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THEOLOGICAL SEMINARY, Princeton, N. J.
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SERMONS
O N
SEVERAL SUBJECTS,
By THOMAS SECKER, LL.D.
Late Lord Archbifhop of Canterbury.
Publifhed from the original Manufcripts,
ByBziLBYPoRTEusD.D. and George Stinton D.D.
His Grace's Chaplains.
VOL VI.
LONDON,
Printed for J. and F. RIVING TON, in St. Paul's Church- yard ; and B. WHITE, at Horace's Head, in Fleet-Street.
M D C C LXXI.
Y^?'5io.,^_ ;
CONTENTS.
Five Sermons on Scripture, ^
S E R M O N I.
On the divine Infpiration of Scripture.
2 Tim. iil. i6, 17.
All Scripture is given by Infpiration of God ;
and is profitable for Do5lrine,for Reproof, for
CorreBion, for InJlruBion in Right eoiifnefs :
that the Man of God may be perfeSl^ throughly
furnified unto all good Works, p. I,
SERMONS II. III. On the Ufefulners of Scripture.
The fame Text. p. 29, 57
S E R M O N IV.
On the Duty of reading it.
The fame Text. p. Z^
A 2 S E R.
IV CONTENT S.
SERMON V.
Dir-eflions for reading it profitably.
The fame Text. P- ^^3
SERMON VI.
On the Lawfulnefs and Expediency of Forms of Prayer..
I Cor. xIv. 15. i will fray with the Spirit, and I will pray
with the Vnderjlanding alfo : I-will Jtng with the Spirit, and I will Jin g with the Under ^ J} an ding alfo, P- H^
SERMONS VII. VIII. IX. X. XL
An Explanation and Defence of the Liturgy gf the Church of Englatid,
The fame Text.
p. V6^, 191, 217, 241, 265
Five Sermons agalnft Popery.
S E R M O N XIL
Scripture fbewn to be the Rule of Chriftian Faith and Pradlice. The Infallibility of the Church and Tradition exploded.
I P E T.
C O N T E N'TS,- «r|
I Pet. v. 12.
- — 'Exhorting and tejlifying that this is the. t rut, Grace of God wherein ye Jiand. p. 293
SERMON XIII.
Againft Prayers to Angels, Saints and the Vir- gin Maryy Image- Worihip, and Tranfub- ftantiation.
The fame Text. ?• 321
SERMON XIV.
AgalnH: communicating in one Kind only, the Sacrifice of the Mafs, auricular Confefiion, private Abfolution, Purgatory and Indul- gences.
The fame Text. p. 347
SERMON XV.
Againft Extreme Undtion, Prayers in an un- known Tongue, Prohibition of the Scrip- tures, equalling Apocryphal Books with Ca- nonical, unwarrantable Number of Sacra- ments, &c.
The fame Text, P- 373
_^ S E R-
^ CONTENTS,
SERMON XVL
General Pleas of the Romanijls confuted, and Rules of Conduct towards them given.
The fame Text. p. 397
ERRATA.
p. 1 26. L. 4. for we read bt. p. 163. L. 2. afrer do dele it. p. 338. L. 11. for asjn/} xiidjuji at*
SERMON L
2 Tim. ill. i6i 17.
All Scripture is given by InfpiratioJi of God :
and is profitable for Do5lrine,for Reproof for
Corre5lion, for InJlruSlion in Righteoufnefs :
that the Man of God may be per feci, throughly
furnijhed unto all good Works.
AN is by Nature ignorant and thonght- lefs : and therefore wants Information and Admonition. He is alfo prone to Evil, and averfe from Good: and therefore wants Reflraint from the former, and Incitement to the latter. Without the Adiftance, which we receive one from another in thefe Refpe«5l?, we fhould be wicked and wretched beyond Imagi- nation. But though we (hould be moil defec- tive in a State of Sohtude, yet we are very de- plorably {o, even when joined to the beft Advantage in Society. Many Points of the Vol. VI. B utmoU
2 S E R M O N I.
utmoft Moment, relating both to our prefent and future Condition, we either cannot difco- ver at all, or not with Certainty : many, which we might, not even the wifer, much lefs the greater Part, have in Fa6l known : and thofe, which hardly any could fail to perceive, all have, more or lefs, failed to regard. Moft of thefe Things are vilibly Mens own Fault : and the reft are no Imputation upon God. For un- queftionably he may with Juilice place any of his Creatures in as low a State, both of Un- derftanding and moral Ability, as he pleafes : provided he requires from them, as he cer- tainly will, only in Proportion to what he hath given. And even his infinite Goodnefs cannot oblige him to beflow on them greater Favours, than his infinite Wifdom fees to be proper: which it is no Wonder (liould ad upon Rea- fons, to Us unfearchable. But the lefs we have Ground to exped:, the more thankfully we ought to receive whatever Notices, Encou- ragements or Warnings, he may vouchfafe more immediately from Himfelf.
Now we have in our Hands a Book, which we call x\iQ Bible : containing Accounts of va- rious Communications made to Mankind by their Creator from the Beginning 5 but princi- pally
SERMON I. 3
pally through the Hands of Mofes and the Prophets ; of Jefus Chriji and his Difciples ; together with great Numbers of moft impor- tant Confequences from thence refuhing. Both Parts of this Book are credibly affirmed to be written by Perfons, who muft in the main. have known the Truth or Falfehood of what they fay : none of whom have given Grounds to fufped: their Veracity; but many, the ftrongefl poffible Grounds to rely on it. They fupport the Authority of the Dodlrincs and Precepts delivered there by exprefs Prophecies and public Miracles, recounted there alfo : which Prophecies have, moft of them, unde- niably been fince fulfilled, nor do any appear to have failed] and which Miracles, though they eould never have been acknowledged if they had not been real, were, fo far as we can learn, denied by no one, either at the Time when they were faid to be done, or long after. Oa fh€ contrary, the Old Teftament hath always been admitted, as true and genuine, by the tvhole Jewiih nation : and the Pentateuch iii particular, ufed as the Law of their Country ; though it appoints more Things than one to be done, fo utterly and vifibly contrary to human Policy, that they muft proceed from Him,
B 2 whofi
4 SERMON I.
whofe extraordinary Providence alohe could make them pradicable with Safety j and others, too contrary to human Inchnations, for Men to have chofen, without being fure that God required them. And as to the Writers of the New Teftament, it is flill more certain, that their Works were pubhihed near the Time and in the Places, where they affirm the Events, which they relite, came to pafs : that they agree furprifmgly well, though in general they were unlearned Perfons, and plainly had not concerted their Story together : that they led pious and virtuous Lives : that they were will- ing to fufter Death for the Sake of their Tef- timony. And accordingly the whole Chriftian Church from its Rife embraced their Narrations with a Faith, which neither Artifice norPerfecu- tion were able to overturn, or keep it from pre- vailing throughout the World, though contrary to the favourite Notions and vicious Deiires of all Mankind : which alone is a Proof, that the Fadii related in them, even the moft miracu- lous, were previoufly known to be true ; and the Dodtrines the fame, which had been al- ready taught by the Apollles ; eife Jews, Hea- thens and Chrifiians muft have exclaimed againfl the Authors^ as Pubiifhers :)f Falfe-
hoods.
SERMON I. 5
hoods, and thev could never have obtained Credit. Some few of their Books indeed, (but fuch as taught no one Article that is not in the others, nor denied any one that is) were quef- tioned in fome Congregations for a good while, perhaps with more Caution than needed : but were then put on a Level with the reft. Nei- ther Teitament is pretended to be difproved, but both are coniirmed, as far as could be ex- pedied, by fuch Heathen Records as are extant : and if either had been confuted formerly by any, that are novv^ loft, it mufl have funk ; which hath not been the Cafe. Each of them furniflies powerful internal Evidence in Favour of itfelf ; each adds manifold Strength to the other: and no Writings whatever ftand on the Credit of fuch numerous and decifive Attefta- tions.
Were we therefore to confider them merely as Compofitions of excellent Men, well in- formed, and faithfully informing Us, in the heft Manner they could, of what it moft concerns us to know, we mufc allow them to be a moft valuable Bleffing; a Treafure unfpeakably fu- perior to all the other Remains of Antiquity. But this is much too low an Efteem of them : they were '.vritten moreover under the efpecial B 3 Dircdion
6 SERMON I.
Direiflion of Heaven, and that for an End no lefs important, than a full Supply of our fpi- ritual Wants. Thefe two Points the Apoflle afferts plainly in the Text : and I (hall endea- vour to confirm and improve his AlTertions, by iliewing, in fome Difcourfes upon it,
I. That all Scripture is of Divine Authority.
II. That it completely anfwers every Pur- pofe of Religion.
III. That we ought to read and ftudy it diligently.
IV. How we may do this to the heft Effed:. I. That all Scripture is of divine Authority,
or, in St. Pauls Language, given by Infpiration of God : a Pofition extremely requilite to be underftood in its true Senfe, and eftablilhed on its proper Foundation. For fome have held it to fignify, that every Sentence and Word was didated from above : and confequently have made Room, without intending it, for as many plauiible Objedions, as there are Appearances of any Thing, which in refpedt of Clearnefs, Elegance, Order, Strength, exceeds not hu- man Power, or falls beneath abfolute Perfec- tion. Others, efpecially of late Years, partly to guard againft this Danger, and partly to cxcufe Notions of their own, which are con- trary
SERMON I. 7
trary to Scripture, have imagined, that being Infpired meant little more (at lead in Relation to the Hiftorical and Dodrinal Books)than being indued with a large Meafurc of general pious Intention : fo that, continuing to call them- felves Chriftians, and profeffing a high Refpedt for the facred Writers as good Men, they have thought themfelves juftified in doubting, or even difbelieving, almoft as much as they pleafe, of what the Scriptures teach.
To ftate therefore and defend the Senfe of the Text, I Ihall begin with explaining the Terms. The Word, here tranflated Scripture, denotes frequently in other Authors any Writin^2; what- ever. Whence fome ancient Verfions render the Original thus : Every Writing, given by Tnfpiration of God, is profitable, and fo forth : leaving it undetermined, which are fo given. But always, in the Gofpels and Epiftks, it de- notes that Colledion of Writings, which the Church acknowledged for its P^ule of Life and Manners. When our Apoftle fent this Epiftle to timothy, feveral Parts of the New Tefta- ment were not publiOied, and fcarce any had fpread very far : fo that he muft by Scripture mean chiefly, if not folely, the Old Teftament. But the Books of the New, from their firft Ap~ B 4 pearance.
8 SERMON I.
pearance, obtained the fame Title every where. St. Peter gives it by the plainefl Implication to what St. Paul wrote => : and doubtlefs what He, and the reft of the twelve, wrote, equally deferved it. Infpiration is any particular Influence of God on the Mind : whence we pray in the Communion Service, that he w^ould cleanfe our Hearts by the Infpiration oj his Holy Spirit. But, in the Cafe before us, it muft lignify fuch Influence, as will be effedual for the Purpofe of writing fuch Books. And of this there may be various Degrees requifite, and therefore granted, according to the Variety of Circum- ftances. Moving a Perfon inwardly to under- take the Work is one Degree. Superintending him during the Execution of it, (o as to pre- ferve him from any confiderable Miftake or Omiffion, is another. Preferving him from all, even the leafl, is a higher dill. Enabling him to exprefs himftlf in a Manner loftier, clearer, more convincing or more affeding, than he could have done otherwife, is yet a further Step. Suggefting to him alfo the Matter, which he fhall deliver, goes beyond the former, efpecially if' he was unacquainted with it till then. And putting into his Mouth the very
^ 2 Fet. iii. 1 6.
Word^
SERMON I. 9
Words he {hall ufe, is the completefl Guidance, that can be.
Now we fay not, that God hath done all thefe Things in every Part of Scripture : but fq many in each, as v/ere needful. That He di- reded Mofes to write his Laws ^ and Ijaiah % and Ezekiel^ and Habakkuk", Part at leaft of their Prophecies, and Jeremiah the Whole of his *■, and St. John the Book of Revelation s, they themfelves pofitively affure us : and by Parity of Rcafon we may prefume it concerning the reft : nor can we doubt, but that, writing in Obedience to his Command, they wrote fo, as he approved. On fome Occafions perhaps they wanted, and therefore had, no extraordi- nary Affiftance. Without this, the Hiflorians amongfl: them might relate feveral Fadls from their own perfonal Knowledge, others from authentic Records : and Mofes might receive his Accounts of the earlieft Ages from un- doubted Tradition. For Tradition was much longer credible, when there were but few Things to commit to Memory, and there was no other Way of preferving them, and two or
'' Exod. xxxlv. 27. Comp. xxiv. 4. Dent. xxxi. 9, 22. " If. viii. I. XXX. 8. ^ Ezek. xliii. n. « Hab. ii. 2.
^ Jer. XXX. 2. xxxvi. 2, 28. e Rev, i. 11, 19.
three
lo S E R M O N I.
three Generations lafted many Centuries. The Writers of the Pfalms might often chufe their own SubjedSj and treat them fuitably to their own Genius. The wife King, and other Com- pilers of the Pro'verbs, might perpetuate their own Maxims. The Authors of the Epillles may well be fuppofed to have given the many fmali Dircdiions, which we find in them, folely from the Dictates of their own Prudence. The Authors of all the Books might be trufted very commonly to ufe their own Stile and Method, (in which accordingly there is much Diverfity) nay, even their own lUuftrations, Arguments and Reafonings, on the Points before them. And yet, amidft all this, the watchful Eye of God might fufficiently provide againft their miileading into Error and Sin, or omitting to inflrudl in any Thing effential, thofe, v/hom thev were appointed to make wife unto Sal-
*vation .
That he hath fuperintended them thus far, is evident from the Neceffity of his doing it. The Patriarchal, Jewifii and Chriftian Revela- tions, which are contained, with their princi- pal Evidences, in thefe Books, could not be known with Certainty otherwife than by Means
* 2 Tim. iii. 15.
S E R M O N I. II
of them, after fome Time, though they might at firft by Word of Mouth. And therefore to prevent his gracious Intention towards every fucceeding Generation from being fruftrated, undoubtedly God w^ould take Care, that the Scripture fhould teach us infaUibly what he required us to believe and do : which was im- poffible, if his Truths and the Imaginations of his Creatures were blended in them promifcu- oufly : or indeed, if they were only left to ex»- prefs themfelves as they could, properly or im- properly, concerning abftrufe and difficult Mat- ters, (as there are many fuch in the facred Writings,) where a fmall Error in their Phrafe might occafion a great one in our Belief or Condudt. For on this Suppofition, how fhould we diftinguifh with Safety in Matters of fuch Moment : and where fhall they, who rejed: any one Article, find a fure Place to flop at ? Fatal Experience hath proved continually, that they can find none. And confequently our wife and good Maker would efi*e(5lually preferve Writings of fuch infinite Importance, not only from grofs Errors, but from the very fmalleft in Faith or Pradice, and, one fiiould think, in Arguings and Fads alfo : the former being often aifeded by the latter.
But
12 S E R M O N I.
But this Is not all : he mull: have Interpofed much farther. We find PaiTages throughout, fo fublime, fo pathetic, full of fuch Energy and Force upon the Heart and Confcience; yet without the lead Appearance of Labour and Study for that Purpofe : indeed the Defign of the Whole is fo noble, fo well fuited to the fad Condition of human Kind ; the Morals have in them fuch Purity and Dignity ; the Dodtrines are many of them fo much above Reafon, yet all of them fo reconcileable with it ; the Expreflion is fo ma- , jeftic, yet familiarifed with fuch eafy Simpli- city ; that the more we read and ftudy thefe Books with pious Difpofitions and judicious Attention, the more we fhall fee and feel of the Hand of God in them ; and without fixing diftindly on this or that Text, be fully fatif- iied in the Grofs, that no mere Men, and yet lefs unlearned Men, as feveral of the Writers were, could ever approach to fuch Perfection, (far fuperior to that of the mod admired Hea- thens,) without being raifed vaftly above them- felves by lupernatural Aid. But then if we confider alfo the accurate Agreement and Cor- refpondence of the feveral Parts, though of very different Natures, written at very different Times, under very different pifpenfations of 6 Religion,
S E R M O N I. 13
Hellgion, and Scenes of worldly Affairs ; that, numerous and various as they are, they unite neverthelefs into one coniiftent and conneded Scheme, and the more evidently fo, the flri(5lcr Inquiry is made into it ; this will greatly ftrengthen the Proof of divine Suggeftions, as well as Reftraints. For fuch Harmony muft proceed from one original Plan, formed in the Mind of God, Portions of which only were communicated to the feveral Publifhers of it ; yet each of them was influenced from above to fo pundual an Execution of his refpedive Truft, that what he faid, perfedly tallied with what he was ignorant of, till at length the whole was completed by our blelTed Redeemer; in whom all the Building, fitly framed together^ grew up into a holy Temple in the Lord'.
But after this general View, let us enter into fome Particulars. The Mo/aic Law, if at all from God, was dictated by God: for it affirms itfelf to be fo. The Contents of the prophetic Books are, Predi(5tions of future Events, and Commiffions to deliver fuch and fuch Inflrudtions to the People. Thefe alfo, if true, (as the Completions of the former demonftrate that they were,) muft have been fuggefted. One of the Prophets declares,
^ £ph. 11. 21.
that
14 S E R M O N T.
that he heard, but underjlood not ". Others "of them St. Feter defcribes, as diligently fear ching into the Times and Circumftances, to which their Meffages related'. And probably they all apprehended the Meaning of a great Part of them but imperfectly. Now we may be cer- tain, that God would effedlually incline them to deliver thefe, by ufing the very Words, which they received. And in the reft they would of Courfe endeavour it, and have their Memories undoubtedly ftrengthencd, as far as needed, to perform it. Some Revelations indeed were made to them, not by Words, but by vifible Appearances, or Impreffions on their Imagina- tion. Here again we cannot queftion, but they were enabled to relate them in proper Terms. Farther yet : many of the Pfabns are plainly prophetical, and even the Hiftorical Books con- tain Prophecies : thefe alfo muft have been fug- gefted from above. The very Hiftories are, fome of them, fuch as Man could not know, fome fuch, as in all Likelihood the Writers did not know, of themfelves, or from other Men : therefore God muft have communicated them too. And from the Beginning to the End of Scripture are fuch Numbers of Things of fuch ^ Dan. xii. 8. * i Pet. i. ii.
exalted
S E R M O N I. 15
exalted Excellency, that we may well fay of the Writer, concerning each of them, as our Saviour doth to St. Peter : Flejh and Blood hath not revealed it unto thee, hut my Father which is in Heaven "".
However, as we Chriftians are mod: imme- diately concerned with the New Teftament, and proving its divine Authority fingly will prove that of the Old, which is every where afferted in it, I ihall dwell upon this Point more largely.
The Evangeliils give us not only a circum- {lantial Account of our Saviour's Journies, Mi- racles, Sufferings, Refurredion, but frequent Narrations of his Difcourfes likewife : fome of them very long, all of them together making up near half the Gofpels ; and St. John, who wrote the laft, hath the moft of them. We, who have heard and read them frequently, were we now to read one of the larger again, fhould fcarce be able to repeat it, without con- liderable Omiffions, nay without Variations al- tering the Senfe. The Difciples at the Time were far from comprehending them all : it is no where affirmed, that they wrote any of them down, till feveral Years after : probably fome
"Matt. xvi. 17.
of
i6 S E R M O N 1.
of the Gofpels were not publifhed within twenty Or thirty Years or more. Yet a fmall Failure in reprefenting the Dodrine of their Mafter, his Vindications of himfelf, his Prediftions of future Events, nay, any Thing of Moment, that he did or that befell him, (efpecially con- fidering how many Things were foretold con- cerning him) might have been extremely detri- mental to Chriftianity. And therefore afluredly they would never have dared to fpecify fuch a Variety of Particulars, both faid and done ; or if they had, could never have agreed fo well in them, without fupernatural Affiflance. But they well knew, they fhould have it*
Our Saviour, before his Death, promiled them, that tbe Holy Ghoji fhould teach them all ^hingSy and bring all Things to their Remem^ brance, whatfoever he had faid to them ", and guide them into all Truth ". He afTured them, it was expedient for them, that he fhould go away, becaufe, till then, he could not, confift- ently with the Purpofes of infinite Wifdom, fend the Spirit to them "^ : whence it muft fol- low, that by the Aid of the Spirit, they were as fecure from Error, as if they had (what after they were difperfed to preach the Gofpel
" John xiv. 26. " John xvi. 13. p John xvi. 7.
was
S E R M O fj t. 17
Was impoffible) Chrift bodily prefent with them, to alk concerning the Things which they had heard or feen. He told them farther, that when they fhould be brought before Gover- nors and Kings to bear Tejiimony for him, it JJjould be given them, in that fame Hour, what they fhoutd f peak : for, faith he, /'/ is not ye that fpeak, but the Spirit of your Father, which fpeaketh in you 'J. To pretend, that this Pro- mife means only Courage and Prefence of Mind, is contrary to all Reafon, and all Ufc of Scrip- ture Language. And if it means, as it evi- dently doth, divine Superintendence ; they cer- tainly wanted, and therefore would have, at lead as much of it, when they wrote Books, which God forefaw (whether They did or not) muft be the only {landing Rule of Chriftian Faith for ever, as when they fpoke occafionally before this or that Heathen Magiftrate.
The Aflurances, which he vouchfafed to them, we read^ werel fully made good. After his Refurredtion he faid to them, As the Father hathfent me, even fo fend I you : then he breathed on them, and faid. Receive ye the Holy Ghofi \, After his Afcenfion, they were filled with his
^ Matt. X. 18, 19, 20, Gomp. Luke xii, 11, 12. ' Joha
XX. 21, 22.
Vol, VL G Gifts
i8 S E R M O N I.
Gifts yet more abundantly, Jpake with other tongues, as the Spirit gave them Utterance ' ; difcerned the Secrets of Mens Hearts, foretold Things to come, performed the very greateft of Miracles, had frequent Revelations from above, feem to have done nothing of Moment without an efpecial Guidance. Surely then, they, who v^^ere thus under God's Diredion, did not write the New Teftament without it : they who confirmed in this Manner what they taught, were not capable of leaving unmen- tioned any fundamental Truth, and yet lefs of teaching any Error.
Now two of thefe, Matthew and 'John, Apoflles and Companions of our Lord, are alfo Evangelifts. The latter was peculiarly beloved of our Saviour while on Earth, and afterwards faw in Vifion and heard from his~ Mouth, and that of an Angel, all that is contained in the Book of Revelation : whence we not only infer its infallible Authority, but are ftrongly con- firmed in our Belief, that the Spirit of Je/hs was prefent with him in writing his Gofpel and Epiftles alfo. The two other Evangelifts in- deed, Mark and Luke, were not Apoflles : but their Works were approved by St. Peter and St.
' Ads ii. 4.
S E R M O N I. 19
Pauly who were : and all the four Gofpels have ever been held in equal Efteem. The Book of ASfs is a Sequel of the third, which the Writer would not fail to lay before the fame Apoflle, who had infped:ed his Gofpel : efpecially as it principally relates to him, and ends at the Time when they were together at Rome, and at full Leifure to revife it jointly.
It is true, St. P<^a/himfelf was not one of the twelve. But he was not a whit behind the the very chief eji of them ' ; being miraculoully called to fee that juft One, to hear the Voice of his Mouth \ and to receive his Gofpel, 72ot of Man, but by the immediate Revelation of jcfus Chrijl"": Certainly then he was not fuffered either to mifreprefent or fupprefs any Part of it, whether fpeaking or writing, or to deliver any Thing, as comprehended in it, which was not^ But let us hear what he faith of his own Preach- ing. Wefpeak the things given unto us of God, not in the Words, which Mans Wifdora teacheth, but which the Holy Gho/i teacheth '\ When ye received the Word of God, which ye heard of us^ ye received it, not as the Word of Men, but as it is in Truth, the Word of God "", Let us hear
* 2 Gor. xi. 5. ' Afts xxli. 14. " Gal. i. 12.
^ I Cor. ii. 12, 13. ^ I Their, ii. 13.
C 2 what
20 S E R M O N I.
what he faith of his own Epiffles. If any Man think himfelf a Prophet or Spiritual,^ that is, in- dued with fupernatural Gifts, kt him acknow-^ ledge, that the Things, which I write unto you, are the Commandments of the Lord ^. He there- fore, that defpifeth, defpifeth not Man, but God, who hath alfo given unto us his holy Spirit ^. Yet we may be confident, that he did not boafl of himfelf beyond his Meafure % or dare to fpeak of any Thing, which Chriji had not wrought by him, to make the Gentiles obedient, by Word and Deed, by mighty Signs and Wonders, by the Power of the Spirit of God ^, And obferve, he doth not, after all this, any where exalt him- felf above the other Apoftles : but he places all the Apoftles above the Prophets ^ : which like- wife in Effe<fl St. Peter doth, when having firft exhorted Chriftians to be mindful of the Words, which were fpoken before by the holy Prophets, he adds, in yet flronger Terms, and of the Commandment of us, the Apoftles of the Lord and Saviour *". St. John alfo, in his firfl Epiflle, ufes Language, in general, of the fame high Import. He that knoweth God, heareth us : he that is not of God, heareth not
y I Cor. xiv. 37. * I Theff. iv. 8. « 2 Cor. x. 13.
^ Rom. \v. 1 8, ig. ' i Cor. xii. 28. "* z Pet. iii. 2.
4 us*
S E R M O N r. 2t
us. Hereby know we the Spirit of Truth, and the Spirit of Error \ Could fuch eminent Saints, could any religious and humble, or commonly honeft. Men, provoke God, and at- tempt to deceive their Fellow Creatures, by making fuch Claims as thefe, without Founda- tion ? Would not he inftantly have withdrawn his Gifts from them ? Would not their Enviers and Rivals, for fuch there were, have expofed them ? Would not all Chriftians by common Confent have rejcdted them ? Certainly they would : yet certainly they did juft the contrary.
The only two Writers of the New Tefta- ment, whom I have not yet named particular- ly, are St. James and St. Jude : of whom it may be very fufiicient to obferve, that they were both Apoflles, and near Kinfmen of our Lord, and therefore might well expeft the fame Re- gard with the reft ; which, by the whole Te- nour of their Epiftles, they appear to do, though without demanding it fo exprefsly, for which they had probably no Occafion.
Still we acknowledge, that fome Chriftians at Antioch difputed one Part of what Faul and Barnabas taught there : and afterwards, when the Apoftles held a Council at Jerufalem upon it,
* I John iv. 6.
C 3 certain
22 S E R M ONI.
certain Pharifees, who were Believers, debated the fame Points But no Wonder, if new Converts, full of old Prejudices, were back- ward to part with them, where the Honour of the Law feemed to be impaired by it, confider- ing how obflinately refradtory their Forefathers had been to known Prophets, and to Mofes himfelf. However, being with great Conde- fcenfion heard, then intruded by St. Jaijies and St. Peter, they fubmitted. Yet, we own far- ther, in the Decree made on this Occafion, where the Apoilles fay, // hath feemed good to the Holy Ghojl and to us, they join the Elders and Brethren with them. But fo doth St. Paul ioin one or ather with Him in no lefs than eight of his Epiftles ^ : and in both Cafes the Ivleaning plainly is, not to allow them equal Authorit}^ but merely to exprefs their Con- currence.
Indeed the Apoftles themfelves were not led into all Truth at once : but this is very conlift- ent with being fecured from any Error. They were alfo liable to act imprudently : as St. Pe- ter did, when he feparated himfelf from the Gentiles at Antioch, fearing to offend the be-
^ A^ls XV. I, "&c. ^ I Cor. i. 1. 2 Cor. i. i. Gal,
\. 1,2. Phil.i. 1. Col. i. I. iTheiT.i. I. 2 Th eiT. i. i. Philem. ver. 1.
lieving
S E R M O N L 23
lieving 'Jews^ for which St. P^z*'/ blamed him ''; and as perhaps even Pi7z// too didj, when not knowing the High Prieil:, he reproved him (o feverely, though defervedly \ But there was not the leafl: Falfehood afTerted by either : and the Behaviour of both turned to the Advantage of Chriftianity. Some have objected to ih^ In- fpiration of the latter, that in one Place he only faith. He thinks he hath the Spirit of God^. But this ironical feeming Doubt was defigned to imply the ilronge/l Affirmation, and to put his Adverfaries to Shame. They objed: alfo, that in the fame Chapter he diilinguiihes the Directions, which Chriil had given in Perfon, from his own '. And He doth fo : but what is this more, than a mod amiable Expreffion of Humility, and Refped to his dear Lord ? A few Perfons have likewife apprehended, that when he faith to the Corinthians, We fiall not alljleepi but we fiall all be changed"", and agaia to the Thejfalonians, For this we fay unto you by the Word of the Lord, that we which are alive, and remain unto the coming- of the Lord, fiall not. prevent, go to Heaven before, thofe which are afleep " -, he meant, that the general Refur-
^ Gal. ii. u, &c. ' Afts xxiii. 2, &c. ^ i Cor. vji. 40. * I Cor. vii. 12. ■" I Cot. xv. 51. "1 Tbeff. iv. 15.
C 4 -redtioa
24 S E R M O N I.
reflion was to be in his Days, and therefore erred. But plainly he did not : for in his fe- cond Epiftle to the latter, written the fame Year, he cautions them againft mifunderfland- ing, (as it feems they feme of them had done,) what he faid on that Head in his firft : and mentions Things, which were to intervene be- tween his own Days and the Refurre6tion, and rnuft take up Time °. In other Epiftles too, he fpeaks of his own dying, firft as likely % then as certain to happen foon '^. And therefore by ^e, in the Places objected, he meant only in general. We, or fuch of us, Chriftians : not defigning to intimate, that He himfelf (hould be one of the Number. In this Senfe he fre- quently ufes both, /F(?, and even, 7, elfewhere^ as many approved Authors have done in dif-^ ferent Nations and Ages.
Obje(flions have been raifcd againft vanpus Paflages of holy Writ, befides the above- men-*- tioned. Seme have been thought hard to re- concile Vv^ith the moral Attributes of God : fome with each other. To examine them here par- ticularly would be much top long. General Obfervations, capable, I hope, of removing or pbviating the principal Difficulties, efpecially of
p 3 Theff. ii, j, 2{C, ? Phil, i, 29. 1 ? Tim. iv. d.
Jhg
6 E R M O N I. 25
the former Sort, fhall, God willing, be made iri the Sequel of thefe Difcourfes. But without doing that, it might be fufficient to fay, that reafonable Anfwers have been already given to them : that many of them, which once ap- peared to be of the greateft Importance, have been fully fhewn to be of none : from whence alone we may juftly prefume, that whatever is v/anting to clear up the reft will be fupplied in Time by the Blefling of God on the continued Labours of pious and learned Men : and that In the mean while, inftead of thinking ill of the Scriptures, we ought to think humbly of purfelves, and be perfuaded, that in thefe Points we do not underftand them'.
Such, as were moft eminent for Piety and Knowledge, and have enjoyed the greateft Ad- vantages for judging of Scripture, have always cfteemed it of divine Original. The Chriftians of the firft and fecond Centuries, who muft have known perfonally, whether the Books of the New Teftament were authentic, who had been Companions of the Apoftles and their immedi- ate SucceiTors, who muft have been taught by Them, what Honour both Teftamcnts deferved, ^nd would have been reftrained by Them from
f TJiis laft is Juftia Martyr's Rule, Pial. with Trypho, § 65.
paying
iS SERMON!'.
paying them, too much, paid them the very higheft. All, who came after, exalted them above the mofi: valuable Compolitions of the mofl: early Fathers, by the ftrongeft Expreffions of peculiar Regard : and this Regard v^as uni- verfal. None but the abfurdefl and vileft of Heretics refufed, and that on the poored Pre- tences, to be tried by their Authority. All others, whatever elfe they differed in, agreed in acknowledging the Infallibility of the Bible, to which they v^'ere forced to attempt recon- ciling their Tenets, as well as they could. In later D.-^ys, we confefs, Papifls have fpoken flightly of it, and Libertines much worfe : both however for bad Reafons j becaufe it condemns the religious Notions and Pracftices of the for- mer, and the irreligious ones of the latter. But 'all unprejudiced and ferious Men, in Propor- tion to their natural Abilities, acquired Know- ledge, and Attention to fludy it, have held it to this Day in Reverence : and in Proportion as that Reverence hath influenced their Hearts and Lives, have been Examples and Bleffings to all around them.
Let us therefore walk in their Steps, and be heartily thankful ; firft, that God hath not left lis (undeferving Wretches as we are) to our
©wa
S E R M O N I. zj
own Conjedures and Imaginations concerning what we are to believe and to do, to hope and to fear, but made gracious Difcoveries of Him- felf, his Will and Purpofes, to Mankind ; then, that he hath not left thefe Difcoveries to come down to us, and our Poflerity, through the un- certain Conveyance of oral Tradition, which quickly fails, or of cafual Writers, who might err in fome Points neceffary, and pafs by others tinmentioned ; but hath excited fit Perfons to record his Truths ; exalted their Faculties, and ftrengthened their Memories, where it was needful ; fuggefted to them many Things, watched over them in all. Let us receive their Communications with the utmofl Refpe<5l, and read them with the utmoft Care, as the Means of our Salvation : and if amidft a great deal, that is highly ufeful and incomparably excellent, we meet fometimes with Things, for which we are unable to account -, let us indeed feek for Solutions diligently, and be willing to ad- mit any fair, any poffible one, rather than a Miflake in the facred Writings : but though we fhould meet with no Solution, let us confider that humble Faith becomes us much better, than haughty Contradidlion ; modeft Sufpenfe, than r^ili Pofuivenefs ; for that God knows
tver/
28 S E R M O N I. "^
c^ery Thing, and we know little ; that others perhaps now, and we ourfelves after farther Inquii^y, may fee very diftindlly what at prefent we fee not at all ; and, (which alone may fuf- fice to our Satisfadion) that whatever elfe may be dark or doubtful, or feem exceptionable, there is abundantly enough, clearly and indif- putably written, to anfwcr the End of all ; that we may believe, that Jefus is the Chriji the Son of God, and that believing we may have Life through his Name \
* John XX. 31.
S E R-
SERMON 11,
2 Tim. iii. 16, 17.
^// Scripture is given by Infpiration of God:
and is profitable for DoSlrine, for Reproof,
for CorreSfion, for Infru6fion in Rtghteouf-
nefs : that the Man of God may be perfect,
throughly furni/ked unto all good Works,
I. TTN my preceding Difcourfe I proved to I you the Divine Authority of Scripture ; and now go on, as was propofed, to fhew II. Its complete Ufefulnefs. This the Apof- tle hath exprefled by faying, it is profitable for DoSlriney or teaching religious Truths; for Reproof or Confutation of the oppolite Noti- ons and Practices ; for CorreSiion, that is. Amendment of thofe, whom it reproves ; for Injiru^ton in Right eoufnefs^ that is, leading
good
30 S E R M O N ir.
good Perfons on to flill higher Degrees of Per° fedtion.
Had the Writers of It been left to them- felves, yet being worthy Men, and well in- formed of what they wrote, it would have been extremely ufeful. But as they were fu- perintended by the Spirit of God, it muft be unfpeakably more fo : in particular, becaufe we may with abfolute Security rely on it in all Points. Whatever it teaches, we may fafely learn ; and it teaches the whole of Chriflianity; the Hiftorical Fads, the Articles of Faith, the Rules of Life, the Promifes, the Threatenlngs, the Exhortations, the Examples. From Scrip- ture chiefly, and almofl folely, we come to know, that God is infinitely perfedl, and made the World ; that Man is fallen and redeemed i that he hath eternal Happinefs or Mifery fet before him ; and what the Means are of pro- curing the one, and avoiding the other. For Reafon could difcover but little of thefe Things^ and did difcover much lefs : and Tradition is unable to convey any Thing far down v/ith Certainty. In this narrow Compafs lies the Proof, and It is a complete Proof, of the Be- nefits that we may receive from holy Writ, However it hath gracioufly condefcended to
invite
S E R M O N ir. ' 31
invite Us to partake of them, by fpeclfying them more diftincSlly. I ihall only mention a few of thofe, which are enumerated in one Pfalm, the 119th. You will judge from thence of the reft. Wherewithal fiall a young Man cleanfe his Way ? Even by ruling himfelf after thy Word \ ^hy Words have I hid within my Heart, that I might not Jin againjl thee ^, Thy TeJIimonies are my Delight and my Counfellors ". So pall I have wherewith to anfwer kirn, that reproacheth me : for I trujl in thy Word ^. I ivill walk at Liberty, for I feek thy Co?nmand- ments =. Thy Statutes have been ray Songs in the Houfe of my Pilgrimage ^ The Law of thy Mouth is dearer unto me, than Thoufands of Gold and Silver^. If my Delight had not been in thy Law, I Jhoiild have perijhed in my Trouble ''. Through thy Commandment I get \Jnderfanding: therefore I hate all evil JVays *. Thy Word is a Lamp unto my Feet, and a Light unto jny Paths^. Thy Teflirnoni^s have I claimed as mine Heritage for ever : and why F they are the very Joy of my Heart\ Great Peace have they, which love thy Law, and ?20thing pall offend them ".
' V. g. "^v.w. '^ V. 24. ''v. 4:.' ^v. 45.
fy. 54. g V. 72. '^ V. 92. * V. 104. '^v. ICC.
^ V. lu. "" V. 165.
Thcfs
35J S E R M 0 N II.
Thefe and many other Advantages, which the infpired Writings afcribe to themfelves, are alfo in Reafon to be expeded from them^ the Au- thors had experienced them; all pious Men have; experienced them fince ; every one, that will^ may at this Hour. And therefore I ihall en- large no farther at prefent on the direct Evi- dence of them ', but proceed to anfwer the Ob- jedtions of thofe, who are hindered by unjuft Prepolleffions from trying them : who cither contefl the Ufefulnefs of Scripture, in order to overturn its Authority; or, which is wonder- fully inconfiftent, think very lowly of the for- mer, while they acknowledge the latter* For I fear many entertain injurious Opinions of thef Word of God, without daring to own itj even to themfelves : which influence them power- fully, though fecretly, firft to read, then to efteem it, lefs and lefs ; then to indulge a Life unfuitable to it, and perhaps in the lafl Place to rejedt it entirely. Thefe enfnaring Senti- ments therefore I fliall plainly bring forth into your View without Difguife, and confute them; that you may have Anfwers ready to the bad Suggeftions of other Men, or your own Minds.
It is faid then, that thefe Books are not in our own Language, but in Tranflations^ which
moil
S E R M O N II. 23
mod of us muft take upon Truft, and which often differ. But have Men the leaft Pretenca to fay, that God fliall not inflrud: them, unlefs he will convey his Inftrudions to them in all the feveral Tongues of the feveral Countries and Ages of the World ? Is it not better, that hs fhould give them in any one, than in none ? Are we not informed by Tranllations of the moft important Events, that have paiTed for- merly upon Earth ? Do not moft of the Subjedis of fome large Empires to this Day learn the; Will of their Sovereign from Tranilations ? And what if the Tranflations of fome Parts of Scrip- ture vary ? They agree in the Main : and there can be no grofs Impofitions ; becaufe the Cler£;v of one Communion will be fure to detect thof^i of others in fuch Attempts ; and there are Mul- titudes of learned Laity alfo in Lands of Free- dom J and it is the common Interefl of ail Perfons not to be deceived.
It is faid further, that one fhould expecfl a Book, written by Diredion from God for in- ftruding the World in Religion, to be a (IjorC plain methodical Syflem of Belief and Pratftice, unincumbered with any other Matters : and the Bible is quite a different Thing. Eat is not. Vol. VL D the
34 SERMON 11.
the whole Syftem of Nature, and the whole Condudl of Providence, quite a different Thing from what one fliould have expeded ? Had we been fet to imagine before- hand, what Sort of a World God would create, and in what Manner be would govern it j we fhould none of us have pitched on fuch a Creation and Government, as we fee in fart : but had the Scheme of either come into our Thoughts, we fliould probably have fancied there were innumerable and infuperable Objec- tions againft it. And hence we fhould learn, that, in the Cafe of Revelation alfo, our Fan- cies are not the Meafure of God's Proceedings j but we are humbly to acquiefce in v/hatever it appears by proper Evidence that he hath done, and not eredt ourfdves into Judges of what he ousht to do, or in what Manner. Hear his own Words : My thoughts are not your Thought Si neither are your tVays my WaySy faith the Lord. For as the Heavens are higher than the Earth, fo are my Ways higher than your JVaySy and my Thoughts than your Thoughts ", The Proceedings of Divine Wifdom will al- ways juftify themfelves to human Inquiry, fa
" If. Iv. 8, 9v
far
S E R M O N ir. 35
far as we are capable of comprehending them. But of Neceffity many of God's Adtions muft be infinitely more beyond our Reach, than the Actions of a prudent Man are beyond that of a little Child. And were the whole Plan of Scripture fuch, as in our firfl: crude Notions we fhould have conceived likely; that veryCircum- ftance would have furniihed a Prefumption againft it : whereas now we have Caufe to look on it with that Reverence, which the Pfalmifl expcefles : Thy Tejiimonies are rjDonderful : there- fore doth my Soul keep them °. However let us enter a little more particularly into the Merits of this Plea.
The Inilrudlion given us in the Bible, we are told, is not ranged in a jufh Method : but we are to pick out the Dodlirines and Precepts of it often from the Midfl of Hiftories and Pro- phecies, and put them together as we can. But is not the natural Inftrudtion, which God gives us, juft of the fame Sort? Are we not obliged to gather almofl the Whole of it, from Hints and Intimations afforded by Objeds dif- perfed through the Earth : from Obfervations, Experiments and Reafonings of Perfons, who have lived in different Countries and Ages ? Yet
* Pf. cxix. 1 29.
D 2 thefe
36 SERMON II.
thefe are undeniably the Means, which he hatll appointed to furnifh us with one Part of our Knowledge. And why then may not the Scripture, notwithftanding its apparent Want of Order, be the Means, v/hich he hath ap- pointed to furnifli us with another Part ? It is alledged yet farther, that fome very curious and interefting Things are entirely omitted, or but briefly hinted there : while fome very obvious ones are inculcated, and repeated without End. But curious Things are Part of them probably unfit to be known perfedly at prefent : and we may well be content toy^t* now through a Glafs darkly^ fmce hereafter we ihall fee Face to Face^. Again, fuch of them, as may properly be known, are ufeful in Comparifon to few j who alfo will feek after them with more Spirit, and difcover them with more Joy, when they mud Jearcb for them as for hid Treafures ^ ; whereas plain Things are ufeful for all ; and therefore iliould be eaiily found: for moft Minds cannot labour. Beiides, conlider how it is in worldly Things : look around you : are not Matters of fmall Price, but great Utility, the commoneft ? And mufl not they, who will have Things that are curious and xare, feek after
p Prov. ii. 4. ^ I Cor. xiii. 12.
them
S E R M O N ir. 37
ihem with Difficulty, and pay dear for them ? Farther, had every Thing in the Bible been eafy of Accefs to us, in proportion as we were likely to place a Value upon it ; we fliould foon have looked it through, then have laid it down, and feldom taken it up again : whereas now we return to it over and over, in frefh Hopes of difcovering fomething more : and at each Read- ing, we meet, whether we will or not, with the commoneft indeed, but mod neceiTary Do(5trines and Precepts, in fuch a Variety of Lights aflifting each other, and they are fome- times imprcffed fo fuddenly and advantageoully upon us, that if our Underftandings are not gratified with the mod beautiful Arrangement, and moft entertaining Speculations, our Hearts arc however excited to Ads and Habits of Faith and Virtue with the ftrongeft Efficacy. Befides, Repetitions might be extremely necef- fary, in different Books, written at different Times : and may be very ufeful even now, when thefe Books are laid before us all at once, to inculcate what after all we learn infuffici- ently.
But further yet : The Scripture is not indeed
a Plan of Chriftianity, finiffied with minute
Accuracy, to inflrud Men as in fomething al-
D 3 together
38 S E R M O N II.
together new to them, which it was not j dr to excite a vain Admiration in them : but it is fomewhat unfpeakably nobler, and more exten- five; comprehending in the grandeft and mofl magnificent Order, along with every EfTential of that Plan, the various Difpenfations of God to Mankind from the forming of this Earth to the Confummation of all Things. It begins with the Ground-work of natural Religion, the Creation of the Unlverfe by one holy and good and v^ife Being : relating diftindly, how all thofe Parts of it, which the Heathen worfliip- ped as Gods, were in Truth the Work of God's Hands. It proceeds to the Origin of the Patriarchal, JewiJJj and Chriftian Religion, the Introdudion of Sin by the Fall of our firfl Pa- rents, of which we experience the wretched Effeds. It goes on to that amazing Punifh- ment of Sin, the univerfal Deluge, proved to be as certain, as it was wonderful, by the re- maining Traces of it throughout the Globe. It then recites the fecond Peopling of the World, theRelapfe of Mankind into Wicked- nefs, the Choice of one Family and People to preferve the Knowledge of God, and to be as a Light jhining in a dark T lace \ for the Benefit
*■ 2 Pet. i. 19.
4 of
SERMON II. 39
of all about them, that would turn their Eyes and Feet to the Way of Peace. It lays before us the Laws given to this People. It recounts their Kiiiory, chiefly with Regard to their mo- ral and religious Behaviour, and dwells on the Charaders and Actions of their mofi: remarkable Perfons. It fupplics us with admirable Patterns of genuine Piety in the Pfaimsy mod virtuous Inftrudlions for the prudent Condud of Life in the Book of Proverbs^ for bearing Afflictions in that oi Job, for thinking juftly of Wealth, Honour, Pleafure, Science, in Ecclefiajies. Then in the prophetical Books it gives us, to- gether with the fublimefl and worthieft Ideas of God, and our Duties towards him, the moft affeding Denunciations of that private and pub- lic Mifery and Ruin, which will ever attend Sin, whether cloaked by Superftition, or dif- played in Profanenefs. And, along with all thefc Things, it unfolds a Series of Predidions, reaching from the Beginning of the Old Tefla- ment to the End ; and growing, from obfcure and general, continually clearer and more determinate ; concerning the Appearance of a Divine Perfon on Earth, for the Recovery of fallen Man, the Revival and Propagation of true Religion throughout the World. The
D 4. Books
40 S E R M O N II.
Books of the New Teftament open to us the Execution of this great Defign. The Gofpels record his fupernatural Birth, his unfpotted and exemplary Life, his aftonifliing and gracious Miracles, his pure and benevolent Dodtrine, h I s dying for our 0 fences, and rijing again for our juffication % his Million of fit Perfons, endued with the Gifts of the holy Spirit to teach all Nations ', his own Afcenfion into Heaven, and fitting at the right Hand of God, till he fhall come to judge the Quick and the Dead. The A5is of the ApojUes relate the wonderful Succefs of their Preaching, and the original Foundation of the Catholic Church. The Epijiles contain their admirable Directions to Clergy and Laity. And the Revelation concludes with foretelling the State of Chriftianity, primitive, degenerate and reformed, to the lafl Ages. Can there now be a grander, a more coniprehenfive, a more ufc!al Scheme of Inftruiflion than this? And doth not the Uniformity and Variety joined through the wliole of it, which, as I have al- ready (hewn you, gi^es Evidence of ict< coming from God, give it alio inexprtfiable Beauty ? And what then if imaller Parts, in fo vaft a Work, appear in fome Diforder, barren and * Rom. iv. ?5. * Alatt. xxviii. 19.
neglcded I
S E R M O N II. 41
neg1e(5led ? Do we not fee the fame Appear- ance of Negled, here and there, through all the Works of Nature ? Yet they are the Pro- dudions of an all-wife Being. Are we not even flruck with it, as majeftic and graceful in hu- man Performances ? And why do we objecSt againfl it in the Word of God ? Or by what Right do mifcrable Sinners claim, that their Maker, if he fends them Declarations of his Will, and Offers of Pardon, Ihall polifh every Article to their Liking, or fubjoin his Reafons to each Part, when his Authority is fully fuf- ficient ?
But to obviate more diftindlly Objedlons againft the Profitablenefs of Scripture, let us examine ipore particularly the feveral Sorts of Books, that compofe it. In the earlier hifto- rical Parts, amongft many moft important Ac- counts of ancient Time, which we can learn no where elfe, there are fome Things imper- fedly related. But perhaps the Writer knew them but imperfedly : and God was not bound to give him a fuller Knowledge. The Perfons, for whom they were primarily written, under- ilood them fufficiently by means of what is faid : and we have no Right to underfland more of them than vye do, indeed not fo much.
Other
42 5 E R M O N II.
Other Pafiages again feem of fmall Confe- tjuence. But they might be of far greater formerly. The Genealogies of thofe, by whom the Earth was firfl peopled, and of confiderable Families in fticceeding Ages, even the dry Ca- talogues of Names, were, at the Time of their being tecorded, and long after, partly Confir- mations of the Truth of the Hiftory, partly Notices of Things very interefting. Tbe Di- vifion of the Land of Canaan in jojlmay the Lift of Defcents in the Beginning of Cfj-ronicles, were Titles to Lnheritances. The Pedigree of the Levites was neceffary to regulate their Mi- niftrations : that of the Pollerity of Davids to afcertain the Birth of the Meffiah. If thefe, and other Parts of the Narration, are not equally agreeable or inflrudive now, it is eafy to pafs them over. We have no Ground to complain of lofing the Entertainment or Information, which others formerly had from them : for we are abundantly recompenfed by being taught many moft material Things, of which Men in thofe Days were ignorant. Yet neither had they any juft Ground to complain. For God may full as confidently with all his Attributes communicate more to one than to another by Revelation, as by their natural Abilities, and
Situation
S E R M O N 11. 43
Situation in Life. The Difcoveries, which he hath made in Scripture, are progrefTive ; fome to one Age, greater to the next : and thofe, which he hath decreed to be made by natural Reafon, are in this Refped: of the fame Kind. Every Generation goes off unacquainted with a Number of defirable and beneficial Things, which the fucceeding ones come to know fa- miliarly.
It is farther alledged, that we read in the Bible of very bad Adions, done by fuch as are called very good Perfons : and Men are in Dan- ger of being milled by them. But are they not in almoft equal Danger of being mifled by fee- ing good Perfons do bad Adions almoft every Day ? And if this is no Objedtion againfl the Providence of God, why is the other againft his Word ? Sometimes the Connexion of the Story requires them to be told : and they are f.ldom, if ever, told without a Cenfure, either expreffed or vifibiy implied, unlefs the Sin be fo very no- torious, as to need none. At leaft the Precepts of the facred Books are a Guard, more than fufficient, againft the ill Influence of any fuch Hiflories: which will never do Harm, provided we remember but this one plain Rule, that no- thing contrary to moral Virtue is or can be de-
%ned
44 S E R M O N II.
figned to be taught there. On the contrary, they may ferve to various ufeful Purpofes, Re- cording the Sins of thofe, who in the main were eminently pious, is one Proof, amongfl: many, of the Impartiality of the Writers; and furni£hes every Reader with ftrong Motives, to Circumfpedtion, left He alfo fall; to Repent- ance, when he hath fallen; to Humility in thinking of himfelf, to Charity in Refpedt of others, who are overtaken in Faults ".
There are likewife, it muil be owned. Ac- tions not only related in Scripture, but related with the Appearance, nay with Expreffions, of Approbation, and even faid to be commanded by God, that feem at the firft View liable to great Objedions in Point of Morality. And thefe are pleaded by fonie againft its Authority, by others againft its Ufefulnefs. But then it muft be obferved, as to fuch Commands, that God hath a fovereign Right to difpofe of all his Creatures as He pleafes ; that he may have many Reafons for his Pleafure, of which we are ignorant; that he may as allowably appoint anv Perfon or People to execute it, as the civil Magiftrate may appoint an Executioner of com- mon Jaftice; and that by Virtue of fuch Divine
« Gal. vi. I.
Ap-
S E R M O N II. 45
Appointments, well proved, as thofe In Scrip- ture are. Things may be very lawfully done, which otherwife would be very unlawful ; and which therefore were not intended, (nor can cafily be miftaken, if we will ufc our Under- flandings at all) for Patterns to be followed where no Revelations are given i and in our Days none are to be expedled. Such, for In- ilance, was the Command to Abraham for fa- crificing his Son; to the y^i4"j for deftroying the Canaanites j and to other Perfons on other Occafions. Again, fometimes God is rcpre- fented by the facred Writers not only as com- manding, but as doing himfelf. Things hard to reconcile with his Attributes. But then plainly on feveral Occaiions Scripture feems to fay, that he doth, what it only means to fay, that he permits : becaufe nothing is done with- out him, and every Thing is over-ruled by him to his own good Purpofes. Time will noj per- mit me to enter into every Particular : and therefore I muft be content to add in general, that if we bear always in Mind, as we ought, the abfolute Sovereignty of God, and the un- fearchable Depths of his Wifdom ; if we allow for Circumftances, probably well known when the Hiftory of thefe Fads was written, and
therefore
46 S E R M O N ir.
therefore lefs needful to be related ; or Indeed if we only pay due Regard to Circumftances, which are related, in that very Part of Scrip- ture, or fome other; we {hall either find the Means of clearing up the Difficulties of this Nature which occur, efpecially by calling in proper Help ; or however we {liall perceive it^ to be likely, from the Difcoveries which have been made already, that they will be cleared up hereafter. And reflect, I entreat you, what can v/e fay more than this, concerning feveral Parts of God's Creation, which feem to be noxious inftead of beneficial, and of his Provi- dence, which feem hurtful to the Interefl:s of Piety and Virtue ; and yet undoubtedly pro- ceed from him, and are worthy of him ? To one Ufe at leaft, and that of the greateft Mo- ment, all fuch Things are adapted, to teach us, from a Senfe of our own Ignorance, deep Self-Abafement, and implicit Veneration for the Lord of All.
Another Part of Scripture, pretended by fome to be unprofitable and unaccountable, is that, which lays before us the ceremonial Precepts of the Jewifi Law. But no Wonder, if when we are not bound to pradife any of them, we are not able to account for all of them. Some,
which
S E R M O N II. 47
which appear to the illiterate very flrange, are proved by the learned to be wife Prohibitions of the Superflitions and idolatrous Rites of their heathen Neighbours ; and others to be equally wife Compliances v/ith, or Accommodations to, their innocent Cuftoms. And how do we know, at fuch a Diftance of Time, what a Number more there may have been of this Kind ? Some again Teem defigned to convey, under their literal Senfe, figurative moral In- ilruc^ions ; That being a Method of teaching anciently admired, and therefore proper to be imitated "'. Not a few were plainly contrived to give Intimations", beforehand concerning the Fads and Dodrines of the Gofpel : very com- fortable at the Time, though obfcure, as God faw fit they (hould be; very ufeful now, by proving, what was always the Divine Inten- tion ; and particularly ufeful againd the jfews, who thus bear Teflimony to the very Books, that confute them. Befides, it might be, in- dependently on all this, extremely necefiary for that carnal People to be employed in a pompous Form of Piety with many Ceremonies : which,
*' Concerning fymboHcal Laws, and the Unfitiicfs of requiring to know the Rcaibns of ancient Inltitutions, fee Authorities of the Pandefts, and PafTages of Heathen Writers, in T^ijior's Elements of Civil Law, p. 45, 46, 47.
however,
4^ S E R M O N II.
however, they had fufEcient Means of knowing were of no Avail, without inward Goodnefs. And the conducting of Religion in Purity, through fuch a State of Things, is no fmall Evidence, that the Hand which conducted it was God's. But were the Communication of thefe ritual Appointments to us, no otherwife advantageous, it would (hew us the happy Su- periority of our own Condition, who worjhip God without them in Spirit and in Truth ='. But lailly, the Pentateuch, which contains them, contains over and above many Things of unfpeakable Importance, not only to the Proof, but the Underftanding of Chriftianity. We muft have both conveyed down to us in it, or neither. Which would we chufe ? And where is the Injury, if in order to give all that is pro- fitable, our Maker gives more than is neceflary ?
Exceptions have been alfo taken to the Book of Pfahns, as having in it frequent Imprecations againfl Enemies, which may tempt us to the like. But moft of them, if not all, might full as ao^reeably to the Genius of the Hebrew Lan- euaee, have been tranflated as Predictions onlv \ which in the Cafe of Sinners being ge-
* John iv, 23, 24. ^ Gregory the Great, De Cara Paf-
tcral. Part i. c. i. p. 5. faith, the Pfalmifi wrote Pf. Ixvii. 23.
nsn opt amis aninio, J}d prophnantii minijlcrio.
nerally
S E R M O N ir. 49
nerally conditional (to take Efted: unlefs they repent) were in Reality nothing more than Warnings, and therefore Kindneffes indeed to the Offenders, againft whom they were de- nounced. Or if the holy Penmen were fome- times commiffioned by Infpiration to foretell abfolutely,and even^to call down the Judgements of God on wicked Perfons, how can this be likely to miflead us, who know fuch Com- mifiions to be ceafed, and our flanding Rule to be, Blcfs, and curfe not ^?
It hath been objeded too againft the Book, of EccleJiafleSy that fome Pallages in it favour of Irreligion, fome of Immorality. But tbefe in Truth are either innocent, when rightly in- terpreted ; or elfe exprefs, not the wife King's Sentiments, but the falfe Opinions of others, whom he perfonates to confute them; or how- ever not his deliberate Sentiments, but fuch hafly Vv^rong Notions, as during the Courfe of his In(^uiry after Happinefs rofe up fucceffively in his Mind, and were on mature Coniideratioti rejeded by him, to fix at lafl on the true Balls, the ConcluJiQU of the 'whole Matter^ to fear God and keep his Commandment s, becaufe he fiall bring every Work into fudgement, ivitb every
* Rom. xii. i^.
Vol. VL E fecret
50 S E R M O N 11.
fecret Thing, whether it be good, or whether it be evil \
The Song of Solomon hath likewlfe given Of- fence to Readers of more Delicacy than Judge- ment. But they would do well to recolledlr that the intimate Relation between God, or Chrift, and the Church, is figured by that be- tween Hufband and Wife in many Places, both of the Old and New Teftament, particularly in the 45th Pfalm, which (though the Scene of it be laid in higher Life) feems to have given Occafion to this Song; that very indearing and improving Refledtions naturally rife from fo in- terefting a Comparifon ^ that defcribing the In- tercourfe by Metaphors drawn from the paflo- ral State,, is extremely agreeable to the Simpli- city^ the Humility, the Mildnefs of Religion ^y that the devotional, as well as other Affedions of the Eaftern People, are extremely warm"; and that none of their Allegories (efpecially fuch a one as that in Qiieftion) are ever to be applied minutely r but we are to lay hold and dwell on the principal Points ; of Love to God producing Felicity ; Negligence, Defertion ; Penitence^ Forgivenefs : confidering moft of the reft as mere Ornament, adapted with much Conde-
* Eccl. xii. 13, 14.
fee n lion
S E R M O N II. 5T
fcenfion to the Turn of the Nation and the Age.
