\\\
n
5-^^-/Mr^^
/0'i/<
/ r
Section. ..C.:«**k7 ' -5
vi/ :t/ :^/ «K^P H
SERMONS
O N T H E
Following Subjects,
VIZ.
Again ft too great Anxiety in world- ly Matters.
Of Forgivenefs of Injuries.
Of the Nature and End of the Sabbath.
The Parable of the Sower ex- plained.
The End and Defign of the Jeto- iJJj Law.
The Pradice of Virtue the great- elt Security againft our Enemies.
Of the Nature and Extent of falfe Witnefs,
Of the Sin of deliberate Fraud.
Of the Heinoufnefs of the Sin of wilful Murder.
Of the feveral Sorts of HypocrifyJ
Who are the true Church of God.
Rebellion againfl God as malig- nant as Witchcraft.
All Sin proceeds from /bme Mif- apprehenfion of GOD.
Of Religious Melancholy.
Of publickly Denouncing Curfes upon Sinners.
By SAMUEL CLARKE, D.D.
late Redlor of St James'Sy Wejimlnjier.
The Tenth and Laft Volume.
FiibliJJded from the A u T h o R'i Manufcript,
To which is added, A Compleat INDEX of the Texts of Scripture Freached upon ; a Second of the Texts occafionaUy explained.-^ and a Third of the Vrhicipal Matters ccatained in This and the foregoing Volumes .
By John Clarke, D. D. Dean of Sarzim.
LONDON,
Printed by W. Bothajn, for James and John Knapton,
at the Crovjn in S: P^uh Church.Yard. M DCC XXXI.
CONTENTS.
E R M. I. Againft too great Anxiety in wordly Matters.
' Matt. vi. 31, 32. 'therefore take no thought^ f^y^^gt What fiall we eaty or what jhall we drink^ or wherewithal Jhall we he clothed ? For after all thefe things do the Gentiles feek. For your heavenly Father knoweth that ye have need of all thefe things. Page i
S E R M. II. Of Forgivenefs of Injuries,
^ Ephes. iv. 32. latter part. Forgiving one another^ even as God, for Chriji's fakey hath forgiven you. 23
A^
SERM.
CONTENTS.
SERM. III. Of the Nature and End of the Sabbath.
' Mar. ii. 27. And he faid unto them. The Sabbath wai made for Man, and not Man for the Sabbath. 45
SERM. IV. The Parable of the Sower explained.
St Luke viii. 15. But that on the good ground, are they, which in an honefi and good heart, ha- lving heard the Word, keep it, and bring forth fruit with Patience, 67
SERM. V. The End and Defign of the Jeiviff:) Law.
> Gal. ii. 15, 16. . We who are yews by nature, and not fin- ners of the Gentiles, K?iowi?jg that a man is not jnflified by the works of the law, but by the faith of fefus Chriji, even we have believed in Jefiis Chriji, that we might be jujlified by the faith of
Chrifi,
CONTENTS.
Chriji, and not by the "works of the law :
for by the works of the law Jh all nofefh
be jupfied. 95
S E R M. VI. The Pradice of Virtue the greateft Security againft our Ene- mies.
H I Peter iii. 13.
And who is he that will harm yoUy if you be followers of that which is good?
129
S E R M. VII. Of the Nature and Extent of falfe Witnefs.
» Prov. xxiv. 28, 29.
Be not a Witnefs againfi thy Neighbour without Caife, and deceive not with thy Lips : Say fiot, I will do to Hi?n^ as He hath done to Me j / will render to the man according to his Works. 151
SERM. VIII. Of the Sin of delibe- rate Fraud.
I Acts V. 3, 4. But Peter faidy Ananias, why has Satan filled thi?ie heart to lie to the Holy Ghofi^
and
CONTENTS.
and to keep back part of the price of tJ:>e landf JVhiles it remained^ was it not thine own ? and after it was fold, was tt not in thine own power ^ why haji thou conceived this T'hing in thine Heart ? ' ^hou haJi not iied unto Men, but unto God, 173
S E R M. IX. Of the Heinoufnefs of the Sin of Wilful Murder.
' E X o D. xxi. 14.
But if a man come prefumptuoujlj upon his
■ neighbour, to flay him with guile ; thou
Jhalt take him from mine altar, that he
may die, 199
SERM. X. Of the feveral Sorts of Hy- pocrify.
\ Job xiii. 16. He alfo Jhall be my Salvation, for an Hypocrite fiall not come before him. 2 1 9
SERM. XI. Who are the true Church of G O D.
»>. Gal. iv. 22, 23, 24. For it is written, that Abraham had ^wo Som, the one by a bond-maid, the other
by
CONTENTS.
hy a free-woman. But he who was of the bond-woman^ was born after the Flejh ; but he of the free-woman, was by Promife. Which things are an Allegory ; For T^hefe are the two Covenants, 243
SERM. XII. Rebellion agalnft God as malignant as Witchcraft.
. I S A M. XV. 23.
Tor Rebellion is as the Sin of Witchcrafts and Stubbornnefs is as Iniquity and Ido- latry : . 265
SERM. Xlir. All Sin proceeds from fome Mifapprehenfion of GOD.
^ Jer. V. 4.
I'herefore I [aid. Surely thefe are poor^ they arefoolijh ; for they know not the way of the Lordy fior the Judgment of their God. 291
SERM. XIV. Of Religious Melan- choly.
» Job vi. 4. For the Arrows of the Almighty are within mCy the Poifon whereof drijiketh up my
Spirit ;
CONTENTS.
Spirit ; T^he I'errours of Gody do fet them/elves in array againjl me. 311
SERM. XV. Of publickly Denouncing Curfes upon Sinners.
♦ Deut. xxvii. 26.
Curfed be he that conjirmeth not all the words of this Law to do them j Atid all the people jhall fay, Amen. 337
SERMON
[']
SERMON L
Againfl: too great Anxiety Worldly Matters.
in
^■>,^u^(iju^iM3(3Li3^^mvWit^vW->fW-,Mi,^,,^^^^:^^
' ' Matt. vi. 31, 32.
Therefore take no thought y faying^ What jhall we eat, or what Jhall we drink^ or wherewithal Jhall we he clothed'^ For after all thefe things do the Gentiles feeh For your heavenly Father knoweth that ye have need of all thefe things.
H E Duty of Contentment and S e r Refignation to the Will of God, i- is a Duty whofe obligation is ^'^^^'^ evident even from the Law of JSature, For fince we at firft received Vol. X, B our
RM.
2 Againjl too gr^at Anxiety
S E R M. our Very Being from God, and owe ouf Prefervation to him every rhoment, and every thing vv^e enjoy is his free Gift ; 'tis pkin, that All Thanks arc due to him for whatever good we receive ; and no man has any jufl reafon to repine againft Providence, for the want of fuch good things as he has no right to demand. As to the Calamities and T'roubles incident to humane Life ; with regard to T^hefe alfo. Sinful Creatures have no jufl caufe of murmuring : For wherefore doth a living man complain^ a man for the Funijhment of his Sins? Lam. iii. 39. Under the Re- velation of the Gojpely the Grounds and Motives of Contentment are become yet much fironger^ iince the Concerns of this prcfent World, fliort and uncertain and tranlitory in Themfelves, appear ftill more tranfitory, when compared with that Life and Immortality which is now brought to Light J and the Afflictions of this prefenf time, are not worthy to be compared with the Glory that Jhall be revealed hereafter. Proportionable to the real Value of Things, ought to be mens Care and Concern about them : And therefore with the greatefi
reafon^
in Worldly Matters, 3
reafon, our Saviour, in exhorting his Dlf- S e r m; ciples to take care of their eter?ial Intereft, ^^^ bids them, comparati'vely fpeaking, to take No thought what they fiould eat, or what they jhould drink, or wherewithal they jhould be clothed \ For after all thefe things (fays he) do the Gentiles feek-. For your heavenly Father knoweth that ye have need of all thefe things. Literally underftood, the Precept, to the greateft part of Chri- ftians, is manifeftiy imprafticable : For the Necefaries of Life muft needs be ta- ken care for; and without the Support of the prefent life, there can be no room for the practice of thofe Virtues, by which we are to be prepared for that which is to come. There muji therefore be Jbme DijlinBiom made, in our underftanding This and the like Precepts : For want of attending to which. Many may be apt to fay, l!his is a hard Jaying, and who can bear it f And yet in reahty, the didindi- ons upon which the right underflanding of this Precept depends, are as plain and obvious, in the nature of the Thing, and in the conftrudlion and connexion of the Words themfelves, as other the moft Vol. X. B 2 ufual
4 Agaiitjl too great Anxiety
S E R M. ufual figures and comparative ways of ex- prefTion in common Speech, which no
^^*^ man ever miftakes. To fet this matter therefore in a cle£|r and difi;in(5l Light, I obferve
I. Firfi ; T H A T there was a particular t'tme^ and there were particular perfons, when and to whom, and when and to whom only, this Precept was given in its
^ , literal and JlriB fenfe. Our Saviour fent
forth his Apoflles to preach the Gofpel from City to City, in fuch a manner as was altogether inconfiftent with their at- tending to Any worldly affairs. Accor- dingly he inverted them with miraculous Powers, and promifed to afford them a miraculous Support. And fuitable to the Circumftances of fuch a Miffion, were the Precepts he gave them to obferve therein.
Luk. xii. Sell that ye have, and gi'vp alms. Freely ye
Matt X.8. ^'^'^^ received, freely give. Provide neither gold norfilver nor brafs in your purfes : Nor fcrip for your journey j neither two coats^ neither Jhoes, nor yet Jiaves-, for the work' man is worthv of his meat. At another time, and in \ther circumflances, his di- redions to them were very different: i Luk.
in Worldly Matters. 5
i. 36 ; Now he that hath a purfe, let him take it, a?id likewife his fir ip ; and
Luk. xxii. 36 ; Now he that hath a purfi, S e r m- let him take it, aiid likewife hisfcrip ; and ,^^^^ he that hath no fword, let him fell his gar-
ment and buy one. In like manner the words of the Text, confidered as fpoken to the Apoftles, during their preaching from one City to another, may well be underftood literally : T^ake no thought, what ye fljall eat, or what ye Jhall drink, or wherewithal ye flail be clothed, Ver. 34; "Take no thought, no, not fo much as for the morrow; for the morrow fljall take thought for the things of itfelf
But when the words are confidered as a general diredtion, to all Chriftians, at all times, and in all circumftances ; then *tis manifeft they muft be underftood to be a caution againft fuch Worldly Cares, as are inconfiftent with Our Duty ; in like manner as to the Apoftles, they were at that particular Time a prohibition o^ All Worldly Cares, as being inconfiftent with Their Duty. The ProfefTors of Chrift's religion, muft at 7io time, and in 7io cir- cumftances, htfo foUicitous; they muft in no cafe be fo anxious, about the aifairs of the prefent Life, as to negled the B 3 greater
S E
Againjl too great Anxiety
R M, greater and rqore important Concerns of That which is to come. And l^his fenfe of the words is juftified by the Argument cur Saviour makes ufe of in the Context^ ver. 24 ; "No man can ferve two majiers ; for either he will hate the mie, a?td love the other; or elfe he will hold to the one^ and defpife the other : Te cannot ferve God and Mammon : Therefore I fay unto you^ ftake no thought for your life^ what ye fhall eat^ or what ye Jhall drink j nor yet for your body^ what ye Jhall put on: That is, do not fo take thought about chefe thingSj as to become Servants of Mam- mon, and forget your Duty towards your heavenly Mafler, St John m his iirll ppiftle, ch, ii. 15", gives a like E-Jjorta- tion ; Love not the worldy neither the things that are in the world % If any man love the worlds the love of the Father is not in him. And the words of our Sa- viour, ver. 34 of This chapter; T^ake not. thought for the morrow ; as they might well be applied to the Apeftles in the //- teral fenfe, during the time of their MiA fion ; fo with regard to Chriftians in all Ages, (the wordj morrow^ fignifying j%2^- z rativel^
in Worldly Matters, 7
Yrdthely the indefimte uncertain future S e r ^f . ;time of man's life, ) they may very reafon- I' ably, ( according to the forementioned Ar- ^^^^*^^ gument drawn by our Lord from the im- poflibility of ferving both God and Mam- mon, ) they may very reafonably be under* flood only as a Prohibition of That Ca7'e of the World J which he himfelf elfewhere defcribes, ( Matt. xiii. 22.) as choakingthe word J fo that it becometh unfruitful: It being indeed very natural for worldly and ambitious minds, continually to en- large their Profped: of the morrow, and to extend their Hopes and Defigns from one uncertain indeterminate time to an- other j 'till Death unexpeded blafts all their Thoughts at once, and furprizes chem unfruitful of any Works of Righ- teoufnefs. Which Folly is very affedio- nately reproved by our Saviour in the Parable of the Rich man, who was blef- jQhg himfelf in the vain Thoughts of his Stores laid up. for many years, that very night when his Soul was required of him.
IL Secondly, Iobserve that the words pf the Text, when confidered as a getie^
B 4 ml
8 Againji too great Anxiety
S E R Nf. ral Command to all Chriflians, arc very ^' reafonably to be underftood in this greater
^^^^ latitude of fignification ; becaufe, if wc attend to the connexion of the whole fen- tence in this and the following verfes, wc fhall find the exprefllon to be, not abfo^ liite^ but comparative. Hake no T'houghf ( fays our Lord ) what yejhall eat, or what
ye Jhall drink -y but feek ye Jirji, or
principally, ( in St Ltike 'tis, feek ye ra^ ther ) the Kingdom of God. Now, accord- ing to the Analogy of the Jewijh lan- guage, Two Sentences conneded in this manner by way of oppofition, are in fenfe the fame only, as if it had been fa id in One j Be more careful to attain the King- dom of God, than the Conveniencies of this prejent Life.
There are in Scripture Many very remarkable Expreffions of this kind.
In the Old T'efiament, Mai. i. 2, 3. 'Ja* €ob have I loved, fays God, ajtd Efau have I hated. The Propofitions are not to be underftood afunder, but to be taken to- gether as One ; facob have I loved., more than Efau. For God did not intend to sxprefs Hatred towards Efau; but only
t9
in Worldly Matters. g
to love 'Jacob comparatively with a grca- S e r m. ter Love. Again, y^r. vii. 22; I /pake '• Not unto your Fathers , nor commanded ^^^'^^'^'^ them, in the day that I brought them out of the Land of Egypt, concerning Burnt -of- ferings or Sacrifices ; but This thing com- manded I them, faying. Obey my Voice, The two parts of this fentence of the Prophet, are not to be taken feparately, as if he affirmed that God did not require Burnt-ofFerings at all j ( for *tis certain he did command them in moll exprefs words in the Law ;) but the whole is to be un- derftood together, that God did not infiji upon Burnt -Offerings fo much, as upon O- bcdience to the Commandments of the moral Law. There is a like expreflion, Hof VI. 6', I defired Mercy, and not Sa- crifice. The meaning is not, that God did not require Sacrifice j but that he de- fired Mercy rather than Sacrifice, and (as it follows in the very next words,) the Knowledge of the Lord more than Burnt- offerings.
I N the New T!efiament, the fame man- ner of expreflion, agreeable to the nature of the Jewijh language, is likewife fre- quently
IQ Againjl too great Anxiety
Se R M.quently ufed ; and 'tis necelTary to be ta* j^A,^ ken notice of, in order to the true Un^ derflanding of feveral PalTages. 'Joh. xvii. 9 ; / pray not for the worlds fays our Sa- viour, but for them which thou haji give?z me. His meaning is j not, that he did not at all defire the converfion and Salvation of the Whole World j but that his principal and particular Regard, in the Petitions he was at This time putting up, was to- wards thofe who at prefent actually be- lieved on his Name. Again, in his Dif» ^ourfe with the Woman of Canaan ; Matt. XV. 24: / am nox. fent, fays he, but to the loft Sheep of the houfe of IfraeL The meaning is not abfolute, (as might feem from the firft part of the fentence,) that he was not fent at all to any others than the Jews only j but that he was not fent (o foon^ fo immediately ^ {o principally i his miffioa was not to be made known fo early^ to any other nation, as to the loji fieep of the houfe of IfraeL For, that he was alfo, in procefs of time, to be a Light to lighten the Gentiles, as well as to be the glory of his people Jfrael^ the Scrip- tures of the Prophets exprefsly euough de- clared 5
in Worldly Matters.
II
clared; and our Saviour himfelf In thisSERM. very place fufficiently intimates, '^^^^ ^^^-^J->j immediately after That feeming Refufal, yet he cfFedually granted this Stranger's requeft, by healing the infirmity of her dauc^hter. And in his inftruftions to his Difciples, ch. x. 5 ; he fpeaks with lefs obfcurity : Go not hito the way of the
Gentiles ; but go rather to the loji Jheep
of the houfe of Ifrael Which afterwards was ftill more clearly exprefs'd ; A5is xiii. 46 ; // "Was necejfary that the word of God Jhoiild firll befpoken to the Jews, but af- terwards to the Ge?2tiles.
In St P^«/'s Epiflles, there are many Inftances of the like manner of fpeaking. 1 T/'w. ii. 14 ; J^dam was not decehed, but the woman being deceived was in the trayf- grefjion : His Meaning is not to fay, that jidam was not deceived at all ; but that the Woman being firft deceived, began the tranfgreffion. i Cor. vi. 125 All things are lawful for me, but all things are not expedient : He never intended to affirm, that all Aaions were lawful ; but that of thofe Anions which were confededly lawful, yet it did no: follow that they
were
1 2 Againjl too great Anxiety
S E R M. were All expedient. In the fame epiftle, ^' ch. i. 17; Chriji fent me not to baptizCy '"^"^^'^ but to preach the Go [pel: He does not mean abfolutely, that he was not to bap- tize at all ; but that his proper and peculiar Office, was not fo much to baptize men with his own hands, as to preach the Gofpel to them in order to their conver- fion. To mention but One place more ; ' Kom, vi. 1 7 J God be thanked^ fays he, that ye were the Servants of Sin-, but ye have o~ heyed from the heart T'hat Form of DoC" trine which was delivered you. Accord- ing to the manner of fpeaking in mo- dern languages, it muft needs feem a very ftrange and unufual expreffionj God be thanked^ that ye were the Servants of Sin : But in the jfewiflj Idiom it was very in- telligible, that the Two parts of the fen- tence fliould be taken as One : God be thankedy for that ye, who Formerly were the Servants of Sin, have Now obeyed from the Heart T'hat Form of Do£irine which was delivered you.
And thus therefore likewife in the words of the Text ; if the connexion of the whole be confidered, and the two
parts
in Worldly Matters* 13
parts of the Sentence be united in one ; S e r m, ( T^ake no thought^ frfi^g-, 'what JJoall we I-
eat, or what Jhall we drink, but feck ^"^^"^^"^
ye firfl the Kingdom of God-, ) the fenfe, 'tis, very clear, will be comparative, and a- maunt only to This : Be not fo follici- tous for the things of this prefent life, as to negled: the more important Concerns of That which is to come : But let your principal and chief Q2XQ be to fecure your eternal Intercft 3 and the Blelling of Pro- vidence upon your ordinary induflry, will provide you fuch a proportion of tempo- ral accommodations, as he fhall fee befl and moft expedient for you. In fome particular cafes, God has given extraordi- nary Examples of this kind : As in the inftance of Solomon, i Kings iii. 1 1 ; God
faid unto him, Becaufe thou haji not
asked for thy felf- — riches, nor the
life of thine enemies, but Underflanding
to difcern judgmejit ; Behold I have
given thee a wife and an underflanding
heart ; and I have alfo given thee that
which thou hafl not asked, both Riches and Honour. Our Saviour does not promife any thing of this nature to his Difciples,
be-
14 Againji too great Ajixiety
S E R M. becaufe his Kingdom is not of this world. ^' But a competency of temporal Bleffings
^^'^ he encourages them to expe<5t Ihall be added unto them ; always excepting the cafe of perfecution, to which is annexed a Promife of peculiar Rewards.
III. I'hirdly ; I observe further, that the Precept in the Text, when confidered as a ^f«^r^/ Command to ^// Chriflians, appears plainly intended to be underftood with fome latitude, from the Reafon af- figned by our Lord in the very words themfelves, For after all thefe things do the GQXiiA^% feek. Take no Thought what ye Jhall eat^ or what yejhall drink 5 For, after all thefe things do the Gentilesy^f>^. The thing therefore here prohibited by our Lord to His Difciples, is fuch a follicitude after the affairs of the World, as the Gentiles have, who know not God-, who have neither a right Senfe of the Providence of God, in difpofing of all ^ temporal things here upon earfh j nor That certain expectation, which ?;L.e Gof- pel has given us, of an eternal Kingdom hereafter in the Heavens, Thefe men, ( excepting fome few Noble Spirits among
them.
in Worldly Matters, 15
them, of whom the World was not wor- s e r m, thy ; ) the generality of them lived ac~ I. cording to that Epicurean Maxim, Let us '^OT^ eat and drink ^ for to morrow we die-, placing the whole of their happinefs in fuch enjoyments, as they poffeiTed in com- mon with the Beafts that perifh. Which gratifications of fenfe, our Saviour com- manded His Difciples to have no regard for, comparatively with their Care for the Concerns of Eternity.
IV. Fourthly and Lajlly ; That the words of the Text, when applied to all Chrijiians in general^ are not to be under- ftood in the ftridl and literal Senfe, but in That comparative manner I have now ex- plained; appears further from the additio- nal reafon fubjoined by our Saviour in the lajt claufe : For your heavenly Father know- eth, that ye have need of all thefe things. Our heavenly Father's knowing that we have need of all thefe things^ is not a rea- fon againft our taking Thought for them in I'hat method of Labour and honeft In- duftry, by which he himfelf, who knows that we have need of them^ has appointed them to be obtained -, but 'tis a reafon
only
1 6 Againji too great Anxiety
S E R M. only 2g2.mO:fucb follicitude about them, ^' as implies either a Dijirujimg of his Pro*
^^^^ vidence, or the not having a right fenfe of it, or not making a juft acknowledgment of it in aH things. The manner of our Saviour's arguing in this particular, is exadly parallel to the diredtions we find him giving in This very chapter, con- cerning Prayer, Ver. 7; Te, fays he, when ye pray^ ufe not vain repetitions^ as the Heathen do ; for they think that they Jhall be heard for their much fpeaking : Be not ye therefore like unto Them ; for your Father know^eth what things ye have need of before ye ask him. The expref- fion is very nearly the fame as in the words of the Text, Tour heavenly Father knoweth that ye have need of all thefe things. Yet in the very next words, ver. 9, he inftruds them how they fhould pray for thofe very things, their want of which, he had juft told them, God perfedlly knew before-hand : After This manner ( fays he ) pray ye ; Our Fatber which art
in Heaven, give us this day our daily
Bread. As therefore our Saviour in his iaflrudions about Prayer, by telling his
Diiciples
in Worldly. Matters. ij
Difciples that their heavenly Father knows S e r m. what thi?igs they have need of] before they ^' ask him ; does not encourage them to for- ^^^^^^"^ bear Praying at all, but diredis them to pray in fuch a man?ier as is moft proper to exprefs their juft Acknowledgment of Him, and entire Dependence upon Hi?n, whom they know to be before-hand per- fedly acquainted with all their Wants : So in the Text like wife, by telling us that our Father knows we have need of all thefe things, 'tis plain he does not mean to encourage us ( in general and ordinary cafes) to negled the ufual and natural means of providing for our Subfiftence ; but only (as I before obferved) forbids fuch 2l Sollicitude about Worldly Affairs, as implies either a Dijimfiing of God's Providence, or the not having a right ' Senfe of it, or not making a juft acknow- ledgment of it in all things. A Difciple of Chrift, muft have it conftantly and habitually imprefs'd upon his Mind, that 'tis our heavenly Father who continually fupplies us with neceffaries, for the Pre- fervation of that Being which he at firft Gave us : That 'tis He who caufei His Sun Vol. X. C to
1 8 Againjl too great Anxiety
S E R M. to rife^ 2S\^fendi us 'Rain and fruitful ^ea- •*• fom^ filli^Z ^^^ Hearts with Food and
^"''^''^'^^Gladnefs: That 'tis He who (in the Pfal- mifl's exprelTion ) inaketh the Graf to grow upon the mountains \ giving even to the Beaft his foody and to the young Ra^ vens which cry-y ^nd filing all things Liv- ingy with plenteoifnefs : Or, as our Savi- our himfelf defcribes it flill more fub- limely, in the words juft before my Text; Behold ( fays he ) the Fowls of the Air ; they fow noty neither do they reap, nor ga^ ther into Barns ; yet your heavenly Father feedeth T'hem : And, confder the Lilies of
the Field 'y they toil noty neither do they
fpin 'y And yet I fay unto yoUy that even Solomon in all his glory was not arrayed like one of 'Them : Wherefore if God fo clothe the grafs of the Fieldy which to day isy and to morrow is caft into the ovenyjhall he not much more clothe yoUy O ye of little Faith F What men carelefs and ignorant of the Truth, ufually and vulgarly ftile Natural Caufes, are indeed nothing but mere inanimate Infruments in the hands of God ; and the Courfe of NaturCy as 'tis commonly called, is, in the truth and
reality
in Worldly Matters, 19
reality of things, a mere empty Name, any S e r m. otherwife than as fignifying, by an ab- ^• flradt way of fpeaking, the regularity of ^ "^^ His Operations who made and governs all things. 'Tis He alone therefore, who gives us richly all things to enjoy ; even all thofe things, which, in a vulgar and carelefs way of fpeaking, we ufually a- fcribe to natural and inanimate Caufes, Which very fame Caufes, whenfoever he pleafes, he can make to be the Inftrumcnts of our Punifiment as well as of our Sup- fort. He can ( as Mofes elegantly ex- preiTes it ; he can ) make the Heavens to be Brafs, and the Earth Iron : He ca.n Jcorch with Drought, or drown with Moiflure, or blaji with unwholfome Winds, in or- der to deflroy with Famine, and make a fruitful land barren for the Wickednefs of them that dwell therein : Or, without re- moving the BleJJings themfelves of Nature, he can at any time withdraw the Be- nefit and the Effe5l of them. For man liveth not by Bread alone, but by every word that proceedeth out of the Mouth of God J that is, by His BlefTing upon the inftruments of Nature. Which BlefTing Vo L. X. C 2 when-
20 Againjl too great Anxiety
S E R M. whenfoever he pleafes to withdraw, and ^_ 'Z£'///6 Rebukes doth chajien man for Sin, he maketh his Beauty to conjlcme away, as it were a Moth frettiftg a garment-, Pf. xxxix. 1 1. Without the divine Bleffing therefore, all Care, all Labour, all induf- try is in vain ; nay, even the very Pof- fejion of all temporal good things, will afford no enjoyment. But I'hey who, by feeking with their firft and chief care the . righteoufnefs of God's Kingdom, have fe- cured to themfelves His Favour and Blef- fing, may fafely depend and rely upon His Providence, that He who feeds the Fowls of the Air^ and clothes even the Lilies of the Field, will much more take care of ^hem. Not in the way of idlenefs and floth : Vov fimilitudes are not to be applied literally : But, in proportion to the na- tures of the things compared, he who provides for the Fowls of the Air and the Lilies of the Field in a way fuitable to "Their nature, will much more provide for Men in a way fuitable to Ours : Either af- ter 2i fuper-naticral manner, in fuch ex- traordinary cafes as was that of the A- poftle's MilTion to preach the Gofpel j or
elfe^
in Worldly Matters, 2i
elfe, in ordinary Cafes, by the natural^ e r m. means of Labour and Induftry, whereby ^• God has appointed that the Earth fhall ^^^^^^^ bring forth her increafe. In the Ufe of which means, 'tis our Duty to rely upon Providence for his Bleffing on the Effe(5t. If any would not work^ fays St Paul^ nei- ther jhould he eat : And yet the fame A- poftle exhorts, Phil. iv. 6, Be careful for nothing, but in every thing by prayer and fupplication let your requefts be made known unto God. This is taking Thought for the things of the World, not as the Gen- tile i who know not God, but as thofe who confider that our heavenly Father knoweth that we have need of all thefe things.
C3 SER-
[ 23 ]
SERMON
Of Forgivenefs of Injuries.
Ephes. iv. 32. latter part.
Forgiving one another^ even as God, for
Chrijl's Jake, hath forgiven you.
I S the conftant Method of s e r m. St Paul in all his Epiftles, II. after he has finiOied the par- O^V^ ticular Subjed: upon occafion of which the Epiille was written, to add in the clofe of his Dif- courfe fuch ge?ieral exhortations to the pradice of Virtue, as might be of \](t, not only in That Age, and to I'hat par- ticular Church to which the Epiftle was written, but to all Chrijiians at all timei C 4 and
24 Of Forgivenefs of Injuries.
S E R M. and in all places ; and might moft efFe<5lu- ^^' ally fecure them againll: all fuch corrup-
^•^^'^ tions cither in Faith or Prad:ice, as he forefaw would be of the worfl confe- quence in hindring the great Ends of the Gofpel of Chrift. The Great and Principal Defign of the Gofpel, is to re- concile men to God, and to each Other : to eftablifli in the World, upon the Foun- dation of a jufl regard to God, univerfal Peace and Love and Good- Will amongfl McTi. The moft dangerous Evil, and moil: deftrudtive of this great Delign of Chrifhianity, is mens fufFering their Paji- om and ^worldly Views to intermix with their Religion. By which means, the very things which Religion w^as chiejly intended k.o prevent, are, among ignorant and deluded men, following their Pajjions inftead of their reafon, promoted princi- pally by what they take to be a ftrong Concern for Religion itfelf Hence the Salt, ( as our Saviour in a mofl: lively comparifon exprelTes this matter;) the Salt^ wherewith things fiould be feafoned, does itfdf lofe its Savour. Hence the Light, (as he in another p' ce mojfl fignificantly
exprefles
2
Of Forgivenefs of Injuries* 25
exprefTes the fame thing ; ) the very LigJst S e r m. which is in men, becomes Darknefs : And ^*- Satan, on the contrary, is hereby tranf- formed into an Angel of Light. Fro?n whence ( fays the Apoflle St James) come wars and fightings among you ? that is, hatred, contentions and animofities among Chriftians ? Come they from any real and ferious Concern, for the Honour of Go^ or for the Welfare of Mankind^ No, faith he j but from your Liijis that war in your members j that is, from your Paf- fions and Worldly Views. This being fo great and dangerous an Evil, and yet fo very apt to fpread among all Parties of Men ; there is therefore no exhortation fo often repeated, fo perpetually incul- cated, fo conflantly and earneftly prelTed, in all the Books of the New T^ejlamejit ; as upon l!his Head, of the obligation Chriftians are under to promote univerfal Love and Good-Will amongflMen. With T'his the Apoflle St Paul begins the chap- ter, whereof my Text is a part : ver. i ; / therefore the Prifoner of the Lord be- feech you, that ye walk worthy of the vo- cation wherewith ye are called; IVith all
lowli-
26 Of Forgivenefs of Injuries.
S E R M. lowUnefs and 77ieehiefi^ with long-fuffer- }}l, ^^g-> forbearing one ajiother in love •, En- deavouring to keep the Unity of the Spirit in the bond of peace. Arguments and Mo- tives to T/w, he proceeds to alledge throughout the Whole chapter. And with ^his he at the end concludes^ ver. 30 ; Grieve not the Holy Spirit of God, where- by ye are fealed unto the day of redemp- tion : Let all bitternefs and wrath and an- ger and clamour and evil-fpeaking be put away from you^ with all malice : And be ye kind one to another^ tender-hearted, for- giving one afiother, even as God for Chriji's fake hath forgiven you.
I N difcourfing more particularly upon which laf words , forgiving one another^ even as God for Chrifl's fake hath forgiven you : I lliall endeavour to fliow, ijl, that good Chriftians have their pafi Sifts for- given ', and that the original Ground and Motive of that Forgivenefs, is the Good- nefs of God : God has forgiven you. 2^/)', That the particular Method, in which the Goodnefs of God has thought fit to manifeft itfelf in this Forgivenefs of Sin is through the interceffwn of Chriji : God,
for 4
Of Forgivenefs of Injuries, 27
for Chrift's fake, has forgiven you. '^dl^^ S e r m. That the Condition of this Forgivenefs ^^* thro' Chrift, is the Suppoiition o{ fiich a ^-^^^^ Repentance^ the Fruit and Evidence where- of is our Readinef to forgive each other : Forgiving one a72other^ even as God for Chriji's fake has forgiven you.
if and 2d -y The Two firft of thefe, I fliall confider Together : That good Chrift ians have their faft Sins forgiven ; that the original Grou7id or Motive of that Forgivenefs, is the eftential and eternal Goodnefs of God y and that the particular Methody in which the Goodnefs of God has thought fit to manifeft itfelf in this For- givenefs of Sin, is through the intercefjion of Chrift. The Duty of rational crea- tures, who are made capable of difcerning between Good and Evil, is to obey at all times the Commands of God. And when- foever they knowingly and prefumptu- oufly tranfgrefs againft the Light he has given them, the natural and juft Punifh- ment of fuch Tranfgreflion is Death. Even upon innocent Beings, who may be fuppofed never to have tranfgrelTed at all, God is under no obligation to beftow im- mortality.
28 Of Forgivenefs of Injuries.
5e 1^ u. mortality. For He who has Power over ^^' all, may, without wrong to Any, do what he pleafes with his own -, and That Life, which to a!l the intelligent Beings in the Univerfe is originally his Free Gift, he may freely continue to any of them for what portion of time he pleafes ; and when their appointed period is run out, and they have enjoyed the EfFeds of his bountiful Goodnefs in their proper Share of Being, he may, even ivithout conlide- ration of Sin, again as freely take it away. Much more, when rational Beings have rebelled againft him, by prefumptuoufly tranfgreffing the Laws of everlafting righ- teoufnefs; may he juftly cut them fhort in difpleafure, and by an exemplary Sen- tence of righteous judgment, inflid: upon them the Putiifiment of Death. For, what our Saviour declares in a particular cafe, that God could eafily, if he pleafed, deftroy the whole nation of the impeni- tent yews, and raife up, even out of the Stones of the Street, children unto Abra^ ham J is no lefs true univerfally, that God can at any time deftroy with exemplary Judgments Any difobedient Creatures^ and
create
Of Forghenefs of Injuries. 29
create to himfelf Others^ with the fame S e r \f. eafe as he did ^hem at fir ft, to undergo ^^• a new Probation of obedience. Neverthc- ^^^"^^"^ lefs, from the confideration of the divine Goodnefs, they who have formerly been difobedient, and are now convinced of the unreafonablenefs of being fo, and are fincerely refolved to do what is right for the future ; find a reafonable ground and foundation of Hope, that God, in his great Forbearance, will ftill make a fur- ther Trial of T^bem, and accept inftead of Innocence their fincere Amendment. And This, which, in the Arguments of Nature, is ha Hope ; is, in the declara- tions of the Gofpel, an afiured Promife ; that if a Sinner forfakes his unrighteous ways, and does for the Future That which is lawful and right, he fia/I fave his Soul alive. The origi?2al Groioid or Motive of this Forgivenefs, is the eflen- tial Gcodnefs of God. For He who has Power over all, may remit as much of his own Right as he pleafes; and This, upon what Terms and Conditions he him- felf alone, who is under no controul, (hall in his own divine wifdom think fit to ap- point
30 Of Forgivenejs of Injuries.
S E R M. point and to accept. For if, even in ^^* Humane Judicatures, a Judge is not to
^■^^''^ condemn, or to acquit, according to the Affedlons or Expectations of the Specta- tors, but according to his own more per- fed: Knowledge of the Law and of the Fa5i ; much more is it reafonable that Gody whofe Judgment is unerring, and his Knowledge infallible, fhould have mercy on whom he will have mercy ; and compajjion^ not arbitrarily, but on whom he himfelf fees it fit to have compajjion. By original Right therefore, God may appoint what Terms of Forgivenefs he pleafes. In FaSfy the Method wherein the divine Goodnefs has thought fit aBually to ma- nifefi: itfelf in the Forgivenefs of Sin, is thro the intercejjion of Chrijl, God, for Chrift's fake, has forgiven you. Not that God, who, by the eflential Rectitude of his Nature, ads always according to per- fect Right and Reafon ; can be any way changed^ or have any aff'eSlion moved m him, by the interpofition of any Intercefibr whatfoever : But that, being of purer eyes than to behold iniquity, and intending to iLow the greatefl poflibie difcountenance
to
X Of Forgivenefs of Injuries, 3 1
to Sin in the very Method of forgiving S e r m, it, he thought fit to annex the Declara- ^^• tions of Pardon to the Death of the Me- '^'^^'"^ diator. And therefore the words in the Text, which we render, God for Chrifl's fake has forgiven you \ are in the Original more accurate and expreffive, God hath forgiven you In Chrift j that is, he has in the difpenfation and by the Terms of the Gofpel of Chrift, declared his acceptance of your Repentance. From This confi- deration, 'tis eafy to give a fatisfidory Anfwer to the Principal and moft Mate- rial Objedlion of Unbelievers ; who, in oppofition to the Great Dodtrine of the Gofpel, alledge, that God being always neceflarily Omniprefent, and confequently himfef at all times ready to hear the Prayers of all men, therefore there could be no need of appointing any Mediator ; and that God being of himfelf, elTentially in his nature, always difpofed to do what is right and fit, therefore his Purpofes can no way be changed by the interpo- fition of any Intercejjor : To This objec- tion, I fay, 'tis eafy, from what has been faid, to give a juft and fufficient Anfv/er.
For
32 Of Forgivenefs of Injuries,
5) E R M. For the Deiign of a Mediator or Inter- 11- cefTor being appointed with God, was not
^^''^^ as if God could be moved, as mortal men are, by Ferfwafion to do what o- ,therwife he would not have thought right to be done : But the Defign of it was, that God would teflify his Hatred and Indignation againft Sin, by confign- ing- the Pardon of it thro' the Blood of the Mediator, From hence alfo it ap- pears, that as on the one hand the inter- cejjion of ChriJ} is not at all of the lefs va- lue, becaufe the eternal and efTential Good- nefs of God was the original Ground or Motive of our obtaining Forgivenefs thro T'hat inter cejjion ; fo neither on the other hand is the Goodnefs of God lefs to be acknowledged, or the Pardon of Sin lefs Free^ becaufe the Method in which God was pleafed to manifeft this Free Goodnefs, was tlirough the intercejjion of Cb'iji. For he, who, in voluntary com- pliance with his Father's good pleafure, laid down his life for the redemption and falvation of Men ; did himfelf love us, and give himfelf for us, a ranfom and propitiation for Sin. And at the fame
time.
Of Forghenefs. of Injuries. 33
time, He, who having Power over all, wasS e r m. pleafed to appoint and to accept on our ^^' behalf this interceffion of his Son j may ^^""^ with as much Truth be affirmed to have forgiven us Freely, of his own Grace and ' Goodnefs, as if he had done it without any interceffion at all. The Scripture always exprefifes this matter accurately, with great and exadt diftindtnefs, and with high ac- knowledgment of the original and effen- tial Goodnefs of the God and Father of all. Our Saviour himfelf, JoJo, iii. 16; God (fays ht) fo loved the World, that he gave his only begotten Son, that whofo- ever believeth in him fhould not perip, but have everlajiing life. And the Apoflle St John in like manner in his iji epijile^ ch. iv. 9 ; In T^his, fays he, was manifeft- ed the Love of God towards us, becaufe that God fent his only begotten Son into the World, that we might live through Him.
And This is a fufficient Explication of the two fir fi particulars I propofed to dif- courfe upon from the Text ; that good Chriftians have their paft Sins forgiven ; that the original Ground or Motive of That Forgivenefs, is the Goodnefs of God;
Vol. X, D and
34 Of Forgivejiefs of Injuries,
"^E R M.and that rh^ particular Method^ in which , _ ^- the Goodnefs of God has thought fit to manifefl itfelf in this Forgivenefs of Sin, is through the intercejfion of Chriji. The
'Third and laji Obfervation was, that the Condition of this Forgivenefs thro' Chrifl, is the Suppofition ol fuch a Re^ pe?2tance, the Fruit and Evidence whereof is our Readinefs to forgive each other : Forgiving one another^ even as God for Chrifi's fake has forgiven you. In all Pro- mifes of Pardon, there is always, either exprefs'd or underftood, a Suppofiion of Repentance, And by Repentance^ is al- ways meant, not a bare Sorrow for Sin ; (for, That there cannot but be, even in the Place of Torment j ) but by True Re- pentance^ is always meant, an a6tual For- faking and Amendmg of the Fault repent- ed of. And not That only in particular ..; but it includes alfo that there be in gene- ral fuch a difpofition of Mind, as becomes a penitent and forgiven Sinner: A difpo- fition of Mind, defirous to fhow forth the Sincerity of its Repentance by the Thankful Expreffions of an imiverfal 0- hedienccy and by i?n'itatio?i of Him whom' I we
Of Porgivenefs of Injuries, 35
We adore for having forgiven us. One S e r m. principal part of which imitation, is our ^^' being ready, upon all reafonable occafions, ^-^^^^ to forgive Others, even as He has freely forgiven Us. Forbearing one another, and forgvcing one another, if any man have a quarrel againji Any \ even as Chriji for- gave you, Jo alfo </o _)Vj Col. iii. 13. And Ephef. V. 2 ; Walk in love, as Chriji aljb has loved Us, and hath given himfelffor us an ojfering and a facrifice to God, for a fweet-fmelling favour. To God himjelf who is infinitely felf-fufficient to his own Happinefs, we are capable of making no Recom pence, no Return, for all the Bene- fits that he has done unto us : And therefore he is pleafed to accept our kind and cha- ritable behaviour towards each other, as a Regard paid immediately to Him -, and he requires it of us, as the moft proper and fuitable Expreffion of our having a due Senfe of His mercy and goodnefs to- wards us all. If thy Brother trefpafs a- gainji thee, fays our Saviour, rebuke him^ and if he repent, forgive him : And if he trefpaj's againji thee Jeven times in a day, andjeve?! times in a day turn again to thee. Vol. X. D 2 fiyl^gi
\
36 Of Forgivenefs of Injuries.
S £ R ^'fayingy I repent ; thou fialt forgive him : ^^' Luke xvii. 4. Nay, St Matthew adds, ^"•^^^ f2ot until /even times only, but until feventy times /even; ch. xviii. 22. Nay, our Sa- viour carries this matter ftiliyz/r^^^r ; and, in imitation of God who is kind to the tinthankful and to the evil, he commands us, Matt. V. 44 , to Love even our Ene^ mieSy to hlefs them that curfe us, to do 70od to them that hate us, and to pray for them which defpitefully ufe us, and per^ fee at e us. Which Argument the Apoftle St Feter enforces from the example like- w^ife of Chrifi ; i Tet. iii. 9 ; Not ren- dring evil for evil, or railing for railings but contrariwife Blefjing : As Chrijl did ; who, when he was reviled, reviled not 1 Pet. ii. again 5 when he fuffered, he threatned not ; ^^' but committed himfelf to Him that judgetb righteoufy. The Meaning of all thefe and the like Precepts, is j fiot that Chriftian Magiftrates are to negle(3: the punifhing Qii MalefaBors'y not ihM Private Chris- tians are to forbear bringing publick Of- fenders to Juftice ; not that it is not law- ful for men to recover their private juji Dues by fuch Methods of Law and E-
quity^
Of Forgivenefs of Injuries, 3 7
qulty^ as are in wife and Chriftian Coun- S e r m. tries appointed for the adminiflration of ^^• Juftice ; nor, laftly, that in common life, we are mfiich a fenfe zo forgive thofe who continue to wrong us, as that we needlefsly and carelefsly truji them, and as it were te?ftpt them to wrong us more : But we are to forgive, until feventy times feven, (that is, perpetually,) thofe who ^0 re- pent : And thofe who do not repent, but perfji in injuring us, we are to pray for, and be willing to do adts of charity and humanity to them when need requires; and not be foUicitous for Revenge, but much rather to defire their Amendment, and by all reafonable Means promote re- conciliation : And if at any time we arc forced by the neceffity of things, to have recourfe to the Magiftrate to do us right % we are even then to defire only Equity for ourfelves, and not vexation and needlefs damage to our Adverfary : In a word ; 'tis the Duty of the Difciples of Ghrift, to have in general a kind and charitable difpofition ', dealing with Others in all cafes, and in all Circumrtances, as we de- fire and in our daily Petitions are taught D 3 to
38 Of Forgive?2efs of Injuries.
S E R M. to pray, that God would be pleafed to J^' deal with Us.
In T'his fenfe, and according to T^his explication of the nature and limitations of the Duty of Forgivenefs, the PraBice of if may be enforced upon all reafon- able perfons by many firong Arguments and moft powerful Motives. 'Tis equi- table in the nature of things, that men confcious of their own Frailnefs, fenfible of their own Weaknefles and Paffions, and of their Aptnefs to be too foon and too often provoked j fliould be very rea- dy to forgive and be reconciled to Others^ confidering (as the Apoflle St Paul urines upon another occafion; confidering) Them- felves, left They alfo be tempted. 'Tis defirable for the inward Peace and Eafe of mens own Minds within themfelves^ that they fhould not be under the Pow- er of fretful Paffions, and the lafiing Re- fentments of a revengeful Spirit j but that they be meek and gentle, peaceable and eafy to be reconciled : Which Sweetnefs of Difpofition, improved upon religious Principles into a Habit of Meeknefs, is a Virtue refleding upon itfelf That calm
an4
Of Forgive7iefs~ of Ljjuries. 3 9
and fedate Satisfadion, which is in a S e r m-. peculiar manner a Reward to itfelf. Nor ^'• is it lefs beneficial to the Publick-, as be- ^-^^f^ ing the great •Prefervative againft that Beginning of Strife, which Solomon ele- gantly compares to the lettifig out of Water, Prov. xvil. 14; that is, 'tis the Opening of a Breach which no man can be fure to ftop, before it proceeds to the fatallefl and moil calamitous events. Up- on which account, excellent is the Ad- vice of the Author of the Book of Ec- clus, ch. xix. 13; Admonifi a friend ; it 7nay be he hath not done it ; and if he have done it, that he do it no more. Ad- monifi thy friend; it may be he hath not faid it , and if he have, that he fpeak it
not again. T^here is one that flippeth
in his Speech, but not from his heart ; and who is he that hath not offended with his tongue f
There is, further, another Motive to the Pradice of this Duty, urged by the Apoftle St Paul; that it is really the mojl effeBual way, finally and upon the whole, of doing ourfelves right ; Rom. xii. 19; Dearly beloved, avenge not your D 4 Jelvesi
40 Of Forgivenefs of Injuries.
S E R M.fehes'y for 'tis written^ Vengeance is
I^' mine, I will repay, faith the Lord : There-^ fore, if thine enemy hunger, feed him j if he thirji, give him drink -, for in fo do^ ing, thou fialt heap coals of Fire on his Head : Be not overcome of evil -, but o^ vercome evil with good. The Meaning is : Gentlenefs and Meeknefs and Eafi^ nefs to forgive, is the moft probable way of working upon men, if they be at all reafonable and capable of Amendment 5 and if on the contrary they be altogether incorrigible, then 'tis the certain and ef- fed;ual Means of having God finally judge our caufe. That This Phrafe, heaping coals^ of Fire upon his Head, fignifies the judgments of God falling finally upon thofe, who malicioully and incorrigibly perfift in opprefiing fuch meek and cha^ ritable perfons, as never give them any jufl provocation ; is evident from the preceeding words, Vengeance is mine, faith the Lord: And from the manner in which the whole Paffage is exprefs'd in the place from whence St Paul cites it, Prov, XXV. 21 ; If thine enemy be hun-* gry, give him bread to eat 5 and if he be
thirjiy.
Of Forgivenefs of Injuries, 41
thirfi)\ give him wafer to drink ; For S e r m. thou fialt heap coals of fire upon his head, ^^' a?jd the Lordjhall rewardThtQi And from ^"^^^^^ the other palTages of Scripture, in which the very fame phrafe is ufed ; Pf. cxl. 10 ; Let burning coals fall upon them ; And If xlvii. 14; (according to the Verfioa of the Ixx,) T^ hey f mil be as fiubble, the Fire jhall burn them ; - — for thou hafl coals of fire to heap upon them : And 2 Efdr, xvi. 5 3 ; Let not the Sinner fay that he hath notfijined ; for God foall burn coals of fire upon His head, who faith before the Lord God and his glory, I have not finned.
But, to draw towards a concluflon. The laji and mofi powerful Motive to the Pradice of the Duty before us, is the Argument urged in the Text ; that God expeds and requires it of us in the Con- ditions of the Gofpel, that we fhouldy^r- give one another, even as He, for Chrifi's fake, has forgiven Us. The Reafonable- nefs of the condition, is well exprelTed by the Author of the book of Ecclus. ch. xxviii. I ; He that revengeth, fhall find vengeance from the Lord, and he- will
fureh
42 Of Forgivenefs of Injuries,
S E R ^i.furely keep his Sifts in remembrance. For- ^^' give thy neighbour the hurt that he has done thee } fo Jhall Thy Sins alfo be forgiven when thou prayefi. One man beareth Ha- tred againft another^ and doth he feek par- don from the Lord F He fieweth no mercy to a M^^ which is like himfelf % and doth he ask forgivenefs of his Own Sins f What is here argued as equitable in the nature of the Things is by the Apofle declared to be the Condition of the Gofpel-, Jam. ii. 13; He fmll have judgment without ?ner- cy^ that hath Jhewed no mercy ; and mercy rejoiceth againfl fudgment. Our Lord himfelf in That Prayer which he taught his Difciples, commanded themtofayj For- give Us Our TreJpaJeSy in like manner as ■WQ forgive them that trefpafs againft Us: And at the conclufion of the Prayer, he enlarges upon the reafon of that petition -, For ( fays he ) if ^^ forgive jnen Their Trfpafes^ your heavenly Father will alfo forgive you ; But if ye forgive not men their Trefpafes^ neither will your Father forgive your Frefpafcs. The fame thing he inculcates in the parable of the King, u'ho haying forgiven a Servant ten thoufand
TalentSa
Of Forgivenefi of Injuries, 43
Talents, revoked the Favour again, upon S e r m. That Servant's refufing to forgive his ^^• fellow-fervant one hundred pence, Matt. ^^^'^^ xviii. 3 3 ; fiouldfi not thou alfo have bad compajjion on thy fellow-fervant^ even as I had pity on thee? Nay, fo far does our Saviour carry this matter, as to advife Matt. V. 23 ; If thou bring thy gift to the altar^ and there remembreji that thy Brother hath ought againji thee\ Leave there thy gift before the altar ^ and go thy fway^ firfi be reconciled to thy Brother^ and then come and offer thy gift.
SERMON
[45]
SERMON III.
Of the Nature and End of the Sabbath.
mwmmmmmm^mmmmmmmwsi
Mar. ii. 27.
'And he /aid unto them^ The Sabbath ivai made for Man^ and not Man for the Sabbath.
T is very remarkable in the S e r m, whole Hiftory of our Saviour, HL that in all cafes where neither ^-"V^^ any natural necejjity nor moral obligation intervened to the contrary, there he was conftantly moft exa6t and nice, in fulfilling every particular even of the cere7nonial Law. Thus when he came to fohn the Baptijl -, though, ha- ving
46 Of the Nature and End
S E R M. ving no Sin, he had no need of the Bap« ^[^^ tifm of Repentance ; and John accord- ingly forbad him, faying, I have need to be baptized of I'hee, and ccmeji T'hou to Me ? yet he inffied upon it, faying, fuf^ fer it to be fo Now j for thus it becometh us to fulfill all Right eoufnefs ', Matt. iii. i^. But, on the contrary, where-ever any real necefjity of nature, or any moral obligation^ any work of Goodnefs, Mercy or Charity, came in competition ; there he was al- ways as zealous, that the work of Good" 7ief or Charity fliould take place of any pofitive rite or ceremony whatfoever. Thus when the Pharifees reproached him, for converfing familiarly with, and inflrudl- ing, perfons legally unclean j he replies. Matt. ix. 13; Go ye and learn what that meaneth, I will have Mercy and not Sa- crifice. And when the Ruler of the Sy- nagogue reviled him for healing a dif- cafed perfon upon the Sabbath-day, and malicioully reprefented it to the people as a Breach of the Command given to keep That day Holy ; he anfwcrs him, Luke xiii. 15; T^hou Hypocrite, Doth ?2ot each one of you on the Sabbath loofe his Ox
or
of the Sabbath. 47
or his, Afsfrom the Stalls and lead him ^- S e r m, way to watering ? and ought not this Wo- *^^' man^ being a daughter of Abraham^ whom Satan has boufid, lo, thefe eighteen years^ be loofed from this Bond on the Sabbath- day^ And, in the Hiflory which occa- lioned the words of my Text j when the Pharifees were angry at Jefus's Difciples, for plucking a few ears of Corn on the Sabbath-day, Mar. ii. 24 ; our Lord an- fwers them by giving an Inftance out of the Hiftory of the Old Tefament, by which it appeared that in all times even under the Law, all merely ritual and ceremonial injiitutions always gave place to the juji and real Necefjities of Life. Immediately after which, he adds in the words of the Text, as a general Ground or Reafon of the thing itfelf, whereof he had juft be- fore alledged an Injlance in FraBice j The Sabbath^ faith he, was made for Man^ and not Man for the Sabbath. That is : Du- ties of a ritual nature, and of pofti've ap- pointment only, do not, like thofe Moral Virtues, which are of intrinfick, eternal, and unalterable obligation, indifpenfably oblige in all Cafes and in all Circumfian*
ces
48 Of the Nature and Eftd
S ERM. ces whatfoeverj but were appointed of
^fj;^ God, only for the prefent Ufe of Man,
to be fubfervient and affifting to the more
convenient Praftice of the Great Duties
of Religion.
From thefe words therefore of our Saviour, I fhall in the following Difcourfe conlider the Nature and Ends of the ori^ ginal injiitutton of the Sabbath^ and to what Degrees and Purpofes it Jlill conti- nues obligatory among Chrijiians. In ge- neral : As 'tis abfolutely necelTary in the firft Foundation of Religion, that we know diftindly Whom we are to woriliip, and in what manner 5 fo 'tis necelTary like- wife in the Nature of things, that fome Portion of 'T'ime be allowed for injlruSt^ ing ourfelves in the Knowledge of our Duty, and for the PraBice peculiarly of That efpecial part of it, which conlifts in the publick Acknowledgment and folemn WorjlAp of God. And herein confifts the general Morality of the Sabbath, and the eternal reafon of its having perpetually a place among the unalterable Command- ments of the Moral Law. For as necef- h,rj as it is, that Religion fliould be at all
pre- 3
of the Sabbath. 49
prcferved in the World, fo neceflary it S e r m. is that fome T^ime fhould be fet apart for ^^I* mens uiJlruSlion in the Will of God, and ^^^""^^"^ for thtw folemnizing his Worflnp,
But to be more dijiinSi and par^ ticular : The 'E^ds for which the Sab- bath was originally inflituted, and for which the Command was from time to time renewed-^ were principally as fol- lows.
ly?; That men might continually commemorate the works of Creation^ and, acknowledging the One T^rue God and Au- thor of all things, might praife him per- petually for the things that he has made. Rev. iv. II; The Worfhip paid to God in Heaven is thus reprefented to St yohn in his Vilion ; The whole multitude of the heavenly hofl fall down before him that fits on the Throne, faying, 7'hou art wor- thy, O Lord, to receive glory and honour and power ; For thou haji created all things, and for thy Pleafure they Are, and were created. This is the employment of Saints and Angels, in the eternal Sab^ bath in Heaven -, And that, upon Earthy the Praifes of God may be celebrated on
Vol. X. E the
50 Of the Nature and Ejtd
S E R M. the fame account, is the original Founda- I^I- tion of the inflitution of the Sabbath,
^■'^^^ Gen. ii. 3 ; And God blejjed the /event h day^ and fanB'ified it ; becaufe that in it he had refted from all his work^ which God created and made. Which reafon is again repeated, 'Exod. xx. 1 1 ; For in fix days the Lord made Heaven and Earth, a?id the Sea J and all that in them is, and refted the feventh day j wherefore the Lord blefed the Sabbath-day and hallowed it. 'Tis here to be obferved, that the word, re/led, is by no means to be underftood literally, as if the Creating of things had been any Pains or Labour to God : For *tis ab^ furd, that any thing fhould give any l^rouble to Omnipotence. By the Word of the Lord were the Heavens made, and all the Hoft of them by the Breath of his Month ; He fpake the word, and they were made ; /'^commanded, and they ft ood f aft. The Meaning is : He made them all with as great Eafe, as if it had been no Action at all, but merely a word fpeaking. Flis Refting therefore after it, is ( I fay ) by no means to be underilood literally j But God's refting, fignifies merely, that the
things
of the Sabbath. 5 1
things were finijloed which he intended S e r m. to make at That time, and that he T^hen ^^I- proceeded no further. Likewife, things '-'^'^ being made mfix days, is not, that there was any thing in the Nature of Things, which required That Space of Time for their Produdlion. For the Produdion of Things in Jix days, is as miraculous, as the producing of them in one Jingle jno- ment ; and the producing of them in one moment, had been juft as eafy to God, as the creating them in^x days. But 'tis only for the fake of Our greater dijiiuBnefs of Conception, that things were digefled in That particular Order and Portion ofTime, And our perpetual Returns of Praifes to God for the things that he has made, of- fered up to him every Sabbath, are a Mark or diftinguifhing CharaSler of the Worfhippers of the T^rue God; a decla- ration or continual profejjing of ourfelves to be Servants of the 0?ie Almighty and True God, the Father or Author of all things, the Maker of Heaven and Earth : in oppofition to the Inf deli ty of At heijls, the Superjlition of Polytheijls^ and the ?>-- religious Worfljip of all the idolatrous Na- Vol. X. E 2 tions
52 Of the Nature and End
S E R M. tions of the Earth. Exod. xxxi. 13, 17 5 III. Yertly my Sabbaths ye Jhall keep ; For it is
^^ a Sign between Me a?id Tou^ that ye
may know that I am the Lord ; It is
a Sign between Me and the children of Jfrael for ever j For in fix days the Lord made Heaven and Earth, Of ignorant and profane men, Some have imagined the World to tKi^hy Nee efity of Nature -y not confidering, that in what arifes from ne- cejjity, ther,e can be ?io variety or difiin- Bion : And thefe perfons, cannot but be totally void of all Religion. Others, have fancied the World to have been framed originally by mere Chance-, not confider- ing, that Chance is nothing, and can do no- thing, being a vntvo, empty JVord ov Sound : And thefe likewife, muft needs be abfo- lutely without Religion. Others, have per- fwaded themfelves, that the Sun, Moon^ and Stars, were Gods, or the Habitations of Gods, or the Powers that governed the World: And T'hefe were the idolatrous Worfhippers of the Hojl of Heaven. Con- cerning which Crime, Job thus expreffes himfelf with his accuftomed Eloquence, ch. xxxi. 26 ; If I beheld the Sun when it
Jldined,
of the Sabbath. SZ
pnned, or the Moon walking in hrightnefi',% e r ivt. anS. my heart hath beenfecretly enticed, or J;J^ my Mouth hath kifsd my hand ; "tbn aljh were an iniquity to be punijhed by the Judge, for I Jhould have denied the God that is above. The Great Prefervative againfl every Fault of this kind, either idolatrous or atheipcal-, is the confidera- tion that the Whole Univerfe , and all things therein contained, are the Creation of God ; That the Moon and Stars them- /elves, are all of them the work of his hands ; and that 'tis our heavenly Father which caufeth His Sun (fo our Saviour emphatically cxpreffes it, ) he caufeth His Sun to fiine on the Evil and on the Good, and fendeth Rain on the Juft and on the JJnjuft. This is, what even by Reafon it- felf may be ftridtly proved, to thofe who are capable of attending to it : His eter- nal Power and Godhead, are clearly feen by the things that are made j Rom. i. 20. By Revelation, the fame Great Truth is clearly confirmed to perfons of all Capa- cities. /Vnd the firft inftitution of the Sabbath, was on purpofe, that men pe- riodically celebrating the Creation of God, E 3 might
54 ^f t^^ Nature and End
S E R M. might thereby be preferved from irreli- ni- gion and idolatry. Deut. iv. 195 Leji thou
^^'^ lijt tip thine eyes unto Heaven, and when thou feeft the Sun and the Moon and the Stars, even all the Hoji of Heaven, fiouldji be driven to worjhip them and ferve therriy which the Lord thy God hath divided un- to all Nations under the whole Heaven. This was the Idolatry Mankind was apt to run into, in the early Ages of the World; and it continues 7^/7/ among fomc barbarous Nations even at This day. But the more prevailing Vice in thefe latter Ages, among men of corrupt Minds in civilized Nations ; are Atheijlical Notions^ of NeceJJity, Fate, and Nature. The proper Remedy againft Both thefe Great Evils, of Idolatry and Atheijm ; is a fe- rious confideration of the manifold Wif- dom and 'Excellency of the Works of God, which fhow forth the Praife and Glory of their Almighty Creator. O all ye works of the Lord, blefs ye the Lord, praife him and magnify him for ever. Pf cxlviii. 3 ; Praife ye him. Sun and Moon ; praife him,
all ye Stars of Light ; Mountains and
all Hills i Beajls and all Cattle -,
2 Fire
of the Sabbath. 5 5
Fire and hail, fnow and vapour, flornn S e r m. and wind fuljilling his Word. 'Tis a very '^^• elegant, and exprejjive Figure of Speech ; ^"^^ to reprefent All, even inanimate creatures, as Themfelves praiflng God ; becaufe the contemplation of them affords to reafortable Men, perpetual Grounds of Praifing him. I have been the longer upon this Firji Head, becaAjfe This original reafon of the inftitution of the Sabbath, is of eternal and unchangeable Conlideration.
2dly; Another reafon, which was added upon occafion of renewing this in- ftitution to the ^ews, was that they might commemorate their Deliverance out of the Land of Egypt, which to That People was as it were a New Creation. Deut. v. i^ ; Remember that thou waft a Servant in the land of Egypt, and that the Lord brought thee out thence by a Jlretched-out arm ; therefore the Lord thy God command- ed thee to keep the Sabbath-day. This ad- ditional reafon, was peculiar to the nation of the jfews only ; and confequently fo were the additional Circumftances, which were then annexed, with regard to the Manner of performing the Duty. Of E 4 which
56 Of the Nature and End
S E R M. which kind, was that ahfolute and JlriSi ^^^' Reji from every fort of Work whatfoever, wnicn was a proper commemoration or their deliverance from that Great Bond- age, wherein they had in an unparallelled manner been obliged to work and loferve with rigour. And becaufe *twas a Mani- feft Contempt of This Great Deiivera?7ce, and a prefumptuoujly wilful defpijing of a plain Command of God, then immediately and exprefsly given to That people ; there- fore^ however fmall the Offence may feem as to the Matter of it, yet (which h al- ways the main Circumftance of aggrava- tion, ) it being altogether inexcufable in point of wilful prefumption J the Man in the Wildernefs who did but gather flicks. upon the Sabbath-day^ was by God's efpe- cial diredlion commanded to be put to death J Num. xv. 35. It was a prefump- tuous Contempt of That exprefs part of the Command given at That time to That people, Exod. xxxv. 3, 2 ; Tefiall kindle no Fire throughout your Habitations upon the Sabbath-day ', whofoever doth work therein, Jhall be put to death. But this rigorous exading of an abfoltite zxAflriB
of the Sabbath. 57*
Rejl^ was, as I have faid, peculiar to the S e r wr. Nation of the yews only : As is evident "^* from the Reafon before-mentioned, rela- ^^'^^^ ting to their deliverance out of Egypt -, and is ftill more clear from the words of St Paidj Col. ii. 16 ; Let no man judge you in meat or in drink^ or in refpedl of the new -moon or of the Sabbath-day j Which are a Shadow of things to come^ but the Body ( or Subflance ) is of Chriji : And from the words of our Saviour himfelf, immediately following the Text ; T'he Son of man, is Lord alfo of the Sabbath.
^dly; Another additional Reafon , upon renewing the inflitution of the Sab- bath to the Jews-, was, that Servants, and even Cattle appointed for Labour, might have a proportionable time of Rejl. 'This reafon is exprefs'd in the fourth Com- mandment ; And again more particularly, Exod, xxiii. 1 2 ; that thine ox a?td thine afs may reji, and the Son of thifie hand- maid, and the ftranger may be refrejlocd. And This reafon, is partly ceremonial, partly moral. So far as the Commandment of giving Reft to Servants, was a Memo- rial to the IfradiUs of their having been
them-^
5 8 Of the Nature and End
S E R M. themfehes Servants in Egypt ; fo far it was "«• part of the ritual Law, and its obligation extends not to other Nations. But fo far as the reafon of the Commandment is founded in humanity^ and is oppofite to cruelty^ fever it y and rigour ; fo far it is an eternal part of the rnoral Law, and continues to be of perpetual obligation. Unreafonable Severity^ in exacting from thofe under our Power, more than they are well able to perform ; is for ever a Breach of this Commandment, and a Temper altogether inconliftent with the Spirit and Character of a good man. A righteous man^ faith the Scripture, regard- eth the Life even of his Beajhj Prov. xii. lo. And 'tis not without its proper Sig- Bificancy, in order to fhow men what Spirit and Temper they fliould be of; that God, in the giving of this Command- ment, condefcends to make mention even of Cattle I and that our Saviour affures us, that not a Sparrow falls to the ground, without the Notice of our Father which is in Heaven.
And now from This Account of the Reafons of the original Infiitu^
tioUy
of the Sabbath. jg
tion^ and of the repeated Renewals oFSerm. the Command concerning the Sabbath ; ^^^• 'tis very eafy to underftand, how far and ^^^^^^ in wbatfenfe it is a perpetual Command- ment, and to what Degrees and Purpofes it Jlill continues obligatory among Chrif- tians.
