Skip to main content

Full text of "Sermons and discourses on several subjects and occasions"

See other formats 


^; 


•?>;' 


.  »'*». 


//-^ 


OP   TUE 

Theological    Seminary, 

PRINCETON,    N.  J. 

Ca.se,.....w;C-r^^r^....^ Division . .  J 

Shelf,  m^  bZ^l         Section../^.L.. :..... 
Book,     \/i    2-^ nI©,  ....-". 


~\-»''^wm: 


/ 


y^^'^.lll^^v 


;A. 


^rvi 


.^. 


iV 


4,  ^^iM^-r  '^-  ^^4/ 


i  > '^       tyyc^t 


^/^^e^' 


^ 


;t^^Ot 


SERMONS 

AND 

DISCOURSES 

ON  SEVERAL 

SUBJECTS 

A  ND 

OCCASIONS. 

B  Y 

FRANCIS   ATTERBURT,   D.  D. 

late  Lord  Bifliop   of  Rochester, 

and  Dean  of  Westminster, 

Vol.  II. 
The  Fourth  Edition, 

LONDON: 

Printed  for  T.  Woodward,  at  the  Half- 
Moon  between  the  Two  Temple-Gates,  Fleet - 
Street^  and  C.  D  a  v  i  s,  in  Pater-noJter-RQW. 
MDCCXXXV. 


^■;\opert/^*X' 


^  f:::ihg]bt 


'%-.,..  "^^  0  L  0  G I G  ix 
THE        ^•'•... 


PREFACE. 


■^  H  E  following  Sermon,  preached 
at  Mr.  Bennefs  Funeral,  was,  foon 
after   it  came  out,  refledled  upon 

with  great  Freedom,  in  a  Letter, 

diredted  to  Me  from  the  Prefs  ;  and  exhort- 
ing me  cither  to  defend,  or  retraEi  the  Doc- 
trine *  there  delivered  -,  which  is  faid  to  have  a  L.  p.  5. 
offended  many  ferious  under/landing  Chriftians  t.  b  l.  p.  4. 
I  have  the  Happinefs,  I  thank  God,  to  be 
well  acquainted  with  feveral  Perfons  of  that 
Charafter,  to  whofe  Judgment  (having  great 
Reafon  to  diftruft  my  own)  I  appeal'd  on  this 
Occafion.  They  alTured  me,  that,  upon  a 
deliberate  Perufal  of  that  Sermon,  they  faw 
nothing  in  it  which  offended  them ;  or 
which  could,  in  their  Opinion,  juftly  offend 
any  one,  who  believed  a  Future  State  of 
Rewards  and  Punilhments.  Nor  have  I, 
after  making  what  Enquiries  I  could  on  this 
Head,  met  with  any  one  Perfon,  who  care- 
fully confidered  my  Do6trine,  and  yet  judg- 
ed differently  of  it.  I  might  well  there- 
fore have  fpared  my  felf  the  Trouble  of  re- 
YoL.  IL  A  2  viewing 


4  The  "P  RE  F  ACE. 

viewing  and  Defending,  what  appears  not  to 
me  to  have  been  blam*d  by  any  IVife,  or  Good 
Man  :  for,  whether  the  Writer  of  the  Letter 
be  fuch,  till  I  know  who  he  is,  I  may  have 
leave  to  doubt.  All  he  fays  of  himfelf  is,  that 
'l. p. 4.  he  is  an  Ohfcure  Per/on^ y  One,  I  fuppofe,  he 
means,  that  is  in  the  Dark,  and  thinks  it 
proper  to  continue  fo,  that  he  may  take  ad- 
vantage from  thence  to  attack  the  Reputation 
of  others,  without  hazarding  his  own.  There 
may  be  fo  me  what  of  Wifdom,  perhaps ;  but 
fure  there  is  little  of  Goodnefs,  or  Fairnefs  in 
this  Conduft.  Several  fuch  Ohfaire  Perfons  as 
thefe  we  have  had  of  late,  Who  have  infulted 
Men  of  great  Abilities  and  Worth,  and  taken 
pleafure  to  pelt  them,  from  their  Coverts, 
with  little  Objedlions.  The  ill  Succefs  of 
their  Attempts  hath  juftified  their  Prudence  in 
concealing  themfelves. 

Whoever  my  unknown  Correfpondent  be, 
>•  L.  p.  5 .  he  prefles  hard  for  an  Anfwer '',  and  is  fo 
44>  45-  earneft  in  that  Point,  that  he  would,  I  per- 
ceive, be  not  a  little  difappointed,  if  he  fhould 
mifs  of  it.  Namelefs  Authors  have  no  right' 
to  make  fuch  Demands.  However,  the  Im- 
portance of  the  Argument  itfelf,  the  ferious 
Air  with  which  he  hath  treated  of  it,  and 
th^  folemn  ProfefTions  he  makes  of  being  a6led 
c  Ibid.  ^y  ^^  ^^^^^  Principle  but  a  concern  for  Truth  % 
foon  determined  me  to  comply  with  his  Ex- 
hortations. And  what  follows  therefore,  was 
drawn  up  not  long  after  his  Letter  appear'd  ; 
though  the  Publication  of  it  hath  been  delay- 
ed by  fome  Accidents,  with  an  Account  of 
which  it  is  not  neceffary  to  trouble  the  Reader. 

After 


TheTREFACE.  5 

After  all,  I  fhall  be  looked  upon,  perhaps,  as 
writing  rather  too  foon,   than  too  late ;  and 
as  p^iying  too  great  a  regard  to  an  Attempt, 
which  was  fo  far  flighted,  that  the  worthy 
Dean  of    Canterbury^    not   long    afterwards, 
■preach'd  the  Doflrine,  there  oppos'd,   before 
her  Majefty,  and  printed  it  by  her  Order  ^   ■  See  his 
And  in   truth,    there  never  was  a    Charge  ^^'■'"°"  f 
maintain'd  with  fuch  a  fhew  of  Gravity  and  aw  T'^* 
Earneftnefs,  which  had  a  flighter  Foundation  1 706.  on 
to  fupport  it.     However,  it  may  be  of  fome  Matth.  xi. 
ufe,   carefully   to  examine  what  this  Writer  ^'"P* '^* 
hath  faid,  in  order,  by  a  remarkable  Inflance,  ^^'  '^' 
to  fliew,  how  little  Credit  is  due  to  Accufaci- 
ons  of  this  kind,  when  they  come  from  fu- 
fpedted  ( that  is,  from  Namelefs )  Pens ;  and 
how  artfully  the  Mask  of  Religion  may  fome- 
times  be  put  on,   to  cover  Defigns   which 
cannot  be  decently  own'd. 

That  part  of  my  Sermon  to  which  the  Let- 
ter-Writer hath  confin'd  his  Refledlions,  con- 
tains the  Explication  of  an  Argument^  which  I 
fuppofe  employ 'd  by  the  Apoftle,  in  the  Text, 
for  xhtproofofa  Future  State.  And  I  had  rea- 
fon  therefore  to  hope,  that  what  I  ofFer*d  on 
this  head,  would  be  favourably  received,  and 
candidly  interpreted  by  all  fuch  as  did  in  good 
earneft  believe  fuch  a  State.  And  yet,  to  my 
furprize,  I  have  found  One,  who  would  be 
thought  ferioufly  to  entertain  this  Belief,  en- 
deavouring all  he  can  to  weaken  an  Argument 
(and  indeed  the  chief  Argument  drawn  from 
Reafon  alone)  by  which  it  is  upheld.  I  might 
have  expefted  this  Treatment  indeed  from  the 
Pen  of  fome  Libertine,  or  difguis'd  Unbe- 
A  3  liever  \ 


d  The  T  RE  FACE, 

liever  •,  it  being  an  ufual  piece  of  Art,  with 
that  fort  of  Men,  to  undermine  the  Authority 
of  Fundamental  Truths,  by  pretending  to 
fhew,  how  weak  and  improper  the  Proofs  are, 
which  their  Affertors  employ  in  the  Defence  of 
them.  But  I  did  not,  and  could  not  expedl 
fuch  Ufage  from  a  Writer,  who  every  where 

^L.-p. -^i.  mfmuates,  and  in  one  Place  %  I  think,  pretty 
plainly  profejfes  himfelf  to  be  a  fincere  Chri- 

^L.p.  4.  ftian.  His  Concern  for  the  Caufe  of  Religion^ 
would  have  appear'd  to  far  greater  Advantage, 
had  he  employed  himfelf  rather  in  vindicating 
fome  of  its  great  Principles,  which  are  every 
Day  openly  and  daringly  attacked  from  the 
Prefs,  than  in  lefTening  the  Force  of  what  I 
have  urged  in  behalf  of  one  of  them.  Had  I 
err'd  in  this  Cafe,  it  had  been  a  well  meant 
Miftake  ;  and  might  have  pafs'd  unobferved, 
at  a  Time,  when  Infidelity  finds  fo  much  Em- 
ployment of  another  kind  for  all  thofe,  who 
have  a  real  Concern  for  the  Caufe  of  Religion. 

Befides,  Difcourfes  on  fuch  Occafions,  as 
that  on  which  I  then  preach'd,  are  feldom  the 
Produftions  of  Leifure  -,  and  fhould  always 
therefore  be  read  with  thofe  favourable  Al- 
lowances, which  are  made  to  hafty  Compofures, 
So  the  Dodlrine  contain'd  in  them  be  but 
wholfome  and  edifying,  tho*  there  fhould  be 
a  want  of  Exacflnefs,  here  and  there,  either 
in  the  manner  of  Speaking,  or  Reafoning,  it 
may  be  overlook'd,  or  pardon'd. 

When  any  Argument  of  great  Importance, 

is  managed  with  that  Warmth  and  Earneftnefs, 

.    which  a  ferious  Convi(ftion  of  it  generally  in- 

fpires,  fomewhat  may  eafily  efcape,  even  from 

a  wary 


The  T  RE  FACE.  7 

a  wary  Pen,  which  will  not  bear  the  Teft  of 
a  fevere  Scrutiny.  Facile  ejl  verhum  aliquod  ar- 
dens  notare,  idque,  rejlin^iis  (ut  ita  dicam)  ani- 
morum  incendiis^  irridere  ;  faid  one  of  the  befl 
Writers  in  the  World,  who  himfelf  needed 
this  Excufe  as  feldom  as  any  Man. 

In  particular,  what  I  offered  on  that  Occa- 
fion  towards  the  Proof  of  a  Future  State,  de- 
ferved  to  be  the  lefs  rigorouQy  examin'd,  be- 
caufe  it  was  only  by  way  of  Intraduution  to  fome 
fraWicalVo'mi-i^  which  I  chiefly  defign'd  to  in- 
fill on.    I  had  not  room  in  a  few  Pages,  at  the 
Entrance  of  a  fhort  Difcourfe,  to  confider  all 
'Things  on  all  Sides  %  to  balance  the  fcveral  Ad-  *  L.  p.  25. 
vantages  and  Difadvantagss  that  attend  the 
Pleafures  of  Men  and  Bsaits,  Good  Men  and 
Bad.     I  pretended  not  fully  to  State^  ^  much  ^^L-p.  25. 
lefs  to  Demonfirate^  the  Truth  conrain'd  in  the 
Text,  as  I  am  falfly  reprefented  ^  to  have  done.  ^  ^'  P-  22, 
Thofe  are  Words  which  I  never  once  ufed  j  ^a^^o^^i. 
Tior  would  the  Task  itfelf  have  been  proper 
at  fuch  a  Time,  and  before  fuch  an  Auditory, 
My  declared  Intention  was  only  to  explain  the 
Apoftle's  Argument  '^^  to  enlarge  en  it ' ;  tojhezv  ^  S.  p.  4. 
by  feveral  Inftances,  the  imdouhted  Truth  cfif^^  ^."^-P-  '^• 
to  open  and  apply  it  s ;  and  this,  by  fuch  Confi-  g  j^j^',^' 
derations  chiefly,  as  were  in  fome  meafure  ap- 
plicable to  ihtPerfon  then  to  be  interred.    For 
whoever  gives  himfelf  the  Trouble  of  revi::w- 
ing  that  mean  Difcourfe,  will  find,  that  as  it 
confifts  of   Three  Parts  ;  a  fpeculathve  Point  cf 
Dooirine^  fome  pra^ical  RejieLlions^  and  an  Ac- 
count of  the  Per/on  deceas'd  ;  fo  the  two  former 
of  thefe  Points  are  handled  with  a  regard  to 
the  latter  •,  the  Pra^ical  RefieSliopi  being  all 
A  4  of 


S  The  "P  RE  FACE. 

of  them  fuch  as  are  fuited  to  the  CharaBer  of 
the  Perfon^  which  follows ;  and  the  preceding 
Do^rine  being  illuftrated  in  fuch  a  manner, 
and  by  fuch  Inftances,  as  naturally  lead  both 
to  the  one  and  to  the  other :  that  part  of  the 
Doflrine  I  particularly  mean,  which  is  profef- 
*  S.  p.  6.  fediy  built  on  the  Leiter  of  the  Texl\  and  the 
exprefs  Authority  of  the  Apoftle. 

It  is  no  wonder,  if  in  an  Argument  hand- 
led thus  briefly,  and  with  fuch  views  as  thefe, 
every  thing  fhould  not  be  faid,  which  may 
be  thought  requifite  to  clear  it.  That,  as  it 
was  no  part  of  my  Intention,  fo  neither  was  it 
neceflary,  proper,  or  poflible  on  that  Occa- 
fion  to  be  done :  and  therefore,  for  Omijfions 
of  this  kind,  I  need  make  no  Excufe.  As  to 
the  other  Parts  of  the  Charge,  which,  if  true, 
would  really  blemifti  what  I  have  written  ;  I 
fhall,  as  I  promis*d,  reply  to  them  very  dif- 
tin5lly  and  fully. 

The  Accufation  of  my  Doflrine  turns,  I 
find,  upon  three  Heads ;  That  it  is  altogether 
new^  utterly  foreign  from  the  Intention  of  the 
jipoflky  on  whofe  words  I  build  it,  andfalfe  in 
itfelf.  A  very  heavy  Charge !  nor  Is  the  firft 
part  of  it  to  be  neglefted.  For  in  Matters  of 
Morality  and  Religion,  which  are  every  one*s 
Concern,  and  which  have  therefore  been  often 
and  thoroughly  examined.  New  Doflrines,  or 
Arguments  are  defervedly  fufpe<fted.  And  when 
one,  who  is,  by  his  Fundion,  a  Preacher  of 
Virtue,  doth  by  advancing  fuch  new  Doc- 
trines, or  Arguments,  make  Conceffions  to  the 
bL.p.  17.  Caufe  of  Vice'°  (as  I  am  faid  to  have  done)  he 
is  doubly  Criminal.     Let  us  fee,    therefore, 

what 


The  PREFACE,  9 

what  I  have  laid  down  in  that  Sermon,  how 
far  it  is  charged  as  New,  and  with  how  Httle 
Reafon. 

My  declared  Intention,  in  that  part  of  my 
Sermon  which  difpleafes  the  Letter- Writer,  is, 
to  explain  that  great  Argument  for  a  future  State, 
which  St.  Paul  hath  couched  in  the  Words  of  my 
Text.  "  If  in  this  Life  only  we  have  hope  in 
*'  Chrift,  we  are  of  all  Men  rnoft  miferabJe.'* 
I  fuppofe  them  to  fignify.  That  if  all  the  Be- 
nefits we  expeof  from  the  Chrijlian  Infiitution, 
were  confined  within  the  Bounds  of  this  Life,  and 
we  had  no  hopes  of  a  better  State  after  this,  of  a 
great  and  lafting  Reward  in  a  Life  to  come ;  we 
Chriftians  fljculd  he  the  moji  abandoned  and 
wretched  of  Creatures,  all  other  Sorts  and  Seois  of 
Men  would  evidently  have  the  Advantage  of  Us, 
and  a  much  furer  Title  to  Happinefs  than  We. 
From  whence  I  fay,  the  Apofile  would  be  un- 
derftood  to  infer  (though  the  Inference  be  not  ex- 
prefs'd)  'That  therefore  there  muji  needs  be  aji- 
other  State,  to  make  up  the  Inequalities  of  This, 
and  tofolve  all  irregular  Appearances  a.  ^  P-  4- 

In  the  Explication  of  this  Argument,  I  pro- 
fefs  to  urge  (what  I  call)  the  Conceffion  of  the 
Aipo^ltfomewhat  farther  than  the  Letter  of  the 
Text  will  carry  us,  by  aflerting  under  two  dif- 
ferent Heads,  That  were  there  no  Life  after 
this,  iff.  Men  would  be  more  fniferable  than 
Beajls ',  and  idly.  The  bejl  Men  would  he  often 
the  moft  miferahle.  I  mean,  as  far  as  Happinefs, 
or  Mtfery  are  to  he  meafured  from  pleafng  and 
painful  Senfations.  And,  fuppofing  the  prefent  to 
he  the  only  Life  we  are  to  lead,  I  fee  not  hut  that 
This  might  be  efteemed  the  true  Meafure  of  them  ^.  h  p.  6. 

Upon 


to  The  T  RE  FACE. 

Upon  the  firft  of  thefe  Heads  I  fhew,  that 

in  this  Life  Beajls  have,  in  many  refpeEls,  the 
Advantage  of  Men  j  in  as  much  as  they  (\)  enjoy 
greater  fenfual  Pleafures,  and  ( 2 )  feel  fewer  cor- 
■poral  Pains,  and(^)  are  utter  Strangers  to  all 
thofe  anxious  and  tormenting  Thoughts,  which  per- 

S.  p.  7.  petually  haunt  and  difquiet  Mankind  ^  I  enlarge 
on  thefe  Particulars,  and  then  proceed  on  the 
fame  Foot  likewife  to  fhew.  That  the  befl  Men 
would  be  often  the  ?noJl  miferahle  j  fince  their 
Principles  (1)  give  them  not  leave  to  tajle  fo 
freely  of  the  Pleafures  of  Life,  as  other  Mens 
do,  and  (2)  expoje  them  more  to  the  Troubles  and 

'P-  9'       Dangers  of  it  t-. 

Both  thefe  Points  I  illullrate  by  various  In- 
fiances  -,  and,  upon  the  whole  conclude.  That 
therefore,  as  certainly  as  God  is,  a  Time  there 
will,  and  mujl  be,  when  all  thefe  unequal  Di~ 
fiributions  of  Good  and  Evil  Jhall  be  fet  right, 
and  the  Wifdom  and  Reafonablenefs  of  all  his 
TranfaSlions,  with  all  his  Creatures,  be  made 
as  clear  as  the  Noon-day  c. 

■P-  ^5*  I  was  willing  to  reprefent  to  the  Reader,  at 
one  View,  the  whole  Courfe  of  my  Reafon- 
ing,  according  to  the  Order  in  which  it  lies, 
and  in  the  very  Words,  which  I  have  made  ufe 
of  to  exprefs  it,  in  my  Sermon.  If  he  com- 
pares this  fhort  Account  of  my  Dodlrine,  with 
the  larger  Explication  given  of  its  feveral 
Branches  in  the  Sermon  itfelf,  he  will  find, 
That  (whatever  the  Letter-Writer  boldly  af- 
firms to  the  contrary)  it  muft  be  underflcodj 
and  is  by  me  actually  propofed,  under  the  Re- 
ftriLlions  following  -, 

I.  When 


The  "PRE  FACE.  n 

1.  When  I  prefer  Beafls  to  Men,  and  bad 
Men  to  Good,  in  point  of  Happinefs,  it  is 
upon  a  Sup-jjofition,  not  only  that  there  is  no 
other  Lite  than  this,  but  that  Mankind  are 
■perfuaded  that  there  is  none.  The  Men  I  fpeak 
of,  are  fuch  as  thofe  Corinthians  were,  againft 
whom  St.  Paul  argued  ;  Men,  who  in  this  Life 
only  have  hope  in  Chriji  -,  fuch  as  expe5i  no  Bene- 
fits from  the  Chrijlian  Injiitution,  but  what  are 
confined  within  the  Bounds  of  this  prefent  Life, 
and  have  no  hopes  of  a  better  State  after  this,  of  a 
great  and  lafiing  Reward  in  a  Life  to  come  *.  This  »  S.  p.  4. 
is  the  Account  which  I  exprefly  give  of  them, 
when  I  enter  on  the  Argument,  and  which  I 
repeat  feveral  times ^  in  the  Courfe  of  it;  and  t"?.  9, 13, 
which  muft  be  underftood  all  along,  even  where  1 6. 
it  is  not  mentioned.  And  fuch  a  fort  of  Chri- 
ftians  I  may  be  allowed  to  fuppofe  now,  fmce 
fuch  there  manifeflly  were  in  the  Days  of  the 
Apoftles.  Nor  does  it  any  ways  interfere  with 
this  Suppofition,  to  reprefent  thefe  very  Men, 
as  having  now  and  then  the  uneafy  Prefages  of  a 
future  Reckoning,  and  as  fearing  themfelves 
fometimes  with  the  Fears  of  another  Life, 
even  while  they  do  not  entertain  the  hopes  of 
it.  This,  I  doubt  not,  is  the  Cafe  of  all  fuch 
who  profefs  to  disbelieve  a  Future  State  -,  they 
are  not  always  equally  fatisfy'd  with  their  own 
Reafonings  about  it,  but  tremble  fometimes  at 
the  Thoughts  of  it.  My  Reprover,  therefore, 
deals  very  unfairly,  when  he  reckons  this 
among  the  Advantages  peculiar  loMen,  that 
they  have  the  prefent  Support  of  the  Belief  of  a 
Future  State,  and  the  firm  Expectation  of  Re- 
^ards  <=  in  a  Life  to  come  j  and  aflures  his  Rea-  c  r  n  21 

ders. 


12  The  "PREFACE. 

ders,  with  equal  Modefty  and  Truth,  that 
a  See  L.  p.  this  is  agreeable  to  what  Ifuppofe  ^,  whereas  I 
^S>^9yZ^-  fuppofe  the  quite  contrary  ;  and,  on  that  Sup- 
pojitiony,  aJl  my  Reafonings  and  Reflexions 
turn.  Nor  is  there  a  Word,  throughout  the 
whole  Argument,  that  can  juftly  be  conftrued 
to  a  different  Meaning. 

2.  Proceeding  on  thisSuppofition,  I  affirm, 
not  that  the  beil  Men  would  be  always.^  but 
often  the  mod  miferable.   And  that  I  might  be 
fure  of  not  being  mifapprehended,  I  repeat 
this  (or  fome  other  equivalent)  Expreffion  at 
h  p.  5,  6,  \t^^  fix  times  t,  in  the  Compafs  of  a  few  Pages. 
9'  "»  i4»  Nor  doth  the  Argument  which  I  am  explain- 
*  '  ing,  require  a  more  extenfive  Suppofition  •,  it 

being  equally  neceffary  that  there  fhould  be  a 
Future  State,  to  vindicate  the  Juftice  of  God, 
and  falve  the  prefent  Irregularities  of  Provi-' 
dence,  whether  the  beft  Men  be  oftentimes 
only,  or  always  the  moft  miferable.  The  Let- 
ter-Writer diflembles  his  Knowledge  of  this  re- 
markable Reftri(5lion  -,  and  having  taken  Ad- 
vantage from  thence  to  argue  and  objecft  as  he 
pleas'd,  contents  himfelf  flightly  to  mention  it 
towards  the  Clofe  of  his  Pamphlet ;  which  was 
difcreetly  done,  fmce  an  earlier  Acknowledg- 
ment of  it  would  have  difcoverM  at  firfl  fight, 
even  to  the  meaneft  of  his  Readers,  the  Imper- 
tinence of  feveral  of  thofe  Objections  and  Ar- 
guments. He  -would  excufe  this  Procedure,  by 
faying,  at  laft.  That  tho'  /  profefs  only  to  fhew 
that  the  heJlMen  are  often  the  mojl  miferable^  yet 
"^L  p.  41. 1  argue,  as  if  they  were  always  fo"^  viz.  from 
that  Obligation  to  fome  particular  Pra^fices,  from 
which  they  are  never  exempt  in  any  Condition  of 

this 


The  PREFACE.  n 

this  Life  a :  Which  is  as  great  and  groundlefs  a  ^  L-  P-  32- 
Mifreprefentation,  as  any  of  the  former  •,  Since, 
^dlyy   My  chief  Proof  of  this  Point,   is 
drawn  from  that  State  of  Perfecution^  to  which 
good  Men,  above  all  others,  are  fubjed  :  be- 
caufe  Sheir  Principles  expofe  them  mojl  to  the  Trou- 
bles and  Dangers  of  Life  ^ ;  becaufe  fore  Evils  b  S.  p.  9. 
and  temporal  Inconveniencies  attend  the  Difcharge 
of  their  Duty  '^ ;  they  become  a  Reproach  and  <^  <=  p.12,13. 
Bye-word '^^  are  injured  and  outraged.,  fuffer  un- 
jujl  and  illegal  Encroachments  '^  •,    the  greateff  d  p.  ibid. 
Saints  being  fometi??ies  made  the  jnofi  retnarkable 
Jnfiances  rf  Suffering  ^ :  for  they  are  inflexible  in  ^  p-  H- 
their  Uprightnefs  —  No  Profpe5l  of  Interejl  can 
allure  them,  no  Fear  of  Danger  can  difmay  them  ^  f  p.  1 2. 
Would  one  imagine,  after  all  thefe  Expreflions, 
and  feveral  others  of  the  fame  kind  that  I 
have  made  ufe  of,  any  Man  fo  loll  to  all  Senfe 
of  Juftice,  and  Truth,  as  to  fay.  That  Ifup- 
pofe  no  Cafe  of  Perfecution  «  ?  that  /  do  not  once  z  L.  p.  29. 
fuppofe  fuch  a  State  of  Perfecution  as  the  Apofile 
pointed  at?  but  maintain  myPofitions  with  refe- 
rence to  the  mofl  quiet  and  profperous  State  of  this 
Life^'F  Certainly  the  Letter- Writer  doth  not  ^L. p.  21. 
mean  this  as  one  Inftance  of  his  Concern  for  the 
Caufe  of  Virtue,  and  the  Intereft  of  practical  Re- 
ligion'!  I  do  not  indeed  build  my  Reafoning  iL.  p.  3. 
wholly  on  the  Cafe  of  Perfecution ;  neither  doth 
the  Apoftle  himfelf,  as  will  afterwards  appear : 
However,  I  do  not  exclude  it.    On  the  contra- 
ry, I  refer  to  it  frequently,  and  fhould  have 
dwelt  more  largely  upon  it,  but  that  the  other 
Confiderations  I  fuggeft,  were  more  applicable 
to  the  Charauler  of  the  Perfon  deceas'd  -,  which 
was  (as  I  have  already  faid)  the  Point  from 

whence 


14  The  PREFACE. 

whence  I  chiefly  took  my  Views  in  this  Ar- 
gument. 

Fourthly^  Even  when  I  do  not  fuppofe  good 
Men  to  be  under  a  State  of  Perfeculion,  yet  ftill 
I  fuppofe  them  to  live  in  a  State  of  Mortifica- 
tion and  Self 'denial;  to  be  under  a  perpetual 
Cpnflica  with  their  bodily  Appetites  and  Incli- 
nations, and  ftruggling  to  get  the  maftery  over 
them.  I  fuppofe  them  oblig'd,  by  their  Princi- 
ples, not  to  tajte  fo  freely  of  the  Pleafures  of  Life 
fthe  innocent  Pleafures  of  Life  ;  for  fuch  I  ma- 

*  S.p.  lo,  nifeftly  mean)  as  other  Men  do  a ;  but  to  fit  as 
loofe  from  them,  and  he  as  moderate  in  the  ufe  of 
them  as  they  can  ^  -,  not  only  to  forbear  thofe  Grati- 
fications which  are  forbidden  by  the  Rules  of  Reli- 
gion ',  but  even  to  refrain  the?nfelves,  in  unforbid- 
den Inflames  *.  And  whenever  they  tafle  even 
the  allowable  Pleafures  of  Senfe,  I  fuppofe  them 
to  be  under  fuch  Checks  from  Reafon  and  Reflec- 
tion, as,  by  reprefenting  perpetually  to  their  Mind 
the  jnea?2nefs  of  all  thefe  fenfual  Gratifications,  do, 
in  great  meafure,  blunt  the  Edge  of  their  keenefi 

^  p.  8.  Defires,  and  pall  all  their  Enjoyments'^,  And  have 
I  not  Reafon  therefore  to  fay,  that  good  and 
pious  Perfons,  by  the  Nature  and  tendency  of  their 
Principles,  (as  they  are  mofl  exposed  to  the  Trou- 

c  See  the    bles  and  ill  Accidents  of  Life  %  fo)  are  the  great efi 

preceding  Strangers  to  the  Pleafures  and  Advantages  of  it  "^  ? 

j^p  ["''^'And  would  not  thefe  be  great  and  needlefs 
Abatements  of  their  Happinefs,  if  it  were 
confm'd  within  the  Compafs  of  this  Life  only  ? 
But  furely  it  doth  not  from  hence  follow,  nor 
have  I  once  fuggefted,  much  lefs  affirm'd,  That 
the  Pra^lce  of  Vice  doth  in  its  own  Nature  tend  to 
make  Men  more  happy,  in  all  States  of  this  Life^ 

thau 


The  T  RE  FA  C  E.  15 

than  the  Pra5iice  of  Virtue  ^.  This  is  an  Afler-  *  L.  p.  32. 
tion  by  which  the  great  Autiior  of  our  Na- 
ture, and  Enactor  of  the  Law  of  Good  and 
Evil,  is  highly  dillionour'd  and  blafphem*d  ; 
and  which  cannot  by  any  one,  who  hath  the 
leaft  Senfe  of  Religion,  be  repeated,  without 
being  abhorred. 

That  Virtue  and  Vice  do  in  their  own  Na- 
tures tend  to  make  thofe  Men  happy,  or  mi- 
ferable,  who  feverally  pra6tife  them,  is  a  Pro- 
pofition  of  undoubted  (and,  I  am  fure,  by 
me  undifputed)  Truth  ;  as  far  as  it  relates  to 
moral  Virtue  or  Vice,  properly  fo  call'd  •  that 
is,  to  thofe  Meafures  of  Duty,  which  Natural 
Reafon,  unenlighten'd  by  Revelation,  pre- 
fcribes:  For  as  to  thofe  Rules  of  Evangelical 
PerfeSlion,  in  which  we  Chriftians  are  obliged 
to  excel  -,  they  are  (fome  of  them)  of  fo  ex- 
alted a  Nature,  fo  contrary  to  Flefh  and  Blood, 
and  fo  far  above  our  ordinary  Capacities  and 
Powers,  that  if  there  were  no  other  Life  than 
this,  I  fee  not  how  our  Happinefs  could  ge- 
nerally be  faid  to  confift  in  the  Pradice  of 
them.  And  therefore  when  God  made  them 
Matter  of  ftrift  Duty  to  us  •,  he  at  the  fame 
time  animated  us  to  Obedience  (not  only  by 
alTuring  us  of  the  extraordinary  AfTiftances  of 
his  good  Spirit,  but)  by  a  clear  Difcovery  of 
a  Future  State  of  Rewards  and  Punifhments ; 
whereas  the  Jews,  who  had  the  Promifes  of 
this  Life  only,  had  alfo,  in  proportion  to  thofe 
Promifes,  a  lower  and  lefs  excellent  Scheme 
of  Duty  propos'd  to  them. 

And  here  alfo  this  Author  is  altogether  Si- 
lent j  for  he  takes  no  notice  of  thefe  Improve- 
ments 


16  The  T  RE  FACE. 

ments  made  by  the  Gofpel  in  the  Meafures  of 
our  Duty ;  but  he  fuppofes  every  where  the 
Chrijtian,  and  Heaihen  Morality  to  be  in  all  re- 
ipeds  the  fame :  and  that  the  innocent  Plea- 
fures  of  Life  (which  mufl  be  allowed  to  have 
fome  Ihare  in  perfecting  human  Happinefs) 
are  no  more  affedted  and  retrenched  by  the  one, 
than  the  other.  He  fuppofes  all  the  Inftances 
of  Abjlinence^  Mortification,  and  Self-denial, 
which  the  Gofpel  enjoins,  to  be  included  with- 
in thofe  Rules  of  Virtue,  which  the  Light  of 
Nature  teaches  us  to  follow  \  and  upon  this 
Foundation  proceeds  to  reprefent  me  as  affirm- 
ing, that  the  hefi  of  Men  are  rendered  more  mi- 
ferahle  than  the  Wicked,  by  the  Practice  ofVir- 
aL.  p.43.  tue^:  whereas,  in  truth,  I  only  maintain,  that 
the  beft  Chriftians  (who  are  unqueftionably  the 
befl  of  Men)  are,  by  their  Obfervance  of  fome 
Gofpel-Precepts,  render'd  (more  miferable,  or, 
which  is  all  one)  lefs  happy,  than  they  would 
otherwife  be,  if  they  were  releas'd  from  thofe 
Obligations.  And,  confequently,  were  there 
no  hope  of  a  Life  after  this,  they,  who  are  not 
ty*d  up  to  thefe  Severities,  would  have  a  mani- 
feft  Advantage  over  thofe  who  are. 

I  inftance  indeed  in  fome  Afts  of  Virtue 
common  to  Heathens  and  Chriftians ;  but  I 
fuppofe  them  to  be  performed  by  Chriftians 
after  (a  Chriftian,  that  is,  after)  a  more  fublimc 
and  excellent  manner  than  ever  they  were  a- 
mong  the  Heathens ;  and  even,  when  they  do 
not  differ  in  Kind  from  moral  Virtues,  ftriClly  fo 
ftyl'd,  yet  to  differ,  in  theD^^r^^j  of  Per fci^ioji 
with  which  they  are  attended. 

This 


TheTREFJCE.  17 

This  Diftindion  between  a  State  of  Virtue 
and  a  State  of  Mortification,  between  Moral 
Goodnefs  and  Evangelical  Perfe5lion,  and  the 
greater  Reftraints  (in  point  of  worldly  Plea- 
fures  and  Advantages)  which  are  laid  upon 
Men  by  the  former  of  thefe  than  by  the  latter, 
ought  the  rather  to  have  been  obferv'd  and 
own'd  by  the  Letter-Writer,  becaufe  in  the 

Fifth  Place,  I  pretend  not  to  compare  the 
Happinefs  of  Men  and  Beafts,  good  Men  and 
bad,  any  further  than  it  refults  irom  worldly 
Pleafures  and  Advantages,  and  the  Obje<5ts  of 
Senfe  that  furround  us.  For  thefe  are  my 
Words.  "  Were  there  no  other  Life  but  this, 
'  Men  would  really  be  more  miferable  than 
'  Beafts,  and  the  beft  Men  would  be  often 
'  the  moft  miferable.  /  mean^  as  far  as  Hap- 
'  pinefs,  or  Mifery,  are  to  he  meafuredfrotn  pleaf- 
*  ing  or  painful  Senfations^'*  This  is  the  Re-  a  s.p.  6, 
ftri(5lion  which  I  more  exprefly  and  formally 
infift  on,  than  any  other.  At  the  very  opening 
of  the  Argument  it  occurs ;  nor  do  I,  in  the 
Profecution  of  it,  ufe  any  one  inftance,  or  II- 
luftration,  but  what  relates  to  fuch  pleafing  and 
painful  Senfations,  or  to  thofe  delightful  and 
uneafy  Refleclions  of  Mind,  which  are,  fome 
way  or  other,  confequent  upon  them.  And  if, 
in  thefe  Refpeois^  fand  farther  I  do  not  go  •'j  t>  See  p.  7, 
the  Happinefs  of  Beafts  exceeds  that  of  Men,  ^• 
and  the  Happinefs  of  the  Wicked  that  of  the 
"Virtuous,  it  will  not  weaken  what  I  have  urg'd, 
to  ftiew,  that,  in  other  Refpe5ls,  (fuch  as  the 
Letter- Writer  largely  difplays)  the  Advantage 
may  lie  on  the  contrary  fide;  becaufe,  were 
it  fo,  yet  this  Advantage  would  not  be  ki?^- 

Vol.  II.  B  cienc 


It-  The  T RE  FACE. 

cient  to  turn  the  Scale^  according  to  my  Suppo- 
fition:  which  is,  that  without  the  hope  of  an- 
other Life,  f  leafing  and  painful  Senfatiom  (taken 
together  with  thofe  inward  Reflexions  which 
are  naturally  confequent  upon  them)  might  he 
efleem*d  the  true  Meafure  of  Happinefs  and  Mi- 
a  S.  p.  6. /^ry*.  On  this  Suppofition  (which  I  had  not 
then  time  to  explain  and  prove)"  all  my  Rea- 
fonings  proceed ;  and  cannot  therefore  be  af- 
feded  by  any  Objections,  which  are  fo  far 
from  being  built  on  the  fame  Bottom,  that 
they  are  defign'd  to  overthrow  it.  Whether 
this  Suppofition  be  true,  or  falfe,  may  be  a 
new  matter  of  Difpute :  but  if  it  be  true,  the 
Argument  I  raife  from  thence,  is  certainly 
true,  and  the  Objecftions  of  the  Letter-Writer 
are  as  certainly  vain  and  impertinent ;  being 
levell'd  rather  againft  the  Suppofition  itfelf,  than 
the  Inference  that  I  drew  from  it. 

This  is  not  a  proper  Place  to  juflify  that 
Suppofition  ;  thus  much  only  I  fhall  fay  at  pre- 
fent  concerning  it.  I  am  fo  far  from  retracing 
it,  that  I  look  upon  it  to  be  a  moft  clear  and 
indubitable  Truth ;  and  think  myfelf  to  have 
exprefs'd  it  with  more  Warinefs  and  Referve 
than  was  neceffary.  My  Words  are—^Ifee  not 
hit  that  this  might  he  efiee?n\i  the  true  Meafure 
of  Happinefs,  and  Mifery  :  Whereas  this  might 
not  only  he  efleem^d,  but  would  really  he  the  true 
Meafure  of  Happinefs  and  Mifery,  to  the  far 
greater  part  of  Mankind,  if  they  were  not 
educated  under  the  Hope  and  Fears  of  future 
Rewards  and  Punilhment.  The  Objefls  of 
Senfe  would  then  determine  the  Views  of  moft 
Men ;  of  all  fuch,  to  be  fure,  who  convers*d 

per- 


rhe  "PREFACE,  19 

perpetually  with  them,  and  wanted  the  Op- 
portunities and  Capacities  that  were  requifite 
towards  withdrawing  their  Thoughts  from 
thefe  things,  and  fixing  them  on  more  refined 
and  reafonable  Pleafures.  And  even  among 
thofe  Few,  who  were  better  qualified,  ftill 
fewer  would  be  found,  who,  without  the  hope 
of  another  Life,  would  think  it  worth  their 
while,  to  live  above  the  Allurements  of  Senfe, 
and  the  Gratifications  of  this  World,  as  far  as 
was  neceflliry  towards  attaining  the  heights  of 
Chriftian  Perfection.  Nor  could  any  Argument 
be  urg'd,  fufficient  to  induce  thofe  fo  to  do, 
who  were  otherwife  refolv'd,  and  inclin'd. 
The  Rule  of  Good  and  Evil  would  not  then 
appear  uniform  and  invariable ;  but  would  feem 
different,  according  to  Men's  different  Com- 
plexions, and  Inclinations;  and  whatever  they 
judged  to  be,  upon  the  whole,  moft  agreeable, 
or  difagreeable  to  them,  that  they  would  be 
fure  (nay  they  would  look  upon  themfelves  as 
oblig'd)  to  purfue,  or  decline,  without  being 
reftrain'd  by  any  fpeculative  Reafonings,  con- 
cerning the  Nature  of  Virtue  and  Vice,  and 
the  Obligations  Men  are  under,  univerfally  to 
praflife  the  one,  and  efchew  the  other. 

But  this,  I  am  fenfible,  lies  without  the 
Compafs  of  my  immediate  Defign,  which  is 
only  to  reckon  up  the  feveral  ReJlriSlions  under 
which,  what  I  have  laid  down  in  that  Sermon, 
ought  to  be  underltood  ',  Reftriflions,  not  now 
firft  devis'd  to  qualify  my  Doftrine,  but  plainly 
propos'd  together  with  it,  and  interwoven  into 
the  Body  of  thofe  few  fliort  Reflexions,  which 
I  had  room  to  make  concerning  it.  And  yet 
B  2  the 


20  The  T  REF  ACE. 

the  Author  of  the  Letter,  in  a  very  grave  antl 
folemn  manner,  argues  throughout,  as  if  no  one 
fuch  Reftridion  had  been  made.  Let  his  Caufe 
be  as  good  as  he  pretends  it  to  be,  yet  furely 
it  is  not  at  all  beholden  to  him  for  his  way  of 
maintaining  it.  He  that  talks  thus  deceitfully 
even  for  Truth  itfelf,  muft  needs  hurt  it  more 
by  his  Example,  than  he  promotes  it  by  his . 
Arguments. 

But  to  fet  afide  thefe  ReJlri5fions,  important 
as  they  are,  for  the  prefent,  and  take  my  Doc- 
trine at  large,  even  as  the  Letter-Writer  himfelf 
hath  reprefented  it;  that  is,  as  briefly  con- 
tain'd  in  fwhat  he  calls)  my  two  PofitionSy 
aL.p.  20.  ^  and  the  Notions  on  which  they  are  founded^ : 
^L.  p.  22.  Let  us  fee  how  far  the  firfl  Charge  of  Novelty 
can,  even  upon  this  Foot,  be  made  good  a- 
gainfl  it. 

L  My  Pofitions  are  thefe  •,  That,  ivere  there 
no  Life  after  this,  Firfl,  Men  would  be  really 
more  miferaUe  than  Beafts  -,  and  Secondly,  the 
left  of  Men  would  he  often  the  moft  miferahle. 
The  Notion,  on  which  they  are  founded  is. 
That,  fppofing  the  -prefent  to  be  the  only  Life 
we  are  to  lead,  I  fee  not  hut  that  fleafing,  and 
painful  Senfations  might  he  efteemed  the  true 
Meafiire  of  Happinejs,  and  Mifery. 

Againfl  both  the  one,  and  the  other,  the  Let* 
ter- Writer  exclaims  in  a  moft  tragical  man- 
ner :  He  is  forry  to  fee  fuch  Conceffions  made  to 
the  Caufe  of  Vice  by  any  Preacher  of  Righteouf- 
« p.  17.     Jiefs^  ;  he  never  yet  heard,  nor  ever  expe^ed  to 
«^  P-  3  2-     hear  any  thing  like  this  from  the  Pulpit  ^  -,  he  knows 
not  that  fuch  Affertions  have  been  ever,  before  this, 
ferioufy  maintained  by  any  Perjon  of  Virtue  and 

Under- 


The   T  REF  ACE.  21 

Ufidetjlandingy  much  lefs Joleinnly  dilated  as  un- 
doubted Truths  from  the  Pulpit^  J  he  thinks,  that  ^L.  p.  19. 
all  who  have  any  Refpe^  for  the  Clergy^  ?nuji  la- 
ment that  fuch  flrange  Do£irine  JJjould  be  recom- 
mended to  the  World  by  one  of  that  Body  ;  and  all, 
who  have  any  Regard  to  the  Honour  of  Chriji, 
muft  lament  to  fee  it  folemnly  backed  and  confirm" 
ed  by  one  of  his  Apojlles^.  ''  P-  45. 

The  Charge  of  Novelty  is  here  urged  with 
fo  much  Warmth,  and  Gravity,  and  fuch  an 
Air  of  AlTurance,  that  even  a  wary  Reader 
would  be  apt  to  think  it  well  founded ;  and 
yet  never  was  there  a  Cenfure  more  rafhiy  vain, 
or  more  entirely  deflitute  of  all  Colour  of 
Truth.  For  firll,  as  to  the  Pofuions  themfelves, 
ihey  are  fo  far  from  being  New,  that  they  are 
commonly  to  be  met  with  in  both  Antient  and 
Modern,  Domeftick  and  Foreign  Writers ;  par- 
ticularly in  the  Works  of  our  Englifh  Divines, 
which  are  in  every  one's  Hands,  and  with 
which  the  Author  of  the  Letter,  I  believe,  is 
belt  acquainted.  I  begin  with  Archbilhop  Til- 
lotion,  who  cannot  be  fufpefled  to  have  made 
Conceffions  to  the  Caufe  of  Vice,  either  through 
Wcaknefs,  or  a  worfe  Reafon :  and  yet  thefe 
are  hisExprelTions.  '  The  Condition  of  Men 
^  in  this  prefent  Life  is  attended  with  fo  many 
'  Frailties,  liable  to  fo  great  Miferies  andSuf- 
'  ferings,  to  fo  many  Pains  and  Difeafes,  to 

*  fuch  various  Caufes  of  Sorrow  and  Trouble, 

*  of  Fear  and  Vexation,  by  Reafon  of  the  ma» 
^  ny  Hazards  and  Uncertainties,  which  not  on- 
'  ]y  the  Comforts  and  Contentments  of  our 
^  Lives,  but  even  Life  icfelf  is  fubject  to,  that 
f  the  Pleafure  and  Happinefs  of  it  is  by  thefe 

63  *  much 


22  The  T  RE  FACE. 

*  much  rebated :  fo  that  were  we  not  fo  train - 

*  ed  up  with  the  hopes  of  fomething  better 
'  hereafter.  Life  itfelf  would  be  to  many  Men 

*  an  infupportable  Burthen.  If  Men  were  not 
'  fupported  and  born  up  under  the  Anxieties  of 
'  this  prefent  Life,  with  the  Hopes  and  Ex" 
'  pecftations  of  an  happier  State  in  another 

*  World,  Mankind  would  be  the  mo§i  im-perfe^l 
'  and  unhappy  part  of  God' s  Creation.  For  altho' 
'  other  Creatures  be  fubjedled  to  a  great  deal  of 
'  Vanity  and  Mifery,  yet  they  have  this  Hap- 
'  pinefs,  that,  as  they  are  made  for  a  (hort  Du- 
'  ration  and  Continuance,  fo  they  are  only  af- 

*  feded  with  the  Prefent ;  they  do  not  fret  and 
«  difcontent  themfelves  about  the  Future,  they 
'  are  not  liable  to  be  cheated  with  Hopes,  nor 
'  tormented  with  Fears,  nor  vexed  at  Difap- 

*  pointments,  as  the  Sons  of  Men  are.  But  if 
'  our  Souls  be  immortal,  this  makes  abundant 
'  Amends  and  Compenfation  for  the  Frailties 
'  of  this  Life,  and  all  the  tranfitory  Suffer- 

*  ings  and  Inconveniencies  of  this  prefent  State : 
'  Human  Nature,  confider*d  with  this  Advan- 
«  tage,  is  infinitely  above  the  Brute  Beajls  that 
'  perifo.  Serm.  Vol.  ix.  pag.  68,  6<^.  Again, 
'  What  would  a  Man  gain  by  it,  if  the  Soul 

*  were  not  immortal,  but  to  level  himfelf  with 

*  the  Beafis  that  perijh  [nay]   to  put  himfelf 

*  into    a  worfe   and  more  miferable   Condition 

*  than  any  of  the  Creatures  below  him  ?  Ibid. 

*  P-  72- 

The  fame  thing  is  faid  more  fiiortly,  but  as 

fully,  by  the  prefent  Lord  BiJIjop  of  Rochejfer  -, 
'  Without  that  Belief  [of  the  Joys  of  another 

*  Life]  as  Chriflians  of  all  Men,  fo  Men  of  (ill 

'  Crea- 


The  "PREFACE,  23 

*  Creatures  were  inoft  miferahle.  Sermon  on 
'  7<^^i'  30.  p.  14. 

'  To  the  like  purpofe  Mr.  Glanville.     *  If 

*  this  Life  be  all,  we  have  the  fame  End  and 
'  Happinefs  with  the  Brutes  •,  and  they  are  hap- 

*  per  of  the  two,  in  that  they  have  lejfer  Cares 
'  and  fewer  Difappoint7nents,  Serm.  p.  294. 

Dr.  Moor,  whom  my  Reprover  muft  allow 
to  have  been  a  Perfon  of  Virtue  and  Underftand- 
ing^,  expreffes himfelf  on  this  occafion,  in  very  »L.p.  19. 
fignificant  Terms.  '  If  (fays  he)  there  be  no 
'  Life  hereafter,  the  worji  of  Men  have  the 
'  greatefi  floare  of  Happinefs  \  their  PafTions  and 

*  Affedions  being  fo  continually  gratify'd,  and 
'  that  to  the  Height,  in  thofe  things  that  are 
«  fo  agreeable,  and,  rightly  circumllantiated, 
'  allowable  to  human  Nature ;  fuch  as  the 
'  fweet  Reflexion  on  the  Succefs  of  our  politi- 

'  cal  Management the  general  Tribute  of 

'  Honour  and  Refpe6l  for  our  Policy  and  Wit, 
«  and  that  ampleTeftimony  thereof,  our  Acqui- 
'  fition  of  Power  and  Riches  ;  that  great  Satif- 
'  fadion  of  foiling  and  bearing  down  our  Ene- 
'  mies,  and  obliging  and  making  fure  our  more 
'  ferviceable  Friends :  To  which  finally  You 
'  may  add  all  the  variety  of  Mirth  and  Paftime, 

*  that  Flefh  and  Blood  can  entertain  itfelf  with, 

*  from   either  Mufick,    Wine,    or  Women. 

*  Imm.  of  the  Soid,  L.  2.  Ch.  18.  Sedl.  9. 

Dr.  Goodman,  in  his  Winter  Evening  Confer^ 
ences,  a  Book  received  with  general  Applaufe, 
and  now  in  every  one's  Hands,  reprefents  one 
of  the  Perfons  in  his  Dialogue  fpeaking  as  fol- 
lows. '  It  is  plain,  that  nothing  but  the  hope 
^  of  another  and  better  World  at  laft,  can  ena- 
"     B  4  *  blc 


24  The  T  RE  FACE. 

«  ble  a  Man  tolerably  to  enjoy  himfelf  in  this 
'  prefent' — Nothing  but  eternal  Life  is  a  fuf- 

*  ficient  Antidote  againft  the  Fears  of  Death. 

*  And  all  thefe  are  the  Effedls  and  Benefits  of 

*  Religion.     Therefore  if  this  be  uncomfort- 

*  able,  Mankind  muft  needs  be  the  molt  de- 

*  plorably  unhappy  kind  of  Being  in  the  whole 

*  World.  For  though  other  fort  of  Creatures 
'  are,  in  fome  fort  Fellow- fufferers  in  the  com- 
'  mon  Calamities  of  this  World  ;  yet,  befides 
'  that  their  Share  is  ordinarily  not  fo  great  as 
'  his,  it  is  evident  that  they  fear  nothing  for 
'  the  Future,  but  only  feel  the  prefent  Evil ; 
'  and  they  have  no  Reftraint  upon  them  for 
'  what  they  defire,  nor  no  Remorfe  for  what 
'  they  havedone.  Therefore,  if  Mankind  have 
'  not  the  Glory  of  his  Confcience,  when  he 

*  doth  well,  to  fet  againft  the  Checks  and  Girds 

*  of  it  when  he  doth  amifs  -,  and  if  he  have  not 

*  hopes  to  counterbalance  his  Fears^  and  a  Re- 
'  ward  hereafter  for  his  Self-denial  at  prefent, 
'  his  Condition  is  far  the  worst  of  any  Creature 
'  in  the  IVorld^  Part  3 .  p,  43 . 

In  like  manner(P^r/ 2./?.  114.)  after  allow- 
ing, that    '  Several  forts  of  Brute  Creatures 

*  continue  longer  in  the  World,  and  have  as 
'  well  a  quicker  Senfe  of  Pleafure,  as  a  more 
"  unlimited  and  uncontrolled  Enjoyment  of  it,' 
he  makes  the  fame  Inference  from  hence  that  I 
have  done ;  '  That  upon  thefe  very  Confidera- 

*  tions,  there  is  great  Reafon  to  believe  that 

*  there  is  fuch  a  thing  as  another  World, 
'  wherein  Man  may  have  Amends  made  him, 
'  for  whatever  was  amifs,  or  defe6live  in  this. 

*  For  it  is  not  credible  ^viph  me,  that  fuch 

'  Power 


The  T  RE  FACE.  zs 

*  Power  and  Wifdom,  as  is  plainly  difplayed 
'  in  the  Conftitution  of  Man,  Ihould  be  fo 
'  utterly  deftitute  of  Goodnefs,  as  to  contrive 
'  things  fo  ill,  that  the  nohlefi  Being  Jhould  he 
'  finally  the  mojl  unfortunate. 