But Difficulties have been raifed in Relation to the prophetical Books, as well as theie. Di- rections, it is faid, are mentioned, as given in them to the Prophets, which appear improbable and unfit. But then we may juftly think, as the ablefl of the "Jews themfelves have thought, that feveral of thefe were executed in Vifion only : a fupernatural Impreflion was made oa their Minds, by which they feemed to do what in Fadt they did not, that fo they might be enabled to deliver their MefTage in a more af- feding Manner. And who fhall prefcribe to God, how to communicate his Revelations ? Other ftrange Things really done by them, were done in Confequence of the univerfal Cuftom, then in Ufe, of inftrudting Perfons by Actions, which are natural Signs, along with, or inftead of. Words, which are but ar- bitrary ones. And if that Cuftom had not been fo proper and convenient, as perhaps it is ; yet God's Compliance with it, whilft it obtained, was undoubtedly gracious and fitted to produce good Effeds.
Again fonie have complained, that the Lan- guage of the Prophets, above the reft of Scrip- E 2 ture,
?2 S E R M O N ir.
lure. Is often harfli and coarfe, dark and pecu* liar; and on thefe Accounts ill adapted to com- mon Benefit. But furely it is alfo, very often, extremely natural and eafy, convincing and per- fualive, alarming and forcible, graceful and engag- ing. Wherever it feems exceptionable therefore, large Allowances muft be made for the Boldnefs and confequentObfcurity of the original Tongue, efpecially in Poetry: which yet in all Tongues is more affeding, and more eafily remembered, than Profe; and on thefe Accounts prudently chofen in many Parts of the prophetical Writ- ings. But indeed the Stile of the Oriental People on every Subjed:, except in their Hif- tory, is lofty and concife, abounding in fltrong and expreflive Figures, carried often to ftrange Lengths, above regarding the little Niceties that we think fo elTential, full of quick Turns and abrupt Tranfitions. Without fuch Orna- ments as /thefe a Compolition would appear languid and defpicable to Them ; who, being the Perfons originally and immediately interefled in the facred Books, ought furely to be more confidered than we, who come fo long after. And yet even w^e, with due Attention, may difcover, not only the utmoil Sublimity of Senfe, in the hardelt Paffages, but the moil exquifita 6 Beauties
S E R M O N II. 53
Beauties of Speech, profufely fcattercd through- out, hke the Riches of Nature through the Globe; though, like them too, with a magni- ficent Negligence and Irregularity, which little Wits ridicule, and great ones admire ; and pi- ous Hearts very juilly reverence, as the wor- thier of God, the remoter it is from the la- boured Corredinefs of Man. But had they^z:;- ifi Language (while they fpoke Hebrew or Chaldee, or when afterwards many of them fpoke Greek) been flill more obfcure and am- biguous than we mufl own it to be, and had that Defedl been lefs compenfated with the Ad- vantages of ExprefTivenefs and Grandeur than it is, yet this was not the Fault, either of the Prophets, or of the Apoftles. They would of Courfe learn and ufe the Stile of their Country- men : they wrote probably as well in it, as any other good Men of their Time : and God was not bound to teach them to write better. For how far he would extend his Aid, was entirely in his own Choice : and we owe him inex- preflible Gratitude for the Things he hath com- municated, how little foever he might inter- fere in diredling the Words. But indeed had they been endued with ever {q great Excel- • Jency of Speech, they could have applied to
E 3 theic
^4 S E R M O N II.
their Hearers or Readers in no other Phrafes, than fuch as they comprehended, were accuf- tomed, and would hearken, to : and the Diffi- culties ariiing from hence in the facred Writings were unavoidable.
But here a farther Complaint is made, that in feveral Places they are defignedly guarded againll being clearly underftood. And we own they are : for the Subjed required it. Pre- didions too plain might hinder their own Exe- cution : as, in many common Cafes, the pre- vious Publication of a Thing, which elfe would certainly have been done, will prevent it mofl: effedually. And therefore they ought to be formed in the Manner they are : fo as not to betray the Intention to every one prematurely, nor yet leave Room to any one for doubting afterwards, to what Event the Prophecy re- lated. Had all the Particulars of our Saviour's Life and Death, which are foretold, been too diflinctly fee forth to be miftaken or overlooked, the Jews would have taken Care they fliould not happen ; and have juftified their Rejedlion of him by the Failure. Again : had the King- dom of the Meffiah been every where defcribed by the Prophets as intirely a fpiritual one, in v/hich all Mankind were to have an equal
Share ,
S E R M O N II. ^^
Share; that perverfe Nation, on hearing, that their civil Polity and ceremonial Worfhip was all to be aboliihed, would either, from Con- tempt, have grown negligent of it, and thrown it off too foon ; or elfe, from Fondnefs for it, would have fupprefled or corrupted the PalTages, declaring it fhould ceafe : which Providence de- figned them to preferve, for an Evidence againft themfelves, as they have proved to be. And therefore the Gofpel Days are prefigured by a Mixture of temporal Images with others, liable to be mifunderftood before the Time of Expla- nation came, but foon apprehended then by every fair Mind ; though flill open to the Cavils of others, who, to ufe the Terms of St. Peter, Jlumble at the Word^ being dlfobedient, ivhere- untG alfo they were appointed ^ . Not, appointed to be difobedient : but appointed, fince they would be difobedient, to take their own Courfe and the Confequences of it : to fimnble and fall at Difficulties, of which they would eaiily have feen the proper Solution, and fo got over them unhurt, had they but modeftly begged, and du- tifully followed, the divine Illumination.
I cannot proceed now to the Obje<51ions, which have been raifed againfl the Ufefulnefs '' 1 Pet. ii. 8.
E 4 of
56 SERMON 11.
of the Books of the New Teftament : and there- fore contenting myfelf at prefent with recom- mending to your Conlideration what you have heard, fhall conclude with the comfortable, yet awful Words of the Prophet : Who is wifcy anj, he Jljall under/land thefe Things ? prudent, and he fhall know them t For the Ways of the Lord are right, and the fuji flmll walk in them : huti the Tranfgrejfors fmll fall therein \
'^ Hof. xiv. 9.
S E R-
SERMON III.
2 Tim. iii. i6, 17,
All Scripture is given by Infpiration of God : and is projit able for Do6lrine,for Reproof for Correction, for InJiru5iion in Righteoufnefs - that the Man of God may be perfect, throughly furnified unto all good Works,
H
AVING undertaken to {hew you
I. That Scripture is of Divine Au- thority ;
II. That it anfwers every Purpofe of Re- ligion ',
III. That vire ought to read and ftudy it di- ligently ;
IV. How we may do this to the befl: EfFcdl: I have finifhed the firll: Head, and made fome
Progrefs in the fecond, the complete Ufeful- nefs of holy Writ. The dire(5t Evidence of this I kid before you, fully I hope, though
biieflv.
I
5S SERMON III.
brieHy, for it lies in a fmall Compafs : by prov- ing, that in the Nature of the Thing, Books infpired to give Men the Knowledge of Reli- gion mud be in the higheft Degree profitable for that End ; by fpecifying their own exprefs Declarations, that they are fo ; by referring you to the Experience of innumerable Multitudes, that have found them fo. Then I proceeded to anfwer the feveral Objedtions raifed againft the Truth of this AfTertion : fome of them general, that the Bible is not fo fhort, fo plain, fo me- thodical as one lliould have expelled for the Be- nefit of Mankind ; fome again particular, and levelled againft feveral Things recorded in its feveral Parts. To thefe I gave Solutions, as far as the Old Teflament was concerned. Let us now go on to the New.
The Hiftory of our Saviour is written there by four Evangelifts. And fome tell us their Narrations differ in fo many Things, that the reading of them is perplexing, and even their Authority doubtful. But what are thefe Things ? The Words, related in one Evangelift, as fpoke^ on fuch or fuch an Occafion, vary from thofe in another. But perhaps the Words, that are m each, were fpoken fucceffively : or each puts the Hebrew Words, which he heard, into his
own
SERMON III. 59
own Greek, by a ftrider or a freer Tranflatlon, but ftill without altering the Senfe. Again, one fets down Fads, which another omits. But this is no Proof of Contradiction. For they profelTedly omit many Fads, which they knew to be real. One of them palTes over Things, becaufe another before him had related them. Hence probably St. Matthew and St. Mark omit fcveral Particulars, which are in St. Luke, who wrote firfl. And St. John, who came lafl, fupplies a great deal, which the others have not, and writes very little, which they have ; excepting the Hiftory of our Saviour's Death and Refurredion, which it was fit they fhould all have. Thus no fingle Gofpel con- taining every Thing, (though it did contain every Thing neceffary) each of them was fhortcr, and therefore much more commodi- oully obtained at firft, when Books were writ- ten very flowly, and fold very dear; fo that he who could not procure the four, might how- ever furnifh himfelf with one: and we may now have the joint Benefit of them all. But farther, when they feem to be relating the fame Fad, the Circumflances differ. And they may be different, yet confiflent. Or if they be in- confiflent, they are two Fads, and not one,
though
6o SERMON III.
though in fome Refpefts alike. For our Savi- our might, at various Times, both perform Miracles and deliver Difcourfes, nearly akin, and yet really diftind. Still after all, even allowing for thefe Things, it is not eafy to make an orderly Hiflory of our Saviour's Life and Inllrudions out of the four Evangelifts. For they did not think it, nor was it always, requifite, to mark down the Order, in which Things happened. They might, for one good Caufe or other, re- Sate fuch of them together, as were not done together : but then, as they do not fay they were, this is no Falfehood. And learned Men, agreeing in the main, though not in all Parti- culars, have brought them to a Harmony each with the other, only by allowing a very few Things to have been tranfpofed in one of thern. But were the Attempt harder than it is, our Edification from our Saviour's Difcourfes de- pends very little on the Time, or Place, or other Circumftances, of their Delivery. Com- mon Perfons need not attend to fuch Points at all : and Perfons of more Ability will find both a Trial of their Impartiality, and a Reward of their Labour, in ftudying them. Indeed were the ableft Men incapable of reconciling all Dif- ficulties, it doth not follow, that they are irre-
concileable.
SERMON III. 6t
conclleable. Or though they were, the Confe- quence would be only, that the divine Super- intendency, under which the Authors wrote, extended not to fuch minute Circumftances, though it did and muft: to Dodrines and Pre- cepts, and principal Fadts \ Not very much therefore would be loft by this : and one Ad- vantage would be gained j that thefe Diverfities would ftill more evidently fliew, (what indeed the whole Air and Manner of their Writings fhews) that the Evangelifts are abfolutely free from all Imputation of concerting their Story- together, to deceive Mankind : the AfTurancc of which makes good Amends in Refpedt of Ufefulnefs, for any Perplexities we may find ia adjufting their Accounts.
Another Complaint is, that our Saviour's Pa- rables, which make up a confiderable Part ©f his Dodtrine in the three firft Evangelifts, are obfcure, and fome of them purpofely made fo : and that a great deal of what he faith in the fourth is not clearer. But it fhould be conli- dered, that Parables were not only an admired Way of teaching then, but a valuable one in
* Concerning this Matter fee GaufTen, ^e 'verio Del, §. 6/f, Sec. See alfo Archbifhop Potter's Leftures, p, 141, &c. where the Opinions of Erafmus, Epifcopius, Grotius, &c. are|lated.
their
6i SERMON lir.
their own Nature; as they excite Attention, pleafe the Imagination, and faflen upon the Memory. And nothing can be more intelHgible, or more beautifully perfuafive, than moft, if not all, of our Saviour's Parables, and other Difcourfes, are now, and were in a very fhort Time after his own Days. Some of both indeed appeared^ and were defigned to appear, otherwife, when he fpoke them. But thefe were accommodated ■with the utmoft Prudence, for letting in Light upon his Hearers by gentle Degrees, which, if poured on them all at once, would have been too ftrong for many Perfons of good Meaning, but whofe Prejudices required to be gradually worn off j and would have furnifhed Handles to bad People, for decrying him fuccefsfully, and deflroying him, before his Miniftry had taken due Root. Perhaps it may be thought, that to the latter fome of his Cenfures were too feyere, and fome of his Anfwers not direct enough. But they came from one, who knew the Hearts of Men, and fpoke to what he faw there. The Perfons, to whom thefe Cenfures, or thefe Anfwers, were particularly direded, felt the Propriety of them, though poflibly the reft, even of the By-ftanders, were unable to perceive it : no Wonder then, if we are lefs
able.
SERMON lit. J6i
able. And yet the Writers of the Gofpels could do no otherwife, than fet down what he faid, juft in the Manner that he faid it, how- ever dark it might be to us, or to themfelves.
But his Precepts alfo, as well as others in Scripture, are faid by fome to be fo general and undetermined, that without proper Limitations of them, (which all Men will not think of making, and few can make in every Cafe rightly) they muft either lead us into Errors, or leave us uncertain what we are to do. Yet concife Maxims of fententious Wifdom have always been efleemed in all Nations extremely ufeful, notwithftanding that fomewhat remained to be fupplied in them by the common Senfc of the Hearers or Readers : which muft indeed be done, more or lefs, in every Thing written or fpoken. And a Book, that fhould be framed to give Rules of Adion in all the particular Circumflances of every Cafe that would happen, would be much too voluminous for vulgar Ufe, and too intricate for vulgar Underftandings : whereas Rules that fet the Heart right in the principal Points, will go a great Way towards fetting the Condudl right in all. Befides, there is in general very fmall Danger, that Precepts of Piety and Morals will be taken in too com-
prehenfive
64 SERMON III.
prehenlive and fevere a Senfe. And thereforej the main Bufinefs is, to make them comprehen- five and fevere enough, which it will be allowed the Scripture hath done : and yet with fuch Openings for the rational Interpretation of them, that there is no one Command, in the Gofpels or elfewhere, of which the moft illiterate Per- fon, who is at all attentive and difcreet, may not fufficiently apprehend the juft Bounds • either by his own Comparifon of them with other Texts, or however by the Help of fuch farther Inftruftion and Explication, as in worldly Affairs Men are well content to aflc and receive, and would fcarce know any one Thing upon Earth without it. If People have not Ability and Leifure enough to find out their Duty^ from the Diredions in the Bible, much le£s would they ever deduce the whole, or any con- fiderable Part of it, from its firfl Principles, by the mere Light of Nature. And whatever Pre* tences are made, that the Injunftions of Scrip- ture are not determinate enough, the true in- ward Obje(5tion commonly is, that they are too determinate againlt fome favourite Inclinations: whereas, were Men left to make a Syftem fot themfelves, they could eafily mould and bend the Laws of Condu(S: to their own Liking.
Againfl
SERMON III. 6s
Againft the Ufefulnefs of t6e ASfs of the Apo- Jllest which is evidently very great, I think there are no peculiar Exceptions taken, worth mentioning here. For the Difficulties, raifed on fome Points of Hiftory in the Speeches of St. Stephen and Gamaliel, are not material, and have been fufficiently cleared up. But heavy Charges are brought againfl the Epidles of St. Pauly authorized, we are told, by St. Peter himfelf, who affirms, thaty^^w^ 'Things in them are hard to be underftoody •uhich the unlearned and unjiable wreft, as they do alfo the other Scrip- tures ^ unto their own DeJlruSlion ^ But doth St. P^/^r mean here to cenfure iit. Pauh, whom he calls, in the preceding Verfe, his beloved Brother ; who, he faith, hath written according to the Wifdom given unto him, that is from above ; and to whofe Writings he refers Chriftians for fuller Inftrudlion concerning what he himfelf is teaching ? Certainly not, unlefs he cenfurcs the other Scriptures too : for he fpeaks of ihem all in juft the fame Terms. And therefore he only gives a Caution concerning Palfages, which^ either from the Abftrufenefs of the Subject, the Impropriety of explaining it fully at that Time, ®r God's Purpofe of trying the Reader's Fair-
'' 2 Pet. iii. i6-
Vol. VI, F nsfs
65 SERMON III.
nefs of Mind, were involved in fome Obfcurity, And even of thefe he doth not fay, either that not Hnderftanding them at all would be dange- rous J (for, though ufeful Truths, they might come (liort of neceflary ones, or might be more intelligibly taught elfewherc j.) or that all Per- fons would be in Danger from underflanding them wrongly ^ but only the unlearned, that is^ unacquainted with the Dcdrines of Religion, for he fpeaks of no other Learning ; and the unjiabkj or unfettkd m their Difpofitions, who have no Root of Steadfaftnefs in Faith of Prac- tice. Nor doth he fay of thefe, that weakly miftaklng fuch PalTages might be their Dejiruc^ tio?7, but violently wrejling and torturing tHem, to ill Senfes, for ill Purpofes. By Ufage of this Kind, a. hard Text or two may be wickedly- perverted to contradid: ever fo many plain ones* in the mod neceiTary Articles of Belief or Duty: and the Condemnation of fuch as do it, and p.erfifl in it, is jufl:. But how can any Argu- ilient be drawn from hence, to difprove the Ufefulnefs of the faered Books ? The Books of Nature and Providence, it will furely be owned, arc ufeful, and to be read by all Men. Yet ^re there not, in Them like wife, Things hard to be imdcrjiood, which the unlearned and mjla-
SERMON III. 6f
bky which the moft learned and beft groundedj (in their own Opinions) wrefl to the Service of Atheifm, Infidelity, Superftition, Immora- lity ; and fo ruin themfelves in the next Life, perhaps in this too ?
Doubtlefs the Epiftles of St. PWare in many Places difficult. In feme he pours out the Abundance of his Knowledge and Piety to co- pioufly, that common Capacities are unable to receive it all, feem loft amidft the Profufion of it, and are forced to let a great deal flov/ by unapprehended, at leaft till after frequent at- tentive Readings j in every one of which how- ever they imbibe moft refreftiing and ftrength- ening Nouriftiment. Sometimes again, indeed often, he vifibly refers lo the then prefent State of the feveral Churches j to various Queftions,- which they had propofed to him 5 to Cuftoms entertained by them ; to erroneous Notions, remaining or ftarted up amongft them \ which Notions too he appears to confute, now and then, by Reafonings taken from other Notion? of theirs, poffibly fome of them erroneous like- wife, or however doubtful; that io, by entang- ling them in their own miftaken Perfuafions^ they might be induced to throw them all afide, and take up jufter and more confiftent Princi-
F 2 plesi
68 SERMON III.
pies. Now as we have no other Knowledge of thefe Things, in our Days, than we can col- led from the Epiftles themfelves ; no Wonder, if we are fometimes much at a Lofs. But to the Perfons who received them, we have Caufe to think, they were very intelligible : and the Condefcenfion of arguing with them in their own Way muft be very obliging, and the EfFedt of the whole throughly convincing : elfe they had not continued to honour Him and his Writings in the Manner and Degree, which we know they did. Nor is it very hard for Us now to underftand the far greateft Part of them: and the Profit well repays the Labour. But the Parts of more general and efpecially pradical Ufe, which make a large Share of the whole, we cannot avoid underflanding. So that on the whole his own Words concerning his teaching are perfectly juilifiable : If our G of pel be hid, it is hid to them that are loji, in whom the God of this World hath blinded the Minds of them, that believe not '.
To the Epidle?, which follow St. Paul's, no confiderable Objedion is made. For, as to any Pretence of Difference between Him and St. James, about Faith and Works, the former
<= 2 Cor. iv, 3, 4.
evidently
SERMON III. 69
evidently means only, that neither Obfervance of the Peculiarities of the Mofaic Law, nor the cxa6t Obfervance of any Law, is requilite for our Acceptance with God, but Faith in his Covenant of Forgivenefs through Chrift : and the latter means only, that this Faith muH: be fuch, as produces an honeil and diligent, though not faultlefs. Performance of fuch Works, as that Covenant prefcribes ; otherwife it is dead and fruitlefs : which two Docftrines are perfedly confident, and abfolutely neceflary to the Com- fort and Direction of Mankind.
The concluding Book of Scripture, the Re^ *veIatiofi of St. John, is accufed of Obfcurity, and confequently of UfeiefTnefs, perhaps beyond any other. But it fhould be obferved in Re- gard to this and all of them, that it may be very material, in Religion as well as in Philo- fophy, to have fome Information about Matters,' which yet we can underfland but very imper- fcdly : and though there were more Things than there are, not at all underflood now ; yet thefe either have been underfiood by thofe whom they concerned formerly, or will be un- derflood by thofe, whom they (hall concern hereafter : as unqueftionably in Nature mariy Things, which have never been cleared up,
F 1 nor
70 SERMON III.
nor their Ufes known as yet, will be cleared up in Time to very good Purpofe. And who cart tell how glorious a Light may one Day buril forth, and how feafonably, from the darkett and leaft regarded Prophecies both of the Old Teftament and the New, to confirm the Evi- dence and illuftrate the Doctrines of Chriftia- nity ? But in the mean while, they exercife very beneficially the Induftry pf many, the Humility and Reverence of all. Though we fliould never find the Meaning of fome of them, we may, by fearching after it, find that of others unexpectedly, as happens in various Cafes be-- iides. And further ftill, be fome Parts of Scrip- ture ever lb unintelligible, we have this Com- fort, that they cannot make the clear ones un- intellifiible too.
Yet here it is anfwered by the bolder Sort of Objedlors, that no Body can fay^ w4iat is clear in Scripture : there are Diverfities of Opi- nion about the moft fundamental Points of Re- velation. Every Thipg is difputedj; every Dif- putant alledge? what lie calls plain Texts in his Favour : and how can there be a flronger Proofi than this from Fad, that thp whole Syfie(T» of the Bible is obfcure and uncertain, and there-r fere of little Uie ? B\it confider : Are not the
fun^a-r
SERMON III. yt
fun-damental Points of natural Religion, of Mo- rality, of civil Government, difputcd too ? Have not all the Principles of Science, the Cre- dibility of Hiftory, the very Evidence of Senfe, been controverted? And doth not every Body appeal to plain Reafon in thefe Controverlies, juft as they do to plain Scripture in thofe of Theology? And do they not all make a Shift to fay fomething plaufible for themfelves, or againft their Adverfaries ? And will not this be always the Cafe, as long as there are in the World conceited or perverfe, ignorant or in- condderate, intereflcd or ambitious Perfbns? But muil we therefore give up every Thing for doubtful, and ufeleft ? Or if not, why muft we give up Scripture? Why not truR ourfclves, that we fee what we do fee, there no lefs than elfewhere, notwiihftanding that there may be Perfons, who pretend to fee the contrary ? In- fidels venture to be very pofitive in their No- tions, though the ableft, the befc, the Gene- rality of Men reje^L them, though they differ widely amongft themfelves about them; though, when fearchcd to the Bottom, they are un- fpeakably more difficult to underfland, and more unfatisfadory, fo far as they are under- flood, than Ours. Why then do we fuffer them
F 4 to
72 S E R M O N III.
to unfcttle Us by Pleas, that hold Arongcr againft themftlves ?
Another very material Confideration is this. However dark and perplexing feme would have the Bible thought, in Fadl it is certain, that v/herever It hath been refpedied and carefully read, the very lowed of the People have had infinitely jufter Sentiments of God and their Duty, than the higbeil in other Places. The Padciges, which it is pretended mud needs give thern wrong and grofs Ideas, of the Divine Na- ture and Attributes for Indance, of a future State, or of any Thing elfe, do in Reality fcarce ever produce that Eliedl in any of them; but either they underdand the bolded Figures eadly, or at lead know they are but Figures ; and therefore though they may not apprehend them didindly, they are not milled by them at all. Indeed the very Foundation of that whole Way of arguing, which confident Perfons ufe on this Subjed, is wrong : and we need not embarrafs ourfelves about the Particulars of it fp much as we do. They have fuggeded, that if Heaven vouchfafed a Revelation to Mankind, it mud cerialnl)' be the mod beautiful Compofition, in the cleared Language and the rnod regular Me- thod pofliblc ; evrry Tiling, mud be fully ex- plained
SERMON III. 73
plained In it, nothing capable of being contra- di(fled or doubted ; and every Part of the World muft be put in PoiTeffion of it. Now we find that this is not true of the Old and New Tefta- ment, and therefore fome are inclined to quef- tion, whether indeed they are Gifts of God, or, however. Gifts of any extraordinary Value. But the fame Perfons might jufi as well have fuggefted, that all the Knowledge he gives us by natural Means alfo mud be e^fily acquired, perfedl and univerfal : which we experience it not to be. God hath provided Remedies for the Difeafes of our Bodies : the greateft Bleffing we have, next to thofe for the Wants of our Souls. But*' many of them were unknown to Mankind till very lately, are known but to few now, perhaps very many, that will be known, are not difcovered yet. Multitudes have be- lieved in Medicines and Methods of no Ufe at all : feveral of the bell have been defpifed, re- jeded, ridiculed ; fierce and long Difputes have arifen about the Nature and Benefit of others; and perhaps, after rnuch Pains taken, much Uncertainty flill retriains : the mofl: efficacious and approved are often difagreeable and dif- gufiful ; unfkilfully or diflioneftly applied, they ^ See Biihop Butler's Analogy, p. 265, 266.
have
74 SERMON IH.
have often very bad Effects, and oftener yet produce their good ones but flowly and imper- fedlly. Yet we cannot, and v^e do not, doubt, but there are fuch Things as real Remedies, which a kind Providence, deferving our fincerefl: Thanks, hath beftowed on us. And v^^hy then ihould we hefitate about the divine Original, or fovereign Ufefulnefs, of the holy Scriptures, merely becaufe they are attended with fome Difadvantages of the fame Sort ? Indeed what* ever Way of Reafoning would prove, that our Maker is obliged to relieve either our temporal or fpiritual Diforders in the Manner we could wifh, will prove equally that he is obliged to prevent both: the contrary of which we daily feel. Therefore fuppofe the Bible had fuch Imperfedlions in it, as it hath not, no more would foUov/, than that God had extended his Diredion and Affiftance to the Writers of it only to a certain Degree : we could never con- clude, that he had not directed and affifted them, as far as the Purpofes of Religion re- quired. It may be laid he could have guarded it againfl: all poffible Mifconftrudions, and Ob- jedions. But perhaps not without making Pvlan a different Creature from what he is ; for weak Men Vvill ilumble, and wicked Men cavil, at
every
SERMON III. 75
cvefy Thing : or not without making Scripture fo different from what it is, that on the whole it would have anfwered the fcveral Ends, for which it was deii'^ned, lefs than it doth. It may be faid farther, that at leaft he could eafily have guarded it againft many of the Objedions, which have been made. But perhaps he fore- faw, that if he had, others would have been made in their Stead ; or he thought fit to ex- ercife the Induftry of fome Perfons, and try the Uprightnefs of others. In fhort, we muft fuffer the all- wife God, both to govern his World and to reveal his Will, in his own Way.
Butacarefulandjudiciouslnfpedionwill fhew in his Word, as it doth in his Works, not only that Beauty and Ufe abound much more than was conceived at firfh View ; but that many imagined Deformities are real Excellencies ; and many feemlngly worthlefs or inconvenient Things, neceffary or beneficial : whereas the fineft Pieces of human Art feldom fail of fink- ing in their Charader upon accurate Examina- tion and frequent Review. There are FafiTa.c^es in Scripture fo lofty, that mod: Eyes are unable^ without Help, to fee their Meaning difi:indly. And why (hould there not be Things above ponimon Reach, to excite and reward the At- tempts
76 SERMON III.
tempts of the able and diligent ; to prevent their being fatiated with plain Dodlrines alone, till they grow weary of them ; and to give them the Pleafure of communicating, and others of receiving from them, the Difcoveries they make : juft as, in worldly Affairs, God hath appointed, that fome fliall be rich and charita- ble, others poor and thankful j and thus hath provided in the beft and wifefh Manner for All? There are again Paflages of fuch great Simpli- city and Plainnefsj that they appear to fome low and flat. But then, not only different Sub- jeds, and Manners of treating them, require very different Styles ; but all Nations and Ages have their peculiar Forms of ExprefTion, their Circumlocutions and Repetitions, which, how- ever mean or tedious they may feem to others^ yet feem to them graceful and proper : and fuch as endeavour to teach and influence them (as the facred Writers did the Jews and firfl Chriflian Converts,) do well to comply with eflablifhed Ufage in thefe Things, even though they could mend it. For this Reafon the Au- thors of the New Teftament, had they been Mailers of the mofl elegant Greek, would have aded wifely in preferring to it that vulgar Kind, which the Perfons, to whom they wrote, or- 6 dinarily
SERMON IIL jj
dinarlly ufed, and underftood better ^ Befides, artlefs and unadorned Narrations and Exhorta- tions are befl fuited to common Capacities; and carry in them fome Evidence, that they are not contrived to amufe and deceive : for in that Cafe they would have been more laboured and ornamented. We have no Caufe therefore, from the Roughnefs and uncouth Prolixity of fomc Parts, to think Scripture ill calculated for thePro- iit of its Readers J amongft vi'hom its firfl: Readers were firft to be regarded : but we have much Caufe from the Dignity, the Perfuafivencfs, the Energy of other Parts, to conclude // is the Power of God unto Sahation ^ : for elie, whence had thefc Men all thefe 'Things ^ ? We have no Caufe in the leaft to blame it for what we do not compre- hend; but abundant Caufe to admire it for what we do; and to argue, Wk^ Socrates on reading the Works o^ Her adit us : *' So much *' as I underftand is excellent, and therefore I " believe the reft is fo too." We want to have the Bible, each according to his natural Diipo-
• See Mofheim's Cogitationes delnterpretatione SS. litterarum, p. 176. where he defends the unpolite Style of Scripture, as moft intelligible to the Generality, and Aipports his Defence by the Authority of Orig. contra Celf. 1. vi. And Sext. Emp. lib. i, adv, Mathematicos feu lib. i. c. 10. adv. Grammaticos, §. 234. p. 265. Ed. Fabr- ^ Rom. i. 16. t Matt,
xiii- 5$.
fuion.
jS SERMON Iir.
iition, or acquired Way of thinking, every where fublime, or eafy, or elegant, or me- thodical, or copious, or concife. But God hath mofl: wifely made it a/l 'Things to all Men ^ : hath furnifhed it with the cleareft and moft myfterious, the loftieft and moft familiar, the clofeft and mofl dififufe, the beft connected and the abrupteft Paflages, all perfedly fuited to his gracious Purpofes : and it is monftrous Per- verfenefs in Us, to make each his own Capa- city the Meafure of the whole -, reckon every Thing, that happens to rife above us, unintel- ligible ; every Thing, that condefcends to thofe beneath us, contemptible; and fo on.
But then farther we ought to coniider, that the lateft Books of the Bible are near 1700 Years old, the earlieft many Ages older ftill: both Parts of it written in Languages, that have long been out of common Ufe j and the firft in one, of vvhich v/e have no other Remains ap- proaching towards its Antiquity j and which therefore, were it ever fo accurate and beauti- ful originally, is incapable of being perfec^lly underftood at prefent. Now tbefe Things, and, what muft accompany them, a great Diverlity cf Cuftoms, and Modes of fpeaking, from ours,
^ 1 Cor. ix. 22,
without
SERMON III. 79
without defeating, or obflru(5lIng, the general Defign of Scripture, muft of Neceffity obfcure the Beauty, and even the Meaning, of particular Places ; and prevent in fome Meafure its ap^ pearing to Us what it is in itfclf. The fame is the Cafe of the ancient fine Writers among the Heathens. Yet none of Them was ever de- fpifed on that Account by Men of Judgement : but they are {ludied and illuflrated, and their latent Excellencies pointed out v/ith the greater Care ; and perhaps the more admired, for being lefs obvious: and large Allowances are made for thofe Perfedions, which muft have been formerly vifible, but are no longer fo. Now furely we ought to judge of Scripture with equal Fairnefs and Regard.
Befides, as all ancient Books in the World have fuffered more or lefs by the Negligence of Tranfcribers, and the Injuries of Time, yet without the Lofs, or any conliderable Diminu- tion, of their Ufefulnefs by it ; fo may the Bible, It is much better guarded againft wilful Cor- ruptions, and even cafual Miftakes, in material Points, than any other old Record, by the vaft Multitude of Copies, taken early, difperfed every v/here, read in public, weighed in private, quoted in Sermons, Converfations, Books, and
remaining
So SERMON III.
remaining in the Hands of all different Seils of Chrillians, who would of Courfe watch one another to prevent any Attempts of making Al- terations. Accordingly we find, and have great Caufe to adore Providence for it, that neither during the long Reign of Popery hath any Text been changed, whatever may have been tried, to favour their Tenets, nor do the various Readings of the Manufcripts or Tranflations of any Church upon Earth, affedt any (ingle Fun- damental of Faith or Practice. But ftill even fmall Errors in copying may have rendered Paf- fages of lefs Moment, (for in thefe they would be likelier to efcape Obfervation) defedive, harfli, contrary to Grammar, inexplicable ; may have broken Connexions, that once were plain ; raifed fceming Inconfiftences, where at firft there were none ; but particularly may have altered Names, and increafed or lefTened Num- bers, which in all Books are very apt to fuffer by tranfcribing. And the various Difad- vantages, under which any Parts of Scripture may be juftly fuppofed to lie, from fuch Acci- dents as theie, muft in all Equity be charged, not on itfelf, but on the blameable CarelefTnefs of Mankind. God was not obliged to work Miracles to prevent them : but we are obliged
to
SERMON III. 8i
to honour duly whatever comes from him, though we cannot enjoy it in its original Per- fedlion. Length of Time hath not dlminifhed at all in any Thing elTential, nor very coniide- rably in any Thing el(e, the Ufefulnefs of the facred Writings : which, I hope, hath now- been fatisfacftorily proved and vindicated.
But the Text aflerts them, not only to be ufeful, but completely ufeful : that^ by their Means, the Man of God may be perfect , throughh furnified unto all good Works : the Minifter of the Gofpel fully provided with what he is to preach, the Believer with what he is to learn. I cannot enlarge on this Point, and furely I need not : for the Proof is {hort, and the Ob- jedions eafily obviated without naming them. If the Scriptures are infpired, what they fay of themfelves is true j and they fay they are fuffi- cient to Salvation, plainly in the Text and elfe- where, and imply it throughout. The Old Teftament was fufficient in its Time : how can we doubt, but the New is now ? How can we imagine, that in a Volume of fuch Bulk writ- ten by different Perfons all under the Diredion of God, profefTedly for inftruding Mankind in Religion, and containing fo many Difcourfes of Chrift and his Apoftles for that Purpofe, any
Vol. VI. G Thing
S2 SERMON IIL
Thing neceffary is omitted ? Befides, we can know no more of Chriftianity with Certainty by any other Way, than we know by this. Oral Inflrudlon would anfwer the End very well for a Time, and did fo : and therefore St. Paui^ very properly direds the T^hejfalonians to hold the Traditions^ which they had been taught^ whetljer by Word^ or by his Epijlle '. But Things, delivered by Word of Mouth only, are foon lofl or changed i and falfe and mif- ehievous Traditions rife up inftead of the true ^ as the Jewijij Church had then experienced : and therefore the Chriftian Covenant was put in Writing by the firfl: Publifhers of it, as the preceding was hyMofes. The Chriftian Writers, who fuccecded the Apoflles, were confefTedljr fallible, and confequently unworthy of eq,ual Regard with them : nor did they attempt to make any Additions to the Rule of Faith and Manners^ comprehended in the Bible* Ovl the contrary, they held, as we do, that all eiiential Articles are to be found there : and fo did the following Ages too : till at Length the Rulers of the Church of Rome, having {qI up Notions and Pradices, which the Scripture did not war- rant, were obliged to pretend, (but very falfely) ' zTlieff, ii. sj.
tha&
SERMON III. gj
that they were taught by the ancient Fathers, or dehvered down by Memory. And they de^ creed in the Council of Trent, 200 Years ago, that fuch Traditions were to be received with the fame Refpecfl, as holy Writ. But let Us reft on furer Ground : build on the Foundation of the Apojlles and Prophets, Jefus Chrijl him^ felf being the chief Corner Stone ^ , and on all Occafions appeal to the Law and to the Tefli- mony : for if they fpeak not according to this Word, it is becaufe there is no Light in them \
^ Eph. il. 20. ' If. viii. 20.
G 2 S E R^
SERMON IV.
2 Tim. iii. i6, 17.
All Scripture is given by Infpiration of God :
and is profitable for Dodlrine^ for Reproof
for CorreBion^ for Inftrudion in Righteoiif-
nefs : that the Man of God may be perfeB,
throughly furnified unto all good Works,
IN difcourfing on thefe Words, I have already proved
I. That Scripture Is of Divine Authority:
II. That it completely anfwers every Purpofc of Religion.
And therefore I now proceed to the next Head, propofed In the Beginning, which is
III. That we ought to read and fludy It di- ligently.
This Duty follows with the cleared Evidence,
from its Infpiration and Ufefulnefs. For if we
G 3 may
86 S E R M O N IV.
may neglect what was written under fo peculiar a Diredtion of God, for our Guidance to eter- nal Happinefs, to what can we poffibly ever be bound to attend ? And yet I fear the Confciences of many, if not moft of us, can too eafily inform us, how little we regard, how feldom we look into, thefe Books. We exclaim againfi; it per- haps as the wickedeft Tyranny in the Church of Rome, that it prohibits them to be read with- out Licence. But do we ourfelves make much more Ufe of our Bibles in the Midft of the fulleft Liberty, than if they continued to be locked up from us ? Do we not fpend a very fmall Share of our Time, of our Leifure Time, jn looking into Them, compared with what is wafted in the idleft Occupations and Amufe- ments ? The Hours, which we allot to reading, do we not more commonly, and with far more Pleafure, employ them on any other Sort of Reading, the moft: infignificant, the moft cor- rupting and pernicious, than on this ? Are there not Multitudes, who can hardly name the Time, when, even on the Lord's Day itfelf, they read a Chapter, with the ferious Intentiofi of improv- ing their Souls ? Nay, the few, (and very few 1 doubt they are at prefent,) who think of Re- ligion in earneft, do they not ufually apply to 6 other
S E R M O N IV. n-^
©tlier Books chiefly for Inftrudlon in it, and iludy the facred Volumes far lefs, than the Compofitions of fallible Men ?
Thefe are Fadts as notorious, as they are la- mentable. And therefore I fhall
1 . Confider, in order to remove, the Caufes, from which fo wonderful a Contempt of God's Word hath arifen.
2. Produce his Commands for paying it a very different Regard.
3. Shew, what Evils follow from difobeying thefe Commands,
I. I (liall confider the Caufes, from which this wonderful Contempt of God's Word hatli arifen.
Now the more general Caufes doubtlefs arc, the original Corruption of our Nature, indif- pofmg us to every Thing good j (againft which, if we value our Interefls in a future Life, we ought to watch continually:) and our confequcnt Ads and Habits of Sin, which we very abfurdly fuiter to drive us from the Scripture, that we may be eafy in them, inftead of having Recourfe to the Scripture, v/hich would excite us to an effedual Reformation of them. Another very exteniive Caufe is the wrong Education of or; Youth. They are very little taught, in Com- G 4 parifon
88 S E R M O N IV.
parlfon of what they {hould, (if they are taught at all) either by their Parents at Home, or their Mafters or Tutors afterwards, to be reverently converfant in the facred Writings, and yet lefs inftruded how to profit by them. Hence they are unacquainted with their Hiftory, their Doc- trines, their Language : have no early Impref- lions made on them in Favour of what they con- tain : and fo, when they are grown up, igno- rantly flight them, fin without any Reftraint from them, and are eafily induced to join with Scoffers in ridiculing them. All this might be much otherwife, if they, who educate Children, were but near fo careful about it, as true Piety, or even common Prudence, would lead them to be.
Other Caufes, or Excufes, for negleding to read Scripture are, the various ObjecStions made againft it, many of which you have heard con- futed 'y and the Difagreeablenefs arifing from the Peculiarity of its Style, of which alfo I have fpoken. But fuch as can read it only in a Tranf- lation, (and the reft are a very fmall Number in Proportion,) will be tempted to complain of it ftill more than others : whereas they ought to acknowledge, that they are lefs qualified to judge, and therefore lefs in titled to find Fault. 4 For
S E R M O N IV. 89
For all Tranflations, efpecially from Writings of diftant Countries and Ages, lofe a great deal of the Spirit, the Strength, the Elegance, and often the Clearnefs too, of the Original. Be- lides, ours is a literal Tranflation. Even the moft figurative and poetical PalTages, and the remoteft from our whole common Manner of Expreffion, are almofl alw^ays rendered Word for Word, without aiming at Beauty, but merely at Faithfulnefs. It is incredible, to any but Men of Skill in thefe Matters, how great a Difadvantage this muft be. Scarce any other ancient Book could appear tolerable in fuch a Drefs, but the Bible : and that fuffers by it ex- tremely. Yet if this Method had not been chofen, if any fine Faflages had been brought into a fairer Light, any har[h ones foftened, any dark ones explained, any Turn of a Sen- tence made more forcible or more pleafing, by taking only fuch Freedoms, in a moderate De- gree, as are taken, to a very great one, in moft or all other Authors, that we tranflate ; the fame Perfons, who complain of Flatnefs or Obfcurity now, would have complained of Artifice and Unfairnefs then. And furely the fcrupulous Fidelity, which hath been fiiewn on this Oc- cafion, well deferves in Return the Candor of
making
90 S E R M O N IV.
making all due Allowances. Amongft thefe, a very great one is to be made on the following Account, that even this Tranllation was pub- liflied above 1 50 Years ago -, when Multitudes of Texts were not near fo well underftood, and confequently could not be fo rightly exprelled, as they have been (ince : w^hen alfo our Lan- guage was different, in feveral Particulars, from what it is at prefent j and therefore, though it hath been happily fecured, by the common Ufe of our Bible and Prayer Book, from changing fo faft as it did before, yet fome Phrafes in both are become lefs intelligible, and a great many lefs proper and graceful, than they once were : not to fay, that the utmoft Propriety and Accuracy was not in thofe Days very flridly regarded. Befides, every Book of the Bible hath, for the Convenience of Quotation, been divided, many Ages after it was written, into Chapters, not always quite fo judicioufly fepa- rated, as they might have been : and thefe Chapters again into very fliort Verfes, which Perfons are too apt to confider as independent Sentences ; and thus often miftake the Mean- ing, but oftener dill overlook the Otherwife plain Connexion and Force of Argument in the facred Writings : perhaps imagine that there is none,
and
S E R M O N IV. 91
and that ftudying them is to little Purpofe. Nay laftly, the yery Expofitors of Scripture, whofe Profeflion is to affifl Men in reading it, and whofe Utility for that Purpofe, upon the whole, is very confiderable, yet fometimes dif- courage them from it. For Commentators, in all Books on which they labour much, and therefore above all in the Bible, on which they have laboured mod, frequently perplex what without them would be clear enough ; either from Partiality to their own Notions, or Va- nity of finding out fomething new, or Defire of feeming to differ from otliers where they do not, that they may not feem to copy them when they do.
All thefe Things contribute to lefTen the Efteem of the Bible with feme, perhaps more than is imagined : for though they may feldom be propofed as diredt formal Arguments againft its Ufefulnefs, yet they are fecretly and artfully thrown into the Scale, fo as to weigh a great deal on that Side of the Quefiion. And many, who will not allow, or, it may be, do not per- ceive, that they think the worfc of Scripture for them, yet are kept by them, more or lefs, from the ferious reading of it. But evidently both Sorts of Perfuns adt very unreafonably.
For
92 S E R M O N IV.
For the Original is not in the lead anfwerable for the Defeds of Tranflations, or for any other human Imprudences. And though it cannot, by the beft Tranflation, appear in all its pri- mitive Splendor -, yet in the worft (and ours is far from being fuch,) it exhibits every Thing neceflary to the obtaining of eternal Life, which alone might fufficiently recommend it to our mod reverent Refped and diligent Meditation. However, befides this, under its greateft Dif- advantages, if we attend to it judicioufly, we fhall find in it, (as Critics, by no Means pre- judiced in its Favour, have confefled) far nobler and more ilriking Beauties, and in far greater Plenty, than in any or all the Writers of Hea- then Antiquity.
But the internal Hindrances, (if I may call them fo) of ftudying Scripture, have not been the only, or perhaps the chief ones. Others of ftrong Influence have proceeded from out- ward and accidental Circumftances. When re- ftoring the Knowledge of it had overthrown the Dominion of Popery over this and feveral neigh- bouring Countries, (an Event, which ought to make it for ever dear to us,) the Spirit of Con- troverfy, once raifed on that Subje(ft, was un- neceiTarily extended to fo many others, that the
Word
S E R M O N IV. 93
Word of God came to be confidered by too many in fcarce any other Light than as furnilh- ing Materials for Difputes : and fo the follow- ing Generations began to grow weary of Themi and It together. Another Misfortune was, that frequently Men, not the bell qualified for in- terpreting even the plainer Parts of it, blinded with new Light, undertook without Fear the mofl: difficult ; and fathered upon the Bible whatever Abfurdities had flarted up in their own Imaginations. Befides, not a few in the laft Century, from an AfFedlation of uncommon Efteem for it, introduced its peculiar Phrafes on Occafions of fo little Dignity, grafted fo freely ftill more peculiar ones upon them, and ufed both fo improperly and unfeaibnably, that others, from Difguft of their Language, con- traded no fmall Diflike to that of Scripture it- fclf. Nay, I fear, that the facred Writings have nut had fufficient Juftice done them even in the Pulpit. We are apter to dwell on ge- jieral Subjeds, than to explain particular Paf- fages ; and afraid to break the Force of a Rea- foning or an Exhortation by intermixing with it the Expofition of a Text. In fome Degree this may be right : but I doubt we carry it too far, efpecially as we have no feparate expound- ing
^4 S E R M O N IV.
ing of Scripture, which difcreetly conduced would be unfpeakably ufeful. And thus the People have been left fadly ignorant of a great Part of their Bibles. Now thefe Things, coin- ciding in our Days with a higher Degree, than ever the World knew before, of that Self-Opi- nion, which defpifes the Doctrines of Revela- tion as irrational, and that Rage for Self-indul- gence of every Kind, which renders its Precepts and Threatenings infupportable, have produced an abfolute Scorn of it in great Numbers, and a ftrange Indifference towards it in almoft all. So that now mere Cuftom and Fafhion is thought fufficient to juilify, and even require, if we are well bred, a total and avowed Negled: of this important Book ; without fpending a Moment on the difagreeable Examination, what Pleas it hath to urge for being ftudied as the Law of our Lives.
Yet vilibly thefe Inducements for difregard- ing it, are, if poffible, more groundlefs than the foregoing. Some have made wrong and abfurd Ufes of it. Why fhould that hinder Us from making the right and wife one ? Some are conceited, or vicious, or fond of Applaufe from the weaked of their Fellow Creatures. Why (l:iould not We, notwithftanding that, be hum- ble
S E R M O N IV. 95
ble and virtuous, and feek the Approbation of ©ur Creator ? Let us therefore determine, that neither bad Reafons nor bad Examples fliall ever move us to flight the holy Scriptures : and carefully divefting ourfelves of the Prejudices too commonly ariflng from them, let us pro- ceed
2. To hear the divine Commands for read- ing and honouring it.
Every Manifeftation of God's Will implies in its very Nature a Command to hearken to it with our deepeft Attention : and his Words could be written down for no other End, than that all Perfons concerned might perufe them frequently, and bear them always in Mind. But that none may pretend Ignorance of his Purpofe, he hath declared it exprefsly. Mofes charges the Ifraelites : Behold I have taught you Statutes and "Judgements^ even as the Lord mv God commajided me: take Heed to thyfelf, and keep thy Soul diligently, left thou forget them, end they depart from thy Heart : hut teach them thy Sons and thy Sons Sons, that they may learn to fear him all the Days that they jl: all live upon the Earth, and that they may teach their Chil^ dren \ God himfelf charges them : Lay up
* Deut, iv. 5, 9, 10,
thefe
96 SERMON IV.
thefe my Words in your Heart and in your Soul, crtd teach them your Childreny that your Days may be multiplied, and the Days of your Chil- dren ^. He charges Jofiua in particular : This Book of the Law fl: all not depart out of thy Mouth, but thou fhalt meditate therein Day and Night, that thou mayefl ohferve to do according to all that is written therein : for then ffjalt thou make thy Way profperous, and then fhalt thou ha^ce good Succefs ". The firft Pfalm faith the very fame Thing of every pious Man : His Delight is in the Law of the Lord, and in his Law will he exercife himfeJf Day and Night : and whaffo- ever he doth, it fid all profper ^ Nor are we to lludy the Precepts only, but the red. Ifaiah, fpeaking of the Completion of a Prophecy, di- reds the People : Seek ye out of the Book of the Lord, and read \ When the rich Man in the Parable was defirous to prevent his Brethren from coming into the fame Place of Torment with himfelf, Abraham faid unto him, They have Mofcs and the Prophets : let them hear Them ^ When the fews were venting their Prejudices againft our Saviour, he exhorts them: Search the Scriptures : for in Them ye think,
^ Deut. xi. 18, 19, 21. " Jo(h. i. 8. ^ Pf. i. 2, 4.
* If. xxxiv. 16, ^ Luke xvi. 29.
meaning.
S E R M O N IV. 97
meaning, and rightly think, ye have eteriial Life ', and they are they, which tejlify of me ^. St. Paul tells the Romans y that V/hatfoever Things were written aforetime were written for our Learning \ Now we cannot quefcion furely, but the New Teftament deferves equal Atten- tion with the Old. The Proof, which you have had, of its Infpiration, proves that at the fame Time. The Gofpels, written that Men might believe, and believing have Life \ muil be read to produce that EfFefl. Of the Epiftles we may judge, by the Care which St. Paul took to have His communicated and fpread. He infcribes his firft to the Corinthians, not to Them only, but to all that in every Place call upon the Name offefus Chrifi our Lord ^. He requires the Colofjians, when that which he ad- dreiTed to them is read amongjl the?n, to caufe that it be read alfo in the Church of the Laodi-- ceans K He charges the Thejfalonians by the Lord, in the firft Epiftle, which They had from him, that it be read tinta all the holy Brethren "". Doubtlefs the other Churches too underftood his Mind in this Matter. And St. John in the Beginning of the Revelation, a Book that feems
e John V. 39- *» Rom. xv. 4. * John xx. 31. "1 Cor, 3. 2. ' Col. iv. 16. ■» 1 Thefl". v. 27,
Vol. VI. H the
98 S E P. M O N IV.
the leaft fitted of any for common Ufe, takes- Care to fay, Bleffed is He that readeth, and they that hear, the Words of this Prophecy ".
Thefe excellent Men could not mean, that only the Chriftians of that Generation were bound to read their Writings. They knew the following ones would have the fame and greater Need, in Proportion to their Diftance. The following ones, for three Centuries and more, knew it themfelves ; employed their Thoughts on the facred Books principally, carried them about in their Bofoms, gave up their Lives ra- { ther than part with them : and fuch as through Fear delivered them to their Perfecutors to be deftroyed, were cenfured by the Authority of the Church ; and branded, in the common Speech of the Faithful, by the infamous Name of Traditores, from which the Word Traitor is derived into our Tongue.
In vain are we told then, that the Scriptures contain Paffages hard to be underftood, and there- fore are not fit for vulgar Infpedion. St. Peter, who faid they did °, made no fuch Inference. The primitive Chrifl:ians, who experienced it as v/ell as we, never thought nor heard of any fuch. In our Saviour's Converfation with his ■ Rev. i. 3. '2 Pet. iii. 16.
Apoflles
:|=- ■■■■ -
S E R M O N IV. 99
Apoffles there were Things, extremely hard to be underflood : ought they then to have been debarred from it ? Let us not aim to be wifer than God. He hath given us his Word, not for a Snare, but for a Light and a Guide* Every BkfTing which we have^ indeed^ puts us to fome Trial : and this tries our Fairnefs of Mind, our Diligence in collcding the Articles of our Faith and Practice, our Gratitude for what he beftows, our Submiffion to his good Pleafure in what he withholds from us. But he that hath engaged us in this Work, if we ufe our faithful Endeavours humbly, will not fail to fupport us under the Difficulties of it^ and the going through it as we ought will be fuitably rewarded. Were the pretended Dangers therefore, in the Study of Scripture, much greater than they are, yet this is the Method, which God hath appointed for our fpiritual Improvement; and which hav- ing appointed, he will render effedlual. Let us truft him therefore to inflruft us in his own Way. By the reading and preaching of his Word, however unpromiling the Means might feem, he raifed up his Church at firft, notwith^- ilanding all the Violence oijews and Heathens; and by the fame he v/ill uphold it for ever, againll all the Scoffs and Cavils of Infidels. For H 2 tb^
iqo S E R M ON IV.
the FootiJJjnefs of God is wifer than Men : and the Weakneji of God is Jlronger than Men ^. Our only Concern is to perform the Duty, which he hath commanded : and we fhall certainly re- ceive the Benefits, which he hath promifed, each in the Manner and Degree, that his Cafe requires.
But as you have already itt'A the Profitable- Befs of Scripture to every Purpofe of Religion, you have feen by Confequence the Advantages of being converfant in it : and therefore I fhall now go on to invert the Profpedl, by fhewing you, as I propofed,
3. The Evils, which follow from difregard- ing the Injundions of God in Relation to it.
Were thofe Injunctions in themfelves of no great Moment, yet they come from the Al- mighty : and refufing to take Notice of them- is lofing the Recompenfe of fo much Obedience, and incurring the Penalty of fo much Difobe- dience. But they are indeed of Moment un- fpeakable, in feveral Refpeds. The facred Writings are the Source of our religious Know- ledge: and without an Acquaintance with them, we (liall be liable to Ignorance, Uncertainty and, Miftake, even in Points of the greateft Import-
» 1 Cor. i. 25. .
4 > , , ancc*
SERMON IV: i6i
snce. Thence arofe the falfe Doftrlne of the Sadducees, to whom our Saviour fays, Te do err, not knowing the Scriptures "J. Nor is the Dan- ger lefs in Rt-lpert of Fradice. Neglecft of hoi'/ V/rit mufl introduce a Ncgled of its Author, on more Accounts than one. How fliall Per- fons keep themfelves eafy in not looking into a Book, which their Maker hath appointed to be written for their Ufe, and required them to ufe continually, but by thinking as little and as lowly of him as they can ? Therefore they will be ftrongly tempted to every Thing, that may affift them in fuch Impiety : and will foon, alas, find themfelves able to make large Advances in that high Road to Ruin here and hereafter. Again, Scripture places before Men, in every Page, the mofc affeding Proofs and Defcrip- tions of the Holinefs and Juftice, the Wifdom and Power, the Goodnefs and Mercy, the con- tinual Prefence and never ceafing Agency of Him, who is the Creator, the Benefador, the King and Judge of all. It makes known to us the inexprefTible Condefceniion and Love of our Redeemer, the perfed Reafonablenefs and Pu- rity of his Law, the Need and Means of ob- taining the fandifying Influences of the blefTed
•J Matt. xxli. 29.
H 3 Spirit,
102 S E R M O N IV.
Spirit, the infinite Importance of preparing for our unchangeable State. If then, for Want of attending to Scripture, the ImprelTions of thefe Objedls wear out of our Minds, as they muft; all the Serioufnefs, which they are fitted to pro- duce, will wear out of them at the fame Time; fpiritual and eternal Things will be lefs and lefs in our Thoughts, (confult your own Hearts, I intreat you, whether you do not find it fo) till at lafl we (hall come to live and ad: as with- out God in the World '. Particularly, what we are bound to do and abflain from is laid down in the Bible much too clearly to be mifunder- itood or evaded. But if once we leave off look- ing for our Duty there, we fhall foon mould it within our own Minds into what Shape and Size we pleafe, till we bring it in Effedl to nothing. For even fuppofing, that we begin our Negledt with no fuch Intention at all, yet bad Inclina- tions will creep in upon us, one after another ; and not meeting with the proper Check, will increafe and multiply, we cannot eafily fufped beforehand to what Degree.
It will be faid perhaps, that reading other good Books, Vv'hich are ihorter and clearer, may fqpply the Omiffion of reading Scripture, pofli-
^ Eph, ii. 12,
bly
S E R M O N IV. loj
bly on the whole to Advantage. But they, who once grow weary of the latter, feldom, I believe, continue long to make any confiderabie Ufe of the former : and therefore this Plea, for the moft Fart, is only a Pretence. Or were it fincere, as unqaeftionably it fometimes is, other Books have not, and cannot have, the Autho- rity in what they affirm, in what they require, in what they promife and threaten, that the Word of God hath : the Word^ which our Savi- our hath dtcX^rcdi f mil judge us in the laji Day \ Joined with this, and confirmed by it, the Com- pofitions of Men are of great Efficacy : but when they are feparated from it, the Cafe is unfpeakaMy altered. We fhall be apt to pay as little Regard, as we think fit, to mere hu- man Writers : and overlook, or call in Quef- tion, whatever we do not like. Yet fometimes again we Ihall be in Danger of paying them too much Re2;ard, and io being led by them into falfcNotions, which may give usUneafinefs with- out Need, or Comfort without Ground; or in- to fuperftitious Pradlices, which may difcredit our holy ProfefTion. What followed in the middle Ages of Chriftianity when Men left oft and were difcouraged from reading the Word
* John xii. 48.