The moral part of the Sabbath j that is^fo far as it is a Commandment enjoyn- ing the virtue of humanity^ or of allow- ing time to thofe who are under our Power, to refi from the Labours of their worldly employment ; 2S\^fofar as it is, according to the original reafon of its in- ftitution in Paradife, a time fet apart for Gen ii 3. the religious commemorating of God's work of Creation^ and praifing him for the things that he has made, and ferving and worfhipping him as the Maker of all things ; this moral part (I fay ) of the Sabbath, is of eternal and unchangeable Obligation, For the folemn Publick Wor- fhip of God cannot pofFibly be perform- ed, without particular T^imes be fet apart for the performing it, and for the intrud- ing men in the Knowledge of their Duty. The more carefully this is done, the more
accept-
6o Of the Nature and End S E R M. acceptable to God are our days of devotion. y^^l^ And they who by the habitual Pracftice of Virtue, preferve conjlantly upon their Minds a Senfe of God and Religion in all the a(5tions of their Lives j may be tru- ly faid, in the Chrijiian fenfe, to keep a perpetual Sabbath. Upon which Account, both the Land of Canaan^ wherein the Ifraelitea were to ferve God withoiit fear in holinefs and righteoufnefs before him all the days of their lives ; and the heavenly Canaan^ whereof the other was but a Type J are by St Paul figuratively repre- fented under the Notion of an eternal Sabbath or Ref to the people of God, in a very elegant Allufion : Without attend- ing to which, there is confiderable diffi- culty in underftanding the manner both of his expreffion and argument : Heb. iv. 3 -, Although (faith he) the works, the works of Creation, were finifhed from the foun- dation of the Worlds and God did
reft the feventh day from all his works ; yet This was not the True Sabbath, ( but only as he elfewhere expreftes it, CoL ii. 17 j it was a JJjadow of things to come : ) The
Tru«
of the Sabbath. 6i
True Sahbath or Reji^ to the people of S e r m. the yews, was their entring into the Pro- m* mifed Land^ and Therein refting for ever ^ ^ ^ from the labours they had underwent in Egypt and in the Wildernefs : And This, he tells us, is the fenfe of the word, Reji, in thofe places, where God threatned and /ware to the unbelieving Ifraelites, that they fltould not enter into his Rejl-y ch. iii. 1 1, 1 8. But then flill he goes on, and tells us further, that evenThis final Reft of Theirs, the promifed Land itfelf-, even This alfb was ftill but aType of a further and better Rejiy even the eternal Sabbath in Heaven : For if Jofiuay fays he, (ch. iv. 8, 7, ) had given them Reji^ then would not the Scrip- ture afterward have fpoken of another day^ as it does in David, faying Again, To day, after fo long a time. There remain- eth therefore ( infers the Apoftle, ) there remaineth ftill a further Reji ( or Sabbath ) to the People of God, ver. 9 j that is, an eternal Reft in Heaven, from Sin, and from Temptation, and from all Mifery. For fo he goes on, ver. i o ; For He that is entred into his Reft, He alfo has ceafed from his own works, as God did from His:
Let
62 Of the Nature and End
S E R M. Let us labour therefore to enter into I'hat m- Rejiy left any man fall after the fame, ex-
^■^'"^'^"^ ample of Unbelief By attending to, and obferving This Alhfion, there is very great Light given to the Apoftle's whole Dif- courfe in That 4th Chapter to the He- brews, which otherv^ife is difficult to be diftindly and clearly underftood. But to proceed.
As xhQ Moral part of the Command- ment concerning the Sabbath, is Oti per~ petual obligation ; fo the ritual or infi- tuted part, v^hich had relation ( as a par- ticular Memorial ) to the Deliverance of the 'Jews out of Egypt, is abolifhed by the Gofpel. Infomuch that St Paul, in the place before-cited, Col.'m. 16, 17; among ordinances of meats and drinks, and new- moons, and oxhtr fiadows of things to come, reckons up alfo the Sabbath-days. But then, inftead of the Jewifto Sabbath, there fucceeded, by the appointment and Prac- tice of the Apoftles, the commemoration of our Lord's RefurreSlion. Which com- ing to pafs upon the frf day of the Week, the Chriftian Lord's day, inftead of the feventh which was the jfewijh Sab- bath ;
of the Sabbath. 63
bath ; It was accordingly from thenceforth S e r m. kept on the 7?r/? J^^ of the Week. Thus '^^* we read, ABs xx. 7 ; that upon the firft "^^"^"^ day of the JVeek^ when the Difciples came together to break bread ^ Paul preached unto them. And i Cor. xvi. i, 2 ; Con-
cerning the ColleBion for the Saints,
upon the firit day of the week, faith he, let every one of you lay by him in fore, as God has profpered him. And Rev. i. 10 j it isj by St John, expreffed by Name: I was, faith he, in the Spirit on the Lord's day.
The Manner, in which it ought to be obferved among Chrifians, is, in at- tending the Publick Worfhip of God, m hearing the Word, in reading the Scrip- tures J in inftruding and affifting thofe, over whom we have any kind of influ- ence, in the Knowledge and Pradice of their Duty. In a word, it is to be fpenc in works of Neceffty, and in works of Charity ; and in whatfoever tends, with- out Superftition and without Affectation, to the real Honour of God, and to the true Intereft and Promoting of Religion and Virtue in the World. Concerning works of Necejjity ; our Saviour in the
Text,
64 Of the Nature and End
Sf. RM.Text, upon occafion of his Difciplcs ^^' plucking the Ears of Corn on the Sabbath*
^'^'^day, exprefsly exempts us from the Pre- cifenefs of the Pharifaical hypocrify : T^he Sabbath^ faith he, njoas made for Man^ and not Man for the Sabbath. Concerning works of Charity j thefe are fo dired: and proper, fo great and principal a part of true Religion, that, as if it were on pur- pofe to Ihow thefe to be even the moji acceptable part of That Reft which God commanded on the Sabbath, our Saviour feems, in the whole courfe of his Mini- ftry, to have induftrioully as it \vqvq fought for all poffible occalions of doing things of 'This 7iature upon the Sabbath-day, that he might thence take opportunity to re- prove the falfe Notions which the Phari- . fees had entertained, both of God\ refting from His work, and of his commanding Them to reft from Theirs. The careful obferving of which matter, will clear to us the Senfe of an exprejjion of our Sa- viour, which otherwife is not obvious to be underftood. When the fews fought to flay him, becaufe he had healed a lame man on the Sabbath-day j the Reply he
makes
of the Sabbath. 65
makes to them, is This, 'Job, v. 17; M)'S e r m. Father workefh hitherto, and I work. His '^ ' meaning is : Te have a very wrong No- tion of the true Sabbatical Reji which God has commanded : From his work of Crea- tion, God does indeed Now reJi j hut in A6is of Providence, Prefervation, Govern- ment, and doing Good to his Creatures, in Thefe things My Father worketh Hither- to, and will work for ever ; And in thefe inftances I alfo work, and every good man works, both on the Sabbath-day a?jd continually.
The Extremes to be avoided, are ; An afFed:ed Judaical or Pharifaical Precifenefs on the one hand, v^hich ufually proceeds either from hypocrify, or from want ofun^ derftanding rightly the true Nature of re- ligion : And on the other hand, the %ii)orfe and more dangerous Extreme, is. That Ha- bit of fpending any part of the Lord's-day in Loofenefs and Idlefiefs, in Gaming and Debauchery, which has been encouraged by Popery, and which has, to fo Ma?iy perfons, been the corruption of their Priji^ ciples, and the entire Ruin of their Mo- rals. From which and all other, &c.
Vol. X. F SERM.
[67]
SERMON IV.
The Parable of the Sower ex- plained.
St Luke viii. 15. But that on the good ground^ are the)\ which in an honefi and good hearty ha- ving heard the Word, keep it, and bring forth fruit with Patience.
H E S E Words are part of S e r m. that Explication of the Pa- IV. rable of the Sower, which ^■''''V^^ our Saviour was pleafed to give to his Difciples in pri- vate, after he had fpoken the Parable it- felf publickly in the hearing of the Mul- titude, without interpreting it to 1'he7n at Vo L. X. F 2 all.
68 rhe Parable of
S E R M. all. The Reafo72S of his making which great Difference between his Difciples and the reft of the People, were thefe two, ly?, Becaufe the Difciples were intended by our Saviour to be Preachers of the word, to teach and explain it toothers, and therefore it was very necefTary that they {hould firft be fully and particularly inftrudled, to underftand every thing dif^ tindlly themfehes. This reafon we find our Saviour giving, St Matt, xiii, 5 1 : where the Evangelift relating the fame Hiftory of our Saviour's explaining this and feme other Parables to his Difciples in private, adds at the conclufion, ver. 5 1 ; y ejus faith unto them. Have ye widerjiood all thefe things ^ ^hey fay unto him^ yea Lord: Then f aid he unto them^ Therefore every Scribe which is inftruBed into the Kingdom of Heaven, is like unto a man that is an houfeholder, which bringeth forth out of his treafure things new and old : That is ; He had given thfem thefe parti- cular Inftrudlions, expeding they fhould take care fo to lay up his Doctrines in their Minds, as that they might be thorough- ly qualified to be fuccefsful Preachers of
the
the Sower explained, 6g
the Gofpel, and be able upon all Occa- S e r m. Irons to bring forth out of their Memory, ^^' as out of a well-furniflied Store-houfe, in- ^-'^^''^^ ftrudlions fuited to Perfons of all Capaci- ties. So that thofe who at prefent had not thefe things explained to them, might afterwards, as many of them as were ca-^ pable, come to receive inflrud:ion front the Difciplcs, who were fent forth into the World for that very End. The otber Reafon of our Saviour's making fo great a dilFerence betweea his Difciples and the Multitude, in explaining all things dif- tincftly to the one, and fpeaking to the other in Parables without the interpreta- tion ; was the unworthinefs and incapa- city, at prefent, of the greater part of the mixt multitude, to hear and judge of his Dodlrine. This Reafon we find our Sa- viour giving, in the words a little before the Text j where, upon his Difciples afk- ing him the meaning of the Parable, he introduces his explication with thefe words, ver. lOi Unto you it is given to know the myjleriei of the Kingdom of God j but to others ifi parables ; that feeing they might not fee, and hearing they might not
F 3 under-
70 The Parable of
S E R M. iinderfland. Which words at firft Sight, ^^' may feern to afcribe the caufe of this dif-
^"^''"^*^"^ ferent treatment, not to the different Qua- lifications of the Perfons, but merely to the abfolute Will of God, whofe pleafure ic was to have it fo ; Which would be very difficult to reconcile with the Attri- butes of God, who declares himfelf to be no refpeder of perfons. But in the i^th chapter of St Matthew, where the fame Hiflory is again related, we find the fame words fet down more at large, and explained fo, as clearly to lay the blame upon the Perfons themfelves, and not up- on any unwillingnefs in God to affifl them: ver. 10 ; T'be Dijciples came and /aid unto him, Why fpeakejl thou unto Them in pa- rabies f He anfwered, and /aid unto them, Becaufe it is given unto Tou to know the myjleries of the Kingdom of Heaven, hit to Them it is not gi-ven : For, whofoever hath, to him fiall be given, and he JJoall have more abundance ; but whofoever hath not, from him fiall he taken away even That he hath : Therefore fpeak I to Them in parables, becaufe they feeing fee not^ and hearing they hear mt^ neither do they ufi^
derfiand :
the Sower explained. 'ji
derjiand : That is, to the Difciples who S e r m. attended to, and confldered, and were de- ^^• iirous to pradlife his Dodlrine, he conti- ^-^^^^^ nually explained things more and more ; to you that hear^ fhall more be given^ as St Mark exprefles it ; but the carelefs and prejudiced multitude, were neither wor- thy nor capable of fuch inftrudtion ; And then he adds, ver. 14 j And in 'them isfuU filled the prophecy of EJaias^ which faith. By hearing ye flo all hear, and fhall not un- derfiand', and feeing ye fiall fee, and Jh all not perceive J For this peoples heart is wax- ed grofSy and their ears are dull of hear- ingy and their eyes they have clofed, lefl at any time they Jhould fee with their eyes^ and hear with their ears, andfioiijd tinderfiand with their heart, and foould be converted^ and Ifiould heal them. In this larger and fuller account of the words, given by St Matthew, the defe(5l appears plainly to be only in the people themfelves : God, is always ready to heal them upon their Converfion ; but they themfelves are care- lefs, and delire not to be converted -, and the Prophecy is not a declaration of what God choofes to do on his part, but a Com- F 4 plaint
72 l^he Parable of .
S E R M. plaint of the peoples carelefsnefs, incapa- ^^- city, and unworthinefs to receive our Lord's.
^^^"^^^ inJiru5lion. And in this Senfe we find St Paul exprefsly interpreting the fame Prophetical words, ABs xxviii. 25 5 when, upon the Jews negleding and obftinately refufing to attend his preaching of the Gofpel at Rome j after much patience, he at length left them, with this proteftation -, Well /pake the Holy Ghoji by Efaias the Prophet, unto our Fathers, faying. Go unto this people and fay. Hearing ye fldall hear^ and fi all not under Jl and, and feeing ye jh all fee, and not perceive. So that our Savi- our's forbearing to explain the Parable to the multitude, muft by no means be un- derftood as proceeding from any unwii- lingnefs in Him to give them all necefTary inftrudloni but it was plainly only his putting in Pradice that Rule himfelf, which he afterwards gave in diredion to his Difciples, that they fhould not cafi their Pearls before Swine, that is, before prejudiced and unworthy perfons; left thereby they (hould expofe ^hemfehes tO: injuries, and their Dodlrine to contempt.? 'Tis the very fame cafe, as in the inftance
3 ^^
the Sower explained, 73
of his forbearing to work Mirades in his S e r m. own Country j Not that he was more un- ^^• willing to convert thofe of his own Coun- ^^^^'*^ try than others ; but becaufe the unrea- fonable Prejudices and Obftinacy of thofe particular perfons, made T^hem unw^orthy, and would have rendred the Miracles tbemfelves ufelefs. This feems to be the true account of our Saviour's forbearing to interpret the Parable to the Multitude ; and it fhows how dangerous a thing it is, to raife Dodlrines from particular and fingle Texts of Scripture, without com- paring them with other parallel places, which more fully reprefent the fame fenfe under different Expreffions. ^^.
The Parable itfelf, of which thT Text is part of the Explication, is a live- ly defcription of the nature and manner of the Preaching of the Gofpel, and of the different Effedts that the Dodtrine of Chrifl has upon different Perfons, according to their different Tempers, Difpofitions, and Qualifications. God fent his Son into the World, to the intent that Ail men through him might be faved, and come to the Jknowledge of the Truth: Accordingly
our
74 ^f^^ Parable of
S E R M. our Saviour fenc forth his Difciples with ^^- an univerfal Commiffion, Go ye into all the earthy and preach the Go/pel to eve- ry creature. This is reprefented by a Sow- ers going forth to fow his feed, and fcat- tering it in variety of Places. (The Si- militude is fuited to the Capacity of the vulgar, and agreeable to the ufual method of inftrudion in the Jewifi Nation ; that thofe among the multitude, who were well-difpofed, might confider and enquire and be informed in the Dodrine by de- grees j at the fame time that the carelefs and unattentive, remained wholly igno- rant ; and they who were prejudiced and defigned to cavil, might have no handle to do it.) Now, according to the intent of the Parable j Among Them who hear the preaching of the Gofpel, there is great diverfity j and the Effect it has upon them, according to their different tempers, is likewife very different. Some hear or read the Gofpel with fo little regard and attention, that it makes no impreiHon at all upon their minds, but they immediate- ly forget it ; and though their own Vices be particularly defcribed, and the danger
of
the Sower explained. 75
of them fhown, yet they never make the S e r »-'' application to themfelves, but, as St Jamei *^ • exprefTec k, ch. i. ver. 23 , are like u?jto a Man beholding his natural Face in a glafs, who beholdeth himfelf^ and goeth his way\ and firaightway forget teth what mamier of man he Wias : Thefe perfons our Saviour compares to the v^ray-fide, the bea- ten road, into which the Seed that fell upon it never entred at all, but v/as ei- ther trodden under feet and deftroyed by them that pafTed over it, or elfe was picked up by the Birds of the Air. O- thers, when they hear the Gofpel preach- ed, are indeed at firfl moved by it with fome warmth of devotion, and embrace it chearfully -, but, having no wile and fettled refolutions, no firmnefs and con- flancy of Mindj upon the firft Difficul- ties and Temptations that affault them, they very quickly fall away : Thefe our Saviour defcribes under the notion of Ho- ny or rocky ground, where the Earth be- ing very thin, and fhallow, the Seed that fell into it foon fprung up indeed, bur, for want of moifture and depth to take root, as foon as the Sun ihined hot, itFte.xxxiU 2 wither- "
76 ^he Parable of
S E R M. Withered away. Others, when the Gof- ^^ ' pel is preached to them, are convinced of
^'^'^'^^^^ the Truth and Reafonablenefs of the Doc- trine, and, as often as they are exhorted to It, make fome flight refolutions of o- beying and living up to it : But the per- petually returning Cares and Bufinefs, the Covetoufnefs, the Ambition and the Plea- fures of the World, do fo wholly take , up their Thoughts and Attention, that they make no effed:ual improvement in the practice of Religion, and it has little or no real influence upon their Lives and Converfations : Thefe our Saviour com- pares to Ground which brought forth Corn indeed, but together with it fuch a Number of Thorns and Weeds, as quick- ly over-ran and choaked it, fo that it ne- ver came to any Perfedlion. Thefe are the feveral ways, of which our Saviour warns us in this Parable, by which they who hear the conftant preaching of the Gofpel, may yet be guilty of a final mif- carriage ; through Carelefsnefs, and Inat- tention J through want of Conftancy, and good Refolution ; through the Cares and Covetoufnefs and Pleafures of the World :
So
the Sower explained, jj
So that there was great reafon for the cau-S e r u, tion he gives his Difciples at the Con- IV, clufion of his Difcourfe upon this Subjed, ^^'''*'^^ vcr. 1 8 ; Take heed how ye hear. Laftly; Others there are, who, being of a truly good and virtuous difpofition, willingly and cheerfully embrace the Word of God, believe it heartily, adhere to it fteadily^ ebey it fincerely, and fhow forth the ef- feds of it in the conftant pracflice and perfevering courfe of a good |:.ife : And Thefe our Saviour in the Text compares to good ground, which brought forth much fruit J That on the good ground, faith he, (ire they, which in an honeft and good hearty having heard the word, keep it, and bring forth fruit with Patience,
The general intent and meaning of the Parable being thus explained ; the Words themfelves offer to us the following things, worthy our particular Obferva- tion.
I. Firji ; That the firfl and principal thing required, to qualify a man and make him meet for the Kingdom of God, is an honejl and good heart, a true and right Plfpofitipn, an upright and fincere inten- tion z
yS The Parable of
S E R M. tion : ^hat oji the good ground^ are they, ^^- which in an honejl and good Heart. Our
^^^^^^^^ Saviour ii'.j5 fent as a Light into the World, to recover men out of the Darknefs and Slavs^-y of Sin, into the glorious Liberty of the Children of God : But, as the Brightnefs of the ^un itfelf difcovers no Objedts to Them, w^ho have no Organs of Seeing to difcern its Light j fo the Doc- trine of the Gofpel has no effedl, no in- fluence upon Thofe, whofe hearts are not honefl: and fincere, to entertain it in the Love thereof. God is not obliged to en- lighten fuch, as are wilfully blind ; and which refufe to fearch after and difcern the Truth, becaufe they ha'vie pleafure in unrighieoujnefs : But they who are deii- rous to do his Will, fiall know and un- derhand it J and be enabled to pradtife it acceptably. There is in the temper and difpofition of fuch perfons, a likenefs and congruity, with the everlafting Law of Righteoufnefs 5 The Nature and Com- mands of God, the Divine Life both in Heaven and in Earth, are agreeable to them ; and the Doftrine of the Gofpel is embraced by them with Complacency, as
Truth
1
the Sower explained. ng
Truth is received by Children who have S e r m. never been prejudiced thro' ill Habits, and ^^^• as good Seed fprings up and flouriflies im- ^^^^^^^^ mediately, in its natural and proper Soil. This honefl: and good heart, this Inno- cency and Simplicity of Mind, this free- dom from Malice, from evil and corrupt defigns ; is the difpofition which our Sa- viour requires, and which he efteems fo highly, when in the parallel place to the Text, upon the occafion of young Chil- dren being brought unto him, he declares that of fuch is the Kingdom of God. 'Tis the temper of Nathanael, that Ifraelite indeed, of whom our Saviour bore this Teftimony, even before his acknowledging Him to be the Meffias, that there was no guile in him, 'Tis the difpofition of the Beream ; who, when Chrift was preached to them by the Apoftles, to be He of whom all the Prophets witnefled ; imme- diately they fearched the Scriptures^ the Writings of the Old T^ejlamenty daily ; to fee whether thofe things were fo^ or not. 'Tis the temper of Zachceus, who, upon our Saviour's preaching Repentance unto JL,if^ 5 withouic delay declared, becaufe his
Profeffion
8o The Parable of
S E R M. Profeffion had been fuch as in all proba- *^ • bility had expofed him to many Tempta- ^^ tions of Extortion, that the half of his goods he gave to the poor, and, if he had wronged any man, he rejiored him fourfold. In a word, 'tis that preparation of heart, with which St Peter's Auditors came, when by the ftrength and evidence of his Difcourfe, there was in one day added to the Church about three thoufand Souls: concerning whom it is faid, ASls ii. 47 ^ that the Lord added to the Church daily fuch as fould be faved : The original word does not {igm^y fuch as Jhould be faved, but fuch as are or were faved i that is, fuch as were difpofed, ( as the Apoftle in the fame place expreifes it, ) to fave themfelves from that untoward generation ; fuch as were ready in Order [TtrcLyf^ivoi) (as the like perfons are clfewhere defcribed) to receive the Doftrine of eternal Life. All which, with other the like Expreffi- ons, muft not be underflood to fignify, as if fuch perfons were already actually indued with ail Chriftian Virtues and Graces j ( For thefe indeed are not the preparations /(?r, but the Fruits and Ef-
the Sower explained. 8r
feds of the Spirit ; ) but they fignify only S e r m, the general capacity or aptnefs, a willing- ■^^• nefs or fuitablenefs of Difpofition, to at^ v^vN^ tain and improve them. Which Difpo*- iition, under the difadvantages of igno- rance and want of Inftrudtion, of preju- dice and errour, and of variety of Temp- tations without fuitable affiftances to o- vercome them ; may eafily lie hid, and not difcover itfelf^ nay, may fometimes feem to be extinguiflied in great meafure, by contrary Pradices ; Bur, upon due in- llrudion and reafonable convidion, it will not fail to appear and exert itfelf Thus St Faul himfelf was once not only an Un- believer, but a Perfecutor alfo of the Church of God ; But yet even ^hen there was a (incerity in him, which made him a(ft zealoully, though in a wrong way; and afterwards he eafily found mercy, be- caufe he had done it ignorantly in Unbe- lief. The beft and moil innocent Under- Handing may, for want of due Inftrudti- on, be led aftray with prejudices; but it will not become obftinate and incorri- gible : The bed and mofl fruitful Soil, while it continues uncultivated, may not V o L. X» G only
82 The Parabk of
S E R M. only bring forth no good fruit, but more* •^"* over be over-run with weeds and thorns 5 yet being capable of amendment and jull improvement, it will not fail, upon due cultivation, to difcover its fruitfulnefso I'he earthy as St Paul exprefles it, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is drejfed, receiveth blejfmg from God: But that which (after this^, ftill ) beareth thorns and briers, is reje5led^ and is nigh unto curfmg, whofe end is to be burned'y Heb. vi. 7 : The con- trary temper, is That of thofe, who after all reafonable means of convidion, flill continue incorrigible and unreformed ; thefe have no principle of fincerity and upright intention in them, by which they may be recovered and faved ; ( thefe are none of the Sheep of Chrift ; ) but their End mull: be, unavoidable Deflrudtion.
The Application therefore of This Obfervation, is to All who profefs the Re- ligion of Chrift. If no man, without an upright and lincere intention, can worthi- ly receive the Doctrine of Chrift, or is capable of becoming a true member of I his
the Soljoer explained, S'^
his Kingdom on Earth-, What hope Is there S e r m, for fuch, who already profefs to have en- ^^* tertalned his Docflrine and to be his Dif- ^^^^^^ ciples, that they (hall be judged worthy to be admitted into his Kingdom in Hea- ven J if, notwithftanding this Profeflion, they flill continue to a<5t with a difhoneft and unfincere Heart ? If in the Progrefs of a Chriftian life, they ftill want that firft and moft neceffary Qualification, without which they could not worthily begin it, nor be duly prepared for fo much as the Admijjion or Entrance into fo excel- lent a State, into the Profeflaon of fo holy a Religion ? If, inftead of renouncing the Vanities and Temptations of the Worlds for the advantage and improvement of Religion j they on the contrary make Re- ligion only fubordinate, to the Interefts and Pleafures of the World ? Surely the Hope of fuch Perfons, is, as "Job elegant- ly exprefles it, like to a Spider's Web-, and the joy of the hypocrite^ is but for a mo^ ment.
II. Secondly-, The fecofid thing remark- able in the Words, is the Suppofition they contain, that 'tis not fufficient that a man
Vol. X, G 2 be
84 The Parable of
S E R M. be of a good difpofition in general^ but ^^ ' 'tis moreover neceflary in particular^ that he hear and entertain the Dodlrine of Chrift : T^hat on the good ground^ are they, which in an honefi and good Hearty having heard the Word. It is not fufficient that the Soil be good, but it mufl alfo be fown with s^ood Seed : It is not fufficient that the Eye is made capable of difcerning the Light, if God had not created light in the World, to difpel that Darknefs, which at the Chaos fat on the Face of the Deep. Chrift is the true Light, that is come into the World; and every one that will not walk in darknefs, is indifpenfably obliged to receive His dodrine. Mere Difpofitions, Faculties, and Capacities without improvement, may poffibly be very ineifedtual j as is evident from the extreme ignorance of fome whole Nations, even at this day. But Learning and Inftrudlion civilizes and cul- tivates mens nature, raifing it from fa- vage to humane ; and true religion im- proves it ftill farther, and exalts it to di- vine. Now there is no religion in the ■ ■ ■■ World,
the Sower explained. ^^^
World, but the Chrijiian only, that is at S e r m. all able to furnifh men with inftrud:ions ^^ • fufficiently clear, with motives fufficient- ^"-^^^^ ly weighty, with affiflances fufficiently powerful, to overcome the Temptations of this prefent World j For, who is he that overcometh the World, but he that believeth that 'J ejus is the Son of Gcd? and 7'his only is the njiBory thqt overcometh the World, even our Faith, i Joh. v. 4 j Our Faith, that is, our firm and fledfafl: belief and affurance, of the Pardon of pafl Sins through the merits of Chrift, of the di- vine affiftance for the future, of a refur- redion from the dead, of a judgment to come, and of an eternal State of rewards or. punifhments hereafter. Nothing lefs than this, can effedually enable men to overcome the World : Except a man embrace therefore T!his Faith, except he be born again of Water and of the Spirit, he cannot enter into the Kijigdom of Gody Neither is there any other Name given un- der Heaven, by which we muji be faved. AH that has been faid upon This Head, muft by no means be applied to any of thofe, to whom the Gofpel was either ne- Q 3 vqr
86 The Parable of
S E R M. ver preached, or never faithfully and rea- ^ ' fonably reprefented. For to whom little is given, of Them will not be much re- quired : To fuch Perfons, God will ei- ther in his own good time caufe the words to be preached, by which they and their houfes Jhall be faved ; as he did to Cornelius^ that fincerely pious and devout Centurion; or elfe he will finally judge them by other meafures : For the Judge of all the Earth will do what is right, and with Equity fhall he judge the Nations. But all fuch, to whom the Light of the Gofpel has been manifefled, are indifpen- fably obliged to walk by that Light-, and modern Unbelievers in Chriftian Nations ad: very unworthily, when they obfti- nately oppofe that revealed Religion, from whence alone they have borrowed even the Philafophy they pretend to. For, (as js evident from the extreme ignorance of the whole Heathen World ) 'tis from the Chrijiian Docftrine only, that Unbelievers have Now borrowed all that knowledge, by which they would endeavour to fet up mere nature (or rather abfolute Scepti- cifm ) in oppofition to Chrift's Religion.
lil. Thirdly ^,
the Sower explamed, §7
III. Thirdly ; The next thing obfervableS e r m. in the Words of the Text, is, that *tis ^^• not fufficient that njen hear and receive ^-^^^^^ the Doctrine of Chrift, but they muft alfo keep or retain it ; Who in an honeft and good hearty having heard the word^ keep if: It mufl not be like Seed fcattered loofe upon the Earth, which the Birds of the Air pick up, or Paflengers tread un- der foot, or the firft ihower of rain wafhes away; but it mufl be like that, which entreth into the Earth, and abides in it, and grows, and takes root therein. It mufl be underflood, and remembred, and frequently meditated upon : The Principles of Religion mufl be thorough- ly imbibed by a man, and fixt in him, and make deep and lafling impreflions up- on his Mind : They mufl be converted, as it were, into the Food and Nourijhment of his Soul ; and become, its very Habit and Temper : They mufl be in him Ac- tive and Ruling Principles, the firfl fprings of all his Motions, and the continual guides and directors of all the Anions of his Life. This is what St 'John exprelTes by the Seed remaining in him, ijoh, iii. 9; G 4 Who^
88 "The Parable of
S E R M. Whofoever, is born of God, doth not commit ^ ' Sin; for his Seed remaineth in him ; and he cannot Sin^ becaufe he is born of God. St Matthew y in the parallel place, in the explication of the fame Parable, expreffes it by hearing and iinderjiand^ ing the Word, St Matthew xiii. 23 j i. e. meditating upon it and fludying it^ fo as to make it a principle of Life and Adtion 5 For fo in Scripture-phrafe, it is always to be lookt upon as a general Rule of interpretation; that the Fear of the Lord, ^hat only is JVifdom ; and to depart from evily 'That only is acknowledged to be Vnderfianding ; And otherwife, he i& That foolifli perfon, whom our Saviour defcribes as building his houfe upon the Sand. For fo, in Scripture-phrafe, not Ignorant Perfons only and Infidels, are flir led Fools and Unbelievers \ but Fools, in Scripture-expreffion, more commonly ligr nifies, fuch perfons as a6i not according to what they know ; and Unbelievers, fuch 2&praBife not what they profefs to believe. YV, Fourthly, Therefore, Our Saviour adds further, that Thofe whom he com- pares 10 good ground^ muft,.if they will
juftifj^
the Sower explained, 89
juflify that Charadter, make evidence of S e r m, it finally by their bringing forth Fruit : ^ * • Who having heard the V/ord, keep it, and ^-^^'^ bring forth Fruit. This is the only cer- tain and infallible Mark, of the Truth and Sincerity of all that is fuppofed to have gone before; the only fubftantial evidence, of their having an honeft, and good Heart ; of their embracing, and be- lieving the Word ; of their keeping, and having meditated upon it. All other Signs and Proofs may fail ; all other marks and charadlers whatfoever of a good Chriftian, may prove erroneous and deceitful, noc only to others, but very poffibly in great meafure even to a man's felf alfo ; except 'This only, of his bringing forth the Fruit i of the Spirit ; that is, living in the Ha- bitual Pradice of all Chriflian Virtues; which St Paul calls w^alking worthy of God who has called us, and worthy of the 'vocation wherewith we are called. And This is an evidence, w^hich can never fail; For the EffeSi muft always of ne- ceffity be proportionable, to the nature and operations of the Caufe that produ- ced it y and there pan be no miilake in
go "The Parable of ^
S E R M. judging of the goodnefs of a Caufe^ from ^JY*. ^^c excellency of its proper and imme- diate EffeBs. A corrupt Tree^ cannot bring forth good fruit ; ?ieither do men gather grapes of t horns ^ or figs of thiftles% St Matt. vii. i6. So that the Rule our Saviour gives for the tryal of true and falfe Prophets^ holds ftill more evidently in judging of good and bad Chrifiians^ and efpecially in the judgment men are to pafs upon T^hemfelves and concerning their own eftatej By their Fruits they may know it : And St fohn\ determination is liable to no evafion or mifinterpretation, I ^oh. iii. lOi In this the children of God are manifeft, and the children of the De^ vil ; TVhofoever doth not right eoufnefs^ is not of God, neither he that loveth not his Brother.
V. Fifthly ; 'T I s obfervable that our Sa- viour concludes his Character of a good Chriftian, with the addition of Patience^ as a Qualification necefTary to be joined with all thofe hitherto mentioned ; Ha- ving heard the wordy they keep it, and bring forth fruit with Patience : i. e. As Corn Town, if it be ever likely to come
tQ
the Sower explained, gi
to any Perfeftion, muft take fuch deep S e r m. and firm root in the Earth, as not to be ^^• fcorched by Heat, nor withered by Cold, ^^^^^ nor wafhed away with floods, nor choak- ed and over-run with Weeds ; fo a good Chriftian muft be armed with Patience^ to refift the aflaults of Perfecution, the Temptations of the World, the Entice- ments of bad Company, the Allurements of Pleafure and Profit, and the perpetual Treachery of his own corrupt AfFedlions and inordinate Paffions ; 'till at length he obtains a title to that Promife of our Sa- viour, that ht Jhall be faved becaufe he has endured unto the End. To them who by patient continuance in well-doings feek for glory, and honour, ajid immortality-, eternal life.
Lajily, and to conclude j *Tis worthy of remark, that St Matthew, in the pa- rallel place of his Gofpel, adds to the Words of the Text, that of Thofe who kept the Word, and bore Fruit with pa- tience, fome brought forth an hundred-fold, fome fxty, and fome thirty. And this de- notes to us thefe two things. i/?, that thofc who embrace and obey the GofpcL
in
92 l^Joe Parable of
S E R M. in fincerity according to their Power, ^^' though they have not the Capacity and
^"^^^^^ Ability of doing adually fo much good in the World, as others have j yet fhall • be accepted according to the Integrity and Sincerity of their Intention : Thus the Servant v^^ho gained two Talents, was as certainly, admitted into his Mailer's joy, tho' not into the fame Proportion of it, as he who had gained ten ; and St Paul argues, that in a great houfe^ there are not only vejfels of gold and of Jilver^ but alfo of wood and of earth j and fome to honoury and fome to difionour ; by difLonour^ meaning, not ufelefsnefs and being wholly rejeSied^ (as fome underftand it,) but only a lefs Degree of value and efeem, ( as the nature and' de- lign of his fimilitude plainly requires. ) Which tho' they be indeed within the houfcj and not wholly excluded' j yet no man who has a worthy Senfe of religion, . can long content himfelf with being of that number, without defiring any fur- ther improvement. For 2dly, This dif- tin<5llon oifome bringing forth an hundred- fold^ fomefixfyy and fome thirty , as on the one hand 'tis an encouragement to the 3 mmmfk
the Sower explained, g'j
meanejl Perfons, who are fincerely rellgi- S e r m, ous ; fo on r\\^ other hand it points out a ^^* very great advantage, which God has put ^'-^^^^'^ into the Hands of T'hofe of greater Abili- ties. Power and Authority, Honour and Dignity, Riches and Interefl, are fo many talents committed to mens charge ; which if they make ufe of to the Glory of God and the publick Good of Mankind, they thereby entitle themfelves to a propor- tionably greater and more illuftrious Re- ward ; For they that are wife^ fiall JJmie as the brightnefs of the firmament ; hut they that turn many to right eoufnefs^ ( by great Example or Power, or any other commendable means, ) fhall Hiine with a yet brighter glory as the fiars for ever and ever.
SERMON
J
[ 95 ]
SERMON V.
The End and Defiign of the yewijh Law.
m
Gal. ii. 15, 16. We who are yews by nature, and not Jin- ners of the GentileSy Knowing that a man is not jtijtified by the works of the law, but by the faith of fefus Chriji^ even we have believed in fefus Chrify that we might be juftified by the faith of Chrijl, and not by the works of the law : for by the works of the law fi all nofefi be juftified,
HERE is nothing has given S e r m. greater occafion to falfe opini- ^= ons, and unreafonable difputes ^^^^^^ in Religion j than the picking out fingle Texts of Scripture, and inter- preting
96 The End and Dejtgit
S E R M. preting them according to the ^x:^ found ^' of the words, without confidering the co-
^^^"^"^^^ herence and connexion of the whole Dif- courfe. Thus, e. g. if we fearch on one hand into the Ground of many of thofe mens AiTertions, who love to aggravate the corruption of humane nature, and the natural mfery of mankind-, we {hall find the true foundation of them, to be the ap- plying thofe places of Scripture to the *ivhole bulk of mankind, which are evi- dently and exprefsly fpoken only of fome of the 'worfi of men : On the other hand the reafon why others have fo magnified the natural faculties of men^ as that they have been thought to diminifh and detraB from the grace of God-, is becaufe they have applied thofeTexts to the generality ofmen^ which are fpoken only of the moft perfe5i Chrijlians. Again; the foundation of thofe mens opinion , who have extolled fome one particular virtue in oppofition to, or as an equivalent for, all other duties -, is their having interpreted fuch places of Scripture concerning fome one particular virtue, as are plainly meant of the whole Chriftian Religion : And th'e reafon why
others
of the Jewlili Law, 97
others have thought no moral Virtues atS e r m, all, neceflary to be pra(5tifed by Believers ; ^* is becaufe they have applied thofe Texts '^-^^^^^^ to the moft ejfential ^nd fundamental Du- ties of the Chrijiian Religion, which were intended only of the Ceremonial perform- ances of the yewijh Law. Whoever there- fore will fo read and underftand the Holy Scriptures, as from thence to determine truly what is neceflary to be believed, and pradtifed by Chriftians ; mufl not only from Angle Texts, and thofe interpreted at pleafure, frame to himfelf or receive from Authority of Others, a Scheme of Reli- gion ; ( for then there will be as many diflferent Syftems, as the fancies and pre- judices of Men or different Bodies of Men are different;) but he muft confider the nature and deflgn of the feveral parts of the whole Revelation ; he mufl confi- der the proper Signification of thofe terms and exprefiions, which were in ufe at the time when the Books of Scripture were written ; and above all, he muft attend to the coherence and connexion of the Author's Difcourfe, the occafion of his writing, and the true Scope and Intent of Vol. X, H each
98 T'he End and Dejtgn
S E R M. each palTage, from whence he would dc- ^' duce any Dodrine of Faith, or Rule of Pradtice. The Go/pels, are a brief Hiflo- ry of the Life of our BlefTed Saviour ; and contain in them, i/?, the Terms of Conditions, upon which thofe who would become Subjects of the Kingdom of Chrifl, are to be admitted into that State j and Q.dly^ the general Laws or Rules, to which thofe who do already profefs themfelves Chriflians, mufl conform their Lives. The Terms or Conditions, upon which men are to become Subjedls of the Kingdom of Chrift, are declared by 'John the Bap-^- tift and by our Saviour himfelf at his firll Preaching, to be Faith and Repentance. The General Laws or Rules of Obedience, by which thofe who are already Subje(5ts of his Kingdom, mufl govern their Lives j are delivered diredly and principally in our Saviour's Sermon upon the Mount \ but occafionally alfo urged in his other Dif- courfes, and moil lively exprelTed in the example of his Life : The Sermon upon the Mount, contains a particular Explica- tion of the ten Commandments, which are the moral and eternal Law of God, 1 explain-
of the Jewlfli Law. 99
explaining the Duty and Obedience we S e r m, owe to God^ and the Love and Charity ^' we muft perform to men ; It contains '-^^*^ alfo a Vindication of That Law, from the falfe and corrupt Glofles of the Jewifi Do(ftors ; and Exhortations to a more ex- alted, fpiritual, and pgrfedt manner of performing thofe Duties, than was before infifted on even by the true intent of the Law. The Parables and occafional Dif- courfes of our Saviour, are chiefly to ex- plain the nature^ and fet forth the true dejign of the Gofpel 5 which for the moil part in thofe Difcourfes is called the Kingdom of Heaven^ to exprefs the great- nefs and excellency of that Difpenfation. And lajlly^ the Hiftory of his Life, is a moft compleat pattern of all Chrijiian Virtues, propofed plainly and familiarly to our Imitation : but more efpecially 'tis an example of patience under afflidions, of refignation to the will of God in all conditions, and of contempt of the world. Thus the Gofpels contain a plain Syftem of Chriftian Religion in general, enforced both by precept and example; and are therefore profitable to inflrudt us in all Vol. X. H 2 Righte-
lOO I'he End and Dejign
S E R M. Righteoufnefs, and to furnifh us tho* ^' roughly unto all good Works. The ABi
'"''"^^^ of the Holy Apoftles, contain the Hifto- ry of the Apoftles Preaching and Doc- trine, which was the fame with what their Mailer had before taught, namely. Repentance and Obedience j together with an account of the Succefs of this their Miniflry, and of the State of the Infant- Churches in thofe pureft times, immedi- ately after their being founded by the A- poftles. The Epijlles contain either gene^ r^/ Exhortations to ^// Chriftians, in or- der to confirm and ftrengthen them in the Faith ; or particular and occajional Difcourfes to Jingle Churches, upon par- ticular Controverfies or Matters of Dif- pute. Thofe which contain ^^;z^r^/ Ex- hortations to all Chriflians, are eafy to be underftood by all, who read them with a fincere Defire to be inflruded in their Duty, or confirmed in their Faith ; Thofe which are written upon particular quef- tions of difpute, cannot be rightly under- ftood, without firft underftanding the matter of thofe Difputes, and the occa- Jions upon which the Epiftlcs were writ- ten.
of the Jewlfli Law, loi
ten. Of this latter fort are many of ScSerm. TauV^ Epiftles, and efpecially This to the ^• GaktianSy and That to the Romans. Which ^--^'^'^ be&ufe they relate almoft wholly to a Controverfy, that arofe upon the very firft planting of Chriftianity ; they have in la- ter times, for want of attending to the true occafion of their being written, been much mifmterpreted, and by many wreft- ed to their own deftrud:ion. And no Ex- plication of particular Pafiages, can be of fo much importance towards ftating the Apoftles true Senfe, as giving in the fir ft place a diftindt View of the general Defign of his whole Writings. In order therefore to the clearer underftanding the true Defign of thefe Epiflles, it is to be obferved, that before the coming of Chrirft, the 'Jews were the peculiar People of God, feleded out of all the Nations of the earth to be the Standard of true Re- ligion, the People among whom God would choofe to place his Name, and o- ver whom fhould continually watch the peculiar care of the divine Providence : STo them were committed the oracles of God^ Rom. iii. 2 -, to them pertained the H 3 adop-^
102 The End and Dejtgn
S E R M. adopttoriy and the glory ^ and the covenants ^ ' and the giving of the law, and thefervice
^^^^ of Gody and the promifes ; Whofe are the father Sy and of whom as concerning the flejh Chriji came^ who is over all God blejfed for ever ; Rom. ix. 4, 5. To them were committed the oracles of God-, i. e. with them were intrufted all the Revela- tions of the Will of God, the Law and the Prophecies, as the people with whom God thought fit to depofit thefe things for the benefit of the World ; to them they were committed as a light or ftan- dard to which all Nations might flow, and in fadl we find that Profelytes from all Nations attracted by the fplendour of thofe great and mighty adions which God wrought for and among this people, did come in and embrace their Religion : Ti them pertained the adoption^ i. e. they Were honoured with the peculiar privi- lege of being accounted as the Sons or People of God, and of being accordingly under the more peculiar care and protec- tipn of his providence. When the moji high divided- to the natio?is their inherit tance^ when hefeparated the Sons of Adam^
cf the Jewlfli Law, 103
he Jet the bounds of the people according toSiR m. the number of the children of Ifrael-, for ^' the Lord's portion is his people, Jacob is ^^^^^^ the lot of his inheritance-, Deut. xxxii. 9; i. e. God fo divided and fettled the nations of the earth, as to have the people of the Jews in a more particular manner under his own immediate Care and Pro- ted:ion j for the Lord has chofen Jacob un^ to himfelf and Ifraelfor his peculiar trea^ ' fure-y Pfal. cxxxv. 4. To them pertained the glory ; i. e. among them was the ark and temple of God, the ( Shecinah or) glo' rious prefence of the divine Majejly ; In Judah was God known, his name was great in Ifrael j In Salem alfo was his tabernacle^ and his dwelling-place in Sion ; Pf. Ixxvi. I, 2. To them pertained the covenant s^ i. e. with them God entered folemnly in- to covenant, that he would be their God and they Jhould be his people ; and con- firmed this covenant with the facramental feal of circumcifion, and fprinkling of blood. To them pertained the giving of the law^ and the fervice of God, and the promifes j i, e. their manner of worfhip was fuch as was prefcribcd them in a wonderful and H 4 miracu-
104 ^^^ jE;^^ and Dejign
S E R M. miraculous manner by God himfelf ; and ^' their polity alfo was of divine Inflitution '' and Appointment : God fiewed his word wito yacob^ his Jiatutes and his judgments unto Ifrael ; He hath not dealt fo with any other nation^ neither have the heathen knowledge of his laws-, Pf. cxivii. 19, 20 : To them was the law given, written on tables of ftone with God's own hand, and to them were the prophets always fent with infpired inftrucflions. Infpired by the Spi- rit of God to inftru6t them occafionally in their duty, to warn them of impending Judgments, and to exhort them to pre- vent thofe Judgments falling upon them^ by a timely repentance ; and to them par- ticularly belonged all the promifes contain- ed in the law and in the prophets. Laftly, Theirs were the father s, a?id of them ac-^ cording to thefejh Chriji came^ who is over all God blejfed for ever; i. e. They were the poflerity of thofe Patriarchs, to whom God had fo often promifed and fwora by himfelf, that in their feed Jhould all the nations of the earth be blejfed ; and among them was born that MeJJias, of whom fo great things had been prophefied and who wiLSthcixfouc the exJ)eBation of all the ends of
the
of the Jewifli Law. 105
the earth. Tkefe great and glorious prl- S e r m. vileges, the later yewi did not make a ^• right ufe of with Humility and Thank- ^^^^^^ fulnefs, but valued themfelves too highly, and defpifed all other Nations as Aliens frona the Commonwealth of Ifrael^ Stran- gers to the covenant of promife, and fcarce worthy of the protection of the divine Providence. The eftablifhment of their law and ceremonies they imagined to be defigned of God to continue for ever; and the promifes contained in the law and the prophets they thought belong'd fo pe- culiarly to themfelves, that they would not believe any other people fhould ever be allowed to be partakers of them„ When the Meffiah himfelf fhould appear, they were perfwaded that he was to c- flablifh an everlafting Kingdom over the yewifi nation only, and fo become indeed the wonder and amazement, but not the Salvation of the Gentiles. This error of theirs, prevailed long even among out Saviour's Difciples themfelves, and began then firft to be reproved and oppofed, when St Peter^ having an exprcfs com-- mand from Heaven not to count any majt
common
io6 The End and Dejtgn
S E R M. common or uncle an ^ Adls x. 28 ; went and • preached the Gofpel to Cornelius the centu^ rion 5 being convinced that God was of a truth no refpeBer of perfons, but that he bad unto the Gentiles alfo granted repe^i^ ance unto life-, and that in every nation be that fear eth God and worketh righte- oufnefs is accepted of him. Upon This the converted Jews, who had not yet laid afide their ancient prejudices, contended carneflly for the neceffity of continuing to obferve the ceremonial Law ; teaching the brethren every where, and faying, ex- cept ye be circumcifed after the manner of Mofes, ye cannot be faved; Ads xv. i, Againft whom, the Apoftles, aflembled on purpofe in a Council at Jerufalem, made a folemn determination j as is at large re- lated, ABs XV : and accordingly we find St Paul, ( as being the Apoftle to whom was particularly committed the preaching of the Gofpel to the Gentiles ) in all his Writings earneftly exhorting his Gentile Converts not to look upon themfelves as bound to obferve the law of Mofes, but on the contrary toflandfajl in that liberty "wberewitb Chrijl had made them free.
This
of the Jewifli Law. 107
This is the true State of that controverfy, S e r m, which at the time when this Epiftle to ^' the GalafianSy and that to the Romans, were written ; was the chief and almoft only confiderable Subje(5t of difpute in the Chriftian Church. Now that there are abundance of paflages in thefe Epiftles, which fo plainly relate to this Contro- verfy, that they cannot poffibly be inter- preted to any other fenfe, is very evident. A great part of the Epiftle to the Ro- mans is in exprefs Words about the caft- ing off the Jews, and the coming in of the Gentiles ; particularly the ixth, xth, and xith Chapters ; and the xivth Chap- ter is wholly imployed in (hewing the unneceflarincfs of the Jewijh obfervation of days, and diftindlion of meats ; One man ejteemeth one day above another, an- other efieemeth every day alike, ver. 5 ; and 1 knoFW and am ferfwaded by the Lord yefuSy that there is nothing unclean of it felfy but to him that efieemeth any thing fa be unclean, to him it is unclean; ven 14, In the Epiftle to the Galatians, the fame Apoftle warns his Gentile converts againft fuch as would perfwade them to Judaize 1
They
io8 The End and Dejign
S E R M. T!hey conjirain yoUy faith he, to be circum-^ ^' cifedy only leji they Jhould fuffer perfeeution for the crofs of Chrift ; For neither do they themfelves who are circumcifed keep the law, but defire to have you circumcifed that they may glory in your flejh ; ch. vi. vcr. I2j 13: He aflures them that in fefus Chrijl neither circumcifion avail- eth any thing nor uncircumcifion, but a new creature, ch. vi. ver. 15 : He exhorts them earneftly, to ftand faji in their Chrif tian liberty, and 7iot to be intangled again with the yoke of bondage : He tells them alfo how he openly rebuked St Peter at Antioch, for withdrawing and feparati?jg him f elf from the Gentiles, for fear of them which were of the circumcifon-, ch. ii. 12, All which, and many other the like paf- lages referring fo evidently and exprefsly to the fore-mentioned controverfy, whe- ther it was neceffary or not for the ne\v^ Converts to keep the Mofaick law ; are a certain guide to diredl us in interpre- ting the other parts of thefe Epiftles, This therefore being premifed in general^ we may proceed to obferve more parti- cularly j thgt the Apoflle defigning on one
han4.
of the Jewifli Law\ 109
hand to magnify the Gofpel by fetting S e r iv? . forth its fufficiency to Salvation, and on ^• the other hand to demonftrate the infuf- ^^''"^^"^ iiciency and unneceflarinefs of the cere- monial Obfervances of the Jewijh Law ; does all along make ufe of fuch terms to exprefs the Chriftian and Jewijh Religion by, as may beft ferve to fet forth the ex- cellency of the one, and diminifh the o- pinion which men had taken up of the neceffity of the other. And
I/?; Because the firfl and moft fundamental duty of the Gofpel, is belie- ving in God, and believing that moft per- fect Revelation of his Will, which he has made to mankind by our Saviour Jefus Chrift 5 whereas on the contrary the prin- cipal part of that Religion which the Ju- daizing Chriflians fo earneflly contended for, was an anxious obfervance of the burdenfome rites of the ceremonial Law ; therefore the Apoftle calls the Chriftian Religion Faith, and the yewiJI:) Religion the Law. Rom. iii. 28 ; therefore we •conclude, faith he, thaf a man is jiijlijied by faith without the deeds of the law\ His. meaning is. It clearly appears from what
3 ^s
no The End and Dejtgn
S E R M. he had already argued, that obedience to ^' the Chriftian Religion el fe where called the
^^''"^^^ obedience of Faith, is fufficient to juftify a man, without obferving the ceremonies of the Jewijh Law : And ver. 31. Do we then make void the law through faith? God forbid : yea, we ejlablijh the law y i.e. Do we then, as fome men objedt, by our preaching up the Chriftian Religion difan- ' nul and make void the law of God or that revelation of his will which he made to the Jews^ No, we are fo far from that, that by introducing Chrifti- anity we eftablifh, confirm, and per- fect the moral and immutable part of the law much more effedlually, than the fewijh ceremonies were able to do: Tlius likewife in the epiftle to the Gala^ tianSy ch. iii. ver. 2 ; i'his only would I learn of you. Received ye the Spirit by the works of the law, or by the hearing of faith? Or as 'tis exprefled, ver. 5; He that minijlreth to you the Spirity and worketh miracles among yoUy doth he it by the works of the law or by the hearing of faith? I appeal unto you yourfelves, who contend fQ earneftly for the neceffity of
keeping
of the Jewifli Law. i H
keeping up the yewijh ceremonies, was it S e r m* by your obferving the rites of the Jewijh ^* religion that ye received the gifts of the ^^'W Holy Ghqfty or by your being converted to the Chriftian ? So alfo, Gal, in. 24; ^e Law^ faith he^ was our Schoolmajier to bring us unto Chrijl^ that we might be juf- tified by faith 5 i. e. the Jewifi difpenfa- tion was appointed by God in condefcen-^ fion to the weaknefs of that people, to fit them by degrees for the reception of the Gofpel. And ch. ii. ver. 155 the Apoftle, having rebuked St Peter openly for with- drawing himfelf from the Gentiles at An'' tiochy he adds, in the words of the Text, We who are Jews by nature and not Sinners of the Gentiles^ knowing that a man is ?tot jufiified by the works of the law^ but by tbe faith of yefus Chrijl, even we have belie- ved in Jefus Chriji^ that we might be jnjli* fed by the faith of Chrijl, and not by the works of the law ; i. e. if we our felves, faith he, who were born and educated in the fewijh Religion, being convinced that that Religion was not able to juflify us in the Sight of God, have thought it necef^ fary to imbrace the Gofpel of Chrirt, in
hopes
112 The End and Defign
S E R M. hopes to be juftified thereby; how much ^' lefs reafon have you to compel the Gentiles^
^^*^^*^ who were never brought up at all in the Jewijh Religion, to begin to conform themfelves to the manners of the yews^ after their converlion to Chriftianity ?
2dfy, Be c Aus E the Chriftian religion teaches us to expedt falvation not from our own merits, but from the grace of Godj that is, according to the terms of that new and gracious Covenant wherein God has promifed to accept of fmcere Repentance and Amendment, inftead of perfed: un- iinning Obedience j whereas on the con- trary the Jews depended upon their exaft performance of the works of the law; therefore the Apoftle calls the Chriflian religion Grace^ and the Jewip he fliles Works ; Rom. xi. 5, 6 ; So then at this prefent time alfo there is a remnant accord^ ing to the eleBion of Grace; i. e. though the nation of the Jews, having rejected the gracious offer of the Gofpel, are there- upon rejeded from being the people of God, yet hath God referved to himfelf a remnant from among them, even thofe who have embraced this grace of God,
which
of the Jewifli Law* 113
which is the Gofpel of Chrift. And If USerm. be by Grace, fays he, then is it no more of ^' works 'fXh'SLt is, if it be upon account of their ^^^^^^ having embraced the Chriftian Religion, that they are reckoned the pccuHar people of God, then is not this priviledge any longer annexed to the profelTors of the yewijh religion ; Otherwife grace is no more grace-, i. e. otherwife the Chriftian Religion is in vain, and not what it pre- tends to be, the grace of God. Thus alfo, ch. vi. ver. 14 ; Sin Jloall not have the do^ minion over you^ for ye are not under the law but under grace j /. e. ye are not un- der the Jewijh Religion, but under the Chriftian. So likewife in the Epiftle to the Galatians, ch. v. ver. 4 ; Chrijl is be- co?ne of no ejfeB unto you^ whofoever of you are jufiified by the law, ye are fallen from grace ; i. e, whofoever will needs re- tain the JewiJIj Religion, he takes upon him to fulfil the whole law; forfaking the gracious difpenfation of the Chriftian Reli- gion, and therefore Chrift ftiall be of no effed unto him. Again,
VoL.X. I ^dfyi
114 ^^ -E^^ ^^(^ Dejtgn
S E R M. '^dly^ Because the duties of the Chrlf- ^- tian Religion are almoft wholly moral and
^^^^^^ Spiritual, refpecfling the inward difpofition of the heart and mind ^ whereas on the con- trary the ceremonies of thtj ewijh law were for the moft part external; and, as the Apoftle to the Hebrews lliles them, car- nal ordinances, refpedting chiefly the out- ward purification of the body ; therefore the Apoftle calls the Chriftian Religion Spirit, and the Jewifi he ft:iles Fkfi. Thus in the Epiftle to the Romam^ ch. viii. ver. 3,4; For what the law could not do in that it was weak through the Flejh, God fending his own Son in the likenefs of fm^ ful flejh, and for Sin condemned Sin in the fiefi, T^hat the righteoufnefs of the law might be fulfilled in us, who walk not af- ter the jiejh but after the Spirit; i. e. Whereas the Jewijh Religion, becaufe of its outward and carnal ordinances was weak and infufficient to make men truly righteous, God fending his own Son in the likenefs of finful man to offer up himfelf ^ facrifice for the Sins of mankind, efta- bliflied the Chriftian Religion, which pu- rifying throughly the whole heart and I mind.
of the Jewlfli Law, 115
mind, and purging the confcience from S e r m. dead works, mio;ht through the grace and ^* mercy of God avail to juftify men from ^ ^ ^ all things, from which they could not be juftified by the law. Thus alfo in the Epiftle to the Galatians iii. 3 ; Are ye fo foolijh ? having begun in the Spirit^ are ye now made perfeB by the Jiejh t i.e. Are ye fo weak as to think, that after ye have embraced the Gofpel of Chrift, ye can be- come yet more perfed: by obferving the ceremonies of the Jewijh law.
This is evidently the true meaning of the Terms, Faith and Works, the Law and Grace, the Spirit and the Flejh, in thefe Epiftles; and under thefe Terms the whole defign of his difcourfe, is plainly nothing elfe but to (how ; I'hat
Firji, The Jewifh Religion having proved infufficient to make men truly holy, as natural Religion alfo had be- fore done, there was therefore a necef- fity of fetting up another inftitution of Religion, which might be more avail- able and eifedtual to that end. Now the fetting up a new inflitution of Religion, neceflarily implying the abolijQiing of the
Vol. X. I 2 old.
ii6 The End and Dejtgn
$ E R M. old, it follows that Chriftianity was not yL. to be added to Judaifm, but that Judaifm was to be changed into Chriilianity, /. e, that the yewijh Religion was from thence forward to ceafe, and the Chriftian Religion to fucceed in its room : this argument the Apoftle infifts upon in ch. i. ii. v. vi. and vii. to the Romans, and in ch. i. and iv. to the Galatians, In ch, i. and ii. of the Epiftle to the Romans^ he (hows that the yewijh Religion had proved infufficient to make men truly holy, as the natural Religion had before done j in the \th cb^ of that Epiftle to the Romans and in the yi to the Galatians, he gives an account of the Inflitution of the Chriftian Reli- gion, as more available and effedlual to that end j in the vii/y6 ch, to the Romans^ he (hows that this new Inftitution of Re- ligion neceffarily implies the abolifhing of ^ the old one, and this he does from the fimilitude of a Woman's being bound by the Law to her Husband fo long as he lives, but if her Husband be dead {he is freed from the Law of her Husband ; which Similitude he applies, ver. 4 ; Wherefore my brethren ye alfo are become I dead
of the Jewifli Law. 117
dead to the law by the body of Chriji, that S e r m. ye JJmdd be married to another^ even to V» him who is raifed from the dead, that we ^"^^^^^ floould bring forth fruit unto God: In the \sth ch. to the Galatians he proves the fame thing from the limilitude oi a young heir's being under a governour or tutor ; ver. I; I fay that the heir, as long as he is a child, differeth nothing from a Servant^ tho he be J':ord of all', But is under tutors and govertours until the time appointed of the father j Even fo we, when we were children, were in bondage under the ele^ ments of the world'. But when thefulnefi of time was come, God fent forth his Son^ made of a woman, made under the law, to redeem thofe that were under the law, that we might receive the adoption of Sons ; /. e^ The Jewifi Law was an Inllitution of Religion adapted by God in great conde- fcenfion to the weak apprehenfions of that people ; but when the fulnefs of time was come, God fent his Son Jefus Chrift to inftitute a more pcrfecft form of Reli- gion, after the fettlement of which in the World the former difpenfation was to 1 3 ceafe:
1 1 8 The End and Dejlgn
S E R M. ceafe : And that it muft needs do fo, is ^ • evident alfo from the nature of the thing
^"-^^^^ itfelf 5 For as after remiffion of Sin ob- tained by the fufficient Sacrifice of Chrift, there needed no more legal Sacrifices to be offered for Sin j fo in all other its ri- tual parts, the firft Covenant v^as in courfe taken away by eflablifhing the fecond; there being neceflarily a difanmilUng of the Commandment going before^ for the weak- nefs and unprofitablenefi thereof y Heb. vii. 1 8. T^hat
Secondly ; The Summ and EfTence of all Religion is Obedience to the mo- ral and eternal Law of God. Since there- fore the ceremonies of the Jeivijh Law were never of any efteem in the Sight of God, any otherwife than as they promo- r ted this great end, and prepared mens hearts for the reception of that more per- fed: Inftitution of religion, wherein God was to be worfhipped and obeyed in Spi- rit and in truth ; 'tis manifeft that when this more perfect inftitution of Religion was fettled, the former and more imper- fect one was to ceafe : This argument the
Apoftle
of the Jewilli Law. iiq
Apoftle infifls on in the \\d ch. to the Ro- S e r m. mans^ and in the iii^ to the Galatiam \ in ^' the ii^ to the Romans he fhows that every ^-^'^^^^^ inflitution of Religion, and particularly the yewijld^ was no other wife of any e- fteem in the fight of God, than as it pro- moted that great end of obedience to his moral and eternal Law ; For circutncijioriy fays he, n^erily projiteth if thou keep the law, but if thou be a breaker of the law thy circumcifion is made tincircumcifon ; therefore if the uncircumcifion keep the righteoifnefs of the law, Jha.ll not his un^ circumcifion be counted for circumcifon F And fiall 7iot uncircumcifion which is by nature, if it keep the law, judge thee who by the letter and circumcifon doft tranfgrefs the law ? For he is not a few which is one outwardly, neither is that circumcifion which is outward in the fep ; But he is a yew which is one inwardly, and circumci- fion is that of the heart in the Spirit and not in the letter, whofe praife is not of men but of God; ver. 25. to the end. In the md chapter to the Galatians he argues, that the Jewijh religion having been thus inftituted only to prepare men for that o« I 4 bedience
I20 The End and Dejign
S E R M. bedience to the eternal Law of God, which was to be the fumm and effence of the Chriftian Religion; it follows that when this latter and more perfedt inflitution took place, there was no need of continuing the former : T^he law^ faith he, was added only hecaufe of tranfgrejjiom^ till the feed Jljould come, to whom the promife was made ; i;. 19. and 23 : and before faith came, men hav- ing been kept under the law, Jhut up only unto the faith which p^ould afterwards be rei3ealed', therefore the law was ourSchool^ mafier to bring us unto Chriji, that we might be jujiified by faith ; But therefore, after that faith was come, they were no longer to be under I' hat Law. T^hat
thirdly ; T h e Religion of Abraham was acceptable to God, before the giving of the Law ; the Scripture faying exprefsly that the Gofpel was preached before unto Abraham : and confequently it could not but be acceptable likewife, after the ^- holijhing of the Law.
Lajily ; That by the pofterity of Abraham, were not meant flridly thofe who defcendcd from Abraham according to the flefh; but the chil--
of the Jewifli Law, 121
clren of the promife ( that is, as many ^75 S e r m. are of the faith of Abraham ) fiall be ^« counted for the feed : I'hat the true reli- ^"^^^"''^ gion therefore and fervice of God, was not to be confined always to the nation of the Jews, who were the pofterity of Abraham according to the flefh; but the Gentiles alfo, which believe, have attained to righteoufnefs, even the righteoufnefs which is of faith j That is ; Thofe of all nations as well Gentiles as fews^ who em- brace the Gofpel, which is the fame with the Religion oi Abraham, fhall be juftified with faithful Abraham. And this Ar- gument the Apoftle inlifls upon in the hith^ xthy and xi/^ chapters of the E- piflle to the Romans^ and in the ivth to the Galatians. Thefe are the fum of the Arguments which the Apoflle makes ufe of in thefe two Epiftles, to prove againft the Judaizing Chriflians, that there was no necefhty of retaining the Jewifi Religion together with the Chriftian. And from the largenefs, ftrength, and force of thefe Arguments we have again another con- vincing proof, that the determination of this queftion is indeed the principal, if
not
12 2 7he End and Deftgn
S E R M. not the only fcope and defign of the A- ^- poflle in thefe Epiftles : For nothing can
^^'^^'^^^ be more abfurd than to fuppofe, that the Apoftle fhould moll ftrongly and largely demonftrate a thing which he did not de- fign to write about at allj' or on the other hand that he fliould defign to write about a thing and make it the fubjed: of his Difcourfe, and yet prove it by fuch in- , tricate and obfcure arguments, as the wifeft and cunningefl of men fhould n^ ver be able to reconcile either with the reft of the Scripture or with themfelves. And thefe are they, who in the ix^Z» chap- ter to the Romans^ and in fo many other miftaken places of thefe Epiftles, are cal- led predeftinate, eled:, the eledlion, and the like.
And now from what has been faid^ I fliall, in order to pradice, draw two or three ufeful inferences; and fo con- clude. And
i/? ; Fro iM hence it appears, that tho* the cftence of Religion be eternally and immutably the fame, yet the form and jnftitution of it may be and often has been changed. The eilence of all Reli- gion
of the ]twi{h. Law. 123
gion Is Obedience to that moral and eter- S e r m. nal Law, which obliges us to imitate the ^• Life of God in juflice, mercy, and holi- '-'^'^ nefs, that is, to live foberly, righteoully, and godly in this prefent world. This is the fumm of natural Religion , as ap- pears from the Difcourfes of thofe wifer Heathens, who were freeft from preju- dice and fuperftition ; This was the fumm of the Jewijh Religion, as appears from the frequent and earneft proteftations of God to that people, by his fervants the Prophets ; and this alfo is the fumm of Chriflian Religion, as St Paul exprefsly afferts; 'Tit/n. 12. But though Religion itfelf be thus immutably the fame, yet the form and inftitution thereof may be diffe- rent. When natural Religion, becaufe of its difficulty and obfcurity in the prefent corrupt eflate of human nature, proved ineffectual to make men truly religious ; God left them no longer to the guidance of their reafon only, but gave them firfl the Patriarchal and afterwards the Mo- faick difpenfation ; and when This alfo, by reafon of its being burdened with fo many ritual obfervances, proved ineffec- tual
124 7 he End and Dejign
S E R M. tual to the fame great end, God aboliflied ^' This form of Religion alfo, and inflituted the Chriflian. In all which proceeding there is no refledlion at all upon the im- mutable nature of God: For as the divine nature is in the truefl: and higheft fenfe unchangeable, fo Religion itfelf in its na- ture and efTcnce is likewife unchangeable j But as the capacities, the prejudices, and ' the circumftances of men are different ; fo the inftitution and outward form of that Religion, v/hich in its elTence is al- ways the fame, may be and hath been changed by the good pleafure of God.