Bifliop  Wilkin s  in  his  Princ.  of  Nat.  Relig. 
pag.  159,  160.     '  There  is  a  flrong  Averfion 

*  among  Men  againft  a  dark  State  of  Annihi- 
'  lation,  which  no  Man  can  think  of  without 
'  great  regret  of  Mind ;  and  likewife  a  natu- 
'  ral  Defire  in  all  Men  after  a  State  of  Happi- 
'  nefs  and  Perfeflion.  And  no  natural  Delire 
'  is  in  vain.  All  other  things  have  fomewhat 
'  to  fatisfy  their  natural  Appetites.  And  if 
'  v/e  confider  the  utter  Impoffibility  of  attain- 
'  ing  to  any  fuch  Condition  in  this  Life,  this 
'  will  render  it  highly  credible,  that  there 
'  muft  be  another  State  wherein  this  Happinefs 
'  is  attainable :  Otherwife  Mankind  muft  fail 
'  of  his  chief  End,  being,  by  a  natural  Princi- 
'  pie,  moft  ftrongly  inclin'd  to  fuch  a  State  of 
'  Happinefs  as  he  can  never  attain  to ;  as  if  he 
'  were  purpofely  fram'd  to  be  tormented  be- 
'  twixt  thefe  two  PalTions,  Defire  and  De- 
'  fpair ;  an  earneft  Propenfion  after  Happinefs, 
'  and  an  utter  Incapacity  of  enjoying  if,  as  if 
'  Nature  itfelf,  whereby  all  other  things  are 
'  difpofed  to  their  Perfection,  did  ferve  only, 
'  in  Mankind^    to  make   them  mojl  miferahle. 

*  And,  which  is  yet  more  confiderable,  the 
'  better  and  wifer  any  Man  is,  the  more  earn- 

*  eft  Defires  and  Hopes  hath  he  after  fuch  a 
^  State  of  Happinefs.  And  if  there  be  no 
'  fuch  thing,  not  only  Nature^  hut  Virtue  like- 

*  wife  muff  contribute  to  f?iake  Men  miferahle* 

I  have 


26  The  T  RE  FACE. 

I  have  fearch'd  the  Volumes  of  Sermons  pub- 
lifh*d  by  Divines  here  in  England,  and  find  as 
yet  but  Two  on  the  fame  Texi  with  mine  •,  one 
preach'd  by  the  learned  and  pious  Mr.  Pemhie, 
the  other  by  Dr.  Siradling,  the  late  worthy 
Dean  of  Chichejler ;  and  both  of  them  full  of 
the  fame  Points  of  Doftrine,  and  the  fame 
ways  of  explaining  thofe  Points,  as  I  have  em  • 
ploy'd.  I  refer  the  Reader  to  the  Sermons 
themfelves,  and  fhall  mention  here  but  a  Paf- 
fage  or  two  out  of  them. 

Mr.  Pembk's  firft  Pofition  is,  that  *  True 
'  Chrijlians  are  more  unhappy  than  other  Men,  if 
*■  their  Happinefs  he  co^ifin'd  to  this  Life  only — are 

*  in  a  worfe  State  than  Epicures  and  Atheijls, 
^  and  other  ungodly  Perfons,  &c. — in  regard 

*  to  the  Nature  of  true  Religion  which  they 
'  profefs,  which  agrees  not  with  the  good  lik- 
'  ing  of  the  World,   and  therefore  It  [  the 

*  World]  cannot  agree  with  That,  nor  with 

*  them  that  fincerely  profefs  it. They  are 

*  Men  of  another  Generation,  their  Lives  are 
'  not  like  other  Mens,  and  therefore  the  World 
'  wonders  at  them — and  always  fees,  in  their 

<  Well  doing,  a  Reproof  of  their  own  Evil- 

*  doing,'  ^c.    He  concludes  thus '  We 

«  fee  then  the  Point  to  be  plain  enough,  that 
«  true  Chriftians,  barr'd  in  their  Hope  in 
«  Chrift,  for  the  Life  to  come,  are  more  mife- 

*  rable  than  other  Men ;  becaufe  all  are  alike 

<  hereafter ;  and  for  this  Life,  the  Godly  mifs 

*  of  thofe  Contentments  which  the  Wicked 
'  enjoy ;  nay,  are  more  miferable,  not  only  than 

.  «  Men,  hut  than  Beafts  alfo, — p.  480. 

Dr, 


The  PREFACE,  27 

Dr.  Stradling's  fecond  Head  is,  '  That,  upon 
'  Suppofition  of  720  letter  Hope  [than  this  Life 

*  ■  affords]  all  good  Chrijlians  Jhould  he  not  only 

«  Miferahle  %  hut  of  all  Men  mofl  Miferahle—  *  P-  463- 

*  more  unhappy  than  the  moft  hrutijh  Men,  yea, 
<  than  the  Beajls  that  per'ifh.  For  whereas  thefe 

*  feel  their  Mifery  when  it  comes,  but  do  not 

'  anticipate  it,  ^c.     ^  Chriflians  make  them-  ^  p.  474, 
'  felves  yet  more  miferable,  by  their  fevere 
'  Principles  of  Mortification  and  Self-denial, 
'  debarring  themfelves  of  thofe  Comforts  and 

'  Satisfadlions  which  others  enjoy " They  ^  p-  478- 

'  lofe  the  good  Things  here,  and  fail  of  thofe 

*  hereafter  ^  '^P-479- 
To  thefe  modern  Inftances  from  our  own 

Writers,  I  fhall  add  that  of  Mr.  Calvin,  who 
fays*, '  That  Gryllus,  in  Plutarch,  reafons  wife- 

*  ly,  when  he  affirms,  that  Men,  who  live 
'  without  Religion  \i.  e.  without  a  Senfe  of 
'  God,  and  a  Belief  of  future  Rewards]  do  not 
'  only  not  excel  Brute  Beajts,  hut  are  hy  many  de- 
'  grees  far  inferior  to  them,  in  as  much  as  they  are 
'  liable  to  various  forts  of  Evils,  and  live  always 
'  in  a  tumultuary  and  reftlefs  State."  And  again, 
•— '  There  is  none  of  us  but  who  would  be 
'  thought,  throughout  the  whole  Courfe  of  his 
'  Life,  to  afpire  after  Immortality.  For  we 
'  are  afhamed  in  nothing  to  excel  the  Brute 
*  Beajls,  whofe  Condition  would  he  no  ways  inferior 


*  Sapientiffime  apud  Plutarchum,  Gryllus  ratiocinatur, 
dum  homines  affirmat,  fi  ab  eorum  Vita  femel  abfit  Rc- 
ligio,  non  modo  Brutis  Pecudibus  nihil  excellere,  fed 
Eiultis  partibus  efle  longe  inferiores;  ut  qui  tot  malorum 
formis  obnoxii  tumultuariam  &  irrcquietam  \'itam  per- 
petuo  trahantj  ^c.     Injllt.  Cap.  i.Sed.  ic. 

«  to 


2g  The  "PREFACE, 

«  to  OurSf  if  we  had  not  the  Hope  of  Eternity 

*  after  Death  to  fupport  us  *. 

I  Ihall  trouble  the  Reader  with  one  Citation 
more,  out  of  Athenagoras ;  becaufe  the  Words 
of  that  an tient  Writer  are  very  full  and  expref- 
five.  '  If  (fays  he  '>)  human  Adlions  were  not 
'  to  be  judg'd.  Men  would  have  no  Advantage 

*  over  Beajls ;  indeed,  more  miferahle  than 
^  Beajls  would  fuch  Men  he,  who  were  always 
'  hufted  infuhduing  their  Paffions,  and  i??iproving 

*  themfelves  in  Piety,  andjujiice,  and  every  other 
'  Virtue.  At  this  rate,  the  animal  and  belluine 
'  Life  would  be  the  bed ;  Virtue  would  be 
'  downright  Folly,  the  Threats  of  future 
'  Vengeance,  Matter  of  Sport  and  Laughter  ; 

*  the  Purfuits  of  all  kind  of  Pleafure,  our 
'  chiefeft  Good  ;  and  the  Rule,  by  which  Men 
^  an.d  Beafts  ought  then  equally  to  guide  them- 
'  felves,  would  be  that  beloved  Maxim  of  the 

*  Epicures;  Let  us  Eat  and  Drink,  for  to  mor-r 
«  row  we  die. 


»  Nemo  quidem  eft  noftrum,  qui  non  videri  capiat  ad 
coeleftem  Immortalitatem  toto  vitx  curriculo  afpirare  & 
eniti :  pudet  enim  Nos  nulla  re  antecellere  Brucas  Pecu- 
des,  quarum  Conditio  nihilo  noftra  inferior  foret,  nifi  Spes 
jeternitatis  poll  mortem  nobis  fupereflct.  lb.  Cap.  2 1 .  §.  26. 

fji,x\Xov  3  KJ,ice-:vuiii  -nrgjilacriv  aOAiwTEgji/  ol  tcI  tn-dSvi  ^sAat- 
yuy^vle;,    >^    ?'^vTJCc;1f?    £i,(7£b««?,    >^   aiicoc^os-u/jri-,     (^    f^ 

^£Ti}  5  civevfi®^.  eiKYi;  ^  aVwAij,  ys^ui^  'ZS-Xocrvg'  li  ^, 
ta'cccrccv  S'fgac7rd0f<i'  r40ovtw,  etya^ov  to  f/,syis-cv'  oofbLx  '^ 
X01V9I/    laruv   ct,Troc.],']u)i,    >^    vo^(^    Hi,    to    roiq    cckoXx^ok;    Q 

XltQ/i  'Avxi.     Oxon.  Ed.  p.  ijj. 

This 


The  T  RE  FACE,  29 

This  laft  PalTage  from  Athenagoras  includes, 
and  very  ftrongly  affirms,  all  the  Parts  of  my 
Do(ftrine  which  have  been  excepted  againft ; 
not  only  my  Pofitions,  but  the  Notion  itfelf 
alfo,  on  which  they  are  founded  ;  and  which 
now,  therefore,  I  proceed  likewife  to  vindi- 
cate from  the  Charge  of  Novelty,  by  the  fol- 
lowing Authorities. 

My  Notion  (as  it  is  calFd)  is,  Th3.t  fuppofmg 
the  Prefent  to  he  the  only  Life  we  are  to  lead,  I 
fee  not  hut  that  fleafing  and  painful  Senfations 
might  he  efleemed  the  true  Meafure  of  Happinefs 
and  Mjfery.  This  is  all  I  fay  of  the  Matter, 
there  being  no  other  Paflage  of  like  import 
with  this  throughout  my  whole  Sermon.  And 
have  not  Archbifliop  'Tillotfon,  Dr.  Scot,  Dr. 
Sherlock,  Dr.  Lucas,  and  others  faid  the  fame 
thing,  in  a  manner  lefs  referv'd,  and  in  Terms 
of  yet  greater  Force  and  Compafs,  without^/-' 
ving  any  Offence  (fthat  I  know  of)  to  any  one  of 
thofe  miny  ferious  and  underjlanding  Chriflians  ^,  a  L.  p.  4.' 
who  daily  perufe  their  excellent  Writings  with 
Pleafure  and  Edification  ? 

Archbifliop  Tillotfon,  Vol.  ix.  p.  48.     '  The 

*  Determination  of  the  Apoflle  is  according  to 
*■  the  Nature,  and  the  Truth  and  Reafon  of 

*  things,  '  That  if  in  this  Life  only  we  have 
'  Hopes,  we  were  of  all  Men  inoft  ?niferahle.  For 
'  although  it  be  true,  that,  as  things  now 
'  Hand,  and,  as  the  Nature  of  Man  is  fram'd, 

*  good  Men  do  lind  a  ftrange  kind  of  inward 
'  Pleafure  and  Satisfadlion  in  the  Difcharge  of 
'  their  Duty,  yet  every  Man  that  confults  his 
'  own  Breall,  will  find  that  his  Delight  and 

*  Contentment  chiefly  fprings  from  the  Hopes 

'  which 


t6  The  "PRE  FACE. 

*  which  Men  conceive,   That  an  holy   ^nd" 
'  virtuous  Life  fliall  not  be  unrewarded.   And, 
«  without  thefe  Hopes,  Virtue  is  hut  a  dead  and 
'  empty  Name. 

Vol.  II.  p.  265.  *  If  we  were  fure  that  there 
'  were  no  Life  after  this,  if  we  had  no  Expec- 
«  tation  of  a  Happinefs  or  Mifery  beyond  this 
'  World  j  the  wifeft  thing  that  any  Man  could 
'  do,  would  be,  to  enjoy  as  much  of  the  pre- 

*  fent  Contentments  and  Satisfadlions  of  this 
'  World,  as  he  could  fairly  come  at.     For  if 

*  there  be  no  Refurreflion  to  another  Life, 
'  the  Apoflle  allows  the  reafoning  of  theEpi- 
'  cure  to  be  very  good  ;  Let  us  eat  and  drink, 
'  for  to  morrow  we  die. 

Dr.  Scot\  Chrift.  Life,  Part  iii.  Vol.  i.  Ch.  5. 
p.  301.  '  If  there  were  no  other  Life  after 
'  this,  it  would  be  Folly  fo  much  as  to  attempt 

*  it  [the  Enjoyment  of  God  by  Contemplation 
'  and  Love,  and  the  Imitation  of  his  Perfecfli- 
'  ons]  :  for  what  Man  in  his  Wits  would  ever 
'  think  it  worth  the  while  to  fpend  a  confider- 

*  able  part  of  his  Life  in  wagingWar  with  him- 

*  felf,  mortifying  his  Affeftions,  crofTing  and 

*  flarving  out  his  dearefl  Inclinations  fwhich 
'  yet  he  muft  do,  e'er  he  can  arrive  at  any  com- 

*  fortable  degree  of  divine  EnjoymeiitJ  if  there 
'  were  no  other  Recompence  to  be  expecfted  at 

*  laft,  but  to  live  a  few  Days  longer  in  a  raptu- 
'  rous  Mufe,  and  then  lie  down  in  everlailing 
'  Darknefs  and  Infenfibility  ?  Had  he  not  a 
'  thoufand  times  better  pleafe  and  gratify  him- 
'  felf  at  prefent,  content  his  craving  Defires 
'  with  the  Goods  that  are  before  him,  and  take 

*  his  fill  of  thole  fenfual  Delights  that  readily 

'  offer 


rhe  PREFACE.  3i 

^  offer  themfelves  to  his  Enjoyment,  than  run 

*  away  from  them  in  a  long  and  wearifome 
'  queft  of  fpiritual  Joys,  which,  for   all   he 

*  knows,  he  may  never  arrive  to,  or,  if  he 
'  doth,  is  fure,  within  a  few  Moments,  to  be 

*  deprived  of  them  for  ever  ? 

Dr.  Sherlock^s  Practical  Difcourfe  concerning 
a  Future  Judgment,  p.  1 1 6,  ^c.  '  The  whole 
'  Chriftian  Religion  is  founded  on,  and  adapt- 
*■  ed  to  the  Belief  of  a  Future  Judgment,  and 

*  is  a  very  unintelligible  Inftitution  without  ic 
'  — The  temporal  Fromifcs  made  to  an  holy 

*  and  virtuous  Life extend  no  farther 

'  than  Food  and  Rayment,  to  our  daily  Bread 
'  But  who  would  be  contented  with  fuch 

*  a  fcanty  Provifion,  while  he  fees  the  greater 

*  Profperity  of  bad  Men,  who  diflblve  in  Eafe 

*  and  Luxury,  were  there  not  an  happy  State 

*  referv'd  for  him  in  the  next  World  ?  Where 

*  is  the  Man  who  would  not  comply  with  the 
'  Devil's  Temptation,  to  fall  down  and  wor- 

*  Ihip  for  all  the  Kingdoms  of  the  World,  and 

*  the  Glory  of  them,  were  he  not  to  lofe  a 

*  brighter  and  a  richer  Crown  for  it  ? 

Ibid.  p.  119,  i^c.  '  Many  of  our  Saviour's 
'  Laws  are  founded  on  the  Suppofition  of  a  fu- 
*'  ture  Judgment,  and  are  extremely  unreafon- 

*  able,  if  there  be  no  Rewards  or  Punilhments 

*  after  this  Life — The  only  Rule  of  our  Ac- 
'  tions  would  [then]  be,  to  live  as  long,  and  to 
'  enjoy  as  much  of  the  World  as  we  can.    But 

*  Chriftian  Religion  will  not  in  many  Cafes  al- 
'  low  of  this,  and  therefore  is  no  Religion  for 

*  this  World,  were  there  not  another  World 
'  to  follow — How  many  Reftraints  doth  the 

'  Chriftian 


3^  TheT  REFACE. 

'  Chriftian  Religion  lay  on  us,  to  lefTen  the 
Pleafures  and  Satisfaftions  of  this  Life  ?  Ic 
teaches  us  a  great  IndifFerency  to  all  the 
things  of  this  World  ;  but  how  unreafon- 
able  is  that,  if  this  World  be  our  only  Place 
of  Happinefs? — It  commands  us  to  mortify 
our  fenfual  Appetites,  to  crucify  our  Flefh 
with  its  Affedtions  and  Lufts,  to  live  above 
the  Pleafures  of  the  Body,  to  pluck  out  our 
right  Eyes,  to  cut  off  our  right  Hands :  but 
what  Reafon  can  there  be  to  deny  ourfelves 
any  of  thefe  Enjoyments,  as  far  as  is  confift- 
ent  with  preferving  our  Healch,  and  pro- 
longing our  Lives,  if  we  have  no  Expecta- 
tions after  Death  ?  Nay  if  Men  are  contented 
to  live  a  fhort  and  a  merry  Life,  what  Hurt 
is  there  in  it,  if  Death  puts  an  end  to  them  ? 
—  It  forbids  earthly  Pride  and  Ambition, 
an  Affedlation  of  fecular  Honours  and  Pow- 
er :  But  why  muft  we  fubmit  to  Meannefs 
and  Contempt  in  this  World,  if  this  be  the 
only  Scene  of  A6lion  we  fhall  ever  be  con- 
cerned in  ?  For  a  mean  and  bafe  Spirit  is  no 
Virtue ;  and  for  the  fame  Reafon  it  can  be 
no  Virtue  to  be  contented  with  a  low  For- 
tune, to  be  patient  under  Sufferings,  which, 
if  they  will  never  be  rewarded,  is  to  be  pa- 
tiently miferable,  and  that  is  Stupidity  and 
Folly :  But  to  have  our  Converfation  in 
Heaven,  to  live  upon  the  Hopes  of  unfeen 
Things,  is  Madnefs  and  Difl.radlion,  if  there 
be  no  Heaven,  no  unfeen  Things  for  us — The 
Reafons  of  moft  of  the  Evangelical  Com- 
mands muft  be  fetched  wholly  from  the  o- 
ther  World,  and  a  future  Judgment, 

Bilhop 


The  T  RE  FACE.  fSj 

Bp.  JFtlkins  Princ.  of  Nat.  Rel.  p.  67.    «  If 

*  there  be  no  fuch  thing  to  be  expedted  asHap- 
'  pinefs  or  Mifery  hereafter,  v/hy  then  the  on° 

*  ly  Bufinefs  that  Men  are  to  take  care  of,  is 
'  their  prefent  well-being  in  this  World :  therd 

*  being  nothing  to  be  counted  cither  good,  or 

*  bad,  but  in  order  to  that :  Thofe  things  which 

*  we  conceive  to  be  conducible  to  it,  being 

*  the  only  Duties  j  and  all  other  things,  which 
'  are  crofs  to  it,  the  only  Sins,  And  there- 
'  fore,  whatever  a  Man's  Appetite  fhall  incline 

*  him  to,  he  ought  not  to  deny  hrmfelf  in  ic 
'  (be  the  thing  what  it  will)  fo  he  can  have 

*  It,  or  do  it,  without  probable  Danger.  Sup- 
'  pofe  it  be  Matter  of  Gain  or  Profit^  he  is 
'  difpos'd  to ;  if  he  can  cheat  or  fteal  fecure- 
'  ly,  this  will  be  fo  fir  from  being  aFault, 
'  that  it  is  plainly  his  Duty ;  that  is,  reafon- 

*  able  for  him  to  do ;  becaufe  it  is  a  proper 

*  Means  to  promote  his  chief  End.     And  {6 

*  for  other  Cafes  o^Jnger^  Hatred^  Revenge,  &c, 

*  According  to  this  Principle,    a  Man  muft 

*  take  the  firft  Opportunity  of  fatisfyrng  thefe 

*  PaiTions,  by  doing  any  kind  of  Mifchief  td 

*  the  Perfon  he  is  offended  with,  v/hether  by 

*  filfe  Accufition,  or  Perjury,  or,  (if  need  be) 

*  by  poifoning  or  dabbing  him-,  provided  he 

*  can  do  thefe  things  fo  as  to  efcape  the  Suf- 
f  picion  of  odiers,  and  human  Penalties. 

Dr.  Lucas,  Enquiry  after  Happinefs,  Part  3 ,' 
p.  245.-    '  The  Epicureans  confin'd  the  Happi- 

*  nefs  of  Man  to  this  fhort  Life ;  and  by  a  pro- 

*  bable  Confequence  refolv'd  it  ultimately  into 

*  the  Enjoyments  of  the  Body,  Ihid.  p.  145. 

*  Without  another  Life,  all  other  Motives  to 
Vol.  II,  G  Perfec- 


U  The  "P  RE  FACE. 

*  Perfeflion  will  be  infufficient.  For  tKoughj 
'  generally  fpeaking,  fuch  is  the  Contrivance 
'  of  human  Nature,  ^c. — Yet  it  is  certain, 

*  that  not  only  in  many  extraordinary  Cafes, 
'  there  would  be  no  Reward  at  all  for  Virtue, 
'  if  there  were  not  one  referv'd  for  it  in  another 
'  World,  but  alfo,  in  moft  Cafes,  if  there 
'  .were  not  a  future  Pleafure  that  did  infinitely 
'  outweigh  the  Enjoyments  of  this  Life,  Men 

*  would  fee  no  Obligation  to  Perfection .  For 

*  what  fhould  raife  them  above  the  Love  of 

*  this  World,  if  there  were  no  other?  or  a- 
'  bove  the  Love  of  the  Body,   if  when  they 

*  dy'd,  they  fhould  be  no  more  for  ever  ? 
\^Pra^.  Chrijlianity^  Part  u.  Chap,  i .]  '  For 

'  the  Law  of  our  Nature  being,  I  humbly  con- 
'  ceive,  nothing  elfe  but  the  Law  and  Dictates 
'  of  Reafon :  and  the  Bufmefs  of  Reafon  being, 

*  in  this  Refpedl  at  leafl,  only  to  diflinguifh 

*  between  Good  and  Evil,  our  Reafon  would 
'  talk  to  us  at  another  rate,  becaufe  it  would 
'  proceed  by  different  Principles :  Good  and 

*  Evil  would  then  peradventure  be  different 

*  things  [from  what  they  are  at  prefent]  for 

*  whatever  would  make  for  the  Pleafure  and 

*  Intereft  of  this  prefent  World,  would  be 

*  good  \  and  even  Pleafure  and  Intereft  would 

*  not  peradventure  be  the  fame  thing  then,  as 
'  now :  For  the  Soul  would  not  challenge  fo  di- 
'  ftin(5t  a  Confideration  and  Provifion  then,  as 
'  now  :  For  it  would  not  only  be  lawful,  but 

*  wife  for  it  to  become  fenfual  and  worldly :  and 

*  fo  the  fame  pleafure  and  intereft  would  minlfter 

*  to  theHappinefs  of  both  Body  and  Soul,  Csfr. 
\^Ihid,  Chap.  4.]    *  Were  there  no  Life  to 

'  come- 


The  "PREFACE.  3 

^  come,  it  would  behove  every  Man  co  be  con- 

*  tent  with,  and  make  the  mofl  of  this.  Nor 
'  do  I  at  all  doubt,  but  that  Men  may  ma- 

*  nage  their  Lufts  fo,  as  that  they  may  not  be 

*  able  to  infer  Reafon  enough  to  relinquifh 

*  them,  from  any  Influence  they  have  upon 
'  their  worldly  Intereft.     Or  if  any  one  fhould 

*  think  It  necefTary  to  purchafe  a  Pleafure  by 

*  fhortning  of  his  Life,  or  leJGTening  his  E- 
'  ftate,  I  cannot  fee  why  he  may  not  have 

*  Reafon  on  his  Side :  For  a  Jhort  Life  and  ct 
«  merry  one,  and,  7ny  Mind  to  me  a  Kingdom 
'  is^  would,  upon  the  former  Suppofition,  be 
'  wife  Proverbs  :  For,  upon  this  Suppofition, 
'  the  Pleafures  of  the  Mind  would  be  narrow 

*  and  faint,   and    the  Checks  of  Confcience 

*  none,   [or]  infignificant.  [and] 
Bp.  Pearfon  on  the  Creed,  p.  304, 305. '  Such 

*  is  the  Sweetnefs  of  our  Sins,  fuch  the  Con- 

*  naturalnefs  of  our  Corruptions,  fo  great  our 

*  Confidence  of  Impunity  here,  that,  except 
«  We  look'd  for  an  Account  hereafter.,  it  were 

*  unreafonaUe  to  expedl  that  any  Man  fhould 

*  forfaice  his  Delights,  renounce  his  Compla- 
«  cencies  by  a  fevere  Repentance,  create  aBit- 

*  ternefs  to  his  own  Soul We  are  natu- 

«  rally  inclined  to  follow  the  Bent  of  our  ov/n' 
*^  Wills,  and  the  Inclination  of  our  own  Hearts,- 
'^  All  external  Rules  and  Prefcriptions  are  bur- 
'  thenfome  to  us;  and  did  not  v/e  look  to' 

*  give  an  Account,  we  had  no  Reafon  to  fa- 

*  tisfy  any  other  Defires  than  otrr  own,  &c. 
Mr.  Glanvilk's  Sermons,  />.  278.     *^  If  this 

*  be  all  the  Life  of  Man,  [i.  e.  the  only  Life 
he  is  to  kad]  '  his  End  and  Happinefs  would 

C  2  ^  th€D 


36  The  T  R  E  F  A  C  E. 

«  then  be  to  provide  for  the  Body,  and  the 

*  Gratifications  of  its  Senfes. 

Mr.  P^fwW^'s  Sermon,  p.  479.  '  Poor  is  the 

<  Contentment  that  can  be  found  in  Virtue 

*  and  Rehgion,  if  it  ftretch  no  farther  than  to 

*  the  end  of  this  Life Cut  from  a  Man 

*  his  Hope  in  Chrifl  for  hereafter,  and  then  the 
'  Epicure's  Counfel  will  feem  good,  Let  us  eat 
'  and  drink^  for  to  morrow  we  die.   Let  us  take 

<  our  Pleafure  while  we  may.  If  we  die  as 
'  Beafls,  and  come  to  nothing,  then  let  us  live 
«  asBeafts  too,  &c.  What  avails  us  to  joy  in 
'  Virtue  and  Religion  ?  to  follow  an  empty 
'  Name  of  Goodnefs?  when  nothing  is  got 
'  by  it  after  Death,  and  for  the  Prefent,  no- 

*  thing  worth  the  defiring  ?  Let  us  reftrain 

*  our  Eyes  and  our  Hearts  from  no  Pleafures 

*  that  may  be  procured  -,  Let  Virtue  be  only 
«  our  Stale  to  win  Honour,  where  Men,   out 

*  of  Error,  efteem  highly  of  it :  Among  o- 
'  thers  love  we  Vice,  where  Virtue  is  banifli- 
'  ed,  &c.     Good  wholfome  Counfel,  if  the 

*  Day  of  our  Death  were  the  utmoft  Period  of 
«  our  Time,  beyond  which  no  Happinefs 
'  were  to  be  enjoyed  ! 

Dr.  Slradli}ig\  Sermons,  p.  476.    '  The  Im- 

*  mortality  of  the  Soul  once  denied^  the  Concern  for 
'  it  could  not  he  much  •,  it  being  not  'probable  that 
'  fuch  AlcnJJjoiddpleafe  themfelves  with  a  pretence 
'  of  Virtue^  who  denied  the  future  Rewards  of  it. 
'  And  from  fuch  Premifes  that  Conclufion  menii- 
'  or^d  by  St.  Paul  could  not  but  follow.  Let  us  eat 
'  and  drink,  for  to  morrow  we  die.  //  is  but  rea- 

*  finable  to  imagine  that  they,  who  thought  they 

*  JJjould  die  like  Bea^Sy  JJ.dild  live  like  them  ;. 

'  Husband 


The  T  RE  F  ACE,  iz 

*  Husband  that  Life  the  hejl  they  could,  zvhich 
'  Jhould  never  return  when  once  gone^  and  make 
'  it  as  pleafant  as  they  f aw  it  was  Jhort.  Which ^ 

*  if  there  were  no  other  Lije  to  come,  was,  na 

*  doubt,  a  rational  Courfe,and  the  highefl  Wifdom^ 
«  &c.  P.  479.      '  But  here  fome  may  ohje^,  that 

*  if  there  were  no  God,  no  Life  to  come,  yet  there 

*  is  fo  much  Satisfatlion  in  living  according  to  the 
'  Rules  of  right  Reafon  and  Virtue,  that  even 
'  that  Confideration  fhould  oblige  Men  to  do  foy 
'  and  make  Men  mojl  happy. 

In  anfwer  to  this  Objedion  he  confefles  (p, 
480.)  That,   '-to  live  according  to  the  Rules  of 

*  right  Reafon  is  mo  ft  agreeable  to  human  Nature  y 
'  and  conducing  to  Happinefs  in  this  Life ;  But 

'  adds It  may  be  queftionable,  whether  a  dry 

'  Platonical  Idea  of  Virtue,  perifhing  with  our 
'  felves,  or  a  bare  moral  Complacency  in  it,  might, 
'  in  the  balance  of  Reafon,  weigh  down  thofe  other 
'  pwre  fenfual  Delights,  which  gratify  our  lower 
'  Faculties  ;  or  a  fevere  and  morofe  Virtue  have 
^  Charms  in  it  equal  to  all  thofe  various  Pleafures 

*  which  footh  and  flatter  our  Appetites*  And  he 
foon  after  fubjoins  thele  admirable  Words, 
which  I  do  in  a  very  particular  manner  recom- 
mend to  the  Confideration  of  the  Writer  of  the 
Letter :  *  Far  be  it  from  me  to  decry  moral  Virtue, 

which  even  Heathens  have  granted  to  be  a  Re^ 
ward  to  ilfelf;  but  furely,  in  the  Cafe  of  Annihi^ 
lation,  very  fkort  of  a  cofnplete  one.  And  to  cry 
it  up,  as  fome  do,  to  the  weakening  of  our  Belief 
and  Hope  of  the  Immortality  of  the  Soul,  however 
at  firjl  bill f J  it  may  feem  plausibi^e;,  is,  ijj 

EFFECT,    NO    BETTER     THAN    a  fuhtik  In^ 

ycntion  to  ruin  Virtue  by  itfelf;  ftnce  it  cannot 
C  3  pojfibl^ 


ll  The  "P  RE  FACE. 

^  foJJiUy  fiihjljl  hut  hy  the  Belief  and  Support  of 
f  another  Life,  &c.  p.  481,  482,  483. 

The  Letter-writer  (unknown  as  he  is,  and 
j-efolves  to  be)  cannot,  I  perfuade  my  felf,  even 
in  his  privacy,  read  thefe  Citations  without 
Hufhing,  after  the  confident  Charge  he  hath 
advanced  againft  me,  of  preaching  new  Doc- 
trine. If  he  had  net  any  of  thefe  Pfffiges  in 
his  Eye  (as  one  would  be  charitably  inclined  to 
jTufpedt)  the  Accufation  is  extremely  rafli  •,  if 
h^'had,  it  is  bafe  and  diflioneft.  Either  way 
|:here  is  little  room  to  hope  for  any  Candor,  or 
common  Juftice,  in  the  Management  of  this 
Pifpute,  from  a  Man  who  lays  the  Founda- 
tion of  his  Reafonings  in  fo  notorious  an  Un- 
truth. 

St.  Aujlin,  as  I  find  him  cited  by  Grotius, 
was  exaftly  of  the  fame  Sentiments.  Augufti- 
ms,  fuhlatis  prcemits  poenifque  pojl  hanc  vita7n^ 
"verum  Jlatiinim  ait  a  partibus  Epicuri,  in  Matth, 
xvi.  24. 

La5fantius  fpeaks  very  largely,  and  very  em- 
phatically to  the  flime  Purpofe ;  where  he  ar- 
gues againft  the  Opinion  of  Epicurus  concern- 
jnd  the  Soul's  Mortality.  I  will  not  fwell  this 
piece  with  a  Tranflation  of  the  Paflliges.  ^/^ 
if^um  hoc  ajfirmari  audiat,  vitiis  i^  fcelerihus  ab- 
jlineat?  Nam,  fi  peritum  funt  animce,  appetamus 
'divitias,  utomnesfuavitates  capere  poffimus,  ^ic5 
fi  nobis  defunt,  ah  iis,  qui  habent,  aufera7nus  danty 
'4qIo,  vi  i  eo  niagis,  fi  humanas  res  JDeus  nulJus  cii- 
ret :  quandocwiqiiefpesimpumtatisarriferit,  ra- 

fiamus,  necemus Voluptatihus  igitur,  quoquo 

modo  poffimius,  ferviamus,     Brevi  enim  tempore 
mill  erimus  omnino»    Ergo  nullum  diem,  Jtullum 

tempQfis 


The  T  RE  FACE.  39 

temforis  pun5fum  fluere  nobis  fine  Volupate  patia- 
mur  \  ne^  quia  ipft  quandoque  perituri  futnus,  id 
ipfu7n,  quod  viximus,  pereat.  Lib.  3.  Sed:.  17, 
Again,  Virtus,  foli  homini  data^magno  argumento 
eft,  Immortales  efje  Animas ;  qua;  nee  erit  fecun^ 
dum  naturam,  fi  Anima  extinguitur  ;  huic  eni?n 
prafenti  vitcB  meet,  &c.  6"^"  ergo  i^  prohibet  its 
bonis  hominem,  quce  natiiraliter  appetuntur,  i^ 
ad  fujiinenda  mala  impellit,  quce  naturaliter  fugi- 
untur  \  ergo  malum  e^  Virtus,  &'  inimica  natures, 
fiultumque  judicare  necejj'e  eft  qui  earn  fequitur^ 
quoniam  fe  ipfe  Icedit  &  fugiendo  bona  prcsfentiay 
&  appetendo  csque  mala  fine  fpe  fru£ius  ampiioris^ 
&c.  Lib.  7.  Seft.  9. 

Need  I  urge  any  farther  Authorities  ?  per- 
haps the  Names  of  Mr.  Locke,  and  Monf.  Paf- 
chal,  may  be  of  greater  weight  with  fome 
Men  than  moft  of  thofe  I  have  mention'd  ; 
and  therefore  a  few  Lines,  taken  from  either 
of  their  Writings,  Ihall  clofe  thefe  Citations. 

Locked  Hum.  Underft.  Book  1 1 .  Ch.  2 1 .  Sedt. 
35.1  Ed.  If  Men  in  this  Life  only  have  hope,  if  in 
this  Life  only  they  can  enjoy,  'tis  not  ftrange,  nor 
unrenfonable,  they  JJjould  feek  their  Happinefs,  by 
avoiding  all  things  that  difeaje  them  here^  and  by 
preferring  all  that  delight  thefn  ;  wherein  it  will  be 
no  wonder  to  find  Variety  and  Difference :  for  if 
there  be  no  Pro  [pert  beyond  the  Grave,  the  hfer' 
ence  is  certainly  right.  Let  us  eat  and  drink,  let  us 
enjoy  what  we  delight  in,  for  to  morrow  we  die. 

Pafchal,  according  to  his  way,  hath  rather 
hinted,  than  fully  exprefs'd  the  fame  thought. 
However,  thofe  who  are  acquainted  with  his 
manner  of  writing,  will  eafily  learn  his  opinion 
from  what  follows  j  *Tis  certain ^  that  either  the 
C  4  Soul 


^^  The  f  RE  FACE. 

Soul  is  mortal^  or  immortal.     And  the  R^les  of 
Morality  will  he  entirely  different  according  tQ 
the  ore,  or  the  other  of  thefe  S'uppofitions.  Never- 
thelefs  the  Philofophers  treated  of  Morals  without 
any  regard  to  this  Difiin5iion.    What  a  Degree  of 
Blindnefs  was  this  *  ?  All  our  Aoiions,  and  all  our 
thoughts  ought  to  he  conduSfed  after  fo  different  a 
manner ,  according  as  there  is,  cr  is  not  an  eternal 
Happinefs  to  he  hoped  for,  that  it  is  impoffihle  wife- 
ly to  tah  a  fingle  Step  in  Life,  without  regulating, 
it  ly  this  View — '/fj  our  great  Intereft,   and  our 
chief  Duty^   to  fatisfy  ourfelves   on  this  Head^ 
upon  which  our  whole  Condu^  depends  "f". 
'  The  PaiTages  I  have  cited  (chough  but  few 
of  many  which  might  have  been  urg'd  to  the 
fame  purpofe)  may  feem  too  large  and  nume- 
rous.    But  it  became  me  efFedually  to  remove 
this  groundlefs  charge  of  Novelty,  with  which 
I  am  loaded. '   I  have  the  rather  abounded  ii^ 
luch  Authorities  as  relate  to  the  Notion,  where- 
on I  am  faid  to  build  my  two  Pofitions,  be- 
caufe  it  is  but  once,  and  then  but  briefly  inti- 
mated in  my  Sermon :    and   therefore  thefe 
Authorities  may  ferve,  not  only  tojuftify,  but 
moreover  to  explain,  and  clear  it  \  and,  by 

*  II  eft  indubitable  que  Tame  eft  mortelle  ou  immortelle.' 
^ela  doit  mettre  une  difference  entiere  dans  la  Morale.  Et 
cependant  les  Philofophes  ont  conduit  la  Morale  indepen- 
clamment  decela.  Quel  aveuglement  eftrange!  ch.xxxx.^.^^, 
'  -f-  Toutes  no!^  Anions,  &  toutes  nos  Penfees  doivent  pren- 
dre des  tours  fi  differentes,  felon  qu'il  y  aura  des  biens  Eter- 
hels  a  efperer,  ou  non,  qu'il  eft  impoffible  de  faire  unede- 
inarcBc  avec  fens  &  jugement,  qu'en  la  reglant  par  la  veue  de 
C);  point,  qui  doit  etre  noftre  dernier  objeft.  Ainfi  noftre 
premier  intereft,  Sc  noftre  premier  Devoir  eft,  de  nous  eclair- 
Cir  fur  ce  fujet,  d'ou  depend  toute  noftre  conduite.  Chap.  i. 

that 


The  T  RE  FACE.  ii 

tj^at  means,  fupply  the  Omiflion,  which,  confi- 
dering  the  fhort  Bounds,  within  which  the  ar- 
gumentative part  of  my  Difcourfe  was  necefTa- 
rily  confined,  I  could  not  well  avoid.  And  as 
to  the  Portions  themfelves,  the  Reader  fees 
they  are  fo  far  from  being  New^  that  there  is 
(which  I  am  not  afham*d  to  own)  nothing  new 
even  in  my  manner  of  handling  them.  The 
fame  Infiances,  the  fame  Mediums,  that  I  em- 
ploy to  illuftrate  them,  are  made  ufe  of  alfoby 
Archbifhop  Tillotfon^  Dr.  Sherlock^  Dr. Goodman^ 
Mr,  Pemble,  Dr.  Stradling^  &c.  Nor  are  thefe 
AfTertions  that  dropt  from  their  Pens  by  chance, 
but  deliver'd  by  them  in  places  where  they 
profefs  to  confider  and  ftate  the  Points  in  Que- 
ftion;  and  where,  yet,  they  have  exprelVd 
themfelves  with  (at  leaft)  as  few  Guards  and 
Reftriftions  as  I  have  done.  It  may,  I  think, 
even  from  hence  be  prefum'd,  that  I  am  not 
much  miftaken  in  what  I  have  laid  down,  fmce 
I  have  fallen  into  like  Thoughts  with  thefe 
Writers,  without  knowing  (I  am  fure,  without 
attending  in  the  leaft  to)  what  they  had  written 
on  the  Subjed  ;  efpecially,  fince  I  have  the 
Honour  fo  exadlly  to  agree  with  Archbifliop 
Tillotfon^  one  who,  in  my  poor  Opinion,  wrote, 
and  reafon'd  as  juftly  as  any  Man  of  his  time. 

II.  It  is  plain  that  thefe  Writers  generally 
built  their  Opinions  and  Reafonings,  on  than 
very  Text  of  St.  Paul^  which  gave  rife  to  my 
Difcourfe ;  and  it  being  very  probable  that  Tbey^ 
it  is  very  probable  alfo  that  /,  have  not  miftaken 
his  Senfe  j  though  the  ficoiul  Article  of  my  Ac- 
cufation  runs,  That  the  Dodrlne  I  have  der 

liver'd. 


43  The  "PREFACE, 

liver'd,  is  extremely  foreign  from  the  Defign  of 

a  L.  p.  20,  the  Apojlle,  on  whom  I  fix  it  ^, 

'3>  5-  Of  the  two  PropofitionSy  which  I  profefs  to 

maintain. 

The  Firfi  is  this,  that  without  Hope  in  another 
Life,  Men  would  he  more  miferable  than  Beafis. 
Now  this  I  am  fo  far  from  fixing  exprefly  on  the 

"p.  12,    Apoflle,  as  the  Letter- Writer  affirms t,  that 

»33  IS-  he  himfelf,  in  other  Places,  reprefents  me,  as 
only  infinuating  it  to  he  agreeable  to  the  Apojlle's 
Purpofe,  thd*  not  necejfarily  implied  in  the  Letter 

c  L.  p.  6,  of  the  ^ext ' :   which  is  much   nearer  to  the 

II-  Truth ;  for  it  is  with  Regard  to  this  Propor- 

tion that  I  profefs  to  urge  (what  I  call)  the  Con- 
cefiion  of  the  Apofile  fomewhat  farther  than  the 

d  s.  p.  6.  Letter  of  the  Text  will  carry  ?ne  ^.  And  there- 
fore, after  enlarging  on  this/r/?  Propofition,  I 

c  S.  p.  9.  conclude,  by  fimply  affirming  the  'Truth  ^  of  it, 
without  vouching  the  Authority  of  St.  Pauly 
or  even  alluding  to  his  Expreffions :  whereas  I 
refer  to  both,  at  the  Clofe  of  the  fecond,  and 
fay,  that  *  on  the  Accounts  [beforementioned] 
'  what  the  Apojlle  lays  down  in  the  Text,  is  evi- 
'  dently  and  experimentally  true  •,  That,  if  in  this 
'  Life  only  good  Men  had  Hope,  they  were 

f  S.  p.  13.  '  of  all  Men  moit  miferable'.'  It  is  then  an 
Artifice  in  him,  to  reprefent  me  as  equally 
building  thefe  undoubted  Truths  on  the  Authority 

g  L.  p.  1 5.  of  the  Apofile  g.  I  fpeak  only  of  the  undoubted 
Truth  of  the  Apoflle' s  Concefim  s ;  and  I  ex- 
prefly limit  that  ConcefTion  to  the  latter  of 
thefe  two  Propofitions  ^,  without  entitling 
the  Apofile  to  the  former-,  for  the  Truth  of 
which,  I  make  my  Self  (not  Him)  anfwer- 
a,ble, 

There 


The  T  RE  FACE.  45 

There  is  (I  grant)  room  ftill  left  for  a  Ca- 
viller to  mifreprefent  my  Meaning  j  and  there? 
fore  he  tells  me,  that  '  I  call  the  Argument, 
^  into  which  J  have  put  this  firft  Propofition, 
.*  that  great  Argument  for  a  future  State,  which 
«  is  urg'd  by  St.  Paul  in  the  Words  before  us  ^  a  l,  p.  i^; 
But  why  muft  I  needs  call  it  fo,  as  including 
that  Propofition  -,  fmce  in  the  fame  Place  I 
own,  that  I  have  enlarged  on  the  Apoftle's  Ar- 
gument,   that  is,  extended  it  (as  I  elfewhere 
fpeak)  fomewhat  farther  than  the  Letter  of  the 
'Text  zv'ill  carry  me?  Yes,  but  in  my  Paraphrafs 
tipon  the  Text,  I  explain  thofe  Words  [PFe  are 
of  all  Men  mojl  miferahle']  by  thefe  that  follow 
[JVe  Chrijlians  fhould  he  the  mojl  abandoned  and 
wretched  of  Creatures] :  and  by  Creatures,  my 
froward  Interpreter  will   underftand  Beafls  '^  ;  ^  Sec  L  p. 
forgetting  that  the  Scriptural  ufe  of  that  Word  i3>  ^S- 
determines  it  fometimes  to  Men ;  particularly 
in  that  Text  where  our  Saviour  commands  his 
Difciples  to  preach  the  Gofpel  to  every  Creature  ^ :  "^  S-  Mar, 
I  fuppofe,  he  meant  not,  to  the  brute  Creatures  '^''^'  ^  '»'* 
of  the  Air,  the  Sea,  or  the  Field  :  For  then, 
St.  Francis,  I  am  fure,  would  have  obeyed  this 
Command  much  better  than  either  St.  Paiil^  or 
St.  Peter.   By  Creatures  here,  we  are  to  under- 
ftand, ReafonaUe  Creatures  •,  and  fo  this  perverfe 
Gentleman  might,  if  he  pleas'd,  have  under- 
ftood  it,  in  that  PaiTage  of  my  Sermon  •,  and 
have  taken,  what  follows  there,  concerning  all 
other  Sorts  and  Se^s  of  Men,  not  as  a  diftindt 
Propofition,  but  as  a  farther  Explication  only 
of  what  had  preceded.     Had  he  not  been  ve- 
ry eager  to  find  out  Miftakes  in  what  I  have 
faid,  he  would  not  thus,  in  one  place,  have 


44:  The  T  REF  AC  E. 

ilrain'd  my  Words  to  fuch  a  Senfe,  as  he  owns, 
in  another,  they  will  not  bear ;  nor  have  ven- 
tured to  fay,  and  unfay  the  fame  thing  in  a 
few  Pages,  rather  than  mifs  this  fmall  Occafion 
of  aCavili 
^.  As  to  myfecondPropofttion,  That '  were  there 

'  no  Life  [or,  had  we  no  hope  of  a  better  State] 

*  after  this,  the  bell  Men  would  be  often  the 
«  moll  miferable  [all  other  Sorts  and  Se6ls  of 
'  Men  having  the  Advantage  of  Us  Chrifti- 

*  ans,  upon  fuch  a  Suppofition] '..  I  do  in- 
deed fix  it  exprefly  on  the  Apojlle  j  and  am  now 
ready  to  prove,  that  I  have  not  fiidly  (or  at 

^L-p.  17.  all)  miltaken  ^  his  Meaning. 

The  Apollle's  Words  are,  If  in  this  Life  only 

We  have  hope  in  Chritl,  We  are  of  all  Men  moji 

miferable.  Wherein  have  I  mifapprehended  him  ? 

Is  it,   becaufe  I  fuppofe  thofe  Corinthians, 

whofe  Opinions  he  here  encounters,  to  have 

dilbeliev'd  a  future  State,  as  well  as  the  Re- 

fiirre^mn  of  the  Body?  No  Man,  who  reads  St. 

Paul  attentively,  can  fuppofe  otherwife.    Lefs 

cannot  be  fignify'd  even  by  that  Phrafe  in  the 

Text  which  fpeaks  of  them,  as  having  Hope  in 

Chrijl  in  this  Life  only.    Sadducizing  Chriftians, 

I  fuppofe,  they  were,  who  laid.   There  was  no 

^  A<Sts      Refurreolion,  neither  Angel  nor  Spirit  '=  -,  affirming 

xxiii.  8.    perhaps  with  Hymenceus,  and  Philetus,  that  the 

c  2  Tim.  Refurre^ion  was  pajl  already  %  and  that  what 

ii.  17,  18.  our  Saviour  had  taught  on  that  Head,  was  not 

to  be  underftood  literally,   but  allegorically, 

of  the  new  Birth  of  the  Soul,  and  of  its  rifing 

from  the  Death  of  Sin  to  the  Life  of  Righte^ 

oufnefs,  by  the  Efficacy  of  the  Chriftian  Docr 

trine,  and  die  Operation  of  a  Divine  Principle 

on 


The  TREFAC E.  45 

on  the  Hearts  of  Believers.  The  Sadducees  * 
held  (and  fo,  it  is  likely,  did  thefe  Corinthians) 
that  Virtue  and  Vice  were  a  fufficient  Reward 
to  themfelves  ;  and  therefore,  that  future  Re- 
wards and  Punifliments  were  not  necelTary  to 
juftify  the  prefentDiflributions  of  Providence. 
However,  that  they  denied  a  Future  State ^  ei- 
ther exprefly,  or  by  plain  confequence,  is  evi- 
dent from  feveral  of  St.  FauW  Reafonings  in 
this  Chapter,  which  are  of  no  Force  but  only 
upon  that  Suppofition  ;  2&0rigen^  in  his  Com- 
ments on  St.  Matthew^  largely  and  irrefragably 
proves  a.  It  will  not  be  neceflary  to  produce  a  p.  ^gg^' 
his  Words,  fince  the  Letter-Writer  feems  to  487. 
have  yielded  this  Point,  where  he  owns,  that 
St.  Paul  '  is  here  arguing  againft  fome  weak 
'  Perfons  in  the  Church  at  Corinth^  who  pro- 
'  fefs'd  to  believe  in  JefusChrifi,  and  yet  de- 
'  nied  the  general  Refurreftion,  and  confequent- 
*  ly  (fays  he)  the  Rewards  of  a  future  State^.      ^  L.  p.  6: 

Am  I  then  miftaken  in  extending  the  Apo- 
flle's  Affertions  to  Chrijiians  in  general  ?  WE 
are  of  all  Men  mojl  tniferahle  I  that  is,  I'ou,  and/, 
and  yf//,  who  profefs  to  live  up  to  the  ftricft 
Rules  of  the  Chriftian  Inftitution,  without  a 
future  Profpe(fl !  The  Letter-writer  Ihall  vouch 
for  me  in  this  refped:  alfo :  For  he  thus  ex- 
pounds the  Word,  WE,  fVe  Chrijiians^,  All'^h.^.\o\ 


who  now  believe  in  Chrifi  ^ ;  in  which  Expofiti-  ^  P-  9 
on  he  is  fo  conftant  and  uniform  %  that  I  need     ^^5. ", 
not,  in  order  to  any  Advantage  I  may  draw  18,  19. 


Jofeph,  Ant.  L.  13.  c.  9.     Bell.  Jud.  Lib.  2.  c.  8. 

from 


46  the  "PREFACE. 

from  thence  in  the  prefent  Difpute,  be  at  the 
Trouble  of  proving  the  Truth  of  it. 

