.
IV. In what manner we are to behave IV; ourfclves, in order to feciire the Con-^ tinuance of the divine Favour and Tro- teBion: We muft cry unto the Lord,, and get ourfelves to our God right humbly.
Vol. II, I 1. Good
114 A Fafi Sermon freacJod
SERAI.
IV. I. Good Men know very well, that
U^v"^ we are here in a State of Difcipiine and Tryal j that we are to pafs thro' things Temporal to things Eternal, and that nothing therefore can be reckon d Good or Bad to us in this Life, any farther than it prepares, or indifpofes us for the Enjoyments of another. And yet they over-look this great Truth in the Judg- ments they generally pafs on the feveral States of Adverfity and Profperity. The Temptations and Difficulties, that attend the Former of thefe, they can eafily fee, and dread at a Diftance 3 but they have no Apprehenflon, no Sufpicions of the Dangerous Confequences of the Latter- And yet it is certain, that the Tempta- tions of Profperity are the moft mifchie- vous and fatal of the two 5 infinuating themfelves after a gentle, but very power- ful manner 5 fo that we are but little a- ware of them, and lefs able to withftand them. Wife^^/r therefore equally di- reds his Petition againft both thefe Ex- treams : Give me (fays he) neither To-
'vertjf
before /^^ Lord Mayor, &C' ii5
verty, nor Riches ; left (on the one Side) SERM. / be Poor and Jieal, or (on the other) JV. / be full and deny thee-, and fay-, ijoho is the Lord? And, according to this Pattern, hath our Ciiurch taught us to pray that God would, not only in all time of our Tribulation-, but in all time of our Wealth alfo, be pleas'd to delivei: us.
Indeed, a State of great Profperity and Abundance, as it expofes us to various Temptations, and furnifaes us with all manner of Opportunities and Encourage- ments to Sin, fo it is often prejudicial to us, on this account (particularly men- tion'd in the Text) •-, that it fwells the Mind with undue Thoughts and Opini- ons, renders us Secure and Carelefs, Proud, Vain, Self-fufficient 5 banifhes from our Thoughts a lively Senfe of Religion, and of our dependence on God '-, and puts us upon fo eager a Pur- fuit of the Advantages of Life that are within our reach, or view, as to leave us neither Room, nor Inclination to re- flet on the great Author and Bcftower I 2 of
I i(J A Fuji Sermon preach d
SERM. of them. We do then, more than at IV. any other time, he open to the Impref-
\''^^>r^^ fions of Flattery 5 which we admit with- out Scruple, becaufe we think we de- ferve it ; and, that we may be fure not to want it, we take care to flatter our- felves with imaginary Scenes and Prof- peds of future Happinefs : We like our prefcnt Circumftances well, and dream of no Change but for the better 5 not
Ifa.lvi.1 2. doubting but that to Morrow ^ all be as this T>ay-, and much more abundant. We
Job xxix. fay, we foall die in our Ntfts, and muU tiply our "Days as the Sand i that we fhallnever be removed, God in his Good- nefs having made our Hill fo ftrongl
And this enchanting Power, which Pro- fperity hath over the Minds of private Perfons, is more remarkable in Relation to great States and Kingdoms 5 where all Ranks and Orders of Men being equally concerned in publick Blefllngs, equally join, in fpreading the Infedion that at- tends them J and they mutually teach, and are taught that LefTon of vain Coi^- fidence and Security, which our Corrupt
Nature,
1$
before the Lord Mayor, (iyc. 117
Nature, unencouragd by Example, isof SERM. itfelf but too apt to learn. A very pro- ^^• fperous People, flufh'd with great Vido- ^■^'^'^^'^^ ries and Succefles, are rarely known to confine their Joys within the Bounds of Moderation and Innocence; are feldom fo Pious, fo Humble, fo Juft, or fo Pro- vident as they ought to be, in order to perpetuate and increafe their Happinefs : Their Manners wax generally more and more Corrupt, in proportion as their Bleflings abound ; till their Vices perhaps give back all thofe Advantages which their Vidories procured, and Profpcrity itfelf becomes their Ruin.
Of this the People of Ifrael were a very fignal and inftrudive Inftance. As never any Nation upon Earth was blels'd with more frequent and vifible Interpositions of Divine Providence in its behalf 5 fo none ever made a worfe \5i^ of them : For no fooncr were they at any time delivcr'd out of the Hand of their Enemies, and efta- blifli'd in Peace and Plenty, but they grew Carelels, Diffolute, and Prophanc ; and by mifcmploying the Advantages, which I J God
IIS A Fafi Sermon preach' d
SERM. God had thrown into their Lap, provok'd
IV. him (as far as in them lay) forthwith to
Deut. withdraw them. Jejhurun waxed fat,
^xxi. IS- and kicked: Then he forfook God which made him^ and lightly efteemed the Rock of his Salvation. And therefore, Mofes who had obferv'd tiie Backflidings of this wanton People for Forty Years together in the Wildernefs, when they were come to the Borders of the promis'd Land, and were now going to pofTefs it, warns them, with the greateft Earneftnefs, of thofe dangerous Temptations to which Prof- perity (he knew) would expofe them.
D?ut. yiii. Beware ( fays he ) leji when thou haft
■ ^^ [^; Eaten, and art FtilU and hafi built goodly Hotfes, and dwelt therein h and when^ thy Herds and thy Flocks multiply-, and thy Silver and thy Gold is multiplied^ and all thou hafi is multiplied: Then thine Heart be lifted tip, and thou forget the Lord thy God, that brought thee forth out of the Land of^2:f^t,from the Houfe of Bondage s and thou fay in thine Heart, My Tower, and the Might of My Hand hath gotten ?ne this Wealth.
This
before theXj:^^^ Mayor, (^rc. 119
This was one perverfe EfFcd of their serm. fitting Safe and at Eafe under their Vines ^v. and their Fig-trees i that they began to ^^^""^"^^^ forget, from whence that Eafe and Safety came, and to transfer all tlie Honour of it upon themfelves, by facr'tficing unto Hab.i.i6. their own Nets, and burning Incenfe un- to their ^rags -, a fort of Idolatry, as hateful to God as any other whatfoever.
Or, if they vouchfafed to give God the Praife of his Goodnefs, yet they did it only in order to boaft the Intereft they had in him : They were the peculiar Care of Heaven, the Nation which above all Nations he delighted to honour 5 their Mountain was firong, and fhould not be removed, no Harm j^jQuld come ?iigh their dwellings.
What fecret Imaginations of this kind we have fondly entertain'd, upon our Suc- celTes, is beft known to God and our own Hearts: Only this is apparent, that we have not fince fo bchav'd ourfelves to* wards God, as if we preferv'd upon our Minds a grateful Remembrance of his Mercies -, that wc have fcarce manifcfted I 4 our
'i20 A Fafi Sermon preach' d
SERM. our Scnfe of them any otherwife than by IV. the rormalities of a Thankfgiving 5 that ^^^^'^T^^ whatever Ground we may have gotten upon our Enemies, we have gotten none upon our Vices, the worft Enemies of the two j but are even fubdu'd and led Captive by the one, while we triumph fo glorioufly over the others. The Life and Power of Religion decays apace here at Home, while we are fprcading the Ho- nour of our Arms fir and wide through foreign Nations : To fecond Caufes w^e feem to truft, without depending (at leaft without expreiling fo devoutly as we ought to do our dependence) on the Firfl. Deut.iv.6. It is fufficient that this great Nation is a ''jvife and underfianding People 5 that Ifa.xxxvi. i^'^ ha^ve Cotmfel and Strength for the 5" War •■, and where Counfel and Strength
is, how can they choofe but prevail ? In a word, we fo live, and fo adl, as if we thought our prefent Profperity founded on fuch a Rock, as could no ways be fnaken 5 as if we were pcrfedlly fecure of the final IfTue and Event of things, how- ever we may behave ourfclvesj and had
no
before the Lord Mayor, c^r. 121
no longer any occafion for the fpecialsERM. Providence of God to "juatch over us for IV. good-, to dircd all our Steps, and blefs ^'^'T^^ our Endeavours. How Vain and Sinful fuch Imaginations are, is what 1 propos'd, in the
II. Place, to fhew. Two things there II. are, that lie at the Bottom of this falfe Confidence : We think that our Succefles are a plain Indication of the Divine Fa- vour towards us; and that, becaufe we have fucceeded hitherto, we fhall fucceed always, even until our Eye hath feen its Defire upon our Enemies.
May the Event every way anfwcr our Expectation ! However, we Ihall not be e'er the lets likely to meet with Succefs, if we do not exped it too Confidently 5 and therefore it may be of fome ufc to us to confider, whether, and how far we may, from the prefent profperous State of our Affairs, conclude that God is "with us of a truth-, and will go on ftill to heap greater Blellnigs upon us, how little Care foevcr we have taken, or fhall take to de- fer ve them.
Military
izz A Fafi Sermon preach d
Military SuccefTes do, above all others, elevate the Minds of a People that are blefs'd with them ; becaufe the Providence of God is thought to be xnore immediate- ly concern'd in producing them. Indeed, there are no Events which do either con- fefs a Divine Interpofition fo evidently, or deferve it fo well, as thofe of Battle : which as they arc of the utmoft Confe- quence, and have fometimes decided not only the Fate of particular Provinces or Kingdoms, but the Empire of the whole World 5 fo do they depend often on fuch remote and feemingly difproportioned Caufes, turn on fuch little unheeded Ac- cidents, as it is not in the Power of the moft fagacious and experienc'd among the Sons of Men to prevent or forefee. War is a dired Appeal to God for the Decifion of fome Difpute, which can by no other means be pollibly dctermin d : and there- fore there is reafon to believe, that the Ifliies of it may in a peculiar manner be dircfted and over-rul'd by Providence : upon which account God is fly I'd fo often in Scripture, the Lord of Hofisj the God
of
before the Lord Mayor, iyc. 123
qf the Armies of Ifrael, the God mighty serm. in Battle , and he is faid there to have iv. fent his Angels, on fome extraordinary ^■^'y^ Occafions, to fight for his People 5 and the difcomfiture and flaugiiter of great Hofts is exprcfly attributed to their un?- feen afliftance.
However, tiio' Warlike Succeflcs carry in them often the Evidences of a T>ivine Interpojttion, yet are they no fure marks of the 'Divine Favour. If they were, the Goths, and Saracens, and other Savage Nations which over-ran Europe and Afiay would have entitled themfelves to the Favour of God by their Bloody and Bar- barous Conquefts : and even that mofi Chrifiian'Encvny with whom we contend, muft, on the account of thofe Inhuman Ravages, which he fo long committed with Equal Injuftice and Succefs, have been accounted the Darling of Providence. No, fuch Conquerors as thcfe are not the Favourites, but Scourges of God, as One of them ftyl'd himfelf 5 the Inftruments of that Vengeance which Heaven hath dc- icrmin d to pour out on fuch Nations, as
have
124 A Fajl Sermon preach d
SERM. have fiird up the Meafure of their Iniqui- - IV. ties, and are grown ripe for Excifion : and ^*or^s^ as foon therefore as that Sentence is executed, thefe Rods, thefe Inftruments of Divine Difpleafure, are themfelves thrown into the Fire. From mere Suc- cefs therefore nothing can be conclud- ed in Favour of any Nation, upon whom it is beftowed. That Point can only be determin'd by confidering, Whether the Caufe for wliich they are engag'd, be juft, and the Means alfo juft, which they em- ploy towards fupporting it j but above all, whether the Moral T^eferts of a Peo- ple be fuch, that their Succefles may be look'd upon as the juft Reward of their Virtues. To the two firft of thefe Advan- tages we may, I think, fairly lay claim ,• I wifli we had as good a Title to the latter, and then our Confidence would not be ill grounded.
Our Succefles have indeed been the Confequences of a Juft and Honourable, nay Neceflary War 5 in which we engag'd, not out of Ambition, Revenge, or any other unjuftifiable Motive, but for the
Defence
before the Lord Mayor, &c. 125
Defence of all that was dear to us, in SERM. refped either to this World or another. IV. The Haughty Monarch, whofe Heart God ^-^'V^ at laft by our means hath humbled, was grafping at Univerfal Empire, preparing Chains for the Necks of free States and Princes, and laying Schemes for fuppref^ fing the Ancient Liberties, and removing the Ancient Boundaries of Kingdoms, Nor was he fatisfy'd in fubduing Mens Bodies, unlefs he enflaved their Souls alfo, and made the pure Profeffion of the Gofpel give way to Superftition and Idolatry, wherever he had Power enough to expel the one, and eftablifh the other. Nay, he pretended to give Laws even to our Succellion here at Home, and to im- pofe a Prince upon us, who fhould exe- cute the Defis;ns he had fornVd aii^ainft our Civil and Religious Liberties. It was high Time therefore to appeal once more to the Decifion of the Sword, which, as it was juftly drawn by us, fo can it fcarce fafcly be fheath'd, till the Thumbs and great Toes ^y Adonibezek Judg.i, 6; be cut off', I mean, till the Power of
the
126 A Fafi Sermon pt each' d
SERM. the great Troubler of our Peace be fo' IV. far par'd and reduc'd, as that we may be
^'^'^^^^'^^ under no Apprehenfions of it for the future.
Nor have the Means, which we have made ufe of to attain this great and good End, been any ways unfuitable to it. A juft and righteous War may be profecut- cd after a very unjuft and unrighteous Manner j by perfidious Breaches of our Word, by luch Treacherous Pradices as the Law of Arms itfelf (loofe as it is) con- demns j by inhuman Cruelties, by AflaA finations j by Tyrannical Methods of for- cing Money into our Coffers, and Men into our Service. Thefe are the difhonour- able Ways, which He, who formerly pro- fefs'd to fight for his Glory, hath not of late difdain d to make ufe of Thanks be to God, that as we have had no need,» fo neither doth it appear that we had any Inclination to try them ! In every ftep of this long and bloody Difpute, we have fhew'd ourfelves fair, nay, good natur'd and generous Adverfaries ; and have car- ried on even our Hoftilities with all the
Humanity
before the Lord Mayor, S'C. 127
Humanity and Mercy of which they are SERM: capable. We have fpilt no Blood but in IV. the Heat of the Battle, or the Chafe ; ^"^''^'^^'^^ and have made Captivity itfelf as eafy to the unfortunate as was poflible. We have been firm and faithful to our Allies, with- out declining any Difficulties or Dangers, any Expence of Blood or Treafure, to which we had engaged ourfelves ; and we have even exceeded our Engagements. We have not made ufe of Rapine and Op- prellion at home, to fupport the Burden of the War abroad, but have carried it on by the free Gifts of a Willing Peo- ple ; nor can it be faid, that the Publick Service hath been robb'd of any Part of thofe Supplies which were intended for it. We have not pillag'd thofe Rich Neighbouring Provinces which we refcu- ed : Vidory itfelf hath not made us Info- lent Mafters or Friends ; nor have we ta- ken Advantage from thence to enlarge ei- ther our Territories or our Pretenfions, or to gain any thing to ourfelves beyond the Honour of reftoring Quiet to the World, and every ones Rights to their Juft Owners.
And
t2S A Fajl Sermon preach' d
SERM. And thus far therefore we have rea- IV. fon to look upon our SuccefTes, as the ' Bleflings of God upon the good Methods we have taken to fupport a good Caufe, and as Declarations of Heaven in our Fa- vour. However, they cannot be entirely depended on as fuch, till we have farther coniider'd, whether our Piety and Virtue have borne a due Proportion to our Suc- cefTes, and laid the Foundation for them : for, unlefs this be the Cafe, tho' God hath blefs'd a Righteous Caufe, yet he hath not blefs'd it for the fake of thofe who are concerned in ir , and the Bleflings which are not imparted to us for our oi2;n Sake, can be no Evidences of the Divine Favour towards us.
Let us then lay our Hands upon our Hearts, and impartially enquire. What good Qualities we had to recommend ourfelves to the Favour of God, at our Entrance on this long War, and how we have behav'd ourfelves throughout the Courfe of it.
No fooner was our Deliverance from tke illegal Attempts of a late Reign com-
plctcdj
before />^? Lord Mayor, ^6 tip
pleted, but we forgat our Danger arid SEiiMi our Duty ; forfook the God that had pre- IV. ferv'd us, and lightly efteemed the Rock Dent. of OUT Sahation. That Spirit of Religion''''^"' *^' and Serioufnefs, by which we had juft be^ fore diftinguifh'd ourfelves, vanifb^'d all at oncei and a Spirit of Levity and Libera tinifm, of Infidelity and Piofancnefs ftart- ed up in the Room of it : Our Churches* that a little while before had been crowd- td, were now in great Meafure deferted> our Sacfaments, which had been fre^ quented with fo much Zeal, were ap^ proach'd more fparingly ; the Difpenfers of holy Things, who, for their Work's Sake, had been fo highly regarded and reverenced, were made a By- Word and a Reproach, as the fJth of the Worlds * ^o^- ^^* and the ojf-fcouring of all things. Nor could their Immortal Labours againft Po- pery, by which they had contributed to the common Security, as much at Icaft as any other Order of Men in the King- dom, fereen them from that Contemptji which was then fo liberally pour'd upon them. In proportion as our Zeal for Re- VoL. IL K ligiort
v.x^>ro
130 A Fajl Sermon preach' d
SERM. ligion decay 'd, Our Corruptions and Vices IV. increased j an univerfal DilToiution of Manners began to prevail, a profefs'd Difregard to all fix d Principles, whether, in Matters Divine, or Human.
At the fame time we were crumbled into various Fadions, and Parties 5 all aiming at By-interefts, without any fm-*' cere regard for the Publick Good i Odi-- ous Names of Diftindion, which had flept, while the Dread of Popery hung over us, were reviv'd j and our private Quarrels were carried on againfl each other with as great Bitternefs and Malice, as if we had now no common Enemy to unit^ and employ us.
With this Temper of Mind we entred into the War ; Were we altered any way for the better, during the Courfe of it I Did the Viciflitudes of good and bad For- tune, which we then experienc'd, affed us with due Degrees of Humility, or Thankfulnefs ? Could God prevail with us by all the forts of Experiments, which he try'd, to forfake our Sins and our Fol- lies ? Could he awe us by his Rod, or
before the Lord Mayor, &c. tH
iiielt us by his Goodncfs into Repentance ? serM. Alas ! inftead of that, we wax'd worfe IV. and worfe every Day, both as to Religion, v^'V^ and Morals 5 till we left off even to ftudy the outward Appearances of Piety and Virtue ; and were not contented merely to bey but afFeded even to be thought-^ Loofe and Lawlefs. Edicts againft Im- morality and Prophanenefs illu'd, Laws againft Oaths and Execrations were franVds arid we trampled both upon the one and the other, with Contempt and Impunityo Whilft a Poreign War devour'd our Strength, and drain d our Treafures, ftill Luxury and the Expences of Life increas'd at Home ; nor were they check'd evert by our Difgraces and Misfortunes. Our l^ational Humiliations were ridicul'd by iitipious Motk Fedfls 5 wherein the exe- crable Murther of our Martyr'd Sovereign was annually commemorated with Cir- cumftances of fo much Indignity and Scorn, as cannot be fpokcn of with Decency, or refledled on without Hor- ror. fVhert we '■jvepty on this Occafion,; and chajined our Souls 'with Fafiingj that K 2 'was
tii A Faji Sermon preach'd
stv^u.'Was to our Reproach : They that fat in ^^- the Gate, (fome even of the Men of
''"''''*^"^ Greatnefs, and Bufinefs, and Gravity)
Pfai. ixix.jpake againfl us 5 and 'We mere the Song of the drunkards, of vain, idle, diflblute Companions. The Houfc of God itfelf hath been prophan'd by Riots 5 abomi- nable Impurities, not to be mention'd, have been openly and daringly praftis'd :
ifa. ili. 9. ^ Ijaye declared our Sin-, as Sodom, and have not hid it. We have talk'd much of reforming Mens Manners ; pray God, we meant it I If any Step of that kind hath been taken, it is only what the Zeal of fome private Perfons fuggefted j the Execution of that glorious Defign hath not been put into the Hands of Thofe, who lliould be beft inclined, as they are moft concerned to promote it.
The Fundamental Articles of our Faith have been oppugn'd from the Prefs j My- fteries have been derided j the Immorta- lity of the Soul hath been denied ; the Chriftian Priefthood fet at naught and vi- lified 5 and even the High Vrieji of our Trofejfion, the Bleflcd Jefus himfelf,
treated
before ^^f Lord Mayor, ^c» 133
treated by a Blafphemous Pen * with as s E r m. much Scorn and Malice, as when he ap- iv. pear'd before the Bar of 'dilate. Hath a J-OT^ Nation fo ufed their Godsy which are yet no Gods? or fo vilify 'd the Perfons that belong'd to their Worlhip and Service?
Since thefe are fome of the Methods, by which we qualify 'd ourfelves for our Succefles, thefe fome of the Returns which we made to God, after obtaining them ; can we reafonably prefume, that we are in the Favour of God on the Account of them ! Can we juftly promife ourfelves, that, becaufe we have fucceeded hitherto^ in fpite of all our Sins and Provocations, we fhall Succeed always? or reft fecure, that the Mercies we have received, great as they are, were meant only as Earnefts and Pledges of ilill greater, which are to follow ?
Thus indeed we feem to think, and * thus the prefcnt happy Profped of our Af- '
fairs, humanly fpeaking, may fccm to pre,
* See aPaffage In the Jx laid to the Root ofChriVt- eaity, citeci from a Book, entided, Tk Uifiory o/tljs ^rvwth ofJXe'tfm,
K } wifs.
bTV
X 34- A Fajl Sermon preach' d
.8ERM. mife. And yet the fudden and fu|:prizmg IJ;^ Turns, we ourfelves have felt, or fcen, fhould not, methinks, fuffer us too for- wardly to admit fuch Thoughts -, whicl| may indeed, (if God fhould be tempted from thence to rebuke our Vanity) con- tribute to blaft the faireft Hopes, but cari be of no ufe towards rendring them ef- fedual. Too great a Confidence in Suc- cefs is the likelieft way to prevent it> becaufe it Jiinders us from exerting our Strength to the utmoft, and making the beft Ufe of the Advantages which we en- joy. It renders us indulgent to our Lufts and Vices, carelefs of approving and re- commending ourfelves to God by Religi- ous Duties, and by that means, fecuring the Continuance of his Goodnefs to us. It is like the Conceit about Abfolute E- ledion to Eternal Life 5 which fome En- ^hufiafts entertaining, have been thereby jnade more remifs in the Practice of thofe Virtues which alone could fecure their Title to Heaven.
Let us then lay afide thefe vain and (in- fill Imaginations, left the Confemence of •^ ' ' " '' * then^
hefote the Lord Mayor, iyc. 1 3 5
ilhcm fliould be, in Our Cafe, what it serm. Vas in King T>avid's j God did hide his y^-. Face, and he was troubled.
This is the Third Point, to which I III. propos'd to fpeak. But 'tis an unwelcome Task, a Subjed which I care not much to infift on ; and which, after all, I truft in God, we may not be concern'd in : becaufe it is (I am fure) (till in our Power to fecure to ourfclves an Interefl: in the Divine Mercies that are yet to come, and to lengthen the Courfe of our prefent Profperity; if we do but in good earneft betake ourfelves to the ufe of thofe Means which are prefcrib'd in 'the Text, Humiliation and'Prayer. Then cried I unto Thee^ O Lordy and gat me to my God right humbly.
IV. Thcfe are the ^Duties, which we IV, profefs, on this Solemn Day, to perform. If with a true Chriftian Lowlinefs of Heart, and a devout Fervency of Soul We perform them, we ihall find, that they will turn to a greater account to K 4 us,
i3<5 A Fajl Sermon preach' d
SERM. US, than all the Warlike Preparations m ^^- which we truft, than the Alliances of oLir Potent Ffiends, or gven the Fears of our Difheartned Enemies j that they Pcj.!us. isjUI fight for us better than a mighty Shieldy and firong Spear. If we do iri- 4eed humble ourfelves before God this Day, not merely by the Outward So- lemnities of a Faft, but by ajfi'tBtng our Souls (as well as Bodies) for our Sins, ty emptying our Hearts of all thofe vain and fwelling Thoughts, which Pro- fperiry hath infufed into them ; by ac- knowledging ourfelves unworthy of the leaft of God's Mercies, at the fame time that we enjoy the greateftj by afcribing to Hiniy all the Glory of what is paft, and by renouncing all reliance on the Arm of Flefh for the Future ; by deplor- ing the mighty Guilt of our Tranfgref- fions, and renc\ying fmcere Vow^ of O- • bedience : If, I fay, we do in this man-
Yob vili. wz'i fanBify the prefent Fafi, if \7tfeek i ^' unto God thus betimes-, and make our Sup- plication to the Almighty ; furely he will now awake for usy and make the habi- tation
before the Lord Mayor, iyc. i37
iation of our Righteoufnefs profperousisERM, and, though our beginning hath not been iv. fmallj yet our latter End [hall greatly ^-^''V^^ increafe. Nq Sight is fo pleafing to God, no Service is fo acceptable to him, as the Publick Humiliations of a thankful People, in tl>e midft of their Succelfps and Victories. Mighty is the Efficacy of fuch folemn Interceflions, even to avert Judgments that are already denounc'd, (as appears from the Cafe of thcNinevites) how much more available then muft they Jje, to fecure tjie Continuance of Blef- iings, and to confirm ai^d eftablifh the Profperity which God hath already given us?
La5iantius and St. Aiifiin are not a- fraid to confirm by their Suffrage the Obfervation made by the Heathen Wri- ters*, that the flourifliing Eftate of ^k'^*Polylmi, Roman 'Empire v/as owing to the Reli- ^''^^'■*' giou's Difpofition pf that People 5 by which they afcrib'd all their SuccelTes to the Heavenly Powers they Worlbipp'd, and ftjU advanced in their Regard for Re- ligion, as they advanc'd in Greatnefs. : ' Vjis
"■^i 3'8 A Faft 'Sermon fteach'd
6ERM. 'Diis Te minor eih quod geris, imperas i Jv. fa id a Roman to his Country-men, at
^^^'^^^ that point of time, when their Affairs were moft profperous : It was becaufe they carried themfelves with a due Sub^ mi (Hon to the Gods, that Mankind was made fubjeft to them. Hath the Revela- tion of the Gofpel of Chrift made any Change in the methods of God's deaUng with Kingdoms and Nations ? If not — * and the Reverence, which thefe Heathens exprefs'd towards their falfe Deities, was fo highly rewarded, may not We Chri- ftians, when we thus offer Up our De- votions to the true God, exped alfo i Bleiling upon them ? We certainly may > if they come not from the Lips, but the Heart ; from an Heart fill'd with a grate- ful Senfe of Mercies receiv'd, and firmly refolved to do every thing in its Power toward deferving New ones: from an Heart, fo affedled as good David's was (not when he faid. In my ^rofperify I fhall never be moved-, but) when he had learnt to fecure and increafe his Prof- • ferity, by an humble behaviour towards
Qo4
before the Lord Mayor, &c. ^ 3 9
.God, and a dutiful Reliance on his Pro- serm, vidence ; and did, under thefe Convidions, ^v. .compofe the following Hymn, to be us'd ^-'^^'^^ (as it fhould fccm) in the Publick Service of the Church, on fome folemn Day of Humiliation. Lord (faith he) my heart ^^- <=^''''"*- is not haughty y nor mine eyes lofty-, nei- ther do I exercife wyfelf in great mat- ter s^ or in things too high for me. As rnighty things as thou haft done for me, I have not been e:^alted, either in Heart, or Look, on that account j nor have bufied my felf in fearching out the fe- cret reafons of thy diftributing Profpe- - rity, and Adverfity, in fuch a manner as beft pleafeth thee. Surely I have be-^ haved and quieted my felf as a Child that is weaned of his Mother ^ I have imita- ted the Humble, Modeft, and Tradable Temper of the Infant- State j Teay my Soul is even as a weaned Child-, it is as refign'd to thy Guidance, as entirely de- pendent on thy Care and Goodnefs. Upon
which it very naturally follows Let
Ifrael(xh2.t is, every Ifraeltle indeed, who ^an thus truly fay of him (elf) trafi in the
Lprdi
140 A Faft Sermon preach' d
SERM. Lord, from henceforth, and for ever! IV. for there can be no furer way to Succefs,
^<^^'''^ than by difclaiming all Confidence in ourfelves, and referring the Events of things to God with an implicit Affiance. Come on then, let as many of us, as have not been tempted by our Profpe^- rity to entertain vain Thoughts, or arc now refolv'd to difmifs them, bow our- felves before God, both publickly and privately, imploring the Continuance of his Bleffings on that Righteous Caufc wherein we are engag'd, and on Thofe, who by their Counfels, Courage, or Condud uphold and ftrengthen it ; efpe- cially on our moft Gracious ^UE E N, whofe Exemplary Piety and Virtues arc its greateft Ornament and Advantage, its chief Support and Stay: Who, as She hath the SuccefTes of T>avid, fo hath receiv'd them with the fame Religious Humility He did 5 and hath, by that means, we truft, laid a Foundation for more 5 which (if our Vices hinder not) He in due time will beftow, ^'ho re- gardeth the Lowlinefi of his Hand-
mAtdeUi
before the Lord Mayor, i^c* 141
matdeuy but fcattereth the 'Proud inSERlt. the Imagination of their Hearts : Who ^^' putteth down the mighty from their^"^"^^^^^ Seat ; but hath exalted, (and will exalt) the Humble and Meek,
To him, Father, Son, and Holy Spi- rit, be afcrib'd all Dominion and ^raife. Now, and for E'vermore^ Amen!
A SPIT-
spittal-sermo:p^
Preach'd at
St. Bridgef^s £nv kcn^
Before the Right Honourable the
Lord mayor, ^r.
On Eafler-Tuefday, April 7, 1707.
St. Matth. XXV. 40. Verily I fay unto you h Inafmuch as ye have done it unto one of the leafi of thefe my Brethren, ye haw done it unto me.
^erm. QJ T. Taul being brought unto tfxe V- tJ Areopagus, or higheft Court in ^^^''^^ Athens, to give an Account of the Doc- trine he \\2iA preach'd concerning, ye/iis and the' Iiefurre£fion, fitly took that Occafion to imprint on the Minds of
thofe
A Spittal-S^rmom i 4 i
thofe Magiftrates, before whom lie ftood, s fe R M, the Behef of a Puture Judgment, and to V- fhew, what Connexion there was between ^-'Orv^ the Rifing of 'Jefus from the Grave, and his Coming to judge t\\z World. Godj Aetsxviu faid he, hath appointed a T> ay, in the^^' which he 'will judge the World in Righ- teoufnefsy by that Man whom he hath ordained i whereof he hath given Ajfu- rance unto all Men, in. that he hath rat fed him from the T)ead. The Rifing of Jefus from the Dead, was an irrefiftable Evi- dence of the Truth of his Dodrine 5 and one part of his Dodrine was. That he would judge the World. By Rifing from the Dead, he took Pofleflion of his Kins;- dom, (all ^ower being then ^/i;^» unto Mmh. him both in Heaven and in Earth) and ^^^"^" ^^' was to reign-, till all his Enemies were \ Cor. xv. put under his Feet, that is, till Evil Men, ^5- and Evil Spirits were judged 5 which was the laft and moft illuftrious Inftance^ wherein his Kingly Power was to be ex- ercifed : And then (and not till then) he was to deliver up his Kingdoms to the m^ 2 . • Father. On thefe, (but more efpecially
on
U4 A Spittal-Sermon^
SERM. on the former of thefe) Accounts, did
• God give Ajjurance unto all Men, that
he would judge the World in Right eouf-
nefsy by that Man whom he had ordainedt
in that he rat fed him from the 'Dead.
The Feftival of our Lord's RefurreBion we have already celebrated 5 and may now therefore turn our Thoughts not impro- perly to confider the chitiConfeqttence of his Refurre6J:ion, a Judgment to come : That Branch of it efpecially, which re- lates to the Enquiries that our Judge will then make concerning our Obedience to his great Commandment of Charity j the enforcing of which, is the pious and pe- culiar Defign of thefe Annual Aflemblies, In the account of that Solemnity, which our BlefTed Saviour himfelf hath given us, we are told, that he will then fay to them on his right hand ; Come ye blejfed of my Father y inherit the Kingdom prepared for you from the Foundation of the World, For I was an hungred, and ye gave me meat 5 twas thirfty, and ye gave me drink -^ I was a fir anger, and ye took me in i fiakedt and ye cloathedme^ 1 was ficki
and
A Spittdl-Sermm'^ H5
and ye -vifitedme y I '-^as in prifon, and sERM, ye came unto me. Amaz d at this merciful Y^ Sentence, and no ways conrdous of any fuch Deferts, thefe good and humble Per- fons are faid to reply ; Lord, '■juhen faw "jue thee an himgred, and fed thee? or thirfty, and gave thee drink? when faw we thee a fir anger, and took thee in ? or naked y and clothed thee? or, when faw we thee ficky or in prifoth and came unto thee ? To which our Saviour makes this memorable and gracious Return j fit to be engraven in the Hearts, and to be for ever founding in the Ears of all induftri-> ous Promoters of Charity 5 Verily y I fay unto yoUy Inafmiich as ye have done it unto one of the leafi of thefe my BrethreUi ye have done it unto Me. True it is. Me in Perfon ye never reliev'd, fupported, comforted ; but, fince ye performed thefe kind Offices to others (who be-^ longd to me) ^t my Command, and for My Sake ; I take what you did to them C even to one of the leafi of them ] as done to myfelf and fhall, under that Notion, now give you an exceeding Rc- V o L, IL L compenee
146 A Split al-Sermon.
S E R Ai. compence for it. Comey therefore, ye blef- V. fed of my Fat her ^ inherit the Kingdom ' prepared for you from the Fotmdation of the World I
I do not think, this Account is to be underftood literally, but with fuch Al- lowances as are ufually made in the Ex- plication of our Saviour's Parables 5 which hold, not in every particular Circum- ftance, but only as to the main Scope and Thrift of them. Now the general Dcfign of this Relation manifeftly is, to propofe to us two Conjtderations, which are powerful Inducements to the Pradice of Charity : One, " That upon this Head " we ihall chiefly be examin'd and try'd, " at the great Day of Account 5" The other, " That Ads of Mercy done to the " Poor fliall then be accepted, and re- " warded, as done to our Saviour himfelf. Of thefe two Points, the former is fuf- ficiently imply 'd throughout the Tenor of our Lord's Dilcourfc, wherein all the In- ftances mention'd relate to the fingle Head of Charity : The latter is dircdiy affirm'd in very emphatical Words, and
with
A Spittal-Serrdon. i^f
■^4th a folcmn Preface, never us'd by Out s E R M. Saviour, but to give us warning of fome V* remaricable Truth that is to follow. Verily '^■^•'''Y^ I fay unto yoih inafrnuch as ye have done it unto one of the leaf of thefe my Bre- thren, ye have done it unto Me.
The Words therefore afford propel' Matter for our Devout Refleclion, under the two following Heads of Enquiry :
Ttrft, Why, in the Accoutit given of L the Proceedings at the Day of Judgment, Afts of Mercy alone are mention d ?
Secondly^ In what Senfe, and for w^hat IL] Reafons it may be prefum'd, that our Saviour will then Accept the Ads of Mercy we now do to his Poor Brethren (fuch he vouchfafes to call them) as done to Htmfelf
I. As to the firft of thefe Enquiries, it L is to be confider'd, That the external Afts of Mercy here mention'd, are fup- pos'd to include that Principle of Divine Love, or Charity, from whence they flow, L 2 and
148 A Spittal-Sermon.
s E R M. and from which alone they derive all V. their Worth and Excellence. 'Tis the in-
^"'"^^'^^^ ward Habit, or Grace of Charity, which recommends the outward Ad 5 fo that the leaft and lowed Inftances of Good- nefs, fpringing from this Source, are in
Matth. r.. the fight ofGod of great Trice: even a Cup of cold Water given to a thirfty ^ifiiple, in the Name of Chrift, fhall not lofe its reward. Whereas the moft extraordinary and fhining Ads of Charity, when feparated from a Principle of Di- vine Love, are of no Valuer for, if we
1 Cor. be (low all our Goods to feed the Toor,
3CU1. 3. . .
and hatje not Charity, it profiteth us no- thing. And therefore the
Firft-, And moft obvious Account of the diftinguifhing mention here made of Ads of Mercy, may be taken from the furpaffing Dignity and Worth of that Divine Grace which produceth them j which St. Taul tells us, is preferable even I Cor. to Faith and Hope : for the greateft of xiii. 13. thefe Three is Charity.