2^/y, If the whole and only defign of St Faul^ in thefe Epiftles, to the Romans and Galatians, be to prove, that God hath indeed made this change, of the infdtu- tion, of Religion from the Jewip to the Chriftian j and to vindicate his juflice in fo doing ; then we ought never fo to underftand any paffages in thefe Epiflles, as if the Apoftle defigned to magnify one Chriftian Virtue in oppofition to all or any of the reft ; but only that he would fet forth the perfedion of the Virtues of the ChrijVan Religion, without the cere- monies
of the Jewifli Law. 125
monies of the Jewifi. Thus when heSE r m. tells us that we are juftified by faith with- ^' out works, we mufl by no means inter- ^-'^'vNi pret it, as fome have abfurdly done, of the Faith of theChriftian Religion in oppofiti- on to the Works of the Chriftian Religion ; but of the Faith of the Gofpel, in oppofition to the external works of the yeivifi Law : For fo the Apoftle himfelf exprefsly ex- plains it; Gal. V. 6'y In Chrifi Jefus neither circumcijion availeth any thing nor iincir- cumcijion, but faith which worketh by love ; i. e. It is now of no importance whether a man obferves the works of the 'Jewijh Religion or no, if he maintains but the faith and the obedience of the Chriftian. But as to the Works of the Chriftian Religion, the fame Apoflle every wliere urgeth their neceffity; and particular- ly the five laft chapters of the Epiftle to the Romans, are a moil earned ex- hortation to be fruitful therein.
3^/)' ; From hence it follows that there is no contradidion between St Paul and St JameSy when the one fays, that a man is jujlijied by faith without works, and the other fays, that faith without works can- not
^•V'-v
126 The End and Dejtgn
S E R M. not jujltfy ; For the one fpeaking pro- ^' fefledly of the works of the Jewifi Reli- gion, and the other of the works of the Chriftian, 'tis plain that the Faith of the Chriftian Religion may avail to juftify a man without the Works of the y^if;///^ Re- ligion, which is the aifertion of St Paul-, though it cannot do fo without the works of the Chriftian Religion, which is the affertion of St "Jajjies^ So that there is no other difference between thefe two great Apoftles, than as if a man fhould fay, that believing the Chriftian Religion is fufficient to falvation without obeying the law of Mofes, but that it cannot be fo with- out obeying the commands of Chrift.
Fourthly; From hence we may infer, that when any two paffages of Scripture feem contrary one to another, whereof the one be controverlial and the other plain and moral ; we muft always endeavour to ac- commodate the controverfial palTage to the plain one, and not the plain one to the controverfial. And the reafon is evident; becaufe the plain moral pafTage cannot be sniftaken, being interpreted according to the moft obvious and literal fenfej but
the
of the Jewifh Law, 127
the fenfe of the controverlial paffage can- S e r m. not be rightly underftood, without under- V, ftanding the particular controverfy about \
which it was written.
Fifthly and Lajlly, If St Taiil fo feverely treated the Judaizing Chriftians, as to call them perverters of the Gof- pel of Chrift, and efteem them as preachers of another Gofpel ; then let us alfo take heed left on the authority of men we preach or obey at any time any other Gofpel, than what Chrift and his Apoftles preached and obeyed. If thofe men, who together with the iimplicity and fpiritual nature of the Chriftian Re- ligion, would needs retain alfo thofe cere- monial obfervances which God himfelf had appointed under the yeivifi difpenfa- tion ; were accounted fo much to trouble the Church of God, that the Apoftle de- clares that though it were an A?igel from Heaven that fhould preach any fuch doc- trine, he fhould be accurfed : then let us take care, left in a higher degree we be found guilty of the fame crime, if with the great and moral duties, thofe weightier matters of the law, we not only equal the outward and ceremonial part of Religion,
but
128 'The End and Defign^ &c.
S E R M. but alfo prefer it before them ; accounting ^' our felves fufficiently religious if we have
'^^^^ but the form of Godlinefs, though we de- ny the power thereof. But let no man de- ceive you, faith St John-, He that doth righteoufnefs, and he only^ fliall be ac- counted righteous in the fight of God.
SERMON
[ 129 ]
SERMON VI.
The Pradtice of Virtue the greateft Security againft our Enemies.
I Peter ili. 13.
And who is he that will harm you^ if you
be followers of that which is good?
HE Apoflle having in the former S e r m. part of this Chapter exhorted us ^^^• to the pradice of feveral particu- I lar duties; proceedsin the 10/^ Verfe, to enforce his exhortations With fuch motives, as are apt to work ?noJi effedtu- ally on the minds of men : He inforces it with the con fi deration of the bleffng and happinefs^ that attends the performance of Vol. X. K thofe
130 'The PraSiice of Virtue the
S E R M. thofe duties. He that will love life^ faith ^^- he, and fee good days, let him refrain his
^^'^ tongue from evil, and his lips that they fpeak no guile ; let him efchew evil and do goody let him feek peace and enfue it ', for the eyes of the Lord are over the righteous, and his ears are opened unto their prayers', but the face of the Lord is againji them that do evil. To which words, cited out of the 34^^ Pfalm, ^he Apoftle adds in the words of the text, Afid who is he that will harm you if ye be followers of that which is good? The word in the original fignifies indifferently, either will or fiall harm you 5 and fo the Text plainly con- tains this double propofition : That if a man be a follower of that which is good, *tis probable Men will not have any defire to harm him ; and if they would, yet tis certain no man fiall have any power to do it : 'Tis the moft likely method to make all men our friends-, and if it does not that, yet 'tis the moft certain fecurity that they fliall not be able to hurt us, though they be enemies.
I. Firf ', If a man be a follower of
that which is good, /. e. a fmcere pra-
<^ifer of univerfal right-coufnefs, 'tis pro-^
3 babic
great eji fecurity againji our Enemies, 131
bable no ir^^n 'will have any defire to harm S e r m. him. And that for thefe two Reafons, y^. ly?, bccaufe God in the wife difpenfations ^^^^^^^ of his Providence dcfts frequently indine mens hearts to be favourable to thofe that are truly and fincerely good j And 2^/y, becaufe Goodnefs does of its own nature, tend to the gaining mens affedions and making them our friends.
ly?, God himfelf, in the wife Dif- penfations of his providence, does fre- quently incline mens hearts to be favoura- able to thofe who are truly and lincerely good ; Whether he does this at any time directly by his own immediate power, or by the fecret difpofition of natural and fecond caufes ; by the interpofition of more or fewer inftrun>ents ; or without ufing any at all, is not material to enquire ; for natural caufes are but his Inftruments. Certain it is, that he in whofe hand the hearts of all men are, as the Scripture every where teftifies, can, when he pleafes, by any of thefe ways, give us favour in their Sight, and make even our enemies to be at peace with u»,
VpL. X* K 2 Secondly^
^y^"\^
132 Ithe PraSike of Virtue the
Serm. Seco7idl}\ Virtue and good nefs does l}^ in its own nature tend to the gaining mens afFedlions and making them our friends; it forceth necelTarily a certain love and veneration from all men, and challengeth honour even from thofe who will not imi- tate what they are forced to refpedl ; So that he who is truly and fincerely virtuous, muft be, as moft certainly acceptable to God, fo in all probability approved of men. Prov. in. 3j 4; Let not mercy and truth forfalie thee ; bind them about tljy neck^ write them upon the table of thine heart : Sofialt thou Jind favour and good underfianding^ in tfje fght of God and Man, The prac- tice of Virtue and true Religion, is a con- formity to thofe eternal rules of juftice and righteoufnefs, which are as unchangeable as the difference of Good and Evil, ^eing founded in the nature of God and of things : 'Tis alfo an imitation of the actions of God himfelf. And as no man is fo flupid as not to admire the perfe^flions of the divijie nature, when he conliders them abftradedly in God, fo he cannot but pay a proportionable refped: to what- ever he fees bear their refemblance in men.
Hence
great eft fecurity againjl our R7te7nies, 133
Hence virtue is of all things upon Earth S e r m. the moft lovely and venerable ; approving ^I* itfelf whether men w^ill or no, to their rea- ^^^^^^^ fon and judgment: And efpecially v^here it is mofl confpicuous ; as in the Lives of virtuous and religious Governours, who then mofl illuftrioufly appear the trueVice- gerents of God, when That Power which they receive from him, they imploy and exercife in imitation of him. But 'tis likcwife true in proportion, even in the meanejl perfons ; that Virtue and Piety, wherever they are found, necefTarily com- mand efteem and honour : And this not only from good and religious men 5 but even vicious perfons themfelves, tho' they will not do righteoufnefs, yet commonly they cannot forbear giving it its true cha- racter and commendation in others. The Officers who were feat out by the Pharifees to apprehend our Saviour, could not for- bear declaring, that he fpake as never man fpake j and the Roman Governour, when he gave Sentence that he fhould be cruci- fied, could not at the fame inflant forbear openly profefiing that he found no fault in him. The very worfl of men cannot K 3 chufe
134 ^^ PraSike of Virtue the
Sx RM.chufe but have a good Opinion of that i^/^ virtue, which the dominion of their lufls will not Juffer them to praBice^ or which their prefent temporal Inter ejl compels them to difcountenance. In any bufinefs of im- portance, much rather would they imploy a righteous and confcientlous perfon, than any of the companions and partakers of their Vices. In a Word j they cannot but frequently wi{h that they themfelves were the men they are not ; and pray with Ba- laam^ that tho' they imitate not the life^ yet at leafl they might die the death of the Righteous^ and that their lafi end might be lifke his.
Further, Religion and Virtue miifl naturally tend to the gaining mens affe- <fi:ions and making them our friends ; be^ caufe it renders a man evidently both a pro- fitable member of the publick, and like^ wife ufeful to all men in whatever private relation they fland to him. It makes him modefl and humble, peaceable and fubmlf- five to his fuperiours, in all juft and rea- fonable inftanees. To his equals he is juft and faithful, ufing all plainnefs and fince- rity in his dealings': In his converfation
injuring
greatejl fecurity aga Injl eur Enemies, 135
injuring and abufing no man j but with S e r m. gentlenefs and forgivenefs, melting the ^I- hearts even of his enemies, and making ^-^^^^"^ them to be at peace with him. To his inferiours he is gentle and condefcending ; not oppreffing the weak, nor dealing hardly with thofe that are under his Power ; but incouraging them by his example in the ways of Virtue, and in all kind of exi- gencies, affifting and relieving them to the utmoft of his Ability. This is the beha- viour of a truly religious perfon in all re- lations ; a behaviour, which not only gains efleem as far as its good efFeds actu- ally extend, but which raifes admiration in us even when we meet with it in the Hiflory of paft and far diflant ages, where 'tis manifefl we can have no concern for the events of things, nor prejudices con- cerning the Chara(5lers of Perfons : Nay, which we cannot but commend, even though it happens to be againji our pre- fent Intereft ; for the fame reafon, as on the contrary men cannot but hate bafe Ac- tions and diflike unworthy Perfons, even $it the fame time that perhaps they profit by them. But here it is obvious to in(^uire; K 4 Xf
13^ ^^ PraSiice of Virtue the
S E R M. If thefe things be fo, how then comes It ^ -^* to pafs that good men have fo often been
^^^^^ hated and perfecuted in the world ? How comes it to pafs that men zealous and eminent for Piety, have in all ages fuffered fo much upon the account of Virtue and true Religion? Upon this it may be proper to obferve, j/?, that All fufFerings even of men zealoufly religious, are not upon the account of God and Religion. If men through heat and falfe Zeal, fadti- oully at any time difturb the peace, the order and quiet of their Country ; if they feditloufly oppofe lawful Autherity, and fpread Docflrines inconfiflent with civil Government, or with good Manners ; fuch as are feveral of the principles, and has frequently been the pradice of the Church oi Rome-, and be puniflied for fo doing; this is not fuffering for Virtue's fake, zdly^ 'Tis to be obferved, that when the beft and moft truly pious men are hated and perfecuted, 'tis not becaufe Virtue itfelf is not always amiable, but becaufe the perfecutors miflake through their own, wicked prejudices, and look upon the beft of men as profane and irreligious. Of
;his
greateji fecurity againfi our R^umies, 137
this kind were all the perfecutions of the S e r m. beft and purefl Chriflians in the primitive ^^• times : 'Tis certain thefe men were emi- ^"'^V"^ nently virtuous and religious, and 'tis cer- tain they fuffered merely upon that ac- count J but then 'tis alfo as certain, that thofe by whom they fuffered, did not per- j(ecute them becaufe they thought them religious, but becaufe through their own Idolatrous and wicked prejudices they took them for perfons moft profane. They did not perfecute them becaufe they thought them to be worlliippers of the true God, but becaufe they found them to be defpi- fers of their falfe ones. This made them implacably perfecute that Doctrine, the evidence and conviiflion, the Holinefs and Excellency of which, if they would have opened their eyes, they could not pofTibly have refifted. Another Reafon like wife why the beft of Men may be infulted and perfecuted, is becaufe it may happen to ferve a prefent private intereft of thofe who opprefs them 3 notwithftanding that at the fame time it cannot be denied, but in their judgment and confcience they muft honour and refped them. This was plainly
the
1 3 S W^ PraSike of Virtm the
S E R M. the cafe, in the condemnation of our Sa- ^ ^' viour. He was manifeftly innocent of the crimes laid to his charge, and Pilate knew him to be fo ; but then 'tis alfo manifeft that he did not condemn him be- caufe he was innocent, but becaufe he was willing to do the Jews a pleafure. Our Saviour's innocence was fufficient cb convince the mind of his Judge, and 'twas ^ only intereft that prevailed over the force of that convidtion. But %dly, Suppofing none of thefe to be the cafe ; and that good men are fometimes perfecuted and hated for this very reafon only becaufe they are known to be fuch ; (which I think rarely happens:) yet fiilly (as in all moral Max^ ims, 'tis fufficient if they hold true for the greater part,) yet y?z7/, I fay, Virtue is undoubtedly the mofl dired:, the mojl cer- tain and effedual means in the world, to gain the love and favour of all men, tho' poffibly it may fometimes fail, of obtain- ing that effe<5t. A fojt anfwer, faith So^ lomoriy turneth away wrath^ and 'tis cer- tain that 'tis the moft probable way to do it ; though there may perhaps be fome men in the world of fo ill a difpofition,
that '
greatejl fecurity agalnjl our Emmies, 139
that they will rather be inflamed than S e r m. foftened by the gentlefl Entreaties. In like ^1- manner 'tis vifible there may be, and 'tis too certain there have been and are fome perfons of fo very ill a Spirit, that they ' will hate and perfecute a righteous man for no other reafon, but becaufe they know him to be fo : And therefore it mufl not be affirmed that religion and piety will every where at all times certain- ly and infallibly gain the favour and good will of all men, but only that *tis the moft probable and rational means that can poffibly be ufed to that end, and that in moft cafes it really does fo, though it will indeed fometimes prove otherwife. For this reafon the Apoftle, when he had faid in the words of the Text, Who is he that will harm you if ye be followers of that which is good? adds immediately in the next words. But and if ye fuffer for righteoufnefs fake, happy are ye, and be not afraid of their terrow\ neither be troubled y i. e, if ye be truly virtuous and religious, 'tis probable and you may rea- fonably expedt that men will love and refped: you 5 but if it jfhculd happen other-
wifea
140 T'he PraBice of Virtue the
S £ R M. wife, as it will fometimes do ; if you ^^- fhould be hated and perfecuted for Righ-
'^-'^V^^ teoufnefs fake, let not this irouble or dif- quiet you j yea, rather think your felves happy, that you are accouiited worthy to fuffer for God, that is, for Virtue or Truth's fake ; who can and will deliver you in his good time from your enemies, or if he does it not in this world, will re- ' ward you abundantly in the next. For, II. Secondly; If we be followers of that which is good, 'tis certain no man, what- ever his isdIU be, fliall have any power to do us any real harm : The Truth of which may appear from the following confide- rations.
ijlj That the providence of God does in a peculiar manner watch over the Righteous, to preferve them under AH Events. T^he Eyes of the Lordy fays So- lomon, are in every place^ beholding the evil and the good-, Prov. xv. 3. As he at firft created, fo he flill upholds, and rules all things by the word of his power ; He orders and governs all the motions in the great fabrick of the world, and diredts the operations of all caufes to the effeft- ing his defigns. Whom he proteds, no
force
greatefi fecurity againjl our Enemies. 141
force or counfel can hurt ; for he break- S e r m. eth the arms of the mighty\ and bringeth VL the counfel of the ^wicked to nought. When ^-''VNJ Sennacherib the Affyridn came againft y^- rufalem with that mighty hoft, he could fut his hook in his nofe, and his bridle in his lipSj and caufe him to return by the fame way that he came ; and when Balak King of Moab^ tf lifting more to his Policy than Strength, fent for Balaam to curfe the Ifraelites, he could turn that curfe into a bleffing : So that there was no inchant- ment againft Jacobs nor divination againft ifrael. Indeed the whole hiftory of the Jewijlj nation, from the coming out of Egypt J to their final captivity, is one con- tinued and eminent inftance of providence watching over the righteous. In the wiU dernefs God led them like fieep, and kept them as the apple of his eye ; He fuffered fio man to do them wrongs but repro'ued even Ki?2gs for their fake. When they came to enter into the promifed Land, no force was able to ftand before them j and when they were pofTefTed of it, no nation was able to drive them our. Particularly when the whole body of them went up
to
142 ^he PraBice of Virtue thi
S-E R M. to Jerufalem to appear before the Lord ^^' thrice in the year, their land was by
^^^^^*^ a peculiar providence preferved from being invaded, as was promifed them, Exod. xxxiv. 24. In a word ; fo long as they kept God's Commandments, fo that he did not behold iniquity in Jacob, neither had feen perverfenefs in Ifrael -, they were conflantly happy and dwelt fafely j and though we often read indeed that they were opprefled by their enemies and brought to great diftrefs, yet this never happened but when they had firft depart- ed from their integrity j which made Mofes break out into that afFedtionate exclama- tion, Deut.xxxn. 30 ; How fiould one chace a thotifand, and two put ten thoufand to flighty except their rock had fold them^ and the Lord had Jhut them up ! Nov^ the fame Providence that preferves whole nations, watches likewife proportionably over fingle perfons ; For fo we read of Davidy 2 Sam. viii. 6, that the Lord pre^ ferved him whitherfoever he went-. And though under the Gofpel difpenfation, where immortality is more clearly brought to light, and the promife of eternal life
more
great ejlfecurity agahijl our Enemies. 143
more exprefs ; temporal rewards and pro- S e r m. tedlon do not fo conftantly attend the ^^• Righteous ; yet does Providence by no ^^'^^^ means wholly negledl them even here : But God's eyes are ftill upon the ways of man, and he fceth all their goings, ^re not two Sparrows^ fays our Saviour, fold for a farthing ? and one of them Jhall not fall on the ground without your Father. But the very hairs of your head are all numbred\ St Msit.x. 29.
2dly ; The enemies of a righteous man cannot do him any real harm, becaufe they cannot take from him any thing wherein his true and proper Happineis confifts. His Happinefs conlifls in imita- ting God, the Fountain and Spring of all Happinefs j and by copying out the divine perfedions in a holy life, to become par- taker of the divine nature : Nor can any thing poffibly make him miferable, but what feparates him from the favour and from the likenefs of God. Chriftians in- deed are not Stoicks, nor can they be al- together infenfible of what happens to them in the prefent life j fo that did they wholly depend on that prefence of mind,
that
144 ^^ PraBice of J^h^tue the
S E R M. that fiifficiency which Virtue does of its ^^i~* own nature furnilli the Soul with, it muft after all be confefTed, that the troubles and calamities of this life, notwithftanding all the boafts of fome vain-glorious Philo- fopliers, would be very grievous to them. But then if all thefe afflidions fhall be a- bundantly recompenfed to thembothinthis world and the next ; if there be no man ' 'who has left father or mother, or houfes or lands, for Chrift's fake, who {hall not in this prefent ftate receive not only equi- valents but an hundred-fold, and in the end eternal life; where then is the real mifchief of thefe lofTes ? Perfecution may deprive fuch perfons of their prefent pof- feffions J but it cannot defpoil them of thofe bags that wax not old^ that trea- Jure laid up for them in the heavens, where moth and rufi corrupt not, and where thieves break not through and JieaL It may deprive them of all the comforts of this life, and even life it felf ; but it cannot hinder them of that eternal inhe- ritance, the joyful expedtation of which keeps them from being miferable here, as the enjoyment of it will make them for
ever
greatejl fecurity againji our Enemies, 1 45
ev.er happy hereafter. For in the S e r m.
3^ and laft place, whatever lofs a good ^*-' man fuftains in the world upon the account ^'^^'^ of his concern for Truth and Virtue, {hall be abundantly made good to him in that which is to come ; and confequently 'tis fo far from doing him any real harm, that it ought rather to be accounted a Gain than a Lofs. For our light offliBion which is but for a moment^ worketh for us a far more exceeding and eternal weight of glory \ 2 Cor. iv. 17 : and St Paul accounts, Rom* viii. iSi that the fufferings of this prefent time^ are not worthy to be compared with the glory which fi all be revealed in us. The newTeftament is every where exceeding full and exprefs in this matter 3 though indeed in the old Teftament thefe promifes are not fo very clear ; The reafon whereof, feems to be this. The fews were a peculiar na- tion chofen of God to be a Handing in- flancc of his providence in the govern- ment of the world, and of his rewarding Virtue and punifhing Vice ; the promifes therefore and threatnings upon their obe- dience or difobedience, were made to that nation confidered as a body politick, and
Vol. X. L therefore
14-^ "The Praciice of Virtue the
S E R M. therefore mufl of neceffity have been fuch ^- as could belong to a nation as fuch, and be confpicuous to the world ; /'. e. they muft needs have been temporal. That na- tional Sins can be puniflied only with tem- poral punifliments, is not indeed a juft ob- fervation : Becaufe national Sins are no- thing but the Sins of the particular perfons that constitute a Nation ; and therefore may receive their particular punifhment in a future ftate. '^xxijucb rewards or puniih- ments of a Nation, as are intended to be Iqflances of God's providence in this World, and Evidences of his governing a People, thefe 'tis manifeft mud of neceffity be temporal. And this was plainly the cafe of the Jews^ confidered as a Nation. Of a future ftate, where every individual per- fon in particular, fhould be rewarded or punifl'ied according to his private behavi- our, they had fufficient proof, from thofe daily and undeniable evidences which they peculiarly had of the Being and Providence of God ; from God's Dealings with the patriarchs; from the typical and figura- tive interpretation of their temporal pro- mifes; and from the preaching of their
Prophets.
greateji fecurity againfi our Enemies, 147
Prophets. But now the Gofpel-difpenfa- S e r m. tion not being made to any particular na- ^^' tion or body of men as fuch, but to all individual perfons ; the bleflings promifed to obedience and the curfes threatned to difobedience were to be fuch as concerned particular perfons only j and therefore might as well relate to the future ftate as the prefent. Hence rewards and punifliments are not now fo equally diftributed in this life ; that future ftate being more clearly and fully difcovered, wherein all inequa- lities of this kind (hall be fet right, and where God has promifed that they who fuffer with Chrift, fhall be alfo glorified with him : So far therefore are wicked men from being able to hurt thofe who are followers of that which is good, that even when they think they have gained their purpofe, and have it in their power to fatisfy their malice to the utmoftj they even then contribute to the happinefs o^ thofe pious and religious perfons, whom they intend to make miferable.
The Application of what has been faid, is evident. If by a fincere endeavour after the performance of our duty in the general courfe
Vo L. X. L 3 of
148 The PraSike of Virtue the
S E R M. of our lives, we have made God our friend ; ^^- we are taught not ro be afraid of any thing clfe. Let us truft in him for deliverance under Any fort of afflidion whatfoever, who is abundantly ahh-, and hath pro- mifed that he isoill prefer ve us, fo that no- thing fhall by any means hurt us. He that dwelleth in the Jecret place of the .moji highy faith the Pfalmift, i.e. he that feareth God, fiall abide under the Jhadow of the Almighty, /, e. under his fecure protedion. Surely he fiall deliver thee from the fnarc of the fowler , and from the noifom peftilence ; He fhall cover thee with his feathers, and under his wings fialt thou truft, his truth fiall be thy fneld and buckler ; Pfal. xci. ver. i : and fob V. i(),^c\ He fiail deliver thee from fix troubles, yea, in feven there fiall no evil touch thee. In famine he Jhall re^ deem thee from Death ; and in War, from the Power of the Sword, '^hou Jhalt be hid from the Scourge of the Tongue-, neither JJmlt thou be afraid of DeJiruSfion when it Cometh, And fear ye not the reproach of men , faith the Prophet j neither be ye afraid of their revilings. For the moth
[hall
greatefl fecurtty aga injl our Enemies, 149
fiall eat them up like a garment^ a?id the S e r m. worm jloall eat them like wool \ but my ^^' right eoLifnefi Jloall be for ever, and my ^^^*^ falvatioji from generation to generation \ Ifai. li. 7, 8. Let us therefore indea- vour by fincerity and univerfal righte- oufnefs and goodnefs, to make all men our friends ; or at leaft, if it will not have that effedl, let us thereby fecure our felves that they Ihall not be able to hurt us tho' they be enemies ; Let us by a life of piety and true holinefs, make our peace with God ; and then we need not fear what men can do unto us : To conclude, let us fecure to our felves a portion in that happinefs which is to come, and then if we be not delivered from fufferings and afflictions here, they (hall (which is much better than deliverance) be compenfated at laft by that felicity, which will go as far beyond our expectation, as all temporal enjoyments come (hort of it j and will ex- ceed even our imagination no lefs than our hope. For "Eye has not feen, nor ear heardy neither have entred ifito the heart of man, the thi?ig5 which God hath prepared for them that kve him.
L -? SERMON
[ 151 ]
SERMON VII.
Of the Nature and Extent of falfe Witnefs,
'O^-
rr,
Prov. xxlv. 28, 29.
Be not a Witnefs againfi thy Neighbour ^without Caiife, and deceive not with thy Lips : Say not, I will do to Hirn^ as He hath done to Me j / will render to the man according to his Works,
HERE is nothing generally 3 ^ r m, more dear and valuable to VII. men, than their reputation or 'W""^ good Name : Prov. xxii. i ; A good name is rather to he chofen than great Riches^ and loving Fa- vour rather than filver and gold. The L 4 Efieem
^ 5 2 0/" /^^ Nature and Extent
S E R M. Efteem of wife and good men, is the Vil- greateft of all T'emporal Encouragements
^^^*^ to Virtue ; and 'tis a Mark of an aban- doned Spirit, to have no Regard to it. One cafe indeed there is, wherein the o- pinion of the World is not to be regard- ed : Which is, when the Circumftances of things are fuch, that the adhering to 'Truth and Virtue will necefTarily expofe a man to the Reproaches of ill men, and to the miflaken Cenfures of Many alfo who perhaps otherwife are good. In This
Mat.v.it.cafe, Blejfed are ye^ fays our Saviour, when men Jh all revile yoUy and perfecute you^ and Jh all fay all manner of evil againji you falfely for my fake : Rejoice, and be exceed^- ing glad J for great is your Reward in Hea- ven-, For fo perfecuted they the Prophets which were before you. But in all other cafes, Reputation or a good Name is juflly to be valued. 'Tis what the wifeft and bell: men, have always been very ten- der of preferving in themfelves ; and what good Chriftians ought therefore to make great Confcience of taking wrongfully from Others. In fome Inftances, a clear ireputation has been efl^emed more valu- able
of falfe , Witnefs, 153
able even than Life itfelf ; and, In many S u r m- circumflances, defpoiling men of their VJI* good name, is in effedl the fame thing as -^"^"^^^ defrauding them of their Property. So much reputation^ is always fo much Fow^ er ; and according to mens Efteem and Credit in the World, fo much proportion- ably is their Influence and the Weight they have in it. For the fame reafons therefore, that we are obliged not to in- jure our Neighbour in his Pcrfon or Pro- perty ', for the fame reafons ought we to be very tender, of his good name and repu- tation : Always having a juil: Regard to Truth and Charity, and to the Benefit and Advantage of the Publick. Be net a Witnefs againjl thy Neighbour 'without Caufey and deceive not with thy Lips : Say not, I will do to Him, as He has done to Me ; / will render to the man according to his Works,
Who is meant by our Neighbour, in ^his and all other Precepts of the like na- ture J our Saviour has explained to us in his Parable of the good Samaritan. Where, by declaring Him to be the affl idled man's Neighbour, who, though a Stranger, 2 though
1^4 Of the Nature and Extent
S E R M. though a ForeigJier, though of a different ^^^' Se5i and Party from him both in religion
^''^ and polity^ yet affifted and faved him in a time of extreme diftrefs ; he {hows us that our Neighbours, in the Senfe of the divine Precepts, are not Thofe only who dwell near us, or with whom we chance to have particular Acquaintance, or who are of the fame SeB or denomination with ourfelves ; but iDhomfoever among all Mankind we have any Concern withj whomfoever it happens at any time to be in our Power either to injure or do kind^ nefs to ; in a word, ivhojbevcr can in any refpedl become the better or the worfe, or receive any Hurt or any Benefit, by our Behaviour towards them. This is the meaning of the word. Neighbour, in Scrip- ture-language, and in the religious eftima- tion of things : and in T'his fenfe 'tis to be underftood in the I'ext, and in all other moral exhortations ; Be not a Wit- nefs againfi thy Neighbour withput caufe, and deceive not iinth thy Lips.
The word which we here render, de- ceive', iignifies, in the original, a7iy da- mage, afiy inconvenience, brought upon a
man
of falfe TVitnefs. 155
man In the way of (lander, calumny, S e r m. back-biting, or any other injurious man- ^^^I- ner of reprefenting him. The fenfe of ^^^'^ the expreffion is the fame, as in That Other Paffage in the fame book, ch. xxvi. 18 ; As a mad-7nan who cafieth Fire- brands^ arrows^ and death ; fo is the man that deceiveth his Neighbour^ (that is^ who revilefh^ defameth, or leads his Neigh- bour into Any Mifchief, ) and faith. Am not I in /port F
The Meaning of the particular Phrafes in the Text, being thus explained ; I fliall, in the following Difcourfe, Firjl, fet forth the Nature and Extent of the ^in here forbidden ; together with the proper li- mitation of the Cafes and Circumftances, to which it does or does not extend. And Secondly, I fliall alledge the fuitable Rea- fons and Motives, which ought to influ- ence our Pradlice in this matter. Be not a Witnefs againji thy Neighbour without caufe, and deceive ?tot with thy Lips : Say not, I will do to Hijn, as He has done to Me ; / will render to the 7nan according to his Works%
tFirJly
156 Of the Nature and Extent
S E R M. I. F'lrfi', In the /r/? place, thcHigheft ^*^- and mofl enormous degree of the Sin here
^^'^^*^^ forbidden, is the deliberately giving falfe evidence in judicial matters, whether cri- minal^ or in cafes relating to Property. Exod. xxiii. i ; Put not thine hand with the wicked^ to be an unrighteous JVitnefs, This is a wickednefs of fo high a nature, and in which it is (o impoffible for any man's confcience to be deceived ; that no man can be guilty of it in Any cafe, who has at all even the leaft Pretence or Ap- pearance of Religion. We find an Iilftance of it in Ahab\ confenting to the inftruc- tions given by "Jezebel againft: Naboth, I Kings xxi. 10 ; Set two men, Jons of Be- lial^ before him^ to bear JVitnefs againfl hini^ faying, T^hou didji blafpheme God and the King ; and then carry him out, and Jlone him, that he may die. The Charadler giv- en him by the Prophet upon which ac- count, ver. 20 ; is, that he had Sold him- felf to work evil in the fight of the Lord.
Another degree of the Vice con- demned in the Text, is when men bear falfe Teftimony againfl their Brethren, not indeed with the Solemnity of a judicial
accu-
of falfe Witnefs> 157
accufation before the Magiftrate, but after S e r m. a more fecret manner, in private conver- ^ *^* fat:on ; fpreading knowingly and malici- *^if oujly^ Falfe Reports concerning any per- fon, either for fome Private Advantage to T'bemfelveSy or out of Envy towards Him, or in way of Revenge for fome con- ceived Difobligation, This is the ckfc fuppofed in the Text : Be not a Witnefs a-
gainji thy Neighbour unthout Caufe :
iSay not, I will do to Him, as He has done to Me ; I will render to the Man according to his Works. But whether Revenge, or whatever elfe, be the 'Temptation to the Practice ; the nature of the Si?i itfelf'is of the deepefl Die, and condemned among the moft deteflable Crimes boch by Rea- fon and Scripture. All Lyars JJjall have their part in the lake that biirneth with Fire and Brimjione ', Rev. xxi. 8. And Our Saviour, who never fpake with Se- verity, but againft Great Crimes ; told the Pharifees, when they fpread falfe and ma- licious Accufatlons againfl him, that they imitated herein their Father the Devil^ Joh. viii. 44 ; That the Devil was himfelf a Lyar from the Beginning 5 a Lyar, in
the
1^8 Of the Nature and Extend
S E R M. the fenfe of fpreading falfe Accufatiom ; ^ (y2> the word, Ajct/2oA@^, properly figni-
^"^^'^ fies :) And that he was the Father^ and Promoter, of it in Others.
But further, there are flill lower de- grees of the Fault reproved in the Text; which, as they are lefs fcandalous in the eye of the World, and lefs fhocking to inconfi derate Minds, fo there is more dan- , ger of mens falling into them, and grea- ter Care needful to preferve ourfelves from the guilt of them. Of This kind, is the carelefs and rajh Cuilom of fpread- ing cehforious and uncharitable Reports to the difadvantage of Our Neighbour, ^without at all knowing whether there be any Tiruth in the accufation, or any jufi Ground and Foundation for the Cenfure. Under which Head, come innumerable forts of Calumny, Detradion, Slander, Evil-fpeaking, Back-biting, Tale-bearing, rafli Judgment, and the like. In which matters, the Occafions, upon which it is very incident even to thofe who are not of malicious Tempers, to be faulty through Neglige?ice^ and Want of Care and Atten- tion ; the Occajicns^ I fay^ which lead
men
of falfe Witnefs, 159
men to be faulty in This particular, are, S e r m. in the courfe of common life, fo perpe- VII. tually returning ; that the Scripture repre- ^-^^'^'^^ fents That perfon as a very perfect man indeed, who can be continually upon his Guard againft This Errour. /;; many things ( fays the Apoflle ) we offend all : If any ?nan offend not in Word, the fame is a per^ feSi many and able alfo to bridle the Whole Body. The Author of the Book of Eccl^- ^ ajiicus had before made the fame Obferva- tion, f^. xix. 16; "There is ofie that flippeth in his Speech, but not from his Heart; and who is He that hath not offended with his tongue F The Pfalmift in like manner, Ff XV. I ; hord, who JJ:all dwell in thx tabernacle^ or who fi all reji upon thy Ho- ly Hill ? E'uen He that hath iifed no
deceit in his tongue, afid hath not flan-
dered his Neighbour. The Caution there- fore he thought neccffary , to preferve himfelf from This Surprize, is very re- markable : Ifaid, I will take heed to my ways, that I offend not with t?7y tongue : And, Set a Watch, O Lord, before my mouth, and keep the door of my Lips ; Pf. cxli. 3, Without great confideration and
habi-
1 6o Of the Nature and Extent
S E R M. habitual ferioufnefs, the perpetual Inci- ^^^' dents of This temptation will betray men into Folly 5 and In multitude of words there wanteth not Sin -, Prov. x. 1 9.
Laftly ; The Lajl andLoweJi Degree of the Fault we are now coniidering, is when men are cenforiom towards their Brethren, in fpreading abroad things neither falfe nor dubious^ but certainly true ; yet need- le/sly^ and contrary to the Laws of Charts ty : Declaring their Neighbours real in- firmities, or real Faults, to his Difadvan- tage } without ferving the purpofe of Any true Benefit, either to Him or Others, This Pradice was Thus forbidden under the Law, Thou Jhalt not go up and down as a Tale-bearer among thy people ; Levit. xix. 16. And though the words of my Text, 'tis evident, have principal Regard to falfe accufation ; yet literally and very properly they extend alfo to uncharitable Truth : Be iiot a Witnefs againfl thy Neigh' how\ without Caufe.
Indeed, in all Cafes where either the Adminiftration of puhlick JuJlicCy or the manifefl Benefit and Advantage of Private good ChriJlianSy requires it > In all
Thefe
of falfe Witnefs. i6i
'iheje cafes, 'tis mens I>uty to accufe Cri- S e r m, minals of all Sorts, and to bear Teftimo- '^^^• ny againft them in Righteoufnefs and Truth : But in other cafes, 'tis evidently a Breach of Chriftian Charity, to take delight in fpreading even T'rue Reports needlefsly^ to the Damage or Difadvantage of our Neighbour. In matters of Pri- vate OffencCy *tis the part of a Chriftian, privately to reprove the perfon offending : And the Benefit of fo doing, may be very great. Ecclus xix. 13 j AdmoniJJ:) a friend y it may be he hath not done it 3 and if he have done ity that he do it no more, Ad^ monijh thy Friend, it may be he hath not faid it 5 and if he havey that he fpeak it not again. If thy Brother ( fays our Sa- viour ) jhall trefpafs againft thee, go a?td tell him his fault between thee and him alone ; if he jhall hear thee, thou haji gained thy Brother, But if he will not hear thee y then take with thee
one or two more. And if he jhall neg"
ledl to hear ^hem, tell it unto the Churchy
That is : Ufe all poffible means, in the
privateft and moft friendly manner, to a-
VoL. X» M mend
1 6 2 Of the Nature and Extent
S E R M. mend and reform him : But if T^hu Me^ ^^„1. ^^^d proves unfuccefsful, then tell it to the Churchy tell it to the Congregation^ tell it to a Number of ferious and well-difpo- fed Chriflians ; ftill for the Benefit of the ferfon reproved; that by the Advice and Exhortation of Many, he may be brought •CO Repentance. This is a thing very dif- ferent from publifliing mens Faults in or- dinary converfation j Wherein generally there is No View, of amending the per^ fon cenfured', but merely of fatisfying the Envy, Malice, Weaknefs, or vain Hu- mour, of thofe who are apt to imagine they can build up to I'hemfehes an Efieem upon the Faults of Others, Neverthelefs, even in common converfation, the Charac- ters of Perfons are not to be confounded, as if no Difference was to be made be- tween Virtue and Vice : But the fenfe of what has been faid, is, that Chriilians ought to be fo far from bearing at any time falfe teftimony againft their Bre- thren, that, where no real Honour can be done to Virtue, or Difcredit to Vice, they ought not to take pleafurc even in 'Truth uncharitable and not needful to be ex- pofcd. Having
of falfe , Witnefs. 163
Having thus at large explained theSE r m. Nature and Extent of the Sin foi;bidden ^^^' in the Text, and fet forth the proper Li~ ^-O'^^ mitations of the Cafes and Circumftances to which it does or does not extend'. Which Was the Firji thing I propofed : It remains now in the
II. Second place, that I proceed to lay before you fome of the principal Reafons or Motives, which ought to influence our Practice in this Matter. Be fiot a JVit- nefs againjl thy Neighbour without caufe^ and deceive not with thy Lips. And
ly? J From the very nature and con^ fiitution of humane Society, there arifes o- riginally, in the reafon of things, a ftrong argument why men ought to govern their Words as well as their ABions. For by the mutual intercourfe of Both, is hu- mane Society preferved 5 and by injurious Speech, as well as by unjuft A6iions, is That general Truft and Confidence, That mutual Charity and Good- Will deftroyed, on which depends the Welfare and Hap- pinefs of Mankind. This Argument is urged by St Faul, Eph. iv. 25 ; Putting away Lying, fpeak every man T^ruth with VoL.X, Ma bii
164 Of the Nature and Extent
S z R M. hh Neighbour ; for we are Members one of ^11- another. The conftitution of every hu- mane Society, bears fome Analogy to the Frame of the Natural Body : And as, in the natural Body, all Divifion, Difagree- ment, and difunion of the Members, tends neceffarily to the deftrudlion and diflblu- tion of the Whole ; fo, in proportion, in all Communities and Societies of men whatib- €ver, the Contentions and Animofties, the Diforders and Difra^ions, arifing from Sla?2dery Calumny, DetraSiion^ Unchari^ tablenefs, and other Inftances of licentious Speech, are inevitably of very pernicious effe<5t. ^he l^ongiie, fays St 'James, (ch. iii, 5, 8,) is a little member, and boafleth great things : Behold, how great a mat- ter, a little fire kindleth : it is an un-*
ruly evil, fidl of deadly Poifon,
Of mifchievous confequence it often is, to the perfon himfelf who indulgeth this Folly: Frov. xviii. 7; xii. 13; xiii. 3 ; A fool's Mouth is his deflritBiony and his lips are thefnare of his Soul-* — I'he wicked isfnared by tl:>e tranfgrefjion of his Lips. He that keepeth his mouthy keepeth his life \ but he that openeth wide bis lips^
Jhall
of falfe Wit7tefs. 165
Ooall have definition. The Wife Authors S e r m. of the Books o^ JVifdoin and Ecclus^ ex- ^^^• prefs themfelves excellently upon This ^'^'^'^ Head: ^he Ear of 'Jealoufy hearcth j//\vifd.i.io. things, and the Noife of Murmurings is not hid: 'Therefore — refrain your tongue from Backbiting ; for there is no wordfo fecret^ that Jhall go for nought ; and the mouth that belieth, flayeth the Soul. He that can Ecclus.xix rule his tongue, ftjall live without ftrife ; ' end he that hateth bahling, jl:)all have lefs evil : Rehear fe 7iot unto another, that which is told unto thee ; ajid thou fi alt fare never- the worfe : Whether it be to a friend or foe, talk not of other mens hives ; and if thou canfl without Offence, reveal them not : For he heard and obferved thee -, and^ when time Cometh, he will hate thee : If thou haji heard a word, let it die n^ith thee \ And be bold, it will not biirfl thee. The natural Vunijlmient therefore of a licen- tious and unbridled Tongue, is the Incon- veniencies it is very apt to bring, in the courfe of things, upon the Perfon himfelf He that will love life, and fee good days^ (he that will avoid innumerable Snares and Troubles which capelefs men bring M 3 upon
1 66 Of the Nature and Extent
SERM.upon them/elves ;) let him refrain his vn. tongue from Evily and his Lips that they
^"^^'^ ffeak no Guile; i Pet. iii. lo: Otherwife, he will inevitably bring upon himfelf an uneafy and unquiet Life.
This is the natural ill confequence of this Pradlice, to the perfons themfelves who are guilty of it : But the Sinfulnefs of it, appears principally in the Damage it does fecretly to Others. Slander, and uncharitable Defamation, is a Pejiilence that walketh in Darknefs-, and a fecret Stab, againfl which there is many times no poflibility of Defence. Frov. xviii. 8 5 ^he words of a tale-bearer are as Wounds^ and they go down into the innermofi parts of the Belly. Again, ( ch. xxvi. 1 8 j ) As a mad-man who cafieth fire-brands^ arrows^ and ds^th 5 fo is the ma?t that deceiveth, ( the man that revileth^ that defameth ) his neighbour y and faith. Am not 1 infport f As a matter oi fport or diverfion, he may foolifhly make light of itj but the ill confequences thereof are greater than can be forefeen. "The Beginning of Strife, fays the wife man, is as when one letteth out Water: And, As Coals are tQ burning
Coa/s,
of faljk Witnefs, 167
Coah^ and Wood to Fire -, fo is a contetiti- S e r m* ous man to kindle Strife. "^H.
This is an Argument drawn from the ^^^"^^"^ very Nature and Conftitution of human So- ciety in general. But
2dly , Another and a more power- ful Motive to oblige men to reftrain li- centious Speechy is the confideration of the inconfiflency of it with a due Senfe of religion. If any man among you^ faith Stc^ i- i^- fames, feem to be religious, and bridleth not his tongue, hut deceiveth his own Hearty ^hat man*s religion is vaifi. The reafon is, becaufe a principal part of pure reli- veri?. gion and undefiled before God and the Fa- ther, is this ; that men approve themfelves by a good converfation, with meeknefs" of Wifdom. If therefore, fays he, ye have ch.wiii, bitter envying and Jirife in your hearts ^'^'
glory not and lie not againft the T'ruth:
For where envying and Jirife is, there is confifion and every evil Work. In like manner the Apoftle St Paul, among things inconliftent with, and contrary to, tJje words of our Lord fefus Chriji, and the doSlrine which is according to godlinefs j reckons up envy, Jirife^ railings, evilfur" M 4 niifrngs^
1 6 8 Of the Nature and "Extent
S-E.RM,miJings, and the like; iT'm.vi. 4. And ^^I* accordingly exhorts, Epb. Iv. 3 i ; Let all
^^^^^^ bitfernefs and wrath and anger and cla- mour y and e'uil-f peaking he put aia ay from you, with all Malice ; And be ye kind one to another^ tender-hearted^ forgiving one another y even as God for Chriji's fake has forgiven you. Nay, even in matters which might in themfelves feem to be o^ fmaller importance, and comparatively fpeaking, fcarce to be taken Notice of j yet becaufe, in confequence, they quench the Spirit of religion, and dijjipate the EfFedl and In-' fluence oi firious conf deration, therefore he reproves with great feverity fuch per^ fons as learn to be idle; i Tim. v. 13 ; wandering about frojn houfe to houfe, being Tatlers and Bufy-bodies, fpeaking things, which they ought not.
'T^dly and lajily ; Another Argument a^ gainft Calumny and Detraction, and/^r- ticularly againft T'hat Cenforioufnefs which too naturally arifes from Differences in opinion ; is the confideration of ourfelves being All of us fubjecfl to errour. What cur Saviour faid to the Pharifees in An- other cafe. He that is is^ithout Sin amongji
tf falfe Witnefs. 169
yoiiy let him fir ft caft a Stone at her\ may S e r m» no lefs juftly be applied to T^his ; He that ^^^• is infallibly fecured againft all Errours ^"^^^^^ Him/elf, let him be as cenforious as he pleafes upon the Miftakcs of Others. And if it be upon matters relating to Reli- gioUy that the Reproach and T>efamation is founded ; the Fault is ftill the greater, and the more inexcufable; becaufe *tis pre- fumptuoully anticipating the judgment of God towards Others^ and provoking him the more feverely to judge TJs, I fpeak not here of the ill Characfter, which h and ought to be given of all Open Vice and manifeft Unrighteoufnefs. But men who have different Notions and Apprehen- fions of Things, are very apt to caft Re- proach upon each other, not for their Vices^ but for their Different Underftand- ings. And the fame Frailty, which, in a man of the fame Se^ or Party, fhall be no Blemifh at all ; fhall, in a perfon of a different Party, be the moft unpar- donable Crime. The Jews thought every Fault in a Samaritan or a Gentile, to be infinitely greater than in one of their own J^ationj and the fmalleft Mote in another s
Eye,
1^0 Of the Nature and Extent
S z R M. Eye, feemed much larger to them than a ^^^' Beam in their own. This is what St Faul y^^'^^ reproves, Rom, ii. i ; 'Tbou art inexcufable, O many whofoever thou art that judgejl ; ( fpeaking of a Jew condemning a Gen- tile J ) for wherein thou judgefl another ^ thou condemnefi thyfelf. But This relates to Real Faults. The greater and flill more inexcufable degree of this Partiality , is, when men caft reproach and contempt upon Others for what is truly commendable, for doing what perhaps was their Duty to do ; for being wifer, or more charitable, or more fcriipulous and confcientious than Themfelves. Of This, St Paul fpeaks, Rom. xiv. 4 ; Who art thou that judgeji an- other mans Jervant ^ to his Own Majler he Jiandeth orfalleth? St James calls it, judging the haw itfelf-, ch. iv. 1 1 j He that fpeaketh eviloj his Brother, andjudgeth his Brother, fpeaketh evil of the Law, and judgeth the Law. — Inhere is one law-giver, who is able to fave and to dejlroy: Who art thou, that judgejl another f Our Saviour forbids this cenforioufnefs towards Others, under the penalty of being more flridtly judged Ourfelves : Judge not, that ye he not
judged,^
of falfe TVitnefs. 1*71
judged. And if concerning opprobrious andS e r m. reproachful language to a maiisface^ he ^^* fays, Whofoever fi a II fay unto his Brother, L/^V\J Thou fool, Jhall be in danger of hell-fire \ much more againft malicious Back-biting and uncharitable DetraSiion, would he have ufed the like feverity of expreflion. The reafon is ; becaufe fuch kind of Z)^- traSlion and Defamation is really more in- jurious, and more difficult to be guarded againfl, and of more extenlive EfFed:, than many other ways of doing wrong to our Neighbour. I conclude therefore with that declaration of our Lord, Matt.xii. 3 6 ; J fay unto you^ that every idle word, ( that is, as appears evidently in the context, eve- ry malicious word ) that men fhallfpeak^ they Jhall give account thereof in the day of fudgment : For by thy words thou fhalt be jufiified, and by thy words thou fhalt be condemned.
SERMON
[ 173 ]
"^n^Mw^nk
wiiManmnmmuui
SERMONVIIL
Of the Sin of deliberate Fraud.
Acts v. 3, 4. But Peter faidy Ananias, why has Satan filled thine heart to lie to the Holy Ghofi, and to keep hack fart of the price of the land? Whiles it remained , was it not thine own ? and after it was fbld^ was it not in thine own power? why hajl thou conceived this 7'hing in thine Heart? I'hou hajl not lied unto Men^ hut unto God.
N the three fore-going Chapters s e r m, of This Book, we have an VIII- Account given us of the Sim- v>^"^ plicity and Purity of that Pri- mitive Church, which was planted im- mediately
1 74 ^f '^^^ ^^^ ^f deliberate Fraud, S E R M. mediately by the Apoftles ihemfehes upon ^^^I- their being infplred with the Holy Ghoft ^'^^ at Pentecoft, and flourifhed in the very Beginning even of I'heir Days. And the Charader we find of it , is fuch ; as contains both a moft juft Reproof of tjie decaying Piety of Chriftians in fucceeding Ages, and at the fame time affords us a lovely and Venerable Idea of the lincere and uncorrupt Manners of thofe Primitive Difciples. Cb.Vi. *ver. ^2-^ They continued ftedfafily in the Apojiles DoBrine mid fellowfiip, and in breaking of Bread end in Prayers. Ver. 44 ; And all that believed^ were together ^ ajid had all things common j And fold their pojjejjions and goods, and parted them to all men, as every man had need. Expecting, as it appears, a fpeedy Deflrudtion of the Jewijh Nation, and being as yet but a few fcattered Peo- ple, they agreed among themfelves to fell every one what he had, and put it into one publick Stock, to be imployed in fur- nifliing out fuch as were to be fent abroad in the fervice of preaching the Gofpel, and to be diflributed likcwife for the Main- tenance of them that continued in Jeru"
fakm
Of the Sin of deliberate Fraud, ins
falem according to every man's Wants and S e r m» NecefTities. Ver. 46 j And they continued ^^^^• daily with one Accord in the I'emple j their ^'^^'^^ Practice being, conftantly to frequent the Temple at the ufual Hours of publick Prayer : Atid breaking bread from Houfe to Houfey (In the Houfe^ it fhould be tranf- lated J The Meaning is ; meeting toge- ther in their Private AlTembly to receive the Communion among themfehes, after they had prayed in publick with thejews)) they did eat their meat with glad?iefi and Singlenefs of Heart: Praifng God, and having Favour with all the People ; that is, by their Innocency and Simplicity of Manners, obtaining the good Opinion of all well difpofed and unprejudiced Perfons : According to that Admonition of St. Paul,
Rom. XIV, ly. The Kingdom of God, is
Right eoufnefs and Peace and Joy in the Holy Ghofi \ For he that in Thefe things fervetb Chrift, is acceptable to God and approved of Men, At the latter End of the ^th Chapter, as an Introdudlion to the Hiftory whereof my Text is apart, the Jame Cha- rader of that Primitive ApojUltcal Church, is repeated in other Words; Ver, 32^ And
the
176 Of the Sin of deliberate Fraud.
Serm. the Multitude of them that believed^ were ^^ni. qJ Qj2e Heart, and of one Soul; living in
^^^y^^ perfed: Love, and entire Unity among themfelves ; every one being more follici- tous to provide for the Neceflities of others^ than to lay up any thing in flore for Htm- felf ; neither faid any of thetUy that ought of the things 'which he pojfejfed, was his own, but they had all things common. Vcr. 33 ; And great Grace, was upon them ally That is, as 'tis before exprefled, ch. ii. 47, they had great Favour with all the People: For in the original 'tis the very fame Word in both places ; Great Grace was upon them all ; and, they had great Favour with all the people: (Which is a Phrafe of the fame import, with Thar in Luc. ii. 52 j And fefus ificreafed in Wifdom and Stature^ and in Favour with God and Man.) Ver. 34; Neither were there any among them, that lacked ; For as many as were Poffejfors of Lafids or Houfes, fold them, and brought the Prices of the things that were fold, and laid them down at the Apoftles feet ; and diftribution was made unto every man, ac- cording as he had need. Not that there was any abfolute Obligation or exprefs
Command 3
Of the Sin of deliberate Fraud, 177
Comma7id upon any Man fo to do ; But S e r m. expecting, as I before obferved, a fpeedy ^m* Deftrudion of the 'Jewijh Nation, accord- '^^'^'*^ ing to our Saviour's Prophecy ; and being themfelves a fcattered and perfecuted Body of Men ; and having their Hearts filled with a moft excellent fpirit of univerfal Love and Charity j they either All, or at leaft moft of them, 'voluntarily agreed to fell what they had ; and, putting it into the Apoftles hands, they were for the fu- ture equally maintained out of it, as by a publick Stock. And great was the Since- rity and Simplicity of Heart, wherewith the whole Body of the firft Believers ex- ercifed this univerfal Benevolence. Bur, as even among rh^ApoJiles themfelves there had been One Son of Perdition ; and in the very beft and moft excellent Inftitutlons, Offences will arife j fo even here alfo there was an Attempt made, to introduce a Corruption. For one Ananias with his Wife Sapphira, ver. i. of this chapter, having fold a Foffefjicn^ kept back part of the price^ and brought a certain part, and laid it at the Apo files feet \ intending thereby fo to impofe upon the Apoftles, Vol. X. N as
178 Of the Sin of deliberate Fraud,
S E R M. as to be maintained, like the other Dif- VIII. ciples, out of the publick Stock of the
^^^"""'^"^ Church, and yet at the fame time retain a private portion of their Eftate for them- felves. Upon this therefore St Peter re- plies unto them in the Words of the Text ; Ananias, why haa Satan Jilted thine Heart, to lie to the Holy Ghoji, and to keep back fart oj the price of the land ; Whilft it remained, was it not thine own F And after it was fold, was it not in thine own power F Why haft thou conceived this thing in thine Heart F 7hou hafl not lied unto Men, but unto God. In the following Difcourfe up- on which Words, I fhall firjt confider briefly in general, what the Crime was, wherewith Ananias is here charged by the Apoftle. Secondly, I fhall confider the fe- veral Circumflantial Aggravations of the Crime, in His Cafe in particular. And thirdly, I fliall draw fome practical Ob- fervations, which may be of perpetual Ufe to uSjfrom the fevcral Expreffions con- tained in the Text.
I. Firf J I am to confider in gene^ ral, what the Crime was, wherewith Ananias is here charged by the ApolVie. And this is fo plainly expreit in the Words
of I
Of the Sin of deliberate Fraud, 179
of the Text, that I fuppofe no man, who S e r m. has read this Hiftory without a Comment, ^^^^• ever miilook it. The Foundation of his '-^'"'^^ Crime, was Covetoufnefs ; the EffeB of that Covetoufnefs, was Dijidence^ or a DiJ- trujl of that Maintenance, which he was to enjoy in common with the whole Church ; and the adual Crime it/elf, which that Diffidence or covetous Difpofition put him upon committing, and which in the Text is more immediately charged upon him, is Fraud : A Fraudulent Attempt to deceive the Apoflles, and the whole Church, by putting himfelf upon them to be maintained out of the Publick Expence, whilft at the fame Time he retained pri- vately to himfelf, that which ought to have been put into the publick Stock, in order to intitle him to receive out of it his com- mon Proportion. Others brought all that they had, and put it into the Apoflle's Hands j and were by Them accordingly taken care of, as thofe who had nothing left in their private PolTeffion : T^his Man^ to make a double Advantage to himfelf, kept back one half^ perhaps more^ to him- felf i and yet expedled to have been taken Vol, X. N 2 care
i8o Of the Sin of deliberate Fraud,
S E R M.care of by the Apoftles, as one that had VIII. gjven All to the Publick, and had left no-
^■^^'~^"-' thing of his own. This is fo plainly and clearly the intent of the Hiflory, that it might almoil: feem needlefs fo much as to repeat it ; and it can hardly be fet forth in more full expreflions, than it is declared in the very Words of the Text itfelf. Yet, I know not whence it comes to pafs, many of the moil learned Commentators have made a fliift to miftake it ; and with much Difficulty have found means to m.ake That appear h'ard and intricate, which in reality was moll: eafy and obvious. For whereas the Apollle charges Ananias with the De- liber at enefs of the Frauds and aggravates it with the Confideration of his having been under no NcceJJity to make any Pro- fejjion of parting with his Eftate at all^ if he was not willing to do it /;/ rcalitv\ For whiljl it remained^ fays he, was it not thine oivn ? And after it was Jo Id, ivas it not in thine own Power f Why haft thou then concei-ved this thing /;/ thine Heart f Whereas This, I fay, is evidently the Apo- ftie's meaning ; Many, on the contrary, have contended, that after it was foldy
it
Of the Sin of deliberate Fraud. 1 8 r
it wvs by no means any longer i?i his own^ e r m.
\' i I i Power J becaufe felling it with an Infen- ^ /.
tion to give it to the Apoflles, they ima- gine was equivalent to an ASfual folemn Vow ; and T/jj/, could not be broken without plain Sacrilege : And therefore thofe Words, ^fter it was fold, was it not in thine own Power? They interpret to fignify, Was it not in thy Power to have brought us the full price of it, and fo to have com pleat ly accomplified thy Vow ? But, befides That this is a very forced and un- natural Interpretation of thefe particular Words ; 'tis moreover very harfli in the general, to fuppofe a folemn Vow, where- of there is not the leaft mention made, either in the Text or in the whole Hiftory; and to fix the main Crime upon fuch a Circumfiance, for which there does not in the Text appear to be fo much as any Foimdation at all. On the other fide, St Peter's Words, in the obvious and literal Senfe, feem to be very eafy and natural j that Ananias might, if he had pleafed, have kept to himfelf, either his Efiate or his Money j For, who compelled him to fell it at all ? And, after it was fold, if he N 3 ha4
1 8 2 Of the Sin of deliberate Fraud,
S E R M. had a Mind to have kept the Price of it VIII. to himfelf. Who compelled him to de-
^"'^^'"^ pofite it in the Apoflle's hands ? But when he profepd to bring the whole Money in- to the publick Stock of the Church, and fo have a Right to be maintained out of that Stock ', then at the fame time to keep back part of it by a Fraudulent Lie, and with intent to deceive the Apoftles and impofe upon the whole Body of the Dif- ciples, This was evidently a very crying Sin, and (without the needlefs Suppofition of a Vow) even no lefs than Sacrilege.
And This, concerning the iji particu- lar, viz. What the Crime in general was, wherewith Ananias is here charged by the Apoftle.
II. Secondly ; I proposed in the 2d place, to confider the feveral Circumjiantial Aggravations, of the Crime, in His Cafe in f articular. And here we may obferve, firft, that deliberate or contrived Frauds is in itfelf a Crime of the deepefl Malig- nity, and of the moft pernicious confe- quences : A Sin which tends to deflroy all human Society, all Truft and Confidence among Men^ all Juftice and Equity which
Of the Sin of deliberate Fraud. 183
is the Support of the World, and without S e r m' which no Society of Mankind can fubiift. ^^^^* And the breaking through this Obligation ^^^^^^ by deliberate Fraud, is, of all other Sins, one of the moft open Defiances of Con- fcience, and the moil wilful Oppolition to right Reafon, that can be imagined : A Sin, for which a Man can find no Excufe, nor Extenuation in his own Mind ; into the Commiflion of which, he can be led by no Error, by no wrong judgment, by no miflaken Opinion whatfoever ; but he muft of Neceffity, at leaft for That Time, have abandoned all true Senfe of Religion ; and depend entirely upon the Fa(5l's not be- ing difcovered, for the concealment of his Shame. Then, for a Chrijlian ; a man that ProfefTes a pure, and more Holy Re- ligion; a Religion that commands not only common Juftice and Equity, but fingular Love and Good-will towards our Neigh- bour ; and requires not only Abflinence from the Unjufl Things of the World, but alfo a Contempt and Indifference even for its innocent Enjoyments ; for a man who profeffes fiich a Religion, to be guilty of a contrived and deliberate Fraud, which the N 4 Confciencc
184 Of the Sin of deliberate Fraud,
S E R M. Confcience even of a good Heathen would ^^^' abhor ; this is a greater Aggravation of the Crime. Further yet; to defraud //^^^ Stock, which was intended principally for the Support and Maintenance of the Poor, in a Time of great Trouble and Perfecu- tion ; This was an additional Increafe of his Guilt. And 'tis no inconfiderable Cir- cumftance, that This was done at a Time when the whole Church were of one heart and of one Mind^ with the utmoft Sim- plicity and Sincerity of Manners ; when there were no ill Examples to corrupt or feduce the Man, but every one contributed with the iitmofi Chearfulnefs to the Sup- port of their Brethren ; and with all rea- dinefs put all that they had, into the hands of the Apoftles. Beyond All This j 'Tis obfervable that Ananias, excepting the Covetous Difpofition of his own Mind, had no NeceJJity, no Occafion, no 'Temptation put upon him fro7n without, to drive him into the projedting of fuch a Deceit. For this felling of their Eftates, and laying them at the Apoftle's Feet, was not a matter of Compiilfon, but of Free Choice; pot a Puty rec^uired of them of Neceility
and
Of the Sin of deliberate Frattd. 185
and by Conftraint, but an Inflance of vo- S e r m. luntary Liberality and of the moft publick- ^I^I- fpirited Charity. Ananias therefore could ^^^^^^^'^ not al ledge, that there was any Hardfhlp, any Confiraint put upon him in felling his Eftate, which might tempt liim to do it in a deceitful manner ; but the Whole being volu?itar)\ his Tranfadion was from the beginning, originally, and in its whole Progrefs, without any Colour of Excufe, a deliberately-projed:ed, wilful, and con- tinued Fraud. And this I conceive to be the meaning of St Peters Manner of aggravating his Crime, by that fevere re- proof and Appeal to his own Confcience in the Words of the Text ; JV/jiiJi it re- jnained, was it 7iot tlAne own ? And after it was fotd^ was it not in thine own Power? Why haft thou then conceived this thing in thine Hearth Laflly, There is ftill a far- ther Aggravation of his Crime, above all that has been yet faid ; and T^at is, the prefumptuoufnefs of attempting to deceive thofe perfons, whom he believed and knew to be infpired with the Spirit of God : the Holy Ghofl having fo lately defcended upon them in that extraordinary and mi- Z raculous
1 86 Of the Sin of deliberate Fraud,
S E R M. raculous manner at Pentecoft. To lie to ^^^^' the Apoftles in This cafe, was lying to the Holy Ghoft, by whom the Apoftles were infpired; and lying to the Holy Ghoft, was in efFedl Lying to God himfclf, who had given unto them his Holy Spirit. Why hath Satan filled thine Heart to lie to the
Holy Ghojl F T^hoti hafi not lied unto Men^
but unto God ? The Word which we ren- der, lie to the Holy Ghoji, lignifies pro- perly, not only affirming an Untruth, or denying a Promife, but, fomewhat more fully and emphatically, deceiving, cheat- ing, or impojing upon a Perfon. By impo- fing upon the Apoftles> Ananias attempted, as much as in him lay, to deceive the Holy Ghoft ; and deceiving the Holy Ghoft, is the very fame thing, a& undertaking to impofe upon God himfelf, who dwelt in the Apoftles by his Holy Spirit. The Scripture frequently fpeaks in this manner: I Cor. vi. 19 J Tour Body, faith St Faul^ is the I'emple of the Holy Ghoft which is in you, which ye have of God 3 /. e. which God has given you : and 2 Cor. vi. 16; Te are the T^emple of the Living God. In the one place he calls them Temples of
the
Of the Sin of ddiherate Fraud, 187
the Holy Ghojl j in the other he calls them S e r m. Temples of the Living God. The Reafon of ^■^^^* thefe two different manners of fpeaking, is ^-^''"^*^'^ exprefled in o?iey Eph. ii. 2 1 j ye are an holy Temple in the Lordj — an habitation oJ'God, thro' the Spirit ; and I Cor, iii. 16; Te are the Temple of God; — for the Spirit of God dwelleth in you. Ananias's lying therefore to the Holy Ghoft which dwelt in the Apoftles, was the very fame thing, as ly- ing to God himfelf, who dwelt in the Apoftles by his Holy Spirit. And this was the highefl Prefumption^ and the mofl daring Infolence in the World.