Thus  far  then  we  are  agreed.      In  what 
Points  do  we  differ.''  why  chiefly,  if  not  whol- 
ly, in  this ;  that  /  make  that  a  general  Propoji- 
tion^  and  accommodate  it  to  all  Times,  which  the 
Apojile  hath  made  a  -particular  one,  hy  accommo- 
dating it  7?ianifejlly  to  the  Times  of  the  hitterejl 
^  L.p.  14.  Perfeciition  ^ ;  what  he  fays,  htin^fpoken  merely 
with  refpe^l  to  the  hitter  Sufferings  the  Profejffion 
^L.v.  10.  ^f  ^^^^fi^'^^^^y    ^^^^  expos' d  its  Profeffors  to^o 
Upon  this  Head  I  join  Iffue  with  him  ;  and 
proceed  therefore  to  prove,  that  St.  Paul's  Af- 
fertion  is  not  (as  he  affirms)  limited  to  the  Times 
c  L.  p.  1 8.  of  the  mojl  grievous  Perfecution  ",■  That  it  includes 
d  Pref.  p,  them,  I  have  own'd  '^ ,  but  that  it  is  confin'd  to 
lo.  them  I  abfolutely  deny ;  and  I  think  with  good 

Reafon,  For,  as  to  the  Words  themfelves, 
there  is  nothing  in  them  that  founds  that  way, 
or  points  particularly  at  the  Cafe  o^ Perfecution. 
^Tis  own'd,  that  the  Apoftle  fpeaks  here  of 
Chriftians  in  general,  that  is,  of  Chriflians,  as 
diftinguifh'd  from  other  Sefts  and  ProfeiTions 
of  Men :  why  mull  thefe  Chriflians  needs  be 
confider*d,  as  in  a  fuffering  State }  What 
Ground,  what  Colour  is  there  for  fuch  a  Re- 
Jlri^ion?  There  are  but  two  things  urg'd,  or 
infinuated  by  the  Letter- Writer  in  behalf  of  it. 
And  one  of  them  is,  the  Coherence  of  the  Text 
with  the  preceding  Verfe,  where  mention  is 
made  of  thofe  who  were  fallen  afleep  in  Chrifl ; 
which  ExprelTion  he  would  willingly  fo  under- 
ftand,  as  if  it  were  intended  particularly  to 
fignify  the  Martyrs,  who  had  laid  down  their 
JJ.ves  for  ChriiVs  fake,  and  dy'd,  not  ofily  in  his^ 

Faith, 


The  PREFACE.  47 

Faith,  hut  for  it  ^  And  indeed  if  the  Apoftle  *  L-  P-  9' 
be  there  fpeaking  of  the  Martyrs,  and  their  Suf- 
ferwgs,  it  will  be  natural  to  underfland  whaC 
follows,  in  the  next  Verfe,  of  -x  fuffering State ^ 
and  of  that  only.  But  this  Reftridion  is  alto- 
gether as  groundlefs  as  the  former.  For  by 
thofe  who  were  fallen  ajleep  in  Chri/l,  the  Apoftle 
manifeftly  means,  not  the  Martyrs  alone,  but 
all  departed  Chrijtians ;  as  our  learned  Gataker 
proves*  from  various  Authorities,  which  I  for- 
bear to  repeat,  becaufe  the  thing  is  otherwife 
fufEciently  evident ;  for  the  o]  Koiiy.iMvm  h 
Xe<rw,  -z;.  i8.  are  plainly  oppos'd  to  thofe  who 
were  ftill  living,  of  whom  the  Apoftle  fpake  in 
the  17'''  Ferfe.  And  therefore  he  adds  (v.  20.) 
that  Chrift,  by  rifing,  heca?ne  the  firjl  Fruits  of 
them  that  flept,  tuv  KiMiiMyjivuv,  Now  Chrift 
was  not  the  firjl  Fruits  of  the  Refurredion,  in 
refpe(ft  of  the  Martyrs  only,  but  of  All  who 
died  in  the  Chriftian  Faith  ;  and  therefore  they^ 
who  were  fallen  afleep  in  Chrifl,  muft  compre- 
hend all  that  died  in  the  Faith  of  Chrift,  whe- 
ther by  Martyrdom,  or  otherwife.  The  Apo- 
ftle employs  the  fame  Word  twice  more  in  this 
Chapter,  v.  6.  where  he  affirms  Chrift,  after 
his  Refurreftion,  to  have  been  fee n  hy  five  hun- 
dred Brethren  at  once  •,  of  whojn  (fays  he)  the 
greater  Part  remain  unto  this  prefent ;  hut  fome 
are  fallen  afleep,  \wiyL'\^ma.v.  Again,  ver.  5 1 .  We 
Jhallnot  all  feep,  C^  KoiiJ.u^ixroiJ.zQa)  hut  wefhallall 
be  changed.  In  both  thefe  Places,  Sleeping  are 
oppos'd  to  Living,  not  to  Martyr'd  Chrijlians ; 
and  fo  likewife,  i  I'befiv.  15.     IVe  which  are 


Adv.  Mifc.  Cap.  17.  p,  167, 


ttUvej 


4^  The  PREFACE. 

alive,  and  remain  unto  the  coming  of  the  Lord^ 
Jhali  7iot  p-event  them  who  are  ajleep,  t«;  koiixyi- 
BivlAi.  Nor  is  there  a  fingle  PafTage  in  the  New 
Teftament  *j  where  the  Word  (taken  in  its 
metaphorical  Senfe)  fignifies  otherwife.  For 
as  to  what  is  faid  of  St.  Stephen,  that  he  fell 
f.Jleep,  iKoiiM'}Qii,  {A^svii.  60.)  it  means  no  more 
than  that  he  died;  though,  from  the  Circum- 
ftances  of  his  Death,  before  related,  it  ap- 
pears, that  he  died  by  Martyrdom. 

I  was  willing  to  clear  the  Senfe  of  this  Phrafe 
beyond  Difpute,  becaufe,  leading  to  the  AJfer- 
tion  of  the  Text,  it  is  of  great  ufe  to  fhew 
the  Extent  of  it,  and  to  prove  that  it  is  not  li- 
mited to  the  Times  of  the  mof  grievous  Perfecution^ 
a  L.p.  19.  ^s  ^^^s  Author  peremptorily  affirm.s^  How- 
ever, he  hath  flill  another  Evidence  of  this  Li- 
mitation in  referve.  For,  '  that  St.  Paul  fpeaks 
'  this  ?nerely  with  refpedl  to  the  bitter  Suffer- 
'  ijngs  the  Profeffion  of  Chriftianity  expos'd  its 
'  ProfefTors  to,  is  (he  fays)  evident  from  Verfes 
^L.  p.  10.  '  30,  3 1, 32  ^' The  Words  of  which  run  thus: 
And  [  if  the  Dead  rife  not  at  all]  why  ft  and  we 
in  Jeopardy  every  Hour  ?  I  proteft  by  your  re- 
joicings 'which  I  have  in  Chriil  Jefus  our  Lord.4 
that  I  die  daily.  If  after  the  manner  of  Men  I 
have  fought  with  Beafts  at  Ephefus,  what  profit- 
eth  it  me,  if  the  Dead  rife  not  ?  ■  Let  us  eat,  and 
drink,  for  to  morrow  we  die.  That  St.  Paul  in 
thefe  Verfes,  argues  for  the  Refurredion  and 
a  future  State,  from  the  grievous  Sufferings  of 
Chriftians,  is  indeed  evident ;  but  it  is  evident 


*  See  Matth.  xxvii.  52.      John'ix.  11.     ^£}s  xiii  36', 
1  Cor.  vii.  39.  I  Ci?/-.xi.  30,    I  fhef.  iv,  13,  14..  zPif.'m.^. 

fronif 


The  "P  RE  F  AC  E.  ^^ 

froiti  hence,  that  he  argued  from  the  vtvy  fame 
Topick,  eleven  Verfes  before,  where  nothing 
*of  that  kind  is  exprefs'd,,  or  intimated  ?  I  fliould 
rather  think,  that  he  proceeds  here  to  prove 
his  Point  by  a  new  Medium,  not  before  parti- 
cularly infifted  on.  This,  as  it  is  in  itfelf  moft 
probable,  fo  is  it  moll  agreeable  to  St.  Paul's 
rnanner-  of  handling  the  prefent  Argument. 
For  however  his  Reafoningsin  thefe,  and  other 
parts  of  this  Chapter  may,  upon  a  flight  view 
of  them,  feem  to  fall  in  with  each  other ;  yet 
upon  a  clofer  Examination,  we  fliall  find  them 
to  have  been  propos*d  by  him  with  great  Va- 
riety, and  Diftindlion. 

But  we  will  fuppofe,  that  the  Apoftle  ar- 
gues from  tht  fame  Medium  in  both  thefe  Pla- 
ces, and  that  the  30''',  31%  and  32 '^  Verfes 
are  a  bare  Comment  on  his  AJfertion  in  the 
29'*' ;  it  will  even  from  hence  appear,  that  his 
Affertion  is  not  limited  to  the  Cafe  of  Perfecution^ 
becaufe,  in  the  laft  of  thefe  three  Verfes,  there 
is  fomewhar  laid  down,  inconfiftent  with  the 
fuppofal  of  fuch  a  Li?nitation.  For  the  Apoftle 
there  plainly  allows,  that  if  the  Dead  rife  noty 
it  might  be  reafonable  to  rcfolve  with  the  Men 
of  this  World,  Let  us  eat  and  drink,  for  to 
morrow  we  die.  '  Let  us  pleafe  and  gratify  our 
'  felves  with  what  we  like  beft,  and  be  as 

*  eafy  as  we  can  in  this  World,  fince  we  have 

*  no  Profpeft  of  another. 

His  Do6lrine  here  is  far  from  being  pointed 
on  the  particular  Cafe  of  Perfecution  :  it  relates 
to  the  ordinary  and  quiet  Courfe  of  Things ; 
and  manifeftly  implies,  that,  without  Hope  in 
another  Life,  the  Aufterities  of  Religion  would 

Vol.  II.  D  bt 


50>  The  T  RE  FACE. 

be  an  unneceiTary  Entrenchment  on  the  Hap- 
pinefs  of  thofe,  who  ty'd  themrdvcs  up  to  the 
llricV  Praftice  of  them  :  that  is,  the  beft  Men 
would  by  this  means  [as  well  as  by  reafon  of 
the  Sufferings  to  which  they  are  expos'd]  be- 
come the  [lead  happy,  or  the]  moll  miferable. 
And  this  is  the  very  thing  that  I  have  affirm*d, 
in  my  fecond  P ropofition ;  except  only,  that  I 
have  qualify'd  it  with  the  Word,  often;  there- 
by making  allowance  for  thofe  Cafes,  wherein 
Men  of  excellent  Minds  may  poffibly,  by  a  long 
Pracftice  of  Virtue,  have  render'cl  even  the 
Heights  and  Rigours  of  it  delightful,  and 
brought  their  Duty  and  Happinefs  to  be  in  eve- 
ry Cafe  confiftent,  without  attending  to  the 
Rewards  of  a  future  State.  But  thefe  Inftances 
are  fo  rare,  that  the  Apoftle  feems  to  have  over- 
looked them  in  hisDecifion  ;  and  therefore  de- 
clares in  general,  that,  if  the  Dead  rfe  fwt^  the 
Inference  would  be  juft ;  Let  lu  eat  and  drink, 
for  to  morrovj  we  die.  And  his  Steps  therefore, 
I  followed,  his  Dodlrine  I  reailerted,  when  I 
thus  explained  thefe  Words  in  my  Sermon, 
'  Suppofing  the  prefent  to  be  the  only  Life 
'  we  are  to  lead,   I  fee  not  but  that  Happinefs 

*  or  Mifery  might  be  meafured  from  pleafing 

*  or  painful  Senfations.'  Which  being  grant- 
ed, it  will  follow,  that  fince  Beajls  have  a  ma- 
nifeft  Advantage  of  ikff//,  m  thefe  Refpe^fs,  they 
may  be  call'd  the  happier  Creature  of  thctwo, 
as  enjoying  greater  Pleafures,  allay'd  with  fewer 
Pains :  and  fo,  even  my  firfi  Profofition.,  tho' 
it  be  not  contain'd  exprefly  in  St.  Paul's 
Words,  yet  will  be  found  perfe<flly' agreeable 
to  his  Doctrine,  and  manner  of  Reafoning. 

Let 


The  T  RE  FACE.  si 

Let  me  add  one  thing,  to  prevent  any  Cavilj 
which  may  be  rais'd  about  the  Senfc  of  thefe 
Words ;  that  this  Verfe  is  pointed  wrong  in 
our  Englijh  Trandation  ;  for  in  the  Original  it 
was  read  otherwife  -,  the  firfh  Member  of  the 
Sentence  ending  with  the  Words,  V/hat  advan- 
tageth  it  me  ?  and  the  next  beginning  with  thofe. 
If  the  Dead  rife  not^  [  If  after  the  manner  of 
Men  I  have  fought  with  Beafts  at  Ephefus,  what 
advantageth  it  me  f  If  the  Dead  rife  not.  Let  us 
eat  and  drink,  for  to  morrow  we  die.'\  This  way 
of  reading  the  Words  completes  the  Senfe  of 
the  lad  Claufe,  which  would  otherwife  be  too 
abrupt,  and  difburchens  the  firft  of  a  double  [if] 
whereby  the  Conftruftion  is  render'd  intricate. 

Thus  therefore  moft  of  the  Greek  ExpoHtors 
divide  the  Verfe,  particularly  St.  Chryfofto7ney 
and  'Theophyla6l .  Thus  the  Pfeudo- Ignatius 
(and  his  two  antient  Interpreters)  in  the  Epi^ 
Itle  ad  T^arfenfes,  read  it*  •,  thus  St.  Jerome  cites 
it,  in  his  Comments  -^  \  thus  the  Arahick  Ver- 
fion  hath  render'd  it ;  nor  doth  it  appear  that 
the  vulgar  Latin  read  it  otherwife  :  for  the  el- 
deft  MSS.  of  that  Verfion  being  in  Capitals, 
without  any  Diltindlion  of  ¥/ords,  the  prefenc 
way  of  pointing  them  is  of  no  Authority.  Da- 
fiiel's  Edition  of  Beza's  N.  T.  fo  divides  the 
Verfe,  both  in  the  Greek,  and  in  his  Vcrfion. 
a  Pifcator,  therefore,  -f  Crellius,  and  others,] uft-  ^  In  loc. 
ly  contend  for  this  Divifion  -,  and  who  plea- 
fes  may,  in  the  latter  of  thefe,  fee  very  con- 
vincing Reafons  for  it.  Elowever,  without  fuch 


♦   Pat.  Apojl.  Vol.  2.  p.  107,  138,  156.  Ed.  Clerk. 
\  IJa-rah  xxii    13 

D  2  a  Di- 


ja  The  T  RE  FACE. 

a  Divifion,  the  Senfe  of  the  Apoftle  is  ftill  the 
fame,  and  fufficiently  plain  •,  as  I  might  fhew 
from  the  Teftimony  of  various  Expofitors,  if 
that  were  requifite*     1  fhall  only  place  their 
Names  at  the  Bottom  *  ;  and  the  Reader  may 
be  aflur'd,  that  All  ot  them,  though  they  fol- 
low the  ufual  way  of  pointing  this  Verfe,  yet 
fuppofe  the  Apoftle  to  have  allowed  the  Epi- 
cure*s  Maxim  to  be  good,  if  fo  be  there  were 
no  Refurreftion.     And  the  Terms,  in  which 
feveral  of  them  deliver  his  Meaning  in  this  Cafe, 
are  much  fuller  and  ftronger  than  any  I  have 
employed  to  that  purpofe  in  my  Sermon. 

As  far  therefore  as  the  Context  can  guide  us 
into  the  Meaning  of  St.  Paul,  we  may  now 
reft  aflur'd,  that  he  did  not  intend  to  limit  the 
AJfertion  of  the  Text  merely  to  the  Ti?nes  of  moff 
grievous  Perfecution. 

Indeed,  were  his  JJ/ertion  (o  li?nited,  his  Ar- 
gument would  not  be  conclufive ;  Chriflians  not 
being  of  all  Men  ni.ofl  ??iiferable,  merely  on  the 
Account  of  their  Perfecutions  and  Sufferings  : 
for  the  Jews  had  been  then,  and  have  been 
fince,  perfecuted  for  adhering  to  their  Religi- 
on in  (at  leaft)  an  equal  Degree  with  the 
Chriflians.  No  one  can  doubt  of  this,  who 
knows  the  Story  of  that  People,  their  Suffer- 
ings, during  their  feveral  Captivities,  and  under 


*  Theodoret, 

Tilem.  Hefliufius. 

Oecumenius. 

Vorllius. 

Erafmus, 

Andr.  Hyperius. 

Luther. 

Annot.  Author.  Syn.  Dordr. 

Zuinglius, 

Epifcopius,   de  lib.  Arbitr.  cap. 

Marlorat. 

4- 

Pet.  Mattyr. 

their 


The  T  RE  FACE.  53 

their  feveral  Conquerors,  and  particularly  in  the 
Times  of  the  Maccabees.  Of  thefe  Sufferings 
St.  Paul  hath  given  a  very  copious  and  mov- 
ing Defcription  in  the  11^"  Chapter  of  his  £• 
piitle  to  the  Hebrews,  in  order  to  fortify  the 
new-converted 7^wj,  by  propofmg  to  them  the 
heroic  Patterns  of  Patience  under  Afflidlion, 
and  Conftancy  in  Religion,  which  had  been  fee 
by  their  Forefathers :  implying  certainly,  that 
the  Inftances  of  Conftancy  and  Patience  which 
he  propos'd,  were  as  remarkable  as  thofe  to 
which  he  invited  Chrlftians  by  the  means  of 
them.  In  later  Ages,  tho*  the  Perfecutions  of 
Cbrijiians  were  very  greap,  yet  thofe  of  the 
Jews  were  not  lefs  violent.  For,  after  the  mi^ 
ierable  Slaughter  made  of  them  at  the  Deftruc^ 
tion  of  Jerufalem,  they  were  fcattered  into  all- 
Corners  of  the  Earth,  driven  from  one  King- 
dom to  another,  opprefs'd,  fpoil'd,  and  detefted 
every  where  ^  and  fometimes  even  maflacred, 
and  extirpated,  Perfecutions  therefore  having 
been  the  common  and  equal  Lot  of  Jews  and 
Chriftians  \  Cbrijiians  cannot  by  St.  Paid  be 
reprefented,  as  of  all  Men  mojl  miferable,  merely 
on  the  Account  of  thofe  Perfecutions.  It  mult 
be  fomewhat  peculiar  to  the  Evangelic  Infticu- 
tion,  fomewhat  that  dijlinguijhes  the  Chrillian 
Scheme  of  Duty  from  all  others,  which  gave 
Rife  to  this  Dccifion  of  the  Apoftle  :  and  that 
plainly  is,  the  Sublimity  and  Rigour  of  thofe 
Precepts  of  Mortification  and  S-'lt-denial,  by 
which  Chriftians  are  oblig'd  to  walk,  to  govern 
their  inward  Thoughts  as  ftridlly  as  their  out- 
ward Actions,  to  refift  their  deareft  Appetites^ 
and  moft  natural  Inclinations^  a.nd  tg.  talte  eveq 
D  3  the 


54-  The  T  RE  FACE, 

the  Innocent  and  allow'd  Pleafures  of  Life  biit 
fparirgly  i  in  a  Word,  to  live,  as  it  were,  out 
of  the  Body,  even  while  they  continue  in  it, 
and  arechain'd  toil.  Now,  no  Struggle  of  this 
kind  can  be  joyous,  but  grievous,  while  it  lafts  : 
and  it  laits  ufually,  in  fome  Degree,  or  other,  a§ 
long  as  Life  itfelf ;  a  complete  Maftery  of  our 
Appetites  being  what  the  beft  of  Men  in  this 
Life  do  very  rarely  attain.  So  that  the  State  of 
Chriftians,  even  when  they  are  not  acftually  per- 
fecuted,  is  yet  a  perpetual  State  of  Warfare, 
and  voluntary  Sufferings  •,  fuch  as  neither  the 
ProfefTors  of  xhtjewijh  Religion,  nor  of  any 
other  Religion,  but  that  of  Chrift,  were  ever 
bound  to  undergo.  And  this  Confideration, 
added  to  that  of  the  external  Sufferings  to 
which  Chriftians  are  expos'd,  is  indeed  fufEci- 
.ent  (tho'  thofe  Sufferings,  in  themfelves  con- 
fider'd,  be  not  fufficient)  to  juftify  the  Apo- 
ille's  Affcrtion,  that,  without  Hope  in  another 
Life,  Chriftians  would  be  the  (leaft  happy  or) 
mo^  miferable  cf  all  Men. 

But  if  the  Apoftle's  Argument  (when  limit- 
ed to  a  State  of  Perfecution)  be  not  conclufive 
in  genera] ;  it  is  much  lefs  (o  with  refpedl  to 
thofe  Ccrintkians,  to  whom  it  is  particularly  ad- 
drefs'd,  and  who  gave  rife  to  that  Sufpoftion 
in  the  Text,  on  which  his  hiference  is  there 
founded.  For  how  can  an  Aftertion,  relating 
'merely  to  a  Utter  State  of  Perfecution,  include  the 
Cafe  of  thofe  Corinthians,  who  neither  then 
were,  nor  had  ever  been  in  fuch  a  State,  fince 
the  Gofpel  was  firft  planted  among  them  }  That 
the  Corinthians  had  been  then  grievoufly  (or  at 
all)  psrfecuted^  appears  not  from  Ecclefiaftical 

Hiftory, 


The  "PREFACE.  5S 

Hiftory,  or  the  facred  Writings.  On  the  con- 
trar'y,  they  are  reprefented  by  the  Apoftle  him- 
felt  in  this  very  Epiflle,  as  abounding  in  Wealth 
and  Eafe,  and  free  from  all  external  Prellures, 
and  Troubles.  Now  ye  are  full,  fww  je  are  rich 
ffays  he)  ye  have  reigned  as  Kings  'xithcut  iis^.  MCor.  iv*. 
The  Schifms,  and  Divifions,  the  heinous  Impu-  ^■ 
rities,  the  Intemperance,  and  Litigioufnefs, 
with  which  he  reproaches  fome  of  them,  are 
fufficient  Evidences  that  they  had  not  as  yet 
been  under  any  general  Perfecution  ;  for  thefe 
are  the  Vices  of  Profperity  and  Abundance. 
The  only  Difficulty  they  feem  then  to  have 
Iain  under,  was  a  Temptation  to  partake  of  the 
publick  Feafts  of  their  Fellow-Citizens,  in 
which  they  fed  upon  the  Sacrifices  offer'd  to 
Idols.  Thefe  Entertainments  were  very  grate- 
ful to  a  People,  naturally  Lovers  of  Pleafure, 
and  bred  up  in  Eafe  and  Luxury,  as  thofe  of 
Corinth  were  :  and  perhaps  the  Chrifiians  o\  that 
place  might  find  themfelves  under  fome  little 
Inconveniences,  for  refufing  to  partake  of  them. 
But  furely  nothing  of  this  kind  could  de- 
ferve  the  Name  of  an  Affli^ion,  muc!i  lefs  of  a 
Perfecution  \  and  therefore  with  relation  to 
thefe,  and  all  other  Trials  of  their  Scedfaftnefs, 
which  they  had  hitherto  met  with,  ihi  Apoftie 
exprefly  affirms,   that  no  'Tempt alien  (i.  e,  no 

*  Of  their  calm,  plentiful,  and  profperous  Eftate,  many- 
years  afterwards,  .^r  Clnt^'^-txw  hisFpiftle  to  the  Cw/'w- 
thinvs  wirneflcs  — /wcifct.  J'i^a.  Kct-t  'TrKctrvafxh';  (fays  lie) 
tcToQn  Ctnv^  (nnd  the  iH  uie  they  macleofi!  iollows)  Keti 
WiTiXi^   TV  y^ypctiJ^-fj-ivov,  ^E'pofyci'^  )teti  W/iv,   xa< 

*E;t  T«7«  U^^'^i)''^  *P'^>  ^  5a57<,  .-ccUcm.  bp.jun  p.  4,  5. 

D  4  Jffli^'/ion  i 


5^  The  T  RE  FACE. 

Affli5fwn ;   for  fo  the  Word,  'arg/jfito'/zoj,  often 
fignifies  in  the  N.  T .)  had  taken  them^  hut  fuch. 
tChap. X.  as  was  common  to  Man^^  that  is,  none  but 
*'*  ■  3-       what  was  ordinary,  and  eafy  to  be  born. 

Thefe  being  the  Circumflances  under  which 
the  Corinthians  then  were,  and  the  Argument, 
which  the  Apoflle  here  advances  in  behalf  of  a 
future  State,  being  intended  to  reach /i6(?ir  par- 
ticular Cafe  ;  can  we  think  it  poflible,  that  he 
fhould  draw  it  merely  from  a  State  of  grievous 
Sufferings^  and  hitter  Perfecutions^  to  which 
thofe  Corinthians  were  utter  Strangers?  No 
certainly,  when  he  concludes  the  Corinthian 
Chriftians  more  miferable  than  other  Men, 
who  had  not  embrac'd  Chriftianlty ;  it  muft 
be  on  the  Account  of  fomewhat,  which,  as 
Chriftians,  they  had  adlually  felt  v  at  leaft, 
riot  purely  for  a  Reafon,  the  Force  of  which 
they  had  no  ways  experienc'd. 

He  argues  indeed  afterwards,  in  the  fame 
(» V.  3p,     Chapter  ^  from  the  Head  of  Perjecution.    But 
3».  32.      when  he  doth  fo,  we  may  obferve,  that,  with 
great  propriety  and  juftnefs,  he  confines  his 
Refledions  of  that  kind  to  Himfelf  and  his 
own  pankuht  Sufferings,     *Tis  He  that  fought 
«v.  32.     with  Beajis  at  Ephefus%  that  dfd  daily  %  that 
d  f.  3 1 .     tjjoas  in  Jeopardy  every  Hour  %  and  it  is  his  own 
Folly  that  he  there  proclaims,  and  condemns, 
if  he  fuffered  all  this,  without  a  well-grounded 
hope  of  a  future  Reward  j  but  he  doth  not  en- 
deavour  (thei-e,  or  elfewherc)   to   prove  the 
Corinthians^  Fools,  on  the  Account  Tmuch  lefs, 
folely  on  the  Account)  o\  Sufferings  wliich  they 
had  never  undergone. 

Upon 


ft  If.  30. 


The  PREFACE.  $7 

Upon  the  whole  therefore,  I  conclude,  that, 
when  St.  Paul  fays,  If  in  this  Life  only  we  have 
hope  in  Chrift,  We  are  of  all  Men  moft  miferahle  -, 
he  there  confiders  Chriftians,  as  denying  them- 
liilves  in  the  Pleafures  and  Advantages  of  this 
World,  for  the  fake  of  Chrijl^  and  not  merely 
as  perfecuted  for  their  Chriftianity. 

Nothing  now  remains  toward  making  good 
this  Interpretation  of  St.  P^«/*s  Words,  but  tQ 
fliew  that  the  Stream  of  Expofitors  falls  in  with 
it.  And  fo  indeed  it  doth :  for  this  Text 
hath  been  thus  expounded  by  Writers  both  An- 
tient  and  Modern  -,  Greek  and  Latin  j  by  Pa- 
pifls  and  Protejiants  \  Lutherans  and  Calvinijis  ; 
by  Divines  of  the  Church  of  England,  and  by 
thofe  who  feparated  from  her  Communion. 
Wh^t  our  own  Divines  have  faid  in  this  Cafe, 
(even  where  they  profefs'd  to  explain  the  Text) 
I  have  amply  fhewn  * :  As  to  other  Authorities, 
the  narrow  bounds  of  a  Preface  (already  too 
much  extended)  will  not  allow  me  to  recite 
them  in  Terms.  I  can  only  refer  the  Reader  to 
the  Authors  themfelves  ^,  who  fpeak  very  home 
to  the  Point,  and  do  all  of  them  rcprefent  the 
Apoftle'sDecifion  as  built  on  the  peculiar  Di/^ 
o^dvantages,  which  Chriftians  lie  under,  in  point 
of  worldly  Enjoyments^   and  not  as  reftrained 


*  /  nonv  add  to  them,  Affemblics  Notes  upon  the  Place, 
Gataker  Adverf.  cap.  17,     Jackfon  Vol.  3  p.  456. 

b  Theophylatfl.  in  Ice.  Pfeudo-Ambrofius,  Hieronymus. 
Anfelm.  Rejnig.  Ep.  Rem.  Erafmus  Calvin.  Luther.  Mar- 
lorat.  Juflinianus.  A  etius  Hugo  de  San£lo  Charo.  Mufcu- 
Jus.  Goinelius  a  Lap.  Claud.  Guilliaud.  David  Vzjxas. 
Tileman.  Heftiufuis.  Pifcator. 

Epifcopius  de  lib.  Arh.  c.  4,  Mr.  Locke. 

merely 


58  The  "PREFACE. 

merely  to  a  State  of  F  erf e  cut  ion.  And  thefe  (had 
I  room  to  produce  them)  would  be  fo  many 
frelh  Evidences  of  the  Ralhnefs,  or  Infincerity 
of  my  Accufer,  where  he  prefents  the  Affer- 
tions,  by  me  laid  down,  to  be  fuch  as  zvere  nc' 
ver  before  ferioufy  maintained  by  any  Perfon  of 
»L.p.  19.  Virtue  and  Underflanding  ». 

III.  Having  now  fully  confidered  the  two 
firft  Articles  of  his  Charge,  and  Ihewn,  that  my 
Dodlrine  is  fo  far  from  being  new^  that  it  is 
maintain'd  by  the  moft  pious  and  judiciousPens, 
and  is  exa6lly  agreeable  to  the  Senfe  of  Si.  Paul ; 
I  am  the  lefs  concern'd  thoroughly  to  examine 
what  is  faid  of  it  under  the  3'''  Head  of  Accu- 
fation,  viz.  that  it  is  falfe  and  pernicious  in  it 
felf  For  if  the  Authority  of  thefe  eminent 
Writers,  and  of  the  bleffed  Apoille  himfelf 
will  not  juftify  it  in  that  refpeft,  nothing  elfe 
will.  Befides,  in  thePaflages  which  I  have  be- 
fore cited  at  large  from  our  own  Divines,  moft 
of  the  Reflexions  and  Reafonings,  which  make 
out  the  Truth  of  both  my  Pofitions^  are  already 
fuggefted ;  and  therefore  need  not  here  be  re- 
peated and  applied  to  every  little  Exception 
made  by  this  Author.  Nor  hath  he  himfelf 
put  me  under  any  NecelTity  of  doing  it,  by  his 
Method  of  attacking  my  Do6lrine:  for  he  pre- 
tends only  to  prove  \i  falfe.,  by 'offering  fomeOb- 
fervations  on  my  manner  of  proceeding-  in  the  Ar- 
b  L_  p.  6,  gument  I  have  ■undertaken'" :  As  if  Obfervations 
20.  on  my  manner  of  proceeding  in  this  Argument, 

would  determine  the  'Truth  or  FdfJjood  of  the 
Argument  itfclf!  And  yet  this  is  the  Mark,  at 
which  \\\s 'Ten  ^v:\.vt  Obfervations  chiefly  aim: 
not  to  prove  the  Docftrine  itfelf  falfe,  but  my 

Defence 


The  T  RE  FACE.  59 

Defence  of  it  weak  and  improper.  And  there- 
fore he  propofes  every  one  of  them  with  fome 
Phrafes  of  Admir alien ^  which  may  be  worthy 
of  the  curious  Reader's  Perufal.  i .  It  hath  (he 
fays)  a  very  flrange  Appearance ;  and  is  a  very 
ft  range  -way  of  proceeding^.      2.  It  is  likewife  «i  »  L.p.  22, 

unaccountable  ^\ 3.  It  is  again  wonderful  c.  ''L.p.  23. 

—  4.  It  is  wonderful  ft  range '',  it  is  very  flrange  <•.  ^  ^-  P- 24- 
' — 5.  On  the  other  hand,  it  is  equally  ftrangeK  e  p  27." 

— 6.  It  is  likewife  unaccountable"^, 7.  It  is  f  ibid. 

extremely  unaccountable  ''. 8-  It  looks  very^  P-  28. 

ftrange  and  unaccountable  '.-- 9.  //  is  likewife  .  P"  ^^' 

very  unaccountable"^. — jo.  Laft  of  all,  he  cannot  kibid. ' 
hut  think  it  very  ftrange  \ — Now  all  thefe  Ex-  1  p.  43- 
jclamations  of  ftrange !   wonderful !    unaccount- 
able!  (manag'd  with  fo  happy  a  Variety  ofEx- 
preffion)  have  plainly  a  perjonal  View  -,  and  fo 
have  the  Refleftions  themfelves,  which  are  ufh- 
er'd  by  them,  being  intended  rather  to  difparage 
A/<?,  than  difprove  my  Do^rine;  and  indeed,  to 
difprove  the  one,  only  by  difparaglng  the  other. 
How  this  is  confident  with  his folemn  AfJuranceSy 
of  being  acfted  by  no  other  Principle  but  a  De- 
ftre  that  the  Truth  may  be  known  in  fo  important  a 
Matter  '",  I  do  not  apprehend  ;  and  mud  have  m  p.  44." 
leave  to  tell  thisExclaimer,  in  my  turn,  that,  if 
that  were  his  real  Aim,  his  manner  of  proceeding 
is  very  ftrange,  wonderful,  and  unaccountable  ! 
what  tendency  hath  it  towards  a  Difcovery  of 
Truth  in  this  important  Matter,  to  fpend  two  Pa- 
ges "  in  proving,  that  when  I  call  the  Text,  a  "  I.,  p.  11, 
Conceffion  of  the  Apoftle,  I  fpeak  improperly  ?  fure  ^  2, 1 3. 
the  Fortunes  of  Greece  do  not  depend  upon  fuch 
Criticifms  as  thefe  !  the  Merits  of  our  Difpute 
are  no  ways  concerned  in  my  ufe  of  an  improper 

Exprefiion  I 


60  The  T  RE  FACE. 

Expreflion !  which  after  all,  is  not  fo  improper, 
it  feems,  but  that  the  Letter-Writer  himfelf 
vouchfafes  to  employ  it  in  the  very  fame  Senfe, 
and  upon  the  very  fame  Occafion,  a  very  few 
Pages  afterwards;  where,  having  produced 
what  he  calls  my  Explication  of  the  Text,  he 
»  L.p.  17.  adds,  This  is  in  Truth  a  ConceJJion^,  And  if  it 
be,  fo  alfo  is  the  Text  itfelf,  in  that  Senfe  at 
leaft  wherein  I  underftand  it. 

But  to  let  this  (and  fome  other  fuch  matcrU 

al  Remarks)  pafs If  there  be  any  thing  in 

his  ten  Obfervations,  which  deferves  a  Reply, 
it  is  what  he  hath  urg'd  in  the  Fourth  of  them  ; 
which  feems  indeed  to  be  diredlly  level'd  againft 
the  Truth  of  my  Dodrine,  And  becaufe  it 
contains  in  it  the  Sum  of  what  he  hath  elfewher? 
loofely  fcattered  to  the  fame  Purpofe,  and  will 
give  me  an  Opportunity  of  propofing  at  one 
View,  and  briefly  vindicating,  what  I  take  to 
be  the  very  Truth  in  this  important  Matter^  it 
Ihall  therefore  be  particularly  confider'd.  He 
there  obferves,  that  '■The  chief  Happinefs  of  any 

*  ^eing,  in  whatfoever  State  it  is,  or  of  what- 

*  foever  Duration  its  Life  is,  muft  refult  fronit 

*  the  nioft  excellent  Parts  of  its  Conjlitution  -,  that 
^  the  Happinefs  of  a  Being,  made  capable  of 

*  imitating  God,  though  for  never  fo  fhort  a 
'  time,  mi?ft  confitl  in  that  Imitation;  that 
^  Virtue  is  the  Imitation  of  God^  and  therefore  mufl 
'  be  the  Happinefs  of  Man:  That  the  chief  Hap- 
^  pinefs  cf  a  reafonaUe  Creature  mujl  confiji  in  liv-. 
^  ing  as  Reafon  dire^s,  whether  he  lives  one  Day^ 
'  or  to  Eternity,  whether  he  lives  in  this  State 
'  only,  or  in  another  afterwards;  whether  he 
^  hath  Inclinations  to  the  contrary  or  not,  pro- 

*  vided 


The  T REPACK  61 

*  vided  they  be  fuch  as  may  be  conquer'd.  For 

*  neither  can  the  Time  of  his  Duration,  nor  the 

*  Tendency   oF  fuch  Inclinations,   alter  any 
'  thing  in  this  Matter,  unlefs  to  make  Virtue 

*  more  difficult ;  which  doth  not  dejlroy  the  Ex- 

*  cellence  of  it,  and  prefent  Happnefs  refulting 
'  fro?n  it,  but  enhance  and  improve  it.     Befidcs 

*  on   the  other  hand,  the  Praftice  of  Vice, 

*  though  it  be  with   the  Inclination,  yet  is 

*  again  ft  Reafon  and  Confcience  ^.  27 

Thefe  are  his  Words ;   to  which  I  reply — 
I.  That  if  this  Argument  proves  any  thing, 
it  proves  too  much  ;  even  that  a  Man  may  be 
happy  under  the  greateft  bodily  Pains,  and  the 
moft  grievous  Perfecutions.     For  it  is  certain, 
that,  notwithftanding  fuch  Pains  and  Perfecuti- 
ons, he  may  ftill  prefer ve  his  Virtue :  and  if  the 
Pradlice  o^  Virtue  he  the  Happinefs  of  Man  {Hap- 
pinefs  itfeif  as  he  elfewhere  fpeaks'')  then  thofc  bL.p.  2^, 
Pains  and  Perfecutions,  not  robbing  him  of  his 
Virtue,   would  not  rob  him  of  his  Happinefs. 
This  is  too  romantick  and  abfurd  a  Doctrine 
to  deferve  a  ferious  Confutation :  And  there- 
fore I  fhall  difmifs  it  with  the  Words  of  Arch- 
bifhop  Tillotfon^  -i  'Though  fome  Men  have  been  cser.  PoU. 
fo  phantafiically  objiinate,  as  againjl  the  Reafon  z  Vol.  p. 
and  Common-Senfe  of  Mankind,  to  maintain  this  29  •• 
Paradox,  That  '  a  wife  Man  may  he  as  happy 
*  upon  the  Rack,  or  in  Phalaris  his  Bull,  as  in 
'  the  greateft  Eafe  and  Freedom  from  Pain  that 
'  can  be  i7nagined ;'  Tet  Nature  cries  Shame  cj 
this  Hypocrify ;  and  there  are  none  of  tbofe  wife 
Men,  they  fpeak  of,  who  were  ever  fuch  Fools 
as  to  try  the  Experiment, 

2.  If 


^  The  PREFACE. 

2.  If  we  confider  the  Being  of  Man,  <is  cir- 
cumfcribed  within  the  Bounds  of  this  Life,  I 
deny  that  his  chief  Happitiefs  refults  from  the 
jnoji  excellent  fart  of  his  Conjlitntion  (as  thofe 
Words  are  intended  to  exclude  all  Regard  for 
the  Pleafures  of  the  Body) :  For  it  refults, 
not  from  any  one  Part,  but  from  the  Whole* 
The  chief  Happinefs  of  a  Creature,  compos'd 
of  Body  and  Soul,  and  defign'd  for  this  Life 
only,  is,  to  be  as  happy  as  it  can  be,  during 
this  Life,  both  in  Body  and  Soul :  And  the 
more  and  greater  Pleafure  of  both  kinds  it  en- 
joys (which  can  be  rendred  confiftent  with 
each  other)  the  more  entire  and  perfedl  is  its 
Happinefs.     I  grant  indeed, 

3.  That  the  chief  Happinefs  of  a  reafonable 
Creature  mujl  co7ifift  in  living  as  Reafon  clire5ls^ 
whether  he  lives  one  Day,  or  to  Eternity.  But  had 
we  no  hope  in  another  Life,  the  Diredions  of 
Reafon  for  our  Gonducft  in  this,  would  not  be 
the  fame,  as  they  are  now.  Reafon  would  then 
diredl  us  to  do  every  thing;,  in  which  we  de- 
lighted  •,  to  deny  ourftlves  no  Pleafures,  which 
Inclination,  Cuftom,  or  Opinion  prompted  us 
to  take ;  fo  it  did  not  otherwife  interfere  with 
our  Eafe,  with  our  Health,  our  Reputation,  and 
Convenience  -,  that  is,  fo  Men  judg'd  upon  the 
whole,  that  is  would  conduce  more  to  their 
Happinefs  to  indulge  themfelves  in  fuch  or  fuch 
Pleafures,  than  to  forbear  them.  And  how 
falfly  the  greateft  Part  of  Mankind  would, 
through  the  corrupt  Tendency  of  their  Nature, 
and  the  perpetual  Solicitations  of  the  Objecfts 
of  Senfe,  judge  in  fuch  a  Cafe,  I  need  not  fay. 
And  whenever  they  judg'd  wrong,  there  would 

be 


The  T  REF ACE.  63 

be  no  fure  way  of  fetting  them  right ;  that  i's, 
of  arguing  them  out  of  their  Tafte  and  Experi- 
ence, to  which  they  would  always  retreat  and 
appeal,  as  to  the  fure  Teft  and  Meafure  of  Hap- 
pinefs.  The  Reilraints  oiConfcience,  in  fuch  a 
State,  would  no  ways  check  Men  in  their  Pur- 
fuits:  For  Confcience  being  nothing  but  the 
Judgment  which  a  Man  pafleth  on  the  Rea- 
fonablenefs,  or  Unreafonablenefs  of  his  own 
Aftions,  and  that  being  to  be  meafur'd  from 
the  Subferviency  of  thofe  Acflions  to  his  pre- 
fent  Happinefs ;  whatever  appeared  to  him, 
upon  the  beft  Judgment  he  could  frame,  ne- 
cefTary  to  his  prefent  Happinefs,  would  ap- 
pear highly  reafonable ;  and  his  Confcience 
would  be  fo  far  from  blaming,  that  it  would 
approve  hisPurfuit  of  it  •,  nay,  it  would  blame 
him  for  not  purfuing  it.     And  therefore, 

4.  To  tell  Mankind,  in  fuch  a  State  as  this, 
that  their  fupreme  Felicity  confijied  in  the  Imi- 
tation of  God^  would  be  to  talk  to  them  in  a 
Language  which  they  would  not  relifh,  or  un- 
derftand.  P'or  how  fhould  a  poor  imperfeft 
Creature,  composed  of  Body,  as  well  as  Spi- 
rit, and  defign'd  for  this  material  World  only, 
think  itfelf  obliged,  or  any  ways  able,  to 
imitate  an  eternal,  infinite-pure  and  perfed: 
Mind?  or  place  its  Happinefs  in  copying  Ex- 
cellencies, which  human  Life  is  too  fhort,  and 
human  Nature  too  weak  to  reach  ?  How  fhould 
a  Soul,  made  to  inhabit  Flefh  and  Blood,  and 
to  perifh  together  with  it,  judge  it  reafonable, 
or  poITible,  to  live  above  the  Defires  and  In- 
firmities of  Flefh  and  Blood  ?  How  fhould  one 
part  of  the  Man  be  induc'd  to  negled  and  for- 
get 


M  The  'PREFACE, 

get  the  other,  in  order  to  arrive  at  a  Divine 
Perfedlion  and  Refemblance,  which  (not  hop- 
ing to  reach)  it  vy^ould  fcarce  think  itfelf  de- 
fign'd  to  purfue  ?  No,  the  Rule  of  imitating 
God  can  never  be  fuccefsfully  propos'd  to  Men, 
but  upon  Chrijlian  Principles,  fuch  as  thefe ; 
that  this  World  is  a  Place,  not  of  Reft  and 
Happinefs,  but  of  Difcipline  and  Trial  i  where 
we  are  to  be  train'd  up  for  another  and  more 
perfedl  State,  and  to  qualify  our  felves  for 
the  divine  Enjoyments  of  it,  by  refitting 
and  fubduing  our  bodily  Appetites  and  Incli- 
nations •,  a  State,  into  which  Flefh  and  Blood 
fhall  not  enter,  where  our  prefent  Struggles 
Ihall  be  rewarded  with  complete  Conqueftsj 
and  our  Imitation  of  God  end  in  the  undi- 
Iturbed  Fruition  of  him  to  all  Eternity.  Up- 
on thefe  Principles  indeed  it  is  highly  reafon- 
able  to  itnitate  God :  but  if  we  are  defign*d  to 
live  only  in  thefe  Bodies,  and  in  this  Worldj 
what  fnould  hinder  Us  from  endeavouring  to 
make  the  beft  of  both?  and  from  coming  to 
the  Conclufion  mention'd  (and  not  difapprov- 
ed)  by  the  Apoftle  j  Let  us  eat  and  drink,  for 
to  morrow  we  die  ? 

5. 1  deny  not,  after  all,  but  that,  even  in  fuch 
a  State  as  this,  the  Pleafures  of  Virtue  would  be 
fuperior  to  thofe  of  Vice,  and  juftly  preferable, 
upon  the  Comparifon  •,  the  Pleafures,  I  mean,  of 
a  mature  and  confirm'd  Habit  of  Virtue,  not  of 
the  lower  and  imperfecft  Degrees  of  it.  Such  an, 
Habit,  once  acquir'd,  would  indeed  afford  the 
ProfeiTors  of  it  greater  Satisfactions  than  any 
the  Wicked  and  Licentious  did,  or  could  en- 
joy* 


The  TRE  FACE.  63 

joy.    But  how  few  would  judge  thus  rightly 
of  Virtue  at  a  Diftance  ?    How  much  fewer 
would  be  at  the  Pains  of  acquiring  fuch  an  Ha- 
bit, and  of  conquering  all  the  Reluftancies  and 
Difficulties,  that  lay  in  the  Way  towards  it? 
And,  till  that  were  done,  the  ftrift  Practice  of 
Virtue  would  be  entirely  pleafing :  to  be  fure, 
no  part  of  the  Pleafure  of  it  would  confifl  in 
the  Struggle  itfelf ;  and  therefore  I  am  much 
at  a  Lofs  to  know,  what  the  Letter-writer  meant 
by  the  following  AfTertion,  ihdit  the  Difficulty  of 
[attaining  and  praflifing]  Virtue  dotb  not  dejlroy 
the  prefent  Ha-ppinefs  refidting  from  it,  but  enhance 
and  improve  it.     This  I  take  to  be  a  Stoical 
Rant,  without  any  Foundation  in  the  Nature 
of  Man,  or  the  Reafon  of  things.     For  no 
Pra5iice  whatfoever  can  be  attended  with  pre- 
fent Happinefs,  any  farther  than  it  is  eafy  and 
delightful  to  the  Doer ;  and  what  is  difficult  to 
be  done,  cannot  be  eafy  and  delightful,  while  it 
is  doing. — Unlefs  when  thofe  Difficulties  are 
loft  and  fwallow'd  up  in  the  fweet  Hope  of  a 
better  State,  which  we  are  fure  of  attaining  by 
the  Means  of  them.     Where  once  fuch  a  Per- 
fuafion  as  this  is  well  fix'd,   I  grant  it  will 
fmooth  all  the  Roughnefs  of  the  Way,  that 
leads  to  Happinefs,  and  render  all  the  Conflids 
we  maintain  with  our  Lufts  and  Paffions  pleaf- 
ing: but  furely,  without  the  Hopes  of  fuch 
a  State,  the  mere  Profped  of  the  Pleafures 
which  Virtue  in  this  Life  may  yield,   would 
fcarce  make  the  Struggle  Itfelf  delightful  to 
thofe    who   were   Strangers    to    fuch    Plea- 
fures. 

Vol.  II.  E  Thus 


66  TheTREFACE. 

Thus  far,  in  anfwer  to  his  fourth  Remark, 
which  contains  the  Grounds  of  bis  Dodrine, 
and  offers  at  fomewhat  towards  the  difproof 
of  ?mne.     As  to  the  reft  of  his  Ohfervations  on 
my  manner  of  proceeding  in  the  prefent  Argument, 
v/ere  it  worth  while  to  reduce  them  from  their 
prefent  Confufion  into  fome  Order,  they  might 
be  rang*d  and  confider'd  under  three  Heads, 
my  Omijfions^  my  Inconftjiencies^  and  the  ill  Con- 
fequences  of  my  Do6lrine.     My   Omijfions  are 
confefs'd,  for  I  did  not  write  a  Treatife,  but 
a  few  Pages  only  on  the  Subje(5lj  which  I 
handled  with  particular  Views,  and  pretended 
not  to  exhauft.     Whether  any  of  the  Reafon- 
ings  by  me  employed,  are  inconfijlent  with  each 
other,  I  fecurely  leave  to  the  Judgment  of  the 
Reader,  who  hath  now,  toward  the  latter  end 
of  this  Volume,  the  argumentative  Part  of  that 
Sermon  before  him,  verbatim,  as  it  was  firft 
printed.     But  the  ill  Confequences  of  my  Doc- 
trine, which  he  objefts,  deferve  to  be  a  little 
confider'd. 

My  Do(5lrine  is,  as  I  have  endeavoured  to 
fhew,  the  very  fame  with  that  of  St.  Paul  j 
and  if  this  hath  been  made  out,  the  fame  ill 
Confequences  are  equally  chargeable  upon 
both,  and  He  too  may  be  faid  to  have  made 
ConceJfw?is  to  the  Caufe  of  Vice,  by  allowing,  that 
if  the  Dead  rife  not,  the  Inference  would  be 
juft.  Let  us  eat  and  drink,  for  to  morrow  we 
die.  All  that  needs  be  done  toward  juftifying 
the  Apoflle,  (and  my  felf,  by  his  means)  is,  to 
open  the  Defign  and  Manner  of  his  Reafon- 
ing.  He  is  there  making  ufe  of  that  fort  of 
Argument,  which,  in  order  to  prove  a  Doc- 
trine 


The  "PREFACE.  67 

trine  true,  fuppofes  the  contrary  Dodrine  to 
be  true ;  and  then  fhews,  what  Abfurdities 
follow,  upon  fuch  a  Suppofition :  and  the 
greater  thofe  Abfurdities  are,  the  more  ftrong- 
\y  do  they  evince  the  Fulfity  of  that  Suppofi- 
tion, from  whence  they  flow,  and,  confe- 
quently,  the  Truth  of  the  Do6lrine  fet  afide 
by  that  Suppofition.  Thus,  in  the  prefent 
cafe,  the  more  abfurd  it  is  to  afBrm,  that 
Beads  have  the  Advantage  of  Men,  and  bad 
Men  of  good,  in  point  of  Happinefs  ;  or  that 
a  fenfual  Life  may  be  preferr'd  to  a  fevere  and 
rigid  Virtue  ;  the  more  clearly  doth  the  Folly, 
and  Falfhood  of  that  Suppofition  appear,  v/hich 
is  the  Parent  of  thefe  wild  Abfurdities,  viz. 
that  JVe  have  hope  in  this  Life  only  ;  and  the- 
Fallliood  of  that  Suppofition  being  prov'd, 
proves  the  Truth  of  the  contrary  Doflrine, 
which  was  defign*d  to  be  eflablifh'd.  Now 
thefe  very  Abfurdities,  are  by  the  Letter-writer 
reprefented  as  Conceffiom  to  the  Caufe  of  Vice^ 
when  indeed  they  are  employed  by  me,  and  do 
in  themfelves  tend,  to  confirm  the  Truth  of  a 
capital  Article  in  Religion,  upon  which  (as  I 
verily  think)  the  whole  Caufe  of  Virtue  de- 
pends. It  may  fuffice  to  have  given  this  fhort, 
but  full  Anfwer  to  all  the  ill  Confequences  he 
hath  vainly  endeavoured  to  fallen  on  my  Doc- 
trine •,  and  which  are  in  truth  fo  far  from  being 
ill  Confequences  of  my  Doctrine,  that  they  are 
Confequences  only  of  that  falfe  Suppofition, 
which  I  advanced,  in  order  todifprove  it,  and, 
by  that  means,  to  prove  the  Truth  of  my  Doc- 
trine. If  the  Letter-Writer  was  fincere  in 
this  part  of  his  Charge,  he  muft  be  contented 
E  2  to 


6$  The  T  R  E  F  A  C  E. 

to  bear  the  Reproach  of  underftanding  nothing 
iL.Y>-i6.of  Logick,  or  good  Senfe  ^  ;  an  Imputation, 
which  I  find  he  looks  upon  as  carrying  a 
greater  Ahfiirdity  m  it,  than  even  any  thing 
I  have  faid  in  my  Sermon ! 

I  doubt,  whether  he  can  as  eafily  get  rid  of 
t\\Q  ill  Cofifequences  of  hisDo6lrine-,  which  ma- 
nifellly  tends  to  fhew,  That  there  is  no  need  of 
a  future  State,  to  fet  right  the  unequal  Diftri- 
bution  of  Happinefs  in  this  Life.  And  if  once 
this  be  allow'd,  we  give  up  the  very  beft  Ar- 
gument for  fuch  a  State,  with  which  mere  Rea- 
fon  furnifhes  us.  And  of  what  ufe  that  Con- 
cejfwn  can  be  to  the  Caufe  of  Virtue.,  this  pre- 
tended Patron  of  it  will  be  pleafed  to  tell  us. 
Had  he  fubflituted  any  other  Argument  for  a 
Future  State,  in  the  Room  of  this,  he  thus  en- 
deavours to  weaken  ;  had  he  once,  throughout 
his  Pamphlet,  direflly  and  plainly  affirm'd, 
that  any  convincing  Evidence  of  fuch  a  State 
was  to  be  had  from  Reafon  alone,  or  that  even 
the  bitter  Sufferings  of  good  Men  were  fufEci- 
ent  to  prove  it ;  his  Condu6l  would  have  been 
fo  much  the  more  excufable :  But  he  hath  of- 
fer'd  at  nothing  of  this  kind. 

Once  indeed  (in  a  very  odd  and  wary 
manner)  he  fays,  I  have  heard  the  Suffermgs  and 
Affli^ions  of  many  good  Men  here  helcw,  made  an 
Argument  that,  in  another  State,  all  the  Virtuous 
Jhall  have  the  outward,  as  well  as  inward  tokens 
^  L.p.  32,  of  God's  Favour^.  But  we  are  left  at  a  Lofs  to 
know,  whether  he  approves  the  Argument,  he 
thus  hea?'d ;  whether  he  thinks  it  a  good  Argu- 
ment for  a  future  State,  as  well  as  a  Proof  of 
what  Ihall  happen  in  fuch  a  State,  if  fuch  a 

State 


The  "PREFACE.  69 

State  there  fliould  be :  He  fays  not,  whether  a 
future  State  be,  in  his  Opinion,  neceflary,  in 
order  to  a  Manifeftation  of  thefe  outward  To- 
kens of  God's  Favour  •,  or  whether  the  inward 
Tokens  of  it,  beftow'd  in  this  Life,  may  not 
fuffice  to  all  the  purpofes  of  Virtue. 