1 fhould not wander from my Point, if I took occafion here largely to explain
the
A Spittal-Sermon. 149
the Grounds and Reafons of this Prefer- SERM. cncej fince whatever Excellence there v. is in the Caufc, or Principle, muft de- '^■^^/"^^ rive a proportionable Excellence alfo on the Effeft 5 and therefore, a full Difplay of thofe Grounds and Reafons would tend to fatisfy our prefent Enquiry. But having other Matter to offer, which is of nearer and plainer Ufe, I fhall mention them only without infifting upon them.
Charity then, (or a Love of God, which works by a Love of our Neigh- bour) is greater than Faith, or Hofiey becaufe it fuppofes thefe Graces to be previoufly exercifed, and is indeed the Refult and Reward of them. Faith fted- faftly believes, Hope eagerly expeds j but Love, which is the End and Confumma- tion of both, enjoys.
It not only unites us to God, but it makes us like him too, and transforms us into a Divine Image ? for God is Love : , john iv. whereas Faith and Hope have no place in ^• the fupremc Mind 5 and confequently, we ourfclves bear no Refemblancc to God, when we abound in them.
^ 3 Charity
S50 A Spittal-Sermon.
8ERM. Charity is more Extenfive, as to its V. Objed and Ule, than cither of the two ^^^^^ other Graces, which center ultimately in ourtelves j for we believe, and we hope for Our own fakes : But Love ( which }s a more difintercllcd Principle) carries vs out of ourfelves, into Defires and En- deavours of promoting the Interefts of Pther Beings.
Charity excels alfo in point of Dura- > Cor, tion, for it never failethh it doth not ^■^ end with this World, but goes along with us into the next, where it will be ad- vanced and perfeded : but Faith and J^ope fhall then totally fail ; the oiie be- ing changed into Sight, the other into Enjoyment,
And indeed, well hath God fuited thefe Graces to the fevcral States to which they l^elong, Paith and Hope, which are ufe- ful in this Life only, may in this Life be exercifed to Perfedion, We may have fo vigorous and piercing a Faith, as can be put-done by no Evidence, but that of Sight 5 we may have fo ered and lively ^jiHope, as car) only be exceeded byFrui- ^ tion.
A Spittal-Sermon, 1 5 '
tion, in which it is loft. But Love is as s E R M. endlefs in its Degrees, as it is in its Dura- v. tion ; and is fitted therefore to an Im- ^^'''^^'^^^ mortal State, where it may be exerted and improved to all Eternity.
2. And this remarkable Property of Love will fuggeft to us one Reafon, why Afts of Charity fhall be enquired after fo particularly, at the Day of general Ac- count; becaufe Good Men are then to be coniign'd over to another State, a State of everlafting Love and Charity : And therefore the chief Enquiry muft then be. How they have abounded in thofe Graces which qualify them belt for an Ad mi {lion into that State, and for a due Relifh of the Divine Pleafiires of it; how they have praftis'd Charity here, the Exer- cife of which muft be their Duty, and their Happinefs for ever. Heaven, and Hell, are the proper Regions of Love, and Hatred ; Mercy, and Uncharitable- nefs: Bleffcd Angels, and pure Souls, exercis'd in the Miniftry of Love, are to pofiefs the one ; Devils, and damn'd Spi- rits, who are all Rage, Envy, and Ma- L 4 lice,
iS% A Split aUSermon^
^ L p. M- iice, are to inhabit the other. When wc V. ftand therefore on the Brinks and Con- ^^"'^^^^ ftnes of thofe States, at the Day of Doom, we fhail be examined, how fit we feverally are for fuch Places, and fuch Company ; according as that appears, our feveral Man- fions fhall be fuitably affignd to usj and Men and Angels, Good and Bad, even We ourfelves fhall, upon the iflue of this fingle Article, acknowledge the Juftice pf the Sentence. Indeed
3 dljy This fmgle Article is fufficient to Abfolve, or Condemn us : for it is the jhort Ted, and fure Proof of Univerfal Goodnefs. The whole Duty of a Chriftian is nothing but Love, varied through the feveral Kinds, Ads, and Degrees of it. And Works of Mercy, are the moft Na- tural and Genuine Off-fpring of Lave 5 fo that from thefc a Good Man is deno- minated. The Scripture therefore fre- quently fums up our Duty in Charity i and, for that reafon ftyles it tho, fulfilling of the Law, and x\i^Bondof^erfe6fnefs. Jndeed where Charity is, (that is, where the BlefTed Frujts of Charity, fpringing jp* from
A Spittal-Sermon. 153
from a true Principle of Divine Love, serm. are) there no otiier Chriftian Grace or Perfcdion can be totally wanting ; and where Charity is not, there may be the imperfed Refemblances of other Chriftian Graces and Virtues, but not thofe Graces and Virtues themfelves : for fuch they cannot be, unlefs fed, and invigorated, and animated by a Principle of Univerfal Charity. So that our Saviour, by pro- fefTmg to examine us on this Head, brings Matters to a fhort IfTue, a fingle Point, by which our Caufe may be decided as effedually, as by larger Enquiries, It will furnifli us with a
Arth Reafon of his Condu£l in this Caufe, if we confider, how great a ftrefs he laid upon this Duty, while he was upon Earth; how earneftly he recom- mended itj in how exalted a degree of Perfedion he prefcrib'd the pradice of it to us : fo that he cannot but enquire, with a particular Concern, how we have comply'd with it.
It is his peculiar, his diftlnguifhing Pre- geptj the fpecial Mark and Badge of our
Dif-
154 A Spittal-Scr?non.
SERM. Difciplefhip : A new Commandment {(^Ad. V. he) / give unto you, that ye love one j^hI?Qii! another , by this f)mll all Men know that 34» 35- ye are my TI>ifciples, if ye have love one to another. And- upon the Article therefore of our Obedience to this I^ew Command- ment-, he himfelf v/iil declare, whether we do, qr do not belong to him. It was one of the lad Injunctions he gave, and often repeated to his Difciples, in that Divine Exhortation he made to them juft before lie cntred on the Bloody Scene of his .Paflion ; 'twas the great Direction he left with them, when he himfelf was leaving the World. The firft and chief Enquiry, therefore, when he returns to JudL;menr, will be, What Weight his Dying Words have had with us ?
5. The Nature of the Sentence he is to pronounce, the Rule of Judgment by which he will at the LalVday proceed, requires that a particular Regard be then had to our Obfervation of this Precept. W^e fhall be judged by the Grace and xMer- cy of the Gofpcl, and not by the Rigours of unrelenting Juftice. Cod will indeed
Judge
A Spttal-Sermon. 1 5 5
Judge the World in Right eoufnefs, but SERM. 'tis by 2iti Evangelical, not ^liLegalKv^- v. teoufnefs 5 and by the Intervention of the ^-^'^^^"^^ Man Chrift Jefus, who is the Saviour, as well as the Judge of the World 5 and as fuch, hath procur'd that pardoning Grace for us, which mitigates and tem- pers the feverity of the Rule, and entitles us to the Favour and Mercy of our Judge, But what Title can he have to Mercy himfelf, who hath not exercised it towards Others? Bleffed are the Merciful-, for they Mat. v. 7. ^all obtain Mercy, in that Day when Mercy rejoiceth againft Judgment : But, James ii. on the other hand, Theyfhallhavejudg- ^^' ment without Mercy, who have {hewed ^i'i^- no Mercy. The Power of Covering Sin, is in Scripture afcrib'd to no other Grace, or Virtue whatfoever, but Charity : when therefore the Multitude of our Sins is to be Judg'd and PuniflVd, the fitted and kindeft Enquiry that our judge can make, is. What Deeds of Charity we have to alledge in Extenuation of ourPunifhmem ? 6. The Secret manner, in which Ads of Mercy often are? and ought to be per-
form'd;
is6 A SfitiaUSermon.
SERM. form'd, requires this publick Manifefta- V. tion of them at the great Day of Ac-
^■^^^^'^^ count. There are, I think, but three Duties, iri the Performance of which God hath, after a pecuHar manner, recom- mended Secrecy to us; AlmSy Fajling, and Grayer. The two latter of thefe (as * far as we are oblig'd to Secrecy in the Difcharge of them) relate chiejly to Our- felvesy and to our own Concerns : but the firft regards our Neighbour alone, and cannot therefore be done altogether with- out a Witnefs. However, as far as the Na- ture of this Duty will admit of Privacy, our Saviour hath enjoin'd it; and in Terms of a particular Significancy and Force. Por he knew that Good and Bountiful Minds were fometimes inclin'd to Often- tation, and ready to cover it with a Pre-^ tence of inciting others by Their Exam^ pie 5 and therefore checks this vanity in thefe remarkable Words : Take heed, fays he, that ye do not your Alms before Men-, to be feen of thent. — That thou 4ofi not found a Trumpet before thee, as the Hypocrites dp, that they may have
Glory
A Spittal'Sermon. iS7
Glory of Men : Verify, I fay unto you, s E R M. they have their Reward. But when thou ^• doeft Alms J let not thy Left Hand know \j(fff^ what thy Right Hand doth. And that i, 2, 3. we might be encourag'd pundnally to obferve this Precept, by a Reward pro- portioned to the Nature of the Duty, therefore he adds; And thy Father y Ib.\\. ^: which feeth in Secret y fjall Himfelf re- ward thee openly 3 that is, in the Sight of Angels and Men, at the great Day of Re- tribution. For that this is his Meaning, may appear from a parallel Place in St. Luke-, where the Reward promis'd to Charity, is thus exprefs'd ; And thou fjalt U\ke xiv. be Recompenfed at the RefurreBion of^^' the Jiifi ', at that time, when God jhall judge the Secrets of Men by Chrifi J e fits ; Rom. ii^ ihall openly punifh their fecret Sins, and ^^' openly own and reward their fecret Vir- tues; their Ads of Charity efpecially, which, as they were, in Obedience to his Command, perform'd Privately, fo they fhall now, according to his Promife, be Rewarded Operily. A Reward, everyway congruous, and litcing ! For it gives God
and
1 5 S A Spittal Sermon*
SERM.and good Men the Glory, that would V. otherwife be loft, of many retired Graces
^''^^^"'^ and Virtues 5 which dcferve fo much the rather to be publifh'd, becaufe they de- clined Obfervation ! It reproaches, and fills with Confufion, thofe unmerciful and wicked Men, who look'd upon all fuch conceal'd Inftances of Goodnefs, as
Eccl.xi. I. unprofitable Folly, as the cafling of our Bread upon the Waters-, which, they did not think, would thus be found after many 'Days. It proclaims the Triumphs of Hu- manity and Goodnefs in a proper Audi- ence, even before the whole Race of Man- kind, then AfTembled. The Objefts of Mercy themfelves will be prefent, and will, with Pleafure, difcover the Blefied Hands that reliev'd them ; nor fhall their Teftimony be wanting, when the Judge of the World doth, as it were, Point and Appeal to them in the Throng, as Evi- dences of tlie Equity of that Sentence he is then about to pronounce : Inafmuch as ye ha/ue done it to one of the leafi of thefe my Brethren, ye have done it unto Me.
And
A Sp'tttal-Sermon. i59
And this furnifhcs us with yet one more SERM. Realbn, why our Saviour lays fuch a par- v. ticular Strefs on Ads of Mercy j bccaufe ^■"''VN^ he looks upon every one of them as a ^erfonal Kindnefs done to Himfelfi ye have done it unto me ! How this is to be underftood, and upon what Account our Lord is pleas'd to exprefs himfelf on this Occafion, with fo wondrous a Degree of Condefcenfion, is what I, upon my Se- cond general Heady proposed to Ihew.
II. Inafmitch as ye have done it unto 11. one of the kflfi of thefe my Brethren^ ye have done it unto Me. To 7ne ! that is, at my Inftance, and for my Sal<.e ; to mv Brethren, as fuch, on account of their Relation to me ; and what is thus done in Obedience to my Commands, and with a peculiar Regard to my Perfon, I eftcem a Perfonal Kindnefs, and will ac- knowledge and reward it accordingly : For, as he elfewhere fpeaks, fVhofoever jh all give to drink unto one of thefe little ones a Cup of cold If'ater only, in the Name of a T)ifciplej [or, as belonging to
^Chrijtl
t6o A Spin al- Sermon.
SERM. Cbrifi'\ verily I fay unto you, he jfaall iri V- no wife lofe his Reward.
Mark ix. It is Certain, that thofe good Men, who
4*' take fuch Pleafure in reUeving the Mi-
ferable, for Chrift's Sake, would not have been lefs forward to minifter unto Chrift himfelf, if they had been blefled with an Opportunity of doing it. Now, what they were thus ready to have done, our Saviout reckons as done, and places to their Ac-
aCor.viii. count. For if there be firfi a willing Mind, it is accepted according t/> that a Man hath, and not according to that d Man hath not. And this is the Ground of that favourable Decifion of his, in behalf of the Poor Widow, who, while 7nany, that were rich, cafi much into the
Mark. xii. Trcafury, threw in two Mites Verily
^^' ^^' (faid he) fbe hath cafi in more than they All ! i. e. if fhe had had as much as they all had, fhe would have caft in more than they all did 5 and God refpeds, not the Gift, but the bountiful Mind and Inten- tion of the Giver j calling (in this Senfe
Rom.iv. alfo) the things that are not, as if they
' were.
Bus
A Spittal- Sermon^ ^^^
But there is yef a more ftrid and pro- serM^ ^er Seiife^ in which the Words of our v. Lord may be underftood. He hath ta- «-^^V^. ken our Nature upon him, and united it tohimfelf; and is, therefore, on the account of this Union and Alliance, fome way interefted in the Joys and Griefs of thofe who fhare tlie fame Nature with him. For, according to the reafoning of the Divine Writer to the Hebrew Sy both ^^^' ^^"s he that Jan^ijieth, and they i^sjho are fanBified, are all of one [i. e. are all partakers of the fame Fle[h and Blood i as he afterwards explains himfelf 5] for fe: which Caufe he is not a^amed to call them Brethren.
We are: indeed his Brethren^ as we are Men: but we are ftill more i(5y ds we are Chriftians •■> that is, as Members of that Myftical Body, of which Qhrlfi Jefus is the Head. Now (as St. Tattt argues concerning this Myftical Body) whether one. Member fuffer, all the t Cor. xS: Members fuffer with it -, or one Mem- ^^* ber be honour d, all the Members rejoice with it : The Head efpecially, which is
Vol. II. M th§
1 62 A Sptttal-Sermon,
SERM. the Principle of Life, and Motion, and V. Senfe to the reft j and from which all
Coin i(^ J he Body by Joints and Bands having Nourijhment minijired, and being knit together-, incrcafeth with the Increafe of God. They are ftili the fame Apoftle's Words ; who is every where full of this Union and Sympathy between Chrift and his Members , having received very ftrong Impreilions of it at the Time of his Converfion, when he heard that Voice from Heaven, Saul, SauU Why ferfecuteji thou me? And he faid-, Who art thouy Lord? And the Lord faid, I am Jefus whom thou perfecuteft. In like manner ^s Jefus is perfecuted, when any of his poor Members fuffer, he is relieved alfo, when they are relieved. — Ln- afmtich as ye have done it unto the leafi of thefe my Brethren, ye have done it unto me.
Indeed, our Saviour is reprefented every where in Scripture as the fpecial Patron of the Poor and the Affli61:cd, and as laying their Interclts to Heart (as it were) more nearly than chofe of
any
A Spittal-Sermom t^i
any other of his Members. The Rea-SERM* fon of which is not obfcurely intimated v. to us. ^^^'VN^
Our Savioufs Humiliation conriftcd not merely in taking Human Nature up- on him, but Human Nature cloatlVd with all the iowcft and meaneft Cir- cumftanccs of it. He led a Life of great Poverty, Shame, and Trouble 5 not having where to lay his Heady or wherewithal to fupply his own Wants> without the Benevolence of others, or a Miracle: He was defpifed and r^-lfa. llii.^; je^ed of Men, a Man of Sorrows, and acquainted with Grief i fo that the reft of the World hidj as it were, their Faces from him. Now, in the Epiftle to the Hebrews we are told, that, by thus taking on him the Seed <?/^ Abraham, heHcb.ii.i7; became a mercifid and faithful Hiah- ^riefi', who could be touched with the feeling of our Infirmities, becaufe he was in all Joints tempted like as we\\^.'\■^.^^i^ are, and himfelf alfo compajfed with hi- ^ ^' fr?mty. If then, by taking upon him- lelf Human Nature at large, he hath a M a com-
1 64 A Spittal-Sermonl
SERM. companionate and tender Senfe of the V. Infirmities of Mankind in general ; he
*'-'^V^w^ niuft needs, in a peculiar manner, feel> and commiferate the Infirmities of the 'Poor, in which he himfelf was fo emi- nent a Sharer. To the reft of Mankind he was ally'd indeed by his Humanity j but to the Poor, even by the humble and fuffering Circumftances of it : He was made in the likenefs of Men; but moft hke the meaneft among the Sons of Men. Wherefore he is not afham'd to call them Brethren, by way of Diftinc- tionj to pubhfh their near Relation to Him ; to recommend their Cafe particu- larly to Us ; to efpoufe all their Inte- refts 5 to take part in all their Afflid:i- ons y and even to acknowledge the good Offices we do them, as done to himfelf- — I f^y tmto you, hiafmtich as ye have done it unto one of the leafi of thefe my Brethren^ ye have done it un- to Me.
\ have difpatch'd the Argument in both its Branches, which I undertook to confider. The Ufe we are now to
make
A Spittal-Sermon. 165
make of it, is Obvious and Eafy ; fo SERM. Obvious, that I queftion not but you V. have prevented me in this Relped, and ^-'^'^''*^ have all along, as I pafs'd from Point to Point, apply'd it to your felves, to the enforcing of the great Duty of Cha- rity, to the inflaming your Souls with an ardent Love of it, and a Refolution of pradifing it in fuch an exalted Degree, as becomes the true Difciples (nay the Friends and Brethren) of ^Jefus. Many excellent things are fpoken of this Di- vine Grace, in Scripture 5 many high Encomiums are there given of it j many encouraging Promifes are made to it : but I queftion, whether all of them taken to- gether, carry more Life, and Force, and Warmth in them, than the Two affed- ing Conliderations I have explained to you. The Wit of Man cannot contrive (for even the Wifdom of God hath not fuggefted) any more prefiing Motives, more powerful Incentives to the Exer- cife of Charity, than thefe ; That we Ihall be judg'd by it at the laft dreadful pay 5 and that then, all the Ads of M 3 Merc^
1 66 A Spittal-Sermon.
SERM. Mercf we have done to the ^oor^ fhall V. by our Merciful Judge be ownd, and
^^^VV rewarded, as Perlonal Kindneffes done to himfelf.
What can awaken us to do Good, if the Sound of the laft Trumpet cannot J If a Uvely Senle and Anticipation of the great Scene of Judgment which fhall then be unfolded, of the Procefs whicli. fhall be form'd, of the Scrutiny which fhall be made, of the Sentence which fhall be pronounced ; if, I fay, the bright Ideas of thefe Solemnities, which the Scripture had taken care to imprint upon our Minds, do not excite us to
|j>hnxi.4. abound in the Labour of Love-, whtlfi it is yet "Day-, ere the Night comethy when no Man can work'. Vain will be, the Attempt of rou2;ing us into the Love and Pradice of Goodnefs, by any lefs afto- nifhing Methods 5 all other Applications ^nd Motives whatfoever will be loft upoii us ; and we muft even be fufFered to /Zffj^ m in our Security, and take our Reji,
2 Pet. ii. 3. till our "^j-iidgment:, which lingreth not 3
over-
A Spittal-Sermon. 1 67
overtakes ns, and our T)amnation, which s E R M Jliimbereth not, lays hold of us. v.
Do we, in good earneft, believe the^"^^^'^^ account of that Day's Tranfactlon which our Lord hath given us? Let us fhew our Faith by our Works, and pafs the time of our fojourning here (as it will then be well for us we had palTed it) in the unwearied Exercife of Beneficence and Charity. Can we believe that God hath appointed a T)ay wherein he will Judge the World by the Man Chrifi Jefus'-i without believing alfo, that he will judge it in that very Manner, and with thofe very Circumftanccs, which the Judge himfelf hath revealed to us ? And if fo, how can we ever think of appear- ing at that awful Tribunal, without be- ing able to give a ready Anlwcr to the Queftions which he fhall then put to us, about the Poor and the AfHided, the Hungry and the Naked, the Sick and the Imprifoncd? What Confufion of Face ftiall we be under, when that Grand In- queft begins 5 When an Account of our ^^ealth, and our Opportunities of do^ M 4- ing
]:6| A Sftttal-Sermon,
^EfiM, ii^g Good is difplay'd, on the one Sidc^ V. and a Particular of ourUfe, or Mifufe ^^^TN^ of them is given in, on the other ? And it fhall appear, that the Good Things w,c have do7ie, are few and Uttle, in com- parifon of tiiofe we have received ? How fhall we then wifh (to no purpofe wifK) |;h^t it rnight be allowed us to live over PUr Lives again, in order to fill every Minute of them with Charitable Office?, which, we find, will at that time be Qf fp gj:eat Importance to us ?
In vaiii fhall we then plead, (tho' we could truly plead) that we have been frequent and devout Worfhipers of God> Temperate and Sober in our Enjoyments, Tuft and Confcientious in our Dealings 5 in vain fhall we attempt to juftify our felves, as the rich young Man in the Gofpel did, by appealing to the great Mat.xix, Duties of the Law, and faying. All ^°- thefe have I kept from my Toitth up i unlefs we can fay alfo fomewhat more for our feivcs, than He could i even that we have beeri liberal in our Dif- tributions to tl^e Poor, and well dif-
charg'4
A Spittal'Sermon- ^^^
charg'd that important Stewardfhip with s e R M. which God hath entrufted us. One fin- ^^ gle Inftance of Relief afforded to the Afflided and the Miferable, one Cup of Cold Water given to a T>ifciple, that is, the fmalleft Kdi of Charity:, done out of a fincere Principle of Goodnefs, fhall then ftand us in greater ftead, and recom- mend us more effedually to the Favour of our Judge, than all our pretended Zeal for the Divine Honour, and the Advancement of Religion, than all the Flights and Fervors of Devotion, than all the Rigors and Severities of the Mor- tified State: nay, than whatever Chrifli> an Graces and Virtues we can fuppofe it poflible to attain, without attaining true Chfiflian Charity, i. e. fuch an ar- dent Love of God, as manifefts itfelf in a proportionable Love of our Neigh- bour, and particularly, in thofe genuine Fruits of Love, with which Chrifiian Mercy and Tendernefs will be fure to Infpire us.
This is a Truth, which cannot be too often, or too carncftly inculcated, be-
caufe
17 o A Sfittal-Sermon.
caufc (important as it is) we a^re apt, ex- tremely apt to overlook it, and to per- fuade our felves, that, if we do but ob- ferve the Rules of Moral Honefty in all our Tranfadions j if we wrong no Man, or make Reftitution to thofe we have wrong'd ; fuch a Righteous and Faultlefs Condud will fecure our Title to Happi- ncfs. We own, indeed, that extraordinary Ads of Charity are commendable, and fhall have their Reward : But we think we can efcape Hell, without performing them; and are humble enough to be contented with the loweft Station in Heaven. Human Judicatories, we ob- ferve, give Sentence only on Matters of Right and Wrong, but enquire not in^ to Ads of Bounty and Beneficence ; and we eafily transfer this known Method of Proceeding from Earthly Tribunals to that of Heaven. To redify a Miftake of fo great Confequence as this, it was requifite to affure us, that, though the Forms and Solemnities of the Laft Judg- ment, as they are defcribed in the Gof- pd, may bear fome Refcmblance to
thofe
A Sfittal-Sermon. 171
thofe we are acquainted with here be- serm. low, yet the Rule of Proceeding Ihall V. be very different : That we fhall be Try'd ^^''V^w^ at that Bar, not merely by our Righ- teoufnefs, but moreover and chiefly by our Charity h That it will not avail us then to fay. We have done no Evil, if we have done no Good ; That however Virtues of Omiflion (if I may fo fpcak) will not Save us, yet, that Sins of O- miflioii will certainly Damn us. 'Tis becaufe we have not given the Hungry, Meat i and the Thirfty, Drink , becaufe we have not taken in the Stranger, and cloathed the Naked ; becaufe we have not vifited the Sick, and thofe that are in Prifon 5 that we fhall be then included in that terrible Sentence, Tie- fart from met ye Curfedy into everlafl- ing Fire, prepared for the T>evil and his Angels ! The Ignorance of thofe, who are Strangers to the Covenant of Chrjflj may be wink'd at, and their Fu- ture Happincfs fecur'd to them upon lower Terms : But it is Madnefs in Chri- fl:ians, after fuch ^ Declaration as this,
\9
17^ A SpittaUSermon-
s E R M. to flatter themfelves with the Hopes of
V. getting to Heaven, without aboundins;
in the Offices of Charity. Twas chiefly
to rouze Men up into a Senie of their.
Duty and Danger in this refped, that
our Saviour utter'd the Parable of the
Rich Man and Lazarus. The Rich
Man is not blam'd in the Parable, as
having made ufe of any unlawful Means
to amafs Riches, as having thriven by
Fraud and Injuftice, or grown fat upon
the Spoils of Rapine and Opprefliion :
All that is there laid to his Charge, is,
That he was cloathed with Purple and
fine Linen y and fared fiimptuoiifly every
'Day, without regarding the wretched
Condition of Lazartis, who was laid
at his Gate 5 and who is faid indeed to
have defired to feed of the Crumbs
which fell from his Table, but is not
faid to have obtaind what he defired.
And even this want of Humanity to an
Objcd fo pityable and moving, did, it
fcems, dcferve to be punifhed with Ever-
lafting Torments, Hear, and tremble
? John iii: alj Ye who have this World's Good, 17. 1
m4
A Spittal-Sermo£ I'^i
and fee your Brother have need, and serm. fhut up your Bowels of Compaffion from ^■ him. '^orv
But I believe far better things of All, and know far better things of many, that compofe this Audience j for I fee here, the worthy Governors and En- couragers of thofe Publick and Ufeful Charities, which are a greater Orna- ment to this City, than all its Wealth and Splendor; and do more real Ho- nour to the Reformed Religion, which gave Birth to them, than redounds to the Church of Romey from all thofe Monkifh and fuperftitious Foundations, of which (he vainly boafts, and with which fhe dazzles the Eyes of Ignorant Beholders.
We live at a Time, when Popery, which is fo far fhut out by our Laws, as not to be able to re-enter openly, is yet dealing privately in by the Back- Door of Atheifm, and making many other fecret and unperceived Advances upon us. Its Emifl'aries are very nume- rous, and very bufy in Corners, to fe-
duce
174 'A Spittal-Sermoni
S E R M. ducc the Unwaiy« And among all the V. popular Pleas, which they employ to this
^"^y^^ Purpofe, there is none more enfnaring (1 fpeak what I know, by Experience) than the advantageous Reprefentations they make of the Publick Charities, which abound in Their Communion. Many ways there are of expofmg the Vanity of fuch Pretences : but I have found none more fuccefsful, than to direct the: Perfons, who are ftruck with the fpeci- ous Appearances of Charity in that Church, to the real and fubftantial Ef- feds of it in ours 5 thofe noble Monu- ments of Glory to Gody and Good Will to MeUy which the Piety of our Pro- teftant Anceftors rais'd 5 and which have fuice receiv'd as great Additions and Im- provements, as the renowned City it- felf to wh'ch they belong. I mention them together, becaufe i take the One of them to have fprung, in iome Mea- fure, from the Other j and the prefent profperous Eftate of this great Emporium to be owing, iiot more to the iaduftry of its Inhabitani.:, th?a to thofe Ihining
Initances
A Spittal'Sermonl i75
Inftances of Charity in which they ex- sERM. eel 5 there being no furer way towards v. increafing Riches, than by fharing them ^"^-"^^^^^^ with the Poor and the Needy.
I have not room to give you a com-
pleat View of what hath been expended
in fuch charitable Diftributions within
the Walls of this City, fince the time
of our Blefled Reformation, when thefe
goodly Plants were firfl fet, which have
fmce, by due Watering and Culture, fo
wonderfully grown and flourifhed : You
may guefs at the prodigious Sum to
which fuch an Eftimate would amount,
when you have heard. What hath been.
here done for the Poor by the five Hof-
pitals and the IVork-Hoiife-, within the
Compafs of one Year, and towards the
End of a Long, Expenfive War, which,
however it may have drain'd our Wealth
in other Refpedls, yet hath (Thanks be
to God) not exhaufted, and fcarce dimi-
nilh'd our Charity. I fhall give you a
fhort Account of Tisjo Reports, which
were read at large to you Yefterday.
Here
17^ A Spittdl Sermonl
SERM.
V. Here an Abftrad of thofe Reports
^■^''^'^^*^ was read.
Tis not neceflary to plead very ear- neftly in behalf of thefe Charities , they fpeak fufficiently for themfelves, by a fi- lent, but powerful Eloquence, that is not to be withftood. There is fuch a Native Comelinefs and Beauty in well-defign'd Works of Beneficence, that they need only be fhew'd, in order to charm all that behold them. Particularly Thefe of which you have had an account, are fuch Wife, fuch Rational, fuch Beneficial Inftitutions, that it is impollible for a Good Man to hear them reprefented, without wifhing them all manner of Suc- cefs 5 and us impoilible for one, that is both Rich, and Good, not to contribute to it. To relieve the helplefs Poor 5 to make fturdy Vagrants relieve themfelves * to hinder idle Hands from being mifchie- vous to the Common- Wealth i nay, to employ them fo, that they may be of publick Service 5 to reflore Limbs to the
Wounded^
A Sp'tttal-Sermon^ iff
Wounded^ Health to the Sick, and Rea- SERM. fon to the Diftraded ; to educate Chil- "^• dren in an honeft, pious, and laborious ^^'^'V^^ manner 5 and, by that Means, to fow a good Seed, of which perhaps another Age, and another Race of Men may reap the Benefit 5 Thefe are Things of fo evi- dent Ufe, of fo confefs'd an Excellence, that it would be an Affront to Mens Un- derftandings to go about to prove it*
Befides, the Vigilance of thofe who prefide over thefe Charities, is fo eJcem- plary, their Condud fo irreproachable^ that Perfons difpos'd to do Good in thefe Inftances, can entertain no Sufpicions of the Mifapplication of their Bounty 5 but are almoft as fure, that what they give will be made ufe of to its proper End, as they are that the End it felf is Good, for which they beftow it. It is a mighty Check to beneficent Tempers to confiderj how often good Defigns are fruftrated by an ill Execution of them 5 and perverted to purpofes, which, could the Donors themfclvcs have forefccn, they would have been very loth to promote. But it
Vol. II, N is
178 A Spinal-Sermon.
SERM. is the peculiar Felicity of Charitably- V. minded Perfons in this Place, to have no *-''^^'' Objc6tions of that kind to ftruggle with. All they have to confider is. What Por- tion of thKr Wealth they defign for the Ufes of the Poor 5 which they may then chearfully throw into one of thefe Pub- lick Pvcpofitorics ; fecure, tiiat it will be as well employed ?,s their Hearts can de- fire, by Hands v/ell vers'd in the Labour of Love, and whofe Pleafure it is to ap- prove their own Beneficence to the Pub- lick, by a careful Management and Di- ftribution of other Mens Charity.
This gives Benefaclors an Opportunity of doing their Alms-, with that Self deny- ingSecrecy, whichvour Lord recommends, and which greatly enhances the prefent Pleafure, and the Future Rev/ard of them. For we may then fafcly conceal our good Deeds from the Publick View, when they run no hazard of being diverted to im- proper En'.i^, for want of our Own hi- fpedion. H^nce it is, that thefe Publick Charities have been all along fupply'd, and fed by Private Springs 5 the Heads of
which
A Spttal'Sermon, "^7^
which have fometimes been wholly un- serm; known. And I take it to be an Argu- ^J^ ment of Gods peculiar Blefling upon them, that the Expences of fome of them do always much exceed their certain An- nual Income ; but feldom, or never, their Cafual Supplies. I call them CafuctU in Compliance with the common Form of Speaking 5 though I doubt not but that they owe their Rife to a very particular direction of Providence. The Ovcrfecrs of thefe Bounties feem to Me, like thofc who live on the Banks of Nile •■> who Plough up their Ground, and Sow their Seed, under a confident Expcdation> that the Soil will in due time be Manur'd by the overflowing of that River, though they neither fee, nor know the true Caufe of it.
May God touch the Hearts of all that are able to contribute to fuch Works of /
Mercy, and make them as willing as ^f
they are able! In order to excite their i. ••
Chriftian Compaflion, I need ufc no other • ■■-
Motive than that which the Text fuggcfts ; That the Lord Jefiis will look upon what- 4|
N 2 ev<^ ^ H
1 80 A Sfittd-Sermon\
ever we do of this kind, as done to him- felf 5 In as much as ye have done it unto one of the leafi of thefe my Brethren-, ye have done it unto me ! Let us carry this Confideration always in our View, and endeavour to aflfed our Minds with a lively and vigorous Senfe of it. We are apt fomctimes to wifh that it had been our Lot, to Live and Converfe with Chr'ijl-, to hear his Divine Difcourfes, and to obferve his fpotlefs Behaviour j and we pleafe ourfelves perhaps with think- ing, how ready a Reception we fhould have given to him and his Dodrinej how forward we ihould have been in do- ing all pubiick Honours, and private Ser- vices, and in abounding in all the Offices of Humanity towards him. The Oppor- tunity we wifh for, we have : For, behold, he is with us to the End of the Worlds in the Perfons of the Poor and Miferable. They are his Reprefcntatives, His Sub* ftitutes ; deputed by him to receive our Bounty, in His Name, and in His Stead : And we may rcO; affur'd (for he is faith- fid who promifc dj that the Comforts and
Sup-
A Spittal-Sermon. 1 8 1
Supports, which wc extend to the fe his SERM. Poor Brethren, fhali be as kindly Re- ^'^• ceived, as highly Valued, as mightily Re- ^''^^'^^^ warded, as if He himfelf had been the Objedl of our Pious Liberality ; and that we fhall, on this account, be found, at the Day of Retribution, among thofe at his Right Hand, to whom he will fay ; Come ye Blejfed of my Father-, inherit the Kingdom prepared for Ton-, from the Foim- dation of the IVorLd : For I was an him- gredy ayidye gave me Meat , I was thir- fiy, and Te gave me ^rink -, I was a Stranger, andTe took me ins Naked, and Te clothed me -, I was Sick-, andTe vifited me J / was in Trifon, and Te came unto me.
God grant, that every one of us may, by thus ihewing Mercy, intitle ourfelves to the Mercy of Jefiis !
To Him, with the Father, and Bleffed Spirit, be rendred all Majefty, Might andT>ominionfor Ever ! Amen.
N 3 Jn
^iSi- Otir Acquaintance with God,
An Acquaintance wit^j GOD^ the beji Support under AffiiBions,
SERMON
Preach'd before the
QUEEN
A T
St. J A M E S%
O^ober 31? 1708.
Job xxii. 2 r .
Acquaint now thy felf with Him, and
be at Teace.