Wh y hath Satan filled thine Heart f The meaning of the Word, according to the import of the Hebrew Idiom, is. Why has Satan made thee fo prefumptuous F For fo we find the fame Phrafe to fignify, Efth. vii. 5 ; Where is he that durfi pre- fume in his Heart to do fo ? In the Mar- gin 'tis literally, according to the Origi- nal, where is he whofe Heart has filled him to do this Thing? hndEcclefym, u; Becaufe Sentence againft an Evil Work is not executed fpeedily^ therefore the Hearts of the Sons of Men is fully fet in them to do evil ^ In the Original it is, their Heart
ha4
1 8 8 Of the Sin of deliberate Fraud.
S E R M. has filled them^ ihty 2iVt prefumptuous, to ^l^J- do evil.
And this likcwife is the meaning of the following Words of St Peter to Sapphira, ver. 9i How is it that ye have agreed to- gether to Tempt the Spirit of the Lord? The Word, Te?npt^ does not fignify, as it founds in the Englifh, to 'Try^ or to make "Tryal^ whether God could difcover them or no ; but, according to the Hebrew Language, and as 'tis very frequently ufed in the OldTeftament, it {igm^ts prejhfnp- tiiouPy and with a high hand to provoke God ; as if Men meant to T'ry whether they were y^ro/Tg'^r than he, when they difobey him knowingly and with perfedl choice. Thus Niiin.'Kw. 22; Becaufe all thofe men 'which have feen my Glory^ and my Mi- racles which I did in Egypt and in the JVildernefs^ and have Tempted me now^ i.e. have rebelled againft me, thefe I'en times^ and have not hearkened to fny Voice ; Surely they pall not fee the land which I fware unto their Fathers ; neither Jhall any of them that provoked me^ fee it. Here, That which is called Tempting of God, in the beginning of the Sentence-, is at
the
Of the Sin of deliberate Fraud. 189 the latter End explained by the Word, S e^r m. provoked. It mayjuftly be wondered, how ^^^^.^^^^^ a man that had feen the Apoftles Miracles and the Power of the Holy Ghoft, and had been juft converted thereby to the Be- lief of the Gofpel, could be fo abfurd as to hope to inripofe upon them by fo grofs a Fraud. But fo it always is, that Sin- ners have Eyes and fee not, and underftand- incrs and yet will not underfland: And, as Balaam wasfofoolifh, that when he found God would by no means permit Ifrael to be curfed, yet he would flill perfift, and go to Another Hill, and try if he could prevail to curfe them from thence ; fo Wicked men will never be convinced that God is not to be mocked, 'till they perilh finally in their incorrigible Prefumption. The great Aggravation therefore of Ana- nias?, Sin, was This prefumptuous fetcing himfelf againft the cleareft Manifeftation of God's Power and Glory in the Apoftles. For, what our Saviour declared in general to his Difciples, that he that defpifes you, defpifes me, and he that defpifes me, def- pifes him that fent me ; was, in a more eminent and particular manner, true of
This
I go Of the Sin of deliberate Fraud,
S E R M. This Perfon ; who, by lying to the Apo* VIII. Jile^ at a Time when he faw them evi-
^'^^ dently infpired, did in reality prefumc to lie to the Holy Ghofi which infpired them ; and, by lying to the Holy Ghoft, did con- fequently lie to God himfelf, whofe Spirit he defied. And as his Crime was thus pe- culiarly great, fo alfo accordingly was his Punifhment. In which neverthelefs, fince others afterwards were not fo punifhed, 'tis reafonable to fuppofe, that the Ground of that particular Severity was This ; that, as at the firft fetting up the Jewi/h infti- tution, Uzzah, for but touching the Ark, was flruck dead ; and Achan, for prefer- ving fome of the Spoils of y eric ho, was ftoned to Death; and the man who did but gather flicks upon the Sabbath-day, was by God's exprefs Command to be put to Death; So, at the beginning of the Gofpel, the firfl Tranfgreffion was, for Terror and Example's fake, puniihed with a Angular and peculiar Temporal Severity.
III. It remains in the ^hird and lafl place, that I proceed to draw fome ufeful and
practical
Of the Sin of deliberate Fraud. 191
pradical Obfervations, from the feveral S e r m. Expreffions contained in the Text. And ^^^^'
ijly From hence we may learn how '^^"^'"^'''^ great a Crime, Deliberate Fraud is, which God in this Cafe of Ananias^ was pleafed to punifh with fo very exemplary and remarkable a Punifliment.
2^/y, We may obferve in the Text, that the Scripture afcribes all great Sins to the Influence of the "Demi; Why has Satan filled thine Heart ? The Devil, is the Head of Apoflacy and Rebellion againft God : And therefore, as all Good is afcribcd to God, becaufe 'tis an imitation of his Na- ture, is performed by his Afliftance, and is agreeable to his Will : fo all Evil is afcribed to the Devil ; becaufe 'tis a fol- lowing of his Example, 'tis performed at his inftigation, and is agreeable to his De- fires. I Job. iii. 8 i He that committeth Si?7, is of the Devil 'f for the Devil fnneth from
the beginning ; whofoever is born of God,
doth not commit Sin ; In this the child^
ren of God are maiiifeft, and the children oj the DeviL Hence 'tis faid, that Satan provoked David to number Ifrael j that xxi. i. Satan taketh away the Word fown in mens ^Pej Vs!
Hearts '3 Ephef.Yi.
ift.
192 Of the Sin of deliberate Praud,
S E R M. Hearths that our Adverfary the Devil, ^^*' as a roaring lioJty ivalketh about ^ feekmg whom he may devour, and that we wrejile a- gatnfl Principalities^ againJiPowers, againft the Rulers of the Darhiefs of this World, againjl fpiritual wickednefs in high places. Nay even all Natural^vWs alfo, for the fame reafon are in Scripture fometimes afcribed to the Devil -, becaufe he is the great Pro- moter, the Head, the Defigner and the Lover of Evil. Thus, concerning the Woman that was bowed together, St Luc- T M«- „M-; xiii. I I ; 'tis faid that Satan had bound her '6 thej'e eighteen years ', Likewife, that »S^/^;^
,8 ' hindred St Paul from coming unto the
Rom. 1. ^fjeffalonians ; that an affliction fent him
13,15, 22,. 'iJ
2 Cor. xii. in the Plefh, was the Mejfenger of Satan
?,' •• to buffet him ; and that the Devil fhould »o. cajl fome of the Saints i?ito Prifon,
'}^dly; 'Tis obfervable in the Text, that the Scripture's afcribing all great Sins to the Influence of the Devil, is not by way of Excufe^ but always on the contrary an Aggravation. Ananias, Why hath Satan filed thine Heart? 'Twas not any Exte- nuation, but the Greatnefs of his Fault, that he J'lfered Satan to fill Ins Heart.
Indeed,
Of the Sin of deliberate Fraud. 193
Indeed, where either the Devil or Man S e r Ma find means to deceive a Perfon, and lead ^^^^' him really into Error j there the Error, or the being deceived^ mufl and ought to be looked upon as fome Alleviation of the Fault : But where the Crime h plain, and there is no room for Error of the judg- ment, as in the Cafe of deliberate Fraud', there the being tempted by the Devil, is no more an Excufe, than the being tempt- ed by the Profit or the Gain of the Sin j Becaufe, in fuch Cafe, the Temptation of the Devil is in reality nothing more, but his laying before a Man the Gainful- nefs of the Sin : And the Perfon's being prevailed upon by That Temptation, is fo far from being an Excufe, that 'tis in- deed the very ElTence and formal Nature of the Crime j his confenting to yield to that Temptation, which could have had no Power over him but by his own Con- fen t. This is the very thing, which 'tis the proper Bufmefs of a Chriftian to over- come. And as 'tis his Duty always to grow in grace, and to take heed not to refijl and grieve the Holy Spirit j fo likewife on the contrary 'tis his Duty, to reffi the VoL.X. O Devil',
194 Of the Sin of deliberate Fraud,
S E R M. Devil ; And 'tis in his Fower to do {o^
^^^- for he fliall Jiee from him j nor can any
Eph. iv. "^^^ ^^ made to fin, but when he is drawn
17- away of his own Ltiji, and enticed. For
y!^Cil. ^^ Scripture always fpeaks ; declaring
even concerning yiidas, that 'twas through
his own Covetoufiefs that the Devil entred
into him^ and put it into his Heart to
betray his Mafter ; and concerning the
1 Cor. vii. Corifithians^ that Satan could not tempt
^' them, but through their own incontinency -,
Even in like manner as St Feter in the
Text reproves Ananias^ Why hath Satan
filled thine Heart ?
/[.thly, and hifly j From what has been faid in explication of 'Thefe V/ords \ whiljl it remained^ was it not thine own ? And after it was fold^ was it not in thine own Power'? it appears that Ananias was nor, as has been generally fuppofed, under any Vow\ Neither is there in This, or in any Other Paffage in the whole NewTeilamenr, any mention of any Chriflians making any Vows at all. In the Old Teflament, among other legal Rites and Cuiloms, there is Aasxviii. indeed frequent mention of Vows\ and in 18.-1,^3- the Hiilory of the A^s of the Apoftles,
there
Of the Sin of deliberate Fraud. 195 there is an Account of certain 'Jews that S e r m.
lay under Vows-, and of Converts that lay ^^^^
under Vows made before their converlion. For when they are made, the Matter of them not being unlawful, they are of Ne- ceffity to be kept j For God hath no plea- Jure in Fools ; Pay that which thou hafi vowed i Ecclef. v. 4, 5. But even under the Law itfelf in the Jewijh State, there was no Necelhty of making them ; For if thou jhult forbear to Vow, it Jhall be no Sin in thee ; Deut. xxiii. 22. And under the Gofpel, there is not only no precept, but even not fo much as any one Example of any fuch Thing in the whole New Teftament. Baptifm indeed and the Lord's Supper, are folemn Vows of Obedience to- wards God; But the Matter of them is fuch, as was, before, our indifpenfable Duty J And fuch folemn renewing our Holy Refolutions of doing what is of ab- folute NeceJJity to be done, is undoitbtedly of great and perpetual Ufe. But in other Cafes, Vows are at bed nothing but needlefs Snares upon Men j and generall}^ (as, in the Church of Rorrie their Vows of Single Life^ of perpetual Poverty, and the like) generally, I fay, they are of fuperftitious Vol. X. O 2 aii^
iq6 Of the Sin of dellherate Fraud, S E R M. and unwarrantable Pradlice. The Young ^^j}y^ man in the Gofpel, who not content with being told that by keeping the Command- ments he fliould live, would needs recom- mend himfelf by putting our Saviour up- on requiring more of him ; departed wholly from Chrifl: through his own need- lefs importunity j and may well be a warn- ing againil: aiming at Works of Supere- rogation. What is fit to be done, may be done without laying upon ourfelves un- neceflary Obligations; and fuch Obliga- tions can be of no Benefit, but needlefly to involve men in Snares and Scruples. Even in the Old Teftament itfelf, except- ing, as I faid, fome particulars in matters of Legal performance ; 'tis obfervable that th^Vows we moft frequently read of, were not fuch as the Word now generally fig- nifies, but only folemn Rejblutions of uni- verfal Obedience. Jacob's, Vow, Gen. xxviii. 20 J If Gcd ivill be with me, and
keep me in the way that I go, then
Jhall the Lord be viy God; was nothing more but a devout Prayer, that God would be pleafed to preferve him, that he might glorify God by profeffing the true Re- ^ ligion
Of the Sin of deliberate Fraud, 197
ligion in the midil: of Idolatrous Nations. S e rm. The fame is the meaning oi the peoples VIII. Vow, Num, xxi. 2 j Ijrael 'vowed a vow ^^^ unto the hord, and faidy If thou wilt in^ deed deliver this people into my handy then will I utterly dejiroy their CitieSy i. e. have no friendjlnp with the Idolaters, And that oi Abfaloniy 2 Sam. xv. 8; If the Lord
Jhall bring jne again indeed , then I will
Jerve the Lord, And to the fame purpofe of holy Refolutions of Obedience o?ilyy are thofe frequent ExpreJJionSy If. xix. 2 1 j In that Day the Egyptians fiall know the Lord ; — yea, they fiall vow a vow unto the Lordy and perform it : And, the men feared the Lordy and made Fows; Jo- nah i. 16 ; ii. 9. And Pf.\. 14 ; Offer unto God thankfgivingy and pay thy Vows unta the moji High : Ivi. 12 ; Thy Vows are up- on me, O God ; I will render Praifes unto thee : Ixi. 5, 8 ; ThoUy O God, haji heard my Vows j thou haft given me the heritage of thofe that fear thy Name-, So will I fng praife unto thy Name for ever, that 1 may daily perform my Vows : And Pf cxvi. 13 ; / will receive the Cup of Sal- vation^ afid call upon the name of the Lord% O \ I will
198 Of the Sin of deliberate Fraud.
S E R M. 7 ijoill -pay 7?iy Vows zmto the Lord^ now V III. ifi the prefence of all his People. In thefe,
^'^'^ I fay, and many other places, the Word Vowy fignifies nothing more, but jolemn ReJolutio?js of univerfal Obedience. From the right underftanding of all which paf- fages in the Old Teflament, and the want of any rnention of any Vows at all in the New j 'tis very apparent what is the befl direftion to be given to Chrijlians concern- ing that matter^ even never to intangle themfelves in any other obligations at all, but only take care to keep thofe facred Vows and Refolutions, which they folemn- !y enter into at Baptifm^ and the Supper of the Lord^
SERMON
[ 199 ]
SERMON IX.
Of the Heinoufnefs of the Sin of wilful Murder.
E X o D. xxi. 14.
But if a man come preJu77iptuoiiJly upon his neighbour^ to Jlay him with guile ; thou j}:alt take hitn from mine altar, that he may die.
S every T^hing that God has S e r m.
created, is good-, and nothing
becomes E'v//, buf by fome
Corruption or Abufe : So e-
very natural ABion is in it-
felf innocent^ and becomes immoral merely
from the Circumjlances that attend it, or
from the intention that produces it, 7W-
K/^\r\i
04
kini
200 Of the Heinoufnefs of the
S E R Making away the Life of a Man^ is an Adt ^^- abfolutely, and in the nature of the thing itfelf, neither good nor evil. Infome cafes and circumHiances 'tis juji^ 'tis righteous, 'tis praife- worthy, according to the Laws both of God and Nature. In other cafes, 'tis one of the greateft of AJl Crimes, and leaft likely to find Pardon either with God or Men. The explication of this One In- flame in its full extent, may be ufeful not only with regard to the Particular un- der confideration j hut in general alfo it may proportionably be inflrudive, as fet- ting forth the nature of Morality and Im- morality in moft other Infcances whatfo- ever. The haw itfelf is thus exprefs'd, "oer. 12 ', He that f nit eth a man, fo that he die, fiall furely be put to death. Yet to ihow wherein the Crime, wherein the Immorality confijfts, there follows in the very next words a Diftind Explication, "j^r. 13 ; If ci ^(^^n lie not in wait, but God deliver him into his hand, then I will appoint thee a place whither he Jhall fee. But if ci man come prefumptuoufy upon his Neighbour, to fay him with Guile -, thou Jhif.It take him from mine Altar, that
he
Shi of wilfid Murder. 20 1
he may die. The EJfence of All Sin, lies S e r m. in the prefuming to tranfgrefs. Men know ■'^* in their own confcience, that fuch or fuch an adlion ought not to be done ; and yet they prefumptuoujly take upon them to do it. This is what juftly provokes the Anger of God j and according to the de- gree of xh^ prefumption, is the degree of the Offence. Tliis is univerfally the cafe, in All kinds of Sin-j and the reafon of the General Do6lrine will moil clearly appear, by confidering it in the Cafe of fo remark- able a Particular, as is the Inftance of ta- king away the Life of Man. Now a man's life may be taken away,
i/?, B Y Chance j without any evil intention at all, in Him that does it. And where This is truly and perfeSily the Cafe, there is No Crime or Offence com- mitted. For^the nature of every adtion^ with regard to Good or Evil, is determi- ned by the Intention ; and where there i^ no Intention, there can be no Morality nor Immorality in the Adlion. The Meaning of which is, not that the want of evil intention will excufe an a(5tion intrinfi- cally Evil in its own nature j (For in
things
2 o 2 Of the Heinoufnefs of the
S E R M. things intrinfically and unalterably wicked ^X* in their own nature, no man's confcience
^^^^^^^ can be innocently deceived ;) But the Mean- ing is, that where there is no intention of doing the Adtion at all^ ( as in the prefent Cafe, ) there the Effedt is not indeed (pro- perly fpeaking ) the Adion of the Moral and Intelligent Agent. The cafe is put, Deut. xix. V ; As when a man goeth into the wood with his neighbour to hew wood^ and his hand fetcheth a Jlroke with the Ax to cut down the T'ree^ and the Head Jlippeth from the Hehe^ and light eth upon his Neighbour that he die. Neverthelefs, even in ^his cafe, where there is no inten- tion at all of the Event that comes to pajl ; there may yet be, in amther xti^tOi^fome degree of Fault inefsiov want of Care. For one man ought not to fuffer, through Another's Heedlefsnefs or Negligence. And therefore all reafonable precaution to pre- vent even accidental ^v'lh, is a Duty of real moral Obligation. Upon which Ac- count God was pleafed to appoint under the Law, that whofoever had the misfor- tune to flay a man by Chance, fhould be obliged to the Trouble of fleeing unto a
City
Sin of wilful Mtn^der. 203
City of Refuge. The obfervation natu- S e r m. ra'ly arifine: from which commandment, ^^* IS, that tis a general Duty m ail cafes, not only to forbear every evil Ad:, which is of malicious intention ; but to be careful moreover to avoid, as far as our (hort Forefight can extend, whatever may acci~ dejitally be the Occafioii even of an iindc^ Jigned Evil. Not that any man is at any time to forbear doing a plain Duty^ be- caufe other jnen may/ro;;/ thence take an Occafion of doing evil: (For then the Gofpel itfelf ought never to have been preach'd, becaufe wicked men make it an ©ccafion of bringing in a ^'•z^'cr^inftead of "Peace upon Earth : ) But in all cafes where ^ruth and Right are not concerned, it is the Duty of a Chriflian in all his Acti- ons to have regard to the probabilities even of accidental ill Confequences.
2dly'y The Life of a man may be taken away, in neceflary and unavoid- able Self-defence. In which cafe, not he that takes away^ but he that lofes his life, is guilty of the Tranfgreffion. For in all moral eftimation of things, 'tis an uni- Verfal Rule 5 that, not always He who Z perhaps
204 Of the Hehiotifnefs of the
S E R M. perhaps does the adion, but He always ^^' who is the real and criminal caufe of it, ' is anfwerable for the Evil. Contentions^ Animojities, and Divijions among Chrifli- ans, are very great and pernicious immora- lities: Yet not always He who divideSy ( as in the cafe of Proteftants feparating from the Church of Rome ;) but He who caufes the divifion, and makes it necejfary^ and by whofe Fault it is that the Offhice Cometh, He only is truly anfwerable for the Crime. And the fame holds true, even where Life itfelf is concerned. Exod. xxii. 2. y If a T^hief be found breaking up, and befmitten that he die, there Jh all no Blood be Jhed for him. In like manner, where men fall by the Hand of Jiijiice, for ca- pital Crimes j not the Magijirate, nor the Executioner, but the Criminal himfelf is guilty of his own Blood. And, in all juft and necelTary Wars ; not they who flay the Enemy, but they who by T^yran- ny and OppreJJion, by unfatiable Avarice, by Ambition and Pride, are ftirred up to ravage and deftroy the World ; upon Thefe comes the Blood of Thoufands and of Ten thoufands, and of all that are flain upon the Earth. From
Sin of wilful Murder* 205
From thcfc and the like Inftances it S e r m, clearly appears, why the word, prefump- ■*^' tuoujly^ is added in the Text. *Tis in Tbis^ as in all other Cafes, not the bare material A^ioti^ but the Ciraonjiances of the Intention, on which depends the Mo- rality or Immorality of what is done. Not always He, who takes away the Life of a y
man, is a Murderer ^ But if a man come Frefiimptuoufly upon his Neighbour to flay him with guile. Him ( fays God in the Text) fait thou take from mine Altar, that he may die.
I T may well be thought, that, in a Chriftian Congregation, there can be no great need of enlarging upon a Crime, which at firft fight flartles every man's natural confcience. But as, in all other Inflances of Wickednefs, there are very many degrees, between being guilty of the higheft or moll capital Crime, and prcferving the Habit of that contrary Vir- tue, to which the Prohibition was intend- ed to be a Guard or Fence ; fo, in the pre^ lent Particular, there are many Degrees, between being guilty of the prefumptuous Murder condemned in the Text, and
main-
2 0 6 Of the Heinoufitefs of the
S E R M. maintaining on the contrary That EEabit ^^- of Charity, of mutual Love and Good
^^^ Will, of univerfal Benevolence and Care for each other's Benefit, which the Com- mand, I'houJJ.mlt not kill, was, in its full extent, intended to fecure. Thus our Sa- i)iour himfelf explains the matter ; Matt, V. 2 1 ', 7^e have heard that it was /aid by them of old T^ime, Thou fialt not kill ; and whofoever Jhall kill, jhall-be in danger of the judginent : ( That is. The Je^vi/h Ca- fuills confined the Command of God to its moft limited and reftrained fenfe :) But J Jay unto you, JVhoJbever is angry with his Brother without a caufe, Jhall be in danger of the judgment ; And whofoever fiallfay to his Brother, Raca, Jhall be in danger of the Council-, But whofoever Jl:all fay. Thou Fool, Jlmll be in danger of Hell- fre. His Meaning is; that, proportionable to the degree of the Offence, fhall be the nature and kind of the PuniJlome?2t.
Now of all crimes that a man is capable of committing, that which is condemned in the primary and literal fenfe of the Text, is the mofl enormous ; begaufe 'tis, in the nature of the thing,
irre-
Sin of wilful Murder. 207
irreparable; and which no afrer-acft canSERM. make any Amends for. For, what recom- *^' pence can be given a man in exchange for his Life ? Or what fatisfacftion can He make for deftroying the Image of God, who, far from reftoring life, is not able to make one Hair white or black, or to add One Cdibit unto his Stature ? By the Law of Nature therefore, this Crime was al- ways purfued with the moft extreme ven- geance : Which made the Barbarians to judge, A£is xxviii. 4, when they faw St Paul upon the point, as they thought, of dying a fudden and unnatural Death: No doubt this man is a Murderer, whom, though he has ejcaped the Sea^ yet Venge- ance fuffereth not to live. By the Laws of all civilized Nations in all parts of the World, it has always been punifhed with Death. And by the Law of God himfelj] it is of All Offences declared to be the moft unpardonable. ( Gen. ix. 5 ; and Num. XXXV. 3 I ; ) At the hand of every man's Brother, will I require the life of Man : Whofo fieddeth mans Blood, by 7nan fiall his Blood be JJjed. Te Jliall take no fatisfadiion for the life of a Murderer:—
he
2 o 8 Of the Hemoufnefs of the
S E R M. he JJmll furely be put to Death. — So ye ■^^' jhall not pollute the Land wherein ye are i ^'^^'^ Por blood defileth the hand ; and the Lafid cannot be cleanfed of the blood that is fied therein^ but by the Blood of him that fied it. For which rcafon 'tis recorded in the Hiflory of Manajjeh with particular em- phafis, 2 Kingi xxiv. 4 ; xxi. 1 6 ; that He filled ferufalem with Blood from one , end to the other ^ which the Lord would not pardon. And in the words of the Text, peculiar directions are given, that whofo- ever is guilty of innocent blood, fhould upon no account be fuffered to efcape : l^hou Jhalt take him from mine Altar^ that he may die.
I T has been a very ancient imagination in perfons guilty of the moil crying Im- moralities^ that the Regard men are apt to have for the relative Sacrednefs of Places dedicated to the moll folemn part of God's Worfliip, fhould be a fort of Refuge to them, and P rot eBion from Jufiice. Thus we read, i Kir.gs ii. 28, thaty^^^ (who had fallen upon two fnen more righteous and better than hifnfelf and had fain them with the Sword J ver. 3 2 ^ ) fed unto the
T^aber-
Sin of wilful Murder, 209
tabernacle of the Lord, a?2d caught hold S e r m. on the Horns of the Altar, But, even IX. under the fewifh difpenfation, ( where '^''^^^^^^ God himfelf had appointed the very mi- nuteft Forms and Ceremonies of their Re- ligion, and had laid great Strefs even up- on the niceft Particularities in the manner of Confecrating either Perfons or Things or Places, as being I'ypes and Reprefe?ita- tions of things fpiritual and heavenly : Even under the yewijh difpenfation itfelf I fay, ) God was pleafed, where-ever real Virtue and Morality were concerned, ex- prefsly to declare, as in the I'ext, that no point of external and ceremonious infli- tution, fhould in any wife interfere with matters of Eternal Juftice, Righteoufnefs, and Truth ; and that no pretence of out- ward appointment in matters of Religion, no Sacrednefs of Place or Thing, no Wor- lliip or Sacrifice at His Altar, fhould up- on any account be a Cover or ProteBion to any Vice or Immorality whatfocver. How much more abfurd therefore is it under the Chrijlian difpenfation, ( which, in its whole nature and defign, is the ac- complifhment of all types and figures in Vol, X. P the
2io Of the Heinoufnefs of the
S E R M. the PracSlice of real and intrinfick Virtue ^^' and Holinefs j How much more abfurd is
^^'^"'^^'^^ it Here, ) to fet up, as the Church of Home has done in innumerable Inftances, Superftitious Obfervances preferably to moral Virtue , and, particularly, to va- lue themfelves upon the Immunities ( as they call them J granted to religious Places ; by which, under pretence of be- ing dedicated in a more facred manner to the Service of God, they are very often made in a great degree a Protedlion to Criminals of the Highcft kind, not ex- cepting even Murderers themfelves ! But to proceed.
What Scripture and Nature andRea- fon teach, concerning the Crime of at- tempting another mans life j is applicable in proportion to the Folly of a man's de- liberately, and uponDifcontent with Pro- vidence, bereaving himfelf of his own life. For as no man knovvs all the Ends and Defigns, for which the Divine Pro- vidence appointed him his Station, what- foever it be, in this prefent World; fo no man has a Right to remove himfelf therefrom s to anticipate the Time of
God's
Sin of wilful Murder, 2 1 1
God's calling him to Judgmenr, or to dc-S e r m, prive the Publick of a Member. There is ^^* no need to add any thing more upon This ^^^^ Head, than the words of a wife Philofo-Cic. pher among the Heathens. All pious w^«>sci"iSa, fays he, ought to have patience to remain - in the Body^ fo long as God, whofe T^empU and Palace this whole World is, Jhall pleajk ' to continue them there j and not force them- felves out of the World, before he calls for them j leaf they be found Deferters of the Station appointed thetn of God.
These are Crimes of a very High Nature j I wifh I could alfo add, altoge- ther unexampled. But 'tis further to be obferved, as I have already intimated ; that, in the cafe before us, as in almofl all o^/6^r Inftances of Wickednefs s between being guilty of the prcfj^mptuous Sin con- demned in the Text, and maintaining on the contrary That Habit of Charity, of mutual Love and Good Will, of univerfal Benevolence and Care for each other's Be- nefit, which the Commandment, to which my Text has reference, was, in its full extent, intended to fee ure : between Thefe two things, I fay, there are very many
Vol. X. P2 Degrees,
212 Of the Heinoufnefs of the
S E R M. Degrees, in which the Command given in IX. the LaiVy as explained by our Saviour in
-'^^^'^ the Go/pel^ ( in his Sermon upon the Mount,) may in different manners be tranfgrefled. As
i/?; In many civilized Nations, and Nations which at the fame time profefs Chriftianity too j from a wrong notion of Honour, not regulated by the Limits of true Virtue, there has prevailed a Cuftom, unknown in ancient times to virtuous na- tions, even who had not received the Light of the Gofpel j a Cuflom for men of un- fufpefted Courage and Greatnefs of mind, men ufeful to their Country in Pofts of the greateft Confequence, and capable of the noblefi: Adions, needlcfsly to expofe their Lives, on a fudden Tranfport of Paf- fion, in vindication frequently of a very fmall Affront, or fometimes perhaps even of a Miflake only. A matter wherein Human Laws, and the Execution of Juftice among Men, have oft-times been very apt to incline to the favourable fide ; where the Laws of God, and the Reafon of the thing itfelf, feem not to have left Any room for fuch Allowances. For if ( as I
before
Sin of wilful Murder. 213
before obferved ) God was pleafed to ap- S e r m. point under the Law, that whofoever bad ^^^^ the misfortune to flay a man by Chance, without Any fort of ill intention at all, fhould be obliged to the Trouble of flee- ing to a City of Refuge-, that every degree even of Negligence, Heedlefnefs, or v^ant of Care, whereby our Neighbour might poflibly receive Damage, might ( as far as poffible ) be prevented : How much more reafonable is it, that Tranfports of PaJJion and even of the moH fudden Provocation, {hould not be allowed in excufe of an ir- reparable Damage 1 a Damage, not only irreparable in ^his World, but of un- fpeakable ill confequence with regard alfo to that which is to come ; For perfons in thefe Circumftances generally leave the World, without any real Forgivenefs of each other, and without any poflibility of effedual Repentance and Amendment to- wards God.
Q.dly, The Laws of God, relating to the Life of our Neighbour ; taking them according to their real Deflgn, and in their true Extent; are trangreflfed by all real Mi [chiefs and Injuries whatfoever, done by P 3 OuQ
214 ^f ^^^ Heinoufnefs of the
S E R M. One man to Another^ or brought by any ^^* man, through the means of any unlawful ^^^ AdlonjConfequentially upon Hi mfe If. They are tranfgrefTed by All Debaucheries, whereby men deflroy T'hemfelves ; or which they draw Others into, to the Ruin of the Health of their Bodies, and the Reafofi of their Minds. They are tranfgrefled by all wilful Frauds, and deliberate Adultera- tions, of things made ufe of either in FW or Medicines ; and, in a word, by every thing, ( out of the way of a man's plain Duty, ) in confcquence whereof any man receives detriment in his Perfon. Nor is It, in any of thcfe cafes, a fufficient Ex- cufe, in point of morality, to alledge, that the Evil which foUovi^s, was not intended. For, though no man is anfwerable for any accidental ill Confequences, which he / may poflibly be the occafion of in the
Performance of his Duty ; yet whenever any man does any unlawful Ad:ion, he is^ undoubtedly anfwerable^ (in different de- greei indeed, according to different Cir- cumftances; but anfwerable certainly he. is,) not only for the Evil he direSily in- tended^ but alfq for the accidental ill Con- fequences
Sin of wilful Murder, 215
fequences of That A6lion, which it was S e p m. his dired: Duty not to have performed. ^X-
3^/v and Laflly \ The Precept of '^^^ the old Law referred to in my Text, as explained in the Gofpel-fenfe by our Savi- our in his Sermon upon the Mount j is tranfgreiTed by all Wrath^ Malice^ Strife, ContentioufneJSy and Hatred towards our Brethren, i Job. iii. 15 ; Whofoever ha- teth his Brother y is a Murderer j and ye know that no Murderer hath eternal Life abiding in hitn. The Ground of the Pit- poftles exprefling himfelf after this man- ner, is J not only becaufe the Beginnings of wrath and animofities, in event often extend to great and unforefeen EfFedls ; as Cain's caufelefs Anger againfl his Brother, which the Apoftle alludes to in the fore- going verfes, ended at length in taking a- way his Life j But alio becaufe, in the very nature of the thing, all Hatred and Ma- lice, all ContentiouTnefs and Animofity, is in k itfelf unchriftian, and is the Spirit of the Devil, who was a Murderer from the Beginning. For which reafon our Saviour, in the place before referred to, explaining the Ancient Law upon this headj enlarges P4 U
2 1 6 Of the Heinoufnefs of the
S E R M. it Thus. Te have heard that it was /aid I^' by them of old time, T^hou JJoalt not kill : ^^y^"^^"^ — ^iff J Jay unto you, Whofoever is Angry with his Brother without a caufe, Jhall be in danger of the Judgment j And whofo- ever Jhall fay to his Brother, Raca, Jhall he in danger of the Council j But whofoever pall fay, ^hou Fool, Jhall be in danger oj Hell-fire. The words are an allufion to three different degrees of Punifhment, in three feveral Courts of Judicature among the 'Jews. And the Senfe of them is, that every degree of Hatred, Malice, and Vn- charitablenefs towards our Brethren, fhall finally receive from God a proportionable Punifhment, a Puni{hment proportionable to each degree of the Offence ; whereas the Old haw ( according to the Jews in- terpretation of it, ) extended not to thefe things at all, but forbad only Murder and outward Injuries. Whojoever fall fay, T'hou Fool, Jhall be in danger of Hell-Fire : The Meaning is ; not that, in the ftridt and literal fenfe, every fuch ralh and paf- fionate expreffion fhall be punifhed with eternal damnation : ( For who then fhould be faved ?) But that at the exadt Account
in
Sin of wilful Murder, 217
in the judgment of the Great Day, every S e r m. /i^(9r^ and Work, nay, every fecret Thoughc ^■^^• and Intent of the Heart, fliall have its ^^^*^ juft Eilimation and Weight, in determi- ning the degrees of Happinefs or Punish- ment, v^hich fhall be afligned to every man in his final and eternal State.
Did men frequently and ferioully con- fider thefe things as they ought j there would not be found among Chriflians fuch Strifes and Contentions, fuch Hatred and Animofities, fuch Violence and Unchari- tablenefs, as there is ; altogether incon- fiftent with that Meeknefs and Love, which the Apoftle declares to be the Fulfilling of the Law ; and dired:ly contrary to That Spirit of univerfal Benevolence, Good Will, and mutual Forbearance, which the Scripture every where reprefents as of much greater Value in the Sight of God, than all the Sacrifices offered up to him upon his Altar in the JewiJJo State, and than all the external Worfhip paid to him even in the Chrijlian Church itfelf.
SERINJON
[ "9 ]
v!m!trmn/nmmwf/ffnm/mmfiro?!\
UrtdMH/niiauHuuitiiiiumuuuUk
SERMON X.
Of the feveral Sorts of Hypo- crify.
Job xiii. i6.
Me alfo JJjall be my Salvation^ for an
Hypocrite pall not come before him.
H E occafion of thefe Words, S x r m. was foh'% Friends urging a- X. gainft him, that becaufe God ^*^'"^ had grievoufly afflided him, therefore he muft needs have been a very wicked man. To this, Job conflantly replies, by maintaining his own Innocency; and infifting, that God the fupreme Governour of all things, afflided him for other Reafons according to his ^ own
2 20 Of the feveral forts of Hypocrify,
S E R M. own good pleafure, and not for any wick- ^- ednefs or unrighteoufnefs found in "Joby
^^*^ rAxxvii. 5 ; "till I die I will not remove my Integrity from me : My right eoiifnefs I holdfafi^ and will not let it go \ my Heart Jhall not reproach me fo long as I live : For what is the Hope of the Hypocrite^ when God taketh away his Soul? The meaning of which Defence of himfelf, was not that he claimed to be entire- ly without Sin j For, on the contrary, when he fpeaks in T'his Senfe, of being Sin- lefs towards God, he expreffes himfelf in a quite different manner j If I jujltfy my felf faith he, my own mouth Jhall condemn me ; if I fay, I am perfeB, it Jhall alfo prove ?ne perverfe , ch. ix. 20. But with regard to great Crimes, fuch Wickednefs as his Friends colleded, from his ftate of Adverlity, that he muft needs have been guilty of ; from thefe he con- ftantly clears himfelf with the great- eft Steddinefs ; and proves that they argued very wrongfully for God, when they fuppofed that God could no other- wife be juftified in afBidting Job, than by Job's having been a very wicked man.
ver.
Of the fever al forts of Hypocrify. 221 r^r. 7. of this xiiith chapter > Will you S e r m. fpeak wickedly, faith he, for God-, ^^^ ^^^.^^ talk deceitfully for Him ? Will ye accept his Perfon ? Will ye contend for God ? "Though he fay me, (ver. ^S^yet will I truft in him ; but I will maintain my own ways before him : That is. Though he afflia me to Death, yet will I truft that he does not expedt from me a falfe confejion, or that I fhould endeavour to jt(fiify his Pro- ceedings by any wrong Suppofition. And then he adds in the words of the Text ; He alfo fhall be my Sanation, for an Hy^ pocrite fmll not coine before him : That is, I know that after all this, he will at length deliver me ; and will in the End diftinguilh his faithful Servant, from the Deflrudtion of a Hypocrite.
The word Hypocrite, is here plainly ufed in oppofition to fuch a lincere per- fon as can maintain his own ways before God; fo yo3 exprefles it : Or, \vi'^x.John% phrafe, to fuch a good man, who, becaufe his own Heart ccndemneth him not, has therefore Confidence towards God, In which matter, becaufe there is oftentimes very great Deceit j and frequently very ill men
think
2 2 2 Of the feveral forts of Hypocrijy.
S E R M. think themfelves not to be Hypocrites, be- X' caufe they are not fo in the grolTeft and
^■^"^'^^moft literal Senfe of the word; Khali therefore in the following Difcourfe endea- vour to fet this matter in a clear Light, and point forth diflindlly the feveral forts of men, which are in Scripture charged with the Denomi nation of Hypocrites. The Ufe of which Difcourfe will be, that we may learn, not to judge our Neighbours^ whofe Hearts we cannot difcern ; any fur- ther than they open themfelves by manifcll Ad:ions : But that every man may feriouf- \y examine his own Heart by the Rule of Scripture, and find whether there be not often in it more of what the Scripture ftyles Hypocrify ; than carelefs perfons are apt to be aware of.
I. Firji then j T h e great eji and bigheji degree of Hypocrify, is when men, with a formed Delign and deliberate Intention, indeavour under a Pretence of Religion and an Appearance of ferving God, to carry on worldly and corrupt Ends. Of ^his fort> were thofe whom our Saviour defer ibes. Mat. xxiii. 145 JVo unto you, Scribes and Pharifees^ Hypocrites -, For ye
devour
Of the fever al forts of Hjpocrify. 227
devour widows Houfes^ and for a pretence S e r m, make long Prayers ; therefore ye Jl:all re- X. ceive the greater damnation. And ver, 27; ^^''VNJ Wo unto youy Scribes and Pharifees, Hy- pocrites y for ye are like unto whited SepuU chreSy which indeed appear beautiful out- ward, but within are full of dead mens bones y and of all uncleannefs ; E,ven fo Ye alfo outwardly appear righteous unto men, but within ye are full cf hypocrify and iniquity. The Words next following to which, have in the manner of exprej/ion, a difficulty which deferves particular ex- plication : Ver. 29 ; Wo unto you, fays our Saviour, becaufe ye build the T'ombs of the Prophets, and garnifi the Sepulchres of the righteous-. And fay, if we had been in the days of our Fathers, we would not have been partakers with them in the Blood of the Prophets: Wherefore ye are wit- nej'es unto yourfehes that ye are the chil- dren of them which killed the Prophets, The fame words, as recorded by St Luke, are flill more remarkable, ch.x\. 47; Wo unto you -, for ye build the Sepulchres of the Prophets, and your Fathers killed thetn-, 7'ruly ye bear witnefs that ye allgw the
deeds
2 24 Of the fever al forts of Hypocrify,
S E R M. deeh of your Fathers ; for ^hey indeed ^- killed them^ and Te build their Sepulchres.
^^'^'^ Xhe Queilion here is, how our Saviour pronounces a Wo againft thefe Pharifees, for building the Sepulchres of the Pro- phets; and how he infers, that they al- lowed the deeds of their Fathers, by that very adion whereby they profelTed to dij- claim and difallow them. Now in order to explain This difficulty, 'tis needful on- ly to obferve, that in fame languages, and in That of the Jews particularly, 'tis both ufual and elegant to fupprefs part of the propofition, which yet by neceflary infe- rence is always plainly underllood. Thus Rom. vi. 17 ; God be thanked^ faith Sc Paiil^ that ye were the Sernjants of Sin-, but ye have obeyed the doBrine that was delivered you. His meaning plainly is ; God be thankedy that, notwithJlandi72g yoxav flrong Prejudices againfl the Gofpel, by • h^w'mgh&tn^ovmtvly habitual Sinners, yet at length ye were convinced and embraced the Truth. In like manner here^ the Pha- rifees well underftood the force of our Saviouj's reproof, and that his intention was T'his, to declare that notwithjianding I their
Of the fcveral forts of Hypocrify, 225
their profefling to difclaim the Deeds of S e r m. their Fathers who killed the Prophets, yet ^* in reality they were as truly in the moral fenfe the children of thefe men by Likenefs and Imitation of Manner s^ as they acknow- ledged themfelves to be defcended from them by natural Birth; and that, not- mthftanding their pretending to (how great Refpc6l for the Memory of the Ancient Prophets, by building and adorning their Tombs J yet in reality this Refpe(5t was only fhown to thofe Prophets becaufe they were Dead, and could no longer reprove and fhame them for their Vices ; whereas the Living Prophets were perfecuted by the?ny juft as the Ancient Ones had been by their Forefathers. Thefe men there- fore were guilty of the Jirji and highejl degree of hypocrify, carrying on wicked defigns deliberately under the pretence of Religion.
Of the fame kind were Thofe in the xvi/^ of St Matthew, ver. i j who after our Saviour had in their prefence worked many Miracles upon Earth, perverfely and impertinently (as if the Place were of more moment than the Greatnefs of the
Vol. X. Q_ Work)
\y^/\J
226 Of the fever al forts of Hypocrify,
S E R M. Work) urged him to Jhow them Ukewife ■^* fome Miracle in the Heavens, To whom he replies , ver, 3, with fuitable Sharp- nefs ; O ye hypocrites, ye can difcern the Face of the Sky, hut can ye not difcern the Signs of the Times f
Under the fame denomination alfo, come Thofe mentioned in the xxii^ ch. of the fame Gofpel, at the ijth verfe-, who asked our Saviour, Is it lawful to give tribute unto Caefar, or not f meaning to accufe him as a Betrayer of the Liberty of the Jews, if he ihould fay it was lawful ; or, on the contrary, as a mover of Sedition againjl the Romans, if he fhould fay it was not lawful. To whom therefore he accordingly replies with a deferved Sharp- nefs, ver. 18, Why tempt ye jne, ye hy- pocrites f
Laftly \ Under the fame rank and charader, (of hypocrites of the worfi fort, fuch as have 710 manner of Regard either to God or to True Virtue in all their Pretences to Religion j) under This rank, I fay, may juftly be placed Thofe Phari- fees, againfl: whofe Practices our Saviour warns his Difciples, St Matt, vi ; 2, 5,
16;
Of the f ever al forts of Hypocrijy. 227
1 6 J When thou dofl thine ah?2S^ do not S e r m. Jbiind a 'Trumpet before thec^ as the hy- X* pocrites do^ in the Synagogues and in the -^^^ Streets^ that they may have Glory of Men. And when thou prayef, thou Jhalt not be as the Hypocrites are ; for they love to fray fianding in the Synagogues, and in the Corners of the Streets, that they may be feen of Men. And when ye fafi, be not as the hypocrites, of a fad countenance ; for they disfigure their faces, that they may appear unto Men to fa ft. This Cor- ruption was, ijt our Saviour s time, grown in a manner fo univerfal, among the moft Eminent Men of the fews ; that, as if it had been the known and proper charac- teriftick of fome of their principal Sedls, he fometimes, without mentioning the particular, thought it fufficient to admo- niih and caution his Difciples in thofe ge^ neral words, StM^/^. xvi. 6 j T^ake heed and beware of the Leaven of the Phari- fees and of the Sadducces , Of the Leaven, that is, (as the Evangelift explains it, ver. 12 j) of the Dodrine of the Pharifees and of the Sadducees j and St Luke ftill more Vol. X. Q^ exprefsly,
2 28 Of the fever al forts of Hypocrtfy,
Se r m. exprefsly, ch. xii. i ; T^he Leaven of the ' ^' Pharifees, which is Hypocrify. ^^^*^^ After our Saviour's time, xhtApoJiles defcribe to us the fame kind of hypocrify, in the charadlers of the worji men who were in following Ages to arife in the Church. The Times fiall come, faith St Paul, 2 T'im. iii. 2 , when men fiall be
lovers of their own fehes, more than
lovers of God ; Having a Form of Godli-
nefs, but denying the Power thereof -y
ereeping into houfes^ and leading captive filly women, laden with Sins, led away with divers Lujls. His meaning is, to de- fcribe fuch pcrfons, as under pretence of SanSlity and a Form of Godlinefs, or with great zeal for certain Rites and Ceremonies and Appearances of Religion, either cheat and defraud men in their dealings without Truth and Juftice, or corrupt mens man- ners^ and feduce men and women into the Pradtife of Immoralities, as if not incon- fiflent with Religion. Our Saviour has given us a never-failing Rule, to difcover this hypocrify : By their Fruits, fays he, ye fiall know them ; Mat. vii. 16. Not by their Zeal, not by their Fiercenefs, for
This
Of the fever al forts of Hypocrtfy. 229
This or the other particular Opinion^ for S e r m. This or the other particular Form of God- X» linefs ; but by their Fruits^ fays he, by ^i^^J the general and habitual Tenour and Courfe of their Lives, by I'his ye fliall know them. For, as a good Tree can no otherwife be diftinguiihed from a bad one, but by the Fruit it bears ; fo in mat» ters of Religion, whatever, under any pretence whatfoever, has any other ten- dency, than to promote Truth and Juftice, Plainnefs and Simplicity, Sobriety and Righteoufnefs, Meeknefs and Equity, Cha- rity and univerfal Good-will amongft Men j whatever (I fay) has any other Tendency than This, is, by our Saviour's Rule, moft certain Hypocrtfy : 'Tis Frofejjing to know Gody but in Works denying him. Tit. i, 16: From hence we may eafily judge, under what Head are to be placed the gainful Dodlrines of Purgatory^ of Maf- fes for the Dead, of private ConfeJJiom and Abfolutiom by the Power of the Priefi^ of Prohibitions of Meats by the Authority of the Churchy in order to grant Indul- gences for the Churches Profit ; and the like. Concerning which kind of things, Q3 St
23Q Of the fever al forts of Hypocrify,
S E R M. St Paul fpeaks prophetically, i T'im. iv. 2 ; X. feducing Spirits^ faith he, /peaking lies in
^^^^^^'^"^ hypocrify j having their confcience feared with a hot iron ; Forbidding to marry ^ and commanding to ahfiain from meats ; and fo on: And T^it.i. 11 j T^eaching things ivhich they ought not, for filthy Lucre'i fake. Which fort of Dodrines, becaufe they are naturally accompanied with a fac- tious and contentious Spirit, without which they can never be fupported j and becaufe they are of fuch a Nature, as can never proceed from mere Errour of the Under- flanding, but always arife from fome Per- verfenefs.of the Will, inconfiflent with the fincerity and good confcience of a Chriftian ; therefore they are by the Apo- ftles ftiled FaBions or Herefies ; that is, corrupt Notions propagated by wicked men for wordly and factious Purpofes, againfi the con virion of their own Con- fciences: Tz'/. iii. 10 ; A man that is an Heretick, rejeB ; knowing that he that is fuch, is fubverted, and finneth, being con- demned of himfelf : And 2 Fet. ii. i -, They fhall briyig in dajunable Herefies, even denying the Lord that bought them : That 2 is.
Of the fever al forts of Hypocrify, 2.3 1 is, departing from Go^, ( who redeemed S e r m. or bought them to himfelf with a price, ,3^ even with the precious Blood of Chrift,) '•^^•^^ they fliall through Covetoufnefs^ faith he, (that is, through the Love of this world, through Ambition, or the Defire of Tem- poral Power and Profit,) with feigned words make merchandife of yoWj ver. 3.
This, is the frjl and higheji degree of hypocrify ; when men thus, with a formed Delign and deliberate Intention, endeavour under a Pretence of Religion, and an Appearance of ferving God, to carry on wordly and corrupt Ends. And becaufe the word hypocrify is Now gene- rally ufed in This worfl Senfe ; therefore, if men know themfelves to be free from this greateft and mofl hateful degree of it, they are too apt immediately to flatter themfelves, that they are confequently iii no fenfe chargeable with being Hypocrites at all. But the Scripture frequently ufes the fame word in feveral lower fenfes, which deferve carefully to be taken notice of j when it defcribes men, not indeed profi" gate as the fore-going, but yet, in their 0^4 feveral
232 Of the fever al forts of Hypocrify,
S E R M. feveral degrees, juftly charged with being ^' guilty of Hypocrify,
^"^^^^^^ II. Secondly Therefore; thofe who not abfolutely mean to caft of all Religi- on, nor dare in their own hearts totally to defpife it ; but yet willingly content them- felves with the formal part of it, and, by zealoufly obferving certain outward Rites and Ceremonies, think to attone for great Defeats of Sobriety, Righteoufnefs and Truth; T!hefe alfo the Scripture always includes, under the character and deno- mination of Hypocrites, ^hefe, the pre- fence of the Ark of God, preferved not, in the days of Saul^ from falling into the hands of the Philijiines. T^hefe^ the Tem- ple of God, and the Sacrednefs of the place wherein he had chofen, above all the Nations upon Earth, to place his Name there ; delivered not from the de- folations brought upon ferufalem^ by the Chaldeans and the Romans, '\thefe, all the Promifes made by Chrift in the New Tef- tament to his Church, refcued not, in the days of the Chriftian Emperors, from the over-flowing deluge of barbarous Na- tions, of Goths zndFandalls y irom abroad y
Of the feveral forts of Hypocr'ify, 233
nor from the growing corruption of ido-S e r m, latrous Ceremonies, and Saint-worfhip, ^• from 'within, T'hefe^ each in their feveral ^^^^^^^^ Ages, were zealous for the Na?ne of their Religion, but not for the righteoufnefs thereof 5 and therefore God removed, their Candleftick out of its place. This, is That fpecies of Hypocrify, for which Samuel reproved Saul, i Sam. xv. 22 ; Hath the Lord as great delight in burnt- offerings and Sacrijices, as in obeying the Voice of the Lordf Behold, to obey, is better than facrijice ; and to hearken, than the fat of Ratns : And for which the Pro- phet Hofea thus reproves the people of the yews in His time, ch. vi. 6 j / defred Mercy, and not Sacrifice j and the Know- ledge of God, more than Burnt-offerings. This alfo was, in our Saviour's days, the cafe of the better fort of Pharifees, of Thofe who feem, not to have been wholly profligate and void of all Religion in their Hearts, but fuperflitious with regard to fmall things, to the Neglt^ of Greater. Such, as he fliles hypocrites -, for teachings as DoSfrineSj the Commandments of Men j jS*^ Matf . XV. 9 : For contributing fuper^
ftiuoufly
234 ^f ^^^ fever al forts of Hypocrif.
S E R M. flitioufly, to the adorning and beautifying ^- of the Temple, that particular Portion of
^''^^'^ their Goods, which they ought to have imployed in maintaining their poor and in- digent Parents , 'ver. 5 : For being zealous in the obfervation of the traditmiary Ce- remonies of their Fore-Fathers, in the frequent wajhing of hands^ and cleaning of Cups, and other outward Fur if cations-, to the negledt of true Virtue, and inward moral Righteoufnefs ; Af<2/. xxiii. 25: For being precife in tithing tnint, anife and cumfjtijj'y and omitting the weight er mat^ ters of the Law, Judgment, Mercy and Faith ; Faith, that is, Faithfulnefs or Fi- delity in all their Dealings with men, njer. 23 : Laftly, for being more foUicitou's, in keeping the foftive Law of their Sabbath, (which ought not indeed to be left undone; But he accufes them for being more folli- citous in attending toThis,) than in works of mercy, goodnefs, and charity, which are of eternal and unalterable Obligation ; StL«/^f xiii. 15 ; ^hou hypocrite, fays our Saviour to the Ruler of the Synagogue, O'jgbt not this woman, being a daughter
of
Of the fever rJ farts of Hypocrijy. 235
of Abraham, to be loofed from this Bond, S e r m. (from this Dfeafe,) on the Sabbath-day ? X.
Of the/^w^ Species of hypocrify, are '^-"'"^''^ ^hey guilty in All Ages, who make the Advancement of Religion, and the In- creafe of the Kingdom of Chrifl, to con- fifl chiefly in the external^ temporal^ or worldly Profperity of thofe who are called by his Name ; in Pomp and Splendour, in Riches and Dignities, in Authority, Pow- er and Dominion. Not perhaps that they go upon the Principles of Atheifm and Infidelity^ (which is the cafe of \h& firfi and highefi degree of Hypocrites, mention- ed under the fore-going Head ;) but, by a fecret Deceitfulnefs of Sin, and a Love of this prefent World, their Judgment is perverted to be more concerned for the Authority of Men, than for the Com- mands of God'y and they judge of the State of Religion, by the meafure of fuch worldly Advantages, as perhaps have no relation to true Piety : Whereas indeed the True Profperity of the Church of God, or the Increafe of the Kingdom of Chriil: on Earth, can confift in nothing elfe, but in the things which will increafe
the
236 Of the feveral forts of Hypocrify»
S E R M, the Number of his Subjedls in Heaven j X. And ^hat can only be done, by the Pre-
^'^^^^^^^ valency of ^ruth, by Simplicity of Doc^ trine, and by Righteoufnefs of PraStice* For, Not they that fay unto him^ Lord, Lord', that is, not they who make out- ward profeflion of Chrift's Religion ; fjall enter the Kingdom of Heaven j but they that do the Will of his Father which ' is in Heaven, Without which real Righ- teoufnefs ; as the Body without the Spirit is dead, fo Faith without works is Dead alfo. For, He is not a Jew, faith St Paul, Rom. ii. 28 ; ( neither is He a Chrijiian-,) which is one outwardly ; neither is That circumcifion, which is outward in the Flefh : But he is a few, which is one inwardly ; And circumcifion is That of the Heart, in the Spirit, and not in the Letter ; whofe Praife is not of Men but of God.
III. Thirdly ; A lower Degree of Hy- pocrify, (but jlill included under That Name, according to the Scripture-notion of the word, ) is the Behaviour of Thofe, who have indeed very right Notiofts of Religion, truly judging it to confift prin- cipally in righteoufnefs and holinefs of
Lifcj
Of the fever al firts of Hypocrify, 237
Life, and accordingly being duly fcnfible S e r m, of the neceflity of Virtue and of moral ^' Obedience ; but yet content themfelves ^-^'"^^^^ with vain refolutions o^ future Repent- ance, and for thtprefent live fecurely in the Pradice of Sin. Againft ^bis Hypo- crify, this fecret hypocrify, this Deceit^ fulnefe of Sin, w^ith which men impofc upon themfelves rather than upon others -, our Saviour affedlionately warns us. Matt, xxiv. 42 ; Watch therefore^ fays he, for ye know not what hour your Lord doth come : — But be ye Always Ready j for in fuch hour as ye think not^ the Son of Man com- eth : — Blejfed is 'That Servant^ whom his Lord when he cometh JJmll find fo doing : — But if that Evil Servant Jhallfay in bis Hearty my Lord delay eth his Coming ; and Jhall begin to finite his fiellow-fiervants, and to eat and drink with the Drunken ; The Lord of that Servant Jhall come in a day that he looketh not for him^ and in an hour that he is not aware ofi% and Jhall cut him afunder, and appoint him his portion with the hypocrites.
IV. Fourthly, The lafi and lowefi de- gr& of hypocrify, (defcribed under That
chara^er i
238 Of the fever al forts of Hypocrtfy,
S E R M. charader in Scripture, ) is of T^hofe^ who X. not only have right Notiom of Religion,
'^'■^^'^and a due Senfe of the indifpenfable Ne- ceffity of Repentance and Reformation hereafter ; but even at prefeftt, have fome imperfedl Refokitions of immediate Obe- dience s and even aSiiial^ but yet ineffeBual^ Endeavours after it. Thefe, are the Per- ' fons defcribed, Kom. vii. 19; T^he Good that they would, they do 7iot ; but the Evil which they would not^ T^hat they do. They are xh&Jiony ground ^ on which the Seed was fown in our Saviour's Parable, Matt. xiii. r ', who with joy receive the word, ver. 20 J But for want oi deepnefs of earth , and not having root ifi itfelf it dureth only for a while ; and either upon the Approach of Perfecution, or upon the Aflault of Temptation from fome beloved Sin, they very quickly yi:z// ^liy^j'. Their iift'<3r/, as the Scripture exprefles it, is not Whole, or Right, with the Lord ; but they ferve 'Two Majlers, and their Affections are divided between God and Majumon. To thefe, St fames declares, that He who ofhideth in One pointy is guilty of all ; meaning, not that all Sinners are equally Sinners,
but
Of the feveral forts of Hypocrify, 239
bur that whoever allows himfelf in anyS e r m. one known Sin, is thereby juflly denomi- X. nated, and will be punifhed as being a ^•^^"^^'^^ I'ranfgreffor of the Law. And our Savi- our admoniflics them, Luke xiii. 24 ; that Ma?iy flail feek to enter in at the Jlrait gate^ and not be able ; meaning, that fo long as they continue in the Pradice of any one Vice unreformed, and are not able to prevail with themfelves to forfake a darling Sin, their Endeavours to obtain {ivz Kingdom of God cannot but be inef- fedual. 'Tis no better, than a fecret M'- pocrify ; to account themfeJves righteous for not being guilty of other Faults, while their Falfe Heart indulges itfelf in any one habitual known Sin, and fpeaks Peace to itfelf by attending only to one part of its own charader. If they never forfake this One beloved Luft, the words of Zophar in the Book of 'Job are but too applicable to them, ch. xx. 5 ; ( and viii. 13;) T'he Joy of the hypocrite^ is but for a Moment^ and his Trujl p^all be a Spiders JVeb.
Nevertheless, fuch Perfons as Thefe, muft by no means be compared with thofe tnuch ivorfe Sinners, mentioned
under
240 Of the feveral forts of Hypocrtfy.
S E R M. under the fore-going Heads. For, though X. Thefe are indeed at prefent in an Evil
^^'"^^^^ State, yet there is in them a Root of fomc Love to Virtue, which affords great Hope that it may in time fpring up unto righ- teoufnefs, and unto Life eternal. They are the bruifed Reedy which ought not to be broken ; and the fmoaking Flax, which ought not to be quenched. They are, what theApoftle calls, Heb.xn. 13, the hands which hang down, and the feeble knees \ the Lame, which ought not to be turned out of the way, but that it rather be healed. They ought not to be terrified, and driven into defpair; but, with all meeknefs and compaflion, to be conti- nually exhorted, that they finifli their Re- pentance, and make haft to mortify every inordinate Luft, before the Night cometh when no man can work.
Thus have I briefly defcribed to you, the feveral forts and degrees of hypocrify. The two firjl kinds ; namely, the endea- vouring deliberately, under a Pretence of Religion, to carry on worldly and corrupt Ends'y and the prefuming, by the obfer- vati9n of certain Fm-ms and Ceremonies of
Any
Of the feveral forts of Hypocrlfy, 241
Any kind, to make amends for the want S e r m. of Truth and Righteoufnefs, of Virtue ?^* and Goodnefs ; thefe Two, are what the ^^'"^^"^ Scripture calls an Abomination to the Lordy or the higheft poflible Provocation of his Difpleafure. The two latter forts i name- ly the intending in fome particular In- ftances to amend our lives hereafter, or the endeavouring it at prefent but faintly and ineffedually, through the Deceitful- nefs of Sin j thefe are the hypocrify, (or the Falfenefs indeed more to i'hemfehei than Others,) which belongs to the cha- radler oi. fuch perfons, whom God ufually correBs with his judgments^ and givei them fpace of Repentance, and invites them by his Mercies, and bears long with them thro' his Patience ; 'till either at length they deliver themfelves by a tho- rough Amendment out of the Snare of the Devil, or become finally hardened and given up as incorrigible.
The Ufe of what has been faid, is, (as I obferved at the Beginning,) that from hence every Man may learn, not to judge his Neighbour, who to his own Mafter ftandeth or fallethj but to exa-
Vol. X. R mine
242 Of the f ever al forts of Hjpocrijy,
S E R M. mine ferioufly the flate of his Own Heart. ^» Which, whofoever does, carefully and
^^^^""t^^^ impartially, and with the true Spirit of a Chriflianj will find little reafon to be cen- forious upon Others. Matt, vii. 5; 'thou hypocrite^ fays our Saviour, Jirjl cajl out the beam out of thine own eye^ and then jkalt thou fee clearly to cafi out the Mote out of thy Brothers eye.
SERMON
[ 2+3 ]
SERMON XI.
Who are the true Church of GOD.
Gal. iv. 22, 23, 24.
For it is written, that Abraham had Two SonSj the one by a bond-maid, the other by a free-woman. But he who was of the bond-woman, was born after the Flejh ; but he of the free-woman, was by Promife. Which things are an Allegory : For ihefe are the two Covenants,
N difcourfing upon thefe words S e r m. oftheApoftle,Iihall/r/?conri- XI. diQv What xh^Do^rineh, which ^-'''VNJ he here aflerts and illuftrates. Secondly, I {hall fhow, that 'tis a Do(5trine founded in the univerfal Rea- VoL.X. R2 fon
m |
1 |
244- Who are the true Church of GOD,
S E R M. fon and Nature of Things, and inculcated •^^' in every part of Scripture. And, 1'hirdly,
^^'^^^'^ I fhall endeavour to explain, wherein lies the Strefs and Force of That particular Argument, which the Apoftle here draw^s from That Hiftorical Similitude, v^hich he ftiles an Allegory.
I". Firji ', 1 N order to underfland clearly and diftindly, What the DoBrine itfelf is, which the Apoftle is here afterting and illuftrating j 'Tis to be obferved, that as Good and Evil are them/elves effentially and neceftarily diftinguifhed, by the un- alterable Nature and Reafon of Tubings 5 and Good and Evil Men are, in the Mo- ral fenfe, likewife effentially and necefta- rily diftinguiflied from each other, by their Doing what is Good or Evil : So God^ who can never pofTibly be deceived in judging, either of the Nature of Tlmigs or of the CharaBers ofPerfons 5 muft con- fequently, in his Government of the ra- tional and moral Worlds be continually de* termined by the conlideration of thefe ne- cefTary and effential Diftindions. For, What things really Are in themfelves ; . Xhat^ to an unerring Underftanding, they
mufl
Who are the true Church ofG OD, 245
mufi: always necelTarily Appear to be : And S e r m. JVhatfoever is, in its own nature, Praife- ^^' worthy or Blameable ; cannot but, by an All-powerful and Impartial Govcrnour, be diftinguifhed accordingly. Virtuous and Vicious Men therefore, cannot but be in the Fauour or under the Difpleafure of God ; in proportion to the degree of their refpedive Qualifications. Confequently, the Sum T'otal, the Congregatioii or Gene^ ral AJfembly, of all virtuous and good men from the Beginning of the World, are the *l!rue univerfal Church or City of God, the heavenly Jerufalem: And all Impenitent Sinners of all kinds, are Reprobates, or the Sons of Perdition. But becaufe in This prefent World, where the Hearts of men are not difcernable to each other, 'tis im- poffible men can he forted according to thefe Real diftindlions ; therefore of ne- ceffity Herey the true Church of God muft be reprefented by, and in the Sight of Men be efteemed to Be, All Thofe who make Profefjion of being, and in Appearance are, what they really ought to be: And even of God himfelf fo far as concerns all Fublick 'Temporal Difpenfations, they muft
R 3 be
24-6 Who are the true Church of GOD,
S E R M. be look'd upon as his Church and his ^1- People, The Families^ the Cities^ the
*^^^*^ Nations worfhipping the True God ; are Thofe to whom all General Declarations^ Promifes , and Threatnings , relating to God's Church on Earth, mud of necef- fity be addrefTed. Men of corrupt minds, Infenfible of the efTential and indifpen- fable neceility of true virtue, in order to be pleafmg to God 5 have from hence al- ways been apt to deceive themfelves, as if being Members of the True Church of God, and Profeffors of the True Religion, would be of real Advantage to them, without That inward Holinefs and true Goodnefs of the Heart and Mind, which as certainly fhows forth itfelf in the habi- tual Pradice of a virtuous Life, as a Good Tree from a Sound Root will not fail to bring forth Good Fruit. The 'Jews^ in the time of our Saviour and his Apoftles, were almoft univerfally fallen into this Great Errour, in the higheft Degree and in the moft remarkable manner. The Fa- 7}jily of Abrahamy had diftinguiflied itfelf in an extraordinary manner from all other Families-, and the Nation of the Jews^
from
who are the true Church of GOD. 247
from all other Nations ; by being Publick S e r m. Wordiippers of the One 'True God^ the ^'' God of theUniverfe ; while all other people ^■^'^^^^'"^ were overfpread with the abfurdell: and moft barbarous Idolatries. And God ac- cordingly had been pleafed to dlflinguifh That Family and Nation^ with repeated Promifes of the Greatefl and mofl Lafling BleJJlngs J with Promifes^ that He would be Their God, and They [hould be His people J and that among Them fliould final- ly be eftablifhed a Kingdomy which fhould have f20 End. 'Tis evident at firft Sight, that God cannot be the God of the Dead, but of the Living', and that therefore all thefe Promifes to Abraham and his Pojle- rity, and to the True Worfhippers of God in All Ages, could be no better than mere Mockery, if God were not able to raife them from the Dead, that they might per- fonally be Inheritors of the Promifed Kingdom, when the Time of its Eflab- liftmient fhould be fulfilled. Upon This ground therefore, the yf'Z£;ihad univerfally an expectation of 2. future Life : And, as being the Pofterity of thofe Worfhippers jof the True God, to whom all the Promifes ^ 4 were
248 Who are the true Church of GOD,
S E R M. were made j they appropriated to T'hem-' y^/wi all expediation of the Eternal, as well as of the Temporal , Favour of God. And fo far as they were truly ^ what they frofejfed to be, Jincere PraSlicers of This True Religion ; Jo far indeed they had rea- Jon to appropriate to themfelves the pro- mifed BleJJings of God's peculiar people^ But, by degrees, feparating the Letter of God's Promifes from the declared Intent and Reafon of them, they fell into an imagination, that the Promifes made to God's Church and People, were appropri- ated to Thofe who were the Pofterity of Abraham literally and by natural Defcent, and not to Thofe who were his Pofterity in xht fpiritual and religious Senfe, that is, who inherited his Faithfulnefs in ad- hering to That True Religion, upon ac- count of which the Promifes were made to him. This errour of the Jews it was, that St Paul in this Epiftle fets himfelf to oppofe, And the DoSlrine he ajferts in oppofition to it, is 5 that though the Pro- mifes of God were indeed made to the , Foferity of Abraham, as his Church and People 'y yet it was always underftood, that
this
Who are the true Church ofGOD» 249
this Poflerity of Abraham in the literal S e r m. fenfe according to the Flejhj was but the ^^* vijible or Earthly Church, the type or re- ^^^"^'^^^ frefentative of the real hivijible Church of God, the true Children of Abraham in the fpiritual and religious Senfe, the Sue- ceffors and Followers of the Patriarch in his ^rue Religion^ in his Faithfulnefs and Obedience towards God. Know, faith he, ch. iii. 7, that they which are of Faith, the fame are the children of Abraham ; and, are Blejfed W/^ Faithful Abraham.^^'i-^. For, God's Covenant having been made with Abraham before his Circufncifon ^ which was but the eternal Sign or T'oke?z of the Covenant ; 'tis evident the Founda- tion of the Covenant, was That Faith and Obedience 'y in which whofoever followed the example of Abraham, and walked in Rom iv his fteps^ though he were not of That //- ^^• neal Defcent which was commanded to be diftinguifhed by the External Sign, yet in the religious fenfe, he was, in God's efti- mation, a child of Abraham. Vcr. 28 ; There is neither yew nor Greek, there is
neither Bond nor Free j for ye are all
0ns in Chrijl Jejits : And if ye be Chrijl's,
then
250 Who are the true Church of GOD,
S E R rA.then are ye Abraham's Seed, and Heirs ac- ^'^^' cording to the Promife. If ye be Chrift\ j
^ "^^ that is, if ye be obedient to the everlafiing Gofpely to That Gofpel which was preached before unto Abraham^ ver. 8 j then are ye Abraham's Seedy and Heirs according to the Promife. For, in Chriji Jefus, faith
Galvi-is- iie> neither circumcifion availeth any things nor uncirciimcifion^ but a New creature^
ch. V. f . ( ^^^^ ^s, Faith which worketh by Love :) And as many as walk according to T'his Ruky Peace be on them^ and Mercy ^ afjd upon the Ifrael of God. This is the Doc- irinfy which the Apoftle at large ajferts in this Epiflle. And be illufirates it parti- cularly in the words of my TV.r/, by a 6'/- miiitude drawn from what happened in the Family of Abraham himfelf. As Abra- ham^ fays he, had two Sons j the one by a, Bond-viaidy the other by a Free-woman : And as the Son of the Bond-maid^ though, according to the Flejh^ as truly his Natu- ral Defcendatit as the Other, yet v/as not to be Co-heir with Him who, by the Pro- mife of God J was appointed to inherit : nSo, fays he, the jerufalem which Now is, and is in Bondage with her childreii i the
vifbk
who a?'e the true Church of GOD. 251
*vifible earthly Churchy which received the S e r m. external ceremonial Law from Mount Sina-y ■^*- is not, by That outward general denomi- ^^ nation, intitled to the eternal Favour of God -y But the yerufalem which is above, which is the Mother of us all, of All who by True Faith and fincere Obedience are pleafing to God j This heavenly yerufa- Uniy th\s fpiritual ifivifible Church ov City of the Living God, this general affembly and Church of the Firft-born which are written in Heaven ; T'his it is, to which dl the Promifes of God, made to his Church, are, in reality, originally and finally ap- propriated. This is the DoBrine njj^erted and illujirated in the Text : Which was the Firji thing I propofed to fliow.