H 4 of
104 SERMON IV.
of Truth, but that they were twned unto Fa- bles ' i Lying Legends were believed : Pidures and Images were firft gazed at for Inftrudion, then worfliipped. Thty forfook the Fountain of living Waters, and hewed them out broken Cijierns, that held no Water "", but Draughts of Poifon : whereas what we learn in Scripture, we learn from the Spring-Head; and not only every Thing it teaches is right, but its very Silence is in- ftrudive. For if any Thing is not made there a neceffary Part of our Faith or Pradice, no Power on Earth hatK a Right to make it fo : and had but Believers invariably kept to this Book, as their Rule ; all the Corruj)tions of Chriftlanity, and all the Wickednefs of every Kind, produced by thofe Corruptions, had been happily prevented. Befides, were we to em- brace every Thing right, and nothing wrono-, that we find in other pious Treatifes ; yet there is a peculiar Energy in holy Writ, which is not in Them-. Its Denunciations are more aw- ful, its Convidions Wronger, its Confolations more authentic, its Warnings more alarming, its Expodulations more penetrating. The bare Refledtion, who it is that fpeaks, cannot fail to make them fo in a very confiderable Degree:
' 2 Tim. iv. 4, " Jer. ii. 13.
and
SERMON IV. 105
and he hath added a fupernatural Force to them over and above. Is not my Word like as a Fircy faith the Lordj and like a Hammer that hreaketh the Rock in Pieces ^ ? The Word of God is quick (ijid powerful, and ffjarper than any two-edged Sword, piercing even to the dividing afunder of Soul and Spirit, and of the Joints and Marrow, and is a Difcerner of the Thoughts and Intents of the Heart ^ Whence accordingly the efficacious and converting Preacher, is He, not who comes with inticing Words of Mans Wifdom ^, but who, like Apollos,, is mighty in the Scriptures *. He that hath my Word, let him fpeak my Word faithfully: what is the Cha^ to the Wheat ^ faith the Lord \'
But farther : By omitting to read and confi- der the original Charter of our Reh'gion, froin which our whole Knowledge of it is derived, Perfons will be unacquainted with the Language of Religion. And hence they will firll: blindly flumble and cavil at the Phrafes of Scripture, not knowing them to be fuch : and afterwards learn to defpife them, though they do J^now it. The Offices of the Liturgy, efpecially the oc- cafional ones, that recur feldomer, will feem
•^ Jer. xxiii. 29. ^ Heb. iv. 12. 7 1 Cor. ii. 4,
» Afts xviii. 24. 3 Jer. xxiii. 2S.
ftrange
Tc6 SERMON IV.
flrange and unaccountable to them. They will repeat the Pfalms in the Congregation abfolutely without meaning; neither faying in their own Perfons, or applying to their own Ufe, the Things that fuit them ; nor thinking at all, to what Sort of Perfons, or good Purpofes, the reft relates. They will hardly ever pay Attention to the LelTons, Epiflles and Gofpels, but look upon them as Paufcs and Breaks in the Service, to be filled up as they pleafe; or if they do hearken to them, yet not underftanding many Parts of them, will receive little Benefit from them; and poflibly mifunderflanding fome, will receive Harm : entertaining injurious Opinions of the facred Oracles from what they hear but of them, in this imperfeift Manner, inflead of the honourable and ufeful Sentiments, which would have been revived in their Breads, had they applied themfelves beforehand to an orde ly Perufal of them with proper Care. Then as to Sermons, on which commonly the chief Reli- ance for Inftrudion is, they, who are not fuf- ficiently vcrfed in the Bible at Home, will be unable to judge of the Proofs we bring from it here, or the general Conformity of our Preach- ing to it. And elfewhere they will be mifled by the Sound of fcriptural Words, ufed in a
Senfe
SERMON IV. 107
Senfe which the Writers never intended ; and fo be like Children tojj'ed to and fro y and carried about with every Wind of DoBrine, by the Sleight of Men and cunning Craftinefs, whereby they lie in wait to deceive ^ Now it is not our Defire to impofe on your Ignorance, but to appeal to your Knowledge. We wi(h, we befeech you, to imitate the Bereans, commended fo juftly in the j^Bs of the Apojllesy as more noble than thofe in Thejjalonicay in that they received the Word with all Readinefs of Mind, and fearched the Scrip- tures daily, whether thofe Things were fo. It follows. Therefore many of them believed " ; ef- fedlually no Doubt.
Another very important Ufe of fearching the Scripture is, that in the Midft of that Deluge of evil Communication, which overflows this wicked Land, to a Degree that no Country, caUing itfelf Chriftian^ ever experienced before, few Perfons can avoid hearing, more or lefs, unfair and even kidicrous Reprefentations made of one Part or other of God's Word; which may be too likely to pafs upon them for juft ones, unlefs they are previoufly fo well ikilled in it, as either to know in particular the true Vindication of the PafTages abufed, or at leaft
^ Eph. iv. 14. « Aasxvii. 11, 12.
to
■jqB sermon IV.
^o know In general, that it cannot be liable to ihe Imputations, which profane People would cafl upon it, becaufe the Spirit of the whole is jljconiiftent with their Suggeftions. If indeed they then:3felv€s would but take the Trouble of tinderftanding what they take the Liberty of bur- lefquing, it would fave them the Guilt of many a blafphemous Reflecftion, and the Shame of many a filly Jeft. But at leafl Perfons of better Difpodtions will furely be perfuaded to fo ra- tional a Method of guarding againft the Infedion of their pernicious Irreverence. Poflibly fome will reply, that irreligious Thoughts and Temptations to Unbelief may arife from what occurs to us in reading the Bible ourfelves, as well as from what others occaiionally fay of it. But certainly the Danger is far lefs : and the greateil Part of that may be prevented by ob- ferving fuch Rules for the fafe and ufeful Per- formance of this Duty, as Perfons, one (hould imagine, would of Courfe lay down for them- felves, or at leaft will fee to be reafonable, when propofed to them ; as, God willing, they fhall be to you the very next Opportunity. And if ftill any Difficulty and Trial remain, yet coming in our Way, when our Minds are in a ferious and confiderate State, difpofed to
examine
SERMON TV. 109
examine impartially and reverently, as in tiie Prefence of God, and to beg, that his *S//r/> would gtM us into all Truth ^ ; there will ht no Doubt of obtaining, on due Inquiry, com- petent Satisfaction.
I fhall only fay this farther, to {hew the Evil of negledling the facred Writings, that They are what makes us to differ from the Gentiles^ which know not God% for even our natural Re- ligion is borrowed from them -, and they can be ufeful only by being read : that when the Church oi Rome had almoft fupprefled them Chriftianity was buried under Falfehood, Su- perftition and Wickednefs ; and when they were reftored to common Uk, true Piety, Virtue and Liberty, were reftored by their Means: that thofe Nations and thofe Perfons, who at- tend to them with the highefl Refpedl, are the mod fmeerely, the moil: fteadily good : and that in Proportion as We of this Nation have dif- regarded them, we have grown unfettled in our Faith even of what Reafon teaches, profligate in our Behaviour, unmindful of public or pri- vate feal Welfare, and vifibly ripe for ipeedy Ddftrudion.
^ Johnxvi. I J. 'I The/r.iv. 5,
Let
no S E R M O N IV.
Let us all therefore inflantly return to the right Way, before it is too late. The pooreft of us, if he hath not a Bible, may have one, either by Purchafe, for he lays out much more in a few Weeks on Matters of far lefs Neceffity, or by the charitable Gift of fome pious Bene- factor. And the bufieft of us may and muft find Time for every Branch of the one Tubing needful ^ Every Perfon hath at lead feveral Hours of the Lord's Day, and fome little Share of others, for the Exercifes of Religion : But many of us have much more Leifure ; not all of it perhaps innocently, and a great deal of it not prudently, employed. Spending a due Part of it on the divine Law would both dif- pofe and enable us to fpend the reft, whether devoted to worldly Affairs or to Relaxations, with truer Cheerfulnefs now, and to a better Account at the great Day. We have moft of us at Times heavy Sufferings : and poor Sup- ports are any others, that we can ufe under them, compared with theirs, who by Patience and Comjort of the Scriptures have Hope ^. The moft cautious of us have frequently violent Af- faults from our fpiritual Enemy : and we can- not arm ourfelves againft him more effedlually, f Luke x> 42. s Rom. xv. 4.
than.
S E R M O N IV. Ill
than, as our Lord himfelf did, with the Sword cf the Spirit, which is the Word of God ^. The flrongeft of us have fad Remains of Weaknefs, the difcreeteft of Injudicioufnefs : and the fureft Remedy for both is that of the Son of Sirach ' Let thy Mind be upon the Ordinances of the Lord, and meditate continually in his Command- ments : He jhall ejlablifi thine Hearty and give thee Wifdom at thine own Defire '.
* Eph. VI. 17. ' Eccluf. vi. 37.
S E R.
SERMON V.
2 Tim. ill. 1 6, 17.
Ail Scripture is given by Infpiration of God :
and is profitable for DoBrine,for Reproof for
CorreSlioUt for InJlruSiion in Right eoufnefs :
that the Man of God may be perfect, throughly
furnified unto all good Works,
I HAVE fliewn you, in feveral Dlfcourfes on this Text, the Divine Authority of Scripture, its complete Ufefulnefs to all the Purpofes of Religion, and the confequent Duty of reading it. Yet (iill I am fenfible an un- happy Objedion may remain with too many, that they have tried, and do not experience this Ufefulnefs ; and why it fhould be their Duty to perfift in reading what they do not find at- tended with any good Effeds, they cannot ap- prehend. But if they have not read as they Vol. VI, I ought.
114 S E R M O N V.
ought, their whole Argument falls to the Ground. Nothing is to be expelled from the wrong Performance of any Duty : and there- fore I propofed original))?
IV. To give Diredioas for the righl Per- formarice of this.
Many proper ones, I hope, have been inti- mated to you not obfcurely, under the former Heads : Part of which however I fiiall now re- peat amongrt: others. For to fay again the fame 'Things J to 7ne is not grievous ^ and for you it is fafe\
That we {laould come to the Word of God with ferious Minds, is a Requiiite, that one fhould hardly have thought needful to mention^ if there were not fome, who give little other Proof of ever having looked into- it, than per- verting the Expreffions of it to ludicrous Pur- pofes, and fo extFa<5ling Poifon from the Bread o^ Life. You need not be told, that fuch can receive bo Improvement from it : but only be warned againfc fuffering; them to infedt you with the fame Diftemper : for to Men of a gay^ and lively Turn it is often very catching. But refled- : Every Book in the World, of every Sort, may ealily be turned into Matter of Di«
a Phil. iii. u
6. verfioDs
S E R M O N V. 115
verfion, if People are refolved to (hew at any Rate, fome their Ability, and others, (which is far the more ufual Cafe) their Defire only of being witty. But efpecially on facred Sub- je(fls, the Corruptnefs of Mens Hearts dlfpofes them both to invent and receive fuch Kind of Entertainment with peculiar Eagernefs : for this very Reafon principally, that they know they ought not. And befides, the Old and New Teftament do lie fomewhat opener to profane Abufe, than many other pious Compo- fitions, from the Difference of Stile and Man- ners in diftant Ages and Countries, from the fcrupulous Exadlnefs of our Tranflation, and the Changes in our Language, that have hap- pened fince it was made. But furely there are flrong Motives, of Religion, of Prudence, of common Decency, to reftrain Men, from taking fuch unfair Advantages, to fo bad an End; if this contemptible AfFedtation of appearing in- genious, by forcing a Laugh out of every Thing, did not fo eftedually deftroy, as it doth, all Re- gard to Rightnefs of Behaviour and true good Senfe. A Scorner fceketh Wifdoniy and jindeth it not : but Knowledge is eafy to hinjf that con^ fidereth ^.
'' Prov. xiv. 6. It Is wrongly tranflated, unaerJianJeth.
I Z ]^«
ii6 SERMON V.
Let us therefore never permit ourfelves to make, either in Thought, at the Time of read- ing the Scripture, or in Difcourfe afterwards-, a Hght and burlefque Application of any Text: for how little Harm foever we may intend, the Practice is plainly unfit and irreverent : befides that we are foon led on from fmall Freedoms to greater. And let us never be influenced to think ill or meanly of the leaft Part of God's Word from any fuch Applications made by others : for they prove nothing againll Scrip- ture, but much a^ainfl thofe who invent or ufe them. Or if we find, that, notwithftanding, they do in Fadt begin to make Impreffions upon us, as they may imperceptibly, if we are not on the Watch ; let es avoid, as carefully, yet as inof- fenfively, as we can, the Company of thofe, who delight in fuch dangerous Converfation : according to Solomon s excellent Rule, Ceafe, my Son, to hear the InfiriiSliony that caiifcth to err from the Words of Knowledge \ For as to any Hope of Good from arguing with them, no People upon Eartli are To incapable of being convinced or filenced by Reafon, as they that are conceited of a libertine Wit. And there- fore, hosvever entertaining their Talk may be
" Frov. xix. 27.
■ . . otherwife.
S E R M O N V. 1,7
otherwlfe, yet being eiTentially faulty in this Reiped;, let us confider it only in the ftrong, but juil Light, in which St. Paul places the idle Difcourfe of fome in his own Days, when he faith. But Pdun profane and^jain Babblings : for they will mere afe unto more Ungodli?icfs -, and their Word will eat^ as doth a Canker ^ . They, whole Learning and Judgement and Tafle and Worth are the mofl: univerfally acknowledged, have, in all Times down to our own, fpoken and thought of the Bible with the higheli Degree of honourable Regard. And it is no lefs ab- furd, than impious, to be hurried into defpifing and ridiculing it, either by the extravagant Flights of any Man's wild Fancy, or the gravei: Authority of Judges fo evidently prejudiced, as the felf-fufficient, or the diflblute, merely be- caufe they are grown of late more numerous and lefs modeft. Let us at leafl: obferve a little iirftj what good Effeds this new Kind of Wif- dom produces in the Lives and Families of thofe, who are fo fond of it; and wait a while to fee, (if indeed it be not too vifible already,) whst Sort of Figure they themfelves, and a Nation ^ompofed of them, or led by them, make and
** z Tiro. ii. 16, 17.
I ^ are
ii8 SERMON V.
are likely to make in the Eyes of the prefent and future Ages.
With due Serioufnefs we are to join due Re- verence in reading Scripture : and receive it, not as the Word cf Men, but, as it is in Truth, the Word of God' ; and therefore credible. The Revelation, which he hath given us, cannot indeed contradid: the Reafon, which he hath given us : and therefore we muft never conftrue it irrationally. But it may eafily contradict our fanciful Notions and favourite Conjedlures : in which Cafe we are to caji down Imaginations and every high Thing that exalt eth itfelf againjl the Knowledge of God, and bring into Captivity every Thought to the Obedience of Chrifl ^
Nor is it lefs our Duty to fubje(5l all our vi- cious Inclinations to the Authority of holy Writ, than our vain Prejudices. For if we indulge but one, it will naturally biafs us to rejed:, or mifinterpret, whatever is inconfiftent with it : and befides, we fhall lofe the Hope of that Illu- mination, without which we can apprehend nothing to good Purpofe. Whence the Angel faith to Daniel, None of the Wicked fiall under^ Jland ', but the Wife fiall u?iderjiand^. And our Saviour promifes only \ that If any Man will
« 1 Their, ii. 13. ^ z Cor. x. 5. s Dan. xii. ic,
* Jjohn yii, 17.
d9
S E R M O N V. 119
do the Will of Gody he Jhaii know of the Doc- trine, whether it be of God,
But with whatever good Difpofitlons we may read the Scripture, unlefs we read it alfo atten- tively, we fliall fail of our End. If we perform it only as a Tafk, we £hall find it a wearifomc one. If we confider fpending fo much Time in it, without Care to improve by it, as a Work acceptable to God on its own Account : this is cheating ourfelves with a falfe and fuperftitious Notion of Piety; and much more fo, if we imagine, that employing one Part of the Day thus will in the leaft atone for doing, in any other Part, what we are forbidden.
Now attentive Reading will prefent to our View a Variety of Things, that will affeft us very differently. And the Benefit or the Harm we fhall receive from them, (for we may re- ceive either,) will greatly depend on the Con- du(fl, which we obferve amidll: them. If we have never been ufed to read the Bible, or have long difufed it ; fome Paflages in it will proba- bly feem very ftrange to us at firfi : as undoubt- edly the whole Frame of Nature, and the whole Tenor of Providence would feem, were we let into our prefent Knowledge of li all at once, inflead of being made acquainted with it by llow
I 4 Degrees.
I20 SERMON V.
Degrees. They therefore, who come with a Difpolitlon to objedl and cavil, may have abun- dant Room to exercife it. They, vvho infift on being fatisfied in all Particulars, will be greatly difappointed in many. For everyone muft- not hope to difcover whatever may be difcovered. Or if he could, mod of our Inquiries into the Scheme of Religion, revealed or natural, as well as into the Conftitution of the material World, if purfued to the utmoft, will at Length termi- nate in Ibmething which we do not and cannot know. So that Men muft prepare themfelves for what they will be fure to meet with ; muft exped to find fome dark, and fome hard Say- ings, On thefe they muft never put a bad Senfe; but are neither to be offended at all, nor wonder much, if fometimes they are at a Lofs how to put any : but believe implicitly, (for this is Faidi in God, not Man,) that there is fome, worthy of the reft : and not think of forfaking their Guide to Heaven, merely becaufe they perceive not the Defign or Propriety of every Sentence, that he fpeaks to them on the Road. In (hort, they muft reafon and refolve, if Need be, like the holy Apoftles in the fixth of St. Jo/jn : who were doubtlefs perplexed and flageered not a little at our Saviour's Difcourfe, recorded there : but when fnany of his Difiiples
moent
S E R M O N V. 121
went back upon it, and walked no more with him, and Jefus /aid unto the twelve. Will ye alfo go away ? Simon Peter anfwered hiniy Lord, to whom fij all we go ? Thou hajl the Words of eter* tial Lije \
Perfons thus rightly difpofed will immedi- ately fee farther, that as they are not to be dif- gufted with Scripture, becaufe they cannot ac- count for every Thing, or underftand every Thing, to their Wifh ; fo neither are they to fludy it merely to underftand as much of it as they can, which is only indulging an unedify- ing Curiofity 3 and yet lefs, to underftand more of it than others, which is nurfmg up Vanity, and may tempt them to invent new and even dangerous Meanings, in order to feem more knowing than they are. But their Bufinefs is, to apply to thofe Points firft, and dwell on thofe moft, which have the clofeft Connexion with their future Happinefs : for They are ne- ceftary -, the reft are only, in their feveral De- grees, ufeful. And as right Practice is the End of Faith ; and the firmeft and moft explicit Faith, which doth not produce it, is nothing; and a weak and general Faith, which doth pro- duce it, will be accepted : the practical Pafla-
* John vi. tS^ 6-jy 68.
ges
1^1 S E R M O N V.
ges ought certainly to have our principal Re- gard ; ever comprehending thofe, which exprefs the Obligations of Christian Piety and moral Self-government, as well as Juftice and Mercy. We (hall indeed do very well, befides occafional Readings of particular Chapters, to perufe both Teftaments in their Order : only it will be ad- vifable to begin with, and go ofteneft through, the New % as exhibiting what we are to believe and to diO, more fully, and without fuch a Mix- ture, as there is in the Old, of Things belong- ing folely to the former Diipenfation. But then the Regularity of this Courfe ought not to hinder us from feleding chiefly, and perufmg moft frequently, fuch PaiTages of both, as lay before us, in the moft influencing Manner, the common Dodrines and common Duties of our holy Profeffion. Other Things may with Safety be lightly pafled over, and imperfedly or not at all underflood, till we are firll: well fettled in thefe : which very happily are the plainer Parts of Scripture, as well as the more important.
Still even in Refped of thefe, and much more therefore of others, it is requifite, that we proceed with fome Judgement and Care : that we make Ufe of the fame Rules for un- de'-ftanding; our Bibles^ which we do for under-
{landing
S E R M O N V. J23
(landing other Books ; and fuch alfo, as the peculiar Nature of this Book points out : that we never interpret any Text in a Senfe contrary to the Di(flates of Reafon, or to other Texts more clear or more numerous, or to the vifible Defign and Drift of the whole PafTage : that we keep always in our View what goes before and follows after ; for the Connexion is often very ftrong, where it is not extremely obvious : that we fuppofe not every Verfe to be a feparate Sentence of itfelf ; nor every Chapter to have a feparate Subject, that begins and ends with it ; for thefe Divifions are intircly human, and fometimes not difcreetly made; but that we read on without flopping, as far, and no farther, than the fame Matter appears to be continued : and, (which is a Diredion of great Moment) that we apply the Sayings of the holy Penmen, only to the Things of which they are treating, not to others, which perhaps were far from their Thoughts ; unlefs a juft Argument can be drawn from the former to the latter. We fhould alfo be careful to take both fingle Words, and Phrafes comprehending feveral, not always in the Meaning which they bear in our daily Converfation, but in fuch as other Places of Scripture require or permit: underftanding them literally where we can, but figuratively where
we
124 S E R M O N V.
we muft : Ihould make fuch Abatements from ilrong Exprctrions, fuch Pveftridions and Excep- tions to general Exprellions,and fuch Allowances for the whole Manner of fpeaking, as we per- ceive the Nature of the Thing, together with the Ufage and Cuilornofthefacred Writers, demands. Without fuch Eqnlty as this, in fome Degree, one half of the Compofitions, that appear in the World, would be Heaps of Abfurdity. And if the Bible needs more of it, than later Books of nearer Countries, it alfo deferves it infinitely better : and refuilng it is both Perverfenefs and 5mpiety. Thefe eafy Cautions will enable Per- fons of almo/l: the loweft Capacity and Im- provements, that cither can read Scripture, or have the Means of hearing it read, to acquire fb compel cnt a Knowledge of what is moft needfui >.<j be known, as will fully juftify the Pfalmift's Encomivim, that the Tejiimony of the Lord is Jure t making wife the Simple ".
Not that even the Learned, and much lefs the Illiterate, adl either wi^h Humility or Pru- dence, if in reading holy Writ they rely wholly on their own Judgement unaffifted. For God hath made the Help of others extremely ne- ceiTary to our Underftanding of his Word, as
^ Pf. xix. 7.
well
SERMON V. 125
well as his Works. Men of great Abilities and Attainments, by trufting to themrelvcs, have gone fadly wrong : and Men of no other Ad- vantages, thr:^! a teachable Difpofition, have ar- rived at a moft beneficial Acquaintance with religious Truths. For God hides Things from the Wife and Prudent in their own Opinion, which he reveals unto Babes ' ; refifleth the Proudf but giveth Grace unto the Humble"^ » Nor let it be imagined, that fuch mufl there- fore depend altogether in every Thing on the Authority of their fpiritual Guides. For as in Matters of Science, or common Bufinefs, what a Man doth not fee of himfelf, he may have {hewn him notwithftanding, and then fee it as truly and fully, as if it had been his own ojigi- nal Difcovery : fo in Matters of Revelation, one, who would otherwife have made fmall Progrels, or, it may be, great Miftakes, yet having the main Articles of it methodically ex- plained to him, in Difcourfes on his Catechifm, and occafionally inculcated in Sermons, or An- fwers to the Qiieftions which he afks in private, may, by comparing what he is thus taught, with what he reads in his Bible, come by De- grees, not to believe implicitely, but to difcern
* Matt. xi. 25. Luke X. 21. ^ *" James iv. 6.
4 evidently.
126 S E R M O N V.
evidently, the genuine Senfe of its fundamental Dodrines and Precepts. In which Cafe, his Faith refts no longer on the Word of Man, but that of God, whether we can anfwer all the fpecious Objeftions againfl it or not : which few People can do in any Thing that they be- lieve of any Kind. We {hould therefore con- fcientloufly take all fit Opportunities of learning Inftrudtion from thofe, who are fet apart to give^it. For the Priejl's Lips are appointed to keep Knowledge y and the People to feek the Law at his Mouth " ; not with a blind Submif- fion to whatever he {hall affirm j but with fo much Regard at leaft, as in other Profeffions the more ignorant pay to the more fkilful. Nor are we confined to refped only the Sentiments of the particular Teachers, whom we ftatedly attend, but ought to have much greater De- ference for the general Perfuafion of Chrift's Church, particularly our own Branch of it, and a proportionable one for that of every knowing and good Perfon ; alvv^ays entertaining feme Diftruft of ourfelves, when we differ from thefe. The Exercife of our beft Judge- ment, and a modefl: Attention to that of others, are the joint Means, which our Maker liath
" Mai. ii. 7.
inflituted
S E R M O N V. 127
inftituted for the Underftanding of his Will, natural and revealed. They, who ufe them uprightly, and they alone, may hope for Par- don of their Ignorance and Errors. And were any one to continue fo ignorant to the laft, as to believe the Truths contained in holy Writ, only becaufe thofe about him told him they were fuch : yet might he have the Happinefs of ac- quiring even by the Means of this moft impli- cit Faith, Difpofitions of Piety and Virtue un- attainable otherwife, and fufficient to qualify him for eternal Happinefs.
But fometlmes Chriftians of a deeper Infighty real or imaginary, into Scripture, inftead of complaining, like others, that neeeffary Doc- trines and Precepts are not clear enough there, are tempted to think them exprefled fo much more familiarily, and repeated fo much oftener than needed, that the Places, in which they are inculcated thus, may be palled over, as not defigned for fuch, as They are. Now would they but confider even the leafl entertaining of them for a competent Time, with a Spirit of Serioufnefs, there would ftart out of them In- formation or Admonition, of which they little think, and for which they have great Occafion. Or fhould they find nothing that is new to them,
thev
128 S E R M O N V.
they would at leaft have Caufe given them to recoiled with humble Thankfulnefs, not only that their Chriftian Brethren do, and dre made wife unto Salvation ^ by thefe defpifed plain PafTages, and by thefe only, but that from Them, above the reft, proceeded all that Know- ledge of the Redemption of Man, and almoft all that Knowledge of natural Religion alfo, which the moft learned enjoy j and which hath made even the vulgar of the Gofpel Difpenfa- tion fuperior to the ableft and heft inftruded amongft the Heathen : a Superiority, which will be loft again, in Proportion as Regard to the Word of God decays.
But though, in reading it, we muft all be- gin with attending, and ever after attend chief- ly, to the tirft Elements of Chriftian Inftruc- tion, or, to fpeak in St. Peter s Language, as new born Babes defire the fmcere Milk of the Wordy that we may grow thereby ^ ; and know it for a bad Sign, if we cannot relifh the Food of fimpleft Tafte, and eafieft Digeftion : yet keeping to this wholly is the Bufinefs of thofe alone, who, as the Epiftle to the Hebrews ex- preftes it, are unjkilfiil, or rather, unexperienced, in the Word of Right eoufnefs ; which hath in it
P 2 Tim. ill. 15. ^ I Pet. li. 2.
alfo
S E R M O N V. 129
alfo Jit'ong Meat, belonging to them that are of full Age, 'who, by Reafon of life, ha'ue their Senfcs exercifed to di/cern both Good and Evil \ We (hall thrive heft by the Ufe of lighter Nou- rifliment firfl : and mixing the more folid with it prematurely may both check, our Growth, and hurt our Health. But when we have ac- quired a due Firmnefs and Vigour, we iliall both preserve and increafe it, by feeding on other Things likewife, throughout the Scrip- ture : the feveral Parts of which I (hall briefly go over once again for your completer Di- rection.
The Hiftorical Books of the Old Teftament may be read carelefsly with as little Improve- ment, as any other Hiftory. But therefore to prevent this, we are to refledl as we go along : and obferve, according to the Nature of each Article, how it fets before us the Sovereignty, the Superintendency, the Wifdom, the Juftlce, the Mercy of God; the Amiablenefs and Re- wards of good Ad:ions, the Deformity and Pu- nifhment of wicked ones ; the Heights of Piety and Virtue, at which the Saints, of old Time arrived, as We may by imitating them ; the dreadful Sins into which they fometimes fell, ' Heb. V. 13, 14.
Vol. VI. K .^
I30 SERMON V.
as we fhall, if we take not Warning. For all thefe Things happened to Them for Enfamples ; and they are written for our Admonition \ As to the Danger, which may arife from the bad Deeds of good Perfons, related without Ccn- fure, and Actions that feem unwarrantable, yet are told with Approbation, and were therefore either done by God's extraordinary Commiffion, or grounded on Circumftances, of which we are not well apprized : I have fpoken of thefe in a former Difcourfe ; and fliewn you, that, in fuch Circumftances, the Precepts, not the Hif- tories of the Bible, muft be our Rule.
In the Book of fob, fome Parts are highly poetical, and proportionably dark : for which Reafon our Attention muft be chiefly paid to thofe others, which will amply recompenfc it, by exhibiting the nobleft and moft pleaftng Views of the Majefty of the Almighty, of the patriarchal Religion, of the exquifite Beauties of Humanity and Charity, of the hard Struggle of human Virtue with heavy AfRidtions, and God's gracious Acceptance of imperfe(5l Endea- vours. Te have heard of the Patience of fob: and have feen the End of the Lord -y that he is very pitiful , and of tender Mercy ^
' X Cor, X. 11 . ' James v. 1 1 .
As
•S E R M O N V. 131
hs Xo X^c Pfalms : I have already explained t-o you the Nature of thofe, which contain Im- precations. Of repeating them all in the Church, I fhall, God vviUing, fpeak fome other Time* Of reading them in private, I need only fay, that with the Exorcifc of but a common Degree of Judgement, <ev€ry pious Pcrfon will find it e>qually improving an-d delightful.
The Proverbs have fcarce any Otfcnrity^ and much Ui^e-. Concerning EcclefiaJIes and the Song of SdomoUj yom have had, I hope, fufficient Inftnadions for perudng them with Benefit,
The Prophetical Writings abound in difK- cult Paflages ; but ilill more in plain one?„ exprefiing the fublimeft Notions of Piety and Morals, the ilrongeft Preference of inward Goodnefs to outward Obfervances, the awfullefi Denunciations againft Wickedness of •every Kind, th-e moii affedionate Expoiiulations, the moft inviting Promifes, the warmed andjuftefl Concern for public Good : which the Prophets manifefted with fo fearlefs and impartial a Free- dom, in telling both the Body of the People, and the higheft in Authority, their Duty and their Sins, that the Defcendants of thofe, wh© perfecuted them when living, held their Me- 833ones, when dead, in eternal IJonour ; doijbly
K z coa-
132 S E R M O N V.
convineed of their Miffion from Heaven, by the Accomplllliment of their Predidions, and the finsular Worthinefs of their Conduct. In read- ing them therefore we muft dihgently attend to thefe interefling Points, each in its proper Place : obferving alio, along with them, the gradual Unfolding of the great Scheme of our Redemption i to which we fiall do well, even in thefe Days of opener V'tfion % to take Heed, as to a Light fiining in a dark Place "" ; efpeci- ally as it confirms to us, that Jinown unto God are all his Works from the Beginning ""* Such Paflages in their Books, as relate to the Affairs of diflant heathen Countries in Ages long ago pad, though of admirable Ufe then, and not a little ft ill as Parallels, we are neither likely nor concerned to underftand fully. And fuch as belong to Things yet future, efpecially to the Times and Circumltances of thofe Things, are few, if any, of them fit for the Unlearned to pry into particularly. Nay, the Learned them- felves, if they are prudent alfo, will obferve, what Anfwer the Angel gave to the Prophet Daniel. And I heard^ but I underjlood not : then fciid /, 0 ms Lord, what fiall be the End oj thefe Things ? And he f aid. Go thy Way, Da^ " I Sam. iil. i. * 2 Pet. i» lo, * Afts xv. i8.
niel:
SERMON V. 133
Ttiel: Jot the Words are clofed up, and feakd till the Time of the End ^. When the proper Sea- fon comes, poflibly in fome Cafes not before ' the Event hath interpreted them, the Prophe- cies will prove their own Reality by their Clear- nefs; and flrengthen, perhaps in an Hour of much Need, the Faith and Patience of the Saints ^ : Thus it happened to the Apoilles. They underftood not beforehand our Saviour's Predidion, Dejiroythis Temple^ and in three Days I will raife it up. But when he was rifen from the Dead, they remembered, that he hadfaid this unto them : and they believed the Scripture, and the Word which Jefus hadfaid %
But almoft the whole of the Gofpels is now fo clear, and both the Charader and the Pre- cepts of our blefled Lord appear in them fo truly divine -, the Zeal and Charity of the firft Difciples in the A^s is fo highly edifying, the Spirit of the Epiflles fo genuinely Chriftian, and their pradical Rules are fo completely in- ftfudtive to all Sorts of Perfons ; that fcarce any other Direftion can be wanted for the Main of the New Teftament, than to meditate on it continually. Some of the argumentative and occafional Parts of St. FauH Writings indeed
' Dan. xii. 8,9. * Rev. xiii. 10. * Johnii. 191 22.
K 3 it
13.4 SERMON Y.
it is not eafy to comprehend. A yet larger Proportion of the Revelation of St. John is ex- ceedingly myfterious. But nothing of thi* Kind, in any Part of Scripture, needs either to difcourage, or miftead us. Not to difcourage us ; for Vi'hatever is requilite to be underftood, if it be put in one Place obfcurely, is doubtkfs put in fome other plainly : nor to miflead us/ becaufc we may prudently fafpend our Judge- ment, and rrwDdeftly be content with our Igna- rance of v/hat is intended, tlx)ugh fully fatisfied ©f its being a valuable Truth. Seek not otitt faith the Son of Sirachy ths Things that are too bard for theey neither fear ch the Things that, are tbove thy Strength : But what it commanded thee, think thereupon with Reverence : for it is not needful for thee to fee with thine E^yes the Things that are in fecret. Be not curious in unneceffary Matters : for more Things are fiewed mita thee^, than Men underftaud ^
Yet we are not to otnlt readmg the abftruler Texts, which have any Appearance of relating to us ; but follow the Example of the bleiled Virgin, wha trnderfood not feveral of our Sa- viour's Sayings, yet kept them all in her Heart "^^ Were we only to learn Humility thus, it would
* Ecduf. iii. 2j, 22, 23. * Lukeii, $0,51.
SERMON V. 135
be enough ; but we fhall come by Degrees to apprehend far more than we expeded, if we dih'gently compare fpiritual Things with fpiri* tual ^ ', darker Expreflions with clearer, that are like or oppofite to them : for Contraries il- luftrate one another. In this laudable Work, the marginal References in the later Editions of the Bible will afford you moft ufeful Affiftance: for they are very judicioufly chofcn. Such In- formation alfo as you can get, (and you may get much from feveral Books,) of the Nature of the Language of each Teftament, and the Hiftory and Notions of the Times, when each Book of it was. written, will be extremely pro-* iitable : and the feveral excellent Commentaries and Paraphrafes on the whole, or particular Parts of it, ftill more : which therefore it is wonderful that fo few Chriftians in Proportion, of thofe who are well able, will be at the Ex- pence of purchafmg for themfelves; efpecially confidering how very much greater Expences, that will turn either to no Account or a bad one, they fo little grudge, that they cannot be reftrained from them.
But how fuccefsfully foever we may increafe our Knowledge of Scripture, that alone is no-
* I Cor. ii. 13.
K 4 thing.
136 S E R M O N V.
thino;. We muft not think we have done witk a PafTage as foon as we have underftood it. If we had underftood it inllantly, our principal. Work was to come yet : and they are ftrangely wrong, who apply fo clofely to ftudy difficult Places, that they forget to make due Refledions on the plain. The Word of God was written to give us, not merely a fpeculative Apprehen- fion, but an experimental Senfe and Feeling of holy Things, comfortable or terrifying, as our fpiritual State requires. I rejoice at i by Word, as one thatfndeth great Spoil, faith the Pfalmift '. To this Man uili I look, faith the Lord, even to Him that is poor and of a contrite Spirit ^ and ^ that tremhkth at ?ny Word ^ Too many, alas, have no Conception of this Efficacy in Scripture: and no Wonder, for they have never ferioufly endeavoured to have any. But let them try in Earneft, and they will infallibly fucceed, if they , ufe proper Means. We read of fome, what will be true of all in the fame Condition, that the Word did not profit them, not being mixed with Faith ^. God indeed can operate accord- ing to his own Pleafure ; but humanly fpeaking, Perfons v^'ill not be influenced by what they, diibelieve j or much, by what they believe but « Pf. c;iix. 162. ' if. !.xvi. 2. « Heb. Iv. 2.
faintly.
SERMON V. "137,
faintly. Nay fhould they labour to make the ftrongeft Impreflions on their own Souls, with- out applying to Him, whofc Gift faving Faith is \ their Efforts would be vain. But let any one jointly ftrive and pray for a deep Convidion, that the Bible is the appointed Inftrument of his religious Proficiency : then let him read it, not as performing a Tafk, he knows not why, from which he had rather be excufed ; not to outfliine others in Readinefs of Quotation, or Plaufibility of Interpreting, or Oppofitions of Sciense falfely fo called' -, not to furniiii himfelf with Weapons for Debate and Controveri}'* nwch lefs for Uncharitablenefs and Abufe ; but to amend his inward State towards God : that, as the excellent Colled in our Liturgy direds, by the Patience in well doing and Comfort in virtuous Suffering, which we learn of his holy Wordy we may embrace and ever hold fafl the blefjed Hope of everlafiing Life ^. Let him ac-* cordingly Hop on fit Occafions, and think: What Confolations doth this Paffage adminiftcr to me ? What Acknowledgements to Heaven doth this Declaration require from me ? What Fear for myfelf doth this Threatening call for?
^ Eph. \\,%. i I Tim. vi. 2«. >« Second Sunday
h\. AdveriL
What
138 S E R M O N V.
What Duty doth this Precept or Pattern point out to me ? of what Sin doth it convince me ? againft what Dangers doth it warn me ? Is my Charadter and Behaviour fuitable to this Com- mand or Exhortation, this Defcription or good Example ? or do 1 fee myfelf here, under ano- ther Name, reproved, condemned, ftigmatized ? Have I acquired that Senfe of my own Sinful- nefs and Weaknefs, of God's Holinefs and Juftice, of my Need of the Merits of Chrift and the Grace of the Divine Spirit, which the whole Tenour of Scripture inculcates ; or am I ililV Inclined to ftand or fall by my own Righte- cufnefs ? Faithful Pains taken for fome Time in fuch home Queftions, without forcing un- natural Ufes out of any Text, but only dwell- ing on thofe that fairly prefent themfelves, will make us experience a divine Virtue in the fa- cred Writings, piercing firft and healing after- wards; which, provided we are not fatisfied with being pioufly moved at the Time, and then relapfing into v/hat we were before, but continue the Inquiry fleadily, and carry on every Feeling into Pradice, will affuredly tranf- form us into what we ought to be. PofTibly indeed we may not all receive a very fenfible Benefit very foon. Alterative Medicines often 6 produce
S E R M O N V. 139
produce their EiFedl but flowly : and the moft perfe(5t Regimen of Diet fweetens and nourifliea by unperceived Degrees. We have furely no Title to be impatient under the Hands of our heavenly Phyfician : perfedt Recovery vi^ill at Length be the certain Confequence cf his Treatment of us : and every fingle Ingredient in the great Remedy, his holy Word, and every Dire<ftion for the Ufe of it, will contri- bute its Share to our Cure. Let us therefore confcientioufly obferve all his Orders, each in their due Place; and as the only one, for which there is Room left at prefent, let us intreat his Bleffing on our humble Endeavours, that re- ceiving the Seed of the Word into a good and boneji Heart, we may bring forth Fruit with Patience ' : uling for that Purpofe the Petitions ©f his Servant David, ^each me, O Lord, the Way of thy Statutes, and IJhall keep it unto the End. Give me Underjlandingt and I JJmll keep thy Law : yea, I ff:all keep it with my whole Heart. Make me to go in the Path of thy Com- mandments : for therein is my Defire ".
* Luke viii, 15, ^ Pf. cxix. 33, 34, 35.
S E R.
SERMON VI.
1 Co R. xiv. 15.
— / will pray with the Spirit, and I will pray .with the Vnderjianding alfo : J willing with the Spirit, and I willing with the Underhand' ing alfo,
THESE Words, in their firft and ftrideft Senfe, relate to thofe Gifts of Infpira- tion, which the primitive Church en- joyed : the holy Ghofl then frequently enabling many Members of it, befides the Apoftles, to /peak in Tongues, which they had never learned, thp wonderful Works of God ^ i and dictating to them Petitions and Praifes fitted to their Cir- cumftances. But, as the ordinary Gifts of Heaven to Mankind are left to be managed ac- cording to the Difcretion of thofe, who enjoy
* A6ls ii. II,
them i
142 S E R M O N VI.
th^m : fo the divine Wifdom priferved an Uni- formity of Condud, and kept to the fame Rule, in Refpecfl of thefe extraordinary ones. T^he Spirits of the Prophets,, as the Apoftle tells us, ver. 32. were JuhjeEl to the Prophets. It was in their Ghoice, when they would ufe the Power of fpeaking with divers Tongues: and on what Occafions they would produce the Prayers and Hymns, with which they were in- fpired. In this, (and no Wonder,) they did not all of them judge always prudently: their thankful Zeal to publish thefe miraculous Fa- vours, and perhaps a too great, but very natu- ral, Self-Complaccncy in being polTefled of fuch remarkable Privileges, prompting fome of them fometimes to give Dcmonftrations of it in their AfTemblies, when itw or none were prefent, who underftood the Language they fpoke : in which Cafe the Exercife of their Endowments was only a Hindrance to the ftated, and though lefs admired, yet more ufeful Devotions and Inftru(5lions of the Congregation in their native Dialed. And therefore St. Paul, in the true Spirit of Chriftianity, reproves this Oftentation : reminds them, that the Gift of Tongues was defigned to convince Unbelievers by a feafonablc IJk of it, not to provoke their Scorn, or bring
Dif-
S E R M O N VI. 143
Difordcr into the Church, by an unfeafonable one; that the other Gift of prophesying, teaching Men their Chriftian Duty, and ex- horting them to the Pradiice of it, (for this the Word means here, and this the yewifi Prophets made their chief Bufinefs,) was a much more valuable Thing, than that of fpeaking to Them, or to God, in Languages known to few of them ; which therefore they (hould do modeftly and fparingly; never indeed, but when the Speaker, or fome one prefent, was able to in- terpret what he faid fo readily and properly, as might edify the Hearers j for their conftant En- deavour fhould be to exert all the Powers of this Kind, which the Holy Ghoft had beflowed on them, rationally and difcreetly, fo as to in- form and improve others. / will pray with the Spirit, and I will pray with the XJnderJia?iding alfo : I willing with the Spirit, and I willfmg with the JJnderjlanding alfo : that is. Every Per- fon endowed with fupernatural Abilities, of this or any other Sort, was to think himfelf bound to employ them in fo difcreet a Manner, that all around him might be inftruded and bene*- fited, as much as poffible.
This, you will fmd, on carefully reading it, is the Meaning of the Text, and of the Chap- ter
144 S E k M b N VI. i
ter in which it occurs. And the whole flicws, both the Truth of extraordinary and miraculoui Gifts at that Time ; (for had they not been real, no Diredtions about them could have been wanted, or would have been given j) and alfo the admirable Wifdom and genuine Goodnefs of the Apoflle, in which we may well prcfume the reft to have been like him. He permitted not thefc Accomplifhments, woadcrfal and Thining as they were, to interfere with the plain Rules of Order and Edification ; or to be at all fet on a Level with the humble Virtue of Chriftian Charity, doing Good to Men from Love of God. Now fuch Things as thefe are great Confirmations of our holy Religion, and do it great Honour.
But though the firft and immediate Meaning of the Text be what I have now explained ', a more general Indrudion, and applicable to every Age of the Church, may be juftly drawn from it. The fame divine Comforter, who infpired the Devotions of Believers then, influ- ences their Hearts in the Performance of them now : the fame Duty of ufing due Precautions to make the Service of the Chtirch intelligible, which the Apoflle prefied fo ftrongly in his own Time, equally fubfifts in ours : And therefore the Words which I have read to you, compre- hend
SERMON VI. 141
hend two Points of Dodtrine, as needi"ul a^ prefent as ever they were.
I. That good Chrifiians are affiled by the holy Ghoft in offering up their Petitions and Praifes. / ijviil pray ivith the Spirit : I isoill
fing with the Spirit.
II. That we {liould be very felicitous rightly to apprehend the Senfe and Fitnefs of what we fay and do in God's Worfliip. / will pray, I imll Jingy with the IJnderJlanding alfo.
I. That good Chriftians are aflilled by the holy Ghofl in offering up their Petitions and Praifes to their heavenly Father. The Spirit of Gcihath^m;^« with' bad Perfons ^ and tliere- fore doubtlefs effectually operated on pious ones, from the Beginning of the World. The Pfalmift, on his falling into Sin> prays that God would not take his holy Spirit jf-om him % And more efpecially God promifes, in the Pro- phet Zechariahf that he v/ill pour on his People the Spirit of Grace and of Supplication ^ In the: New Teftament we are told, that if any Mati haije not the Spirit of Chrifl, he is none of his ^ ; that the Spirit helpeth our Infirmities in Prayefj* making Inter ceffion for tis ^ -, that we are to
*> Gen. yi. 3. « Pf. li. ir, «3 Zech. xii. 10.
* Rom. viii. 9. *" Ver. 26.
Vol. VI. L fra^
146 SERMON VI.
■pray always with all Prayer ajid Supplication in the Spirit ^, and praying in the holy Ghoji to keep . otirfehes in the Love of God \
But though it be undeniable, that the holy Spirit, who indeed excites us to, and fits us for, every Duty, doth not withhold his Influ- ences in this : yet how far they extend, is Mat- ter of Difpute; and particularly between thofe who approve, and thofe who difapprove. Li- turgies or ForOiS of Prayer. And which are in the Right, it fhall be the principal Bufinefs of this Difcourfe to fhew : not with Intention to raife in you either Hatred or Contempt of any, who dilTent from our Church oh that Head, (God forbid !) but only to make you more fenfible of the Propriety and Advantages of the Vv^ay you are in ; and incline you to that proportionable Improvement by it, which God will exped:.
Some then apprehend, that there is fuch a Gift or Spirit of Prayer, beftov.'ed by the holy Ghoil on true Chriflians, and peculiarly on all that arc worthy to beMinifters of God's Word, as enables them to addrefs themfelves to Pleaven, (5n-a!l Occafions, copiouily and fuitably, in un- premeditated Words of their own : which they
^ Eph. vi. 18. '' Jude, 20, 21.
think
SERMON VI. 147
think ought not to be reftrained by appointing Forms, even for the public Ufe of Congrega- tions. And fometimes the Text is quoted in Support of this Opinion. But plainly, fo far as it relates to Words, it relates to Words in- fpired; to which, in the ftridt Senfe, but few of thefe Perfdns themfelVes lay any Claim : for indeed it would be equalling their own CompO- fitions to the holy Scripture. And excepting this miraculous Gift of infpired Prayer, the Word of God mentions no Gift of ready Ex- preffion in Prayer : nbr have we the leaft Ground 10 confider it as coming from above, any other- wife than as. every good Gift, every natural Abi- lity, which God hath conferred upon us, and every Improvement, which he qualifies us to make by our own Induftry, is -jrorn above '\ For evidently this Talent is one of that Sort : de- pending, partly on the Fluency of Speech, to which People are born, pirtly on the Art and Diligence, which they ufe to mere ife it ; and varying, as their Health and Spirits vary. Nor therefore is there any more Harm in reliraintng this Faculty, if good- Reafons require it, thart i^ rellraining any other. Even the extraordi- nary Gifts of the Spirit, you have feen, were
'■ James i. 17.
J^ 2 fre-
148 SERMON VI.
frequently put under fome Reftraints : mucli more then may one of our ordinary Powers. And they who call it limiting and ftinting the Spirit, have no Scripture Warrant, either for the Phrafe, or the Thing which they under- hand by it. Nay, fuppoling the holy Ghoft did ever fo peculiarly aflifl in dlrediing the Words of Prayer, why fhould we not think him as likely to have affifted in the drawing up of the eftablifhed Forms, as in the extempore Performances of thofe who rejed: Forms, and truft ta the fudden Didates of their own Fancy ?
The Spirit of Prayer and praying in or by the Spirity are indeed Scripture Terms : but, fo far as they belong to the prefent Age, they fignify, not being furniflied with Variety of Phrafes in Prayer, but a much more valuable Blefling,, having religious Affedlions breathed Into us by the holy Ghoft for the Exercife of this Duty, And quenching the Spirit ^, in the only Senfc^, which can be applied to Us, means extinguifh- ing fuch Aire(5iions, by indulging Sin, or fufFer- ing them to die away through Negligence. God is no more delighted with Change of Ex- preflions, than with a Repetition of the fame : fc 1 Their. V. Tp.
nor
SERMON VI. 149
nor will ever be weary of a devout Soul, for Want of new Language. Common Reafon pronounces this : and the Bible confirms it. We find feveral Forms of Prayer, prefcribed on feveral Occafions in the Law of Mofcs K Wc find afterwards a whole Book of Forms, the Pfalms of David. We fi.nd our Saviour fre- quenting the Jewiflj Synagogue, which con- llantly ufed a Form, and a very mean one. We find him enjoining his Difciples a Form of his own compofing for them : When ye pray^ fay. Our Father ^\ and fo on. Nay, at the very Time, when the Gift of infpired Prayer was common, there is a flrong Appearance in the fourth Chapter of the A5is, that the Apoftles and their Followers ufed a Form, there fet down. For how elfe could they lift up their Voice, and fay it with one Accord, as ver. 24- aiTares us they did ? Probably the very next Age after them pra(3:ifed this Method of public Worfhip, at leafl in a good Meafure : and for more than 1400 Years paft it hath been with- out Queftion almofl univerfally the only one. There is not at this Dav a Chriftian Church in the World, but what ufes in Part of their Ser-
^ Numb. vi. 22, 23, &c. x. 35, 36, Deut. xxi, 7, 8. xxvi. 13. " Luke xi. 2.
L 3 vicc^
150 S E R M O N VI.
vice, if not throughout it, Forms of humar^ Compofition ; excepting that o^ Scotland, which had one immediately upon the Reformation, though it afterwards fell intoDifufej and the Diffenters from our own, who, notwithftanding, many of them fing in their Aflemblies Hymns that are Forms of human Compofition, with- out Scruple. Yet if extempore Prayers be re- quired, extempore Praifes are too. For it is equally fdid, / will pray with the Spirit, and, / wiujing with the Spirit.
It may be replied indeed, that fuppofing Forms of Prayer lawful, they are not however expedient. 'But if that be all, fo long as- the, vaflly greater, and the ruling Part think other- wife, ought not the reft to acquiefce ? Is it not much lefs expedient to make a Separation and Divifion in the Church, when Chrift and his Apoftles have fo flrongly prefcribed Unity and Submiffioa ?
But why are Forms of Prayer inexpedient ? It is argued, that they cannot be altered accord- ing to Circumftances, which extempore Prayers may. And, with Refpe6t to private Devotion, the Argument is fo far of Weight, that though even in this, Forms well chofen are excellent pi.re(Sions, yet no one fhould confine himfelf
clofely
S E R M O N VI. 151
clofely to them, when his Condition, fpiritual or temporal, requires him to depart from them: but iliould omit, or add, or vary, as he per- ceives Occafion ; in which he may well hope, that God's holy Spirit will guide him, lb far as is needful. But the Circumflances of whole Congregations, taken together, are in the Main almoft always the fame : and therefore may be exprefled in the fame Words. Befides, public Offices make a ftated Provifion for the more ufual Accidents that happen : and public Au- thority provides for the reft occafionally, from Time to Time. Indeed an eftablifhed Liturgy doth not allow the Cafes of private Perfons or Families, or the Situation, real or fuppofed, cf national Affairs, to be enlarged on to God, at the Difcretion of the Minlfter : a Thing never neceffary, and feldom proper. It is very fuffi- cient, that they who defire the reft of the Af- fembly to join with them in Petitions or Thankf- givings on fit Subjects, relating to themfelves, have Opportunity afforded them of fignifying their DeUre : and that general Expreffions in the Service may be applied more efpecially to particular Purpofes by each Member in his own Mind, as he conceives there is Need. If thefe Things be carefully done. Forms of Prayer will L 4 tc
152 SERMON VI.
be found not fo often defedlive perhaps in the Matter of uncommon and extraordinary Wants or Mercies, as extempore Prayers in what is far more necelTary, expreffing common and or- dinary ones.
But lom-e infiH:, that whatever may be faid, they experience, that Forms do not edify, and excite Devotion. And this may be true, while they are unaccufiomed to them, and come with Prejudice againii them. But would they make Trial of them for feme Time, with a ferious Endeavour of receiving Benefit from them, they would not fail to find that true Spirit of Pitty raifed by them in their own Hearts, of which we hope they would fee many Inflances in thf-ir Fellow- Wor/hippers. It is true, a Form doth not afford the Entertainment of No- velty. But that hath nothing to do with De- votion. The Flearer may be highly delighted, the Speaker highly admired : and all this may be mere AmuTement of the Fancv, and no Prayer in Reality offered up by Him, who is beil pleafed with it. What alone deferves tha^ Name, is a reverent Application \o God, from a deep Senfe of our Neceffities and Bleffings, and Flis Power and Goodnefs : which a Form deliberately precompofed by the joint Counfels
of
SERMON VI. 153
of a Namber of Perfons, whom the public Wif- dom hath chofen for that End, is furely more likely both to excite, and to exprefs fitly, than the hafty Produce of each private Minifter's In- vention : efpecially as he is expected by his People to vary even this continually, though it be for the worfe.
One Man will doubtlefs excell another in this Way : and fome perhaps may, really or feem- ingly, furpafs at fome Times the public Forms. But what Multitudes would there be, who through Inability, CarelefTnefs, Want of Me- mory, Diffidence, or Imprudence, would fall vaftly (hort of them, were every Minifter in the Nation to ufe, every Time he officiates, a new Prayer of his own devifing upon the Spot ? How often doth it happen, were we to know the Truth, amongft the fmall Number of our DifTenters, that the Perfon praying hefitates and is at a Lofs, omits Things neceflary or ufeful, cxprefTes himfelf obfcurely, improperly, irre- verently, works himfelf into Geftures and Ac- cents by no Means edifying, not to fay worfe ? All which muft grievoufly hurt the Devotion of thofe, who defire to pay God a reajonable Ser- vice " ; and bring Thoughts into their Minds,
" p.om. xii. I.
extremely
154 SERMON VI.
extremely unfuitable to the Work In which they are engaged. Then what Danger is there in this Way, that Men may fill their pubHc AddrefTes to Heaven with their own private, it may be ab- furd and pernicious. Notions and Opinions : that national Prayers may change, like Fafhions and Fancies, and the Faith of Chriftians change along with them; which the Weight and Au- thority of an eftabliflied Liturgy greatly con- tributes to keep fledfaft, and preferve from noxious Errors ? What Danger is there alfo, that Perfons, either by ill Defign, or ill judging Zeal, may mix their Interefts, their Paffions, their Party-Attachments of various Kinds, with the Requeils and Thankfgivings, which they utter in the Name of the Congregation ; may inflame one Part of a Neighbourhood, one Part of their Fellow- Subjedls, againft another; ftir up feme to Mifchief, under Colour of its being the Caufe of God ; and by fo doing, make his Worfliip abhorred by the reft ? I am far from charging the Body of thofe amongft us, who ufe extempore Prayer, with being guilty of thefe Things now. I am only reprefenting, what Evils a more general Ufe of it would be likely to produce, efpecially in Times of public Dif- cord. Indeed moft of them, if not all, it for- merly
SERMON VI. 155
nverly hath produced : and preventing them is much eafier, and every Way better, than pu- nidiing them.
But fuppofing thefe Inconveniences avoided, another, very confiderable, would remain. Let their Difllke of Forms be ever fo great, the Words of their Pvlinifter in praying are as abfo- lutely a Form to Them for the Time, as the Words of a national Liturgy : but with this un- happy Difference, that his Expreffions being continually varied, poffibly the moft judicious, at leaft the flower and more ignorant, may often doubt of their Meaning ; and the fcrupulous, of their Fitnefs : and though upon Conlidera- tion they (hould be fatlsfied, yet He in the mean while is gone on to fomething elfe. And thus they may follow after him through the whole of a Prayer, and be able to overtake and really join with him in but a fmall Part of it : whereas a Form may always be examined beforehand ; and when it is once underftood and found to be right, our Judgement and Af- fedllons will go together in the Ufe of it, with- out Let or Hindrance ; and v/e (hall be edified, not in Imagination, but Reality.
Upon the whole, the Reafons for a public Liturgy are fo fcrong, that Calvin j the mofl
univerfally
ijo S E R M O N Vr.
univerfally efleemed by our diiTenting Brethren of all the RefornierSj in a Letter to the Pro- tt&.or o^ England, under EJ-zc;. VI. hath thefe "Words. ^^ As to a Form of Prayer and of Ec- ckfiajlical Rites, I highly approve that it fiould he certain, from luhich it may not be lawful for any Minifier to depart : as well in Confideration of the Weaknefs and Ignorance of fome, as that it may more plainly appear, how our Churches agree amongjl themfehes ; and lafily, that a Stop may be put to the Giddinefs of thofe, who affect Novelties.
Still I am fenfible, that fome of the Argu- ments, which I have urged againft Devotions compofed by the Minifter, may feem to lie equally againfi: Sermons compofed by him ; and to require, that Inflrudlion be in a conflant Form, as well as Prayer. But, befides that one hath been the Cuftom of the Churches of God°, the other not; Prayer is the Voice of the People to their Heavenly Father , and fhould therefore be preferved, with lingular Caution, from every Thing, which they ought not to fay, or may not immediately comprehend or approve j elfe, in fuch Parts of the Service, either they do not pray at all, or they pray ° 1 Cor. xi. i6.
amifs.
S E R M O N VI. 157
amils. But preaching is the Voice of the Mi- nifter to the People, which they may weigh and judge of at their Leifure : and even {hould they fail of learning their Duty from thence, they may learn it from a much higher Autho- rity, the LefTons of Scripture read to them. Further, where a fixed Form of Worship is appointed, Inftrudlion may be left at Liberty more fafely ; becaufe it will be obferved, if the latter contradids the former : and alfo very ufefully, becaufe a much greater Variety of Things is requifite to be faid to the People in. Sermons, than is needful for them to fay to Keaven in their Prayers. But how proper Co- ever it may be to have fome Form, they, who difTent from us, apprehend there are fuch great Imperfedions and Faults in the eftabliihed Form, that if they muft pray unth the Spirit mid with the Vnderjlanding, they muft not pray by that. Now Imperfedtions v»'ill be found in every Thing human : and if thefe be a fuffici- ent Objeftion againft our Prayers, it will hold againft their own and all Prayers, excepting that of our bleffed Lord. From every Thing unlawful we are ready to prove that our Service Book is intirely free. But the Faults of ex- tempore Devotions, which are different in every
Congre-
158 SERMON VL
Congregation, and every Time of meetiing in the fame Congregation, eafily efcape the Notice of fuch as are prejudiced in their Favour, v/ho alone hear them ; and u^hen ohferved, it is only by a few, and they are foon forgotten : while thofe that are charged on a public printed Li- turgy, lie open conftantly. Year after Year, to the Cenfure of every one. And were it poflible, that the feveral Prayers offered up, in any one Day, in the feveral diffenting Affemblles of this Kingdom, could be written down j and exam- ined half fo narrowly for a fhort Space, as Ours have been for two Centuries together : can it be imagined, that many times more and worfe Omiffions and Improprieties would not be found, in almoft every one of them, than They have pretended to find in our Common-Prayer ? Still we are far from faying, it is incapable of any Alteration for the better. Yet this we muft fay, that mod of the Alterations, propofed by feme Perfons, have been thought by others, every Way their Equals, if not Superiors, by no means to be Amend m.ents. And as eminent a Nonconform! ft, as ever was, Mr. Baxter, hath long fmce owned, that almofl every Church on Earth hath a worfe Liturgy, than
Ours.