SERM. ' j ^ H E exceeding Corruption and Fol- VI. J^ ly of Man is in nothing more ma- ^-'''^»'^^-' nifeft, tiian in his Averfenefs to enter- tain any Friendfhip or Familiarity with God 5 though he was fram'd for that
very
the bejl Support under AffliEiions. 1 3 3
very End, and endu'd with Faculties fit- SERM. ted to attain it j tho' lie ftands, and can- '^^• not but be fenfible that he ftands, in the '^^'^'^^^ utnioft want of it; tho' he be invited, and encouraged to it, frequently, and earneftly, by God himfclf; and tlio' it be his Chief Honour, Advantage, and Happinefs, as well as his Duty, to com- ply with thofe Invitations.
In all Cafes, where the Body is afFed- ed with Pain, or Sicknefs, we are for- ward enough to look out for Remedies, to liften greedily to every one that fug- gefts them, and upon the ieaft hopes of Succefs, from the Reports of others, im- mediately to apply them. And yet, not- withftanding that we find and feel our Souls diforder'd and rcftlcfs, tofs^d and difquieted by various Pafllons, diflradcd between contrary Ends and Interefts, ever feeking Happinefs in the Enjoyments of this World, and ever milling what they feek ; notwithftanding that we are aflur'd from other Mens Experience, and from our own inward Convictions, that the only way of regulating thefe Dif- N 4 orders
1 84 Our Acquaintance with God,
SERM. orders is, to call off our Minds from too VI. clofe an Attention to the things of Senfe, '"^^^^^"^^ and to employ them often in a fweet Intercourfe with our Maker, the Author Qf our Being, and Fountain of all our Eafe and Happinefs : yet are we ftrange- ly backward to lay hold of this fafe, this only Method of Cure i We go on ftill nourifhing theDiftemper under which we groan, and choofe rather to feel the Pain, than to apply the Remedy. Ex- cellent therefore, was the Advice of Eliphaz, to Job, when, in the midft of his great Troubles and Preflures, he thus befpoke him. Acquaint thyfelf now with Him [i. e.) with God, and be at ^eace : Take this Opportunity of improving thy Acquaintance with God, to which he al- ways, but now efpecially invites thee 5 Make the true Ufe of thofe Afflidions which his Hand, mercifully fevere, hath been pleas'd to lay upon thee j and be led by the Means of them, tho' thou haften- deavour'd to know and ferve Him alrea- dy, to know and ferve Him ftill better 5 to deiire, and love him more : Calm the
Diforders
the beft Support under AffliBtons. 1 8 5
Diforders of thy Mind by Reflcdions serm. on his Paternal Goodncfs and Tender- VI. nefsj on the Wifdom, and Equity, and '^^"'^^'^ abfolute Rcditudc of all his Proceedings : Comfort thy felf with Ibch Thoughts at all times, but chiefly at that time, when all Earthly Comforts fail thee ; Then do thou particularly retreat to thefe Confi- derations, and fhclter thy felf under them; — Acquaint now thy felf with Him, and be at ^eace.
The Words therefore will fuggeft Matter not unfit for our Devout Medi- tation, under the Three following Heads ; v/herein I (hall confider,
I. What this Scripture- Phrafe of ac- qttainting our felves ''j:jith God implies, and wherein the Duty recommended by it particularly confifts.
II. How Reafonable, NecefTary, and Defirable a Duty it is, as on many other Accounts, fo efpecially on This, That it is the only True Way towards attaining a pcrfcft Tranquillity and Rejl of Mind,
--Ac-
186 Our Acquaintance with God,
SERM. — Acquaint thy felf with Htm, AN^D J^BE AT TEACE. Which will lead me alfo to fhew, in the
III. 'Place, That the moft proper Sea- fon for fuch a Religious Exercife of our Thoughts is, when any Trouble or Cala- mity overtakes us. Acquaint thy felf NO IF with him.
I. We are to confider. What this Scrip- ture-Phrafe of Acquainting our felves with God, implies, and wherein the Du- ty recommended by it particularly con- fifts. The Phrafe it felf occurs, I think, no where elfe in Holy Writ ; however, the true meaning of it is very Obvious and Eafy.
We are prone by Nature to engage our felves in too clofe and ftrid an Ac- quaintance with the Things of this World, which immediately and ftrong- ly ftrike our Senfes 5 with the Bufinefs, the Pleafures, and the Amufements of it 5 we give our felves up too greedily to the Purfuit, and immerfe our felves
too
the be ft Support under AffilBions. 187
too deeply in the Enjoyment of them; SERM. and contrad at laft fuch an Intimacy ^^• and Familiarity with them, as makes it '-^'^VX^ difficult and irkfome for us to call off our Minds to a better Employment, and to think intenfcly on any thing befides them. To check and corred this ill Tendency, it is rcquifite that we fhould acquaint our felves with Gody that we fhould frequently difengage our Hearts from Earthly Purfuits, and fix them on Divine Things; that we fhould ap- ply ourfelves to ftudy the BlelTed Na- ture and Perfedions of God, and to procure lively and vigorous Imprellions of his perpetual Prefence with us, and Infpcdion over us ; that we fhould con- template earneftly and reverently the Works of Nature and Grace, by which he manifcfts himfclf to us ; the infcru- table Ways of his Providence, and all the wonderful Methods of his dealinir with the Sons of Men : That we fliould inure ourfelves to fuch Thoughts, till they have work'd up our Souls into that filial Awe and Love of Him, that humble
and
188 Our Acquaintance with Gody
SERM. and implicit Dependence upon Him, VI. which is the Root and Principle of all
^^-yy^^^ manner of Goodnefs 5 till we have made our Duty in this Refped, our Pleafure, and can addrefs ourfelves to Him, on all occafions, with Readinefs and Delight; imparting all our Wants, and expreffing all our Fears, and opening all our Griefs to Him, with that holy Freedom and Confidence to which the Saints and true Servants of God are entitled, having received the Spirit of Adoption^ whereby they cry, Abba Father I In this Senfe ought we to acquaint ourfelves with God, to fet him always before us, as the Scrip- ture elfewhere fpeaks ; to draw near to him, and to delight in approaching him. But this is only a General Account of what o\xi Acquaintance withGod implies : It may be ufeful to mention fome Tarti- culars alfo, wherein it chiefly confifts ; and to fay fomewhat diftindly upon Each of them.
In order to begin, and improve Hu- man Friendfhips, i^?^;^ Things are princi- pally requifite ; Knowledge, Accefs, a Si- militude
the befi Support under Affii^iions, 189
militude of Manner s^ an entire Confidence s E R M. and Love : and by Thefe alfo the Divine VI. Friendfhip, of which we are treating, ^•^^^'^^^ muft be cemented, and upheld.
The firft Step towards an Acquaintance with Gody is, a due Knowledge of him : I mean not a Speculative Knowledge, built on abftraded Reafonings about his Na- ture and Eflence ; fuch as Philofophical Minds often bufy themfelves in, with- out reaping from thence any advantage towards regulating their Paflions, or im- proving their Manners : Pat 1 mean a Practical Knowledge of thoie Attributes of his, which invite us nearly to ap- proach him, and clofely to unite our felvcs to him 5 a thorough Senfe, and Vital Experience of his Paternal Care over us, and Concern for us •■, of his unfpotted Holinefs, his inflexible juftice, his unerring Wifdom, and his diffuiive Goodnefsj a Reprefcntation of him to ourfelves, under thofe afFeding Charac- ters of a Creator y and a Redeemer, an Ohferver, and a Tattern, a Lawgivery and a Judge 5 which are apteft to incline
cur
ipo Otir Acquaintance with God,
SERM. our Wills, and to raife our AfFedlons VJ- toward him, and either to awe, or allure
^^^''^ us into a flrider Performance of every Branch of our Duty. Thefe, and the like Moral, and Relative Perfedions of the Deity, are moft neceflary, and moft eafy to be underftood by us ; upon the lead Refledion and Enquiry we cannot mifs of them 5 tho' the oftner, and more attentively we confider them, the better, and more perfedly ftill fhall we know them.
The Acquaintance, thus begun, can- not continue, without frequent Accefs to him; without y^^y^/;?^ his Face contii. '- ally ( as the good Pfalmift's Phrafe is ) in all the Methods of Spiritual Addrefs : in Contem.plation, and Prayer ; in his Word, and in his Ordinances ; in the Publick Service of the Sanduary^ and in the Private Devotions of the Clofet ; and chiefly in the latter of thefe, which are, on feveral accounts, moft uf;:ful tov/ards promoting this holy Correfpon- dencc. r;y thefe Means, and in thefe Duties, is he to be approach'd, and found i
and.
the hep: Support under AffiiBhns. 191
and notwithftanding our Infinite Di- SERM. ftance, will draw near to Them who thus vi. draw near to Him, and fhew himfelf to ^^'VVJ be a God that is at Hand-, and not afar off.
But in vain fliall we approach him, unlefs we endeavour to be like him : A Similitude of Nature and Manners (in fuch a 'degree as we are capable of) muft tie the holy Knot, and rivet theFriend- fhip between us. Whomfoevcr we de- fire to approve, we labour alfo to con- form ourfelvcs to \ to be not only almofiy but altogether fuch as they are-, if it be pof- fiblej that fo They, feeing themfelves in Us, may like Us, for the fake of Them- felves, and go out (as it were) to meet, and embrace their Own Image and Re- femblance. Would we then be admitted into an Acquaintance with God? Let us ftudy to refemble him 5 we muft he parta- kers of a T^ivine Nature, in order to par- take of this high Privilege and Alliance I For what Fellowship hath Right eoiifnefs with Unrighteoujnefs ? and what Com- munion hath Light with 'Darknefs ?
Yet
192 Our Acquaintance with God,
SERM. Yet farther, one EfTential Ingredient v^- in all true Friendfhips, is, a firm unfhak- cn Reliance on him who is our Friend. Have we fuch towards God ? Do we en- tirely Truft in him \ Do our Souls lean on him, as a Child that is wean'd of his Mother ? Do w^e refign ourfelves, and our Affairs, abfolutely to be difpos'd of by him ? and think all our Concerns fafer in his Hands, than in our own? and refolve to believe every thing to be beft and fitteft for us, which he fees beft Ihould befal us? Are we ftill under his Rod, without a Murmur ? without De- fpondency of Mind, and without charg- ing God foolifhly ? Do we unbofom all our Secrets to him, and neither endea- vour, nor pretend to hide any thing that paffeth in the depth of our Hearts from him ? Do we enquire of him for his Ad- vice and Afliftance in every thing ? and hearken to what our Lord God , fliall fay to us, either by the inward Vv'hifpers of our Confciences, or the outward Miniftry of his Word, or the . awakcnuig Calls of his Providence ?
and
the befi Support under A^iBi&ns. i^ j
and give heed diligently to fulfil all the sERlvli leaft Intimations of his good Pleafure, vi. that are any ways made known to us ? ^^■^^'^'^^ Then have we enter'd deep into, and advanced far in that holy Intimacy which the Text recommends : O well is it with us! Happy are we, and fhaU we be!
However,^^ ^ one thing more 'tue lack to be perfed ; Lovej which is the fulfilling tf/'this Law of Friendlhip, the fureftTcft,- and moft exalted Improvement of it.
Let us confider therefore, whether we do indeed love the Lord ciir God^ with all our Heart-, and with all our Soul-, and with all our Mind, and with all our Strength : Whether our Ap- proaches to Him are always Sweet and Refrefhingj and we are uneafy, and im- patient under any long difcontinuance of our Convcrfation with him ; and re- tire into our Clofct from the Crowd, jn order to meet Him whom cur Soul loveth, with a Pleafure far exceeding; Theirs, who Chant to the Sound of the Viol, and arc joyful in the Strength
Vol. II. O of
i$>4 Our Acquaintance with God,
S'ERM. of New TVine : Whether our Hearts burn VI- within us, at the perufal of his Koly
^^-^^^"^ Word 5 and the ReUfh and Savour of it upon our Minds be fuch, as that, in comparifon of it, all the moft Exquifite Human Compofures feem low and mean, flat and infipid to us ? Whether we have an even and ever-burning Zeal for his Honour and Service 5 and are always contriving fomewhat, and doing fome- what to promote His Intereft, witiiout any immediate regard to our Own? Whe- ther we delight to make mention of His Name, and to make our Boaft in His Praife, even among thofe who fear Him not, and know Him not j and to render our Goodnefs and our Devotion Exem- plary, in proportion to the Vices and the Irreligion of others ? Finally, Whe- ther our Love of Life, and our Compla- cence in the good Things of it,/^uck- ens every Day, and even our Dread of Death is in fome Mcafuie vanquifn'd ; and we do, whilil we are conteii.pl rnig the joys ot am,;. her State, alipof; 4eji-re to be 4t (J clued J andto&e \zntb (..hn/f -ad,
-,1 v>an
the heft Support under AffliBtons. i9i
groan under thofe Earthly Clogs and SERM- Bars, that incumber and obftrud: us in VI. our flidit towards Him, and hinder our
v.^'^rv^
'£>
Mind from exerting with freedom ail its Faculties and Powers, on the Supreme Objedl of its Defires, Hopes, and En- deavours ? When we perceive ourfelves to be after this manner rooted and ground- ed in Love-, and to abound in thefe ge- nuine and bleflfed Fruits of it ; behold 1 Then is our Spirit advanced to the nearefi: degree of Union with the great Father of Spirits, of which it is capable on this fide Heaven^ and we are, indeed, (ac- cording to what is faid of faithful Abra-- ham in holy Writ) the Friends of God.
Thus have I {"hewn you. What it is to acquaint ourfelves vaith God-, and where- in this Acquaintance chiefly confifts 5 to wit, in an intimate Kno^'julcdge of him, a frequency oi Accefs to him, a Corfor-fnity and Likenefs of Temper 7^w<i Manners, an humble and implicit Reliance upon Him, and an ardent Affecfi^n of Soul to- wards Him. I proceed now, in the
O 2 11, Place,
196 Our ^Acquaintance with Gody
8 E R M.
VI- II. ^laccy to confider, How Reafonabtei
^ejtr cable, zwANeceJfary a thing it is, tlius to acquaint ourfelves witti God, as, on many other Accounts, fo particularly on this ; That it is the only true Way to- wards attaining a perfed Tranquillity and Reji of Mind j Acquaint thy felf with Himy AND BE AT TRACE.
Honour, Profit, and Pleafure, are the three great Idols, to which the Men of this World bow j and One, or All of which is generally aimed at, in every Human Friendfhip they make : and yet, tho' nothing can be more Honourable, Profitable, or P leafing to us, than an ac- quaintance with God, we ft and oiF from it, and will not be tempted even by thefc Motives, tho' appearing to us with the utmoft Advantage to embrace it.
Can any thing improve, and purify, and exalt our Natures more than fuch a Converfation as this, wherein our Spi- rits, mounting on the Wings of Contem- plation, Faith, and Love, afcend up to the firft Principle^ and Caufe of all things,
fee.
the befl Support tinder Affliditons. 1 97
fee, admire, and tafte his furpafllngEx-SERM. cdlence, and feel the Quickning Power and Influence of it, till we ourfelves, thus with open Face beholding, as in a Glafsy the Glory of the Lord, are chang- ed (gradually, and infenfibly changed) into the fame Image:, from Glory to Glory-, from one degree of Perfedion, and Like- nefs, to another ? What an Honour is it to us, that God fhould admit us into fuch a bleflcd Participation of himfelf? that he fhould give us Minds capable of fuch an Intercourfe with the Supreme, Univerfal Mind ? and fhall we be capa- ble of it, without enjoying it ?
In what Converfation can we fpend our Thoughts and Time more profitably, than in this? to whom can we betake ourlelves, with greater Expedations to fucceed in our Addreflcs ? Upon whom can we rely with more fecurity and con- fidence ? Is he not our mofl: munificent Benefadlor, our Wifcft Counfellor, and mofl: Potent Protedor and Friend? both Able, and Willing to do every thing for us, that it becomes either us to ask, or O 3 him
xps Otir Acquaintance with God,
6 E R M. him to grant. Are not the Bleffings both VI. of this World, and the next, in his difpo- fai ? and is not his Favour and Good-will the only fure Title that we can plead to them ? and fhall we fpend our time there- fore in cultivating ufelefs and perifliing Acquaintances here below, to the negled- ing that which is of the vafteft Concern tO' us, and upon which our Everlafting Wel- fare depends? fhall we not rather fay, with St. '^PetcYy Lord:, to whom fhall we go ? thou hafl the Words of Eternal Life. O ! the fweet Contentment, the Tran- quillity, and profound Reft of Mind that He enjoys, who is a Friend of God, and, to whom God [therefore] is a Friend 5 who hath gotten loofe from all meaner Purfuits, and is regardiefs of all lower Ad- vantages, that interfere with his great De- %n of Knowing, and Loving God, and being known, and beloved by hrmj who lives as in his Sight always, looks up to him in every Step of his Condudl, imi^ tates him to the beft of his Power, believes him without doubt, and obeys him with- out referve 5 defu-es to do nothing but
what
the befl Support under Afflictions. 199
what is agreeable to his Will, and re-SERM. folves to fear nothing beyond, or befide vi. his Difpleafure: In a Word, who hath ^'^^^'''"^ refign'd all his Paflions and Appetites to him 5 all his Faculties and Powers 5 and given up his Soul to be poflefs'd by him, without a Rival. Surely fuch an one hath within his Bread, that Divine ^eace which pajjeth allUnderJianding 5 is incon- ceivable by thofe who are Strangers to it, and inutterable even by thofe upon whom it refts. In vain doth the fcorn- ful Voluptuary ask for an account of it, which can never be given him j for it hath no Alliance with any of the Plea- fures of Senfe, in which he delights; nor hath he any Ideas, by which the Per- ception of it may be conveyed to him. It may make the Prophet's challenge and fay. To what will you liken me ? and wherewithal will you compare me? This Teace is to be tinder flood, only by being enjoy'd j and fuch an Acquaintance with God as the Text recommends, is the only Means of enjoying it. But I haften, in the
O 4 III. And
^0Q Our Acqtiamtance with God,
SERM.
VI. III. And laft Place, to fhcw, That the
W^TV moft proper Sea/on for fuch a Rehgious Excrciie of our Thoughts, is, when any fore Trouble or Calamity overtakes us, - — Aco[iiamt thy felf NO W with hinty faid Eljpha:^ to Job j that is. Now, when the wife Difpofer of all things hath thought fit to pour out AfRidlion upon thee 5 then that Teace, or fweet Calm and Repofe of Mii^d, which the Text mentions, is mo(l needful for thee 5 and js always, and ojily to be had from the fame Hand that wounded thee,
At fuch times our Soul is moft tender and fufceptible of Religious Imprefllons, pioft apt to feek God, to delight i?i ap- proaching hirrij and converfing with him, and to relilh all the Pleafurcs and Ad- vantages oi fuch a Spiritual Commerce^ The kind, and chief Defign of God, in all his fevereft Difpenfations, is, to melt and foften our Hearts to fuch Degrees, as he finds neceffary, in order to the good pur- ppfes of his Grace 5 and fo to difpofe and prepare them every way, as that they
may
the heft Support under AffiiBions- 201
may become fit Manfions for his holy SERM. Spirit to dwell in j to wean us gently ^ • and gradually from our Complacence in '^^^*^-' earthly things, which we are too apt to reft in, though we are fure that we muft one day part with them 5 to convince us of the Vanity of all the Satisfaftions which this World affords, and to turn our Thoughts and Expedations towards the Joys of another.
W^e are, by Nature, indigent Crea- tures, uncapable of ourfelves to content and fatisfy ourfelves ; and therefore are ever looking abroad for fomewhat to fup- ply our Defeds and compleat our Happi- nefs. To this end, our Wills and Affec- tions run out after every feeming Good here below ^ but return empty and un- f3tisfy*d always from the purfuit, and therefore cannot but fuggeft to us the thought, and pofTcfs us with the dcfire of fome higher Good, which is their only adequate Objed, and in which alone true Joys are to be found. But we have the moll feeling Senfc and Experience of tliis Truth, when the Hand of God lies
heavy
202 Our Acquaintance with Gody
SERM. heavy upon us : Then we plainly difccrn VI- our own Infufficiency and Weaknefs, and
^•^"^"f^^ yet fee nothing about or near us, that can afFord us any real Relief: and therefore we fly to Him-, who only can, who is rich in Mercies, and mighty to fave : both able and willing to ftretch himfelf out to all our Wants, and to fill our Emptinefs. Even they, who in their Profperity forget God, do yet remember and turn to him when Adverfity befals them : They, who, whilft the Courfe of things goes fmooihly and happily on, and every Paflion of theirs is entertain'd, every Wifh is gratified, find no room for Thoughts of this kind : but are fo taken up with enjoying the Blellings, as not to be at leifure to confider the great Author and Beftower of them j even thefe Perfons do, in the Day of their Diftrefs, take Refuge in Reflections on the Benignity and Goodnefs of God ; and begin then to think of Him with Tome kind of Pleafure (tho' allay 'd with Doubts and Fears) when they can with Pleafure think of nothing befidcs him. How
much
the befi Support under AffliBtons. 203 much more fhall devout and blamelefs SERM. Souls, which have never been Strangers ,J^^^ to thefe Confiderations, retreat to them, in an Evil Hour, with Eagernefs, and reft in them with the utmoft Satisfadion and Delight? The Acquaintance, which they ftand in need of for their Support, is not now firft to be made : It has been contraded long ago, and wants only to be renewed, and apply'd to particular Exigences and Occafions. Happy, ex- tremely happy are they, who, by the means of a Virtuous Temper, and a Re- ligious Education, have been train'd up in this Acquaintance from their very Toiithy that Seafon of our Age, when the Friendfhips we enter into are moft fui- cere and true, moft paflionate and ten- der, moft firm and durable : whilft our Minds were as yet untainted with falfe Principles, and vicious Cuftoms, and had not drunk in that Contagion from ill Company, which indifpofcs us for better, had not made that Friendfhip ijuith the World, izihich is Enmity la'ith God. Behold, then was the T>aj of Salvation,
then
204 Our Acquaintance with Gody
s E R M. then was the accepted Time : when God ^^' moft valu'd the Offer of our Hearts, and we could give them up to him moft eafily, and moft entirely. And when once wc have thus early, and thoroughly devoted ourfelves to God, there are no Trials of our Virtue and Courage fo fharp, no Evils fo great, but that we can fuftain and bear them : for God is our Hope andStrengtht a very prefent Help in Time of Trouble : and therefore we refort to him, on fuch Occafions, with the utmoft Readi- nefs and Confidence, even as a Son doth to a beloved and loving Parent, or a Friend to the Friend of his Bofbm, cajl- ing all our Care upon him, as knowing that He careth for us.
I have fet God always before me (fays good T>a--cid:) He is on my Right Hand, therefore I ^all not fall. And having fet God always before him, what wonder is it, if he found the fpecial Advantage of fuch a Pradice, in the time of his Suffer- ing and Sorrows ? And therefore thus
hi another Place, prpfelfcs of hhnfelf,
Wheth
the hefl Sup I or t under Afflictions. 205
fVhen I am in Heavinefs, I will think SER^f. upon God! ^^' ,
No Man had ever ftudy'd the feveral Arts of holy Living, with greater Care than he, no Man had more diligently pradis'd them : His Delight was in the Law of God j and in that did he exercife himfelfT>ay and Night. He took heed to his Feet-, and order d all his Steps aright y that he might run the way of God's Com- mandments. And what, at laft, was the great Expedient he pitch'd upon to fecure himfelf in a Regular and Uniform Courfe of Virtue ? even this, — To Jet God always ■ before himfelf -^ to watch early and late 5 to remember him on his Bed-, and to think on him when he was waking. He was the Man after God's own Heart ; and this was the chief Method by which he became fo : It was This that enabled him to fulfil the Publick Charader of a Religious, Juft, and Merciful Prince, and a Father of his People 5 and that aw'd him in his Re- tirements, when the Eyes of Men were far from him : It was This that gave Life and Wings to his Devotions ; that
carrv'd
206 Our Acquaintance with God,
SERM. carry 'd him through various Difficulties VI. and Temptations; that fupported him
^'•"""^^^^ under all his Troubles and AffliBions.—^ When I am in Heavinefs, (faid he) 1 will think upon God-, when my Heart ii 'uexed, I will complain to him.
He might have thought on many other Things, which are ufually look'd upon as reliefs to afflided Minds : He might have endeavoured to raife himfelf by re- fleding on the happy Circumftances of his Royal State, on his Power, and Wealth, and Worldly Splendor; on the Love and Reverence that was paid him by his Sub- jeds, on his Fame, that was gone out into all Lands, and on the Fear of Him that was fallen upon all Nat ions -y on his potent and numerous Alliances, his fignal Sue- cefies and Triumphs. But he renounces all thefe weak and infufficient Supports, and betakes himfelf to That, which was worth them all, and which alone could Adminifter true Comfort to him. When I am in Heavintfs, Iwillthirik upon God.
And how can the pious 5ons and Daughters of Afflictions better employ
them-
the be ft Support under AffliEiions. 207
themfclves, than in looking up to him SERM. that hath bruifcd them, and poflcfling Vi. their Souls in l^atience-, under the fame ^"^"^^"^ Thought, with which this good Prince quieted his Griefs, becanfe it is Thy Hand, and Thou-, Lord-, haft done it? What Comfort and Compofednefs of Mind muft it afford them, to confider, that thefe are the Chaftifements of a kind Fa- ther, who means them for our good, and doth not willingly affiiB, or grieve the Children of Men-, but even in his IVrath thinketh upon Mercy : and will with the Temptation alfo make a way to efcape^ that we may be able to bear it ?
Let us imitate the Pattern, which this Royal Sufferer hath fet us : Let us follow this Excellent Guide ; by laying hold of the Remedy, which he found fo fuccefs- ful, in the Day of Vifitation. Let us, throughout the whole Courfe of our Lives, take care to make the Thoughts of God fo prefent, familiar, and com- fortable to us here, that we may not be afraid of appearing Face to Face before him hereafter. Let us fo inure our Minds
to
20S Our Acquaintance with God, &c.
SERM. to thofe faint Views of him, which wd
VI. can attain to in this Life, that we may
^^'^^^^'^^ be found worthy to be admitted into the
BlefTed Vifion of him in the next, when
in his Prefence there will be Fulnefs of
Joy, and at his Right Hand Tleafures
for evermore.
To Him, Father, Son, and Holy Ghofti Three Terfons, and One God, be a- fcribed by Us, and all Men, all pofftble Adoration and Traife, Might, Ma- jefiy, and dominion. Now, and for Evermore, Amen.
# A S E R.
A
SERMON
Preach'd before the
Right Honourable the
LORD MAYOR, ^c.
A T
St. BR IDG Er%
On Tuefday in Ea/ler-WQek, April 26, 1709,
vv'Vv i^C*sA» tX^-'mAa i)v"^/o fc)^^•^a -v-v'U "jM tX'-JVi »V-0\i t VvKa tX.'Ovj iXA/*
Vol. IL
( ^10)
To the Right Honourable
Sir Charles Duncombe,
Lord Mayor of London,
My Lord,
I Send this Sermony now T^rinted, to Tour Lord^ipy at whofe earneji and repeated T)efire ITreach'dit y for whom I profefs my felf, on many Account Sy to have a particular Regards and whom I ^ all at all times be ready, in allChri- fiian ServiceSy to obey.
Illnefs and other ReafonSy with which it is unnecejfary to trouble the IVorldy or Tour Lordfoipy have fo long retarded the Publication of this Difcourfcy that it may feem lefs proper, and feafonable^
in
DEDICATION. %{%■
in One or Two TaJ^ages of it : Thofe t mean, where a near Profpcdl of Peace is mention d. For it hath pleas' d Gody fince it ivas Treach'd, to remove that great BleJJing farther from us-, and place tt more out of Sight : not I hope with- out a merciful Intention of giving usi in his good Time, what we have not now ask'd in fitch a Solemn Manner as became us -, and of enhancing the Value of the Gift, by the l^elay of it. I mn fure, how long foever we may wait for it, it will be befiowed much foonet thari we {hall deferve it*
M Y L O R D V
The Subjeci of this 'Difconrfe is Cha-- rity ; and the T>ejign of it is to ftir up the Minds of thofe, whom God's good Providence hath blefs'd with great A- bundance -, and, by that MeayiSj with a Power of Bleffing many others. Oti this Account {:without other Confideratio?is) I could 7iot have pit do d on a Name, to which I might have infcribed it more -properly than that of your Lordp:ip. 1 P 3i Qffet
'Jtiz DEDICATION.
offer it to Ton-, my Lordy with all the Re" fpeEi that becomes me j and with hearty fVifhesy that the earthly Felicities you po[fefsy may-, by your wife and good Ufe of them, lead to the Enjoyment of thofe which are Eternal. I am
Your Lordship's
yune II,
1709.
Mod Obedient humble Servant, Francis Atterbury*
Luke
( 213 )
Luke x. 32.
He came, and looked on him-, and pajfed by on the other fide,
THESE Words are Part of our Sa- SERM. viour's Parable, concerning the ^^^• Traveller, that fell among Thieves s isoho Jiripped, and iz'ounded him, and left him half dead. It happened that fome Paf- fengers foon afterwards came that Way, and among the reft, a Levite j who hearing the Groans of the wounded Per- fon, or, perhaps, having an obfcure View of him at a Diftance, came nearer to in- form himfelf more particularly of the Matter: And, when he had done fo, ftay'd not to afllft, or comfort that mi- ferable Man 5 but retired immediately, and purfued his Journey. He came, and looked on him, and paffed by on the other fide. It feems to be intimated in thefe Words, that this Paflengcr felt Tome de- gree of Concern, at the fight of fo mo- ving an Objed, and therefore withdrew ? 5 hinifQlf
5.14 A Spittal-Sermon.
SERM. himfelf in hafte, as not being willing to VII. indulge it. Doubtlefs, he was not void of all Compallion, nor wholly ignorant of his Duty in fuch a Cafe, but he made ^ Ihift to excufe himlelf from the Necef- fity of performing it. " His Journey *' might require the utmoft Hatle, and ?' why fhould he interrupt it to no Pwr- f' pofe ? For he could be of no Ufe to " the wounded Perfon, nor had any man- *' ner of Skill in Surgery : It was poflible, *' that the fame Band of Robbers might " light upon him alfo, if he ftay'd longer f' in that Place J or, perhaps, there might ^.^ be a Feint, a Contrivance in the Mat- f^ ter, to draw him into fome fecret Am- f^ buili." By fuch Pretences as thefe he feems to have fatisfy'd himfelf, and ftifled the Sentiments, vv^hich Natural Pity and Religion could not but ftiggeft to him : He ca?ne, and looked on the Jiripped and wounded Traveller j and pajfed by on the other Jide. A lively Image, this, of the indiiference and Negled, with which too many of us too often look on real Objeds pf Charity j and of the ExcufeSj by which
we
A Spittal-Sermon. 1 1 5
we endeavour to juftify fuch Negleds, serm. and to deceive ourfelvcs into an Opinion, ^i^- that they are not culpable 5 It fliall be ^^^^^^^ my Bufinefs, in what follows, to confider the Tleas, that are commonly made ufe of to this Purpofe, and to fhew the In- fufficiency, and JVeaknefs of them. For, indeed, Thefe are the moft ordinary, and moft efFedual Impediments to the Exer- cife of Charity. Tis not, becaufe we are ignorant of the Important Nature of this Duty, and of the great Strefs that is laid upon it in Scripture ; of the Motives which invite, and of the Obligations which bind us to the Performance of it : I fay, it is not on any of thefe Accounts, that we negled the Pradice of Charity 5 but becaufe we look upon ourfelves, as exempted from the General Rule, by virtue of fome faifc Tleas and Pretences, which we fet up ; and which I fhall now, therefore, particularly enumerate, and ex- amine : not without an Eye, all alone, on thofe excellent Infl'itutions cf Cha- rity t which it is the peculiar Dcfign of ^ 4 this
21 6 A split al-Sermon.
8ERM. this Annual Solemnity to promote, and
VII.
^^^- encourage.
<f
<-i
I. And the firft and chief Plea, under which Men generally take Shelter, is that of Inability. " Their Circumftances will <* not permit them to become Benefac- *' tors 5 the Publick Weight of Taxes-, " the General Decay of Traffickj and fome particular Loffes they have felt, lie heavy upon them 5 their Families-, and their Creditors, do of Right lay Claim *^ to all they poffefs 5 and it would be an **' Injury to both, fhould they other wife '' diipoic of it. The Care of the Poor '^ is not committed to Them, but to the *- Rich, and Profperous, and Childlefs." Now it is true, that from Thefe the moft bountiful Supplies are expeded j Thefe arc the great Springs, that chiefly feed yx\.t xii. the general Current of Charity ; for to ^^* "wkom much is^iven^ ofthem^iallbe much reauired. However, there is ftill a Pro- portion due even from Thofe, who are not blefs'd with their Affluence 5 and, before wc can excufe ourfelves from pay-
ing
'A Spttal-Sermon. 2 1 7
ing it, it will behove us to coni!der — s E R M, Whether there be no unnecefTary Ex- VII. pences, that we fupport ; fuch as are '^-'^v^^ unfuitable to our Circumftances, and the Duties of our Rank and Station do not require 5 whether we were too Mag- nificent and Sumptuous in our Table and Attendance ; in our Attire and Fur- niture j in our Houfes and Gardens of Pleafure : Whether we do not fquander away fome Part of our Fortune at Play, or indulge fome coflly Vice, which eats up all we have to fpare from the reafon- able Conveniencies of Life, and the juft JDemands of our Family. For, if any of thefe be the Cafe, we have no Right to plead Inability, in refped of Works of Mercy, which our Faults, and our Fol- lies only hinder us from promoting ; but ought immediately to retrench thofe fu- perfluous Expences, in order to qualify purfclves for the Exercife of Charity.
The Pub lick Burthens, x.\\o they may be a good Reafon for our not expending fo much in Charity, as perhaps we might ptherwife do^ yet v/iil not juilify us in
givins
2 1 8 A Spittal-Sermon.
S E R M. giving Nothing ; efpecially if, as thofe vii. Burthens increafe, we take care to im-
^^"'"^f"^ prove in our Frugahty and Dihgence j Virtues, which always become us, but more particularly in Times of War, and Publick Expence ; however a diflblute People, whom God (in fpight of all their Vanities and Vices) has blefs'd with Suc- cefs, may at prefent difregard them.
Our private Lojfes and Misfortunes may indeed unqualify us for Charity : But it were worth our while, ferioufly to reflcifl, whether they might not ori- ginally be in fome meafure owing to the want of it 5 I mean, whether fuch Lofles may not have been inflided by God, as a juft PuniChment of our former Avarice and Unmercifulnefs, when we had it more in our Power than now, (and yet had it as little in our Will) to be Chari- table. And if fo, can we take a furer or nearer Way towards repairing thofe Lollcs, than by betaking ourfelves^to the Praftice of that Duty, the Omiflion of which occafion'd them > For the Lips
Proverbs ^f Tiuth havc fald 5 fje that giveth unfa
yxviii. 27. •• tb^
A Spittal-Sermon, 219
the PooTy {hall not lack. The Liberal Soul serm. fmll be made Fat -, and he that watereth, vii. fhall be watered alfo himfelf. ^-y^f^
Our Children and Families have indeed a Right to inlierit our Fortunes ; but not altogether in Exclufion to the Poor, who have alfo a Right (even God's Right) to partake of them. As therefore we ought not to defraud our Children, for the fake of the Poor ; fo neither ought we to rob the Poor of their Share, for the fake of our Children : For this is a kind of Sacrilege, and may prove an eat- ing Canker, and a confuming Moth in the Eftate that we leave them. Have thy Children a due Senfe of Religion ? They will be pleas'd, that thou haft made a Pi- ous Difpofal of fuch a Part of thy For- tunes, as will fandify and fecure the reft to them : Are they Ungracious and Dif- Iblutc? Thou haft the lefs Reafon in thy Charitable Dillributions to regard them ; who, perhaps, when thou art gone, will JDC the moft forward to tax thy needlefs Parfimony, and will fpend in Riot, what was fav'd by Uncharitablenefs,
Out
220 A Spittal-Sermon.
SERM. Out of a tender Concern, therefore,^ v^^- for the Welfare of thy Family, that very Concern, which makes thee fhut thy ^and to the Poor, open it, and fcattec among them a proper Portion of the good Things of Life 5 and be not Fait hie fs but Believing, that Thou, and They jhall
Prov. xi. be Blejfed in thy T)eed: for there is that ^^' Scatterethj andyetlncreafethh and there is that withholdeth more than is meet-, but it tendeth to Poverty.