II. 5^foW/)'} This Doftrine (I fay) is a Dodlrine founded in the univerfal Reafon and Nature of 'Things, and inculcated in every part of Scripture. That *tis a Doc- trine founded in the univerfal Re a fan and Nature of Things, appears fufiiciently from what has been already faid, under ihe, foregoing Head, in opening the Nature, of the Doctrine itfelf laid down in the
Texti
252 Who are the true Church of GOD.
S E R M. Text ; Where I have fhown, that all the ^^* Promifes of God, made at all times to his Church, to the 'vifible Society of his ProfeJJedWorJhippers on Earth-, mufl: of necejjity, in the nature of the Thing, be un- derftood to be made to Them, merely con- iidered as the Type or Reprefentative of the real invifible Church of God-, that is, of Thofe who, by xki^fincere Praftice of True Religion and Virtue are, in the Spiritual Senfe, really accceptable to God: Kom. ix. 8 J They which are the children of the FleJJj, thefe are not the children of God ; hut the children of the Promife are counts edfor the Seed. That the fame Dodrine, is moreover inculcated in every part of Scripture; is very plain in the Whole Se- ries both of the Old and New Teftament. The original Promife itfelf made to Abra- ham, was not to Him and his Poflerity
Gen.xiia.alone , but that in his Seed ^ the Fami- lies of the Earth likewife (liould be bleffed. And in a little time after This Promife,
Gen. xiv. 'tis recorded, that meeting with Melchife-
^'^' dek King of Salem, a Worfhipper and
Fried of the moil: High God, that is, one who profeiTed and maintained the True
Reli»
Who ar& the true Church of GOD ^ 253
Religion in the City over which he rulediS e r m. though his Family was not found in the X^* Genealogy of the Patriarchs, as the Au- ^-/"V"^ thor of the Epiftle to the Hebrews ob- fervesj ^^x. Abraham acknowledged him as a Worfhipper of the fame God with himfelf ; And not only fo, but moreover, upon ac- count of the Dignity of his Office, he paid to him, even as to aSuperiour, theTenthof all the Spoils, that he h^d taken in a War with the neighbouring Cities : From whence in the New ^ejiament this perfon is juftly reprefented, as having been a 'Ijpe of Chrift himfelf In following Ages, when the Nation of the Jews were fettled in the Land which God had promifed to Abraham^ and God had himfelf given them a particular Law, by the Obfervance of which they were to be kept diftindt from all the Nations of the Earth ; it was ftill conftantly declared, that their Obfer- vation of T^hat Law was no further ac- ceptable to God, than as it was accompa- nied with^ and became a Peculiar Obliga- tion to^ a more perfedt Obedience to the eternal Moralh2iW of Righteoufnefs: Hatb the Lord as Great Delight in burnt-offer- ings t
254 Who are the true Church of GOD.
Se R M. ings and Sacrifices^ as in obeying the voice ■^^' of the Lord f Behold^ to obey\ is better
^^^^ than Sacrifice \ and to hearken^ than the Fat of Rams i i Sam. xv. 22. Th^ Preach- ing of the Prophets, through the whole period of the Jewifij State , was to the fame EfFecfl ; to warn That People againft relying upon their being children oi Abra^ ham, and Followers of Mofes ; if they were not, in the Practice of real Virtue and Right eoufnefs, as well as by the ob- servance of external Ceremonies , God's dijiinguifhed and peculiar People. And very plain Intimations are given in feveral Paifages of the Prophets, of God's inten- tion to accept, out of All nations, thofe who worked Righteoufnefs j when, of his own peculiar people, who profeiTed to be Alone his True Worfhippers, every wicked perfon {hould finally be rejeBed by him. Mai. i. 1 1 ; From the Rifing of the Sun even unto the going down of the fame, my Name pall be great among the Gentiles -, and in Every place, Incenfe fijall be of.- fered unto my Name, and a Pure Offering ;
■ faith the Lord of Hofis. In i\\q New
Teftament, our Lord's Fore-runner fohn
the
Who are the true Church of GOD, 255
the Baptijl began his Preaching, with ex- S e r m.
hortlng thofe who came to his Baptifin, ^I-
'Think not to fay within your [elves. We have ^^^T^C^ T^ 7 r> t ' Mat. 111. 9.
Abraham to our Father , But bring forth
Fruit i meet for Repentance. And our Lord himfelf to the fame fort of Perfons who relied upon Abraham^ being their Father -, replied, Joh. viii. 39 ; that they could not be, in the religious fenfe of the Phrafe, Abraham's children ; unlefs they would Do the Works of Abraham, Again : Upon oc- cadon of the Centurion's fliowing fo great a Faith, as Jefus had not before yo/zw*/, 7io not in Ifrael j he declares, that Many ffo all Mat. viii. come from the Eajl and Wefl, and fo all fit down with Abraham and Ifaac and Jacob in the Kingdom of Heaven ; but the Chil- dren of the Kingdom fi all be caft out into outer darknefs. And concerning his Own Difciples in particular, the ProfeJJours of his True Religion under the Gofpel-Hsite ; he faith ; Not every one that faith unto me. Mat. vii. Lord, Lord, JJjall enter the Kingdom of^^' Heaven -, but he that Doth the Will of my Father which is in Heaven, And the A- poftles accordingly in All their Writings, are perpetually warning men, that as God 2 «
II.
2^6 Who are the true Church ofGOD^
S E R M. is no RefpeBer ofPerfons, but in every Na-^ ^^* tion he that fear eth him, and worketh righ-
^^^^^ teouffiefsy is a{;cepted with him -, io, on the Other hand, Whatever mens ProfeJJion of true Religion be, God WiW not be mocked -^ but, according to each one's Real Beha*
Gal. vi. 7. viour and Pradiice, lahatjoevcr a manfow^ ethy T'hat Jhall he alfo reap. That, with
Rom. X. Qod, there is no difference between the Jew and the Greek ; for the fame Lord over all^ is rich unto all that call upon him. That
Colm.ii.in the Gofpel-eflimation of perfons, there is neither Greek nor fewy circumcifion nor uncircumcifion. Barbarian^ Scythian, bond nor free j but Cbrijl, ( that is Obedience to the Commands and Dodrine of Chrift, )
I Cor. \\\,is All in all. That Circumcifion is nothings
*^' andUncircumcifion is nothing, but the keep-
ing of the Commandments of God. And
Rom. ii. that He is not a yew. which is one outward* ly y (the Apoftle intended it fhould be ap- plied by parity of reafon, that He like- wife is not a Chriftian, who it one out* wardly ; ) neither is T^hat circumcifion ^ which is outward in the Flejh : But He is a feWy which is one inwardly ; and cir* cumcifion is That of the Hearty in the Spi- rit,
Who are the true Church of GOD. 257
r/>, and not in the letter ; niohofe Praife is Se r m. not of Meny but of God. L/^v-sj
Having therefore (hown This to be a Dodrine evidently inculcated in every part of Scripture, as well as founded in the univerfal Reafon and Nature of T'hings: It remains that I proceed now in the
III. T^hird place, according to the Me- thod propofed, to explain Wherein lies the Strefs of That particular Argumeiit, which the Apoflle, in confirmation of This Doc- trine, draws from That Hiftorical Simili- tilde in the Text, which he ftiles an Alle- gory. Abraham had Two SonSy the One by a bond-maid, the other by a free-woman : And Thefe ( fays he ) are the two Cove?2a?2fL Now the Force of this Argument, to any one who carefully confiders the Context, will appear plainly to be This. The Doc- trine the Apoflle contends for in This E- piftle, is ; that Chriftians of the Gentiles, who obeyed the Gofpel ; being circumcifed with the circumcifion — of Chrift, as he exprelTes himfelf. Col. ii. 1 1 ; were en- titled to the Bleffings of God's peculiar people, equally with Thofe of the literal Circumcifion^ who obferved the Ceremo-
VoL. X, S nies
258 Who are the true Church of GOD,
S E R M. nies of the MofaickLaw. And the Ground -^^ • of This his AfTertion, is ; that not Cir-' ^^^ ciimcijion or Vncircumcijion^ not one or an- other particular Difpenfation 5 but Obe^ dience to the Commands of God^ whatfoever thofe Commandments be, and under what- ever particular Difpenfation ; is what the Divi?ie Favour is conftantly annexed to. In oppofition to This, the yews in the A- poftles days, were pofTelTed with a very ftrong and fettled Prejudice -, that lince to Rom. ix. ^^^ Ifraelites confeffedly pertained the ^- 4- doption, and the Glory ^ aJ2d the Co'ue?iants^
and the Giving of the Law^ and the Ser- vice of God J and the Promifes j fiuce 'Theirs confeffedly were the Fathers or Patriarchs, to whom all the Promifes of God were originally made j it could not poffibly be true ( they thought, ) nor confiftent with the Promifes of God made to their Fa- thers, that thefe Ifraelites who had been all along the peculiar people or Church of God, fhould at laft be rejected for not re- ceiving the Gofpelj and that Believers from among the Gentiles oi all Nations^ fliould be received in their ftead. Now in Anfwer to This Prejudice^ the Apoftle ar- gues
Who are the true Church of GOD. 259 gues vtvjjujily andjlrongly, not only (as S - r m, I have before fliown) from the nature ^^^2^ and reafon of the 'Thing, and from the ge- 7ieral Notion of the Dhiiie Attributes ; but moreover in particular, from the A- nalogy of God's Method and Manner of proceeding, in the giving of thofe very Original Promifes to the Patriarchs, upon which This Prejudice of the Jews was founded. Telt me, fays he, ye that defire to be under the Law, do ye ?iot hear the Lawt That is ; Will ye not attend to the Analogy of God's method of proceedings in Thofe very Promifes on which ye de- pend ? For if is written, that Abraham had two Sons, the one by a Bond-maid, the other by a Free-Woman. That is to fay : Even originally, the Prom ife was not. made to all the children of Abraham, but to Ifaac only : Which was, from the Begin- ning, a very plain Declaration, that God did not principally intend ms Promife, to take place in Abraham^ Defcendants ac- cording to the Flefr ; but in Thofe who, by a Faith or Fidelity like His, were in a truer and higher fenfe the Children and Followers of that great Father of the Vol. X. S 2 Faithful
2 6 o Who are the true Church of GOD.
S E R M. Faithful. In like manner, and for the faiTie reafon, the Promife was not made to Both the Sons of Ifaac\ but to "Jacob only. And, among the Pofterity of Jacohy All were not IJ'rael^ which were of Ifrael\ but, in Elijah'^ days, {tv^xi thoufand only were the True i/w/ ; and, in the time of /- Jaiahj though the number of the children of Ifrael was as thefand of the Sea,yet a Rem- nant only was to be faved\ and in Hofeah, God fays, / will call T^hem my people^ which were not my people ; and Her beloved^ which was not beloved. The Strength therefore dnd Force of the Apoftle's Argument in the Text, lies plainly Here. What ye your- fehes, ( fays he, ) who are fo zealous for the obfervation of the Mofaick Law, can- not but acknowledge to have been origi- nally and always true ; the fame (fays he) is true Now. What was true concerning the Two Sons of Abraham^ and likewife concerning the two Sons of Ifaac, who were the Patriarchs with whom God's Covenant was originally made ; is, by con- tinuance of the fame Ana logy j true con- cerning the Covenant eftablifhed with the Families^ and with the Nation of the
Jews,
JVho are the true Church of GOD, 261
yews^ defcended from thofe 'Patriarchs ; S e r m. 'ris true concerning; the Church of God^ -^^* through all Juccejfive ^gei ; 'tis true con- cerning the Jerufalem that Now is, and concerning 'That which is to come. As A- braham had Two 5«?;zi, the one by a Bond- ?h'aid^ the (j//6^r by a Free-woman : And as the Son of the Bond-maid^ though, accord- ing to the FleJJj^ no lefs truly his Natural Defcendant than the Other ^ yet was not to be Co-heir with Him who, by the Promife of God, was appointed to inherit : So, fays the Apoflle, the "Jerufalem which Now is, and is in Bondage with her children ; the vifible earthly Churchy which received the external Ceremonial Law from Mount Sijia-y is not, by ths-t outward general de- nomination, intitled to the eternal Favour of God ; But the Jerufalem which is above which is the Mother of us All, of All who by True Faith and Sincere Obedience are pleaiing to God ; This heavenly yerufa- lem, this Spiritual invifihle Church or City of the Living God it is, to which all the Promifes of God, made in All Ages to hif. Church, arc, in reality, originally and fi- nally appropriated.
S -? This?
252 Who are the true Church of GOD,
§ERM. This Argument, is a dire(5t, full, and -^^' ftrong Anfwer, to T^hat yewifi Prejudice ;
^■^^^ which the Apoftle, through this Whole Epiiile, is endeavouring to remove. It clearly and diftindly obviates their Grand ObjeSlion, drawn from the Immutability of the Divine Promifes to their Fathers ; and entirely takes away the very Ground and Foundation of it.
And from hence we m^y obferve, how unreajonable it is, as well as profane, to imagine or reprefent the Apoftle, as found- ing the T^ruth of a Dodrine upon an Alle- gorical Proof. Tht Allegory or Similitude he here makes ufe of, is not alledged as a Proof of the T'ruth of the DoBrine he is, aflerting, but as a Proof of the Falfenefi and Groundlejsnefs of a particular Objec- tion urged by the unbelieving Jews againft it. The DoBrine itfelf is at large proved. to be True^ from the Nature and ReaJ'on of the T^hing^ from the PerfcBions of God^ and "from the Whole I'enour of Scripture :- But 2i particular Allegation of the fews againft it, is, with the greateft juftnefs,
* and ftrength of Argument, proved to be
falfe and groundlefs^ from the Analogy of
■ ^ ' a like-
PF'ho are the true Church of GOD. 263
a like cafe acknowledged by Tkemfelvesy in S e rm. which the Reafon of the thing is th^fame. XI.
And from hence therefore, further^ '-^ "^^ \ve may obferve j that Proofs brought by the Apofties frequently to the Jews in par- ticular, differ from Proofs brought to the Gentiles, in T^his \ not that they were at any time Arguments drawn from things acknowledged by the Jews, in the fnf elves otherwife inconclufive -, but that they were drawn jujlly and Jlro?2gly, ( as I have lliown particularly concerning the Argument in the Text,) from things well known among the Jews, though what the Gentiles were Strangers to.
The evident Application of what has been faid, is j that as, in the times of the Jews and of the Patriarchs from the Be- ginning, all were not Ifrael,thhich were of Ifrael ; and the Son of the bond-maid^ though equally the Seed of Abraham, yet was not to be Heir with the Son of the Free-- woman ; and all along, he that waf^born after thefefi, perfeciited him that was born after the Spirit: Even fo it is Now, All are not Chriftians, who are called af- ter the Name of Chrijl : And not the Mem-
S 4 bers
XI
264 Who are the true Church of GOD,
S E ji M. bers of Chrift's viftble Church on Earth, but they only who do the Will of his Father which is in Heaiien, fhall inherit the Pro- mifes. They only, who live in the Prac- tice of true Virtue, Righteoufnefs and Goodnefs ; {hall, in the Spiritual Senfe, be counted for the Seed,
SERMON
[265 ]
SERMON XII.
Rebellion againft God as malig- nant as Witchcraft.
I S AM. XV. 23.
For Rebellion is as the Sin of Witchcraft, and Stubbornnefs is as Iniquity and Ido- latry : — -.
H E Occafion of thefe Words S e r m. wa^ this. Saul being anointed XII. King over Ifrael, was fent ^-''^VN/ of God tipon the following MefTage delivered to him by the Prophet Samuel^ Ver. 2, of this chap- ter : nus faith the Lord of Hofs, I remember that which Amalek did to Ifrael, how he laid wait for him in the way when
he
266 Rebellion againji GOD
S E R M. iB^ came up from Egypt ; Now go, and ^^^* fmite Amalek, and utterly dejlroy all that
^^ they have, and /pare them not ; but Jlay both man and woman, ifjfant and ftickling, ox and Jheep, camel and Afs. It may juftly be efleemed a Queftion of fome Difficulty, whence it might come to pafs, that God fhould give fo very fevere a Com- mand ; to do that, which, without fuch an exprefs Commillion, could not but have been cenfured as an unreafonable Cru- elty. And indeed there cannot happen any cafe, wherein it would be juftifiable for any mortal Power, upon his own Au- thority, to take upon him to deal in fuch- a manner with any Enemy whatfoever. But God, who is the Supreme Author and Lord of all, and who has an unqueftioned Right to take away that Life which hs himfelf at firfl freely gave ; and who a-, lone can without errour judge when a Na- tion has filled up the meafure of^ their ini-. quity, and deferves to be deftroyed by an exemplary and univerfal Judgment ; artd- who in the Life to come can without refpedi of Perfons diftinguifh equitably the Cafe ^f ^very Individual Perfon, which in the
^xepiplary
as malignant as Witchcraft, 267
exemplary Severity of a National Judg- S e r m. ment was not fo proper to be diftinguiflied XII. here ; he may, very confiftently with Juf- ^-'^'^^^ tice and Equity, command fuch univer- fal Judgments to be inflicfled when and where he thinks fit ; there being in rea- lity no difference, whether he commands a whole Nation, without dilHndion of Perfons, to be deftroyed by the Sword -, as in the prefent Cafe of Amalek^ and that of all the Nations of Canaan ; or whe- ther he confumes them by a Floods as at the uni'verjdl Deluge ; or by Lightning from Heaven, as in the Cafe of Sodom 5 or by a fudden Earthquake^ as when the Earth opened her Mouth and fwallowed up Dathan and Abiram^ with their whole Families at once j or by Pejilential Difeafes ; or by a natural Death. All thefe things in the hand of God who ruleth over all 5 and who has an undoubted Power aud Right over that Life, which he himfelf gave ; and who in the World to come can make that exa(^ Diftindion of Perfons, which there is no Neceffity fhould be made here ; in his hand (I fay) all theie things are equally proper Inflruments of
Juilice^
268 Rebellion againjl GOD
S E R M. Juflice ; and, without all queftion, he ^^^- may deftroy a wicked Nation by what means he himfelf thinks fit. Saul there- fore being fent of God with an exprefs Command, to deftroy every thing in Ama- lek utterly and without exception j exe- cutes this Command in part^ as we read, ijcr. 7, 8 J And Saul fmote the Amalekites,
a7id utterly dejlroyed all the people
with the edge of the Sword. But 'twas /;/ part only, that he executed his Commif- fion. For in the fame place 'tis recorded, that, contrary to the Command of God, Saul and the people /pared Agag the King of the Amalekites, and took him alive^ and the beji of the Sheep a?id of the Oxen, and of the Fatlings, and the Lambs^ a?id all that was, good, and would not utterly de- fray thetn ; but every thi?:g that was vile and refufey that they defrayed utterly.
Here Saul was guilty of "Two very great Faults ; i/?, of Covetoufnefs, in pre^^ ferving for himfelf the Bell: of all thofe Spoils, which God had exprefsly com- manded to be deilroyed utterly ; And herein he was the more inexcufable, be- caufe the Wraith of God had been before
executed 2
as malignant as Wttchcraft, 269
executed upon the like Occafion, in an S e r m. exemplary manner, upon Achan who at ■^^^* the deftrudion of 'Jericho had been guilty ^-^^^^ of the very fame Offence. idl)\ He was guilty oi Vanity andOfientation^ in taking Agag the King of Amatelz alive, and bringing him with him in Triumph; when God had peremptorily commanded him to deftroy them All. 'Tis faid indeed in the Text, that he fpared Agag ; as if it had been an Adt of Mercy and Compaflion. But this is only h>is own falfe reprefentation of the Action. For he who made no dif- ficulty of deflroying even the Women and Children without Diilindion; 'tis evident, fpared the wicked and tyrannical King, of whom it is faid by way of eminent cruelty, that his Sword had made Woi?ien clnidlej's ; 'tis evident (I fay), that Saul, who had made no Scruple of deftroying even the Women and Children of the Amalekites^ fpared at the fame time their Wicked King, not out of any tendernefs and commifera- tion, but for Va?iity and Oftentation^ to triumph over him; or perhaps out of too great an inclination and readinefs to enter
into Friendp^ip with him -, And then his
Cafe
270 Rebellion againfi GOD
S E R M. Cafe was the fame with that of Ahah aP ^^^" terwards, who, being commanded of God
^^^"^^"^ to deHroy Benbadad King of Syria^2i£ter he had taken him Prifoner called him Brother and made a League with him; upon which the Lord fent a Prophet to him, faying, Becaufe thou haft let go out of thy hand a man whom I appointed to utter Deftru6fion^ therefore thy life ftdall go for his life^ and thy people for his people ; i Kings xx. 42 : In like manner, in the prefent Cafe of Saiil^ God fpake unto Samuel^ (faying) 'uer, nth of this Chapter, It repent eth me that I have fet up Saul to be King ; for he is tur?2ed back from following me, and hath not performed my Commandments.
And as hethusgrofslytranfgrefled inthd firft principal ABion^ fo in the following Circumftances, as one Sin naturally draws on another, he fell into other continued provocations. For when Samuel came down to meet him, ver. 13, he prefump- tuoufly declares, (as if either his Obedience' had been entire, or the Defed: of it could have been concealed from the Prophet ;) Behold, I have performed the Command-^ ment of the Lord. The Falfity of which
d€Glaration;j
as malig7iant as Witchcraft, 271
declaration, when it was immediately laid S e r m; open, by the Spoils, which he had taken, X^^- beng there prefent before him ; he then ^^'"^^'^^ Jirfi endeavours to transfer the Fault from himfelf to Others, ver. 15 ; The People, fays he, /pared the befi of the Sheep and of the Oxen ; As if what the people did, was not done by His direction and Autho- rity : Which being too apparent to be de- nied, he next adds an Excufe, drawn from a pretence of Religion, n)er. 15, 21 ; ^he people took the chief of the things which jhould have been defroyed, to Sacrifice unto the Lord thy God ; Which is as much as to fay : We have dif obeyed the Comfnaftd- ment of God, in order to ferve him. To This the Prophet makes a double reply ; firft convincing him of his falfe notion of Religion^ and then feverely reproving him for his ftubborn Difobedience. Firft, he convinces him of his falfe Notion of Re- ligion, ver. 22 j Hath the Lord as great delight in Burnt - offerings and Sacrif- eeSy as in obeying the Voice of the Lord', Behold, to obey, is better than Sacrifice ; and to hearken, than the fat of Rams. And . then he feverely reproves him for
his
272 Rebellion againjl GOD
S E R M. his ftubborn Difobedience, in the Words ^11- of the Text ; For Rebellion is as the Sin ^'^"^ of Witchcraft y and Stubbornnefs is as Ini- quity and Idolatry : To rebell againft the dired: Command of God, to difobey in the inflance of a plain and pofitive precept, fo tranfgrefs againft the cleareft Light and moft exprefs Declaration of the Will of God ; This is an Adion of the like Ma- , lignity, even as the Sin of Witchcraft : And the periifting ftuhbornly in fuch Dif- obedience, is like the Practice even of Ido- latry itfelf. The Word w^e here render. Witchcraft y lignifies the following of Di- vinations and Inchantments, which were Superftitions forbidden with the fevereft Penalties under the Law; and were juftly looked upon as a renouncing of God, by having recourfe to other real or ima- ginary Powers in oppofition to Him. When therefore a Crime is faid to be as the Sin of Witchcraft ; the meaning is, that 'tis a Fault of fo deep a Die, of fo heinous and provoking a Nature, that the obftinate Commiffion of it is altogether inconliftent with all true Principles of
Religion,
ns malignant as Witchcraft, 273
Religion, and, in effect, a total renuncia- S e r m.
XIT tion of them. r-v^
The Word, Iniquity^ in the latter part ^^^^*^ of the Text, is Iniquity towards God, the forfaking his Worihip, the denying him his true Honour, the turning from him to falfe Gods, or joining them with him ; and therefore 'tis exprefled by Two words together. Iniquity and Idolatry. Which Two words in this place, do not fignify Two diftindt Things ; but are of the fame import as if it had been faid in One, the Iniquity of Idolatry^ the Perverfenefs or Unrighteoufnefs of ferving Falfe Gods* And fo the latter part of the Text, is, according to the frequent Stile of Scrip- ture, only a repeating and ftrengthning of the AlTertion laid down in the former part, by expreffing the fame thing in other Words in the latter : Rebellion is as the Sin of JVitchcrafty and Stubbornnefs is as Iniquity and Idolatry : Rebelling, by ob- ftinate Difobedience, againft the True God, is like ferving a Falfe one ; and Stubbornnefe in obeying God partially, or ferving him only after our own way or
Vol. X. T humour.
274 Rebellion againfi GOD
S E R M. humour, is the fame thing as not ferving XII. him at all.
^'^^^^'^ T H I s is the Propofition contained in the Words of the Text j and 'tis a Doc- trine, of the greateft Importance in Re- ligion. For, as among the Jews of old^ fo flow alfo among Chrifiiam, moft men have an extreme Abhorrence of diredl Ido- latry^ or ferving of Falfe Gods. And be- caufe they hate a Falfe Religion, therefore they are prefently apt to cry out with ^aiih Behold^ I ha've obeyed the Commandment of the Lord. But alafs ! v^hen it comes to be examined, how they have obeyed him ; or when perhaps their own Confciences come, in the days of Sicknefs, to put them upon making themfehes a ftridt inquiry into their own Adions j then it appears how partial their Obedience has been. Poffibly they have^ with Saul^ deftroyed th^Amalekites j have conftantly oppofed the open and declared Enemies of Religion. Moreover perhaps, whatever was vile and refife, "That they have deflroyed utterly. Whatever Sins did not eafily befet them, nor offer them ftrong Temptations, from
their
as malignant as TVitchcfaft. 275
their Conftltutlon, their Intereft, or their Se^r^m. Friends; thefe Sins they have both hearti- ^^^..^^ ly avoided themfelves, and feverely con- demned them in other Men. But the Beft of the Sheep and of the Oxen ; the things which were dear to them, like a Right- hand or a Right-eye ; the Sins which laid before them flrong Temptations, of Pro- fit, Honour, or Pleafure ; Thefe they could not but fpare, and be unwilling wholly to root them out. And yet, as Saul endeavoured to transfer the Blame from himfelf upon the People ; fo, in the other Cafe alfo, 'tis not the Men them- felves, 'tis not their Reafon and Judgment, that choofes the Sin ; but their inferiour Appetites, their Faffions and AfFedions choofe it for them, and drive them into it even perhaps in a manner againft their Wills; And thefe they are willing {hould bear the Blame of it, as being a Law in their Members, warrifig againfi the Law of their Minds, and bringing them into Captivity to the Law of Sin. But further; they can ftill ftrengthen their Excufe, by alleging, as Saul did, that they do Sacrifice alfo imto the Lord their God ; VoL.'x, T2 They
276 Rebellio7i againfi GOD
S E R M. They are diligent perhaps in all the ex- ^11- ternal Forms and Ceremonies of Religion,
^^''^^^^and zealous for promoting its temporal Power and Authority in the World ; And yet, while at the fame time they live in the habitual Pradlice of any one known Sin, of Uncleannefs or Drunkennefs, of Injuflice or Uncharitablenefs, of Fraud or Violence, or in the plain Breach of any other of the exprefs Commandments of God J notwithftanding all their Obfervation of the outward Forms of Religion, not- withflanding all their Zeal for theTemple of the Lord, notwithftanding all their Appearances of Piety, not only to o- thers, but perhaps by a fecret and care- lefs Fallacy, even to themfehes alfo ; yet This their Difobedience in any one known Inftance of Immorality, This their Rebels liojiy is as the Sin of Witchcraft -, a?id their Stubbornefs, is as the Iniquity of J do- latry. Their refufmg to obey the True God, whom they profefs to worfhip, is like ferving a Falfe one j Or their Stub- bornnefs in obeying him partially, and fef- ving him only after their own way or hu- mour, is the fame thing as not ferving him
at
as 7naligna?it as Witchcrafu 277
at all. For wherein confifls the Iniquity S e r m. of Idolatry, and the Wickednefs of fer- ^^^ ving falfe Gods ; but in This, that it dero- gates from the Majcfty of the True God, arid denies him That honour which is hh Alone peculiar due ? And is it not in a manner the fame thing, to deny the Au- thority of a fupreme Governour ; or to acknowledge his Authority, and yet dif- obey his Laws ? to refufe to ferve him at all } or to ferve him only partially, not in the way which he requires and com- , mands, but according to our own Pleafure or Fancy ? St Paul, makes them that Know not God, and them that obey not the Go/pel \ i. e. thofe that acknowledge not the True God at all, and thofe that do ac- knowledge him without obeying him ; he makes them equally liable to the fame Fen- geance-, 2 "theff. i. 8. Nay, if we confidcr things with exaclnefs, there will appear much more Excufe for even the greatefi Err ours, in the ProfefTion of a Falfe Reli- gion ; than for Difibedience, under the Knowledge of the True. The ofily Rea- fon, why the Wrath of God is fo often and fo feverely denounced in Scripture a-
T 3 gainil
278 Rebellion againfi GOD
S E R M. galnft the iinbelie'ving Nations, is bee an ft XII. oj^ Thofe things, upon account of which
^•^^"^^^'^ the Apoftle calls them, at the fame time, Children of Difobedience : And what our Saviour in One Gofpel threatens as the fe- vered of Punilliments, that a man fliall have his Portion ajjigjied him with the Un- believers; hm ylnother GX^XQ^Qd^ that it fhall be affigned him with the Hypocrites. Hypocrify therefore is as the Sin of Unbe-^ liej\ and partial Obedience^ like 720t obey^ ing at all. Not that there are not Degrees of Difobedience in rebelling againft God ; but that a wilful Stubbornnefs in any ^izr- //aJ^r Difobedience, is abfolutely inconfif- tent with the Favour of God ; and that there may be a Perverfenefs in perlifting habitually in fingle Sins, even like to the Perverfenefs of a ifo/^/ Apoflacy. One Mor- tal Wound deilroys a man, as certainly as many j and incorrigible Obflinacy in the Praiflice oi Any Sin, may be of equal Ma- lignity even as Idolatry itfelf. Equal, not perhaps as to the Degree^ of the particu- lar Puniihment it (liall bring upon him ; but equal as to the Certai?ity of its bring- ing him in 2;eneral to Condemnation. God
requires^
•w
as malignant as Witchcraft, 279
requires, that men fhould ferve him with S e r m. their whole Heart j and he that faid, Tihou ^\^ jhalt 7iot coi7imtt Adult ery\ faid alfo, T^hou Jlmlt not Kill. But the Folly of Wicked men, will diflinguifh where there is no Diftindion ; and they will ferve God in what manner only, and in what Infiaiices they pleafe. This is that great Deceitful- nefs of Sin, that fecret Hypocrify, which infeniibly leads men into 2iRebellion like to the Sin of Witchcraft, and into a Stub- bornnefs like to the Iniquity of Idolatry. The external, the formal, and ceremonial part of Religion, they will poffibly be very fond of ', but the inward and real Virtues of the Mind, Meeknefs and Purity, Hu- mility and Charity, Equity, Simplicity and true Holinefs, for thefe they would gladly commute, and make am.ends with any Compenfation. This is the great and general Corruption j This has in all times and in all places been the firji and the lafl Errour in matters of Religion. .S^^///, would needs Sacrifice unto the Lord his God, out of thofe very fpoils, which he had pre- fumptuoufly taken, againft God's exprefs Command. But Saviuel reproves his Folly, T4 ia
28o Rebellion againjl GOD
S E R M. in the Words before the Text ; Hath the XII. Lord as great Delight in Burnt-Offerings
^'^^'^ and Sacrifices^ as in obeying the Voice of the Lord ? Behold^ to obey^ is better than Sacrifice ; and to hearken^ than the Fat of 'Rams. In following Ages, the whole Na- tion of the 'Jews^ would in like manner be always very diligent, in offering their Sacrifices and Oblations ; as if T^hat would make amends, for the Vicioufnefs of their Lives. And yet how often did the Scrip- ture admonifh them to the contrary ! Pfi 1. 13 ; ^hinkefi thou that I will eat the Flejh of Bulls, or drink the Blood of Goats f Nay, huiOffer unto God I'hankfgiving, and fay thy Vows unto the mofi High. Ecclef. V. 1 ', Be more ready to hear, i. e. to Obey, than to give the Sacrifice of Fools-, for they confider not, that they do evil. If. i. 11,16; T(? what purpofe is the Multitude of your Sacrifices unto Me, faith the Lordf — -
Wajh you, make you clean, ceafe to do
evily learn to do well; if y^ be willing
and obedient, ye fimll eat the good of the Land. Hof vi. 6 ; / defired Mercy, and not Sacrifice ; and the Knowledge of Gody more than Burnt-Offerings, And, to mention
but
as malignant as Witchcraft. 281
but one PafTage more, M/V.vi. 6; M^here-S^ km, with Jhall I come before the Lord^ and ■^"* how my felf before the High God F Shall ^* / come before him with Burnt-Offerings ; with Calves of a year old ? Will the Lord be pleafed with thoufands of Rams^ or with ten thoufands of Rivers of Oil ? — He hath fhewed thee, O 7nan, what is good ; a72d what doth the Lord require of thee, hut to do jujllyy and to love mercy , and to walk humbly with thy God? Even in our Savi- oufs Time, after all thefe repeated Ad- monitions ; the Pharifeesy which were the ftrideft Se(fl of the Jews, flill continued to value themfelves upon their mere exter- nal Performances J and yet that very Scribe who was fent to tempt him, could not but acknowledge to our Lord, that he h2.dfaid the Truth, in affirming, that for a man to
love God with all his Heart, and his
Neighbour as himfelf-, was more than all whole Burnt-Offerings and Sacrifices-, St Mar. xii. 33 : They would Fafl twice in the Week, and pay Tithes of all that they had, and for a Pretence make long Prayers 5 while at the fameTime, they fe- cretly devoured Widows Houfes. They
would
282 Rebellion againji GOD
S E R M. would with a fpeclous appearance of Piety X^^' dedicate to the Corban^ that is, give to
^^"^1^ the Service of the Temple, as much as was expelled they fhould beflow in cha- ritable Ufes ; only with intention to de- fraud their Parents and poor Relations, of that Support, which they had Reafon ac- cording to the Laws both of God and Na- ture, to expedt from them. They would with great Superftition wafh the outfide of their Cups and Pots, while the infide of their own Hearts, was full of unrigh- teoufnefs and all uncleannefs. In a word, they would do Any thing rather, than what was Right and ought to be done ; and therefore our Saviour declares, that except our Righteoufnefs exceeds the Right eoufnefs of the Scribes and Pharifees^ we jhall in 710 cafe enter into the Kingdom of Heaven, Among the feveral Corrupters of Chrifti- anity likewife. What is it that men have not been willing to undertake; what Jour- neys and Pilgrimages; what Hardfliips and Abftinences ; what voluntary Humi- lities, and uncommanded Auflerities j what profufe Gifts to Monafteries or Re- ligious Societies, and unbounded Zeal for
propa.-.
as malignant as Witchcraft, 283
propagating what they call Right Opini-S e r m. €ns, that is, fuch as happen to prevail, or ^•^^* be in Fafhion amongft them ; inflead of ^^^^^^^ ferving God with Simplicity of Devotion, and Loving theirNeighbours as themfelves? Not confidering the Admonition of St Paul, that if a man Jirives for mafenes,'^'^'^^-i^' yet is he ?iot crowned, except he f rive law- fully ; if a man runs in a Race, yet if he takes a fhorter Way to the Mark, and runs not in that Courfe which is by the Rules appointed and marked out, his La- bour is in vain ; And if a man profefles to ferve God, yet if he ferves him not in That Method of Obedience which God hi mfelf rcquives, but will go a nearer Way to Heaven, either according to his own Humour and Fancy, or in the Way of Any human Invention whatfoever, fol- lowing the Authority of Men, of Popes, or Fathers, or Councils, or Churches, or even That of an Angel from Heaven, ( as St Paid expreffes himfelf, ) in ftead of the plain Rides of Reafon and Scripture; he may juftly fall fhort of his Reward. By conceited Obftinacy in this way of com- penf^ting for the Breach of God's plain
Commands,
284 ^ehellion agalnjl GOD
S E R M. Commands, a rebellious and difobedlent ■^^^* Difpoiitlon grows upon men by degrees,
^^ till it becomes like the Sin of Witchcraft ; and their Stubbornnefs^ 'till it be like the Iniquity of Idolatry. But no Defer ipt ion of the Perverfenefs of this fort of Sinning, can fet it forth in fo lively a manner, as the giving Come Hijlorical Examples of it -, And I fhall mention Tvt^o, which contain a more exadl reprefentation of the nature of this Stubbornnefs, than any Explication of it in Words could do. The One, is the Behaviour of Saul, in the other Adions of his Life, befides That referred to in the Text : The Other, is the Behaviour of the people of the Jews, in their pafTage thro* the Wildernefs , towards the promifed Land. In the firft place, Saul after his Anointment, being commanded to wait iSim. 10 feven days 'till Samuel fhould come to in^ ftrud: him what do, and offer Sacrifice
xiii. 8. for him ; partly through Fear and Dif- truft, partly through Prefumption, offers a Sacrifice himfelf ; which was exprefsly contrary to God's Commandment. For
XV. 8. which, being feverely reproved by the Pro- phet, yet in the very next inftance, when
he
as malignant as Witchcraft, 285
he was commanded utterly to deftroy S e r m. the Amalekites, he tranfgrefTes again; and, ^^^* contrary to a like exprefs Command, co- ^"^^^^ vetoufly fpares the beft of the Spoil, to do Sacrifice ( it fcems ) unto the Lord his God. After This, he unworthily at- tempts to kill Davidy bccaufe he percei- xviii. ir; ved that the Lord was with him, and had 29* '^'^ ' appointed him to fucceed in the Kingdom : And having failed of flaying him with his own hand, he fends him againft the PhiliJlijteSy in hopes he might be flain by j^. Them ; and gives him his Daughter to Wife, on purpofe to be a fnare wito him^ ar, and that the hand of the Philijiifies might 25. be againfi him. After This, being con- vinced of David's Innocency, he fwore to Jonathan^ As the Lord liveth, he fJjall xix. 6, 72ot be Jlain ; and yet prefently after, at- tempts again to flay him with his own 10, hand ; and, upon his efcaping, fends Mef- ,r. fengers to kill him in his Houfe. This xx. 33. not fucceeding, he attempts the third time to flay him with his own hand ; and, when he had escaped, purfues him with an Army; and cruelly killed fourfcore xxii. r-; and five Priefls, and deflroyed their whole '9- I City,
2 86 Reiellion agamjl GOD
S E R M. City, for giving him refreHiment in his ^J^- journey. After This, continuing to pur-^ ^"^"^^^"^ fue David with three thoufand men^ he providentially fell hhnfelf into the Hands of Him whom he purfued -, and when David fpared his Life, and fent him a- way unhurt, he feemed convinced of his own unreafonablenefs, and confelTed to J 7. David^ ^hou art more righteous than I -, For thou hafi rewarded me good, whereas I have rewarded thee evil. Yet imme- diately after, he relapfes anew into his Folly, and purfues him again, to deftroy xxvi. 2 him ; and falling a fecond time into the Hands of him whofe Life he fought^ 21. David releafcs him Then alfo unhurt, and he feems to repent again, faying $ I have fumed ', return, my Son David, for I will nv more do thee harm, becaufe my Soul was precious in thine eyes this day -, behold, I have played the Fool, and have erred exceedingly. Yet even after T'his the Hiflory tells us, that the only reafon why he purfued him not yet again, was xxvii 4. hecaufe D^W^ had efcaped further into the Land of the Philijiines. At laft, find- ing himfelf forfaken of God, for his re- peated
m ?nalignant as Witchcraft. 287
peated Follies j though he had Hiwfelf^ e r m. cut off all the Wizards out of the Land, ^^^• yet he takes pains to fearch out and apply ^-^^^^^ himfelf to a Woman reputed to have a Familiar-Spirit ; Probably a Cheat, like ^^^iii. 6, the reft of the Diviners : For vv^hen in- ftead of the Woman's pradlifmg her de- lufive Arts, God thought fit, in reproof of Saul's Wickednefs, to caufe i?t ideality a Likenefs of Samuel to appear ; the Text ,3^ tells us that the Woman herjelfv^2is affright- ed at the unexpected Appearance, and cried out with a loud voice in great Surprize when fhe faw Samuel. Which feems to be a plain evidence that hevArt was a Cheat i and that the Reality , unexpeded to Hef\ was God's own extraordinary Interpoli- tion. And This takes away the v/hole Foundation of all thofe Vain Queftions, Whether the Devil had Power to dijlurb Samuel or not^ and how he could foretel fuch future events, and the like. The E- vent was, that Saul went away in defpair; and the next day, having loft a Battle, xxxi. 4. killed himfelf It may well be wondred, how Saul, after fo many repeated admo- nitions, could fo often relapfe fo foolifh- 3 ly:
288 Rebellion againji GOD
S E R M. ly : But the Anfwer is, that Sin takes a-
XII. -^ay j-}^g Heart and Underftanding of a
^^^^^ Man ; and that, in another Senfe than is
meant in the Text, a Rebellious Difpoli-
tion is as the Sin of Witchcraft^ and Stub*
bornnefs as the Iniquity of Idolatry^
The Other inftance I mentioned, is the Behaviour of the Jews in that paflage through the Wildernefs. In the firft Pf. cvt 7. place they remembered not God's wonders in 'Ex.x\v.i\.£gypf^ hut provoked him at the red Sea^ faying, Becaufe there were no graves in Egypt J thou haft taken us away to die in the wildernefs. Then, when he had car- ried them through the Sea by a Miracle, Ex.xvii.2. they wafited water to drink', and he had ^um •x'^' brought them over the Sea (it feems, ) to kill them with thirft. Upon which he fetch'd water for them out of the Rock : Pf Ixxviii. And Then they faid ; He fmote the ftony Numb. xi. ^^^^^ ifjdeed, that the water guftoed outy and 3- the ftreams flowed withal \ but can he give
bread alfo^ or provide Flefhy^r his people"^ Pf. Ixxviii. Xo fatisfy T^his their lufting, he command' t<i\xmh.xi.edthe clouds above^ and opened the doors of Heaven ; He rained down manna upon them for to eat^ and gave them food from
Heaven ;
as malignant as TVitchcraft, 289
Heaven ; And Then they faid, Inhere /i S e r m. nothing at all bejides this Manna before our -^^^* eyes. Nay, he rained alfo flefti upon them p^Q^^ as thick as dujl, and feathered fowls like as 31. the fand of the Sea : But for all This, they Jinned yet more , and provoked the ^j moft high in the Wildernefs : lihey envied 7, 14. Mofes^ in the cafe of Dathan andAbiram-j pf cvi ^6* and angred Aaron the Saint of the Lord : ip- 1'hey made a calf in Horeb^ and worjhip- Ex. xxxii. ped the fimilitude of a Calf that eateth ^' Hay : T'hey joined themfelves alfo unto Baal- PCcvi.aS, peor, and ate the Offerings of the Dead, ^""^•^^^* Lajlly^ when they came to the Land of Canaan, and were commanded to enter into it; then they defpifed that pleafantFi.cn.14. land J and gave no credit unto his Word-, ^"'"•x*"* then the land was a land that eateth up Deut.i.26, the inhabitants thereof and it was defend- ^^' ed by Giants, and had Cities great arid walled up to Heaven, and could' not be con- quered. But when, upon This, God commanded them to return back into the Wildernefs ; then on the contrary they would go up into the land which the Lord had promifed them, and would fight for it prefumpruoully, and were defeated. Vo L, X. U In
290 Rebellion againjl GOD^ &c.
S E R M. In all thefe Inftances, their rebellious dif- XIl. poiition was as the Sin of Witchcraft^ and their Stubbornnefs like to the Iniquity of Idolatry,
The Applicatloii is very eafy, to the cafe of every ftubborn Sinner in particu- lar : And St Paul has exprefsly applied it for us in general; 1 Cor. x. 6 j 7'he/e things^ faith he, were our examples^ to the intent \NtJloould not luft after evil things^ as they aljb lujled J Neither be ye idolaters^ as were fome of them\ neither let us commit for- nication^ as fome of them committed j nei- ther let us tempt Chrijl, as fome of them ^
alfo tempted \ ?ieither murmur ye y as
fome oj them alfo murmured^ and were de- Jlroyed of the Dejiroyer : For all thefe things happened unto them for examples^ and they are written for our admonition, upon whom the ejids of the world are come.
SERMON
[ 291 ]
SERMON Xlil-
All Sin proceeds from fome Mif- apprehenlion of God.
Jer. v. 4.
therefore I /aid. Surely thefe are poor^ they are foolijh ; for they knoio liot the wa\' of the LorJ^ nor the Judgment of their God.
;^J the following Difcourfe, JSer m. {hd\\ conlkier fome of the ^'^^^^* principal Inilances, wherein "^ ^^ men become poor and foolijh in maccers of Religion, be-
caufe they know not the ivay of the Lord,
nor the judgment of their God. And
Vol. X.
U 2'
FirJ}',
292 All Sin proceeds from
S E R M. Pirjl } S o M E there are, who indulge a ■^^^^* fceptical Humour, and do not believe
^"^^^^ God's particular providence and infpedion over all eyents. This v^^as the opinion, of a certain Sed among the ancient Phi- lofophers j and accordingly as they thought the life of God confided merely in eafe and doing nothing; fo they willingly per- fwaded themfelves that the Happinefs of Man confifted, in nothing but Vanity and Pleafure : They thought that God had no regard to what good or evil was done by men on earth ; and accordingly they them- fehes had no regard to any thing, but Luxury and Pleafure ; They faid in their hearts, God hath forgotten^ he hideth away his face and he will never fee it, ^ujh^ fay they^ does God perceive f Is there Knowledge in the mojl High ? The Pfal- mift fpeaks of fuch perfons, not who were abfolute Atheifls and thought God knew not what they did at all ; but who thought it beneath his divine Majefty, to regard what men did.
Now from what fort of Mifappre-
henfion concerning Gfed this proceeded,
is not difficult to difcover : They thought,
I and
fojne Mifapprehenjton of GOD, 293
and fo far indeed veryjuflly, that GodSeRM. could not but be a perfedtly Happy Being, ^-^-/, infinitely removed from all that care and labour, thofe difficulties and anxieties, which make a great part of the mifery of humane Nature ; But muft he there^ fore be altogether an unaBive Being ? Cannot he with the fame eafe wherewith he made the World, ( a work of infinite Power, Wifdom and Counfel ;) cannot he with the fame eafe govern it alfo and pre- fide over it ? Cannot he who at one view fees and obferves aH things that are done in the World ; cannot he concern himfelf for the benefit and well-government of his Creatures, by punifhing the Evil and re- warding the Good ; without diminifhing from his own infinite Happinefs ? Efpe- cially fince Juftice and Holinefs are no lefs effential to him, than Happinefs, and even T^hat Happinefs itfelf confifts, not in Reft and doing nothing, but in exer- cifing and difplaying thofe Perfe(flions, of infinite Wifdom, Holinefs and Juftice. 'Tis manifeft therefore, that the folly of fuch perfons as thefe, proceeds from a very weak and indeed ridiculous Mifap- U 3 prehenfion
2 94 ^U iSJn proceeds from
S F. R M. prehsnfion of the Happinefs of the divine XIII. Nature ; that they k7iow not at all the way
^-^^^'''^ of the Lord, nor have any right under- flanding of the Perfections of God.
Secondly ; Others there are, who though they cannot deny God's particular Providence and Infpedlion over all things, yet will not believe that he has fo great a Concern, about the tnoral good or evil adions of Men. This is the cafe of thofe Libertines, who though they pretend in- deed to acknowledge the obligations of Natural Religion in Oppoiition 07ily to Revelation, yet in reality 'tis plain they have no true Senfe of the difference of moral Good and Evil at all, nor any juft and worthy Apprehenfion of the Moral Attributes of God. The marks of infi- nite Knowledge, Power and Wifdom, in the contrivance of this Fabrick of the World, and in the difpofing all things in that order and harmony, which men may admire and adore, but can never perfedly underftand and comprehend 5 are fuch convincing and undeniable Proofs of the Being of God, and of the Natural Per- f colons of his ellence, that they cannot
indeed
fome Mifapprehmfio7i of GOD, 295
indeed deny that there is fuch a Powerful S e R m. and /F//-? Being ; But that he is indued alfo •^"^* with thofe moral Perfedions of infinite ""'^'^ Juftice, Goodnefs and Truth j and that confequently he cannot be pleafed with any Creature, which does not endeavour, in its proportion and capacity, to imitate thefe divine perfe(^tions -, this they are by no means wiUing to grant, as being incon- fiilent with thofe vicious courfes, from which they are refolved not to depart. Now Thefe alfo are manifeflly poor and fooliJJj in the notions they frame to them- felves concerning God j as if his moral Attributes were not neceflarily conned:ed with his Natural ones, and as if it were poflible that he might be infinitely Wife and Powerful, without being Holy, Jufl and True. For are there not as evident footfteps of the Jujlice and Goodnefs of God's government of the World, as there are of the Power and ih^WfJom of it ? or is it pofTible that He fhould be an All- powerful and All-wife Governour, whofe Government is not fettled on Juftice, Good- nefs and Truth ? What are Wifdom and JCnovvledge, without Juftice and Veracity,
U 4 ox
296 All Sin proceeds from
S E R M. or Dominion and Power, without Holi- XIII. ncfs, Righteoufnefs and Goodnefs; but ^•^'"^^''^ Qualifications that may belong to the worft, and moft hateful Being in the World ? So that to bereave the divine Ma- jefty of thofe moral Attributes, is to take away from it entirely the nature and no- tion of God. In a Word ; that Juftice and Truth are in themfelves things good and excellent, and Jit to be the Rules of Government ; the Adverfaries of Religion themfelves cannot deny. If then God be Wije^ that he cannot but hiow what is fit ; \i he be all-powerful^ that he cannot be compelled', if he be all-knowings that he cannot be deceived j it follows that he will alfo do what is fie ; and then there miiji be a difference made between Good and Evil, and a reward or puniftiment appoint- ed for Virtue or Vice.
thirdly. There are fome Others, who though they are very fenfible of the particular Regard God has to the morally good or evil actions of men, yet fo far are they from having any right knowledge of the way of the Lord, and of the judgments of their Gody that confidering the abfo*
lute
fo7ne Mtfapprehenjlon of GOD. 297
lute Sovereignty and Dominion of God, S e r m. they are fo fufpicious of things being be- •^"'• fore determined by an unalterable Fate, ^^^^*^ that they cannot but be remifs and fall (hort of that diligence in governing the actions of their Lives, v^^hich is requlfite to the making men truly virtuous. And this hath been the cafe of many among Chriftians; vv^ho, though they are firmly perfwaded both of the jujiice and goodnefs of God in general, yet being fufpicious of things being originally fixed by they know not what fecret and unalterable fa- tality, they have remitted of their dili- gence in a virtuous courfe. And undoubt- edly it cannot but cut the Sinews of all diligence in virtue, if men be fufpicious at the fame time, that poflibly they may not profit thereby : It cannot be, that a man fhould with hearty diligence and pa- tient continuance in well-doing endeavour to work out his own Salvation with fear and trembling, who is not perfwaded that God has really given him power both to will and to do, and that he (hall be ac- cepted according to his diligence and con- ftancy, in exercifing that power. The
con-
29 8 -^11 Sin proceeds from
S E RM. contrary errour has pUinly fprung, from ^^^^' a miftaken notion of the Abfolute Sove- reignty and Dominion of God. For though God is indeed abfohite in Domi- nion and infinite in Power, yet he can no more make ufe of thefe Prerogatives to deal hardly with any of his Creatures, than he can exercife one Attribute in op- pofiiion to another. God may do with ' his creatures whatever he wills or pleafes; but his will and pleafure is always regu- lated by the eternal La.ws, of Juftice and Goodnefs. Since therefore he has placed Man here upon earth as in a State of pro- bation, and fet before him Life and Death as the reward of Virtue and the punifh- ment of Vice ; exhorting him, encoura- ging him, intreating him, in his Gofpel and by his Miniflers, to chufe Life and to refufe Death ; it cannot pofTibly be, that any one who is fincere in his endeavours can fail of being truly religious, or that any one who is truly religious, can fall ihort of eternal Life. So that whatever determinations in Other refpeds God may have made, fecret and unknown to us; yet This we are as fure of, as we are of
the
foine Mifapprehenjion of GOD, 299
the Truth and Faithfulnefs of God, that Seem. there cannot poifibly be any determination ^'^^• with him, whereby a virtuous man fliall ^^ be excluded from Happinefs, or a wicked man fecured from eternal Mifery.
Fourthly and Lajily j Others there are, who inftead of knowing and underftanding xht judgment of God^ as the Scripture ex- horts; on the contrary perfwade them- felves, that theThreatnings of God are not fo terrible, as the Scripture feems to rc- prefcnt them ; or that he will not be fo fevere in the execution of them, as the Gofpel teaches us to apprehend. And This proceeds plainly from a falfe Notion, concerning the Mercy and Goodnefs of God. Men who profefs themfelves Chrif- tians, make no doubt but there is a God, who created all things by the word of his Power, and upholds and governs them by the wifdom of his Providence : They make no doubt alfo, but that God infpeds all the acftions of his Creatures, and that he will reward the Good, and in fome meafure piinijh alfo, at leafl fome kinds and de- grees of evil ; But then, that his threat- nings are fo terriblcj as the Scripture re- 2 prefents
3oa All Sin proceeds from
S E R M. prefents them ; and that he will be fo fevere X^l^- in the execution of them, as the Gofpel
^■^^^ teaches us to apprehend ; this they can very hardly perfwade themfelves to be- lieve. They know the Mercy of God is infi- nite ; and therefore they hope it will fwal- low up his Juftice : They know the Good- nefs of God is unexhauflible ; and there- fore they hope he will not punifh wick- , ednefi fo feverely as he has threatned, nor exadt fo much virtue as he has required in his Gofpel: and upon thefe grounds they go on in a courfe of Licentioufnefs, hoping that God will either accept their Repentance when they have ferved them- felves of Sin all the beft part of their Lives ; or at leaft that he will have fome Mercy and Compaflion on them, and not punifh them with fuch Severity as the Gofpel feems to threaten.
N o w in order to lay open the vanity of thefe falfe hopes, I fhall endeavour to fhow briefly; i/?. That God's Mercy, however infinite, yet is not fo great as to interfere with his Juftice ; idly-j That wc have no reafon in the world to expe(5t, that God will be lefs fevere in the execu- tion
fome Mifapprehenfion ofG OD, 301
tion of his punifhments, than he hasSERM, been in his threatnings rightly underftood j ^^^^* and 3^/y, That God will not accept any^^^^^ lefs degree of Righteoufnefs and Virtue, than he has declared in his Holy Gof- pel.
I. Fi7Ji ; G o d's Mercy, however infi- nite, yet is not fo great, as to interfere with his Juftice. God is as merciful, as is confident with the Holinefs and the Purity of his Nature, and with the Ho- nour of his divine Laws: His Mercy therefore extends itfelf to all penitent Sin- ners, that is, to all who reform and a- mend j but it can never poffibly be recon- ciled to Sin, nor extend itfelf to any one who continues wicked. To go on there- fore in a courfe of any known Sin, in hopes that notwithftanding our impe- nitence God will finally be merciful and have compaffion upon us, is, when pardon is offered with fome particular Limita- tions, to put ourfelves voluntarily in the number of thofe, who are exprefsly ex- cepted from the benefit of that indul- gence : And to continue in a wicked State for the frefenty with a defign to deliver
our-
/,•*»'■,'•■■■''
30 2 All Sin proceeds frcm
S E R M.ourfelves at the laji by Repentance; Is XIII. wilfully to fuffcr Shipwreck, in hopes of
^'^^^ being faved at the lall by a Plank. Our natural reafon teaches us, that God is in- finitely Merciful ; but it teaches us alfo that he is perfectly Juft : and the Scrip- ture is not more large, in defcribing the Bowels of the divine Mercy, than it is in fetting forth the Severity of his Juftice. It teaches us that God is indeed full of CompafTion, Long-fufFering, and of great Pity J that he loves not to grieve the children of Men, nor takes any delight in the defiru6tion of a Sinner ; that he is willing to forgive, yea earnellly defirous that men would be led by his Mercies, or driven by his Judgments to Repentance : But then it tells us alfo, that our God is a confuming Fire 5 and that our Saviour himfelf, who gave himfelf a ranfom for all thofe who believe and obey him, fhall come in faming fire to take vengeance on them that know not God and that obey not his Gofpel'y That the Wrath of the Lamb hi77ifelf{hi\\ be infupportable, as well as the Face of Him that litteth on the Throne. It aflures us that the Gofpel, that Lafl
and
fome Mifapprehenjion cf GOD, 303
and gracious Covenant of Mercy and For- S e r m. givenefs, is yet the revelation of the righ- XIII. tcous judgment of God, wherein the wrath '-'^^^^"^ of God is mod exprefsly revealed from Heaven againfl all ungodlinefs and un- righteoufnefs of men : It tells us of a lake that burneth with jire and brimjione -^ of the worm that diethiiot, and of the jire that is not quenched : that they who obey not the Gofpel, Jhall be punijhed with ever- lafiing deJiruBion from the prefence of the Lord^ and Jrom the glory of his power ; and that // Jl:)all be more tolerable for So- dom and Gomorrha in the day of judgment^ than for thofe who negleB i\{\^ great Sal- 'vation^ and do dejpite unto the Spirit op' grace.
II. Secondly -J We have no reafon in the World to exped:, that God will be lefs fevere in the execution of his punilli- ments, than he has been in his threatnings rightly underftood, and not mifapplied by melancholy or enthufiaftick Apprehen- Hons. God has threatned Death and ever- lafting Deilrud:ion, as the Punifliment of incorrigible difobedience in general y and in particular^ to q\ try fort and degree of
Wicked-
204 -^^^ ^^^ proceeds from
S E R M. Wickednefs, a proportionabley^r/ and de" XIII. gf^gg of Torment, in that State of ever- ^^■'^^'"'^^^ lafting Deftrucftion, or of final exclufion from the Kingdom of God : And if men notwithftanding all the mercies and the gracious invitations, notwithftanding all the judgments and the terrours of the Lord, will continue incorrigible j they have no reafon to expedt but he will re- ' ally condemn them. God's Goodnefs is infinite and perfed: ; but 'tis alfo fo teni- pered with Wifdom and Juftice, as makes a more compleat charader of the Judge of all the earth, than an infinite indul- gence would do. His Love to Mankind is fincere, and he really defigns our hap- pinefs, if we hinder it not ourfelves ; He has given us abundant evidence of That^ and efpecially in his fending to us his own Son, to reveal the grace of the Gofpel for our Salvation : But then he has alfo as effecfluaily difcovered to us, that his Tendernefs towards Mankind is not fo great, as his Love of true Virtue and his Hatred of Vice 5 and if we will be wick- ed, he has given us fatisfadory proof that it is not contrary to the Goodnefs of his
Nature
fo7?ie Mifapprehenjton of GOD, 305 Nature to permit us to be mlferable. The S e r m. Angels which kept not their firft eftate, 3y-l^ but left their own habitation, he has re- ferved in everlafling Chains under dark- nefs, unto the judgment of the great day: Thofe great and powerful Spirits, when by an unreafonable and ungrateful Difo- bedience they had made themfelves un- worthy of that Glory and Happinefs, in which God had created them ; he would not dishonour his Laws and his Govern- ment by fuffering them to continue happy in their difobedience, but immediately ba- niflied them from the feat of bleffednels into the regions of eternal darknefs : And can we be fo weak as to imagine, that God has a greater Tendernefs for mortal Man, than he had for thofe glorious and immortal Spirits; that he fhould remit cur punifhment without our forfaking our Sins ? So far indeed as our Nature is more infirm and pitiable than theirs^ fo far God has made a proportionable allowance in the Terms of the Gofpel : But that he fhould fpare obflinate and impenitent men, and fuffer T^bem, more than Angels, to defy his divine Majefty ; for This, there
Vol. X. X is
3o6 All Sm proceeds from
Serm.'is no Reafon in nature. When he had ^^^^- created the Earth perfedly good, and ^^^'"^'^ every way fitted for a happy life, he curfed it becaufe of Sin, and blafted the Beauty of this glorious Fabrick, becaufe man was not worthy to continue in fo happy a Seat. Again, when the wicked- nefs of men was grown great upon the earth, God fwept them away with a flood J and though vain men would not be convinced by NoaU% preaching, but that God was more merciful than to de- ftroy a whole World ; yet This thrcatning was really executed upon them. After this, the people of Sodom and Gomorrha^ were deftroyed with fire and brimllone from Heaven; and fet forth an example, fuffering the vengeance of eternal fire. The Jews alfo, when they rebelled againil God , how were they deftroyed with Sword and Fire, with Famines and Pefti- lences, with Wars and ftrange Defola- t4ons ? Thefe things are all v/ritten for our enfamples, upon whom the ends of the World are come. And if thefe will not convince us of the juft Severity of God ; we may confider the Miferies
which
fome Mifapprehenfion of GOD. 307
which happen In our own Age and Sight. S e r m. All the Affliaions and Troubles that fall ^^^I- upon Mankind j Pains and Difeafes of ^'^^'^ Body ; and the deeper griefs of wounded Spirits and defpairing minds j are all di- redily or indiredly the confequences of Sin. And if our own eyes convince us that thefe things are done in the green tree j if we fee that God executes thefe judgments in this prefent World, and up- on mixt multitudes, where the righteous and the wicked muft needs frequently be involved in the calamity together ; what greater Miferies muft we fuppofc are referved in ftore againft That time, when the Judge of the whole Earth fhall have feparated the Goats from the Sheep, and fhall pour out his fury upon the wicked by themfelves ? His Punifliments indeed, will not be greater than the wick- ednefles of Men deferve j neither will they even Then in that final perdition be pro- mifcuouSj or dij proportion ate in the parti- cular to the cafe of every fingle perfon's proper demerit 3 but in general, however we may prefumptuoufly rely upon the infinite Mercy of God, we fee it is not Vol. X. X 2 incoq-
30 8 All Sin proceeds from
S E R M. inconfiftent with the Goodnefs of his dl- ^^^^' vine Nature, to make wicked men mi-
^■''^^ferable.