There
S E R M O N VL 159
There hath indeed been a railing Ac cuf at ion % even of Popery, brought againft it : though it was firft compiled, then reviewed and approved, by ConfefTors and Martyrs for the Proteftant Caufe y and feveral Articles of Popery are as ilatly contradidted in it, as can be. Some Parts of it, we acknowledge, were in the Romifi Offices before : but not one Tenth of the whole, as a very diligent Perfon hath computed ^ Moft of this tenth Part alfo was in much anclenter Offices, before the Rom'tfi Corruptions were introduced. And had it not; as even thefe f*rayers are intirely free from thofe Corrupti- ons, where can be the Harm of ufing them ? Had our Reformers rejed;ed them, they v/ould have been in Pvcality never the farther diftant from the Papifls. And by retaining them, they had a Profpe(5l of bringing many of the Pnpifls over to themfelves : by fhewing, that they did not aft from Paffion and Prejudice, but Reafon and Confideration ; that they refpeded the an- cient Offices and Ufages of the purer Ages of the Church, and departed only from modern Abufes and Errors.
It hath alfo been alledged, that we wear the Habits of the Papifts in offering up thefe Pray-
P Jude ver. 9. <3 Dr. Berjict on the Common Prayer, App. i.
ers.
i6o S E R M O N VI.
ers. Bat indeed, though It were no Way ma- terial if we did, ours are very different from theirs. And if wearing any, which are not in common Ufe, be condemned, what Caufe is there for it ? why may not facred, as well as civil Offices of Dignity and Importance, be made fomewhat more folemn by Veftments ap- propriated to them ? The Fitnefs of it hath been confeffed by the conftant Pradice of Man- kind, and particularly of the Chriilian Church in early Ages, and indeed of our Diffenting Miniilers themfelves -, v/ho change their Dreft; a little, when they officiate. And where is the Harm, if we change ours a little more ? Though after all, if the wearing of fuch Gar- ments by Us of the Clergy were a Fault, it would be intirely our own Fault : and feeing us wear them could furely hurt no Body.
But befides thefe general Objedions, there are feveral made againft particular PalTages, which ou^ht to be confuted. This therefore I purpofe, God wilUng, to do in a proper Num- ber of Difcourfes, on all the flated Offices of our Liturgy : and not only to vindicate what is blamed, but explain alfo what too many may poffibly not underfland, and diredl your Notice
to
S E R M O N VI. i6i
to what may not be fufRciently obferved. All thefe Things will very well come under the Head, of which I promifed at firfl to treat
11. That we (hould be very felicitous rightly to apprehend the Scnfe and Fitnefs of what we fay and do in God's Prefence. For though cen^ furing without Reafon is worfe, yet efteeming without Reafon is not the Part of wife Men. And fome perhaps are mighty zealous for our Liturgy, who yet know but very imperfecftly, what good Reafon they have to be zealous for it. Indeed amongft many Advantages of public Forms of Prayer, there feems to be one Dif- advantage ; that the Words of them being in the main continually the fame, and thus be- coming well known and familiar, we often hear them, and even fpeak our Share of them, with icarce any Attention to them. But then it is equally true, that we often hear Sermons, though they are new to us, with juft as little Regard ; and therefore {hould be likely very foon to hear extempore Prayers alfo with no lelji Negligence ; which Fault our Liturgy is in h- veral Refpedls peculiarly calculated to prevent, as I {hall hereafter (liew you. But llill the Danger is great enough, to demand our utmoft Care to guard agalnfl it. For however good
Vol. VL M our
i62 SERMON Vr.
our public Oflices are in themfelves, they con- vey no Good to Us, farther than we compre- hend the Import of them, and mind it : which, the better they are, the more they deferve from us. And on the other Hand, were they ever fo mean, this would be no Excufe for omitting to get ail the Benefit we could froni them ; btit a powerful Motive, though a very unhappy one, to endeavour it mod earnelljy. Yet think- ing them defective and blameable where they are not, or to a Degree in which they are not, as Multitudes have done, will naturally difcom- pofe, or deaden at leafl, our Minds in the Ufe of them : and therefore ihould be avoided, as far as it can. Now Perfons may indeed by their own private Confideration enter very compe- tently, both into the Meaning and the Grounds of moft Things contained in ths Liturgy. They, who are able to purchafe a fev/ Books, may likewife receive much additional Information: from the feveral very ufeful Paraphrafes and Commentaries upon it, that are extant. And they arc much to blame, if they wilfully negledt either of thefe Things. But ftill many cannot,, and others are not likely to do them. To fuch therefore I fnall attempt to give fome In- ftrutflion concerning the Service, in v/hich we
join
SERMON VI. 163
join fo often. The fewer need it, the better : but thofe who do it, it is of Importance to af- fift. For with the more Underftanding we pray, with the more Pleafure and Earnellnefs we {hall pray. And as on our Praying, as we ought, depends our obtaining God's Grace and Blef- Ungj fo on that depends our only true Comfort in this World, and our eternal Happinefs in the next.
Ma S E R.
SERMON VII.
I Cor. Xiv. 15,
Iiuill pray with the Spirit, and I will pray
with the Underjlanding alfo : I will Jing with the Spirit, and I will Jing with the Under* Jlanding alfo,
FROM thefe Words I have propofed to difcourfe on the two following Subjecfts. I. That good Chriftians are aflifted by the holy Ghoft, in offering up their Petitions and Praifes to God. I will pray with the Spirit : I will Jing with the Spirit.
II. That we (hould be very folicltous rightly to apprehend the Senfe and Fitnefs of what we fay and do in his Prefence. I will pra^, I will Jingy with the Underjianding alfo.
The former of thefe Heads I have finiflied :
and after proving its Truth, I made it my chief
M 3 Endeavour
i66 SERMON TIL
Endeavour to prove further, that this Aid from above is not fuch, as to afford any Argument againft ufing public Forms of Prayer; of which I fliev^ed you both the Lawfulnefs and the Ex- pediency : anfwering, at the fame Time, fome general Objetflions againft our own eftablifhed Form ; but referving the more particular ones for the fccond Head : under which I promifed to vindicate the piinc'pal Things, which have been blamed in the ftated Offices of our Li- turgy; to explain fuch as may feem hard to un- derftand, or liable to be mifunderflood ; and diiedt your Attention to fuch, as you may not otherwife obferve fufficiently. To this 1 fhall now proceed, following the Order of the Book.
But it will be proper firft to take Notice of the laudable Cuftom, that every one, v/ho comes to join in the Devotions of our Church, {hould perform, at his Entrance into his Place, a {liort preparatory Ad: of Worfhip in private. Now this, as well as every Thing elfe, ought to be done.w/M TJnderfland'ing : not to be an unmeaning Formality, in ignorant Compliance with comjnon Pradice; but a ferious Addrefs to God, that he would enable and incline us to attend in fuch Manner to what we are about to {jear, afid hj, an4 do, that we may honour and
ple^fv
SERMON VII. 167
pleafe Him, edify our Fellow- Worfliippers, benefit and finally fave our own Souls. For which Purpofe, either thefe very Words, which I have mentioned, may be ufed j or any others of the like Import, chofen by ourfelves ; or, as perhaps is more ufual, thofe expreffive and excellent oneSj that conclufde the i 9th Pfalm : het tide Words of my Mouth, and the Medita* tion of my Heart, be acceptable in thy Sight, O Lord, my Strength, and my Redeemer. Only, whatever our Expreiiions are, we fliould be ex- tremely careful not to make fo very bad a Be- ginning, as to put up this previous Requcft either thoughtlefsly or infincerely. And the ' fame Care fhould employ our Minds through- out the whole. For that End, we ihould avoic^ as much as we can, all^eedlefs, but abfolutely all light Tand ludicrou^onverfation, even be- fore the Service be2:ins. .r And after it is beeun, the fewer 01 the more trannent Intercourfes 'of "'CivitPty are''exc1ianged, the better. For furely they make a very uniuitable Mixture with the awful Words, Vv'hich we are hearing, or per- haps repeating, at the fame Time : and mufi in fome Degree take off our Attention from them< Nor will it be a lefs Hindrance of our Devo- tion, to remark over curioufly, what other Per- M 4 ' fons
i68 SERMON VII.
fons are prefent, what Appe^irance they make, or how they behave. Let not thefe Direcftions, I intreat you, either give Offence, or be defpifed. Very good People, I fear the very beft of us all, tranfgrefs them inadvertently, more or lefs. But a Moment's Refle6:ion will (hew any ope, that there is great Propriety in obferving them : and they will experience more Advantage from it, than perhaps they expedt.
Our Service begins, as did that of the pri- mitive Church % with a Preface, todifpofe more completely the Minds of the Congregation to a reverent Performance of the Duty, on which they are entering : according to that Precept of the Son of Siracby Before thou prayeji, prepare thyfelf^. And this Preface is compofed of Sen- tence3 of Scripture, with an Exhortation ground- ed upon them. Nothing can fo effedually awaken us to a pious Frame of Soul, as the Words of God, fpea|cing to us. And the Words, hpre ufed, are very prudently feleded. They all relate to Repentance and fonfeflion of Sins : which naturally ftands firft in the De- votions of guilty Creatures, as we all arc. Till we feel a genuine Sorrow for haying oitended
" Sacerdos ante Orationem, Praefationc prapmifia parat Fra- tram rr.entes. Cyp:". de Orat. Dom. y Ecclus xyiii. 353.
God,
SERMON VII. 169
God, and come to intreat earneftly the Pardon, \vhich is offered us through Chrift, he cannot accept as : and wher^ we do, that will qualify us for every other Part of bis Wprfhip.
In thefe Texts, (you may turn to them in
your Prayer- Books, and go through them
along with mc) we are plainly taught the
Nature of true Penitence : that (be Wicked muft
both turn away from his Wickednefsy and do that,
'Vvhich the Law enjoins as right ^ tofave his Soul
alive : that we muft not only acknowledge our
*TrattfgreJtons Nyith our Tongues, but have them
ever before t:he Eyes of our Minds, to keep us
hurnble and ca^tious j on which we may pray,
in Faith of being heard, that God will treat us
with the fame Kindnefs, as if he hid his Face
from feeing our Sitis, or blotted them out from
his Memory ; that he requires from us, neither
the fanciful Sacrifees of Superflition, nor the
expenfive ones pf the Mofaic Difpenfation ; but
that oi a Spirit contrite with filial Sorrow, and
broken to univerfal Obedience; not outward
ExprefTions of vehement Paffion, as rending the
Garments^ but a Heart rent and penetrated with
a juft Senfe of what we have done amifs : that
on fuch a Change within we fhall find him,
not on\yjlow to Anger for what is pall, and
ready
170 SERMON VIL
ready to repent him of the Evil which he was" " bringing upon us, but bountiful and gracious for the Time to come ; thcvgh ive ha've dehbe- rately rebelled againji him heretofore, and flill too often inconfiderately negledt to obey his Voice, and walk in his Laws: that we have Caufe to be willing, and even defirous, that he fhould correal us, when he fees it expedient ; but to beg he would do it with that mild and merciful Judgefjz^nt, which he exercifes towards his Children, not with Anger ^ as his Enemies, which would bring us to final Deftrudlion : that Repentance is abfolutely and immediately neceflary for us j for the Kingdom of Heaven is at Hand-y the Hour, when we fhall, each of us, be admitted into it or excluded out of it for ever, draws very near, and how near we know not : that therefore we mud refolve to arife and go to our heavenly Father without Delay, and acknowledge our Unworthinefs to be called his Sons: that whatever we maybe in our own Eyes, or the Opinion of our Fellow-Creatures, were we to undergo a human Trial only ; yet if God e7zter into Judgement with usy in his Sight fiall no Man livi?jg be jufifed : that there- fore to extenuate our Faults, and fay or ima- gine, that we have no Sin, or but little, would
be
SERMON Vir. 171
be a fatal Self-Deceit, and a Proof againft us> that we know not, or own not, the Truth of our Cafe ; but if we honeftly recall to ourfelves and confefs to God the Errors of our paft Life, not only his Mercy, but his Faithfulnefs a?jd Jiijiice to his Promifes will induce him, both to forgive us the Guilt of our Sins, and to cleanfg us from the Defilement, and deliver us from the Dominion, of all XJnrighteouJnefs.
It is true, but few of thefe Sentences are ufually read at the fame Time : but it will be very beneficial for fuch as come foon enough to meditate on them all before the Service begins.
The firfl Words of the Exhortation, Ti early beloved Brethren, exprefs very flrongly and pro- perly the good V/ill and tender Regard, which the Minifters of God's Word ihould have for their People : who fhould in Return receive their Admonitions meekly and thankfully, fince Xhty fpeak to them the Truth in Love ^
A following Part of the Exhortation reminds us, that although we ought at all Times, even in our private Supplications, hu?tibly to acknow- ledge our Sins before God; yet ought we mofl chiefly fo to do, when we affembk and meet to^
* Eph. iv. 15.
gether^
172 SERMON VII.
gether. Our Saviour hath laid a peculiar Strefj on joint Prayers ; and made more efpecial Pro- mifes to thofe Petitions, which his Difciples put up in common '' : both to unite them clofely in mutual Affecftion, by the mutual Benefits they receive at each other's Requeft j and to en- courage a Practice, which he forefaw would prove To powerful a Means, both of their own Edification, and the Converfion of others. We have Reafon therefore to entertain a much higher Efteem, than many do, of the Advan- tages to be obtained from Conftancy in public Worihip. But then, the more we expedt from it, with the more Care we mufl qualify, our- lelves for what we expedt : elfe we {hall cer- tainly be difappointed. And as penitent Con- fefiion in the Name of Chrift is the great Qua- lification for Pardon and every Mercy i and each one's Example, in the Church, of that or the contrary, muft have a good or bad EfFe(fl on thofe around him, we fliould endeavour, if there be Room for any Difference, to be more than ordinarily humble and fervent there : Yet wc are in Danger of being leaft fo, unlefs we look well to our Ways, and diligently keep our Foot ^ laben we go to the Houfe of God '.
* Matt, xviii. 20. * Ecclus v. x.
In
SERMON VII. 173
In the next Words, after thefe, the feveral main Branches of Worfhip, following Confef- iion, are expreffed. And nearly the fame Or- der is obferved in the Service, as in the Exhor- tation. We render thanks to God and fet forth his Praife, in the Pfalms and Hymns; hear his mojl holy Word, in the LeiTons ; and ajk thofe ^Things, which are requijite and necejfary, in the Prayers.
The Conclufion of this Preface, Wherefore I pray and befeech you, to accompany me with a pure Heart, that is, a fincere one, to the Throne of the heavenly Grace, agrees intirely in Senfe, and partly in Words, with that pathetic Decla- ration of St. Paul : As though God did befeech you by Us, we pray you in Qbrifi's fead. Be ye reconciled to God \
The Confeffion is diredled to be faid of the whole CoJigregation, after the Minifier, If this be done by each Perfon, as is alfo direcfled, with an humble Voice, he will give no Difturb- ance to others : and every one muft experience, that what he faith, on this Occafion, with his own Mouth, is brought more home to his Soul, becomes more perfonal and affeding, than if ■ he had filently affented to it, when Aid for him. f 2 Cor. V. 20,
And
1^74 SERMON VII.
And as it is a very ufeful, fo it is a very old Cuftom ^ i revived in our Church, after being laid alide by the Church of Rome ; who begin their Service with an A61 of Humiliation bv the Prieil alone, in which the People have no Share.
, Another Diredion is, that the Confeflion be faid, all kneeling. And that Pofture in Prayer, efpecially in this Part, hath not only ancient Authority, but Nature itfelf, on its Side : and doth fo ftrongly, both exprefs and excite in- ward Humility, that it {hould never be omitted wilfully, or negligently, in Favour of Eafe and Indolence : Confiderations, very unworthy of Notice at fuch a Time. Still they, whofe In- firmities will not permit them to be on their Knees without Pain or Hurt, may doubtlefs al- lowably ftand, or even fit : for God ijoill hcmje ' Mercy i and not Sacrifice ^. And further : IAs ^jn-majiy full Congregations this Rule cannot be obferved by every one, without taking up more Room, than can with Convenience be fpared 5 certainly the fuperior R ule, of doing the Things, wherewith one may edify another \ binds us rather to be content with ftanding, though a lefs eligible Podure, than exclude Numbers of 8 Bafil, Ep. Ixiii. "^ Matt. ix. 13. xii. 7. * Rom. xiv. 9,
our
SERMON VIL 175
our Fellow- Chriftians from being tolerably ac- commodated for joining in Worfhip with us. For kneeling, though greatly preferable, is not prefcribed as indifpenf\bly necelTary. The Chil- ■dren of IJraeU we read in the Book of Nebe- miah ^, were ajfejnbled with Fafthig ; and, pro- bably for the Reafon juft mentioned, Jiood and confejfed their Sins. The penitent Publican did not fail of being accepted, though he Jlood, when he faid, God be merciful to me a Sinner '. And on fome Days the early Chriflians did not kneel at all.
In the firfl Words of the Confefficn, we ap- ply to God, as our Father : the Author of our Being, and therefore intitled to all Honour and Service from us ; the Adopter of us, after our Forfeiture, into his Family again through Jefas Chriil, and therefore intitled to have it paid him with double Gratitude. We acknowledge him A/mighty, either to protedt or punifh ; and therefore to be obeyed from Intereft, as well as Duty : we acknowledge him to be mof merci- ful; and therefore, in the high eil Degree, unfit to have been offended, and fit to have Pardon alked of him.
* Neh. ix. i,z, ' Luke xviii. 13.
The
176 SERMON VII.
The Expreffion, iFe have erred and forayed frotJt thy WaySi like loft Sheep^ is taken from Scripture. / have gone aflrayy like a loft Sheep : feek thy Servant '^, Again : All we, like Sheep^ have gone ajiray ; ice have turned every one to his own Way : and the Lord hath laid on Him, on Chrift, the Iniquity of us all "", But to un- derftand the full Propriety of the Phrafe, it muft be obferved, that both the Likelihood of ftraying was much greater, and the Confequen- ces of it much more fatal, in open Countries, full of wild Beafls, as thofe of the Eaft were, than in ours. And fuch a great and terrible Wildernefs\ in the fpiritual Senfe, is this World.
It hath been objeded, that our Confeffion is too general. But it comprehends all Sins, both of Omiffion and Commiffion. The Particulars, each Perfon's Confcicnce, if it be duly tender, will reprefent to itfelf, as far as is needful, or well can be, in public. And was every Sin, that Men can fall into, exprelTed by Name, the Catalogue would be too long ; and fuch, that many, (it is to be hoped) could not with Truth join in the whole : nor would it be proper, that they who had, and had not, been guilty, fiiould
■Pf. Gxix. 176, ■ If. liji. 6. " Deut. i. 19.
cciifcfs
SERMON VII. 177
confefs all the fame Things ; or that thofe about us (hould perceive, which we did confefs. It hath been further objeded, that in our appointed Form, there is no Acknowledgement of the origirkal Corruption of our Nature by the Fall. Nor is there an explicit one, even in the Priyer of our blefled Lord. But furely when we fay, that ive have followed too much the Devices and Dejires of our own Heart s^ it may well be Part of our Meaning, that they ' are from the firft irregular and depraved.
The Words, and there is no Health in us, belides that they alfo profefs our inward Frame throughout to be more or lefs difordered, fig- ' nify too, that we have no Power of our own, either to cure the fpirltual Difeafes, of which we are already fick, or to prevent the Attacks of future ones. And therefore we apply to God, that he would heal our Souls ^ : whom alfo, in the Conclufion, we imphcitely promife, that whatever Amendment {liall be produced in us by the Means which he prefcribes, we will give the Glory of it, not to ourfelves, but to his holy Name : who hath blejfed us with all fpirltual BleJJings in Chrift, to the Praife of the Qlory of his Grace ^
p Pf. xli. 4. 'J Eph. i. 3, 6.
Vol. VI. N After
178 SERMON VII.
After the Confeiiion follows the Abfolution : which fome have apprehended to be a very Po- piQi Form. But indeed neither of them is taken out of any Popifli Service. On the con- trary, both of them appeared for the firft Time in the fecond Edition of King Edward the Sixth's Common Prayer-book : which was made with the Advice of foreign, and even Prefby- terian Proteftants. Nay, this Abfolution was dire(flly levelled againft Popery. For the Popifh Abfolutions were given in j)rivate, feparately to each particular Perfcn, pofitively and without Reverfion, in the Name of the Prieft : and this is given in public, to all Perfons at once, condi- tionally, if they are truly penitent, in the Name of God. The People were mifled by the former Abfolutions to a groundlefs Truft in facerdota! Power : and v/ould have taken Offence, if after their Confefiicn none had been fubjoined. This therefore was drawn up, to be ufed over them : w-hich tends very powerfully to comfort M£n, but can never miflead them ; becaufe it leads them totruftonly in God's Mercy ; and in that no otherv/ife, than if they truly repent^ and tinfeignedly believe his holy GofpeU proving their Sincerity by their Reformation : on which Terms alone he hath given his Minijiers fower and 4 Corn'
SERMON VII. 179
Commandment to pronounce to his People the Ah- folution and RemiJ/ion of their Sins.
And as none, but his MIniflers, are commlf- fioned to make this folemn Proclamation of Pardon on his Behalf: it is fitly ordered, that none fliould lliare with them in publifhinsr it, by repeating it along with them. And you will obferve, that wherever in the Service the Con* gregation are not directed to fpeak, but the Mir niften only, their fpeakipe the fame Words low,. ^-^^ ^-^ \ ,«* many reffdns inconliderately do, removes ' ' only Part of the Impropriety, and leaves the reft. On this therefore, and .the like Occaii- -rT one, you will remember, that'^your Bufinefs is 4 6nly to hearken and alTent with (ilent Reve- rence : of which Reverence, in the prefent Cafe, continuing on your Knees, in Token of your humble Thankfulnefs to God, is un» doubtedly a fuitable Expreffion.
After the abovementioned Declaration, im- mediately follows an Admonition to pray for Repentance and God's holy Spirit : which may feem perhaps needlefs and unaccountable ; con- iidering, that w^e have juft been profeffing to excrcife Repentance, and have been alTured of God's Forgivenefs upon it, of which the Gift of his Sjjjirit is a Confequence. But if it be N 2 con-
i8o SERMON VII.
confidered alio, that we are to repent, not only before, but after Pardon; and even the more ' deeply for the Mercy and Love fhevvn in our Pardon, elfe it would be juftly revoked ; and that the Continuance of God's Spirit with us depends on the Continuance of our Supplica- tions for his Prefence, which will alfo procure us greater Degrees of it j there will be found no Weight in this Objedtion.
At the End of the Abfolution, and of every
Prayer, the People are directed to fay. Amen :
which means, it is true ; we do (incerely defire,
or fincerely affirm, what hath been faid. This
was the Pradice of the Jewifi Church : it was
alfo that of the Chriftian in the Apoftles Days.
How fiali /je, that occupieth the Room of the
unlearned, fay Amen, at thy giving of Thanks,
feeing he underftandeth not, what thou fayeft ' ?
And the fubfequent ecclefiaflical Writers fhew,
-#— that it ufed to be pronounced audibly and fer-
"Y *?! - - vently : each expreliing his own Faith or De-
I • 1-iire, and animating that of his Fellow-wor-
ri aC ^ipp^J^s. ^We fhould therefore by no Means 1 , . neglecfl to give this Procf, amonoft others, that
5 , \ -Hwe not only hear the bervicc with Attention, but r, join m it w^th Earneitnels.
SERMON VII. i8c
After the Confeffion and Abfolutlon, conies the Lord's Prayer : it being a very proper Time to addrefs God in that Form, which our Saviour taught his Dlfciples, when we liave approved ourfelves bis real Difciples, by Repentance of Sins, and Faith in the Gofpel- offers of Mercy. And as he dire(fls, lVhe?i ye pray, fay. Our Fa- ther, &c\ our Liturgy accordingly direcfls, that every one (liould lay it. For fo they did in the primitive Church : in which it was called, the daily, the appointed, the public, the comtnoii Prayer of Chriftians. Further : as our klefied Redeemer delivered it twice, and v^e fee it la St. Mati/je'Uj Vv'ith the Doxology, Fcr thine is the Kingdom, &c. and in St, Luke, without it ; w'e fometimes ufe it one Way, fon:ctimes the other.
And now having prefumed, in thcfe iolemn Words, to claim God for our Father through Chrift; for though his Name is net mentioned in this Prayer, it is to be underftood bv us in every Article of it ; we now proceed to vent the Joy and Thankfulnefs, belonging to fuch a Privilege : which, I obferved to you before, is the fecond Part of rur public Service, as it was in the ancient Church; where, St. B:2/?/iuforms N 3 us.
1^2 SERMON VII.
us % the People, after Confeffion, rofe from Prayer, and went on to Pfalmody. But to make the Tranfition more natural and be- neficifii, we £rft beg, that God would per- mit and aiViit us^, tinworthy as we are, to pay him this Homage. O Lordy open thou cv.r Lips : and our Month fcall Jloew Jorth thy Traife: v/hich are the Words of Davids in his ciiicf penitential Pfalm, the Fifty-firft. Guilt had fijut up his Mouth from the Utter- ance of chearful Sounds, till Humiliation and Affurance of Pardon gave him that Liberty of Speech again, which, in His Expreflions, we pray it may give Us. And fome of the earlieft Liturgies ufed the fame Verfe for the fame Pur- pofe :/ as they did likewife that, which follows here, and v/hich is found in two different Pfaims % O Gody make Speed to fave tis : O Lord make Hcjle to help us : it being feafonable at all Times to requeft, that as our Danger is continual, he would be continually at Hand, to five us from Sin, and help us in our Duty ; ef- pecially when we are juft advancing to fo fub- lime a Duty, and one which requires fuch Pu- fity of Heart. For Fraife is not feemly in the
« E:p. Ixiil. t pf. xl. 13. Ixx. I.
Mouth
SERMON VII. 183
Mouth of a Sinner ", but // becometB well the Jtiji to ke thankful ". )
The Way then being thus prepared, and having quahfied ourfelves with holy David to fay, My Heart is ready ^ my Heart is ready, I 'willjing and give Praife ", we rife up from our Knees, and ftand upon our Feet. For fo we read, that when the Priejls and Levites praifed the hard, all Tfraeljiood ^ . And we begin this good Work with that Summary of all our Praifes, to which we (hall often return in the Courfe of them, and in which we (hall con- clude them : Glory be afcribed to the Father^ and to the Sony and fo the Holy Ghojl : as it ivas in the Beginning of Time by Angels, lichen the Morning Stars fang together, and all the Sons cf God jkoiited for Joy "" ; as it hath been ever fince, by religious Perfons in fucceeding Ages, according to the Degree of their Light ; as it is ncj^t by all the Saints in Earth and Heaven, and H^er fiall be, not only throughout the pre- (ent Scene of Things, by n^w Chriftiahs rifing up in the Place of thofe who die or fall away, (whatever Men or Devils may do to prevent it) but after the final Confummation, when all are
" Ecclus XV. 9. "^ Pr. xxxiii. i. * Pf. cvlii. i.
y 2 Chron. vii. 6. ^ job xxxviii. 7.
N 4 united
184 S E R MO N VII.
united into one general Affembly : whofe tri- umphant x^cclamations to our Creator, our Re- j deemer, our Sanclifier, Ihall refound World without End, Duration without Period, in that blelTed State, which fliall laft to Eternity.
And now having propofed the unrpeakably great Subjc(ft, that we are to celebrate, we in- , vite each otlier to enter upon it more particu- larly : the Minifter faying, Praife ye the Lord; which is the Hteral Tranflation oi Allehiiah, fo often repeated in the Old Teftament, in the New, in the Liturgies of the Univerfal Church ; and the People anfwering, with joyful Appro- bation, The Lord's Name be, prat fed. ,, -^^
Some indeed of our Dmenting-Bfethreti have j thought, and fo have fome Papifts % that di- viding this, and other Parts of the Service, as we do, between the Prieft and the Congrega- tion -y and allowing the latter to make Refponfes; (which means Anfwers) is permitting, not only Laymen, but even Women, agalnft an exprefs Prohibition of Scripture, to encroach on the mi- niflerial Oihce, makes a difagreeable confufed J^oife, and hinders many from underftanding what is faid. But furely the Office of the Mi- nifter is fulliciently diftinguiflied, as he prefides
^ See Bin^/ja>n, I. xiv. c. '. §. 15.
5 and
SERMON VII. 185
and leads, throughout the Service. And why fliould not the People be fuffered to follow him; and bear fome Part with their Voices in pray- ing, as well as the main Part in Tinging ? /Not to fay, that the principal Article, in which they do bear a Part, is the Pfalms for the Day, which were defigned to be fung, where it could be done conveniently, as I wifh it could every where. 3 No Scripture forbids the Con- gregation to bear a Part : that which forbids V/omen to fpeak in the Church \ means only to forbid their giving Indrudtion, or entering into Queftions or Difputations there. And St. Faul commands us to fpeak to one another in Pfalms and Hymns and fpiritual Songs ^ Ac- cordingly the primitive Chriftians are known to have ufed this alternate Manner in their public Prayers and Praifes. And though, when the Pfalms and Hymns are fpoken thus, and not fung, there is nothing harmonious in the Sound, yet St. John defcribes the Worfhip of the Blefled above by the Voice of many V/aters and of a great Thunder^ J which is no unfit Comparifon for the united Anfvvers of a large Congregation. As to the other Part of the Objedion, this Method in ReaHty creates no Confufion or Dif-
'' I Cor. xiv 35. = Eph. v. 19. ^ Rev. xiv. z.
ficuky
i86 SERMON VIL
ficulty at all. A very little Praftice will render' it eafy to any one(that can read ; even they who cannot read, may join in it, by attending to, thofe near them, or to the Clerk :/ it makes aj grateful Variety, keeps Attention awake, and enlivens Devotion. In this Manner then we glorify God: beginning always with the 95th i Pfalm, as the whole Chriftian Church did in early Ages, and as the Nature of the Pfalm re- commends to us : it being a diftind; Invitation to the feveral Duties of Praife, Prayer (and Hearing, with an awful Warning of the Dan- ger of negledting God, drawn from his Judge- ments on the difobedient Jews^ unto, vhom thefe Things happened for Enfa?npIeSj and they are written for our Admonition ^.\
When we call him, in this Pfalm, the Strength of our Salvation ; we mean, that by his Power alone we can be faved from prefent and future Evils. When we call him a great King above all Gods ; we mean, above all that have ever had that Name afcribed to them : the Princes of the Nations, the falfe Deities of the Heathen, Satan the God of this World ', and the holy Angels in Heaven. When we fay, that in his Hands are all the Corners of the
* I Cor. X. II. ^2 Cor. iv. 4.
Earth,
SERMON VII. 187
Earth, and the Strength of the Hills is his alfo 5 we m€an, that his Prefence and his Influence extend to the remote!!: and moft inacceffible Places ; and there is none, where he cannot deliver or punifh. When we call ourfelves the People of his Pajiure, and the Sheep of hts Hand', we own our Maker to be like wife our Preferver, Supporter, and Diredor ; who feeds our Souls by his Word and his Grace, as well as our Bodies with daily Bread, and guides us mercifully through this World to a better/ To-- day if ye will hear his Voice, harden not your Hearts, is an affeding and alarming Exhorta- tion, that if we defign ever to become his Ser- vants in Earneft, we fhould hearken immedi- ately to his continual Calls ; elfe through a Ha- bit of Difobedience, our Minds may grow cal- lous, and paji Peeling s. The Words, When your Fathers tempted me, which are put into the Mouth of God himfelf, the Jews, (for whom firft this Pfalm was compofed) were to underftand literally, of their Fathers according to the Flefh. But we are to take them of thofe, who have gone before us in the Profeffion of Religion : and whom we are not to refemble in tempting and proving God, that is, doubting,
* Eph. iv. 19.
and
i88 SERMON VII.
and putting to unreafonable Trials, his Omni- | potence, his Goodnefs and Truth : left, as the j unbeheving ^ews died in the Wildernefs, and fo j were excluded from the temporal Reft, which i otherwife they would have enjoyed in the Land of Canaariy we alfo be excluded from what it prefigured, that eternal Refiy which remains • for the People of God ^ m Heaven. )i
At the End of this and each Pfalm that we repeat, of whatever Nature it may be, we add the fame Doxology, that we ufed at firft : Glory being due to God, for every Thing he hath taught, and every Thing he hath done, both in former Times and prefent ; for every Afflic- tion, as well as every Enjoyment. And there- fore we do well to obferve the Apoftle's Rule, of giving Thanks always, for all ThingSy unto God and the Father , in the Name of our Lord Jefus Chriji '.
Then we proceed to rehearle the Pfalms,( in proper Portions, according to the Days of the Month : of which it will be needful to fey much more, than there is now Time to fay. I iliall therefore conclude with only remarking in general, that Words of God's own infpiring
^ lleb. iv. g, * Eph. v. 20.
are
SERMON VII. 189
are furely the fitted to praife him in : which being fo noble a Duty, we fliould take peculiar Care to perform it in the moft unexceptionable, judicious and afFcdtionate Manner. When you glorify the Lord, exalt him as much as you can ; for even yet will he far exceed: and when you exalt him, put forth all your Strength, and bt not weary j for you can never go far enough '",
^ Ecclus xliiL 30,
S E R.
SERMON VIII.
I Cor. xIv. i^.
1 will pray with the Spirit, and I will pray
with the Vnderjlanding alfo : I will fmg with the Spirit, and I will Jing with the Under-
Jlanding alfo,
AVING undertaken, firfl: to (hew the Lawfulnefs and Expediency of public Liturgies ; then to vindicate, explain and point out fuch Things in our own, as are moft liable to be cenfured, or not underflood, or not fufficiently obferved : I have finifhed the former Head, and proceeded under the latter as far as the Pfalms; jvvhich very juftly make a principal Part of the joint Praifes, that we offer up to God. For though (everal of them were compofed on, particular Oecaiions, yet they are plainly fitted for general Ufe ; and their Infer-
tion
192 SERMON VIII.
tion into the Canon of Scripture proves them i to be defigned for it : the 'Jews anciently recited them in the Temple, and do ftill in their Sy- nagogues : the New Teftament hath recom- mended them to Chriftians; and the whole Church hath fung them ever lince. Indeed the fubjed Matter of them is very different : but thofe of Joy are much more numerous, than any other Sort : and all of them afford Ground of Praife at leaft , the dodlrinal, the exhorta- tory, the hiilorical, as well as the reft. Even the plaintive and petitionary minifter Caufe of Thankfgiving to Him, v/ho hath promifed to hear, and fupport, and deliver; and make all Things work together for Good to thewj that love him''. Glory therefore to the bleffed three in One is a fit Conclufion to every Pfalm.
But in reading them it muft be carefully ob- ferved, and may with moderate Care be com- monly diftinguiflied, in whofe Perfon the feve- ral Sentences are fpoken. In fome Pfalms, or Portions of Pfalms, it is God or Chrift, in others, wicked Men, that fpeak. Thefe we muft repeat, as their Sayings : and none as our own, but what were intended for us. Even the Words of the Pfalmift, if we are to adopt them,
* Rom. viii, 28.
may
SERMON VIII. 193
may frequently feem fo unapplicable to the out- ward Condition, or inward Frame, of many in every Congregation, that, if they attend to them, they cannot fay them with Truth. But moft of them all good People may fay, even of them- felves fingly, with much Truth. For they have conilantly Enemies, temporal or fpiritual, Afflidlions more or lefs heavy, valuable Mer- cies, and at Times warm Feelings of pious Dif- pofitions : which, if not prefent, may be fo recalled, and made their own again, as to be very lincerely expreffed to God. And what they cannot fay in their own Name feparately, they may truly fay in the Name of Chrifl's Church, of which they are Members : and they ought, and furely do, bear fome Share of the Mercies and Sufferings, the Fears and De- fires of every Part of it, in every State. And as DaviJy in fome of the Pfalms, takes on him the Perfon of Chrift ; in others he feems to take that of his Difciples : and to fpeak, not in any one particular Character, but as reprefenting the whole Body of Believers. Or if there be any Paflages, which neither of thefe Methods will fuit ; ftill we may rehearfe them, as ex- preffing the Cafe of fome eminent Worthy of old Times, and be affeded by it accordingly : Vol. VL O for
194 SERMON VIII.
for we ofttn are ftrongly afFefled by the Cir- cumilances, well defcribed, not only of diflant, bat of imaginary Perfons. We may confider, as we go on, the Likenefs, or the Difference, between his Situation, his Temper, and our own : and raife from it many Reflections of Sympathy and Caution, of Humiliation, En- couragement, and Thankfulnefs. Thus, at leafl:, we may bring every Thing we fay, home to Ourfelves : and by fo doing furnifli our Minds with a mofi: valuable Store of devout Thoughts and Language, perhaps for many future Occa- fions of our own or others. For the Book of Pfalms is fo inexhauftible a Treafure of every Branch of Piety, that a more conftant Ufe of it, than of any other in the whole Bible, hath, with very juft Reafon, been appointed in public Forms of Prayer, and recommended in private ones.
It may be objecled, that in feveral of them David utters moft bitter Imprecations againft his Enemies: in which, to fay nothing harflier, we cannot follow him : for the Rule of the New Teflament is, Blefs and curfe not ^, But indeed mofl, if not all, the Places, which ap- pear Willies of Evil, may, according to the
^ Roin. xii. 14.
confefTed
SERMON VIII. 195
confeiTed Import of the Original, be underftood only as Predidions of it. Or, fuppoling them Wishes, David might be direded by infinite Wifdom to pronounce them, even againft the Oppofers of his reigning over IJrael; who op- pofed, at the fame Time, the known Decree of Providence. Repeating them in this View, folely as His, mufl: be innocent : and flrongly fuggeil an important Admonition, not to fight agairtfi God '. But perhaps in fome of thef^ as well as other PafTages, he fpeaks in the Per- fon of the whole Church of God, againfl all its irreconcileable Adverfarics, whoever they be. Such was Judas : to whom therefore the two moft dreadful of thefe Pfalms are applied, ^^s i. 20. And, with the utmofl Tendernefs to the whole of God's Creation, we may and mud defire the Overthrow of Them, who obftinately hate Plim and his Laws. For though we ought much more to defire the Repentance^ than the Death of a Sinner, as He himfelf doth : yet if they will not repent, we ought to think and fpeak with Approbation and Satisfai5ion, (yec mixed with an awful Concern,) of their Pu- nilliments here, and Sentence hereafter : which lafi: St. Paul reprefents good Perfons, as joining
' Afts xxiir. 9.
O 2 to
196 S E R M O N VIII.
to pronounce : Do ye not know, that the Saints Pall judge the JVorld' ^
It inay be objected further, that however this be, the Pfalms are unfit for Our Ufe on another Account : they are full of Jewijb Notions and Phrafes. But they were compofed by the Aid of the holy Spirit, with a View to Chriftian Times: our Saviour appeals particularly to thofe Things, which are written in the Pjalms con- c^-ning hijn\ and they are many. Nor is the Difficulty great, in applying the Peculiarities of one Difpenfation to what anfwers them in the other : of underflanding by the Law, the Doc- trine of Him, who came to fulfill it ; by ye- rufakm and Zion, the Chriftian Church; by the feveral Sacrifices, that of our blefied Lord, or of our own Prayers and Praifcs offered up in his N.ime ; l^y the Altar, the holy Table - by temporal Enemies and Deliverances, fpiri- tuil ones ; and io of the reft: thanking God, at the fir.-e I'ime, that we have Light afforded u--, to fee fo much deeper into this and every Hock of the Old TciiHrnciU,. than they who wrf te it.
bii'li tlvjre may be more Pallages than a few id the Pfalms, N^hich many underfland not.
"i I Coi;. vi. 2. « L&e x.\iv. 44.
However,
SERMON VIII. 197
However, even thefe they may allowably read over, as undoubtedly they often do other Things, in Order and in Hope to underftand them : and by reading with x^tlention, thcv will come gra- dually to underftand m.ore and more of them. But they would make this much eafier to them- felves, by reading carefully in private fome Pa- raphrafe of the Pi alms, if they are able to pro- cure one, along with them : furh as the larg^er of Dr. Hammondy or rather of Bilhop Patrick^ or the fmaller of Dr. Nicoh or Mr. ^johnfon. The particular Paflages, which one or other may find obfcure to him, are too many to he explained from hence. But the darkell: and leaft edifying in Appearance will, by the \j{c of any of thefe Authors, be perceived, either to have fome one determined Senfe of ImportancCj or at lead to be capable of feveral fuch.
And indeed all confidcrate Chriftians will ac- knowledge the Excellence of the Pfalter in a good Tranflation. But fome objed: againft that, which we have in our Prayer-Books, as made in Times of lefs Learnlns: and Exaftnefs, than the other in our Bibles : which, being more corredl, they conceive ought to be \^{qA inftead of it. But indeed, as the latter is, in fome Phces, juf^er than the former; {o ?s the O 3 forsncr.
198 SERMON VIII.
former, in fome, juller than that. And it hith one general Ground of Preference ; that not rendering the Words of the Hebrew fo ftridly, it gives the Senfe ©f them more intelligibly : notwithflariding that a few Expreffions^and but very few, are become in the Space of 200 Years, which have pafTed fince it was made, lefs clear or proper, than they were at firft. In- deed this old Verfion hath here and there Ad- ditions to what we now find in the Original. But the only confiderable one is taken from, if not warranted by, the New Teflament : they are all harmlefs ; they are moft of them founded on Authorities not contemprible, particularly on that O' t! e very an iTnt h'.it^n Interpreter, departing from which, witho*^' ^'^';^c'Tity, would have given Occafion of Cavil to tne Komanijls,. And as this Tranflation in ovir Prayer-Books was made by Martyrs and Confeilors for the Proteftant Religion, fo it was with Reafon bighly elleemed by the People ; and foon grew, by often repeating it, fo familiar to them, that; changing it for another, though fom&what bet- ter on the whole, would have been difagreeable to them. Therefore the Senfe of both being fufficiently the fame, (as any one, by compar- ing them, will be convinced i) the Words, to
which
SERMON VIII. 199
which the Congregation were accuflomed, haver been retained to this Day.
It hath been objeded farther, that, granting the Ufe of this TranClation to be judifiabie, yet the Manner, in which we ufe it, is not. For we read it on, jufl as the PfaJms lie : and thu^ we blend together thofe of joyful and thofe of forrowful Import, without Diftindion and with- out Method ; yet we cannot be fuppofed to vary our Affe(ftions fo quick, as this requires. But it fhould be remembered, that on the principal flated Fads and Feftivals, and on all occalional ones, Pfalms proper to them are appointed, out of the common Courfe. On Days indeed, which have nothing fo particular in them, we follow the Order, in which they are fet down. For we could not vary it, without omitting fome of them, which none of them deferve^ or difpofing them in a Way intirely new. Now what that fliould be, would be very hard to fettle : and whatever was done, at leafl: as many Faults would be found then, as now. The prefent Arrangement is certainly Older than our Saviour's Days : the public Of- fices of the whole Chriftian Church have fol- lowed it from the very firll Account of them, that we have : and why fliould we make Alte- O 4 rations,
2O0 S E R M O N VIII.
rations, only to raiie Perplexities ? The Pfalms are indeed mifcellaneous. Bat fo are many other Parts of Scripture. The Book of Pro- verbs is vaftly more (o. Yet no one objeds againft reading thofe, as they lie. In Truth, fcarce a Chapter of the Bible, or any Author whatever, can be read, but what calls for Va- riety of Difpofitions and AfFedions to be exer- cifed, within a very fmall Compafs. Even in a {liort Prayer is there not great Variety, if it be well confidered ? In Poetry and Mufic, thefe Tranfiitions are often extremely abrupt and fudden, from one Thing to its contrary in the higheft Degree. Yet the Mind goes along with them very eafily. Much more then may it do fo, when prepared, as in the prefent Cafe, by a previous Knowledge of what is to come next, and long Pra(ftice in the Change. And if re- peating the Pfalms in Courfe be right j we have certainly fixed a right Period of this Courfe, that of a Month : whereas the Church of Rome goes through them in a Week, which is mak- ing one Part of the Service too long ; and the Greek Church in Twenty Days, which is mak- ing it hard to find. On the whole then, let us but be careful, that our Behaviour be as good in this Branch of Worfhip, as the Regulation 7 con-
S E R M, O N VIII. 20 r
concerning it is : and notwithftanding the un- happy Difadvantage of barely faying, what ought to be enlivened by the Power of Harmony ; we may ftill, through God's Grace, be warmed and filled with his Spirit, while we /peak to one another and ourjelves, as the Apoftle dire(5ts, in Pfalms and Hymns and j'piritual Songs y Jing- ing and making Melody, if not with our Voices, yet in our Hearts, to the Lord \
After the Pfalms, it hath long been cuflomary for the Organ, where one is ufed, to play for a (hort Time. And as Inftruments of Mufic in Divine Service are certainly lawful (elfe they had not been appointed in the yewijhy or per- mitted in the ancient Chriflian Church ^, or defcribed in the Revelation as accompanying the Praifes of the blefled above;) fo a little Paufe, for the Ufe of this Inftrument, will not only give fome Refpite and Refrefhment to the Congregation, and to the Minifter; but may be advantageoufly employed, either to refled: on what is pad of the Service, or prepare our Minds for what is to come. And therefore it
^ Eph. V. 19. Col. iii. 16.
8 YaXjxo, E<rn vi etas t« ofyava Ttf jx^af/.a jxiXai^tx. Greg. Nyfl". Trafi. 2. in Plalmos C. lli. §. I. O ■4/a?f*o? Xoyoi; tri fJii^at'-'j^, OTotv r-rci^uui yurcc Tf? acfx'.ny.Hi ?^oyov<; crgoj tc ccyciiov Xfbr,rai. I'i.ljl in \i. zq,
Suic. in voc.
ihould
202 SERMON VIII.
fliould not be filled up either by the Performer with the lighter Airs of Mufic, inftead of Co-' lemn Strains, and fuch as may excite proper Difpofitions, or by any of the Congregation with needlefs Difcourfe, or fuch private Thoughts and Imaginations, as blot out good Impreffions already made, and indifpofe us for receiving the like afterwards.
In the next Place follows a Leflbn, taken out of the Old Teftament : and with this begins the third Part of the Office. That they, who are blelTed with a Revelation from God, ihould read and hear it with Reverence, when they aiTemble to worfliip him, is a plain Didate of Reafon and Religion. Accordingly the Jews read Mofes and the Prophets in their Synagogues cf old Timey as the Book of jiBs informs us *■. And fo indeed do Writers of their own, in the fame Age with it ' : who boafl of the Pradice, as a moft ufeful and honourable Diflindion, peculiar to their Nation, that the Laws of Life were thus publlfhed to all the People. The primitive Chriftians, as one of the earlieft Apologifts for them, Jujlin Martyr, tells us, read at their Meeting?, both the Jeivifi Pro- phets, and the Writings of the Apoftles, in ^ A6ls xiii. 27. XV. 21. * Jofeph. contr, Ap. ]. 2. § 18.
proper
SERMON Vlir. 203
proper Portions. And when the Church of Rome had broken them into fmall Fragments, interrupted with other Things ; and had con- tinued to read even thefe in Latin, after it was no longer underftood : our Church redtified both Errors ; and hath taken Care, that the Old Teftament {hould be gone through once a Year, and the New thrice. Only we omit fome Parts of the former ; which are Repetitions of what is related in other Parts, or bare Lifts of Genealogies and Families, or too myftical and abilrufe to be edifying in public j on which lafl: Account we omit alfo the Book of Revelatiotiy excepting two or three Chapters : Matters of fuch Difficulty being wifely thought fitter for the private Meditation and Study of thofe, who are qualified to engage in them.
The Order, in which the Books of both Tef- taments are read, is that, in which they ftand. Only in the Old, the Prophet Ifaiab, contain- ing the fulleft Predidions of Chrift's coming and Kingdom, is placed at the Approach of his Nativity : and in the New, the Gofpels and Ads are the LciTons for the Morning, and the Epiftles for the Afternoon. In this Manner we make Proviiion for every Day in the Year : and hence one great Recommendation of daily
Attendance
204 SERMON VIII.
Attendance on public Prayer?, (where there are Opportunities for it) is, that by Means of it wc fhall proceed regularly through the facred Writ- ings, and preferve the due Connexion of the feveral Difcoveries, made in them to Man. But for the firft Leffons on Sundays, thofe Chapters of the Old Teftament are feleded, which ap- peared to be mofl ufeful. The fecond LefTons be- ing from the New, there was no Necefiity, and little Room, for Choice. And to Kolydays fuch Portions of both are adapted, as beft agree with the Occafion.
.y/But here we are accufed of fetting mere hu- man Compofitions on a Level with the Word of God, by taking Part of our Leffons out of the j^pocrypha : which alfo we are charged with frequently binding up in the fame Volume with our Bibles. But fo we fometimes do our Prayer- Books likewife : yet we never dreamed of equal- ling either to Scripture. The Articles of our Church exprefsly diftinguifli the Apocrypha from it : the People of our Church know the Diftinftion. And that it may not fail to be known, they are marked at the Top of every Page with the Name, Apocrypha j which mean?;, hidden ; and, on whatever Account it was given to thefe Books, belongs to them on
this;
SERMON Vm. 205
this ; that they are to be kept out of the Way, and not produced as Proof, when any Point of Doctrine or Duty is in Queftion ; whereas the Canonical Books are the Canon or Rule of Faith and Manners. The former therefore we read in the Congregation, not as Divine, but venerable for their Antiquity, and the Spirit of Religion that breathes in them. Still fome Parts we pafs over, as lefs ufeful : fome, for the Er- rors or Improprieties, which they contain : and fome others, we own, require candid Interpreta- tions. But there feems to be Ground for one fuch Interpretation, which will remove a good many Objections at once : that fome Relations of Things, which perhaps are not literally and hiftorically true, pofTibly were never intended to be thought fo ; but written, like many other juflly admired Pieces, for admonitory Fables or Parables. That the Dodtrine of them in the Main is excellent, and the Narrations inilruc- tive, every one muft own. They were quoted with Refpe6t in the firfl Ages of Chriflianity : they were read in public from very early Ages : it would have given great and necdlefs Offence at the Reformation to have left them out in- tirely : and they are never appointed for the Lord's Day : by which Means, it may be, there
are
2o6 S E R M O N Vill.
are many Perfons in every Pariili, who fcarce ever heard an Apocryphal LeiTon in their Lives. At leaft the fecond LelTons are always Canoni- cal Scripture: of which a great deal more is read, befides the Pfalmsy (even in thofe Churches of ours, which have not Week-day Prayers,) than in any one Congregation of the Diilenters* And therefore they have no Right to reproach us on the prefent Head.
But fuppofing we fhould, any of ug, appre- hend, that this, or any Thing t\{<iy in the Ser- vice, mentioned or to be mentioned, might have been better ordered : yet we fhould always think of the Judgement of others with proper Deference, and of our own with Modefty. And fo long as nothing is required of us, con- trary to our Duty, we {hould remember, that our Concern is much more to improve by every Thing, than to obje<fl againft any Thing : by which lafl, unlefs done very difcreetly, we may hinder, more than a little, our own Edificatiofi* and that of others. /
Let us therefore attend ferioufly to the Lef- fons read : but with diftinguiflied Reverence to thofe of Scripture. We are admonished in the Beginning of the Office, that one great End, for which ive ajfemble and meet together, is tn
hear
SERMON VJII. 207
bear God's inojl holy Word. We pray in the Conclufion of it, that the Words, which we have heard with our outward Ears, may he inwardly grafted ifi our Hearts. Both thefe Places mean, not the Sermon principally, but the Leflbns, the Pfalms, the Commandments, the Epiftles, the Gofpels. The Difcourfes indeed, which we deliver to you from hence, we truft, are- agreeable to God's Word : and we delire you to judge of them by it. Bat Heaven forbid, ■ that you (hould equal or prefer them to it : as you certainly appear to do, if you hearken to our Sayings, and not to His. Think, I intreat you, then, whether you are not faulty in this Refped : whether you do not often let your Thoughts wander, without endeavouring to prevent it j whether you do not fometimes for- get yourfelves, and enter into Talk with one another; while God's mojl holy Word is readino*- to you. It is true, you can read it at Home. But whether you do or not. He and your own Confciences befl know. Or if you do : fo you can Sermons too. And this would be an Ex- ; cafe equally, for not attending, or not regard- ing -ither of them. But ftill this is the Place, "'iiich your Lord and Mafter hath com- v^^... iea you to hear both : and hath promifed
to
2o8 SERMON VIII.
to be in the Midjl of you '', and blefs his Ordi- nances to you, if you ufe them as you ought. And what then is your Duty in fuch a Cafe ?
There are many Things in the LefTons per- haps, that you do not underftand : many, which, though you do underftand them, yield you very little Inn:ru<5tion or Benefit. But at- tend to them diligently, weigh them delibe- rately, think how you may profit by them, con- fult proper Perfons, or Books if you can, about them : and, by quick Degrees, you will both apprehend your Bible better, and efleem it more J and reap fuch Good from it, as proba- bly you never imagined. At leaft you will.have done your utmoft : cod God will accept and reward you. I have given you Dire(ftions, at large, for the profitable Reading of Scripture, which may be applied, in a great Meafure, to Hearing it, and muft not now be repeated. But)the principal Direction is. Receive the Seed of the Word into an honeji and good Heart : and you will certainly bring forth Fruit, with Pa- tiencey unto everlafting Life '. Say within yourfclves at the Beginning, with Samuel, Speak, Lordy fr thy Servant hearcth •". Say of the
"^ Matt, xviii. 20. * Matt. xiii. 23. Luke viii. 15;.
^ I Sam. iii. ic.
more
SERMON VIII. 209
more diffi.^ult Parts, with David, Open mine Eyes, ti.'ui X uiay fee the wondrous Things of thy Law ". Say of thofe, that try your Faith, with the poor Man in the Gofpel, Lord, I be- li'j: : help thou mine Unbeliefs. Say of thofe, that diredl your Prad:ice, with the People of Ifrael, All that the Lord hath fpoken, we will do p. And be affured of becoming, though not fkilful in curious, which St. Paul ftiles, foolifl^ and unlearned, ^ejiions '^ and doubt J id Difpu- iatiom' ', yet, what is infinitely better, humble and pious, and wife unto Salvation '.
To each Leffon fucceeds a Hymn or Pfalm : conformably to a Decree of the Council of La- odicea, 1400 Years ago, that the public Read- ing of God's Word fhould be mixed with re- peating his Praifes : a mofl: ratioiial Combina- tion, as well as refrediing Change.
The Hymn, called Te Deum, derives that Name from the nrfh Words of it in the Latin t in which Language it was compofed, about the Middle of the fourth Century; and hath been ufed by the whole Wedern Church, at lead 1200 Years : in that o^ Rome, only on Sundays and Holydays, and not all thofe j but in ours
" P_f. cxix. 18. ° Mark ix. 24. p Exod. xix. 8.
^ 2 Tim. ii. 23. » Rom. xiv. i . » 2 Tim. iii. 15.
Vol. VI. P every
2IO SERMON Vm.
every Day, as the fingular Excellence of It well deferves. It begins with equal Majefty and Simplicity : We praife thee^ O God, we acknow- ledge thee to be the Lord. And not we alone, but all the Earth doth worjhtp thee^ the Father everlajling : every Corner of it having retained fome Apprehenfions of a fupreme Ruler ; on which is founded that of St. Paul to the Athe- nians, Whom therefore ye ignorantly worjhip. Him declare I unto you '. But unfpeakably wor- thier Honours, than thofe of poor Mortals, arc inceffantly paid him in Heaven by the holy An- gels ; mentioned in Scripture, and thence here, under the Names of Cheruhm and Seraphin; the former denoting probably their unwearied Diligence to ferve him, the latter their ardent Love to him : whofe Acclamations therefore we humbly prefumc to adopt, as we find them recorded in that lofty Defcription of the Pro- phet. I Jaw the Lordy Jitting upon the 'Throne, high and lifted up, and his Train filled the Tem- ple, Above it flood the Seraphims: and one cried unto another and f aid y Holy, Holy, Hofyy is the Lord God of Hofls : the whole Earth is jull of his Glory ". Where it muH: be obferved, that for God of Hojis in the Prophet, is God of Sa-
^ Acts xvii. 23, " If. x'i. I, 2, 3.
baoth
SERMON VIII. art
bai)th in the Hymn ; the latter being the 7/^- brew Word for the former : which both the Greek and Latin of the Old and New Tefta- ment having preferved, as comprehending more than could be well expreffed by a (ingle Term of any other Language ; it is prefer ved in the Englifi alfo, both here, and in two Places of the Epiftles ''. And it fignifies God to be the fovereign Lord, of the innumerable Cof?ipa?iy of Angels "" ; of the Hofl of Heaven, which the Heathen worfhipped, the Sun, Moon and Stars; of the Hofts and Armies of all Nations on Earth ; particularly the jeivijJj People, whom he led forth to Battle ; and laflly of the Chrifli- an Church : which the Old Teftament foretold fhould be terrible, as an Army with Banners y ; and the New defcribes, as furnished with Weapons of Warfare, mighty, through God, to the cafling down Imaginations and every high Thing that exalt eth itfelf againfi the Knowledge of Him, and bringing into Captivity every Thought to the Obedience of Chrifl ^ This therefore the Phrafe, Lord God of Sabaoth, means : not, as many imagine, (though it be a Truth, but a very inferior one,) that God is peculiarly Lord
^ Rom. ix. 29. James v. 4. ^ Heb. xii. 22.