As to the Excufe drawn from the 'D^- mand o£ Creditors, if it be real, it is un- anfwerable : For no Alms can be given, ^ut out of what is properly our Own j and nothing is our Own, but what re- mains to VIS, after all our juft Debts are fatisfy'd. However, there is one fort of Debt, which, to whomfoever it is Owing, can only be Paid to the Poor; I mean, when, in the Courfe of our Dealing, we have either done Wrong ignorantly, or have afterwards forgotten the Wrong, which we at firft knowingly did 5 or have not within our Memory, or Reach, the Perfons to whom we did it. In fuch
Cafc§
A Spittdl-Sermcnl 2 2 f
Cafes, all the Reparation we are capable sERMi of making, is, to beftow what was thus vii. gotten by Injuftice, on proper Objeds of^-^^^*''^^ Charity. Which is agreeable to the good Pattern fet by Zaccheus ; Beholdy Lord) Lu^« xix; fays he, the half of my Goods 1 give to the TooTy and if I have taken any thing
from any Man / reft ore him four fold*
He refolves to make ^ er final Reft itiitioUy where the Wrong can be difcovered, and the wronged Perfon reach'd 5 and where they cannot, to make the beft Amends in his Power, by fubftituting the Poor in the Room of the injur'd Party. An Example, worthy to be imitated by all thofe who are Confcious, or Jealous, that fome unlawful Gain may (like the Nail betwixt the Joinings of the Stones) have fttick fafl to them, between buyi?jg and felling. The bed way of fatisfying that Debt (which dcferves to be confider'd as well as other Debts) />, by cafting a Sin- Oftcring (as it were) into fome of thefe Publick Funds and Receptacles of Chari- ty j which are not more ufeful to the Poor, than t© the Rich of this great Ci-
222 A SplttaUSermon.
SERM. ty : for if they afford the One Relief, vn. they give the Other alfo (what they fome-
^'"'^'^^'^^ times may, in Order to the Qiiiet of their ConfGiences, equally want) an happy Op- portunity of beftowing it.
Hitherto of the firft Excufe for Uncha- ritablenefs, drawn from pretended Inabi- lity j which I have confider'd the more largely, in its feveral Branches, becaufe it is, of all others, the moft General and Prevailing Illufion : I proceed now to' reckon up other Pleas and Pretences, which, not being of equal weight, fhalJ: be handled more briefly. For,
II. There are thofe that plead Unfettled Time Si and an /// ProfpeEi of Affairs (whether wrongly, or rightly, is not the Cafe 5 but there are thofe that plead thefe things) as Impediments to the Exercife of Charity. For, in fuch an uncertain World, who knows, but that he may want to Morrow what he gives to Day ? Who knows, what the Fate of thefe Publick Charities may be, which are now
fo fair and flourilhing ?
But,'
A Spittal- Sermon. 223
Bur, if this be a good Objc£lion, it SERM. will at All Times equally hinder us from vil. abounding in the Offices of Charity 5 ^^^'^^'^^ iince there is no Time, when we may not entertain fuch Conjedtures as thefe, and a- larm ourfelves with fuch Fears and Fore- bodings. He that obferveth the Windj Ecci.xi.4, jhallnot fow , and he that regardeth the Clouds, jhall not reap-, fays the Vv^ife man, in this very Cafe, and of thefe very Pre- tences : He that too curioufly obfcrves the face of the Heavens, and the Signs of the times y will be often withheld from doing what is abfolutely neceflary to be done in the prefent Moment 5 and, by miffing his Seed-Time, will lofe the Hopes of his Harvcft. And therefore the Coun- fel there given by the fame Pen is, In the l^^'^- '^- ^* Morning fow thy Seedy and in the Even- ingwithhold not thy Hand: for thoiiknow^ eji noty 'whether ^all prof per y either this or that j or whether they both j)dali be a- likegood. Ncgleft noOpportunity of doing Good, nor check thy Dcfire of doing it, by a vain Fear of what may happen to thy fdf, or to Others, after thou haft done ir.
It
224 A SpittuhSermon^
SERM. ^^ ^^ not for thee to know the Times and vii^ the SeafonSi which the Father hath put
Sr^y^^ in his Tower. This only thou know- eft, that the prefent Seafon, whatever it be, is a Seafon of Beneficence. Do thy Duty in it, and leave the Event to Providence : for whether thy Work profper, or not> Thou thy felf fhalt furely profper for the fake of it, and not mifs of thy Reward. The Bleffed Jefus went about doing good, under all the difcouraging Circumftances imaginable. Let us imitate his Example, and repfefs our Curiofity as to the Iffues of things, by carrying ever in our Ears the Reproof he gave to the over-inquifi-
]ohn xxi. tiveDifciple, What is that to thee ? follow thou me. If we will not impart the good Things of Life to others, till we are fa- tisfy'd that we fhall never want them our felves j we muft wholly fhut up our Hands, and harden our Hearts towards the Poor : For no Man, not even the moft Wealthy, and Great, and Power- ful among the Sons of Men, is exempt from the Chances of Human Life, and the Vicinitudes of Fortune. If we will not
en-
22.
A Spittal-Serrnon. 225^
encourage Publick Works of Beneficence, s e R M, till we arc fecure, that no Storm fhall vil. overturn, what we help to build 5 there '>-'''^^^'^' is no Room for any Exhortations to Ghariry, fince there is no guarding againfl fuch Hazards and Accidents. Howevet (blefled be God !) thofe Charities which we now meet to ptomote, do, of all others> the leaft lye open to fuch Ejiceptioris, arrd Surmifes. For they are not New-fangled Devices of Yefterday, whereof We have had no KriovVledge, no Experience 5 but are (moft of them) as old as the Refor- mation itfelf, and have ftourilli'd toge- ther with it, and by it : fo' that, aftet above an Age and an half's Trial of them, we cafi judge furely of their ufcful Nature and Tendency, afid fafcly prophefy their Continuance. They have ftood theTefl of all Times and Revolutions j c\^en of fuch as fcarce fpar'd any thing that was truly Sacred and Venerable. When Sa- crilegious and Rebellious Hands had rafed the Church, even to the Foundation there- of ■> and laid the Honour of the Crown low in the Duft ; yet dill, ftrUck with a Re- VoL. II. Q^ verence
^26 A Spittdt-Sermon*
SERM. vercnce for thefe awful Charities, thcf VII. fuffer'd them to ftand undiminifh'd, un-
^^^^^'^^ touch'd, amidft the common Ruins : and what the Malice and Frenzy of that Time fpar'd, we have Reafon to hope, may continue for ever : But
III. There are many Men fenfible e- iiough of their Obligations to Charity, and refolv'd, fome time or other, to difcharge them : but they delire to be €xcus'd from that Duty for the prefent^ and put it off, perhaps, to a Will^ and a ^eath'Bed, and think it fufficient, if they begin to do Good in the World, any time before they leave it. A very fatal Error ! snd very fruitful of ill Confequences ! For a Death-Bed Charity is no better, in its kind, than a Death - Bed Repentance 5 which ought not indeed to be negleded (becaufe it is the beft thing we can do in thcfe Circumfl:ances,) bm yet cannot be rely'd on. Seldom do Either of thefe proceed from a Principle of Goodnefs y nor ar« they owing to a Love of Virtue, but to a Fear of PuniHiment. However,
God
A Spitt at- Sermon: iif.
God forbid that I fhould condemn, or dif^ ^t^Mi courage either of them, any farther than ^V^^ h requifitc to awaken us into an earUer ^^""^'^^ Senfe of our Duty, and of thfc Dangers with which fuch Delays are attended ! Indeed, when a Man has hv'd in the I'raftice of Charity, he may alfo die hi h witii Comfort. But of what great Worth can that Sacrifice be, which we never had tlie Heart to offer, till it wa^ ^oing to be fnatch'd otit of our Hands ? If we part with That only which we cart keep no longer, what Thank have we ? Whatfoever wc employ in Charitable tJfes, during out Lives, is given av/ay from ourfelvesj what we bequeath ac Ctlr Deaths, is given from others otiXji 6ar ncareft Relations, and Friends, who^? tlfe, woQld enjoy it. Befides, how ma- ny Teftamentary Charities have been de- feated, by the Negligence, or Fraud of Executors ? By the Suppreltlon of a WilH The Subornation of Wftneffcs,- or the corrupt Sentence of a JCidge ? Hov^ prc- poftcrous is it, heveif to fet aboot Work5 of Charity, whilft we owrfelves can fed Q^ 2 then^
12 8 A S p it tal- Sermon.
sERM. them perform'd, and then only to intend vir. the doing them, when it will be in the
^^'^^'T^^ Power of another to fruftrate this good Intention? Nay, but be Thou thy own Executor, in fuch Cafes, as much as is pof- fible. Inure thy felf betimes to the Love and Pradlice of good Deeds : for the longer thou deferred to be acquainted with them, the lefs every Day Thou wilt find thy felf difpos'd to them. Age itfelf, that weak- ens all other Paflions and Defires, adds to our Unnatural Love of Money ; and makes us then moft fondly hug and re- tain the good Things of Life, when we have the leaft Profped, ourfelves, of en- joying them. He only, who hath had an early Relifh of the Pleafures of Bene- ficence, will then be perfuaded to abound- in it 5 will be ready to give-, glad to dijiri- btite. Wherefore teach thy felf this Lef- fon, while it is to be taught 5 and begin this very Day to pradife it, by fetting apart fomcthing out of thy Stock, for the \J(c of fome One of thefe Excellent Cha- rities, which require Supplies from Day to Day : and why then, if thou art not
unable.
A Spin al- Sermon. '2.19
unable, and doft ever intend, fhouldft thou s ERM. at all defer, to beftow them ? Again, vii.
IV. It is alledg'd, that the increafe of Charity tends often to the increafing and multiplying the Poor j and by that means, proves a Mifchief to the Commonwealth, inftead of a Support and Benefit. And it muft be allow'd, that, with regard to our private Diftributions of Charity, there may be fome truth in the Obfervation. The Pronenefs of good Men to commife- rateWant, in whatfocver fhape it appears, and from whatever Caufe it may fpringj their eafinefs to relieve Cheats and Vaj^a- bonds, and to be wrought upon by the Importunities of clamorous Beggars, are doubtlefs one reafon why our Poor are fo numerous 5 and encourage many to de- pend upon the Merciful for their Support, who might otherwife feek it from their own Indudry and Labour, And there* fore, of the Charity which we this way beftow, much I fear is mifapply'd 5 and 1 would far rather be an Advocate for the R.etr<jnchment, th^u the Increafe of Q.3 it.
Sso ' A Spittal-SermQUf
8ERM. it. But in our Tubl'tck Charities, (fuch ^^il . P^J^ficularly, as adorn this great City, and beautify this Solemnity) there is no dan- ger of Excefsj no room to fear, left, by the overflowing Bounty of Benefadors, they fliould eyer fwell beyond the Ne- ^ellities of Thofe, who have a real Occa- iion for tlipm. For they are not like the Charitable Foundations in the Church pi Rome, whofe Number, Wealth, and flazling Splendor, exceeds all the Demands, 3nd the Defign of Charity, and raifes Envy rather than Compaflion, in the preafts of Beholders. Thefe are indeed Superfluous (Charities; Conveniences to private Perfons, biit of no real Advantage to t|ie Publick : inftead of being Recep- tacles for the truly Poor, they tempt Men to pretend Poverty, in order to fhare the Advan|:ag^s of tjiem. The Charitable Inftitutipns, for which I plead, are of ^iiothcr Nature and Tendency; calcu- lated, not for pftentation, but \Jk. ; to anfwer the chief Ends of Human Life, and the neceffary Wants of Human Na- ture : and the more therefore they arc
^nlarg'ct^
'A Sp'tttal-Sermon. 251
cnlarg'd, the more ufeful ftill will they serm. be 5 nor can the Liberal Hand ever be vir. too Liberal in fupplying them. At kali, ^-'''"v''^^ that cannot happen, till feme Ages hence *, when, therefore, it will be time e- nough to enter on fuch a Confideration. The
V^'* and Laft Thing (I fhall mention) by which we are apt to excufe our Back- wardnefs to good Works, is, the 111 Suc- cefs that hath been obferved to attend well-defign'd Charities j with relation both to the Objects-, on which they are plac'd, and the Hands, through which they are convey 'd. The firft do often prove unworthy of our Bounty, and the latter may fometimes divert and mifap- ply it. But what then ? Shall we be difcouraged from any Attempt of doing good, by the Poflibility of our faiUng in it ? How many of the bcft Things, that were ever done for the World, would, at this rate, have been left unattempted ? Our Part is, to chufc out the mod de- ferving Objcds, and the moil hkely to Q, + anfwcr
2 32 A Spittal-Sermon.
SERM. anfwcr the Ends of our Chanty 5 and VII. when that is done, all is done that Ucs
^<TV in our Power : the reft muft be left to Providence. What we beftow on thefe Occafions, is given by us, not as unto Mm-> hut as tmto God i for liis Sake, and in obedience to his Commands. And with him the Value of our Gift depends not on the Succefs of it : For it is true, in this Scnfe alfo, what the Apoftle af-.
2ppr.yHi. firms, That, if there be fir ft a willing
'-• Mind-, it is accepted, according to that
a Man hath, and not according to that
he hath not according to that a Man
hath, i. e. a fmcere hitention of doing good ; and not according to that he hath not in his Power, the effedual Ac- complifnment of that Intention. Shall We repine at a little mifplac'd Chari- |:y, We, who could no way forefee the Effect 5 when an All knowing, All-wife Being, (whom it is our Duty, and our Happinefs, to imitate) fhowers down every Day bis Benefits on the Unthankful and
|viat.y.45. Undeferving ? For he maketh his Sun to rife on the Eiil and on the Good, and
fendetlji
A Spittal'Sermon, 235
fendeth Rain on the Jufi and on the serm. Unpiji. He hath blefled Us, even Us, VII. the mod Sinful and Ungrateful People in ^"'^^^'^^ the World, with Vidory and Triumphs, and a near profped of Peace, beyond not only our Deferts, but our very Hopes, and without any Probability of our em- ploying thefe Bkffings to the good Pur*
pofes for which they were intended
I mean, the Advancement of His Glory, and the Salvation of our Own Souls. Be Mat. v.4^ ye J therefore, merciful, as your heavenly Father alfo is merciful -, even toObjefts, that may perhaps prove unworthy of your Bounty, and never anfwer the De- lign of it. And yet this I muft fay, in behalf of feveral of thofe Ways of Well- doing, which are now recommended to you, that they are, of all others, moft likely to attain their End, and to bring forth Fruit ; Thofe, I more particularly mean, which relate to the Education of ^oor Children. For the force of Education is fo great, that, by the means of it, we may mould the Minds and Manners of ^Ue Young into what Shape, what Form
almoft
254 A Split aUSermon.
SiE RM. aliMOll: we pleafe j and give them the Im- vir. preflions of fuch Habits, as fhall ever af-
^•v^V terwards remain : And therefore in the promoting of This fort of Charity, we ad under the pleafing View, and indeed, un- der the utmoft Aflurancc of Succefs ; if a due care be but taken by Thofe, who have the Condud of Our Bounty. And it is a certain Proof, that fuch a Care hath always been taken by the Worthy Gover- nors of thefe, and the Reft of the City- Charities 5 that they have thriven, and profper'd gradually from their Infancy down to this very Day : as they could jiever have done, if the Integrity, and Prudence, and Godly Zeal of Thofe, by whom they were adminiftred, had not been as confpicuous all along, as the Ex- cellence and Ufefulnefs of the Charities themfelves. To this wife Management it is owing, that the Stream of Benefi- cence, which at firft was not great, hath, by feveral Rivukts, which have flnce fallen into it, in its Courfe, wonderfully enlarg'd its Current, and grown wider ^nd deeper (lill, the farther it hath flow'd.
£veu
"A SpinaUSermon, '2 % $
Even at this Day there are not wanting SERM. Some, who, ftruck with the Beauty and VII# Ufefulnefs of thefe Charities, and obfer- -'''^^'^ ving the Care and Fidelity with which they are directed, break through all the Difficulties and Obftruftjons that now lie in the Way towards advancing them. Notwithftanding the General Decay of Traffick, and the growing weight of Taxes, and the many Rival -Charities ' which have been lately creded 5 notwith- ftanding an Univerfal biflblution of Man- ners under which we groan; notwith- ftanding th)? prevalence of Infidelity and Prophanenefs, and of that Irreligious Scorn, with which good Men, and good Defigns are now publickly treated; yet ftill I fay there are Some, who pleafc themfelves in patronizing and encouragr ing thcfe ufeful Defigns, and in rendring them every day more Ufeful, and more Amiable. May God continue the Zeal of fuch Pcrfons, and incretffe their Number ! It will, I am perfuadcd, conduce tQ this End, to have a true Account of the prefect State ^nd Wants of the feveral
founT
2$ 6 A Split al-Sermon.
SERM. Foundations of Chanty, belonging to ^^^' this City, now laid before you.
Here the REPORT was read.
You have heard, what the prefent Con- dition and Exigencies of thefe feveral Charities are, and I doubt not but you are difpos'd and refolv'd, according to your feveral Abilities, to do fomewhat towards the Supply of them. Your own merciful Temper, and the Application I have already made, of what has been of- fered under each particular Head of Dif- courfe, might render a folemn and form'd Bxhortation needlefs. You are thoroughly acquainted with the Extenfive Nature and Influence of thefe Admirable De- iigns, and polTeft with a true Senfe of their Beauty and Ufefulnefs : You have a near and daily Experience of the Up^ rightncfs, Wifdom, and Frugality with which they are conducted ; the pityable Perfons, reliev'd in thefe feveral Ways, are conftantly under your Eye, and Ob- fervation:i and therefore I do, in their
behalf.
A SpittaUSermon, ^3?
behalf, appeal to your own Knowledge, serM; and very Senfes, which perfuade more VII. powerfully than any Arguments : If the V^'''V%^ moving Objeds themfelves, with which you familiarly converfe, be not Eloquent enough to raife Compaflion, mere Words, I fear, will fcarce be effedual. How- ever, for the fake of thofe, who have not fuch affefting Opportunities, and yet may be well-inciind to Works of Mercy; fomewhat I ihall fay of the feveral In- ftances of Charity, to which the Report (now read to you) refers.
There is a Variety in the Tempers even of E^ood Men, with relation to the dif- fcrcnt Impreffions they receive from dif- ferent Objeds of Charity. Some Perfons are more eafily and fenfibly touch'd by one fort of Objeds, and fome by another: But there is no Mian, who, in the variety of Charities now propos'd, may not meet with that which is bcft fuited to his In- clination, and which of all others he would moft defire to promote and cherifh. For here are the Wants of grown Men, and Children 5 of the Soldier, the Sear
man.
5ERM. man^ and the Artificer; of the Difcas'd,' VII. the MaimU and the Wounded ; of Dif-
%''*^^ traded Perfons, and condemned Crimi- nals i of ftufdy wandring Beggars, and loofediforderly Livers j nay, of thofe who counterfeit Wants of all kinds, while they really want nothing but due Correc- tion and hard Labour ; at one view re-* prefented to you. And furely, fcarceany Man, who hath an Heart capable of Tendernefs, can come and took on all thefe fad Spectacles at once; and theri pafs by m the Other Jide, without ex- tending a merciful Hand to relieve any of them.
Some may delight in building for the tJfe of the Poor ; others in Feeding, and Cloathing them, and in taking Care that Manual Arts be taught them : Some, irt providing Phy/ick, Difciplme, ot Exer- crfe for their Bodies ; others, in procuring the Improvement of their Minds by ufe- ful Knowledge : Some may pleafe thenv* felvcs in redreffing the Mifchiefs occa>* fiond by the wicked Poor ; others, m preventing thofe Mifchiefs, by fecurin^
5f Sfittal-Sermnl. t'f§
the Innocence of Children, and by im- sermj parting to them the unvaluable Blcf- YJ^** fing of a virtuous and pious Education : ^"^^^^ Finally, Some may place their chief Satisfadion in giving fecretly what is to be diftributed ; Others, in being the opeii and avow'd Inftruments of making and infpeding fuch Diftributi- ons. And whoever is particularly dif- pos'd to any one or more of thefe Me^] thods of Beneficence, may, (I fay) with* in the Compafs of thofe different Schemes of Charity, which have been propos'dj find room enough to excrcife hisChrifti- an Compaffion. To go over them par<^ . ticularly — -
Haft thou been educated in the Feat of God, and a ftrrd Pradice of Vir- tue? Was thy tender Age fenc'd anct guarded every way from Infedion by the Care of wife Parents and Matters !^ And fnall not a grateful Relifh of thy own great Felicity, in that Refpeft, ren- der thee ready and Eager to procure the fame Happinefs for Others, who equally need it ? Shall it not make thcc
fhc
^4^ A Spittal'SermofC
SERM.the common Guardian, as it were, of VII. Poor Orphans, whofe Minds are left as
^^"V'^^ uneloathed and naked altogether, as their Bodies 5 and who are expos'd to all the Temptations of Ignorance, Want, and Idlenefs ?
Art thou a true Lover of thy Country > Zealous for its Religious and Civil Inte- refts ? and a chearful Contributor to ali thofe Publick Expences which have been thought neceflary to fecure them, againft the Attempts of the common Enemy and OppreiTor 5 is the near profped of all the Blelllngs of Peace welcome and defirablc to thee? and wilt thou not bear a ten-^ der Regard to all thofe, who have loft their Health and their Limbs in the rough Service of War, to fecure thefe Blelluigs to thee? Canft thou fee any one of them lye by the Way, as it were, firipped-, and wounded, and half-dead , and yctpafs by on the other Jide, without doing as much for thy Friend, as that good Samaritan did for his Enemy, when he had CompaJJion on hm, and went
t9
A Spittal-Sermon> ■ ^4^'
io hiWy and bound up his Wounds, pouring SE RM. in Oil and Wine ^ and brought him to an '^^'- Inn (or Houfe of Common Reception h io the Word, Uctv^^eiovy fignifies) and took care of him?
Have thy reafoning Faculties been c- clips'd at any Time by iome accidental Stroke? by the mad Joys of Wine, or the Excels of Religious Melancholy ? by^ a Fit of an Apoplexy, or the Rage of ^ burning Fever ? and haft Thou, upon: thy Recovery, been made fenfible, tcs' what a wretched State that Calamity re- duc'd thee ? and what a fad Spedacle, to ill thy Friends and Ace]uaintance, it ren- der'd thee ? And fhall not this Afflidion,' which thou haft felt thy lelf, or perhaps obferv'd in others, who Were near and dear to thee j fhall it not lead thee to Commiferate all Thofc, who labour un- der a fettled Diftradion ? who are fhut out from all the Pleafures and Advan- tages of Human Commerce, and evcit degraded from the Ranic of Reafonable Creatures ?' Wilt thou not mak^ Their Cafe Thine ? and take Pity upon Them.,
Vol, in R ^ha
U^-V">^
243 A Spittal-Sermon.
SERM. wiio cannot take Pity upon themfelves i VII. Wilt thou not contribute, to the bed of thy Power, either towards reftoring the defac'd Image of God upon their Souls 5 or (if that cannot be done) towards fup- porting them, for a while, under a Cha- titable Confinement, where human Na- ture may be refcu'd from that Contemptj to which fuch Objeds expofe it ?
Once more 5 Haft thou fuffered at any time by Vagabonds and Pilferers 5 hath the Knowledge, or Opinion of thy Wealth cxposM thee to the Attempts of more dangerous and bloody Villains ? have thy unquiet Slumbers been interrupted by the Apprehenfton of nightly Afiaults, fuch as have terrify 'd, and perhaps ruin'd fome of thy unfortunate Neighbours ? Learn from hence duly to efteem and promote thofe ufeful Charities, which remove fuch Pells of human Society into Prifons and Work-Hou fes, and train up Youth in the Ways of Diligence, who would otherwife take the fame defperate Courfes : which reform the Stubborn by Corredion, and the Idle by hard Labour 5 and would, if
earry'd
A Spittal- Sermon, Hi
brfy'd to that Pcrfcdion of wtiich A\tJ sERivf* are capable, go a great way towards VII. ftiaking Life more comfortable than now it is, and Property it felf more valu- able.
Thefe are the fevcral Ways of Bene- ficence, which you are now calTd upon to Pradife. Many Arguments might be tirg'd, to induce you to it : bat I am fen- fible I detain You too long ; and there- fore Ihall ufe but One ; however fuch an one as is equal to many, and can- Jiot but have great Weight with all thafi call themfelves Chriftians. It is this — - That our Blefled Saviour went before us, in the Pradice of every One of thefe Four hiftances of well-doing, which I have now recommended to You.
His Compaflion and Benignity to\vard§ tittle Children-, is obferv'd by all the E- vangelifts 5 and with fuch Circumllanccs as fhew, that he lard great Strels upoiK this kind of Charity, and did, in a pe- culiar manner, recommend it to all his Followers. For, when his 'Difciples re- bilked thofe "oiho brought Toimg Children R 2 unto
^44 A Spittal-Sermofi.
SEKU.iinto hmi he was dtfpleasd, and faid vir. unto them. Suffer the little Children to
^^QfJ^ come unto me^ and forbid them not ; for
^l' 'i' ^ffi^^^ ^^ f^^ Kingdom of God. Verily I fay unto youy Whofoever jhall 7iot re- ceive the Kingdom of God, as a little Child, he fhall not enter therein. And he took them up in his Arms-, put his Hands upon them, and blejfed them. It was impolllble for him to have fhew'd a greater Tendernefs and Concern for the Infant-State, than by what he faid, and did, on this Occafion. And, left we fhould ftill be apt to difdain fuch hum- ble Offices, and not to think them of Importance fufficient to employ our Thoughts j he farther aifures us, that the Care of thefe Little ones is committed to minifiring Spirits, who attend con-
Watth. tinually on this very Thine / fay tin"
to yoUy that in tieaven their Angels do ali£:ays behold the Face of my Father which is in Heaven. And we cannot furely think it beneath us, to fharc with thofe glorious Beings, in fuch an Ad- miniftration !
As
A Spittal- Sermon. 245
As to the Cure of the T>ifeasd, theSERM.
VII
Maim'd, and the Infirm^ it was his fa- ^^^•
itiiHar and every Day's Employment ; / muft work the Works of him that fent John is. me ( fays he, in relation to thefe very ^' Cures) whilji it is T>ay -, The Night Cometh, when no Man can work: and therefore the very lafl: Miracle he did, before his Day of working expir'd, and he left this World, was the healing the Ear of the high Prieft's Servant, whom St. 'Peter had wounded.
His Compaffion towards the T>iflra6ied and Lunatick, appears in divers Inftances : for Such many of thofe T>emoniacks feem to have been, whom he heal'd in great Numbers. The Defcriptions which the Evangelifts give of thefe wretched Ob- jeds, and of the ieveral Symptoms with which their Maladies were attended, are very particular and moving, and fhew, that both our Blefled Lord, and the Holy Pen-Men of his Story, were deeply af- feded with them. Hear the Account, r,i- ven by St. Mark, of one Inllance of this kind 5 the ^Un with an unclean Spirit ^ B^ 3 whofe
24-^ A Sfittal-Sermpn]
SpRM. i^ohafe Name was Legion! He had his VII. dwelling among the Tombs j and no Man ^lark V. could bind him, no not with Chains i g.3' 4. becaufe he had been often bound with '" ' Fetters and Chains ; and the Chains had beeji plucked afunder by him, and the Fet- fers broken in pieces ; neither could any Man tame him. And always, night and ^ay, he was in the Mountains, and in the Tombs, crying, and cutting himfelf with Stones. Our Saviour took Pity on him ; and we find him foon afterwards fitting at Jefus Feet, cloathed, and in pis right m^ind.
Nay, lie himfelf was pleas'd to fet us a Pattern alio of that fevere Charity, which confifts in Corporal ^unifljment and CorreElion. For, when he faw the outward Court of the Temple profan'd by ungodly Mcrchandife , He, who was fohn iL Meeknefs and Mildnefs it fclf, made a U' Scourge of fmall Cords, and drove thefe
buyers and fellers out of the Temple, and overthrew their Tables. This he is ex- prefly faid to have done, at two feveral Paflbvcrs 5 and with fo remarkable a De.
crce
A Spittal-Sermon, 247
grec of Holy Warmth and Indignation, s E R M. as made his Difciples apply to him whft ^^^• the Pfalmift had faid, The Zeal of thine ibid. ii. Haufe hath eaten me up ! ^'^'
Ye fee. Brethren, what a Divine War- rant you have, for abounding in all thofe Offices of Charity, which are this day proposed to you j and which the Saviour of the World did not himfelf in Perfon difdain to exercife. Jf therefore there ?hUAi.i. be any Confolatwn in Chriji, if any Com- fort of Love, if any Fellow[hip of the Spirit, if any Bowels and Mercies j ful- fil ye the Work, to which ye are invited and appointed 5 Look not every Man ihu. w, on his own Things j but every Man alfo on the things of another ! Let this Mind be in y oily which was alfo inChrifiJefus'-, who did (as you have heard) in every In- ftance, what you are exhorted to do 5 and by fo doing, left us an Example^ that we Pdoitld follow his Jieps ! Let us look up to him, not only as the Author and Fimfher of our Faith, but as the perfect Rule and Meafure of our Obedi- ence j rcmembring, and applying, thofe i^ 4 fewj
^48 ^ Spittal-Sermon.
^BRM. feWj but Em phatical Words, with whicl^L VII. he concludes the Parable of the good
'y^'^'f^ Samaritan, from whence my Text is taken; Go thou, and do likewife. Which ,Go4 of his infinite Mercy grant, ^c.
A SER-
SERMON
Preach'd before the
Sons of the Clergy^
A T
^Ae/'r Anniverfary^Meeting^
IN THE
Church of St. Paul.
^ecemb. 6. 1709.
^7^^^2^r.
.;)CCK,:x:sxia:
ZSO
To the Worshipful
yix.John Tenifon, Mr. John Scott, Mr. Thomas Fulkes, Dr. Humphry Colmer, Dr. John Freind, Mr. Anthony Wehfier^
Mr. John Markham^ Mr. Benajah Barret^ Mr. Jo^w 5o/i;f//^, Mr. George Plaxton, Mr. 7'?/^P^ Sherwood, Mr. jhgufiin Martin,
STEWARDS
For the Late
FEAST
OF THE
Sons of the Clergy.
Gentlemen, VOU defird me to preach, and print this Sermon: I comply d 'withTouin both thefe Reqttefis ; tho I had juft Ob- jeBions to both of them. Permit me now, in my Turn, to ask one thing of Ton ; a- gainft which, I think, there lies no Ob-
jeBion ;
DEDICATION. 251
jeEiion : That-, as you ha'ue, with fome Trouble and Expence^ fupported our An- niverfary Meeting : fo Tou would continue always to countenance it by Tour Trefence^ and heartily to favour the honefi and pious ^efign of it. There are, I believe. Two hundred Per fons now living-, who have gone before Tou in the Stewardfliip. If all thefe be as earneft and follicitous to pro- mote this Charity, when out of that Office^ as they were, when in it, we need not doubt, but that it will fpread and enlarge itfelf every Tear, more and more i as,, God be thanked, it hath lately done, not- withflanding the great T^ifcouragements under which it labours, by reafon of the Publick Taxes, and its many new Rivals in the fame Labour of Love ; but chiefly, by reafon of the growing Wickednefs of Thofe, who, being Enemies to the Clergy ^ and to the Religion of Chrifi, mufl needs f^e Enemies to this particular Charity.
In compaflng this T>ifcourfe, Ifurpofely declind all Offenflve and T)ifpleafing
Truths^
252 DEDICATION.
Truths, as unfeafonable at a Time pe- culiarly dedicated to the Exercife of Cha- rity •-, not as in themfelves misbecoming the Treachers of the Qofpel: For 1 have learnt from One, who well knew and pra&is'd every Art of Spirit uaVPrudence, fo as to become all things to all Men, in order to fave fomei that there are alfo Times, when we muft be inftant in preach- ing the Word, thd out of Seafon ; and when They, who pleafe Men, are nd longer the Servants of Chrift ; Times, wheyi that holy Flap p^oia, fo much fpoken of in Scripture, is necejfary j even that undaunted Firmnefs of Mind, and Free- dom of Speech, by which the T>oBrine of the Gofpel was diffeminated at frfl, and muft fill be maintain d. When fuch Op- portunities offer themfelves, God, I hope, will enable all Thofe, who wait at his Altar, to difcharge a good Confcience, with equal IVtfdom and Courage.
•
/ have added, here and there in the
Margins of the following Sheets, fome
Taffages
dedication: ts^
Pajfages from St. Chryfoftome ; becmife they are not only very appojite, but ex- prefsd alfo with great Life and Beauty * And I had Hopes y by the Means of themy to excite thofe of my Brethren-, who are newly enter d into the Mtnifiry, carefully . to perufe that Excellent Treatife, from which they are taken j a Treatife^ which y next to the Sacred Tages themfelvesy and the Offices of Ordination prefer ib'd by our Churchy isy I am perfuaded, of thegreatefi Ufe to give us true Impreffions of the dignity y and duties of the Trie [t hood, and to warn us into Refolutions of a£f^ ing in every cafe, as becomes our Sacred CharaBer. 1 cannot but exprefs my Sa- tisfa^iony that a Learned Hand * hath * Mf. lately taken this Ufeful Tiece out of St. yffusC^. ChryibftomeV [forks, and publijh'd it j^S^* in a feparate Volume.
Excufe mcy Gentlemen, for mixing things of this Nature in an Addrefs to Tou y which was dtfignd only to acquaint tfje World, Who are anfwer able for the
Tubli-
fsi Dedication.
publication of this Sermon ; and to dp- fure Ton, after the mo ft proper manner i that I am
Your very aflPe£lionatc
And moft Humble Scrvantj^
Dsc. 25 s>
1709.
Francis Atterbury-^
RoMi^NS
( i55 )
Romans xi. 6.
If thejirji Fruit he Holy^ the
Lump is alfo Holy ; and if the Root beHolj/yfo are the Branches,
THE 'je'ws^ as they were the mofl; serm^ remarkable People apon* Earth, Vlii. in many refpcds, fo particularly in this 5 '"''''^'^^^ that they preferv'd the Pedigrees of their fevcral Tribes and Families, with a more fcrupulous and religious Exadnefs, than any other Nation in the World.
This Care was infus'd into them, and many ways cultivated by God himfelf, in order to afccrtain the Defcent of the MeJJiah, when he came, and to prove that he was, as the Prophets had foretold he fhould be, of the Tribe of Judahi and of the Lineage of ^David.
That Tribe indeed was moft concerned on this Account, to preferve their Ge- nealogy entire. However, other Tribes there were, (for inuance, E^hraim) which,
though
'i$6 ji Sermon breach' d
SERM. though not entitled to this diftinguifhin^ VIII. Honour, yet fet up their Pretences to it i
^^^''^^ and all of them, even without fuch a particular Claim, had great reafon to glo- ry in their common Defcent from Abra- ham, Ifaae, and Jacob j the peculiar Fa- vourites of Heaven, to whom the Prbmife of the Bleffed Seed was feverally made. All of them therefore ftudioufly cherifh'd the Memory of their honourable Extrac- tion, and carefully preferv'd the Evidences of it.