In  another  place,  he  mentions  the  Prefu7npti- 
ons  of  Reafon^  and  owns,  that  our  Lord's  Re  fur- 
remonJjisJffurancesof^  FUTURE  STATE, 
and  his  Miracles,  JDDED  to  thefe  Rrefump- 
t'lons  (fuch  is  his  manner  of  Speech)  are  fuffi- 
cient  (for  what  ?  why)  to  fatisfy  all  that  are 
willing  to  liften  to  Truth  ^  But  of  what  Truth  a  L.p.  31, 
they  are  to  be  fatisfy'd  \  and,  if  it  be  the 
Truth  of  a  Future  State,  what  Intereft  They 
are  to  have  in  it,  and  what  Right  They  have 
to  it,  he  cares  not  exprefly  to  fiy.  And,  as  to 
thefe  Prefumptions  of  Reafon,  he  gives  us  no  ac- 
count of  them,  what  they  are,  or  whence 
they  arife.  On  the  contrary,  he  hath  all  along 
employed  fuch  Reafonings,  as  if  true,  are 
ilrong  Prefumptions  againfi  a  Future  State.  For 
he  fuppofes  Virtue  to  be  a  fufficient  Reward 
to  itlelf  in  this  Life :  //  is  the  Imitation  of  God 
(he  fays)  and  therefore  mufl  be  the  Happinefs  of 
Man "  i  nay,  the  Praolice  of  Virtue  is  Happinefs  ^  p.  26. 
itfelf'^.  And  if  fo,  then  it  is  not  neceflary  *"  p- 23. 
tiiat  a  future  Reward  fhould  be  referv'd  for 
Virtue-,  for  it  hath  a  fufficicnt  Reward  alrea- 
dy. A  virtuous  Heathen  is,  at  this  rate,  as 
happy  as  a  virtuous  Chriftian  -,  a  Man  without 
the  Profpecfl  of  another  World,  is  as  happy  as 
with  it :  for  if  the  Practice  of  Virtue  be  Happi- 
nefs ttfelf,  he  that  pofTeffes  Happinefs  itfelf 
can,  by  no  other  Confiderations,  or  Views, 
E  3  have 


70  The  'P  RE  FACE. 

have  any  Addition  made  to  his  Happinefs.  If 
the  Doftrine  of  the  Letter  be  true.  This 
World  may  be  our  Home,  and  not  the  Place 
of  our  Pilgrimage,  as  we  Chriftians  think,  and 
call  it:  for  our  prefent  State  is,  it  fecms,  a 
State  of  Fruition  and  Felicity,  not  a  State  of 
Preparation  and  Trial  •,  and,  fhould  there  be 
no  other  Life,  yet  fuch  a  Suppofition  will  not 
reflecft  on  the  Juftice,  or  Goodnefs  of  God, 
v/hich  are  fufticienrly  vindicated  by  his  wife 
Diilribution  of  Good  and  Evil  in  this  Life, 
and  by  that  Pleafure  and  Pain,  with  which 
Virtue  and  Vice  are  feverally  and  infeparably 
attended. 

Now  thefe  Principles  do,  as  I  conceive,  tend 
to  fubvert  the  Belief  of  a  Future  State  •,  and 
have  therefore  been  generally  entertain'd  by 
all  thofe  who  doubted  of  the  reality  of  fuch 
a  State,  or  exprefly  difbeliev'd  it,  without 
fhaking  off  at  the  fame  time  the  Obligations 
of  Morality.  Such,  particularly,  were  the 
Stoics^  who  firft  brought  thefe  Tenets  into  Re- 
pute and  Falhion :  An  Atheiftical  Sedl  of  Phi- 
lofophers,  that  held  the  World  to  be  God  : 
and  having  no  certain  Perfuafion,  much  lefs 
Evidence,  of  another  Life,  and  yet  defigning 
to  be  thought  Lovers  of  Virtue,  knew  not  how 
to  defend  its  Caufe,  but  by  affirming  that 
Virtue  was  its  own  Reward  •,  and  the  Practice  of 
it,  Happinefs  itfelf-,  fuch  an  Happinefs,  as  no 
AlTliftions,  no  Torments,  which  befel  a  Man, 
could  deprive  him  of,  or  any  ways  diminifh. 
I  will  not  argue  againft  fuch  wild  Paradoxes  as 
thefe :  the  excellent  Words  I  have  once  al- 
^  Pief.  p,  ready  cited  %  are  a  fufficient  Reply  to  them — 
3-J.  ■  Thus 


The  T  RE  FACE.  71 

Thus  to  cry  up  Virtue^  to  the  weakning  our  Belief 
and  Hope  of  the  Immortality  of  the  Soul^  how- 
ever at  firjl  hluflj  it  may  fcem  plauftble^  is  in  ef- 
fe^  no  better  than  a  juhtle  Invention  to  ruin 
Virtue  by  it  felf  fince  it  cannot  pojfibly  fubffi  hut 
by  the  Belief  and  Support  of  another  Life. 

Whether  the  Letter-writer  intended,  by  what 
he  hath  wrote,  to  undermine  this  Belief,  is  left 
to  God,  and  his  own  Confcience.  Sure  I  am, 
there  are  feveral  Paflages  in  his  Piece  (befides 
thofe  I  have  mention'd)  which  look  that  way  \ 
and  require  a  great  deal  of  Candor  to  be  in- 
terpreted in  fuch  a  Senfe,  as  doth  not  refledl 
on  the  Certainty  of  this  great  Article  of  all 
Religion.  For  he  is  not  afraid  to  fay,  that  he 
much  qiieflions^  whether  ever  there  was,  or  can  be 
a  Perfecution,  merely  for  the  Sake  of  the  moral 
Virtues  ofanyPerfon''.  A  Doubt,  which  fhakes  a  p.  29, 
the  only  moral  Evidence  of  a  future  State, 
which  he  can  any  ways  he  fuppos'd  to  allow  of: 
For  if  Virtue,  as  Virtue,  be  not  perfecuted  here, 
there  is  certainly  (upon  his  Principles)  no  rea- 
fon  for  rewarding  it  hereafter.  And  what  could 
tempt  him  to  entertain  fuch  a  Doubt  ?  Were 
not  Socrates,  and  AriJUdes  (to  name  no  other 
Heathens)  plain  Inftances  of  this  kind  ?  and, 
when  Jofeph  fuffer'd  under  the  Accufation  of 
Potiphar's  Wife,  was  he  not  perfecuted  merely 
for  the  Sake  of  a  moral  Virtue  ?  And  can  this  be 
in  any  Degree  f  range  to  thofe  who  have  confi- 
der'd,  how  wicked  Men  look  upon  themfelves 
as  reproach'd  and  affronted  by  exemplaryGood- 
nefs.''  and  how  juftly  therefore  they  are  re- 
prefented  in  the  Book  of  IVifdoin,  as  fpeaking 
this  Language— 57:'d'  Righteous  (fay  they)  is  not 
E  4  fop 


72  The  T RE  FACE. 

for  our  Turn,  he  is  clean  contrary  to  our  Doings  •, 
he  was  made  to  reprove  our  Thoughts,  he  is 
grievous  unto  us  even  to  behold  •,  for  his  Life  is 
not  like  other  Mens,  his  JVays  are  of  another 

FaJJjion Therefore  let  us  lie  in  wait  for  the 

a  p.  II,     Righteous,  &c.    ''For  my  part,  lean  no  way 

»2>H>i5-  account  for  his  Doubts,  in  lb  plain  a  Cafe,  but 

upon  this  Foot,  that  he  forefaw  the  Pcrfecuti- 

on  of  Virtue,  as  Virtue  mull  neceffarily  infer 

a  future  Reward. 

But  fnould  Virtue,  be  perfecuted,  yet  ftill 
he  denies  that  the  Hopes  of  a  diftant  Recom- 
pence  would  afford  it  any  immediate  Relief:  for 
thefe  are  his  Words — Th(it  the  heji  of  Men  are 
fometimes  in  this  State  the  tnoff  t?iiferahle,  as  far 
as  the  Evils  (f  this  World  can  make  them  fo,  may 
foffihly  he  true  -,  but  it  is  equally  true,  whether 
•"L.p.  i6.  you  fuppofe  a  future  State,  or  fuppofe  it  not  ^  ; 
that  is  [for  I  can  make  no  other  Senfe  of  his 
Words]  the  virtuous  Perfons,  fo  perfecuted,  are 
equally  miferable  under  both  Suppofitions  -,  their 
Hopes  of  a  future  Happinefs  being  no  manner 
of  Allay  to  their  prefentMiferies.  And  how  can 
the  Belief  of  a  future  State  be  more  effectually 
fupplanted  than  by  fuch  an  Opinion  ?  Can  one 
think  him  in  Earned  when  he  fays,  that  He  is 
fure,  the  Certainty  of  a  future  State  [lands  in  need 
of  no  fuch  Supports,  as  mine?  for  even  without 
them,  Philofophers  ajferted  it — and/o  may  Chri- 
^L.Tp.  ■^i.Jlians'^ — He  takes  away  the  ftrongeft  Induce- 
nienr  which  the  beft  Philofophers  had  (or  in- 
deed which  mereReafon  could  have)  to  believe 
a  future  State  •,  and  then  he  leaves  us  to  depend 
upon  the  bare  Afferticns  of  fome  other  Phi- 
lofophers (on   their  Authority  without   Rea- 

fon) 


The  P  RE  FACE.  7z 

fon)  for  the  Truth  of  it.  And  is  not  this  a 
very  fatisfaftory  and  ample  Equivalent  ?  What 
fliould  hinder  us  from  exchanging  the  cleareft 
Evidences  of  a  future  State,  for  the  groundlefs 
Aflurances  of  thefe  Philofophers  of  his  Ac- 
quaintance concerning  it  ? 

Other  PalTages  there  are  in  the  Letter,  equally 
liable  to  Exception :  but  I  delight  not  to  dwell 
on  thefe  Blemifhes,  or  to  make  the  worft  and 
moft  invidious  Conftruftion  of  things.  My 
chief  Bufinefs  was  to  prove,  that  the  Dodrine 
deliver'd  in  my  Sermon  was  neither  New  nor 
Unfcriptural^  nor  in  itfelf  falfe  and  pernicious  : 
and  having,  I  hope,  effedtually  made  good 
what  I  undertook  in  thefe  Refpe^s,  I  fhall  not 
be  folicitous  to  enquire  into  the  peculiar  Arti- 
cles of  this  Writer's  Creed,  nor  even  to  dive 
into  the  fecret  Springs  and  Motives  that  fet 
him  at  Work. 

He  folemnly  difclaims  any  Uneafmefs  con- 
ceiv'd  at  the  Chara5ler  given  of  Mr.  Bennett  or 
any  Defire  of  lefTening  mine  ^.  If  his  ProfefTi-  *  p.  2. 
ens  be  real,  it  will  puzzle  him  to  give  a  good 
Account,  why  he  took  Occafion  from  my  Ser- 
mon to  vent  his  Thoughts  on  this  Argument. 
How  come  I  to  be  fmgled  out  from  that  Crowd 
of  Writers,  who  have  all  along  maintain'd  the 
fame  Do6trine?  Why  muft  he  particularly  re- 
prefent  me^  as  putting  Pleas  into  the  Mouths 
of  licentious  Perfons^,  for  faying  That,  which  bL.  p.  28. 
hath  been  fo  often  already  faid  by  Men  of 
Learning,  and  Judgment,  and  Virtue,  with- 
out incurring  the  Reproach  either  of  their 
own  Times,  or  thofe  that  followed  ?  But 
(which  is  worll  of  all)  why  are  thefe  Pofitions 

charg'd 


74  The  T  RE  FACE, 

charg*d  upon  Me,  as  their  fole  Author  and  In- 
ventor •,  and  the  Reader  led  into  a  Behef  that 
they  were  never  before  ferioujly  maintained  by 
any  Perfon  of  Virtue  and  Underflanding  ?  * 
L.p.  19.  Thele  are  fuch  manifeft  Indications  of  Inftn- 
cerity  and  Malice,  as  all  his  grave  Pretences  of 
Concern  for  the  Caufe  of  Virtue  will  not  cover, 
or  elude.  If,  after  all,  he  pleads  Ignorance 
for  his  Excufe  j  fince  I  have  fhewn  him  his 
foul  Miftakes  and  injurious  Mifreprefentati- 
ons,  it  will  become  him  publickly  to  own  and 
retracft  them  -,  and  I  now  call  upon  him,  in 
my  turn,  to  do  it.  If  ^e  doth  not,  they  will 
lie  heavy  upon  him  in  another  World,  to 
whomfoever  he  may  have  recommended  him- 
felf,  in  '^his,  by  the  means  of  them. 

After  I  had  finilli'd  this  Preface,  and  a  great 
part  of  it  was  printed,  there  came  to  my 
Hands  an  AJfixe  Sermon,  preach'd  lately  in  the 
Cathedral  at  IVinchefter,  by  Mr.  Richard  JVeJi, 
Prebendary  of  that  Church.  He  hath,  I  find, 
ftepta  little  out  of  his  way,  to  give  his  peremp- 
tory Opinion  in  the  Points  controverted  be- 
tween me  and  the  Letter- writer ;  and,  withal, 
to  prove  himfelf  no  competent  Judge  of  them. 
For,  after  affirming,  '  That  the  PRACTICE 
'  of  Chri§iian  Virtues,  though  we  fet  afide  the 

*  Confideration  of  a  future  Reward,  HAVE 
'  a  fairer  Title  to  prefentHappinefs,  than  their 

*  contrary  Vices ;  (which  is  better  Divinity  than 
Grammar)  he  proceeds  to  fiy,  '  Nor  does  it 

*  appear  that  the  PJxirifees  themfelves  ever  de- 
"^  ny'd  it,  THO'  a  Notion  hath  been  invented 

*  of  late,  that  prefers   bi'utifli  Pleafures  (for 

^.  the 


The  T  RE  FACE.  js 

^  the  more  brutifh,  it  feems,  the  more  prefer- 
'  able)  to  thofe  of  Religion.  Serm.  p.  7,  8. 

It  is  a  fhrewd  Remark,  which  this  fagacious 
Writer  here  makes,  that  though  a  Notion  hath 
been  invented  oflate^  yet  it  doth  not  appear  that 
the  Pharifees  of  old  had  the  fame  Notions; 
he  might  with  as  great  acutenefs  of  Judgment 
have  obferv'd,  that  the  Art  of  Printing  doth 
riot  appear  to  have  been  known  to  the  Antients, 
tho'  it  hath  been  invented  fmce  their  Times. 

But  to  pafs  by  this  judicious  Obfervation 

if  Mr.  IVeJl  pleafes  to  read  over  my  Sermon, 
and  this  Preface,  he  will  eafily  fee,  that  he 
hath  miftaken  my  Notion,  of  which  he  here 
gives  a  very  injurious  Account,  in  very  unfeem- 
ly  Language  i  to  fay  no  worfe  of  it.  He  isftill 
more  miftaken  in  thinking  that  to  be  a  late 
Invention  of  mine,  which  hath  been  aflerted  by 
fo  many  pious  and  eminent  Pens  of  our  own, 
and  other  Communions  \  to  whofe  Sentiments 
a  Man,  that  profefles  to  dedicate  himfelf  to 
the  Study  of  Divinity,  ought  not  to  have  been 
altogether  a  Stranger.  And  I  am  very  apt  to 
•hink  alfo,  that  he  hath,  in  this  Paragraph, 
miftaken  the  Pharifees  for  the  Sadducees.  The 
Sadducees,  indeed,  didfet  afide  the  Confideration 
of  a  future  Reward,  and  yet  pretended  to  fup- 
port  the  Praofice  of  Virtue  upon  the  Foot  of 
prefent  Hapfinefs,  as  Epicurus  I  ike  wife  did ; 
from  whom  they  are  fometimes  call'd  Epicu- 
reans, in  the  Jewifh  Writings.  Neither  Epicu- 
rus nor  Zadock  declar'd  openly  for  Vice  and 
Immorality,  though  they  deny'd  a  future 
State  i  but  held  Happinefs  to  be  attainable  in 
this  Life  by  our  own  Condu(5l  and  Virtues. 

But 


js  The  T  RE  FACE. 

But  it  no  ways  appears  that  the  Pharifees  had 
any  fuch  Notions,  or  Difputes  as  thefe  llirring 
amongll  them,  or  any  Occafion  to  deliver  their 
Opinion  about  the  'Title,  which  the  Pra£lice  of 
Virtue  hath  to  prejent  Happinefs  •,  Jetting  afide  the 
Conftderation  of  a  future  Reward :  And  why, 
therefore,  //j^?>  Authority  fhould  be  vouch'd  to 
this  purpofe,  I  do  by  no  means  comprehend. 

Much  lefs  can  I  imagine,  why  a  JEWISH 
Se6l  [whether  of  Pharifees  or  Sadducees\  fhould 
be  reprefented,  as  delivering  their  Judgment 
about  the  Confequence  of  praElifing  CHRI- 
STIAN Virtues  \  a  Point,  in  which  they  had 
as  little  Reafon  to  concern  themfelves,  as  Mr. 
Wefi  hath  to  interpofe  in  this  Difpute,  unlefs 
he  were  better  acquainted  with  the  true  State, 
and  Grounds  of  it,  and  with  the  Opinions  of 
thofe  who  have  gone  before  him  in  the  Argu- 
ment. I  hope,  this  was  not  one  of  the  cor- 
reft  Paflages,  which  Mr.  Jervoife,  and  the 
other  Gentlemen  had  in  their  View,  when 
they  defired  him  to  print  his  ?nofi  excellent  Ser- 
mon.  Of  which  I  am  tempted  to  fay  fome- 

what  more,  but  fliall  forbear ;  having,  I  hope, 
fufficiently  prevented  whatever  this  Gentle- 
man hath  faid,  or  can  fay,  againft  any  part  of 
my  Doflrine.  And  fome  Attacks  are  fo  harm- 
lefs,  that  nothing  but  a  Pefence  can  make 
them  confiderable. 

What  gave  r'lfe  to  this  civil  DigreiTion  of 
Mr.  IVeji,  and  at  whofe  Shrine  he  oifer'd  his 
Incenfe,  is  too  plain  to  admit  of  any  Doubt ; 
and  carries  in  it  a  Refleftion,  fo  much  to  the 
Difadvantage  of  Religion,  that,  could  itpofTi- 
bly  be  concealed,  I  fhould  think  my  fclf  obliged 

to 


The  "PREFACE.  u 

to  pafs  it  over  in  Silence.    How  muft  it  afRifb 
good  Men,  to  confider,  that  our  unhappy  Dif- 
putes    about   Rights    and   Privileges,    fliould 
fpread  themfelves   into   Points  of  a  foreign 
Nature,  and  of  the  moft  facred  Importance  ; 
and  be  purfu'd  to  the  very  Horns  of  the  Al- 
tar, without  any  regard  to  thelnterefts  of  our 
common  Chriftianity !    What !    can   we    not 
differ  2ibout  Adjournments,  without  differing  al- 
fo  about  the  Evidences  of  a  future  State  •,   and 
managing  our  Contefts  on  that  Head,  in  fuch 
a  manner,  as  even  to  take  part  with,  and  make 
Sport  for  Unbelievers?  Are  thefe  the  bleiled 
l^^t^k.so^ih'Xt  Moderation  zndTemper,  of  which 
we  have  heard  fo  much  in  fome  Men's  Writ- 
ings, and  feen  fo  little  in  their  Practices  ?  How 
long  fhall  the  befl  Words  in  the  World  be  thus 
perverfly  applied  to  the  worfb  Purpofes ;  and 
made  ufe  of  to  cover,  and  advance  Defigns, 
widely  diftant  from  our  fpecious  Pretenfions? 
Can  we  look  upon  it,  as  one  Inftance  of  that 
moft  amiable  Virtue,  to  ftand  by  cool  and  un- 
concern'd  for  the  great  Truths  of  Religion? 
neither  to  defend  them  our  Selves,  nor  yet 
fuffer  them  to  be  defended  by  Others?  and, 
when  we  chance  to  fpy  an  Kgy  pz'iin  f/ni ting  an 
Hebrew,  one  of  our  Brethren,  to  be  fo  far  from 
avenging  the  IVrong,  as  to  encourage  and  aflift 
the  Doer  of  it  ?  what  is  this,  but  to  imitate  tha 
wicked  Policy  of  our  worft  Enemy,  which  we 
have  fo  often  complain'd  of?  For  how  Elo~ 
quent  have  fome  Men  been  in  their  Invedlives 
againft  a  neighbouring  Prince  (the  Subjc6b  of 
their  Panegyricks  on    fome  other  Occafions) 
for  making  fcandalous  Leagues  with  Mahome- 
tans, 


78  The   T  RE  FACE. 

tans,  and  attacking  Chriflians  in  Conjundion 
with  the  great  Enemies  of  Chrifiendom  ?  And 
is  their  Conduft  lefs  liable  to  Reproach,  who 
are  not  afhamed  to  efpoufe  the  Caufe  even  of 
Infidelity  itfelf,  rather  than  mifs  an  Opportuni- 
ty of  expreffing  their  Refentments  againft  Men 
they  do  not  like,  and  of  keeping  up  their  little 
Party-Interefts,  and  Quarrels?  When  Popery 
was  at  our  Doors  in  a  late  Reign  j  did  we  take 
this  way  of  keeping  it  out  ?  And  are  Atheifm 
*  and  Deifm  lefs  dreadful  in  themfelves  ?  Or  are 
we  now  in  lefs  Danger  of  being  over-run  with 
them  ?  In  God's  Name,  if  we  cannot  agree 
in  other  things,  let  us  unite  at  leaft  in  an  equal 
Zeal  for  thofe  capital  Dodlrines,  which  we  all 
equally  embrace,  and  are  alike  concerned  to 
maintain :  Nor  let  our  perfonal  Views,  and 
Prejudices  (if  we  will  not  be  perfuaded  to  part 
with  them)  ever  lead  us  to  do  any  thing,  that 
may  expofe  Religion  itfelf  to  the  Laughter 
and  Scorn  of  profane  Men ;  who  Jhoot  out  the 
Lip,  and  Jhake  the  Head,  faying.  Aha !  So  ive 
would  have  it. 


THE 


THE 

CONTENTS. 

S  E  R  M.  I.      \      Large  Preface    in    De- 
/\    fence     of    a    Sermon 
preach'd  at  the  Funeral  of  Mr.  Thomas 
Bennet. 

I  Cor.  XV.  19.  If  in  this  Life  only  we 
have  Hope  in  Chrifi-,  we  are  of  all 
Men  moji  miferable.  p.  i 

S  E  R  M.  II.     A  {landing  Revelation   tlie 
beft  Means  of  Convidion. 
St.  Luke  xvi.  31-  If  they  hear  not  Mo- 
fes  and  the  Prophets-,  neither  will- 
they  be  perfuadedj  thd  one  rofe  from 
the  T>ead.  p.  3  9 

S  E  R  M.  III.     A  Sermon  preach'd  at  the 
Eleftion  of  the  Lord-Mayor, 
jfobxx'ix.  14.    I  ptit  on  Right eottfnefsy 
and  it  cloathed  me  5  my  Judgment 
was  as  a  Robe  and  alDiadem.  p.  81 
S  E  R  M.  IV.     A  Sermon  preach'd  before 
the  Lord-Mayor,  on  a  Day  of  pub- 
lick  Humiliation. 
"T^fal.  XXX.  6,  7,  8.  In  my  Trofperity-,  I 
faid,  I  fhall  never  be  moved :  Lord, 
by  thy  Favour  Thou  hadfi  made  my 
Mountain  to  ftand  firong.      Thou 

didft 


The  C  O  N  T  E  N  T  S. 

didfi  hide  thy  Face-,  and  I  in: as  trou- 
bled. I  cry ed  unto  Thee,  O  Lord,  and 
unto  the  Lord  I  made  my  Supplica- 
tion, p.  I  1  o 
Serm.  V.  A  Splttal  Sermon  at  Sr.  Bridg- 
et's Ch\xxc\\,  on  Eajier-Tuefday,  1707. 
St.  Matth.  XXV.  40.    Verity  I  fay  unto 
you,  Inafmuch  as  ye  have  done  it  un- 
to one  of  the  leafi  of  thefe  my  bre- 
thren, ye  have  done  it  unto  me.  142 
Serm.  VI.  An  Acquaintance  with  God, 
the  beft  Support  under  Afflidions. 
A  Sermon  prcach'd  before  the  Queen 
at  St.  James Sy  OBob.  31.   1708. 
Job  xxii.  2 1 .     Acquaint  thyfelf  with 
him,  and  be  at  Teace.  1 8  2 
Serm.  VII.  A  Spittal  Sermon  preach'd  be- 
fore the  Lord-Mayor,  ^c. 
Luke  X.  3  2.  He  came  and  looked  on  him, 
and  pajfed  by  on  the  other  Side.  21 3 
Serm.  VIll.    A  Sermon  preach'd  before 
the  Sons  of  the  Clergy,  at  their  An- 
niverfary-Meeting  in  the  Cathedral 
Church  of  St.  Taul,  ^ec.  6.  1709. 
Rom.  xi.  6.  If  the  Firfi  Fruit  be  holy, 
the  Lump  is  alfo  holy ;  and  if  the 
Root  be  holy,  fo  are  the  Branches. 

255 
Serm.  IX.  Concio  ad  Clerum  Lond. 
Rom.  xiii.  i.    Omnis  Animal oteji at i- 
bus  fublimioribus  fubdita  fit*      309 


A 

SERMON 

P  R  E  A  c  H^D  in  the 
Cathedral-Church  of  St.  PA  U  U  ^ 

AT    THE 

FUNERAL 

O  F 

Mr.  rHO.  B  E  NNE  % 

Aug.  30<  1706". 

I   Corinth,  xv.   i  9. 
If  in  this  Life  only  we  have  Hope 
in  Chrift^  we  are  of  all  Men 
mofi  miferable, 

SUCH  Difcouf fes,  on  fuch  Mburn-sfeRM. 
ful  Occafions   as  thefe,  were  infti-      !• 
tuted,  not  fo   much  in  Honour  of  the  ^■^'^v''^ 
Dead,  as  for  the  Ufe  of  the  Living ;  that 
yoL.  II.  B  Oppor- 


2  A  Sermon  preach* d  at  the 

SERM.  Opportunity  may  be  taken  from  hence 
^'  to  excite  in  Perfons,  attending  on  thefe 
Solemnities,  a  due  Senfe  of  the  Uncer- 
tainty and  Vanity  of  all  Earthly  Satis- 
factions 5  to  imprint  upon  their  Minds, 
^  by  proper  Arguments  and  Refledions,  a 
lively  Perfwafion  of  the  Certainty  of  a 
Future  State,  and  an  earneft  Defire  of 
fitting  and  preparing  themfelves  for  it. 

There  is  no  Seafon,  to  which  fuch 
Thoughts  as  thefe  are  more  fuitable  j  nor 
any,  wherein  Men  are  likely  to  be  more 
affeded  with  them  :•  And  therefore  I  have 
chofen  (not  unfitly,  I  hope)  to  explain  to 
you,  at  prefent,  that  great  Argument  for 
a  Future  State,  which  S.  Taulh^th  couch'd 
in  the  Words  I  have  read  to  you ;  If  in 
this  Life  only  we  have  Hope  in  Chrifly 
we  are  of  all  Men  mofi  miferable  :  that 
is,  If  all  the  Benefits  we  exped  from  the 
Ciiriftian  Inftitution,  were  confin'd  with- 
in the  Bounds  of  this  prefent  Life,  and 
we  had  no  Hopes  of  a  better  State  after 
this,  of  a  great  and  lading  Reward  in  a 
Life  to  come  ;  We  Chriftians  Ihould  be 
the   moft    abandond  and  wretched  of 

Crea- 


Funeral  of  Mr.  Bennet.  % 

Creatures:  All  other  Sorts  and  Se6ts  of  serM: 
Men  would  evidently  have  the  Advan-      ^• 
tage  of  us,  and  a  much  furer  Title  to  ^^-^"^^^ 
Happinefs  than  We. 

This  Conceflion  the  Apoftle  openly 
makes,  and  from  hence  he  would  be  un- 
derftood  to  infer,  (tho'  the  Inference  be 
not  exprefs'd)  That,  therefore,  there  muft 
needs  be  another  State,  to  make  up  the 
Inequalities  of  this,  and  to  falve  all  irre- 
gular Appearances ;  fince  it  is  impolTible 
to  conceive  that  a  juft  and  good  God 
Ihould  fuffer  the  jufteft  and  beft  of  Men 
(fuch  as  the  beft  Chriftians  certainly  are) 
to  be  oftentimes  the  moft  mifcrable. 

If  S.  T'md  found  it  neceffary,  earneftly 
to  prefs  this  Argument  on  the  Corinthtansy 
foon  after  he  had  planted  the  Gofpel  a- 
mong  them,  and  confirm'd  it  by  Miracles  i 
it  cannot  but  be  highly  requifite  for  Us, 
who  live  at  fuch  a  Diftance  from  that 
Age  of  Miracles,  to  fupport  and  enliven 
our  Faith,  by  dwelling  often  on  the  fame 
Confidcrations :  And  this  Argument,  there- 
fore, 1  fhall  endeavour  to  open,  and  apply, 
in  the  following  Difcouife  -,  wherein, 

B  2  Firji, 


\  A  Sermon  preach' d  at  the 

SERM. 

I-  Firjfy  Ifhall  fhew  the  undoubted  Truth 

'^■^'Y'^  of  the  Apoftles  ConceJJion  i   and  from 
thence  fhall  eflablifh,  in  the 

II.  Second  Place,  the  Truth  of  that  Con- 
clujiony  which  he  builds  upon  it. 

III.  After  which,  I  Ihall  fuggeft  to  you  fome 
Rules  and  'Dire^ions,  which,  if  duly 
purfu'd,  will  enable  you  to  live  like  thofc 
who  have  their  Hope  in  another  Life  5 
like  Men,  who  look  upon  themfelves, 
as  being  only  on  their  Paflage  through 
this  State,  but  as  belonging  properly  to 
that  which  is  to  come ;  on  which,  there- 
fore, their  Eye,  their  Aim,  and  their 
Hopes  are  altogether  fix'd  and  employ 'd. 

IV.  And  thefe  General  Reflections  fliall  be 
followed  (as  they  will  very  naturally  be 
follow'd)  by  a  juft  and  faithful  Account 
of  that  Valuable  Perfon,  whofe  Remains 
now  lie  before  us. 


As 


Funeral  of  Mr.  Bcnntt.  $ 

SERM, 

As  to  the  ConceJJion  of  the  Apoftle,  ^• 
I  fhall  urge  it  fomewhat  farther  than  the  ^•'^^^'^^^ 
Letter  of  the  Text  will  carry  us  j  proving 
to  you,  under  two  different  Heads,  That, 
were  there  no  other  Life  but  this,  Firft, 
Men  would  really  be  more  miferable  than 
Beafts  J  and  Secondly,  The  beft  Men 
would  be  often  the  moft  miferable  ;  I 
mean,  as  far  as  Happinefs  or  Mifery  are 
to  be  meafur'd  from  Pleafing,  or  Painful 
Senfations  -,  and,  fuppofing  the  Prefent 
to  be  the  only  Life  we  are  to  lead,  I 
fee  not,  but  that  This  might  be  efteem'd 
the  true  Meafure  of  them. 

Firft-,  Were  there  no  Life  after  this. 
Men  would  be  more  miferable  thanBcafts : 
for  in  this  Life,  it  is  plain  that  Beafts 
have,  in  many  refpeds,  the  Advantage 
of  them  5  in  as  much  as  they  enjoy  grear 
tcr  Senfual  Pleafurcs,  and  feel  fewer  Cor- 
poral Pains,  and  are  utter  Strangers  to 
all  thofe  Anxious  and  Tormcntinf^ 
Thoughts  which  perpetually  haunt  and 
difquict  Mankind. 

B  3  The 


<$  A  Sermon  preach' d  at  the 

SERM.  The  pleafures  of  Senfe  are  probably 
I-  relifh'd  by  Eer.fts  in  a  more  exquifite  de» 
^'**''"*^  gree,  than  they  are  by  Men  ;  for  they 
tafte  them  fincere  and  pure  always,  with- 
out mixture,  or  alloy,  without  being  di- 
ftradcd  in  the  Purfuit,  or  difquieted  in 
the  Ute  of  them. 

They  follow  Nature,  in  their  Defires 
and  Pruitions,  carrying  them  no  farther 
than  fhe  direfts,  and  leaving  off  at  the 
Point,    at   which    Excefs  would    grow 
^  v  Troublefome    and  Hazardous  5   fo    that 

W  their  Appetite  is  not  deftroy'd  or  dull'd, 

by  being  gratified,  but  returns  always 
freih  and  vigorous  to  its  Objed.  Hence 
Their  Organs  arc  generally  better  dif- 
pos'd  than  Ours,  for  receiving  grateful 
Imprefllons  from  fcnfible  Objcds  5  being 
lefs  liable  to  be  vitiated  by  Difeafes,  and 
other  Bodily  Accidents,  which  diforder 
our  Frame,  and  extremely  leflen  the  Com- 
placence W£  have  in  all  the  good  Things 
of  this  Life  that  furround  us.  Nor  are 
the  Pleafures,  which  the  Brutal  Part  of 
the  Creation  enjoy,  fubjed  to  be  leflen'd 
apy  way  by  the  IJneafinefs  which  arifcs 

from 


Funeral  of  Mr.  Bennet.  7 

from  Fancy   and  Opinion.     They  have  s  E  R  M. 
not  the  Art  of  growing  Miferable  upon      ^• 
the  View  of  the  Happinefs  of  others  5  it  ^^"^"^^^ 
being  the  pecuHar  Privilege  of  Thinking 
Beings,   wlien  they  are   otherwife  fuffi- 
ciently  blefs'd,  to  create  Trouble  to  them- 
felves,  by  needlefs  Comparifons. 

They  are  under  no  Checks  from  Rea- 
fon  and  Refledion,  which,  by  reprefent- 
ing  perpetually  to  the  Mind  of  Man  the 
Meannefs  of  all   Scnfual   Gratifications, 
do,  in  great  meafure,  blunt  the  Edge  of 
his  keeneft  Defires,  and  pall  all  his  En- 
joyments.    They  are  not  aware  of  a  Su- 
perior Good,  or  of  any  higher  End,  to 
which  they  might  be  ordain'd.    They  feel 
no  inward  Reproaches  for  tranfgrelling 
the  Bounds  of  their  Duty,  and  the  Laws 
of  their  Nature.      They  have  no  uneafy 
Prefages  of  a  future  Reckoning,  where-   • 
in  the  Pleafures  they  now  tafte  muft  be 
accounted   for  ;    and  may,  perhaps,   be 
outweighed  by  the  Pains,  which  fhall  then 
lay  hold  of  them.     None  of  their  Satii^ 
factions  are  impair'd  by  the  Fear  of  lofing 
them,  by  that  Dread  of  Death,   which 
B  4  hangs 


$  A  Sermon  preach' d  at  the 

SERM.  hangs  over  the  mere  natural  Man  ;  and, 

I'      hke    the  Hand-writing   on    the    Wall, 

^^-"'^^'^'^^  damps  all  his  Mirth  and  Jollity  j  and  by 

Heb.  ii.    which  he  is,  as  the  Apoftle  fpeaks,  all  his 

*^*         Life-time  fubjeB  unto  Bondage  -,  that  is, 

in  a  mean,  dcjeded,  flavifh  ftate  of  Mind. 

In  a  word,  they  have  no  Concern  for 

what  is  paft,  no  uneafy  Expedations  of 

what  is  to  come  5  but  are  ever  ty'd-down 

to  the  prefent  Moment,  and  to  the  pre- 

fent   Enjoyment,   and   in  that  they  are 

vigoroufly,  and  totally  employ'd. 

In  thefe  Refpeds,  it  may  be  truly  af- 
firmed ;  That,  if  we  had  hope  in  this 
Life  only.  Men  would  be  really  more 
p^iferable  than  Beafts  j  and  0|i  the  fame 
Account, 

Secondly,  The  bed  of  Men  would  be 
often  the  mod  miferable.  For  their  Prin- 
ciples give  them  not  leave  to  tafte  fo 
freely  of  the  Plcafurcs  of  Life,  as  other 
Mens  do  J  and  expofe  them  more  to  the 
Troubles  and  Dangers  of  it. 

The  Principles  of  good  Men  give  them 
not  leave  to  taftc  fo  freely  of  the  Plgafures 

of 


.XIll. 


Funeral  of  Mr.  Benn  ct.~  9 

of  Life,  as  other  Mens  do  :  for  their  great  s  E  RM. 
and  prevailing  Principle  is,  to  fit  as  loofe  J- 
from  thofc  Pleafurcs,  and  be  as  moderate  ^•'^^^'^-' 
in  tlie  ufe  of  them,  as  they  can  ;  in  order 
to  maintain  the  Empire  of  the  Mind  over 
the  Body,  and  keep  the  Appetites  of  the 
One  in  due  Subjection  to  the  Reafoning 
Powers  of  the  Other.  No  fmall  Part  of 
Virtue  confifts  in  abftaining  from  that, 
wherein  Senfual  Men  place  their  Felicity  i 
in  mortifying  the  Tweeds  of  the  Body-,  and^o^^ 
making  no  ^ro'vifionfor  the  F/efh  to  ful-  *4- 
fil  the  Ltifis  thereof  A  truly  good  Man 
thinks  himfelf  obliged,  not  only  to  for- 
bear thofe  Gratifications,  which  are  for- 
bidden by  the  Rules  of  Reafon  and  Reli- 
gion, but  even  to  reftrain  himfelf  in  un- 
forbidden Inflances,  when  by  allowing 
himfelf  in  what  is  Innocent,  he  would 
either  run  theRifque  of  being  farther  be- 
tray'd  into  what  is  not  fo,  or  would 
breed  matter  of  Offence  to  his  weak  and 
misjudging  Neighbour.  He  lives  not  for 
Himfelf  alone,  but  hath  a  Regard  in  all 
his  Adions  to  the  great  Community 
wherein  he  is  enclos'd  ,   and  gives  the 

Reins, 


II 


lo  'A  Sermon  preach* d  at  the 

SERM.  Reins,   therefore,    to    his  Appetites   no 
^'      farther,  tiian  the  Indulging  them  is  con- 

^■""'^^'^^  fiftent  with  the  general  Good  and  Hap- 
pinefs  of  Society. 

He  is  fo  far  from  grafping  at  all  the  Ad- 
vantages and  Satisfadions  of  this  World, 
which  are  polTible  to  be  attain  d  by  him, 
that  he  thinks  the  bounding  of  his  Defires 
and  Deflgns  within  the  Line,  which  his 
Birth  and  Fortune  have  mark'd  out,  to 
be  a  great  and  indifpenfable  Duty  :  He 

Phil.  vi.  hath  learr^dy  in  whatfoever  State  he  is, 
therewith  to  be  Content ;  and  doth  not, 
therefore,  eagerly  afpire  after  an  higher 
Condition  of  Life,  is  not  over-folicitous 
to  procure  to  himfelf  a  larger  Sphere  of 
Enjoyment. 

From  thefe  and  many  other  Confide- 
rations  (which  I  need  not  mention)  it  is 
manifcft,  that  the  beft  of  Men  do  gene- 
rally enjoy  leaft  of  the  Pleafures  and  Sa- 
tisfadions  of  Life  :  It  is  as  manifcft,  that 
they  are  mod  exposed  to  the  Troubles  and 
Dangers  of  it. 

They  are  determined  to  live  up  to  the 
Holy  Rule,  by  which  they  have  obliged 

them 


Funeral  of  Mr.  Bennet.  1 1 

themfelves  to  walk,  whatever  may  be  theSERM. 
Confequences  of  it,  tho'  fore  Evils,  and  ^* 
great  Temporal  Inconveniencies  mould 
fometimes  attend  the  Difcharge  of  tlieir 
Duty.  The  Hypocrite  hath  the  Art  of 
bending  his  Principles  and  Pradice  al- 
ways to  whatever  is  for  his  Convenience, 
and  of  falling  in  with  the  Falhion  of  a 
Corrupt  and  Wicked  World  :  but  the 
truly  upright  Man  is  inflexible  in  his 
Uprightnefs,  and  unalterable  in  his  Pur- 
pofes  5  Nothing  can  make  him  Remifs 
in  the  Praftice  of  his  Duty,  no  Profped 
of  Intercfl-  can  allure  him,  no  Fear  of 
Danger  can  difmiiy  him. 

It  will  be  his  Lot  often,  to  look  fingu- 
lar,  in  Loofe  and  Licentious  Times,  and 
to  become  a  By-word  and  a  Reproach 
on  that  account  among  the  Men  of  Wit 
and  Pleafure.  He  is  not  for  our  tttrUy  w^fj  jj^ 
(will  they  fay,  as  their  Words  are  re-  12,14,15. 
prefented  in  the  Book  of  JVifdom)  He 
is  clean  contrary  to  our  'Doings  -,  he  was 
made  to  reprove  our  Thoughts  -,  he  isgrie- 
*uous  unto  us,  even  to  behold  -,  for  his 
Life  is  not  like  other  Mens,  his  Ways 

are 


Iw^^TN^ 


12P  ^ A  Sermon  f  reached  at  the 

sERM.  dre  of  another  Fusion.  And  thefe  ill 
I-  Thoughts,  once  entertain d,  will  (we 
may  be  fure, )  as  Occafion  offers,  be  fol- 
lowed by  worfe  Ufage. 

Some  Chriftian  Virtues  (for  Inftance, 
Humility,  and  Mceknefs)  do,  as  it  were, 
invite  Injuries :  Por  it  is  an  Encourage- 
ment to  bafe  and  infolent  Minds  to  out- 
rage Men,  when  they  have  Hopes  of  do- 
ing it,  without  a  Return.  If  it  be  a  Man's 
known  Principle,  to  depart  from  his  Right 
Jn  a  fmall  matter,  rather  than  break  Chri- 
ftian Peace  ;  111  Men  will  be  tempted  to 
make  illegal  and  unjuft  Enrroachments 
upon  him.  He  who  refolves  to  walk 
by  the  Gofpel  Kule  of  forbearing  all  At- 
tempts, all  Defire  of  Revenge,  will  pro- 
bably have  Opportunities  every  now  and 
then  given  to  exercife  his  Forgiving 
Temper. 

Thus  Good  and  Pious  Perfons  are,  by 
the  Nature  and  Tendency  of  their  Prin- 
ciples, more  expos'd  to  the  Troubles  and 
ill  Accidents  of  Life,  as  well  as  greater 
Strangers  to  the  Pleafures  and  Advan- 
tages of  it,  th^n  other  M^  Confcientious 

Men 


Funeral  of  Mr.  Bennet.  t  i 

Men  are  :  And,  on  both  thefe  Accounts,  serm. 
what  the  Apoftle  lays  down  in  the  Text,      ^ 
is  evidently  and  experimentally  true ;  that,  ^-^^^^"^^ 
if  in  this  Life  only  they  had  Hope^  they 
were  of  all  Men  moji  miferable. 

From  which  Conceffion,  which  he  IL 
thus  openly  makes,  he  would  be  under- 
ftood  (as  I  told  you)  to  infer,  tho'  the 
Inference  be  not  exprefs'd,  that  there 
muft,  therefore,  neceflarily  be  another 
State,  to  make  up  the  Inequalities  of 
this,  and  to  falve  all  irregular  Appearan- 
ces, lor  if  God  be  infinitely  holy,  and 
pure,  and  juft,  and  good  j  he  muft  needs 
take  delight  in  thofe  of  his  Creatures  that 
refemble  him  moft  in  thefe  Perfedions  : 
He  cannot  but  love  Virtue,  where-ever 
it  is,  and  reward  it,  and  annex  Happi- 
nefs  always  to  the  Exercife  of  it.  And 
yc:  this  is  fo  far  from  being  the  Cafe, 
that  tbc  contrary  often  happens  in  this 
Life ;  wi.-^re  even  the  greateft  Saints  are 
fometimes  iiiade  the  moft  remarkable  In- 
ftances  of  SuftViing.  We  may,  therefore, 
furely  conclude,  that  there  muft   be   a 

Future 


14  A  Sermon  preach' d  at  the 

SERM.  Future  State,  wherein  thefe  Rewards 
^  fhall  be  beftowed,  and  this  Love  of  God 
to  good  Men  made  to  appear,  and  the 
eternal  and  infeparable  Connexion  be- 
tween Virtue  and  Happinefs  manifefted, 
in  the  fight  of  Angels  and  Men,  It 
cannot  confift  with  the  Divine  Attributes, 
that  the  impious  Man's  Joys  fhould,  upon 
the  whole,  exceed  thofe  of  the  Upright  5 
or  that  the  Beads  of  the  Pield,  which 
ferve  him  not,  and  know  him  not,  fhould 
yet  enjoy  a  more  entire  and  perfed  Hap- 
pinefs, than  the  Lord  of  this  Lower  Crea- 
tion, Man  himfelf,  made  in  God^s  own 
Image,  to  acknowledge  and  adore  him  : 
and,  therefore,  as  certainly  as  God  is,  a 
time  there  will  and  muft  be,  when  all 
thefe  unequal  Diftributions  of  Good  and 
Evil  fhall  be  fet  Right,  and  the  Wifdoni 
and  Rcafonablenefs  of  all  his  Tranfadi- 
ons  with  all  his  Creatures  be  made  as 
clear  as  the  Noon-Day. 

And  this,  before  that  Revelation  had 
cnlightcn'd  the  World,  was  the  very  beft 
Argument  for  a  Future  Eftate,  which 
Mankind  had  to  reft  upon.     Their  Phi- 

lofophical 


Funeral  of  Mr.  Bennet.  t  $ 

iofophical  Reafonings,   drawn  from  the  SERM, 
Nature    of    the    Soul,    and    from    the      l- 
Inftinds    and    Prcfages   of   Immortality  ^-'^V^V*' 
implanted    in    it,    were    not   fufficient- 
\y    clear    and    conclufive.       The   only 
fure  Foundation  of    Hope,    which   the 
wifeft  and  moft  thoughtful  Men  amongft 
the  Heathen  pretended  in  this  Cafe  to 
have,  was,   from  the  Confideration  fug- 
gefted  in  the  Text  :    and  from   thence 
fome^  of  them  reafon  d  without  Doubt, 
or  Heiitancy  5  and  liv'd  and  dy'd  in  fuch 
a  manner,  as  to  fhew,  that  they  belicv'd 
their  own  Reafonings. 

It  may  fuffice,  thus  far  to  have  cnlarg'd 
on  that  great  Argument  of  a  Future  State, 
which  is  urg'd  by  S.  ^aul  in  the  Words 
before  us  :  "  If  in  this  Life  only  we  had 
"  Hope,  Men  would  really  be  more  mi- 
<*  ferable  than  Beafts  5  and  the  beft  of 
*<  Men  oftentimes  the  moft  miferable. 
"  But  it  is  impollible  to  imagine,  that 
"  a  God  of  infinite  Wiidom  and  Good- 
"  nefs  ihould  diftribute  Happinefs  and 
"  Mifcry,  fo  unequally  and  abfurdly  : 
**  It  remains,  therefore,  that  good  Men 

"  have 


1 6  A  Sermon  preach'd  at  the 

5ERM.  "  have   a  well-grounded  Hope  in  ano-^ 
I.       "  ther  Life  3  and  are  as  certain  of  a  fu- 
^•I'^'^'f'^^  ^'^  ture  Recompence,  as  tlaey  are  of  tlie 
"  Being,  and  Attributes  of  God. 

HI.  The  beft  Ufe  I  can  make  of  this  Com- 
fortable Truth,  thus  explained,  is.  To  ex- 
hort you  from  thence  to  live  like  thofe 
who  have  their  Hope  in  another  Life  5 
like  Men  who  look  upon  themfelves  as 
being  upon  their  Paflage  only  through 
this  prefent  World,  but  as  belonging  pro- 
perly to  that  which  is  to  come.  And 
thus  we  may  be  faid  to  live,  if  we  ob- 
ierve  the  following  plain  Rules  and  Di- 
redions  j  which  are  not  the  lefs  ufefuly 
becaufe  they  are  plain  ones.  Several  of 
them  will  give  a  natural  Occafion  to 
thofe,  who  knew  the  deceafed  Perfon, 
of  anticipating  his  Charader  in  their 
Thoughts :  for  he  did  really  in  good  mea* 
fure  (and  with  due  Allowances  made  for 
Human  Frailties)  govern  himfelf  by  them  ^ 
and  I  may,  for  that  Reafon,  I  hope,  be 
fuffered  to  infift  the  more  freely  upon 
them. 

Now> 


N 


Funeral  of  Mr.  Bennet.  If 

Now,  to  live  like  thofe  that  have  their  SERMj 
Hope  in  another  Life,  implies,  .    ^' 

'  Fir  ft.  That  we  indulge  out  (elves  in  the 
Gratifications  of  tliis  pieient  Life  very 
fparingly  j  that  we  keep  under  our  Ap- 
petites, and  do  not  let  them  loofe  into 
the  Enjoyments  of  Senfe  :  but  fo  ufe 
the  good  things  of  this  World,  as  noc 
abufing  them  5  fo  take  delight  in  themj 
as  to  remember  that  we  are  to  part 
with  them,  and  to  exchange  them  for 
more  excellent  and  durable  Enjoyments^ 
Brethren-,  (fays  St.  Teter)  I  befeech  yoth  \  Pet.  JL 
as  Tilgrms,  abftainfrom  Flejhly  Lnfis  °  "* 
They,  who  pafs  through  a  Foreign  Coun- 
try, towards  their  Native  Home,  do  not 
ufually  give  up  themfelves  to  an  eager 
purfuit  of  the  Pleafures  of  the  Place  5 
ought  not  to  dwell  long  upon  them,  and 
with  Greedinefs  5  but  make  ufe  of  them 
only  for  their  Refrefhment  on  the  Way, 
and  ioi  as  not  to  be  diverted  from  pur- 
fuing  their  Journey. 

A  good  Chriftian  mufl:  partake  of  thofe 
grateful  Repafts  of  Senfe,  which  he  meets 
with  here  below,  in  like  manner  as  the 

yoL,  IL  G  Jews 


I S  A  Sermon  preach' d  at  the 

SERM.  Jews  did  of  their  Paffover,  with  their 
^'       Loins  girded,  their  fboes  on  their  feety 

Exod.  xii.  ^^^  /^^^/^  ftaff  in  their  hand,  eating  it 

*'•  in  hafte ;  that  is,  he  muft  always  be  in  a 
Travelling  Pofture,  and  fo  tafte  Senfual 
Pleafures,  as  one  that  is  about  to  leave 
them,  and  defires  to  be  ftopp'd  as  little  as 
he  can  by  them,  in  his  Way  towards  the 
End  of  his  Hopes,  the  Salvation  of  his 
Soul.  And  to  this  Cuftom  of  the  'Jews 
St.  Teter,  in  his  Exhortation  to  Sobriety 
and  Temperance,  may  be  fuppos'd  to  al- 

t  Tet.  i.  lude  ^  Wherefore  (fays  he)  gird  up  the 
Loins  of  your  Mind,  and  be  ye  fober* 

Indeed,  it  is  impoflible  for  a  Man  to 
have  a  lively  Hope  in  another  Life,  and 
yet  be  deeply  immers'd  in  the  Enjoy- 
ments of  this ;  inafmuch  as  the  Happinefs 
of  our  Future  State  fo  far  exceeds  all  that 
we  can  propofe  to  ourfelves  at  prefent, 
both  in  Degree,  and  Duration  ;  that  to 
One  firmly  perfwaded  of  the  Reality  of 
that  Happinefs,  and  earneftly  defirous  of 
obtaining  it,  all  Earthly  Satisfadions  muft 
needs  look  little,  and  grow  flat  and  un- 
favoury  :  efpecially,  when  by  Experience 

he 


Funeral  of  Mr.^  ennet^  fj 

he  finds,  that  too  free  a  Participation  of  SERMJ 
Thefe    indifpofes     him    extremely   for      ^• 
Thofe  ;  for  all  the  Duties  that  Sre  ne-  ^^'^^^^^ 

ceflary  to  be  perfornVd,  and  all  the  good 
Qualities  that  are  neceflary  to  be  attain'd, 
in  order  to  arrive  at  them.  He  perceives 
plainly,  that  his  Appetite  to  Spiritual 
Things  abates,  in  proportion  as  his  fen- 
fual  Appetite  is  indulg'd  and  encourag'dj 
and  that  Carnal  Defires  kill  not  only  the 
Dcfire,  but  even  the  l^ower  of  tailing 
Purer  Delights  -,  and,  on  both  thefe  Ac- 
counts, therefore,  flies  too  deep  a  Draught 
of  all  Earthly  Enjoyments  :  Having  this  x  John  iil. 
Hope  in  him-,  he  piirifieth  himfelf-,  even  ^- 
as  He  (/'.  e.  even  as  the  Author  and  Re- 
vealer  of  this  Hope)  is  pure.     A 

Second  Inftance,  wherein  we  may  be 
faid  to  live  like  thofe  who  have  their 
Hope  in  another  Life,  is,  if  we  bear  the 
UncafinefTes  that  befall  us  here,  with 
Conftancy  and  Patience  j  as  knowing, 
that,  tho'  our  Paflage  through  this  World 
fhould  be  rough  and  troublefome,  yet 
the  Trouble  will  be  but  ihort,  and  the 
Kcft  and  Contentment  we  fhali  find  at 
G  2  the 


20  A  Sermon  pr each' d  at  the 

SERM.  the  End,  will  be  an  ample  Recompence 
^'       for  all  the  little  Inconveniences,  we  meet 

'*''^^'^^^  with,  in  our  way  towards  it.  We  muft 
not  expeft,  that  our  Journey  through  the 
feveral  Stages  of  this  Life  .fhould  be  all 
fmooth  and  even  5  or,  that  we  fhould 
perform  it  wholly  without  Difafters,  111 
Accidents,  and  Hindrances.  While  we 
live  in  this  World,  where  Good  and  Bad 
Men  are  blended  together,  and  where 
there  is  alfo  a  Mixture  of  Good  and. 
Evil  wifely  diftributed  by  God,  to  ferve 
the  Ends  of  his  Providence  j  we  are  not 
to  wonder,  if  we  are  molefted  by  the 
One,  as  well  as  benefited  by  the  Other. 
'Tis  our  prefent  Lot  and  Condition,  to 
be  fubjed  to  fuch  Cafualties  ;  which, 
therefore,  as  they  ought  not  to  furprize, 
fo  much  lefs  fhould  they  dejed  us :  nor 
can  they,  if  we  look  forward,  and  en- 
tertain ourfelves  with  the  Profped  of  that 
Happinefs  to  which  we  are  haftening  5 
and  at  which  when  we  arrive,  even  the 
Remembrance  of  the  Difficulties,  we  now 
undergo,  will  contribute  to  enhaunce  our 
Pleafure. 