^ Cant. vi. 4, 10. ^ 2 Cor. x 4, 5.
P 2 of
212 SERMON VIII.
of the Sabbath^ D^y. For tlie Words are in- tirely different in the Original, though fome- what alike in our Manner of writing them.
Nor are the Praifes of God fung in Heaven by the Angels alone, but by the Spirits alfo of juji Men made pefeci ^ ; particularly, as we go on to fpecify, the Apoflesy Prophets and Mar- tyrs : with whom the holy Church yet militant throughout the World afpires to join, in cele- brating the Father of an infinite Majefiy ; his ho- nourable, true, and only Son, compared with whom, the highefl of all created Beings is un- worthy of that Name ; alfo the holy Ghofi, the Comforter of every pious Soul. Then return- ing to the Captain of our Salivation % we thank- fully own, that when he took upon hifn to deliver Man from Sin and its Punishment, he did not abhor, and difdain, as beneath him, the Con- defcenfion of exchanging the Glories of the Godhead for the Virgins Womb-, and when he had overcome the Sharpnefs of Death, for Us, by fuffering it himfelf, (which alludes to the Words, O IDea'h, where is thy Sting ^ ^) he opened the Kingdom of Heaven to all Believers. Not that we mean to fay, it was not open at
■ » Markii. 28. Luke vi. 5. ^ Ileb. xii. 23. = Heb.
li. 10. '' I Cor. XV. 55.
all
SERMON VJir. 213
all till then; whatever fome ancient Fathers may have held ' : any more, than that Life and Immortality were not at all brought to Light be- fore the Go/pel^. But as the Light, which Men had antecedently to our Saviour's Coming, was augmented inexpreffibly by it : fo the Kingdom of Heaven was fet open vaflly wider, in Confe- quence of his Sufferings, to receive Believers, not from one People only, and their Neighbours, but the whole Globe. To Him therefore, our Mediator now, at the right Hand of God, and who fiall come to be our fudge. We addrefs our Prayers j that as we magnijy him Day by Day, (and let us take Care to make good that Affertion,) fo he would keep us this and every Day without Sin, reftrain us from offending through Infirmity, as far as will be really for our inward Benefit, but efpecially from wilful and prefumptuous Tranfgreflion ; and that his Mercy msiy lighten, that is, light or com^,. upon us, as our 'Truji is in Him.
Inftead of the Te Deum, another Canticle, or Song of Praife, much ancient^r, and even more anciently inferted into the Oflices of the Church, is allowed to be fubflituted : which,
= Iraen. Tert. ^Athanaf. Hieron. Aug. Ambr, Bafil. Greg. Thaum. Cyril Hierol". & Alex. See Siucer in -^^XP- ^ z Tim. i. 10.
P T. from
214 S E R M O N VIII.
from the firft Word of it in the Latint bears the Name of Benedicite -, and is taken from the Apocryphal Part of the Book of Daniel, where it is put into the Mouth of thofe, who are com- monly called the three Children, or young Men, whom Nebuchadnezzar caji into the fiery ■ Furnace '. It Is now very feldom ufed, at leaft- in parochial Churches : but however contains a noble Acknowledgement of the Glory of God in his Works of Creation, the Memorial of which was the original Defign of the Sabbath Day j and might be juftly preferred to the for- mer, whenever there is particular Occafion to return Thanks for the BlelTings of Nature.. An Objedion indeed hath been flarted, that in it ^\ we pray to the Angels and Spirits of the Righ- teous, to blefs the Lord. And it might as well have been objeded, that we pray to the Winds and Fire, the Frofis and Snow, to blefs him. Plainly all this is no more than a Figure of Speech, though a very fublime one : lending as it were a Tongue even to inanimate Creatures, and calling both on thofe which do not, and thofe which cannot, hear us, to glorify our common Maker; juft as is done in the 148th Pfalm, of which this Canticle is an evident Imitation.
5 Dan. iii. 21.
After
SERMON VIII. 215
After the fecond Leflbn, is appointed, cither the Prophecy of Zacharias in St. Luke, or the JoothPfahii: called for the Reafon, which I mentioned before, Benediclus and jubilate. The former was uttered on the Birth of "^ohn the Baptift : and is a Thank fgiving for the Re- demption of Mankind, of which He was to publifh the fpeedy Approach. It copies very nearly the Stile of the yeiviJJ:) Prophets, who defcribed fpiritual BlefTings by temporal Images. Thus, meaning to praife the Father of Mercies ^ for delivering all Nations from the Dominion of the wicked one, it blejfes the Lord God of Ifrael, for faving his People from their Enemies, and the Hand of thofe that hate them. Now this Kind of Language was laid aiide after our Saviour's Afcenfion : and therefore the Prophecy before us is not of later Date, but genuine..^ Yet it fufficiently explains, to what Sort o^ Sal- vation it refers : by mentioning the Kemifjion of Sins J the giving of Light to them that fat in Darknefs, and guiding their Feet into the Way of Peace. And fo it may teach us both the Fitnefs, and the Method, of affigning to the Old Teftament Predicftions an Evangelic Interpreta- tion. You will be fure, in repeating it, to re-
'' 2 Cor. i. 3.
-P 4 member.
2i6 SERMON VIII.
member, that the Words, And thou. Child, Jhalt be called the Prophet of the Highejly belong not to our Saviour, but the Baptift. And you will eafily apprehend, that if in the Dav/ning, which preceded the Sun of Righteoufnefs ', good Zacharias offered up his Thanks with fuch Tranfport, we, to whom he {hines out in full Splendor, ought to recite it with double Gra- titude.
The looth Pfalm, which, ibeing fomewhat fhorter, and the Service long, we ufe the more frequently, is peculiarly proper after a LefTon from the Gofpel, fince it peculiarly relates to the Gofpel Times : as appears from its inviting all "Lands to be joyful in the Lord, declaring them equally God's People, and the Sheep of his Paf- ture, and calling on them equally to go into his Gates ^ and praife him for his Mercy and Truth. And may we all accordingly fo praife and ferve him in his Courts here below, that we may for ever dwell in his Tabernacle and reft on his holy Hill^ above,| through Jefus Chrift our Lord,&c.
' Mai. iv. 2. '^ Pf. XV. I.
S E R-
SERMON IX.
I Cor. xIv. 15.
. / will pray with the Spirit, and I will pray
with the Underjianding alfo : I willing with the Spirit, and I will fmg with the Vnder" Jianding alfo.
I HAVE hitherto explained and vindicated the daily Service of our Church, as far as the Creed: which is placed between the third Part of it, the Leflbns ; and the fourth, the Pe- titions : that we may exprefs that Faith in what we have heard, which is the Ground of what we are about to alk. For as Faith comet h by hear- ing, and hearing by the Word of God * .* fo we muft afk in Faith, if we think to receive any Thing of the Lord ^. For how Jhall we call upon Him, tn whom we have not believed " ?
2Rom. X. 17. ^Jamesi. 6, 7. ^Rom. x. 14.
But
2i8 S E R M O N IX.
But as all the Doflrines of Scripture, though equally true, are not of equal Importance ; the more neceffary Articles have been, from the Beginning of Chriftianity, collefted into one Body, called in Scripture, the Form of foufid Words '', the Words of Faith % the Principles of the Dodlrine of ChrijV : but in our common Way of fpvfaking at prefent, the Creed, from the Latin Word, Credo, which fignifies, / be- lieve. Now the ancient Churches had many fuch Creeds : fome longer, fome fhorter -, dif- fering on feveral Heads in Phrafe, but agreeing in Method and Senfe : of which, that, called the Apofiles Creed, is one. And it deferves' this Name, not fo much from any Certainty, or great Likelihood, that the Apoftles drew it up in thefe very Expreffions -, (though fome, pretty early, and many fince, have imagined they did) as becaufe it contains the chief Apoflolic Doc- trines ;(and was ufed by a Church, which, be- fore it grew corrupt, was juftly refpecfted as the chief Apoftolic Settlement; I mean, the 'Roman.
As with the Heart Man believeth unto Righte- oufnefs, fo with the Mouth Confefjion is made
* z Tim. i. 13. '^ I Tim. iv. 6. ^ Keb. vl. i.
iint$
S E R M O N IX. 219
unto Salvation i : of which Confeffion, repeat- ing pur Creed, though not a neceflary, is a ra- tional and commendable A(5t. We do not in- deed find it to have made Part of the oldeft public Offices : but furely it is full as proper for thefe, as for private Devotions ^ in which the primitive Chriftians all faid it (Jaiiy ^ And ^s every one's Profeffion of Belief is his own feparate Ad", fo the Creed is worded for every one feparately in the fingular Number : and therefore unlefs we fay it along with the Mi- nifler, he alone teftifies His Faith ; not We, Ours. Nor fhould it by any Means be with Negligence and Indifference, that we profefs our Faith. For what we believe is the only juft Foundation of what we do, or hope, or fear. On this Account we ftand at the repeat- ing of the Creed : to exprefs our Steadfaftnefs in it ; and our Readinefs to contend earnefilyy in every proper Method, for the Faiths once de- livered to the Saints '\ Turning, at the fame Time towards the Eaft, as many do, is an an- cient Cuflomj as indeed, in moft Religions,
£ Rom. X. 10. ■• Symbolum quoquc fpecialiter debemus — antelucanis Horis quotidie recenfere, Ambrof. de Virg. 1. 3. p. 115. ap. Bingh. 1. 10. c 4. §. 17. Quis non quotidie recitat ore, Credo, &c. Lib. de duplici Martyrio, Cypriano falfo aftrip:. in fine. * Jude ver. 3.
Men
220 SERMON IX.
Men have direifled their Worlhip fome particu- lar Way. And this Practice being intended only to honour Chrijl, the Sun of Righteouf- nefs, who hath rifen upon us, to enhghten us with that Dodlrine of Salvation, to which we then declare our Adherence j it ought not to be condemned, as Superftition : and yet, being neither obligatory in itfelf, nor commanded by Authority, the Omiffion of it ought not to be cenfured as Irreverence or Difobedience.
Another Thing, yet more ufual in faying the Creed, is to bow, when the Name of ^efus is mentioned. And fome have thought that to be their Duty, whenever it is mentioned, at leaft in Divine Service : becaufe they find in their Bibles the Words, that at the Name of Jefus every Knee fiould bow ^. But this is no ancient Notion : and the Generality of judicious Com- mentators allow it not to be the Meaning of the Place : a more exafl Tranllation of which would be, that in the Name of Jefus every Knee Jhould bow, that is, every one fhould pray : ac- cording to that other PafTage of St. FauU I bow my Knees unto the Father of our Lord fefus Chrif, that he would grant you, &c\ How- ever, it is a Practice of fome Antiquity; and,
^ Phil. ii. lo. ' Eph.iii. 14.
4 whatever
SERMON IX. 221
whatever a few over-fcrupulous People have imagined, furely a harmlefs one : For no Body- means to worfhip the Sound ; but the Perfon, whom it denotes. And though we confefs, there is no more Reafon to worfhip the Son of God, by bowing to him, than the Father; nor to worfliip him, on hearing the Name, Je/us, than the Name, Chrift : yet it is not good to be contentious about an innocent Cujlom '"' -, which alfo may help Attention, and increafe Devotion. Befides, it is authorized by the i8th Canon of our Church, which direds, that w/jen, in Time of Divine Service the Lord Jefus Jhali be men- tioned, due and lowly Reverence JJ:!all be done by all Perfons prefenty as if hath been accujlomed. PoiTibly thefe lafl Words may be defigned to intimate, that Fear of giving Offence by leav- ing off the Cuilom was a principal Motive to the Injund:ion. And if fo, in Proportion as that Danger abates, the Injundtion grows lefs important. Accordingly they, who are in- truded with the Execution of the Canons, have not lately, if ever, inforced it, or laid Strefs upon it. ) And indeed, as the greater Part of moft Congregations difregard it, except in the Creed, they ought not to judge hardly, of thofe,
•" I Cor. xi. 16.
who
222 SERMON IX.
who omit it then alfo : however proper they may think it, for themfelves, to ciiftinguifli that Part of their Belief, which peculiarly belongs to them as Chriftians, from the preceding, by this Gefture.
Having explained the Apoftles Creed at large, in feveral Ledtures on the Catechifm, I fhall add nothing more concerning it here. But there will be need to take fome Notice of ano- ther, appointed to be rehearfed in its Stead, oil the principal Feftivals, and feveral other Holy- days, and called the Creed of St. Athanajius : not that he was the Author of it, though it was probably made pretty near, if not in his Time, who lived 1400 Years agoj but becaufe it ex- prefles that Faith in the Trinity, of which he was a principal Defender. And as the Roman- ijls threw on the Reformers of our Church ail Manner of Calumnies, that they could, fo it would have given them a great Handle agalnfl us, had this Creed, which they repeat tvtry Sunday, been rejedted or altered by us.
Many indeed have argued againft the V(q oi it 3 and fome, with ftrange Vehemence : partly from the Dodlrines, which it teaches , but chiefly from the Coademnation, which it pro- nounces
SERMON IX. 223
nounces on all, who difbelieve them. Now the Docftrines are undeniably the fame with thofe, that are contained in the Articles of our Church, in the Beginning of our Litany, in the Conclu- lions of many of our Colleds, in ihcNiceneCreed, and, as we conceive, in that of the Apoftles, in the Doxology, in the Form of Baptifm, in numerous Paflages of botii Teftaments ; only here they are fomewhat more diftindly fet forth, to prevent Equivocations. Any one, who ex- amines into the Matter, will eafily fee it to be fo. Accordingly our Dillenting Brethren, after they had long objedted to other Parts of our Liturgy, confented readily to fubfcribe this Creed : the Articles of which are the common Faith of the Catholic Church, or by immediate Confequence deducible from itj and little or nothing more. There arc indeed fevexal Things in them, beyond our Comprehenfion, as to the Manner : but the Scripture hath the fame. There are Expreffions, which may feem liable to Exception : but it muft be for Want of un- derftanding them, or admitting fair Interpreta- tions of them. The Aflertion, that ^^ere is one Father y not three Fathers, and fo on, may ap- pear to the Ignorant, needle/s and trifling : but was levelled againil Herefies, then in Being,
which
224 S E R M O N IX.
which took away all Diftin(5tion between the three Perfons. That none is before or after other, means, (as the following Words, but the whole three Perfons are coeternak prove,) that none is fb in Point of Time, not that none is fo in the Order of our Conceptions : for the Scripture di- reds us to conlider the Father, as firft. That none is greater or lefs than another^ is reconciled to our Saviour's Affertion, 'The Father is greater, than /% by what follows in the Creed, Equal as touching his Godhead, inferior as touching his Manhood. That he is one, altogether, not by ,Confufion of Subjlance, but by Unity of Perfon, means, (for fo the next Words explain it,) that as each of Us is one Man, not at all by blend- ing the Soul and Body into one Subftance, for they are ftill diftind:, but altogether, by a myf- terious Union of the tv^^o : fo he is one Chrift, not at all by blending the Divine and Human Nature into one Subftance, but altogether, in- tirely and folely, by an Union of Them, yet more myfterious than the former is.
The Condemnation, contained in two or three Claufes of this Creed, belongs, (as the moft zealous-. Defenders of our Faith in the holy Tri- nity agree, and as every one, who reads it con-
" John xiv. 28.
fiderately.
SERMON IX. 225
fiderately, will foon perceive,) not to all, who cannot underftand, or cannot approve, every Exprefiion in it ; but only to fuch, as deny in general the Trinity in JJnity'y or three Perfons, who are one God. This alone is faid to be the Catholic Faith. The Words, that follow after. For there is one Perfon of the Father, and fo on, are defigncd only to (et this forth more parti- cularly. And the Conclufion from the whole is, not that in all Things, v/h;ch are aforefaidy by the Ufe of every Term above mentioned, but in all Things , as is aforefaid, the Unity in Trinity is to be worJJjippt'd : meaning, that as at
, firft it was faid, that in all Afts of Faith we are to believe in each Perfon, fo here it is added, that in all A6ts of Worfliip we are to adore each : never confidering one, even while addreifed diflindily, as feparated or feparablc from the other two. Now this Trinity in Unity we apprehend to have been, ever fmce it was fully revealed, a fundamental Article of the ChriPrian Faith. And yet thofe, who believe not even fo much, the Creed no otherwife teaches cannot be j'avedy or p^all without Doubt perifi, than as our Saviour teaches concerning the whole of the Gofpel : He that belicveth, and is baptized,
Jfjall be faved : but he, that believeth not, fiail Vol.' VI, Q_ be
226 SERMON IX.
be damned °. Our Condemnation is no more hard and uncharitable, than His. And neither is fo : becaufe both are to be interpreted with due Exceptions and Abatements. Suppofe a Collection of Chriflian Duties had been drawn up; and it had been faid, in the Beginning or at the End of it, T/6/V /i the Catholic Pradice, which except a Man oh(&xst faithfully y he cannot bejaved: would not every one underftand, that Allowance muft be made for fuch Things, as a Man through involuntary Ignorance miftook, or throueh mere Infirmity failed in, or was truly forry for, as far as he knew he had Caufe .^ Why then are not the fame Allowances to be under- flood, in fpeaking of Dodlrines ? For when the Creed fays, that Whoever will be faved, before all Things it is necejjary that he hold the Catho- lic Faith ; it doth not mean, that true Faith is inove necefary, than right Practice: but that -j naturally it precedes it, and is to be firfl: learnt in order to it. The Intention therefore of the j Creed, as well as of our Lord in the Gofpel, is only to fay, that whoever rejecis the Dotflrine of it, from prefumptuous Self-Opinion, or wil- ful Negligence ; and doth not afterwards re- pent of thefe Faults; particularly, if he is made i
" Mark xvi. \6.
fenfible
S E R M O N IX. 227
fenfible of them ; or if not, at leaft in general, amongft his unknown Sins ; the Cafe of fu. L. a one is defperate. But if Want of Information, Weaknefs of Apprehenfion, or even excufable Wrongnefs of Difpofition, fhould make him doubt or diibeUeve any or the main Part of this Creed ; nay, which is vaftly a worfe Cafe, the whole Revelation of Chriftianity : though we pafs Judgement on his Errors without Refervej and, in general, on all who maintain thetn ; yet perfonally and iingly we prefume not to judge of his Condition in the next World. To his own Majier hejlandeth or jalleth ^ Much lefs would we think unfavourably of any one, who takes thefe condemning Claufes in too rigorous a Senfe, and therefore only is afraid, from a Spirit of Charity and Humility, to join in them. Indeed, for the Sake of fuch, it may feem Pity, but either they had been originally omitted ; (fiDce though defenfible, they are not necefiary to be inferted in a ProfelTion of Faith ;) or the Limitations, with which they are to be under- ilo«d, had been fignified in two or three com- prehcnfive Words. -^
After our Creed, we go on to our Petitions. In thefe, the Minifter and People firfl recom-
^ Rom. xiv. 4.
0^2 mend
228 S E R M O N IX.
mend each other to our bleflcd Redeemer, in Terms of Scripture, v.which a Council, held near i2©o Years ago % a^irms to be ufed for this Fqrpofe by the Pi,re-ftion of the Apoflles, ^nd naay certainly well be ufed fo without it '.j ^he Lo^d be with you ' : And with thy Spirit ' .• /'Then we make a direct Application to him, under the Names of Lord and ChriJ}, repeating it thrice, as a Mark of our Earneflnefs, that he would have Mercy upon us : Words often addrefled to him, when on Earth ; often fo- lemnly reiterated by the whole ancient Church, and fpoken by the Latin Church in the orignal Greek of the New Tcftament, Ku/3;s gXeij<roj' S but much more prudently tranflated by ours into Englifi-
This done, as before we fubjoined the Lord's Prayer to our Confeffion, to obtain the Confir- mation of our Pardon , fo now we prefix it to our Requefts, as a Summary of our Defires. And furely faying it again at fuch a Diflance, and with fo different a View, cannot be thought a vain Repetition '\
After thefe general Prayers, we exprefs to God diftindly, in fhort Sentences, the feveral
<? Cone. Bracarenfe i. A. D. 563, Can. xxi, «" 2 Theff.
iii. 16. ^ 2 Tim. iv. 22. '^ Matt. xv. 22. x.x. 30, 31.
■* Matt. vi. 7.
Heads
S E R M O N IX. 229
Heads of the Supplications, which we are about to offer up more at large, for Peace, and Grace, for the King, the Clergy, and the People. And all thefe Sentences are conceived in Words taken from the Pfalms : excepting one. Give Peace in oitr Timey O Lord-, which hath a Reafon added to it, by fome thought improper ; Becaufe there is none other that fight eth for us, but only thou, O God: whereas, fay they, we often have others to fight for us ; and if we had Him alone, why iliould we defpond, and immediately pray for Peace upon it ^ But thefe Objedors utterly miftake our Meaning : which is, that whatever Help we have befides, we look upon it as no- thing, without that of the Almighty ; whom therefore we beg, in the Words which they unjuftly blame, when we are in Peace, to con- tinue it, by reftraining fuch as would diflurb it 'y and when we are not, to reftore it, by turn- ing the Hearts, or overthrowing the Attempts, of thofe who have infringed it.
In Confequence of thefe Preparations, the Petitions themfelves follow : not in one long Prayer, but feveral fhort ones; which Method is certainly as lawful as the other; and, we think, more expedient. It reminds us oftener of the Attributes of God, and Merits of Chrift, 0^3 which
23© S E R M O N IX.
which arc the Ground of our ajking in Faith '' : and by the Frequency of faying, Ameriy it ftirs up our Attention, and warms our Devotion, which are too apt to languifh. Thefe fhort Prayers have the Name of Colled:s : either from their collecting much good Matter, parti- cularly out of Scripture, into a fmall Compafs ; or from their being originally compofed for the People to ufe, when colleded and aflembled together. And the £rft of thefe CoUecfls is. That for the Day. Befides the Lord's Day, which is the weekly Memorial of all God's Goodnefs to Us, and our Duty to Him, wc have annual ones, to celebrate, not only the principal Parts of the Hiflory of Chrift, but alfo the holy Lives and Deaths of his chief Follow- ers, who are mentioned in the New Teftament. For, as the Righteous are to be had in everlajiing Remembrance * ; and the Epiftle to the Hebrews particularly directed the firft Chriflians to re- member them, which had had the Rule over them, who had fpoken unto them the Word of God >' .♦ as they did accordingly pay diftinguiflied Ho- nours to the Memories of the Apoftles, Evan- gelifts and Martyrs : and as the Church of Rome, which had gone much too far in this
^ James i. 6. * Pf. cxii. 6. y Heb, xiii. 7.
Matter,
S E R M O N IX. 23 r
Matter, would notwithftandijig have had a great Advantage againft us, if we had negleded it intlrely ;' we do therefore, on the Days, which bear their Names, read Portions of holy Writ relating to them, return Thanks to God for their Labours and Example ; and beg, that we may profit fultahly by them. This then makes a confiderable Proportion of the variable Col- leds. The reft are appointed, one for each Sunday and Week In the Year. And the In- tention, however jmperfc(5lly executed, muft have been, that fometlmes praying more ex- plicltely for this Grace or Mercy, fometlmes for that, we may be likelier to obtain, through God's Goodnefs, all that are needful for us.
The Objedion, that our Service is taken from the Popip^y affeds chiefly the Colleds. But thofe of ours, which are the fame with theirs, are moftly derived from Prater-Books, brought over in the Days of that Pope, by whofe Means our Saxon Anceftors were' converted to Chrlftlanlty, above 1 100 Years ago : and they were old ones then ; much older, than the main Errors of Popery. However, partly at, and partly fince, the Reformation, fuch of the Colleds in thofe Books, as wanted and deferved it, have been carefully cofreded j many, that were thought Q 4 improper.
232 SERMON IX.
improper, quite removed ; and new ones framed in their Stead. But why fliould thole be changed, which are both faultlefs in themfelves, and recommended by venerable Antiquity ?
After the Colled: for the Day, come two conilant ones, to be ufed every Day, jor Peace and Grace : general Words, comprehending be- tween them all Bleffings, temporal and fpiri- tual. In the former, which is tranflated from the ancient Latin Offices, we befeech God, in the Knowledge of 'whom Jiandeth our Hope of eternal Life hereafter, and whofe Service, in proportion as we improve in it, gives us here terfe^i Freedom from the Tyranny of Sin, and the Stings of an evil Confcience, would like- wife fo dejend us in all A [faults of our outward 'Enemies y that tr lifting in Him, we may not fear Them. Thus we embolden ourfclves from the Confideration of his greater Mercies, to hope for the leffer : In Imitation of the Apoftle's Reafoning, He that fpared not his own Son, but delivered him up Jor usy how fall he not with h'lni alfo freely give us all Takings ^ ? The latter of theie CoUeds is not taken from the Roman, but principally from the Greek Service, as others of our Prayers befides are : the Compilers of * Rom. viij. 32.
our
SERMON IX. 233
our Liturgy prudently extra(5ling, from both, what was proper to enrich and add Authority to the Work, in which they were engaged. And it begs that Protection of God more efpe- cially for the prefent Day, which the former begs in general : but above all, that we may fall into no Sin even undefignedly, much lefs run into any Kind of Danger of it wilfully, but do always what is righteous in his Sight.
After thefe Colledls, follows, on Sundays, Wednefdays, and Fridays, the Litany. But I fliall fpeak of that hereafter, God willing j and proceed now with the dated Service of the other Days of the Week: in which, having put up the before-mentioned Prayers for ourfclves, we be- gin our Interceflions for other Perfons j and firft for the King, asfupreme "■ : in Obedience to the Apoftle's Injundions ^ and in Imitation of the primitive Chriftians, even while they lived under Heathen Emperors. The Duties of that Station being very important and difficult, and the Hazards of erring and finning in it many and great. We therefore pray Him, who is the Qnly Ruler of the Heart and Condu(5t of Princes, and beholds the State of all the Dwellers m their Dominions every where on Earth, to replenijh
* I Pet. ii. 13. b J xin,^ jj ,^
4 our
234 SERMON IX.
our Sovereign, both with the Graces and the Gifts, needful for him : to grant him long to Jive in Health and Wealth ; that is, Profperity ; as tve pray God, in the Litany, to deliver us in all Time of our Tribulation, in all Time of our Wealth ; to ftrengthen him, that he may over- come all his Enemies, all that wi(h ill to Him or his People ; and finally to beflow on him ,ever- lafiing Felicity,
Then, becaufe the Royal Family are the future Hopes of the Public, and in the mean while their ■whole Behaviour is of very great Confequence to it : we apply more diftindlly than the ancient Church did, but furely with Reafon, to the Fountain of all Goodnefs, who therefore is able to fupply the Branches, as well as the Root, for fuch Bleffings on every Branch, efpecially the principal by Name, as their Condition requires.
After this, we pray for the whole Clergy and People of our Land : that he, who alone worketh great Marvels ; who hath in all Ages marvel- loufly prote6ted his Church againft the Devil and wicked Men ; who endued his Apoflles with marvellous and miraculous Gifts on the Day of Pentecofl, and by their Means many others j who doth and ever will produce mar- vellous
SERMON IX. 235
vellous EfFeds on the Hearts of Believers by the Miniftry of his Word and Sacraments, and who only can do fuch Things -, would /end down the healthful, that is, the healing, ftrcngthening and faving. Spirit of his Grace, on all Bijhopi and Curates 'y Perfons, to whom the Cure or Care of Souls is intrufted -, for this the Wojd, Curate^ fignifies throughout the Prayer Book, not merely thofe Minifters who affift the pro- per Incumbent ; and likewife on all Congrega- tions committed to their Charge. And we fur- ther befeech him not only to beftow on them at firft good Difpofitions ; but [that they may truly and laftingly pleafe him) pour upon them his continual BleJJing, like a kindly Dew defend- ing from above. For neither is he that tlantcth any Thing, neither he that watereth^ but God, that giveth the Increafe \
Next to this, in the Time of War, we ad- drefs ourfelves to the Almighty Governor of all Things, whofe Jujlice in puniJJjing us Sinners with this Evil we acknowledge, and whofc Mercy to deliver us from it, on our true Re^ pentance, we hope for, and cannot hope for it elfe : complaining of the Pride and Malice of our Enemies '» of which they muft be guilty, if = 1 Cor. iii. 7. ^ the
SERMON IX. the War on our Side be lawful, otherwife ther6 would be Peace : and in the genuine Spirit of Chriftianity intreating, that the one may be abatedy the other ajjwagedy which is praying for Them, as well as ourfelves. And till they fuffer their Difpofitions to be mended. We beg that their Devices and Enterprizes may be confound- ed: which Word, as dreadful as it founds too often in paffionate common Speech, means here no more than, difappointed : and this is the worfl we wifh, even to thofe who hate us and defpitefully ufe us ^
There is alfo appointed a very fit Prayer to he read during the SeJJion of Parliament y for a Bleffing on their Confultations. But here it may be afked, how the Compilers of it could venture to call in it every one of our Kings, in all Time to cun:ie, mo/i religious. Now cer- tainly they did not intend to prophefy, that, in the common Meaning of the Word, they al- ways would be fo : nor yet to require, that we iliould call them fo in a Senfe, that was not true. And therefore they mud: either mean by Religiousy (what it fometimes means in the Language, from which it is derived,) the Ob- jedt of moft awful Regard, facred, a Title fre-
^ Matt. V. 44.
quently
SERMON IX. 237
quently afcribed to Kings : or indeed rather, mojl religious muft be underftood in the fame Mannex^, as the next Word to it, Gracious, conftantly is, without the leaft DifficuUy or Scruple, both in the Liturgy and out of it ; and as the Titles, moji Chrijiian, and, mofi Catholic are ; to denote the good Qualities, which Princes profefs, and fhould have ; and therefore their Subjedis are willing and ought to hope they have ; and by reminding them, endeavour that they may have. Accordingly this very Epithet, mofl religious^ was conftantly afcribed to all fuc- ceffive Emperors in St. ChryJojlom% and St. Ba- JiN Liturgies, the common ones of the Greek Church, as it is to all fucceffive Kings in ours. The Intention being thus cleared, the Lavvful- nefs of joining in the Expreffion is evident, la the Prudence of chufing it originally we are lefs concerned. Yet in Defence of that we may plead, that this Prayer was compofed and ori- ginally ufed in the Reign of a Prince, acknov/- ledged to be unfeignedly religious. King Charles the ii^fi:^ And whatever Scruples have been raifed concerning the Propriety of this Part of it in fome Reigns (ince, happily there is no Room for them in the prefent.
« See Wilkins Cone. Vol. 4. p. 539.
After
238 SERMON IX. ^
After thefe particular Interceffions, we add ^ general one for all Mankind, efpecially for all Chriftians, and moft efpecially for all that are in Afflidion : to which we fubjoin as general a Thankfgiving for all God's Mercies to Us and % Them j but above all, for That, which gives us a Claim to eternal Happinefs. Neither of thefe Forms is taken from any other Liturgy : both arc excellent : and every one, who defires it, may, by fignifying that Defire, have a fe- parate Share in either. This Provifion is a very ufeful and comfortable one : and we exhort you, on all fit Occafions to take the Advantage of it. Only we muft beg, that they, who have re- ceived Benefit by being prayed for, will not forget to return Thanks ; but confcientioufly avoid our Saviour's Reproof ; fFere there not ten cleanfed ? But where are the nine ^ ?
The general Thankfgiving may perhaps to fome appear fuperfluous, after we have thanked and praifed God in the Ufe of the Pfalms and Hymns. Bat it was inferted at the Reftoration, becaufe others complained it was wanting. And indeed it is a more methodical Summary of the feveral Mercies of God to Us and to all Ment than we had before : it furnifhes an Opportu*
f Luke xvii. 1 7.
nity
S E R M O N IX. 239
nlty of thanking hint more exprefsly for the late Inftances of his loving Kindnefs to the Members of our own Congregation : and befides, as wc cannot he too thankful to God ; the Acknow- ledgements, which we offered up in the Begin- ning of the Service, are very properly repeated in the End. For furely we ought to alk no- thing of God, without remembering, what wc have received from him : which naturally ex- cites both our Faith and Refignation ; and pre- pares the Way for that admirable Colled", with which we conclude.
It is taken from the Middle of St. Cbryfoftom's Liturgy : but much more judicioufly placed in the Clofe of ours. It firfl: thankfully confelTes the great Goodnefs of our bleffed Redeeraer, in dif- pofmg our Minds, of themfelves fo varioufly and wrongly inclined, to afk unanimoufly of Him fuch Things as We ought, and encourag- ing our Applications by fuch explicit AiTurances of hearing us. Then it fubmits entirely to his Wifdom, in what Manner, and how far, he will think it for our Good to grant us any of our particular Requefts ; begging nothing abfo- lutely, but what he hath abfolutely engaged to beftow on our Prayers and Endeavours ; viz, that pra(5tical Knowledge here of bis Truth, his
Do(5trines
24® S E R M O N IX.
Doctrines and Precepts, his Promlfes and Threatenlngs, that hereafter we may attain ever- lofting Life and Happinefs.
Thefe Things done, it can onl)^ remain, that on departing from God's more inamediate Pre- fence in his Church, we intreat for ourfelves and one another, (as we do accordingly in the Words of Scripture ^) the continual Prefence of the Holy Trinity, wherever we go : that Grace of our Lord jefus Chrift, which will fectire us the Love of God the Father, and the FcIIowP:ip, that is, the Communication of the needful Warnings and Affifiances of the holy Ghoft,
Now "JDhat njoe thus faithfully afky may we effeBually obtain, to the Relief of our Neceffity, and the fetting forth of God's Glor-fi through Jefus Chrift our Lord. Amen.
s 2 Cor^xiii, 14,
S E R-
S E R M O N X.
I ColR. xiv. 15.
^ 1 will pray with the Spirit, and I will prdy
with the JJnderJiandmg alfo : I will fing with the Spirit^ and I will Jing with the Under- Jlanding alfo.
THE Litiirgy djf otar Church has now- been explained to you, as far ^s the End of the Morning Prayer^ The Evening Prayer hath nothing different from it ; excepting the Hymns, that follow the LefTons, and the two Collects after that for the Day.
The Hymn after the firft Leffon, called Mag- nificat, from the Word, with which it begins in the Latin, was ufed anciently by the Weftern Church i and continues to be ufed by the Pro- teftants Abroad. It is^the Song of the bleffed yQh. VL 1l Virgin,
242 S E R M O N X.
Virgin, recorded by St. Luke % on the Confir- mation which (he received, at Elizabeth's Houfe, of what the Angel had told her, that fhe (hould become the Mother of our Lord, by the Ope- ration of the holy Ghoft : and it expreffes mofl naturally the Tranfport, which on that Occa- iion ilie mud feel ; but, like the Hymn of Za- chariasy in Phrafes of the Old Tcftament, to be interpreted from the New ; of which Mat- ter I have already fpoken.
My Soul doth magnify the Lord^ doth ac- knowledge the infinite Greatnefs of his Power and Mercy : for he hath regarded the LowHnefs cf his Hand-maiden y that is, the loiv Eflate -, for fo the Original fignifics, and fo it is ex- prefTed in our Bibles j not the Humility of Mind, which the holy Virgin was too humble to afcribe to herfelf. Frofn henceforth all Generations Jhall call me blcffed : as We do accordingly, botli by repeating this Hymn, and in our common Speech. For hCy that is mjghty^ hath magni- fied me, hath raifed me to great Honour : and holy is his Name; his Truth, his Juftice, his Mercy, his Concern for the Goodnefs as well as Happinefs of his Creatures, are glorioufly manifelted in this wonderful Difpenfation. He • i. 46—55.
hath
is E R M O N ^. 243
hathfiewed in Times paftj and will as certainly now, as if it were done already, Sfre?7gth ijnitb his Arniy fupernatural Deeds performed by bis Power, for the Eredliori of the Kingdom of his Son : and hath often, and will again, fcatter and defeat the proud Oppofers of it, by Means of thofe very Imagihations of their Hearts, in which they exult. The mighty amongft the Jews and Heathen yZW/ be put down front theif Seat, and humble and meek Chriftians exalted in their Stead. They, that hunger and thirji after Righteoufnefs '', fhall ht filed with fpiritual good Things ; and the Rich, that rely on the vain and falfe Treafures of their own Wifdom and Merit, he will convi<5l of being poor and blind and naked % and iofend them empty away. He hath holpen his Servant Ifraei, all that by obeying him become his People, as he promifed to our Forefathers, Abraham the Father of the Faith- ful, and his true Seed; thus re?nembering his covenanted Mercy, which iliall laft for ever. This is the Triumph of the holy Virgin : and every Part of it fhould be our own likewifci For God hath regarded our low EJlate, together with Her's, and magnified us, and made U3
^' Matt. V. 6. ' Rev. iil. 17.
R a bleffel
244 S E R M O N X.
blejfed. And we lliould magnify and blefs Him continually for it.
Inftead of this Hymn, our Prayer Book tells us, may be ufed, and in fome Places it frequently is, the 98th Pfalm : in which we exhort one another io/ing unto the Lord anew Song\ Words, denoting, in the Book of Revelation S Gofpel Praifes : and we foretell that all Lands {hall join in it, ijs^ith Trumpets and Shawms, another Inflrument of Wind-Muftc, which in our Bible is called a Cornet : whence we may conclude, if it needed Proof, that mufical Inftruments are lawful in Chriftian Worfhip. This future Time of univerfal Thankfgiving is defcribed to be, when God ihall remember, that is, fhall give Evidence that he hath never forgot, his Mercy and "Truth towards the Houfe of Ifrael, accord- ing to the Flefli ; and not only they, but all the Ends of the World JJoall fee his Salvation. No Wonder, that even the irrational and inanimate Parts of Nature are called upon by a lofty Figure of Speech, to celebrate that glorious Day : the Sea to fnake a Noife, and all that therein is ; the Floods to clap their Hands, and the Hills to be joyful together bejore the Lord : partly for the prefcnt Happinefs of that Period, in which
«' V. 9. xiv. 3.
S E R M O N X. 245
poffibly the loweft of God's Works may fliare > but chiefly for the Approach of the next and concluding Scene of Providence, when he (hall come finally, ivith Righteoufnejs to judge the Worlds and the People with Equity.
After the fecond LefTon, is appointed another Hymn, ufcd by the ancient Church, in their private Devotions at lead; and by the prefent Greek and foreign Reformed, as well as ours and ihtRomiJhi in their public ones ; and called from the Latin Beginning of it. Nunc dimittis. It exprefles the Gratitudi of good old Simeon y ajujl Man and devout y as we read in St. Luke % and waiting for the Confolat'ion oflfrael; to whom it was revealed y that he Jhould not die, till he had feen the Lords Chriji. Accordingly he came by the Spirit into the Temple : and when the Parents brought in the Child fefusy he took him up in his ArmSy (image to yourfelves the Scene, 1 beg you) and bUJjed Gody and /aid: Lord, now let- teji thou thy Servant depart in Peace, that i?, in Comfort; according to thy Wordy for mine Eyes have feen thy Salvation, which thou hafi prepared to fet before the Face of all People, And the following Sentence hath a ftrong Ap- pearance of being deiigned by the holy Ghofl
• Luke ii. 25 — 32.
R 3 to
246 8 E R M O N X.
to intimate, (whether the Speaker of it per- ceived the Defign or not,) that, contrary to the expected and natural Order of Things, Chrift fhould firft he a Light to lighten the Gentiles ; then afterwards, the Glory of God's People IfraeL To perceive the Fitnefs of Sitneons Thankfgiv- ing for our Ufe, it needs only he remembered, and ever (hould in repeating it, that we alfo have feen the Lord's Salvation. For though we have not yet beheld our Saviour with our bodily Eyes^ to that of Faith he is exhibited continu- ally in the Gofpel Hiflory and Sacraments j we may meet him in his Church, we may converfe with him in our private Meditations. And this we iliould think Happinefs enough for us here, whatever elfe we want or fuffer; and be always prepared, and always v/illing, to blefs God, and depart in Peace.
For this Hymn we are allowed to ufe, and fometimes do, the 67th Ffalm : which is a pro- phetic Prayer, that, through the Light of God's Qountenance, his gracious Illumination, the Way of his Providence and Man's Duty to him may he known on Earth, his faving Health, the Means by which he heals and faves Mens Souls, to all Nations : who are invited to rejoice and h^ glad^ bpcaufe he fijall judge the Folk righte-
oujlyi
S E R M O N X. 247
fiufty ; fliall govern and reward the People of the World., (for fo the Word, Folk, fignifies, and was not a low Expreffion formerly,) by the equitable and merciful Rules of Christianity. For then, on our doing this, the Earth fiall bring forth her Increajc more plentifully ; and God, even our own Gody fiall give us his Blejing, temporal and fpiritual : J or Godlinefs hath Pro- mife of the Lije that now is, and of that which is to come ^
The former of the two Colleds, peculiar to Evening Prayers, is taken from a Latin Form, at lead: 1 100 Years old. It begs for the greatefi: of Bleflings here below, that joyful Peace of Mind, which our Saviour promifed his Difci« pies : Peace I leave with you: my Peace I give unto you : not as the World giveth, give J imto you ^. And fince it cannot be obtained, but by holy DefireSy good and prudent Counfels for the Execution of them, and ju/i ABions, done in Confequence of both; fo we petition Him,yro;« whom all thefe proceed, to grant it us by Means of them J that our Hearts being fet by his Grace to keep his Commandments, and our Ways de- fended by his Providence from the Fear of our Enemies, wc may find the Work ofRighteoifnefs, * I Tim. iv. 8. * John xiv. 27.
R . 4 Peace j
248 , S E R M O N X.
Peace j and its EffeSl, f>^ietnefs and Ajfuranc.e for ever ^.
The latter Colle(5t, taken In Part from aii Office of the Greek Church, prays more parti- cularly for the Safpty of the enfuing Night : that God's Favour may {hine upon us, and lighten our Darknefs; that is, prQte(5l us, while we are unable to help ourfelves, or even to know our Danger. The fame Phrafe is twice ufed in the Book of Pfalms. Unto the Godly there arifeth up Light in Darknefs \ And again, ^he Lord fiall make my J^arknefs to be Light ^,
Next to the Morning and Evening Service in pur Prayer-Book ftands the Litany , or more earned Supplication for averting God's Judge- ments, and procuring his Mercy. This Ear- neiinefs, it was thought, would be befl: excited and exprelTed by the People's iriterpofing fre- quently to repeat with their own Mouths the folemn Form of befeeching God to deliver and to hear them : in which however the Minifter is underftood to join equally ; as the Congre- gation are in every Particular fpecified by him. Such Litanies have been ufed in the Church at leafl; 1400 Years. And they were appointed firfl: for Wediiefdays and Fridays^ thefe being * If. xxxii. 17. » ?L cxii. 4. ^ Pf. xviii. 28.
apprd-
S E R M O N X. 249
appropriated to Penitence and Humiliation, and for other Fafls t but not long after for Sundays zlfo; there being then the krgeft Congrega- tion, and mofl folemn Worfhip ; and our Li- tany is further directed to be ufed at fuch other Times, as the Ordinary fhall think proper. Originally it was intended for a diftindl Service; to come after the Morning Prayer, as the Ru- bric of our Liturgy ftill direds, and before the ' OfBce for the Communion, at a proper Dif- tance of Time from each : of which Cuftom a few Churches preferve ftill, or did lately, fome Rerpains. But in the reft. Convenience or In- clination hath prevailed to join them all three together: excepting that in fome Places there, is a Pfalm or Anthem between the firft and fe- cond ; and between the fecond and third almoft every where : befides that the latter Part of the Morning Prayer is, moft of it, ordered to be omitted, when the Litany is faid with it. But {till by this clofe Conjundtion feveral Things may appear improper Repetitions -, which, if the Offices were feparate, would not. How- ever, as it is, they, who ufe extempore Pray- ers in public, have fmall Right to reproach us on this Head. For doth it not frequently hap- pen, that, during one AfTembJy of theirs, dif- ferent
250 S E R M O N X.
fercnt Minifters praying fucceffively, or the fame Minifter in feveral Prayers, or perhaps in one only, fhall fall into as many Repeti- tions, as are in the different Parts of our Li- turgy, or more ? But be that as it will, to thefe lail all Perfons would eafily be reconciled, if an Interval were placed, in their Minds at lead, between the Services ; and they would confider each, when it begins, as a new and indepen^ dent one, juft as if it were a frefli Time of meeting together.
The Litany of our Church is not quite the fame with any other : but differs very little from thofe of the Lutherans in Germany and Denmark. It is larger than the Greek ; but fhorter than the Roman^ which is half filled up with the Names of Saints invoked : whereas we invoke, firll the three Perfons of the holy Trinity, feparately and jointly ; then in a more particular Manner our Redeemer and Mediator, to whom all Power is given in Heaven and Earth K
Him we pray, that he w^ould not remember our Off'encesy nor the Offences of our Forefa- thers: which he may not only with Juflice permit to intercept from us (as they naturally
^ Matt, xxviii. 18.
of tea
S E R M O N X. 251
often will) the Bleflings, that we might elfe have inherited; but, if we have imitated wicked Anceftors, inflead of taking Warning by them, he may with equal Juflice puwifh us more fe- verely, not indeed than we deferve, but than he would have done other wife, to prevent the Contagion from growing general and inveterate. Accordingly the fecond Commandment threat- ens to vijit the Iniquities of the Fathej's upon the Children : and the Pfalmift, according to the Marginal, and perhaps righter Tranllation, prays as we do : O remember not againji us the Ini- quities of them, that were before us "".
The Words, and be 7iot angry with us for ever, beg, that the Corrections, which he doth fee fit to inflid: on us, (for furely we all feel fome) he would in Mercy fhorten. It is com- mon Language to fpeak of Afflidions, that laft any Time, as if they were endlefs. And the Expoflulation of David in the jnft ouotcd ipfalm. Hew longy O Lord? wilt thou be angry for ever "" ? fully vindicates this Petition, which was doubtlefs taken from thence.
Having, after this, befought our blelTed Lord to deliver us from all Evil and Mif chief in ge- neral, that is, from every Thing bad and hurt-
■» Pf. Ixxix. 8. " Ver. 5.
ful
252 S E R M O N X.
ful to us : we defervedly rank Sin the foremoft of fuch Things; and pray, firft againft the original Caufe of human Wickednefs, the fecret Crafts and open Ajfaults of the Devil, and its dreadful Confequences, God's Wrath and ever- lajling 'Damnation ; then againft the principal Tranfgreffions of his Laws by Nanae, fubjoin- ing, and all other deadly Sin. By this we mean not to deny, that //6^ juft Wages of every Sin is Death ° : (though there are, as we learn from St. John % Sinsy not unto Death, that is com- paratively) but only to pray againft the pecu- liarly deadly with peculiar Earneftnefs. But ftill, that we may leave out none, we petition laftly to be delivered from all the Deceits of the World, the FleJJ: and the Devil : every Iniquity of every Kind and Degree.
Then we proceed to deprecate the prefent Sufferings, that our Sins have merited : and in- treat our merciful Redeemer to prefervc us, both from fuch, as God's immediate Hand in- iiidts ; Lightening and Tempeji, Plague properly fo called, Fefiiknce, or epidemic Difeafes of any Sort, Fa77iine and fudden Death ; and from fuch alio, as Men's unreafonable Paffions produce -, whether they be temporal, as Battle and Mur- " Korn. vi. 2y p i John v. id, 17.
der j
S E R M O N X. 253
der 'y or fpiritual, as falfe Docirine, with its . Fruits, Herefy and Schijm -, and what begets them all, Hardnefs of Heart in regard to God's Commands, and Contempt of his Wordy which Contempt was never fo widely fpread and in- fedtious, as at prefent.
We have indeed been blamed for praying againft fudden Death. But the whole Chrif- tian Church hath done it from ancient Time : and Nature and Reafon, as well as Religion, diredt us to do it. Some, we own, (and we vvifh they were many,) may be always prepared throughly, ia all Refpeds, to die at any Time. Yet even thefe may have Caufe to wifh for Warning of their Death on Account of other Perfons. Their Example under the Approach of it will ufually be very inftrudive ; and their dying Advice more than ordinarily beneficial to their Friends, Dependents and Relations : v/hom alfo their being taken away at once may fhock, to a Degree, for which they would be ex- tremely forry, whatever they might otherwife chufe for themfelves. But, even on their own Account, Chrirtian Humility would furely de- lire a little Space for completer Preparation. And they, who profefs to wifli the contrary, are they fo very certain, as this implies, that
every
254 SERMON X,
every Part, both of their worldly Affairs and their eternal Concerns, is in the beft Condition, to which it can be brought ? Or may not pof- fibly this appearing Readinefs to die at any Time arife, either from a fecret Dread to think of dying at all, or a fecret Unbelief, more or lefs, of what will follow after Death ? But whatever a few may imagine beft for themfelves, juflly or unjuftly 5 fome previous Notice is un- deniably befl for the Generality : and common Prayers muft be adapted to common Cafes ; al- ways fubmitting it to God, to make Excepti- ons, vi'here he ihall think proper.
Having thus expreffed, from what Things we defire to be delivered, wc earneftly intreat our good and gracious Lord to Ihew this Mercy to us, by the Myjlery of his holy Incarnation y and fo on : that is, by the Means, and for the Sake, of all that he hath done and fuffered for us. The fame Manner of Expreffion is ufed, not only in common Speech on other Occafions, and in the Liturgies of the ancient Church on this, but in the Scripture itfelf: where St. Paul he^ feeches Chriftians by the Mercies of God '^y by the Meeknefs and Gentlenefs of Chriji \ by his Com^ ing and their Gathering together to him * ; and
sRom. xii. I. 'zCor. x. i. * 2 ThefT. ii. i .
Daniel
SERMON X. 25.5
Daniel intercedes with God thus. According to all thy Right eoufnefsy let thine Anger be turned away: defer not for thine own Sake^ 0 fny God \
As we have Need of Protedion and Deliver- ance continually, fo we proceed to beg for it, not only in all Ti?ne of our Tribulationy or Ad- veility ; but in all Ti?ne of our Wealth, or Prof- perity : for when we feem in the moll: flourifli- ing State, v/e are often in the moft Danger of Evil; and of Sin, the word Evil. Bat as the Hour of Death is a Seafon of peculiar Trial and Terror; and the Day of Judgemefit Vvill deter- mine our Lot for ever : we therefore intreat his more efpecial Grace and Favour at both. The former indeed fixes our Condition at the latter. But ftill, as the beft Life and Death obtain Ac- quittal and Reward, only through the pardoning Goodnefs of our Judge ; we have great Caufe to pray for ourfelves, as St. Paul dii^i foxOnefiphorus, that we ?nay find Mercy oj the Lord in that Day ".
Having thus reprefented our own Neceffities,
we now enlarge the Subje(5l of our Devotions ;
and j}iake Supplications y as the Apoftle exhorts,
for all Men ^ : acknowledging, that we are
Sinners, and therefore unworthy, yet fenfible
'Dan. Ix. i6, 19. » 2 Tim. i. 18. ^ 1 Tim. ii. i.
that
256 S E R M O N X.
that we are bound by his Commands, and eii- couraged by his Promifes, to offer up fuch Re- quells. And, here, after praying in general for the Catholic Church, we pray in particular for the Head and principal Members, both fpi- ritual and temporal, of that Part of it, to which we belong, and for the whole of God's People L of this Land : then we extend our Views fur- ther yet ; and apply for Bleffings, religious and civil, to all other Nations in common with our own ; and to all Sorts of Perfons amongft Them and ourfclves, according to their refpec- tive Diftreffes and Wants, of Soul, Body or outward Circumftances : and laflly conclude our Interceffions with imploring God's Mercy upon allMeiii whatever their Country, their Religion,, their Sins may be; but efpecially on our Erie-' miesy Perfecutors and Slanderers^ whom we beg he vfouX^ for givey and in order to it, turn their Hearts to a righter Difpofition.
Againft fome of our Requefls for others, Ob-* jedions have been made. One is, that in be- fetching God to fuccour, help, and comfort all that are in Danger, v/e befeech him to affift Malefadors ia efcaping Juflice. But doth not every one underftand it of fuch Help and Com-' fort, as their Cafe admits, confidently with
common
S E R M O N X. 2.57
common Gcod ? Another is, that in praying him to prcferve all that travel by Land or by Water, we pray for the Prefervation of Rob- bers and Pirates. But furely our Intention is very plain : to beg, that Travellers on their lawful Occaficns may be fecured from Robbers and Pirates, amongft other Accidents : And if we add in our Minds a further Requeft, that thefe Wretches alfo may be preferved, that is, from attempting any more Injullice and Vio- lence, do we not adl a very Chriftian Part ? The fame Cavil hath beeil raifcd againft our praying for God's Pity to all Frifoners and Mercy upon all Men : Words, which notoriouily mean fuch Pity and Mercy, as he {hall judge not to be unfit. And Writers and Speakers never fcruple to omit Limitations, v^hich every Rea- der or Hearer, who is not perverfe, will of Courfe fupply.
After going through thefe Petitions, we en- t^eavour to excite our Delires of a gracious An- fwer, to as much Fervency as Vv'e can, by fliort, but affectionate Sentences, uttered alternately, in a Sort of pious Emulation, between the Mi- nister and People -, and humbly importuning our Redeemer, as the eternal So?i and fDotlels Lamb of Gody the Lord's Chrijlj and the Lord
Vol. VL . S of
258 S E R M O N X.
of Chriftlans, that he would grant us his pro- mifed Peace, which includes all Blcffings, and Jbave Mercy upon us^ in beftowing what we have afked. For this Purpofe, it is acknow- ledged, we repeat fcveral Tioies the fame Words, with very fmall Variations. But fuch Repetitions^ far from vain '', are moft expref- five ones : the natural, the almoft conftant Language of Earneftnefs. Hence our Saviour, in his Agony, reiterated the fame Words thrice'' : and David, in a Tranfport of Thankfgiving, even to the fix and twentieth Time, as you mav fee in the 136th Pfalm. And thefe yery Repetitions, which we ufe, are warranted by the ancient Offices ©f the Chriftian Church.
Having thus enlivened our Devotion, we pro- ceed to offer up, what deferves the moft lively Efforts of it, that perfect Summary of all our Petitions, the Lord's Prayer : which, though it occur feveral Times in the feveral Services of the Morning, occurs but once in this 1 and can- not eafily be recited too often, provided it be with Attention and Affection.
Hitherto the Litany hath dwelt on no iingle Subje6t of Prayer long; but comprehended a furprifing Variety of the moft needful Articles
" Matt. vi. 7. y Matt. xxvi. 44.
in
S E R M O N X. 259
in a very narrow Compafs. The Remainder is of a different Nature. It confiders our State here, very juftly, as furni£hing perpetual Ground of fad Reflection to every thoughtful Mind : and applies itfelf wholly to exprefs to our hea- venly Father the Sentiments required in fuch a Condition. The feemingly happieft Perfons in the World are very inconfiderate, if they do not difcern a great deal to mourn over, in others and themfelves. Yet at the fame Time, the mofl afflided are to blame, if they fink under, either what they fee or feel. But the common Duty of both is, i?i every Thi?2g, by Prayer and Supplication, ivith Tbankfgiving, to make their Reqiiejls known unto God ^. And therefore this Part of the Litany, though firft introduced on Occafion of extraordinary DiftrefTes, lying heavy on Chrijiendom n or 1200 Years ago, will be too feafonable in every Age, till one of truer Piety and more Tranquillity fhall come, than hath yet been known, or is likely foon to take Place.
As the Tranfgreffions, by which we offend God, are the Caufe of our Sufferings, thefe our Supplications begin very properly, with in- treating, in Scripture Words, that on humbling
2 Phil. iv. 6.
S 2 our-f
26o SERMON X.
ourfelves before him, he would not deal 'xkh us after our SijiSy neither reward us after our hii- quities \ Next to this follows, as is repeated in the Sequel, an Exhortation, Let us pray: which may appear fomewhat flrange, coniider- ing that Prayers immediately precede in both Places. But they are iliort Ejaculations, not continued Forms, like thofe which follow. And befides, this redoubled Admonition, to- wards the Conclufion of the Office, will very ufefully remind thofe, who may poffibly be growing languid and inattentive, in how im- portant a Work they are engaged. Something there was of this Kind, even in the Heathen Devotions. But in the old Liturgies of Chrif- tian Greece, Let us pray, Let us pray earneflly, Let us pray more earneflly, often returns.
And the fucceeding Prayer, which is of an- cient Ufe in the Weftern Church, deferves our utmoft Earneftnef?. It begs of Him, v^ho, as the Pfalmift allures us, will not defpife a broken and contrite Heart, (which Phrafe I have al- ready explained to you) that in all our Troubles he will both affift us to ?nake our Prayers before him as we ought, and graciovfly bear us : that fo the Defigns of our Enemies, vifible and in-
^ Pf. ciii.. ic.
vifible.
S E R M O N X. 261
vlfible, may be difappointed, and we may feci and exprefs a juft Gratitude for our Deliverance. To this the Congregation anfwer, not as ufual. Amen : but in a fhort Form of Scripture Words ^^ more ftrongly expreffive of pious Fer- vency. The Minifler inflantly returns another Scriptural Addrefs ' to God; pleading with Him, and fuggefting to Us, the noble Works ^ done by him for his Church and People in ge- neral, and many good Perfons in particular, whichj if we have not feen with our Eyes, ive have heard ""Jutth our Ears : holy Writ and other Hiftory hath related them ; or our Fa- thers have declared them to i^s, partly as per- formed in their Days, partly in the old Time be- fore them. And fmce his Arm is not fljortened, that it cannot fave 3 nor his Ear become heavy, that it cannot hear ^ -, the Congregation again petition him, in the fame Words, as before ; (only changing one for another, fiijl more pa- thetic;) that he would arife, help and dehver thefn for the Honour of his Name : not for our Merits, but his own glorious Perfedhons, and the Inftrudion of his Creatures ; that we and all ^A^in may learn to love and praife and ferve hin]. Yet to this we are indifpenfably bound, even ^ Numb. X. 35. Pr. Ixxix. 9. <= Pf. xliv. 1. ^ If. \':<. 1.
S 3 while
262 SERMON X.
■while the painfulleft View of our Sorrows and Wants is before our Eyes : and therefore in the Midft of our Supplications we proceed imme- diately to afcribe that Glory to the facred Three> which ever hath been, is, and will be, their Due; whether infinite Wifdom allots to Us Trofperity or Adverfity. Nor is the Mixture of Doxologies with Complaints lefs common in A6ls of Worfhip, than it is reafonable. The Book of Pfahns ufes it frequently : the old Latin and Greek Liturgies ufe it on this very Occafion : and furely in our private Devotions, even when moft afflided, we ftill give Praife to God.