III. Thirdly and Lajily-y God will not accept any lefs degree of Virtue and Ho- linefs, than he has required in his holy Gofpel. He has required that we be ho- ly and virtuous, univerfally and conftant- ly; And as 'tis certain he will not accept a partial obedience, fo we have no good reafon to expe(5t he will be fatisfied with a late and ineffedual Repentance. His Mercy extends itfelf to all that heartily repent, and for the future obey the laws of the Gofpel j But it does not oblige him to reward thofe who obey him but in part, or who may feem to repent when 'tis too late to renew their obedience. In vain therefore do They hope to become Sub- jeds of the Mercy of God, who eithc'T live in the breach of any one plain Com- mandment while they obferve the reft, or who intend to obferve them all, when they fhall no longer have any temptation to break aiiy. The Gofpel, is indeed a Co- venant or Declaration of Grace and Mer- cy to Mankind 3 but 'tis alfo a revelation 3 of
fime Mifapprehenjioii of GOD, 309
of the righteous Judgment of God agatnfi S e r m. all tmgodlinefs and unrighteoufnefi of men\ XIII. Rom. i. 18 : And a very groundlefs mif- ^^yv^^ apprehenfion of the divine Mercy it is, to expe<ft that it will prevent the execution of thofe juft judgments, which are denounced with the greatell: terrour in the very co- venant of Mercy.
Let us not then deceive ourfelves with vain imaginations, but be vigilant and careful, that our Repentance be time- ly, and our obedience univerfal ; So fliall we become fit Subjecfls of the Mercy of God, and meet to be partakers of the in- heritance with the Saints in light.
X 3
SER*
[3" ]
SERMON XIV.
Of Religious Melancholy.
Job vi. 4.
For the Arrows of the Almighty are within ?ne, the Poifon whereof drinketh up my Spirit ; 'The Terrours of God, do fet t he mf elves in array againjl me.
H E S E Words are part of S e r. m. the Complaint of fob under XIV. that great Afflidlion, which ^^^^^'^'^ God was pleafed to fend up- on him, for the Trial of an exemplary and unfliaken Virtue : And becaufe it was fent upon him for That Reafon only, and not as any Mark of the divine Difpleafure j therefore, how X 4 great
312 Of Religious Melancholy,
S E R M. great foever the Calamity was in all other -^^^- refpe6ls, yet was it by no means infup-
^^^^^ portable j becaufe there ftill remained to him the great Foundation of Comfort, in the AfTurance of a good Confcience, and the Expectation of God's iinal Fa- vour. He had been all his days a perfect and an upright man^ one that feared Gody and efchewed evily (ch. i. 8 j) And he ' had in his own Mind, even in the midft of his Afflidion, the Satisfaftion to , re- fled with Pleafure upon his pafl Behavi- our, and to flrengthen his P^efolutions of continuing in the fame Courfe for the Fu- ture. As God Uvethy faith he, who has taken away my judgment \ and the Al- mighty ^ who has vexed my Soul -, All the while my Breath is in me, and the Spirit of God is in ?7iy Nojirils j My lipsjhall not /peak Wickednefs, nor my tongue utter de- ceit. 'T/7/ I die, I will not remove my
integrity from me j My right eoufnefs I ho^-d faft, and will J20t let it go ; my heart fhall Jiot reproach me, fo long as I live j (cZ>. xxvii. 2.) And (C/6. xiii. 15 j) 'Though he flay me, yet will I trufi in him -, but I will maintain my own ways before him 5 He
alpQ
Of Religious Mela7tcholy, ^ i ^
alfo JJjall be my Salvation^ for an hypo- S e r m, crite JJjall not come before him. He knew, XIV, and maintained it againfl: the Opinion of ■'^'^^^^^ all his Friends, that God was not angry with him, even at the Time he afflided him. He knew, that after a fhort Tryal, God would reilore him to his former Profperity. And if not ; yet he knew that his Redeemer livedo and was tojiand at the latter day upon the Earth ; and though af-^ ter his ^kin^ Worms dejlroyed his Body^ yet in his Fleflo Jhoiild he fee God; Whom he fiould fee for himfelf, and his eyes fiould behold^ and net another; though his reim were conf timed within him. Thefe confi- derations very much alleviated, even that fingular'y great and unparallelled Afflic- tion, wherewith God was pleafed to try tlTis righteous perfon, and make his Pa- tience exemplary to all fucceeding Gene- rations. Wherefore though, in the Na- ture of the Taking itfef in the Circum- ftances of the external Affliction, no Ca- lamity could well be heavier than that of Job ; yet, when the Difpofition of the Perfon comes alfo to be taken into the Adlj there is a Trouble far greater than
His:
(•"W
314 Of Religious Melancholy.
^^E_RM. His: Namely, when the Storm falls where there is no preparation to bear it j when the Weight is laid, where there is no Foundation to fupport it; when the Aflault is made from without^ and within is nothing to refift it. And That is, when the Judgments of God fall upon a kicked Perfon j when the Providence of God fmites him from without^ and his own Confcience torments him within ; when That wh\ch fioiild be his only Com- fort and Support in the day of Trouble, proves itjeif the greateft and moft infup- portable part of his Calamity : This is indeed, a truly miferable Cafe j and can be exceeded by nothing, but That where- of it is a Part and a Fore-runner, even the Stingings of the Worm that never dieth. In all other Cafes, the Spirit of a man will fuftain his Infirmity ; But when the Spirit itfelf is thus wounded, who can hear it t Then 'tis doubly true, what the Text emphatically defcribes, that the Ar- rows of the Almighty are within them, the polfon whereof drinketh up their Spi^ rits ', The Terrours of God, do fef them- fehves in array againfl them. They can- not
Of Religious Melancholy. 315
not fay with Job\ jhall we receive good^E r m. af the hands of God^ and /Jo a II we not XIV. receive evil ? The Lord gave ^ and the Lord "^^^^^^ has taken away j Blejj'ed be the Name of the Lord : But the Remorfe of an Impe- nitent Confcience drives them to defpair ; and, having no ferious Thoughts of an cffedlual Repentance, their Mind is, like yudas'Sj tormented w^ith an inextricable Perplexity. The Scripture reprefents the Mifery of fuch a State, by ve»y elegant Similitudes : ^he wicked are like the troubled Sea when it cannot rejl , whofe Waters caji up mire and dirt-y If. Ivii. 20. And in ih^ fee on d Book, oi Efdras, ch. xvi. jy ; Wo be unto them that are hound with their Sins, and covered with their Iniquities ; Like as a Field is covered over with Bu flies, and the Path thereof co^ vered with Thorns, that no man may tra- vel through ; // is left undreffed, and is cafi into the Fire, to be confumed there- with. There is ftill a 'Third State, mofl melancholy, and truly pitiable ; and that is of thofe, vv^ho neither by the imme- diate Appointment of Providence, as in the Cafe of fob -, nor by the proper Ef-
3 1 6 Of Religious Melancholy,
S E R M. fe6t of their own Wickednefs^ as in the XI V. Q2SQ of an Evil Conjcience ; but by their
^^•^^^ own Imagination and groundlefs Fears, by Indifpofition of Body and Diforder of Alind, by Faife Notions of God and of Themjelves, are made very miferable in their own M'nds. They fancy, though without fufficiCiit reafon, that the Arrows of the Almigbty are within them, the poi- " fon whereof drinketh up their Spirits ; And that the^erroiirs of Gody fet thenf elves in array agalnft them. This is indeed a Cafe, which deferves the higheft Pity and Compaffion, and ought to be treated with the utmoft Tendernefs. For, according to the different Circumllances of the Per- fons, and the different Occafions from whence the Diftemper proceeds ; fo ought we to endeavour, to apply different and proper Remedies. 'Tis very difficult, in a Matter wherein there is fo great Varie- ty, to enumerate the feveral Cafes that may happen ; and yet, without diftin- guiiliing them in fom.e meafure under their proper Heads, general Dire(5tions can be but of fmall ufe, and of very un- certain Application in Pradice. The Prin- cipal
Of Religious Melai^chcly, 3 1 y
cipal Inftances therefore that moft ufu- S e r m. ally occur, and the Chief Occaiions of XIV. foch Melancholy Apprehenfions, are fuch ^^''"V^ as fol'Ow. \ft\ A mere Indifpofitioii or Diflemper of Body : zdly ; A Com- plaint of Want of Improvement under the Excrcife of Religious Duties, and Want of a fervent Zeal and Love towards God : 3^/y; An Apprehenfion of being excluded from Mercy, by fome politive Decree and Fore-appointment of God : \thly -, A Fear of having committed the Sin againll the Holy Ghoft : c^thly ; An Uneafinefs arifing from Wicked and Blafphemous Thoughts : And Lajily, a Terrour arifmg from the Confcioufnefs of pafl Sins, and from the Want of Aflurance of their being cer- tainly pardoned.
iy?;THE Fii'ft and the moft ufual Caufe of Religious Melancholy i which isfome- times th€ ojily and entire Occafion of it ; and which almoft u'-^^ay^ accompanies and increafei it, when it arifes from any of the Other Caufes ; is Tndifpofition or Dijietn- per of Body, And This, though it is not properly and ir. mediately of religious confideration, yet 'tis by no means to be neglected, flighted, or defpifed. For as
the
3 1 8 Of Religious Melancholy.
SERM.thc Mind operates continually upon the XIV. Body, fo the Body likewile, whilH: they
^'^'^'Tsj continue united, will of neceliity influence and operate upon the Mind. And 'tis npc unufual, to fee the good Underftand- ih^' even of a reafoJiable perfon, born down and over-burdened by Bodily Dif- order. This therefore is a Matter, which muft; by no means be made light of; but ' Advice muft be given fuitable to the Cafe, and proper Remedies applied to the Dif- temper. The Chief Difficulty in fuch Cafes generally is, to perfwade the Per- fon, that That Trouble, which he con- ceives to be in his Mind^ is more truly and properly an Indifpofition of Body. But he may moll likely be prevailed up- on to feek for proper Affiilance in that Refpetft, by coniidering that even where there is real ground for Trouble of Mind, yet That being ufually augmented by concurrent Diforder of Body, Application of fuitable Remedies may with befl Suc- cefs be at the fame Time made for Both. And it is not eafy to imagine, how upon remedying One, even fenfible Perfons have, Ixeyond what they could poflibly
have
Of Religious Melancholy, -^ i a
have expe^fted, found themfelves relieved S e r m. in the Other. The principal Sign, by XIV. which we may judge when the Indifpo- ^^'"^"'^^ iition is chiefly or wholly in the Body, is This ; that the Perfon accufes himfelf highly in general^ without being able to give any inftances in particular -^ that he is very apprehenlive, of he does not well know what ; and fearful, yet can give no Reafon why j that he thinks very ill of himfelf, and yet has been guilty of no Great Faults ; and fears that God alfo will con- demn him, and yet is not fcnfible by what prefumptuous Tranfgreffion he has meri- ted luch Difpleafure. In Thefe Circum- ftances, the Trouble, though without fuf- ficient Caufe, may be very great ; and the Mifery real, though without good Foun- dation ; and therefore it defer ves the grea- teft Pity and Compaffion, and is not ro be let alone to increafe by Negled: 5 but all endeavours ought to be ufed, to re- move the Bodily Indifpofition ; and the Perfon at the fame time perfwaded as much as poffible, that All Difturbance of Mind, not ariiing from any particular, diilind:, known Occaiion, is chiefiy owing
to
320 Of Religmis Melancholy,
SERPvi.to fuch Indifpofitlon, and will be remo- ^^^- ved too^ether with it.
2ah ; T H E next Caufe of Uneaflneft and Diflurbance of this Rind, is a Com- plaint of JVant of Improvement under the Exercife of Religious Duties, and Want of a fervent Zeal and Love tov/ards God. As hardened and obdurate Sinners, do by the open Neglecfl and Contempt of Reli- > gious Duties, apparently grow worfe, and run perpetually into more Ungodlinefs ; fo, many pioully and wcll-difpofed Per- fons, but of timorous and melancholy Confticutions, are under continual Ap- prehenfions that they do not grow letter ; that they make little or no Improvement y in the Ways of Religion j and that they cannot find in themfelves fuch a fervent Zeal and hove towards God, as they think is necelTary to denominate them good Chriftians. Now if by Want of Im- provement^ thefe perfons mean, that, not- withftanding their conflant Attendance upon the external Duties of Religion, yet they do not find their Obedience to the Commands of God more uniform, their Paffions more fubdued, their Lives more
fober
Of Religious Melancholy » 3 2 1
fober and regular, their good Temper to- S e r m. wards all men more univerfal, their Temp- XIV. tatlons to Sin more conftantly and more '-^VN^ ftrongly refiftedj This indeed is fuch a Want of Improvement, as they have juft reafon to be troubled at ; and nothing can or ought to remove This Trouble of Mind, but fuch an adual Amendment of Life and Reformation of Manners, as the GoA pel indifpenfably requires ; and the pro- moting of v^hich, is the main End and ultimate Delign of all the outward Adls of Religious Devotion. But if by Wane of Improvement, they mean only Want . of Warmth and AffeBton in the Perform- ance of their Duty, which Duty they ne- verthelefs do perform lincerely and care- fully ; then there is no juft ground for Trouble of Mind upon That Account : but they muft be taught to comfort them- felves by confidering, that the different degrees of AfFedion with which different Perfons ferve God, depends much more upon the accidental Difference of their Conflitutions of Body, than it is any true Meafure of the Goodnefs of their Minds ; that in one and the fame perfon, there will Vol. X. Y una-
322 Of Religious Melancholy,
S E R M. unavoidably be different degrees of Af- XIV. fe(5tion at different Times, according to
^'^^^f*^ the prefent Temper of his Body, the Or- der of Diforder of his Spirits, the natu- ral Paflionsand Commotions of his Mind, without any real change in his moral Difpofitions j that no man can at all times keep up an equal vigour of Mindj and thofe w^ho are the mojl zealous, and the moji confiantly fo, are oftentimes not the befl men j their Zeal being frequently without knowledge, their eagernefs often bent upon wrong things, and the warmth of their Affedions fixed mofl ftrongly upon matters of the leaft importance : nay, that where the Afiedions are mofl rightly direded, and fixed upon their true and properefl Object j yet even There, thofe who ferve God upon rational and folid Motives, and fleddily obey his Com- mandments upon the calm and flrong Motives of a right Underjia?idi?jg, feem to adl upon a higher and more excellent Principle, than thofe who are led into his Service with the warmefl PaJJions and with the flrongefl Aff'eBions. In like manner ,^^ if, by Want of Love towards I God,
Of Religious Melancholy, 323
God, any man means that he has not S e r m, fettled in his Mind fuch a juft Regard XIV. towards God, as determines him carefully ^-^"VNi to obferve his Laws j This indeed is the greateft and moft reafonable Caufe in the World , of Difturbance of Mind j and fuch Trouble of Mind can be removed by nothing, but by immediate Repentance, and better Obedience. But if by Wane of Love towards God, he means only, that, notwithftanding his beft endeavours in the courfe of a virtuous life, yet he cannot find in himfelf that Fajjionate Love of the Supreme Good, which he finds fome Writers have defcribed in a fublime, poetical, and perhaps indeed in an unin- telligible manner; This is no juft Ground of Uneafinefs at all. For he may be di- reded to confider, that the ^Scripture fpeaks otherwife concerning the matter ; telling us plainly and intelligibly, that the Love of God is 'ThiSy that we keep hii Commandments ; And if any man fancies that he loves God in a lofty and abftradt manner, while at the fame time he hates and is uncharitable towards his Brother, or lives in the Breach of any other of the Vol. X. Y 2 Divine
324 Of Religious Melancholy »
S E R M. Divine Commands ; the Apoftle afTures us ■^^^' that fuch a one is a Liar, and the Truth is not in him. On the contrary, whoever iincerely ohey% the Commandments of God^ in the Courfe of a virtuous and religious Life, needs no other Mark or Proof of his Love towards him. For the befl and moil infallible Sign or T'oken of any thing, is the T^hi?ig fignijied itfelf ; And he that by his Works makes evidence of the Re- ality of the Tubing, needs not much trouble himfelf to compare and examine it by De- finitions of Words. Whatever Principle Obedience proceeds from, even though ic be but the Fear of Punifhment, and Dread of the Divine Wrath ; which fomc have without reafon imagined to be fo fla- vifh and fordid a Paffion, that God would not accept the Services which fpring from fo ignoble a Principle ; even this Fear ( I fay) of Punifliment, and Dread of the Divine Wrath , if it is not indeed the higheji and noblefi Principle of Obedience, yet it is undoubtedly a very jiiji and rea- fonable Motive to it ; If it is not indeed the moft excellent Pitch of Virtue, yet 'tis at lead a very f roper Beginning of it ;
I If
Of Religious Melancholy, 325
If it is ndt indeed a Pai^t of the moft ^x- S e r m. alted Love of God ; and Love when it is ^^^' become perfeB, cafleth out Fear ; yet 'tis ^-^^^^ at leaft very confiftent with its whole Progrefs in this Life, and a neceflary Part of that Regard towards God, which is due to him from us as our Supreme Gover- nour. And fince God lumfelf has given it us as a Motive to Obedience, the Obe- dience cannot be unacceptable to him, which proceeds from that Motive. Fear is one of the natural Paffions which God has implanted in our Souls; and our Sa- viour does not command us to root it out, but only to diredt it towards its right Objed; Fear him^ who is able to dejlroy both Sold and Body in Hell -, yea, I fay unto yoUj fear him. The Laws of God are inforced in every part of Scripture, by ^hreatnings as well as by Promifes ; and the Apoftles thought iit to perfwade men by the Terr ours of the Lord, as well as by the gentler Motives of his Love and Compaf/ion. Vain Sufpicions therefore, that our Obedience proceeds not from a. right Principle, from a true and unfeign- ed Love of God j are by no means any Y 3 jul^
326 Of Religious Melancholy.
S E R M. juft Occalion for Uneafinefs of Mind ; pro-
■ • vided always that we make but fure of
the thing itfelf, that we fincerely perform
that Obedience, by a Life of Virtue and
True Holinefs.
3<//y; A T!hird Caufe of Trouble of Mind to melancholy pious Perfons, is an Apprehcnfion that poffibly they may be , excluded from Mercy, by fome pofdive Decree and Fore-appointment of God. From Nature and Reaforiy This Appre- lienfion cannot arife ; becaufe 'tis abfo- lutely contrary to all our natural Notions of the Divine Attributes, to conceive that the infinitely merciful and good God, whofe tender Mercies are over all his Works, fliould for his own pleafure, and not for any Wickednefs of theirs, eter- nally decree any of his Creatures to be miferable. Neither in Scripture indeed, any more than in the Reafon of Things, ( but only in the Writings of fome un- fkilful Interpreters ) is there Aiiy Foun- dation for any fuch Apprehenfion. For fuppoling there be fome few obfcure Texts, which unftable Perfons may be apt to mifinterpret to their own and others Dif-
(juieti
Of Religious Melancholy. 227
quiet ; yet, is it not fit that the whoX^'Temur, S e r m. the whole Defign and perpetual Aitn of XIV. Scripture, {hould be the Interpreter of par- ^"^^'^^ ticular paffages ? And is not this the whole Current of Scripture from one End to the other, to declare, that Far be it from Gedy that he P^oiild do IVickednefs j aiid from the Almighty^ that he (}:)Oidd commit iniquity^ For the Work of a man jh all he render unto hifn, and caufe every man to find according to his ways ? that the fudge of all the Earthy will do what is right ? that he will refider to every man according to what he has done, whether it be good or evil f that with right eoifnefs jhall he judge the World, and the people with Equity f that God made not Death, neither has he pleafure in theDe^ firuBion of the Living f And if this were not the whole Tenour of Scripture ; yet, is it not undeniable, that the particularTexts, which fpeak after this manner, are infinitely clearer and plainer, and lefs pofiible to be mifapplied, than thofe which are ima- gined to look the contrary way ? Does not God fwear by himfelf j As I live, faith the Lord, I have no pleafure in the Death efhim that dieth, but rather that hefiould y 4 turn
328 Of Religious Mela7icholy,
S E R y[, turn from his Ways and live P Does not ^^ ' the Apoftle St Feter declare, that God is
^■'^^^ not wilVmg that any perijh^ but that all jhould come to Repentance F and St Faul ; that God would have all men to befaved, and to come to the Knoivledge of the T'ruth f And is it not fit that thefe plain Texts which cannot be miftaken, fhould be the Rule by which the obfcurer ones are to be in- ' terpreted ; rather than that the obfcurer places fliould caufe the plain ones, to be perverted or negle6led ? And yet indeed even the obfcure ones, are not fo much fo in themfelvesy as by our want of attending to their true meaning. The ixth chapter of the Epiftle to the Romans, which has fometimes perplexed the Minds of well- meaning Perfons, was by all Chriflians in the firfl Ages without difficulty, and is Now again by all rational men, who at- tend to the Scope of the Apoftle's Argu- ment, more than to the Schemes of mens own inventing, clearly underflood to be written, not concerning God's choofmg fome particular perfons, and rejecting o- thers from eternal Salvation, but con- cerning his reje(fling the nation of the yeiJo^i and receiving in the Gentiles to
be
Of Religious Melancholy, 329
be partakers of the benefits of the Go/pel :S e r m. And the ele5i there fpoken of, are the ^^^* whole ChriJiia?iChiirchy whereof <«// never- ^'^'^^ thelefs do not attain unto Salvation j and the reprobate there mentioned, are the whole Nation of the unbelieving 'Jews^ where- of all neverthelefs were not finally caft off: And where God's fore-determination of particular Perfons is fpoken of, 'tis not a fore-appointment to eternal Happinefs or Mifery, but always to fome temporal O^cq or Advantage only. Thus of Jacob and Efau it was determined, before either of them was born, or had done either good or evil j that the purpofe of God accord- ing to elecftion might fland, it was deter- mined, what ? only that the Elder fliould be Servant to the Younger. And when it was fore-appointed that our Saviour fhould be betrayed ; it was like wife fore- appointed, not that Judas fliould betray him, but that our Lord fhould chufe on purpofe into the number of his Apoftles one iuch Perfon as Judas^ whofe own Wicked- nefs he faw would make him a proper In- flrument of accomplifhing that Defign. And when St Paul asks. Who maketh thee to differ from another ? he does not fpeak
of
33^ Of Religious Melancholy*
S E R M. of moral Difpofitions, but of miraculous •^^^' ^lalifications for Officer and Dignities in
sj^T^J the Church ; as is evident from the Con- text. And when God hardened Pharoah\ heart, 'twas iiot that God originally made him Wicked ; but his own obftinate Wick- ednefs made him worthy to be judicially hardened, and a fit perfon to be raifed up by Providence for the manifeflation of ' God's Glory in his exemplary DeftruvSion. 'Tis evident therefore there is no Ground in Scripture, for any pious perfon, to ap- prehend that poffibly he may be excluded from Mercy, by any pofitive Decree or Fore-appointment of God.
4^^/y, Another Caufe of Uneafinefs in the Minds of fome melancholy pious Per- fons, IS a Fear of having committed the Sin againji the Holy Ghofi. And thefe may be fatisfied, by confidering, that thereisnofuch thing at all mentioned in Scripture as the Sin againfl: the Holy Ghoft, but only the Blafphemy againfl the Holy Ghofl j And '^hat was, fuch a reviling the greateft of our Saviour's Miracles, as to afcribe them to the Devil ; And This, by thofe th^t faw them with their own Eyes, and v/ho con- fequently could have no greater Convidion,
no
Of Religious MelaJtcholy. 331
no new means offered them, to bring them S e r m. to Repentance ; And thefe very Perfons XIV. were declared unpardonable, not upon account of the fingle A5i itfelf of Blaf- pheming, but becaufe fuch Blafphemy in fuch perfons in fuch Circumftances, was an evident and certain Sign of an incura- bly wicked and malicious Difpojition ; As appears from the Words immediately fol- lowing thofe which declared the Pharifees - unpardonable, St Matt. xii. 33 ; Either make the I'ree good, and his Fruit good ; vr elfe make the tree corrupt, and his Fruit corrupt ',for the tree is knowfi by his Fruit: O Generation of Vipers, how can ye, being evil, fpeak good things I From all which it fufficiently appears, how impoffible it is for any truly fmcere and well-fneaning perfon to be guilty of This Malignity, or to have any reafon of apprehending he can poffibly have fallen into it,
5/)'; T H E next Caufe of Trouble, to the Minds of fome pious and melancholy perfons, are Wicked andBlafphemousT'houghts -, which becaufe they cannot but deteft and abhor, therefore they are apt to magine them to be very linful j and the more finful they think
them.
LTV^v'
332 Of Religious Mela72choly,
S E R M. them, and the more they are afraid of -^■^^* them, the more apt they are to return. Now in reality, for this very reafon, be- caufe they detefl and abhor them, and are afraid of them, and cannot avoid them ; for this very reafon (I fay) fo far are they from being great and crying Sins, or Ten- dencies towards the Blafphemy againft the Holy Ghort, that in reality they are not fo much as any Sin at all, but merely WeaknelTes of Imagination arifing from Infirmity of Body, and, if they be of any moral Confideration, they are on the contrary rather, by the Uneafinefs which they caufe, certain Signs of a tender Con- fcience and of a pious difpofed Mind. For profligate and profane Perfons, are not diflurbed at fuch things as thefe. The proper Remedy, (next to the curing the Bodily Diforder,) is, to confider the true Nature of Sin ; that all Sin, lies in the Will only ; and confequently thofe Thoughts only can be finful Thoughts, which are either Defigns and Contrivances of Wick- ednefs, or at leafl which take fome Plea- fure and Delight in the Imagination of it. But thefe which offer themfelves involun- tarily
Of Religious Melancholy. 't^'}^'^
tarlly to the Imagination, not only without S e r m. any Delight, but with Abhorrence and XIV. Deteftation j can no more be any Sin in ^-^'^^^J the Perfon whom they difturb, than one man's accidentally feeing another's Wick- ednefs or hearing his Blafphemy, can be Sin in the Perfon that hears or fees it. God himfelf fees and hears all the Wick- ednefs that is done in the World j and yec it diminifhes nothing from his infinite Pu- rity. And could melancholy pious perfons once perfwade themfelves, that Thoughts, which they do not chufe, are (in the mo- ral Senfc) not their own, and that they are to be flighted and negleded accordingly ; this in all probability would foon effectu- ally cure them and prevent their return ; for the fame reafon, as too much Fear and Dread of them, naturally caufes them to be almoft always prefent.
Lafily, The lafl ufuaj Caufe of Trou- ble of lyiind, is the Confcience of paji greac Sins, and of prefent remaining Infirmities. Now if by Infirmities, be meant fuch as are unavoidable i and, if not perfectly unavoid- able, yet fuch as are always incident even to good men , and always fmcerely flriven
againll ^
334 Of Religious Melancholy.
S E R M. againft ; and generally Omiffions rather ■^^^' than Commiffions j thefe are conftantly allowed for in the whole Tenour of the Gofpel, and the Forgivenefs of them an- nexed to our daily Prayers. But if by Infinnities be meant plaiii T^ranfgrejjiom of God's Commands, and manifeft Sins willingly chofen upon the offer of a Temp- tation J thefe are and ought to be fuch a Trouble of Mind, as nothing but effectual Repentance and Amendment can remove. Which Amendment when it has really taken place j then the Sorrow for what is paft, may reafonably be relieved by the Aflurance of Pardon. For though the great and principal Promife of Pardon, is made indeed to Unbelievers at their Converfion and being baptized ; yet there is alfo fuf- £cient encouragement given, even to re- lapfmg Sinners to repent. Brethren^ faith St James J If any of you do err from the *Truthy and one ccnvertetb hitn^ Let him. know^ that he which conijerteth the Sin- ner from the Errour of his Way^ Jhallfave a Soul fro?n Deaths and fmll hide a Mul- titude of Sins : And our Saviour threatens fome very corrupt Chriftians, Rev. ii. 2 1 ;
that
Of Religious Melancholy, 335
that becaufc he ga've them fpace to repent^ S e r m, and they repented not^ therefore he would XIV. cajl them into a bed of Sicknefs, and kill ^^^^*^^ their children with Death ; yet flill adding^ except they repent of their deeds. And St. Patd^ having feverely punifhed a very wicked perfon among the Corinthians^ yet at length writes to forgive and com- fort hijn, left perhaps he Jhould be fwaU lowed up with overmuch Sorrow, And the Texts which feem to fpeak otherwife, yet have not really a different meaning. For when the Apoille fays, 'tis impofftble for them that fall away, to be renewed to Repentance 5 he does not mean to take away the Comfort of true Repentance, but to exprefs the difficulty of bringing Apof- tates to fuch Repentance. And when he fays there remains no more Sacrifice for Sin, he does not mean that true Penitents ihall not be forgiven ; but that thofe who by Apoftacy reje^ the Sacrifice of Chrift, can exped no new Sacrifice to be inftitu- ted for them. And when he fays that profane Efau found no place for Repen^ tance, though he fought it carefully with 'Tears-, his meaning is This only, that the
vain
33^ Of Religious Melancholy,
S E R M. vain Sorrow and Prayers of Men continu<» ^^^' ing Wicked, ( for he calls him profane, )
^•^^*^ fhall not move God to repent and reverfe their Sentence. And v^^hen St yohn fpeaks of a Sin unto Death, he does not mean that repentance cannot remedy it ; but that fome Sinners are as unlikely to repent, as feme Difeafes of Body are unlikely to be cured,
I SHALL conclude with this one pra- ctical confideration. If, where there is no real ground for trouble of Spirit, yet the mere Phantom of a deluded Imagination can be fo terrible as men fometimcs find it J What then is the reality of God's in- fupportable Wrath, lying upon the mind of an impenitent and defpairing Sinner \ Therefore take heed of real and habitual Wickednefs.
SERMON
C 337 ]
'NtimmiiimiunmJimiUMiiiJiminSllmuuwuuSmim
SERMON XY.
Of publickly Denouncing Curfes upon Sinners.
iM^K^.m
Deut. xxvii. 26.
Curfed be he that conjirmeth not all the words of this Law to do them j And all the people pall fay^ Amen,
H E Proper Defign and Ufe S e r m; of all publick or private Sea- '^^'^• fons of Humiliation, is, to ' ^^ recoiled: and examine care- fully the State of our Lives; to confefs our paft Sins, with a juft Senfe of our ov^^n unw^orthinefs in committing them ; humbly to alk pardon VoL.X. Z of
uoi-xi
338 Of puhlickly Deitouncing
S E R M. of God, for the breaches of his Law we ^^' have been gulhy of j to imprint upon our
^^^ Minds a deep Senfe, of the reafonablenefs and obligation of our Duty ; to acknow-- ledge the Juftice and Righteoufnefs of God's indignation, denounced againft im- penitent Sinners ; and to form within ourfelves ftrong andfolemnRefolutions, of better obedience for the future. To this end it is, that the Law of God is held forth unto us, recommended with all the Bleflings, and fenced in with all the Curfes, that are written in his Book. To this end it is, that the Prophets in the Old l^ejlament, and the Apofties in the NeWy reprefent unto us in fuch fublime expref- fions, the Happinefs of Obedience ; and on the other hand fet forth in fuch mo- ving and affe<5tionate defcriptions , the , v/rath of God exprefsly revealed from Heaven againft all ungodlinefs and un- righteoufnefs of Men. To this end it is, that our Saviour has appointed his Mini- fters to continue, even unto the End of the World, perfwading men to Repentance both by the Love of God, and by the Terrours of the Lord. Which as it is at
all
Curfes upon Sinners, -^39
all Times their perpetual Duty, fo more S e r m.
efpecially at fuch Seafons as are thought *
proper to be fet apart for Failing and Humiliation. The proper and Chrillian Obfervation of which Times, does not confift in fuperllitious Diftinftions of Meats, for which there is no foundation either in the Law of God or in the nature of things ; but it conlifts in fuch general Abftinence, as every ferious perfon finds by his own Experience beft to promote the performance of his whole Chrillian Duty. In which matter, becaufe the Temper and Conftitution and other acci- dental circumftances of every particular perfon, are different from Others ; there- fore no general Rules can be given for all pcrfons ; but every one for himfelf muft in particular, with the Prudence and Sobriety of a Chriftian, determine the Meafure and Degrees of that Abftinence, which the Law of God ha^ not determi- ned, and the Laws or Cuftoms of Men have in Reafon 7io Power to determine. But fome things there are, very proper for all perfonSy and wherein the whole Church may join without diftindtion ; Such are, Vo L. X, Z 2 con-
340 Of puhlickly Denouncing
S E R M. confeflions of Sin, publick acknowledg- -^^- ments of the righteoufnefs of God's Laws,
^^^^and folemn Deprecations of his Judg- ments. Which Acfts of Devotion, as they are always proper ; So It has wifely been judged, that the performing them with greater Solemnity ^ at certain periods or feafons fet apart for publick Humiliation ; may be very advantagious and helpful, ' towards the keeping up a publick Spirit of Religion In a Nation. And there was the more reafon (o to judge, becaufe God himfelf, when he brought the Children of Ifrael over 'Jordariy was pleafed by an ex- prefs Command to appoint the Bleffings and Curfes of the Law to be read in a fo- lemn manner to the whole Body of the People; and that the People, at the re- peating of each Curfe, fhould, by way of {icknowledgment of the righteoufnefs and reafonablejiefs of God's Judgments de- nounced agalnft Impenitent Sinners, dif- tindly and folemnly fay, Amen. Of This we have a large account, in this xxvil/^ Chapter of the Book of Deuteronomy j in which, from the ic^th verfe to the End, is fet down a didind Denunciation of the
Curfc
Curfes upon Sinners, 341
Curfe or Wrath of God, againft feveral S e r m, particular Inftances of great Wickednefs j \Lj and it concludes or fums up all, with that more general Denunciation in the words of the Text, Curfed be he that confirmeth not all the words of this Law to do them ; and all the People JI:all fa\\ Amen. In difcourling upon which words; becaufe they have fometimes by weak perfons been fo mifunderftood, as if by joyning with or repeating this Curfe, Men were in danger of being led into fome degree of uncharitable cenfure, or to exprefs any hard Wi(h, againft fuch perfons as they know to be guilty, or whom they fee live in the practice of any of thofe Crimes to which the Curfe is here annexed ; I fhall therefore endeavour to {how, ly?, That the repeating the Curfe in this and the like Texts, is not expreffing any unchari- table Wifi ^ or defiring that any Evil ihould bcfal the Perfons againft whom it is denounced ; but only an acknowledg- ment of the Reajbnablenefs of God's de- nouncing fuch Threatnings in order to bring men to Repentance, and a confejjion of the Jujhce and Right ^oufnefs of God in
Z 3 punifh-
34-2 Of fuUicUy Denouncing
S E R M.piiniihing fuch as (notwithftanding thofc ^^y ' Threatnings) continue obflinately impe- nitent : And idly^ I fhali endeavour to fhovv, That this publick acknowledgment of the Righteoufnefs of God's Judgments upon impenitent Sinners, is very reafon- / able to be made in this manner by all Chriftians.
I. FirJ}\ I AM to fliovv, that the repeating the Curfe in this and the like Texts, is not expreffing any uncharitable IViJh, or de firing that any Evil (hould befal the per- fons againil vi^hom it is denounced ; but only an acknowledgment of the Reafon- ablenefs of God's denouncing fuch Threat- nings in order to bring men to Repent- ance, and a coiifcjjion ot the Jujiice and Right eon fnefi of God in punifliing fuch as ( notwithftanding thofe Threatnings ) con- tinue obflinately impenitent. And This will appear, both by a careful confidera- tion of the words of the Text itfelf j and by comparing them with other expref- iions in Scripture, of the like import and lignification. In the words of the Text itfelf, Curfed be Joe that conjirmeth not all the words of this Law to do thein, and all
the
Curfes upon Sinners, 343
the people JIj all fay^ Amen; 'tis obfervable S e r m. in the firft place, that in the very firft ^'^• expreffion, Curfed be he^ the word, be, is ^^'^^'^^ not in the original j and, for that reafon, in our Englijh Tranllation, is printed in a different character : So that the words might as truly, and indeed more truly, have been rend red, Curfed is he, or Curfed fhall be He, that confrmeth not all the words of this Law to do them. Which is manifeftly, not an expreffion of Dejire^ in him that pronounceth the words ; but merely a declaration of Truth, that the Wrath of God is adlually revealed againft Sinners. And 'tis remarkable, that thefe very Words are exprefsly quoted by St Paul from this paflage in Deuteronotny, ac- cording to that latter manner of Rendring; Gal. iii. 10 -, As many, fays he, as are of the Works of the Law, Are under the curfe-. For it is written, Curfed is every one that continueth not in all things which are written in the Book of the Law to do them.
1 N the next place ; the fame thing ap- pears from the ufe of the following word, confirm \ that confirmeth not all the words
z 4 'f
344 Of puhUckly Denouncing
S E KM. of f be Law to do them. For as He who. -^^* Obeys the Commandments of God, does not add thereby any Strength to the Law itfelf ; but yet is faid in the Text to coji- firm it, only by ajfenting to the rea- fonablenefs of it in his life and pradfice : fo He who fromunceth Thofe accurfed, whom the Law of God hath exprefsly condemned 3 doth neither thereby take ' upon himfelf any Power of pafling cen- fure on his brethren ; neither doth he ex- prefs any Wifi or Defire of his own ; but only makes confejfion of the Juftice and" Righteoufnefs of God, in declaring his indignation againft Sinners.
Lafily, As to the following words, and all the people JJdall fay^ Amen ; 'tis to be obferved, that this phrafe has in Scrip- ture two Significations. At the conclu- lion of Prayers and Thankfgivi?Jgs^ it lig- nifies a IVijh or Defire, So be it : But when it is added to an Afiertion or Decla- ration of 'Truth, it fignifies only an Ac- knowledgment of the Truth and Certainty of what is fo declared. Thus when our Saviour ufes the word, Amen, Amen-, as he does fo frequently in St Johis Gofpel ;
k
Ctirfes upon Sinners. 345
it plainly fignilies, as we rightly tranflateS e r m. it, Verily, Verily, I fay wit 0 you \ that is, the words which I fpeak, fhall certainly and affuredly be accompli flied. And when St Faul tells us, 2 Cor. i. 20, that all the Promifes of God, in Him, are Yea aitd Amen ; his meaning is evident, that they are fure, infallible, and to be entirely de- pended upon. And when our Saviour de- clares concerning himfelf, Re'^j. i. 18 j Be- hold, I am alive for evermore, Ameti ; 'tis manifeft, the word, \Amcn^ does not there exprefs any Wifi ov Dfire, (which would have been very improper in That place J ) but 'tis a flrong afcrtion of the infallibility of That Truth, that he is a- live for evermore. And the Charader by which the Spirit defcribes him, Rev. iii. 14 ; thefe things faith the Amen, is diflind:- ly explained in the words next following, the faithful and true Witnefs. From thefe Ufes of the word, Amen, in Scrip- ture ; it appears very clearly, that if the forfner part of the Text be rendred ( as it' may well be) not, cur fed be he, but, curfed is he, that co?ifir?neth not all the 'words of This Laiv to do them; the mean- ing
2^6 Of publickly Denouncing
Sfrm. ing of the latter part, and let all the ^^ ' people fay Amen, will be This only; let "^ the people publickly profefs their acqui- eicence in, and acknowledgment of, the Juftice and Righteoufncfs of the divine Threatnings. And This Senfe of the words is the more certain, becaufe in the Book of yeremy% where the words of the Text are again repeated, Curfed be, ( or, ' Curfed is) the man that obeyeth not the words of this covenant^ Jer. xi. 3; the Prophet immediately replies, ver.^. Then ffufwered /, and faid^ Amen, O Lord ; Wliich Reply being made by him of his own accord, and without any Command ; ihovv^s plainly that the word, \^Amen^^ ought not there to have been rendred, as in the form of a fcvere condemnatory Prayer, So be it ; but, as a form of ac- t^uiefcence only in God's righteous Sen- tence, Even fo^ O Lord, Righteous and True are thy judgments.
And thus much, from the conHdera- tion of tlie cxpreiTions uled in the Text itfelf The fame thing will appear fur- ther, by comparing thefc with other ways of fpeaking ufcd in Scripture^ of the like
import
Curfes upon Sinners. 34.7
import and fignification. In the lad wordsS e r m. that Jacob fpake to his Sons, Ge?2. xlis:, ^^' we find This expreffion concerning Simeon ^"^^''^ and Levi, ver. 7 ; Cur fed be their Anger, for if was fierce ; a?2d their inxrath, for it was cruel. It cannot be imagined that Jacob intended to curfe his Sons, or bring any imprecation upon them, as of his own Defire ; but the words are only a declara- tion of what he was infpired to forefec would come upon them hereafter : And therefore in the very fame verfe he changes his flyle, and goes on in the Prophetick manner of fpeaking; not, do Thou ^//t?/^^ them, but, /will (fays he) divide them in Jacob, andfcatter them in Ifrael. And This, { efpeciaily if we confider that it was to take place, not fo much in Thept- fehes as in their Pofierity, ) leads us to the true explication of thofe many Paflages ja the PfalmSy which in our l^ranflatlon fecm to be expreffed in the form of Curfes of Imprecations, but in the Original are plain Prediiftions only of future Events, To give One inflance out of Many : Pf, cix. 8 i Let his days be few, and let another" take his Office j Let his children be father^
34^ Of publicklj De?touncing
S E R M. Jefs^ a?id his Wife a Widow. Thefe words XV.
XV
^ • being fpokcn by the Pfalmift, not as a
private perfon, concerning his own parti- cular Enemies, but as ^.Prophet concerning Him who was to betray our Lord ; are plainly, not an imprecation^ but a predic- tion: And almoil all the like expreilions in the whole Book of Pfabns, carry with them fufficient Marks, of their being in- ' tended only as prophetical denunciations of the Wrath of God, againft prophanc Men and Enemies of Religion in all fu- ti!re Generations. Again : Deut, xxvii. 12; When MoJ'es commanded fix of the Tribes to fland upon Mount Gcrizim to bkjs the people^ 'tis added in the next verfe that the other fix (liould ftand uponMoun't Ebal to curfe : He does not continue to fpeak in the fame phrafe, that as the one were to blejs the people, fo the other fhould curfe the people ; but only that they fhould fland upon Mount Ehal to curje y that is, to publifh aloud the denun- ciations of God's Wrath againft Sinners, and the Threatnings of what calamities Would certainly befal that nation if they departed from God. And This is what
Mofes
Curfes upon Sinners, ^49
Mofe% hifnfelf often did in a more vehe- S e r m. ment manner and with more folemn -^^* words, than when it was exprcfled barely >'^^'^*' in the form of a Curfe : Deut. iv. 25 ; When you fiall corrupt yoiirfeheSy and do evil in the Sight of the Lord thy God, to provoke him to Anger ; / call Heaven and Earth to witnejs againjl you this day, that ye fiall foon utterly per ijh from off the land: and ch, viii. ig -, If thou forget the Lord thy God, and walk after other Gods, I tef- tify againft you this day, that ye /hall furely perijlo. From this form of expreffion , which is really much more vehement and emphatical, than that in the Text, and yet manifeftly contains nothing of imprecation in it, but merely a 'warning to deter men from Apoftacy j 'tis evident that the words of the Text, though exprefled in the form of an imprecation, yet muft of neceiTity be underftood in no other fenfe, than as a like warning to deter men from Sin. And This is the more evident, becaufe both from the places now cited, and froiiv the whole Book of "Deuteronomy, it appears;\ that all the Curfes in that Book were de- nounced not only againft wicked perfons
then
35^ Of puhlickly Denouncing
S-E R M. then prefent^ but alfo in all fucceeding ge^ XV, neratiom ; with refped: to whom, 'tis plain they could be underftood no otherwifc, than as comminatory Exhortations, For as the Apoftle declares concerning the Blejjing, Ads ii. 39 j that thePromife was to 'Them and to their Children^ and to them that are afar off^ even as many as the Lord our God Jhall call ; fo Mofes exprefsly ' declares concerning the Curfe likewife, (Dent. xxix. 14, 15, 195 and iv. 25;) Neither with you only do I make this Co" venant and this Oath -, But with him that
Jiandeth here with us this day, and alfo with him that is not here with us this day ; For when thou ft) alt beget children, and childrens children, and ft alt have remained long in the land ; and /"/ come to pafs that one heareth the words of this Curfe ^ and defpifeth it j the Lord will not f pare that man, but all the Curfes that are written in this book
ftoall lie upon him. The Meaning is^ evi- dent : If any man defpifes the Threatnings of God, inftead of being moved by them to Repentance ; upon Him {hall thofe Threatnings finally be executed. 2
In
Curfes upon Sinners, 351
In the New T^ejlament likewife, wcSerm. fometimes meet with the fame manner of ^^^ fpeaking. Rom. ii. 8, 9 ; Unto them that ^-''^^'^ are contentious, and do not obey the T'ruthy but obey unrighteoufnefs ; indignation and Wrath : 'Tribulation and Anguijh upon eve- ry Soul of Man that doth evil, of the Jew firfi, and alfo of the Gentile. In the ori- ginal, 'tis expreffed as an entire Sentence of itfelf, Indignation and Wrath be upon them : But yet, from th« whole fcope of St Paul's difcourfe, 'tis plain his inten- tion was nothing more, than as if he had only in one continued Sentence gone on with the fore-going declaratory manner of fpeaking ; God will render to every man according to his deeds ; To them that pa- tiently continue in well-doing, etei^nal lije ; but to them that obey unrighteoufnefs, in- dignation and wrath.
The Apoilles were intrufted by our Saviour, with the Dodrine of Life and Death ; with delivering to men the Terms, upon which their Sins fhould be forgiven or not forgiven ; Whofefoever Sins ye remits they are remitted unto them ; and 'whofe- J'oever Sins ye retain, tk-ey are retained :
3 5 2 ^f puhUcUy De?iouncing
S E R M. Yet when they retained any mens Sins, XV. as in the cafe of fhaking off the dujl of
^y^^^^*^ their feet againft the unbelieving Cities ; 'tis plain they did it not as an Act of Pow^ er^ nor as a Signification of any Will or Defire of their oizm^ that thofe people fhould be accurfed ; but, as our Saviour himfelf exprelTes it, Mar, vi. 1 1 ; 'tv^as to htfor a Teflimony againji them, a Pro- ' tejiation of their unw^orthinefs to receive the Gofpel : juft as Mofes tejiified againft the children of Ifrael in the paflages be- fore-cited ; and as St Paul againft certain wicked perfons among the TheJfalonianSy I Eph.'iv. 6 ; 'The Lord is the avenger of allfiich 3 as we have alfo fore-warned you^ and teftified ; and as St John, againft any man that ftiould corrupt his Prophecies in the Revelation, ch. xxii. 1 8 ; 7 teftify, faith he, unto every fuch perfon, that God f mil add unto him the plagues that are written in this l^ooh From all thefe pa- rallel paftages it abundantly appears, that the folemnly repeating the Curfe in the Text, or any other the like denunciations in Scripture, is not exprefting any uncha- ritable IVif, or defer ing that any Evil 2 iliould
Curfes upon Sinners* 35 j
jfliould befal the perfons againft whom it S e r m. is denounced ; but only an acknowledgment -^^* of the ReafonablcJiefs of God's denouncing ^^^^'^ fuch Threatnings in order to bring men to Repentance, and a confejjion of the y«- Jiice and Righteoufnefs of God in punifhing fuch as ( notwithftanding thofe Threat- nings) continue obftinately impenitent. It remains that I proceed to fhow briefly in the
II. Second^hct, that fuch a publick ac- knowledgment of the Righteoufnefs of God's Judgments upon impenitent Sinners, is very reajonable to be fnade in this man?ier by all Chriftians. And This is extremely evident from what has been already faid* For fince reciting the Curfes written in Scripture, is not wijhing or dejiring any Evil to any man ; but the reafon of con- tinuitig to recite them, is only the fame as the reafon of God's ^r/? commanding them to be written ; namely, to move both thofe that hear them, to repent ; and to con- vince thofe that recite them, of the ne- cefTity of avoiding thofe Crimes, againft which they acknowledge with their own Mouths the Curfe of God to be due j 'tis
Vo L. X. A a very
354 Of ptibUcUy Denouncing
Se R M. very plain, that this is not Aom'^Hurf, •^^* but GW, to our Neighbours j being in-
^^*^ deed nothing elfe, x\\2.Vi fore-warning them of a Danger, in order to their efcaping it. The right-eoufnefs of the Law of God, is attefted to by the natural Senfe of every man's ow^n confcience; even the Gentiles which have not the Law, being a Law un- to themfeheSy and flowing the work of tbe Law written in their hearts. The judg- ment of God therefore, againfi them who commit ft<ch things as their own confcien- ces condemn, is according to Truth, Rom. ii. 2 ; that is, 'tis according to Right and 'Equity, as the Phrafe is afterwards ex- plained, ver. 5 J where 'tis ftiled more ex- prefsly the rev-elation of the righteous judgment of God : Righteous, in condemn- ing thofe only, who muft by all men be confefled to be worthy of Death-, (as St Raul exprefles it,) Rom. i. 32 ; who know- ing the judg?ne?it of God, ( in the original, the ]\x9i judgment of God,) that they who . commit fuch things are worthy of deaths not only do the fame, but have pleafure in them that do them -, or, ( as it is found in ibme of the moft ancient Copies, ) who
knowing 3
Curfes upon Sinner s» 355
knowifig the righteous judgment of God, S e r ^j yet do not cofijidet^, that they who do fuch XV. things are worthy of Deaths and not only O^'W T^hey that do them themfelves, but they alfo who countenance others that do them. Now what the Equity of the l^hing itfelf thus compels every man's confcience fecretly to acknowledge within him, the Glory of God and the Benefit of Men makes it reafonable {hould be publickly profefTcd before the World ; that God may be juftt' fed in his faying^ and clear when he ii judged, ( Pf. li. 4 ; ) and that Men may be moved to Repent, by confidering that, if they do it not, they will have no Apology to make for themfelves, but every mouth will be flopped before God, Rom. iii. 19 ; and at the day of judgment it will be faid to every impenitent perfon, Thine own Mouth condemneth thee, and not /, yea thine own lips tejiify againfl thee 5 Job XV. 6. Not that by making fuch Profef- fion, any man fhall be more liable to be condemned, than if he made it not j but that the riglueoufnefs of God's Judgment {hall be manifelled in condemning men iov fuch things only, as either they them- Vo L. X. A a 2 felves
356 Of puhlickly Denouncing
SERM.Telves profefTed, or (which is the fame ^^' thing ) could not deny, to be worthy of
^^^^ Death. By which Phrafe, being worthy of Deafhj *tis not to be underftood only, that fuch Crimes may be fo punillied with^ out any Injujlice ; but alfo that 'tis necef fary, in the government of the World, that \h.ty fioiild be fo puniflied. God him- ' filf therefore, the infinitely good and merciful Governour of the Univerfe, pro- nounces Curfcs againft the wicked, not as taking any Delight fo to do ; but the Scripture always reprefents him doing it, as unwillingly^ as with reliiBance^ and as \i\%ftrange Work -, Ifaiah xxviii. 21. And our Saviour alfo himfelf^ who loved us, and gave himfelf for us, and laid down his own Life to redeem us from Death; yet even lie fliall fay, to ■ thofe who im- penitently' reject his- gracious Offers of Life, Depart from 7ne, ye i:urfed^ into e- verlajiingfife^ prepared for^ the Devil and his Angels \ Matt. xxv. 41. And, in the prefence of the Holy Angels^ and in the prcfence of the Lamb^ who affuredly can take no pleafure in beholding any Punifh- ment but what is necelTary, Jhall they be
tormented
Cujfes upon St7i7iers, 357
tormented. 'With Fire and Brimpne-, Rcv.Serm, xiv. lo. And the Saints in Heaven, ^ho^Jf* are far from having in them any Revenge, or any Uncharitablenefs, but only a right Senfe of the ?2ece/ary adminiftration of Juftice in God's Kingdom, are defcribed after the following manner, i^^'U.xix. i; / heard a great voice of much people in Heaven faying, Allelujah, Salvation and Glory and Honour and Power unto the Lnrd our God; For true and righteous are his judgment <^'y for he hath judged the great Whore, TJnch did corrupt the Earth ivitb her fornication', and hath avenged the Blood of his Servants at her hand: And again, (ch.^^i. 5 ;) I heard the Angel of the Waters fay, "Thou art righteous, O Lord, which art, and wafl, and fi alt be, becaufe thou haji judged thus ; For they have floed the blood of Saints and Frophets, and thou, hafl given them blood to dritik, for they are worthy ; And I heard another out of the altar fay, evcnfo. Lord God Almighty, true and righteous are thy judgments. The Senfe of all thefe places is nothing elfe, but that 'tis reafonable all the World fliould make acknowledgment of the Righteouf- A a 3 nefs
g 5 8 Of publicUy T) enouncing
S E R M. nefs of God's judgments ; and of the ne- ■^^* ceffity there is in the nature of Things, and in the Government of God, that Wickednefs fliould finally be deftroyed. And though it be in great Variety of Exprefiion, that the Scripture fets forth this Truth j yet by comparing the feveral expreflions one with another, 'tis plain they all terminate only in the fame ' Thing. What Solomon thus expreffes, Trov. xvii. 15 ; He that jujiijieth the wicked^ and he that condemneth the jiifi, they Both are an ahoinination to the Lord; is in the Prophet IJaiah thus, ch. v. 23 ; Wo unto them ivhtch juftify the wicked^ and take aivay the righteoufnefs of the righteous from him j and Prov. xxiv. 24 ; in a ftiil more fever e manner of fpeak- ing, He that faith unto the wicked, thou art righteous, him Jhail the people curfe, nations f jail abhor him. Yet the meaning of all thefe places, is flill evidently One and the fame ; And the Nations curfng fuch a perfon, plainly fignifies nothing more, than an univerfal acknowledgment of the Reafonablenefs and Neceffity of the Threatnings denounced of God againft
him.
Curfes upon Sinners, 35^^
him. In the Book of Habakkuk^ the fi- S e r m. gure is carried ftiil higher, ch. ii. 11, 12; ^^'• The wcryStonQ JJja/l cry out of the Wall^and '^^''^ the beam out of the 'Ti?nber fiall anfwer it ; Wo to Him that buildeth a 'Town with Blood, and flablifheth a city by iniquity : And in that pathetical expreffion of our Saviour, Luke xix. 40 ; if Thefe fiould hold their peace, the Stones would immedi- ately cry out: 'Tis a highly figurative and very elegant manner, of expreffing only the Reafonablenefs and NeceJJity of the Thiiag to be done. And becaufe the Defign and End of All thefe ways of fpeaking in Scripture, is This only, to con- vince men of the neceffity of coming to Repentance, of reforming their manners, and of obeying the Law of God ; 'tis therefore very evident, that as fhowing men the Penalties threatned in humane Laws, is a kind and friendly office, as only giving them warning in what man- ner to avoid them ; fo reciting, with the fame intention, the Curfes ofGodizi forth in Scripture againfl all impenitent Sinners, is like wife doing, not Hurt, but Good, to our Neighbours.
Th e
360 Of puUiMy Denouncwg
S E R M. The only Inference I fhall draw at ■^^- this Time from what has been faid, and ^-^^^^^ wherewith I fhall conclude, is This ; that if, when the general Denunciations of the Wrath of God againft Sinners are recited, there be and ought to be a great Tendernefs ufed in applying them in particular ; and the Defign of repeating them publickly upon folemn occafions of Humiliation, is, that every man may ap- ply them ferioufly to his cwn confcieace, and not that any man fliould judge his Brother ; ( For who art I'kcu that judgcji another mans Servant ? To his own Ma- jler he flandeth or falleth : ) From hence we may learn the extreme Wickednefs of Thofe mens pretended CathoUck Reli- gion, who prefumptuoufly taking it for granted, that All who receive not their fibfurd Do(5lrines, fliall be eternally pu- niflicd by God ; take upon them to an- ticipate that unrighteous SentencCj which they profanely pafs in the Seat of God 5 and deftroy mens Bodies for no other Rcafon, but becaufe they have firft wjth impious and antichriftian Uncharitable- nefs prefumed to give judgment of con- demnation
Curfes upon Sm?ters, 361
demnation againft their Souls. Come out S e r m. of her J my people, that ye be not partakers XV. oj her Sins, a?id that ye receive not of her ^yV\f
plagues ; For in her is found the blood of Prophets and of Saints, and of all that are fain upon the Earth,
The End of Vol. X.
.f. ^t' * ^ t- * -f- -t- 'f ■ ^S .*.*'€'***** A *. ,* ^ A .*.
A T A B L E of the feveral Texts of Scrip- ture Preached upon in the Ten fore- going Volumes of Sermons.
Genef.XVlU.J^,
Exod, XXI. 14. . Levit. XIX. 12. -
Beut. XXVII. 26. XXIX. 29.
iSam.XV. 23. -
I iT/V/^j VIII. 27.
>^ V. 6, 7. VI. 4. — XIII. 16.
XXIII. 15.
XXXIV. 10,11,12. XXXVII. 16.
Pfalm IV. 6.
XVI. 9, 10.
FoL |
Page. |
III |
83- |
X. |
199. |
VIII. |
%. |
X. VL |
131- |
X. |
265. |
L |
169. |
VI. X. X. IL I. I. |
227, 2 311- 2B9. 119. 569* 3 247- |
IX, V. |
343. 321. |
Teali
A Table of the feveral lexts
Texts.
Pfdlm XXXIII. 10. CXLV. 9. — CXLVII. 5. .
Prov. IX. 10, II. X. 9.
XIII. 21.
XIV. 9.
XVI. 4.
XXIV. 28, 29
Ecclef.Ylll. II. IX. II.-
Jfai. V. 20. IX. 6.
Jer. V. 4. —
Z)^;?. VII. 23.
XII. 10. -
ikr<3/. I. II.-
III. 6. ^
Matt. I. 22, 23.
12.
III.
IV. I, -
rv. 10. -
V. 3. —
V. 48. .
VI. 10.
VI. 31, 32. — VI.
33'
XII. 31, 32,
^0/. Paze.
VL
I.
I.
IL
in.
X,
I.
VII: V.
X.
V,
I.
V.
VIIl VI: ~I:-
iij:-
VI.
II.
X.
It—
VL
361. 321.
i97> 221, 139-
VIIL 267. VL 319.
371- 299.
151.
347- 295,
133- 21.
291.
^- 341.
in. 29,
87. 143^
I. III.
'25, 45
2S9'
393.
331. 1: •
I,
203.
3^1
tn-^/j
of Scripture preached upon.
Texts.
XII. 39, 40.
XVI. 21, 22, 23. XVI. 26.
Vol. Page,
XXII. M, 12.-
XXII. 37, 38.-
XXII. 40. ■■ —
XXIII. 9.
Matt.^XlY. 12. XXV. 46.
XXVIII. 18,19,20.
Mar. II. 17, II. 27.
XVI. 16.
Z,«y^f VI. 44. -
VIII. 15.
XL 35. - XIV. II. XIV. 14. XIV. 23. XVI. 25.
XVI. 31.
XVII. I.-
III. 16. -
IV. II. -
IV. 24.- VI. 44. ^ VIII. 32. VIII. 44. XX. 29, -
John
V. |
io9> 131, |
VIII. |
Z^7^ |
VIL |
%. |
VII. |
29. |
II. |
93- |
VIL |
163. |
II, |
49- |
IX. |
139- |
VIL |
39-I' |
VL |
79- |
IIL |
167. |
X. |
45- |
IV, |
I, 27. |
IIL |
123. |
X. |
67. |
IIL |
103. |
IIL |
207, 233 |
IX. |
117. |
VIL |
I. |
VII. |
'^57- |
VIIL |
131- |
VL |
421. |
IL |
189, 211 |
VIL |
185. |
L |
93> 171- |
UL |
bi. |
IIL |
I. |
VIIL |
I. |
VIL |
213. |
A Table of the federal T^exU
Texts.
XXI. 2 2.
'ji5fs. V. 3, 4. - XI. 24.
XVII. 31, .
XIX. 2, 3,
i?(?w. IV. 3.
VI. 3, 4. ,VII. 7.
VII. 24, 25. — —
Rom. VIII. 13.
VIII. 16, 17.
XII. I.
XII.
12.
XIV. 17.
I Cor. I. 13. I. 21.
I. 22, 23, 24.- X. 31. ^
XL 25, 27.
XII. 4, 5, 6.
XIII. 3.
XV. 14.
XV. 56, S7'
2 Cor. III. 17, 18.
G<?/<:?/. II. 15, 16.- II. 17.
IV. 4, 5.
IV. 22, 23, 24.
Vol. Page.
VIL 49.
^ 173.
///. 189.
VII. 327. VL 29, 55.
//. 237.
IV. S5'
VIIL IJSr
VIII. 411.
J VIIL ^\IL J VII JlX. VIL
IV,
IX.
V.
11.
IV
VL
IIL
V.
V.
V.
X.
IX
V.
X.
VIL
23-
113.
435-
79- I, 23.
273- I, 25.
103, 127, 151, 177.
105.
281, 305. -
295.
^SS^ 189, 213.
95- ^59- 47 > ^5' 243- 349' 3%'
f>;f/;.
of Scripture f reached upon. Texts. I yol' Page,
Ephef.l^. 25. IV. 32.
Phil. II. 12, 13. III. 20. —
Colof. I. 24. II. 3-
III. 20, 21, 22. 2l'hef. II. II, 12.— il'im.TV. 8.
±7zw. II. 25. - III. 16.
'7'f/aj I. 2, 3. — II. II, 12.
Meh. II. 3, 4. IIL 13. - VI. I, 2. VIIL I. . XL 6. —
XIL 14. . — XIL 16, 17. XIL 22, 23.
James I. 14.
I. 15, 16. IIL 13. -
VIII |
239. 23. |
II. V. |
283, 305; 3^5- |
VIIL L IIL |
319- 273> 297. 329- |
VIIL |
Sg. |
IX |
S^3' |
IIL VIIL |
145- 153- |
IX. IL |
47- 261. |
V. IX. IX. V. L VIL VIIL IV. |
245. 231, 259, 28^; 67, 91- 343- I. •93- 43. 203, 225, 247; |
VIIL |
217. |
■ II. |
167. 129, |
fcmi
A 7'abk of the federal Texts, &c. TeKts. \ Vol. Page,
III. 1 8
IV. 17, 1 8.
ijoh, 11. 15. III. 9.
Jude
III. 20, 21. V. 8.
22,23,
i^rj. I. 8. — II. 7. -
II. 29.
III. 4.
III. 15, 16.— XXII. II, 12. XXII. 14.
VIII. 341, VII. 279.
///. 35 T.
IX. 311.
^//z: ^99.
~i^/. 157.
IX. |
411. |
I. |
69. |
IX. |
3^' |
IV. |
2>n^ 347 |
IV. |
271, 297. |
IV. |
'^99- |
IX. |
179^205. |
VIIL |
297. |
ZJZ-
41
t^^3!}^^tl!^9^i^^<^*'^i>1^^*^'^**^*^'^'^^^^'^'^*''^^-
An INDEX of the feveral Te-ts of Scripture explained in the foregoing Ten Volumes of Sermons.
Chap. Ver,
Genefts I, 27. II, 8. II, 9.
Ill, 22. Ill, 24. V, 22.
V, 24.
VI, 9. -
Vol Page.
XIV, 18.
XVII, I.
XVII, 5. — XVII, 8.
XIX, 22.
XXII, I.
XXV, 34. — XXVIIl, 20. - XXXIl, 24. - XXXIV, 14. - XXXVUI, II. XLVI, 27. — XUX, 7. . —
//, |
174 |
7A, |
39^ |
vni. |
300 |
Vllh |
301 |
VIII, |
301 |
/, |
8 |
VIII, |
270 |
/, |
8 |
VJII, |
270 |
IX, |
118 |
X. |
252 |
IX, |
105 |
VIII, |
388 |
/, |
74 |
IX, |
5«.338 |
VI, |
214 |
VIII, |
49 |
X, |
196 |
VII, |
9 |
IX, |
33S |
VII, |
4 |
Ih |
143 |
X, |
347 |
Bb
XUX.
An Index of the fever al 7ext$ of Scripture. Chap. Ver.
XLIX, lo.
XLIX, 26. -
Exodus IV, 21. ..
XX, II. .
XXI, 6. . XXI, 13.
Fol. Page.
XXIII, 13.
XXIII, 20.
XXIV, 5.
Levit. XVIII, 21. XIX, 14. -
Numb. IV, 6. X, 8.
XIV, 22. — XVI, 29. - XXI, 2. -
XXIII, 19.
XXIV, 20.
Deut. II, 30. VI, 25-
VIII, 2.
XII, 5-
XIII, 16. — XXVII, 12. . XXVII, 18. - XXVII, 26. . XXIX, 4. —
XXIX, 18.
XXX, 15. XXXII, 9.
/^, |
66 |
/, |
74 |
-/^, |
387 |
^, |
50 |
/, |
75 |
^/, |
246 |
^, |
90 |
V. |
94 |
V, |
92 |
y. |
90 |
vu |
424 |
n. |
152 |
/, |
74 |
X, |
188 |
/, |
400 |
;^, |
196 |
A |
154 |
A |
75 |
/^, |
3^7 |
^^, |
3^9 |
^, |
117 |
^, |
90 |
I. |
75 |
X, |
34S |
VI. |
424 |
X. |
346 |
///, |
76 |
vin |
, 105 |
IX. |
60 |
VII, |
382 |
IK |
359 |
X, |
103 |
An Index of the federal
Chap, Ver,
Jo/hua VII, 19.
XI, 20. -—
Judges IX, 2^.- -
I Sam. II, 3
II, 25. -^
II, 30.
III. 13.
XV, 22. - XV, 23. — XV, 29. - XXV, 38, XXVIII, 23.
zSam^ XIX, 12. XXIV, I.
1 Kings VIII, 30.
XXII, 19.
2 Kings IV, 8.
XVII, 14. iC-&ro«.XXI, I. aC^r^^.XIV, 12.
XX, 20.
£//&^r VII, 5. —
Job IV, 18. XI, 12.
XIII, 7, 15. XIX, 23. ~
T<?>y/i 0/ Scripture, Vol. Page.
IL 15 ///, 54
Ilh 53
//, 232
/r, 386 F/Z7,35i
^» 75
^^» 437
-ST, 272
/, 78
/^, 386
^//, 4
A7//, 396
JV, 390
/, 1 85
VII, 5
^^, 49
TF, 390
/^. 387
li". 43
^. 187
/, 281
/, 280
A", 221
Vy 220 B b » XIX,
An Index of the fever al ^exts of Serif ture. Chap. Vol, Vol. Page,
XIX, 25.