Indeed, 


Funeral  of  Mr.  BennctJ  iV 

Indeed,  while  we  are  in  theFlefli,  we  SERM. 
cannot  be  utterly  infenfible  of  the  Af-      ^* 
fli£lions  that  befall  us  :  what  is  in  itfelf  ^'"^'^ 
harfh  and  ungrateful,  muft  needs  make 
harfh  and  ungrateful  Impreffions  upon  us. 
And  therefore,  to  pretend  to  be  perfedly 
eafy  under  any  great  Calamity  of  Life, 
muft  be  the  EfFeCt  either  of  Hypocrify, 
or  Stupidity.     However,  tho*  it  be  not  in 
our  Power  to  make  an  Affliftion  no  Af- 
flidion  ;  yet  it  is  certainly  in  our  Power 
to  take  off  the  Edge,  and  leflen  the  Weight 
of  it,  by  a  full  and  fteady  View  of  th^ife 
Divine  Joys  that  are  prepared  for  us  \n 
another  State,  which  (hall  fhortly  begin, 
and  never  end  :  We  may  fay,  and  think 
with  S.  Taiil,  J  reckon  that  the  Suffer-  Rom.  viii. 
ings  of  this  prefent  Life  are  not  worthy  ^ 
to  be  compared  with  the  Glory  that  [hall 
he  revealed.     And  thus  faying,  and  think- 
ing, we  may  bear  the  heavieft  Load  that 
can  be  laid  upon  us,  with  Contcntednefs, 
at  leaft,  if  not  with  Chearfulnefs.     A 

Third  Inftance  of  our  living  like  thofe 

that  have  their  Hope  in  another  Life,  is, 

if  we  always  take  the  Account  of  a  Future 

C  3  State 


2Z  'A  Sermon  preached  at  the 

SERM.  State  into  our  Schemes  and  Rcafoninsrs 
•*•       about  the  Concerns  of  this  World  5  and 

^"^''^^'^'^'''^  form  our  Judgments  about  the  Worth,  or 
Emptinefs  of  things  here,  according  as 
they  are,  or  are  not  of  Ufe,  in  relation 
to  what  is  to  come  after. 

He  who  fojourns  in  a  foreign  Country, 
refers  what  he  fees  and  hears  Abroad,  to 
the  State  of  things  at  Home  ;  with  that 
View  he  makes  all  his  Refledions,  and 
Enquiries ;  and  by  that  meafure  he  judges 
of  every  thing  which  befalls  himfelf,  or 
others,  in  his  Travels.  This  Pattern 
fhould  be  our  Guide,  in  our  prefent  State 
of  Pilgrimage  5  wherein  we  often  mifin- 
terpret  the  Events  of  Providence,  and 
make  a  wrong  ufe  of  them,  by  attending 
to  the  Maxims  of  this  Life  only  5  and  fo 
thinking  of  the  World,  which  we  are 
now  in,  and  of  the  Affairs  of  it,  as  if 
both  That,  and  They,  and  We  had  no 
manner  of  Relation  to  another :  Where- 
as, in  truth,  what  we  fee  is  in  order  only 
to  wha|:  we  do  not  fee  j  and  both  thefe 
States,  therefore,  mull  be  joined,  anci 
confidcr'd  together,  if  we  intend  to  re- 
flet 


Funeral  of  Mr.  Bennct.  2  j 

fled  wifely  and  juftly  on  prcfent  Appear-  SERM. 
anccs  :  for  as  no  Man  knoweth  Love,      ^• 
or  Hatred  5    fo  neither  can  he  difcern  £^,^.1^^  -^^ 
Good,  or  Evil,  purely  by  what  is  before^' 
him. 

We,  perhaps,  when  we  fee  Vice  re- 
markably Profperous,  or  Virtue  in  deep 
Diftrefs  5  when  a  Man,  who  is,  and  does 
Good  to  Mankind,  happens  to  be  cut  off 
in  the  Vigour  of  his  Strength,  and  in 
the  midft  of  his  innocent  Enjoyments  i 
whilft  the  wicked  grow  Old,  yea  are 
mighty  in  ^ower,  *  and  come  to  their  *  Job  xxi,; 
Grave  in  a  full  Age,  like  as  a  fhock  ofV^^^  ^^  26, 
Corn  cometh  in,  in  his  Seafon  :  We,  I 
fay,  in  fuch  Cafes,  are  ready  to  cry  out 
of  an  unequal  Management,  and  to  blame 
the  Divine  Adminiftration  ;  whereas,  if  - 
we  confider'd,  that  there  is  another  State 
after  this,  wherein  all  thefe  feeming  Ir- 
regularities may  be  fet  right  j  and  that, 
in  the  mean  time  they  are  of  ufe  to  di- 
flinguifh  the  Sound  from  the  Falfe  Be- 
liever, to  exercife  the  Faith  of  good  Men, 
and,  by  that  Means,  entitle  them  to  a 
greater  Reward  j  This  one  Conlideration 
C  4.  would 


^4  A  Sermon  preach' d  at  the 

5ERM.  would  make  all  our  Murmurs  ceafe,  and 
^*       all  thoie  fancv'd  Difficulties  vanifh. 

^  Many  other  Inftances,  like  thefc,  there 

are,  wherein  (I  fay )  we  fhall  never  be 
able  to  give  ourfelves  a  Satisfactory  Ac- 
count of  the  Divine  Condud,  as  it  appears 
to  us  at  prcfent,  without  drawing  our 
Arguments  and  Refledions  from  a  future 
State,  and  forming  fuch  a  Scheme  of 
things,  as  fhall  at  once  take  in  both  Time 
and  Eternity.     We  may,  in  the 

Fourth  place-,  be  faid  to  live  like  thofe 
that  place  their  Hope  in  another  World  ; 
when  wc  have  in  a  great  meafure  con- 
quered our  Dread  of  Death,  and  our  un- 
rpafonable  Love  of  Life,  and  are  even 
pr^par'd,  and  willing  to  be  difTolv'd,  and 
to  be  with  Chrift,  as  foon  as  ever  he 
thinks  fit  to  call  us.  Till  we  have  wrought 
ourfelves  up  into  this  Degree  of  Chriftian 
Indifference,  we  are  in  Bondage  5  we  can- 
not fo  well  be  faid  to  have  our  Hope,  as 
pur  Fear  in  another  Life,  while  we  are 
pighty  loth  and  un\Villing  to  part  witk 
"jfijis,  for  the  fake  of  it. 


Not 


Funeral  of  Mr.  Bennet.  2^ 

Not  that  it  is  in  the  Power  of  Human  SERM. 
Nature,  witiiout  extraordinary  Degrees  •'• 
of  Divine  Grace,  to  look  Death  in  the 
Pace,  unconcern'd  j  or  to  throw  off  Life 
with  the  fameEafe,  as  one  doth  a  Garment, 
upon  going  to  Reft  :  Thefe  are  Heroick 
heights  of  Virtue  5  attain'd  but  by  few, 
and  matter  of  ftrid  Duty  to  none.  How- 
ever, it  is  pofTible  for  all  of  us  to  lelTen 
our  Natural  Fears  of  this  kind,  by  Religi- 
ous Confiderations  ;  by  a  firm  Belief  of^ 
and  a  frequent  Meditation  upon  thofe  Joys 
that  fliall  be  reveal'd,  to  raife  ourfelves  up 
into  a  Contempt  of  prefent  Satisfadions, 
and  into  a  Refolution  of  fubmitting  our- 
felves, if  not  joyfully,  yet  meekly,  and 
calmly,  to  the  Sentence  of  Death,  when- 
ever it  fhall  pleafe  God  to  inflid  it  upon 
US.  This,  I  fay,  is  a  very  pradticable  De- 
gree of  Chriftian  Magnanimity  and  Cou- 
rage ;  and  it  is  both  the  Duty  and  the 
Intereft  of  every  good  Chriftian  to  attain 
it.  Which  we  fhall  be  the  better  enabled 
to  do,  if  in  the 

Fifth  and  laji  place.  We  make  a  pro- 
per Ufe  of  fuch  Opportunities  as  thefe, 

and 


26  A  Sermon  preach' d  at  the 

SERM.  and  of  all  other  Seafons  of  Serious  Re- 
I.      fledion,  which  are  afforded  us,  in  order 

^•'"'^'''^  to  fix  in  our  Minds  a  lively  and  vigorous 
Scnfe  of  the  things  of  another  World. 
They  are  under  the  Difad vantage  of  be- 
ing Diftant  ;  and,  therefore,  operate  but 
faintly  upon  us.  To  remedy  this  Incon- 
veniency,  we  muft  frequently  revolve 
within  ourfelves  their  Certainty,  and 
great  Importance  ',  fo  as  to  bring  them 
near,  and  make  them  familiar  to  us ; 
till  they  become  a  conftant  and  ready 
Principle  of  Adlion,  which  we  can  have 
recourfe  to  upon  all  Occafions. 

If  we  really  live  under  the  Hope  of  fu- 
ture Happinefs,  we  fhall  be  apt  to  tafte 
it  by  way  of  Anticipation  and  Fore- 
Thought  ;  an  Image  of  it  will  meet  our 
Minds  often,  and  ftay  for  fome  time  there, 
as  all  pleafing  Expedations  do ;  and  that, 
in  proportion  to  the  Pleafure  we  take  in 
them.  I  appeal  to  you,  if  it  be  not  fo 
in  your  Temporal  Affairs.  Hath  any  of 
you  a  great  Inter  eft  at  ftake  in  a  far- di- 
ftant Part  of  the  World  ?  hath  he  ven- 
tur'd  a  good  Ihare  of  his  Fortune  thither  ? 

and 


Funeral  of  Mr.  Bennet.  27 

and  may  rcafonably  hope  for  a  vaft  and  SERM. 
exceeding  Return  ?  His  Thoughts  will  be      ^• 
often  employ 'd  on  this  Subjeftj  and,  the  ^*^V>^ 
nearer  the  time  of  his  Expedation  ap- 
proacheth,  the  more  he  will  think  of  it  : 
for,  -where  his  Treaftire  is,  there  will  his  ^"^^  '^"• 
Heart  alfo  moft  certainly  be.     Now,  our 
Spiritual    Interefts,   and  the  great  Con- 
cernments of  a  Future  State  would,  doubt- 
lefs,  recur  as  often  to  our  Minds,  and  af- 
fed  them  as  deeply,  if  we  were  but  as 
much  in  earneft  in  our  Purfuit  of  them  : 
and  therefore,  we  may  take  it  for  granted, 
that  we  are  not  fo  difpos'd  as  we  ought 
to  be  towards  them,  if  we  can  forget  them 
for  any  long   time,  or  refled  on  them 
with  Indifference  and  Coldncfs. 

That  this  may  not  be  the  cafe,  it  will, 
I  fay,  be  neceflary  for  us  to  take  Set  times 
of  meditating  on  what  is  future,  and  of 
making  it  by  that  means,  as  it  were,  pre- 
fent  to  us  :  It  muft  be  our  folemn  Bufi- 
nefs  and  Endeavour,  at  fit  Seafons,  to 
turn  the  ftream  of  our  Thoughts  from 
Earthly,  towards  Divine  Objeds ;  to  re- 
tire from  the  Hurry  and  Noife  of  this 

World, 


*iP^^V%^ 


2  S  'A  Sermon  preach'd  at  the 

SERM.  World,   in  order  to  entertain  ourfelves 
J'^     with  the  Profped  of  another. 

This  is  the  proper  Ufe  we  are  particu- 
larly to  make  of  the  prefent  fad  Solem- 
nity i  and  thus,  therefore,  I  have  endea- 
vour'd  to  employ  it.  Nor  will  it  be  un- 
fuitable  to  that  Delig;n,  if  I  clofe  thefe 
Refledions  with  fome  Account  of  the 
Perfon  deceafed,  who  really  liv'd  like  one 
that  had  his  Hope  in  another  Life ;  a  Life, 
which  he  hath  now  enter'd  upon,  having 
exchang'd  Hope  for  Sight,  Defire  for  En- 
joyment. 

I  know,  fuch  Accounts  are  look'd  upon 
as  a  Tribute,  due  to  the  Memory  of  thofe 
only  who  have  moved  in  a  high  Sphere, 
and  have  out-fhone  the  reft  of  the  World 
by  their  Rank,  as  well  as  their  Virtues. 
However,  the  Chara£i:ers  of  Men  placed 
in  lower  Stations  of  Life,  tho'lefs  ufually 
infifted  upon,  are  yet  more  ufeful  j  as  be- 
ing imitable  by  greater  Numbers,  and  not 
fo  liable  to  be  fufpeded  of  Flattery,  or 
Defign.  Several  of  this  Auditory  were, 
perhaps,  entire  Strangers  to  the  Perfon, 
whofe  Death  we  now  lament  5  and  the 

greateft 


Funerdof  Mr.  Bennet.'  29 

greateft  part  of  you,  who  were  not,  had,  s  E  R  mj 
for  that  Reafon,  fo  juft  an  Efteem  of     ^• 
him,  that  it  will  not  be  unwelcome  to^^'^ 
you,  I  prefume,  to  be  put  in  Mind  of 
thofe  good  Qualities  which  you  obferv'd 
in  him.    And  therefore,  I  fhall,  in  as  few 
Words  as  I  can,  comprize,  what  Twenty 
Years  Experience  hath  enabled  me  juftly 
to  fay  of  him. 

He  was  a  ferious  fuicere  Chriftian  ;  of 
an  Innocent,  Irreproachable,  nay  Exem^ 
plary  Life  j  which  was  led,  not  only  at  a 
great  diftance  from  any  foul  Vice,  but 
alfo  in  the  Even  and  Uniform  Pradice  of 
many  Virtues  5  fuch  as  were  fuitable  to  a 
Life  of  great  Application  and  Bufinefs, 
fuch  as  became  and  adorn  d  the  State  and 
Profeifion  to  which  it  pleas'd  God  to  call 
him. 

He  highly  valu'd,  and  heartily  lov'd 
that  Church  wherein  he  was  baptiz'd> 
and  educated  5  of  which  he  gave  the  beft 
Proofs,  by  being  a  conftant  Frequenter 
of  its  Worfhip,  and,  in  the  latter  Part  of 
his  Life,  a  never-failing  Monthly  Com- 
municant J  I  add  alfo,  and  by  adhering 

fteadily 


56  A  Sermon  freach'd  at  the 

SERM.  fteadily  to  its  Intereft  5  two  things  which 
^'       ought  never  to  be  feparated  ! 

^^^'^'^^''^  Nor  was  his  Attendance  on  Divine 
Offices  a  matter  of  Formality  and  Cuftom, 
but  of  Confcience  i  as  appeared  by  his 
composed  and  ferious  Behaviour,  during 
the  Service.  It  was  fuch,  as  ftiew'd  him 
to  be  in  earneft,  and  truly  affedcd  with 
what  he  was  doing. 

His  Religion  did  not  fpend  it  felf  all 
in  Publick  ;  the  Private  Duties  of  the 
Clofet  were  equally  his  Care  j  with  thefe 
he  began  each  Morning,  and  to  thefe  he 
repair'd,  as  often  as  he  entrcd  upon  any 
Buflnefs  of  Confequence,  (I  fpeak  know- 
ingly 5 )  and  his  Family  were  every  Even- 
ing fummon'd  by  him  to  Common  De- 
votions :  and  in  thefe  too,  his  Regard  for 
the  Publick  Service  of  the  Church  ap- 
pear'd  5  for  they  were  cxprefs'd  always 
in  her  Language. 

Indeed,  he  was  a  very  fmgular  Inftance 
of  all  thofe  Domeftick  Virtues  that  relate 
to  the  good  and  difcreet  Government  of 
a  Family.  He  had  great  natural  Prudence, 
which  Experience  had  much  imprpv'd  ; 

he 


Funeral  of  Mr.  BennetJ  3 1 

he  was  of  a  fweet  Temper ;  and  a  mighty  S  ERM. 
Lover  of  Regularity  and  Order :  and,  by  vjl^ 
the  happy  Mixture  of  thefe  good  Quali- 
ties, manag'd  all  his  Affairs  (particularly 
thofe  within  doors)  with  the  utmoft  Ex- 
adnefs  5  and  yet,  with  as  much  Quiet 
and  Eafe,  to  himfelf,  and  others,  as  was 
poflible. 

Thofe  about  him  grew  infenfibly  Active 
and  Induftrious  by  his  Example,  and  En- 
couragement 5  and  he  had  fuch  a  2;entle 
Method  of  reproving  their  Faults,  that 
they  were  not  fo  much  afraid,  as  afham'd 
to  repeat  them.  He  took  the  fureft  way 
to  be  obey'd,  by  being  lov'd,  and  rcfped- 
cd  5  for  he  was  free  from  any  of  thofe 
rough,  ungovernable  Pallions,  which  hur- 
ry Men  on,  to  fay,  and  do  very  hard,  or 
offenfive  things.  He  had  indeed  a  certain 
Quicknefs  of  Apprehenfion,  which  in- 
clin'd  him  a  little  to  kindle  into  the  firft 
Motions  of  Anger,  upon  fome  particular 
Occafions :  but  this  part  of  his  Difpofition 
he  had  fo  far  conquer'd,  that,  for  a  long 
time  before  he  dy'd,  no  one,  who  had 
occafion  to  receive  his  OrderS;  did;,  I  be- 
lieve^ 


3  >  A  Sermon  preach d  at  the 

SERM.  lieve,  hear  an  intemperate,  or  harfli  Word 
I-       proceed  from  him  j  or  fee  any  thing  in 

^■"'^'  '  his  Behaviour,  that   betray'd  any  misbe- 
coming degree  of  inward  Concern. 

He  took  care  to  feafon  the  Minds  of 
his  Servants  with  Rehgious  Inftrudions  i 
and,  for  that  end,  did  himfelf  often  read 
ufeful  Difcourfes  to  them,  on  the  Lord's 
Day,  of  which  he  was  always  a  very  ftrid 
and  folemn  Obferver.  And  what  they 
thus  learned  from  liim  in  one  way,  they 
did  not  unlearn  again,  in  another  :  for  he 
was  a  Man,  not  only  fmcerely  Pious,  but 
of  the  niccft  Sobriety  and  Temperance, 
and  remarkably  pundual  and  juft  in  all  his 
Dealings  with  others.  I  fee  many  Authen- 
tick  Witneffes  of  this  particular  Branch 
of  his  Charadf  er. 

He  abounded  in  all  the  trueft  Signs  of 
an  affedionate  Tendernefs  towards  his 
Wife  and  Children  ,  and  yet  did  fo  pru- 
dently moderate  and  temper  his  Paflions 
of  this  kind,  as  that  none  of  them  got 
the  better  of  his  Reafon,  or  made  him 
wanting  in  any  of  the  other  Offices  of 
Life,  which  it  behov'd,  or  became  him 

to 


fimeral  of  Mr.  Bcnnct.  5  5" 

td  perform  :    And  therefore,  tho'  he  ap-  SERM. 
pcar'd  to  reUfh  theic  Bleilings  as  much  as       ^• 
any  Man  ;  yet  he  bore  the  Lofs  of  them,  '^-'''yv-' 
when  it  happen'd,  with  great  Compofurc 
and  Evennefs  of  Mind. 

He  did  alfo  in  a  very  jtifl:  and  fitting 
mariner,  propcfttion  his  Refpeds  to  all 
others  tiiat  were  any  ways  related  to  him, 
cither  by  Blood,  or  Affinity  ;  and  was  very 
obfervant  of  fome  of  them,  even  where 
he  could  not  be  determin'd  by  any  Views 
of  Intereft,  and  had  manifellly  no  other 
Obligations,  but  thofe  of  Duty  and  De- 
cency, to  fway  him. 

In  what  manner  he  liv'd  with  thofe  who 
were  of  his  Neighbourhood  and  Ac- 
quaintance, how  obliging  his  Carriage 
was  to  them,  what  kind  Offices  he  J  id, 
and  was  always  ready  to  do  them,  I  for- 
bear particularly  to  fay  5  not  that  I  juLige 
it  a  flight,  but  becaufe  I  take  it  to  be  a 
confefs'd  Part  of  his  Charader,  which 
even  his  Enemies  (if  there  were  any  fuch) 
cannot  but  allow  :  for,  however  in  Mat- 
ters where  his  Judgment  led  him  to  op- 
pofe  Men,  on  a  publick  Account,  he 
would  do  it  vigoroufly  and  heartily  5  yet 

Vol,  UL  D  '      the 


v-^ors^ 


34  A  Sermon  preach'd  at  the 

s  E  R  M.  the  Oppofition  ended  there,  without  fowr- 
^-  ing  his  private  Converfation  ;  which  was, 
(to  life  the  Words  of  a  great  Writer)  foft 
and  eafy,  as  his  Principles  were  ftubborn. 

In  a  Word,  whether  we  confider  him  as 
an  Husband,  a  Parent,  a  Matter,  Relation, 
or  Neighbour  5  his  Charader  was,  in  all 
thefe  Refpeds,  highly  fit  to  be  recom- 
mended to  Men  i  and,  I  verily  think,  as 
complete  as  any  that  ever  fell  under  my 
Obfervation. 

And  all  this  Religion  and  Virtue  fat 
eafily,  naturally,  and  gracefully  upon  him  5 
without  any  of  that  Siiffnefs  and  Con- 
flraint,  any  of  thofe  forbidding  Appear- 
ances, which  fometimes  dilparage  the 
Adions  of  Men  fincerely  Pious,  and  hin- 
der real  Goodnefs  from  fpreading  its  In- 
tereft  far,  and  wide,  into  the  Hearts  of 
Beholders. 

There  was  not  the  lead  Tang  of  Reli- 
gious (which  is  indeed  the  worft  fort  of) 
AfFedation  in  any  thing  he  faid,  or  did  j 
nor  any  Endeavours  to  recommend  him- 
fclf  to  others,  by  appearing  to  be  even 
what  he  really  was :  He  was  faulty  on  the 
Other  fide,  being  led,  by  an  Excefs   of 

Modefty, 


Funeral  of  Mr.  Bennet.  3  5 

Modefty,  to  conceal  (as  much  as  might  SERM. 
be)   feme  of  his  chief  Virtues  j  which      ^• 
therefore  were  fcarce  known  to  any  but  '^"''^^'^^ 
thofe  who  very  nearly  obfcrv'd  him,  tho' 
every  day  of  his  Life  almofl:  was  a  Wit- 
nefs  to  the  Pradice  of  them. 

I  need  not  fay,  how  perfcd  a  Mailer  he 
was  of  all  the  Bufinefs  of  that  ufeful  Pro- 
fellion,  wherein  he  had  engag'd  himfelf: 
You  know  it  well ;  and  the  great  Succefs 
his  Endeavours  met  with,  fufficiently 
proves  it.  Nor  could  the  Event  well  be 
otherwife  :  for  his  Natural  Abilities  were 
very  good,  and  his  Induftry  exceeding 
great,  and  the  Evennefs,  and  Probity  of 
his  Temper  not  inferior  to  cither  of  them. 

Befides,  he  had  one  peculiar  Felicity, 
(which  carried  in  it  feme  Refemblanqe 
of  a  great  Chriftian  Pcrfedion)  that  he 
was  entirely  contented  and  pleas'd  with 
his  Lot  J  loving  his  Employment  for  its 
own  fake,  (as  he  hath  often  laid)  and  fo, 
as  to  be  willing  to  fpend  the  reft  of  his 
Life  in  it,  tho'  he  were  not  (if  that  could 
be  fuppos'd)  to  reap  any  farther  Advan- 
tages from  it. 

Not  but  that  the  Powers  of  his  Mind 
D  2  were 


36  A  Sermon  preached  at  the 

SERM.    were  equal  to  much  greater  Tasks  5  and 
I-       therefore   when,   in   his    later  Years,  he 

^•'^'^''^^  was  caird  up  to  Ibme  Publick  Offices 
and  Stations,  he  diftinguifh'd  himfelf  in 
all  of  them  by  his  Penetration,  and  Dex- 
terity in  the  Difpatch  of  that  Bufinefs 
which  belong'd  to  them,  by  a  winning 
Behaviour,  and  fome  degree  even  of  a 
fmooth  and  popular  Eloquence,  which 
Nature  gave  him*  But  his  own  Inclinati- 
ons were  rather  to  confine  himfelf  to  his 
own  Bufinefs,  and  be  ferviceable  to  Reli- 
gion and  Learning,  in  the  way,  to  which 
God's  Providence  had  feem'd  more  par- 
ticularly to  dired  him,  and  in  which  it 
had  fo  remarkably  blefs'd  him. 

When  Riches  fiow'd  in  upon  him,  they 
made  no  Change  in  his  Mind,  or  Manner 
of  Living.  This  may  be  imputed  to  an 
eager  Defire  of  heaping  up  Wealth  i  but 
it  was  really  owing  to  another  Principle  : 
He  had  a  great  Indifference  to  the  Piea- 
fures  of  Life,  and  an  Averfion  to  the 
Pomps  of  it  J  and  therefore  his  Appetites 
being  no  ways  increas'd  by  his  Fortune, 
he  had  no  Occafion  to  enlsrge  the  Scene 
of  his  Enjoyments. 

He 


Fimeral  of  Mr.  Bennet.  3  7 

He  was  fo  far  from  overvaluing  any  of  SERM. 
dieAppendages  of  Life,  that  the  Thoughts       ^- 
cven  of  Life  itfelf  did  not  feem  to  affed  ^-^'^'"^-^ 
him.    Of  its  Lofs  lie  fpake  often,  in  full 
Health,  with  great  Unconcern  5  and,  when 
his  late  Diftemper  attacked  him,  (which 
from  the  beginning  he  judg'd  Fatal)  after 
the  firft  Surprize  of  that  fad  Stroke  was 
over,  he  fubmitted  to  it  with  great  Meek- 
nefs,  and  Refignation,  as  became  a  good 
Man,  and  a  good  Chriftian. 

Tho'  he  had  a  long  Illnefs,  (confider- 
ing  the  great  Heat  with  which  it  rag'd) 
yet  his  Intervals  of  Senfe  being  few,  and 
(hort,  left  but  little  room  for  th-e  Offices 
of  Devotion  5  at  which  he  was  the  lefs 
concern'd,  becaufe  (as  he  himfclf  then 
faid)  he  had  not  been  wanting  in  thofe 
Duties,  while  he  had  Strength  to  perform 
them.  Indeed,  on  the  Lord's  Day  which 
immediately  preceded  this  Illneis,  he  had 
rcceiv'd  the  Sacrament  5  and  was,  there- 
fore, (we  have  Reafon  to  believe)  'iuhen 
the  Mafler  of  the  Houfe  foon  afterwards 
came,  prepar'd  and  ready  to  receive  him. 

As  the  Bleffings  of  God  upon  his  ho- 
ned Induilry  had  been  great,  fo  he  was 
D  3  not 


3S  A  Sermon  preach' d,  &c. 

s  E  R  M.  not  without  Intentions  of  making  fuitable 
I-  Returns  to  him,  in  Ads  of  Mercy  and 
i^^^^rsj  Charity.  Something  of  this  kind  lie  hath 
taken  care  of  in  his  Will,  drawn  up  at  a 
time,  while  his  Family  \yas  as  numerous 
as  it  is  now,  and  ins  Circumftances  not  fo 
plentiful.  One  part  of  the  Benefadions, 
there  direded,  was  worthy  of  him  j  being 
the  Exprefiion  of  a  generous  and  grateful 
Mind  towards  the  Tarfons  who  had  moft 
obli^d  him  5  and  of  a  pious  regard  to  the 
*[Pldce  of  his  Education.  More  he  would 
probably  have  done,  had  not  the  Difeafe, 
of  which  he  dy'd,  feiz'd  him  with  that 
Violence,  as  to  render  him  incapable  of 
Executing  whatever  of  this  kind  his  Heart 
might  have  intended. 

He  is  now  gone,  and  his  Works  have 
follow'd  him  :  Let  us  imitate  his  Exam- 
ple, that,  when  We  alfo  depart  this  Life 
we  may  fhare  his  Heavenly  Reward,  and 
be  as  well  fpoken  of  by  thofe  who  furr 
live  Us ! 

Kow  to  God  the  Father ^  the  Son-, 

and  the  Holy  Ghofiy  be  afcribed 

all  Majefty,  Might,   and  Glory, 

np'Wy  and  for  ever.     Amen. 

^  A  Stand- 


A  Standing  Revelation,  the  beji  Means 
of  Conviction. 


SERMON 

Preached   before 

Her  MAJESTY 

A  T 

St.  James's  Chapel, 
On  Sunday,  O^ober  28,  1705.  being  the 
Feftival  of  St.  Simon  and  St.  Jude. 


Luke  xvi.   31. 

J f  they  iearno tMoks  and  thePro- 

phetSy   neither  will  they  he  per- 

fuaded^  though  one  rofe  from  the 

Dead, 

H  E  Happieft  of  Mankind  are  often  §  e  R M. 
fubjed    to    this   great    Infirmity,      ir. 
That,  overlooking   thofc  foHd  Bleflings  ^-'Ors-^ 
which  they  ah-eady  have,  they  fet  their 
D  -f  Hearts 


T 


40     .  A  Standing  Revelation^ 

CERM.  Hearts  upon  fomevt^hat  which  they  want  5 
*  ]^'^  ^'^^"'^  untry'd  Pleafure,  or  Advantage, 
which  if  they  could  but  tafte,  if  they 
Could  but  obtain,  they  fhould  then  be 
certainly  and  completely  bleft.  And  yet, 
no  fooner  have  they  climbed  that  Hill, 
which  thus  determines  their  View  at  a 
diftance,  but  a  new  Profped  is  opend 
to  them,  and  they  find  thcmfelvcs  as  far 
remov'd  from  the  imaginary  Point  of 
Happinefs,  as  ever. 

In  like  manner,  the  Standing  Eviden- 
ces of  the  Truth  of  the  Gofpel,  tho'  in 
themfelves  moft  firm,  folid,  and  fatisfy^ 
ing,  yet  make  but  faint  Impreflions  on 
the  Minds  of  many  Chriftians  ;  who, 
after  all  the  old  Miracles  done  by  our 
Saviour  and  his  Apoftles,  are  ftill  ready 
to  demand  new  ones  ;  to  defire,  that  fome 
Special  Proof  fhould  be  given,  fome  Ex> 
tjraordinary  Application  made,  to  Them 
in  particular  :  and  then,  they  would  re- 
sign all  their  Scruples,  believe  without 
Doubt,  and  obey  without  Referve.  Thus 
do  the  Ungodly  reafon  with  themfelves, 
but  7iQt  aright  J  ss  the  Lips  of  Truth  have 

aifurVl 


the  hefi  Means  of  ConviWion-  4* 

aflur'd  us:  For,  If  they  hear  not  Mofes  serM. 
and  the  Trophets,  neither  'will  they  be  1^^ 
perfuaded-,  thd  one  rofe  from  the  T>ead> 

The  Aflertion  is  our  Saviour's,  tho'  ut- 
tcr'd  by  him  in  the  Perfon  of  Abrahanty 
the  Father  of  the  Faithful ;  who,  on  the 
account  of  that  Character,  is  very  fitly 
introduc'd,  in  the  Parable  concerning  the 
Rich  Man  and  Lazarus,  declaring,  what 
Arguments  and  Motives  are  moft  likely 
to  produce  in  Men  that  firm,  unfhaken 
Faith  in  God,  of  which  he  himfelf  was 
fo  illuftrious  a  Pattern. 

The  Parable  was  intended  againft  the 
Voluptuaries  of  that  Time,  (fuch  as  One 
of  the  Apoftles  of  this  Day,  ^\.  Jude, 
defcribes  throughout  his  Epiftle ; )  Men, 
who  notwithftanding  they  profefs'd  them- 
felves  JewSy  liv'd  like  Heathens,  dilTolute- 
ly,  without  regarding  any  of  the  Rules, 
or  Reftraints  of  Religion  5  made  the  beft 
of  this  World,  and  had  no  Hopes,  no 
Thoughts  of  another.  Senfual  Wits  they 
were,  who,  'tis  probable,  took  Pleafure 
in  ridiculing  the  Notion  of  a  Life  to  come, 
^nd  faying  fcornfully  of  it,  that  it  was  a 

Dark 


42  A  Standing  Re'velatton, 

SERM.  Dark  invifible  State,  of  which  they  knew 
^^'  nothing,  and  could  not  eafiiy  believe 
much,  till  they  had  fome  more  Authen- 
tick  Accounts  of  it,  than  as  yet  had  been 
given  them.  Might  they  indeed  receive 
News  from  thence,  by  an  Hand  that  was 
to  be  rely'd  on ;  would  any  of  their  old 
Companions  in  Vice,  who  had  made  the 
fad  Experiment,  be  fo  kind  as  to  return 
and  certify  them  of  what  he  had  learnt, 
they  fhould  readily  give  up  their  Aflent 
to  fo  Commanding  an  Evidence,  and 
fuit  their  Praftices  to  that  Perfuafion : 
but  till  they  faw  fomewhat  of  this  Na- 
ture done,  they  defir'd  to  be  excus'd. 

To  confute  thefe  vain  Reafonings  and 
]f  retences,  our  Saviour  made  ufc  of  that 
inftru£tive  and  affecting  Parable,  which 
concludes  with  the  Words  I  have  read  to 
you.  1  need  not  lay  before  you  the  feveral 
Circumftances  of  that  Parable  :  it  is  fuffi- 
cient,  if  I  put  you  in  mind,  how,  towards 
the  Clofe  of  it,  the  Rich  Man  is  reprefcnt- 
ed,  lifting  up  his  Eyes  from  the  Place  of 
PuniOiment  allotted  to  him  in  the  other 
Worldj  difcerning  Abraham  afar  off,  and 

Lazarm 


the  befi  Means  of  ConviBion.  43 

Lazarus  together  with  him  in  Glory  -,  and  s  ERM. 
making  this  Requeft,  among  others,  to  the      ■^^* 
blelTed  Patriarch,  that  he  would  pleafe  to 
fend  Lazarus  to  his  five  Brethren,  now 
alive,  in  order  to  teftify  unto  them,  left 
they  alfo  (fays  he)  come  into  this  Tlace 
of  Torment.     A  Requeft,   very  fitly   ad- 
drefs'd  to  Abraham,    the  Father   of  the 
Jewijh  Nation,  on  the  Account  both  of 
his  great  Familiarity  and  Friendfhip  *  with  *2  Chron; 
God,  which  might  enable  him :  and  his  ^^'  '^' 
known  Charader  of  Compafiion  andTen- 
dernefsf,   which  would  incline  him  to+lf.xli.8. 
perform  it.     Neverthelefs,  Abraham,  in-  ^^en.xvin, 
ftead  of  indulging  the  Supplicant  in  his  23.  ^<^- 
Defire  of  new  Evidence,  refers  him  to 
That,  which  his  Brethren  already  had  ; 
They  have  Mofes  and  the  Prophets,  let 
them  hear  them:  They  h^c^c Mofes  and 
the  ^Prophets,  whom  God,  for  my  fake, 
and  in  Virtue  of  the  Covenant  made  witi^ 
Me,  and  my  Seed,  fent  to  their  Forefar 
thers,  and  by  whom  he  reveal'd  his  Own 
Will,  and  their  Duty  in  a  more  ample 
Manner,  than  it  had  been  declar'd  to  any 
of  my  Defcendants  before  them.     Thi§ 

Stand- 


44  A  Standing  Revelation^ 

SERM.  Standing  Revelation,  wliicii  They  (and 
^^-  which  none  but  they,  and  the  reft  of 
my  Seed)  enjoy,  was  attefted  in  the  moft 
Solemn,  Authentick,  and  Credible  Man- 
ner '■,  and  is  fufficient  to  influence  their 
Faith  and  Praftice,  if  they  do  but  attend 
to  it :  They  have  Mo fes  and  the  Pro- 
phets, let  them  hear  Them.  Not  fatisfied 
with  this  Anfwer,  the  tormented  Perfon 
renews  his  hiterceflion,  with  the  fame 
Freedom  that  the  Patriarch  himfelf  had 
once  us*d  in  behalf  of  the  Sodomites  5 
reprefenting  farther  to  Abraham-,  That 
the  Means  of  Convidion,  which  his  Bre- 
thren enjoy 'd,  tho'  fufficient,  yet  not 
having  prevail'd,  it  would  be  great  Cha- 
rity to  try  Others ;  and  that  the  Expe- 
dient now  proposed,  could  not  fail  of 
Succefs :  Nay,  Father  Abraham,  but  if 
one  went  unto  them  from  theT)ead,  they 
will  repent.  He  thought  i^o,  but  Abraham 
knew  otherwife;  and  therefore  (huts  up 
the  Difcourfe  with  this  full  and  final  Re- 
folution  of  the  Cafe,  That,  If  they  heard 
notMofes  and  the  Prophets,  neither  "jDotild 
they  be  perfuaded,  thd  one  r of e  from  the 

"Dead^ 


the  heft  Means  of  ConviBton.  45 

^ead.  The  Meaning  of  which  Words,  SERM. 
when  caft  into  a  General  Propofition,  is,  il- 
that  "  They,  who  are  not  indued  to  Be- 
*'  lieve  and  Live  as  they  ought  to  do,  by 
"  thofeDifcoveries  which  God  hath  made, 
"  and  thofe  Commands  which  lie  hath  gi- 
"  ven  to  them  in  Scripture  \  would  ftand 
"  out  againft  any  Evidence,  any  Appli- 
"  cation  whatfoever  j  even  thatof  aMef- 
"  fenger,  fent  Exprefs  from  the  other 
**  World,  to  inform,  and  reclaim  them. 
This  is,  I  confefs,  a  very  furprizing 
Truth,  and  not  Ukely  to  be  entertain'd 
readily,  upon  the  firft  propofal.  That  I 
may  therefore  fet  it  in  as  clear  a  Light 
as  is  poflible,  I  lliall  endeavour,  in  what 
follows, 

L  To  State  and  Limit  the  due  Extent 
of  it. 

II.  To  confirm  the  Truth,  fo  dated, 
by  various  Arguments  and  Reflexi- 
ons.    After  which,  I  (hall, 

III.  Deduce  fome  Inferences  from  it. 

As 


4^  A  Standing  Revelation^ 

SERM.      As  to  the  Extent  of  this  Aflertion,  we 
^^'      may  obferve, 

I.  Firfty  That  it  is  evidently  to  be   un- 

derftood  of  fucli  Perfons  only,  as  are 
placed  in  the  fame  Circumftances  with  the 
five  Brethren  in  the  Parable  j  fuch,  con- 
fequently,  as  have  been  born,  where  thef 
True  Religion  is  profefs'd,  and  bred  up 
in  the  Belief  of  it  5  have  had  all  the  early 
Prejudices  of  Education  on  the  fide  of 
Truth,  and  all  manner  of  Opportunities 
and  Advantages  towards  acquainting 
themfelves  with  the  Grounds  of  it ;  and 
yet,  notwithftanding  all  thefe  Advantages, 
have  fhut  their  Eyes  againft  it,  and  with-^ 
flood  its  Force.  For,  as  to  others,  who 
have  liv'd  under  the  guidance  of  Reafon  a- 
lone,  without  the  Affiftance  of  Superna^ 
tural  Light,  it  is  highly  probable,  that  tho' 
Mofes  and  the  Prophets,  [the  Tenor  of  a 
Divine  Revelation]  when  firft  proposed  to 
them,  fliould  not,  yet  Miracles,  or  aMef- 
fage  from  the  Dead,  would  pcrfuade  them  5 
according  to  what  is  elfewhere  laid  down 
Mat.  xi,    by   our  Saviour  5   That,  If  the  mighty 

Works  J 


21. 


the  heft  Means  of  Convi^ion.  47 

fVorks,  which  were  done  in  Chorazin  and  s  E  R  M. 
Bethfaida,  had  been  done  in  Tyre  and  Si-      ^^• 
don,  they  would  have  repented  in  Sack- 
cloth and  Afljes. 

Secondly,  Neither  is  the  Aflertion  to 
be  rigoroufly  extended  to  All  thofe,  who 
have  been  educated  under  the  Influence  of 
a  Divine  Revelation,  and  yet  liv'd  in  Op- 
pofition  to  the  Rules  of  it :  for  there  is 
great  Reafon  to  believe,  that  there  are 
many  Perfons,  who  through  the  Heat 
of  their  Lufts  and  PafTions,  through  the 
Contagion  of  111  Example,  or  too  detp 
an  Immerfion  in  the  Affairs  of  Life,  fwerve 
exceedingly  from  the  Rules  of  their  Holy 
Faith  5  and  yet  would,  upon  fuch  an  ex- 
traordinary Warning  as  is  mention'd  in 
the  Text,  be  brought  to  comply  with 
them.  But  this  Truth  is  pointed  chiefly, 
if  not  folely,  upon  Sinners  of  the  firft 
Rate,  who  have  caft:  ofl*  all  Regard  for 
Piety  and  Goodnefs ;  have  fet  up  for  a 
Life  of  Senfc,  and  are  Wicked  by  Prin-^ 
ciple ;  for  fuch  likcwife  thofe  Five  Bre^ 
thren  were  5  they  liv'd  in  the  fame  Degree 
of  Luxury  and  Uncharitablenefs,  as  their 

dead 


4S  j4  Standing  Revelation, 

SERM.  dead  Brother  had  done  ;  they  heard  ndt 
II-      Mofes  and  the 'Prophets,  believ'd  nothing 

^^^^"^^  of  Religion,  of  its  Threatnings,  or  its 
Promifes  5  look'd  upon  all  Revelation  as 
a  Cheat,  and  all  Pretenders  to  it,  as  Im- 
poftors.  Of  fuch  as  thefe  we  may  fup- 
pofe  the  Text  to  affirm,  that  even  a  Mef- 
fage  from  the  Dead  would  not  be  fuffici- 
€nt  to  reclaim  them.  We  may  obferve, 
Thirdly y  That  even  of  thefe  profligate 
Creatures  themfelves  it  is  not  faid.  That 
fo  aftonifliing  a  Scene  would  make  no 
manner  of  Impreflion,  would  have  no 
prefent  Influence  upon  them  5  but  only. 
That  it  would  not  produce  a  laftingEifedl, 
nor  work  anintire  Converfion.  It  is  cer- 
tain, that  they  would  be  very  much  rouz'd 
and  awaken  d  by  fuch  a  Sight ;  but  they 
would  not,  however,  be  convinc'd,  and 
reform'd  5  h  pi  'm^^anvrouf,  fays  the  Origi- 
nal 5  an  Expreflion  of  fome  force,  which 
our  Englijh  Tranflation  doth  not  fully 
reach,  and  which  plainly  fignifies,  that 
they  would  not  be  fo  far  wrought  upon, 
as  to  change  their  whole  Mind,  and  Courfe 
of  Life,  and  become  New  Creatures. 

Regard 


the  befi  Means  of  Convi^iort.  4^ 

Resiard   bein?   had  to  thefe  feveral  Re-  SERM. 

ftridtions,  the  Doctrine  of  the  Text  may,       ^^• 

I  think,  be  more  fully  reprefented  to  you 

after    this   Manner  :    That  where    Men 

*'  have  been  brought  up  in  the  firm  Be- 

*'  lief  of  a  Divine  Revelation,  and  have 

"  afterwards  Ihaken  it  off,  have  rcalbn  d 

"  themfelves  not  only  into  a  Disbelief^ 

"  but  a  Contempt  of  it,  and  given  them- 

"  felves  up  to  commit  Iniquity  -vjith  Gree- 

"  dinefs'-y    in  fuch  a  cafe,   the  (landing 

*'  Ordinary  Means  of  Convidion  failing: 

"  to  influence  them,  it  is  not  to  be  ex- 

"  pe(fled,  that  any  extraordinary  Means, 

"  of  what  kind  foever,  fhould  be  able  to 

"  do  it  j  no,  not  tho'  One  Ihould  come 

"  from  the  Dead,  on  purpofe  to   warn 

•'  them  of  their  Danger.     For,  however 

"  fuch  a  Meflage  might  flartle  and  amaze 

"  them  at  the  firfl,  might  for  a  while  put 

"  new  Thoughts,   new  Rcfolutions  into 

"  them  j  yet  it  would   work  no  Total 

*'  Change :    They,    who    were    abfolutc 

"  Infidels  before  fuch  a  McfTage,  would, 

"  in    all   probability,    continue   Infidels 

''  llill. 

'    Vol.  II.  E  Which 


5^ '  A  Standing  Revelation^ 

SERM.     Which  Truth,   thus   largely   explained 
II-      and  ftated,  I  proceed  now,  under  my 
Ij  Second  General  Head,  to  confirm,  by 

various  Arguments  and  Refledions.    And 
Firft^  we  will  fuppofe,  thatfuchaMef- 
fage  from  the  Dead,  as  That,  for  which 
the  Rich  Man  here  intercedes,  is  really  in 
itfelf  an  Argument  of  greater  Strength 
and  Force  to  perfuade  a  Sinner  out  of  the 
Error  of  his  Ways,  than  any  Standing  Re- 
velation,   however   fo  well  attefted  and 
confirmed  :  I  will  fhew,  nevertheiefs,  that 
it  would  not  be  comply'd  with.    Becaufe 
\fiy  It  is  not  for  want  of  Strength,  that 
the  Standing  Ordinary  Ways  of  Proof  are 
rejcfted,  but  for  want  of  fuicerity  and  a 
difintcrcftedMind  in  thofe  to  whom  they 
are  proposed ;  and  the  fame  want  of  Sin- 
cerity, the  fame  Adhefion  to  Vice,  and 
Averfion  from  Goodnefs,  will  be  equally 
a  Reafon  for  their  rejeding  any  Proof 
whatloevcr.     The  Evidence  they  had  be- 
fore, was  enough,  amply  enough  to  con- 
vince them  5  but  they  were  refolv'd  not 
to  be  convinc'd  :  and  to  Thofe,  who  are 
refolv'd  not  to  be  convinc'd,  all  Motives^ 

ali 


the  befi  Means  of  ConviEiion.  s  i 

iii  Arguments  are  equal.  He  that  fhuts  SERM, 
his  Eyes  againft  a  fmall  Light,  on  purpofe  li- 
to  avoid  the  Sight  of  fomewhat  tliat  dif-  ^'^'^^'^ 
pleafes  him,  would  (for  the  fame  reafon) 
ihut  them  alfo  againft  the  Sun  itfelf ;  and 
not  be  brought  to  fee  that,  which  he  had 
no  mind  to  fee,  let  it  be  piac'd  in  never 
fo  clear  a  Light,  and  never  fo  near  him. 
The  Truth  is,  fuch  a  Man  undcrftands 
by  his  Will ;  and  believes  a  Thing  True, 
or  Falfe,  merely  as  it  agrees,  or  difagrecs 
with  a  Violent  Inclination  :  and  there- 
fore, whilft  that  Inclination  lafts  in  its 
Strength,  he  difcerns  nothing  of  the  dif- 
ferent, degrees  of  Evidence,  nor  diftin- 
guifheth  at  all  betv/ecn  a  Weak  Motive 
and  a  Strong  one.     But, 

zMyj  A  Motive,  however  ftronger  in 
itfelf  than  Another,  may  yet  make  a 
weaker  Impreflion,  when  employ'd,  after 
that  the  Motive  of  lefs,  tho'  fufficient. 
Strength  hath  been  already  refifted.  For 
the  Mind  doth,  by  every  degree  of  af- 
feded  Unbelief,  contracft  more  and  more 
of  a  general  Indifpofition  towards  Be- 
lieving :  fo  that  fuch  a  Proof,  as  would 
E  z  have 


52  A  Stayidlng  Revelation-, 

have  been  clofed  with  certainly  at  the 
firft,  Ihall  be  fet  afide  eafily  afterwards, 
when  a  Man  hath  been  us'd  to  difputc 
himlclf  out  of  plain  Truths,  and  to  go 
againft  the  Light  of  his  own  Underftand- 
ing.  Tis  in  Infidelity,  as  in  a  vicious 
Courfe  of  Life  ^  a  fturdy,  hardned  Sinner 
fhall  advance  to  the  utmoft  pitch  of  Im- 
piety with  lefs  Difficulty,  lefs  Reludance 
of  Mind,  than  perhaps  he  took  the  firft 
Steps  inWickednefs,  whilft  his  Ccnfcience 
was  yet  Vigilant  and  Tender.  Should 
therefore  the  Evidence  of  one  arifing  from 
the  Dead,  be  in  itfelf  more  powerful  than 
that  of  the  Standing  Gofpel- Proofs,  yet, 
we  fee,  it  would  operate  as  little,  or  lefs 
than  they,  upon  a  Perfon  who  had  be- 
fore hand  rejected  thofe  Proofs.     Nay, 

idly-,  The  peculiar  Strength  of  the  Mo- 
tive may  of  itfelf  perhaps  contribute  to 
fruftrate  the  Efficacy  of  it  5  rendring  it 
liable  to  be  fulpeded  by  him  to  whom 
it  is  addrcflcd.  He  is  confcious,  how  little 
he  hath  deferv'd  fo  Extraordinary  a  Pri- 
vilege 5  how  much  rather  he  hath  deferv'd 
to  have  the  Ordinary  Means  of  Grace 

with- 


the  heft  Means  of  Convi^ion.  5  3 

withdrawn,  which  he  hath  fo  long  baffled  SERM. 
and  dcfy'd  :  and  he  will,  therefore,  as  ^^• 
foon  as  his  firft  Surprize  is  over,  juftly 
begin  to  wonder,  how  fuch  a  Favour 
came  to  be  beftow'd  on  him  i  why  God 
fhould,  for  his  Sake,  do  what  was  never 
before  done,  fmce  the  Foundations  of 
the  World  were  laid  ;  fliould  rcverfe  the 
Laws  of  Nature  merely  to  produce  an 
EfFed,  which  tends  rather  to  fpread  the 
Interefts  of  Irreligion,  than  to  ftop  the 
Growth  of  it;  which  encourages  Men  to 
be  as  vicious  as  they  can,  in  order  to  qua- 
lify themfelves  for  God's  greatcft  hidul- 
gences  and  Mercies :  for  that  (he  well 
knows)  is  his  only  Qiialification.  He  will 
conclude  therefore.  That  there  mud:  have 
been  fome  Miilake,  or  Delufion  in  the 
Matter.  It  might  be  a  mere  Dream  which 
he  law,  the  Imagery  of  a  melancholick 
Fancy  5  fuch  as  now  and  then  prefents 
itfelf  to  mufing,  thoughtful  Men,  when 
their  Spirits  are  low,  and  the  Spleen  hath 
gotten  Pofleffion  of  them  5  and  fuch  as 
they  miftake  at  that  Time  for  a  Realit\% 
Cho'  they  are  afterwards  fatisfy'd,  that  it 
E  3  had 


W.'^V^^ 


i^  A  Standing  Revelation, 

SERM.  had  no  Exiftence  any  where,  but  i|i  theif 
^^'      Own  diiorder'd  Imagination. 