But though we own it our Duty to glorify him in the fevered Sufferings, if it be his Will that we ihould undergo them : yet confcious of our Weaknefs, we go on to beg his Protec- tion ao^ainft them, or Deliverance of us from them, in mutual Ejaculations of the utmoft Warmth : not that moving Expreffions will any otherwife incline Him to grant Mercy, than as they fit Us to receive it, by imprinting on us a juft Senfe of our Dependance; which, if ufed with Sincerity, they naturally do.
Then we clofe this Part of the Litany with a more continued Form of Addrefs to our mtr- c'livX Father ; compofed originally above iioo
Years
SERMON X. 263
Years ago; coriupted indeed afterwards, by in- treating God to turn from us all Rvils for the Sake of the IntercefTion of his Saints; but re- formed in our Liturgy, not only by leaving out that Addition, but by inferting for completer Security a new Claufe : Grant, that in all our Troubles we may put our whole Truji and Con-' Jidence in thy Mercy. And thus it is, that wc borrow from the Church of Rome. By this Prayer, fo amended, we humbly confefs our Infirmities and Unworthinefs : yet beg, that notwithiianding both, we may, if God fees it proper, efcape the Afflidions, which we fear : but if not, that being {lill affured of his Good- nefs to us, we may, with fob, though he fiay us, truJi in him" : and that for Proof of this, we may as faithfully do our Duty under the hcaviefl PrefTures, as the higheft Exaltation ; and ever- more ferve him in Holinefs and Purenefs of Liv^ ing, to his Honour and Glory ; faying with folf again, fiall we receive Good at the Hand of God and Jhall we not receive Evil^ ? The Lord gave, and the Lord hath taken away : bleffed be the Name of the Lord ^.
What remains of the Litany is the fame with the Conclufion of the Morning and Evening
* Job xiii. 15. '^ Job ii. 10, « Job i. 21.
S 4 Prayer :
264 S E R M O N X.
Prayer : and therefore needs no feparate Expla- nation. May God give us Grace to ufe thefe and all our Devotions in (o right a Manner, that from praying to him amidft the Troubles and Sorrows of this World, we may be taken, in his good Time, to praife him for ever amidfl the Joys of the next, through Jefus Chrift our Lord. Amen.
S E R-
SERMON XL
I Cor. xIv. 15.
» 1 will pray with the Spirit, and I will pray
with the Underjianding alfo : I will Jing with the Spirit, and I will Jing with the Under- jianding aljo,
ONCE more I intreat your Attention to the Subjedt, on which I have fo often difcourfed from thefe Words. The Part of it, which remains, is the Communion Ser- vice. But as that Service is almoft every v/here feparated, and very properly, from the pre- ceding one, by the Singing of a Pfalm, I would firft fay a little concerning that much difregarded Branch of WorQiip.
As Singing is capable of exprelling ftrongly every State, in which the Mind can be, towards every Objciftj fo there never was perhaps any
one
266 S E R M O N XI.
one Nation upon Earth, civilized or barbarous, -c.. that did not make this a Part of the Honour paid by them to the God, vv^hom they adored. We find in the Old Teftament, it was pradifed by the ^ewsy before their Law was given, as well as after \ The Book of Pfalms confifts wholly of religious Songs : and direds the Saints of the Lord, tofmg unto him, and give T^hanks for a 'Remembrance of his Holinefs ^ : to Jing unto the Honour of his Name, and make his Praife gJorious *" ', to fmg Praifes unto our God, while we have our Being ^ The Prophets foretell, that, in the Gofpel Times, Men Jlmll fing for the Majejly of the Lord: and, which brings the Prediction home to Us, they JJo all cry aloud, and glorify God, in the Jjles of the Sea \ Accord- ingly St. Paul, not only himfelf with Silas, even in Pri(on,fang Praifes unto God^ -, but appoints, that all Chriftians (hould fpeak to themfelves, and admonifi one another, in Pfalms and Hymns and fpiritual Songs, making Melody with Grace in their Hearts to the Lord ^. And St. fames prefcribes, Is any one merry ? in a joyful Frame on Account of Bleffings received, (for the Word,
(jLn Exod XV. I , &c. *" Pf. XXX. 4. <= Pf. Ixvi. |-.
^^^f. cxlvi. 2. ' If. xxiv. 14, 15, f Acts xvi. 23,
s Eph. V. 19. Col. iii. 16.
Mirth,
S E R M O N XI. 267
Mirthi comprehended anciently the moft ferious Kinds of Gladnefs) let htmjing Pfalms *".
In Purfuance of thefe Rules, the firft Chrif- tians made Singing a conftant Part of their Wor- fliip : as, be(ides the Ecclefiaftical Writers, even a Heathen informs us '. And the whole Congregation joined in it. Afterwards indeed the Singers by Profeffion, who had been pru- dently appointed to lead and diredl them, by- Degrees ufurped the whole Performance ''. But at the Reformation the People were reftored to their Rights : and it made a much quicker Pro- grefs for the Pleafure and Comfort, which they found in this Pradice : a Circumftance, that ought to endear it to confiderate Perfons not a little. And as the only Way of iinging known in commmon parochial Churches is by the Me- tre Pfalms ; unlefs we join in that, we intirely omit this Branch of our Duty.
It is very true, the Verfe Tranflation of the Pfalms, generally ufed, is void of Ornament : and hath Expreffions, often low and flat, fome- times obfolete. And I wifli a better were fub- ftituted in its Place. But flill in many ether Cafes, ancient folemn Forms of Words are
^ James V. 13. ' Plin. I. x. Ep. 97. ^ Bi'^ghamWi.
7,2.
3 thought
26S S E R M O N XI.
thought venerable, when they are far from ele- gant : not to fay, that the Language of our Forefathers, even where it may feem very un- couth at prefent, had in its Time frequently full as much Propriety and Beauty, as ours. And feveral Words of it have been, for that Reafon, revived by fome of our befl modern Authors. But at lead the Matter, comprifed in the Words, of which I am fpeaklng, is fo highly refpedable, that the Mind, which is af- feded only by the Phrafe, and not by the Senfe, mud be a light one indeed.
Again, it is true alfo, that the Tunes, to which thefe Pfalms are fung, are mod of them plain and flow j and the Voices of many in the AiTembly unharmonious, and apt to be ill-ma- na^red. But Tunes, defigned for the Multi- tude to join in, who have never been regularly inftrudted, muft be plain and flow, and fuch as they have been accuflomed to : for which Pur- pofe the Number fliould be moderate. Ours are many of them recomm.ended, and as it were confecrated, by long Ufage. Confeflbrs for the Protefliant Caufe have compofed them. Mar- tyrs for it have yielded up their dying Breath in them. And feveral of them are thought, by competent Judges, no Way deficient in real
Melodv.
SERMON XI. 269
Melody. Amongft a Variety of People, Part of them with bad Ears, and moft of them with untaught Voices, there will be fome, that had better totally abftain ; only attending to the Senfe, as well as the Sound, of what is uttered by the reft : and others, that fhould moderate themfclves to a prudent Degree of Lownefs, ^ till they have learnt, how to exert themfelves more properly. But all who are, or can be qualified, and there are few who cannot, fliould bear fuch a Part as they are able. It may be done, without in the leaft diforderlng the more ficilfal Singers, v^ho perform the very ufeful Office of railing and fupporting the Tune. This in many Congregations is done by the Organ, the Charity Children, or both. But then the Organ fliould exprefs the Tunes plainly and diftindly, and make very moderate Intervals between the Lines ; the Children (hould be taught to fing in exad: Time and Concert with it ; and the whole Congregation fliould accom- pany them fervently, yet with Prudence. Tak- ing this Care, though there fnould ftill happen to be fome little Difcords, they would be in- tirely loft in the general Chorus : the Effedi of which would be noble and elevatine, if we took rightly into our Thoughts the whole of
the
270 SERMON XI.
the Matter, inftead of cavilling at minute Par- ticulars.
Confider the Nature of ai wild Multitude, in its original favage State, met together at the Call of fome vehement ungoverned Paffion : how alarming the Concourfe, how frightful and horrid the confufed and hideous Cries of it muft be. Then confider the fame Multitude, foftened and cultivated by the gentle Influences of Re- ligion, and unanimoufly afTcmbling at ftated Seafons, to fmg forth the Praifes of the wife and good Parent of all, and echo to each other the Precepts of a rational and mild and benefi- cent Life here, as the Means of obtaining eter- nal Felicity hereafter. Can there be a happier Change of Scene, a fvveeter and more pleafing View ? And fuppofe the Harmony made by them were ever fo little better, than fiouting unto God with the Voice of 'Triumph, as the Scripture expreffes it, and making a joyful Noife unto the Rock of their Salvation ' ; yet what v/orthy and humane and pious Heart is there, that would not be charmed with the Sound, and zealoufly join in it ? We are difpofed thus on other Occalions. Amongfi: our Anceftors, who judged of Propriety as difcreetly as our-
^ Pf. xlvii. I. xcv. I.
felves.
SERMON XI. 271
felves, (to fay no more) the very higheft joined humbly and cheerfully with the loweft of their Fellow Chriflians in the Duty of Pfalmody, however artlefsly performed. And I intreat you to refledt what it is, either to difdain, or be afhamed, or be too indolent, to lift up our Voices to the Honour of our Maker, when we come into his Houfe profefledly to worfhip him, and he hath commanded that one Part of his Worfhip fhall be this.
But if we will not employ our Lips in the Service, we may ftill fix our Minds upon it : at leafl, we fhould not hinder others from doing either. And particularly we fhould abftain from giving the bad Example, and the Offence, of indecently holding Converfation at that Time: for which there cannot furely be fo preffing an Occafion, but that it may very fafely be deferred till after Church, if not altogether omitted.
In the finging of Pfalrns, different Perfons ufe different Poftures. The Profe Pfalms, I believe, are and ever have been repeated by all Perfons every where, flanding. In the Verfe Pfalms we all ftand at the Doxology. And iri what goes before, the Reafon for doing it is exadly the fame, and a very ftrong one : that the whole is fung to the Glory of God, and of- ten
272 SERMON XI.
ten dlre6bly addrefled to God. Accordingly we read in the Old Teftament, that not only the Levites were to Jl and e^-oe^j Morning- to thank and praife the Lord, and likewife at Even "^^ but that when they ijoaited with Injlruments of Mujic to -praife the Lord, all Jfrael Jlood " ; and again, that they faid to the People, Jland up, and blefs the Lord your God°. We read like- wife, that in a Vifion of St. John, in the Book of Revelation, a great Multitude, which no Man could number, Jlood before the Throne, and cried with a loud Voice, Salvation to our God ^ : and in another, that they who had gotten the Victory over the Beafi, food and fang the Song of Mofes, and of the Lamb'^. Standing therefore, as it is plainly the fitteft Pofture in itfelf, is the autho- rized one alfo : and were it more uncommon than it is, would be far from a difhonourable Singularity. But ftiil, as very many in mofl: Congregations, either have by long Habit been prejudiced in Favour of fitting, or, though they difapprove the Cudcm, feel a Difficulty of quit- tins it, unlefs every one did : thev fliould not be cenfured for a Pradtice by whicli they mean nothing amifs; but kindly encouraged to an
"> 1 Cliron. xxiii. 30. " 2 Ghron. vli, 6. ° Neh. ix. 5.' » Rev. vii. 9, 10. *^ Rev. xv. 2, 3,
Alte-
SERMON XI. 273
Alteration in this Point, which we may thus hope will gradually become general.
And now I go on to the third Morning Of- ficCi which follows the Pfalm ; and is called the CGmmunion-Servke, and read at the Lord's Table where it can with Convenience, becaufe the holy Communion makes Part of it : though a Part unhappily, now for many Centuries, too often left out in almoft all Churches, which it never was originally in any. But however the refl: is very proper, to be ufed by itfelf. iVnci- ently, as well as now, they, who did not ftay to receive the Sacrament, were allowed to join in the Beginning of the OfRce : and from the middle Ages downwards, the Beginning hath been ufed, even where there was no Sacrament, for a Memorial, which might be ul'eful, of the primitive Pradlice.
The firft Thing we do in it, is repeating the Lord's Prayer: which peculiarly fuits this mod , fblerhn Adt of Chrifllan Worfhip. Then we proceed, in a very old and excellent Collt;6t, to beg of Hinii unto whom all Hearts be operii fo t'O ckar.fe the Thoughts of ours, by the Infpiration of his holy Spirit, by breathing into us with iadlng Efficacy. good Inclinations and Purpofes, that we may, as perfcBly as our prefent State
Vol. VL T admits.
274 SERMON XL
admits, love him in our Souls, 2ind magnify hixn in our Words and Lives. Purity of Intention is both in general requifite for approaching God's Altar, and more erpecially for going through the next Part of the Office aright : in which, after hearing the Ten Commandments jehearfed lo us, we pray God to /jave Mercy zition liSy and pardon us, fo far as we have ' tranfgrefTed either the Letter or the Spirit of them, as explained by our bleffcd Redeemer, and incline our Hearts to keep each of them bet- ter for the future. It doth not appear, that this Form of Devotion was ever ufed in any Liturgy, before our own. But furely, taking the Com.mandments with the Gofpel Interpre- tatio-n of them, it is a very in{lru6tive and edi- fying one. And they, who think the Con- feffion in the Morning Prayer not particular- enough, have fufficient Room here to fupply that im.agined Defedl.
Next follows a Prayer for the King. The primitive Chritlisns, in every public Office,, prefentcd a Supplication for their Sovereign. Now in this Office, unlefs it were put in the' Beginning, few in Proportion would join in it v/hen the Sacrament is adminiftered, confider- jng how many return Home without receivings
And
S E.R M O N XL 275
And therefore it is placed here, juft after the Ten Commandments, of which the Authority of the Magiflrate is one main Support, as they are of that in return: and we pray the Al- mighty, that, in Mercy to Lis Church, he will Jo rule the King's Tie art, whom in the Courfe of his Providence he hath chofen to reign over UG, and to be his Servant and Mini/Ier to us fo^ Good % that he may above all Things feek his Glory, by maintaining his Laws above-men- tioned : and will fo rule our Hearts likewife- and thofe of all his Suljecfs, that we may fait h- Jully and humbly obey him : in God, that is, in the Strength of his Grace, and in Subordina- tion, not Contradidion to his fupreme Will; and/fiir God, not onlyyor Fear of Man's IVrath, but for Confcience Sake alfo \
Then we offer up the Colled for the Day^ of which I have fpoken already : and after it, read two Portions of Scripture, to which it hath frequently a Reference. One of them is ufually taken from the Epiftles, the other always from the Gorpels. The Epifile hath been thus read, certainly for 1300 Years, but the Gofpel much longer. And tlie very Portions, that we now ufe, were moft of them ufed on the fame Days
* Rom. xiii. 4. ^ Ver. 5.
T 2 1200
276 S E R M O N XL
1 200 Years ago, and perhaps a great deal ear- lier. The annual Courfe of them, and of the Colle(n:s prefixed to them, began then, as it doth now, not with the Civil Year, or the En- trance of the Sun into this or that Sign j but from the Advent t the Approach of the Appear- ance of Chrift, the Sun of Right eouj'nefs'^. And it was fo contrived, that the former Part, frona his Birth to his Afcenfion,, fhould reprefent ta us the principal Articles of his Hiflory : the. latter, thofe of our own Duty.
At the reading of the Gofpel, the People are diredled to ftand up, in Honour of Him, whofc Life and Words it relates. And there appears no Time, when they did otherwife : or whea that Acclamation^ Glory be to thes^ O Lord,. was not made, which indeed at prefent is not prefcribed, though it was in the firft Edition of Edward the Sixth's Liturgy, but omitted after- wards, probably by Accident : for there could be no Obje^ftion raifed againfc it.
A^s in the Morning Prayer, fb in the Com- munion Service, for the fame Reafon, after reading the Scripture, we recite the Creed : only there we have that of the ancient Latin Church, here that of the ancient Greek-, made
'•* MaK iv, 2.
in
S E R M O N XI. 277
in the firfl General Council, held at Nke^ above 1400 Years ago, and thence called Nicene -, ex- cepting, that fome fmall Additions were inferred lince J all of them, but one ", about 50 Years after.
In this Creed, we profefs ourfelves to believe in one Lord 'J ejus Chriji, becaufe fome had fpo- ken of the human and divine Nature of our Saviour, which they called Jefus and Chrill, as two Ferfons not united. The Words, Light of Light, intimating, that his divine Nature is from the Father, as Light is from the Sun, or as one Light without Diminution of itfelf kindles another, were intended for fome imper- fect Illuflratian, (and doubtlefs a very imperfe<5t one it is, and any other mufi: be,) of his myf- terious Generation. The Words, Lord^ and Giver of Life y afcribed to the Spirit, arc not to be joined, as one fingle Attribute; but are ta- ken from two different Texts of Scripture : in the one of which he is called, according to the marginal Reading, the Lord the Spirit " ; and faid in the other to give Life ^, that is, the fpi- ritual Life of Grace. The Phrafe, who pro-
* Confiftrng of the Words, and the Son : which came in fome bandreds of Years after- See Nichols. * 2 Cor. iii, 18.
r Ver. 6.
T 3 ceedeth
27S S E R M O N XL
ceedeth from the Father and the Son, may fig^ nify, either his deriving from the latter, as well as the former, his eternal Subfillencei or, fmce that hath been difputed between the Latin and Greek Chuich, his being fent by both into the liearts of Mcn^ as the Scripture plainly affirms he is^.
After the Creed another Pfalm is fung : and then the Minifler, who is to preach, moves the People y by the Diredion of the 55th Cancn, to join with him^in a lliort Form of Prayer. This was more particularly needful in pail: Ages, when the Seiinons were commonly at a differ- ent Hour from toe L itu-gy, as they are (lill at our Univei ikies. Aiul at whatever Hour th'^y were, great Strel's was laid on the Uib of this prayer, for fome Tim^e after the Reformation^ becaufe, when that took Place, an Acknow- ledg-^ment of the King's Supremacy, which the Papijis denied, was very prudently, as Things then Hood, inierted into it. And hence it hath continued to our Days, though it is frequently fliortened into a Collect and the Lord's Prayer, the Pvcaibn for enlarging being now become lefs. The original Manner of performing this fait of the Preacher's Office was by biddings ^ John xiv. 26. XV. 26, xvi. 7.
that
S E R M O N XL 279
that is, inviting and exhorting, the People to pray for the feveral Pai ticulars, mentione'd by ♦* 'him : which they were underftood to do, either filently in their Minds, as they went along with him, or by comprehending them all in the Lord's Prayer at laft. But in Procefs of Time, fome imagined it better to put the whole into the Shape of a dire<^ Addrefs : others followed their Example, as thinking it a Matter of In- difference ; but mcil have kept to the old Way. And the Intention being the fame, neither Cuf- tom fiiould give Offence.
The Sermon was anciently an Explanation and Improvement of the Epiflle and Gofpel, juft read before, efpecially the latter. But nov/ for a long Time a greater Latitude hath been ufefully taken.
After the Sermon, one or more of the Sen- tences, or Scripture Injunctions of Bounty and Almfgiving, as alfo the Prayer for the whole State of Chriji's Church, are appointed to be read, if there be no Communion, before the Con- gregation be difmiiTed : neither of thefe Things being ever unfuitable. And the fir Jl Day of the Week is recommended in Scripture for Purpofes of Charity % as well as fet apart for making
^ \ Cor. xvi. 2.
T 4 Sup'
28o S E R M O N XI.
Supplications and giving Thanks for all Men *• But they are both more peculiarly proper with a View to the Communion : in which Light I fhall now confider them.
When we commemorate our Saviour*s dying Love to us all, we ought furely to think of ex- preffing our Love to our Brethren : which muft be fhewn by promoting both their fpiritual Good and their temporal. To the former be- long thofe Sentences, which require, that they who are able, fliould contribute to the Main- tenance of a Gofpel Miniftry, where it wants their Help. And they require it flrongly, as you will perceive by reading them. For indeed we feldom or never read them to you, that wc may not feem to plead our own Caufe : except- ing in fome few of our Churches, where the primitive Pradice, (needful in too many more) of giving Oblations to the Minilter, as well as Alms to the poor, at the Sacrament, is prc- ferved or reftored. The reft of the Sentences exhort to the latter Duty of relieving the Sick and Needy. What is generally given for them pa this Occafion muft be cqnfidered not as the whole, hut a Sample and Earneft of your Cha- rity j I hope, a fmall one, ir^ Comparifon of
^ 1 Tim. ii. i.
what
S E R M O N XL 281
what you give at other Times, and, I truft, is every where faithfully applied as it oiigkt, with moft religious and prudent Care.
But as there are few in Proportion, to whom we can do Good with our Subftance ; and many, that are much above our Alms, yet greatly need our Prayers ; we proceed to offer them up for the whole State of Chrijl's Churchy militant, that ;s, carrying on a Warfare againft the Enemies of the Soul, here on Earth : that all the Mem- bers of it may not only have the Spirit, the fer- vent Defire, of Truth, Unity and Concord, but may actually agree in the Truth of God's holy Word, and live in JJnity and godly Love, Then we petition more efpecially for thofe, whofe Stations, as Kings, Magiftrates and Clergy, or whofe Sufferings of any Kind, require it mofl : and give Thanks for thofe, who are got beyond the Reach of Sufferings j begging, that we may follow their Example, as far as it was a good pne, and fhare in their Happinefs.
The two Exhortations, ordered to b» ufed, one or other cf them, when Warning of the Communion is given, are feldom ufed, where it returns too frequently and ftatedly to need Warn- ing. However, they have a great deal in them, that ought to be ferioufly weighed; but nothing,
that
282 S E R M O N XL
that wants to be explained at prefent : unlefs it be the Diredllon laid down, that they, who cannot quiet their own Confciences, as to their fpiritual State, and Fitnefs for the Sacrament, {hould open their Grief to fome dijcreet and learned Minijier of God's Word, that they may recei'ue the Benefit of AbfolutioUy if they appear intitled to' it, together with ghoftly, that is, fpiritual, Counfel. Now here, you fee, this private Ab- folution is not affirmed to be, as it is by the Papifts, neceffary for all Perfons ; but only ad- vifeable for fbme. It therefore is only a De- claration of the Minifler's Judgement, a fallible one indeed, but the proper and appointed .one, that if the Perfon's Cafe be truly reprefented, he is pardoned and abfolved by our heavenly Father, who alone can forgive Sins. And fuch Credit only is due to this Declaration, as in other Affairs we allow to authorized ProfelTors and Praditioners of Skill and Probity : whofe Opi- nions we often think it prudent to alTc, and happy to have in our Favour : and God forbid, that we (hould not give you ours, when we are afked it, with as much Fidelity and as much Secrecy, as any Miniflers of any Church what- ever I
There
SERMON XI. 2^3
There is the lefs Occafion that I fliould en- large on this Office, becaufe I have explained in my Ledures on the Church Catechifm, the principal Points, relating to the Lord's supper. I have flicwn you in particular, that the Ex^ preffion of eating and drinking Damnation to our/elves y (which is ufed by St. Paul in his firfl: Epillle to the Corinthians % and from thence taken into the Exhortation at t'he Communion) means only bringing upon ourfelves a Condem- nation to feme Punifliment from God, without determining of what Kind. For the Verfes immediately following, (which I (hall prefently repeat to you) very clearly fliow that the Word in the Original, which is here tranflated Dam- nation^ ought to have been rendered in this Place, as it is in feveral others. Judgement, Now Judgement is a general Term that fignifies any Degree of Correction or Punirtiment in this Life, or the next. That which had been in- curred by thofe unworthy Receivers to whom the Apoftle wrote was only Corre(5lion in the prefent Life. For undoubtedly be told them the worft of their Danger, and he tells them of nothing elfe. The very next Words are : For this Cauje many any weak and Jickly among you, ? Ch. XI. 23.
and
2S4 S E R M O N XI.
and many jleep, are dead. Then follows, what entirely clears up the Matter : If we would judge ourfelves we fiould not be judged. But when we are judged we are chajlened of the Lord, that we floould not be condemned with the World. The Punifhmcnt therefore of receiving unwor- thily will either be extended to another World or confined to this according to the Degree of the Fault : and if we repent fmcerely and in Time, it will be forgiven in both. When in the fame Exhortation we are required to judgf^ ourfehes then, this by no Means implies, that we need not do it before, but that we fhould take Care it be now perfeded. And when it is faid, that we mujl above all Things give Thanks to God, the Meaning is not, that Faith and Re- pentance are lefs neceifary : but that thefe being fuppofed to precede, the principal Point in the A61 of communicating is a thankful Remem- brance of God's Mercy, difpofing us to lay hold of it.
Form this laft Exhortation we proceed im- mediately to the fird Thing recommended in it, a penitent ConfelTion of our Sins : which the ancient Church made alfo on the fame Oe- cafjon. When in this we fay, i\\2X the Burthen cj item is intolerable^ v/e mean not always, c that
SERMON XL 285
that the Sorrow, which we that Inftant feel for them, is extreme :. for though very fincere, it may be imperfe(fl in its Degree ; or though as perfe(ft, as the natural Conftitution of our Mind and Body admits, it may not be very paf- fionate and affliding ; or though it were once fo, it may now be moderated by a joyful Senfe of God's Mercy to us : but we mean, th^t the Weight, with which our Guilt, if not removed, will finally fit heavy on our Souls, is unfpeak- ably greater, than we (hall be able to bear.
After this Confeffion, the Minifter, himfelf one of the Sinners, w^ho hath joined in it, agree- ably to the Duty o£ his Office, afllires the Peo- ple, that Gcd hath promifed Forgroenefs to all, that turn to him as they ought 5 and earneflly prays, that they may obtain it : adding exprefs Authorities of Scripture to confirm their Faith and Hope.
Then he exhorts them, thus comforted, to lift up their Heart s, and give Thanks to God : which Words, with the Anfwers, and the Sub- ftance of all that follows conflantly, as far as,^ Glory be to thee, O Lord mojl high, appear to have been ufed in the Communion Service 1500 Years ago : and might probably defcend from the Apoflolic Times. Even the Cuflom of
appro-
286 S E R M O N XI.
appropriating particular Prefaces to the more confiderable Feftivals, is 1200 Years old, if not more.
And now, approaching nearer to the A(5l of receiving, we again folemnly acknowledge our own Unworthinefs, as all the old Liturgies did, though not fo fully : and pray, that our fmful Bodies may be made dean by Chrijfs Body, and our Souls wafied through his mojt precious Blood: which Expreffions have been cenfured, as if they implied, that each of thefe, at leafl the latter of them, (his Blood) had fome peculiar Effi- cacy, of which the other was deftitute. But this cannot be intended: becaufe very foon after, the Prefervation of our Bodies and Souls alfo unto everlajiing Lifey is afcribed feparately, both to his Body and to his Blood, as it is in Scrip- ture alfo \ Therefore the Diftindion made here, was only meant for fome Kind of Ele- gance in Speech : and it much refembles what St. Cleme?2t the Roman, whom St. Paul intitles his Fellow-Labourer % hath faid in his Epiftle to the Corinthians, that Chrift gave his FleJJj for our Flejlj, and his Soul for our Souls \
After this follows the Prayer of Confecration, or fetting apart the Bread and Wine to the fa-
••Heb. X. ic, 19. " Phil. iv. 3. ^ Seft. 49.
3 ^^^^
SERMON XL 287
cred Purpofe, in wich they are about to be em- ployed. A Prayer hath been ufed for that End, at leaft 1600 Years. And the Mention, which Ours makes of the Inftitution of the Lord's Supper, from the Words, who in the fame Night that he was betrayedy to the Conclufion, is in every old Liturgy in the World. The Roman- ijls have put into their Prayer of Confecration, Names of Saints, and Commemorations of the I>ead, u^hich w^e have thrown out. And in- deed we have left nothing, that fo much as needs explaining : unlefs it m4y be ufeful to obferve to you, that our Saviour's one Oblation of himfelfis oppofed to the various Kinds of Ob- lations under the Law j and, once offered^ to the continual Repetition of them : though pro- bably a further View v/as, to intimate, that he is not, as the Papifts pretend, really facrificed anew in this holv Ordinance.
The firft Part of the Words, which the Mi-. nifter fpeaks at delivering the Elements, is very ancient : the refl is added by our Church j and the whole is unexceptionable. The Poflure of kneeling, which we ufe, when we receive, is a very proper one. Some indeed think, that, the Apoftles received in the Pofture which they
ufed
288 SERMON XI.
ufcd at Meals, and that we ought to imitate them in this. Now if To j to imitate them {Iridly, we muft not fit, (as thefe Perfons do) but lie all along : for fo did the Apoftles at Ta- ble. But indeed we may rather fuppofe, that when our Saviour blelied the Bread and Wine, this being an Addrefs to God, both He and they were in fome fofture of Adoration : and that they changed it before receiving, is not likely, confidering how different that was from a common Meal. Nor does it appear, that any Part of the Chriftian Church till of late Years, ever ufed any other Pofture than that of kneel- ing or ftanding ; by each of which they meant to fignify Worfhip. We ufe the former : but with an exprefs Declaration inferted in all our Prayer Books, that no Adoration is hereby in- tended or ought to be done, either to the facra- mental Bread and Wine ; (for that ivere Idola-- try to be abhorred of all Chrifians) or to any corporal Prefnce of Chrijl's natural FleJJj and Blood: for they are in Heaven and not here"^. We kneel therefore only to adore the invifible God : and to be in a fit Poflure for thofe Pray- ers and Praifes which can never be more pro- perly offered up to him. And why any Per-*
B Rubric after Coainuinion,
fons
SERMON XL 289
fons rhould prefer a different Pofture we cannot fee.
Having communicated, we again repeat, after a long Interval, the Lord's Prayer. For fmce, to as vtany^ as truly receive h'm, he gives Power to become the Sens of God ^ ; we may hope we have now Arengthened our Title to apply, un- der that Name, to Our Father, which is in Heave?jy &c.
Then we intire/y, that is, with our whole Hearts, dejire him, to accept this our Sacrifice , or Service, of Praife and Thanlfgiving^ which we have offered up to him : begging Leave at the fame Time to offer up. otirfelves. Body and Soul, as dedicated to His Will : which is the great End of all our Devotions ; yet never men- tioned in the Romifi Mafs-Book. We pray alfo once more for the whole Church : and laflly for our Fellow-Communicants, as well as ourfelves, that we may hefulfilledy that is, fil- led full, and as the Ffalmiil expreffes it, abun- dantly fat isfied \ ivith God's Grace and Bene^ diclion.
After thi?, as our bleffed Lord fung an LI)mn'^ with his Difciples after the Paffover, (in Imitation of whom the whole Chriflian
^ John i. 13. i Pf. xxxvi. 8. ^ Matt. xxvi. 30.
Vol. VL U Church
290 ' S E R M O N XI.
Church hath ufed one in commemorating Our Pajfover^ facrijiced for iis\) we ufe one like„ wife, as ancient, in Subftance, as the fourth Century at leaft. It were better indeed, that we fung it : if there did not, alas, often want Numbers, and generally Skill. The Beginning of it is the Song of the holy Angels in St. Luke: on which Foundation we proceed to glorify God, and give Thanks to him for his great Glory ; meaning, that of his Goodnefs, Wifdom and Power, difplayed in the Work of our Redemption : fervently befeeching the Son mid Lamb of Gody that his Sufferings to take away the Sif2s of the World, and his fitting at the right Hand of the Majefiy on high "", may bring down Mercy upon us : and acknowledg- ing, that we are all impure. He only is Holy . Men and Angels are Servants, He onh is the Lord 'y He only with the Holy Ghoft, united to the F^//6^r./« G/ory unfpeakable, is moji High above all.
To this A61 of Worfhip we fubjoin, (draw- ing now to a Conclufion,) one or more of thofe brief, but comprehenfive Colled:s, which are provided for that Purpofe. In the firfl of them,
' I Cor. V. 7. "^ Heb. i. 3.
fome
SERMON XL ^91
fome have objeded againft the Phrafe, Chanced of this mortal Life, as implying fomewhat irre- ligious. But our Saviour hath not fcrupled to fay. And by Chance there came down a certain Prieji \ Again in the fourth, which is alfo frequently ufed before Sermon, fome have flumbled at the Expreffion, Prevent us, O Lord, in all our Doings : becaufe preventing mod commonly fignifies hindering. But the original Meaning, and the true one here is, Go before us : which may indeed be either to fur- ther us by opening the Way, or to obftrudl us by ftoppmg it. But furely it can no more be doubted, which we intend, than what David intended, when he faid, Thou JJjall prevent him with the BleJJingf of Goodnefs°, and again, The God of my Mercy Jhall prevent me p. The others, I think, have no Difficulties.
What remains is the folemn and affecflionate Form of Difmiffion : moft of which is taken from the Words of holy Writ. The Miniftef of Chrift in pronouncing it, prays, that the Peace of God, which paffeth all Underjlanding, that inward Senfe of our Maker's Goodnefs to us, which even now is delightful, beyond the Conception of thofe, who have not experienced
" Luke X. 31. Tf. xxi. 3. p Pf llx. 10.
U 2 iti
292 S E R M O N XI.
it ; and fhall hereafter be fo heightened, as vaftly to exceed the prefent Conceptions of the bcfl; of us J may keep our Hearts and Minds % our Judgements and AfFedions, in the Know- ledge and Love of God and his Chriji : and that every Biejfing of the holy Trinity may be dif- tributed amongft us, and remain with us always. Grant this, O Heavenly Father, for the Sake>
1 Phil. iv. 7.
S E R-
S E R M O N XIL
I Pet. v. 12.
-Exhorting and tejiifying that this is the true Grace of God wherein ye Jland,
1
■^HE Happinefs of all Creatures depends intirely on their Obedience to his Will whofe fovereign Power created and rules the World. Now the Will of God is made known to us in Part by natural Reafon : and they who have no other Law (hall be judged by that alone. But as Reafon was unable to teach Mankind a great Number of Things very important to be known, and in Fad:, did teach moll of them but a fmall Part of what it might have done ; God was mercifully pleafed to fu- peradd the Light of Revelation to it, and place us under the Condudt of both jointly. Such U 3 an
?94 SERMON XII.
an additional Provifion, it might have been hpped, had cleared up all Doubts -, but partly the Weaknefs, partly the Wickednefs of Men, hath turned even this Light into Darknefs, an4 made it multiply Difputes inftead of ending them. Still we have no Reafon to be difcou- raged j for every upright and confiderate Perfon may after all, with due Care, very eafily fee his Way before him, clearly enough to walk ir^ in it. Bu^ we have great Reafon to ufe this Care, and make fuch Enquiry amidH: the differ- ent Paths, which different Perfons point out to ij?, as will give us Caufeto befatisfied wechufc the right. Now of all the different Opinious which have rifcn concerning the Chriftian Re- ligion, there have been few fo remarkable as that which divides this Part of the World intp Popifi and Proteflant. Thofe of the former Communion, it feems, think us of the latter quite out of the Way to Salvation, and accord- ingly are unwearied in perfuading, as they have Opportunity, the Members of our Church, ef- pecially the Ipwcr and more ignorant Part of them, to quit it for theirs. The NecefHty of doing this, they infifl upon fome Times with fo much Plaufibility, and always with fo much Confidence, that I hope you will not think ^
6
SERMON Xir. 295
few Dlfcourfes ill employed on aSubje<5l of fuch very great Importance both to our private Sa- tisfaction and public Security, in refuting the Arguments they ufually bring againft us, and tejiifying that this is the true Grace of God, wherein ye Jland. To proceed regularly in this Matter, I (hall
I. Enquire what is the Rule of Chriftian Faith and Life : and
II. Examine by this Rule the peculiar Doc- trines and Pradtices of the Romifo Church.
I. I (hall enquire what is the Rule of Chrif- tian Faith and Life : from whence we are to learn what Things our Religion requires as ne- celfary, and what it forbids as unlawful : for, if we do the one and avoid the other, we are undoubtedly fafe. Now as Jefus Chrift is the fole Author of our Faith % thole Things, and thofe alone, which he taught himielf, and commiffioned his Difciples to teach, are Parts of our Faith. What his Do<5trine was we find in no lefs than four Accounts of his Life and Preaching given in the Gofpels. To what Be- lief his Difciples converted Men, we find in the Adts. What they taught Men after their Con- verfion, we read in the Epiftles. Thefe feveral
* Heb. xii. 2.
U 4 Books
296 SERMON XII.
Books, which make up the New Teftament, all Chriftians allow to contain an original and un- doubtedly true Account of our Religion. The only poflible Queftion is, whether they contain a full and clear Account. Now fuch a one they without Queftion intended to give, for what could induce them defignedly to give any other ? Befides, St. huke, in the very Beginning of his Gofpel, tells us, that having a perfeB Voider - jianding of thofe 'Things which were Relieved among ft ChriftianSy he had taken in Hand to fet forth a Declaration of them, that thofe he wrote to might know the Certainty of what they had been inflruBed in. And St. fohn, in the Con- clufion of his, tells us, that though our Saviour didy and doubtlefs faid alfo, many Things that were not written in that Book , yet thefcy fays he, are written that ye might believe that Jefus is the Chrifi the Son of God, and that believing ye might have Life through his Name ^. This being then their Intention, can we poffibly think they failed of it ? Two of the Evangelifts at leaft were conflantly prefent at our Saviour's Dif- courfes, the other two heard them either from him, or his immediate Followers, and they had the Promife of his Spirit to bring all Things to b John XX. 30, 31,
their
SERMON Xir. 297
their Remembrance whatfoever he had /aid unto them \ Could they after all forget any Part of this that was material and necefTary ? That any of them fhould do fo is very ftrange : much more that they all fiiould. That St. Luke^ the Companion of the Apoftles, and the Writer of their Ads, that he too, in relating what they taught their Converts, (hould unhappily omit any Thing eflential, flill adds to the Wonder : and that no one of the many Epiftles written to inftru61: the Churches in their Faith and Duty, fhould fupply this Defedl, is beyond all Belief. But fuppofing the Scripture ever fo perfed: in itfelf, yet the Church of Rome objeds that it is not clear to us : even to the Learned many Things are hard to be underflood \ which there- fore to the Unlearned mufl be impofTible. Nay fometimes they tell us not one Sentence of it hath a Meaning, which by our own private Judgement we can be certain of. But furely the Apoftles were not worfe Writers njoith a divine Afliftance, than others commonly are without it. What they fpoke and preached was plain ; elfe they fpoke to no Purpofe : and why {hould not the fame Things be as plain when they were written down ? Some PaiTages indeed
« John xiv. 26.
might
298 SERMON :^1I.
might to fome Perfons be difficult, even at^rfl; and more are doubtlefs become fo by Length of Time. But that the Main of the New Teila- ment is intelligible enough cannot be with any Modefty denied. And for the reft, what at firft; Sight is difficult, may with due Confidera- tion of our own, and Help of otheh, be made eafy ; what is obfcurely exprefTed in one Place, may be clearly expreffed .n another ; and what is clearly expreffed in no Place, we may fafely for that very Reafon conclude it is not neceflary for us to underftand or believe.
But allowing the Scriptures to have been at firft fufficiently intelligible, how do we know they are come down to us uncorrupted ? I an- fwer, by all the fame Arguments which prove the Incorruptnefs of any other ancient Book in the World, and by this Argument farther, that thefe Books having many more Copies of them, being much wider difperfed and much more carefully read, and warmly difputed about, than any other whatever ; it is in Proportion more incredible that either Chance or Deiign (hould alter them in any Thing confiderable without Difcovery from fome Quarter, even were no particular Providence to watch over Writings fo worthy of its Care. And accordingly in Fad:
amidil;
SERMON Xir. 299
amidft all the various Readings which fuch a Number of Copies muft produce, there is not one that afFedts the lead Article of our Religion, But if ever fo faithfully preferved, ftill how fhall the Unlearned know when they are faith- fully tranflated ? Why, moft Paffages all Parties agree in, and on thofe they difagree about, com- mon Senfe, Coniparifon of other Texts, Confi- deration of what goes before and after, and confulting, as Opportunity offers, judicious and honed Perfons of different Perfuaiions, will ena- ble any Perfon to pafs a fufficient Judgement, fo far as he is concerned to judge, which is right and which is wrong, which is clear and which is doubtful. Indeed there is in general but little Danger of any grofs Impofitions upon Men being attempted, much lefs fucceeding for any Continuance, in a Land of Knowledge and Free- dom, whatever may be or hath been under Po- pifh Tyranny and Darknefs. Since therefore the Scriptures contain a full and clear Account of Chriftianity written by the very Apoftles and firfl: Difciples of our Lord himfelf, and honeftly delivered down into our Piands, we have plainly fuch a Rule for our Faith as all Men in all Cafes are ever fati&fied with, nor have we any Need to look farther. And yet the farther we do look into other pretended Rules, the better
wc
300 SERMON XIL
we {hall be fatisfied with that we have already. For, let what will be faid againfl Scripture as not being a fufficient Rule, it mud be a fuffi- cient one, unlefs there be fome other ; and upon a fair Examination it will evidently appear there is no other. The Romanijis indeed tell us of one which they fpeak of in very high Terms ; and that is the traditionary Dodlrine of what they call the Catholic Church. The Apoftles, they fay, inftruded their Converts very diligently in every Article of Faith. Thofe Converts again, knowing it to be their indifpenfable Duty, could not fail to inftrud with the fame Diligence, Minifters their Flocks, Parents their Children, every Chriftian his Neighbour. And thus, by a continued Succeffion of teaching, all the Doc- trines of Religion are handed down in their Church, they tell us, uncorrupted to this Day. Whoever either added, omitted or changed any Thing, muft, they think, by every one round him, be immediately charged with a Miftake; and, if he perfifted in it, convidted of a Herefy, whilfl: the reft were confirmed in the ancient Truth. And therefore to hold what the Church holds is a Rule that can never miflead us. Now it muft be owned indeed that our Saviour deliver- ed his Dodlrine to the Apoftles, and they to all
the
SERMON XII. 301
-the World by Word of Mouth ; and this Way of Delivery at firfl was fufficient, and therefore St. Paul exhorts the Thejfalonians to hold f aft the Traditions he had taught theniy ivhether by Word or by Letter ^ But then in the Nature of Things how long could this lad ? Suppofe but the eafieft common Story were to be told from one Perfon to another, without being written down for only 100 or 200 Years, and let each Perfon as he received it have never fo flrid: a Charge to tell it in the fame Manner : yet, long before the End of that Time, what Security could we poffibly have that it was true at firfl: and unal- tered ftill ? And you cannot but fee there is much lefs Security that a confiderable Number of Dodrines, efpecially fuch as compofe the Popiftd Creed, fhould be brought down fafe for 1700 Years together, through fo many Millions of Hands, that were all liable, through Ignorance, Forgeffulnefs, and Superflition, tomiftake them, or, through Knavery and Defign, to alter them. But it will be faid, in a Cafe of fuch Importance as Religion, Men would be more careful in de- livering Truth than in others. Undoubtedly they ought : but who can be fecure that they would ? It is of equal Importance to be careful in prac- tifing it tooj yet we all know bow this hath
< 2Theff. il. 15.
4 been
302 SERMON Xri.
been neglected in the World : and therefore have Reafon to think the other hath been no lefs fo. But whoever made the iirfi: Change, they fay, muft have been immediately dlfcovered. Now fo far from this, that Perfons make Changes in what they relate without difcovering it themfelves ; Alterations come in by infenfible Degrees : one Man leaves out, or varies, or adds one little Circumftance : the next, another: till it grow imperceptibly into a different Thing. In one Age a Dodrine is delivered as a probable Opinion, the following Age fpeaks of it as cer- tain Truth : and the third advances it into an Article of Faith. Perhaps an Oppolition' rifes upon this, as many have done : feme have faid Xuch a Dodrine was delivered to them, others that it was not : and who can tell whether at laft the right Side or the wrong have pre- vailed ? Only this is certain, that which foever prevails, though by a fmall Majority at firft, will ufe all Means of Art and Power to make it appear an univerfal Confent at laft ; and then plead uninterrupted Tradition. But though fuch Things as thefe may poffibly be done in almoft any Age, yet they are eafy to be done in fuch Ages, as were five or fix of thofe, that preceded the Reformation ; when, by the Con-
felFioa
SERMON XIL 303^
fefTion of their own Hiflorians, both Clergy and Laity were fo univerfally and fo monflroully ig- norant and vicious, that nothing was too bad for them to do, or too abfurd for them to be- lieve. But ftill they tell us, we Proteftants re- ceive it upon the Authority of Tradition, that Scripture is the Word of God : and why can we not as well receive other Things upon the fame Authority ? I anfwer, we receive Scripture by no Means upon the Authority of Tradition merely : much lefs the Tradition of their pre- fent Church ; but partly on Account of its own Reafonablenefs, and the Chara(5lers of divine Wifdom in it; partly from the Teftimony, which one Part of it bears to the other ; and laftly upon the written Evidence given us, chiefly indeed by the earlieft Chriftlans, but in fome Meafure alfo by Jews and Heathens them- felves, that the Authors of thefe Books were the Difciples of our Lord, and the Things faid by them true. But then to tell us, that becaufc we receive Scripture upon this Evidence, we muft therefore receive a long Lift of Do^rines upon mere Tradition after 17 Ages, is to af- firm that the Memory of Things may be as well preferved for ever by general Rumour and IJearfay as by authentic Records. But here
they
304 SERMON XII.
they plead that the Tradition which they depend on, is not altogether unwritten, but partly record- ed by the ancient Fathers of the Church. To this we anfwer, that we acknowledge truly an- cient Writers, in Matters where they all agree, to be a very valuable Evidence of the Faith, though at the fame Time a fallible one. And we can prove undeniably, that thefe Writers, in Proportion as they lived near the Days of the Apoftles, were of our Faith, not theirs. But as this fs a Proof in our Favour that few Perfons are capable of entering into, fo we have hap- pily a much (horter. For if Antiquity be an Argument; the greater the Antiquity, 'the Wronger the Argument : and therefore the Au- thority of the Bible, for this, as well as many other Reafons, is the ftrongeft of all. An ori- ginal Account is always to be depended on in the lirft Place. Such others, as come a little after, in Point of Time, may be of considera- ble Ufe to illuftrate and confirm the former : but, wherever they appear to contradi(ft it, muft be rejected without Scruple. And thofe which come a great deal after, fuch as the Church of Rome chiefly depends on, deferve little or no Credit. The Spirit of God therefore, feeing the Need there would be of it, infpired the
Apoftles
SERMON Xir. 305
Apodles and Evangelifts to deliver a full and clear Rule of Faith to all Pofierity in the New Teftament : certainly not that this might be in- terpreted afterwards by Tradition into whatever Senfe Men pleafed; (for then Tradition alone had done as well or better without it) but that Tradition, as often as it went wrong, might be redified by this. Had not Chriflianity been committed in the earliefl Ages to writing; long before this Time, in all Probability, there had been fcarce one Do6trine of it left, which we could have been fecure was genuine. And though Tradition hath doubtlefs been preftTved, by having fome Regard to Scripture, from de- generating and varying near fo much as it would elfe ; yet, for Want of having a fufficient Re- gard to it, firft needlefs, then uncertain, then falfe and pernicious. Articles of Belief have crept in among Chriflians : the very Steps of whofe Entrv, for the moft Part, we can trace. The Faith of the firft Ages changed by little and little every Age after, and ftlll for the worfe; till at Length the Church of Rome, about 200 Years ago, at the Council of Trent, when they were called upon to reform thefe Abufes, mod fhamefully chofe to eftablifh them under the 'venerable Name of primitive Tradition, and Vol. VI. X condemn
3o6 SERMON XII.
condemn all who will not receive them with the fame Regard as Scripture itfelf. Juft as in our Saviour's Time it was among the '^ews ; who ajQced, why walk not thy Difcipks accord- ing to the Tradition of the Elders ^ And he /aid unto theniy Full well ye rejeci the Commandment of Gody that ye may keep your own Tradition ^. And juft as St. Faul had foretold it would hap- pen among Chriftians. Beware, lejl any Ma?2 fpoil you through vain Deceit, after the Tradition of Men, and not after Chrift \ But here they reply, that, let this Pailage be defigncd againft whom it will, it cannot poffibly fall on them. For, however uncertain Tradition might be- come of itfelf in Procefs of Time, and however difficult it may be for private Perfons to judge of Dodlrines by it, yet the Judgement of the Catholic Church in thefe Points is infallible, and theirs is that Catholic Church. Now that the Church is infallible, they fometimes attempt to prove from Reafon. Making it fo was the only Way to end Difputes, and therefore God being wife and good, muji have made it (o» But certainly a much more effecflual Way of ■ preventing Difputes and Errors had been to have made every fingle Man infallible j and yet
*= Mark vii. 5, 9. ^ Col. ii. 8.
Cod
SERMON Xn. 307
God hath not done this. It might therefore be more modefl for them to let him fhow his Wif- dom and Goodnefs in what Way he pleafes. The yewi//j Church, we know, was not infal- lible. For they denied their Saviour, and it waS by following Tradition that they came to do it. How then does it appear that the Chriftian muft be more infallible ? Why, they have Texts of Scripture to prove this. But if, as they com- monly tell us, the Scripture can neither b© proved nor underftood but by the infallible Au- thority of the Church 5 how can the infallible Authority of the Church be proved or under- ftood by Scripture ? However let us hear thefe Texts. Our Saviour told his Apoflles, that the Comforter Jhou/J come and lead thciii into all Truth ^. But perhaps this was faid only to the Apoftles : and, had it been {iiid to them and their Succeffors, or, which is ftill a different Thing, to the whole Church; yet fo St. ^£5/572 ^ tells all Believers, they have an Un5f ion from the holy one, and know all Things ; that is, Things neceilary : not that they were not capable of miflaking, but that, with due Care, they might avoid it if they would. Again he promifed his Difcjples, that he would he ivith them to the End
^ John .rvi. 13, '' i John ii. 20.
X 2 cf
3o8 SERMON XIL
of the World '. And fo he hath promifed every iingle Chriftian to be ivith them and dwell in them^' : yet this does not hinder but they may both mifunderftand and even renounce Chrifti- anity if they pleafe. But he declares alfo, that the Gates of Hell fiall not prevail again fi the Churchy ^wl the Gates of Hell, or, as it might be tranflated, of the invifible World, mean no- thing ^i^ than the Power of Death, /. e. the Terror of Perfecution, as theLearned well know. And it can never follow, that becaufe Perfecu- tion fliall not deflroy the Church, Error fhall not corrupt it. Or were this ExprefTion, the Gates of Hilly to comprehend Error, it n^uft at lead equally comprehend Sin. And therefore, as this Promife does not hinder the Church uni- verfal from being more or lefs defiled by Sin, fo neither from being deformed by Error. And the mofl: our Saviour meant to promife, is, that neither fhali totally abolifh, though, through the Faults of Men, both may greatly pollute it. They plead farther, that St. Paul fays, the Church of God is the Pillar and Ground of the Truth "' ; but they know at the fame Time, that this Paifjge of St. Paul is fairly capable of
' Matt, xxviii. 20. '^ ^Cor. vi. 16. ^ Matt. xvi.
t8. "" I Tim. iii. 15.
two
SERMON Xir. 309
two other Tranflations, either of which turns it to a diff^^rent Senfe. Or were this the only Senfe ; we acknowledge the Church was then, and ought always to be, and in Tome Meafure al- ways is, a Pillar and Support of Truth; and fo in his Proportion is every Believer : • and there- fore of every (ingle good Chriflran our Saviour fays, in the Revelation ", I will make him a Pil- lar in the Temple of my God. But then it does not follow from hence, that any one Chriftian, or the Majority of Chriflians, fo fuppcrt the Truth, as that they do and ever will profefs it all, without any Mixture of Error : and unlefs this be done, there is no Infallibility. But they argue farther, that our Saviour diredls °, If a Man negleSi to hear the Church, let him be unto thee as a Heathen Man and a Publican. But what is he there fpeaking of? Let us read the Context. If thy Brother fiall trefpafs againfl thee, go, and tell him his Fault between him and thee alone. If he will not hear thee, take with thee one or two more. If he Jhall negleSi to hear ■ them, tell it unto th£ Church. If he negle5i to hear the Church, let him be unto thee as a Hea- then Man and a Publican. That is, if a Man have done you an Injury, firft adinonifli him
" Rev. iii. 12. • Matt, xviii. 17.
X 3 privately
310 S E Pv M O N XII.
privately of it. If that avail not, tell the Church : not the univerfal Church fure throughout all the World, but the particular pne you both belong to. And if he will not yeform upon their Reproof, look on him no longer as a trueChridian, but an ill Man. Here therefore is not one Word faid about difobey- ing the Determination of the Catholic Church concerning a dilputed Dodrine : but about flighting the Admonition of a particular Church concerning a known Sin, and particular Churches are owned to be fallible.
Again, they fay it is an Article of our Creed, that we believe in the Catholic Church. But then they know the Meaning of this is not that \\'e believe whatever this Church, or any who pleafe to call themfelves fo, fhall at any Time aflert. But, as believing in the Refur- redtion of the Body, is only believing that fuch a R,efurredtion fhall be, fo believing in the Ca- thplic Church is only believing that fuch a Church is : that Chrifl hath united his Fol- Jq\yers intp one regular Society or Body, of which Jiimfelf is the Flead : which Society or Church is therefore called Catholic or Univer- fal, becaufe it confifts of all Nations i whereas the Jewip Church was not Catholic^ but par- ticular.
SERMON XII. 311
ticular, confifling only of one Nation. But whether this Church be infallible or not, the Creed fays nothing. They that can lay a Strefs on fuch wretched Arguments as thefe, how would they have triumphed had the fame Things been faid of their Church, that are faid of the yenv'tjl:) Church ? //' there artje a Matter too hard for thee in 'Judgement , fays Mofes, thou ft: alt come unto the Fritjis the Levites, that fiall be in thofi Days, and thou fait objerve to do ac-- cording to all that they Jljall inform thee ; thoic fialt not decline from the Sentence that they fall fhow thee, to the right Hand nor to the left ^ i for by their Word fiali every Cojitroverfy be tried '^. The Scribes and Pharifees, fays our Saviour, ft in Mofs i^eat. All therefore ivhatfoever they bid you ohfrve, that obferve and do \ Now if thcic very ftrong ExprefTions did not prove that ■Church infallible, (as certainly they do not 5 for then Chriftianity which they rejedled would •not be true) how can much weak'Cr Expreffions prove any other to be fo ? But they who will needs have the Church to be infallible, and the Rule of our Faith inftead of Scripture ; what Part of it do they make the Infallibility refide in ? For unlefs that be clearly known, we are
* Deut. xvii. 8, &c, 1 Deut xxi. 5. ' Matt, xxiii. 3.
X 4 never
312 S E R xM O N XII.
never the better for it ; but inilead of the fame Rule of Faith, every different Opinion about this Matter v^'ill produce a different Rule of Faith. And it is a Matter, in which the Opi-, nions of the Komamjls differ greatly. Many of them fay the Pope is infallible, and he himfelf claims to be fo. Bat then fomc think he is fo in Pvlatters of Faith only, feme in Matters of Fa(^ too. In mofl: PopiHi Countries it would be looked upon as Herefy to deny him this Pre- rogative; in others as gre.^t VVeaknefs to afcribe it to him. For a large Part of them fay nothing is infallible under a general Council, regularly called. But then they have fo many different Opinions about what makes a Council general, and what Call of one is regular, that fome of them reckon at leafl eighteen general Councils, and fome at mofl but feven or eight : and in- deed they might very juflly queflion whetherj ftridly fpeakipg, there was ever one fuch in the World. But farther : which of the Decrees and CanopiS of thefe Councils, amongft the in- finite Forgeries there have been, are genuine, and which not, here again is an endlefs Contro- yerfy ; and another as endlefs what the Mean- ing of Ibme of the mofl important ones of them is. In Confcquence of this they differ and dif-
pute.
SERMON Xir. 313
putc, and have done for Ages, (ar; united as they would feem to be) not only about fuch fiUy Queftions, as whether the Virgin Mary was conceived in original Sin or not, (and yet abput this they were calling one another Here- tics for 300 Years, and their general Councils, with all their Infallibility, have not dared to determine the Matter to this Day;) but they, quarrel equally about Things of the greatefl Moment. To give but one Inftance of many : whether a King may, for Herefy or Difobedi- ence to the Church, be depofcd, and his Sub- jeds difcharged of their Allegiance, is a Quef- tion of as much Weight as can well be put. The Popes and great Part of their Church for 600 Years have held they might; and have pradifed accordingly, as moft Nations in their Turns have felt. But what Tradition hath taught, and general Councils have decreed on this Point, is fo various and contradidory, that it would take a Man's Life almoft to inquire into i^ So that fome Fopifd Writers fpeak of the Affirmative of this Queftion as an Article of Faith ; and fome as a moft impious Error. One or the other mufl be impious, undoubtedly. Which then are the Heretics ? and what is their Infallibility good for, that either cannot,
5 Of
314 SERMON XIL
or will not, decide Queftions of fuch Impor- tance to human Society as this ? But to pro- ceed : Some of that Communion allow not even Councils to be infallible, and account no Dodrine fundamental, unlefs the whole Body of the Roman Church hath received it as fuch. And how iliall the ignorant know with Cer- tainty when they have all received it, and in what Senfe they have received it ? But why the whole Body of the Roman Church ? What Claim hath fhe of being always in the right more than the Churches of Greece^ of JJia, or Mthwpia, who differ from her, as well as we, in many Things,, and allow her no fuch Privi- lege? Nor, which is more, did St. Paul know of any (he had in the leafl : but in his Epiftle to the Church of Rome, bids her not tj be high- minded, but fear : for ifGodfpared not the Jews, take heed, lejl he alfo fpare not thee. Behold therefore, the Goodnefs and Severity of God : On them — Severity : but towards thee^ Goodnefs : if thou continue in his Goodnefs, otherwife thou alf% fjjalt be cut off. Strange Treatment, fure, of an infallible Church ! Some Perfons therefore have held-Infallibility to reiide not in the Church of Rome particularly, but in the whole Body of Chriilians confidered as one, which indeed is
the
SERMON XII. 315
the only true Catholic, or Unlverfal Church. But the whole Body of Chriflians, in the Na- ture of Things, can never meet : and, were it as eafy, as it is difficult, to colled: their feveral Opinions, what one Point fhould we find them all in all Ages agree in as necelTary, befides thofe general Doctrines of Chriftianity, that are on every Hand allowed to be clearly contained in Scripture ? Which Way foever then we feek for a Rule of Faith, to Scripture-Dodrine wc muft return : and therefore the befl Way is, never to depart from it.