The Example of St. Paul is a Proofs that their Zeal in this cafe was laudable, t^oreven he himfelf, who wastheApoftle of the Gentiles, in thofe very Epii^les which he -wrote to the Gentile-Converts (particularly to thofe oiRome j theproud- ei\ part of the Heathen World, and who' had entertain'd the moil contemptuous' Opinion of the Jews) fails not to mag- riify the great Privilege of his Birth, and highly to value himfelf upon it. Twice we find him, not only boafting of" his Parentage, as an Ifraelite at large, but particularizing his Defcent from the Tribe
Of-
before the Sons of the Clergy. 257
of Benjamin*. He often and amply de- seRU^' clares the greai: Advanta<;e, f which be- ^IIL long'd to the Seed oi Abraham -, as fachj * Rom. to whom ( a^ he fpeaks } ) pertaineth the ^^J^\- .^ Adopt ion^ and the Glory , and the Cove- t Rom; nants^ and the Giving of the Law, and § rq^} the Service of God, and the Promifes ; '^' 4^ 5- whofe are the Fathers, and of whom, as concerning the Flefh, Chnfi came. And tho*, as concerning the Gofpel, they were^ he fays, now Enemies thro' Unbelief, /^^ Roih. n^ ftill he affirms, that, as touching the E- ^^' le^iion, or as the Ele6t People of God;i they are beloved for the Fathers fakes. And on this Foundation he builds an Argument of great Importance ; for the general Converii^on of the Jews to th<i Faith of Chrift, when once the Fulnefs of the Gentiles was come in : Then, he fays, God would provoke the Jews to Emulations fo that They, feeing the uni- verfal Reception of the Gofpel by thfe Heathen^, fhould be induc'd, at length;, to believe in Chrift, as ^^r^;??^;^ did, and, following his Faith, fhould likewife fhare li-is Reward : for, if the Fhji-Frtiit be Yori,, IK S holy.
25 8 A Sermon Treach'd
SERM. holyy the Lump is alfo holy -y and if thd
vni. Root be holy, fo are the Branches. '"''^^^^^ By the Firfi-Fruit, and the Root, in thefc words, wc arc to underftand the three great Progenitors of the Jews, A- brahaniy Ifaac, and Jacobs chiefly the Pirfl: of them, who, being eminently Holy, and Dear to God, fnould derive a Blefling to his Pofterity on tiiat ac- count, and prevail at lafl, to have Them alfo accepted as Holy, and inflated in the Favour of God. For, as the whole Lump, or Mafs of Corn, under the Law, was * Num. hallo w'd by the Heave-Ojfering * of the ^'helTthe Fi^ft^Fruits dedicated to God ; as the Words Branches partake of the Vigour and Vir- Jndlvlp- ^"^^s of the Root from which they fpring; Xn uid by {q ^1-jc great Body of the Je-j:;s are ac- file, are ccptcd in Abraham, and fandify'd by their liw. Defcent from him. They cannot, there- fore, be finally rejeded 5 but fhall, in God's good time, be admitted to partake of all the Privileges and Benefits, which belong to that Sacred Alliance.
And this they fhall attain to, partly in Virtue of the Tromife made by God,
when
before the Sons of the Clergy. 259
when he entcr'd into the Covenant with sERM, Abraham '-, and partly alfo, in Virtue of vril. thofe Principles of Piety and Goodnefs, ^^"'^'^'^ which they derived from tiieir Anceftors, and from the holy Law of God, com- mitted to theirCuftody 5 Principles, which tho' they might be obfcur'd and buried for a time, yet would afterwards fpring up, and bring forth Fruit 5 qualifying the Heirs of Promife for thofe Ble flings, to which God had ordain'd them.
AH this I apprehend to be within the Intention of the Apoflle's Difcourfe. For the Holme fs he fpeaks of, may be taken in a twofold Senfe ; either for that Ex- ternal and Relative Holinefs, which be- longs to Perfons, or things, offered to God, and appropriated particularly to his Honour and Service ; or for thofe Inter- nal Graces and Qualities of Mind, which fandify our Natures, and render us habi- tually holy. Both thefe St. ^aul feems to point at, in the Words before us 5 and hath therefore purpofely ( if I miftake not) illuftrated his Argument by two fuch Inftances, as refer diftindly to Each S ;j of
i6o A Sermon Trcach'd
SERM. of them: For the Holmefs of the fir ft VIII. Fruits and the Lttmp, is an Holine fs merely of I njl it tit ion, Oufujardy and iW minali whereas, by the HoHnef-s of the Root-, and the Branches^ is to be under- flood an HoUnefs of Nature -i Inherent-, and Real. So that the Apoftle's Mean- ing in this Paflage, may after this man- ner be more clearly reprefented, and ful- ly exprefs'd : " That the HoUnefs of the *' Patriarchs fhould, in both Senfes of " that Word, extend itfelf to their Pro- " geny, and ihould one day vifibly reft " on all the Tribes of Ifrael : who, as '^ by Virtue of their relation to Abraham, '^ they were ftill nearly related to God, " and particularly dear to him -, fo fhould " they likewife inherit, and, in God's " appointed time, exert the Faith and " Virtues of Abraham j and, by that " means, render themfelves every way " Objeds of the Divine Favour and Be- " nedidion : " for if the Firfl-Fruit he holy-, the Lttmp is alfo holy j and if the Root be holy, fo are the Branches,
The
before the Sons of the Clergy, 261
The Words therefore that I have SERM, chofen, will afford me a very natural '^^^^• Occafion of difcourHng (in a way fuit- ^^^"^''^^ able to the Dcfign of this Annual Af- fembly) conecrning the great Advantages and Bleflings to which the Sons of the Clergy are entitled, as the holy Pofterity of holy Parents: Efpecially, if it can be fhewn, that the Apoftle's way of reafon- ing was not confin'd to the Oeconomy and Nation of xXxQ/Jews-, but is of equal force alfo under the Chriftian Difpenfa- tion. And of this I need produce no other Proof than that finglc Paflage of the fame Apoftle, in his firft Epiftle to the Coriyithlans ; where he pronounces vii. 14, the Children of fuch Parents as were. One of them a Chriftian, and the other an Unbeliever, to be clean and holy, on the account of the Faith and Holinefs even of one of thofc Parents. For the unbelieving Husband (fays he) is fanSti- fy'd by the IFife, and the unbelieving Wife is fan^iffd by the Husband: elfe 'were your Children Unclean ; but nov!) fire they Holy. By the Holinefs of the S 3 Children
2 62 A Sermon Treddhd
5ERM. Children, here mentioned, I underftand V^^^- the near Relation in which they flood to God, as born from a BeUeving Parent, and the Right which, on that account, they had to be admitted into the Chri^ ilian Covenant by Eaptifm. But how^ ever this Kolinefs be underftood, 'tis very plain, that it impUes feme pecuUar Advantage, fome extraordinary Privilege, which belong d to thefe Children 5 and ^s plain, that they were entitled to that Advantage and Privilege (whatever it was) on the account of their Parentage. And therefore the Reafoning made ufe of by St. '^Paul in the Text, holds equal- ly with regard to Je'VJS and Chrifli^ ans ', and will accordingly furnifh us with proper and pertinent Matter for our enfuing Meditations,
Men and Brethren-, Children of the holy Stock, facred to God by Defcent, jiot only from Chriftian Parents at la^-ge^, but from Chridian Priefts alfo , who were, in an higher degree than others, }3oly to the Lord, even as the Levites amon^ the Jeis^js had greater Sandity
than
before the Sons of the Clergy. 26 i
than the reft of the Tribes 5 to You, in SERM. a particular manner, appertaineth this VIII. Scripture, and the comfortable Afturance ^^-or\i> given in it, that if the Firft- Fruit be holy-t the Lump is alfo holy 5 if the Root be holy, fo are the Branches. Permit me there- fore to apply it, after the fame manner that I have explain'd it, by confidering,
I. The great Trivilege, Honour j and Advantage of our T)efcent from the Chrijiian Triefihood.
II. The Obligations we are under of adorning our Sacred Parentage by an an- fvverable Sandity of Life and Manners ; and of diftinguiihing ourfelves as much by an Inherent and Habitual, as we are already diftinguifli'd by an External and Relative Holmefs.
III. The BleffingSy we may juftly ex- ped will bcfal us, as they have already, I doubt not, befallen us, on both theic Recounts,
S 4 It The
'2.0^ A Serrnon TreacBd
5ERM. I. The Priefthood hath in all Nation? yiil. and all Religions, been held highly vene-
w-v-^ rable 5 chiefly in that Nation which God feleded to himfelf, and that Religion, which he prefcrib'd to them. Now the X^i;/V/V^/Priefthood was only Typical of the Chriftian ; which is fo much more holy and honourable than That, as the Inftitution oiChrift is more excellent than that of Mofes. If therefore the prefent Mmijiration Be more glorious than the former, the Minifters more Holy 5 fome Advantage muft needs redound to the OfF- fpring from the Dignity of the Parents. Marriage-, and a Bed undefiled-, is honour- able in all MeUy and the Chriftian Prieft- hood is of all others moft honourable 5 and therefore a Defcent from the Mar- riage-Beds of thofe, who were vefted with this Charader, cannot but be Ho- nourable.
I am fenfible, we live in a Time, no ways favourable to thefe Pretenfions; a Time, when our Order, which ought ^ighly to be efieemed in Love, for its
Works
f?efore the Sons of the Clergy. 265
Works Sake, is, on that very account, dif- SERM, regarded j when we arc lb far from being vill. encourag'd to fpeak of our ProfelTion in ^•^'^^'"'^ thofe high Terms of Refped wherewith the Faithful of the firft Ages, and even good Princes and Emperors themfeh'cs, always treated it, that the ufual Titles of Diftindlion, which belong to us, are turn'd into Terms of Derifion and Re- proach, and every Way is taken by Pro- fane Men, towards, rendring us cheap and contemptible ; when the Divine Autho- rity of our Miflion, and the Powers veil- ed in us by the High ^riefi of our Pro- fejflon, Chriji Jeftis, are publickly dif- puted and deny'd, and the facred Rights of the Chrijtian Church are fcornfully trampled on in Print, under an hypo- critical Pretence of maintaining them.
However, let not thefe Indignities dif- courage us from aflerting the juft Privi- leges and Pre-eminence of our holy Function and Charadler : Let us rather imitate the couragious Example of St. *iPaulj who chofe then to magnify his Of- fice j when ill Men conlpir'd to icflcn it.
Shall
266 A Sermon Treachd
SERM. Shall the Sons of Belial {tt thcmfelves viir. to decry our Order, and by that means
^''^^'^V to difgrace our Birth? and (hall not the Sons of Levi vindicate both by /peak- ing the Truth in Chrifty though they may be thought tofpeak as it were fool- ifhlj in the Coytfidence of boafting ?
If then Others may be allow'd to glory in their Birth, why may not We ? whofe Parents were called by God to attend on him at his Altar ? were entrufted with the Difpenfation of his Sacraments, with the Miniflry of Reconciliation, with the Pow- er of Binding and Loofing ? were fet a-
Afts XX. P^rt to take heed to the Flock of Chrifi,
2^- over which the Holy Ghojt made them OverfeerSj and to feed the Church of Gody which he ptirchasd with his own Blood ? to hold forth the word of Life,
Tit.ii. 15. to fpeak, to exhort, and 10 rebuke with all Authority ? If any Station, any Emr ployment upon Earth be honourable, Their's was ; and their Pofterity therefore have no reafon to blufh at the Memory
of luch an Original.
The
before the Sons of the Clergy- 2.67
The Fountain of all Temporal Honour SERM. is the Crown 5 but the Fountain of the VIII. Regal Power and Dignity itfelf, is God : '^^'^^^V From whom alfo our Fathers according to the Flejh received their Priefily Autho- rity and Charader, by the Intervention of Men, in like manner authoriz'd by God for that holy purpofej and under Him, and Them, were the Minifters of his Spiritual Kingdom ; wherein We, their Defccndants (and many of us call'd to the like Adminiftration) do rejoice-, yea and will rejoice.
If thofe, who (land before Earthly Princes, in the neareft degree of Ap- proach, who are the immediate Repre- sentatives of their Perlbns, Difpenfers of their Favours, and Conveyers of their Will to others, do, on that very account, challenge high Honours to themfelves, and refied fome part of their Lnftre on their Children and Families : Shall not They, who bear the like Relation to Chrift in his Spiritual Kingdom, and dif- charge the like Offices under him, and of whom it may be as truly faid, as it
was
268 A Sermon breach' d
SERM. was of the Tribe of Leviy that God bath "^-f^i- feparated them from the Congregation,
Numb, in order to bring them near to him f elf i
^^^' 9- Ihall not they alfo deferve Honour from Men on the account of their high Sta- tion and Truft ; and derive fome fmall Share to thofe who defcend from them ? Jf ample Powers granted by the Rulers of this World, add Dignity to the Per- fons entrufted with thofe Powers j behold the hnportance and Extent of the Sacer- dotal Commiflion. As my Father hath
John XX. f^^Yif ;^^^ even fo fend I Tou. Whofefoever Sins ye remit, they are remitted unto them i and whofefoever Sins ye ret amy they are retained.
If Antiquity, and a long Trad of Time enobles Families, Thofe, from whom You come, can trace their Spiri- tual Pedigree up even to Him, who was the Founder of the Church of the firft- born, and of whom the whole Family in Heaven and Earth is nam'd. Let Others jultify their Million, as they can : We judge not thofe without; but are furc,
we
before the Sons of the Clergy'. 269
\vc can juftify that of our Fathers, byansERM/ uninterrupted Succclllon, from Chrift VIIL himfelf j a Succellion, which hath al- ready continued longer than the Aaroni- cal Priefthood, and will, we doubt not, ft] 11 continue, till the Church Militant, and Time itfelf, fhall be no more.
But our farther boaft is. Brethren, that we have our Rife, as from the Clergy of Chrift 5 fo particularly from thofe of the Church of Eiigland-, a Clergy, that for Soundnefs of Dodrine, and Depth of Learning, for Purity of Religion, and Integrity of Life, for a^^^/ in things per- taining to God, that is, according to Know- ledge-, and yet duly tempcr'd with Can- dour and Prudence (which is the true Notion of that much talk'd of, much mif- underftood Virtue, Moderation) I fay, a Clergy, that on thefe, and many other Accounts, is not exceeded, if to be pa- rallel'd, in the Chriftian World.
Ye are the Sons of a Clergy, whofc midiflembled and unlimited Veneration for the Holy Scriptures hath not hin- dred them from paying an Inferior, but
pro-
"ijo A Sermon ^reach'd
S E R M. profound Regard to the beft Interpreter^ VIII. of Scripture, the Primitive Writers •-, in
W^nr^ whofe Works as none have been more converfant than they, fo none have made a better ufe of them towards reviving a Spirit of primitive Piety in Themfelves and Others. And their Searches and Endeavours of this kind have been blcf- fed with a remarkable Succefs. For, as to the earheft and moft valuable Remains of pure Antiquity ( fuch as thofe of Barnabas, and Clement, and Ignatius, ^w^ Poly carp) \ may fafely venture to fay, that the Members of this Church have done more towards either bringing tliem to Light, or freeing tiiem from Corrup- tion, or illuftrating their Dodrine, or af-^ ferting their Authority, than the Mem- bers of any Church, or indeed of all the Churches in the World.
Ye are the Sons of a Clergy, who, by this Rule of God's Word, thus interpret- ed, reform'd from Toperj in fuch a man- ner, as happily to preferve the Mean be- tween the two Extremes, in Dodrine, Worfhip, and Government 5 and who
per-
before the Sons of the Clergf. 2^1
perfected this Reformation by quiet and SER^f. orderly Methods, free from thofe Con- VIII* fufions and Tumults that elfewhere at- ^^^^"^^^ tended it : So that our Temple, like that of Solomon, was built without the Noife of Axes or Hammers.
And as they fhut out Topery in the moft effectual manner, by only paring off thofe Corruptions it had grafted on pure and gen*ine Chriftianity 5 fo did they ;,ftand boldly in the Breach, when it meditated a Return, and for ever filencd the Cham- pions of that baffled Caufe, by their im- mortal and unanfwerable Writings : So that You, their Sons, were at the Altar itfelf (if I may fo fpeak) initiated by your Fathers, as the great Carthaginian was by His, into an hereditary Averfion from Rome I which I doubt not will ever laft, and will ever prefcrve you againft all her open Aflaults, or her fecret and undermining Approaches.
Ye are the Sons of a Clergy, diftin- guifh'd by their Zeal for the Rights of the Crown, and for their Reverence to- wards thofe that wear it, and famous for
fuf-
272 A SeYmon breach* d
SERM. fufFering always together with it, and for viii. it . Immoveably firm to tiieir Duty, when they could have no profped of Reward j when they might have loft their Integrity with Advantage, and could fcarce with Safety retain it when they faw Majefty opprefs'd and finking, and the Fury and Madnefs of the People prevailing againft
Ifa.lxili.5. it J and they looked, and there was none to help i and they wondred that there was none to uphold.
Finally, Ye are the Sons of a Clergy,- who are the fartheft remov'd of any,- from all poflible Sufpicion of defigning to cnflave the Underftandings, or Confci- ences of Men , who bring all their Doc- trines fairly to the Light, and invite Men with freedom to examine them ^ who have been the beft Advocates in the World for the ufe (the due ufe) of Rea- fon in Religion 5 as knowing the Reli- gion they profefs to be fuch, that the more exadly it is fifted by Reafon, (pure, unbiafs'd Reafon) the more reafonable ftill it will be found.
oi
before the Sons of the Clergy > 27 3
of this holy Root, Ye are the Branches j s E R M, from this excellent Order of Men Ye vill. fpring J happy in your Extraftion, on ^•^''^'^^^ many accounts, but chiefly in This, that it deriv'd to you the ineftimablc Advan- tages of an honeft, fober, and religious Education 5 that, by the means of it, the firft ImprefTions made upon your tender Minds, were on the fide of Virtue and Goodnefs, that you had the earlieft and belt Opportunities of knowing God and your Duty, and were led into the im- mediate Pradice of what you knew ; xh.2x.fr0m Children Tou were acquainted with the holy Scriptures, which are able to make you wife unto Solvation-, and bred up every way in the Nurture and Admo- nition of the Lord, A BlefFing, which next to that of Life itfelf, is the greatefl: that Man can bellow 5 and without which even Life itfelf would often prove rather aCurfe than a Blefllng, to thofe on whom it is beftow'd.
Let others then value themfelves upon their Birth: We, I am fure, have great reafon to thank God for Oursj and to
Vol. U, T exorcfs
274 A Sermon Treach'd
SERM. exprefs our Thanks by openly owning
VIII. J t J o
VIII. Q^^. pai-eiifage^ ^^^^ paying our Common
Devotions to God among the Nunserous
Attendants on this day's Solemnity.
A Solemnity, which I doubt not but St. Taul himfelf, if fenfible of things be- low, is now pleas'd to fee, and thinks this Holy Place, that bears his Name, never better employed than on fuch Oc- cafions as thefe, which tend to promote the Honour of the Chriftian Priefthood, and the fervent Exercife of Charity ; two Arguments on which He, in his Epiftles, dwells often, and often delights to dwell. As our Birth therefore does Honour to Us, fo is it One way, in which we alfo do Honour to our Birth, if we coun- tenance fuch Meetings by our Prefence, and promote the great Ends of them by our Example 5 if we take thefe Oppor- tunities of pradifing, and thereby re- commending and inftilling Brotherly Heb. X* Kindnefsj conjidering one another-, to pro- 24> 25- njoke unto Love, andtoGoudlVorks-, not forfaking the Ajfembling of ourfelves to- gether, as the manner of fome is. Should
any
before the Sons of the Clergy. tjs
any little Difference of Sentiments hap- sERMt. pen, any Perfonal Pre) iidices obtaui among vill. the Members of the fame holy Commu- ^-^^^T^^ nity, let them not hinder us from uniting to procure the common Good of it, and from purfuing, with joint Hands and Hearts, the unexceptionable Defign of this pious and v/ife Inftitution. If our Jeru- falem be in Other refpc£ls unhappily di- vided, yet in This refpect at leaft, let it he as a City that is at Unity i7i itfelf] P^al, ca'x. whither the Tribes go up, even the Tribes '^'^' of the Lord, to teftify mito Ifracl, to give Thanks to the Name of the Lord: And let every one of us be ready, on fuch Occaftons, to exhort Himfelf, and Others, in the Language of good T>avid,
/ r-j^-as glad when they faid unto me. Ibid.
JVe Will go into the Houfe of the Lord. Y' '' ^' Our Feet ^allfiand in thy Gates, O |e- rufalem. For my Brethren and Compa- 7Uons fake, 1 will wifh thee Profperity ! yea, becaufe of the Houfe of the Lord our God, I wilifeek to do thee good. Let there be no Spots in tbefe our Feafls of Chanty ■> nothing that may fully the
Bright-
27<^ A Sermon T reach d
SERM. Brightnefs, and damp the Chearfulnefs Vlil. of this Day's Solemnity : but let us flock
^^-''^V-^ to it, hke Brethren, and hke Chriftians, forbearing one another, and forgiving one another, if any Man have a Quarrel a- gainfl any j and adding to the External £xercife, the inward Temper and Spirit alfo of that Divine Grace, which is kind, envieth not^feeketh not her own, is not eafily provoked, but is eafy to be intreatedy thinketh no Evil, beareth all things, be- lieveth all things, hopeth all things, en^ dureth all things.
Thus if we think, and thus act, we fhall indeed ihew ourfelvcs to be every way worthy of our Defcent, and duly mindful, not only of the Advantage we receive from thence> but of the Obliga- tions alfo which are on that account incumbent upon us j even the Obliga- tions of adorning our facrcd Parentage by an anfwerable Sandity of Behaviour, and of diftinguifliing ourfelves as much by an Inherent and Habitual, as wc are alreaidy diftinguilh'd by an External and
Relative
before the Sons of the Clergy. 277
Relatl've Holiiiefs. This was what I, in SERM. the Second place, proposed to confider. Vlli. J
II. We ftand in the ncareft Relation to them, who flood in the ncarcfl: Rela- tion to God, and who were on that account, oblig'd to be holy even as He is holy : to imitate every way as far as human Infirmity would lufFer them, the Apofthy and High-Trieji of their Tro- feffion-, who was holy-, harmlefsy tinde- fledy fepar ate from Sinners. Some fharc of their Obligations defcends to Us 5 who, partaking of the Root and Fatnefs of the Olive Tree, whereof we boafl: to be the Branches, ought aifo to produce the Fruits of it.
The Sons of Servants do in a pecu- liar manner belong to Him, whofe Ser- vants their Fathers were : at his Will, and in his Interefls, they ought entirely to be. We therefore being born of Parents, who were employ 'd in the holy Fundions of God's Family, the Church, and were dedicated to his immediate Ser- vice J ought to look upon ourfelvcs as T 3 parci-
^7% A Sermon Treach'd
SERM. particularly devoted to the Honour and ^^^^- Intercds of their and our great Matter :
^''^''^''^ The Caufe of Religion and Goodnefs (which is the Caufe of God) is Ours by Defcent, and we are doubly bound to cfpoufe it.
As our Advantages towards pradlifuig and promoting Piety and Virtue, were greater than thofe of other Men j fo will our Excufe be lefs, if we negled to make ufeof them. We cannot plead, in Abate- ment of our Guilt, that we were ignorant of our Duty, under the PrepolTellion of III Habits, and the Biafs of a wrong Edu- cation : hi all thefe Inftances, the Pro- vidence of God remarkably favoured us: Early were our Minds tindur'd with a diftinguilhing Senfe of Good and Evil 5 early were the Seeds of a Divine Love, pnd holy Fear of offending, fown in our Hearts. If therefore our Improvements be not anfwerable to fuch Beginnings, li'^^fall a^isijay after tafting of the Hea- venly Gift-, and the good Word of God,: and the lowers of the World to come > how Criminal muil fuch a Defedion be,
and
before the Sons of the Clergy. 279
and how terrible the Condemnation with s E R M. which it is attended? VIII.
* St. Chryfoflomey in his admirable ^-'^v^^-' Treatifc of the Prieftliood^ obferves, not only that the Expiation, appointed for the Sin of the High-Prieft, was equal to that which was prefcrib'd for the whole Congregation 5 but that even the Chil- dren of Priefls (fuch, whofe Sex permit- ted them not to minifter at the Altar) were, by the Levitical Law, to be pu- nifh'd more feverely than any other Of- fenders in the fame kind were : Not, fays he, that the Offences were, in their own Nature, unequal 5 but thofe commit- ted by the Children of Priefts were aggra-
• Ai*^«i |8^(^.•/u^^^' [5 0isr] 'in ti a'/jafTtifxnTcty f^i^^ttct -rtW^ ixtixtntt Ti,uctQ/i!tr, ot«i' -us-o ^uT? iipiuf -ynTc/.i, J} Jt«p \Tsi tui i<hmiiiy "f&Txt'iii TOira&'Tjtii vTrtf tuy U^iw taifvJ-y*^ fiv dunur, o<fIw us-i^ fra.ms t5 Aas f . Tou-ro 4- Lev. iv. ^ ou'Jt* 'itipot inXtuirit is-n, i on /uii^ofi^ /?8K9»/«f Jt/Ta/ 5. f^ ToiT iipimt TfeojV-«*To(, j^ ToTa'/T/tf, • o<r»f ofjLtiu Ta* n-sevTisr XmoiT. M«/^*»>- 3 ivK ay i<fuh, ii ^um ;^;aMWT«/i« rr, X^htrrJTtfix •J" j,'v«Ta/ o»' ▼» ^if'oit, aWa Tn" a^iu. toC Ti\f*rjevrcc ujtii Ufittt (i*fJt^<t- Kcti ti \iym ti^ "Av/fac ttu: riy ;^,^
T« Up(iKrt>'»luj \5j.of, Ofxut J)(t td' fTUT^txiY aii'uy.x tcui auTw'V diyxftMfA. ^TUf vohv 'mkftrifHV xkfixwai liv tty.opidv J^ Te £?
Chryf, Tfspi 'i'.M-ff. p. 50. Ed. Sav. ' ' ■Dcu...>^if,
T 4- vatcd,
^80 A Sermon Treach'd
SERM. vated, l\^ to Ua,r^}clv a^lodfj^g., by the VIII. Dignity of their Parents. The very Re- ^-'^^''^^^ lation which thofe Children bore to the Priefthood, contributed to enhance their Guilt, and increafe their Punifhment. Rom. xii. / iyefeech Ton therefore-, Brethren-, by the Mercies of God, that ye prefent your Bodies and Souls a living Sacrifice, Holy 9 Acceptable unto God, which is your Rea- Phii. iv. finable Service. Whatfoever things are ' true, whatfoever things are honeji, what-
foever things arejufl, whatfoever things are pure, whatfoever things are lovely, whatfoever things are of good report 5 if there be any Virtue, if there be any ''Fraife, think on thefe things. Thofe things which Te have both learned, and receiv-
Heb. xiii. ed, and heard, and feen, do. Remem^
^' bring them which have had the Rule
over you, (both as your Natural and Spi- ritual Parents) whofe Faith follow, con- fleering the End of their Converfation.
Many are the Enemies of the Prieft« hood J and of You, for the fake of it. They are diligent to obferve whatever^ may cither nearly or remotely blemifh
it*i
before the Sons of the Clergy. aSi
it; and ready to impute to the Order SERM, itfelf, the faulty Condua of thofe who VIII. owe their Birth and Education to it; '^^V^'^ that fo they may wound Religion through the Sides of its moft profefs'd Servants and Followers. Let not any of us fur- nifh their Malice with Objections, or give an Edge to the Weapons which they ufc againfl: us, by fo living as mif- becomes our holy Stock. The Sacred Office can never be hurt by their Say- ings, if it be not firft reproach'd by our Doings. Since the Eyes of Men are upon us, fmce they mark all our Steps, and watch our Halttngs, let a Senfe of their Infidlous Vigilance excite us fo to behave ourfelves in all the Offices of Life, and in all the Duties of our feveral Stations, that They, who feek Occafion-, may not only not fnd Occafion againfl: us, but may find alfo what they do not feek, even a Convidlion of the mighty Power of Chriftianity towards regulating the Paffions, and fandifying the Natures of Men. So fhall we defeat their Malice, ^nd draw Good out of Evil 3 fo Ihall we
bcft
2 82 A Sermon "T reach d
SERM. befl: put in pradice that noble Inftancc VIII. of Charity, that Divine LefTon of loving ^"^'''*'^^^ Enemies, which our Religion hath taught us; fo Ihall we moft nearly trace the Example, which he, of whofe Retinue and Houfliold we are, hath fet us, of blejjing them that curfe us, and doing good to them that defpitefully ufe us.
It might be expeded, that among the
Sons of the Clergy themfelves, not One
of this Character fhould ever be found.
Rom. }. But they are not all Ifrael, that are of
^' '^' Ifrael ; neither becaufe they are the Seed
<?/* Abraham, are they all Children. There
Proy.Kxx. is a Generation that curfeth their Father y
^'^' and doth not blefs their Mother. Te are
clean, (faid our blefled Lord, even of the
John xiii. Apoftlcs) but not all, for he knew who
'*^' " ■ jhould betray him. When fuch Inftanccs
happen of Men, fprung from the Loins
of Levi, and yet Enemies to the Tribe,
their Rage and Malice is ufuaily exceed-
in2: sreat j and it is natural that it fhould
be fo : For a revolted Chriftian is worfe
than a mere Heathen ; and thofe among
Chriftians, who have been beft educated
and
before the Sons of the Clergy- 285
and principled in their Youth, if they SERM. once break through fuch Reftraints, grow ^^^^• wicked in Proportion to their former Advantages 5 waxing worfe and worfe j ?--'^J"'* deceiving^ and being deceived h till, by the juft Judgment of God, they arrive at the utmoft pitch of Impiety. God be thanked, fuch Apoftates are few, and do always, fooner or later, meet with the juft Reward of their Apoftacy, in this Life, a General Deteftation !
Let us turn our Eyes from fuch dif- pleafmg Objeds, and proceed, in the
III^ and laft place, to take a View of the Bleffmgs^ which have attended the Sons of a married Clergy 5 and will, I doubt not, flill attend them, if they live anfwerable to their holy Birth and Edu- cation,
From the Dawn of the Reformation to this Day, it is eafy to obferve the various and vifible Interpofitions of God's Provi- dence, in behalf of thofe who waited at his Altar, and their Children andDefccn- dants. Kings haye been rais'd up to be
their
284 A Sermon Tr each' d
SERM. their Nurfing-Fathers, and Queens to be ^^^^' their Nurfmg - Mothers 5 under whofe Shadow and Encouragement they have refted and profper'd. While the Monarchy flourifh'd, thefe faithful Servants of God and the King wanted not a Prote£tor ; when it funk, they fell for a time ; when it rofe, they reviv'd with it. God put it into the Heart of one of our Princes, to- wards the Clofe of her Reign, to give a Check to that Sacrilege, which had been but too much wink'd at, in the former Parts of it. Her Succeflbr pafs'd a Law, which prevented abfolutely all future Alienations of the Church Revenues. The Royal Martyr took fome excellent Steps towards making a more equal Di- ftribution of thofe Revenues between the prefent Poflefibrs, and fuch as were to fuc- ceed them. His Son, a Gracious Prince, pity'd the Wants, which the Great Re- bellion had caus'd or increas'd among the Widows and Children of Clergymen ; and, in order to provide a Supply for their prefent and future Neceflities, ercd- cd that Corporation of Charity, to which
the
before the Sons of the Clergy. ±t$
the Perfons, compofing this Aflembly, SERM. generally belong 5 fome as the happy ^^^^' Objeds, others as the worthy Diredors ^"''^*^*^ of it, or generous Bcnefadors to it 5 All I hope, as hearty Well-wifhcrs, Encou- ragers, and Friends. But to Her prefent Majefly we owe the greateft Shower of Royal Bounty, that ever fell from the Throne : even a gracious Rairiy which, Pfalm. by her means, God fent on his Inker i- ^'^' tance-, andrefrejh'dit when it was weary* Her Bleffings have prevailed above the Gen. xlix. Blejfings of her Progenitors s and have, ^ ' we truft, the Foundation of yet more, and greater, which God, in his good time will bellow, when we have quali- fy'd ourfelves for them by a Right Ufc of thofe we already enjoy.
Only let us not murmur, if he nl^w and then ftop the Current of his Mercies, if he hide his face-, as it were-, for a mo- ment:, and fufFer Evil, and not Good, to lay hold of us. Both are in his Power, and he difpenfcth both with equal Wif- dom and Tendernefs ; and both fhall alike turn to the Advantage of thofe,
who
2$ 6 ^Sermon Treach'd
SERM. who have the Skill to make ufe of themJ VIII. Wherefore, in the T>ay ofTrofperity, be
Ecci. vii. Joyful i but in the 'Day ofAdverfity-, Con-
*+• fider : God alfo hath fit the one ovet againfl the other, to the end that Man ^otild find nothing after him\ to the end that Man, not knowing what fhall hap- pen next, or how foon it may happen, Ihould neither be too much elated by the one, nor dejeded by the other. God hath
2 Sam, vii. indeed, fometimes chaflened us with the
' ^* Rodof Men, and with the Stripes of the
Children of Men i but his Mercy hath
Eccius. fiot departed away from us. The Lord will never leave ojf his Mercy, neither foall any of his Works period -, neither will he abhor the Pojlerity of his Ele£i : and the Seed of them that love him, he will not 'take away.
Be Ye not therefore wearied and faint in your Minds. The Order to which you belong, and even the Eflablifhment on which it fubfifts, have often been ftruck at, but in vain 5 ftill every Blow that was aim'd at Them, mifs'd of its EfFed, and produc'd Events contrary to the in- tention
before the Sons of the Clergy. ^^7
tention of thofe who direaed It. Many SERM. remarkable Inftances of this kind there VIII. have been ; the time would fail me, fhould I attempt to number them : But one there is, which ought not to be pafs'd over, be- caufe it will adminifter Refledions of a very encouraging Nature, and very appo- fite to the Defign of this prefent Solem- nity.
When Marriage, at the Reformation, was firft allow'd to the Clergy of this Kingdom, there is no doubt, but that fome who then fat at the Helm, and gave no good Proofs of any real Regard for Religion, intended it as a Politick i Device to lefTen their Intereft, ^vA keep them low in the World. And yet fo has God order'd Matters, that even from hence many lignal Advantages have re- dounded to our Church j fome of which I fhall fo far prefume upon your Patience, as to lay before You.
And firft, feveral Temptations, under which the 'Pf?/'///; Clergy lay, towards em- bracing an Intereft diftind from that of their Country, are by this means effedu-
ally
a s $ A Sermon Treach'd
SERM. ally remov'd ; and all urieafy Jealoulie^ vui. of our Riches, Greatnefs, Power, and
^■^^i'^^'^ Union, are in good meafure abated* And this, in Times, when even the di-^ minifh'd Revenues and Privileges of the Church are look'd upon with a fufpieious Eye, is fome Advantage to her; as it gives her leave to enjoy thofe poor Re-^ mains of Ancient Piety, which fhe pof* feffes, without that Envy and Ill-will which would otherwife attend them. Little Rei- fon there is (God knows) to envy her on this account : for notwithftanding the large Incomes annex'd to fome few of her Preferments, I will be bold to fay, and do not doubt but to prove, that this Church, in proportion to the Numbers of its Clergy, hath in the whole, as little to fubfift on, as aim oft any even of thofe Proteflant Churches, which are thought to be moft meanly provided for. How- ever, fmce this Little is by fome thought too much, and vain Jealoufies of our Strength and Power are, on this account, entertained or pretended ; 'tis well that thcfe Apprehenfious are qualify 'd by a
Scnfc
before the Sons of the Clergy. 28 s?