Or,  if  he  cannot  help  Believing,  that 
fuch  things  he  law  and  heard,  he  may  ftill 
have  room  to  believe,  That  what  this  Airy 
Phantom  faid,  is  not  abfolutely  to  be  re- 
jy'd  on  :  for  it  might  be  one  of  thofe  111-? 
ISIaLur'd  Bemgs,  who  are  at  Enmity  with 
Mankind,  and  do  therefore  take  Pleafure 
in  difturbing  and  perplexing  their  Minds, 
and  filling  them  with  vain  and  groundlefs 
Terrors.  Or  it  might,  after  all,  be  one 
of  his  jocund  Unbelieving  Acquaintance 
[now  alive,]  drefs'd  up  in  fuch  a  Form, 
and  adling  iuch  a  Part,  on  purpofe  to  get 
the  Advantage  of  his  Credulity,  and  to 
expofe  him. 

But  whoever,  or  whatever  it  was,  'tis 
npt  conceivable  that  it  fhould  be  indeed 
that  very  Perfon,  whofe  Shape  and  Voice 
it  afllim'd  :  for  if  there  be  any  fuch  thing 
as  Hell,  he  is  certainly  tormented  in  the 
Ekmes  of  it.  And  while  he  is  fo,  can  it 
be  imagin'd  that  he  fhould  either  be  e- 
r.ough  at  Eafe,  or  have  Concern  and  Com- 
paflion  enough  for  his  fiarviving  Friends, 


the  beft  Means  of  ConviBwn.  s  5 

to  contrive  fuch  Expedients  for  their  Re-  SERM. 
covery  ?  and  by  that  means  defeat  himfelf      l^- 
of  the  Pleafure  he  may  one  day  hope  for  ^^'-^y^^ 
in   tiieir  Company  ?    Damn  d  Spirits  do 
not,  furely,   ufe  to  entertain  fuch  chari- 
table Defigns  :    They  muft   needs   be  all 
Envy,  Defpair,  and  Rage  5  and  iiave  fo 
much   of  a  Diabolical  Nature  in  them, 
as  to  Willi  rather,  that   all  Men  Ihould 
fhare,   than   endeavour   that    any  ftould 
efcape,  their  Torments. 

Por  thefe  and  many  other  Reafons, 
which  the  Evil  Spirit,  who  is  ever  ready 
to  aflift  Men's  Doubts  on  thefe  Occafions, 
will  be  fure  to  infufe,  he'll  fufpcnd  his 
Judgment  of  this  ftrange  Event  a  while, 
till  he  hath  confider'd  farther  of  it.  In  the 
mean  time,  during  this  Sulpencc,  the  Heat 
of  the  Impr^llion  abates,  and  that  of  his 
Lufts  and  Paflions  returns ;  and  then  'tis 
odds  but  the  Scale  turns  at  laft  on  Nature's 
Side,   and  the  Evidence  of  one  or  two  / 

Senfes  gives  Way  to  the  united  Bent  and 
Tendency  of  all  the  five.  Efpecialiy,  if 
it  be  confider'd, 

E  4  4-fhfy9 


5<5  A  Standing  Revelation, 

SERM.       '^thly.  How  far  thefe  Sufpicions  of  his 
^^^^^^  will  be  improv'd  and  heighten'd  by  the 
Raillery  and  Laughter,  he  will  be  fure  to 
meet  with,   on  this  Head,  from  his  old 
Priends  and  Companions.    We  may  ima- 
gine, what  Reception  they  would  give  to 
fuch  a  Story,  and  the  Teller  of  it  5  how 
many  pleafant  and  gay  Things  they  would 
fay  on  this  Occafion  :  which  will  have  fo 
much  the   keener  Edge,  in  the   prefent 
Cafe,  becaufe  they  are  turn'd  upon  One, 
who,   'tis  probable,  hath  taken  the  like 
Liberties  before  j    hath  himfelf  laugh'd 
with  them  on  this  very  Suppoution  as 
loudly,  and  ridicul'd  fuch  Idle  Tales,  as 
heartily  as  any  Man.     They  will  be  fure, 
therefore,  to  put  him  in  mind  of  his  own 
waking  Thoughts,  e'er  thefe  Dreams  had 
as  yet  made  their  Impreili on  on  his  Fancy, 
and  to  encounter  him  with  thofe  Reafon- 
ings,  and  that  Scorn,  with  which  he  us'd 
to  encounter  others,  on  the  like  Occafions  j 
till  they  have  made  him  afham'd  firft  to 
Vouch  the  Truth  of  the  Relation,  and  af- 
terwards even  to  Credit  it.     For,  when  a 
Man  is  furrounded  on  all  Sides  with  Oppo- 

fuion 


the  heft  Means  of  Convi^ion.  5  7 

ittion  and  Contempt  for  believing,  what  SERM. 
he  Iiimfelf  would  not  have  believ'd,  upon       II. 
the  Relation  of  another ;   and  what,  for  v.'Or^O 
his  Vices  fake,  he  pafllonately  wifhes  he 
may  not  have  Realbn  to  believe ;  'tis  not 
hard  to  imagine,  how  he  may  be  brought 
to  give  up  the  cleared  Evidence,  and  fuffer 
himfelf  to  be  ditputed  out  of  his  Senfes. 
But  if  all  thcfe  Engines  fail  of  doing  the 
Work  ;  yet, 

La/ifyy  Time,  and  a  Succeflion  of  other 
Objedts  will  bring  it  about.  Every  day 
the  Impreflion  loles  fomewhat  of  its  Force, 
and  grows  Weaker,  till  at  length  it  comes 
to  he  under  the  fame  Difadvantage  with 
the  Standing  Proofs  of  the  Gcfpel,  that  is, 
to  be  diftant  j  and,  accordingly,  to  operate 
alfo  (as  thofe,  and  all  other  dillant  things 
do)  but  faintly  upon  carelefs  unawakcn'd 
Minds.  They,  who  attend  fick  Bcdf-,  will 
tell  you,  how  often  they  have  met  with 
Cafes  not  unlike  this ;  wherein  Men,  upon 
the  near  Approach  of  Death,  have  been 
fouz'd  up  into  fuch  a  lively  Senfe  of  their 
Guilt,  inch  a  pafllonate  degree  of  Concern 
AndRemorfe,  that,  if  ten  thoufandGhoils 

had 


v^^rvj 


St  A  Standing  Revelationy 

SERM.  had  appear'd  to  them,  and  Hell  itfelf  had 
11^  been  laid  open  flaming  to  their  View, 
they  fcarce  could  have  had  a  fuller  Con- 
viction, or  a  greater  Dread  of  their  Dan- 
ger :  and  yet,  no  fooner  had  their  Diftem- 
per  left  them,  but  their  good  Thoughts 
and  Refolutions  began  to  leave  them  too  ; 
till  they  had  at  lafl,  perhaps,  forgotten 
their  firft  Fears  and  Agonies  as  much,  as 
if  they  had  never  felt  them  j  their  folemn 
Vows  and  Promifes  as  thoroughly,  as  if 
they  had  never  made  them.  Thus,  in  all 
likelihood,  would  it  be  with  a  Libertine, 
who  fhould  have  a  Vifit  made  to  him  from 
the  other  World  :  the  firft  Horror  and 
Aftonifhment  it  rais'd,  would  go  off  by 
degrees,  as  new  Thoughts,  new  Diver. 
fions  came  on;  it  would  be  driven  out 
by  Bufinefs,  or  Plcafure,  or  the  various 
Accidents  of  Life,  that  might  afterwards 
befall  him ;  till,  at  laft,  he  came,  perhaps, 
to  refledl  upon  it,  with  as  much  Indifire- 
rence,  as  if  it  Vv^ere  a  Story  only,  which 
he  had  heard,  or  read,  and  which  he 
bimfelf  was  no  ways  concern  d  in. 


Hither- 


the  beft:  Means  of  ConviB'ton.  $9 

Hitherto  I  have  fuppos'd,  That  theEvi-  SERM. 
dence  of  one  riien  from  the  Dead,  hath     ^^' 
really  the  Advantage,   in  point  ot  torce 
and  Efficacy,  of  any  Standing  Revelation, 
how  well  foever  attefted  and  confirm'd  j 
and,    proceeding  on  that  Suppofition,  I 
have  endeavour'd  tofhew,  That  fuch  Evi- 
dence, however  in  itfelf  forcible,  would 
certainly  not  be  comply'd  with.     But  the 
Truth  is,   and,  upon  a  fair  Balance  of  the 
Ad\'^ntages  on  either  Side,  it  will  appear. 
That  the  common  Standing  Rules  of  the 
Gofpel  are  a  more  probable  and  powerful 
,  Means  of  Convidlion  than  any  flich  Mef- 
fage,  or  Miracle :  And  that, 

Firfly  For  this  plain  Reafon,  Becaufe 
they  include  in  them  that  very  kind  of 
Evidence,  which  is  fuppos'd  to  be  fo 
powerful  5  and  do,  withal,  afford  us  fe- 
veral  other  Additional  Proofs,  of  great 
force  and  Clearnefs. 

Among  many  Arguments,  by  which 
the  Truth  of  our  Religion  is  made  out  to 
us.  This  is  but  One,  That  the  Promul- 
gers  of  it,  Jefiis  Chrifi,  and  his  Apoftles, 
did  that  very  thing  which  is  requir'd  to 

be 


60  A  Standing  Revelationy 

SERM.   be  done  ;  raifed  Men  and  Women  from 
II'      the  dead,  not  once  only,  but  often,  in  an 

^'^'^^  indifputable  Manner,    and  before  many 
WitnefTes.    St.  Teter  rais'd  Dorcas :  Our 
Saviour  rais'd  the  Ruler's  Daughter,    the 
Widow's  Son,  and  Lazarus  j  the  firft  of 
thefe,  when  (he  had  juft  expir'd  5  the  fe- 
cond,  as  he  was  carried  to  the  Grave  on 
his  Bier ;  and  the  third,  after  he  had  been 
fome  time  buried.    And  having,  by  thefe 
gradual  Advances,  manifelled  his  Divine 
Power ;  he  at  laft  exerted  the  higheft,  and 
moft  glorious  Degree  of  it  -,    and  raifed 
Himfelf  alfo,  by  his  own  All- quickening 
Virtue,  and  according  to  his  Own  exprefs 
Predidion.     We  did  not  indeed  fee  thefe 
things  done  j  but  we  have  fuch  authentick 
Accounts  of  them,  that  we  can  no  more 
doubt  of  their  Reality,  than  if  we  had 
adually    feen  them.      For   tho'  no  Evi- 
dence affeds  the  Fancy  fo  ftrongly  as  that 
of  Senfe ;    yet  there  is  Other  Evidence, 
which  gives  as  full  Satisfadion,  and  as 
clear  a  Convidion  to  our  Reafon  j  fo  that 
there  are  fome  diftant  Matters  of  Fad,  of 
the  Truth  of  which  we  arc  as  certain,  as 

wx 


the  beft  Means  of  Convi5iion.  6i 

we  are  of  what  happens  before  our  Eyes ;  s  E  R  M. 
the  concurring  Accounts  of  many  fuch  n. 
Witnefles,  as  were  every  way  qualified  ^-"^^^^^^ 
to  inform  us,  and  could  have  no  Intereft 
in  deceiving  us,  and  feal'd  the  Truth  of 
their  Teftimony  with  their  Blood,  ren- 
dring  it  {Morally ^  as  we  fpeak,  or,  as  we 
might  fpeak)  Abfolutely  impollible  that 
thefe  things  fhould  be  falfe.  And  what 
can  we  fay  more  for  the  Evidence  that 
comes  by  the  Senfes  ?  for  can  any  thing 
be  more  certain  than  That,  which  'tis  im- 
pollible fliould  not  be  true?  And  of  this 
nature  are  many  of  thofe  miraculous  Fads, 
upon  which  the  Truth  of  our  Religion  is 
founded  5  particularly,  that  mod  important 
Miracle  of  all,  the  Refurredion  of  our 
Lord :  It  is  fo  convincingly  attefted,  by 
fuch  Perfons,  with  fuch  Circumftances, 
that  They,  who  give  themfelves  leifureto 
confider  and  weigh  theTcftimony,  at  what 
Diftance  foevcr  they  are  placed  from  the 
Fa6t  itfelf,  cannot  help  clofmg  with  it ; 
nor  can  they  entertain  any  more  Doubt 
of  the  Refiirre^iony  than  they  do  of  the 
Crucijixlon  of  "Jefiis.     And  therefore,  I 

fay? 


62  A  Standing  Revelation^ 

SER M.  fay,  if  this  Miracle  of  Chrift's  Rifmg  froiii 
11.  the  Dead  heretofore  be  not  fufficient  to 
^jCor^  convince  a  refolv'd  Libertine  5  neither 
would  the  Raifing  of  one  now  from  the 
Dead  be  fufficient  for  that  Purpofe  5  lince 
it  would  only  be,  the  doing  that  over  a- 
gain  which  hath  been  done  already,  and 
of  the  Truth  of  which  (all  things  con- 
fider'd)  we  have  as  much  Reafon  to  be 
fatisfied,  as  if  we  our  felves  had  flood  by 
and  feen  it. 

Thus  far  the  Old  Standing  Proofs  of 
the  Gofpel,  and  the  New  Miracle  demand- 
ed, are  ( in  reality  and  right  Reafon ) 
Equal ;  and  fliould  therefore  (reafonably) 
have  equal  Influence  and  Eff*ed.  But  there 
are  alfo  feveral  other  Acceflbry  Proofs, 
by  which  the  Truth  of  the  Gofpel  was 
farther  demonflrated.  It  v/as  attefted  by 
Miracles  of  all  forts,  done  in  great  Va- 
riety and  Number  i  by  the  vifible  centring 
of  all  the  Old  Prophecies  in  the  Perfon  of 
Chrift,  and  by  the  Completion  of  thofe 
Prophecies  fince,  which  He  himfelf  ut- 
ter'd  J  by  the  Holy  and  Unblemifh'd  Lives, 
the  Exemplary  Sufferings  and  Deaths  of 

the 


the  heft  Means  of  ConviBion.  6% 

tlie  Publifhers  of  this  Religion,  and  by  the  S  E  R  M. 
furpailing  Excellence  of  that    Heavenly      ^^• 
Doftrine  which  they  publifh'd  j    finally, 
by  the  miraculous  Increafe  of  the  Profef- 
fors  of  Chriftianity,  without  any  vifible 
Grounds  and  Caufes,  and  contrary  to  all 
Human  Probability  andAppearance.  Now, 
if  the  Proof  of  a  Future  State,  by  an  im- 
mediate Appearance  of  one  from  theDead 
be  (in  truth,  and  at  the  bottom)  but  equal, 
to  that  fingle  Proof  of  Chriftianity,  taken 
from  our  Lord's  Refurredion  5  how  much 
inferior  muft  it  be  to  thefe  feveral  Proofs 
United  ?  And  therefore,  how  little  Pro- 
bability  is  there,    that  He,    who  is  not 
wrought  upon  by  the  one,  would  be  con- 
vinced by  the  other  ?  But  1  have  not  time 
to  purfue  this  fruitful  Head  of  Argument 
as  far  as  it  deferves ;  by  difplaying,  firft, 
the  General  Evidences  of  our  Religion,  in 
all  their  Force  and  Brightnefs,  and  then, 
comparing  them  with  That  of  a  parti- 
cular Apparition ;   and,   by  this   means. 
Calculating,  as  it  were,  the  feveral  De- 
grees   of   Credibility    and    Convidion, 
by  which  the  One  furpallcth  the  Other. 

Such 


6.4'  .A  Standing  Revelation, 

SERM.  Such  an  Attempt  would  carry  me  beyond 
^^'      the  Bounds  of  a  fuigle  Difcourfe.     1  have 

^•'''^'^'^  Room  only  at  prefent  to  fuggeft  a  Gene- 
ral Refled:ion  or  two,  which  may  contri- 
bute to  illuftrate  this  Point  •■,  and  proceed 
therefore  to  obferve. 

Secondly,  Another  great  Advantage 
which  the  Standing  Proofs  of  the  Gof- 
pel  have  over  fuch  an  Extraordinary  Ap- 
pearance j  that  this  hath  all  its  Force  at 
once,  upon  the  firft  Imprellion,  and  is 
ever  afterwards  in  a  declining  State  5  fo 
that  the  longer  it  continues  upon  the 
Mind,  and  the  oftner  ir  is  thought  of, 
the  more  it  lofes :  whereas  Thofe,  on  the 
contrary,  gain  Strength  and  Ground  upon 
us  by  Degrees  5  and  the  more  they  are 
confider'd  and  weigh'd,  the-  more  they 
are  appro v'd. 

There  is  a  like  Difference  between  the 
ways  in  which  thefe  feveral  Proofs  operate, 
as  there  is  between  the  feveral  Impreflions 
made  upon  thoughtful  Minds  by  the  Works 
of  Art,  and  Nature.  The  Works  of  Art, 
which  are  extremely  nice  and  curious, 
l^rike  and  furprize  us  moll  upon  the  firft 

View  j 


the  heft  Means  of  ConviBioiii  ^5. 

View  5  but  the  better  we  are  acquainted  SER^v 
with  them,  the  lefs  we  wonder  at  them  :  ^^' 
Whereas  the  Works  of  Nature  will  bear 
a  Thoufand  Views,  and  Reviews,  and 
will  dill  appear  new  to  usj  the  more 
frequently  and  narrowly  we  look  into 
them,  the  more  occafion  we  Ihall  have  td 
admire  their  fine  and  fubtle  Texture,  their 
Beauty,  and  Ufe,  and  Excellent  Contri- 
vance; The  fame  we  may  fay  of  the  Stand- 
ing Evidences  of  the  Gofpel ;  every  time 
they  are  confider'd  and  enquired  into,  they 
gain  upon  fmcere  unbyafs'd  Minds,  ap- 
pear ft  ill  more  reafonable  and  fatisfadory 
than  before,  and  more  worthy  every  way 
of  that  inimitable  Power  and  Skill  which 
wrought  them :  And,  on  that  Account^ 
they  are,  doubtlefs,  better  contriv'd  td 
work  a  rational,  a  deep,  and  durable  Con- 
vidion  in  us,  than  thofe  aftonifhing  Mo- 
tives, which  exert  all  their  Force  at  once^ 
upon  the  firft  Propofal.  An  Argument, 
that  is  fome  time  working  its  way  intoi 
the  Underftanding,  will  at  laft  take  the 
furer  hold  of  it  5  as  thofe  Trees,  which 
have  the  floweft  Growth,  are,  for  that 
Vol.  II.  F  Reafon^ 


S^  A  Standing  Revelation) 

SERM.  Reafon,  of  the  longeft  Continuance.  To 
^^'     all  which,   we  may  add,  in  the 

^'^''^'^  Third  place.  That,  let  the  Evidence  of 
fuch  a  particular  Miracle  be  never  fo  bright 
and  clear,  yet  it  is  ftill  but  particular ; 
and  muft,  therefore,  want  that  kind  of 
Force,  that  Degree  of  Influence,  which 
accrues  to  a  Standing  General  Proof, 
from  its  having  been  try'd  and  approv'd, 
and  confented  to  by  Men  of  all  Ranks  and 
Capacities,  of  all  Tempers  and  Interefts, 
of  all  Ages  and  Nations.  A  wife  Man  is 
then  belt  fatisfy'd  with  his  own  Reafon- 
ings  and  Perfuafions,  when  he  finds  that 
wife  and  confidering  Men  have  in  like 
Manner  reafon'd,  and  been  in  like  Man- 
ner perfuaded  ;  that  the  fame  Argument, 
which  weighs  with  him,  has  weigh'd  with 
Thoufands,  and  Ten  thoufand  times  ten 
thoufands  before  him  ;  and  is  fuch  as  hath 
borne  down  all  Oppofition,  where- ever 
it  hath  been  fairly  propos'd,  and  calmly 
confider'd.  Such  a  Rcfleftion,  tho'  it  car- 
ries nothing  perfectly  decifive  in  it,  yet 
creates  a  midity  Confidence  in  his  Bread, 
and  ftrengthens  him  much  in  his  Opinion. 

Where- 


the  befi  Means  of  Convi6iion>  67 

Whereas  He,  who  is  to  be  wrought  upon  SERM, 
by  a  fpecial  Miracle,  hath  no  Helps,  no      II- 
Advantages  of  this  kind  toward  clearing  ^-''''VN^ 
his  Doubts,  or  fupporting  his  AlTurance. 
All  the  Force  of  the  Motive  lies  entirely 
within  itfelf  j  it   receives  no  Collateral 
Strength  from  external  Confiderations  j 
it  wants  thofe  degrees  of  Credibility  that 
fpring  from  Authority,   and  concurring 
Opinions:  which  is  one  Reafon  why  (as 
I  told  you)  a  Man  is  capable  of  being  dif- 
puted  out  of  the  Truth  and  Reality   of 
fuch  a  Matter  of  Fad,  tho'  he  faw  it  with 
his  Eyes. 

This  therefore  is  a  farther  Advaiitas^J 
which  the  Standing  Proofs  of  a  Revela« 
tion  have  over  any  occafional  Miracle  5 
That,  in  the  admitting  fuch  Proofs,  we 
do  but  fall  in  with  the  General  Senfe  and 
Perfuaiion  of  thofc  among  whom  we  con- 
verfe :  whereas  we  cannot  affirm  the  Truth 
of  fuch  a  Miracle,  without  incurring  the 
Scorn  and  Derifion ;  at  lead,  not  without 
tunning  crofs  to  the  Belief  and  Apprehen- 
sion, of  the  reftof  Mankind  ;  a  Difficulty, 
which  (as  hath  been  already  flicwn)  a  mo- 
F  s  deft 


6S  A  Standing  Reveldtiony 

3ERM.  deft  and  good  Man  is  fcarce  able,  but  a 
li.      Man  addicted  to  his  Vices,  is  neither  able 
V^^^To  nor  willing,  for  the  meer  fake  of  Truth, 
to  encounter. 

Let  us  lay  thefe  fevcral  Reflexions  to- 
gether, and  we  fhall  find,  "  That  even  a 
"  Meflage  from  the  other  World  is  not  an 
"  Argument  of  fuch  invincible  Strength, 
"  but  it  would  be  refitted  by  fuch  as  had 
"  before-hand  refifted  the  General  Proofs 
"  of  the  GofpeU    and  that  our  Saviour 
"  therefore  utter'd   no   Paradox,    but   a 
"  great,  a  clear,  and  certain  Truth,  when 
"  he  faid.  That  they  who  hear  not  Mofes 
"  and  the  Trophets,  will  not  be  perfiiad- 
"  edy  though  one  rofe  from  the  ^ead" 
Prom  which  Truth  it  is  now  Time,  as 
my 
III.         77?/W  General  Head  directs,  to  deduce 
the  feveral  Inferences,  which  I  intended. 
And, 

Firft)  We  learn  from  hence,  what  is 
the  true  Ufe  and  End  of  Miracles :  They 
are  not  private,  but  publick  Proofs ;  not 
Things  to  be  done  in  a  Corner ^  for  the 
fake  of  fingle  Perfons,  but  before  Multi- 
tudes, 


the  beft  Means  of  ConviBion.  ^9 

tudes,  and  in  the  Face  of  the  Sun.  Again,  s  E  R  M. 
They  are  Signs  to  thofe  who  beUeve  not,  H- 
not  to  thofe  who  believe :  I  mean,  that 
the  Great,  the  Chief  End  of  them  is,  to 
eftablifh  the  Truth  of  a  New  Revelation 
in  thofe  Countries  where,  and  at  the 
Time  when,  it  is  firft  promulg'd  and  pro- 
pagated ;  not  to  confirm  Men  in  the  Be- 
lief of  it,  after  it  is  fufficiently  eftablifh'd. 
Miracles  are  the  immediate  Ad  of  Om- 
nipotence; and  therefore,  not  to  be  em- 
ploy'd,  but  where  the  Importance  of  the. 
Occafion  requires  them :  much  lefs  are 
they  to  be  employed,  where  they  are  nei- 
ther requifite,  nor  likely  to  fucceed  j  as 
the  Cafe  is,  where  Perfons,  who  are  not 
convinced  by  the  Old  Miracles,  demand 
New  ones.     It  follows  from  hence, 

Secondly,  That  we  have  great  reafon  to 
look  upon  the  high  Prctenfions  which  the 
Roman  Church  makes  to  Miracles,  as 
ground  lefs,  and  to  rejed  her  Vain  and  Fa- 
bulous Accounts  of  them.  Half  the  Saints, 
which  have  place  in  her  peculiar  Calen- 
dar, were,  if  you  will  believe  Her,  con- 
certed by  Miracles :  Apparitions,  Vifions, 
f  5  and 


fo  A  Standing  Revelation, 

SERM.  and  Intercourfes  of  all  kinds  between  the 
I^-      Dead  and  the  Living,   are  the  frequent 

y'^y^^  and  familiar  Embellifhments  of  thofe  pi- 
ous Romances,  her  Legends;  which  ex- 
ceed the  Scripture  it  felf  in  Wonders, 
and  do,  indeed,  by  that  Means,  contra- 
did  the  Dodrine  and  Defign  of  it :  for, 
where  Mofes  and  the  Prophets  are  receiv'd, 
there,  a  continu  d  Succeliion  of  Miracles 
is  needlefs ;  and  confequently,  not  to  be 
expedcd,  believ'd,  or  pretended.  It  may 
be  a 

mrdUfe  of  what  hath  been  faid,  To 
take  anOccafion  from  thence  of  Confider- 
ing,  how  fiire  the  Foundation  of  God 
fiandeth,  {that  Foundation  of  the  Apoftles 
and  Prophets,  upon  which  the  Church  is 
built i  Jefus  Chrift  himfelf  being  the  Head 
Corner-Stone,  as  the  ColleB  for  this  Day 
fpeaks;]  how  very  Strong  and  Irrefra- 
gable the  firft  Evidences  of  Chriftianity 
needs  muft  be,  fmce  they  appear  (both 
firom  Reafon  and  Revelation)  to  be  fuch, 
as  that  They  who  refifted  them,  would 
refift  every  thing  befides  them.  But  this 
Js  fufficiently  underftood  from  the  whole 

Jenor 


the  beft  Means  of  Conviction.  71 

Tenor  of  the  preceding  Argument :  Which  s  E  R  M. 
inftruds  us  alfo,  in  the  n. 

Fourth  place,  to  condemn  the  Folly  and  '**'^V\i^ 
Impiety  of  thofe  Perfons  (for  fuch  there 
have  been)  who  have  obliged  themfelvcs 
to  each  other,  to  appear  after  Death,  and 
give  an  Account  of  their  Condition  in 
another  World  j  and  the  worfe  Ufe  that 
hath  been  made  of  thefe  III  Contracts, 
when  the  furviving  Party  hath  hardned 
himfeif  in  his  Wickednefs,  upon  the' 
Other's  Failure.  It  is  ftupidly  foolilh,  thus 
to  venture  our  Salvation  upon  an  Experi- 
ment, which  we  know  not  whether  God 
will  fuffer,  and  which,  we  have  all  the 
Reafon  imaginable  to  think,  he  will  not 
fuffer  to  take  place.  It  is  highly  hnpious 
to  refolvc  to  pcrfifl:  in  our  Unbelief,  till 
fomething  more  is  done  for  our  Convic- 
tion, than  God  hath  thought  fit  lliould 
be  done,  for  the  Convidion  of  any  Man 
in  our  Circumftances.  An  Apoftlc,  in- 
deed, once  faid.  Except  I  fha/l  fee  in  ToI^^  xx. 
his  Hands  the  Trint  of  the  Nails,  and  ^5- 
put  my  Finger  into  the  ^rint  of  the 
Nails,  and  thrufl  my  Hand  into  his  Side, 
F  ^  ImU 


f  2  A  Standing  Revelation, 

SERMe   ^  '^^'^^  "^ot  believes  and  God  was  pleafed 
II.       to  ftoop  to  his  Requeft,  and  to  plant  Faith 
in  his  Heart  by  fuch  an  Experiment.    But 
it  was  on  the  Account  of  the  Pubhcl$: 
Charafter  he  was  to  bear,  as  an  Apoftle  j 
that  is,  a  Witnefs  of  the  Refurredion  of 
Chrift  to  the  reft  of  the  World  5   and  it 
might  therefore   be  fit,   that  he  himfelf 
fhould,  in  a  very  particular  and  extraor- 
dinaj:y  Way,  be  iatisfy'd  of  it ;  not  merely 
for  his  Own  fake,  but  for  the  fake  of  all 
Thofe  who  fhould  hereafter   believe   in 
his  Teftimony.     The  manner  of  his  Con- 
yiiflioi)  was  defign'd,  not  as  a  peculiar  Pri- 
vilege to  Him  ;  but  as  a  ftanding  Miracle, 
^  lafting  Argument  for  the  Conviftion  of 
Others,  to  the  very  En4  of  the  World. 
Bef^des,  though  flow  pf  Belief,  he  wa$ 
at  the  Bottom  honeft  and  fmcere  j  not 
led  into  thofe  Doubts  which  he  enter- 
tain'd,  by    his  Lufts   and  Vices?    not  a 
flevolter  from  the  Truth  which  he  had 
once   embrac'd :    And  They,   therefore, 
have  no  Reafon  to  exped  to  be  favour'd 
as  He  was,  who  ftand  not  poffefs'd  of  any 
One  of  thofe  Qualifications  that  belong'd 


the  beft  Means  of  ConviBion.  7  J 

%o  Him,  but  are  (generally  fpeaking)  the  s  E  R  M. 
very  Reverfe  of  his  Charader.  ^h 

Fifthly  J  From  the  fame  Truth  we  may  V^TV 
alfo  be  taught  to  corred  a  Vain  Thought, 
which  we  are  fometimes  apt  to  entertain  : 
That,  if  it  had  been  our  Lot  to  converfe 
with  Chrift  and  his  Apoftles,  and  to  he 
Eye-Witnefles  of  tlieir  Miracles;  we 
fhould,  by  fuch  an  Advantage,  have  been 
fecur'd  from  any  Degree  of  Doubt,  or  In- 
fidelity: Whereas  certain  it  is,  that  They, 
who  at  this  Diftance  from  the  firft  Rife 
of  the  Gofpel,  after  weighing  the  feveral 
Evidences  of  it,  waver  in  their  Faitl^, 
would  have  waver'd  though  they  had 
feen  the  firft  Promulgers  of  it  work  Won- 
ders. Even  that  Sight  itfelf  did  not  hinder 
many,  to  whom  the  Gofpel  was  firft 
preach'd,  from  turning  it  into  Lafcivioiif- 
nefsy  and  denying  the  Lord  Jefus,  4s 
St.  Jtide  complains.  Deceiy'd  \ye  are,  if 
we  think,  that  God  hath  pot  furnifh'd 
every  Age  of  the  Church  with  fufficient 
Inducement  to  embrace  the  Faith ;  and 
the  lateftAges,  perhaps,  with  thcftrongeft 
Inducements  to  it.  hidccd,  theLuftre  of 
fhe  Primitive  Miracles  is  ^low  wanting  to 

us: 


f4  A  Standing  Revelation, 

5ERM.  US:  but  then  we  are  freed  from  feveral 
11-       Inconveniences,    under   which    the   firft 

^"^^^'^^^  Chriftians  laboured,  and  we  enjoy  Hkewife 
feveral  Advantages  which  they  wanted. 
We  have  no  Original  Prejudices  againft 
the  Gofpel  to  fubdue,  as  They  had  5  for 
we  have  been  educated  in  the  Behef  of 
it :  We  are  not  tempted,  as  They  were, 
to  revolt  from  it,  by  the  Dread  of  Dan- 
gers and  Death  -,  for  all  manner  of  En- 
couragements attend  Our  Profeflion  of  it. 
The  miraculous  Succefs  of  the  Apoftles 
Preaching,  and  the  Accomplifhment  of 
many  of  their  Prcdidions,  which  to  thofc 
early  Chriftians  were  Matters  of  Faith  on- 
ly, are  to  Us  Matters  of  Sight  and  Expe- 
rience. And  we,  that  live  at  the  greateft 
Diftance  from  the  Age  of  the  Apoftles, 
have  in  this  the  Advantage  of  fuch  as 
were  much  nearer  to  them:  That  even 
thefe  laft  and  word:  of  Times  have  pro- 
duced the  beft  Apologies  for  our  Faith, 
the  mod  Accurate,  and  Rational,  and 
Unanfwerable  Accounts  of  the  Truth  of 
Chriftianity.  To  apply,  therefore,  the 
Words  of  Solomon  to  the  prefent  Cafe  j 
Say  not  thou,  What  is  the  Caufe  that  the 

Former 


the  beft  Means  of  ConviBion.  7  S 

Former  ^ays  rjuere  better  than  thefe  ?  for  s  E  R  M. 
tkon  doft  not  enquire  iso'tfely  of  this  thing-      n. 

1  he  Lafl  Inference,  which  the  Dodrine  ^■^'^'^^^ 
deliverd   iuggefts    to    us,    is,    That    we 
fhould  be  invited  from  thence  to  magnify 
and  to  adore  the  Divine  Wifdom,   which 
hath  fo  order'd  tlie  firft  Proofs  and  Evi- 
dences of  our  Faith,  that  they  will  be  e- 
qually  fatisfadory  and  convincing  to  the 
End  of  the  World.  Ikno'oD  (faith  the  Wife  Ecd.  iii. 
Man)  Y^/^^  whatfoever  God  doth,  itjhallbe  ^^' 
for  ever :  nothing  can  be  put  to  it,  nor  any 
thing  taken  from  it  3  and  God  doth  it,  that 
Manfliouldfear  before  him.  Accordingly, 
he  hath  proposed  a  Standing  Revelation, 
fo  well  confirm'd  by  Miracles,  once  for 
all,  that  it  fhould  be  needlefs  to  recur  to 
them,  ever  afterwards,  for  the  Convidion 
of  any  Man,  who  was  born  within  the 
Pale  of  Chriftianity.     This  was  the  fliort- 
eft,  the  fittcft,  and  wifeft  Way  that  could 
have  been  taken  j  the  beft  fuited  to  the 
Majefty  of  God,  and  to  the  other  Me- 
thods of  his  Providence  5  and  the  beft  ac- 
commodated alfo  to  the  Nature,  Capaci- 
ties, and  hitercfts  of  Men.     It  had  been 
Jjplow  him;,  by  an  immediate  Intcrpofition 

of 


7<5  A  Standing  Revelationj 

6.ERM.  of  his  Omnipotence,  to  have  been  appeal- 
II-      ing  every  day  to  his  Creatures  for  the 

^•'^'^^^"^^  liurh  of  his  Religion ;  an  Endlefs,  and 
an  Unbecoming  Task,  to  be  put  upon  of- 
fering Supernatural  Proofs,  for  the  Con- 
viction of  impious  Men,  as  often  as  tiieir 
Inhdciity  fhoiild  be  pleas'd  to  demand 
them!  Not  fo  doth  he  proceed  in  the 
Government  of  the  Natural  World  :  He 
made  it,  indeed,  at  the  firft,  after  a  Mi- 
raculous and  Incomprchenfible  manner  5 
but  he  ikers  and  direds  the  Affairs  of  it, 
ever  fince,  by  ftanding  Rules  and  Laws, 
and  by  the  Ordinary  Miniftry  of  Second 
Caufes.  With  Equal  Wifdom  hath  he 
temper'd  the  Conduct  of  the  Moral  World 
alfo  :  for  tho'  he  ufher'd  in  the  Mofaic, 
and  Chriftian  Inflitutions,  by  a  great  Va- 
riety of  amazing  Signs  and  Wonders ; 
yet,  as  loon  as  the  Truth  of  thofe  Reve- 
lations was  thus  illuftrioufly  manifcfted, 
and  the  Accounts  of  thcfe  things  were 
committed  to  Writing,  Miracles  m  great 
meafure  ceafed  ;  and  the  Appeal  after- 
wards was  to  the  written  Word,  \_to  the 
LaW)  and  to  the  Tefiimonj'j'],  which  fup^ 
'd  the  Room  of  them. 

Indeed^ 


the  befl  Means  of  Convi^ion>.  Ii 

Indeed,  Motives  that  addrefs  thcmfelves  SERM, 
coolly  to  our  Reafon,  are  titteft  to  be  em^      ^^* 
ploy'd  upon  Reafonable  Creatures :  It  is 
no  ways  congruous,  that  God  fhould  be 
always  frightning  and  aftonifhing  Men  in^ 
to  an  Acknowledgment   of  the  Truth, 
who  were  made  to  be  wrought  upon  by 
calm  Evidence,    and   gentle  Methods  of 
Perfuafion.    Should  fuch  a  Miracle  as  that 
which  is  mentioned  in  the  Text,  be  in- 
dulg  d  to  One,  Others  would  think  thcm- 
felves equally  entitled  to  it  5  and,  if  in- 
dulg'd  to  many,  it  would  no  longer  have 
the  Effed  of  a  Miracle,  its  Force  and  In- 
fluence would  be  loft  by  the  Frequency 
of  it.     Or,  fuppofing  it  to  continue  in  its 
full  Strength,  how  often  foever  repeated  i 
yet  the  Faith  it  produced  would  not  be  fo 
free  and  voluntary  an  Ad,  as  That  ought 
to  be,  to  which  are  annex'd  all  the  Glo- 
rious and  Invaluable  Privilesies  of  Believ- 
ing.    In  a  word.  Good  men  have  no  need 
of  a  Miracle ;    for  they   are   convinc'd, 
without  it :  And  it  would  be  of  danger- 
ous Confequence  to  the  Bad :  for  They, 
we  find,   would  nor,    even  with  it,   be 
convinc'd.      And  therefore,  the  Allow- 
ance 


7^  A  Standing  Revelation,  &c. 

SERM.  ance  of  fuch  a  Favour  to  them,  would 

II-      ferve  only  to  render  them  more  Obdu- 

^^^^'^  rare  and  more  Inexcufable  ,  it  would  en- 

haunce    their  Guilt,    and  increafe   their 

Condemnation. 

Let  us  then,  from  thefe,  and  fuch  Con- 
fiderations  as  thefe,  be  led  to  reverence 
the  Infinite  Wifdom  and  Goodnefs  of  God 
in  all  his  Tranfadions  with  Men !  Let  us 
learn,  not  to  difpute  the  Methods  of  his 
Providence  j  but  humbly  and  implicitly 
to  acquiefce  in  them,  and  to  adore  them. 
Let  us  fatisfy  ourfelves.  That  every  thing 
is  certainly  order'd  by  Him  after  the  apteft, 
and  beft,  and  moft  becoming  Manner, 
tho'our  firllApprehenfions  Ihould  fuggefl 
otherwife  to  us  5  and  that  no  Contrivance, 
no  Policy,  no  Prudence  whatfoever  can, 
in  any  refpcd,  deviate  from  his  Scheme, 
without  leaving  us  in  a  much  worfe  Con- 
dition than  it  found  us !  For, 

Great  and  marvellous  are  thy  tVorks^ 
Lord  God  Almighty  I  Jiift  and  True 
are  all  thyJVays,  thouKing  of  Saint  si 
To  thee,  (Father,  Son,  and  Holy  Ghoft) 
be  render'd,  as  is  moft  due,  all  pof- 
fible  Honour,  Adoration,  aild  Praii'e,- 
now,   and  for  ever !  h 


W*  v^  ^Jv' w  w**5vl?«i  w  w9;v  w  w 

•)C5j(f  Xi^Xj  tXA/ J  tXA^  tXA/d  C/>7^  aAX*  «X«£J(«  v(a><j  «\>^ 


SERMON 

P  R  E  A  c  h'd  in  the 

Guild -Hall  Chapel, 

LONT>ON,  Sept,  28.  1705. 
Being  the  Day  of  the 

ELECTION 

Of  the  Right  Honourable  the 

LORD  MAYOR. 


To  the  Right    Honourable 

Sir  THOMAS  RAfVLINSOMi 

Lord  Mayor  of  the  City  of  L  0  N D  0  K 
My  Lord, 

f\UI ET  at  Home-,  and Conquefi  A- 
ir  abroad,  are  two  of  the  great  eft  Blef- 
fings  that  can  happen  to  a  ^People  -,  and 
thefe  have  remarkably  diftinguijh'd  the 
Tear  of  Tour  Lordjhip's  Magifiracy : 
which y  as  it  hath  been  a  continued  Scene 
of  Vi£fories  and  Succejfes,  fa  it  began, 
and  ended,  without  any  of  thofe  unna- 
tural Struggles  for  the  Chair,  which  have 
fo  long  and  often  difturb'd  the  'Peace  of 
this  great  City.  That  thofe  Paffions, 
which  feem  now  to  be  fomewhat  calm'd, 
may  be  entirely  laidafleep,  and  never  more 
awaken  d :  that  the  City  may  flour ijh  in 
Trade  and  Wealth,  and  all  Manner  of 
outward  Advantages-,  particularly,  that 
it  may  never  want  fuch  Magiftrates  to 
guide  and  govern  it,  as  Tour  Lordjhip 
and  your  worthy  Succeffor,  is  the  ftncere 
PTifb,  and  hearty  Prayer  of. 

My  LORD, 
Your  moft  Obedient,  Humble  Servant, 
Fr.  Atterbur  V, 

JbB 


If 


Job  xxix.   14. 
/  put   on  Right eoufnefs^    and  it 
cloathed  7ne\  my  Judgment  was 
as  a  Robcy  and  a  Diadem. 


JOB'S  Refledions  on  the  flourifhingSERAii 


/  III 

Eftate  he  had  once  enjoy'd,  did  at  the 


fame  time  afflid,  and  encourage  him. 
Doubtlefsj  it  cncreas'd  the  Smart  of  his 
prefent  Sufferings,  to  compare  them  with 
his  former  Happinefs :  and  yet  a  Remem- 
brance of  the  good  Ufe  he  had  made  of 
Profperity,  contributed  to  fupport  his 
Mind  under  the  heavy  Weight  of  Ad- 
verfity  which  then  lay  upon  him.  He 
had  been  a  Perfon,  not  only  of  great 
Opulence,  but  Authority  ;  a  Chief  Ma- 
giftrate  in  the  Place  where  he  dwelt; 
as  appears  from  feveral  PafTages  in  the 
Book  which  bears  his  Name  :  and  he  had 
(it  feems)  executed  that  high  Office  juftly 
and  honourably  5  with  great  Satisfadion 
to  himfelf,  and  with  the  Univerfal  Ap- 
yoL.  II.  0  plaufe 


'iz  A  Sermon  preach' d  at  the 

S  E  R  M,  plaufe  of  his  Country.     To  this  Confide- 
IIJ-     ration  therefore  he  retreats,  in  the  midft 

^■"^^'^^^  of  all  his  Prefliires,    with  Comfort  and 
Confidence  j  in  this  Thought,  notwith- 
ftanding  the  fad  Affliftions  with  which 
he  was  overwhelm'd,  he  mightily  exults 
and  triumphs.    For  hear,  how  he  exprefles 
himfelf  on  this  Occafion,  in  the  Verfes 
next  to  that  of  the  Text!  I  deliver  d  the 
*Poor  that  crfd,  fays  he;  the  Father- 
lefs,  and  him  that  had  none  to  help  him* 
The  BleJJing  of  him  that  was  ready  to 
perijh  came  upon  me  j  and  I  caufed  the 
Widow's  Heart  to  fing  for  Joy.     I  was 
Eyes  to  the  Blinds  and  Feet  was  I  to 
the  Lame  j  /  was  a  Father  to  the  Toor, 
and  the  Caufe   which  I  knew  not-,   I 
fearched  out :  and  1  brake  the  Jaws  of 
the  Wickedy  and  phtck'd  the  Spoil  out  of 
his  Teeth.     One  would  imagine  thefe  to 
be  the  ExpreiTions  of  a  Man,  blefs'd  with 
Eafe,  and  Affluence,  and  Power ;  not  of 
one,  who  had  been  juft  ftripp'd  of  all 
thofe   Advantages,   and   plungd   in    the 
deepeft  Miferies,   and   was  now   fitting 
Kaked,  upon  a  Dunghill !  But  the  Spirit 


EleBton  of  the  Lord  Mayor.  %i 

bf  a  Man  will  fujiain  his  Infirmities'^  serm. 
the  Confcioufnefs  of  Integrity,  the  Senfe  ^^J- 
of  a  Life  fpent  in  doing  Good  will  en-  ^-*'''V%i 
able  a  Man  to  bear  up  under  any  Change 
6i  Circumftances  j  and,  whatever  his 
outward  Condition  may  be,  is  fuch  an 
inward  Spring  of  Contentment  and  Plea- 
fure,  as  cannot  fail.  This  was  that,  which 
not  only  arm'd  the  Mind  of  Jolf  with 
Firmnefs  and  Fortitude,  but  ^\\Yd  it  alfo 
with  thofe  plcafing  Refledions  which  the 
Words  I  have  read  to  you,  containi 
Therein  he  particularly  mentions,  and  va- 
lues himfelf  upon,  the  Compafllon,  and 
Readinefs,  and  Zeal,  with  which  he  had 
apply 'd  himfelf  to  relieve  the  injur'd  and 
afflided ;  the  Impartiality  he  had  obferv'd^ 
the  "great  Diligence  he  had  us'd,  and  the 
fearlefs  Courage  he  had  fhewn,  in  the 
Adminiftration  of  Juftice:  He  adds  alfo^ 
In  the  Words  of  the  Text  j  /  put  on 
Right eoiifnefsy  and  it  cloathed  me  5  my 
judgment  was  as  a  Robe,  and  a  'Diadefn  } 
ihat  is^  my  chief  Delight,  my  greatcfi: 
Honour,  and  Happinefs  lay  in  thus  dif-- 
ehatging  the  Duties  of  my  Station;  fd 
G  z  that^ 


^4  ^  Sermon  f  reach d  at  the 

«ERM.  that,  in  Comparifon  of  it,  I  undervalu'd 
^l^'     all  the  Enfigns  of  Authority  which  be- 
'"^'^'''^  long  d  to  me,  all  the  Pomp  and  Splen- 
dor of  Life  with  which  I  was  furrounded. 

The  Words  therefore  will  afford  us 
a  proper  Occafion  of  confidering, 

I,  Firfiy  What  a  Publick  BlefTing  a  good 
Magiftrate  is :  for  it  is  on  this  Suppofi- 
tion,  that  the  Reflexions,  which  Job 
here  makes  to  his  own  Comfort  and  Ad- 
vantage, are  built. 

II.  Secondly y  The  Regard  that  is  juftly 
paid  the  Magiftrate,  on  this  account,  in 
thofe  outward  Marks  of  Diftindion  and 
Honour  with  which  he  is  attended.  Thefe 
have  their  Ufes,  with  refped  both  to 
Him,  and  to  the  Community  over  which 
he  prefides.  However,  he  muft  remem- 
ber, always,  in  the 

III.  Third  place.  That  the  Chief  Honour 
of  the  Magiftrate  confifts  in  maintaining 
the  Dignity  of  his  Charader  by  fuitable 

Adions, 


EleSiion  of  the  Lord  Mayor.  8  5 

A£i:ions,  and  in  difcharging  the  high Truft  SERM; 
that  is  repos'd  in  him,    with  Integrity,     III. 
Wifdom,  and  Courage.     Then  doth  he  '^^OTS^ 
appear  moft  Venerable,    and  every  way 
Valuable,   when,   with   upright  Job,  he 
can  truly  fay,  I  put  on  Right  eotifnefs,  and 
it  cloathed  me  >  my  Judgment  was  as  a 
Robe,  and  a  "Diadem. 

We  may,  I  fay,  in  the 

Firfi  place.  Take  Occafion  from  hence  ^ 
to  coniid^r.  What  a  Publick  Blefling  a 
good  Magiftrate  is.  The  Virtues  of  pri- 
vate Perfons,  how  bright  and  Exemplary 
foever,  operate  but  on  Few;  on  thofe 
only  who  are  near  enough  to  obferve, 
and  inclined  to  imitate  them  :  their  Sphere 
of  Adlion  is  narrow,  and  their  Influence 
is  confin'd  to  it.  But  ajuftand  wife  Ma- 
giftrate, is  a  Blefling  as  extenfive  as  the 
Community  to  which  he  belongs ;.  a  Blef- 
fing,  which  includes  all  other  Bleflings 
whatfoever,  that  relate  to  this  Life;  fe- 
cures  to  us  the  Pofleflion,  and  enhaunc^s 
the  Value  of  all  of  them ;  which  renders 
the  Condition  of  the  Happieft  among  Men 

G  3  m 


$6  A  Sermon  preach d  at  the 

gERM.  ftill  more  happy,  and  the  State  of  the 
III.      Meanefl:   lefs   milerabk,    than   it   would 

%f^^^rsJ  otherwife  be  :  and  for  the  Enjoyment  of 
which  no  one  Man  can  well  envy  ano- 
ther j  becaufe   all  Men   in  their   feveral 
Ranks,  and  according  to  their  feveral  pro- 
portions and  degrees,  do  alike  Ihare  in  it. 
Pfal.     As  the  precious  Giyitment  upon  the  Heady 
'  'whkh  ran  down  unto  the  Beard  of  A.aron, 
and 'Went  down  from  thence  even  to  the 
Skirts  of  his  Cloathlng  :    Such,  and  fo 
Ufuvcrfil  are  the  Benefits  which   a  good 
Ruler  bellows  5  in  like  manner  are  they 
deriv'd  from  him,  the  Head,  and  gently 
diffused  over  the  whole  Body  which  he 
governs,   refrefhing  every  Part  of  it,  as 
they  defcend,    from   the  Higheft  to  the 
Lowed.     I  fhall  not  attempt  to  prove  a 
Point,  in  itfelf  fo  Evident ;  to  us  efpe- 
cially  of  this  happy  Ifland,  who  have  the 
moft  convincing  Argument  for  it,   our 
own  Experience ;  and  are  blefs'd  with  a 
Reign,  the  Advantages  of  which  are  com- 
mon to  Prince  and  People,  to  the  meanefl: 
Subjects,  as  well  as  to  thofe  of  the  higheft 
yiace  and  Dignity  :  All  fhare  Jn  them, 

and 


EleBion  of  the  Lord  Mayor.'  87 

and  All  therefore  have  Reafon  to  blefsSERM. 
God  for  them,  and  for  the  great  Inftru-      ^^^• 
ment  of  his  Goodnefs,  by  which  he  be-  '-^^^'^^ 
flows  them. 

However,  as  manifeft  a  Truth  as  this  is, 
it  may  deferve  fometimes  to  be  inculcat- 
ed 5  becaufe  we  are  too  apt,  all  of  us, 
to  forget  it ;  and  fome  Men  have  ven- 
tur'd  to  cfpoufe  fuch  wild  Opinions,  as 
do,  in  effed,  fubvert  and  deny  it. 

The  Benefits  of  a  juft  and  good  Go-' 
vernment  to  thofe  who  are  fo  happy  as 
to  be  under  it,  like  Health  to  vigorous 
Bodies,  or  Fruitful  Seafons  in  Temperate 
Climes,  are  fuch  common  and  familiar 
Bleflings,  that  they  are  feldom  either  va- 
lu  d  or  relifli'd,  as  they  ought  to  be.  We 
deep  over  our  Happinels,  Great  as  it  is, 
and  want  to  be  rouz'd  into  a  quick  and 
thankful  Senfe  of  it,  either  by  an  adual 
Change  of  Circumftances,  or  by  a  Com- 
parifon  of  our  own  Caie  with  that  of 
other  Men. 

Few  of  us  confider,  how  much  we  are 

indebted  to  Government  itfclf,  becaufe 

f(;w  of  us  can,  or  do  reprefcnt  to  our* 

G  ^  ielves^i 


S8  A  Sermon  preach' d  at  the 

SERM.  felves  in  lively  colours,  how  wretched 
^^^-      the  Condition  of  Mankind  would,  and 
muft  be  without  it  j  how  to  That  we 
owe,  not  only  the  Safety  of  our  Perfons, 
and  the  Propriety  of  our  Poffeflions,  but 
our  Improvement  in  the  feveral  Arts  and 
Advantages    of  Civil  Life,    and  in    all 
Knowledge,   both  Human,  and  Divine; 
even  in  the  Knowledge  of  the  Blefled 
Nature,  and  Will  of  God  himfelf,   and 
of  the  beft  Ways  of  ferving,  honouring, 
and  adoring  him.     We,  who  are  us'd  to 
fee  Men  ading  under  the  Awe  of  Civil 
Juftice,   cannot  readily   conceive,  what 
Wild  and  Savage  Creatures  they  would 
be,  without  it  j  and  how  much  beholden 
therefore,  we  are  to  that   wife  Contri- 
vance, which  makes  ufe  of  our  Fear  to 
quell  our  other  Pailions  and  Lufts,  as 
Beafts  and  Birds  of  Prey  are  employed  to 
hunt  down  thofe  of  their  Kind.    The  In- 
conveniences attending  all,   even  the  b^ft 
of  Governments,   we   quickly  fee,  and 
feel,  and  are  nicely  fenfible  of  the  Share 
that  we  bear  in  them ;  and,  tho'  thefe 
be  little  in  cpmparifon  of  thofe  mighty 

Advan- 


EleBion  of  the  Lord  Mayor.  89 

Advantages    that   redound    to   us    fromsERM. 
thence,   yet  we  mufe  fo  much  on  the      ni. 
one,  that  we  are  apt  altogetjier  to  over-  ^■^^^'^^^ 
look,  and  forget  the  other. 