But here fome of the Romanifts (for they dif- fer about it) will fay we wrong them. They ad- mit Scripture for the Rule of Faith. But do they admit it for the only one ? This they dare not fay. Or, if they did, will they allow us, when we have this Rule, to know what it means? No, we muft never underftand the leaft Part of it, though ever io plain, in any different Senfe from what the Church is pleafed to appoint. What then is this but mocking Mankind, and giving with one Hand, what they immediately take away with the other ? But we, they fay, are in a pitiable Condition, that, having only the dead Letter of Scripture to go by, and no living Guide or Judge to dired: us in the Interpretation
of
3i6 SERMON XII.
of it, as they have ; Controverfies arc always rifing among us, and can never be decided. To this we anfv/er, that Controverfies are what they themfelves, even with Perfecution to help them, can neither prevent or end any more than we. And in Matters of Property indeed, fome De- cifion, right or wrong, muft be made. Society could not fubfift without it : but what Need of an infallible Decifion in Matters of Faith ? Why is it not fufficient that every Man deter- mine for himfelf as well as he can in this World ; and that God, the only infallible Judge, will determine with Equity concerning us all in the next ? But the Generality of People, they fay, are incapable of judging for themfelves. Yet the New Teftament fuppofes them both capa- ble of it, and bound to it ; and accordingly re- quires them not only to try the Spirits, the Pretences to Infallibility, whether they be of God \ but to pro'ue all Things, and hold fajl that which is good"". But v/ere this otherwife ; if they are incapable of judging, why do you perfuade them to change their Judgement ? Let them alone in the Way they are in. But if they have Judgement enough to determine whether the Catholic Church be infallible, whether the
« 1 John iv. 1. "I Thefl". v. 2\.
Church
SERMON XII. 317
Church of Rome be the Catholic Church, whe- ther this InfaUibility be in Pope or Council, which Decrees of either are genuine, and what is the true Meaning of thofe Decrees; all which Things they muft determine before the Infalli- bility of the Church can be any Guide to them: if I fay every plain Man hath Ability enough for fuch Points as thefe, why hath he not Abi- .lity enough in other Cafes, to underfland com- mon Senfe and plain Scripture : to judge whe- ther Tranfubftantiation, for Inftance, be not contrary to the one, and Image Worfhip to the other? The Roma?iJJls themfelves own, that Men muft ufe their Eyes to find this Guide : v/hy then mud they afterwards put them out to follow him ? Efpecially confidering that the only Rule, which above ninety-nine Parts in a Hundred of their Communion have to follow, is not the Dodrine of Councils and Popes even were they infallible : (for of thefe it is infi- nitely harder to know any Thing than of Scrip- ture,) but merely what a few Priefts, and pri- vate Writers tell them ; and fo at laft, all the Pretence to being direded by Infallibility, ends in being led blindfold by Men, confelTcdly as fallible as themfelves. But all ChriAians are
com-
3i5 SERMON XtL
commanded, they fay, to o6ey them that have the Rule over them in the Lord ""'. And it is true, the teaching of the Minifters of the Gof- pel ought to be attended upon : their Doctrine followed in all clear Cafes, and their Judge- ment refpedled even in doubtful ones. But ftill we are no more bound to follow our fpiritual Guides into Opinions plainly falfe, or Practices plainly fmful, than to follow a com- mon Guide down a Precipice, or into the Sea, let our ov/n Knowledge of the Way be ever fo little, or the other's Pretences to infallible Skill in it ever fo great. The Rule therefore for the un- learned and ignorant in Religion is this. Let each Man improve his own Judgement and increafe his own Knowledge as much as he can : and be fully aiTured that God will exped no more. In Matters, for which he mufl rely on Authority, let him rely on the Authority of that Church which God's Providence hath placed him un- der, rather than another which he hath nothing to do with ; and trufl thofe, who, by encou- raging free Inquiry, appear to love Truth, rather than fuch as, by requiring all tL'^ir Doctrines to be implicitly obeyed, feem confcious that they will not bear to be fairly tried. But never let
* Heb. xiii. 17.
him
SERMON XII. 315^
him prefer any Authority before that which is the higheft of all Authority, the written Word of God. This therefore let us all carefully ftudy, and not doubt but that whatever Things in it are neceffary to be believed, are eafy to be underftood. This let us firmly rely on, and trufl to its Truth, when it declares itfelf able to ?nake us wife unto Salvation, perfeB, and tho- roughly furnijhed unto all good Works ". Let others build on Fathers and Popes, on Tradi- tions and Councils, what they will : let us con- tinue firm, as we are, on the Foundation of the Apoftles and Prophets y Jefus Chrift being th^ chief Corner Stone ^.
^ 2 Tim. ill, 13—17. y Eoh. li. io.
S E R.
SERMON Xlir.
I Pet. V; 12.
Exhorti?ig and tcjl'ify^ng that this u the true Grace of God wherein y^ ft and,,
TH E general Rule of Condud for Mea to go by is Reafon : contrary to what this plainly teaches, we neither can not ought to believe) but beyond what it teaches^ on fufficient Authority, we juftly may. Per- fualion founded on Authority is called Faith : and that which is founded on the Authority of our blelTed Lord, Ghriftian Faith*
Now the Rule of this Faith, the only Means by which we, who live fo many Ages after him» can learn with Certainty what Things he hath required as neceffary, and what he hath for- bidden as unlawful, I have proved to be th« holy Scriptures. For thefe, which confefledly give us a true Account of Chriftianity, do aifo.
Vol. VJ. Y as
322 S E R M O N XIIL
as I have (hown to you, give us a full and fuf- ficiently clear Account of it : and there is none whatever befides that can be equally dependedon. Other Antiquity compared with that of Scripture is modern : Tradition in its ou^n Nature foon grows uncertain : and Infallibility is no where to be found upon Earth. The only Thing then we have to rely on in Chriftianity, is the writ- ten Word of God. Whatever this forbids is linful : whatever it requires as a Oondition of Salvation is necelTary : whatever it does not fo require, is not neceffary. By thefe Rules there- fore of Reafon and Scripture, let us now pro- ceed, as was propofed in the fecond Plac6, to try the chief of thofe Doctrines which diftin- guifh the Church of Rome {rom ours.
To begin with that which is naturally firfl, the Objedt of Worfnip. We worfliip God, and pray to him through the Mediation of Jefus Chrift. This they acknowledge to be right. The Saints in Heaven we love and honour as Members of the fame myftical Body vv'ith our- felves. The holy Angels we reverence as the Minifters of the Divine Will. But as for pray- ipg to either, there being no Argument for it in Reafon, nor Precept in Scripture, nor indeed Example in Antiquity for at leaft 300 Years
after
SERMON XIIL 323
after Scripture, It furely cannot be a Thing ne- ceffary. Letting it alone is undoubtedly fafe : whether pracftlfing it be Co, the Church of Rome would do well to confider. They tell us, in- deed that they only beg the Prayers of the Saints in Heaven, as wc do thofe of good Perfons on Earth. And were this true; (as I (hall prove it is not) we defire our Fellow Chriftians on Earth to pray for us becaufe we know they hear our Defires : and furely it is Reafon enough not to allc thofe in Heaven to do it, becaufe we do not know they hear us, nor have the leaft Caufe to think they. do. For Scripture, which alone could tell us fo, hath told us no fuch Thing. But befides, if we can at all underftand Scrip- ture, it hath exprefsly forbidden all Applications to the Inhabitants of the invilible World, ex- cepting the Supreme Being. T/joii Jha/t wor- P^ip the Lord thy God, fays Mojcs^ and hijn only poalt thou ferve *. There is one God and one Me- diator, fays St. FauJy between God and Men* the Man Chrijl Jefus ^. Accordingly we find, that the Angel which appeared to St. John in the Revelation, forbids any religious Honour to be paid him, even when prefent. See thou do it not : I am thy Fellow Servant : worjhip • Matt. iv. 10. *" I Tim. ii. 5.
Y 2 Cod,
324 SERMON XIII.
Cod \ And when fonie amongft the Colojfmns had affected unjuftifiable Pradices of this Kind> St. Paul cenfures them as being in a very danger- ous Error. Let no Man beguile you of your Reward in a voluntary Humility and worfoipping of An- gels, iiJtruding into ihofe things which be hath not fcen^. Yet does the Church of Kome in- trude fo much farther as to pay undue Worfhip to Beings far below Angels : not only to the Saints ia Heaven, but to fome who were fo v/icked on Earth, that there is great Reafon to fear they are in Hell, an4 to others that arc mere Fidions of their own Imaginations, and never were at all. For the Sake of thefe, and through their Merits, they defire in their pub- lic and authorized Prayers, God's Mercy, fometimcs quite omitting to mention the Me- rits of Chrifl:, and fometimes joining his and theirs together. Farther than this, they di- redly pray to them, in the Houfe of God, and in the fame Pofture in which they pray to God; and that not only to intercede with him for them, but, in fo many Words, that they themfelves would beflow Grass and Mercy upon them, ivould Jorgiie the Guilt of their Sins, de- liver them from Hell, and grant them a Place in Heaven. What Pretence is there now in
= Rev. six. lo. xxli. 9. ^ Col. ii. 18.
Chriflianilj
SERMON XIII. 325
Chrlftianity for fuch Things as thefe ? and what doth this tend to, but making the Ignorant, efpecially, think their favourite Saint can do every Thing for them, right or wrong ? To Him therefore they recommend themfelves, not by a reh'gious Life, but by flattering Addreffes and coftly Prefents : on Plis IriterceiTion they often depend much more than on our bleffjd Saviour's ; and being fecure, as they think, of the Favour of thefe Courtiers of Heaven, pay little Regard to the King of it. Thus is the Intent of Religion deftroyed, and the Heathen Multitude of Deities brought filently back into Chriftianity. But above all, their Wordiip of the Virgin Mary is very remarkable. We ho- nour her Memory as a Perfon vi^hom he that is mighty hath peculiarly magnified^ and whom ail Gejierations JJmll call bleffed ^ But They addrefs her in fuch Terms as follow : Emprejs of Hea^ *ven i ^een of Angels and Men ; through whom, after God, the whole Earth liveth ; Mother of Mercy ; the Fountain of Grace and Salvation ; the only Hope of Sinners : JVho ever trujied in thee, and was confounded ? To thee I commit all my Hope, and all my Comfort : under thy De- jence is my Refuge ; make Hajle to help me in all
® Luke i. 4S, 49.
y 3 Things
326 SERMON XIII.
'Things which I Jhali either do or think every Mo^- merit of my Life, loofe the Bonds of the guilty, enlighten the Eyes of the blind, free us from all Sin, dnd drive away from us all Evil : grant us to efcape eternal Damnation, and caufe the Glory of Paradfe to he befiowed on us. What Autho- rity or what Excufe is there row for fuch Ex- preffions as thefe ? And yet every one of them I have niyfeh" collec?Led partly out of tlieir pub- lic CfHces, partly from others of their autho- rized ai:d approved Books of Devotion. For- merly in their very Mafs Book they went yet fariher : And begged her, by Virtue of her pa- rental Authority, to command of her Son what thsy wanted. But to this very Day, in another Ollice, they Intimate the fame Thing, by ex- hort: ag her XA\<il fhe would JJjew herfelf to be his Mother. And the better to make fure of her doing fo, they apply to St. Joachim, who, they fay, was her Father, though indeed it is not certainls? known at all who her Father was; much lefs whether he was Saint or Sinner : Hovv'ever, they apply to St. Joachim and tell him, that as his Daughter can pofjibly deny him nothing, it is in his Power to do every Thing he will j or them. This, you fee, is being very artful in making Interefi : only it is more Art
thaii
SERMON XIII. 327
than is neccfiary. For fince we are both per- ■ mittcd ^nd appointed to approach God through Chrift dirediy, who, we are certain, both doth hear and vnW help us, we (hall prejudice, in- flead of benefiting our Caufe, by making under- hand Apphcations to other Perfon?, who per- haps never come to know of our Petitions, and, if they do, are difpleafed at them; or, if they were not, can be in Comparifon of little Ufe to us.
Yet to judge by the Pradlce of the Romijh Church, who would not think that the whole New Teftament were filled with Precepts for the Wor{hip of the Saints, efpecially the blefled Virgin ? Whereas, even in the Go/pels (he is but feldom and occafionally mentioned ; our Sa- viour feeming on Purpofe to take lefs Notice of her, as if he forefaw what Advantages taking more would give to the Extravagancies of after Times. In the ABs fhe is juO: mentioned once. Ip the Epijiles and Revelation not at all. Yet thefe are not half the monflrous Things that the Romanijis are guilty of about her. They have invented a Fable of her Body being taken up into Heaven, and appointed a folemn Feflival in Honour of it. They have inftituted a Form of Devotion called the Rofary, in which ten
Y 4 AddfelTes
3^8 SERMON XIII.
Addreffes are made to her, for one to God ; and fucceffive Popes have granted large Indul- gences and Bleffings to all that fliall fay it. Then their private Writers about her have gone incredible Lengths. One of their Cardinals, Bonaventurey by putting her Name inftead of God's, and fome other necelTary Alterations, hath applied the whole Book of PfaJms to her. In the fame Manner he hath altered the Te Deum. We fraife thee, O Mary, we acknow- ledge thee to be the Lady 3 and fo in the other Hymns of the Church. Nay, he hath made a Creed for her in Imitation of St. Athanajius^. Whoever will be faved, it is necejjary that he hold the true Faith concerning Mary 3 which ex-' cept a Man keep whole and undejiled, he fiall perijld everlajlingly. Now if their Church do really difapprove thefe Things, why do they never ceniure them .^ Why is this very Man canonized for a Saint, whilft we are condemned as Heretics ? For not content with thinking this Kind of Worfhip lawful, they pronounce accurfed whoever (hall think otherwife.
Another Thing we differ in, is this : They
make PIdures of God the Father under the
Likenefs of a venerable old Man. They make
Images of Chriil and of his Saints, after their
3 Q'^^'^
SERMON XIII. 329
own Fancy. Before thefe Images, and even that of his Crofs, they kneel down and proftrate themfelves : to thefe they lift up their Eyes, and in that Pofture pray. The leaft Appear- ance of Command, or even the Allowance, of fuch Pradices in Scripture they pretend not ; and yet againfl: thofe who difallow them, they thunder out Anathemas. Now as to Pidurcs of the Father Almighty, whom no Man either hath Jeen^ or canfee^-, all vifible Figures muft reprefent him fuch as he is not, muft lead the Ignorant into low and mean Ideas of him, and give thofe of better Abilities, from a Contempt of fuch Reprefentation, a Contempt of the Re- ligion that ufes them. Anciently the Heathens themfelves had no Images of God ; and a very learned Heathen obferves, that if they had never had any, their Worjfhip would have been the purer j for the Inventors of thefe Things, fays he, lefiened among Men the Reverence of the Divine Nature, and introduced Errors concern- ing it s. The Jews, though the Old Teftament figuratively exprelTes, in Words, the Power and Attributes of God by Parts of the human Form, were yet moft ftridly forbidden all fen-
f 1 Tim. vi. 1 6. s Varro ap. S. Aug. de Civ. Dei. I. 4.
c. 31. where he fays they had none for 170 Years. But Tar- quinius Pnjcus iptrguuced them. See TtTiiJoti on Idol. p. 59.
fible
330 SERMON XIIL
fible Reprefentations of him under any Form. T^ake good Heed unto yourfehes, fays Mofes, for ye Jaw no Manner of Similitude on the Day that the Lcrdfpoke to yoii in Horeb ; lefi ye corrupt yotirfeheSi lejl ye forget the Covenant of the Lord your Godi and tnake the Similitude of any Figure'^ for the Lord thy God is a confuming Fire, even a iealoiis God^. Accbrdinelv we find, that when they had made a Golden Image, tho' it was ex- prefsly defigned in honour of ,that God who brought them cut of Egypt, it was notwith- ftanding puni{hed as Idolatry. And far from allowing to Chriflians, what was then forbid- den the Jews, St. Paul moil feverely condemns it in the very Heathens, that u-ben they knew God, they glorified him not as God, but became *vain in their Imnginations. and changed the Glory of the incorruptible God, into an Image made like to corruptible Man \ Yet how near dcth this approach to what the Church of Rome doth now, in making Pidtures of God the Father ! Our bleffed Saviour indeed, having taken on him human Nature, is capable of being reprefcnted in a human Form. But, as all fuch Reprefen- tations mull be imaginary ones, fo they are ufe- lefs ones too : the Memorial of himfelf, which •^Peut. iv. 15 — 24. ' Rom. i. 21, 23.
hs
SERMON XIII. 33T
he hath appointed in the Sacrament, we may he alTured is Tufficient to all good Purpofes ; and thefe ether iMemorials have always produced abfurd and wicked Superfiitions. As for the Images of the Saints, it is fufficient to fay, that there being no Pretence for worfliipping the Saints themfelves, there is yet lefs Pretence for worfhipping thefe Reprefentations of them. But here the Church of Rome will fay we wrong them : they do not worfliip Images, but only Chrill: and his Saints by thefe Images. But in- deed it is they who wrong themfelves then. For not a few of their own Writers ^ frankly ov^n they do worfhip Images, and with the fame Degree of Worfhip that they pay to the Perfons whofe Images they are. And for the Crofs par- ticularly, m their public Offices, they exprefly declare themfelves to adore it, and in plain Words, petition it in one of their Plymns, to give Increaje of Grace to the Righteousy and Pardon to the Guilty. This they fay is a poeti- cal Licence ; and truly, in fo ferious a Thing as Worfhip, no fmall one. But farther : had
^ Aquinas, &c. See Trapp. Ch. of ^w^Za;/^' defended, p. 219. They put in the Index Exp thofe Paffages in Marginal Notes and Indexes, that iay the contrary. See Inftances, ib. p. 235. They are to be worfhipped, fays Bellartnine, ita iit ipfo' iermineiii 'venera^ tionem, ut in Je ccnjiderantur Ijf 7icnfolum ut 'vicetn gerunt exemplaris. ^ellarm. de Jma^. 1. ii. c. 21. ap. Vitr. in Jf. xliv. 20.
they
332 SERMON XIII.
they no Regard to the Image, bat only to the Perfon reprefented, why is an Image in one Place looked upon to have fo much more Power and Virtue, than an Image of the fame Perfon in another Place ? Why hath that of our Lady of LorettOy for Inftance, fo much more Honour done it, than that of our Lady any where elfe ? We own the Council of Trent does gives a Cau- tion, that no Divinity be afcribed to Images, nor any Truft put in them : And the Heathen gave the like Caution often with Refped to theirs: but this never hinders the Scripture from con- demning them as Idolaters. And the Reafon is, that fuch Cautions never are, or can be ob- ferved by the Multitude. Place fenfible Objecfts before them to dired: their Word] ip to: and in thofe Objects their Worfliip will terminate. This the primitive Chriflians faw too plainly in the Heathens, ever to think of imitating them. Accordingly neither Images nor Picftures were allowed in Churches for near 400 Years. And when, after being more than once condemned, they came to be allowed, no Honour was in- tended to be paid to them. On the contrary, when it began to be paid, which indeed was not long, it was feverely cenfured, and particu- larly in the eighth Century, by above 300 Bi-
fliopSj.
SERMON XIIL 333
Ihops, aflembled in Council at Conjiantlnopk. But about thirty Years after, the fecond Coun- cil of Nice, (fo ill did Councils agree) eftabliflied it. Yet even this Council held Reprefentations of God to be unlawful. And all the Weftern Coun- tries, except Italy, under the Pope*s immediate Direction, continued to condemn the Worjhip of ^z// Reprefentations, for fome Ages afterwards. But by Degrees it firfi; became general ; and then fo grofsly fcandalous, that the Church of Rome, it feems, hath judged it the wifefl Way to leave the fecond Commandment, which too plainly forbids thefe Things, out of their fmaller Books of Devotion, under the abfurd Pretence of its being only a Part, I fuppofe an infignificant one, of the firft : though, fmce they have been charged with this, they have thought fit in fome of them, but not in all, to reftore it again. And here let us quit the Article of Image-Wor- fhip, with the Pfalmift's Remark upon it. T^hey that make them are like unto them i fo is every one that trujieth in them. O Ifrael, truji thou m the Lord '.
But there ftill remains another Objecflof P^- ftfl) Worfhip, the Sacramental Bread and Wine. For they have made it an Article of Faith, that
> Pf. cxv. §, 9,
the
334 S E Pv M O N XIII.
the SubAance of tbefe Is, by the Words of Confecration, intirely changed into the Sub- fiance of the living Body and Blood of Chrifl: : which Change therefore, they chU Tranfubjian- tiation^ Now, were this really the Body of j Chrifl:, 'tis allowed we have no Command to ' worfliip it under this Difguife, and therefore commit no Sin in letting fuch Worship alone. But if it be really not fo, they own themfelves to pay that Honour to a Bit of Bread, which belongs only to the eternal Son of God. And furely one ihould think it a Queftion eafily de- cided, whether a fmall Wafer, which is the Bread they ufe on thefe Occafions, be the Body of a Man, and whether Wine in a Cup be Blood. Almofk every one of our Senfes will tell us it is not : And though, in feme bafty or diftant Appearances of Things, our Senfes may be deceived, yet, if, where there is all pofiible Opportunity of examining the Matter, we cannot be fure of what our own Byes and our own Feeling, our Smelling and Tailing, all inform us of, then we can be furc of nothing. 'Tis only by fuch Evidence that we know any Thing in this World : 'tis by no other that we know we have a Revelation from God, and that this Sacrament is appointed in 4 it.
SERMON XIII. 33^
it. If therefore we are not to believe our Senfes, how are we to beheve any Thing at all ? But indeed what they tell us in this Cafe, is as con- trary to all Reafon, as it is to all Senfe. That a human Body in its full Dimenfions {hould be contained in the Space of an Inch or two, looks as like a Contradidion as any Thing well can do : that the Subllance of Bread fhould not be in the Sacrament, where they own all the Pro- perties of Bread are, and that the Subflance of Flefh fhould be. there, and not one of the Properties of it appear, is very monftrous ^ and that the very fame Body of Chrift, which is now in Fleaven at the right Hand of God, fhould at the fame Time be on Earth in the right Hand of th@ Pricft j and that there Oiould be feveral thoufands of thofe Bodies upon Earth at many hundreds of Miles Diflance from one another, and yet all thefe be that very fame one Body alfo, this is fuch Talk, that for fober Fer- fons in their fober Senfes to ufe it, and keep their Countenance, is very ftrange. If one and one be two, then one Body of Chrift here, and one Body of Chrift there, make two Bodies of Chrift, which they own he hath not. And if one Body can be in more than one Place at one Time,, we may all of us perhaps be now this
very
336 SERMON xriL
very Inftant at Rome as well as here : a Mail may be at ever lb many thoufand Miles Diftance from himfelf, and afterwards he may come and meet himfelf, (as two of their pretended real Bodies of Ch rift- often doj) and then pafs by himfelf and go away from himfelf to the fame Dift:ance he was at before : he may in one Place be {landing ftill, in another be carried along, and fo be in Motion and not in Motion at the fame Time. Men may fay fuch Things as thefe if they will : and they may believe them if they can. But in order to it, well do they diredt their poor People to profefs in their Engliftj Manual of Prayers before Mafs, 1725, p. 409. Herein I utterly renounce the 'Judgement of my SenfeSi and all human Underjianding.
Here therefore we fix our Foot : If thefe Things be to every Man living evidently abfurd and impoffible, then let no Body ever regard the moft: fpecious Pretences of proving fuch Doc- trines, or the Authority of a Church that main- tains them. It is no hard Matter for an artful Man, a little pradifed in disputing, fo to con- found a plain Man upon almoft: any Subje<ft, that he fhall not well know how to anfwer, though he fees himfelf to be right, and the other wrong. This is an Art which the Priefts
of
SERMON Xin. 337
of the Church o^ Rome are well verfed in. In- deed the chief Part of their Learning is to puz- zle themfelves firft, and as many others as they can afterwards. But always obferve this Rule • Stick to common Senfe againft the World : and whenever a Man would perfuade you of any Thing evidently contrary to that, never be moved by any Tricks and Fetches of Sophiftry, let him life ever fo many. He will be for proving to you by round-about Arguments, of which you are iinqaalified to judge, that his Church is infalli- ble, and therefore Tranfubftantiation is true. Do vou anfwer him by a much plainer Argu- ment, of which you are very well qualified to judge: that Tranfubftantiation cannot poffibly be true, and therefore his Church is not infal- lible.
But they plead ; with God all Things are pof- fible, and therefore this is (o. Now we own that all Things which are not impoffible in them- felves, are poffible with Him ; but God himfelf cannot do what in its own Nature cannot be done. For Inftance, he cannot deflroy his own Being, he cannot ceafe to be juft and good, be- caufe this hath a Contradidion in it; and for the fame Reafon he cannot do any Thing elfe that hath a Contradi<ftion in it : for that would
VoL.Vl. Z be
338 SERMON XIII.
be doing a Thing and at the fame Time not <^oing it : to afcribe which to God is not to magnify, but mock his Power.
But they fay further, that Tranfubftantiation hath no more Difficulty than the Trinity hath. But furely the Difference is very vifible. The Dodlrine of the Trinity indeed is a Myftery : that is, the whole of the Subjecft cannot be fully iinderftood by us. But in Tranfubftantiation there is no Myftery at all. For the mod evi- dent Falilioods are as jaft clearly underftood to be fo as the moft evident Truths. In the Tri- nity there is nothing we fee to be falfe ; only we do not fee the particular Manner in which fome Things faid concerning it are true : but in Tranfubftantiation there are many Things we fee to be falfe, and which can in no Manner be true. Let them fliow us any Contradidton in the Dodrine of the Trinity, and we will believe it no loncrer. In the mean Time, fince we have ihown Contradidion in Tranfubftantiatlon, let them believe t/jat no longer.
But they have Scripture to plead for it. Now if this were a Dodrine of Seripture, it would fooner prove Scripture to be falfe, than Scrip- ture could prove it to be true ; and therefore the Papifls, by making fuch a monftrous Ab- ; ,, 6. furdity
SERMON XIJI. 339
furdlty an Article of Faith, have loaded their Religion with a Weight, which, did it belong to Chriftianity, were able to fink it. But, God be thanked. Scripture is no more on their Side than Reafon. We know indeed that our Sa- viour faid when he gav^ the Sacrament, This is my Body. But fo at another Time he faid^ Verily verily I am the Door of the Sheep : and at a third, I am the Fine. And (o have all Man- kind always csklled a Reprefentation of any Thing by the Name of.v/hat it reprefented. Why then is He not to be underftood in the fame Figure here ? How do we think the Apoftles underftood him but as they were ufed to do in fuch Cafes ? They who were fo backward at comprehending difficult Things, and fo ready to afk Quefiions about them, did they without any Surprize or any Qiieilion apprehend that our Saviour then took his own Body in his own |Jand, and gave that one Body to each of his twelve Apoftles at the fame Time, and that each of them Avallowed him down their Throats though he was all the while fitting at the Ta- ble along with them ? Such Things are too ri- diculous to be mentioned in a ferious Place, and yet thefe Men force us to it by gravely requiring us to believe them, The onlv confiderable Paf- Z 2 %c
34© SERMON XIIT.
fage befides, that they plead, is in the fixth Chapter of St. Jo^n ; where many Jews having followed our Saviour becaufe he had fed them with the Miracle of the Loaves, he bids them labour not for the Meat which peri/Jjethy but that which endureth unto everlajiifig Life, which He would give them who is the true Bread from Heaven. Now were this meant of the Sacrament, and to be underftood literally, we mufl: conclude not Bread turned into Chrift's Body, but his Body turned into Bread ; which is quite the contrary to what they hold. But indeed the whole is only a figurative Way of faying that the Souls of Men receive from' the Fruits of his Death a much more valuable Nou- rlfhment than their Bodies receive from their daily Food. Juft as he elfewhere fays ™, Who- ever drinkeih of the Water that 1 Jh all give him, it pall be in him a Well of Water fpringing up into everlafiing Life -, whicli no Body ever un- derftood literally : and juft asWifdor^ fpeaks of herfelf in Ecclus xxiv. 2 1 . They that eat me pd all yet be hungry, and they that drink me Jljall yet be thirfty -, that is, they who have tailed the Pleafures and Benefits of Virtue will always de- fire a ftill greater Experience of them. But the 'Jews, with their ufual Perverfenefs, cavilling
" John iv. 14.
at
SERMON XIII. 34f
at tbefe Words of our Saviour's, he goes on very Arongly to afTert the Propriety of them, that his Flefi is Meat indeed, and his Blood Drink indeed, that he who eateth the one and drinketb the other, dwelleth in him and liveth by him, but he that doth not, hath no Life in him. But now thefe Words being fpoken, you fee, con- cerning the prefent Time, My Flefi is Meat in- deed, and fo on, cannot principally relate to the Sacrament J for there was yet no fuch Thing, nor till a Year or two after. Befides -, it is not true that he, and he only, who eateth the Sa- crament, fhall dwell in Chrift and live by him. For Perfons may poffibly have no Opportunity of receiving the Sacrament, and yet be very good Chriftians, and too many receive it fre- quently, and yet are very bad Chriftians. The Meaning therefore plainly is, that our Saviour's coming and fufFering in the Flefh, and flied- ding his Blood for Mankind, is the fpiritual Life of the World : that whoever imbibes the Docftrine he taught in his Life, and partakes by Faith of the Benefits he procured at his Death, his Soul is inwardly ftrcngthened by them, and fhall be finally preferved to a happy Immortality. For in this fpiritual and figurative Senfe he im- mediately diredts his Difciples to underftand his Z 3 Words J
342 SERMON XIII.
Words ; when mifunderflandlng them in a grofs and literal one had fomewhat daggered them. Doth this, fays he, offend you ^ It is the Spirit that guickeneth : the Flep projiteth nothing, ^he Words that Ifpeak unto you, they are Spirit and they are Life. His Manner of Expreffion had the fame Intent with that PafTage of St. Faul % where he fays, the Ifraelites did all eat the fame fpiritual Meat, and did all drink the fame fpiritual Drink. For they drank of the fpiritual Rock that followed them, and that Rock was Chrifi. The Papifts themfclves do not think from hence, that the fews did eat and drink Chrift literally : and Chritl:ians do it in the fame Manner they did, only with a clearer and more difl:in(5t Faith. For in this fpiritual Senfe, Chrlft himfelf explains his Words i we firmly believe Jlis Body and Blood to be verily and in^ deed taken and received by the Faithful in the Lord's Supper I that is, an Union with him, to be not only reprefented, but really and efFedu- ally communicated to the worthy Receiver. But as for any other Senfe, if we did, or could do lb monftrous a Thing, as literally to eat the Flefh, and drink the Blood of our dear Lord, it is not that which could do our Souls any Good,
-- J Cor. X. 3,4.
but
SERMON XIII. 343
but only his Grace accompanying this Sacra- ment : which may as well accompany it with- out any Change of the Bread and Wine, as it accompanies that of Baptifm, without any Change of the Water.
We fee then that Scripture by no Means fa- vours Tranfubftantiation. It is indeed exprefs againft it. For St. Paul more than once tells us, that what we eat in the Sacrament is Bread* and as for what we drink, when our Saviour fays, this is my Blood which is foe d for you, if he had meant literally, he had fpoke falfely : for his Blood was not fhed till afterwards, and could not be drank then. Neither is it in a Condition of being {hed at prefent, and there- fore cannot be drank now. But too much hath been faid of this monflrous Dodrine, to which the Indifcretion of well-meaning Writers gave the firfl: Occafion pretty early, whillT: they af- fe<5ted to heighten the figurative Expreffions of Scripture, by ftill more figurative ones of their own J Httle thinking at the fame Time, that fuch an afefurd Meaning, as the Papifts now plead for, could ever be afcribed to them ; and plainly fliowing, by innumerable Proofs, that it is un- juftly afcribed to them. But as Ignorance and Superftition increafed, about 800 Years after Z 4 Chrift
344- SERMON Xlil.
Chrill this amazing Notion began to be dif^ tindlly, and explicitly entertained and aflerted, which fome had the good Senile to oppofe i fome the Weaknefs to receive, as a Myflery that promoted the Reverence of the Sacrament j others the Wickednefs to fiipport with Zeal, as an Artiftce that increafed the Authority of the Prieft : for what could he not do, who, as they blafphemoufly exprefs it, could make God ? By Degrees then this Dodrine prevailed 3 till, in the 13th Century, it was eftablirhed as an Ar- ' ticle of Faith. And w'hen once the fpeculative Errorj, of believing the confccrated Bread and Wine to be literally the Body and Blood of Chrift, obtained, the pradical one of w^orOiip- ping them as fuch, quickly followed. For though a decent Refpedl was always paid to the Sacra- rnent, yet a dire^l Adoration to the Elements was never paid, till the dark and fuperftitious Ages abovementioned introduced fo fenfelefs an Idolatry, to the infinite Scandal of Religion. May God, who mercifully winked at the Times of Heathen Ignorance, overlook this lefs excu- fable Folly of Chriftians, ^nd/brgive t hem , for tiey know not iJDhat they do. But let us all remember, that our Cafe will be much worfe 4 than
SERMON XIII. 345
than theirs, if, after the Light hath fo clearly Oione upon us, we return to Darknefs again : if, as the Apoftle exprefles it, we change the Truth of God into a Lie, and worjhip the Crea- ture injlead of the Creator ^ "who is bleffed for evermore °. Amen.
? Rpm. i. 2<;,
S E R-
SERMON XIV.
I Pet. v. 12.
Exhorting and tejiifytng that this is the true
Grace of God wherein ye Jland,
HAVING propofed from thefe Words, firft, to fhow what is the Rule of Chriftian Faith and Pradice; and, fe- condly, to examine by this Rule the chief Dif- ferences between the Church of Rome and ours : the former Head I have finifhed, and made fome Progrefs in the latter. The Honour paid by them to Saints and Images, the Dodrine of Tranfubftantiation, and the Worfhip built upon it of the Sacramental Bread and Wine, have been confidered : and now I proceed to another Peculiarity of theirs, with Refped: to the Sa- crament, withholding the Cup from the Laity* That our Saviour adminiftered the Holy Eu- charifl in both Kinds, they acknowledge ; nay,
that
34S SERMON XIV.
that he exprefsly commanded thofe, to whom he admlniflered it, that they (hould all drink of that Cup. What therefore he commands all to do, why do they forbid all but the Prieft to do ? Why ; the Apoftles, they fay, were com- manded to take the Cup as well as the Bread, becaufe they were Clergy. But the Church of Rotne forbids even the Clergy, excepting thofe who officiate, to take it. Befides, if the Com- rnand of receiving the Cup relates only to the Clergy, that of receiving the Bread too muft relate only to the Clergy : for there is no Man- ner of Diflindion made in the Gofpel. Yet they own the Laity are obliged by our Saviour's Command to receive the Bread, and therefore they are obliged by the fame Command, to re- ceive the Cup : which that they did accord- ingly, the eleventh Chapter of the iirft Epif- tle to the Corinthians, makes as plain as Words can make any Thing. Not to fay further, that if the fixth of St. John relate immediately to the Sacrament, as they are fometimes very po- iitive it doth, the fifty-third Verfeof that Chap- ter exprefsly declares, that, unlefs we drink the Blood of the Son of Man , as well as eat his Flejh, we have no Life in us.
But
SERMON XIV. 349
But they tell us, our Saviour himfelf, after his Rerurre(5tion, adminiftered the Sacrament in one Kind only. For St. Luke fays, that fitting down to eat with the two Difciples at Em?nauSt He took Bread and blejfed it, and brake y and gave to them : and, upon their knowing him, va- niJJjcd out of their Sight '. Now it happens, that this was not adminiflering the Sacrament at all, but doing juft the fame Thing, which the Evangelifts, in juft the fame Words tell us he did, when he fed the Multitudes with the Loaves and Fifhes ; and indeed at every Meal he eat. For the Jews in the Beginning of every Meal of theirs, ufe the very fame Cuflom to this Day '. But they further plead, that how- ever that be, at leafl when in the Ads of the Apoftles it is faid, the Difciples ?net together fa break Bread on the fir Jl Day of the Week ' ; thi& muft be the Sacrament -, and the Cup is not once mentioned there as given. We anfvi'er, *tis not certain that even this was the Sacra- ment : and fuppoUng it was, as, in Scripture- language, common Feafts are expreffed by the fingle Phrafe of eating Bread, which yet furely does not prove, that the Guefls drank nothing,
* Luke xxiv, 30, 31. * Buxtorf. Synag. Jud. c. 12.
= Ad,% XX. 7.
fo
2^6 SERMON XIV.
fo neither is it proved, by a religious Feaft being exprefled in the fame Manner. And befides, if there is no Mention there of the Laity's re- ceiving the Cup, there is none of the Prieft's receiving it neither : yet this they think abfo- lutely neceffary : and if one may be taken for granted, without being mentioned, the other may. Nor /liould it be forgotten on this Oc- cafion, that as the Phrafe of eating fometimes comprehends the whole of this Adion, fo doth that of drinking : u^e have all been made to drink into one Spirit, fays the Apoftle ^ -, who hence proves the Unity of all Chriftians, and there- fore certainly thought it was the Right of all Chrillians \ But they plead farther, that the Laity, by receiving the Body of Chrift, receive his Blood alfo : for the Blood is contained in the Body. But here they quite forget, that our Saviour hath appointed this Sacrament to be received for a Memorial of his Blood's being {bed out of his Bod,y, of which, they who re- ceive not the Cup, do not make the Memorial which he commanded, when he faid. Drink ye qU of this. Still they iniift, that there being no peculiar Virtue or Benefit annexed to this Part of the Sacrament that they with-hold,
^ I Cpr. xii. 13. •= Claget, Vol. i. Serm.x. p. 265.
which
SERMON XIV. 351
which does not belong to the other, 'tis no Manner of Lofs to the Laity to omit it. Now does not the fame Reafon prove equally, that the Clergy may omit it too ? But belides, what Treatment of our blefl'ed Lord is this, when he bath appointed all Chriftians to perform a fo- lemn A<ft of Religion, confifting of two Parts, both with equal Stricftnefs enjoined ^ for the Church of Rome to fay that one of them, the far greateft Part of Chriftians fliall not perform, for 'tis full as well let alone : nay better indeed, if we believe them : for the Cup they tell us, may be drank of immoderately, may be fpilled, many dreadful Inconveniences may happen from trufting it with the Laity ? Now 'tis ftrange our Saviour (hould not be wife enough to forefee thefe Inconveniences : 'tis ftrange we {hould not experience them neither : and it adds to the Wonder not a little, that the whole Church of Chrift, for 1200 Years, fhould not be able to find them out any more than we. For in all that Time, the Cup was conftantly given to the Laity in their public Communions, though there are fome Inftances, yet neither many, nor early ones, in which the Bread alone was car- ried to private Houfes. And when fome of the Laity, for abfurd Reafons, refufed to take the
Cup,
352 SERMON XIV.
Cup, no lefs than three Popes condemned them. But fuperftitious Imaginations gradually increafing amongft Chriftians, a Cuftom arofe firft of giving the Bread dipt in Wine inftead of both feparate, and at laft in the 15th Century the Council of Conjiance, the fame which de- creed fo honeftly, that Promifes made to the Prejudice of the Catholic Faith ought not to be kept \ decreed alfo very modeftly, that not- withflanding (for (o they exprefs it) our Sa- viour adminiftered both Kinds, one only (hall be adminiftered for the future to the Laity. And now it Is made an Article of their Creed, that the whole Sacrament is given by giving this Part : fo that whoever iliall fay both are neceffary, (which, if it be not a Truth, one fnould think could not be a Hereiy) Is by the Council o^ Trent pronounce^ accurfed.
Another Difference between the Church of Rome and ours with Refpecfl to the Sacrament is this. They hold that, as often as it is cele- brated, Chrift is truly and properly offered up a Sacrifice for our Sins. Now we acknowledge, that every Ad: of Obedience and of Worfhip more efpecially, may, agreeably to the Lan- guage of Scripture, be fpoken of as a Sacrifice
' ^{i^ Courayeri Council oi Trent, Vol. i. p. 595.
to
S E R A4 O N XIV. 353
to our Maker: that his Creatures of Bread and Wine, when appropriated to this folenin Ad: of Religion, are fo far Offerings to God : and that this whole Ad:, being a Memorial and Re_ prefentation of the Sacrifice of Chrift, may fitly- enough be called by the fame Name with what it commemorates and rcprefents : fo that in this Senfe Chrifi:ians have an Altar and an Of- fering upon it. But that, inftead of a reprefen- tative Sacrifice of Praife, it fhould be a real Sa- crifice of Atonement, in which Chrift's Body, literally fpeaking, is every Day offered up anew of this we can fee neither Proof nor Poffibility. For not only it fuppofes Tranfubftantiation to be true, which hath been proved to be falfe -, but it is abfolutely inconfiftent with two whole Chapters of the Epifile to the Hebrews y the ninth and tenth , which throughout inculcate that Chriji was not to be offered up ojten, for then muji he oftejj have Jiffercd •■, but that be appeared once to put away ^in by the Sacrijice of himj'elf -y was once offered to bear the Sins of many ; and by this one Offering hath for ever perfe5led them that are J'an5lified. If therefore our Doctrine be heretical in this Point, St. Faul\ is fo too : not to fpeak of the primitive Chriftians; who, though they often called this Vol. VI. A a OrdinaiKe
354 SERMON XIV.
Ordinance a Sacrifice, yet, by calling it an un- bloody one, fbew they did not think the Blood of Chrift was literally offered up in it ; and by frequently faying they had indeed no Sacrifices, prove themfelves to look on this only as a figu- rative one.
But now from this Notion of a daily Atone- ment thus made, I (hall proceed to their other Dodiiines concerning the Forgivenefs of Sins* And here they hold, that a particular Abfolution from a Pried is ncceflary, if it can be had, for tlie Pardon of every mortal Sin, i. e. every Sin bv which any Perfon without Repentance for- feits his Title to Heaven : and that a particular Confeflion of every material Circumflance of every fuch Sin, is neceffary for Abfolution. And the Pradlice of thefe Things they apprehend to give their Church an unfpeakable Advantage
over ours.
The Necefiity of fuch Abfolution they plead for from our Saviour's Words to his Apoftles : Whatjhe'uer ye Jhall bind on Earth, fiall be bound in Heave?!: and whatfoeiier ye fiall loofe on Earth, fiall be loojed in Heaven ^ Whojefoever Sins ye remit:, they are remitted ; and whofefoever Sins ye retain, they are retained ^ Now cer-
^ Matt, xviii. i8. ^ John xx. 23.
tainly
SERMON XIV. 355
tainly thefe Words did not put it in the Power of the Apoftles themfelves, to pardon or refufe to pardon whom they pleafed, right or wrong. They could ufe the Keys of the Kingdom of Heaven no further, than he faw fit, who open^ ethy and no Man Jhutteth : who JhuUeth, and no Afan openeth s. Yet the Apoftles had great Powers by Virtue of thefe Words, which we have not : the Power of difcerning by the Spirit, in many Cafes at leafl, and therefore of declar- ing, who v>'ere penitent and pardoned, who othersvife : the Power of inflicting and conti- nuing miraculous Punifliments on wicked Per- fons, which is binding and retaining their Sins j and of removing fuch Punifliments, which is loojing and remitting them. But thefe Things the Romijh Clergy can no more claim than we. What then befldes can there be conveyed by thefe Words of our Lord ? A Power of preach- ing that Gofpel, according to the Terms of which alone, the Sins of Men fliall be forgiven or punifl:ied ; a Power of admitting Perfons into a State of Forgivenefs by B.iptifm, of adminif- tering to them the Word of God and the holy Sacrament, as Means of Grace i of denouncing his Wrath againft: all Sinners, interceding with
E R.ev. iii. 7.
A a 2 him
356 SERMON XIV.
him for all Penitents, and pronouncing In his Name that he pardons and abfolves them. Thefe Things, we truft, are done much more faithfully by us than them. There is indeed another Power, of exerciiing fpiritual Difcipline, for the Honour of the Church and the Sake of Example, to diflinguiih fo far as Men are able between the good, by admitting them to Com- munion with us, and the bad, by excluding them from it. In this we acknowledge that we are deficient : but they are worfe : for they have utterly perverted it from a public Inflitu- tion of general Ufe and Influence, to a fecret Tranfidion between a Sinner and his Confeflbr, in which not only fuch Abfolution is made ne- ceflury, as the Scripture hath no where required, but fuch Confcffion infifled on as is no Way needful to it. Not needful from any Command of God : for the chief and almoft only Text they plead for that Purpofe, Confefs your Faults one to another \ no more obliges the People in all Cafes to reveal the Particulars of their Sins to the Prieft, than the Prieft to reveal the Par- ticulars of his to the People. Nor is it needful from the Nature of the Thing : for it is not knowing a Perfon's Sins that can qualify the
'' James v. 16.
Prieft
SERMON XIV. 357
Pried: to give him Abfolution, but knowing he hath repenied of them : which is juft as poflible to be known without a particular Confeffion, as with it.
Still in many Cafes acknowledging the Errors of our Lives, and opening the State of our Souls to the Minifters of God's Word, for their Opinion, their Advice, and their Prayers, may be extremely ufeful, fometimes neceffary. And whenever Ptrfons think it fo, we are ready both to hear them with the ut moil Secrefy, and to affill them with our bed Care : to direct them how they may be forgiven, if we think they are not i to pronounce them forgiven, if we think they are. Only we muft beg them to remember, that none but God can pardon Sins iS to their Confequences in another World. Men indeed may take off from Sinners the Cen- fures of the Church if they have incurred them; but as to any Thing farther, all we can do is either to pray to God that he would forgive them, (which was the only Form of Abfolu- tion till the eleventh Century at leaf!:) or elfe to declare that he hath done (o. And let fuch a Declaration exprefs ever fo poiitively that either God or the PrielT: abfolves them, it is a fatal Error to build Hopes on this, with Refped: to
A a 3 another
358 SERMON XIV.
another Life, any further than conditionally, that if their Repentance be fufficient, their For- givenefs is certain. But whether it be fufficient or no, the Priefts of our Church can give their Judgement, and thofe of the Church of Rome can poffibly do no more. For they muft owa themfelves to be as fallible as we are.
But as neither Reafon nor Scripture makes Confeflion and Abfolution of this Kind neceffary, fo neither did the primitive Church hold it to. be fo. Public Confeffion indeed they required in Cafes of public Scandal : but for private Con- feffion in all Cafes, it was never thought of as a Command of God for 900 Years after Chrift; nor determined to be fuch till after 1200 : when the fame Council of Lateran decreed it, which decreed alfo the depofmg of fuch Princes as would not extirpate Hercfy. And yet it is amazing what Strefs they now lay upon it. No Repentance, they tell us, will avail, if it be negledted : and almoft any will do, if it be ob- ferved. For let a dying Sinner have only what they call Attrition, fuch a Sorrow as arifes merely from the Fear of being puniffied with- out the lead Degree of Diflike to Sin or Love to God, this Sorrow, though not fufficient without Abfolution, yet, with it, is. So that if
a
SERMON XIV. 359
a Perfon who hath difregarded God all his Life, can but be made afraid of him at his Death, the Prieft (hall deliver him from Hell, and fecure Heaven to hitn, by a Word fpeak- ing. Some leffer Punidiments indeed he doth remain fubjed to tirft : as to which however there are Ways of making Matters as eafy as can well be wifhed. But in order to underftand them, another Head of Popijh Doctrine mud be explained.
Our Saviour, they tell us, having procured for repenting Sinners the Forgiveneis only of the eternal Punifhment due to their Sins, there remains a temporal Punifhment due to them flill, which, if it be not in this Life either in- Aided by worldly Sufferings, or fatisfied for by good Works and Penances, mud be undergone after Death, in the Pains of a Place called Pur- gat cry : which Pains may, however, be miti- gated and fhortened, partly by offering up Prayers for fuch Perfons, and partly by granting Indulgences to them. And, thefe Things alfo we are Pleretics for not believing. Yet for the Neceffity of our believing thele Dodrines, they pretend no Scripture- Proof, and they have no Proof for fo much as the Truth of them. Hea- ven and Hell we read of perpetually in the Bi- A a 4 ble.
360 SERMON XIV.
ble, but Purj>atory we never meet with : though furely, if there be fuch a Place, Chrift and his Apoftles would not have concealed it from us. St. Paul indeed mentions, a Fire that tries every Mans Worksy and Perfons that J]?all be faved, yet fo as by Fire', But what is he there fpeak- ing of? He had been laying amongft them, he fays, the Foundation of Religion, the Acknow- ledgement of Jefus Chrift. On this, fays he? another Man hath built : but let every Man take Heed how he buildeth', what he teaches for Chriftian Do^lrine : for the Day fiall declare if, and the Fire jhall try every Man s Work of what Sort it is : either the Day of the fiery Trial of Perfecution, or rather, the final Judgement of God, whofe Day Jhall burn like an Oven ''j this iliali try every Man's Work, fearch it as tho- roughly as Fire does Things that are put into it. Then, if any Mans Work which he hath built, abide, if the Dodrines he hath taught bear the Ted, he fiall receive a Reward : but, if his Work be burnt, if, preferving the Funda- mentals of Chriftianity, he hath built Errors on them, he fiall fuffer Lofs -, the Pains he hath taken (hall be of no Benefit, and though he may be fdved himfelf, it fhall be like one that ef-
^ 1 Cor. iii. 13, 15. ^ Mai. iv. i.
CJ
SERMON XIV. 361
capes through the Fire, with great Danger and Difficuhy. For fo St. "Jude fpeaks : Somefave 'with Fear, fulling them out of the Fire ' : and the Prophet Amos, Te were as a Firebrand plucked out of the burning "*. This PafTage there- fore relates not to punifhing, in Purgatory, the Perfons of fome Men, before the Day of Judge- ment, but to trying the Works of all Men at the Day of Judgement : and, far from patro- nizing the Church o^ Rome, gives them indeed an awful Warning not to build on the Founda- tion of Chriftianity Hay and Stubble ; fuch ufe- lefs Trafli as this, and many other of their Doc- trines; which that great Day of the Lord will iliow to have no Solidity in them : but their Works jl?all be burnt up, t hej?f elves fuffer Lofs, and at beft be faved only fo as by Fire. Their other Texts for Purgatory are, if poffible, lefs to the Purpofe than this : that Blafphemy againfl the Holy Ghof fall not be forgiven, either in this Life or that to come " ; which is only fay- ing, it fliall never be forgiven, but puniflied both here and hereafter : that he who agrees not with his Adverfary in the Way, fiall he cafi by the Judge into Prifon, and not come out till
• Jude, ver. 23, *" Amos. iv. 11. " Matt. xli. 32.
6 he
362 SERMON XIV.
he hath paid the uttermojl Farthing " j which perhaps is only faying, that whoever doth not make up a Difference with his Neighbour be- fore Trial, muft expedl no Favour after : Or, if God be the Judge meant, the Senfe will be, that the Perfon condemned (hall never come out of Prifon, becaufe he can never fay the uttermoji Farthing. For Uncharitablenefs unrepented of, which is the Crime here mentioned, the Papifts themfelves own, fends Men not to Purgatory, but to Hell. As for their Notion, that our Sa- viour hath not procured Forgivenefs of the tem- poral Punifhment of Sin, 'tis certain from Scrip- ture, that he hath procured the Forgivenefs of every Thing that can properly be called Punifli- ment. For his Blood cleanfeth us from all Sin •* j and therefore no Purgatory is needful. And there is no Condemnation to them ivhich are in Chrifi Jefus ^ and confequently no fuch Place to be condemned to. Corredion indeed there is -y but this Corredion is the Work, not of an offended Judge, but a merciful Father : and as he, by thefc and many other Means endeavours to amend us, fo we (hould ufe all proper Means to amend ourfclves : but fuch Penances as tend only to give Pain, are not proper Means even in
• Matt. V. 25, 26. P 1 John i. 7. s Rom. viii. i.
this
SERMON XIV. 363
tills Life, which is our only Time of Amend- ment J much lefs will any fuch be inflidlcd on good Men in the other, when they will come too late for any valuable Purpofe. Blejfed, fays the Angel, are the Dead that die in the Lord, from henceforth i from the Hour of their Death, for they reft from their Labours'. But mifera- ble, fays the Church of Rome, are many of the Dead that die in the Lord, for a long Time af- ter, for they reft not from their Labours, but labour under moft grievous Sufferings. But in- deed,even theirown apocryphal Scripturesmight have taught them better than this. The Souls of the Righteous are in the Hand of God, and there jhall no Torment touch them\ Nor is their Plea from Antiquity better than that from Scripture. For though many had adopted ftrange Notions of thefe Things, out of Heathen Fable and Philofophy, into the Chriftian Religion, yet Purgatory, in the prefent Popifh Senfe, was not heard of for 400 Years after Chrlftj nor univer- fally received even in the Weftern Churches for 1000 Years; nor almoft in any other ChurcK than that of Rome, to this Day. But fuppofing there were fuch a Place, how do they know concerning any particular Perfon that he ever
' Rev. xiv. 13. • Wifd. iii. i.
comes
364 SERMON XIV.
comes into it, or how long he ftays in it ? And if not, what is it but offering the Sacrifice of Fools *, to make thousands of Prayers for one, who may be quite out of the Reach of them, either in Heaven, or perhaps in Hell ? Though indeed, by praying for the very wickedeft of Men, as only in Purgatory, they ftrongly tempt other wicked Men to conclude, that none of their Communion ever go to Hell. And thus is this Invention at once fo great a Terror to good Perfons, and lb great a Comfort to bad ones, that one cannot help applying to it the Pro- phet's Words : With Lies ye have made the Heart of the Righteous fad, whom I have not made fad: and fir engthened the Hands of the Wicked, that hefiould not return frofn his wicked Way, hy promifing him Life \ But were they to pray not for particular Perfons, as they do, but only in general for all that are there ; where is the Com- mand, where is even the PermilTion for it ? Our Brethren on Earth we pray for, becaufe the Time of their Trial is not yet over. But the State of the Dead is fixed, and they fhall receive, every Man, not according to our Pray- ers, but their own paft Works. Purgatory, they tell us, is that Prifon whence Men fliall
' Ecclef. V. I. " Ezek. xiii. 22.
not
SERMON XIV. 365
not come out till they have paid the laji Farthing: and what room is there then for our Prayers for them th«re ? We own indeed, fome Sort of Pray- ers for the Dead were ufed by the Church (the' without any Warrant for them that appears) very early, within 200 Years after Chrift. But then originally thefe were made, not for Souls in Purgatory, for whom the Papifts pray, bat for Saints in Paradife, for whom they do not pray ; for all righteous Perfons deceafed, Prophets> Apoftles, Martyrs, even for the bleffed Virgin herfelf : and hence it appears by the Way, that they did not pray to thefe fince they prayed for them. And the Subjed- matter of their Prayers was, that God would grant them his promifed Mercy in the Day of Judgement, and fpeedily complete their Happinefs in Body and Soul. In Procefs of Time, it muft be owned. Men fell into a Variety of groundlefs Suppofitions, con- cerning the State of Chriftians between Death and the Refurredlion -, and upon thefe Suppofi- tions they formed their Prayers, which many Perfons went fo far as to imagine could benefit even Sinners in Hell. But as all thefe Suppo- fitions, for a long Time, were different from, and inconfiftent with, the Romifi Notions of Purgatory, fo the Prayers, which the Ancients
ufed
366 SERMON XIV.
ufed for the Dead, even were they of Authority,
(which they are not, for nothing is fo but what
appears to come from God) would condemn,
and not juftify thofe Prayers which the Papifts
ufe.
Another Poplfli Method of relieving Sinners is by Indulgences. Originally this Word meant a very right Thing, the Mitigation of the Se- verity or Length of Ecclefiaftical Cenfures to- wards fuch, as, by an exemplary Repentance, had deferved it. Nor was any other Sort of In- dulgences known for at leaft 600 Years, per- haps much longer. But the prefent Notion of theChurch of i?(?/«^ about them, (though in their Difputes with us they would fain difguife it if they could) is this. Many of the Saints, it feems, having not only done enough to merit immediate Entrance into Heaven, but more than was neceflary for that Purpofe, this Over- plus of their Goodnefs, called ufually Works of Suoererogation, joined v/ith the infinite Merits of Chrift, makes a Treaf-J e of ineftimable Va- lue, which the Church hath the Difpofal of, and the Pooe, as Head of the Church, applies towards the Remiffion of their Sins, who either fulfil in their Life-time certain Conditions ap- pointed by h'uTiy or whofe Friends will fulfil 5 them
SERMON XIV. 367
them after their Deaths. Now we, on the contrary, have learnt from Scripture, that in many Things the beft of us all offend ; that, were our Obedience perfed:, it were no more than our Duty ; and that, to the Grace of God, not to the Merit of our Works, the Salvation of our Souls is owing. In fome Refpeds indeed, in ufelefs Mortifications and Obfervances of no Value, we acknowledge many Saints of their Church have done much more than God re- quires, much more than he approves or will reward. But even had they done more really good Things than they were obliged to, this might indeed increafe their own Happinefs in another World : but what Pretence is there for affirming, that inflead of that it {hall be tranf- ferred away to the Benefit of others; and thole others, juft whomfoever the Pope fhall pleafe ? This fure is very hard. But after all, what is the Benefit conferred by thefe Indulgences ? If it be only Deliverance, either wholly, or in Part, from Purgatory ; there is no fuch Place to be delivered from. And that it is from Hell, they dare not lay indeed, but they do every Thing that can make the ignorant think it. Why elfe are Chrift's Merits mentioned as one Ground of Indulgences ? For he hath not
merited.