Senfe of our Marriage Circumftances, serm. which even They, who are pleas'd to VIIL think us under no other Tye to the true ^""^^'^^ Intereft of our Country, will allow to be an efFedual Curb upon us. They who marry, give Hoftagcs to the Publick, that they will not attempt the Ruin, or di- (turb the Peace of it ; fuice in the Pub- lick Safety and Tranquillity, that alfo of their Wives and Children, that is, of their Nearell and Deareft Relations, is involved, according to thofe remarkable Words of the Prophet Jeremy ^ directed
to the Jews in Babylon. Take ye Jer. xxix.
Wives y fays he, and beget Sons and^'"^' ^Daughters, and take Wives for your Sons, and give your daughters to Huf- bands, that they may btar Sons and daughters, that ye may be increasd there, and not diminijh'd : And feek the Teace of the City, whither I have can[ed
you to bt carried. For in the Teace,
thereof P". ill I'e have \Peace.
By this Means alfo the foul Impuri- ties, that reignd among the unmarried, efpecialiy the MonklQ-i Clergy, and tJie
Vol. 11. U fcan-
S90 -^ Sermon Treach'd
SERM. fcandalous Reflexions which fell upon vin. the whole Order on that account, have been prevented. 'Tis true, thefe Enor- mities have been thought more and grea- ter than they really were. 'Twas the In- tereft of thofe, who thirfted after the Pofleflions of the Clergy, to reprefent the PoflelTors in as vile Colours as they could ; and many of thofe poor People were, doubtlefs, frighten d, and betray 'd into falfe and difadvantageous Confeili- ons; the general Prejudices of the Time falling in with thefe Accounts, and pro- curing them an Univerfal Reception 5 and our Hiftorians taking them after- wards upon Truft, as their Credulity, Lazinefs, or Partiality led them. How- ever after all the Abatements that can be made, there was too much Truth in fome of thefe Reprefentations ; fo much as brought the whole Funftion intoDifgrace ; and made the Offering of the Lord to be abhor fd. And it is plain, that the Cure of this Evil is one of thofe many Blef- fings, which have arifen to our Religion, and Church, from a married Clergy.
Another
before the Sons of the Clergy. 291
Another i'&, that great Numbers of serR!J Men defcended from them, have been viii. diftributed into all Arts and Profeflions, ''•'^'^'^^ all Ranks and Orders of Men amongft us 5 and have, by the Blelling of God upon their Induftry, thriven fo well, and rais'd themfelves fo high in the World, as to become in Times of Difficulty, a Protedion and a Safeguard to that Altar at which their Anceftors minifter'd. And I queftion not, but that there are many here this Day, who will have the fame Suc- cefs in the World, and will make the fame Ufe of it* We may fay to our Country-men, as Tertullian-, in his Apo- logy, did to the Romans j Hefterni fumus, cJ" vejira omnia implevimus, Urbes, In- fulas, Cajieilaj Municipia, Conciliabula^ Caftra ipfa^ Tribus, ^ecuriaSj ^alatiumy Senatiim-, Forum, [c. 37.] We the Sons of the Clergy, are but of yefterday, as it were ; and yet the Country, the City, the Court, the Army, the Fleet, the Bar, the Bench, and the Senate Houfe itfelf, hath had, and dill hath a large Share of us: Men often famous, often highly U 2 Ufeful
"z92 ^A Sermon breach' d
SERM. Ufeful in their Generations j Ufeful in VIII. their Publick and in their Private Capa- ^'^^ cities; Ufeful to their Country, and Ufe- ful to the Church ; being an Honour and a Support to that Order from which they defcended. The Lot of the Sons of the Clergy in this cafe, is like that of the Sons of Levi, of whom it was faid
Gcn.xHx. ^ — / will droide them in Jacob, and fcaUef them in Ifrael. This Difperfion of that particular Tribe among the reft of the Tribes, was intended as their Punifhment, but prov'd in the Event, and in many Refpeds a great Blelling, both to them and to the whole Jewish Community.
Again, even the Secular Cares and Avocations which accompany Marriage, have not been without their Advantages ; inafmuch as the Clergy have by this Means, been generally furnifh'd with fome meafure of Skill in the common Affairs of Life, have gain'd fome Infight into Men and Things, and a competent Know- ledge of (what is caird) the World: A Knowledge to which moft of the Or- der, while under the Obligations of Ce- libacy
before the Sons of the Clergy\ 293
libacy, were great Strangers. And of this SE RM. kind of Knowledge they have made ad- viii. mirablc Ufe in their Profeflion, towards '^''^^^^^ guiding and faving Souls j for it has en- abled them to preach to their Flocks after the mod rational and convincing, the moft apt and fenfible majmer, rightly 2 Tim. ii. dividing the JVord of Truth y like Work- men that needed not to be ajham'd s and fo explaining and applying the General Precepts of Morality containd in the Gofpel, as that the Confclences of thofe to whom they addrefs'd their Do£trinc, fhould readily bear Witnefs of the Truth, and feel the Power of it. Tis, perhaps, for this Reafon, among others, that our pradical Divinity is allow'd to excel 5 and to be as found and affeding, as that of our Popiflf Neighbours is flat and un- cdifying. For he that preaches to Man, fhould underji and what is in Man-, to fuch a degree as is requifite to qualify him for the Task : And that Skill can fcarce be duly attain'd by an Afcetick in his So- litudes, or a Monk in his Cloyfier. I fpeak the Senfc of St. Chryfofiome •■> who as y 5 great
2p4 A Sermon breach d
SERM. great a Lover and Recommender of the VIII. Solitary State as he was, declares it to be no proper School for thofe, who are to be Leaders of Chrift's Flock, and the Guides of Souls * j and thinks fuch Per- fons beft qualified for the Paftoral Charge, who to Innocence of Life have joined fo much Worldly Experience and Pru- dence, as may enable them in the Courfe of their Miniftry, to addrefs themfelves to Men in a way fuited to their feveral Exigencies and Tempers, to their various JLanks, Conditions and Charadersf. I
need
*?) ioixi^aa-ii/ —— 'O -jS cie5icrS«\- roaeuiryji; utcoXoujH)! oi-
•^^S^/wiawjrf,, f^ ci iav^ne Ji|c(i'y«'-' '^'oAA?), xcii/ (lAeystAr/? ^
XHocq Siwot;Ajeu<; 'Z^yJttIh p./^©- » fAt:<gpv to d-yvj/j-jx^oy, "Ora,v 3 o^Q «J ji^'Seicci ^ ^nx.iio{ce,<;, <S -w roihruv )^oym^
<crxXi*ifi}ct,<; «f T«? ecyutiui; thtsi; oAiyoy o'ia.ipcUvov^' o"» 3
«)j^? >^ ^ciXfTToi. •"Orai' sAQi'trjv «'? t«; esywya?, uv fjni
iMTiiitliiav, 8CC. UtQA 'liinia-u/j. p. 48.
before the Sons of the Clergy, 295
need not fay, what Advantages, in thissERM, refped, belong to a married Clergy, par- ^^^^' ticularly to thofc of the Church of Eng- ^^^^^'^^ land.
Nay farther, the married State of Parochial Paftors hath given them the Opportunity of fetting a more exad, and univerfal Pattern of Holy Living to the People committed to their Charge, and of teaching them how to carry themfelves in their fcveral Relations of Husbands and Wives, Parents and Children, by Domeftick Patterns, as well as by Pub- lick Inftrudions. By this Means, they have, without queftion, adorn d the Go- ipel, glorify 'd God, and benefited Men, much more than they could have done in the devouteft and ftrideft Celibacy. And
yiwMKxq i'x;*"'"'* *^ 'CTiuSixq T^i^ndi, ^ Be^TTov^g icex.%. 7na-i, ^ cv Svujx?Hc(4<; iiat, TaowXav ecuriv Vt) Set, TIovkIXov
^V9«v 11) oiJL« f^ euu^tj^v ' ■ Tlec/tac j rcujToc. rx 2)l^<popgi
^o^ijv. Ibid, p.47<
U 4 their
2-96 A Sermon Treach'd
s E R M. their Ufefulnefs in this refped to others> VIII. hath not been without fome Advantage ^'^'^^'^ to themlclvcs 5 it hath rais'd the Credit of the Order, and promoted the Reve- rence that is juftly due to it.
Let me add one Inftance more, where- in tlie Marriage of tlie Clergy hath re- dounded to tlieir Honour ; inafmuch as it affords a remarkable Argument of God's particular Providence towards them and. their Families. For, confidering the chargeable Methods of their Education, iheir numerous Ifllie, and fmall Income j confidering the Expences incumbent upon them, in point of Hofpitality, and Cha- rity, and the Proportion (the at leaft equal Proportion) they bear in the Pub- lick Burthens and Taxes 5 it is next to a Miracle, that no more of their Chil- dren Ihould want, and that fo many of them fliould be in fuch prolperous Cir-^ cumftances, as we have good Reafon to think there arc, even from this Day's fo- kmn Appearance. Happy art Thou-, Q Deue. Ifrael. O Teople faved by the Lord, the iixxui.sg. ^iji^i^ofthy Helpy and who is the Sword
of
before the Sons of the Clergy. ^97
of thy Excellency! and thine Enemies serm. Shall be found Lyars unto thee. No Wed- viir. fon that is formd againji thecy fhall i^^^iM^ profper i and every Tongue-, that jhall rife *7- againji thee in Judgment, Thou (halt condemn. This is the Heritage of the Servants of the Lord, and their Righ- teoufnefs is of Me, faith the Lord.
However, dill one Inconvenience there is, with which the Marriage of the Clergy- is too vifibly attended, the Poverty of fome of them ; an Inconvenience which is, as you have heard, bal lanced and out- weiglVd by many iignal Advantages ; and which we are fo far from diflembling, that we meet this Day, to do every one of us fomcwhat (as God hath enabled, and fhall incline us) towards removing it. This is the only fpecious Objedioii which our Romifh Adverfaries urge againft the Dodtrine and Praftice of this Church, in the Point of Celibacy ; the only Mat- ter of juft Reproach, wherein they vifibly triumph. Since other Arguments have, by our Excellent Writers, been wrefted out of the Enemyj Hands, pity it is,
that
298 A Sermon T reach' d
s E R M. that they fliould remain in poflTeflion of vni. xhis ; that we fhould not be able to
^'^^'^^^ juftify our Reformation in every refped, and to make this Church, like the true Spoufe of Chrift, a glorious Churchy hav- ing neither Spot-, nor JVr inkle-, nor anyfuch thingy that may blemifh her Luftre, de- form her Beauty, and expofe her to any degree of that ungodly Scorn, with which proud and irreligious Minds are ever ready to purfue her. We are not indeed, of our fclves, fufficient for this Work: How- ever, more may be done by us towards it, than at firft we are apt to imagine; if we fet about it in good earneft, and employ our united Strength upon it ; if we encourage it by our Examples, and Perfuaflons, and by placing the Motives to this particular fort of Beneficence, in a proper Light before Thofe, who wifh well to Religion, have much to beftow in Charity, and Hearts ever open and ready to bcilow it.
It is faid of our Blefled Saviour, (whofe Advent we nov/ celebrate) that he came JLating and T^rinking-, and that he vjcjit
about
before the Sons of the Clergy. 299
about doing good. 1 join thefe two parts serm. of his Charafter, becaufe He himfelf of- , ^"J- , ten exerted them together, and made ufe of the One, as affording him fit Op- portunities to abound in the Other. He difdain'd not to appear at great Tables, and Feftival Entertainments, that he might more illuftrioufly manifcft his Divine Charity to the Souls and Bodies of Men. Let us, this Day, imitate his Exam- ple in both thefe Refpefts ; and whilft we are enjoying the good things of Life, let us remember Thofe that want even the Neceffaries and firft Conveniences of it : And remember them, as We ourfelves fhould have defired to be remembred, had it been our fad Lot to fubfift on other Men's Charity. They arc not Common Objeds, for which I plead; nor are You only under the Ordinary Ties of Huma- nity and Charity to relieve them. Their Fathers and Yours were Eellow-fervants to the fame Heavenly Mafter, while they liv'd ; nor is that Relation diflblv'd by their Death, but ought ftill to operate among their furviving Children. And
blejfcd ■
3po ^A Sermon T reach d
SERM. hlejfed be He of the Lordy whoever a-
VIII. mong you hath not left (and (hall not
^•"^j^Cy leave) off his Ktndnefs to the Livingy
zo. and to the T^ead ; but for the fake of the
Dead, fhall continue to do good to the
Living !
Mgy God awaken the Minds of all thofe of this Body, whom his Provi- dence has blefled with Abundance, to confider the Obligations they are under, of minillring to the Necellities of their poor Brethren ! May he open their Ears to the Cries of the Orphan and Widow, \vho are Members of the fame common Family, though mean ones, and have a Right to be fupported out of the Incomes of it, as the poor Jews had to gather thp Gleanings of the Rich Men's Harveft!
There are indeed many excellent 7«- fiitutions of Charity lately fet up, and which dcferve all manner of Encourage- ment ; particularly thofe which relate to the careful and pious Education of poor Children. An Admirable Defign ! which hath met with a deferv'd Succefs! and piay it ftill go on profpering to profpcr !
before the Sons of the Clergy » 3^t
But give me leave to fay, that, while fo serm.
VIII.
many Orphans and Widows of Clergy- ^^^^•
men are deftitute even of Food and Rai- ment, the Eyes of the Sons of the Cler- gy fhould chiefly be turn'd on thefe Ob- jeds, and the greatefl: Share of their Cha- rity fhould flow in this Channel. 'Tis determined by the great Preacher of Cha- rity, St. Paul, that Domeftick Inftances of Beneficence fhould take place of thofe that are Foreign. As we have Opportii- Gal. vi nity (fays he) let us do Good unto all Men i efpecially unto Them, that are of the Houfbold of Faith. And again, in
thofe Emphatical Words, If duy
provide not for his own, and efpecially for thofe of his o-jun Houfey (the Words are tko^, and timo?, and fignify fuch as have an immediate Relation to us, or Dependance upon us) he hath denfd the i t Faith y and is worfe than an Infidel, ^' An heavy Ciiarge, but a true one! for Infidels always walk'd by this Rule, and according as Men flood more or lefs nearly related to them, by Natural or Political Ties, made them more or lefs
the
im. V.
302 A Sermon breach* d
5 E-R M. the Objects of their CompafTion and
'^^"- Bounty. And thus, therefore, fpeaks a
cic. de Wife Heathen 5 Optime Societas Homi-
?^«^i6' ^^^Conjun6fioqifervabitur, fly ut quifqi
erit conjiinB'tJJimuSy it a in eum Benigni^
tatis piurimum confer etur. There is a
Mixture of Charity and Juftice, in this
Proceeding ; and the One of thefe ferves
to lieighten and beautify the Other.
The Abundance of many of thofe, before whom I ftand, is, I doubt not, owing to the Church j I do not mean to the Revenues of it ; (for the Inftances of great Fortunes rais'd from thence, fince the Reformation, are but Few ; and God forbid there fhould be many ! ) but to the pious Care, that their good Fatliers, more nearly fenfible of their Obligations in this Refped than common Parents, took of their Education ; and to the re- ligious, thriving Principles, which they inftill'd into them^ and, perhaps, to the immediate Blefling of God, upon their honeft Induftry and Labour, on the ac- count of the very Stock from which they came. Into that Church, therefore, (hould
their
before the Sons of the Clergy. 303
their Abundance, when it flows over, serM. regularly empty itfelf, and refrcfh the "^^l^- Bowels of fome of their poor Brethren. Eccles.i.7. All the Rivers (fays Solomon) run into the Sea : unto the ^lace from whence the Rivers came, thither they return a- gain. Let us govern our Charitable Diftributions by this Pattern, which Na- ture hath fet us, and maintain, in like manner, a mutual Circulation of Benefits and Returns !
So will this excellent Charity make larger and quicker Advances, than it hath hitherto done ; fo will it recommend itfelf to others, who are not of our Body, and who, how well foever difpos'd they may be towards the Order, do not think they are concern d to take more Care of us, than we take of ourfelves 5 fo will the only plaufible Objedion of the Church o^ Rome againft a married Clergy, in due time, vanifh, when another Ge- neration of Men fhall fee this Charity, in Conjundion with the Royal Bounty, extending itlelf to the Wants of as many
^s have need of it.
Which
304 A Sermon breach' d, &c^
SERM. Which that it may do, God of his viiL Infinite Mercy grant, thro' Jefus Chrift
Kjy>r^ our Saviour ; To whom, with the Father and the Holy Sprit, be rendred all Might, Majefty, and Dominion; now and for ever.
CONCId
C O N C I O
AD
C L E R U M
LONT> INENSEM, Habita in
Ecc/eja 5. ELPHEGI,
MA II XVII. ^. 1). MDCCIX.
Vol. IL
X
Reve-
306
Revcreiidis in Chrifto Fratribus, ' SlONENSIS COLLEGII
S O C I I s,
A T Q.U E
Ecclefiarum Londinenfium PASTORIBUS.
/^O L L EG 1 1 noftr't Fund at or i hoc
erat propojittimy quod & fupremisTa-
bulls tejiatum reliqutty uty celebratis fre-
quentius Cleri Convent ibus-, permiftifqi
Confiliis-, & Evangelica; Doftrinae Veri-
tati, & mutuo inter Fratres Amori optime
confuleretur. Huic Injlitut out fatisfierety
a Me quidem hac Condone tentatum eft i
a Vobis autem effeBum, cum, quam EgOy
hauftam e Sacris Literis de Regum Jure
in Subditos Sententiam defendendam fuf-
ceper'tnty eidem & Vos-, fraternis antmis
ufquequaq; confentientes habuerim. Retu-
lit enim mihij qui turn Coetui nofiro pra-
/idebat.
D E D I C A T I O* BOZ
Jldebaty Vir IntegerrimtiSj tr adit am a me e fuggefloT)o6irmam ir comprobajfe Vos^ &, tit in publicum exiret, uno ore poftu- iaviffe : quorum alterum cum, EccleJidS noftra, ^ Reipiiblic£ caufa-, mihi ejfet gratijjimumy alter i certe non erat repug- nandum.
Habete itaque, Viri prxflantiflimi^ quam expeti'vijiis-, Cojicionem 5 ea parte etiam quaprius mane a erat, audi am at que abfolutam : qua enim, apagina 20 ufque ad^i, Uncts induduntur, cumOrationii intra Hora unius fpatium contrahend£y infer i non potent, ut jam Edit a accede^ rent, ciiravi. Hac autem, tanquam Ju- dicio veftro atq, Tefiimonio munita, Lee- tori minime exhibeo : eodem tamen filo, quo ea qua aitdiviflis, context a cumjJnt, iifdem plane fundament is fubnixa i ea- ter a qui probaverint, ne hac imprcbenty non efl magnopcre extimefcendum.
Faxit lL)eus, qua ajferuntur a 7iobiSy ut fiabilienda Tauk Uo6irina, ut tuen- da Regum T^ignitati, T^aciq-y publica confervanday ut deniq-, tollendis iis, quay in re omnium exploratiffima, non abfq-, X 2 Chrijiiani
"30S D E D I C A T I O:
Chrifiiani nominh labe, nunc gtifcunt-tCon- troverfiis^ aliquatenus inferuiant ! Adifti" ufmodi certe Lites fedandas Vefira omni- um-, FratreSy ConfenJtOy ac communis folli- citudo, & valuit femper-, & 'valebit pluri- mum : pr^fertim, cum Venerandi admo- dnm in Chrifto Tatris noftri-, Episcopi LoNDiNENsis, Cur is atq-y Conjiliis refpondeat. ^i£ cum itafint, Hortatio non eft neceffaria-, Gratulatione magis iitendum efi. Liceat itaq-, mihi njerhis Ignatianis Vos affari — To ^ d^iov^put- gov ufJLcev TJpia^vri^Qv, ta 0^5 a^iovy ^7ag
dyxiT>i 'Xp^'i^ a^r<xjf.
Ut it a femper in rebus ad T^eum per- tinentibus fentiat'js, it a Chrifiianam Ve^ ritatem tneamini, Concordiam foveatist precatur
Coiifcrvus vefter in Domino noftro, Chrifto Jcfu, Francifctis Atterbury.
309
Rom. xiii. i.
Omnis Ani?na Potejiatibus fubli- mioribus fubdita Jit,
CONVENIMUS hodlerno die, SERM. Fratres in Chrijlo Reverendiy Ver- ix. bum Dei, didurus Ego, Vos audituri 5 V.'^rv-^ quod contra decuit foitafle ab uno aliquo c venerando hoc Compresbyterorum coctu dici, a me audiri. Verum cum id muiieris mihi, a Viro optimo gravillimoqj deman- datum, ftatuiflem non defugere ; nihil po- tius faciendum duxi, quam ut Officia Ci- vium erga Principes, quatenus ea Sacris Literis tradita funt ac defcripta, Vobis cx- poneuem. Ecquis cnim inThcologia, qua mores fpe(flat, Locus feracior atq; uberior ? Ecquod Officii genus honeftius landiulve? X 3 Ecquod
?io C O N C I O
SERM. Ecquod Argumentum dicendi, auribus IX, Chriftianis dignius, aut acceptius ? quod-
^'^^'y^^^ que cum major! vel Rei publico, vel Ec- clefia; emolumento tradari poflit? His prsiertim Tcmporibus, quibus Opiniones de Regum Poteftate per vim coercenda paflim in vulgus fpargi, paflim ab impe- ritis arripi videmus ; ita ut, ii revivifceret dcnuoPaulus, non minori nunc ftudio a Nobis, ut opinor, contenderet, quam quo olim Ramanis prxceperit, ut Omnis Anim^ Toteftatibus fublimioribus fub- dita fit.
Principes obfervare, colere, vereri; iifqj jufta imperantibus omnino parere, in- jufta prxcipientibus non repugnare 5 hare erant, quas inter praccipua Doftrinas Chri- (lianas Capita, quar quidem Vitse bene a- gendx infervirent, Difcipulis fuis tradi^ difl'c conrtat primos Evangelii dodores: idq; variis ac gravibus de caufis; ad^ dudos fcilicct, partim argumenti ipfius pondere atq^ utilitate, partim pra^fenfione quadam jam turn impendentium malo- rum, quibus, vel jubente, vel annuente MagiilratUj affligeiidi elSrit Cliriilianii
quibuf^j
ad C L E R U M. 311
quibufq; ne nimium obniterentur, ne ob- s E R M. fiftercnr, Apoftolicis iftiufmodi monitis, IX. tanquam fraeno aliquo, erant mature co- hibendi.
Inter eos, qui Chriftianx fe addix- erant Difciplinae, non defuere quidam, gentejudxi, qui palam profiterentur, Ma- giftratibus Etimicis niiiil quicquam juris effe inPopulumDei. NonnuUorumetiam in mcntibus infederat prava qua:dam de Libertate Evangelica Opinio, cujus vi ac virtute eximi fe plane putabant ab omni Imperio humano. His Erroribus occurren- dum eratj ftrenue* autem totifqj viribus propulfandse, qua: Ciiriftiano nomini baud merito impingebantur Calumniac, ob ex- citatas aliquando iis in locis, ubi Clirifti Doclrina turn fpargi coeperat, Turbas atq; Scditiones. Intererat, inquam, Rcligio- nisChiriftianaj, iiasMaculas, quibus afpcrgi vidcretur, elui pcnitusj has etiam Opi- niones, utcunq; ineptas, ne forte radices altius agerent, ex hominum animis cvelli. Mirandum itaq; non eft, fi, in hac re mul- tarn operam infumerent Apoftoli ; priE-v cipue Petrus, Paulufque, quos ipfos vio- X 4 lati
3IS C O N C I O
SERMjati aliquando erga Magiftratum officii IX. reos efle conftabat. Hie quippe fummum
^"^''^ Pontificem ( ipfum Reipublicae Judaicas, qua per Romanos licuit, Moderatorem ) jam turn de Tribunali jus populo diccn- tem, convitio inceflerat ; llle fummi Pon^ tificis Famulo, qui prehendendi Chrifti causa una cum cxteris a domino miffus eft, vim apertam intulerat, auremq; gladio amputarat. Credibile eft, hos Apoftolo- rum principes, quod perperam ab illis fadum eflct, ne forte in Exemplum tra- heretur, Prxceptis fuis fedulo cavifle 5 tantoqj vehementius aiiis fuafifle, ne Ma- giftratibus non obtemperarent, quanto ipfi ea in re infignius peccaflent.
Utcunque hsec fmt, id fane liquet, qu£e ad hoc Officii genus pertinent Pra:^ cepta, non fine impctu quodam atq; ar- dore animi ab iis proferri. Pauli prasfer- tim, ft quando hoc in argumento verfe* tur, altius quodammodo infurgit atq; fe erigit Vox j Omnis, inquit, Anima ^Po~ Uftattbtis fuhlmiortbus fubdita Jit : Eo- demq; plane vigore, eodem fpiriui, a primo iifqj ad odavum hujufce Capi- tis vpficulum decurrit, eadem quafi At
poftolicse
ad C L E R U M. $ii
poftolicas Authoritatis fiducia fe effert at- SERM. que fuftentat ipfius Oratio. Non eji enim l^- ^otejiasy ait, niji a T^eo ; qua autem funt, a T^eo ordtnata funt. Itaq-, qui refiflitToteJiatu T>ei Ordinationi refiftit: ^i autem rejiftimt, ipfifibi damnattonem acqummt. Nam Trincipes non funt ti- mori boni operisy fed mali : Vis autem non timer e ^ot eft at em ? Bonumfac, & babe- bis laudem ex ilia : 'Dei enim Minifter eft tibi in bonum. Si autem malum fece- ris, time ; non enim fine causa Gladium port at : T^ei enim Minifter eft-, ^vindex in iram, ei qui malum agit. Ideo necef- fitate fubditi eftote i non foVum propter ham, fed etiam propter Confcientiam. Ideo enim & Tributa praftatis } Mini- ftri enim 'Dei funt, in hoc ipfum fervien- tes, Reddite ergo omnibus debit a; cut Tributum, Tributum •■> cui Ve^igaU VeBi- gal'-y cui Timor em, Timor em -, cui Ho- norem, Honorem.
Wjec ut, fuis locis difpofita ac digefta, ordine qiiodam aptius cxplicentiir 5 di- fpiciamus, primO;, §lu£nam Tint illx ^0- teftates Sublimiores, quibus hic parcn- dum elTe edicitur 5 deinde, ^iatenus iis,
ex
314 C O N C I O
SERM. ex mente Vmliy fuifdi oporteat; pofteai IX. ^ikis ad id adigi Rationibus nos velit
^^^v'^-' Apoftolus 5 poftremum, ad ^os hacc Prae- cepta pertineant.
Sententiam Pauli, his Capidbus conclufam, ex ipfo Paulo potiflimum eli- ciemusj additis infuper, qux in eandem rem poftea diffcruit Petrus, ea, uti vide- tur, ratione, ut, fiquid his Pauli verbis fubefTe videretur hjavm-mv (quod tamen vix fimplici quifpiam ac fuicera mente prxditus dlxerit) id Ipfc & diftindiius efFcrret, & fufms exponeret, & fortius inculcaret. Sentio quam haic exiliter & jejune necefle fit a me dici : Iftiufmodi enim funt, quibus ubertas orationis ad- hiberi vix poteft ; quxq^ fatis ornate ac fplendide tra^lari videntur, fi modo ita ea doceri contigerit, ut liquido poflint intelligi.
I. U T itaque fenfim, & quibufdam quafi gradibus, ad Apoftoli fentcntiam perveniatitr, id primo fixum ratiimqj fir. Quod de '<^a(n^; 03rgp8;^t^<T^^ hie dicitur, Potcriatem in concreto, non in abJira6fo
fumptam
ad C L E R U M. $1$
fumptam (uti loquuntur Scholaftici) fpec- SERM» tare; ad Eos quippe, qui cum imperio IX, aliis prxfunt, non ad ipfum Imperii Jus '^'''^v^^ referri. *' Omnis Anima Poteftatibus " fublimioribus fubdita fit," id eft, lis qui legitima Poteftate funt pra:diti, quiq; de- inceps TrincipeSy & Minifiri Tiei in bonum, & fcclerum Vindices in Iram 6X- cumur ; quibufq; Tributtmi reddi vult Apoftolus, Ve6iigal pendi. Mutua haic funt Rcgum Civiiimq, hinc, inde, Offi- cia, qux Perfonis ita ufquequaq; aptan- tur & congruunt, ut in Rem ipfam^ a perfona divulfam, cadere non poflint. Pctrus itaq; certiflimus Pauli Interpres, ita hujufce Praccepti vim atq; fententiam aperit, ut nullum dubitationi locum re-
linquat : Subditi, inquit, eflote Jl'ue
Regiy quafi pr£cellenti, five T^ucibiis-, tanquam ab eo wijjis,
QyyE quidcm Petri verba Paulinx Orationi, fi cui forte fubobfcura videa- tur, alia etiam ex parte lucem affundent. Satis enim declarant, quod hie prxcipi- tur a Paulo, non ad Ilium modo pcr-
tincrc,
315 C O N C I O
SERM. tinerc, qui in fummo Imperii faftigio IX. collocatus eft, fed ad T>uces ab eo mijjos,
*'^^"^''^*^ ad magiftratus infra pofitos, qui illius vices gerunt, illius Mandata exequuntur, ultra debere extendi. Fatendum eft, vTnpi'j^amy, qux dicitur, *J^mctvy Potefta- tem, qua nulla eft Superior, prxcipue defignare 5 eamq; Vocem Regi quafi pro- priam a Petro tributam efle 5 /SaffiA« inquit w; \largpg;^r77. Cum vero eandem Paulus, laxiori fenfu fumptam, alibi u- furparit, ubi fcilicet Preces fundendas
ZvTt>i>v dixerit ; latius patere conftat hujufce Vocabuli vim, omnefq; omnium Magi- ftratuum Ordines ambitu fuo comprehen- dere. Sive itaq; Pauli Verba rede ex- pendimus, five Rem ipfam a Petro ex- plicatam refpicimus, certum eft, ^i^i-)^- CU5 'i^^ffia; ad Eos, qui fumma rerum potluntur, minime ardari.
Q^uoD fi ita eft, fi haic minorum ' quafi gentium Magiftratibus conveniant, id etiam inde fequi par eft 5 Apoftolum hic loci, Regum ipforum Authoritateni tucri, non qua Leges ferendi, fed qua
jam
ad C L E R U M. '317
jam latas adminiftrandi iis commilTa eftsERM. cura. Utcunqs fcilicet ^oteftates has ^^• ftiblimioresy turn cum in Legibus con- dendis occupatai funt, potilfiraum emi- neant, id tamen muneris monita Apo- ftoli vix refpiciunt: de iis rerumpubii- carum hie agitur Redoribus, qui, ne fa- pientcr confulta, temere fint violata, profpiciunt, qui Gives in Officio con- tinent, qui Juftitiae habenas temperant, qui fuum cuiq; tribuunt, bonis favent, in improbos gladium ftringunt. Haec quidem Juris, non Conditorem, fed Ad- miniftrum indicant ; qualem etiam Pe- trus, iifdem pene atq; Paulus verbis de- fcripflt; mijjum, fcilicet, ad vindiEiam malefa6iorumj laudem verb bonorum,
Q_u I B u s vero Magiftratibus, ex A- poftoli prscepto, parendum fit, hinc de- mum clarius patebit, fi. Qui, Qualefq; fucrint, eo fere tempore, Romse, ac gen- tium domini, nobifcum reputemus 5 ad illos enim, cum quidem Romanis fcri- beret Apoftolus, animum pra^cipue in- tenderit necefle eft. Erant autcm, qui turn rerum potiti funt, moribus perdi-
tiflimis
^i^ CON CIO
SERM. tiflimis, totaq; vita; ratio ne th omni IX. virfute alieni 5 erant inanium Superfti-
V^'^^tionum commentis innutriti, ac cultui Idolorum dediti ; non modo fuse reli- gioni impense favebant, fed & Chrifti- anam, odio ac ludibrio femper habitam, fuppiiciis aliquando coercebant: His ta- men Pauius Romanos, non foliim prop- ter Iram, fed etiam propter Confcienti- am fttbdi jubet; illuftre nobis Documen- tum exhibens, ne ex Principum aut Mo- ribus, aut Religione, aut ex eo quo in nos funt animo, noftri erga illos officii rationem modumqj seftimemus. Quanto quidcm magis confentientem nobifcum omni in re Principem habemus, tanto nobis Ille diiedior, tanto Nos alacrio- ri in ilium ftudio futuri fumus. Haec tamen Charitatis funt vincula, non Of- ficii : quod unum femper idemqj perftat> live allubefcat, five minus placeatj quodq; vir bonus ab Jioneftate femper ducet, voluptate autem fua, vel commodis valde renuet mctiii.
IL Des-
ad C L E R U M. 3i9
II. De SCRIPT A hadenus funt quaeSERM.
TV
detiniendis, dignofcendifque Peteftatihts ^^,^1^, Sublimioribus fatis inferviant : videamus porro, C^uatenus iifdeniy ex mentePauliy fuhdt oporteat.
QuiCQjuiD pertinet ad Obfequii jus illud quo tenemur erga Principes, duo- bus fere Prxceptis abfolvitur : Ut, fi quid ab iis jufte fandeq; decernitur, id alacri mcnte exequamur 5 fiquid e contra imperatum eft, cui parere fit nefas, ita tamen eorum julTa detredtemus, ut Au- thoritatem interim vereamur, & quic- quid inde Damni aut Incommodi in nos redundarit, id leniter & fummifse fera- mus.
Qu^ primo pra^ceptionis gcnere con- tinentur, fic enuntiat Apoftolus. Red- dite omnibus debita^ cut Tributum Cde- betis, fcilicet, ] Tributum [ reddite ; 3 cui VetiigaU VeBigalh cui Timor em^ Timor cm -, cui Honor em, Honor em* Tri- buti atq; Vetiigalis nomine vcnit, quic- quid c re cujufpiam privata defumptum in commune -^rarium defertur, quic-
quid
820 C O N C 1 O
SERM. quid aut in Bellorum fumptus, aut in IX. Domefticos Reipublicse ufus, quicquid
''^^'^''^ demum ad fuftentandam Principis ipfius Dignitatem atque Splendorem pat eft fuppeditari. Timoris atq; Honoris De- bita turn rite perfolvimus; cum invigi- lantes commodis noftris rerum publica- runi cuftodes omni, quo decet, animi cultu profequimur, cumque reverentiam, mente conceptam, omnibus amoris & obfequii indiciis palam facimus : cum Eos, fummi omnium Gubernatoris nu- mine in imperio pofitos, tanquam Di- vinse Poteftatis expreflas quafdam Imagi- nes fufpicimus ac veneramur : c^m, ut bene ab iis coepta profpere cedant & vo- vemus ex anlmo, & omni opera noftr^ atq; confilio, ii ita expedit, connitimur, & fufis aflidue precibus Deum oramus : cum in fcrutandis imperii Arcanis, cum in Erratis, fi qua fortelium anitus accide- rint, acriter culpandis, in captandis fpar- gendifq; Obtreftatorum rumoribus, non fumus occupati; cum deniq j Regum apud Patres, apud Populum, apud Gives, apud Exteros, Exiftimationi pie confulimus;
cum
ad C L E R U M. 321
cum nihil de iis minus honorificunl, nihil, SERM. quod Dignitatem eorum Isedat, aut dici- IX. mus aut fentimus. v.-orv-»
Q^uoD fi forte tales fint, quos ex animo colere ac diligere non pofTumus 5 fi nee pietate erga Deum, nee charitate ac benevolentia erga homines excellantj fi vitiis fuis, fi libidinibus indulgeant, fi commiflis fibi moderandi ac regendi po- puli habenis, tanquam imperiti aurigae, laxius utanturj fi malos cives honoribus cumulent, divitiis augeant, bonis ita non faveant, ut adverfentur laspius, ut damna inferant, ut periculum creent : turn de- mum ex altero illo, qucm diximus, officii fonte haurienda fiint ea Chriftianae Man- Tuetudinis ac Patientise documenta, qui- bus, quafi alpergine aliqua, omnes sftu- amis animi noftri impetus reftingui pof- fint atqj fedari. Nam qui rejijlit Tote- ftatit 'Dei Ordinationi refiftit j qui autem refiftunty ipfi fibi 'Damnationem acqui- runt.