Our  Ingratitude  in  this  refped,    goes 
farther  :  for  fome  there  have  been,  who 
have  difputed  even  againft  Magiftracy  it- 
felf,  as  an  Unchriftian  Inftitution ;  or  de- 
ny'd  at  leaft,  that  the  Power  of  the  Sword 
could,  on  any  Account,  be  lawfully  ex- 
ercised by  the  Followers  of  a  meek  and 
fufFering  y^j.  And  this  hath  been  main- 
tained, not  only  by   warm  Enthttjtafis, 
but  by  cooler  and  more  difcerning  Heads, 
even  by  fome  of  thofe  who  ftyle  them- 
felves  UnitarianSy  and  would  be  thought 
to  reafon  better,  and  fee  farther  into  the 
Senfe  of  the  Scripture  than  any  Men.     1 
think,  they  have  given  no  good  Proof  of 
either,  in  aflerting  this  Extravagant  and 
Pernicious  Principle  j  for  which,  after  all, 
they  have  no  ground  or  colour,  but  a 
Paflage  or  two  of  Scripture,   miferably 
perverted,  in  oppofition  to  many  exprefs 
Texts,  and  indeed  to  the  whole  Tenor  of 
Divine  Writ.     Strange  it  is,  that  They, 

who. 


9Q  A  Sermon  preach' d  at  the 

SERM.  who,  in  matters  of  Faith,  rejed:  the  plauicft 
III'     Senfe  of  Scripture,   becaufe  it  feems  to 

^•"^^'''^  difagree  with  what  they  call  ReafonJ 
Oiould,  in  this  cafe,  rejedt  the  plained 
Reafon  in  the  World,  becaufe  of  a  Text 
or  two  in  Scripture,  that  may  be  thought 
to  clafti  with  it.  But  the  true  Realbn  of 
their  flying  to  this  ftrange  Dodrine  was, 
to  be  Even  with  the  Magiftrate  j  who, 
they  found,  was  againft  Them ;  and  they 
refolv'd  therefore  at  any  rate  to  be  a- 
gainft  Him.  However,  this  Opinion  (like 
fome  others,  that  have  been  iince  taken 
up  by  other  Sedaries)  was  to  laft  no  longer 
than  they  were  undermoft.  For  fo  the 
Event  aftually  prov'd,  in  Relation  to  the 
Qerman  Anabaptifts :  who  no  fooner  got 
the  Reins  into  their  own  Hands,  than 
they  alter'd  their  Minds  in  this  Point  j 
and  tho'  they  held  the  Power  of  the  Ci- 
vil Sword  to  be  altogether  unlawful,  whilft 
They  were  to  be  govern  d  by  it,  yet  they 
efteem'd  it  very  Lawful,  and  very  Conve- 
nient, when  it  came  to  Their  turn  to  go- 
vern :  The  Earth,  now,  andthefulnefi 
thereof  were  the  Lord's j  and  the  Meek 

wer^ 


EleEiton  of  the  Lord  Mayor.  91 

were  to  inherit  it.     The  Unitarians  in-  s  E  R  M. 
deed  never  had,  any  of  them,  fuch  an     in. 
Opportunity   of  explaining    themfelves  j^^'"^'^^ 
fhould  they  have  found  one,  it  is  very 
probable  they  would  have  made  the  fame 
Ufe  of  it.     Let  us  leave  thefe  abfurd  Te- 
nets, whenever  they  revive,  to  be  con- 
futed  by  that  Power  which   they   thus 
affront  and  deny;   and  let   us  proceed 
to  the  Confideration  of  what  I  obferv'd 
from  the  Text,  in  the 

Second  place.  Concerning  thofe  out-  H, 
ward  Marks  of  Diftindion  and  Splendor 
which  are  allotted  to  the  Magiftrate,  and 
which  the  Robe  and  T)iadem,  exprefly 
here  mention'd  by  yob,  may  be  fuppofed 
to  comprehend. 

The  Pradice  of  all  Ages,  and  all  Coun*- 
tries  (whether  Chriftian,  or  Heathen ;  Po- 
lite, or  Barbarous)  hath  been,  in  this  man- 
ner to  do  Honour  to  Thofe,  who  are  in- 
veiled  with  Publick  Authority.  The  Rea- 
fons  are  obvious  5  I  fhall  mention  fome 
of  them.     It  was  intended  by  this  means^ 

Firft, 


92  A  SermonpreacJdd  at  the 

SERM.  Firji,  to  excite  theMagiftrate  to  a  due 
III.      degree  of  Vigilance,  and  Concern  for  the 

^-'^^^'^  Publick  Good :  That  He,  being  confcipus 
of  the  true  End  for  which  thefe  Encourage- 
ments were  given,  might  ftudy  by  all  pof- 
lible  Ways  to  deferve  them  5  and  to  excel 
the  reft  of  Mankind  as  much  in  Worthy 
Deeds  andAtchievements,  as  heout-fhines 
them  in  all  other  Advantages.  The  Ho- 
nours, and  the  Burthens,  of  great  Pofts 
and  Employs,  as  they  were  join  d  toge- 
ther at  the  firft,  fo  were  they  defigned 
never  to  be  feparated.  The  Magiftrate 
was  not  made  great,  in  order  to  afford 
him  Opportunities  of  indulging  himfelf 
in  Sloth,  and  Vice ;  but  in  order  to  in- 
fpire  him  with  Refolutions  of  living  fuit- 
ably  to  his  high  Profeflion  and  Calling ; 

Phii.iv.  8.  that,  whatfoever  things  are  Honed y 
whatfoever  things  are  Juji,  whatfoever 
things  are  Lovely-,  whatfoever  things  are 
of  good  Report,  if  there  be  any  Virtue-, 
and  if  there  be  any  Traife-,  he  might  be 
induced  to  think  on  thefe  things-,  and  to 
abound  in  the  Practice  of  them.     iV 

Seconi 


EleEt'ton  of  the  Lord  Mayor.  93 

Second  Reafon  of  thefe  Marks  of  State  serm. 
and  Dignity,  wiiich  are  annex'd  to  Magi-  i^i- 
ftracy,  is,  for  the  Security  of  ttie  Magi-  ^^-^^^f^^ 
ftrate's  Perfon,  in  which  the  Publick  Tran- 
quillity and  Safety  are  always  involv'd* 
He,  who  will  faithfully  perform  his  Duty, 
in  a  Station  of  great  Truft  and  Power, 
tnuft  needs  incur  the  utter  Enmity  of 
many,  and  the  high  Difpleafure  of  more  i 
he  muft  fometimes  ftruggle  with  the  Paf- 
fions  and  Interefts,  refift  the  Applications, 
and  even  punifh  the  Vices  of  Men  potent 
in  the  Common-wealth,  who  will  em- 
ploy their  ill-gotten  hifluence  towards 
procuring  Impunity,  or  extorting  undue 
Favours,  for  themfelves,  or  their  Depen- 
dents. He  muft  conquer  all  thefe  Difficul- 
ties, and  remove  all  thefe  Hindrances  out 
of  the  Way  that  leads  to  Juftice  5  muft 
dare  even  to  break  the  Jaws  of  the  job  xxix. 
Wickedi  and  to  pluck  the  fpoil  out  of  his  ^7- 
Teeth',  t.  e.  to  ravilh  the  Prey  from  any 
mighty  Oppreffbr,  when  he  hath  feiz'd, 
and  is  juft  ready  to  devour  it.  He  is  the 
Guardian  of  the  Publick  Quiet  j  appointed 
to  reftrain  Violence,  to  quell  Seditions 

and 


94  A  Sermon  preach d  at  the 

SERM.  and  Tumults,  and  to  preferve  that  Or- 
in.      der  and  Peace  which  preferves  the  World. 

^^^^^  It  is  apparent,  on  thele,  and  many  other 
Accounts,  what  Hazards  a  good  Magi- 
ftrate  runs ;  and  therefore  the  Retinue 
of  State  which  belongs  to  him,  is  fuch, 
as  may  at  the  fame  time  be  his  Orna- 
ment and  Defence :  the  Publick  juftly 
fcreening  him  from  the  Dangers  which 
he  is  to  incur  for  the  fake  of  it.     A 

Third  plain  Reafon  of  the  Publick  Ho- 
nours done  to  theMagiftrate  is,  that  he 
may  not  only  be  fecure,  but  had  alfo  in 
due  Eftimation  and  Reverence  by  all  thofe 
who  are  fubjed  to  him.  'Tis  by  Refped 
and  Diflance  that  Authority  is  upheld  j 
and  'tis  by  the  outward  Marks  and  En- 
iigns  of  Honour  that  refped  is  fecur'd, 
efpecially  from  Vulgar  Minds,  which  do 
not  enter  into  the  true  Reafon  of  Things, 
but  are  govern  d  by  Appearances.  Tis 
in  the  Civil  Government,  as  in  the  Offices 
of  Religion;  which,  were  they  ftript  of 
all  the  External  Decencies  of  Worfliip, 
\vould  not  make  a  due  Impreffion  on  the 
Minds  of  thofe  who  aflift  at  them^    Bue 


E!e5fwn  of  the  1.016.  Mayor.  $s 

a  difcreet  Ufe  of  proper  and  becoming  SERM. 
Ceremonies,  renders  tiie  Publick  Service      ill. 
of  the  Church  Solemn    and  Affeaing  5  »-ors^ 
awes  the  Unbeliever,  infpirits  the  Slug- 
giih,  and  enflames  even  the  Devout  Wor- 
fliiper.     In  like  manner,  the  Solemnities 
that  encompafs  the  Magiftrate,  add  Dig- 
nity to  all  his  Adions,  and  Weight  to 
all  his  Words  and  Opinions ;  producing 
fuch  Effeds,  as  Job^  in  that  Chapter  from 
whence  my  Text  is  taken,  hath  thus  ele- 
gantly defcrib'd  j  When  I  went  out,  fays  job  xxi^. 
he,  to  the  Gate  through  the  City,  when'^'  8,  21, 
1  prepared  my  Seat  in  the  Street  -,  the 
Totmg  Men  f aw  me  and  hid  themfelveSy 
and  the  Aged  arofe  and  flood  up :  Unto 
me  Men  gave  ear  and  waited,  and  kept 
filence  at  my  Counfels  after  my  words 
they  fpahe  not  again-,  and  my  fpeech  drop" 
ped  upon  them  :  And  they  waited  for  me, 
as  for  the  Rain-,  and  opend  their  Mouthf 
wide,  as  for  the  latter  Rain. 

Finally,  Thefe  external  Marks  of  Ho- 
nour are  therefore  appropriated  to  the 
Magiftrate,  that  he  might  be  invited 
from    thence   to   Reverence    Himfelf  : 

thas 


9<5  A  Sermon  preach' d  at  the 

SERM.  that  he  may  be  led  to  remember,  Whofe 
ill.      Image  and  Superfcrtption  he  carries ;  not 

""^"^^^^  only  that  of  the  Community,  over  which 
he  prefides,  and  for  which  he  a£l:s,  but 
the  Image  even  of  God  himfelf,  by  whom 
the  Towers  that  be^  are  ordain  dy  and 
from  whom  they  muft  ultimately  derive 
their  Authority.  The  Outward  Splendor 
of  his  Office,  is  the  Badge  and  Token  of 
that  Glorious  and  Sacred  Character  which 
he  inwardly  bears :  and  the  one  of  thefe, 
therefore,  ought  conftantly  to  put  him  in 
mind  of  the  Other,  and  excite  him  to  ad 
up  to  it,  throughout  the  whole  Courfe 
of  his  Adminiftration.  He  who  thus 
efteems  and  reverences  himfelf,  will  not 
fail  to  take  the  trueft  Methods  towards 
procuring  Efteem  and  Reverence  from 
others;  he  will  exercife  himfelf  with  Plea- 
fure,  and  without  Wearinefs,  in  that  God- 
like Employment  of  doing  Good,  which 
is  affign'd  him ,  and  by  reafon  of  which 
even  the  Title  of  God  is  in  Scripture  be- 
ftow'd  on  him  :  He  will  do  nothing  than 
is  beneath  his  high  Station,  nor  omit  do- 
ing any  thing  which  becomes  it :  He  will 

riot 


EleEiion  of  the  Lord  Mayor.  97 

not  proftitute  his  Power  to  mean  and  un-  SERM. 
due  Ends  5  nor  ftoop  to  little  and  low      Hi- 
Arts  of  courting  the  Favour  of  the  Peo-  ^^•^^'^'^^ 
pie,    without  doing  them  real   Service : 
He  x^ill  ftand  his  Ground  againft  all  the 
Attacks  that  can  be  made  upon  his  Pro- 
bity ;  no  Man's  Power  fhall  fcare  him  from 
doing  his  Duty,  no  Man's  Importunities 
fhall  weary  him,  no  Man  s  Flattery  Ihall 
bribe  him,  no  By-Views  of  his  own  fhall 
miflead  him  :  He  will  arm  himfelf  per- 
fedly  in  his  Integrity  j  Right eoujhefs  fhall^^^-  xi.  s- 
be  the  Girdle  of  his  Loinsy  and  Faith- 
fiilnefs  the  Girdle  of  his  Reins.     He  will 
know  how  to  prize  his  Advantages,  and 
to  relifh  the  Honours  which  he  enjoys, 
as  they  are  the  Teftimonies  of  Publick 
Eftcem,  and  the  Rewards  of  Merit :  but 
he  will  not  fo  far  pleafe  himfelf  with 
them,  as  to  forget  what  I,  under  my 

Third,  and  laft  General  Head,    pro-    III. 
pos'd   to  confider;  That   the  chief  Ho- 
nour of  the  Magiftrate  confills,  in  main- 
taining the  Dignity  of  his  Charafter  by 
fuitable  Adions,  and  in  'difcharizins^  the 

Vol.  II,  H  "    "hidi 


II 


9&  A  Sermon  preach' d  at  the 

SERM.   highTruft  that  is  repofed  in  liim,  with 
in.      Integrity,  Wifdom  and  Courage. 

^-^^"^"^  Some  Magiftrates  are  contented  that 
their  Places  fhould  adorn  tiiem :  and 
Some  alfo  there  are,  who  ftudy  to  adorn 
their  Places,  and  to  refled  back  again  the 
Luftre  they  receive  from  thence ;  fo  that 
we  may  apply  to  them  what  was  faid  of 

Eccius.  i.  Simon  the  Son  of  OniaSy  That,  iz'hen  he 
put  on  the  Robe  of  Honour ^  and  isoas 
cloathed  with  the  Terfe5fion  of  Glory, 
he  made  the  Garment  of  Holme fs  honour- 
able* 

To  many  fuch  Worthy  Magiftrates  as 
thefe,  who  have  thus  reputably  filPd  the 
Chief  Seats  of  Power  in  this  great  City, 
I  am  now  addrefllng  my  Difcourfe :  and 
whom,  therefore,  if  I  detain  with  a  fhort 
account  of  the  prelling  Obligations  of 
this  Sort  which  lie  on  the  Magiftrate,  and 
of  the  beft  Means  of  difcharging  them  > 
I  fhall  not,  I  hope,  be  thought  fo  much 
to  prelcribe  Diredions  for  the  future,  as 
to  praife  what  is  already  paft,  and  to  give 
Honour  to  Thofe  to  whom  Honour  is 
juftly  due  J  for  their  Publick  Services. 

To 


EleBion  of  the  Lord  Mayor.  99 

To  be  very  defirous  of  a  good  Name,  s  E  R  Mi 
and  very  careful  to  do  every  thing,  that  ^i^- 
we  innocently  and  prudently  may,  to  ob- 
tain it,  is  fo  far  from  being  a  Fault,  even 
in  private  Perfons^  that  it  is  their  great 
and  indifpenfable  Duty ;  but  Magiftrates 
and  Minifters  of  Juftice  are  in  a  peculiar 
manner  obliged  to  it :  for  they  have  more 
Opportunities  than  other  Men  have,  of 
purchafing  publick  Efteem  by  deferving 
well  of  Mankind  5  and  fuch  Opportuni- 
ties  always  infer  Obligations. 

Reputation  is  the  great  Engine,  by 
which  thofe  who  are  poflcf^'d  of  Power, 
muft  make  that  Power  ferviceable  to  the 
Ends  and  Ufes  of  Government.  The 
Rods  and  Axes  of  Princes,  and  their  De- 
puties, may  awe  many  into  Obedience  5 
but  the  Fame  of  their  Goodnefs,  and 
Juftice,  and  other  Virtues,  will  v/ork  on 
more ;  will  make  Men  not  only  obedi- 
ent, but  willing  to  obey,  and  ready  to 
come  into  every  thing  that  is  done,  or 
defign'd,  for  the  Publick  Advantage,  by 
Thofe  who  (they  are  fatisfy'd)  fuicercly 
mean  it. 

H2  An 


1 00  A  Sermon  peach' d  at  the 

SERM.      An  Eftablifhed  Character   fprcads  the 
^^^-     Inffuence  of  fuch  as   move    in   a  high 

^"^^'^  Sphere,  on  all  around,  and  beneath  them  j 
it  reaches  farther  than  their  own  Care 
and  Providence,  or  that  of  their  inferior 
Officers  can  poflibly  do  :  It  ads  for  them, 
when  they  themfelves  ccafe  to  ad,  and 
renders  their  Adminiftration  both  Prof- 
perous  and  Eafy. 

Befides,  the  Adions  of  Men  in  high 
Stations,  are  all  Confpicuous  5  and  liable 
to  be  fcann'd,  and  fifted.  They  cannot 
hide  themfelves  from  the  Eyes  of  the 
World,  as  private  Men  can  :  Even  thofe, 
who  attend  on  their  State  and  Dignity, 
and  make  up  their  Honourable  Train, 
are,  as  it  were,  fo  many  Spies,  placed 
upon  them  by  the  Publick,  to  obferve 
them  nearly,  and  report  their  Charader. 
Praife  therefore  or  Blame,  being  the 
neceffary  Confequence  of  Every  thing 
they  do,  they  have  more  reafon  to  ad 
always,  with  an  immediate  Regard  to  the 
Opinion  of  the  World,  than  other  Men 
have  i  and  to  refolve  to  make  all  thofe 

Ad  ions 


Ele6fwn  of  the  Lord  Mayor.  loi 

Adllons  worthy  of  Obfervation,    which SERM. 
are  fure  to  be  obferv'd.  ■^^^• 

Great  Places  are  never  well  fiil'd,  but  '^■^^V^'^ 
by  Great  Minds  j  and  it  is  as  natural  to 
a  Great  Mind  to  feek  Honour  by  a  due 
difcharge  of  an  high  Truft,  as  it  is  to  little 
Men  to  make  lefs  Advantages  of  it. 

On  all  thefe  Accounts,  Reputation  be- 
comes a  fignal,  a  very  peculiar  Bleffing  to 
Magiftratesj  and  their  Purfuit  of  it  is  not 
only  allowable,  but  laudable  :  fo  it  be  car- 
ried on  by  Methods  which  are  every  way 
Innocent  andjuftifiable,  and  with  a  View 
of  making  a  good  Ufe  of  a  good  Cha- 
rader  when  eftablifh'd  j  fo  That  be  not 
rcfted  in,  as  an  End,  but  only  employed 
as  a  Means  of  doing  ftill  farther  good,  and 
as  an  Encouragement  to  proceed  in  doing 
it :  In  a  word,  fo  Honour  be  not  fought 
after  by  the  Violation  of  Confcience,  or 
the  Tra'ife  of  Men  preferred,  in  any  re- 
fped,  to  the  ^raife  of  God. 

Now,  tho*  all  the  feveral  Branches  of 

the  Magiftrate's  Duty,  when  faithfully  per- 

form'd,  and  all  thofe  good  Qtial ideations 

of  Mind,  which  enable  him  to  perform 

H  3  it. 


102  A  Sennon preach d  at  the 

SERM.  it,   6.0j    in   fome  Degree  or  other,   tend 
ni.      to  create  a  Publicic  Elleem  of  liim  j  yet 

^^^''^^''"^  there  are  fome  points  of  Duty,  fome  Qua- 
lifications, that  have  a  more  dired  and 
immediate  Influence  to  this  purpofe : 
They  are  fuch  as  follow. 

A  good  Magi  Urate,  who  would  endear 
himfelf  to  thofe  whom  he  governs,  muft, 
above  all  things,  be  endu  d  with  a  publick 
Spirit,  that  is,  with  fuch  an  excellent 
Temper  of  Mind,  as  fets  him  loofe  from 
all  narrow  felfifh  Views,  and  makes  him 
bend  all  his  Thoughts  and  Endeavours 
towards  promoting  the  Common  Good 
of  the  Society  which  is  committed  to  his 
Care.  The  Welfare  of  That  is  the  Chief 
Point  which  he  is  to  carry  always  in  his 
Eye,  and  by  which  he  is  to  govern  all  his 
CounfcLs,  Defigns  and  Adions ;  dired- 
ino;  his  Zeal  a^ainft,  or  for  Pcrfons  and 
Things,  in  Proportion  as  they  do,  or  do 
not  interfere  with  it.  To  this  good  End 
he  muft  facriiice  his  Time,  his  Eafe,  and 
his  private  Advantages  -,  and  think  all  of 
tiiem  well  fpcnt,  in  obtaining  it.  No- 
thing certainly  can  better  become  a  Per- 

fon. 


EleBion  of  the  Lord  Mayor.  103 

fon,   invefted  with  a  publick  Charader,  SERM. 
than  fuch  a  publick  Spirit  5  nor  is  there     l^l- 
any  thing  Hkcly   to  procure  him  larger  ^"^"^^^ 
Returns    of  Efteem   and   Honour :   The 
Common  Acknowledgments  of  the  Body 
will  at  length  center   in  him,  who  ap- 
pears fmcerely  to  aim  at  the  Common 
Benefit.     Efpecially,  if  to  this  be- added 

An  Impartial  Diftribution  of  Juftice, 
without  refped  of  Perfons,    Interefts  or 
Opinions.     When  Right  is  to  be  done, 
the  good  Zvlagiftrate  will  make  no  dif- 
tindion  of  Small,  or  Great,  Friend,   or 
Enemy,   Citizen,   or   Stranger,  for    the  ^eut.  i. 
Judgment  is  God's-:,  and   he   will  look  ^"* 
upon  himfelf  as  pronouncing  it  in  his 
(lead,  and  as  accountable  at  his  Bar  for 
the  Equity  of  it.     The  Scripture  forbids 
even  the  Countenancing  a  Toor  Man  in  Exodus 
his  Caiife  y  which  is  a  popular  Way  of'^^"^-^- 
perverting  Juftice,    that  fome  Men  have 
dealt  in  ;  tho'  without  that  Succefs,  which 
they  propos'd  to  thcmfelves  in  it.     But 
the    truly    upright   Judge    will    always 
countenance  Right,    and  difcountenance 
Wrong,  whoever  be  the  Injurer,  or  the 
H  4  Suf- 


iP4  -4  Sermon  preach' d  at  the 

§ERM.  Sufferer.     And  he  who  fteers  his  Courfe 
III.      invariably  by  this  Rule,  takes  the  fureft, 
U^'V^^  as  well  as  the  honefteft,  way  to  make  all 
Men  to  praife  him. 

Courtefy  and  Condefcenfion  is  another 
happy  Quality,  which  never  fails  to  make 
its  way  into  the  good  Opinion,  and  into 
the  very  Hearts  of  thofe  who  are  under 
the  good  Magiftrate's  hifpedion:    when 
|ie  doth,  as  it  were,  lefTen  the  Diftance 
which  there  is  between  Him  and  Other 
Men,  and  by  that  means,  allay  the  Envy 
which  always  attends  an   high  Station  > 
when  he  is  Eafy  of  Accefs,  Affable,  Pa- 
jobxxix.  tient  to  hear,  and  to  fearch  out  theCaufe 
^^'  that  he  knew  not  i    when  as  a  Roman 

Writer  Ipeaks*,  not  only  his  Door,  but 
his  very  Countenance  is  open  to  all  that 
have  any  Occafjon  to  approach  him. 

Bounty  alfo,  and  a  generous  Contempt 
of  that  in  which  too  many  Men  place 

*  Ctira  21 1  adit  us  ad  Te  Diurni  at  que  NoSlurni  pateant, 
nrqite  Forilus  folum  j^dium  tuarum,  fed  etiam  Vultu  ac 
'Fro>2ic,  qure  efi  An'imi  Janua  %  qua  Ji  Jignificant  Vo- 
lant ate  m  ahditam  ejfe  ac  retrufam,  par'vi  refert  pater e 
'Opum,     Quint.  Cic.  de  Petit.  Conf.  ad  M.  TuU.  Fratr. 

their 


EleEiion  of  the  Lord  Mayor.  i©5 

their  Happinefs,   mult  come  in  to  heigh-  SERM. 
ten  his  Charafter.     There   is  fcarce  any     HI. 
QuaUty  more  truly  Popular  than  this,  or  ^^''''^'^^^ 
more  fuitable  to  the  Publick  Station,  in 
which  he  fhines.     It  includes  Hofpitality 
to  the  better  Sort,   and  Charity   to  the 
Poor  5   two  Virtues,  that  are  never  ex- 
ercised fo  gracefully  and  well,  as  when 
they  accompany  Each  other.     Hofpitality 
fometimes  degenerates  into  Profufenefs, 
and  ends  in  Madnefs  and  Folly.    When  it 
doth  fo,  it  ill  defervcs  the  Name  of  a  Vir- 
tue :  even  Parfimony  itfelf,  which  fits  but 
ill  upon  Perfons  of  a  publick  Figure,  is 
yet   the  more  pardonable  Exccfs  of  the 
two.     It  is  as  little  the  fign  of  a  Wife, 
as  of  a  Good  Man,  to  fuffer  the  Bounds 
of  Temperance  to  be  tranfgrefs'd,  in  or- 
der to  purchafe  the  falfe  (tho'  fafhionable) 
Rjspute  of  a  Generous  Entertainer.     But, 
in  the  Offices  of  Charity  there  is  no  Danger 
of  Excefs;  the  Exercife  of  them  is  always 
wcU-pleafing  to  God,  and  honourable  a- 
mong  Men.    He  hath  difperfed-,  faith  the  Pfal.cx.  9: 
Pl'almift,  he  hath  given  to  the  ^oor ;  his 
Horn  fhali  be  exalted  with  Honour. 

But 


10^  A  Sermon  preach d  at  the 

SERM.       But  of  all  good  Qualities,  That  which 
III.     recommends  and  adorns  the  Magiftrate 

^"'^^^^^  moll,  is  his  Care  of  Religion  5  which,  as 
it  is  the  moft  valuable  thing  in  the  World, 
fo  it  gives  the  trueft  Value  to  Them,  who 
promote  the  Efteem  and  Practice  of  it, 
by  their  Example,  Authority,  Influence, 
and  Encouragement :  for,  them  that  ho- 

I  Sam.  ii.  nour  me^  fays  God,  will  I  honour  5  as  on 

^°'  the  other  hand,  they  that  defpife  mefhall 
be  lightly  efteemed.  This  is  the  Magiftrate's 
peculiar  Province,  his  moft  Glorious  Em- 
ployment 5  to  give  Countenance  to  Piety 
and  Virtue,  and  to  rebuke  Vice  and  Pro- 
phanenefsj  to  put  the  Laws  of  Men  in 
Execution  againft  fuch  as  trample  on  the 
Laws  of  God ;  and  to  proted  Religion, 
and  All  that  belongs  to  it,  from  the  daring 
Infults  of  thofe  who  Jit  in  the  Seat  of  the 
Scorner.  And  (give  me  leave  to  fay,  that) 
there  never  was  a  time,  when  the  Inter- 
pofition  of  the  Magiftrate  was  more  ne- 
cefTary  to  fecure  the  Honour  of  Religion 
and  uphold  the  Authority  of  thofe  great 
Principles  of  it,  by  which  his  own  Au- 
thority is  beft  upheld.  For  we  live  in  Evil 

Daysj 


EieBion  of  the  Lord  Mayor.  107 

Days,  when  the  moft  important  and  cmv^  s  7  P  M. 
fefs'd  Truths,  fuch  as  by  ihe  Wikft  «na       ' '  • 
Bed  Men  in  all  Ages  have  been  rcvcrd, 
are    by  Licentious    Tongues    quefiiond, 
argued  againft,  derided  5  and  thefe  tliui§s 
not  only  whifper'd  in  Corners,  but  pro- 
clamed  upon  the  Houfe-tops ,  own  d  and 
publifh'd,    in  Defiance  of  the  Common 
Perfuafion,    the  Common  Reafon,    and 
the  Common  Intereft  of  Mankind,  and 
of  All  Authority,  both  Sacred  and  Civil. 
Libertinifm    hath   erected    its    Standard, 
hath  declared  War  againft  Religion,  and 
openly  lifted  Men  of  its  Side  and  Party  :  a 
general  Loofenefs  of  Principles  and  Man- 
ners, hath  feiz'd  on  us  like  a  Peftilence  5 
a  Peftilence  that  walketh  not  in  T>ark'  Pfal.  xci. 
ncfs-,   but  wajieth  at  Noon-Uay :  The  ' 
Contagion  of  which   hath   fpread  itfelf 
through  all  Ranks  and  Degrees  of  Men  5 
hath  infeded   both  the  Camp,   and  the 
Congregation :  Who  knows,    what  the 
Zeal  and  Courage  of  a  good  Magiftrate 
might  do  towards  flopping  it  ?  Let  Phi-  Pfal.  cvi. 
nehas  Jland  up  and  execute  Judgment,  ^°" 
that  fo  this  Tlague  may  befiayed. 

God 


10?  A  Sermon  preach' dy  &c. 

SERM.  God  hath  indeed  blefs'd  the  Arms  of 
m-      the  beft  of  Queens,  taken  up  in  Defence 

^^'^  of  the  beft  of  Cau fes,  with  unparallel'd 
Succeffes  abroad  :  may  fhe  be  alike  Vido- 
rious  at  home,  over  Lcwdnefs  and  Infi- 
delity !  over  fuch  as  reverence  not  the 
Altars  of  God,  and  fcorn  thofe  who  mi- 
nifter  at  them !  That  fo  the  Felicities  of 
her  Wonderful  Reign  may  be  complete, 
and  we  may  have  nothing  left  to  wifh  for 
on  Earth  but  the  Continuance  of  it  j  nor 
have  any  thing  more  to  fear  from  the 
ill  Influence  of  our  Vices,  than  we  have 
now  (God  be  thanked)  from  the  At- 
tempts of  our  Enemies ! 

How  to  God  the  Father ,    the  Son-, 
and  the  Holy  Spirit ^  be  allTraife 
and  Glory  afcribed,  from  henceforth 
for  evermore.    Amen. 


A    SER- 


mA  >  ♦  a  \v\  AV\  ■^-  At  A  A^/^  AiA  AtAri-tA  A<A 


X^tXi-vji 


^e^*&  !)cs^X!:xi^)(:!Xi)(»^tx:ft 


SERMON 

Preach'd  at  St.  PAUL\ 

Before  the  Right  Honourable 

The  Lord  Mayor, 

AND 

^  The  Court  of  Aldermen, 

On  JVednefdayy  April  9,  1 707. 
Being  a  Day  of 

Tublick  Humiliation, 

Appointed  by  Authority. 


i»AA»> 


^?s??^; 


«r. V  ';-•• 


.»A/\»A  '\». 


VOf?C=' 


i;s2Sd. 


no  "AFaft  Sermon  preach' d 


PSAL.  XXX.    6,  7,  8. 

In  my  Profperity  I  faidy  I  fhall  never  be 
moved*  Lordj  by  thy  favour  thou  hafl 
made  my  Mountain  to  fiand  ftrong : 
Thou  didfi  hide  thy  Face-,  and  I  'was 
troubled.  I  cried  to  Thee,  O  Lord : 
and  unto  the  Lord  I  made  Supplica- 
tion. 

Or,  as  it  is  in  the  Tranflation  now  ufed 
in  our  Ciiurch : 

In  my  Trofperity  I  faid,  I  fhall  not  be 
removed :  Thou-,  Lord,  of  thy  Good- 
nefs  haftd  made  ?ny  Hill fo fir ong-  Thou 
didfi  turn  thy  Face  from  me,  and  I 
was  troubled.  Then  cried  I  unto  Thee, 
O  Lord,  and  gat  me  to  my  Lord  right 
humbly. 

SERM.  '^1  ^HE  Colleaion  o^  Tfalms,  which 

IV.        J^     make  a  Part  of  the  Daily  Service 

^x^'y^  of  the  Church,    is  on  no  account  more 

valuable  than  this,  That  therein  the  Heart 

of 


before  the  Lord  Mayor,  <i;'C.  n  i 

of  Holy  T>avid  (the  Man  after  God's  serM. 
own  Heart)  is  laid  open  and  naked  be-     ^^' 
fore  us :  The  feveral  Pofturcs  of  his  de-  '^-'''^*^'^^ 
vout  Soul  in  all  Conditions  and  Circum- 
ftances  of  Life  j  his  Hopes  and  Fears,  his 
Defires  and  Averfions,  his  Joys  and  Griefs 
are  there  difplay'd  with  great  Simplicity 
and  Freedom  :  All  his  Infirmities  and  De- 
feds   are   diftindly   regifter'd  j    the  falfe 
Judgments  he  made  of  things  are  own'd ; 
and  the  Methods  pointed  out  by  which 
he  redify'd  them.   And  thefe  Accounts  of 
himfelf  are  very  inllrudive  and  ufeful  to 
all  fuch  as  ferioufly  perufe  and  ftudy  them, 
and  are  dcfirous  of  improving  themfelves 
in  Piety  and  Virtue,  by  the  Means  of  fo 
admirable  a  Pattern. 

One  great  Inftance  of  this  kind  we 
have  in  the  Words  of  the  Text  j  wherein 
the  good  Pfalmift  acknowJe-iges  and  con- 
demns the  foolilh  Thoughts,  which  a  Re- 
fledion  on  the  profperous  State  of  his 
Affairs  had  fomctimes  occafion'd  in  him: 
In  my  ^rofperity  I  fatd,  (that  is,  vainly 
faid)  I^jail  never  he  moved  5  Thou,  Lord^ 
in  thy  Goodnefs^  hadfi  made  my  Hill  fo 

firong ! 


112  A  Faft  Sermon  preach' d 

SERM.  ftrongl  or,  according  to  the  Reading  of 
IV.      the  LXX.  which  feems  more  %nificant, 

^i^y^^T^  haft  added  Strength  to  my  T>ignity  I  He 
proceeds  to  fhew,  how  God  began  to  pu- 
nifli  this  vain  Elation  of  Mind,  by  with- 
drawing his  Favours :  Thott  didft  turn 
thy  Face  from  me-,  and  I  was  troubled  t 
And  then,  how  he  entitled  himfelf  to  the 
continuance  of  the  Divine  Protedion  and 
Goodnefs,  by  Hiimil'iation  and  Grayer : 
I  cried  unto  Thee,  O  Lord,  and  gat  me 
to  my  Lord  right  humbly' 

Our  Succeffes  have  been  very  great 
and  furprifing  5  and  our  Hearts,  I  fear, 
have  been  but  too  much  lifted  up  by 
the  Means  of  them.  So  that  we  have 
reafon  to  humble  ourfelves  before  God 
(as  we  now  do)  by  Fafiing  and  Tray- 
er'-i  left  he  lliould  punilh  our  Mifufe  of 
his  Mercies,  by  flopping  the  Courfe  of 
them. 

1  {hall  fpeak  therefore  not  unfuitably 
either  to  the  Dcfign  of  thefe  Words,  or 
to  the  Occafion  of  this  Aflembly :  If  I 
confider, 

I.  What 


h fore  the  Lord  Mzyor,  &c.  iij 

s  E  R  m; 

I.  What  ///  Effef^s  great  Trofperity     ^^• 
ufua^lly  hath  on  the  Minds  of  a  People  >       j^    ' 
tempting  them  to  fay  within  thcmfelves, 

as  the  Plalmift  did,  in  tiie  hke  Cafe ; 
IVe  fl)all  never  be  moved i  Thouy  Lord, 
of  thy  Goodnefs  haft  made  our  Hill  fo 
ftrong. 

II.  How  Vain,  and  Smfiih  thefe  Ima-      It- 
ginations  are:  For  holy  'Davids  by  his 
way   of  mentioning,    plainly  condemns 
them. 

III.  What    the  Confequence  of  them     ^ 
often  is :  They  provoke  God  to  Jlop  the 
Current  of  his  Goodnefs  towards  us :  He 
hideth  his  Face,  and  vje  are  troubled. 

IV.  In  what  manner  we  are  to  behave     IV; 
ourfclves,  in  order   to  feciire  the  Con-^ 
tinuance  of  the  divine  Favour  and  Tro- 
teBion:  We  muft   cry  unto  the  Lord,, 
and  get  ourfelves  to  our  God  right  humbly. 

Vol.  II,  I  1.  Good 


114  A  Fafi  Sermon  freacJod 

SERAI. 

IV.  I.  Good  Men  know  very  well,    that 

U^v"^  we  are  here  in  a  State  of  Difcipiine  and 
Tryal  j  that  we  are  to  pafs  thro'  things 
Temporal  to  things  Eternal,  and  that 
nothing  therefore  can  be  reckon  d  Good 
or  Bad  to  us  in  this  Life,  any  farther 
than  it  prepares,  or  indifpofes  us  for  the 
Enjoyments  of  another.  And  yet  they 
over-look  this  great  Truth  in  the  Judg- 
ments they  generally  pafs  on  the  feveral 
States  of  Adverfity  and  Profperity.  The 
Temptations  and  Difficulties,  that  attend 
the  Former  of  thefe,  they  can  eafily  fee, 
and  dread  at  a  Diftance  3  but  they  have 
no  Apprehenflon,  no  Sufpicions  of  the 
Dangerous  Confequences  of  the  Latter- 
And  yet  it  is  certain,  that  the  Tempta- 
tions of  Profperity  are  the  moft  mifchie- 
vous  and  fatal  of  the  two  5  infinuating 
themfelves  after  a  gentle,  but  very  power- 
ful manner  5  fo  that  we  are  but  little  a- 
ware  of  them,  and  lefs  able  to  withftand 
them.  Wife^^/r  therefore  equally  di- 
reds  his  Petition  againft  both  thefe  Ex- 
treams :  Give  me  (fays  he)  neither  To- 

'vertjf 


before  /^^ Lord  Mayor,  &C'  ii5 

verty,  nor  Riches ;  left  (on  the  one  Side)  SERM. 
/  be  Poor  and  Jieal,  or  (on  the  other)  JV. 
/  be  full  and  deny  thee-,  and  fay-,  ijoho 
is  the  Lord?  And,  according  to  this 
Pattern,  hath  our  Ciiurch  taught  us  to 
pray  that  God  would,  not  only  in  all 
time  of  our  Tribulation-,  but  in  all  time 
of  our  Wealth  alfo,  be  pleas'd  to  delivei: 
us. 

Indeed,  a  State  of  great  Profperity  and 
Abundance,  as  it  expofes  us  to  various 
Temptations,  and  furnifaes  us  with  all 
manner  of  Opportunities  and  Encourage- 
ments to  Sin,  fo  it  is  often  prejudicial 
to  us,  on  this  account  (particularly  men- 
tion'd  in  the  Text)  •-,  that  it  fwells  the 
Mind  with  undue  Thoughts  and  Opini- 
ons, renders  us  Secure  and  Carelefs, 
Proud,  Vain,  Self-fufficient  5  banifhes 
from  our  Thoughts  a  lively  Senfe  of 
Religion,  and  of  our  dependence  on 
God '-,  and  puts  us  upon  fo  eager  a  Pur- 
fuit  of  the  Advantages  of  Life  that  are 
within  our  reach,  or  view,  as  to  leave 
us  neither  Room,  nor  Inclination  to  re- 
flet on  the  great  Author  and  Bcftower 
I  2  of 


I  i(J  A  Fuji  Sermon  preach d 

SERM.  of  them.     We  do  then,  more  than  at 
IV.     any  other  time,  he  open  to  the  Impref- 

\''^^>r^^  fions  of  Flattery  5  which  we  admit  with- 
out Scruple,  becaufe  we  think  we  de- 
ferve  it ;  and,  that  we  may  be  fure  not 
to  want  it,  we  take  care  to  flatter  our- 
felves  with  imaginary  Scenes  and  Prof- 
peds  of  future  Happinefs :  We  like  our 
prefcnt  Circumftances  well,  and  dream 
of  no  Change  but  for  the  better  5  not 

Ifa.lvi.1 2.  doubting  but  that  to  Morrow  ^ all  be  as 
this  T>ay-,  and  much  more  abundant.    We 

Job  xxix.  fay,  we  foall  die  in  our  Ntfts,  and  muU 
tiply  our  "Days  as  the  Sand  i  that  we 
fhallnever  be  removed,  God  in  his  Good- 
nefs  having  made  our  Hill fo  ftrongl 

And  this  enchanting  Power,  which  Pro- 
fperity  hath  over  the  Minds  of  private 
Perfons,  is  more  remarkable  in  Relation 
to  great  States  and  Kingdoms  5  where  all 
Ranks  and  Orders  of  Men  being  equally 
concerned  in  publick  Blefllngs,  equally 
join,  in  fpreading  the  Infedion  that  at- 
tends them  J  and  they  mutually  teach, 
and  are  taught  that  LefTon  of  vain  Coi^- 
fidence  and  Security,  which  our  Corrupt 

Nature, 


1$ 


before  the  Lord  Mayor,  (iyc.  117 

Nature,  unencouragd  by  Example,  isof  SERM. 
itfelf  but  too  apt  to  learn.     A  very  pro-     ^^• 
fperous  People,  flufh'd  with  great  Vido- ^■^'^'^^'^^ 
ries  and  Succefles,  are  rarely  known  to 
confine  their  Joys  within  the  Bounds  of 
Moderation   and  Innocence;  are  feldom 
fo  Pious,  fo  Humble,  fo  Juft,  or  fo  Pro- 
vident as  they  ought  to  be,  in  order  to 
perpetuate  and  increafe  their  Happinefs  : 
Their  Manners  wax  generally  more  and 
more  Corrupt,   in    proportion   as   their 
Bleflings  abound  ;  till  their  Vices  perhaps 
give   back    all   thofe  Advantages   which 
their  Vidories   procured,   and  Profpcrity 
itfelf  becomes  their  Ruin. 

Of  this  the  People  of  Ifrael  were  a  very 
fignal  and  inftrudive  Inftance.  As  never 
any  Nation  upon  Earth  was  blels'd  with 
more  frequent  and  vifible  Interpositions  of 
Divine  Providence  in  its  behalf  5  fo  none 
ever  made  a  worfe  \5i^  of  them  :  For  no 
fooncr  were  they  at  any  time  delivcr'd  out 
of  the  Hand  of  their  Enemies,  and  efta- 
blifli'd  in  Peace  and  Plenty,  but  they  grew 
Carelels,  Diffolute,  and  Prophanc ;  and 
by  mifcmploying  the  Advantages,  which 
I  J  God 


IIS  A  Fafi  Sermon  preach' d 

SERM.  God  had  thrown  into  their  Lap,  provok'd 

IV.      him  (as  far  as  in  them  lay)  forthwith  to 

Deut.    withdraw  them.      Jejhurun  waxed  fat, 

^xxi.  IS- and  kicked:  Then  he  forfook  God  which 
made  him^  and  lightly  efteemed  the  Rock 
of  his  Salvation.  And  therefore,  Mofes 
who  had  obferv'd  tiie  Backflidings  of  this 
wanton  People  for  Forty  Years  together 
in  the  Wildernefs,  when  they  were  come 
to  the  Borders  of  the  promis'd  Land,  and 
were  now  going  to  pofTefs  it,  warns  them, 
with  the  greateft  Earneftnefs,  of  thofe 
dangerous  Temptations  to  which  Prof- 
perity   (he  knew)   would  expofe  them. 

D?ut.  yiii.  Beware  ( fays  he )    leji  when  thou  haft 

■  ^^  [^;  Eaten,  and  art  FtilU  and  hafi  built  goodly 
Hotfes,  and  dwelt  therein  h  and  when^ 
thy  Herds  and  thy  Flocks  multiply-,  and 
thy  Silver  and  thy  Gold  is  multiplied^ 
and  all  thou  hafi  is  multiplied:  Then 
thine  Heart  be  lifted  tip,  and  thou  forget 
the  Lord  thy  God,  that  brought  thee 
forth  out  of  the  Land  of^2:f^t,from  the 
Houfe  of  Bondage  s  and  thou  fay  in  thine 
Heart,  My  Tower,  and  the  Might  of 
My  Hand  hath  gotten  ?ne  this  Wealth. 

This 


before  theXj:^^^  Mayor,  (^rc.  119 

This  was  one  perverfe  EfFcd  of  their  serm. 
fitting  Safe  and  at  Eafe  under  their  Vines      ^v. 
and  their  Fig-trees  i  that  they   began  to  ^^^""^"^^^ 
forget,  from  whence  that  Eafe  and  Safety 
came,  and  to  transfer  all  tlie  Honour  of 
it  upon  themfelves,   by  facr'tficing  unto  Hab.i.i6. 
their  own  Nets,  and  burning  Incenfe  un- 
to their  ^rags  -,  a  fort  of  Idolatry,  as 
hateful  to  God  as  any  other  whatfoever. 

Or,  if  they  vouchfafed  to  give  God 
the  Praife  of  his  Goodnefs,  yet  they  did 
it  only  in  order  to  boaft  the  Intereft  they 
had  in  him  :  They  were  the  peculiar  Care 
of  Heaven,  the  Nation  which  above  all 
Nations  he  delighted  to  honour  5  their 
Mountain  was  firong,  and  fhould  not  be 
removed,  no  Harm  j^jQuld  come  ?iigh  their 
dwellings. 

What  fecret  Imaginations  of  this  kind 
we  have  fondly  entertain'd,  upon  our  Suc- 
celTes,  is  beft  known  to  God  and  our  own 
Hearts:  Only  this  is  apparent,  that  we 
have  not  fince  fo  bchav'd  ourfelves  to* 
wards  God,  as  if  we  preferv'd  upon  our 
Minds  a  grateful  Remembrance  of  his 
Mercies  -,  that  wc  have  fcarce  manifcfted 
I  4  our 


'i20  A  Fafi  Sermon  preach' d 

SERM.  our  Scnfe  of  them  any  otherwife  than  by 
IV.      the  rormalities  of  a  Thankfgiving  5  that 
^^^^'^T^^  whatever  Ground  we  may   have  gotten 
upon  our  Enemies,  we  have  gotten  none 
upon  our  Vices,  the  worft  Enemies   of 
the  two  j  but  are  even  fubdu'd  and  led 
Captive  by  the  one,  while  we  triumph 
fo  glorioufly  over  the  others.     The  Life 
and  Power  of  Religion  decays  apace  here 
at  Home,  while  we  are  fprcading  the  Ho- 
nour of  our  Arms  fir  and  wide  through 
foreign  Nations :  To  fecond  Caufes  w^e 
feem  to  truft,  without  depending  (at  leaft 
without   expreiling   fo   devoutly    as   we 
ought  to  do  our  dependence)  on  the  Firfl. 
Deut.iv.6.  It  is  fufficient  that  this  great  Nation  is 
a   ''jvife  and  underfianding  People  5  that 
Ifa.xxxvi.  i^'^  ha^ve  Cotmfel  and  Strength  for  the 
5"  War  •■,  and  where  Counfel  and  Strength 

is,  how  can  they  choofe  but  prevail  ?  In 
a  word,  we  fo  live,  and  fo  adl,  as  if  we 
thought  our  prefent  Profperity  founded 
on  fuch  a  Rock,  as  could  no  ways  be 
fnaken  5  as  if  we  were  pcrfedlly  fecure  of 
the  final  IfTue  and  Event  of  things,  how- 
ever we  may  behave  ourfclvesj  and  had 

no 


before  the  Lord  Mayor,  c^r.  121 

no  longer  any   occafion  for  the  fpecialsERM. 
Providence  of  God  to  "juatch  over  us  for     IV. 
good-,  to  dircd  all   our  Steps,   and   blefs  ^'^'T^^ 
our  Endeavours.     How  Vain  and  Sinful 
fuch  Imaginations  are,  is  what  1  propos'd, 
in  the 

II.  Place,  to  fhew.  Two  things  there  II. 
are,  that  lie  at  the  Bottom  of  this  falfe 
Confidence  :  We  think  that  our  Succefles 
are  a  plain  Indication  of  the  Divine  Fa- 
vour towards  us;  and  that,  becaufe  we 
have  fucceeded  hitherto,  we  fhall  fucceed 
always,  even  until  our  Eye  hath  feen  its 
Defire  upon  our  Enemies. 

May  the  Event  every  way  anfwcr  our 
Expectation  !  However,  we  Ihall  not  be 
e'er  the  lets  likely  to  meet  with  Succefs, 
if  we  do  not  exped  it  too  Confidently  5 
and  therefore  it  may  be  of  fome  ufc  to 
us  to  confider,  whether,  and  how  far  we 
may,  from  the  prefent  profperous  State  of 
our  Affairs,  conclude  that  God  is  "with  us 
of  a  truth-,  and  will  go  on  ftill  to  heap 
greater  Blellnigs  upon  us,  how  little  Care 
foevcr  we  have  taken,  or  fhall  take  to  de- 
fer ve  them. 

Military 


izz  A  Fafi  Sermon  preach d 

Military  SuccefTes  do,  above  all  others, 
elevate  the  Minds  of  a  People  that  are 
blefs'd  with  them  ;  becaufe  the  Providence 
of  God  is  thought  to  be  xnore  immediate- 
ly concern'd  in  producing  them.  Indeed, 
there  are  no  Events  which  do  either  con- 
fefs  a  Divine  Interpofition  fo  evidently, 
or  deferve  it  fo  well,  as  thofe  of  Battle  : 
which  as  they  arc  of  the  utmoft  Confe- 
quence,  and  have  fometimes  decided  not 
only  the  Fate  of  particular  Provinces  or 
Kingdoms,  but  the  Empire  of  the  whole 
World  5  fo  do  they  depend  often  on  fuch 
remote  and  feemingly  difproportioned 
Caufes,  turn  on  fuch  little  unheeded  Ac- 
cidents, as  it  is  not  in  the  Power  of  the 
moft  fagacious  and  experienc'd  among  the 
Sons  of  Men  to  prevent  or  forefee.  War 
is  a  dired  Appeal  to  God  for  the  Decifion 
of  fome  Difpute,  which  can  by  no  other 
means  be  pollibly  dctermin  d :  and  there- 
fore there  is  reafon  to  believe,  that  the 
Ifliies  of  it  may  in  a  peculiar  manner  be 
dircfted  and  over-rul'd  by  Providence  : 
upon  which  account  God  is  fly  I'd  fo  often 
in  Scripture,  the  Lord  of  Hofisj  the  God 

of 


before  the  Lord  Mayor,  iyc.  123 

qf  the  Armies  of  Ifrael,  the  God  mighty  serm. 
in  Battle ,  and  he  is  faid  there  to  have     iv. 
fent  his  Angels,  on  fome  extraordinary  ^■^'y^ 
Occafions,   to  fight  for  his  People  5  and 
the  difcomfiture   and  flaugiiter  of  great 
Hofts  is  exprcfly  attributed  to  their  un?- 
feen  afliftance. 

However,  tiio'  Warlike  Succeflcs  carry 
in  them  often  the  Evidences  of  a  T>ivine 
Interpojttion,  yet  are  they  no  fure  marks 
of  the  'Divine  Favour.  If  they  were,  the 
Goths,  and  Saracens,  and  other  Savage 
Nations  which  over-ran  Europe  and  Afiay 
would  have  entitled  themfelves  to  the 
Favour  of  God  by  their  Bloody  and  Bar- 
barous Conquefts :  and  even  that  mofi 
Chrifiian'Encvny  with  whom  we  contend, 
muft,  on  the  account  of  thofe  Inhuman 
Ravages,  which  he  fo  long  committed 
with  Equal  Injuftice  and  Succefs,  have 
been  accounted  the  Darling  of  Providence. 
No,  fuch  Conquerors  as  thcfe  are  not  the 
Favourites,  but  Scourges  of  God,  as  One 
of  them  ftyl'd  himfelf  5  the  Inftruments  of 
that  Vengeance  which  Heaven  hath  dc- 
icrmin  d  to  pour  out  on  fuch  Nations,  as 

have 


124  A  Fajl  Sermon  preach d 

SERM.  have  fiird  up  the  Meafure  of  their  Iniqui- 
-  IV.  ties,  and  are  grown  ripe  for  Excifion  :  and 
^*or^s^  as  foon  therefore  as  that  Sentence  is 
executed,  thefe  Rods,  thefe  Inftruments 
of  Divine  Difpleafure,  are  themfelves 
thrown  into  the  Fire.  From  mere  Suc- 
cefs  therefore  nothing  can  be  conclud- 
ed in  Favour  of  any  Nation,  upon  whom 
it  is  beftowed.  That  Point  can  only  be 
determin'd  by  confidering,  Whether  the 
Caufe  for  wliich  they  are  engag'd,  be  juft, 
and  the  Means  alfo  juft,  which  they  em- 
ploy towards  fupporting  it  j  but  above 
all,  whether  the  Moral  T^eferts  of  a  Peo- 
ple be  fuch,  that  their  Succefles  may  be 
look'd  upon  as  the  juft  Reward  of  their 
Virtues.  To  the  two  firft  of  thefe  Advan- 
tages we  may,  I  think,  fairly  lay  claim  ,• 
I  wifli  we  had  as  good  a  Title  to  the 
latter,  and  then  our  Confidence  would 
not  be  ill  grounded. 