XXII, 14.
XXVII, 5.
XXVIII, 28.
XXXVIII, 7. — XXXVIII, 16.—
Pfalms I, I.
IX, 10. XVI, 10. XIX, I.
XX, 2.
XXVI, 6. - XXX, 12. XXXVI, 7 XLIV, 20. LVI, 8. - LVII, 9
LXXVI, I, 2. — LXXXIV, 7. — LXXXIX, 21.— LXXXIX, 47. —
XC, 2.
XCI, I.
XCV, 9.
XCV, 8, 9, 10.
XCVIII, 9.
CII, 26.
CVI, 26.
CIX, 8.
CXXXV, 4. - CXXXIX, 9.
^, |
.^25 |
/^, |
180 |
X, |
220 |
//, |
151 |
//, |
512 |
vh |
141 |
VIII, |
81 |
Uh |
378 |
V. |
93 |
y. |
299 |
//, |
9 |
///, |
378. |
^, |
93 |
^/7, |
357 |
V. |
324 |
VIII |
, 284 |
V. |
90 |
h |
255 |
V. |
324 |
X, |
103 |
V. |
409 |
I, |
156 |
K |
329 |
/, |
146 |
X, |
149 |
VU |
77 |
IX, |
234 |
h |
3^7 |
/, |
146 |
/, |
360 |
X. |
348 |
X, |
103 |
A |
195 |
Prov,
An Index of the federal *Texts of Scripture.
Chap. Ver.
Prov. I, 32. — VII, 26.
XI,3i. - XIV, 34.
XVI, 4.
XVII, 4.
XXIII, 17. -
XXIV, 16 -
XXVI, 18. -
XXVII, 20. -
XXVIII, 14. XXX, 15. -
Ecclel
I, 14. —
II, 13. - V, I. - V, 8. -
VIII, n.
IX, 10. —
XI, 5. -
XII, 13.
Ifaiah I, it. - II, 22. - V, 20. - VII, 13. XI, 6. -
XIV, 12.
XIX, 14.
XXIX, 13.
XXXIII, 15, 16.
XLV, 7.
XLVI, 6, 7.
LXII, 7.
LXIII, 17. ^
B
Vol
Page
III, |
234 |
VI, |
zn |
vih |
296 |
IX, |
ZIS |
iv. |
,^«5 |
X. |
39 |
VU |
.^23 |
IX, |
^IS |
X, |
^SS |
y. |
329 |
II, |
,<?i6 |
V, |
329 |
IX, |
146 |
in. |
30 |
I, |
185 |
/, |
210 |
X, |
187, |
n |
297 |
A |
28^ |
VI, |
145 |
VIII, |
269 |
I, |
126 |
I, |
87 |
in. |
241 |
V, |
17 |
IX, |
37S |
VI, |
147 |
IV, |
390 |
n. |
64 |
VIII, |
285 |
VI, |
245 |
1, |
232 |
viu |
9 |
IV, |
389 |
b3 |
JenmUh
jin Index of the fever al Chap. Ver,
Jerem. V\ lo.
VII, 22. -
XI. 3. 5. - XV, 17. _
XVIII, 7. —
XXXI, 3.— XLVIII, II.
Ezek. XIII, 9. — XIV, 9. ^ XX, 27. —
XXXII, 31.
Dafiiel III, 25. ■
V, 20. ■
VII, 10. - VII, 25. - IX, 24. -
XI, 38.-
XII, 3. XII, 10, —
/i'c>2 VI, 6,
XI, 4- '
.-fyj^i III, 6. - —
Jomb II, 2. — — III, 4^
Micab IV, 5". - —
Habhak. Ill, 6, ^— -
TVat^j of Scripture. |
|
Vol. |
Page |
ly. |
390 |
/, |
127 |
X. |
9 |
X. |
346 |
Ill, |
378 |
/, |
162 |
///, |
37S |
VI, |
280 |
IV. |
254 |
VIII |
, 108 |
VIII, 354 |
|
//, |
H2 |
//, |
52 |
III. |
244 |
/, |
255 |
II, |
67 |
K |
70 |
I. |
59 |
i. |
394 |
/^, |
39^ |
X, |
9 |
III, |
71 |
VI, |
247 |
/, |
193 |
Z'^/, |
185 |
^; |
89 |
/. |
^4^ /n.' |
An Index of the feveral Texts of Scripture. Chap, Ver, Haggai. II, 6, 7.
MaJac. I, 2, 3.
111,5-- III, 1 6.
Matt.
VI, 24.
VI, 25, 26.
VI, 34. —
VII, II. - VII, ,4.^ VII, 16. ~
VII, 21. -
VIII, 10. -
Vol. |
Page, |
K |
68 |
^, |
8 |
vm. |
122 |
/. |
255 |
IX, |
125 |
FIT, |
360 |
VIII, |
423 |
Vh |
53 |
VI, |
188 |
VI, |
222 |
III. |
166 |
II. |
264 |
IX, |
172 |
X, |
206 |
X, |
116 |
V. |
330 |
IV, |
171 |
/, |
256 |
11. |
181 |
VII, |
150 |
V, |
377 |
n. |
112 |
X, |
6 |
X, |
228 |
II, |
358 |
X, |
6 |
VI, |
187 |
VII, |
293 |
X, |
228 |
/, |
389 |
IV, |
41 |
Bb4
VIII,
An Index of the fever al Texts of Scripture. Chap. Ver. Vol. Page
VIII, 20 - —
X, 5,
X, 15.
X, 24, 28.
X, 28.
X, 37.
X, 41.
XI, 6. ^
XI. 12.
XI, 17, 18. XI, 17. XI, 23.
XI, 25.-^
XII, 23, 24, ^c. XII, ^6.
XII, 39.
XIII, 4. . XIII, 10.
XIII, 12.
XIII, 13. XIII, 20. XIII, 23. XIII, 41.
xm, 49.
XIII, 51.
XIII, 58.
XIV, 22.
XV, 4. - XV, 9. -
XV, 24.-
XV, 28.
XVI, J.-
Ilh
V. IV,
/, ^,
IIU
VI, IV,
lU
V,
Ilh
Vh
Fllly
X,
V,
X
IV,
IV,
IX,
X,
VII,
IX,
X,
IV,
VII,
in,
X, X,
h
IV,
V,
381
II
238
74
330
395
283
5 320
58 48
14
67
171
280
435
70
353
379
152
88
238
117
68
2 434
^33 10
41 148.
JVX
An Index of the fever al Texts of Scripture.
Chap. Ver,
XVI, 6.
XVI, 15,16.
XVI, 17, 18, 19, XVI, 18.
XVI, 19
XVI, 23
XVII, 29
Vol Page.
XVIII, 6, 7, 10.
XVIII, 6.
XVIII, 8.
XVIII, 17.
XVIII, 20.
XVIII, 2 2.
XVIII, 35.
XIX, 23.
XIX, 24.
XIX, 29.
XX, 12.
XX, 18.
XX, 28.
XXII, 2. .
XXII, 10.
XXII, II.
XXII, 17.
XXIII, 9.
XXIII, 14.
XXIII, 15.
XXIII, 25.
XXIII, 29 XXIII, 33
XXIII, 34
XXIV, 22
XXIV, 24, XXIV, 25.
X. |
227 |
V. |
^77 |
VIII, |
388 |
V. |
332 |
vu |
104 |
VL |
94 |
vnu |
397 |
VII, |
360 |
Vh |
428 |
III. |
240 |
VI. |
444 |
X. |
161 |
vu |
89 |
X. |
II |
IV. |
169 |
VL |
225 |
Vllh |
327 |
VIII, |
289 |
VI. |
262 |
viu |
360 |
VIII, |
371 |
VII, |
2 |
VII, |
32 |
IV, |
316 |
X |
226 |
II. |
64 |
u |
399 |
V. |
33t> |
X, |
234 |
X, |
223 |
V, |
330 |
VIII, |
97 |
VIII, |
331 |
VIII, |
io(> |
IX, |
143 |
IX, |
156 |
An Index of the fever al Texts of Scripture.
Chap, Fer.
XXIV, 30.
XXV, 42. —
XXVI, 24. XXVI, 64. XXVIII, 19.
Mark II, 15.
IV, 12.
IV, 19. VI, 5-
Luir
VI, 11.-
VII, 7. -
VIII, 17,
X, 30. -
XI, 24.- XIII, 7.-
h 30- - i» 75' - H, 52. -
m, 3S^ -
VI, 24. -
VI, 40. -
VII, 33,
VIII, 10,
vm, 15
IX, 61.-
X, 19. - X, 20. ~
34-
5- 16.
XI, XI,
XI, 34.
XI, 46. XI, 47.
Vol, Page,
V. |
29 |
VII. |
394 |
vu |
440 |
II, |
8 |
ly. |
72 |
IIL |
168 |
VIII, |
97 |
VIII, |
200 |
IV, |
379 |
IX, |
58 |
X. |
352 |
lU |
64 |
IV, |
389 |
II, |
401 |
IX, |
452 |
VI, |
436 |
VI, |
193 |
11. |
115 |
X, |
176 |
II, |
s■^ |
III, |
273 |
IX, |
103 |
IV, |
290 |
X, |
71 |
X, |
90 |
n. |
391 |
vm. |
309 |
iU |
1S5 |
IV. |
46 |
IX, |
450 |
III, |
104 |
III, |
105 |
VIII, |
6 |
a; |
223 |
XII,
An Index of tbefeveral Chap. Ver,
XII, 35. -
XII, SI' -
XIII, 15. XIII, 24.
XIII, 29. XIII, 32.
XIII, zz.
XIV, 16.
XIV, 21,
XIV, 23.
XIV, 26.
XV, 7. _
XVI, 9.
lohn
XVI, II.. XVI, 19.
XVI, 23.
XVII, 2.
XVII, 35..
XVIII, I.- XXI, 19. - XXIII, 17.
XXIII, 31.
XXIV, 29.
I, I,
I.
14.
I, 16.
1,17.-
II, 22.
III, 5» ^f.
TVx/i 0/* Scripture. |
|
Vol Page. |
|
IX, |
399 |
V. |
149 |
X, |
'^35 |
ly. |
290 |
X, |
239 |
VIII, |
509 |
IX, |
103 |
VI, |
437 |
IX, |
3Z7 |
vn. |
2 |
VII, |
2 |
VII, |
3 |
//, |
397 |
IX, |
^^7 |
iiU |
284 |
VII, |
258 |
VII, |
258 |
VIII, |
134 |
V, |
331 |
VI, |
423 |
IX. |
399 |
XI, |
45^ |
IX, |
141 |
VII, |
8 |
VII, |
296 |
VII, |
■ 5 |
VI, |
114 |
lU |
11 |
V, |
54 |
V, , |
404 |
/, |
133 |
//, |
272 |
VIII |
» 174 |
Ih |
190 |
An Index of the federal I'exfs of Scripture.
Chap. Ver. Vol P/
III, 6.
III, 8,
III, 13. —
III, 16.
IV, 9. - IV, i.^. IV, 23.
IV, 35.
IV, 36.
V, 17. -
V. 43-
VI, 35- VI, 44.
VI, 54. —
VI, 63.
VI, 64.
VI, 70.-
VII, 39.
VIII, 12.
VIII, 18.
VIII, 28.
VIII, 31, 3,2, ^c.
VIII, 43-
VIII, 44.
IX, 41.
X, iH. ■
X, 27.
X, 34.
XI, 4.
IX. |
319 |
Vh |
67 |
V, |
9 |
IVr |
162 |
y. |
50 |
FIT, |
1^7 |
'/Ih |
188 |
in. |
265 |
/^. |
-oS |
/, |
94 |
/, |
95 |
X, |
65 |
K |
94 |
III. |
66 |
IX, |
37 |
/, |
9 |
III. |
35 |
IK |
34 |
III, |
264 |
Ilh |
79 |
nil. |
395 |
VL |
48, 7z |
Illy |
I |
VIII, |
2 |
III, |
2 |
III, |
3 |
III, |
42 |
X, |
158 |
VIII, |
18 |
I, |
398 |
V, |
313 |
IX, |
37 |
IV. |
352 |
V, |
5^ |
II, |
9 |
XI,
An Index of thefeveral Texts of Scriptun, Chap. Ver, i Vol. Page.
XI, 4.
XI, 26.
XI, 40.
XIL 32. -
XII, ZJy 39, 40- XII, 40..—
XII, 44.
XIII, II XIII, 34. XV, I.
XV, 21.
XV, 22.
XV, 24.
XVI, 3.
XVI, 7.
XVI, 28.
XVII, 9,
XVII, il. XX, 17, I
XX, 21
XX, 28.
XX, 29
XXI, 18' r I, 2. —
II, 3. -
II, 26.
II, 27.
II, 29. II, 44.
II.
Index of the federal Texts of Scrip' t -/. mp. Ver. j ygj. Page
An
Chap.
11, 46. 11, 47.
XIII, 46
xm, 48.
XIV, 3,
XIV, 21.
XV, 9.
XV, 17,
XVI, 15
///, 35 iV, 364
^//, 5
36
272
95 37 84
XVII,
An Index of the fe'ver at 'texts cf Scripture, Chap, Ver. { Vol Page.
XVlf, 1 6. - XVII, 24.—
XVII, 29.
Rom.
XIX, 2. .
XIX, 4'
XIX, 5. -
XX, 22.
XX, 24.
I, I, 3» 5- 1,5-
1,17. I, 20.
I, 24.
I, 28.
I, 32.
II, 2. - II, S, 9. II, 16. - 11, 24. -
II, 28.
11,29. -
III, 4. -
111,7. - 111,16. -
111,19. - 111,23.
VII, 329
/, 189
vih 331
/, 113
//. S3
IX, 17
^, 39®
VI, 33
VI. 34
^/, 49
///, 265
//, 222
222 136
266
409 20
54
///, 40 X, 354
X,
354-
351
III, 24, -
VIII, 391 V, 92
IX, 170
///, 265
X, 256
/, I3S
^» 379 VIII, 426
II. S5
/>'^/, 46 r, 168 /AT, 330
//, 272
An Ijidex of the fever al Texts of Scripture,
Chap. Ver, 111,25.
III, 28. 111,28,
IV, 12.
IV, 13. IV, 25.
IV, 28.
V, 7. ■
V, 8. .
31-
V, 12.
V, 20.
VI, I. , VI, 2. VI, 3-
VI, 4. VI, 5. ■ VI, 6. . VI, 14. VI, 15.
VI, 17.
VII, 4-
VII, 6.
VII, 7, VII, 10. VII, 12.
VII, 24.
VIII, I.
VIII, I
VIII, 2.
,6, 8.
Vol, Page,
jy. |
136 |
VIII, |
403 |
A |
6 |
X. |
109 |
X. |
249 |
n. |
250 |
K |
3^7 |
^, |
249 |
A |
326 |
//, |
223 |
^^. |
183 |
V, |
^57 |
K |
169 |
n. |
272 |
IV. |
69 |
IV. |
57 |
IX, |
402 |
V, |
318 |
IV. |
218 |
VIII, |
416 |
X. |
113 |
II. |
274 |
X. |
12 |
X. |
224 |
VIII, |
II, 184 |
X. |
116 |
/, |
138 |
V. |
160 |
V. |
168 |
V, |
167 |
VIII. |
185 |
VIII, |
1S5 |
VIII, |
422 |
II. |
88 |
V. |
399 |
An Index of the feveral T'exfs of Scripture, Chap, Ver. Vol Pave
VIII,
VIII, 3,4. YIII, 5. - VIII, 7. - VIII, 9.-
VIII, 10. VIII, II. VIII, 14.
VIII, 15.
VIII, 23. VIII, 29.
IX, 4, 5. — IX, 10, II. IX, 15. --
IX, 15,21, 22.-
IX, ij.-
IX, 22. —
IX, 27.
IX, 31. —
X, 2.
X, 6.
X, 8.
XI, 5. ^-
XI, 5, 6. - XI, 7, 10.
/,
K
VIIT,
X.
V,
V.
IV.
Fill,
IV.
viiU
IV, IX,
II, III,
V, VI,
II.
V, X,
VI, IV, IX, VI, IV, VII,
/,
IV,
IV,
IV,
V,
Xy
i: /,
X, TV, Cc
304-
369 114
375 388
219
i8'6
69
'il 219
322
SZ
23 60,
9S
^77 406
lOi
256 388
59 253
387 312
233
3^9
393
413
179
121
6
136
112
Z9^
39S
XL
An Index' of thef^v^ral Tl'exts of Scripture.
Chap. Ver.
XI, 21.-
XI, 26.
XI, 28, 29. XI, 29. —
XI, 36. —
XII, 3. —
XII, 19. — . ■
XIII, 12.
XIII, 13. —
XIII, 14. . —
XIV, 3.
XIV, 7.
XIV, 22.
XVI, 1 7.—
I Cor. I, 9. '
I, 10.
I, 12.
I, 17.
I, 18. I, 25.
I, 26.
II, 4. II, 6.
II, 14
III, 2.
A^o/. Page.
VII, 285
/^, 290
h 155
^, 105
//, Z33,
II. 267
///, 254
VII, 213
r/, 60
/, 6
//, 267
Jf, 40
vrr, 127 ^///, 270 /^, 2^9
VII,
iiU
IV,
VI, 435
/r, 215
IV, 102
F///, 429
/, 129
X, 12
/X, 26
/, 320
///, 47
A 213
IX, 70 ///, ^o
IV, S50
II, 6S
39 288
261
36, 266
An Index of thefeveral Texts of Scripture. Chap. Ver. Vol. Pagf
III, 3.
III, 5, 6. Ill, 8,
III, 12, 15. 111,13.
in, 15. -
III, 16. Ill, 17.
Ill, 18. -
IV, 4. - IV, 6. IV, 8.
IV, »o.
V, 3. '
VI, 12.-
VI, 19,-
VII, 7, -
VII, 19.-
VII, 20. -
VIII, 6. VIII, 9.
VIII, 10.
IX, 21.-
X, 7. - X, 15. -
X, 15, 16.
ly. |
100 |
IK |
417 |
IX, |
24 |
IX, |
197 |
Ji, |
68 |
/, |
395 |
A |
396 |
^a; |
420 |
F/// |
> 56 |
F//, |
371 |
JX, |
24 |
III. |
238 |
IX, |
43 |
h |
258 |
in. |
154 |
IV, |
417 |
VII, |
239 |
III, |
264 |
L |
130 |
X, |
II |
VII, |
114 |
X, |
186 |
VI, |
61 |
VIII, |
314 |
IX, |
380 |
II. |
50 |
Ih |
35 |
VI, |
433 |
III, |
22 |
IX, |
238 |
HI, |
160 |
■IV, |
361 |
IV, |
15^-^ |
11. |
3 |
VIII, |
427 |
C« |
2 |
X,
An Index of the fever al Chap, Ver.
X, 23, 24, i^c X, 25,26, 27, tsf^.
X, 29.
XI, 7. - XI, 19.
XI,23.
XI, 27, ^c,
XI, 29.
XII, 8.
XIII, I. XIII, 2. . XIII, 3.-
XIII, 12. —
XV, 9. — - XV, 13,14. — XV, 17.
XV, 22.
XV, 24.
XV, 3 6.
XV, 42,43, 44.
XV, sb ■
XV, s^- — -"-
2 Cor, I, 9.
I, 20. I, 22. ■
111,3- — III, 5. — III, 6, 7.
T^a;/^ |
of Scripture, |
Fo/. |
Page |
//, |
5 |
//, |
34 |
VIII, |
427 |
//, |
8 |
///, |
161 |
^/, |
43S |
/^, |
181 |
/^, |
188 |
/^; |
109 |
VIL |
57 |
VII, |
386 |
V. |
403 |
I |
141 |
in. |
283 |
VII. |
18 |
V. |
149 |
VII, |
223 |
II. |
272 |
V, |
222 |
V, |
3^7 |
V, |
215 |
VI, |
90 |
K |
225 |
K |
22§ |
V, |
156 |
VIII, 186 |
|
K |
3^5 |
X, |
345 |
II. |
87 |
VI, |
408 |
V. |
390 |
III. |
254 |
V, |
39^ |
III,
An Index of the fever al Texts
Chap. Ver.
III, 14.
IV, 6. -
V, 7. - V, 14.
V, 16.
V, 17.
V, 20.
V, 21.
VII, I. —
VIII, 1,6,7. VIII, 14. —
VIII, 21. —
X, I.
XII, 7.
XII, II.
XIII, 5
Galat. I, 6, 7. II, 3. - II, 7- II, 14. II, 15.
Ill, I.
111,2. - 111,2, 5.
HI, 3. Ill, 4.
Ill, 7 > 9- III, 8, .
Ill, 22. Ill, 24.
Texts |
of Scripture |
Vol. |
Page. |
V. |
393 |
^, |
401 |
vn. |
222 |
vih |
8 |
HI, |
71 |
//, |
107 |
IV. |
219 |
IV, |
3^9 |
V. |
203 |
lU |
184 |
ih |
270 |
Vh |
408 |
II. |
32 |
VII, |
117 |
in. |
224 |
viu |
8 |
VI, |
63 |
IV, |
97 |
vn. |
7 |
II, |
25.0 |
VII, |
7 |
V, |
135 |
^, |
III |
VII, |
70 |
U |
^35 |
X, |
no |
/, |
137 |
ym. |
33 |
X, |
115 |
X, |
249 |
A |
153 |
IX, |
330 |
A |
299 |
X, |
III |
Cc |
J |
IH.
An Indeic of the fever aJ Text$ of Scripture,
Chap. Ver,
III, 27. Ill, 27,
III, 28.
IV, I. IV, 3.
28.
IV, 8.
IV, 13. IV, 21.
IV, 29.
V, 2.
V. 4.
V, 6.
V, 17.
V, 18.
V, 20.
V, 22.
VI, I.
VI, 12.
VI, 15-
Ephef. I, 2, 5.-
I, 7> S. I, 10. —
II, .-. II, 6.
II, 18. 111,8.-
III, 9-
II, I, 2, 3.
TT n
;^<?/. Fage.
vu |
lOI |
rv. |
89 |
II, |
107 |
X. |
117 |
Ill, |
21 |
V. |
48 |
/, |
61 |
K |
397 |
X. |
259 |
IX, |
320 |
VIII, |
n |
/, |
136 |
//, |
274 |
X, |
113 |
X, |
125 |
IX, |
m |
VIII, |
33 |
VIII, |
31 |
IK |
223 |
III, |
163 |
vn. |
7 |
VII, |
98 |
n. |
ss |
/, |
307 |
IK |
22S |
IX, |
64 |
VIII, |
343 |
n\ |
67 |
VIII, |
428 |
//, |
80 |
n\ |
216 |
lU |
ss |
in. |
229 |
vu |
191 |
IH,
Colof.
An Index of the fever al T'exts of Scripture,
Chap. Ver, , Vol Page.
Ill, lO.
III, 15.
IV, 3. IV, 6.
IV, 7.
IV, 7, II. IV, 18.—
IV, 22.—
IV, 24. -
IV, 2^. -
V, 3. -
V, 5. —
V, 6.- V, 14.
Phil II, 5. .
II, 6. - II, 8. .
II, 9-
11, II, U,
111,3.
II.
12.
15.
IV, 5. -
1,5. — I, 6. _
I, 19, 20. 1,21.^
1^. |
229 |
IK |
H5 |
VI. |
17 |
II. |
50 |
III. |
215 |
VU |
60 |
II. |
200 |
ly. |
76 |
//, |
^75 |
II. |
270 |
VII. |
122 |
viu |
372 |
vin. |
58 |
VIII, |
40 |
III. |
50 |
III. |
250 |
V. |
28 |
V, |
10 |
V, |
26 |
V, |
41 |
VI, |
89 |
n. |
1,^ |
III. |
69 |
III. |
165 |
I. |
1^8 |
III. |
265 |
viu |
i^i |
Vllly |
J77 |
IV. |
417 |
n |
37^ |
n. |
27? |
II. |
54 |
ii. |
55 |
C c 4 |
^,
An Index of thefeveral 'Texts of Scripture, Ckap. Ver,
I, 24.-
II, I,
II, 2. -
II, 5. - II, 9-- II, 12.
II, 13. II, 16.
11, 17- II, 18.
II, 22.
II, 24.
III, I. Ill, 2. Ill, 10. Ill, II.
Ill, 12.
Ill, 14.
III, 17.
IV, 6.
ii:hef. IV, 5.- IV, 8.
IV, 12,
IV, 15.
V, 22.
iToef. I, 8. - I, 12. —
Vol |
Pagi 240 |
/, |
'^75 |
VIII, |
416 |
in. |
264 |
vi. |
87 |
V. |
318 |
V. |
317 |
X, |
57 |
VIII, |
II |
VIII, |
416 |
/^, |
233 |
JX, |
445 |
VIII, |
32 |
I. |
274 |
V, |
318 |
n. |
107 |
//, |
^7S |
VIII, |
314 |
X, |
256 |
viu |
18 |
vih |
39 |
III, |
215 |
//, |
17 |
VIII, |
67 |
VIII, |
67 |
IX, |
10 |
vih |
124 |
II. |
33 |
VIII, |
42§ |
II. |
33 |
IX, |
10 |
X, |
277 |
K |
91 |
II,
Jn Index of the feverd "Texts of Scripture.
Chap II, 4.
Ver.
II, 9-
II. 10.
II, II.
II, 13-
II, 15-
I Tim, I, 4, 5-
II, 4. - II, 6. -
II, 14.
III, 6. .
111,7--
III, 16. —
V, 24, 25
V, 25. —
VI, 16. —
III, 4- -—
III, 12. -
K(?/. Page.
lU |
66 |
VI. |
353 |
Vh |
178 |
IX, |
153 |
IV, |
407 |
VII, |
385 |
II. |
273 |
Ill, |
301 |
X, |
II |
vni. |
37<> |
I. |
130 |
VIII, |
17 |
III, |
165 |
VI, |
445 |
VI, |
191 |
IX, |
415 |
/, |
254 |
/, |
140 |
IX, |
65 |
//, |
^7$ |
a; |
283 |
VIII, |
120 |
IX. |
412 |
II. |
87 |
IK |
90 |
VI, |
254 |
X, |
92 |
IV, |
90 |
VIII |
171 |
III, |
164 |
X, |
228 |
VIII, 154 |
|
VII, |
289 |
An Index of the ' fever al Texts of Scripture.
Chap. Ver.
III, 13.
IV, 3. -
lleh.
Titus I, 3.
II, 10*
III, FO.
FoL Page
Ih
i?9i
55 230
K 50
^> 54
^, 54
^, 5^
/^, 50
IX, 10
/r, 49
X,
'An Index of the feveral "texts of Serif ture.
Chap. Ver,
X, |
26. |
X, |
29. |
XI, |
I. |
XI, |
I. |
XI, |
6.. |
XI, |
9- |
XI, |
12. |
XI, |
16. |
XI, 19.
XII, I.
XII, 2.
XII, II. XII, 16.
XII, 23.
XIII, 8.
James I,
VoL Page,
iX, |
247 |
VIII, T |
35S |
vih |
225 |
/, |
8 |
y. |
378 |
I. |
244 |
V. |
287 |
II, |
247 |
ly. |
40 |
ly. |
362 |
yii. |
231 |
Fill, |
416 |
K |
.^50 |
Fill, |
328 |
yii |
127 |
IX, |
118 |
/, |
152 |
/, |
230 |
yi. |
207 |
Fill, 191 |
|
I, |
149 |
y. |
398 |
yni, 54 |
|
yin. 355 |
|
Fill, 40 |
|
IT. |
10 |
II, |
106 |
II, |
70 |
K |
330 |
IK |
418 |
yi. |
431 |
II, |
112 |
iPeL
All Index of the fever al Texts of Scripture,
Chap. Ver.
'%PeL I, 7. I, 10. ■
I, 21,
II, 8.
II, II.
II, 16.
III, A.
2 Pet. I, 4.
22.
Ill, 10.
III, 20.
IV, I. IV, 8.
IV, 12.
V, 9.-
I, 17. ■
I, 19. -
I, 20. -
II, 14.
III, 3. -
III, 9- ■ HI, 16. Ill, 18.
I Job. I, 3. - I, 6.
I, 8. -
II, 2. -
Vol. Page.
I/U, |
290 |
II, 2 |
74 |
IK |
37 |
IV. |
391 |
yiu |
3^1 |
VIII, |
56 |
V. |
397 |
./, |
364 |
X, |
139 |
X, |
166 |
11. |
311 |
IV, |
288 |
III, |
35 |
III, |
300 |
VI, |
417 |
VIII, |
126 |
VIII, |
236 |
n. |
^15 |
IX, |
319 |
lU |
7 |
VIII, |
159 |
V. |
16 |
IX, |
336 |
VIII, |
82 |
IV, |
342 |
VIII, |
170 |
II. |
270 |
IV, |
^SS |
IV, |
214 |
V, |
363 |
IX, |
331 |
VIII, |
270 |
IV, 582
11,
In Index of |
|
Chap. |
Ver. |
11, |
S' - |
11, |
lO. |
II, |
15- |
II, |
i6.- |
III, |
2. |
the feveral "Texts of Scripture. Vol, Page.
yiii, 310 ///, 299
III, 3.-
III, 8. Ill, 9-
III, 15.
IV, I.
IV, 8. IV, 20.
IV, 20,
V, 1,5.
V, 4.
V, 9^
V, 16.
V, 18.
V, 19.
21.
zjob. Jude,
V, 20.
//,
IK
II,
V,
/^,
IK
112
348 176 40S 214 61
vni, 20 r, 64 j%; 88
VIII, 27 r///, i8i X, 215
F/, |
159 |
/x, |
10 |
///, |
299 |
//, |
100 |
VI. |
160 |
VIII, 187 X, 85
vh
III,
iXy II,
166 171
340 307
FI//, 16
VJ, 167
///, 80 IV, 391
/X, 238
/, 76
i?«^.
An Index of the feveral Texts of Scripture.
Chap. Ver,
Rev,
I, 4. ■
I, II. I, 1 8.
n, 11,
7- 13-
II, 14.
III, 14.
m, 15.. Ill, 17. ■
VI. 16. -
vn, 3. .
VII, 14.
VII, 15. ^
X, 6.
XI, 13. -
XII, 7.
XII, 9, 10.
XII, 10. -
XIII, 6. -
XIII, S.
XIII, 15.
XIV, 3. - XIV, 6. XIV, 10,
XV , 2.
yoL Page.
/, /, ^/,
HI.
IIL VIII,
vh
/,
/^,
III,
Fill,
yi,
IVr
VIII, 333 ^///, 298 ra/, 79
II. 14 /, 227
145
71
86
345 302 267
37^ 15
428
116
345 168
301
227 382 77
309
/,
iy\
Vr
II.
IV.
239 11 J
2.-^5
381
67 278
VIII, 310 VII, 21
^^^> 352
J 53
3.^1 86
357
A
III.
IV,
XVI,
An Index of the fever al T'exts of Scripture. Chap. Ver. Vol Page.
XVI, 5.
XVI, 9, II.
XVII, 2. —
XVII, 5. - XVII, 6. — XVII, 15. XVII, 17.—
XVIII, 3. — XVIII, 23,24.-
XIX, I. —
XIX, 10. —
XX, 13, 14.
XXI, 6. —
XXII, 4. — XXII, II. > XXII, 13. . XXII, 17.-
X. |
357 |
VU |
28.^ |
Vh |
345 |
in. |
264 |
vu |
172 |
VL |
354 |
yii. |
312 |
ly. |
391 |
IV. |
261 |
Vl |
345 |
yiu |
387 |
X. |
357 |
vh |
lyi |
V. |
33^ |
IV. |
344 |
IV. |
U |
IV. |
327 |
I |
71 |
IV, |
34* |
An INDEX of the principal Matters contained in the foreo-oinc: ten Vo- lunaes of Sermons.
A.
ABRAHAM, -^^o meant by the F§f- terit) of Abra- ham, Vol. X. p. 12 1
Abraham, his Faiib, ivhat it confijled m. Vol. II.
P- 245
. , how
manifejled^ Vol.11, p. 247
, his Offering his
Son not inconfijlent isjith Morality^ Vol. II. p. 258. Vol. VII. p. 210
Abilities. See Powers.
Abiblution, The ill Effe^ of it, Vol. 9. p. 161
Abftinence, The true Na- ture of it. Vol. X.p. 339.
Accidents, Caufes of great Events in the Hands of Providence, Vol. VI. p. 300.
A<flions, the Di^erence he- twixt religious and moral Anions, Vol. VIII. p. 92
A<5lions of Men, ail known to Gody Vol.1, p. 252
the Nature
cf theniy Vol. III. p. 1 07 ujhat Pow-
er Men have over them^ Vol. III. p. 1 1 1
how to
judge of them^ Vol. III.
p. 128 Adam, the weak Excufes of
Adam and Eve , Vol
VIII. p. 228 Additions to Religion,
what arc fuchy Vol. IV.
p. 96 Admonition neceffary to he
given to Sirmcrs^ Vol.
VIII. p. 61 Adoption, what ineant hy
that Word, Vol. IX.
P-323
Dd
Advocate
An hidex of the
Advocate, Chriji our Ad- vocate^ Vol. V. p. 355
AfRiftions, man^j tiines the Confequences of Sin^ Vol. VI. p. 266
• foinetimes pub-
lick Judgments, Vol. VI. p. 269
Jc?netmes to
teach men Hu?niJity Vol. VI. p. 276
-I— — fometimes to lead
than to Repentance, Vol. VI. p. 279
fometmes to
"ivean themfroin the JVorld, Vol. VL p. 288
'fometimes to
perfeB ihfir^ Virtues, Vol. Vt. p. 290
the hejl Men
often undergo the greatefi of them. Vol. VII. p. 281
A nab, the IVeaknefs of his Excufe,YolYlll'p^.2Q,u
Allegory, what meant by it, Vol.X. p. 257
Alms, the Firtue of Cha- rity does not confiji in giv'ivg them. Vol. III. p. 282
Ambition, the Nature" of it. Vol. III. p. 359
Amen, what meant by fay' ing Amen, Vol. X. p,
344
principal Matters
Ananias, the Crime he was guilty of, Vol.X. p. 180-,
— ^ — - the Aggravations
of it, Vol.X. p. 182
Angels, a defcription of them. Vol. IV. p. 227
. the JVorJhip of
thein ijnpious. Vol. IV. p. 231. Vol. IX. p. 443
Angels, the Sin of the fal- len Angels did not confift in rebelling againfi God by Force, Vol. VIII. p. 10
Antiquity, a popijh Mark of the true Church, Vol. IV. p. 262
Apoftacy, chara5ferized by Perfecution, Vol. VII. p. 21
Apoftles, and their Succef- fors, had no difcretionary Pozver of forgiving Sins, Vol. VIII. p. 391
the A^s of the
Apoflles, what they con- tain. Vol. X. p. 100
Epi/ites of the
Apoflles, what they con- tain. Vol. X. p. 10 1
Arbitrary Power, what. Vol. I. p. 202. How i'ti God, ibid.
Arianifm, what it conftfly in. Vol. VI. p. 99
AfTiftance, ;proportio?ial to what is 7-equired of . us. Vol. VII. p. 1 01
AfTiftance
in the foregoing ^en
AlTiftance divine^ prorhifed to the Difiiples, Vol. VI.
p, 102
Aftrology, the Sinfulnefs of
it. Vol. VI. p. 153 Atheifts, the Folly of them.
Vol. I. p. 317
make a Mock of
Sin, Vol. III. p. 37S Atonement. See Expiation. Authority of God ought to
he vindicated. Vol. VIII.
Authority of Chrift the Extent of it. Vol. VI.
P- 83
. the Original of
it. Vol. VI. p. 87 Authority,, of Councils in Matters of Faith, Vol. II. p. 215 Authority, of the Church of Chriil-, ivhat it cqK" fijh in. Vol. ly. p. ^6s Authority and Eminence the Promifes of the Gof ■pel not annexed to them. Vol. VIII. p. 310
B
BAlaam, theV/eahieficf his Excufe, Vol. Vllt p. 230 Baptifm, what fgnified by
It, Vol. IV. p. 6, 73 — ™ the Nature of it ,
Vohtmes of Sermons.
Vol. IV. p. 3 1
. the Befign of it^
Vol. IV. p. 71
— th e Scrip tur emoti-
on of it. Vol. iX. p. 401 Baptifm of Infantt, what the Obligation of it, VoL
III. p. 98
Baptifm, the Means hy which Repentance is ap- plied to Sinner, Vol. IIL p. 182
Baptifm, the Neceffity of it. Vol VI, p. 38, Uq.
Baptifm, the Difference be- tween John'i Baptif?n and Chrift'i Baptifm, Vol. VI. p. 52
Baptized, into the Name of any Perfon, what. Vol. IV. p. 81
Beads, the Sacrifices of them of no Ejficacy to expiate Sin, Vol. VIII. p. 375
Belief in God, the Founda- tion of all Religion, Vol. II. p. 238
-— what meant
by it. Vol. 11. 2S2. Vol.
in. p, 102. Vol. IV.
p. 6
Belief, the Nature and Ex- tent of Chrijlian Beliefs Vol. IV. p. 21
Salvation, the Re- ward cf it. Vol. IV.
P- 39 Dd 2
Belief,
An Index of the principal Matt en Belief, the Stihje of -matter 'Body of Deatb^ what meant
of it^ "juhen neceffary to Salvation^\o\.W . p. lo a commendnble Vir-
tue, Vol. VII. p. 17 J Belief in Chrift, necejj'ary
to eternal Salvation, Vol.
II. p. 204. Vol. VI. p.
158 Believed, many things rea-
fonahle to be believed ^
though not the Objects of
Senfe or capable of De-
monftralion , Vol. VII.
p. 224 Believers, "^ho are truly
fuch. Vol. IX. p. II,
36 Believing, the Revelations
of God, Vol. II. p. 255. Birthright, all Sinners jell
their Birthright , Vo'
VIII. p. 45 Blafphemy , againj} the
Holy Gholt , IV hat ,
Vol, VI. p. 19 Blefled , the emphaticd
Senfe rf the V/ord\ Vol.
VIII.. p. 298 Blood, the TeJlimGny of it
to our Saviour, Vol. VI.
p. 170 Blood cf Chrift , w/w/
meant by if. Vol. Vllf.
P- 3-5 Body, the Refurre5ficn oj
it. See Refurredlion
hy that Phrafe,Yol\ III
P- 413 Born, to be born of God,
what meant by it. Vol.
VI. p. 158. Vol. IX.
«—— how fuch Perfons are faid not to commit Sin^ Vol. IX. p. 327
Bufinefs, every man has a proper Bufinefs allotted him. Vol. Vli. p. 54
ClAlamities of Life arife i not from Chance or
Neccff.ty , Vol. VI. p. 238. See Affliaions.
Called. See Eled. 1. Capacities, that all Men lire originally endued ix'ith Capacities fufficient for .the Knowledge of God, Vol. IX. p. 15
Carelefs Perfons i;i religioui Matters, how to be treat- ed. Vol. IX. p. 429
Carclclsners, cauji's Men to oppofe Truth, Vol. III.
P- ^S7
, Mens Carelcfs-
nffs in matters of Religion very incredible. Vol. VII. p. 69
— — the Vfceitfulnefs
in the foregoing Ten Volumes of Sermons
of it. Vol. VII. p. 373. Cacholick Church , zvhat meant by iij Vol. IV. p. 229
. wherein I he Uni-
, ty of it CGufijls, Vol. IV.
p. 254, 257 Caules, Second Cauf'S, what
owing to them. Vol. VI.
P- 307
■ generally mifiinder-
ftood. Vol. X. p. 18 Cenforiournefs , tjpe great
Evil -of it. Vol. X. p.
160, 1 68 Ceremonies not in triufi ral- ly good. Vol. VII. p.
177 _ »•
. ftdiordinate to
moral Duties, Vol. VII.
p. 17S Ceremonies, tue Means and
not the End of Reliqion,
Vol.1, p. 124. Vol.VII.
p. 179 . ^ of the Lazv hniv
ahufed by the Jews, Vol.
I. p. T2^
Vol. III. p. 138. Vol;
IV. p. 104
of the Jews,
what appointed for, Voh IV. p. 118
fmall Strefs laid
upon the?n in the Gofpel, Vol. VI. p. 36
whence proceeds
the Mufe of them. Vol. VII. p.' 1 68
7nii\i give place to mo^
ral Duties, Vol. X. p.46
Chance, what meant by it. Vol. VI. p. 302
Chance, the Mifiries of Life arife not from Chance, Vol. VI. p. 238
Chara(5ler of Men known by their Aciions only , Vol. III. p. 152 -
Charity, what meant by it in the New Tefiament^ Vol. 1. p. 141. Vol. Vt p. 47. Vol. VI. p. 404. Vol. VII. p. 18
what the Virtue
Co called, is^ Vol. III. the confequence p. 282
:— the End of Reli- gion, Vol. III. p. 292
thd Oldiganons
to pratiife it. Vol. VI.
of relying on them. Vol I. p. 117. Vol. III. p.
1.37 aft to nifike Men
Hypocrites, Vol. X. p. 232 '■ 7iot to be compa- red with moral Difties^ Z
p. 400
— : tlye Benefits ari-
fingfrom it. Vol. VI. p. 41 4.' '
Dd
-jome^
A?t Index of the principal Matters
— fometimes put for
the Uljole of Religion ,
Vol. VII. p. 394 Children of God, who
meant, Vol.11, p. 74 Children of the D^vil, See
Devil. Children, their Duty to
their Parents, Vol. IIL
P-333 Chriit, his ?niraculous Birth,
no Proof of his Dignity to
Unbelievers, Vol. V. p 7.
lut a reafonahle Circum-
flance, ibid. p. 9 Chrift, the Dignity of his
Perfon, Vol. V. p. 257 ^ his Humiliation, what
it cnnfijled in. Vol. VIII.
P- 323 Chrifl, what meant by com^ ing to bim^ Vol. JJJ. p.
thrift, the Jbfurdity of fotne Mens J^otion of Iny^ in^ hold of him. Vol.
VIII. p. 315
Chrift hisDefcent into Bell,
Vol. V. p. 334 Chrifl", his Death andRefur-
reufion, an argument to
promote Newnefs of Life,
Vol. IV. p. 64 his Chara5ler , Vol.
IV. p. 214 Chrift, what }?ieant by his
being to fuffer,Vo\Mll.
p. 322.
■ his Sufferings the high*
efl Vindication of the llo-^ nour of the Laws of God, Vol. VIII. p. 361 Chrifl, filed the Son of God in a peculiar manner. Vol. V. p. S3 Chrill, lots coming foretold hy tbeProphets,Yo\.Y. p. So Coming unto Chrift, what jneant ly it. Vol. IV. p. 214 Chrift ians, who are truly
fuch. Vol. VI p. 160 Chriftians, at firjl agreed to fell all they had. Vol. X. p. 177 Chriftians, the wicked Lives of fiiCh, no Argument a- gainfi the T^ruth and Ex- cellency of the Gofpel, Vol. IX. p. 164 Chrilljans obliged to hc'.i Communion with each c- ifZ?^^ Vol. IV. p. 158 Chriftian Religion ,. filed Faith by St. Paul, Vol. X. p. 109
« filled Grace by
the fame Apoflle, Vol. X. p. 1 12
filed Spirit by
the fame Apojlle, Vol. X.
p. 114
Church, popijh, Marks of
it, Vol.m. p. 32. Vol.
IV.
ift the joregoing ^en Volumes of Sermons,
IV. p. 205, 261. and Vol. IX. p. 157
Church, the true Mark of it. Vol. IX. p. 143,
vjherein the Unify
of it confijis. Vol. 4. p. 267
tmiverfal, the State
of it in the latter Ages of the IVorld, Vol. V. p.
99
wherein the true
Profperity of it conjiftsy Vol X. p. 235
Church of Chrift^ who are the true Members of it. Vol. IV. p. 233
Circumcifion, the Obliga- tion of it. Vol. III. p.
the End of its
hijlitutioHy Vol. IV. p. 118 Command, , the Extent of
it with refpB to Religion,
Vol. III. p. 94 Commandments , what
meant by doing the Co7n-
mandments of God, Vol.
VIII. p. 304 Communion. See Sacra-
jnent Communion of Chrijlians
with each other. Vol. IV.
p. 158 Commutations fuperjliti^
Otis, the Deceit of then.
Vol. VII. p. 387. Vol.
X. p. 279 Compulfion, /// Religions
Matters, what Vol. VII.
p. 5. Ibid. p. 31 Confcience, the Nature of
it. Vol. III. p. 109 the Judgment of
it impartial. Vol. VIII.
p. 204
the Nature of an
erroneous Confcience, Vol VIIL p. 213
-a good Confcience
the great Support under 4fflio^ions,Vo\.X.'p.^i2 a wounded Con-
fcience the mofl infupport' able Evil, Vol. X. p. 3 1 5 of Sins pajl a
great Caufe of Uneafinefs to melancholy pious Per- fons. Vol. X. p. 333 Con fen t, univerfal Confent of the Being of Gody
Vol. IX. p.2Q
Co.nfcqucnces, how far
Men are anfwerable for
the Confequences of their
Actions, Vol.X. p. 214
Conftancy, the P erf e^ ion of
a Chrijlian, Vol. IX. p. 102
Contentednefs, taught by
Religion, Vol. IX. p.
384 .
its Obligation from
D d 4 tb5
An Index of the prificifal Matters the Law of Nature y Vol. Credulity, different frcm
X. p. 2 Con':ngencie,s, foreknown
toGod^ Vol.1. j5. 259 Contradi«5lions, not the Oh-
jeol of infnite Pozver,
Vol.1, p. 216 Converration of Chrifii-
ans is in Heaven^ Vol.
V. p. 366 / Covenants, Covenants of
God Jmmu table. Vol. I.
p. 153 Cor ban. the meaning of it,
Vol.11, p. 113. andYoX.
X. p. 282 Corrupters cf Reli^i'^n how
to he treated. Vol. IX,
p. 428 Corruptions of the Church
expreply foretold^ Vol.
IX. p. 143 Covtt, the Meaning cf that
ha'^^^ thou fhalt not co-
Tf, Vol. VIII. p. 192 Covctoufnefs, 'i.vhai it con-
ftftsin. Vol. III. p. 357.
Vol.VIII. p. 195 Courage, the true Notion of
it. Vol. III. p. 371 Creation, God created all
things by Chrifl, Vol. VI.
p. 117 God created all
things for his o-'Jjn plea-
furc 'without any external
Motive^ Vol. VII. p.
C02
Belief, Vol. IV. p. 21 Curiofity in the Affairs of others condemned by our Saviour, Vol. VII. p. 61 Curfc, what meant by it.
Vol. X, p. 343 Curfe, repeating the Curfe of the Law no unchari- iaMe IVxfh, Vol. X. p.
Curling, the Malignity of the Sin cf it, Vol.\''lIL p. 80
D.
DAvid, the PFeaknefs of htsExcufe, Vol.VIIL p. 250 Days fbortned by TVicked-
nefs. Vol. II. p. 155 Death, the Apprehenfwn of it uneafy to every living Beingyol. VIII, p. 417 Death, Sin the Cauje of it, Vol.V. p. 156 — made terrible by Sin,
VoK V.
i.;8
the iuji Punifh?7ient
of Sin, Vol.X. p. 28 Death temporal, what and
how conquered. Vol. V.
p. 224 Death eternal, what and
how conquered. Vol. V.
P- '^34
Death
in the foregoing Ten
Death of Chrifl, thejlrong-' ejl Motive to univerfal O- hediencey Vol. IV. p. 128
the high eft
luftance of his hcve of Men^ Vol. IV. p. 142,. th( great Ex-
piation for Sitiy Vol. VIII. p. 322
the Ufes of it
to us. Vol. VIII. p. 406, &c. if Death, the fecond Death, what. Vol. V. p. 234 Debauchery, the Maltgnifj of the Sins of it. Vol. VIII.
P- 53 Deceits, the fever al Deceits
of wicked Men, Vol. VII.
p. 364, fl;;^ p. 373. Vol.
IX. p. 251
Deceitfulnefs of Sin, Vol.- IX. p. 248
Deceive, what meant by de- ceiving. Vol. X. p. 155
Decrees of God, unaltera- ble. Vol. I. p. 151
ought not to
be pried i>ito. Vol. VI.
P- 153
one great
Caufe of Trouble to me- lancholy pious Perfons , Vol. X. p. 326 Defilement, what meant by it in Scripture, Vo). IV. p. 306
Volumes of Sermons.
Delu fions in Religion, whaPy Vol. VIII. p. 103
Denunciations, folemn, the Dejign of them. Vol. X. p. 360
Del'erts, every Man Jhall finally be rewarded ac- cording to his Deferts , Vol. IX. p. 196
Deftrudion, which IVicked- nefs leads Men unto. Vol* VIII. p. 95
Deftrudion of whole Na- tions the juft Judgment of God, Vol. X. p. 266
Devil, his Power agatnjl God, Vol. I. p. 224, VoL
11- P-3S5 the Original of Dip
obedience. Vol. VIII. p. 1 1 '
Devil, always ready to tempt Men to sin. Vol. VI. p.
205 how every wicked
"Thing may be afcribed to
him. Vol. VI. p. 210 Devil, his Temptations, VoL
I. p. 224 — h'r:v he entered intQ
Judas, Vol. III. p. 202 his Temptations no
Excufe to zvicked Men, Vol. VI. p. 200, and Vol. VIII. p. 235 Devil, how Men become hist Children, YolYlll. p. 3 Ddvil,
An Index 6f the
Devil, what Sins are pecti-
Itarly of him. Vol. VIII.
p. 17. Vol. X. p. 191 Ditfercnce of Good and Evil,
manifefl to all Men, Vol.
VII., p. 334. Vol. VIII.
p. 203 . confounded hy
wicked Men, Vol. VII.
p. 361 Difciples of Chrift, the
Character by -which they
are ^known. Vol. IV. p.
164 •^ his Commijfton to
them. Vol. VI. p. 93
the reafon of
Chrijl*s making a Differ- ence betwixt thetn and others in his Difcourfes, Vol. X. p. 68
Di [honour, what it is to difhonour God, Vol. II. p. 20.
Diltribution, the unequal Dijlrihution of Things ow- ing to the Sovereignty of God, Vol. VI. p. 252
Dives, his Charaoler, and the Vices he was guilty of. Vol. VII. p. 265
Divinity of Chrift, Vol.11, p. 216
Divifions amongfi Chriftians whence they proceed. Vol. VI. p. 430
principal Mafteli's '
DofVrine, the DoElrine Men
are baptized into. Vol.
VI. p. 97. Doctrines , fundamental ,
what. Vol. IV. p. 15 'plain to all Men,
Vol. IV. p. 12, and p.
406. Vol.lX. p. 68 Dodlrines, how to difiinguifh
falfe Doctrines, Vol. VIL
P- 159 Dodlrines of Religion^ rea-
fonable to be believed, and
fujficiently evidenced, &c.
Vol. V. p. 1 1 7, Vol. VIL
p. 156 of Baptifm and
laying on of Hands, what
meant by thcin. Vol. IX.
p. 85 Doctrines , corrupt Doc-
brines, what. Vol. VI.
p. 427 of the Romifli
Church, hypocritical^ q\,
X. p. 229 Dominion not founded in
Power, Vol.1, p. 238 Dominion of Chrifl:, what
it confifls in. Vol. V. p.
Drop, the Abfurdity of thofe who affirm that one Drop of Chrifl's Blood was of fufficient Value to redeem the whole JVorld, Vol. VIII. p. 325
Duelling
tn the foregoing T^en
Duelling, the Unlaivfuhisfs
of it^ Vol. X. p. 212
Duty, every man has a pe- culiar Duty alloltcd him. Vol. VII, p. 54
E
EAting and Drinking unworthily , 'what meant by it. Vol. IV.
-tledl, who fneant by fuch in the ixth Chap, of the Romans, Vol. 'X. p. 329
End, every thing created for its proper Endy Vol. VII. p. 315
Enthufiafm, in whom. Vol. II. p. 85, 97. Vol. VI. p. 177 ^
Enthufiaftick Perfons, the groundlefs Conceits cf fuch Perfons, Vol. VIII. p. 310
Enthufialls, akvays flatter their Followers with worldly Succffs, Vol. IX. p. 142
Equivalents for Sin, the Danger of them. Vol. II. p. 264
Errours in Religion, a plain Rule to judge of them by. Vol. IX. p. 174
Efau, his felling his Birth- right explainediYoiyill. p. 48
Volumes of Sermons.
Effence of God, immutable^ Vol. I. 144
Eternal, immortal, ever- lafting , in what Senfe ufed in Scripture^ Vol.
I- P- 73
that God miifl necef-
farily he eternal ^ Vol. I. p. %o
Eternity of God, the true JSotwn of it. Vol. I.
P-73
that Attribute by
which' the true God is principally diflinguifJjed from falfe Gods, Vol. I. p. 83
an Argument of
divine Providence, VoL I. p. 84. Inferences from it, p. 85, &c.
what meant h'i ii
when applied to God, Vol, III. p. 340
Eucharift, whence fo called^ Vol. IV. p. 141
Events, future, known un- to God, Vol. I. p. 259
• not always an^
fwerable to fecond Caufes^ Vol. VI. p. 299
Everlafting. See Eternal.
Evidence. See Teftimony.
Evil, whence it arifes. Vol.
Evil, why permitted, VoL
I- P- 337
Evil,
An Index of the
Evil, mt cbargrahle upon
God^ Vol. VI. p. 442 Excufe, the M^caknefs of
Eve»s Excufe, Vol. VIII.
p. 228 Excufcs , the weak ones
marie by Simmers, Vol.
VIIL p. 218, 228 Expiacion, the Sufferings
anA Death of Cbrift the
great Expiation for Sin,
Vol.- VIIL p 322 External Rites, of the Law
hoiv ahiifed by the Jews,
Vol I. p. 125 r alzcays to field
to 'nor al Duties^ Vol.X.
p. 209 ^ye, Lujl of the Eye, what
meant by it. Vol. III.
P-357
F Aft ions. See Hcrefies. Faculties. 6'^i'Powers. Eaith, a general Defcriptwn of it. Vol. I. p. 2, 3
» '-jjba! included in it.
Vol. II. p. 206, 240. the various Setifes of
it in Scripture, Vol. I. a ?Koral I h'iut. Vol.
I. p. 3. Vol. IIL p. 57
that ''djhi:h overcom-
eth tbcU^rV, VoL VI. p. i6.>,
principal Matters
Men juftifed orfaved
by it. Vol. IX. p. 59
Faith, the firjl Principle of all Religion, Vol. IX.
P- 75 Faith, founded in the Being
and Attributes of God,
Vol. I. p. 10, 15 Faith, lefs Jlrong than the
Evidence of Senfe or De-
mGnJlration, Vol. Yll.
p. 220 Faith and Rigbteoufnefs in- feparably connected. Vol.
I. p. 1 1 Faith, the Chrifian ReUgi-
onjiiled Faith by St Paul,
Vol. X. p. 109 Faith, the proper Objects of
it. Vol. I. p. 13 Faith, what meant by it in
St PauPj Epijlles, Vol.
I. p. 136 Faith, the Virtue of it,
Vol.V. p. 151 Faith not fujjicient toSiIva-
tion without Holintf^Vol.
VII. p. 107 Faith , things contrary to
Senfe or Reafon, not the
Obje^s of Faah, VoL
VII. p. 229. Fall of cur firfl Parent^,
the OccafiOH of it, VoL
VL p. 149. _ Fa He hood and Vanity ^
what .\i:aia b\ them in Serin.
in 'the foregoing ^en
Scripture , Vol. VIII.
p. 71 Fatal i Its, thg TVeaknefs and
Foiiy of theniy Vol. X.
p. 296 Fare, what meant by ity
Vol. VI. p. 305 Father, the Nature of God V the Father, Vol. VI.
p. 1 12 ■ the Hofwur due to
him^ Vol. VI. p. 125.
Father, of a Family^ his Duty, Vol. III. p. 90
Father, God the Father of Mankind, Vol. II. p.50
calling Men Father^
what meant by it^ Vol. II. p. 61,
Favour, of the Gofptl, an- ticipated before and un- der the Law, Vol. V. p. 171
Fear, ivhat meant by it. Vol. IV. p. 37
Fear of God, what meant by it. Vol. II. p, 12 2, 142
. the Foundation
ef Religion, Vol. II. p. 123, 126
Fear of Punifhrnenr, a juji Ground of Obedience, Vol. X^ p. 324
Fearful, with refpe^ to Re- ligion, who are fvchy. Vol. VIII. p, 226
Volumes of Sermons,
Figures of Speech, the true Ufe of them. Vol. VIH. p. 245
Flefh, what meani hy it^
Vol.1, p. 13,8. Voi.m.
Flefh, what meant by the Luft of it. Vol. III.
p. "-55 Flelh and Spirit, what
meant by thofe Words ^
Vol. VIII. p. 28 Flefh, the Jewifh Religion
Jliled Flejh by St Paul,
Vol. X. p. ^14 Foolilhnefs,//jd'Do/7m<?f of
the Gofpel falfely ejleemed
fo. Vol. IX. p. 34 Foreknowledge, See Prc-
fcience. Form of Godlinefs, what.
Vol. I. p. 14a Forms external, the De-
ceitfulnfs of them, VoL
VII. p. 376. Vol, vm. p. 306
Forgivenels, true Repent- ance a Condition of i/. Vol. X. p. 34
the true Extent cf
that I>«/_y, Vol. X.p. 3S Motives towards it.
Vol. X, p. 38 Forgiven<^ fs of Injurirs, the Gofpel Condition of hemg. forgiven as. Vol. IV. p.^7i
For-
An Index of tbt principal Matt en
Forgivenefs of Sin, the
Freedom of it confiflent G
ixjith ihe S at isf allien of Cbrijl, Vol. VIII. p. 326
the original Ground
cf it, is the ejfential Goodnefs of Gody Vol. X. p. 29.
Form, that the Form of Re- ligion ma-j he changed , Vol.'X. p. 123
Frailties, humane Frailties, a falfe Notion of them hetra\s Men into Sin, Vol.'lX. p. 260
Fraud, the MaHgnity and Confequence cf deliberate Fraud, Vol. X. p. 182
Freedom of A5fion, how confijlent with the Fore^ 'knowledge of God, Vol. I. p. 262. Vol. IL p. 287
Fruit, the bringing forth Fruit, the only ?nark of 'Truth and Sincerity, Vol. X. p. 89
Fruits of the Spirit, ?noral Virtues^ Vol. VI. p. 64
Fruits, Men are to be judg- ed of by them. Vol. X. p. 229
Fundamental Doctrines ivhat they are. Vol. IX. p. 68. See Dodrines.
C""1Arment, what 7neant X 'hy that Expreffwn . having on a wedding Garment,^ o\N\\. p, -T^^t
Gentiles, their "-Temper dif- ferent from that of the Jews, Vol. V. p. 274
■ their Objections a-
gainfl the Go f pel. Vol. IX. p. 3
«— they are entitled of the GofpeUCotjenant, Vol.X. p. ^58
Gift of the Holy Gbofi. See Holy Ghoft.
Gifts of the Spirit. See Spirit.
, great Gifts and Ahili-
lities, the Promifes of the Gofpel ?wt annexed to them Vol. VIU. p. 308
Glory of God, what meant by it. Vol. II. p. 7. Vol. VII p. 304
how promoted by Men, Vol. II. p. 27
Gnofticks, the ancient 0- pinion of them. Vol, IX.
P-335 God, Arguments to prove
his Being, Vol. I. p. 15,
16. Vol. IX. p. 20
God, all his A^io7is con-
fifieni with all his Altri-
hutes.
in the foregoing T'en
lutes^ Vol. II. p. 213.
God, his Exiftence the Foun- dation of all Religion, Vol. IX. p. 78
God, his primary Attributes, Vol. I. p. 70
God, the Fountain cf Di- vinity, Vol. III. p. 360
God, his Unity, Vol. I. p. 27. See Unity. His Eternity, Vol. I. p. 70. Se€ Eternity. His Spi- rituality, Vol. I. p. 97. See Spirituality. His Immutability, Vol. I. p. 143. See Immutabi- lity. His Omniprefence, Vol. I. p. 169. See Omniprefenct. fe Om- nipotence, Vol. I. p. 198. See Omnipotence, His Omnifcience, Vol. 1. p. 248. See Omnifci- ence. His Wifdom , Vol.1, p. 274. 6"^^ Wif- dom. His Goodnefs , Vol. I. p. 32 2.Si?<?Good- nefs. His Patience, Vol. I. p. 348. See Patience. His Juftice, Vol. I. p. 369. See Juftice. His Holinefs, Vol. 11. p. 167. See Holinefs.
God, hoiJi} He is /aid to dif- pofe all Things according to his own Will, Vol. V. p. 17-
3
Volumes of Sermons.
God, every Thingfiguratlve- ly afcribed to him^ Vol.
VI. p. 218. Vol. VII. p. 308, 312
God, not capable of being tempted,Yo\.Ylll. p.223 How God is faid to ap- pear to Men, Vol. I. p. 105
Coming unto God, ':vhat meant by it. Vol. IV. p. 212. Vol. I. p. 8
God, the Majejiy of God^ ijuhat meant by it. Vol. V. p. 348
God, the right Hatid of Cod, what meant by ity Vol. V. p. 350
Seeing God, what meant by It, Vol. VII. p. 109
Gods, Magijlrates, Jlyled Gods, Vol. III. p. 360. Vol. V. p. 350
Good, what meant by it. Vol. III. p. 193
Good and Evil, their dif- ference 7nanifeJlto all,Vo\.
VII. p. 334 reall') dlferent in
Kind, Vol Ylll. p. 118
Vol. X. p. 244 Good Men, the Abfurdit-^
of fuppofing fitch , not
capable of falling into Sin,
Vol. IX. p. 336 Goodnefs, /; the Nature of
God, Vol. Yl, p. 400
Good-
An Index df the
Goodnefs of God, zvbat it is. Vol. I. p. 324
the fame as Goodnefs
in Men, ibid.
• hoiv proved, Vol.1.
p. 328
particular Injlances of it. Vol. I. p. 331 — how diflingutfhed from Mercy, Vol. I. p. 334 the Extent of it ,
VoKI. p. 343 Gofpel, they to whom it . was never preached will
not he judged by it. Vol,
X. p. 86 Gofpel, of Chrijl an tini-
verfal Religion, Vol. V.
p. 76 • the Defign of it was
to fulfil the Law, Vol. . V. p. 184 ^ and to fe par ate the
Good from the Bad, Vol.
VIII. p. III.
the intrinfick Excel-
. lency of it. Vol. V. p.
251 the Nature of i/, Vol.
VI. p. 426 • the f ma II Influence of
it upon its ProfeJJ'ours an
Chjecfion of Unbelievers, Vol. IX. p. 160 Gofpel, the Strength cf its Evidence, Vol. V, p, ^59
principal Matters
its moral Precepts e-
vident to all Men, Vol. VIIL p. 206
• .the IVifdom of God
tlluftrated in it. Vol. IX.
P-39 Gofpel, the great and laji
Manifeflation of the Wif dom of God, Vol. I. p. 298
Gofpel, the End and De- fign of it. Vol. I. p. 302
Gofpel, why the Epfe^ of it fo inconfiderable. Vol. II. p. 276
Gofpel, its necejury Doc-
. trines, plain to all. Vol, IV. p. 406
Gofpel, the Conditions of it cafy. Vol. V. p. 199
Gofpel, that the Promifes of it are allfpiritual, is a Mark of its Truth, Vol. IX. p. 142
Gofpels, what is princi- pally contained in them. Vol. X. p. 98
Government, good Govern- ment the Foundation of Happinefs, Vol. VI. p,
329 1
Government, God^s Go^ vernment cf the World, the Efffcl cf his Good- nefs, Vol. I. p. 291 Govei nours, fpiritual,their Duty, Vol. ill. p. 344 GracCp
in the foregoi?jg T'en
Grace, the various Senfes of it, Vol.11, p. 266, &G.
■ what meant by it in
St Paul'j Epijiles, Vol. I. p. 136
ivhat meant by it in
general., Vol.11, p. 265, Vol. VII. p. 384
Grace and Nature, very conftjlent,Yo\. II. p. 233
Grace, the Particulars in- cluded in it. Vol. II p.
323
Grace of God, confident with the Liberty of Man, Vol. II. p. 215; ibid. p. 2S7
Grace of God does not ope- rate on Men like Ma- chines, Vol. VI. p. 6^
Grace, the Chrifiian Reli- gion filled Grace, by St Paul, Vol. X. p. 112
Guide, no need of an infal- lible oneYoX. III. p. 58, ibid. 120. Vol. IV. p. 361
H.
HA bit, of Righteoufnefs neceffary to Cbrijli- an Perfeciion, Vol. IX. p. 108 Habitual Sins, the great Malignity of them, Vol. X. p". 278
Volumes of Sermons,
Hand, fitting at God's right Hand, what meant by it. Vol. II. p. 59
Happinefs, the Folly cf feeking it by finful Ejijoy- ments. Vol. IX. p. 348
Happinefs, that which all Men generally ■purfue. Vol. VIII. p. 268, VoJ. IX.^ p. 345
Happinefs, not to be enjoy- ed but by thofe who are a^ually holy. Vol. VII. p. 108
what it truly
confijls in. Vol. IX. p.
356 Happinefs of Heaven, what it confijls in. Vol. V.
P- 372
not to be enjoyed
by wicked Men, Vol. VIL p. no
Happinefs , comparatively greater in fome Per fans than in others. Vol. VIL p. 216
Happinefs of righteous Per- fons, not to be taken from thejn, Vol.X. p. 143
Happinefs of the Righteous in a future State, the general Defcription of it. Vol. VII. p. 402, Vol. IX. p. Z59
E.e
Hard-
An Index of the
Hardning the Heart, what meant by it. Vol. IX. p.
the extreme Dan- ger of fuch a Statey Vol. IX. p. 246
Hardning the Wicked , what ?neant by it. Vol. II. p. 301, Vol. IV. 389
Heard ; the Dooirine of Chrijl mnjl be heard and entertained^ Vol. X. p. 84'
Health, the Foundation of all Enjoyment y Vol. VI.