SuMT, qui nihil non agunt, ut Apo- ftolici hujufce efFati vim minuant arque infringant. Id itaque temerc affirmant,
Vol. II. Y Quod
322 C O N C I O
SERM.Quod hic edicitur, eos tantum reipub- IX. lica: rectores fpeftarcj qui demandatum ^''''V''^ fibi a populo muiius prorfus explent, qui non [tint t'tmori bom operis, fed malt — - qui T)ei miniftrt fiint in bonum, ir vin- dices in iram y in hoc ipfiim fervien- tes : Qui autem ita in imperio verfan- tur, ut Officiis fuis non refpondeant, qui fontes haud puniunt, bene merenti- bus infenfi funt j iis, prxcepti hujufce vi, obedientiam non elTe pra^ftandam. Scd \\xc certe a mente Pauli atq; a rei veritate multiim abhorrent. Nifl enim ad malos Principes pertingat Apo- (loli prxceptum j ipfas illas ^acu; "^^tnoA, de quibus mentio iiic fada eft, Eos, fci- licet, qui tunc temporis res Romanas moderabantur, anibitu fuo non inclu- det. Fuerit ille, quifquis tunc clavum Reipublicx tenuit, feu Caligula, feu Claudius, feu Nero j certe xquis bonif- que Principibus annumerari non poteft. Vei itaqj ad hunc referenda funt Apo- ftoli verba 5 vel id prorfus dicendum, Chriftianis tunc Roma: degentibus de Obfequii jure ea fcribi ab Apoftolo, quae-
ad
ad C L E R U M. 323
ad ipfum rerum Romanarum Dominum SERM. haudquaquam pertinerent : Quo quid iingi IX. poilit abfurdius? Sin vero pertineant, ^-'^^'^^^ ita certe pertinent, ut innuant Ei non efle omnino parendum. Qui enim Ma- giftratibus folummodo juftis probifq; ob- tcmperare nos jubet, injuftis atque im- probis ne obtemperemus, fatis monet : Quo genere moniti quid ad permifcen- das res humanas accommodatius ? quid ab Apoftoli inftituto, aut a fimplicitate Evangelica alienius ? Et tamen funt qui hxc, non Hortamenta Obfequii, at Sedi- tionis Irritamenta, ab ipfo Paulo, clam quidem ac tede, fed data opera, vclunt fubminiftrari.
Sentiunt ii ipfi qui hccc affcrunr, qudm lubrico in loco confidant j itaque alio fe vertunt. Conjiciunt fcilicet, banc Epiftolam a Paulo effe exararam, ineun- te jam principatum Nerone, ciim in Gi- ves adhuc minime fceviret, cum Chriflia- nis nondum csdem inferret, nondum infidias inftrucret. Perquam arclo fane fpatio inclufa eft haec Conjeciura : Ut- cunque enim imperium jam adeptus Y 2 Nero
324 C O N C I O
Nero nihil nifi juflum ac lene, nihil nifi beneiicum prx fe ferret; perlbnam tamen hanc, quam fibi impoluerat, vix brevi tempore fuftinuit ; intra quod fcriptam cfle hanc Epiftolam, didu quidem nihil facilius, fed qux fidem faciant, prorfus incerta funt. Sint ea autcm quam cer-
tillima At vcro illo ipfo tempore,
cum jam edido non exularent, capite non pledcrentur Chriftiani, multis ta- men malis atq; incommodis confliclaban- tur, injuriis lacefllti funt, probris atq; contumeliis vexati : Hxc ne evenirent lllis, qui Deorum immortalium cultum, omnemque Religionem tollere putaban- tur, ne mitilllmi quidem Imperatores fatis cavcrunt ; quibus fcilicet, uti Galli- oni illi, nihil eortifn quicquam cura erat. Atquc hie (fi non deteriori) Conditione Chriftianos turn Roma; fuiflc, perledo hujus Epiftolx capite odavo, vix eft qui dubitet. Hoc innuunt, qua: in fine Ca- pitis duodecimi occurrunt ; Benedicite perfcqncntihtis Vos ; benedicite-, (■:>■ non wrJedicite i & cxtera, ufqi:c ad Il'-iim Vcrficulum, in quo capuc dcGnit ; .' ? ^/
ad C L E R U M. 325
v'tnci a malo, fed 'vince in bono malum, serm. ■^ IX.
His autem proxime adhxret Prxceptum
illud ipfum, in quo cxplicando verfamur 5 ad quod adeo, quae prxcefferant, perti- nere, & quafi viam ftcrnerc, omnino ex- iftimandum eft. Sivc itaqj rcrum Chri- ftianarum, pacatiifimis etiam Tempori- bus, atque ea ipsa Tempeftate qua hxc fcripta funt, conditionem, five Apofto- licae orarionis curfum atqj coha;rentiam fpedemus \ id utrinqj perfpicuum eft j Stibltmiores has ^otejfatesj quibus non rejijiendum efle cdixit Paulus, quxcunqj illx fuerint, tales certe fuifle, a quibus niulta tunc temporis paterentur Cliri- ftiani.
S E D demus id etiam, Romanes Clirifti fidem profitentes, niliil calamitatis, niiiil mali liadenus perpeftbs efle : at certe, quod non inciderat, jam turn in propln- quo fuir, ac plane inftabat. Ea una erat omnium ubicunqj Chriftianorum fors, periculis femper proximos efle, tanquani in procindu atqj in acic ftare. Id (ci- licet monuerat ipfe ille cui nomen dc- derant : Injicient Vobis manus, & per- Y 3 fequentur
326 C O N C I O
S E R M. fequentur vos, tradentes in Synagogas ^ IX. Cufiodias, trahentes ad Reges, (ir 'Pr£-
^''^'^'f'^^ Jides, propter nomen meum. An id la- tuit Paulum ? an animo forte excidcrat, turn cum de Jure Regum ac ^rafidum in Subditos diflereret ? De fe quidem, Prophetarum monitis obtemperans, & Divino ipfe Spiritu afflatus, prxdixerat 5 Spiritus SanBus per omyies Ci'vitates mihi proteftaturj dicensy quon'tam Vin- cilia & Trihtilationes me manent. An, qui in fuis tarn perfpicax erat, in alio- rum malis etiam ante occurfum cernen- dis prorfus cascutivit? An, q\x\ folltcitu- do omnium Ecclefiarum perpetuo injia- bat, qux Romance Ecclefia; jam turn im- mineret tempeftas, non attendit, non profpexit, non fomniavit? Sin vero pras- fenferit ; credibile eft, nulla ingruentis iftius Procella; ratione habita, hasc ad Ro- manos fcripfifiTe Apoftoium ? ad alium quafi fcopum mente collineafle ? eaj tan- tiim tradidiiTe proscepta, qus pacatis re- bus congruerent, efTentq; in annum forte unum aut alterum valitura? Qui hanc Paulo fcntentiam affingunt, utcunqj /ibi
ipfis
ad C L E R U M. 327
ipfis fapere videantur, Apoftoli certe fa- serm. pientia; haud multum tribuunt ; quem, IX. fcilicet, exiftimant, id officii genus, quod ^""'^^^^^^ maximi eflet momenti, quodq; potiill- mum averfarentur homines, omnino prx- teriifle, in hoc vcro totis viribus in- cubuiflfe, ut fuadcret difcipulis, qux pon^ deris vix quidquam in fe haberent, quxq? eflent ipfi Tponte fua, atqj alacri mente faduri.
EqQ^uiD enim fuafore opus eft, ut VeEiigaltSy ac Tributi, Timoris, atq; Ho- noris Dcbita perfolvantur Regibus, qui de Nobis, fiC de Rcpublica optimc funt meriti? ut Magiftratibus non refiftatnr, a quibus minime Ixdimur ? ut Toteftati- bus fublmioribus fiibditi ejje velimus, qua; in id tantum prxfunt, ut, quafi in Spe- cula pofitx, commodis noftris profpiciant melius atq; invigilcnt ?
Cum quidem ad iniquis Principibus prcmi nos arq; affligi contigerit ; cum capita, cum fortunse pcriclitcntur ; cum inulta mala pcrpcfll, plura adhuc impcn- dere vidcamus ; turn fane Prxceptis, Hortationibus , Argumeiitis opus eft, Y 4 qucc
528 C O N C I O
SERM. c^ux animum injur iamm non fatis pati*- IX. enrem temperenc, quibuiq; quafi admi-
\y^\^^ niculis fulti in Officio ftare poffimus. Hac itaque in causa apte admodum & cum dignitatePauli verfatur oratio. Qui autem id ilium egiflc putant, ne erga bene merentes fimus ingrati, ut opti^ mis principibus fua conftet reverentiai nee, quid argumento conveniat, ncc quid Apoftolum deceat, perfpicere vi- dentur.
Unum hoc, quo fe recipiant, habent Perfugium 5 infitam nempe hominum animi3 opinionem de obfervantia Ethni- cis Magiftratibus minime debita, hie a Paulo acriter atqj animose, ut oportuit, convelli. Sed cum hunc Errorem foli amplecterentur Juda^i, cumqj ea Romx Ecclcfia, ad quam fcriberet Paulus, ex Ethnicis fere conftaret 5 patet, huic uni fundamento omnem Apoftolicae argu- mentationis vim inniti non pofTe j adeo- que nee tanti efle banc captiunculam, ut el difcutiendje ultra immoremur : pra:- fertim cum in cadem fententia, quam Paulo nos tribuimus^ Petrum ex^ omni
parte
ad C L E R U M. 329
parte confcntientem, elq; fuffragantem SERM. habemus. l^«
SuBDiTos, Ser'vofque ne deeflent Vx'>r^ officiis, quibus tenerentur advcrfus Re-
ges ac Dominos, fic hortatur Petrus
Subject efiote omni hiimame Creaturay propter T)eumi five Regi, quafi pracel- lentiy five T^ucibuSy tanqtiam ab eo mtf- Jisj ad 'vindi^fam malefa^orunij laudem
vero bonontm Ser'vt-, fubditi eJlotCy
cum omni timore, ^omints -, non tantum bonis & modejiis, fed etiam dyfcolis, Dein, quod ex utraque parte praecepe- rat, hoc communi quafi Argumento tu- etur & commendat : Hac efl enim gra- tiuy Jiy propter T>ei Confcientiam, fiifii- net qtiis Triflitiasy pattens injujie. ^a enim efi Gloriay Jiy peccant eSy & colafhi- zati fuffertis ? fed Jiy bene facientesy pa- tienter fuftinetisy hac eji Gratia apiid T^eum. Poflrcmo, Chrifti Patientiam, tanquam Exemplar, intueri cos juber, ad eamq; fe totos componcre ac conforiTia- re. In hoc enim (ait) vocati ejtis ; quia ef^ Chrtjius pajfus efi pro Nobis, Vobis xelinquens Exemflumy ut fequarnini Ve-
330 C O N C I O
SERM. ftigia ejus : ^«/, cum male die eretury nan IX. maledicebat j cum pater etur, non mina-
^'^'^^^'^^ batur h tradebat autemjufte fe judicanti. Quo pertinent hasc, non opus eft ut mul- tis apud Vos agam 5 ita enim facilia atq; expedita funt, ut difputatione vix egeant. Aperte hoc Petrus jRgnificat, Subdfi nos oportere tarn Regibus, quam ^ominisy non tantum bonis & modeftis, fed etiam dyfcolisj i. e. qui inique, afpere> & inhu- mane nos tradant ; quibufq; vix eflet ut non refifteretur a nobis, nifi intuitu turn mercedis quam pollicetur Deus, turn Exempli quod propofuit Chriftus, omnes iracundise aculeos, omnes animorum tu- mores, comprimeremus.
Spectare hasc qui ad Servos tan- tum aiunt, ad Subditos vero pernegant, dupliciter peccant j cum & ea difcei'pant quae, uti ab Apoftolo prolata funt, ap- tillime cohseirent, & rei ipfius rationcm non fatis attendant. Petrum, fcilicet, cxiftimant, cum expofuerat, primo. Quid Subditi Rc^ibus, dem, 6C Quid Dominis Servi dcberent, ad ea Argum.enta pro- tinus dilapfum efTe, iifqj inculcandis ufq>
ad
ad C L E R U M. s$%
ad finem Capitis inhaefiflfe, quse quidem s e R M, omnino ad Servos, haudquaquam ad Sub- ix. ditos, in Officio continendos pertinerent. U^^W Id certe magis intererat rei & Publico & Chriftiana:, ut Regibus, quam ut He- ris, pie obediretur. Id itaq; quod prx- cipuum erat, praecipue in animo habuiflc Apoftolum, par eft credi, fi modo ad id aptari po flint ejus Verba ; quae quidem ad id aptari non tantum poffunt, fed de- bent. Scripfit Petrus Advents ^ifperjio- nisj Juda:is nempe a patria procul degen- tibus ; quos ex iiac ipsa Epiftola * con- flat a Praefldibus Provinciarum male ha- bitos efle, probris multum vexatos, serum- nis mifere oppreflbs. Quid Apoftoli au- thoritate, aut pietate dignius, quam ea illis adhibere confilia, ea in mandatis dare, quibus freti atqj fuffulti tot tan- tafq; mifcrias aequo animo poflent per- peti ? Hoc itaq5 ftudiose agit ac vchemen- tcr, hoc argumcntis quam maxime ac- commodis (uadct, prxcipue Chrifti Ex- cmplo quail ob oculos pofito : quod ccr-
* Viie cap.x.'ver. 6, 7. il. I, 12, 13, 14, 15, 16, 17, J 8, 19. V. 8,9.
te
332 C O N C I O
SERM. te ad miferam Stibditorum, quam Ser- IX. *uorum, conditionem propius accedit :
**'''^^^^ non enim privati cujulpiam domini juflu, fed fummi Magiftratus nutu, flagris csfus, ludibrio habitus, colaphis percuflus, morti addidus eft Chriftus. Exemplum itaq; Suhdit'ts potiflimum utile reliquit, ut fequerentur Vefiigta ejus.
E s T o tamen, h<EC ad illos folummo- do, qui herili imperio fuberant, a Petro referri : at certe, fi debetur hsec Heris obfervantia (xque, imo) multo magis debetur Regibus 5 quorum ut inviolata permaneant Jura, multo acrius eniten- dum ell, quam ut Dominis obfequantur Famuli. Principi enim dum fua con- ftirerit aurhoritas, facile erit omnem dot mefticae difciplinse vim, aut nutantem fuftinere, auc coUapfam reftituere 5 fm vcro apex ille Rcgix potcftatis rueritj con.piciemus illico omnia ea Inftituta, quie intra privatos parietes vigere debent, una in ruinam labi.
SuMMA rerum hue reditj Petrum in ea efle Seatentia, ut Magiftratui, utcunqj munus fuum male tuenti, utctinqj inju-
rias
ad C L E R U M. 333
rias nobis & damiia inferenti, cedamus SERM, tamen atqj obtemperemus ; ciimq; Petrus ^^' hac in re quafi Pauli interpretem egerir, ^"'^'^^^^ diverfum certe ab illo minime fenfcrit, candem fuifle & Pauli Sententiam li- quido conftat > adeoq; qux circa ^otefta- tes Sublimiores officii pra:cepta expofuit, non ad eos tantiim Reges reftringi de- bere, qui officio fuo prorfus fatisfaciunt. Meminertnt, qui iftiufmodilntcrpre- tamentis, ad libitum, imo ad ftudium atq; gratiam confidis temere indulgent, meminerint, inquam, quid alias ab eo- dem Petro didum fit; ^uofdam fciliccc inftabiles at que indoBos-, quse in Paulinis EpiftoUs occurrerent intelle^u difficiUuf adfuam ipforum perditionem depravare. Quod fi tarn fevcre illos notaverit, qui ctiam difficilia intellc^u prave detorquc^ rent ; quid de iis arbitramur didurum fuifle, qui omni arte, omni ftudio elabo- rant, ut qux fatis per fe facilia funt atq; explicata, Commentis fuis invertant atq; obfcurcnt ?
At QUE ha:c hadcnus Quoufq;
cnim pertingat Officii noftri"ratio, (iis
baud-
334 C O N C I O
SERM. haudquaquam anguftiis, intra quas earn IX. Novatores quidam coardlare fatagunt, a ^^^''^^"^ Paulo conclufa) fatis videtur expofitum. Qua^rendum dein,
III. QjJiBUS Argumentis, ut Ma- giftratui rite obfequamur, contendat A- poftolus.
O B s E Q^u 1 1 erga Principes exhiben-
di duas affert Rationes : quarum base
quidem ducitur a facro illo fonte, unde
fluxit Regum Majeftas, atqj ipfum jus
Imperii 5 nen eft enim Toteftas nifi a
*T>eOj qu£ autem funtj a 'Deo ordinata
fimt, &c. Altera autem pertinet ad
Utilitatem, feu privatam cujufcunq;, feu
omnium communem, cui invigilat, cui
Gonfulit, prxmiis, poeiilfq; sequa lege di-
llributis, rcipublicas dominus : Dei enim
Mini ft er eft tibi in bonum-, O' v index in
iram ei qui male agit. Ab utraqj de-
cerpta, utriufqj quafi in unam vim col-
ligit Apoftoli ilia Conclufio: Ideo ne-
cejfitate fubditi eftote (vel pot i us, * Idco
necejffe
ad C L E R U M. 3 35
neceffe efl ut fubjiciamini) non folum serm. propter Iram, fed etiam propter Confci- ^^• entiam -, non metu tantum Poenae ab ^^'''^^"^ hominibus irrogandx, fed & Officii ip- fius, quo conftrinxit nos Deus, vinculo addufti.
QjJ o D percontabatur aliquando a Pharifxis Chriftus de Bapttfmo Johannis, id ad Imperii Humani originem poteft apte referri 5 Unde erat ? e coeloy an ex hominibus ? Sunt, qui illico refpondeant, ex hominibus •■) &c multa quidem habent prompta ac propofita, quibus Senten- tiam banc tueantur ut rerum naturas congruentem, & verifimillimam. Cx- tera inter Caufae fux prjefidia, duo funt quibus maxime nitantur, quorum alte- rum quidem fibi concedi poftulant, non admodum verecunde 5 alterum argumen- tis non fatis firmis ac valentibus, extor- quere contendunt. Quod fumunt, hu- jufmodi eft, Fuifle tempos aliquod, cum nuUius Domination! fubjedi viverent mortales : dein arguunt. Jus Vitse ac Necis in Multitudine ipsa refedifle primo, id Populum a femetipfis ad Magiftratus
legitime
336 C O N C I O
SERM. legitime tranftuliffe. Quorum Ego ab IX. lis neq; illud iu hac difputatione poni
^^yy^^^ debcre, neq; hoc rationibus unquam pofle confici, prorfus mihi perfuadeo.
H^c autem, ad alia cum feftinemus, nee vacat, neq; multum attinet excutere j prsEfertim cum una ilia Pauli voce fatis argui poflint ac refelli j Non eft en'tm ^o- teftas nifi a ^eoy qua autem funt, a 'Deo ordinatafunt. Significantius ac cla- rius multo eadem Grjsce efFerumur, »
\^iia^atj r^Q ©g5 TiTizyiJ^atf ftw. Fontem hic, ut diximus, apcrit Apoftolus, a quo nianat qua^cunqj inter homines licite ex- ercetur Poteftas, s yi^ '6^y 'J^aa^ct, «' juJi "4;^ 0eS. Qiii autem tali Poteftate funt prsediti, cos v'<^o 0s5 Tild^^oL) affirmat, id eft, (ut Ego quidem cxiftimo) non a Deo tantum-, fed & fub Deo conftitui atqj [or- dinari _; fupremi nempe omnium Guber- natoris in moderandis hominum Civita- tibus fuftinere peulonam, vices explere : iinde & Dei Mintftn continue appellan- tur, qui, fcilicct, non jure fuo imperanr, non fuci aliqua Authorit^te poUent, fed
tantum
ad C L E R U M. 337
tantum commifTis fibi a mundi restore SERM. panes tuentur; cui & muneris Tui, feu ^^* bene, feu male adminiftrati, rationem ^^'"^^^^^ funt reddituri.
Cum itaque Poteftatem, a Deo deri- vatam, fortiantur 5 ^ei ipfius quoque " nomine infigniuntur palllm apud Sacros Scriptores : T>u enim ^/^/ funt, inquic Chriftus, quia ad tllos SermoT^ei faBus eft i q6 quod Numinis juflli evocati, & populis praefedi, eflenc divinx quafi do- niinationis vicarii — non eft enimToteftas nift a T>€0 ; qu£ autemfunt ToteftateSy ftib 'Deo ordinatie funt -, fub beatOy fcili- cet, illo & folo Potente, Rege Re gum y & 'Domino Dominant him, qui ftilus ha- bet Immortalitatem, ut alibi idem Pau- lus loquitur : cujus verba, cum illuftran- das huic de Regum poteftate a Deo ar- ceflenda dodlrinse faciant, opera; pretium erit hie paucis expendere.
D E u M ftflum Potent em pra^dicat Apo- ftolus, eadem plane ratione, ac qua folum Immortalem: ad Eundem quippe, & Po- tential illius, qua hominibus prsefunt Re- ges, & Immortalitatis, qua. Homines beQi-
VoL. II. Z is
338 C O N C I O
SERM. is antecellunt, origo referenda eft. Po- IX. tentes quidem funt, in fua quifquc dl- V-^^V""^ tione, Principes j Immortales funt Ani- mi humani : at non fuapte natura ac vi, non facultate aliqua, aut a Populo, aut a Parentibus tradufta, fed Dei unius volun- tate ac nutu, et illi funt Potentes, & hi Immortales. Imperii jus omne, omnem Immortalitatis vim unus in fe continet Deus 5 quicquid horum ad res creatas pertinet, id ab illo univerfum emanat. Regibus conftituendis Populus nonnun- quam, Liberis ferendis Parentes femper interveniunt : a Populo tamen baud ma- gis oriri poffunt fumma Majeftatis Jura, quam a Parentibus filiorum Animse non interiturae : hsc hujulmodi funt, qua; fo- lus, a fe orta, pro lubitu fuo impertit Dcus 5 idem, & Poteftatis iiumana; fons, & Animorum immortalium author atque fator unicus.
H A N c ApOiloli verbis ineJGfe fentcn- tiam, perquam probabile eft ; banc adeo refpexiffe videntur primsevse Ecckfia; Scri- ptores. Cujus jnjju Homines nafcuntUTy hujns jiijju & Reges conjtttimntur,
inquit
ad C L E R U M. 339
inquit Irenai intcrpres *. Idemque plane S E R M. fentit, Irenai forte veftigiis infiftens, Ter- ^^• tulUanus^. Inde-, inquit, eft Imperator, nnde et Homo, antcquam Imperator s inde ^oteftas illi, unde & Spiritus.
PoTESTAS liJKC quidcm, accedentc hominum confenfu, Principibus non ra- re defertur j hxz, pro hominum arbitrio;, lis qui rempubiicam gcrunt, non uno more ac modo, difpertitur; ha:c in ho- mines, ab hominibus exercetur ; ha:c dc- nique promo vcndis hominum Commo- dis atque Felicitatibus unicc deftinatur. Poteftatem itaque banc adepti Principes, non incongrue a Petro M^oo'mvcijj vJla^,; nuncupantur. Sin vero, aut unde ducla ad Ipfos pervenerit Authoritas, aut Cu- jus in fungendo munere vices obeant, (5c Cui demum reddenda fit defundi ratio, cogitemus nobifcum ; Eos, fecundura Pauluro, efle revera ©sS ^x'Tcc;4^r, ipfam ipfius T>ei Grdinattoncnh fatcamur necefle eft.
* Iren. lib 5. Cap. 24. § Tertul. Apol. cap. 30.
Z z His
Uo C O N C 1 O
H I s radicibus fubnixa firmitcr fe tu-
cmur MagiftratuLim ]ura, facile exur-
gunt Subditorum Officia. Cum cnim
lummi Numinis Minijiri Tint Principes,
cum ab lllo quail jure Legationis miili
ad nos venerint, par eft ut Eos, Dei ip-
fuis metu ac reverentia addudi, omni
qua poflumus obfcrvantia atquc honore
profequamur. Eo iplb itaque in loco, ubi
Rcges Ducefque M^^'^'^^-^ x.1la&i^ vocat,
propter T)eiim tamen colendos cfte Pe-
trus affirmat. Si autem propter T)eum
cokndi funt ; quicquid in eos afpcre aut
contumeliose didum, quicquid obftinato
iis renitendi ftudio fadum eft, id omne
in Deum recidit, Regime Poteftatis Au-
thorem atque Vindicem. G^ii enim re^
fiftit ^Foteftatiy T>ei Ordmationi refiftit ;
qui autem rejiftunt, tpfifibi damnattonem
acquirunt.
" 1 M o ita eft, inquiunt, Populi qui *' caufam agunt, fi modo Principes Im- *' perii fui a Deo inftituti limites non *' tranfiliant, fi intra jus fafque ie contine- *' ant : fin ultra pergant, Dei ccrtc vo- " luntati repugnant, Dei author itatc funt
" protinus
ad C L E R U M. 341
'^ protiniis deftituti. Qiufquis itaq; iis, SERM. " injufta molientibus, reftiterit, divinjK IX. " Voluntati repugnafTe, Ordination't re- " ftittjfe-, minime cenfendus eft.
Vera fi hxc funt, quo tendant ilia Apoftoli, primis duobus verficulis com- prehenfa, non video. Quid refert enim a Paulo nos moneri, ut Poteftatibus fub- limioribiis ea de causa obtemperemus, quod a Deo ortx, atque fub Deo confti- tutJE fintj il nihil unquam obfequii fuo jure vendicent, nifi cum in omni admi- niftrandiK reipublicx ratione Civibus pro- fint, a;quirati ftudcant, juftitiam colant? Iftiufmodi fcilicet Gubernatoribus, five a coelo, five a terra ortuni trahant ; five Dei, five Populi folummodo perfonam fuftineant ; quis fan^e mentis eft, parere qui recufaverit? Ut autem iniquis Ma- giftratibus obediatur, ut rempublicam e- tiam male gerentibus, Dei tamen autho- ritate munitis, Dei ipfius gratia, fuus con- ftet honos 5 hoc fummo ftudio elaboran- dum eft, hxc digna plane elt Apoftoli potrocinio caufa : Hue itaq; ipfius fpcdat ©ratio — Omnis Anima Poteftatibus fub- Z 3 imtoribus
342 C O N C I O
SERM. Immibiis fiibd'tta fit 3 non efi ENIM ^^^ Potefias ntfi a 'Deo j qu^e autem funt 'Fotejiates, jub ^Deo ordinate funt. Hue etiaai quce Icquuntur, omnino pertinent ; Giii ITAf^UE rcfiltit Totefiath 'T>ei Ordmaiiont refiftit, ire oogz 6 avrnziosC- p^jo^ T>i '&,'6(ncty &c. IT A UT qui refiitertt Toteflati, S>lq. cui nempe nos L-^o-Tuo^i^^^ ftibdi voluit ipib orationis exordio Apoftolus. Rcfpondent extrema primis, atque omnia, fibi invicem apta ^itque connexa, eodcm recidunt 5 ne fci- licet won fubditi fimiiSy ne refiftamus iis, qui nobis legitime prxfunt Quorum vero lisc tam multiplex, tarn gravis, tam vchemens hortatio j ii eos tantuui ha- buerit in animo Apoftolus Civitatum Restores, qui communi Civium falutl non decfTent, quibuique non folum fine pacis publicic difpendio, led et fine fum- jiio dedecore atque infamia, refifti non poflet ? lis certe, qui nihil nifi juftum imperanr, nihil nifi quod expediat, ts.^ quum eft ut didto audientes nos omni ex parte przebeamus 5 iequum eft ut id ipfum quod imperanr, promptc atque alacriter
exequamur.
ad C L E R U M. 345
exequamur. Hos itaque fi mente defig- SERM. ndflct. Hoc etiam apertc cdixillet Apofto- l^« Jus : Et tamen, qua; moiiet, c6 tantum pertinent, Magiftratibus ut fubditi /imiis, ut non rejiftamus. Qux quidem Officii noftri pars minima eii, ncc momcnti quidquam in fe habet, fi ad bonos Prin- cipes referatur j fin malos fpedet, ar- duum fane hoc eft, gravifUm unique prse- ceptionis genus, in quo ad fummum per- duda confiftit Obediential Civilis ratio. Hoc itaque magno animo aggreffus, ubcr- rime, prout dccuir, atque ardentiilime pertradavit Apoftolus. Plura a me can- dem in rem afFerri poffent, fi non hie Lo- cus alia occafione jam antca occupatus ef- fet, multifque expofitusj aut non cflet eti- am, ante quam perorem, jam iterum at- tingendus. Hoc itaque quatenus res poftu- lar, perfedum ratione, conclufumque fitj Pauli Prscepta in eos etiam Principes cadere, qui Authoritatem legitimam ille- gitime exercent j quique a Deo conftituti, ad Dei tamen voluntatem fe neutiquam accommodant.
Z 4 POTES'
344 C O N C I O
8ERM. PoTESTATEM Impcratoriam qui l^- non mil rcda imperantibus concedunt, duas res multum diverfas permifcent,^/^!, atq; Author it at em--, quid interfit inter ea qux a Principibus legitime, atque ea quae pro impcrio fiant, non vident. Ut Prin- cipes jure quidquam agant, quod Jufti- tia: repugnat, fieri nequit : ut tamen in iis ipfis, qux injufte agunt, eorum vigeat Authoritas, nihil vetat. Authoritate e- nim pollent Principes, non folum cum, qua; juri omnino fmt confentanea, prae- cipiantj fed cum ea aut jubeant, aut pro- hibeant, quce, five aequa, five iniqua fint, fuam tamen vim quandam atque robur habent ; ita ut Civibus, quibus haec prae- cepta funt, aut parendi, aut certe non repugnandi neceflltatem imponant. Ha- rum enim vim vocum diligenter perpen- denti patebit, jus ad Adiones, Autho- ritatem ad Perfonas pertinere. Jus omne ad Legem aliquam, rcdi pravique nor- tnam, refcrtur; Authoritas, necefTitudi- nem nexumque ilium, quo Magi-flratibus Gives conjundi funt, unice refpicit. Atque haec quidem ita ab invicem diftrahi, non
cogita-
ad C L E R U M. 345
cogi'tatione tantum, fed & re ipfa, poffunt, s e R M. & foknt 5 ut quacdam fibi Magiftratus IX. fuo Jure vendicct, qux tamen, ut per- '^OO^ folvantur a Subditis, Authoritate fua non eificiat ; alia pro Authoritate praefcribat, nuilo tamen Jure, cum, quae imperar, privatorum Juri aperte derogent. Ubi quidem tuendo atq; confervando Juri Principum adhibetur Authoritas, animos hominum ardiflime devindos tenet : eft tamen ubi Authoritas, a Jure divulfa, ipfa per (e valet.
SuBTiLius haec fortaffe difputan-
tur; fed, Exemplo in banc rem addudo,
fient dilucidiora. Qui Litibus dirimen-
dis prxficiuntur Judiccs, id folum nego-
tii fIbi commiffum habcnt, ut in Caufis
Forenfibus, quae Legi funt congrua, de-
cernant. Si quis tamen Judex, quod a
redo abhorret, perperam decreverit ; Ini-
quam fane protulit Sententiam, haudqua-
quam tamen Irritam : Muneris fibi de-
fcripti fines exceflit : at fuum interim
Munus exercuit. Lati quidem praeter jus
fafque Judicii, id ipfum fi Ipeclcs, nulla
prorfus eft vis j firmum tamen ratumque
prxdabit
346 C O N C I O
SERM. prajftabit Judicis Authoritas. Refcindi IX. fortaffe poterit ab Illo, quifquis eft, ad
^'^'^^'^^ quern jus recognofcendi pertinet ; inte- rea tamen temporis ftandum eft Scnten- ti£E, nuUo licet jure fubnixje. Qiiod ft earn iftiuftnodi Judex pronunciaverit, a quo (in minoribus licet Caufis occupato) non datur provocatio 5 utcunque Legibus adverfetur Sententia, ipfo tamen Lcgum infliituto in perpetuum valebit. Arquc hxc, ft ad ft)piendas privatorum Contro- verfias utiliter ftint excogitata atque pro- vifa, tuendx certe Regum Dignitati Pa- cique publicae confervandse multo utiliiis ac redius pofllint adhiberi. Quid enim ? Rata erunt, qux inferioris ftiblellii Judi- ces, non citra juris violationem, deccr- nunt ? Si quid Is autem, qui in imperii apice eft, minus jufte egerit, fas erit Sub- ditis fe illi opponere, atque vim vi, ft eo res vocat, pellere? Eorum Scntenti^e contraire non liccbit, qui Poteft:atem ftiam lummo Magiftratui acceptam rcfe- runt? Ipfi interim impune contraibitur, cujus a ftmimo Numine omnis pendet Authoritas,
Du A-*
ad C L E R U M. 347
DuARUM Rationum, quibus pras- SERM, ceptum fuLim dc Obfequio erga Principes ,^J^^ priEftando munit Apoftolus, unam qui- -dem, a derivata coelitus Regum Maje- (late famptam, explicuimus j ad alteram nunc, a Civium utilitate, feu privata cu- jufcunque feu omnium communi dudlam aggredimur. ^ui autem refiftunt, ipfi Jib't damnationem acquirtmt. Nam 'Trin- cipes nonfunt ttraori boni op er is, fed malt. Vis autem 7ion timer e ^otejiatem ? Bo- num facj ir habebis laudem ex ilia : T^ei enim Minifter eft tibi in bonum. Si au- tem mahim fecerts-, time -, nan enim fine catifa Gladimn portat : IDei enim Mini- fter eft, vindex in iram, ei qui male agit. Qux prima hic occurrunt Pauli verba, id tantum indicare videntur, Romanes, fi Principibus, iifque qui in Magiftratu efTent, pie obtemperarent, fuse quemque Saluti, fuis Commodis, optime conful- *^turos. Id ubi ftriclim paucifque attigcrat, ad alia, quie, fpatiis amplioribus, cfFufa, Regum inllltucndorum finem, & com- mune reipublicai bonum fpcftarent, fcn- fim delabitur Apoftolus j caque & copiosd & ardenti oratione exponit, Qu i
34? C O N C I O
s E R M. Qy I rejtfttmt (inquit) ipfifibt T>amna- IX. tionem acquirunt. 01 dv'^tsrKCiTic, iarjTu'^
^^"'^'^^^^ y.^lLtct ^ri^ovrcxjf. Qui reftiterint, fibi ipfis perniciem acccrfent, commifli facinoris poenas lucnt. K^/^td^ nomine, non jEternae tantum pcenas fignificantur, a Deo aliquando exigendse ; fed & ilia etiam Supplicia, quibus in hac vita coercentur improbi. Eo fenfu facris Scriptoribus ufitata frequentius & trita vox, * ut hic loci etiam accipiatur, fuadet certe Apo- ftolici, 6C Argumenti, & Orationis nex- us ^i refiftunt, tp[i fibi 'Damnation
nem acquirunt ; N A M T^rincipes nonftint timori boni operis, fed mali, o'c. De- nunciati xeZ/H^^Tr?? [ Judicii ] Caufam f fubJLingit Apoftolus, eaque addudla, quod affirmate primum dixerat, fulcit dein atque roborat. Ad Poenas autem in hoc fa;culo infligendas caufa allata per- tinet 5 ad eafdem itaque 6C K^^tu« illud,
* Vide Luc. xxHi. 40. xxiv. 20. i Cor. xi. 29, 34. I Pet. iv. 17. Jpoc. xviii. 20
+ Intra fex primes hujufce Capitis Verficulos particula ilia, ydi^,fepties occurrit: Ubicunque autem legatur, ad ea, quae pioxime praeceflerant, verba nufquam non referri debet.
quod
ad C L E R U M. 349
quod ante intentatum eft, pertinuit ; non s E R M. tamen ita ut nulla interim habeatur ra- IX. tio pcjenarum illarum quae & mortuos ^<^^>r>^ manent, quibufque ea, quae in maieficos, ac fceleratos nunc conftituuntur fuppli- cia, quad futurorum Auguria, omnino praecurrunt. Chrifto enim & Apoftolis nihil ufitatius, quam, propofitis hujus vi- tae malis, quae a Deo immifla, fuftinent Peccatores, Cruciatuum illorum, qui ad aeternitatem pertinent, fpeciem quandam adumbrare; &, cum praefentia tantum verbo tenus exprimant, futura tamen mente compkdi, atque ad ea expedanda, five audientium, five legentium animos erigere velle atque adhortari. Notiora funt haec, quam ut probatu indigeant, quam utExemplis confirmanda fmt. Quod itaque jam diximus, in eo perftemus j Apo- llo lum, cum fummi Magiftratus oppug- natoribusKg,t</ux, ^v^^Jiidkiiim denuntiet, ai&jy/s xp//t4«7C5, Judicii illius quod alte- ro fa:culo exercebit Deus, non efle im- memorem ; & tamen ea, quas jam nunc inftant facinorofis, fupplicia expreflius minitari. Hoc plane more mihi & fa-
cillime.