368 SERMON XIV.
merited, they tell us, Deliverance from tem- porary Punifhments, as Purgatory is, but from eternal ones only. Why alfo do their Indulgences declare themfelves to beflow the mofl full Remiflion and Forgivenefs of all Sins, if they mean only the fmalleft Part of Forgivenefs ? Thefe Things are too plainly cal- culated to deceive poor Wretches into a fatal Belief, that, byfuch Methods, Wickednefs here may become confiftent with Happinefs hereafter. Repentance indeed is, in Words, made one Condition of obtaining thefe Indulgences : but this is eafily explained away, or overlooked amongft the others joined with it, of faying fo many Prayers, going to fo many Proceffions, and paying fo much Money. Nay, if their own Hiftorians are to be credited, the Inhabitants of whole Cities at once, upon viiiting cer- tain Churches, and paying a certain Sum, have before now been abfolved of all their Sins by the Pope, with thefe very Words added ; Even though they had not been contrite for themt nor confejjed thetn. But, as the Refor- mation was firft brought on by the Enormities of Indulgences, fo, fmce the Reformation, they have in many Places, both in this and other Refpe(5ls, greatly moderated their Pradices,
though
SERMON XIV. 369
though they have never effedually difclaimed their Principles. And indeed, as angry as they are with that happy Event, they have great Reafon to be thankful for it, on Account of feveral Changes for the better, which it has pro- duced amongft them, efpecially where Part of any Country have been Proteftants. For e\{e^ where all their Abufes are kept up. And for one Proof of it, I have now in my Cuftody a plenary Indulgence. granted for a fmall Piece of Gold at Rome this very Year ''' to an abfolute Stranger, for himfelf, for his Kindred to the third Degree, and to thirty Perfons more, for whofe Names a proper Blank is left in the In- ilrument. So that had not the Reform.ation given them fome Check, God knows whether by this Time Chrillianity had been difcoverable under the Changes and Difguifes which the prevailing Part of them would have deformed it with. Conlider but to what Lengths Matters had already gone, in this one Article of the Remiffion of Sins. The Neceflity of Confeflion put the Secrets of every Man's Heart and Life into the Breaft of the Prieft, and the Power of admitting into Heaven, or excluding from it, forced the bigotted Sinner to do whatever iliould
^ 1745-
Vol. VI. B b . be
370 SERMON XIV.
be enjoined him. In how monftrous a Manner this Power was ufed, the Hiilories of all Na- tions dreadfully (how. And then to preferve it from growing quite intolerable, an Artifice was added that made it flill more fatal. It is too well known that Mankind will do any Thing rather than their Duty, and part with any Thing fooner than their Vices. On the Terms therefore of fubmltting in other Points, they were made eafy in this favourite one. The ilri6:eiT; Rules of Life indeed were laid down for fuch as thought themfelves bound to be ftri(5t : but for thofe, who defired to be other- wife, fuperflitious Obfervances were allowed to take Place of real Duties j idle Penances to ftand inflead of true Repentance and Refoimation : without a Zeal for fuch Follies as thefe, the beft Man was reckoned to have but fmall Hope of future Happinefs ; and with a Zeal for the Notions and Interefts of holy Church, the word Man was eafily fecured from future Mlfery. Abfolution, If he were but ever fo little forry for having been a Sinner, would fet him clear at once from Hell ; and, if he had but either Time to perform a few filly Devotions and Mortifications while he lived, or Money to pur- chafe a good many Prayers for him when he
died.
SERMON XIV. 371
died, his Confinement in Purgatory rnufi: foort be over: and thus was the Necefiity of a holy Life quite taken away, and the Gofpel of Chriffc altogether made void. Far be it from us of this Church to affright you with fuch vain Ter- rors, or deceive you with fuch vain Hopes. On the contrary, be afTured that were all the Prieffs on Earth to refufc abfolving a true Penitent, it would never hurt him ; and were they all to join in abfolving a Man that hath not repented as the Gofpel requires, it would do him no Good. Be affured that no Equivalent in the World will be accepted inilead of true inward Piety, nor all the good Works of all the Saints in Heaven compenfate in the lead Degree for the Want of good Works in any one Man on Earth. Never be moved then by the moft con- fident Pretences of this Kind, but know, for a Certainty, that whoever flies for Refuge from his Sins to thofe who will flatter him with fuch wretched Expedients as thefe; inflead of mend- ing his Condition by trufling to them, only makes it worfe and more defperate than it was be- fore. The Words of God in the Cafe of the Ifraelitesy are jufl as applicable in this : Becaufe ye have faid\ we have made, a Covenant with Deaths and with Hell we are at Agreement ;
B b 2 when
372 SERMON XIV.
iiDhen the overf owing Scourge floall pafs through ^ it fiall not come unto us, J or we have made Lies our Refuge, and under Falfiood have we hid oiirf elves : Therefore thus faith the Lord God — Tour Covenant wit hD eat hjljoll be dif annulled, and 'iour Agreement with Hell fo all not ft and : when the overflowing Scourge Jhall pafs through, then Jhall ye he trodden down by it. ^Judgement will I lay to the Line, and Righteoufnefs to the Plum^ met ', and the Hail ftjall fweep away the Refuge of Lies, and the Waters fiall overflow the hiding Place ".
Te therefore. Beloved, to conclude -with the Words of St. Peter, feeing ye ,know thefe Things, beware lefl, being led away with the Error of the Wicked, ye fall from your own Sted- faflnefs : But grow in Grace, and in the Kfiow- ledge of our Lord and Saviour Jefus Chrifl ^, To Inin be Glory both now and for ever« Amen.
^ If. xxviii. 15, 17, 18. y 2 Pet. iii. ij^ 18.
S E R-
S E R M O N XV.
I Pet. v. 12.
• Bjxhorting and tejiifying that this is the true
Grace of God whereifi ye Jiajid.
AFTER fixing the Rule of Chrifllan Faith and Pradice, I proceeded to compare with this Rule the chief Things which diftinguiih the Church of Rome from ours. Great Numbers of thefe I have ah-eady confi- dered, and fliall now, for your fuller Satisfac- tion, go on to fome others.
Several of their Notions concerning the Par- don of Sin I have mentioned and confuted ; but there ftill remains one more to be fpoken of : their Cuflom, when a (ick Perfon is near Death, of anointing his Eyes, and Ears, and Noflrils, and Mouth, and Hands, fometimes alfo his Feet, and Reins, with Oil confecrated by the B b 3 Bifhop,
374 SERMON XV.
Biihop, and praying, that in Virtue of that anointing, the Sins which he hath committed, by the feveral Organs of his Body, may be for- given him. This they call extreme JJnSiiorii or the Sacrament of dying Perfons ; and teach, that, befides Forgivenefs of Sins, it gives Com- pofure and Strength of Mind to go through the Agonies of Death. All this they build wholly on the following PaiTage of St. 'James, Is any Jick among you f Let him call for the Elders of the Church, and let them pray over him, anoint^ ing him with Oil in the Name of the Lord. And the Prayer of Faith fiall fave thefick, and the Lord fall raife him up ; and if he have com- mitted Sins, they Jh all be forgiven him \ But ^ little Confederation will fliow that what St. fames appoints is very different from what the Church of Rome does. In thofe Days miracu- lous Gifts were common ^ that of healing Dif-^ eafes in particular : and the Perfons who had thefe Gifts were ufually the Elders of the Churches, whom the x^poflle here direds to be fent for. And as Miracles, in Condefcen- fion to the Genius of the fewifi People, to whom this Epiftle is directed, were accompa- nied, for the mort Part, with fome outward Adt
* James v. 14, 15.
S E R M O N XV. 275
of Ceremony, by the Performer of them; (a Pradice which our Saviour himfelf often com- plied with;) fo the Ceremony ufed in heahng the fick by Miracle, viz. anointing them with Oil, was one to which the yews had been ac- cuftomed ; Oil being a Thing of which much Ufe was made in the Eaflern Countries, on many Occalions \ Accordingly we read, that, when our Saviour fent out his Difciples with a Power from Heaven to cure Difeafes, though he prefcribed to them no particular Form for thatPurpofe, yet they adopted this; they anoint" gd with Oil many that werejicky and healed them ". Now what the Ev ngelifl tells us they did, is evidently the very Thing which St. James di- reds the Elders of the Church to do. And therefore, fince the anointing mentioned in the Gofpel was only a mere Circumftance ufed in miraculous Cures ; that alfo mentioned in the Epillles can be nothing more. Accordingly we find St. James neither appoints any Confecration
'' See Wheatley on the Office for the Sick. And Grcfius on Mark vi 13. fays the Jezvs ufed it when they prayed for the Sick, to exprefs their Hope of obtaining from God in their Be- half that Joy and Gladnefs which Oil fignifies. Prefer-'jati've againji Popery, Tit. vii. c. ii. § iv. p. 62. <^ Mark vi. 13.
The Council of Trent had at iirfl: faid, that extreme Unfllon was inftituted in this Place, but aftenvards changed that Word for injinuated. F. Paul'va. Pre/o'u. p. 64.
B h 4 of
376 S E R M O N XV.
of the Oil, nor aicribes any Efficacy to It, as the Papifls do : but fays, the Prayer of Faith P^all Jave the Sick. Now if this means only Prayer offered up in a general Faith of God's Providence, we ufe it for the Sick as well as they, and may hope for the fame good EfFedt from it. But Faith, in many Places of Scrip- ture, iignifies that fupernatural Perfuafion and Feeling of a Power to work Miracles, which in thofe Days was frequent. Thus St. Faul fays, though I tad all Faith, fo that I could re- 7nove Mountains % &c. And therefore the Prayer of Fai: hi fince it is fo abfolutely promifed here that \i fall fave the Sick, probably means, a Prayer proceeding from this extraordinary Per- fuafion and Impulfe : fuch a one as, in the next Verfe, we tranflate an effeBual fervent Prayer, but fhould tranflate an inwrought or infpired Prayer. And therefore unlefs, in the Church Oi Rome, the Priefl, as often as he adminifters extreme Undion, acTts and prays by immediate Infpiration, his Prayers are not of the Sort St. fames fpeaks of; nor are they dire(fled to the fame End. The Benefit, which he promifes from the Prayers that he appoints, is the Re- covery of Health : T^he Prayer of Faith fall ^ 1 Cor. xiil. 2. See alfo Matt, xvii, 20. John xiv, 12, ij.
froe
SERMON XV. 377
fave the Sick, and the Lord JJmll ra'ije him up : whereas they of the Church of Rome never ufe this Ceremony with any Hope of Recovery, nor indeed, unlefs they happen to miftake, till the Perfon is quite paft Recovery. And, for this Reafon again, His anointing and theirs are quite different Things. For thoughSt.^<2;;^6'jdoes add; And, if he have committed Sins, they fiall be for giv- en him-, yet the very Doubt,^impHed in the Word if, fliews, he is not fpeaking of a Sacrament in- ftituted purpofely for the Remiffion of Sins, as the Church of Rome make their Un(ftion to be. And indeed this relates to the very fame Thing with his former Words. For, as bodily Sick- nefs and Infirmity was frequently a Punifhment for Sin ; (whence, to mention no other Proofs, St. Paul tells the Corinthians % For this Caufe many are weak andfickly amongyou, and many fie ep ; ) fo, the very Form of miraculoufly heahng a Perfon of thefe Infirmities, ufed by our Saviour is. Son, thy Sins be forgiven thee <" .* that is, the lllnefs inflided on thee for thy Sins is removed. Since therefore St. fames promifes Forgivenefs of Sins in juft a like Cafe, we are certainly to underfiand him in juft the Hke Senfe ; viz. that, if the Sicknefs of any Perfon prayed for were ^ iCor. xi. 50. *■ Matt. ix. 2. See alfo John v. 14.
the
378 SERMON XV.
the Punifliment of any Sin ; that Puniflimenr fhould be remitted, and his Health reftored. Now this Forgivenefs of the temporal Punilh- ment of fome particular Sins, which is what St. 'James promifes, the Church of Rome does not promife from this Ceremony ; and the For- givenefs of the future Punifnment of all thofc Sins, that the fick Perfon hath ever committed by his Bodily Organs, which St. James does not promife, they do. Though indeed it is a little hard to conceive, when all a Man's Sins ■ have been already forgiven ; (?.s they fay they are, by the Prieft's i\bfolution) how any of them fhould want to be forgiven again, perhaps by Extreme Und:ion, the Moment after. But the Truth is, they themfelves lay not near fo much Strefs on this Ceremony's procuring Par- don of Sin, as its procuring Compofure of Mind, againft the Terrors of Death. Now moil evidently this Expedation St. James hath not faid one Word to countenance : fo that his Precept, which feems at firfl Sight to be fome Ground for their Pradice, and is the only Ground they have, relates indeed to a quite dif- ferent Thing, as one of their Cardinals, Cojetan -, acknowledges. Though the Council of Trent,
' Prefer-vati'vs, Tit. vii. c. 2. §. 2. p. 60.
SefT.
S E R M O N XV. 379
SefT. 14. hath thought proper fince to curfe all that (hall fay it. The anointing prefcribed by St. "James therefore, being intirely of a mira- culous Nature, v/as in all Reafon to ceafe, when Miracles were no more. And accordingly the primitive Chriftians, though they fpeak more than once of anointing with Oil in miraculous Cures; yet, in common Cafes, never mention it as a Cuftom, much lefs as one appointed in Scrip- ture, for the firfl 600 Years ^. After that in- deed, they came to ufe it upon all lick Perfons in the beginning of Sicknefs, for a Means of Recovery, as the Greek Church doth yet ; till finding it of little Benefit in that Way, the Church of Rome, about the twelfth Century, began to ufe it, in the Extremity of Sicknefs, as a Sacrament of Preparation for Death: which if it were in Reality, they are furely much to blame for not giving it under the Apprehenfions of an approaching violent Death ; for Inftance, before a Malefador is executed ; where it cannot but be as needful, as in the Fears of a natural one. Upon the whole, you fee our laying afide a Ce- remony which hath long been ufelefs, and, by leading Perfons into fuperftitious Fancies, might be hurtful, can be no Manner of Lofs, whilft
•> Concerning a Paflage o^ Innocent I. in the Beginning of the 5th Century. Sec Fre/ernj. p. 75-.
every
*j.Bo SERMON XV.
every Thing that continues truly valuable in St, yames's Diredion, is preferved in our Office for vifitinp- the Sick : concerning which, I iliall only add, that it is much to be wiflied Men would fo live in the Time of their Health, as to need the lead fpiritual Affiftance that is poffible, in the Time of their Sicknefs : and that v^hat they do need, they would all apply for early, when it might be of great Benefit to them, and not content themfelves with calUng in the Minifler at laft for mere Form's Sake, when he can do them little Good, or none.
Another Point, in which we differ from the Church of Rome, is, that all their public Pray- ers are in the Latin Tongue, ours in our own. This fure at lead is no Herefy, that, when we pray to God, we all know vv'hat we fay. Our • Practice juftifies itfelf. But how is their'sjuf- tified ? Reafon and common Senfe plainly con- demn it. Antiquity is no lefs againft them : for every Chriftian Church originally had their own Service in their own Tongue. That of the Weftern World was in Latin, only becaufe Latin was their common Language : and there- fore, it (hould have been no longer in Latin, when that ceafed to be their common Language. And for Scripture, read but the 14th Chap, of
] Co-
S E R M O N XV. , 3^1
I Corinthians, and fee, what St. P^«/ would have judged of this RomiJJj Pradlice. Even when there was a miraculous Gift of Tongues in the Church, and Men prayed, or prophefied in flrange Languages by Infpiration ; even then he requires fuch Perfons to keep Silence, unlefs another were ready to interpret publicly what
theyipoke: for fays he. Brethren Except ye
titter Words eafy to be underjiood, how Jhall it be known what isfpoken ? for ye Jhall /peak into the Air. If I know- not the Meaning of the Voice, I fiall be unto him that fpeaketh a Barbarian^ and he that fpeaketh, fall be a Barbarian unto fne. How fall he that occupieth the Room of the Un- learned fay Af7ien, at thy giving of Thanks, fee- ing he underjiandeth not what- thou fayefi ? I thank my God I fpeak with Tongues more than you all: yet in the Church, I had rather fpeak five Words with my Underjianding, that by my Voice I tnight teach others alfo, than ten Thou- fand Words in an unknown Tongue. It imme- diately follows, and very fitly to the prefent Purpofe : Brethren, be not Children in Under- ftanding : howbeit in Malice be ye Children, but in Underfanding be Men. For never fure was greater Childijhnefs, than to be fatisfied with the mere outward Show of Prayers to pod, per- 5 li'^ps
3<?2 SERMON XV.
haps without underftanding one Word of them, which is not praying at all -, nor greater Ma- licCt that is, more wicked and cruel Cunning, than to keep the poor People in this Darknefs, and plead for it with fuch unfair Pretences as they do. Some of them tell us very gravely, that Latin, far from being an unknown Tongue, is the beft known of any in Europe. And if it vi'ere ; yet if this beft known Tongue is not- withftanding unknown to ninety-nine Perfons in a hundred, why muft they all be confined to jt, and not have each their own Prayers in their own Tongue ? Why, that Variety would be very inconvenient, they fay, to Travellers. But whofe Convenience is moll: to be confulted ? That of whole Nations, or of a few Perfons that come amongft them occalionally ? But vul- gar Tongues, they fay, are perpetually changing, and Expreffions growing improper and unintel- ligible. I anfwer : our having our Bible and Prayer-Book, in the vulgar Tongue, undoubt- edly prevents its changing near fo faft: as it would otherwife. But when it does change, let them, where it is needful, be changed to it. For which is worfe, to take this little Trouble of altering a few V/ords and Phrafes once in a hundred Years, or to let People go on for Ages
together.
SERMON XV. 383
together, with Prayers and LefTons, of which they underftand not one Word ? But they al- ledge farther, that fome of their Prayers, in- deed a great Part of the Mais, it would be ufe- lefs to have faid in their own Language; for the Prieft is ordered to fpeak it fo low, that it can- not be heard : as if one Fault would cxcufe another, inftead of making it greater. But many of their Prayers, they fay, may be un- derftood : for though fpoken in Latin, there are printed Tranflations of them in EngliJJj, But ftill, great Part of thern is not tranflated, unlefs it be by fome very modern Indulgence' : and that which is, nothing but our mak- ing them afliamed of themfelves hath forced them to of late in thefe Parts of the World againfl their Will. For we know that when, within this laft Century, fome well meaning Biihops of their own Church in France^ had publifhed the Mafs in the vulgar Tongue, for the People's Ufe ; the then Pope declared them Sons of Perdition to all the World, and con- demned what they had done, as if it were the Overthrow of Religion ". So that, for ought
' The Englijh Tranfiator of the Order and Canon of the Mafs, haih omitted many of the Ceremonies, particularjy above twenty Crofles out of lefs chiin thirty. TemJ'on on Idol^'p. 5.
•"^ i iJlotibn, Serm. 246.
we
384 SERMON XV,
we know, the fame Liberty taken here may fall under the fame Condemnation, when a pro- per Time comes. Or were the contrary ever fo certain, ftill putting their Prayers into Englijh for the People, only fliows that they ought to be fpoken in Englijh by the Prieft : for this round-about Way is evidently a moft abfurd one J that he fhould be praying in one Lan- guage, and they following him by Guefs, as well as they can, in another. Befides, Multi- tudes of their poor People have never heard of thefe Tranflations, or at leaft, have them not : Multitudes more are unable to read them : and all thefe mufl be left quite in the Dark. Biit we are told, they have a good Intention in ge- neral : they reverence what they do not under- fland, and this is fufficient. Now for the Pur- pofes of fpiritual Dominion, this may be fuffi- cient : and fuch Devotions, as many of theirs are, will, we own, be more reverenced for not being underftood. But for the Edification of the People, it is far from being fufficient, to have good Intentions in general, and no Mean- ing in particular : to pray to God for they know not what ; and hear Leffons read, which they can learn nothing from.
Another
SERMON XV. 385
Another Thing, akin to the former, in which we differ from the Church of RomCy is, that we allow and exhort all Perfons to read the holy Scriptures diligently. They, on the con- trary, have exprefsly decreed, that, lince the promifcuous Allowance of Bibles in the Vulgar Tongue does more Harm than Good, (thefe are the very Words of the Index publifhed in Con- fequence of the Council of 7V^«/'s Order,) no one {hall be fuffered to read Tranllations of Scripture, even though made by Catholics, as they call themfelves, unlefs the BiOiop or In- quifitor, by the Advice of the Curate or Con- feffor, give him Leave in writing : and whoever tranfgrefTcs this Rule, fliall not be abfolved till he gives up his Bible. Nay, throughout the whole Kingdom of Spairiy ail Bibles in their own Tongue are abfolutely forbidden. And in all Popi(h Countries, getting one, by the Means here prefcribed, being a Matter of Time, and Form, and Difficulty, and Sufpicion, the Ge- nerality feldom put themfelves to the Trouble of it. So that in many Parts of the World there are great Multitudes of that Communion, who perhaps have never either read or heard in their own Tongue one Chapter of the Bible in their whole Lives. Or if any one does aik for
Vol. VL C c Leave,
3S6 S E R M O N XV.
Leave, it Is never granted, where they dare re- fufe it, excepting to fuch as they are w^ell af- fured beforehand will fee nothing there but what they are bidden. So that where they have Per- miffion to read the Scripture, they have none to underftand it. Befides that, this Permiffion, even in thofe Countries where they are obh'ged to indulge it the mofl freely, as in our own, is but during Pleafure, and may at any Time be taken away when it will ferve the Turn better: nor dare the poor deluded People, upon Pain of Damnation, help themfelves. And as to Pro- teftant Tranllations, having one is looked on as a Mark of Herefy ; for which, in this very Na- tion, poor Creatures have been burnt, and their Bibles with them. Which Pradice now, think you, is the righter, theirs or ours ? What Au- thority can there be on Earth to forbid any Part of Mankind from reading what Heaven hath revealed to them ? 'Tis the Law of our Lives, the Foundation of our Hopes ;- God hath given. it to us, and Man hath no right to take it from us. But they tell us, it is from Kindnefs they do it : for there is great Danger that the Scrip- ture may be mifunderftood and perverted : un- learned and unfiable Men \ St. Feter hath de-
' 2 Pet. iii. 16.
clared.
SERMON XV. 387
clared, may wreft it to their own DeJIruSfion, Now this is poflible indeed : and fo it is poffi- ble every Thing may be applied to an ill Pur- pofe : Health, Strength, Food, Liberty, com- mon Day-light : but is this a Reafon for taking away any of them ? It is poffible that Perfons may do themfelves Harm by having the Scrip- tures : but is it not fomething more than poffi- ble, that they may fufFer Harm from the Want of them; ind be dejiroyed, as the Prophet tells us, for lack of Knowledge "" ? Why do not thefe Perfons, who are fo very cautious in this Cafe, fhow the fame Caution in others, which furely need it full as much ? Why do they never re- train any Body from Image Worrhip, for Fear of their falling into Idolatry ? Why do they never forbid the Ufe of Indulgences, for Fear of their being miflaken for a Licence to Sin ? Multitudes of Queftions like thefe might be with equal Reafon afked ; and it is very ftrange> methinks, that they (hould be fufpicious of no- thing doing Harm but the Bible. But after all, is the Danger fo very great ? Hath God Al- mighty infpired Men to write and publifh fo exceedingly unfafe a Book, and fo very unfit to be read by the Generality of thofe, for whom he
^ Hof. iv. 6,
C c z in-
388 SERMON XV.
iatended it; that had not the Church 0^ Rome, in their great Wifdoni, forbidden Perfons to look into it, without their Leave, it might have done infinite Harm, and does not a httle ftill ? Wc cannot think fo. Men were Hable to make an ill Uie of Things, to fall into Errors and He- refies, in all Ages. Yet neither the Prophets under the Old Teftament, nor our Saviour and his Apoftles in the Times of the New, ever bethought themfeives of this Way for prevent- ing it ; but recommend and enjoin the reading of Scripture in the ftrongeri: Terms. Now it is wonderful they fhould not be as wife as thofe who come after them. St. Peter himfelf, who mentions this Danger of Men's wrejhng the Scriptures, yet does not in the leaft blame, but fuppofe, every Man's reading them notwith- ftanding. And St. Paul, whofe Epiflles were the very Scriptures they wrefled, yet never re- quires them to be kept from any one Chridian ^ of the feveral Churches he v/rites to; nay, moft flridlly requires the contrary, concerning an Epiftle as liable to be mifunderftood as any of them all ; and which acTcually was mifunderftood immediately, I mean his firft Epiftle to the Thejjaloniani, Yet notwithftanding that, / charge you by the Lordy fays he, that this Epijile
be
SERMON XV. 389
be read unto all the holy 'Brethren ^ Did then the ancient Chriftians, in whofe Days there were Herefies in great Plenty, did they reflrain any of the People from reading the Scriptures, in order to preferve them from Herefy ? No : the Romanijis do not pretend it. They well know, that a Man's delivering up his Bible was always, as it oaght to be, the Mark of Apoftafy from Religion. They know there is no one Thing almofl: fo much infifted on by Fathers and Councils as the Necellity that all Perfons without Exception (liould be well acquainted with the Word of God. Thus little apprehen- five was the primitive Church of any Danger from this Practice. The Church of Romey ws own, has feme Caufe to be apprehenflve. For had the People once general Liberty to read and judge from Scripture, there is great Danger they might come in general to fee, what now they who do fee dire not own, how widely it differs from the Doctrines commonly taught them. We acknowledge then they are wife in their Generation. The Scripture is againil them j and they will be againft the Scripture: lower its Credit as far as they dare : keep it out of Men's Hands where they can : and where they
" I Their. V. 27.
C c 3 cannot.
390 S E R M O N XV.
cannot, they pervert it by falfe Tranflations, ob- fcure it by falie Gloffes, and make it of none Effe5i by fctting up a pretended Authority of interpreting it to quite another Thing than it evidently means. We, God be thanked, need not thefe Arts, and we ufe them not. We permit, we befeech, we require you all to read the Scriptures diligently, and judge of their Meaning impartially; to cc.pare w^ith them every Thing we te?ch you, and believe nothing but what you find agreeable to them. We have no Fear of your being poifoned by the Food of Life, or led into Error by the Word of Truth. On the contrary we know not any furer Way of prefervini^ Men from Errors, and thofe of the Church of Rome in particular, than that which. St. Paul prefcribes Timothy in the third Chap- ter of his fecond Epiftle. Tbis know, that in the lafi Days perilous Times Jhall come. Evil Men and Seducers JJjail wax worfe and worfe, deceiving and being deceived. But continue thou in thofe Things which thou hafi learned, and hafl been afjured of: knowing of whom thou hafi learn- ed them J and that from a Child thou haft known the holy Scriptures, which are able to make thee nJL'ife unto Salvation, through Faith which is in Chrift Jefus. All Scripture is given by Jnfpira-
tion
SERMON XV. 391
tion of Godj and is profitable for 'DodlrinCy for Reproof for Corredlion, for Injiruclion in Rigb^ teoufnefs, that the Man of God may be perfeB, throughly furnifiied unto all good Works,
There are flill many other Points, in which great Corruptions of the Romifo Church might be {hown you. Such is their equalling the Apocryphal Books to the canonical : which the ancient Chriftians did not. Such is their mo- dern Addition of iive new Sacraments to thofe two which Chrift appointed, and making the Belief of this precife Number efTential to Salva- tion ; making alfo the Prieft's Intention fo ne- celTary to the Benefit of the Sacraments, that no Body fliall be the better for them without it : a Perfon baptized, for Inftance, (hall be no Chriftian notwithflanding, if the Prieft had Malice enough to defign he (hould not. Of the fame bad Tendency is their burying every Part of Religion under a Load of Rites and Ceremo- nies, that turn it into outward Show ; and giv- ing it the Appearance of Art magic by an Infi- nity of abfurd Superftitions, many of them the undeniable Remains of Heathenifm very little difguifed : their engaging fuch Multitudes of People in Vows of Celibacy and ufelefs Retire- ment from the World : their obliging them to
C c 4 filly
392 S E R M O N XV.
filly Aufieritles and Abftinences of no real Va- lue, as Matters of great Merit: their exc^flive Veneration of Relics, moft of them fictitious and unfit to be thus honoured, were they ever fo genuine : their Inventions of romantic Le- gends and lying Miracles, which make weak and unlearned Perfons believe any Thing, and too many of thofe, who fee through them, be- lieve nothing. And befides thefe and other Errors in fpiritual Matters, there are many more of moil: weighty Confideration in Temporals, which they zealoufly maintain : their Claim of punifliing whom they pleafe to call Heretics wath Penalties, Imprifonments, Tortures, Death; their excommunicating and depofing Kings -, their forbidding divine Worfhip through whole Nations at once ; their annulling the moft fa- cred Promifes and Engagements, when made to the Prejudice of their Church : their draw- ing, by wicked Artifices, the Wealth of all Countries to the Support of their own Tyranny. But many of thefe Things I have fet in a proper Light to you on other Occafions, and dwelling on all would be endlefs as well as unnecefi^ary. Enough, I hope, hath been faid, to ihevv you which are in the right : and that /i'/j- is the true Grace of God wherein ye ftand. For obferve :
as
S E R M O N XV. 393
as the whole Claim of the Church of Rome de- pends upon her being in all Points infallible: fo, if in any fingle Point (lie proves to be mif- taken, her Pretence of being believed in the reft falls intirely to the Ground. But indeed, though for your fuller Satisfadion 1 have con- futed many of her Dodrines, yet any Perfon may have fufficient Satisfadion of his own being in the right Way, without fo much as know- ing or having heard what any one of her Doc- trines is. For let him but keep clofe to the Creed and the Commandments ; believe thofe Things which Scripture hath made neceffary to be believed, and do thofe Things which Scripture hath made neceffary to be done; and he is under no Manner of Obligation to enquire, what any Church on Earth thinks fit to believe or do befides. Many Opinions may be true and ufeful ; many Pradices may be innocent and edifying ; but nothing can be Matter of Neceffity, except what Chrirt: and his Apoflles have required as Terms of Sal- vation. Every Perfon, that complies with thefe, is a true ChriRian : every Church that teaches thefe, is a true Church : and neither Ignorance nor Error about any other Matters can forfeit our Title to everlafting Life. Search
then
394 S E R M O N XV.
then the Scriptures and fee : is there any one Thing made neq.c({ziy there which our Chu»'ch forbids ? Is there any one Thing declared finful there which our Church requires ? If not, let other Churches prohibit or enjoin as they pleafe at their own Peril. We are no Way bound to inquire what they do, or why. Letting alone their Peculiarities, we are fure is fafe. Whether making Ufe of them be or not, is their Bafmefs to confider, not ours. So that were Tranfubftan- tiation, for Inftance, and Purgatory true ; were the Worfliip of Images and piaying to Saints Jawful ; which, God knows, they are far from being; yet as there is no Pretence tlvdt they are necelTary Dodrines and Pradices j the Miftake of rejecting them could have no Hai r.; in it ; but the Uncharitabl'.ners of condemning and accurling thofe who rejed: them may have great Harm. For when once Chrift hath raid, be- lieve and do fuch and fuch Things, and you fhall be faved ; who is it that fhall dare to fay, believe and do more, or you Ihall not be faved? It is dreadful Arrogance, therefore, which the Church of Rome (liows in this Refped: ; coining new Articles of Faith, fome of which they own were not Articles of Faith from the Beginning, and fentencing Men to Hell for not believing
what.
S E R M O N XV. 395
what, before that Sentence, themfelves acknow- ledge no Body was bound to believe. This, you fee, is changing the Terms of the Chriftian Covenant arbitrarily, and making a new Gofpel at their own Pleafure. But in Oppofition to their Decilions and Anathemasy hear one of St. Paul: Though an Angel from Heaven preach any other Gofpel unto you than that which we, the Apoftles of Chrift, have preached^ let him be accurfed. Truft then yourfelves on this Foot : for ether Foundation can no Man lay, than that which they laid °. Nor indeed did the primi- tive Church, for feveral hundreds of Years, at- tempt it, or make any Doftrine necelTary, which we do not: as the learned well know from their Writings -, and the unlearned may know from the moft ancient of their Creeds, which we now ufc in our conftant Service. Afterwards indeed needlefs Additions firft crept in, then falfe ones: but, had they begun ever fo much fooner, our Caufe had received no Prejudice. To the Law and to the Tefimony, as the Prophet direds, we appeal : if they fpeak not according to this Word, it is becaufe there is no Light in them p.
" I Cor. iii. II. P If, viii. t;
S E R-
SERMON XVI.
I Pet. v. 12.
Exhorting and tejlifying that this is the
true Grace of God wherein ye Jiand,
I COME now to conclude the Subjedl on which I have been fo long employed. A fufficient Number of the Dodtiines of the Ro?na?i7jis have been confidered, and what they plead for them, examined. But befides the Pleas they make for each in particular, they have others for all in general. Should they, when they want to make a Convert, fairly pro- pofe to him each of their Notions feparately, and give him Proofs, firfl that it is true, and then that it obhges him to quit our Communion for theirs i this they are fenfible would be a hopelefs Undertaking. And therefore very wifely they are for fhorter Work, and have general Ar- guments, it feems, to prove that, let their
Doc-
398 SERMON XVI.
Do(5lrInes or ours be what they will, we muft be In the wrong, and they in the right.
One of thefe Arguments is their Infallibility, but this I hope was fully confuted in my firfl Difcourfe, and indeed in every one fmce. For it is in vain for them to pretend they cannot be miflaken. If it appear but in any fmgle Inftancc that they are.
Another is, that ProteflantSt not being of the Roman Church, arc not of the Catholic Church : for the Catholic Church is but one, and, out of it, there is no Salvation. Now, we acknow- ledge it is but one Body under one Head, Chrift Jefus; but then in this one Body there are many Members -, and why are not the Churches of Greece, Aft a, and Africa-, why is not ours, as true a Member of it as theirs ? On what Au- thority, if Names were worth difputing about, do they ingrofs that of Catholic to themfelves ? Do not we profefs the true Catholic Faith, that Faith which the Univerfal Church received from the Apoftles ? We profefs it much purer than they. Are the Sacraments more duly adminif- tcred by them than by us ? Far from it : For of the Sacrament of the Lord's Supper, one half they have taken away from the Laity; and concerning the other half, they have taught
the
SERMON XVI. 399
the moft monftrous Abfurdides, and built on them the mofl: fliocking Idolatry. Then, for that of Baptifm, we adminifter it with Water alone, juft as Chrift appointed, whereas they have added Oil, Salt, Spittle, and I know not what, as if it were on Purpofe to make it as unlike his Inilitution as they can. Is then the Appointment or Ordination of their Clergy more valid, or more regular than ours ? On no Account whatever. For if they brought down .the Succeflion uninterrupted to the Reforma- tion, we have certainly preferved it uninter- rupted fince ; which now they may be afhamed to deny, fince a learned Man of their own Com- munion hath fully proved it. And confsquent- ly, for them, who are but a very unfound Part of the Catholic Church, to call themfelves the whole of it, is quite as abfurd, as foradlfeafed Limb (though perhaps the larger for being dif- cafed) to be called the whole Body. But the^ will fay, we feparated, and fo cut off ourfelves from the Catholic Church, at the Reformation. I anfwer, wc did not. We only cad out, as was our Duty, the Errors that were crept in : and we did it by the lawful Authority of ouf Superiors, both Ecclefiaflical and Civil. Upon which, the Church of Rome, inflead of imitat- 4 ing
400 SERMON XVI.
ing our- good Example, commanded all they could influence, to quit our Communion. 'Tis they then who made the Separation, and 'tis they that continue it. We are ready ftill to join in Communion with them, upon the Terms of the Gofpel : and they refufe to join with us^r but upon Terms of their own deviling. Now when two Churches break Communion with one another j though it is always a Fault, yet it does not always follow, that either of them is thereby broken off from the Catholic Church, any more than it follows, that when two Men break off Acquaintance, one of them is broken off from the Civil Society to which they be- long. But when one Church (hall excommu- nicate another, merely becaufe the Governors of that other made fuch Alterations in it as Scripture warrants, and becaufe the People complied with thofe Alterations, fuch an In- flance of Prefumption and Uncharitablenefs is much more likely to cut off thofe that ufe it from the Church of Chrift, than thofe againil whom it is ufed. But fuppofing we had even acfted without, and feparated from, our Church Go- vernors, as our Proteftant Brethren abroad were forced to do : was there not a Caufe ? When the Word of God was hidden from Men, and
his
SERMON XVI. 401
his Worfhip performed in an unknown Tongue; when pernicious Falfehoods were required to be profcffed, and finful Terms of Communion to be complied with j when Church-Authority, by fupporting fuch Things as thefe, became in- confiftent with the Ends for which it was efta- bli(hed : v/hat Remedy was there but to throw it off, and form new EflabHfhments? If in thefe there were any Irregularities, they were the f'aults of thofe who forced Men into them ; and are of no Confequence in Comparifon with the Reafon that made a Change neceflary. For were a Man to feparate hlmfelf from every Church he knows on Earth, in Order to obey the Laws of Chrift, he would ftill be a moft valu- able Member of that general Ajfembly and Church oj the Virji- born, that are written in Hea- ven ^ For what Communion hath Light with
Darknefs ? And what Agreement hath the
Temple of God with Idols ? — Wherefore come out from among them, and be ye feparate, faith the Lord, and I will receive you, and will be a Fa- ther unto you, and ye JJoall be my Sons and Daughters, faith the Lord Ahnighty ^
But 'tis an Article of Faith, they tell us, that the Church oiRome is the Mother and Miilrefs of * Heb. xii. 23. ^ 2 Cor. n. 15, 16, 17, 18.
Vol. VI. Dd ail
402 SERMON XVI.
all Churches, and therefore to caft off her Au- thority, can never be lawful. We anfwer, the Mother of all Churches, flie certainly is not, l^or In jeriffakm was the firft Chriftian Society, and from thence were derived many others, more ancient than that of Rome. Nor was that Church the Mother of the Eritifi Churches, nor of all the EngUfh. But had the firfl Per- fons that founded the Gofpel here been fent from Rome, that had given them no Manner of Authority over us. Whence is (lie then the Miftrefs ? W'hy, St. Peter was Head of the Church, and the Bifliops oi Rojne are his Suc- ceffors. But the Scripture tells us, Chrijl is IJead of tie Church % and tells us of no other. V/c own it was faid to St. Peter, Upon this Rock unll I build my Church^ But this Rock, for ought they can ever prove, might be, not St. Peters Perfon, but his ConfefTicn made imme- diately before : that Jefus ".vas the Chrijl. Or, if the Church w^as to be buiu on St. Peter, yet not on him alone, but upon the Foundation of all the Apojtles and Prophets, as St. Paul teaches ex'prefsly^ And accordingly, the Wall of the new ferujalemy or Church of God, is faid to haije fwehe Foimdations, on which were the
''■ Eph. i. 2::. iv. i;. ^ Matt, xvi.- iS. * Eph. ii. 20.
Names
SERMON XVi. 403
Names of the twelve ApoJJlcs of the Lavih ^ To St. Feter indeed it was promifed, that the Keys of the Kingdom of Heaven fiould be given hnht ahd that whatever he bound or loofed on Earth, JJ:>ould be bound or loofed in Heaven ^i But this very fame, and other as gfeat Things, are faid to all the Apoftles equally \ St. Peter Was appointed by Ghrift 10 feed his Sheep ' : but '(o furely was every one of them. The firft Rank therefore he might have among the Apof- ties; but Authority over them not the leaft. On the contrary, St. Paul tells us, that he ivith- flood St. Peter to the Face, bccaufe he was to be blamed ''j and fays of himfelf, in two different Places, that he was in nothing behind, net d whit behind, the very chief eft Apoftles\ But had St. Peter poiTciTed ever fo much AuthoritVj what is that to the Church of Rome ? Why ; St. Pe- ter was Biihop of Rome. But even this is what they can never prove, nor is it proDable* Or if he was, perhaps it was only of the fewiftj Chriftians at Rome. For St. Paul tells iis> the Gofpel of the Xjncircumcifjon was committed to him, and that of the Circumcifion to Peter "^ ^
^ Rev. xxi. 14. 8 Ji/iatt. xvi. 19. •» Matt xviii. 18*
John XX. 23. ^ John xxi. 15, 16, 17. "^^ Gal. ii. 1 1*
' 2 Cor. xi. ^'. xii. 11. ^ Gal, ii. 7.
D d 2 atli
404 SERMON XVI.
and the JewiJJj Church there is extind. Or if Bi{hop of all Ro?J7ey he was Bifhop, they fay, alfo of Antioch \ and why muft their Church inherit his Authority more than that Church ? But why indeed muft it be inherited at all ? It was given perfonally to St. Peter as an Apoftle : what had others to do with it who were no Apoftles, though they did fucceed him as Bi- fliops ? All Pre-eminence of one Church above another was nothing originally, but an Inftitu- tion of Men for Convenience and Order. Rome being the chief City in the World, it was na- tural to look on the Bifliop of Rome as the chief Bifhop. And Precedence being thus allowed them J by Time and Opportunity, and Arts that were often very wicked ones, they improved it into a Claim of Authority : to which, though not near the whole Church ever fubmitted, yet at Length a great Part did. Then to the Pre- rogative, of which they had thus by Degrees got Poffeflion, they begun to pretend Chrift himfelf had originally given them a Right. And having managed fo well, that Part of the World believed them, and Part durft not contradict them ; they took on them the Title of univer- fal Bifhops, which one of themiclves not long before had declared, whoever iliould take, was
the
SERMON XVI. - 405 the Forerunner of Antlchrifl:. And then under this they claimed all Power over the Souls, Bo- dies, and Fortunes of Men, and exercifed it with all poffible Infolence, Rapacioufnefs, Cru- elty and Impiety.
Now what could there be done when fuch a Power was thus acquired, and thus exercifed, but to throw it off, and aflert that Liberty to which we had an undoubted Right ? For as to any Scheme of coming to Terms, never did the Church oi Rome recede from any one Pre- teniion Hie ever made. The Exercife of Autho- rity {he hath omitted indeed, whenever flie durft not exercife it : but all her Claims (he hath conftantly kept up, and excommunicates yearly to this Day, every Prince in Chrijlendom that ihall refufe Obedience to any Conftitution of the Pope's whatever. 'Tis true, even the Po- pijh Princes at prefent regard not this Excom- munication, and ihe knows not how to make them regard it. But were once the Proteflanfs reunited to that Church on the Terms of al- lowing her any Superiority : who knows how foon a Power, that had once rifen from nothing to that formidable Height which it had attain- ed, may rife again to be as formidable as ever ? D d 3 Another
4o6 ' S E R M O N XVI.
Another of their Pleas is this: That which was the ancient ReUgion and Church muft be the true one. Now where was your Church, fay they, before Henry the Vlllth ? Where was your Rehgion before Luther f We anfwer, our Church was before that Time juft where it is now. Only then it was corrupted with many finful Errors, from which it is now reformed. Still 'tis the fame Church it was before : juft as a Man formerly addi<^ed to many Vices, and alHi^ed with many Diftempers, continues the fame Man, after he hath forfaken the one, and recovered from the other ; and it would be very Grange to make his Alteration for the better an Objedion againft him. And for our Religion : where was that before Luther ? Why, where- ever Chrifcianity was. Did Luther invent the Creed, the Ten Commandn:ients, the two Sa- craments ? Thefe are the X^ings in which our Religion confifts : and theirs confifts in the fame. Only they have added by Degrees, a Number of needlefs, falfe, and wicked Things to them, which we have cafl: off again. Our lleligion therefore is the ancient Chriftianity, proftfled from the Days of the Apoftles. But ivheie was their Religion in thofe Days, I mean the podrines in which they difti^r from us ?
SERMON XVI. 407
All of them, hundreds of Years later ; many of them a thoufand ; feme of them eflablilhed no longer ago than the Council of Trent, which is lince the Time of Lza/jer. For then, and not before, was it, that they filled up the Mea- fure of their Iniquities, which had long been growing ; equalled their own Traditions to the Word of God, and added a new Creed to the old one. Our rejedjng their additional Doc- trines, we own, is new; and no Wonder: for the Dod:rines themfelves are new. Some of them indeed reigned much too long : had they been rejected fooner, it had been the better : but better late than never. Still, our denying thefe, is no more Part of our Religion, properly fpeaking, than our denying Mahomet an'ij'm, or the Idolatry of the Chineje, is Part of our Re- ligion. Were it not for their preiling them upon us, our People (liould never hear them mentioned. We take no Pleafure in expofing their Abfurdities, but are heartily grieved at them : and have much better Employment for our Hearers than thefe Controverfies, did not their refllefs Endeavours to pervert Men, make it fometimes necelTary.
But this Plea of their Church being the moft
ancient, they fometimes put in a different Form:
D d 4 and
4oB S E R M O N XVL
and tell us, that either the RGm'ifb Churclj eflablifhed here before the Reformation was the true Church, or it was not. If it was, why do we proteft againft it ? If it was not, how can ours be a true Church, which is derived from it ? The Anfwer is very plain. In one Refpe<fl, as their Church profefi^fd the Fundamentals of Chriftianity, it was, and is a true Church : and fo far ours is derived from it. In another Re- fpefl, as it obfcured and contradided them by unjuflifiable Dodrines and Pradlices, it was not a true Church ; and fo far we. proteft againft it. Their Truths we have preferved : their Errors v/e have rejefled. In one Senfe we are the fame Church with them ftill : in the other we are not the fame, but a much better.
Another Way which they have of arguing againft the Reformation, is afperling the Cha- raders of thofe who were engaged in it, and afcribing bad Motives to them. Now as to this : if the main Thing done was right, as it plainly v/as, what Sort of InP^ruments God employed in ir, or what their perfonal Inducements were, is of no Confequence to us in the leaft. ^ehu was an Inftrumtnt of God in deftroying Baal out oi IfraeU and executing Vengeance on the Houfe oi Ahab : yet very wicked in fome Re-
fpeds.
SERMON XVI. 409
peds ". So was Henry the Vlllth commenda- ble in deftroying the Supremacy of the Pope, yet highly blameablc in other Things. The greatcll Part of the Reformers were very good Men, and adted from the beft of Motives. Some of them had doubtlefs great Faults, and might ad from bad Motives. Nay, fuch as meant very well^, might, in particular Things, do very ill For what conftantly happened in all other Cafe?, no "Wonder if it happened in this. How- ever, the mofl blameable were not near fo bad, as the Malice of their Adverfaries reprefents them: and had they been much worfe, yet they could fcarce poiTibly be fo bad as fome of thofe Princes, and even of thofe Popes w^ere, who built up the Antichriftian Power, which thefe Men demoliflied.
But whatever becomes of this Comparifon, ilill, upon the whole, theirs is the Church, they tell us, in which the moil numerous and bright- eft Inftances of Devotion, Self-denial, and good Works, have fhone forth, as the many Hiftories of their Saints fully prove : ours is a low, carnal Religion ; moft of our People are very bad, few or none of them eminently good : pd that mufl be the beft Church, which makes
" 2 Kings X. zZ'-iXi
the
410 SERMON XVI.
the befl Men. Now the Truth is, thefe mas:- nified Inftances of Piety of theirs, are moft of themlnftances only of mere Superflition,or bHnd Zeal : and the Saints, which they have cano- nized, were, many of them, very weak, and fome of them, very wicked Pcrfons, whofe Lives are pompoufiy dreffed up in Legends and Fables, to amufe and miflead the Ignorant. We, for our Parts, leave them to make a Noife with fanciful Ways of being religious ; and doubt not, but we pleafe God much better by per- forming quietly the real Duties of Life. And, though we acknowledge and lament that a Fai- lure in thefe is too general amongft us, yet we mufl; remind them, when they infult us upon this, that there is no where on Earth more vile and more open Wickednefs, than where Popery reigns without Controul. If, when they live under Proteftant Governments, they live in a more Chriftian Manner, we are heartily glad of it. But ftill we hope, even here the Lives of our People are not worfe than theirs : and vve are fure it is not the Fault of our Religion, if they are not much better.
But, they tell us, however thefe Things may be, yet their Communion is undoubtedly the fafer of the two. For they fay vve cannot be
favedj
SERMON XVI. 411
faved, and we own they may be laved : and that Church is plainly the fafer, in which both Sides acknowledge Salvation is to be had. But con- ^der : does their faying we are not fafe, make us ever the lefs (o in Reality ? The Queftion is. Upon what Grounds do they fay it? Why, upon none at all, as I have fhown you. And therefore all they can prove by faying it, is their own Confidence, of which thofe Perfons have generally the moft, who have the leafl: Reafon for it : and their own Uncharitablenefs, for which, if we at all underftand Chriftianity, no Side will ever be the fafer. Well : but we do not deny, that they may be faved. No more do I or they deny, but even a virtuous Heathen may have fome Degree of Happinefs in another Life. Suppofe then he fhould take it into his Head to deny that a Chriftian could, muft I turn Heathen to be of the fafer Side ? You fee it is juft the fame Cafe. But after all, do we lay it down as a Rule without Exception, that all Papifls may be faved ? We dare not fay fo. Some of them go much more unjuftifiable Lengths thian others : the ill Things that many of them do, they do in Ignorance : this, we hope, will be an Excufe for them in a great Meafure. Yet^ even for the mofl ignorant,
their
412 SERMON XVI.
their Salvation is grievoufly hazardous, amidfl lb many Corruptions, which, one fhould think, even They might perceive to be fuch, and fo many Temptations to negled: that Holinefsy with- out which no Man fi all fee the Lord°, The Condition of the learned amongft them, who, when the Light is before their Eyes, continue in Darknefs and keep others in it, is ftill more dangerous. But in the worft State of all arc they, who being born Children of Light, return to Darknefs again -, and fin wilfully after they have been bred up amongft us in the Know- ledge of the Truth. Yet even among thefe there are very different Degrees of Guilt. Such whofe good Meaning hath been mifled by plau- fible Artifices, we would ftill hope well of: though doubtlefs they muft have been finfully negligent of informing themfclves concerning the Grounds of their firft Belief; elfe they had never left it. A fecond Sort, who depart from what, in their Confciences, they believe is the Truth, merely becaufe a prefumptuous Man tells them they cannot be faved if they adhere to it, thefe are much more blameworthy than the former. But for fuch as, either from the Love of worldly Interefi:, or the wretched Hope
• Heb xii. 14.
K of
S E R M O N XVL 413
of reconciling Sin and Salvation together, turn afide from the Way of Righteoufnefs, and for- fake that pure and holy Communion, which the good Providence of God had placed them, inj as to fuch, v^^e cannot judge favourably, and we wiW not judge hardly j f^ere is one that judgeth P, ivho will alfo render to every Man ac^ cording to his Deeds "^ : but indeed v^^e can lee no Promife of their finding Mercy in that Daw Suffer not yourfelves then to be moved either by vain Threatenings or falfe Promifes, nor ever think to be fafe in any other Way, than that of firft inquiring carefully, what your Duty is; and then keeping clofe to the Pradice of it. Be afTurcd it is fafe to worfhip God, through Jefus Chrift, and let all other Wor/hip alone ; fafe to receive the holy Communion as our Lord himfelf gave it, to pray in a Language you all underftand; and make that holy Word which was written for your Learning % the Foundation and Rule of your Faith, vour Prac- tice, and your Hopes. Fear not but you are fafe in doing thus ; whether the Rotjiajiijis be fafe in doing otherwife or not. God grant they may ! but God forbid that any of us fhould try. Bear with me now but a few Minutes longer,
f Joha viii. 50. < Rom. ii. 6. ^ Rom. xv. 4.
whilfl
414 S t: It fVl O N xvt.
whilft I give you in Concluiion fome feafonable Dire6lions for your Behaviour tovvards thofe of that Church.
Firft then let none of their bad Dodrines or Pra(5lices ever tempt you in the leafl: to any hard Treatment of them, any InciviHty or fecret Ill- will towards them. Juftice and Mercy, Equity and Charity, are main Parts of Religion : and a Failure in thefe is one of the worft Herefies into which we can fall. We know the Church of Rome hath failed in them greatly ; our An- ceftors have felt their Cruelty -, our Proteilant Brethren abroad groan under it at this Day, and may God preferve us and our Pofterity from the Danger of it ; for never had they Mercy long when they had Power. Careful Self- Defence againft fuch a Spirit muft be allowed us : but, as to any Thing farther, in thofe Things for which we blame them, let us not be like them. The fevere Laws we have in Force againU: them are not for their religious Opinions j but for their refufing to own, and promife due Obedi- ence to, the Government under which they live : and they have long Experience that no- thing but abfolute Neceffity will ever oblige ouf Superiors to put any of thefe Laws into Execu- tion. Let us therefore fiiew in our private Ca- 6 pacities
SERMON XVI. -41^
pacltles the fame good Temper. As Men, they have a Title to all Humanity : as Chriftians, though miftaken, they have a yet ftronger Claim to our Forbearance and Tendernefs. Their Dodrines indeed arc dangerous; their Pradices have been dreadful : but this, in a great Mea- f.ire, hath arifen from Ignorance, and a Zeal of God, though not according to Knowledge \ Num- bers of them, without Doubt, inwardly difap- prove religious Cruelties, and think at leaft they could never be brought to join in them. How- ever this may be, (which God forbid fliould ever come to be tried) yet in the mean Time nothing hinders but as in Religion they ma}^, to the bcfl: of their Judgement, be lincerely pi- ous, fo in common Life they may be juft and honeft, friendly and neighbourly. Let us there- fore, with much better natured Principles, be fure not to appear worfe natured Perfons; but recommend our Profeffion to all the World by that Wifdom which is from above, firjl pure, then peaceable, gentle and eofy to be intreated, full of Mercy and good Fruits ^
In the next Place, let nothing which hath been faid make thofe, who are noi fome Way- called to it, over forward to difpute about thefe
* Rom. X. 2. '• James ili. 17.
Matters
4i6 S E R M O N XVI.
Matters with Perfons of more Learning and Art than themfelves. For a Man may have very good Reafons on his Side, and yet be fo little qualified to fet them in the beft Light, that an excellent Caufe may be hurt by Want of Skill in managing it. What I have endea- voured Is only that you may be able, as St. Pe- ter diredls, to give an Anfwer to them that ajk you a Reafon of the Hope that is in you ". In doing which, remember you are concerned only to be on the defenfive. They are to prove, if they can, that every one of their Doctrines is not only true, but an Article of Faith, and every one of their Practices not only lawful^ but neceffary. Till they have done all this, you have no Reafon to change : and when they have done it, we allow you to change. But obferve one Thing : if you hear them deny any of the Points with which they have been charged, do not be daggered at it. Would to God they were not guilty of them ! They would be more in the right, and we fhould be never the lefs fo. But do not think a Charge unjuft, becaufe they confidently fay it is. The more ignorant of them here among us, perhaps, do not know the word Part of their Dodtrines : and the more
" 1 Pet. iii. 15.
learned
SERMON XVL 417
learned will not own them till they are forced* Thefe Concealments are no new Things with them. In fome Countries many of their Mif- fionaries have concealed a great Part of the Chriftianity they pretended to teach, and al- lowed Heathenifm to be blended with it in or- der to make Converts, fuch as they are, the more eafily. No Wonder then if here they veil over their Corruptions with a fair Mafk, which. If we do not pull off, they will not throw off, till the proper Time comes.
Another Thing is. If ever you Ihould be prelTed with any of their Arguments which I have mentioned, and not perhaps remember the Anfwer to It, ftill remember you have heard ft anfwered: and any one of you may, at any Time when you deiire it, have the Anfwer repeated and farther explained to you. Or if any other Argument (liould be ufed, to which you cannot of yourfelves reply, confult thofe that can : tell us your Difficulties in Time ; be aflured fuch as would keep you from this do not mean honeilly ; give us but a fair hearing before you determine to leave us, and we doubt not your flaying with us. Even if any of you iliould be unhappily brought to think favourably ' pf fome of their Do^rines, remember fliil hov/
Vol. VI, E e monftrous
4i8 3 E R M O N XVI.
monfhrous others of thern are : and yet, if yo^ do not fwallow all, you have done nothing, We allow Perfons to have very different ppinions from us in fome Points, and fuffer them to con- tinue among us as very good Chriftians not- withftanding: but their Church makes no Abater- ment : their very groffeft Errors muft be pro- feiTed, or you are none of them. Think well then what you dp : and, as I onqe advifed be- fore, never let Subtlety and Sophiftry, whethsr you knovy exa(5tjy how to anfwer it or not, prevail againil: Scripture and Reafon ; but ever Aick to the plain Word of God, and plain com- nion Senfe.
One Diredion more I have of the utmofl Importance ; which is, if ever we would fecurc ourfelves to good Purpofe againfl the Dangers of falfe Religion, let us carefully promote the Profeflion and Pradtice of the true. If Perfons are bred up in no Knowledge of, apd no Zeal for, the Principles of their own Church, no Wonder that they are eafily carried off and fe- duced into another. If they are encouraged to live without Regard to God, many of them how- ever will be afraid to die fo too j and then that Communion, which makes the largeft Promifes pf Forgivenefs on the eafieil Terms, will be al-
moH
SERMON XVI. 419
mofl fure to be embraced by them. Men, wife in their own Imaginations, think they are fure to root out Superftition, if they plant Infidelity. But Mankind niuft and will have fome Religion j and if they forfake a good one, fooner or later the Uncomfortablenefs of Unbelief, and the Terrors of Confcience after a wicked Life, will drive mofl of them to a worfe. Belides, whilft we are divided and negligent about thefe Mat- ters, the EmilTaries of the Church of Rome are united and adtive, and never with more fanguine Hopes, than when they can plead Experience, that the Liberty allowed by the Proteftant Re- ligion leads Men of Courfe to throw off all Re- ligion. Thefe are plain Reafons for a public Regard to Piety and Virtue : and there are yet more important ones for a private confcientious Pradice of them : for that, after all, is the only Thing that will eflabli(h us in the Truth, fill pur Hearts with Peace and Comfort in this Life, and give us everlafting Happinefs in the' next. If then you have any Concern either for the Honour of that Church to which you belong, for the Welfare of your Country, or the Salva- tion of your Souls, let your Converfation be as becometh the Gofpel of Chrijl ^ , Pity and
*' Phil. i. 27.
pray
420 SERMON XVI.
pray for therh who are in Error, that God ^oiild give thEm Repentance to tte acknowledg- ' in^ 'cf the ^ruth *, and building up yourf elves, 3s 8t. Jude "exhorts, on your moft holy Faith, keep yourfeJves in the Love of God-, locking for the Mercy of our Lord J^fus Chrijl unto eternal Ltfe\
Now unto him that is able to keep you from falling, and to prefent you faultlefs before the P'refence of his Glory with exceeding foy, to the only wife God o'ur Saviour be Glory and Majejly, Dominion and Power, both noiD and ever^ Amen"^,
* S Tim. ii. 25. ^ Jucie, ver.20, 4i. * Judc, ver. 24,, 25,
End of Vol. VI,
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