P-332
Hearts, of Men known to Gody Vol. I. p. 256
hardninz Mens
hearts, what meant by it, Vol. III. p. 54, Vol.'lV. p. 385, Vol. IX. p. 60
Heart, an honeft and good Hearty the principal thing required to qualify a Man for the Kingdom of God, Vol. X. p. 77
Heathens, a Defcription of the State they were in before the Revelation of the Gofpel , Vol. VIII.
P- 343 Heaven, what meant by it.
Vol. V. p. 346
Heaven, God's being in
/leaven^ what meant by
if. Vol. I. p. 181, Vol.
prhicipal Matters
Heaven, the Converfation cfChriJlians is there. Vol. V. p. 366
Heirs of God and of Chrijl ^ who meanly Vpl. II. p.
Hell i what meant by it.
Vol. V. p. 329 Herefy, what meant by it
in Scripture, Vol. VIII.
p. 31, Vol. X. p. 230 Plolinefs of God, Mens
Obligation to imitate it.
Vol. II. p. 174 • wherein
itconfijlsy Vol.11, p. 178 Holinefs, in Men, what
meant by it. Vol. VI. p.
395 attainable by Men,
Vol. VII. p. 99 . external and in-
tmialy what. Vol. VII.
p. 118 ind$fpenfably m-
cejfary to Salvation, Vol.
IX. p. 293 Holinefs of Mind. See
Purity Holy, the Defign of Reli- gion is to make Men holy.
Vol. VII. p. 94 Holy Ghoft, the Nature of
him. Vol. VI. p. 120 the Honour
due to him, Vol. VI. p.
1 2C
9
Holy
J ft the foregoing I'eft Volumes of Sermons.
the End of feme
Holy Ghoft, what meant by i(. Vol. Ill, p. 200
Holy Ghoft, its Gifts, and on whom conferred. Vol- VI. p. 30
Holy Ghoit, Sin againjt the Holy Ghoji, what it con- fifed in. Vol. VI. p. 14
melancholy
pious Perfns think them- flves guilty of f/, Vol. X. p. 330
Holy Ghoft, the Nature and Ojjices of it. Vol. VI. p. 71
Honour, acquired by the Pra^ice of Virtue, Vol.
VI, ZZ5
■ no real Good nor
our own. Vol. IX. p. 352 Honour, what due to the
Father, Son and Holy
Ghof, Vol. VI. p. 1 25 Honour due to God Almighty
from all Creatures, Vol.
VIII. p. 349 of God diminijh-
ed by the pr a 51 ice of Sin,
VoI.VIII. p. 353 HoDC, what ?neant by it.
Vol. IV. p. 37, Vol,X.
p. 29 Humiliation (?/C/6n7?, what
it con fifed in. Vol. VIII.
P- 323 Humility, wherein it con-
flf^. Vol. III. p. 2TO
Affli^ions, Vol. VI. p.
276 Hypocrify, what meant
by it. Vol. III. p. 195 ——'——— the feveral De- grees of it. Vol. X. p.
222 Hypocrite, who meant by
that IVord, Vol. X. p.
221 Hypocrites, mofl fverely
reproved by Chrijl, Vol.
VIII. p. 6
I.
Dol, Mediators, what _ Vol. I. p. S7 Idols, what Idols are. Vol.
I. p. 83, Vol. IV. p.
236
— whether lawful to eat
'Things facrificed to them.
Vol. II. p. 34.
called Lies in Scrip-
ture, Vol. VIII. p. 19,
and p. 262 Idolatry, what it is. Vol.
IV. p. 236 Idolatry of the Church of
Rome,Vol.I.p. 58, Vol.
IV. p. 232, andp. 236 Idolatry, the Nature and
feveral Species of it, Vol.
I. p. 47, and p. no,
Vol. VIII. p. 19
E e 2 Idola-
An Index of the p
Idolatry, the Malignit'j of
it. Vol. III. p. 136 . the Abfurdit-j of
it. Vol. VII. p. 332
is the zvork of the
Devil, Vol. VIII. p. 19
Idolatry, the Original of it.
Vol. I. p. 50, Vol. II. p.
Idolatry, that Men are very
prone to it. Vol. I. p. 62,
Vol.X. p. 274 Idolatry, the PunifJjment of
it. Vol. I. p. 65 Jefling, the IJnhecomingnefs
of it. Vol. VIII. p. 247 Tews, cxpeofed our Saviour
fJjouUhe atemporalF r'lncc.
Vol. V. p. 190
the temper of them
different from that of the Gentiles, Vol. V. p. 274
. their Prejudices a-
gainft the Gofpel, Vol. VII. p. 114, Vol. IX. p. 2
in what Se?tfe they
ivere the peculiar People of_ God, Vol. X. p. 248
Jewifli Law. See Law. Tewilli Religion, ufually
filed PJ^orks, Vol. II. p.
241, Vol. X. p. 109 (Jiled alfo
F/<,/Z'/o' 5/ Paul, Vol.X.
p. I 14
rtjicipal Matters
fiifficicncy of it to make
Men hoh. Vol. X. p.
116
Ignorance caufes Men toop-
pofi "Truth, Vol. III. p.
the great Igno- rance of fome Men in Matters of Religion, Vol. IX. p. 423
Image of Chrifl and of God, ivhat meant by it. Vol. V. p. 405
Images, the Vanity of them. Vol. L p. 187, Vol. IV.
p. 2C0
« the IVorflni^ of
them dangerous. Vol. II.
p. 3.3 Imiration of God, the Oh-
Ug^atiors to it. Vol. II. p.
169 • the Extent of this
D///}S Vol.11, p. 178 'ivhat it confifs in.
Vol. VI. p. 401. Immenfity of God. See
Oniniprfaice. Immorality , feverely re- proved by Chrift, Vol.
VIII. p. 4 Immortal. See Eternal. . Immortality, Man not ne-
ceffarily indw.d with it in
a State of Inn -cence. Vol.
II. p. 196, Vol. VIIL p.
300
Im-
in the forcgo'utg Ten Volumes of Sermons.
Immutability o/Gc'J, ^v7/j Infant Baptiffn. See Bap- refpe£l to his EJfence^ v;hat.
Vol. I, p. 144' ^^^'^^' rtfpcuf to bis Perfe^io?jSj Vol. I. p. 147', In his Decrees and Purpofes , Vol. I. p. 150-, In his Lazvs, Vol. I. p. 152 ; In his Covenants and Pro- mi fes, Vol.1, p. 15;^; In bis Tbreatnings, Vol. I.
p. 157
Impartiality, of God "djitb regard to Perfons^ Vol. I.
P-383 ImpoHibility, in Faith, Im- pofitiom. Vol. I. p. 234 Impoftors. ^d-ifEnthufiafts. Improvement, the imagi- nary zvant of it, the Caufe of great Uneafinefs in re- ligious melancholy Perfons, Vol.X. p. 320 Imputative Righteoufnefs of Chrift, what meant hy it. Vol. VII. p. 383 Inattention. See Carelefs-
nefs. Incarnation ofChrift a great Myftery, Vol.1, p. 314 Indifpofition of Body, often the Caufe of Religious Me- lancholy, Vol. X. p. 3 1 8 Induilry. See Diligence. Infallible, the Ahfurdity of an infallible Churchy Vol. VIII. p. 1 01
tifin.
Inferences not to be dra'jjn from particular Expref- fions, hut from the whole Bifcourfe, Vol. VII. p. 66
Infidelity, the (i^reat Caufe of Mens JVickednefs and Debauchery, Vol. VIII. p. 132, Vol. IX. p. 252
a Defcription of
the State of it. Vol. VIII. p. 176
Infirmity, what are proper- ly Sins of Infirmity, Vol. IX. p. 267, Vol. X. p.
.334 Iniquity, the Caufe of its
own Increafc, Vol. IX.
p. 149 . what meant by if.
Vol. X. p. 273 Injuries, the forgiving them,
the Effect of Chriflian
Love, Vol. IV. p. 168 Inquififion, the Iniquity of
it. Vol. VI. p. 351 Infpiration, the true Notion
of it, Vol.VIII. p. ,60 the Scriptures
were zvritten by Infpira- tion, Vol.VIII. p. 156 Inftitutions of Religion what
meant by them. Vol. VIL
p. 96 Integrity, a PerfeBion in
Chrifiians, Vol. IX.p/i o .-;
Ee 3 Fii-
An Index of the principal Matters Intentions of Men, known fame Judgment cf Mens
to God, Vol. I. p. 256 Intention, the Intention cf
the Agent neceffar'j to
Morality , Vol. X. p.
203, 214 Intermediate State, the
Happinefs of it. Vol. VII.
P-397 Inventions of Men, how
often impofed injledd cf
Religion, Vol. VII. p.
170 Invifible Church , what
meant by it. Vol. IV.
p. 259 Joy in the Holy Ghoft, what
meant by it. Vol. VII. p.
245 Judgment , future , the
Proof 0} it. Vol. VII.
P- 334
— the T'ime when it
fjjall be. Vol. VII. p.
337
^ ^v whom to he per-
formed. Vol. VII. p.
339
the Perfons called to
it, Vol.VII. p. 341
the Method in which
it is to be performed. Vol. VII. p. 343
Judgment, the Judgment of God, is according to right, Vol.VII. p. 45, Vol. VII. 158
Judgment, God ?nakcs the
Anions that tl ey do them- Jelves, Vol. VIII. p.zoS
Judgments of Corre£lion, and Condemnation, that there muft he fome proper Seafons for them , Vol. VII. p. 283
Juft, what meant by that Word in Scripture, Vol, IX. p. 117
Juftice, the particular Re- ward of it in the Cofpel, Vol. IX. p. 134
Jui\:\ce, founded not in the IVill of God but in the Reafon of things. Vol. I.
P-374
-. the Nature and Ex- tent of it. Vol. IX. p. 120
the Security of every
Man's Property , Vol. IX. p. 130
J'jftice of God, a Proof of it. Vol. II. p. 572
what it cojififts in.
Vol, I. p. 380, 394
Irferencesfrom it. Vol.
I. p.414
J u nice, every Man fnall finally be rewarded ac- cording to the ftritl eft Rules of it,^Vo]. IX. p, 196
Juflification, <?«(? Effe^ cf Chrifi's Rcfurreofion ,
Vol, v^ p. 3 17
Juflified,
in the foregoing Ten
Juftified, h^ Faith, Vol. V. p. 170
''duhy no man can be
jujlifiedby the LaWy Vol. V. p. 82
K
Kingdoms, their Fates depend on Providence^ Vol.VI. 378
•^ their BleJJings necef- farily te??iporaly Vol. VI.
^.P- 379
Kingdom of God, a mo- ral Kingdom , Vol. II. p. 18
what it principally
confijls /;/,Vol. II. p. 334 what meant by it in
theNewTefiatnenty Vol. n. p. 339, Vol. VII. p. 236
what meant by feeking
it. Vol. II. p. 367 — the Reward of fo do- ing. Vol. II. p. 401
what compared to.
Vol. IV. p. 211
the Salifications for
it. Vol. X. p. 77 Kingdom of Heaven, the Gift of God, Vol. II. p. 82
Virtue a neceffary
Volumes of Sermofis,
in Man a natural Deftre of it, Vol.VI. p. 136
■ How to regulate it^ Vol. VI. p. 138
Knowledge of Sin, how from the Law, Vol. V. p. i6o.Vol.VIII. p.189
Knowledge of things to come, the Deftre of it un- lawful. Vol. VI. p. 150
LAw, the Nature of a Law in general. Vol. V. p. 164 Law, ceremonial how fulfil- led by our Saviour, Vol. X. p. 45 Law, the Jewilh Law^ why infiituted^ Vol. L
P- 131
not neceffary to be re- tained by Chrifiians, Vol.
I. 134
■ ' ■ how it is the fame as the original Law of God^ Vol.V. p. 166
Sinners not juflified
by it. Vol. V. p. 170
Salification for entring into it. Vol. VII. p. 40 Knowledge, thai tbers is
Laws of God, immutable^
Vol. L p. 152 Lent, the Original InJiitU"
tionofit, Vol.VI. p. 186 Libertines, the fVeaknefs
and Folly of tl^em. Vol.
X. p. 294
E e 4 Liberty,
An Index of the principal Matters Liberty, the feveral Senfes nity of hujnane Life^ Vol
of the Word, Vol. V.
Liberty, defirable by all. Vol. III. p. 7
falfe Notions of it. Vol. III. p. 8, 9
> of a rational Creature ^ what it conftfs in. Vol.
III. p. 12, 17
Liberty of God, what it
cofiftfis in. Vol. III.
p. 19 Liberty, what meant by
Chrijlian Liberty, Vol.
III. p. 21 Licentious Men , trefpafs
upon, the Mercy of God,
Vol, X. p. 299 Lie, the proper Notion of
it. Vol. VIII. p. 241 Lie, believing a hie, what
■meant by it. Vol. VIII.
p. 99 Lie unto the Holy Ghoft,
what meant by it. Vol.
X. p. 186 Life, the taking away the
Life of a Man by chance
no Cri7?ze,'Vo]. X. p. 201 ; the Life of a Man
may be taken away infelf
defence. Vol. X. p. 203 Life and the Continuance of
it, the Gift of God, Vol.
Vm.4i3.Vol.X.p. 23 Life, the Shortfiefs and Va-
VI. p. 232
Life, long Life promifed to Obedience, Vol. II. p. 160
Life eternal, the free Gift of God, Vol. II. p. 197
• the fundamental DoC' trine of the Chrijlian Re- ligion, Vol. IX. p. 4§
Life, Amendment or New- nejs of Life , the great End of the Gofpel, Vol. IV. p. 59.
Life of Chrift, the ftrong- ejl Motive to unlverjal Obedience, Vol. IV. p. 128
Lives, the vicious Lives of Chrijlians, a great Of- fence in hindring the Pro- pagation of the Gofpel, Vol. VI, p. 432
Long-fuu"ering of God. See Patience.
Lord, what meant by the Lord, Vol. VIII. p. 86
Love, loviiig God the true Notion of it. Vol. I. p. 34, Vol. III. p. z6^. Vol. X. p. 323
the Duty of it. Vol.
II, p, 94
. wherein it confifts.
Vol. II. p. gy
—r- — loving God and prac-
tifing Right eoufnefs, the
fame
In the foregoing T'en Volumes of Sermons.
fa?ne things Vol. 11. p. io6
— the requifite Circiim- fiances offiich Love, Vol.
II. p. 112
the Importance of this
Duty^ Vol. II. p. 117
Lying, what meant hy it in Scripture, Vol. VIIL p. 18
. the fever al Cafes in
'xhich learned Men plead for ity Vol. VIII. p. 250
Love, the Love of Ckrifi
in being fent ^ confifient
with the Love of God in
fending Hun, Vol. II. p.
217
Love, the mutual Love of Chriftians one End of in- fiituting the Sacrament , Vol. IV. p. 151
Love, iiniverfil, the Per- fe5lion of a Chriflian, Vol. VI. p. 397. Vol. IX. p. 100
Love of the World, what meant hy it. Vol. III.
Luft, what meant hy it. Vol. VIII. p. 175. ibid. 219
Luft, of the Eye, what meant hy it. Vol. III.
P-357 Luft, of the Flefh, what
meant by it. Vol. III.
P-255 Lufts of the Devil, what
tneant hy //j^;7z, Vol. VIII.
p. 14 Luxury, what it conftfis
in. Vol. VII. p. 262
M
MAjefty, what meant by it. Vol. V. p.
347 Magiftrates, their Duty^
Vol. III. p. 88, 345 •— Obedience due to them
Vol. III. p. 335 Man, the original State of
hi?n. Vol. VIII. p. 35 Man, of Sin, what meant
hy it. Vol. III. p. 32,
Vol. IV. p. 264 Manicheans, the Abfurdity
of their Opinions, Vol.
I-P: 231, 337
Mankind, //?(:z^ Jufiiceisdue to them,Yo\.lX. p. 128
Mafs, the Vanity of the Sacrifice of it. Vol. VIIL
P-377 Mafter, of a Family his
Duty, Vol. III. p. 90 what due to bim
from Servants, Vol. III.
P-336
his Duty to his
Servants y Vol. III. p.
344
Meats,
An Index of the principal Matters
Meats, DiJlinBion of Meats Mercy of God^ howfhewn
an indifferent Thing^Vol VII. p. 240
Mediatour , the Neceffity of appointing one^Yo). V. p. 357, Vol.X. p. 31
— the Folly of fel- ting up falfe MediatourSy Vol.V. p. ^6^,
no Ground or
Foundation for fetting up any other Mediatour but Jefus Chrijl, Vol. VIII.
the Defgn of ap-
pointing a Mediatour ,
Vol. X. p. 32 Meditation upon heavenly
things^ Vol. V. p. 370 Meeknefs , Oppofers of
'Truth to he injlru5led in
Meeknefs y Vol. III. p.
161 Melancholy pious Perfons,
ought not to be dejeoled.
Vol. VII. p. 157 , . their needlefs
Fears remove d^ Vol. IX.
113
how they ought
to be treated^ Vol. IX.
P- 431
-s^ the Cafe of fuchy
Vol. X. p. 316 Mercy , that Chrijlians ■ ought to Jhozv Mercy to the Poor, Vol. IV. p. 174
in the Rede77ipiion of Mankind, Vol. VIII. p.
^79-
not fo great as to
interfere with hh Jujlice, Vol. X. p. 301
Merit, Men have no claim to it, Vol. III. p. 229
the Scripture Notion
of it, Vol. IV. p. 318, Vol. VIII. p. 303
Merit, no Man can claim any for his good IVorks, Vol. IX. p. 200
Merits of Chrift, relying upon them a great Cor- ruption, Vol. IV. p. 69, Vol. VIII. 316
Merits of Chrijl, imputed to Sinners, the falfe No- tion of it. Vol. IV. p. 218, Vol. V. p. 362
Merits, of the Saints, the Falfenefs of it, Vol.1, p. 274
Merits of the Saints an im- pious Notion of the Pa- pijJs, Vol. IV, p. 239
Meffiah, the Chara^er of him. Vol. V. p. 50
His Condition in the
IVorld, Vol. V. p. sy^ ■ The End of his corning
into the IVorld, Vol. V.
P- 59 Mind, a virtuous Difpofi-
tion
in the foregoing Ten Volumes of Sermons.
tion of it the hefi Help to God and of our Neigh-
underjland true Religion^
Vol. III. p. 35
the Excellency of fuch
a Difpofition^ Vol. IV.
p. 354
— wherein it conftfls ,
Vol. IV. p. 358 Mind, of Man, the Image
of God, Vol. IX. p. 18 Miracles , the external
Proof of the 'Truth of
the Chr'tflian Religion ,
Vol. VIII. p. 143 Miracles pretended by the
Church of Rome, Vol.
VI. p. 177 Miracles, a Popifh Mark
of the true Church, Vol.
IV. p. 263 Miferies, arife not from
Chance or Neceffity, Vol.
VI. p. 238 Mocking cf God, Inftances
of it. Vol. VII. p. 360 Mocking, at Sin, the FoL
ly of it. Vol. III. p.
377 Monkirti Retirement ,
whence it arofe. Vol. II.
p. 395 Moral Duties, Rites and Ceremonies mufl give place to them. Vol. X. p.
46 Moral Duties, may all he
reduced to the Love of
hour. Vol. VII. p. 171
of eternal Obli- gation, Vol. VII. p. 176
Moral Good and Evil , what they confifi in, VoL I. p. 372
ejfentially diffe- rent. Vol. II. p. 127, Vol. VII. p. 134
confrmed by tht
Authority of God, Vol.
VII. p. 148 Moral Judgment, the Prin- ciple of Religion, Vol.IIL
p. 105, Vol. IV. p. 351 Moral Virtue, a living Sa-
crifce. Vol. VII. p. 131 Moral Virtues, the fame as
Grace, Vol. II. p. 271,
ibid. p. 302, Vol. VII.
p. 246 the Gift of the
Spirit, Vol. VI. p. 62 Morality, the pra^ice of
it ncceffary to a Chrijlian^
Vol. III. p. 78 the great End of
Religion, Vol. VII. p.
247 the Sum and Ef-
fenceof all Religion, Vol.
X. p. 118 Mortality, Man naturally
fubje5i to it^ Vol. VIII.
p. 414 Mofaick Inftitution, the Laiii
An Index of the prmcipal Matters Law of God^ Vol.1, p. what they confijiifi. Vol.
.98 Murder, the Uelmiifnefs of
the Sin of it. Vol. X. p.
207 ' what Crimes in- cluded under it. Vol. X.
p. 215 Myfteries , the Piide of
fe eking after them. Vol.
III. p. 231 »■ -~ what fueant by
them, Vol. IX. p. 61.
N
A me, a good Name. See Reputation. Name, what it is to be bap- tized into the Name of
any Perfon, Vol. IV. p.
81, Vol. VI. p. 50 Name, the Name of God^
what meant by it. Vol.
V. p. 88, and Vol.
VIII. p. 69 National Sim not punifbed
withnationalPiimfJomenls^
Vol. X. p. 146 Nation. See Kingdoms. Nature, the Law of it, the
Law of God, Vol. I. p.
298 Natural Adions, in them-
f elves innocent. Vol. X.
p. 199 Natural Good and Evil,
I. p. 372
Natural Events^ God the Author of them. Vol. VI,
Natural Religion. See Mo- rality.
Neceflity, the Nccefjity of our Saviour's Sufferings, Vol. VIII. p. 400
NecelTuy, the J ffli of ions of Life arife not from Ne- ceffHy , Vol VI. p. ^238
Neighbour, who meant by cur Neighbour, Vol. X.
. , — Laws with rc~
fpeH- to him, very univer- ful. Vol. X. p. 213
Neighbour, to be in Chari- ty with hi?n, a ^ualif ca- tion nece/fary for receiving the Communion, Vol. IV. p. 166
ISoiions, right Notions of Cod, of great Importance to Men, Vol. II. p. 187, p. 231
O
Aths not always un- lawful, Vol.'VIIL
P- 1^ Obedience, perfect Obedi- ence required by the ori- gin'al
hi the foregoing Ten
gwal Law of God, Vol V.
p. 163 Obedience due to God from
all Creatures at all times.
Vol. VIII. p. 349 Obfdience, the Univerfality
of it ncccffarj to Chrif-
tian Perfdiflmi, Vol. IX.
p. 106 . — prefer able to
Prater, Vol. IX. p. 437 ■partial Obe-
Volumes of Sermons. Providences f Vol. I. p-
dlence men are ver'j lia- ble to impofs upon t hem- fives with. Vol. X. p. 276
OfTence, zvhat meant by it. Vol. VI. p. 423
OiTences in Religion will be. Vol. VI. p. 42 2
. what meant by
being impoffible not to come, Vol.VI. p. 435 ^
Orienders, the punifJoing of them the mojl effe^ual Vindication of the Laws of God, Vol. VIII. p.
358 Omnipotence of God , Vol. I. p. 199
_ the Perfeufion
of it in the Creation, Vol.
i. p. 207
in the general
Courfe of Providence, Vol.
I. p. 208
in particular
210
in doing every
thing without Vifficidty ,
Vol. I. p. 212 . in doing every
thing at once , Vol. I.
p. 214 does not extend
to Contradi^ions, Vol. I. '
p. 216
, . — 7^or to things
naturally Evil, Vol. 1.
p.217
nor to tbi'ngs
morally Evil, Vol. I. p. 217 Omniprefence of God, Vol.
I. p. 170
-_ ., . the JVeak-
of the Schoolmens Notion of it. Vol. I. p. 1 10
. not affeofed
by ihe i?npurity of Things or Places, Yol I. p. 180 . ihe Charac-
ter of the true God in
oppofition to Idols, Vol. I.
p.' I 87 Omnifcience of God, Vol.
I. p. 251 that God mufl
be ovinifcient , Vol. I.
p. 249
the ObjeB of
Omnifience, Vol. I. p. 25 1 il^^
An Index of the
the manner of it Vol. I. p. 266
. ■ - the Certainty
of it. Vol. I. p. 268
that it is the
Ohje5l of cur Admiration, Vol. I. p. 269
Oip\n\ons erroneous^ the ge- neral Caufe of them ^ Vol. II. p. 298
■ how far hurtful.
Vol. III. p. 139
Opinions, that there will he Differences of Opinions amongft Chrijlians, Vol. IV. p. 135
Opinions, not to he impofed. Vol. VI. p. 146
Opinions, Men ought fiot to value themfelves upon tie Rightnefs of their Opini- ons only, Vol.VII, p. 386
Oracles, the a?nbiguity of themy Vol. VI. p. 151
prijjcipal Matters
Pardon, in all Pardon^ the Condition of Repentance isfuppofed. Vol. X. p. 34
Parents, their Duty to their Children, Vol. III. p.
344 Party, the Weahiefs of thofe
who think to he faved hy
adhering to a Party cf
Men, Vol VIII. p. 317 Paflbver of the Jews, the
End of its Injtitution, Vol.
IV. p. 1 19 Patience, part of the Cha-
raider of agoodChriJlian,
Vol. X. p. 90 Parience of God , a De-
/'crip t ion of it. Vol. I. p.
'34« Injlances of it ,
Vol. I. p. 351
•— /'// ufe made of it.
Vol. I. p. 25^
will have an End,
P Arable, the Parable cf the Sower explained,
Vol.X. p. 73 Parables, %ohy our Saviour
fpake to the Multitude in
Parables, Vol. X. p. 6<~) Paradife,' what ?neant by it.
Vol. VIII. p. 300 the State of it.
Vol. IX. p. 391
Vol.1, p. 360
Peace, what meant by it, Vol.VII. p. 243
Peace, inward Peace con- tributes greatly to Mens Happinejs, Vol. VI. p.
Perfec^l, how Men are faid to be perfect as God is pcffeol. Vol. VI, p. 393
Perfedion, every Perfetlion a7?iiable. Vol. XL p. 95
Pcrft-dion, humane, what it con-
in the foregoing Ten Volumes of Sermons,
confijis in. Vol. VI. p-^gs what is fo ftyled
in Scripture Senfe, Vol. IX. p. 97
th^ Necefity of
continual Jlriving towards
it. Vol. IX. p. no Perfeflions, of God im?nu-
table. Vol. I. p. 147 Perifliing, what meant by
it. Vol. II. p. 199 Perjury, the Nature of it.
Vol. VIII. p. 73 Perfccution, in Matters of
Religion, the great Ab- furdity aud Inconfijience
of it^ Vol. VII. p. I 2
dire5lly oppo-
fie to Chrijlianity, Vol.
VII. p. 15
the Charaoftr
of the great Apoftacy, Vol. VII. p. 21
religious Per-
fons greatly expofed to it, "Vol. VIII. p. 332, Vol. X. p. 136
Perleverance, the NeceJJity of good Mens Perfeve- rance in their Duty, Vol. IX. p. 218
the great Pro-
mifes of the Gofpel an- nexed to Perfeverance , Vol. IX. p. 395
what may pro-
ve rh he fiyled fo. Vol.
IX. p. 400 Pharaoh, how God hardned
his Heart, Vol. X. p. 3 ^o Pharifees, the great Hypo-
crify of them. Vol. X,
p. 227, and p. 281 Philofophers, theJVeaknefs
of the Arguments of the
feveral Se^s of them. Vol.
IX. p. 30 Pleafure , truly fo called,
one of the firjl and 71a-
tural Principles planted in
Mankind, Vol. IX. p. 35 Plea fu res, fenfual, the im-
perfe^ion of ihem^ Vol.
IX. p. 350 Polytheifm, what it con-
fifls in. Vol. VI. p. 98 Poor, ou^t to have Mercy fhown to them. Vol. IV.
p. 174 Pope, the Original of the
Word, Vol. II. p. 6s his Claim to vnpofe
Do^rines of Religion ,
Vol. VII. p. 50 Popery, Predioiions of it.
Vol. VI. p. 347 proper Means to
prevent the Growth of it.
Vol. VI. p. 388 Popifh Notion of the Church,
Vol. IV. p. 205 Poverty, the Nature of it.
Vol. VI. p. 263 Poverty of Spirit, what meant
An Index of the principal Matters meant by it. Vol. III. the Cinumfiances and
p. 2b4 Power, opprejjive Pcdjer, the Charauier of it. Vol.
VI. p 34^ Power. See Authority. Power, the feveral Powers
of God, hozu to be under-
fiood. Vol. I. p. lOO . of God unlimited. Vol.
I. p. 192
the right life of it.
Vol. II. p. 9
Power, all Power origi- nal^ from God, Vol. VI. p. 87
Powers, of Men, God the
■ Author of them, \o\.l\. Preaching, the great Effi-
^.alif cations neceffary to it. Vol. IX. 450
things generall'j pro- ceeding according to the coiirfe of Nature, no Oh- jeofion to Prayer, Vol. 'IX. p.453
Prayer, the Lord's Prayer an Explication of it. Vol. IX. p. 448
Prayers for the dead, the jihfurdity of them. Vol. IV. p, 24T
Preachers, of the Gofpely their Duty, Vol. III. p. 89
p. 322
fuficient origi-
nally for the Knowledge cf God, Vol. IX. p. 15
Prejudices, of the Jews and Gentiles againfi the Gofpel, Vol. V. p. 281
Prayer, the Foundation of it. Vol. IX. p. 436
^ — - the Ohje^ cf it. Vol. IX. p. 439
Foundation of it. Vol.
IX. p. 440
_ the Kjiowkdge of God
7ioOhje^ion to it. Vol.
IX. p. 441
the Things proper to
cacy of preaching the Gofpel, Vol. IX. p. 34 Predeftinated, who jneant byfuch in the ixtb Chap, of the Romans, Vol. X.
Prtfdeftination, a ground- lefs Dotlrine, Vol. I. p.
151.V0I. yiii. p. 395
the confsquences of it.
to he prayed for. Vol. IX P- 445
Vol. III. p. 116
. the true Scripture
Notion of it. Vol. IX,
p. 64 Prejudice, caufs Men to
oppofe "Truth, Vol. III.
p. I r,(^. Vol.VII. p. 20 1 Prefcience , of Gqd how
confijlent with'' the Li- berty
in the T^ en foregoing Volumes of Sermons,
heriy of Meriy Vol. I.
p. 259
the Folly of Mens
claiming it. Vol. I. p.
272
confijlent 'with the
common Courfe ofThi^igs^
Vol. VI. p. 374 Pretences,/£z//^ Pretences to
Religion, what^'VoV VII.
p. 42 Pride, the Ahfurdity of it.
Vol. VI. p. 276 Pride, fpiritual, what it
confifts in. Vol. III. p.
223 >■ the natural ill Confe-
quences of it. Vol. III. p.
234 1 hateful to God, Vol.
III. p. 239
the original Sin of the
Devil, Vol. III. p. 242 — — the Pride of Life,
what meant by it. Vol.
III. p. 359 Prieft, Chrifi our High
Priefl, Vol. V. p. 353 Primitive Church , the
Simplicity and Purity of
it. Vol. X. p. 1 74 Primitive Chriflians, their
falfe Notion of the De- Jlru5fion of the Jewijh
Nation, Vol. X. p. 176 Princes, their Duty, V«>L
III. p. 345
Probation. See Trial.
ProfefHon, the mere Pro- feffion of Religion gives Men no Title to the Re- ward of it. Vol. VIIl. p. 306, Vol. IX. p. 52, Vol. X. p. 256
Proofs, made ufe of by the Apoftle different to the Jews from thofe to the Gentiles, Vol. X. p. 263
Promifes, of God ifnrnuta- ble. Vol. I. p. 153
— are all co?iditi<3'
nal, Vol. VI. p. 194
Promifes, of the Gofpel al- mofi wholly fpiritual , Vol. IV. p. 106
Promifes, made to the Gen- tiles, Vol. V. p. 98
Promifes, temporal Promi- fes exprefsly made to the Jews, Vol. IX. p. 371
Prophanenefs, the Malig- nity of it. Vol VIII. p.
53 Prophecy, not the Caufe or
Reafon of the Things com-
iug to pafs, Vol. IV. p.
392 Prophecies, a Succeffion oj them in the Old Tefta- ment centring in Cbrijty Vol. V. p. i^
Ff
Prffo
An Index of the
Proteftants , fometimes
guilty ofPerfecution, Vol.
VII. p. 23 Providence, ibe Nature of
it. Vol. I. p. 177. Vol.
II. p. 381 -. the unequal D'lf-
tributions of it. Vol. I.
p. 405, Vol. VI. p. 252 ■ perpetually watches
ever the righteous. Vol. X. p. 140
denied by fome
principal Matten
Punifliment, how. the Pu- nifhment of Sinners inay be laid upon an innocent P^r/oAz, Vol. VIII. p. 37 1
Punilhment, the JSeceffity of It, Vol. I. p. 303, 340
a Right which
the Law-giver may abate^ Vol. VIII. p. 372, and Vol. X. p. 30
future, propor-
PerfonSy Vol. X. p. 292 Providence, the Calami- ties and Affl,iolio7is of Life (irifefrom the wife Difpo- fttion of it. Vol. VI. p. 238
extends itfelf to
the mofi minute things. Vol. VI. p. 306
has a peculiar
Influence on all great E- vents. Vol. VI. p. ii,66
this denied by
one Sect of Pbdofophers, Vol. VI. p. s6y
not inconfiftent
'with the Operations of fecond Caufes, Vol. VI.
P-37I
Publick, Jiiflice towards
the Publick , what^ it confifls in. Vol. IX. p. 128
3 .
tionate to Mens De?}ierits,
Vol. I. p. :?40
-juji and necejfary.
Vol. I. p. 341
the Certainty of
it though delayed. Vol. I.
P-363
— the Severity of it.
Vol. I. p. 364
impartially exe-
cuted. Vol. I. p. 397 Piinifliment, God not obli- ged in Juflice to execute It, Vol. I. p. 381
•— — God delights not
in executi?-/g i/,Vol. VIII.
' P- 360
Punilhment of Sinners in a
future State, the general
Defcription of it. Vol.
VII. p. 404, Vol. X. p.
303 Purgatory, the Folly and
Vanity of the Popifh No- tion
in the foregoing 'Ten
tion of it. Vol. VII. p. 290 Purity, what meant by it. Vol. VI. p. 395» Vol. IX. p. 99
<^
QUeftions of Curioftty, always turned by our Saviour to the in- Jlru^ing Men in their Duty, Vol. Vli. p. 59
R
Eafon, the prof er Ex- ^^ ercife of a rational Creature, Vol. VIII. p. 200
Reafon, afufficient Rule of Religion in 'Things to be judged of by Reafon,Yo\. VIII. p. 163. Vol. IX. p. 17
Reafon and Revelation con- fiflent with each other. Vol. V. p 290
Reafonable, the Do^rines of Religion reafonable to he believed. Vol. V. p.
Reformed Religion, where it was before the times of
Volumes of Set^mons.
the Reformer, Vol. III.
P-323 Reformation, the abfo'ute
Neceffity of it in order to
he made Partakers of the
divine Mercy, Vol. VlII.
P'379 Refuge, Places of Refuge,
the Nature of them,Yo\.
X. p. 208 Regenerate, a Defer iption
of a regenerate Perfon,
Vol. VIII. p. 180 Regeneration, what meant
by it in Scripture, VoL
IX. p. 326 Religion, what it is, and
on what founded. Vol.
VI. p. 355. Vol. VIL
p. 12. Vol. VII. p. 96 Religion, the Nature of it.
Vol. V. p. 117. VoL
VI. p. 133 ' — depends entirely on
Mens moral ^alities.
Vol. IV. p. -^jS
■the Pra^ice of it
tends to prolong Lif e,Yo\, II. p. 153
that Form of it.
the mofi perfe^, whick has the few eft Rites, Vol. VII. p. 250 Religion, the truefi Know- ledge, Vol. VI. p. 134
Ff
— the
An Index of the
the EJfence of it
immtt t able, Yo\. X. p. 123
Religion, in Mailers of Religion, evcr'j Man is to judge for bimfelf. Vol. IV. p. 361
Religion, the Externals of it not to be negkofed. Vol. VII. p. 249
that the Form of it
ma'j be changed^ Vol. X. p. 125
Religion, Inflames in Scrip- ture of Men put to Death upon account of Religion, Vol. VII. p. 27
Religion, the Do^rines of it reafonable andfufficient- ly evidenced. Vol. V. p. U7
Reliction, does not always fecure Men from the Con- fequence of their former Sins, Vol. IX. p. 384
Reli^yion, the true and ul- timate Intent of it is to make Men holy , Vol.
VII. p. '94 Religion, does not aUer
Mem external Circum-
flances,Yo]. IX. p. 380 Religion, 7?io(l agreeable to
Nature, Vol. VII. p.
154 Religion, fcoffug, hlafphe- min^ or fpeaking re-
principal Matters
proachfully of it is pro- faning the Name of God,
Vol. VIII. p. 81 Chriltran Religion , the
Nature of it. Vol. VI.
p. 35. See Chriftian. Religion, there are fuffi^
cient Arguments to prove
the Truth of it. Vol.
VIII. p. 138 Religious, who are truly
fuch. Vol. VIII. p. 225
Religious, the Wifdom of
being religious, VoL II.
P; 146
Religious Perfons, lofe no- thing by Religton in this Li/^, Vol. VII. p. 86
Repent, the great Folly of intending to repent. Vol.
IX. p. 296 Repentance, mhat meant
by it. Vol. VIII. p. 62, Vol.IX. p.296, Vol.X.
p. 34 Repentance in God, what
?fieant by it. Vol. I. p,
160 Repentance , the alfolufe
Necejfity of it. Vol. I.
P- 309
the Nature of
it, VoI.III. p. 178, Vol.
IX. p. 404
the fruitlefs
Defign of delaying it. Vol IX.
in the foregoing 'Ten
IX. p. 284, Vol. X. p. 308 Repentance, a Death Bed,
the Confequence of it ,
Vol. III. p. 116, Vol.
IX. p. 203 . that God has
not fixed any fet t'mie for
RepeHtancCy Vol. IX. p.
232 Repentance, a fecondary
Duty in Religion, Vol.
III. p. 173 Repentance, caufed hy Af-
fliaions. Vol. VI. p. 280 Repentance, accepted in-
fiead of uninterrupted Ho-
linefs. Vol. VII. p. 104 Repentance, the Deceit of
the imaginary Defign of a
future Repentance, Vol.
VII. p.387, Vol. X. p.
237 Repentance, the necejfary Confequence of Sin, Vol.
viii. p, 59
the great Dif- ficulty of it. Vol. IX. p. 300'
Repentance, a fundamental Do^rine of the Gofpel, Vol IX. p. 79
Reprobate, who meant hy fuch in the x'lth Chapter of i!/>^ Rpm^nsj Vol^X>
Volumes of Sermons,
Reprobate, who thofe are that are given over to a reprobate Mind, Vol. IX- p. 226
Reprobation, ahfolute and unconditionate cannot be,
Vol.1, p. 327 Reputation, very dear and
valuable to Men, ^^^^
X. p. 152 Refignation, to the JVill of
God highly reafonahle ,
Vol. VI. p. 292 Refolutions, fome Sinners
2?jiagine that they /hall
be accepted for their good
Refolutions, VoL IX. p.
265, and 297 Reft, what meant hy %t in
St Paul'; Epfiles, Vol.
X. p, 61 Reftitution for fFrongs ah"
folutely necejfary , ^ VoL
IX. p. 124 Refurredion , that there
Jhall be a Refurre^ion of
the Bod^, Vol. V. p.
215 — the particular
Manner of it. Vol. V.
p. 225 Refurredion of the Dead
and Qternal Judgment,
fundamental Prijicipks of the Gofpel, Vol. JX. p.
^ ^ 3 ■ RcTur-
An Index of the principal Matters Refurrediion of Chr'ifi, a mercenary. Vol. III. p.
Fa5l of the greatejl hn- portance, Vol.V. p. 296 the Proofs of
it. Vol. V. p. 299
the Manner of
it. Vol. V. p. 3 I
275 — an ejfential Part of
Vertue, Vol. IV. p. 313 Reward, pro?nifed in Scrip- ture, what it isy Vol. IV. p. 312
the Efetfs of Rewarded, every Man fJjall
it. Vol. V. p. 314
an Ajfurance
of our Rcfurre^ion, Vol. V. p. 319
the Sabbath
Day a 'Comtnefnoration of it. Vol. X. p, 62 Retaining of Sin, zvhat meant by it. Vol. X. p.
352 Revelation, the Ufefulnefs
and Necejfity of it. Vol.
VII. p. 328 the right Knowledge
of God was not attained
without its AJfiflance ,
Vol. IX. p. 29 Revelation and Reafon con-
fijlent with each other.
Vol. V. p. 290 Revelation, that it is agree- able to Reafon to expeo!
it. Vol IX. p. 426
finally be rewarded ac- cording to his IVorh , Vol. VII. p. 350, Vol. IX. p. 186
Rewards and PunifJjments cf a future State, the mofl effetJual Motives to praSiife our Duty, Vol. VII, p. 393
. — the Speedinefs and Certainty of them. Vol. IX. p. 207
Riclies, the true Ufe of them. Vol. VII. p. 258
— — — — infufficient to pro- cure true Hap pinefs. Vol. IX. p. 351
Right, is in the Nature cf l^hings, and the Rule of Ml ion in God, Vol. I. p. 205, 237
Right and free Gift compa-
tible. Vol. VIII, p. 303 Revelation, Deniers of the 'Rights, thai Chrifians ?}iay
■'Truth of it, how to be treated. Vol. IX. p. 426 Rewards of Vertue, »(?/
defend their jufi Rights, Vol. IV. p. 173 Righteous, how fcarcely faved. Vol. VII. p. 291
Righ-
in the foregoing T'en Volumes of Sermons,
Rule of Faith, the Ground of the Papilts denying the Scripture to be the only Rule of Faith, Vol. VIII. p. 1 68
Righteoufnefs of God. See Juftice.
Righteoufnefs, the Prac- tice of it. Mens truejl Interefi even in this Life, Vol. VI. p. 325
what meant by it ,
Vol. VII. p. 243
Righteoufnefs of Chrifl imputed to Sinners, the falfe Notion of it. Vol. IV. p. 2r8, Vol. V. p. 210
Rites. See Ceremonies.
Rome, Church of Rome, its affumed Pozver, Vol. II. p. 66, 69
' fome ofitsgrofs Cor- ruptions, Vol. IV. p. 199
— — pretends to be the only Catholick Church , Vol. IV. p. 260
its Abfurdity in
multiplying Forms and Ceremonies, Vol. VII. p.
254 how its Profejfours
deceive themfelves. Vol.
VIII. p. 232 — its vain SatisfaBions
for Sin, Vol. VIII. p.
rg how it makes void
iheGofpel,YollX.^.^2
S.
SAbellianifm, what it confifis in. Vol. VI. p.
98
Sabbath, the general Mo- rality of it. Vol. X. p 48, and 59
— the Ends for which
it was originally inflitu- ted. Vol. X. p. 49
the ritual Part of
it is abolifhed by the Gof- pel. Vol. X. p. 62
the manner of ob-
ferving it amongH Chrif- tians. Vol. X. p. 6'^
Sacrament, of the Lord*s Supper, the general Na- ture, End, and Befign of it, \q\. IV. p. 112.
to receive it in Re^
membrance of Chriji , what meant by it. Vol. IV. p. 128
not a Sacrifice to bi
continually repeated as F f 4 ihf
All Index of the
thePapijls imagine. Vol. IV. p. 134
a confirmhig the Co-
venant with God, Vol
IV. p. 145
one great End of it
is profejfmg our Comfnu nion iinth each other , Vol. IV. p. 160
• the Obligation ivhich
Chrijiians are under to receive it. Vol. IV. p. 179 '
the Benefits of wor-
thily receiving it , Vol. IV. p. 185
the Preparation ne-
cejfar-j to it. Vol. IV. p. 188
the groundkfs Rea
fons of abfenting from it^ Vol. iV. p. 196
_ with'-holding the
Cup an Innovation of the Church of Rome, Vol. IV. p. 202
iJacrince, the Nature of an expiatory Sacrifice^ Vol. VIII. p. 367
Sacrifice, Chrift a Sacri- fice for Sin, Vol. I. p. 304, Vol. IV, p. 336, Vol. V. p. 174
Sacrifice, the Death of Chrijl was truly and prc- feriy an expiatory Sacri-^
principal Matters
fee. Vol. VIII.p, 366
Sacrifice, the Abfurdity of making the Sacrafnent a Sacrifice , Vol. IV. p. 200
Sacrifice, an unbloody Sa- crifice the Abfurdity of it. Vol. VII. p. 131
Sacrifices, the Nature of them. Vol. VII. p. 128, Vol. VIII. p. 405
infiifficient to pro- cure Pardon of Sin, VoL VIII. p. 374
Sacrifices, in what Senfe Aiens Bodies are faid to be Sacrifices, Vol. VII. p. 121
Saints, the Idolatry of wor- fhipping them. Vol. IV. p. 236, Vol, IX. p.
443 Saints, the\r Jfli5ficns or
good Works no way mc-
ritorious^ Vol. VIII. p.
335 Salvation, what meant- hy
it. Vol. II. p. 306 ,
Vol. V. p. 253
Salvation, of Sinners, the
Effe.^f of God's Love,Yol II. p. 209 gradually reveal- ed from the Be^nningy, Vol.V. p. 17
«— oriqi-
in the foregoing T'en
^ . — originally from
God, Vol. V. p. 34 Salvation, the Therms of it
offered to all Men, Vol.
IV. p. 334 Salvation, working it out,
what meant by it. Vol.
II. p. 311
. — the manner of
doing it. Vol. II. p. 3 15 ■, ^ — the ^mlif ca- tions neceffary. Vol. IV.
P- 305
* Men brought to
it by preaching. Vol. IX.
P- ^5 Salvation, the Number of
thofe that /hall inherit it.
Vol. IV. p. 275 San6tification, one Effe^ of
Chrijl's Refurre^ion ,
Vol. V. p. 318 Satan, how the IPickedncfs
of Men is afcribed to him.
Vol. IV. p. 382 '—. what meant by his
filling the Heart, Vol.
X. p. 187 Satisfafbion , of Chrifl ,
wherein it confifled. Vol.
I. p. 305, Vol. II. p.
214, Vol. V. p. 333,
Vol. VIII. p. 346, 366 — — — confiftent with the
free Pardon of Sin, Vol,
II.p.234,rt«^VolVJIL
p. 326
Volumes of Sermons,
' by the Appoint- ment of God, Vol. V,
F- 32 Saviour, God and Chrifi both ftyled Saviour, Vol.
IX. p. 54
Saul, the Weaknefs of his Excufe, Vol. VIII. p. 230
the Crimes he was
guilty of in the matter of the Amalekites, Vol.
X. p. 26S Scepticifm, the Folly of it.
Vol. X. p. 292 Schifm, what meant by it^
Vol. IV. p. 93, 205 the Church of Home
guilty of it. Vol. III. p.
291, Vol. VI. p. 350 whence it arifes. Vol.
III. p. 320 Scoffers at Religion, how tc^
be treated. Vol. IX. p.
426 Scriptures , allegorifing
them, is often of dange- rous Confequence , Vol.
VII. p. 190 vScriptures, a fufficient Rule
(f Faith 'and Pralfice,
Vol. VIII. p. 162 Scriptures, the infallible
Guide to Truth , Vol
VII, p. 2 u
Scriptures
Aji Index of the
Scriptures, fal[e Interpre- tations of fingle Texts ^ of- ten very de In five. Vol.
VII. p. 383
« the great Difficidty
of applfr.g them to diffe- rent Sorts of Perfons , Vol. IX. p. 411
. how to interpret
them right. Vol. X. p.
Scafons of Humiliation, the Deftgn of them. Vol. X.
P- 337 Seed, what meant by it in
Scripture, Vol. IX. p.
332
Selt- Murder, the Heinouf- ?iefs of the Sin of it. Vol. X. p. 210
Separate State. See Inter- mediate State.
Servants , their Duty to their Mafier s. Vol. III.
P-33^-
Severity, unreafonahle Se- verity contrary to Mora- lity, Vol. X. p. 58
Severity, of God, confiflent ' 'U)ivhhisGoDdnefs,yQ\.'W, p. 228, Vol. V. p. 187
Signs, hoiJO ahufed by the Jews, Vol. V. p. 123
Shilo, what meant by it. Vol. V. p. 66,
principal Matters
Sin, the formal Nature and Effence of it. Vol. VIII.^ p. 220, Vol. X. p. 332
Sin, a Difeafe of the Soul, Vol. III. p. 170
what ?neant by it in
the New Teflament, Vol. IX. p. 329
Sin, God not the Author of it. Vol. VII. p. 313, Vol.VIIL p. 221
Sin, how Chrtjl has obtain^ ed the Vi^ory over it for us. Vol. V. p. 173
its Strength from the
Law, Vol. V. p. 1 60 -how Chrifi has deli-
vered us from the Do?ni-
nion of it. Vol. V. p.
192 Sin, the Knowledge of it is
by the Law, Vol. VIII.
p. 189 Sin, the folly of mocking at
it. Vol. III. p. Z3J the Beceitfulnefs of it.
Vol. IX. p. 244 -the great Folly and
Danger of continuing in it. Vol. iX. p. 289 Sin, and Punifhment, pro- portional to each other. Vol. VII. p. 319, and ibid. p. 325
Sin,
in the foregoing I'en
Sin, ivherein the Ejpf:ce of It confifts^ Vol. X. p.
2CI
Sin, the Pozver and Ejjica-
cy Of it is from the Lazu,
Vol.V. p. 1 60 Sin, frefianptuous Sin^ the
Nature of it. Vol. IX.
p. 267 Sin, our Saviour underwent
the Punifljment of it^Yol.
V. p. 203 = Men freed from it
thereby. Vol. V. p. 205. Sin, who meant by Per Jons
that cannot fin. Vol. IX.
.p. 334 Sincerity, the great Securi- ty of it. Vol. VIII. p. 282
f the Meafure by
which Men^s Aclions fhall he judged. Vol. IX. p. 202
Men are accepted
according to their Sinceri- ty, Vol, X. p. 92
Sincerity, necejfar^ to find out Truth, Vol." VII. p. 205
Sinners incorrigible, a Be- fcription of them. Vol. V. p. 122.
. their weak Pleas
for themfelves. Vol. VIII. p, 2 1 S
Volumes of Sermons.
the JSIeceffity of de^
Jiroying them, Vol. VIII.
p. 384 Sinners, Men become fo by
fmall Degrees^ Vol. IX,
p. 242 Sinners, God delights not in
punijhing them. Vol.
VIII. p. 360 that it is in God to
leave incorrigible Sinners
to reap the Fruit of their
Sins, Vol. IX. p. 224 Sinners, the Salvation by
Chrifi gradually Revealed
from the beginning of the
tVorld, Vol. V. p. 22 Sinners, the Difficulty of
recovering them out of
their unhappy State, Vol.
VIII. p. 419 the Means by which
it may be effected. Vol.
VIII. p. 421 Sins, Men flatter themfelves
by imagining that their
Sins are fmall. Vol. IX,
p. 261, and p. 274 • — or that they are
but few, ibid. p. 265 Sins of Infirmity, what
are fuch. Vol. IX. p..
267, and p. 270 Socinians, their Notions of
Chrift, Vol. VI. p. 92
Soci-
An Index of the
Socimanifm, what it con- fifts in^ Vol. VI. p. 99
Solicitude, too great Solici-
lude about 'morlily Things
forbidden to Chrijlians,
Vol. X. p. i6. Son O'f God, the Nature cf
ef hiniy Vol. VL p. 113 1.1 . the Honour due to
bim^ Vol. VI. p. 126 Soa of God^ what meant
by i'ty V,oL,V. p. 29.
thi feveral Senfes of that
Pbrafe, VoK V. p. 5 1 Son- of Man, what meant
by it, VoL V. p. 29 Sons, of any Thing or Per-
fofi^ the Scripture-Mean- ing sf i/, VoL VIIL p.
Sorceries, Religious Sorce- rkjy what nieant by them^ Vol. VI. p. 3,52, VoL
ix. p. 178.
So.u^> *^he Lofs of it mi to he coTiipenfated by gaining the whols iVorld^ Vol VIL
Soul, ^^-^ h>imoytdiiy "proved.
from Reafon-, Vol. IX >
p. 389 Speech, the true Intent, and
ufeofit, VoL VliL p.
•*,«-o — licentious Stee-ch, the Sin of it ^ VoL X. p. 166
principal Matters
Spirit, that God is a Spirit, VoL I. p. 97
what meant by it, VoL
I. P- i3«
who are faid to ha've
the Spirit, VoL II. p. 87 Spirit of God, afjifs good Men fecretly. Vol. III.
p. 51.
- withdrawn from wick-
ed Men, Vol. III. p. 52
the Fruits of it^
what, VoL III. p. 204
Spirit^ the V/itnefs of it to
our Saviour, VoL VL p.
.173
Spirit, the feveral Gfts of
it, VoLVL p. S9^ &- Spirit> hozv to know if any Man has the Spirit, VoL VI. p. 43
Spirit and Flefh, what
meant by them fVol. VIIL
p. 28. Spirit, the Chrijiian Reli'-
gwn Jliled Spirit by St,
Paul, VoL X, p. 114 Spirits, wicked Spirits., why
ihe^l tempt Men la Sin,
Vol. VI, p. 206. State, cf Mankind before
ib^ Rcvclatisn of td:^ (i<f~
pel, Vol. VIIL p. 3-43 Siatc, afut:^re Stale, py&-
I'ed fro?n Reafo-n^ Vo.L
IX, V. 18a
in the foregoing Ten
Subjection, to Superiours, the general Extent of ity
Vol. III. p. 337-
Suffer, what meant by ChrijVs being to [uffer^ Vol. VIII. p. 322
Sufferings, of good Men, ivhat they confijl in. Vol. VII. p. 8 1
Sufferings, of Chrifty the great Expiation for Sin^ Vol. VIII. p, 323, and
P- 345
the Necejfity of his
Sufferings^ Vol. VIII. p. 400
Sufferings, the befl Men of- ten fubjeot to the greatejl of them. Vol. VII. p. 281
— . — particularly the
Bifciples of Chrifl, Vol.
viii. p. 327
Supererogation , a fond pretence in the Romith- Church, Vol. III. p. 230
Chrijlian Perfec- tion does not confifl in it. Vol. IX. p. 112
Superfticion, Infiancesofit, Vol. II. p. 133
Superftition, the Effe^s of it. Vol. III. p. no
Superftitious Fears, the Ef- fect of them. Vol. \\. p.
Volumes of Sermons,
Surprife, Sins of Surprije are to be efieemed Sins of Infirmity, Vol. IX. p. 271
Swearing, rafbly and in common Converfation, the Iniquity of it. Vol. VIII. P- 74
T.
TE a ch e rs , Spiritual, what due to tbem. Vol. III. p. 335
Temple, the Glory of the fecond Temple greater than that of thefirft. Vol V. p. 68
Tempted, why Chrijl fuh- mitted hi?nfelf to be temp- ed, Vol.VL p. 186
Tempted, thefeverallVays in which Men are teinp- ted. Vol. VI. p. 221
Temptation, how God is faid to lead Men into it^ Vol. VI. p. 218.
Temptations, of Chrijf^ why faid to be at one Time only, Vol.VL p. 180.
— • why it laficd for- ty Days, Vol.VL p. 182
Temptations, thi Nature and Foundation of them ^ Vol.VIIL p. 220
■ ■ ho'Stf
An Index of the — how NLen become
capable of them^ Vol. VIII. p. 224
the greatnefs of
them no Excufe to wicked Men^ Vol. IX. p. 263, and 276 Temptations, r.o Perfons txcfnpt from tbem^ Vol. VI. p. 211, Vol. VIII.
P-38
'— ^Tryals of Melius
Virtue, Vol. VI. p. 214 Vol. VIII. p. 126
Temptations, the greater the 'Temptation, the more valuable is Men's Faith, Vol. VII. p. 228
Tempter, why he would at all ajjault Chrifl, Vol. IV. p. 188
how faid to de- part fro?n him only for a . Seafon, Vol. VI. p. 196
Tempting, of God, zvhat .-"meant by it. Vol. X. p.
. 188
Teftimony, of Chrifi^s Doc- trine, Vol. VI. p. 164
Texts, the picking out fin- gle Texts of Scripture^ the Occafion of falfe Inter- pretations of it. Vol. X. p. 96
ohfcure Texts
ought to h£ explained by
principal Matters
the plainer ones. Vol. X. p. 328
Thoughts of Men known to God, Vol. I. p. 256
- wicked and blaf
phefnous Thoughts, the
Caufe of great uneafinefs
to melancholy pious Per-
fons^ Vol. X. p. 331
Threatnings, of God, im- mutable. Vol. I. p. 157
are all condition- al. Vol. VI. p. 194
Time, the fullnefs of Time in which Chrifi appeared^ Vol. V. p. '66
— — Reafons for his Ap- pearance at that Time, Vol. V. p. 72
Tongues, the Gift of Tongues, what. Vol. V. p. 264
necejjary to fpread
the Gofpel, Vol. VI. p. 2.
Tradition, the Popifh No- tion of its being a Rule of Faith,YQlVUL p. 167
Tranfubftantiation , the Abfurdity of it, Vol. I. p. 235, Vol. II. p. 2^6, Vol. III. p. 340, Vol VII. p. 230
Tree, of Life, what meant by it. Vol. VIJI. p. 299
Trinity, the true Nation of it. Vol. VL p. 100
in the foregoing 'Ten Volumes of Sermons,
■ ^he refpe5five Offices
of the 'Three Perfons in il. Vol. VI. p. 1 06, and p. 121
the fpeculative Na- ture of the Perfons^ Vol. VI. p. 1 1 1
Trouble,, of Mind in pious Perfons, what it is ow- ing to. Vol, VI, p. 338
Truth, what meant ^y it in the New Te/iament, Vol. III. p. 3, Vol. VIII. p.
253
the Reality and Im- portance of it. Vol. III. p. 150
the Obligations to
fpeak it. Vol. VIII. p.
254 Truth, and Errour, effen-
tially different. Vol. III.
p. 146
Truth, difficult to he cofne at. Vol. VII. p. 191
Tryal, all rational Beings mujl at firfl be in a State of Tryal, Vol. VIII. p. 9
Tryals, proper to feparate the good from the bad. Vol. VIII. p. 121
Tyranny, Religious Tyran- ny, whaty Vol. Vi. p.
347
U.
Ertue, Vertue and: Vice effentiaily diffe- rent. Vol. II. p. 128
Moral Vertue the
Y
end of Religion^ Vol. II. p. 185
of the fame kind in
God as in Men, Vol. II p. 186
indifpenfably necef- fary to Salvation, Vol. IX. p. 293
the natural Tenden- cy of it. Vol. X. p. 132
Vertue, the Prance of V/, the End of all Religion,
Vol. III. p. 10; '^
in general, a Gain
and not a Lofs to Men Vol. X. p. 145
Vertue, notmercenar^i^ Vol. VI. p. 321, Vol. VIL p. 408
Vertue naturally tends to promote Mens Happinefs Vol. IX. p. 364
Vertue, Health the Confe- quence of the Pra5i-ice of it, VohVI. p. 332
" the exter-fial Advan- tages of Life flow from it. Vol. VI. p. 333
mofh
An Indea of the
4— mofi agreeable to
Nature,Yo\. VII. p. 154 Vice, tnojl contrary to Nd-
turCy Vol. VIj. p. 154 ' Vices, almofi all Cala??i'uie5
proceed frofn Vices y Vo).
IX. p. 364 . Vicious Inclinations, «gr(?rt/
Hindrance to the tmder- Jlanding of true Religion^
Vol. III. p. 4a Vi<5lory fpiritual in what
it confiJls^Yol. IX. p.394 Vineyard, the Parable of
it explained,Yo\. I.p.41 2 Virgin Mary, IVorpip to
Her forbid by our Savi- our, Vol. VIII. p. 3 1 3 Viable Church of Chrift,
what it means. Vol. IV.
p. 260 Vifibility, a Popifo Mark
of the true Church, Vol.
iV. p. 261
Unbelief, the Uncomfort-
ablenefs <?/i/,Vol.I.p. 22 .. what meant by it.
Vol. IV. p. 44, Vol.
VI. p. 7, Vol. VIII.
p. 94 Unbelievers, who properly
meant by thejn. Vol. V.
p. 2. Uncharitablenefs, what it
cojiftjls in. Vol. III. p.
287.
prhtcipal Matters
' the incredible
Mifckiefs of it. Vol III. p. 308
Underftand, what meant by it in Scripture, Vol. III.
P-3I Univerfal Church , who
are the true Members of
it. Vol. X. p. 245 Univerfal ity , a Popiflj
Mark of the true Church,
Vol. IV. p. 262 Unity of God, Vol. L
p. 27, ^c. Unity of Chriflians,w^fr^-
initconfifis. Vol. IV. p.
268 Utiity of Chriftians, two
JVays ofdy of effe^ing it, . Vol. III. p. 319 the End of in-
flituting the Sacrainent,
is to promote it. Vol. IV.
P- 153 Unregenerate, a Defcrip-
tion of an unregenerate
Chriftan, Vol. VIII.
p. 1 84 Vow, what meant by it in
the Old Teftament ,
Vol. X. p. 197 Vows, Chrijlians under no
Obligation to make any.
Vol. X. p. 194 Vows, carelefs and inconfi-
derate Ones are Propha- nations
in the foregoing l!en
nations of the Name of God, Vol. VIII. p. 83
Uprightnefs, what meant ■ b'j it in Scripture^ Vo]. VIII. p. 270. See Since- rity.
Upright Man, the Grounds He a£is upon. Vol. VIII.
p. 272
W.
WAlking, what meant by it in Scripture^
Vol. VIII. p. 269 Walking uprightly andfure-
ly, what meant by fo
doing , Vol. VIII. p.
270 Watching, the Neceffity of
good Mem watching^Yol.
IX, p. 220 Water, the ^efiimony of it
to our Saviour, Vol. VL
p. 168 Wicked, that the World
will be wicked. Vol. IX.
p. 146 Wicked Men, their unrea-
fonahleExpe^ations ought
not to be gratified. Vol.
V. p. 143 ' Lofers b\' their
V/ickednefs even in this
Volumes of Sermons. World, Vol. VII. p.
— howfaid to be made
for the Glory of God ^
Vol. VII. p. 305 - — the Chara^er of
them. Vol. VIII. p. 9 1 Wickednefs , caufes Men
to oppofe the Truth, Vol.
III. p. 160 Will of God, what meant
by it. Vol. VII. p.
384 Will, the whole Will of God
difcovered by the GofpeU
Vol. V. p. 194 Wifdom^ in general, what.
Vol. I. p. 227, 301 Wifdom of God, proved
to be necejfarily in Hiin^
Vol. I. p. 277
— mamfeji in his
Works i Vol. I. p. 282
in his Govern-'
ment of the World, Vol. I. p. 291
— in the Law of
Nature , Vol. I. p, 298
in the Mofaick
Infiitution , Vol. I. p.
29S
Gofp.
Wifdom, what in. Vol. IX,
more fo in the Vol. I. p. 300
tt conP,fs Wif.
An Index of the principal Matters
Wifdom, the IVifdom of heing religious. Vol. II. p. 146
'\\^ifdom of the Heathen, the Infii^ciencj of it with refpett to Reiigion, Vol,
IX. p. 10
Wifdom, the true JVifdom
of Man, wherein it con-
jijls. Vol. IX. p. 15 Witch of Efiilor probably
a Cheat ^ Vol. X. p.
287 Witchcraft, what meant by
it in Scripture, Vol. VIII.
p. 17, Vol. X. p. 272 Witnefs, falfe Witnefs, the
ISlature and Extent of it.
Vol. X. p. 156 Reajons and Motives
to influence Mens Pra^'^fice
ijuith regard to it. Vol-
X. p. J 63
Word of God, what meant
by it. Vol. VL p. 1 14 Words, good Men have re-
•^ardto their IVords, Vol.
VIII. p. 66 V>^)rks of God, manif'fl
bis fFi/dom, Vol. I. p.
283 fnay he known
unto all Men, Vol. IX,
p. 17 Works, gcod, the Merit cf
them. Vol. II. p. 215 W"orks, every Man fhall
be finally rewarded aC"
cording to his IVorks ,
Vol. VII. p. 350 Works of the Flefh, what
meant by thein^Nol.yWl,
P-39> 233
Works, the JewifJj Religi- on fiiled IVorks by St. Paul, Vol. II. p. 241, Vol. X. p. 109
World , the Order and Bi'auty of it, a Proof of the Being of God, Vol. . I. p. 16
. — what meant by it,
when we are co?nmanded not to love it. Vol. III.
P- 354
the Love of it, the
great Caufe of Mens In- fidelity, "Vol. VIII. p. 148 ' Worldly Mindednefs, th^ great Danger of it. Vol.
Vii. p. 267
Worfhip of God, what im- plied in it. Vol. I. p. 3 1 J &c. Vol. VIII. p. 69
external, the Obli- gation to it. Vol. I. p-
37 private to be per->
formed. Vol. I. p. 189
■mii/t^
IV. p. 402
true Zeal how diftin"
in the foregoing T!en Volumes of Sermons,
vnijl he accotnp anted
with Obedience, Vol. I.
p. 42 hoiv to worjhip Him
in Sprit, Vol.1, p. 109
publick, to be per-
for?ned. Vol. II. p- 27
— a reafonaUe Ser- vice, Vol. IX. p. 435
Z.
guijloed from that which isfalfey Vol. IV. p. 403, &c Zeal, for any Party or O- pinion, the IVeaknefs of grounding the Hopes of Salvation upon it. Vol, VIII. p. 317
ZEal, true Zeal where- in it confijb. Vol.
FINIS.
Date Due |
|||
m^ w. |
i |
||
1 |
|||
1 |
|||
<f |
PRINTED |
IN U. S. A. |
1k3^
!K- •'•':»^i "^fiSrMfc'.'^^s." •".■■ •• '■^^
»• X^e
r
^■f^
,'^VA'^l^yt- ki^^''ji~-