550 C O N C I O
SERM. cillime, & veriflime explicari pofle vi- l^- dentur Pauli verba : \i^i refiftiint, ipfi
^^^^^^^^ Jibi T>amnationem acquinmt s NAM 'Principes nonfunt timor't bom operis,fed malty ^cl Quae qui refcrunt ad ilia quae longius prascefferant iNon efi enim !Ptf- teftasy niji a T^eOy &c.l perverfiflime agunt : cohaerentia enim, atque inter fe nexa, temere divellunt -, aliena autem, & multum disjunda, nuUo jure copulant : Ea fciiicet de causa, Ut, qua? duo Apo- ftolus fatis diftinxit Argumenta, in unum coalefcant ; atque ita alterum alterius vim frangat ac debilitet : Ut, inquam, Pauli Dodrina de Deo Poteftatis humanae fon- te atque autliore, Appendicula quadam perperam audla, iis tantum Regibus con- veniat, qui officio fuo fande funguntur, ^ non funt timori boni opertSy fed mali : quod (ut a me fxpe didum, Ikpius dicen- dum eft) ab omni probabilitatis fpecie quam longifllme abhorret.
A T ct.u E hoc efle illud Ke/^ar*? genus quo Romanis metum incutere vult Apo- ftolus, hanc verbo fubjcdam efle notio- ncm,c6 mihi fortius pcrfuadco, quod, quae
fequun-
ad C L E R U M. 351
fequuntur omnia, finitima huic fmt atque SERM. confcntanea : de Jure enim Gladii pror- IX. fus agunt, de Prxmiis ac Suppliciis, qui- ^-^^'^'^^ bus a Magiftratu Gives aut ad Virtutem allici folent, aut a vitiis abfterreri. Or- ta autem ilia omnia cum fmt ex eo quod jam ante dixerat Apoftolus l^i rejiftunf, ipfi fibt T^amnationem acq7munt.~\ ad id etiam, fi non omni ex parte, quadante- nus certe debent referri.
Hoc itaque pofito, argumentum, quod inde ducit, SC quo, quod unicuique in hac re feorfum utile fit, docet Apoftolus, iftiuf-
modi eft Magiftratibus non efie ulla
in re obfiftendum 5 ne, dum iis negotium faceflimus, nobifmetipfis perniciem me- rito moliamur. Cum enim a Deo Re- gibus jus gladii fit commilTum, quo ma- leficia cujufque generis vindicent, ccrtif- fimum eft, eo illos acerrime ufuros ad- verfiis perduelles, pacifque publica; ever- fores: quicquid culpse, quicquid facino- ris, lenitate ac milericordia aliquando du6ti praetcreant, hoc tamcn audaciae, quo eorum labefadatur Authoritas, impuni- tum inultumque non dimittent. Chri-
ftianis.
352 C O N C I O
SERM. ftianis, Religionis causa, fatis ex fe advcr- IX. fantur Principes a Chrifti fide alieni: fl
'^^^^"^^ vero, qui hac ex parte Principibus odio funt, rerum etiam novandarum ftudio teneantur, atque ad Seditionem propen- deant j imo, fi Religionis ipfius obtentu Rempublicam perturbent, leges violent i quo non Exitio digni videbuntur? qui- bus non Suppliciis coercendi? Ex altera autem parte, nihil eft quod tarn deliniat Principes, Chriftiano nomini infenfos, tantiimque ad manfuetudinem ac bene- volentiam traducat, ac fi i), qui e Chrifti grege ftint, modefte atque fummifte fc gerant, & Magiftratibus in omni re fe- ♦ cundum Deum pareant. Qux Chriftia- norum cervicibus femper impendent pe- ricula, ft qua forte ratione vitari poflint, hac certe declinanda ftint via, Non fxpe enim malis etiam a Regibus male tradari contigit iftiufmodi Gives, qui Re- ligionc, qua imbuti ftint eorum animi, quaicunque ilia fit, private gaudent* nihil interim turbarum excitant, nihil magiftratui moleftiae creant; fed, dum' pietati ftudcnt, una etiam pacem colunt.
ad C L E R U ii. tsJ
ita, inqUam, plerumque fe res Kabet— SERMi tJnde Petri ilia Vox, ea ipsa in Epiftola, ^^' , ubi Chrittianos tanquam mala malta jam perpeflbs, plura etiam pafTuros alloquiturs ^«/ eft qui vob'ts noceat, fi boni ainula^ tores fueritis?
Ha£lenus Pauli argumehtUm, ab Utl- Urate dudum, quatenus feparatinl ad firi- gulos fpedat, perpendimus : ab ea nunc parte confiderandum eft, qua ad Univer° fos pertiheat, ac derivata a Magiftratii ad humani generis Societateni Commd- da refpiciat. In hac enim cogitatione praecipue defijia erat Apoftoli mens, cuiii ^rincipes diceret Timori ejfe in bonunii ac Vindices in iram eis qui male agunf.
Quam ob caufam inftituerentur Rcgcs ; (\ux Regni ipfms Neceflitas fit, quanta Utilitas i quo Officii gcnere, quamque late ad Omnes Vitx iiuman* ufus patenti,< perfungantur Principes ; his, atque aliis in eandem rem, verbis a Paulo declaratunt eft. li fcilicet Pacis atque Incolumitatis publicae confcrvatorcs funt 5 li Lc"-um eommunium, quarum dcfcriptione omnis <)mnium falus continetur, Lator6s pri-
Voi.. 11. A i iniim^
354 C O N C i O
SERM. mum, dein &Cufl:odes. Pocnas a quoque IX. Civium pro merito exigendi, Pra:mia, quag
^-'^^^''^^^ cuique conveniunt, tribuendi jus iis con- celfum eft : atque hoc fere ita utuntur, ut ncfariorum fcelera cohibeant, audaciam retundant ; bonos autem beneficiis ad vir- tutem, veramque laudem accendant. Mu- neris itaque tam fruduofi nobis, Miniftri cum fuit, xquum eft, ut Gratiam iis quantam poffumus maximam referamus > ut eos fumme colamus atque amemus, non proterve iis refragemur, non improbe re- fiftamus, quorum laboribus ac pervigiliis effedum eft, ut tot tantifque vitae com- moditatibus placide perfruamur. NAM ^rincipes non funt tmori boni operisy fed malt, &c. Necejfe ITAQUE e/i ut [tibjiciaminh &c.
Instant iterum Poteftatis Regias Oppugnatores, ac fidenter affirmant. " E- *' numeratis, qux ex rcipublicx admini- *■ ftratione exurgunt, atque ad univerfos *' Gives permanant, Utilitatibus, non id " Paulo propofitum effe, ut inde Obedi- *' entiam quibufcunque Poteftatibus fubli- *^ mioribus deberi contend at 5 fed iis tan-
" turn.
ad C L E R iJ M. jjf
" turn, qui defcriptas muneris fui partes $ e R M; *' tucntur, & ad exprefTam jufti imperii iXi *' effigiem fe totos componunt." Inane <-''^Y^. hoc efle affentantiUm populi libidinibus Commentum, atque a Pauli mente alie- niffimum, jam ante a me multis, ut opi- nor, demonftratum eft. Id unum nunc addo— — Aut ab ipfo Regum, feu bene, feu male rempublicam gerentium Officio^ atque a communi hominum Utilitate, cui Magiftratus jura inferviunt, hic duci ar- gumentum 5 aut nufquam ab Apoftolo^ tota ilia Orationc, qua de Officiis Civium erga Principes difquiritUr, hunc locum tradari : quern tamen, ampliffimus cum fit, atque ad ftabiliendum imperii jus va- leat plurimum, prorfus ab eo negligi, ac confulto prasteriri rion eft credendum. Omnia excutit Paulus, follicite omnia Veftigat atque explorat, quce ad firmandam Principum Authoritatem adjumenti ali- quid fuppeditcnt. Multum autcm ad id confert, ut intelligant Gives, qux bona lis etiam non boni Principes importent, quantumque Rcdoribus, officii quod i'ui eft non fatis exequentibus, debeat ref- A a 2 publica.
356 C P N C I O
SERM. publica. Haeccine itaque oblivifci potuit IX. Paulus? an caufac fux parum favere ar-
^"'^^'^^ bitratus eft ? Hseccine Gamalielis ille Dif- cipulus, Gentiumque Dodor non vidit, qui castera omnia acutifTime perfpexit, co- piose difleruit? Si autcm animadverte- rit j integrum atque intadum ab eo hunc locum relinqui, quis unquam exiftima- verit? Et tamcn haec ab illis fentiri necefle eft, qui a Paulo pra:cepta opti- mis tantum Regibus convenire affir- nient.
" At, inquiunt, non in Prasceptis fo- " lum tradendis verfatur, Ratione etiam *' pugnat Apoftolus. ^rincipibus ne re- *' Jiftatur, monet : Caufam deinde ad- " jicitj NAM timori non funt born " operis, fed mali. Congruum itaque eft *' ut Prxcepti vim Ratione hac, quafi " Rcgula ad id adduda mctiamur. Hoc " fi fiat, ad bene imperantes necefle eft " quod praccipitur contraiii ; cum ad eos *' tantum, qux aff"ertur Ratio pertingat." Argute liiEC quidcm, iiaudquaquam tamen vere j prout cuivis patebit, non illo fo-
lum.
ad C L E R U M. iS7
lum, qu2e in hanc rem ante a me di£la SERM. funt, confideranti, fed ea etiam, qux de IX. Poteftate Ecclefiaftica idem alibi fanxerit '^-'''VX^ Scriptor, cum his conferenti : paria enim funt ac plane gemina. Obedite ^rapo- fitis vejirisy ait idem Paulus, i^ fubjacete eis', ipfi enim per vigilant y quajirationem pro animabus vejlris reddituri. Cur pa- rendum . fit praefeftis Ecclefise Chrifti Gu- bernatoribus, Caufam afFert : qua tarn en allata, hoc minime voluit, ut iis foium- modo obedtamuSy ac fubjaceamus ^ra^ pojitisy qui demandato fibi negotio vigi- lanter & ftrenuc incumbunt : Nam & illis etiam proculdubio obtemperandum eft, qui negligentius & vitam fuam infti- tuunt, & munus excrcent 5 imo, qui o- peri fuo multum indormiunt. Utcunque enim ab iis male vivatur, utcunque res Ecclefias haud rcfte adminiftrent ; legiti- me tamen cum pra:ftnt, fiquid aliquando prxcipianr, id vim fuam habet. De Scri- bis itaque ac TharipeiSy hxc Chriftus do- cuit : Super Cathe dram Mojisy inquit,y?- dent. Omnia ergo qnaecunque dixerint vobisi fervate & facite : fecmdum opera A a 5 ^^crQ
35$ C O N C I O
3ERM. 'vero illorum nojite facer e i dictmt enim IX. £^ nonfachmt. His Legis interpretandse
^^^^^^^^^ jus datum eft : his iraque jus diceiitibus, auf- cultari atquc obediri convcnit, utcunque idi<^tis fada non refpondeant : horum e- ^lim iicet vita morefque merito difplice- ant, non ideo tamen fufque deque ha^ btnda eft authoritas. Pauli itaque argu-» mciuiim^ quod EcclcfiiK redores Ipedatj ": fuiiiis: ■(& rec ius potent expUcari. -.. . .:to.prxpojUts%'eftris,^c, Ifji enim f^T^'^ikmt -<xx., ipf.yium enim eft, Chnftf , ni cprflfc ac rci'ere j has : iis a Deo Ttraatta ^11: Province; quam fi parum pro dio;niu;t(p iiiitinenr atque ornant, jure ta- okii iuo proiinus non excidunt: Mune- ii£ enini ipfiiis, male licet adminiftratj, ratjone, multum Obrcrvantia; atque Ho- noris libi vendicant. Clarius hxc ac di- iliiidius idem alias enuntiat Apoftolus -^--Rogamus voSy FratreSy iit noveritis eos [vel potius, ut eos veremnini'] qui laborant inter vos, & prafimt 'vobis in dmiito, dr manent vos : & habeatis illos abimd ant ills in charitate, propter Opus ij> jorum : Kai «}^a<^ om|T«$ Oar^^j 6/it in^o^'^^
ad C L E R U M. 359
G^ dyzwyjf 5i* to ep-^v ajwmv. Si i'^')PVy hiC, S E R M. ut alibi apud Novi Teftamcnti Scripto- l^- res *, Ojficmm fignificat ; ea plane eft ''■''"V^^
Apoftoli fententla Ecclefiae Traftiles
(non tantum ob beneficia in nos labore fuo, ac monitis collata, fed &) Officii ip- fius, quod exercent, causa, apprime no- bis charos efTc debere, fummoque Temper pretio a^ftimandos. Quod fi gjj^j/ Opus aut Laborem fimpliciter denotet, id laU tern Pauli verba prse fe ferunt 5 Efle ali-^ quern, qui Prxfulibus Ecclefi^c, utcunque minime labor ant ibus, debeatur, Amo- rem, adtumque : ciim, qui operi inftant fedulo, vr^ c>z TTEg/^S, impenfms miilto colendi fint ac diligendi. Sed omnium apporitilTima ad id quod volumus eft ca ejufdem Pauli ad Timotheum fcribcntis hortatio, ut G^i bene praftint [ d ^Ao^^ cirg^gjwTs^] Presbyteri; dnplici honore dig- ni ^cideantur. Eft itaque & fuus lis, qui male pra;funt ( eo ipio quod prslunt )
* I Tim. ill*. 2. ''E/ 77f iTKTM'JnH Ofiyi-TTtt^ KA\^ Ip^OU STT'OyfCfi* pr'ivclaiu?7i Officium dcfideiut. Vid. ^ Ad.%(\\. 2. xiv. 26. Eph.'iv. 12. Fhil. I. 22. Eph.n. 30. 2 Tim. ii. 12. iv. 5.
A a 4 honos
360 C Q N C I O
s E R M. honos exhibendus 5 cum quidem ad ^?i5$ IX. 'a^ig^^toA duplo major pertineat.
^^^^^^ "AtQJJ^ ^l^cc omnia, qux Obfequii erga |:Iicraichas pra:ftandi modum tradunt, ad defq'ibcndam etiam Ciyilis Obedientias rationem jure optimo pqflunt accommo- fjaii. (Quod ii fiat, apparebit ftatjm, nihij eile illo Interpretum quorundam Com- mento ineptius atque infulfius, quo id Paul^m agcre pertendunt, ut Prsecepti fui vim omnem, adhibita quadam Ratione, cxtenucit atque enejrvet 5 & cum alta voce jam edixerat, Sublimioribiis ^ote- ftatih^s noi) elTe ullatenus refiftendum^ dein in aures Romanorum hanc quaf] fnrufur^afle diftindiunculam — "fi modp **^ talps eflent Pnncipcs, qui Juftitiam f^ fande colerent, & Civium Felicitatj f^ probe conlblercnt." Capitalis Qratio ! gux, baud fcio an Sacrarum Litcrarum* an Principum Authoritati plus det}:ahat; an phrifti Ecckfix, an Rcipublica^ magi^ pocear. De utraque certe ii peffime me- jTcntur, qui taiibus Interpreramcntis in re pntj ppnderi§ indulgent; & ut Ciyium ^nimos prayis Opinionibus inficiant, ip-
ad C L E R U M. 36i
fos divinae Veritatis Pontes audaaer con- serh,
^minant. K,y*)r\J
Sep de his fatis— ^Ut interim, quam Paulo tribuimus, fententiam plenius ex- plicemiis, id breviter reftat qusrendum: Qua ratipne Ciyium Communitati fit u- tile, ut iniquis etiam pravifque Magiftrati- bus non repugnetur. Hoc autem ex eo fit, quod a malorum etiani Principum Domi- liatu plujra multo ad Gives Commoda, quam Damn^ plerumque perveniant. Ilia itaque relinquere atque abjicere, ut haec fubterfugere poflimusj vix eft: eor rum qui publicx utilitati confultum vo- lunt. Noil reda Temper, non legitima imperajit populo, legitime qui prccfunt: Bona aliquando fubditorum invadunt, jus vjolant. Sed perferenda; funt hx a privatis injuriae, ne minori incommodo mederi qui ftudent, in majus incurrant j plufque noceant reipublicaz, quam fibi- nietipfis profint. Imo vero fi tale quidpian> a principe fieri contigerit, unde detriment p. multum, non Civis unus aut alter, fed ipfa Civitas accipiat j ut huic malo oc- f urratur, ut hoc damnum refarciatur, non
protinus
362 C O N C I O
SERM. protinus ad extrema confugiendum eft, IX. non ferro certandum. Morbo enim ipfo
^^'^v^v-^ gravius multo atque exit;iofius eft hoc Re- niedii genus. Magis expedit reipublicx, ut Tyranni, crudeliflimi licet, imperio fubjedi Tint Gives, quam ut cervicibus fuis jugum excutiant prorfus, quam ut Nemini omnino pareant, quam ut in vi armifque fpes omnes fuas ponant. Nihil enim illo rerum humanarum ftatu tetrius fingi potcll, aut milerius : in quo excuflse Redoris manibus habena; cum fmt, Po- pulo Hberum eft, eo quo velit cunque pa:cipitem ferri ; &, quicquid fuaferit libi- do, id omnc, fublata Legum reverenti^, ^agiflratuum authoritate conculcata, im- pune exequi. Pertinet itaque ad Utili- tatem communem, ut malis Regibus non refiftatur a Populoj ne, commota Sedi- tione, gravius aliqud reipublic^e vulnus infcratur, quam id ipfum quod a manu Regia immiffum priiis pertulerat.
IV. H ^. c fere, atque his e locis de- prompta funt Rationum momenta, qui- bus ad Obedicntiam Romanos impcllit
ad C L E R U M. $6%
atque urget Apoftolus : Quse quidem tanti s E R M. ponderis funt, ea vi pollent, ut non uni ^i^L^ alicui aut hominum Ordini, aut Genti, aut ^tati aptentur ; fed Omnibus, quo- cunque locp aut tempore, feu vixerint, feu viduri fint, Chriftianis conveniant. Nequis enim, qui aliis Legibus aliquando uteretur, aliis Magiftratibus fubellet j ne- quis, inter Gives qui emineret paulo, qui aut Dignitate, aur Potentia, aut rerum Copia excelleret, parendi neceflitate fc Jion adeo, ac caeteros conftridum puta- ret i fententiam fuam verbis ita expreilis clarifque aperuit Paulus, ut nulli omnino fubditorum, ea ex parte qua fubditus fit, excufandi Officii fui locum rclinquat. OMNIS, inquit, ANIMA Totejfa- tibus fublmior'tbus fubdita Jit. Quifquis is eft, qui legitima: alterius poteftati fub- jedus vivit ; quacunque forte & conditi- one fuerit, in quocunque honoris loco pofitus, ad quemcunque imperii gradum (qui tamen fummo fubfit) cvcdusj no- verit fe Praccepti hujufcc comprchcnfione includi, hujus Formulae vi, pari ac ex- teros jure, prorfus teneri,
' A T
364 C O N C I O
s E R M. At vero (inquiet aliquis) tarn late pa- IX. ter, ita quaquaverfum fe difFundit Vrx-
^'^^^'^^^ cepti hujufce vis, ut nuUis ufquam cir- cumfcripta fit finibus? nuUus, utcunque res humanas ceciderint, parendi ftatuatur modus ? Una hzec eft inter omnes offici- orum Formulas, a qua ne tranfverfum quidem unguem liceat difcedere ? Quid fi rempublicam, cui confervandas deftinan- tur Principes, pro libidine lua ipfi lace- rent ac peflundent? Quid fi Jura omnia, humana atque divina, pervertant ; fi in Civium capita ac Fortunas immaniter Tae- vlant? fi id moliantur, ut Patriam alienae dominationi nefario fcelere fubjiciant ? annon Populo licebit his conatibus obviam ire ? hoc amentix refr^enare ? banc a fe perniciem peftemque depellere ? Sunt fane qui licere hoc contendunt, Viri graves & boni ; quique in tuendis Regum juribus, in rcprimendaPopuliLicentia muitam ip- fi operam atque utilcm pofuere. Rcdlenc, anfecus fecerint, penes alios fit Judicium. Me quod attinet, ne eadem hic loci in- culccm, multa funt qux nunc dicentem impediiinr 5 plura ctiam, quxfiapudPo-
pulum
^d C L E a tJ M. 365
pulum habenda effet Concio, impedi- SERM: rent. IX.
CoNVENiT certe, Verbi divini In- ^""^^^^^ tcrpretes, Ratiocinationes fuas omnes ad Scripturse normam exigere. Sacris au- tem Scriptoribus folenne eft, ipfa quidem Officiorum Praecepta diligenter tradere, acriter urgere 5 non itidem Exceptionibus corundem vim frangere, imminuere au* thoritatem. In hoc ipfo quo verfamur argumento, multa nobis Sacraj Literal fuggerunt, de Imperii humani Origine ad Deum referenda, de Regum Poteftate non temeranda; multa habent, quaePrin- cipcs Populo magis fufpiciendos, populum Principi reddant parcntiorem. Quando autem, quibufque de caufis Magiftratuum imperia detrcQare, nofmctipfos in liber- tatem vindicare liceat, ne verbulo qui- dem indicant— nifi cum aliquid ab ho- minibus forte imperatum fucrit, latis a Deo legibus contrarium : Id ubi accide- rit, quid agendum fit, Petri vox ilia de- clarat. Obedire oportet l^eo magis quam hominibus. Num qua alia fit Caufa, ob quam Nodus ilk, Subditos Regibus luis
dcvincicns.
t66 C O N C I O
SERM.devinciens, aut penitus diflblvi poffit^ IX. aut quoquo modo relaxari, ab Apoftolis,
S-^^^T^ inquam, omnino filetur *. Sileri adeo par eft & a Nobis, qui, in praedicanda Evan- gelii dodrina, Apoftolorum veftigiis in- fiftere deb emus. Petenda funt Ifta (fi quidem peti necefle fit) a Jurifcdnfultis, a. Thefium Politicarum tradatoribus ; e Legibus, e Bwerumpublicarum Formis, fuae^ cuique genti ptopriis, tanquam e fonte fuo, funt haurienda : e Scriptura cert^ peti non pofTunt, quae, cum de his offi- cii hujus limitibus nihil quidquam tra- diderit, ad eos fignandos definiendofque velit, nojitve, non debet trahi. Admone 'Populum (inquit Paulus, ad Titum fcri-i> bens) Trinctpthis & Toteftatibus fubdi- tos effe, d'i5io obedire : Ut autem moneret popolum Titus, Qua Occafione, Quo re- rum ftatu Trincipibus non fubd'ttum effe, non obedire fit licitum ; id vero illi nuf-^ quam prxcepit Apoftolus.
Constat quippe hortatore atque impuKore quopiam non cgere populum^ in iftiufmodi rebus, quibus ipfi per fe fatis ftudcnt. Fraeno potius opus eft, quo
repri*
ad C L E R U M. 36;^
reprimantur, quam Calcaribus, quibussERM. incitentur proclives eorum ad feditionem IX. animi. Ita fere omnes a natura compa- ^■"'''v^^ rati fumus, ut in exquirendis EfFugiis> per qux officiorum quafi fepti cancellis, elabi poflimus in indagandis Diftindio- nibus, quibus Chriftianx Difciplinx mi- tigetur fe Veritas, mire fimus fagaces ; ne- que alias folertiori acumine id agimus, quam cum Ei, qui Magiftratum habet, cedere in omni re ac parere jubemur. Haud multum expedit itaque hxc nos ab aliis ftudiofe doceri, qux etiam fine ma- giftro, natura ipsa duce, facile difcimus, atque avide haurimus. Difceptatorum quorundam Moralium merito culpatur fubtilitas, qua, non arceri ab illicito ho- mines, fed potius erudiri putantur, quam prope ad peccatum abfque peccato liceat accedere. Neque ego Ilium in minori culpa efle arbitror, qui accurate difputat, Quatenus fummo reipublicx gubernatori a nobis rcfifti poifir, ita tamen ut perdu- ellionis funus minime rei. Pcrinde id mihi cffe videtur, ac fi quis apud Mili- tes verba faciens, Quas ob caufas iis %na
impune
^6i C d N c i d
SERM. impufte deferere, praefidio ac ftatione fiii IX. cedere, imperatorum mandatis non ob-
^"'^'^^^ fequi, aliquando & repugnare fit lieitumy omni oratione difqUiriit : perinde eft, ac fi quifpiam Libertatis Humanx Patronus ac Vindex, multis argumentis, miiltiS di- fiindionibus egrcgie caver et, ne Liberi Servique non intelligant, quid iis contrat Parentes ac Dominos fit conceffum 5 qua( ratione, quot modis ardiflimo illo, qiid tenentur officii vinculo poflint exoivi. Sit quidem in iftis, quai argute in hand rem affcrantur, fani aliquid ac finceri, habeant quandam verifimilitudinem, ita tamen piis auribus molefta funt, ita ho- niinum impurorum vitris ac ciipiditatibu^ adblandiuntur, ut raro admodum apud Erudites differi, vix unquam cum impe- rita multitudine communicari, atque ha- bitis ad populum Concionibus cxponi dcbeant.
Verum eftd, cohcedatur, hoc ali- quando non inhonefte, non indecore fieri polTe : ut tamen hifce Pauli verbis, tan* quam ansa aliqua ad id utatur, cui Uri- quam fano ac fimplici in mentem vene-
rit.i
ad C L E R U M. $69
rit? Percurrantur omnes turn veteris, serm. turn Novi Foederis Paginas; non alius. ^^' . quifpiam in iis reperietur locus, ubi quae fummam Rerum tcnentibus deben- tur Officia, & accurate adeo expendi conftat, & tarn vehementer fuaderi, 5C tanta undique argumentorum copia mu- niri. Perverse itaque (ne dicam, abfurde) agunt, qui, inde arrepta (non data) oc- cafione, de Magiftratibus in ordinem co- gendis prolixe difputant ; qui hoc ipfo in folo, tanquam omnium maxime oppor- tune, Machinas fuas figunt, quibus Ar- cem Regix Poteftatis impetant atque op- pugnent. Mihi certe religio eft, etiam poft explicatam abunde Pauli dodrinam, ea, quibus infirmari quovis modo videa- tur, hie in fine orationis leviter attin- gere : quanto gravius peccant, qui quod ab Apoftolo, verbis difertis, & magno cum animi ardore prxcipitur, id omnino prxtervolant ; quicquid autem ad contra- hendam Apoftolici priKcepti amplitudinem excogitari poflit, id fcilicet acute riman- tur, id acri mente perfequuntur, & toto orationis curfu copiose enarrant. Vol. IL Bb " Qui-
■.*\
370 C O N C I O
S E R M. Qu I c u N Qv E ifta Apoftoli ejufdem IX. monita exponenda fufciperet 5 Servi, obe*
^'■^^v^-' dite per omnia ^ominis Carnalibiis i Ft- lih obedtte ^arentibus per omniay hoc enm placitum eJi*T>eo: a re ipsa ut opi- nor, paulo aberraret, fi in hoc unum in- cumberet, ut Liberis ac Servis palam fieret, quoties illis cum venia, etiam cum laude, immorigeris effe liceret.
QutE caftrenfis difciplinx atque im- perii fit vis, Centurionis illius Evange- lici verba fignificant : EgOy inquit, homo fum fub poteftate conflitutus, habens fub me m'tlites -, cf^* dico hiiic, Vade-, & vadit 5 ^ alii-, Venii ^ njenit , & fervo meoy Fac hoc, &facit. Quifquamne eft, qui, propofito hoc apud militum cohortes di- cendi Themate, turn demum argumento atque officio fuo pulchre fe fatisfecifTe exiftimet, fi ea omnia, quibus imperandi jus, atque parendi neceffitas quoquo mode minuatur, enumeret ? de Sacramenti interim Militaris fumma religione, de obfequio exercituum Ducibus legitime debito nihil quidquam afFerat, niiiii ex- ponat? Qui in facris Uteris Explicandis
ita
3J*v,
ad C L E R U M. 371
ita verfantur, non.iis luccm, fed vim in- serm. ferant, Eculeum admovent, quo, qua: ^^• minime dixerint, fenferintve, cogantur ^^-^'W^ fateri : Veritatcm, prima ScripturiE ipfius quafi voce & indicio patefadtam, refpu- unt 5 ut ei deinde, tanquam adhibitis qui- bufdam tormentis, alieniflTimaquaequeex- primant atque elidant.
Alia adhuc hxc gravia eandem in rem mihi fuppeditat argumenta, Ecclefia: dodrina, & Antiquas, & Noftraej Tem- porum etiam, in qax incidimus, ratio. Hxc tamen, cum longius jam evagata modum fere excefferit oratio, ftridim ac breviter percurram. ' ■
Inter omnes, qui primis Ecclefiae fxculis clarnere Scriptores, non occurrit, qui noxio hoc alimenti genere Gregem fibi commiflum paverit 5 qui Sacris Lite- ris abuteretur ad ferendas inter populum opiniones, de Juribus fuis quocunque modo tuendis, de Regibus, fi opus fycrit, etiam per vim coercendis. Et tamen iftis fcripfere temporibus, cum hujufmodi doftrinze animis hominum fe facile in^ fmuaffent, eflentque acceptiflimas : cum B b 2 fcilicct
■•v "..
$72. C O N C I O
SERM. Scilicet varix acciderent rcrumpublicamm IX. Vices atque Converfiones : ciimque ii
V^'^V^^ dominarentur Principes, qui, Civibus pefTime tradatis, tantum ab illis obfequii promereri videbantur, quantum fummo jure polTent vendicare.
Inter Homilias, Ecclefix noftrx audoritate firmatas, funt, qua: Subdito- rum erga Reges oflicia praefcribunr, non paucaj 5 eft etiam, ubi de hoc ipfo Pauli prajcepto non parce agitur. Multa in- didem dcpromi pofllmt, qux populum, officii non fatis memorem, coiiibeant j niiiil, quod inflammet. Nufquam nos ad- monent, ne Libertatis, ad quam nati fadique fumus, lludium negligamus ; ne iis, qui Reipublica? pra?funt, nimium pa- reamus.
E A demum eft Rerum, ea Temporum, in quibus verfamur. Ratio, ut cudendis his Argutiis, diftfeminandis hujufmodi Do£lrinis, minime videatur opportuna. Libertatem ftudiose fatis colimus, am- pledimur, tuemurj periculi nihil quid- quam eft, ne iliam non fuo pretio aefti- niemus: Id potius pcrtimefcendum, ne
liberius
ad C L E R U M. 373
liber ius paulo quam par eft, (quam aut SERM. Chriftianos deccat, aut bonos Gives) & ^X. fentiamus, & vivamus ; id cavendum, ne ^-'^^'^^ Libertati injeda a legibus froena c6 ufque laxemus, donee in Licentiam erumpat, omnia permifccat, ac perturbet, & fe ipfa tandem fuis quafi manibus confo-^ diat, ac perimat. Quod Galatis a Paulo diftum eft, quod Advenis difperfionis, a Petro, hoc Nobis non minus appofite dici poflitj Vos in Libertatem vocati eftisy Fr aires i tantum ne Libertatem in occajionem detis carniy fed per Charita-
tern fervite invicem §luafi liberie ^
non qtiafi velamen habentes malitia Li- bertatem ; fedjicut fervi T^ei. H*ec au- dire convenit pacis Chriftianae Sedato- res, hapc efFari Nuncios ac Prasconesj haec Ordini noftro vita:que Inftituto funt apta, ha;c Moribus his, Temporibufque ac- commodataj haec Deo placitura, atquc Hominibus profutura. His itaque edocen- dis toti vacemus, atque inhxreamus. Si qui vero fint, qui quafi Tuba Evangeli- ca Claflicum canere ament, qui cffroenes vulgi animos ad ferociam ultra flimulent
374 C O N C I O
SERM. ac proritent, etiam accenfis faces admo- IX. veant: qua mente ad hoc opus fe ac-
V^or\^ cinxerint, qua audoritate freti, quibus Exemplis addudi has in fe partes tuen- das fufcepeiint, Ipfi viderint : Unufquif- que fuum Onus fortabit : Nos autem ta- lem Confuetudinem non hahmus, neque Ecclejia T>et.
A P A u L I Verbis exorfa oratio in iifdem etiam libcrius recitandis definat. Qux itaque ad Timotheum Titumque ab illo primum fcripta funt, ad Nos etiam, qui in partem ejufdem Minifterii venimus, pcrtinere arbitremur. Atque utinam ea unufquifque noftrum, Fratres in Christo Dilectissimi, & au- ribus avidis accipiat & animo penitus infigat ! Timotheum Apoftolus fic allo- quitur : Tejiijicor coram T>eOy & Jejk Chrijioy qui judicaturus eft Vivos ^ Mortuos, & per Adventum ipjius, ^ Regnum ejusj pradica Verbumh infia opportune y importune i argue-, obfecra-, in- crepdy tn omni patientia ir do6frina. Erit enim tempus (imo Tempus jam eft) i:um fanam T)o6irmam non fuftinebunt,
fed
ad C L E R U M. 375
fed ad fua ^ejideria coacervahunt jibi SERM. Magiftros, prurient es auribiis -, ^ a Ve- ^' ritate quidem auditum avert ent-, ad Fa- bulas autem convertentur. Tu verb vi- gilay in omnibus labor ay opus fac Evan- geliji^y minifterium tuum imple. Imo (ut idem Tito fcribens) Hac loquere, hac exhortarCy & argue cum omni Imperio. Nemo te contemnat. Admone Illos T^rin- cipibus & Totefiatibtisfubditos effe, di5io ohedire-, in omne bonum opus paratos ejfe. Ut hoc facientes Ecclefiam Chrifti xdifi- cemus,, & nos ipfos fahos faciamus, d^ Eos qui Nos audiunt-, faxit Deus beatus ^ foluspotensy Rex Regum, iy T>ominus 'Dominant ium, cut fu Honors & Impe- rium Sempiternum. Amen.
Gratia Domini nofiri Jefu Chriftiy & Char it as Deiy & Communicatio Spi- ritus San^i Jit femper Nobifcum omnibus I
FINIS.