Our  Succefles  have  indeed  been  the 
Confequences  of  a  Juft  and  Honourable, 
nay  Neceflary  War  5  in  which  we  engag'd, 
not  out  of  Ambition,  Revenge,  or  any 
other  unjuftifiable  Motive,  but  for  the 

Defence 


before  the  Lord  Mayor,  &c.  125 

Defence  of  all  that  was  dear  to  us,  in  SERM. 
refped  either  to  this  World  or  another.  IV. 
The  Haughty  Monarch,  whofe  Heart  God  ^-^'V^ 
at  laft  by  our  means  hath  humbled,  was 
grafping  at  Univerfal  Empire,  preparing 
Chains  for  the  Necks  of  free  States  and 
Princes,  and  laying  Schemes  for  fuppref^ 
fing  the  Ancient  Liberties,  and  removing 
the  Ancient  Boundaries  of  Kingdoms, 
Nor  was  he  fatisfy'd  in  fubduing  Mens 
Bodies,  unlefs  he  enflaved  their  Souls 
alfo,  and  made  the  pure  Profeffion  of 
the  Gofpel  give  way  to  Superftition  and 
Idolatry,  wherever  he  had  Power  enough 
to  expel  the  one,  and  eftablifh  the  other. 
Nay,  he  pretended  to  give  Laws  even  to 
our  Succellion  here  at  Home,  and  to  im- 
pofe  a  Prince  upon  us,  who  fhould  exe- 
cute the  Defis;ns  he  had  fornVd  aii^ainft 
our  Civil  and  Religious  Liberties.  It  was 
high  Time  therefore  to  appeal  once 
more  to  the  Decifion  of  the  Sword, 
which,  as  it  was  juftly  drawn  by  us,  fo 
can  it  fcarce  fafcly  be  fheath'd,  till  the 
Thumbs  and  great  Toes  ^y  Adonibezek  Judg.i,  6; 
be  cut  off',   I  mean,  till  the  Power  of 

the 


126  A  Fafi  Sermon  pt each' d 

SERM.  the  great  Troubler  of  our  Peace  be  fo' 
IV.      far  par'd  and  reduc'd,  as  that  we  may  be 

^'^'^^^^'^^  under  no  Apprehenfions  of   it  for  the 
future. 

Nor  have  the  Means,  which  we  have 
made  ufe  of  to  attain  this  great  and  good 
End,  been  any  ways  unfuitable  to  it.  A 
juft  and  righteous  War  may  be  profecut- 
cd  after  a  very  unjuft  and  unrighteous 
Manner  j  by  perfidious  Breaches  of  our 
Word,  by  luch  Treacherous  Pradices  as 
the  Law  of  Arms  itfelf  (loofe  as  it  is)  con- 
demns j  by  inhuman  Cruelties,  by  AflaA 
finations  j  by  Tyrannical  Methods  of  for- 
cing Money  into  our  Coffers,  and  Men 
into  our  Service.  Thefe  are  the  difhonour- 
able  Ways,  which  He,  who  formerly  pro- 
fefs'd  to  fight  for  his  Glory,  hath  not  of 
late  difdain  d  to  make  ufe  of  Thanks  be 
to  God,  that  as  we  have  had  no  need,» 
fo  neither  doth  it  appear  that  we  had  any 
Inclination  to  try  them !  In  every  ftep  of 
this  long  and  bloody  Difpute,  we  have 
fhew'd  ourfelves  fair,  nay,  good  natur'd 
and  generous  Adverfaries ;  and  have  car- 
ried on  even  our  Hoftilities  with  all  the 

Humanity 


before  the  Lord  Mayor,  S'C.  127 

Humanity  and  Mercy  of  which  they  are  SERM: 
capable.  We  have  fpilt  no  Blood  but  in  IV. 
the  Heat  of  the  Battle,  or  the  Chafe ;  ^"^''^'^^'^^ 
and  have  made  Captivity  itfelf  as  eafy  to 
the  unfortunate  as  was  poflible.  We  have 
been  firm  and  faithful  to  our  Allies,  with- 
out declining  any  Difficulties  or  Dangers, 
any  Expence  of  Blood  or  Treafure,  to 
which  we  had  engaged  ourfelves  ;  and  we 
have  even  exceeded  our  Engagements. 
We  have  not  made  ufe  of  Rapine  and  Op- 
prellion  at  home,  to  fupport  the  Burden 
of  the  War  abroad,  but  have  carried  it 
on  by  the  free  Gifts  of  a  Willing  Peo- 
ple ;  nor  can  it  be  faid,  that  the  Publick 
Service  hath  been  robb'd  of  any  Part  of 
thofe  Supplies  which  were  intended  for 
it.  We  have  not  pillag'd  thofe  Rich 
Neighbouring  Provinces  which  we  refcu- 
ed  :  Vidory  itfelf  hath  not  made  us  Info- 
lent  Mafters  or  Friends ;  nor  have  we  ta- 
ken Advantage  from  thence  to  enlarge  ei- 
ther our  Territories  or  our  Pretenfions,  or 
to  gain  any  thing  to  ourfelves  beyond  the 
Honour  of  reftoring  Quiet  to  the  World, 
and  every  ones  Rights  to  their  Juft  Owners. 

And 


t2S  A  Fajl  Sermon  preach' d 

SERM.  And  thus  far  therefore  we  have  rea- 
IV.  fon  to  look  upon  our  SuccefTes,  as  the 
'  Bleflings  of  God  upon  the  good  Methods 
we  have  taken  to  fupport  a  good  Caufe, 
and  as  Declarations  of  Heaven  in  our  Fa- 
vour. However,  they  cannot  be  entirely 
depended  on  as  fuch,  till  we  have  farther 
coniider'd,  whether  our  Piety  and  Virtue 
have  borne  a  due  Proportion  to  our  Suc- 
cefTes, and  laid  the  Foundation  for  them : 
for,  unlefs  this  be  the  Cafe,  tho'  God  hath 
blefs'd  a  Righteous  Caufe,  yet  he  hath 
not  blefs'd  it  for  the  fake  of  thofe  who 
are  concerned  in  ir ,  and  the  Bleflings 
which  are  not  imparted  to  us  for  our  oi2;n 
Sake,  can  be  no  Evidences  of  the  Divine 
Favour  towards  us. 

Let  us  then  lay  our  Hands  upon  our 
Hearts,  and  impartially  enquire.  What 
good  Qualities  we  had  to  recommend 
ourfelves  to  the  Favour  of  God,  at  our 
Entrance  on  this  long  War,  and  how  we 
have  behav'd  ourfelves  throughout  the 
Courfe  of  it. 

No  fooner  was  our  Deliverance  from 
tke  illegal  Attempts  of  a  late  Reign  com- 

plctcdj 


before  />^? Lord  Mayor,  ^6  tip 

pleted,  but  we  forgat  our  Danger  arid  SEiiMi 
our  Duty  ;  forfook  the  God  that  had  pre-     IV. 
ferv'd  us,  and  lightly  efteemed  the  Rock  Dent. 
of  OUT  Sahation.  That  Spirit  of  Religion''''^"'  *^' 
and  Serioufnefs,  by  which  we  had  juft  be^ 
fore  diftinguifh'd  ourfelves,  vanifb^'d  all  at 
oncei  and  a  Spirit  of  Levity  and  Libera 
tinifm,  of  Infidelity  and  Piofancnefs  ftart- 
ed  up  in  the  Room  of  it :  Our  Churches* 
that  a  little  while  before  had  been  crowd- 
td,  were  now  in  great  Meafure  deferted> 
our  Sacfaments,    which   had  been  fre^ 
quented   with  fo  much  Zeal,    were  ap^ 
proach'd  more  fparingly ;  the  Difpenfers 
of  holy  Things,    who,    for  their  Work's 
Sake,   had  been  fo  highly   regarded  and 
reverenced,  were  made  a  By- Word  and 
a  Reproach,  as  the  fJth  of  the  Worlds  *  ^o^-  ^^* 
and  the  ojf-fcouring  of  all  things.     Nor 
could  their  Immortal  Labours  againft  Po- 
pery, by  which  they  had  contributed  to 
the  common  Security,  as  much  at  Icaft 
as  any  other  Order  of  Men  in  the  King- 
dom, fereen  them  from  that  Contemptji 
which  was  then  fo  liberally  pour'd  upon 
them.     In  proportion  as  our  Zeal  for  Re- 
VoL.  IL  K  ligiort 


v.x^>ro 


130  A  Fajl  Sermon  preach' d 

SERM.  ligion  decay 'd,  Our  Corruptions  and  Vices 
IV.     increased  j    an    univerfal    DilToiution   of 
Manners   began   to   prevail,   a  profefs'd 
Difregard  to  all  fix  d  Principles,  whether, 
in  Matters  Divine,  or  Human. 

At  the  fame  time  we  were  crumbled 
into  various  Fadions,  and  Parties  5  all 
aiming  at  By-interefts,  without  any  fm-*' 
cere  regard  for  the  Publick  Good  i  Odi-- 
ous  Names  of  Diftindion,  which  had  flept, 
while  the  Dread  of  Popery  hung  over  us, 
were  reviv'd  j  and  our  private  Quarrels 
were  carried  on  againfl  each  other  with 
as  great  Bitternefs  and  Malice,  as  if  we 
had  now  no  common  Enemy  to  unit^ 
and  employ  us. 

With  this  Temper  of  Mind  we  entred 
into  the  War ;  Were  we  altered  any  way 
for  the  better,  during  the  Courfe  of  it  I 
Did  the  Viciflitudes  of  good  and  bad  For- 
tune,  which  we  then  experienc'd,  affed 
us  with  due  Degrees  of  Humility,  or 
Thankfulnefs  ?  Could  God  prevail  with 
us  by  all  the  forts  of  Experiments,  which 
he  try'd,  to  forfake  our  Sins  and  our  Fol- 
lies ?  Could  he  awe  us  by  his  Rod,  or 


before  the  Lord  Mayor,  &c.  tH 

iiielt  us  by  his  Goodncfs  into  Repentance  ?  serM. 
Alas !  inftead  of  that,    we  wax'd  worfe      IV. 
and  worfe  every  Day,  both  as  to  Religion,  v^'V^ 
and  Morals  5  till  we  left  off  even  to  ftudy 
the  outward  Appearances  of   Piety   and 
Virtue ;  and  were  not  contented  merely 
to  bey  but  afFeded  even  to  be  thought-^ 
Loofe  and  Lawlefs.      Edicts  againft  Im- 
morality and  Prophanenefs  illu'd,  Laws 
againft  Oaths  and  Execrations  were  franVds 
arid  we  trampled  both  upon  the  one  and 
the  other,  with  Contempt  and  Impunityo 
Whilft    a    Poreign    War    devour'd    our 
Strength,  and  drain  d  our  Treafures,  ftill 
Luxury  and  the  Expences  of  Life  increas'd 
at  Home ;  nor  were  they   check'd  evert 
by  our  Difgraces  and  Misfortunes.     Our 
l^ational  Humiliations  were  ridicul'd  by 
iitipious  Motk  Fedfls  5  wherein  the  exe- 
crable Murther  of  our  Martyr'd  Sovereign 
was  annually  commemorated  with  Cir- 
cumftances  of  fo   much   Indignity    and 
Scorn,    as    cannot   be  fpokcn    of   with 
Decency,   or  refledled  on  without  Hor- 
ror.    fVhert  we  '■jvepty  on  this  Occafion,; 
and  chajined  our  Souls  'with  Fafiingj  that 
K  2  'was 


tii  A  Faji  Sermon  preach'd 

stv^u.'Was  to  our  Reproach :  They  that  fat  in 
^^-     the  Gate,   (fome   even  of  the  Men  of 

''"''''*^"^  Greatnefs,    and   Bufinefs,    and   Gravity) 

Pfai.  ixix.jpake  againfl  us  5  and  'We  mere  the  Song 
of  the  drunkards,  of  vain,  idle,  diflblute 
Companions.  The  Houfc  of  God  itfelf 
hath  been  prophan'd  by  Riots  5  abomi- 
nable Impurities,  not  to  be  mention'd, 
have  been  openly  and  daringly  praftis'd : 

ifa.  ili.  9.  ^  Ijaye  declared  our  Sin-,  as  Sodom,  and 
have  not  hid  it.  We  have  talk'd  much 
of  reforming  Mens  Manners ;  pray  God, 
we  meant  it  I  If  any  Step  of  that  kind 
hath  been  taken,  it  is  only  what  the 
Zeal  of  fome  private  Perfons  fuggefted  j 
the  Execution  of  that  glorious  Defign 
hath  not  been  put  into  the  Hands  of 
Thofe,  who  lliould  be  beft  inclined,  as 
they  are  moft  concerned  to  promote  it. 

The  Fundamental  Articles  of  our  Faith 
have  been  oppugn'd  from  the  Prefs  j  My- 
fteries  have  been  derided  j  the  Immorta- 
lity of  the  Soul  hath  been  denied ;  the 
Chriftian  Priefthood  fet  at  naught  and  vi- 
lified 5  and  even  the  High  Vrieji  of  our 
Trofejfion,    the   Bleflcd   Jefus   himfelf, 

treated 


before  ^^f  Lord  Mayor,  ^c»  133 

treated  by  a  Blafphemous  Pen  *  with  as  s  E  r  m. 
much  Scorn  and  Malice,  as  when  he  ap-     iv. 
pear'd  before  the  Bar  of  'dilate.    Hath  a  J-OT^ 
Nation  fo  ufed  their  Godsy  which  are  yet 
no  Gods?  or  fo  vilify 'd  the  Perfons  that 
belong'd  to  their  Worlhip  and  Service? 

Since  thefe  are  fome  of  the  Methods, 
by  which  we  qualify 'd  ourfelves  for  our 
Succefles,  thefe  fome  of  the  Returns  which 
we  made  to  God,  after  obtaining  them  ; 
can  we  reafonably  prefume,  that  we  are 
in  the  Favour  of  God  on  the  Account  of 
them !  Can  we  juftly  promife  ourfelves, 
that,  becaufe  we  have  fucceeded  hitherto^ 
in  fpite  of  all  our  Sins  and  Provocations, 
we  fhall  Succeed  always?  or  reft  fecure, 
that  the  Mercies  we  have  received,  great 
as  they  are,  were  meant  only  as  Earnefts 
and  Pledges  of  ilill  greater,  which  are  to 
follow  ? 

Thus  indeed  we  feem  to  think,   and    * 
thus  the  prefcnt  happy  Profped  of  our  Af-  ' 

fairs,  humanly  fpeaking,  may  fccm  to  pre, 

*  See  aPaffage  In  the  Jx  laid  to  the  Root  ofChriVt- 
eaity,  citeci  from  a  Book,  entided,  Tk  Uifiory  o/tljs 
^rvwth  ofJXe'tfm, 

K }  wifs. 


bTV 


X  34-  A  Fajl  Sermon  preach' d 

.8ERM.  mife.    And  yet  the  fudden  and  fu|:prizmg 
IJ;^     Turns,    we  ourfelves  have  felt,  or  fcen, 
fhould  not,  methinks,   fuffer  us  too  for- 
wardly  to  admit  fuch  Thoughts  -,  whicl| 
may  indeed,  (if  God  fhould  be  tempted 
from  thence  to  rebuke  our  Vanity)  con- 
tribute to  blaft  the  faireft  Hopes,  but  cari 
be  of  no  ufe  towards  rendring  them  ef- 
fedual.     Too  great  a  Confidence  in  Suc- 
cefs  is  the  likelieft  way  to  prevent  it> 
becaufe  it  Jiinders  us  from  exerting  our 
Strength  to  the  utmoft,  and  making  the 
beft  Ufe  of  the  Advantages  which  we  en- 
joy.    It  renders  us  indulgent  to  our  Lufts 
and  Vices,   carelefs  of  approving  and  re- 
commending ourfelves  to  God  by  Religi- 
ous Duties,  and  by  that  means,  fecuring 
the  Continuance  of  his  Goodnefs  to  us. 
It  is  like  the  Conceit  about  Abfolute  E- 
ledion  to  Eternal  Life  5  which  fome  En- 
^hufiafts  entertaining,  have  been  thereby 
jnade  more  remifs  in  the  Practice  of  thofe 
Virtues  which  alone  could  fecure  their 
Title  to  Heaven. 

Let  us  then  lay  afide  thefe  vain  and  (in- 
fill Imaginations,  left  the  Confemence  of 
•^   '  '     "  ''  *     then^ 


hefote  the  Lord  Mayor,  iyc.  1 3  5 

ilhcm  fliould  be,  in  Our  Cafe,    what  it  serm. 
Vas  in  King  T>avid's  j  God  did  hide  his      y^-. 
Face,  and  he  was  troubled. 

This  is  the  Third  Point,  to  which  I  III. 
propos'd  to  fpeak.  But  'tis  an  unwelcome 
Task,  a  Subjed  which  I  care  not  much 
to  infift  on ;  and  which,  after  all,  I  truft 
in  God,  we  may  not  be  concern'd  in : 
becaufe  it  is  (I  am  fure)  (till  in  our 
Power  to  fecure  to  ourfclves  an  Interefl: 
in  the  Divine  Mercies  that  are  yet  to 
come,  and  to  lengthen  the  Courfe  of 
our  prefent  Profperity;  if  we  do  but  in 
good  earneft  betake  ourfelves  to  the  ufe 
of  thofe  Means  which  are  prefcrib'd  in 
'the  Text,  Humiliation  and'Prayer.  Then 
cried  I  unto  Thee^  O  Lordy  and  gat  me 
to  my  God  right  humbly. 

IV.  Thcfe  are  the  ^Duties,  which  we  IV, 
profefs,  on  this  Solemn  Day,  to  perform. 
If  with  a  true  Chriftian  Lowlinefs  of 
Heart,  and  a  devout  Fervency  of  Soul 
We  perform  them,  we  ihall  find,  that 
they  will  turn  to  a  greater  account  to 
K  4  us, 


i3<5  A  Fajl  Sermon  preach' d 

SERM.  US,  than  all  the  Warlike  Preparations  m 
^^-  which  we  truft,  than  the  Alliances  of 
oLir  Potent  Ffiends,  or  gven  the  Fears 
of  our  Difheartned  Enemies  j  that  they 
Pcj.!us.  isjUI  fight  for  us  better  than  a  mighty 
Shieldy  and  firong  Spear.  If  we  do  iri- 
4eed  humble  ourfelves  before  God  this 
Day,  not  merely  by  the  Outward  So- 
lemnities of  a  Faft,  but  by  ajfi'tBtng  our 
Souls  (as  well  as  Bodies)  for  our  Sins, 
ty  emptying  our  Hearts  of  all  thofe 
vain  and  fwelling  Thoughts,  which  Pro- 
fperiry  hath  infufed  into  them ;  by  ac- 
knowledging  ourfelves  unworthy  of  the 
leaft  of  God's  Mercies,  at  the  fame  time 
that  we  enjoy  the  greateftj  by  afcribing 
to  Hiniy  all  the  Glory  of  what  is  paft, 
and  by  renouncing  all  reliance  on  the 
Arm  of  Flefh  for  the  Future ;  by  deplor- 
ing the  mighty  Guilt  of  our  Tranfgref- 
fions,  and  renc\ying  fmcere  Vow^  of  O- 
•  bedience :  If,  I  fay,  we  do  in  this  man- 

Yob  vili.    wz'i  fanBify  the  prefent  Fafi,  if  \7tfeek 
i  ^'       unto  God  thus  betimes-,  and  make  our  Sup- 
plication to  the  Almighty ;  furely  he  will 
now  awake  for  usy  and  make  the  habi- 
tation 


before  the  Lord  Mayor,  iyc.  i37 

iation  of  our  Righteoufnefs  profperousisERM, 
and,  though  our  beginning  hath  not  been  iv. 
fmallj  yet  our  latter  End  [hall  greatly  ^-^''V^^ 
increafe.  Nq  Sight  is  fo  pleafing  to  God, 
no  Service  is  fo  acceptable  to  him,  as 
the  Publick  Humiliations  of  a  thankful 
People,  in  tl>e  midft  of  their  Succelfps 
and  Victories.  Mighty  is  the  Efficacy  of 
fuch  folemn  Interceflions,  even  to  avert 
Judgments  that  are  already  denounc'd, 
(as  appears  from  the  Cafe  of  thcNinevites) 
how  much  more  available  then  muft  they 
Jje,  to  fecure  tjie  Continuance  of  Blef- 
iings,  and  to  confirm  ai^d  eftablifh  the 
Profperity  which  God  hath  already  given 
us? 

La5iantius  and  St.  Aiifiin  are  not  a- 
fraid  to  confirm  by  their  Suffrage  the 
Obfervation  made  by  the  Heathen  Wri- 
ters*, that  the  flourifliing  Eftate  of  ^k'^*Polylmi, 
Roman 'Empire  v/as  owing  to  the  Reli- ^''^^'■*' 
giou's  Difpofition  pf  that  People  5  by 
which  they  afcrib'd  all  their  SuccelTes  to 
the  Heavenly  Powers  they  Worlbipp'd, 
and  ftjU  advanced  in  their  Regard  for  Re- 
ligion, as  they  advanc'd  in  Greatnefs. 
:  '  Vjis 


"■^i  3'8  A  Faft  'Sermon  fteach'd 

6ERM.  'Diis  Te  minor eih  quod  geris,  imperas i 
Jv.      fa  id  a  Roman  to  his  Country-men,  at 

^^^'^^^  that  point  of  time,  when  their  Affairs 
were  moft  profperous :  It  was  becaufe 
they  carried  themfelves  with  a  due  Sub^ 
mi  (Hon  to  the  Gods,  that  Mankind  was 
made  fubjeft  to  them.  Hath  the  Revela- 
tion of  the  Gofpel  of  Chrift  made  any 
Change  in  the  methods  of  God's  deaUng 
with  Kingdoms  and  Nations  ?  If  not  — * 
and  the  Reverence,  which  thefe  Heathens 
exprefs'd  towards  their  falfe  Deities,  was 
fo  highly  rewarded,  may  not  We  Chri- 
ftians,  when  we  thus  offer  Up  our  De- 
votions to  the  true  God,  exped  alfo  i 
Bleiling  upon  them  ?  We  certainly  may  > 
if  they  come  not  from  the  Lips,  but  the 
Heart ;  from  an  Heart  fill'd  with  a  grate- 
ful Senfe  of  Mercies  receiv'd,  and  firmly 
refolved  to  do  every  thing  in  its  Power 
toward  deferving  New  ones:  from  an 
Heart,  fo  affedled  as  good  David's  was 
(not  when  he  faid.  In  my  ^rofperify  I 
fhall  never  be  moved-,  but)  when  he  had 
learnt  to  fecure  and  increafe  his  Prof- 
•  ferity,  by  an  humble  behaviour  towards 

Qo4 


before  the  Lord  Mayor,  &c.  ^  3  9 

.God,  and  a  dutiful  Reliance  on  his  Pro-  serm, 
vidence ;  and  did,  under  thefe  Convidions,     ^v. 
.compofe  the  following  Hymn,  to  be  us'd  ^-'^^'^^ 
(as  it  fhould  fccm)  in  the  Publick  Service 
of  the  Church,  on  fome  folemn  Day  of 
Humiliation.     Lord  (faith  he)  my  heart  ^^-  <=^''''"*- 
is  not  haughty y  nor  mine  eyes  lofty-,  nei- 
ther do  I  exercife  wyfelf  in  great  mat- 
ter s^  or  in  things  too  high  for  me.     As 
rnighty  things  as  thou  haft  done  for  me, 
I  have  not  been  e:^alted,  either  in  Heart, 
or  Look,   on  that  account  j    nor   have 
bufied  my  felf  in  fearching  out  the  fe- 
cret  reafons  of  thy  diftributing  Profpe- 
-  rity,   and  Adverfity,  in   fuch  a  manner 
as  beft  pleafeth  thee.     Surely  I  have  be-^ 
haved  and  quieted  my  felf  as  a  Child  that 
is  weaned  of  his  Mother  ^  I  have  imita- 
ted the  Humble,  Modeft,  and  Tradable 
Temper  of  the  Infant- State  j   Teay   my 
Soul  is  even  as  a  weaned  Child-,  it  is  as 
refign'd  to  thy  Guidance,  as  entirely  de- 
pendent on  thy  Care  and  Goodnefs.  Upon 

which  it  very  naturally  follows Let 

Ifrael(xh2.t  is,  every  Ifraeltle  indeed,  who 
^an  thus  truly  fay  of  him  (elf)  trafi  in  the 

Lprdi 


140  A  Faft  Sermon  preach' d 

SERM.  Lord,  from  henceforth,  and  for  ever! 
IV.     for  there  can  be  no  furer  way  to  Succefs, 

^<^^'''^  than  by  difclaiming  all  Confidence  in 
ourfelves,  and  referring  the  Events  of 
things  to  God  with  an  implicit  Affiance. 
Come  on  then,  let  as  many  of  us,  as 
have  not  been  tempted  by  our  Profpe^- 
rity  to  entertain  vain  Thoughts,  or  arc 
now  refolv'd  to  difmifs  them,  bow  our- 
felves before  God,  both  publickly  and 
privately,  imploring  the  Continuance  of 
his  Bleffings  on  that  Righteous  Caufc 
wherein  we  are  engag'd,  and  on  Thofe, 
who  by  their  Counfels,  Courage,  or 
Condud  uphold  and  ftrengthen  it ;  efpe- 
cially  on  our  moft  Gracious  ^UE E N, 
whofe  Exemplary  Piety  and  Virtues  arc 
its  greateft  Ornament  and  Advantage,  its 
chief  Support  and  Stay:  Who,  as  She 
hath  the  SuccefTes  of  T>avid,  fo  hath 
receiv'd  them  with  the  fame  Religious 
Humility  He  did  5  and  hath,  by  that 
means,  we  truft,  laid  a  Foundation  for 
more  5  which  (if  our  Vices  hinder  not) 
He  in  due  time  will  beftow,  ^'ho  re- 
gardeth  the  Lowlinefi   of  his  Hand- 

mAtdeUi 


before  the  Lord  Mayor,  i^c*  141 

matdeuy   but  fcattereth   the  'Proud  inSERlt. 
the  Imagination  of  their  Hearts :  Who    ^^' 
putteth  down    the   mighty  from  their^"^"^^^^^ 
Seat ;  but  hath  exalted,  (and  will  exalt) 
the  Humble  and  Meek, 

To  him,  Father,  Son,  and  Holy  Spi- 
rit, be  afcrib'd  all  Dominion  and 
^raife.  Now,  and  for  E'vermore^ 
Amen! 


A   SPIT- 


spittal-sermo:p^ 

Preach'd  at 

St.  Bridgef^s  £nv kcn^ 

Before  the  Right  Honourable  the 

Lord  mayor,  ^r. 

On  Eafler-Tuefday,  April  7,  1707. 


St.  Matth.  XXV.  40. 
Verily  I  fay  unto  you  h  Inafmuch  as  ye 
have  done  it  unto  one  of  the  leafi  of 
thefe  my  Brethren,  ye  haw  done  it 
unto  me. 

^erm.  QJ  T.  Taul  being    brought   unto    tfxe 
V-      tJ  Areopagus,    or    higheft    Court    in 
^^^''^^  Athens,  to  give  an  Account  of  the  Doc- 
trine he  \\2iA  preach'd  concerning,  ye/iis 
and  the'  Iiefurre£fion,    fitly    took   that 
Occafion  to   imprint  on  the  Minds  of 

thofe 


A  Spittal-S^rmom  i  4  i 

thofe  Magiftrates,  before  whom  lie  ftood,  s  fe  R  M, 
the  Behef  of  a  Puture  Judgment,  and  to      V- 
fhew,  what  Connexion  there  was  between  ^-'Orv^ 
the  Rifing  of  'Jefus  from  the  Grave,  and 
his  Coming  to  judge  t\\z  World.     Godj  Aetsxviu 
faid  he,   hath  appointed  a  T> ay,  in  the^^' 
which  he  'will  judge  the  World  in  Righ- 
teoufnefsy  by  that  Man  whom  he  hath 
ordained  i  whereof  he  hath  given  Ajfu- 
rance  unto  all  Men,  in. that  he  hath  rat  fed 
him  from  the  T)ead.     The  Rifing  of  Jefus 
from  the  Dead,  was  an  irrefiftable  Evi- 
dence of  the  Truth  of  his  Dodrine  5  and 
one  part  of  his  Dodrine  was.   That  he 
would  judge  the  World.    By  Rifing  from 
the  Dead,  he  took  Pofleflion  of  his  Kins;- 
dom,  (all  ^ower  being  then  ^/i;^»  unto  Mmh. 
him  both  in  Heaven  and  in  Earth)  and  ^^^"^"  ^^' 
was  to  reign-,  till  all  his  Enemies  were  \  Cor.  xv. 
put  under  his  Feet,  that  is,  till  Evil  Men,  ^5- 
and  Evil  Spirits  were  judged  5  which  was 
the    laft    and  moft   illuftrious    Inftance^ 
wherein  his  Kingly  Power  was  to  be  ex- 
ercifed  :  And  then   (and  not  till  then)  he 
was  to  deliver  up  his  Kingdoms  to  the  m^  2 .  • 
Father.     On  thefe,  (but  more  efpecially 

on 


U4  A  Spittal-Sermon^ 

SERM.  on  the  former  of  thefe)  Accounts,  did 

•     God  give  Ajjurance  unto  all  Men,  that 

he  would  judge  the  World  in  Right  eouf- 

nefsy  by  that  Man  whom  he  had  ordainedt 

in  that  he  rat  fed  him  from  the  'Dead. 

The  Feftival  of  our  Lord's  RefurreBion 
we  have  already  celebrated  5  and  may  now 
therefore  turn  our  Thoughts  not  impro- 
perly to  confider  the  chitiConfeqttence  of 
his  Refurre6J:ion,  a  Judgment  to  come : 
That  Branch  of  it  efpecially,  which  re- 
lates to  the  Enquiries  that  our  Judge  will 
then  make  concerning  our  Obedience  to 
his  great  Commandment  of  Charity  j  the 
enforcing  of  which,  is  the  pious  and  pe- 
culiar Defign  of  thefe  Annual  Aflemblies, 
In  the  account  of  that  Solemnity,  which 
our  BlefTed  Saviour  himfelf  hath  given  us, 
we  are  told,  that  he  will  then  fay  to  them 
on  his  right  hand ;  Come  ye  blejfed  of  my 
Father  y  inherit  the  Kingdom  prepared  for 
you  from  the  Foundation  of  the  World, 
For  I  was  an  hungred,  and  ye  gave  me 
meat  5  twas  thirfty,  and  ye  gave  me  drink -^ 
I  was  a  fir  anger,  and  ye  took  me  in  i 
fiakedt  and  ye  cloathedme^  1  was  ficki 

and 


A  Spittdl-Sermm'^  H5 

and  ye  -vifitedme  y  I  '-^as  in  prifon,  and  sERM, 
ye  came  unto  me.  Amaz  d  at  this  merciful  Y^ 
Sentence,  and  no  ways  conrdous  of  any 
fuch  Deferts,  thefe  good  and  humble  Per- 
fons  are  faid  to  reply ;  Lord,  '■juhen  faw 
"jue  thee  an  himgred,  and  fed  thee?  or 
thirfty,  and  gave  thee  drink?  when  faw 
we  thee  a  fir  anger,  and  took  thee  in  ?  or 
naked y  and  clothed  thee?  or,  when  faw 
we  thee  ficky  or  in  prifoth  and  came  unto 
thee  ?  To  which  our  Saviour  makes  this 
memorable  and  gracious  Return  j  fit  to  be 
engraven  in  the  Hearts,  and  to  be  for 
ever  founding  in  the  Ears  of  all  induftri-> 
ous  Promoters  of  Charity  5  Verily y  I  fay 
unto  yoUy  Inafmiich  as  ye  have  done  it 
unto  one  of  the  leafi  of  thefe  my  BrethreUi 
ye  have  done  it  unto  Me.  True  it  is.  Me 
in  Perfon  ye  never  reliev'd,  fupported, 
comforted  ;  but,  fince  ye  performed 
thefe  kind  Offices  to  others  (who  be-^ 
longd  to  me)  ^t  my  Command,  and  for 
My  Sake ;  I  take  what  you  did  to  them 
C  even  to  one  of  the  leafi  of  them  ]  as 
done  to  myfelf  and  fhall,  under  that 
Notion,  now  give  you  an  exceeding  Rc- 
V  o  L,  IL  L  compenee 


146  A  Split al-Sermon. 

S  E  R  Ai.  compence  for  it.    Comey  therefore,  ye  blef- 
V.     fed  of  my  Fat  her  ^  inherit  the  Kingdom 
' prepared  for  you  from  the  Fotmdation  of 
the  World  I 

I  do  not  think,  this  Account  is  to  be 
underftood  literally,  but  with  fuch  Al- 
lowances as  are  ufually  made  in  the  Ex- 
plication of  our  Saviour's  Parables  5  which 
hold,  not  in  every  particular  Circum- 
ftance,  but  only  as  to  the  main  Scope 
and  Thrift  of  them.  Now  the  general 
Dcfign  of  this  Relation  manifeftly  is,  to 
propofe  to  us  two  Conjtderations,  which 
are  powerful  Inducements  to  the  Pradice 
of  Charity :  One,  "  That  upon  this  Head 
"  we  ihall  chiefly  be  examin'd  and  try'd, 
"  at  the  great  Day  of  Account  5"  The 
other,  "  That  Ads  of  Mercy  done  to  the 
"  Poor  fliall  then  be  accepted,  and  re- 
"  warded,  as  done  to  our  Saviour  himfelf. 
Of  thefe  two  Points,  the  former  is  fuf- 
ficiently  imply 'd  throughout  the  Tenor  of 
our  Lord's  Dilcourfc,  wherein  all  the  In- 
ftances  mention'd  relate  to  the  fingle 
Head  of  Charity :  The  latter  is  dircdiy 
affirm'd  in  very  emphatical  Words,  and 

with 


A  Spittal-Serrdon.  i^f 

■^4th  a  folcmn  Preface,  never  us'd  by  Out  s  E  R  M. 
Saviour,  but  to  give  us  warning  of  fome      V* 
remaricable  Truth  that  is  to  follow.  Verily  '^■^•'''Y^ 
I  fay  unto  yoih  inafrnuch  as  ye  have  done 
it  unto  one  of  the  leaf  of  thefe  my  Bre- 
thren, ye  have  done  it  unto  Me. 

The  Words  therefore  afford  propel' 
Matter  for  our  Devout  Refleclion,  under 
the  two  following  Heads  of  Enquiry  : 

Ttrft,  Why,  in  the  Accoutit  given  of      L 
the  Proceedings  at  the  Day  of  Judgment, 
Afts  of  Mercy  alone  are  mention  d  ? 

Secondly^  In  what  Senfe,  and  for  w^hat  IL] 
Reafons  it  may  be  prefum'd,  that  our 
Saviour  will  then  Accept  the  Ads  of 
Mercy  we  now  do  to  his  Poor  Brethren 
(fuch  he  vouchfafes  to  call  them)  as  done 
to  Htmfelf 

I.  As  to  the  firft  of  thefe  Enquiries,  it  L 
is  to  be  confider'd,  That  the  external 
Afts  of  Mercy  here  mention'd,  are  fup- 
pos'd  to  include  that  Principle  of  Divine 
Love,  or  Charity,  from  whence  they  flow, 
L  2  and 


148  A  Spittal-Sermon. 

s  E  R  M.  and  from  which   alone  they  derive  all 
V.     their  Worth  and  Excellence.    'Tis  the  in- 

^"'"^^'^^^  ward  Habit,  or  Grace  of  Charity,  which 
recommends  the  outward  Ad  5  fo  that 
the  leaft  and  lowed  Inftances  of  Good- 
nefs,  fpringing  from  this  Source,   are  in 

Matth.  r..  the  fight  ofGod  of  great  Trice:  even  a 
Cup  of  cold  Water  given  to  a  thirfty 
^ifiiple,  in  the  Name  of  Chrift,  fhall 
not  lofe  its  reward.  Whereas  the  moft 
extraordinary  and  fhining  Ads  of  Charity, 
when  feparated  from  a  Principle  of  Di- 
vine Love,  are  of  no  Valuer  for,  if  we 

1  Cor.     be  (low  all  our  Goods  to  feed  the  Toor, 

3CU1.    3.  .  . 

and  hatje  not  Charity,  it  profiteth  us  no- 
thing.    And  therefore  the 

Firft-,  And  moft  obvious  Account  of 
the  diftinguifhing  mention  here  made  of 
Ads  of  Mercy,  may  be  taken  from  the 
furpaffing  Dignity  and  Worth  of  that 
Divine  Grace  which  produceth  them  j 
which  St.  Taul  tells  us,  is  preferable  even 
I  Cor.  to  Faith  and  Hope :  for  the  greateft  of 
xiii.  13.   thefe  Three  is  Charity. 

1  fhould  not  wander  from  my  Point,  if 
I  took  occafion  here  largely  to  explain 

the 


A  Spittal-Sermon.  149 

the  Grounds  and  Reafons  of  this  Prefer-  SERM. 
cncej   fince   whatever  Excellence  there     v. 
is  in  the  Caufc,   or  Principle,  muft  de-  '^■^^/"^^ 
rive  a  proportionable  Excellence  alfo  on 
the  Effeft  5  and  therefore,  a  full  Difplay 
of  thofe  Grounds  and  Reafons  would  tend 
to  fatisfy  our  prefent  Enquiry.   But  having 
other  Matter  to  offer,  which  is  of  nearer 
and  plainer  Ufe,   I  fhall   mention  them 
only  without  infifting  upon  them. 

Charity  then,  (or  a  Love  of  God, 
which  works  by  a  Love  of  our  Neigh- 
bour) is  greater  than  Faith,  or  Hofiey 
becaufe  it  fuppofes  thefe  Graces  to  be 
previoufly  exercifed,  and  is  indeed  the 
Refult  and  Reward  of  them.  Faith  fted- 
faftly  believes,  Hope  eagerly  expeds  j  but 
Love,  which  is  the  End  and  Confumma- 
tion  of  both,  enjoys. 

It  not  only  unites  us  to  God,  but  it 
makes  us  like  him  too,  and  transforms  us 
into  a  Divine  Image  ?  for  God  is  Love : ,  john  iv. 
whereas  Faith  and  Hope  have  no  place  in  ^• 
the  fupremc  Mind  5  and  confequently, 
we  ourfclves  bear  no  Refemblancc  to 
God,  when  we  abound  in  them. 

^  3  Charity 


S50  A  Spittal-Sermon. 

8ERM.  Charity  is  more  Extenfive,  as  to  its 
V.  Objed  and  Ule,  than  cither  of  the  two 
^^^^^  other  Graces,  which  center  ultimately  in 
ourtelves  j  for  we  believe,  and  we  hope 
for  Our  own  fakes :  But  Love  ( which 
}s  a  more  difintercllcd  Principle)  carries 
vs  out  of  ourfelves,  into  Defires  and  En- 
deavours of  promoting  the  Interefts  of 
Pther  Beings. 

Charity  excels  alfo  in  point  of  Dura- 
>  Cor,  tion,  for  it  never  failethh  it  doth  not 
^■^  end  with  this  World,  but  goes  along  with 
us  into  the  next,  where  it  will  be  ad- 
vanced and  perfeded  :  but  Faith  and 
J^ope  fhall  then  totally  fail ;  the  oiie  be- 
ing changed  into  Sight,  the  other  into 
Enjoyment, 

And  indeed,  well  hath  God  fuited  thefe 
Graces  to  the  fevcral  States  to  which  they 
l^elong,  Paith  and  Hope,  which  are  ufe- 
ful  in  this  Life  only,  may  in  this  Life  be 
exercifed  to  Perfedion,  We  may  have  fo 
vigorous  and  piercing  a  Faith,  as  can  be 
put-done  by  no  Evidence,  but  that  of 
Sight  5  we  may  have  fo  ered  and  lively 
^jiHope,  as  car)  only  be  exceeded  byFrui- 
^  tion. 


A  Spittal-Sermon,  1 5 ' 

tion,  in  which  it  is  loft.     But  Love  is  as  s  E  R  M. 
endlefs  in  its  Degrees,  as  it  is  in  its  Dura-      v. 
tion ;    and  is  fitted  therefore  to  an  Im-  ^^'''^^'^^^ 
mortal  State,   where  it  may   be  exerted 
and  improved  to  all  Eternity. 

2.  And  this  remarkable  Property  of 
Love  will  fuggeft  to  us  one  Reafon,  why 
Afts  of  Charity  fhall  be  enquired  after  fo 
particularly,  at  the  Day  of  general  Ac- 
count; becaufe  Good  Men  are  then  to 
be  coniign'd  over  to  another  State,  a  State 
of  everlafting  Love  and  Charity :  And 
therefore  the  chief  Enquiry  muft  then 
be.  How  they  have  abounded  in  thofe 
Graces  which  qualify  them  belt  for  an 
Ad  mi  {lion  into  that  State,  and  for  a  due 
Relifh  of  the  Divine  Pleafiires  of  it;  how 
they  have  praftis'd  Charity  here,  the  Exer- 
cife  of  which  muft  be  their  Duty,  and 
their  Happinefs  for  ever.  Heaven,  and 
Hell,  are  the  proper  Regions  of  Love, 
and  Hatred  ;  Mercy,  and  Uncharitable- 
nefs:  Bleffcd  Angels,  and  pure  Souls, 
exercis'd  in  the  Miniftry  of  Love,  are  to 
pofiefs  the  one  ;  Devils,  and  damn'd  Spi- 
rits, who  are  all  Rage,  Envy,  and  Ma- 
L  4  lice, 


iS%  A  Split aUSermon^ 

^  L  p.  M-  iice,  are  to  inhabit  the  other.     When  wc 
V.      ftand  therefore  on  the  Brinks  and  Con- 
^^"'^^^^  ftnes  of  thofe  States,  at  the  Day  of  Doom, 
we  fhail  be  examined,  how  fit  we  feverally 
are  for  fuch  Places,  and  fuch  Company ; 
according  as  that  appears,  our  feveral  Man- 
fions  fhall  be  fuitably  affignd  to  usj  and 
Men  and  Angels,  Good  and  Bad,  even 
We  ourfelves  fhall,  upon  the  iflue  of  this 
fingle  Article,    acknowledge  the  Juftice 
pf  the  Sentence.     Indeed 

3  dljy  This  fmgle  Article  is  fufficient  to 
Abfolve,  or  Condemn  us :  for  it  is  the 
jhort  Ted,  and  fure  Proof  of  Univerfal 
Goodnefs.  The  whole  Duty  of  a  Chriftian 
is  nothing  but  Love,  varied  through  the 
feveral  Kinds,   Ads,  and  Degrees  of  it. 
And  Works  of  Mercy,  are  the  moft  Na- 
tural and  Genuine  Off-fpring  of  Lave  5 
fo  that  from  thefc  a  Good  Man  is  deno- 
minated.     The  Scripture  therefore  fre- 
quently fums  up  our  Duty  in  Charity  i 
and,  for  that  reafon  ftyles  it  tho,  fulfilling 
of  the  Law,  and  x\i^Bondof^erfe6fnefs. 
Jndeed  where  Charity  is,  (that  is,  where 
the  BlefTed  Frujts  of  Charity,  fpringing 
jp*  from 


A  Spittal-Sermon.  153 

from  a  true  Principle  of  Divine  Love,  serm. 
are)  there  no  otiier  Chriftian  Grace  or 
Perfcdion  can  be  totally  wanting  ;  and 
where  Charity  is  not,  there  may  be  the 
imperfed  Refemblances  of  other  Chriftian 
Graces  and  Virtues,  but  not  thofe  Graces 
and  Virtues  themfelves :  for  fuch  they 
cannot  be,  unlefs  fed,  and  invigorated, 
and  animated  by  a  Principle  of  Univerfal 
Charity.  So  that  our  Saviour,  by  pro- 
fefTmg  to  examine  us  on  this  Head,  brings 
Matters  to  a  fhort  IfTue,  a  fingle  Point, 
by  which  our  Caufe  may  be  decided  as 
effedually,  as  by  larger  Enquiries,  It  will 
furnifli  us  with  a 

Arth  Reafon  of  his  Condu£l  in  this 
Caufe,  if  we  confider,  how  great  a  ftrefs 
he  laid  upon  this  Duty,  while  he  was 
upon  Earth;  how  earneftly  he  recom- 
mended itj  in  how  exalted  a  degree  of 
Perfedion  he  prefcrib'd  the  pradice  of 
it  to  us :  fo  that  he  cannot  but  enquire, 
with  a  particular  Concern,  how  we  have 
comply'd  with  it. 

It  is  his  peculiar,  his  diftlnguifhing  Pre- 
geptj  the  fpecial  Mark  and  Badge  of  our 

Dif- 


154  A  Spittal-Scr?non. 

SERM.  Difciplefhip  :  A  new  Commandment  {(^Ad. 
V.  he)  /  give  unto  you,  that  ye  love  one 
j^hI?Qii!  another ,  by  this  f)mll  all  Men  know  that 
34»  35-  ye  are  my  TI>ifciples,  if  ye  have  love  one  to 
another.  And- upon  the  Article  therefore 
of  our  Obedience  to  this  I^ew  Command- 
ment-, he  himfelf  v/iil  declare,  whether 
we  do,  qr  do  not  belong  to  him.  It  was 
one  of  the  lad  Injunctions  he  gave,  and 
often  repeated  to  his  Difciples,  in  that 
Divine  Exhortation  he  made  to  them 
juft  before  lie  cntred  on  the  Bloody  Scene 
of  his  .Paflion ;  'twas  the  great  Direction 
he  left  with  them,  when  he  himfelf  was 
leaving  the  World.  The  firft  and  chief 
Enquiry,  therefore,  when  he  returns  to 
JudL;menr,  will  be,  What  Weight  his 
Dying  Words  have  had  with  us  ? 

5.  The  Nature  of  the  Sentence  he  is  to 
pronounce,  the  Rule  of  Judgment  by 
which  he  will  at  the  LalVday  proceed, 
requires  that  a  particular  Regard  be  then 
had  to  our  Obfervation  of  this  Precept. 
W^e  fhall  be  judged  by  the  Grace  and  xMer- 
cy  of  the  Gofpcl,  and  not  by  the  Rigours 
of  unrelenting  Juftice.     Cod  will  indeed 

Judge 


A  Spttal-Sermon.  1 5  5 

Judge  the  World  in  Right eoufnefs,  but  SERM. 
'tis  by  2iti  Evangelical,  not  ^liLegalKv^-      v. 
teoufnefs  5  and  by  the  Intervention  of  the  ^-^'^^^"^^ 
Man  Chrift  Jefus,  who  is  the  Saviour, 
as  well  as  the  Judge  of  the  World  5  and 
as  fuch,    hath   procur'd   that   pardoning 
Grace  for  us,  which  mitigates  and  tem- 
pers the  feverity  of  the  Rule,  and  entitles 
us  to  the  Favour  and  Mercy  of  our  Judge, 
But  what  Title  can  he  have  to  Mercy 
himfelf,  who  hath  not  exercised  it  towards 
Others?  Bleffed are  the  Merciful-,  for  they  Mat.  v.  7. 
^all  obtain  Mercy,    in  that  Day  when 
Mercy  rejoiceth  againft  Judgment :  But,  James  ii. 
on  the  other  hand,  Theyfhallhavejudg-  ^^' 
ment  without  Mercy,   who  have  {hewed  ^i'i^- 
no  Mercy.  The  Power  of  Covering  Sin, 
is  in  Scripture  afcrib'd  to  no  other  Grace, 
or  Virtue  whatfoever,  but  Charity :  when 
therefore  the  Multitude  of  our  Sins  is  to 
be  Judg'd  and  PuniflVd,    the  fitted  and 
kindeft  Enquiry  that  our  judge  can  make, 
is.  What  Deeds  of  Charity  we  have  to 
alledge  in  Extenuation  of  ourPunifhmem  ? 
6.  The  Secret  manner,  in  which  Ads 
of  Mercy  often  are?  and  ought  to  be  per- 

form'd; 


is6  A  SfitiaUSermon. 

SERM.  form'd,  requires  this  publick  Manifefta- 
V.      tion  of  them  at  the  great  Day  of  Ac- 

^■^^^^'^^  count.  There  are,  I  think,  but  three 
Duties,  iri  the  Performance  of  which  God 
hath,  after  a  pecuHar  manner,  recom- 
mended Secrecy  to  us;  AlmSy  Fajling, 
and  Grayer.  The  two  latter  of  thefe  (as 
*  far  as  we  are  oblig'd  to  Secrecy  in  the 
Difcharge  of  them)  relate  chiejly  to  Our- 
felvesy  and  to  our  own  Concerns :  but 
the  firft  regards  our  Neighbour  alone,  and 
cannot  therefore  be  done  altogether  with- 
out a  Witnefs.  However,  as  far  as  the  Na- 
ture of  this  Duty  will  admit  of  Privacy, 
our  Saviour  hath  enjoin'd  it;  and  in  Terms 
of  a  particular  Significancy  and  Force. 
Por  he  knew  that  Good  and  Bountiful 
Minds  were  fometimes  inclin'd  to  Often- 
tation,  and  ready  to  cover  it  with  a  Pre-^ 
tence  of  inciting  others  by  Their  Exam^ 
pie  5  and  therefore  checks  this  vanity  in 
thefe  remarkable  Words :  Take  heed, 
fays  he,  that  ye  do  not  your  Alms  before 
Men-,  to  be  feen  of  thent. — That  thou 
4ofi  not  found  a  Trumpet  before  thee,  as 
the  Hypocrites  dp,  that  they  may  have 

Glory 


A  Spittal'Sermon.  iS7 

Glory  of  Men :  Verify,  I  fay  unto  you,  s  E  R  M. 
they  have  their  Reward.    But  when  thou      ^• 
doeft  Alms  J  let  not  thy  Left  Hand  know  \j(fff^ 
what  thy  Right  Hand  doth.     And  that  i,  2, 3. 
we    might  be  encourag'd  pundnally  to 
obferve  this  Precept,  by  a  Reward  pro- 
portioned to  the  Nature  of  the  Duty, 
therefore    he    adds;    And   thy  Father y  Ib.\\. ^: 
which  feeth  in  Secret y  fjall  Himfelf  re- 
ward thee  openly  3  that  is,  in  the  Sight  of 
Angels  and  Men,  at  the  great  Day  of  Re- 
tribution.    For  that  this  is  his  Meaning, 
may  appear  from  a  parallel  Place  in  St. 
Luke-,    where  the  Reward  promis'd   to 
Charity,  is  thus  exprefs'd  ;  And  thou  fjalt  U\ke  xiv. 
be  Recompenfed  at  the  RefurreBion  of^^' 
the  Jiifi  ',  at  that  time,  when  God  jhall 
judge  the  Secrets  of  Men  by  Chrifi  J  e fits ;  Rom.  ii^ 
ihall  openly  punifh  their  fecret  Sins,  and  ^^' 
openly  own  and  reward  their  fecret  Vir- 
tues;  their  Ads  of  Charity  efpecially, 
which,  as  they  were,  in  Obedience  to  his 
Command,  perform'd  Privately,  fo  they 
fhall  now,  according  to  his  Promife,  be 
Rewarded  Operily.  A  Reward,  everyway 
congruous,  and  litcing !  For  it  gives  God 

and 


1 5  S  A  Spittal  Sermon* 

SERM.and   good  Men  the  Glory,   that  would 
V.      otherwife  be  loft,  of  many  retired  Graces 

^''^^^"'^  and  Virtues  5  which  dcferve  fo  much  the 
rather  to  be  publifh'd,  becaufe  they  de- 
clined Obfervation !  It  reproaches,  and 
fills  with  Confufion,  thofe  unmerciful 
and  wicked  Men,  who  look'd  upon  all 
fuch  conceal'd  Inftances  of  Goodnefs,  as 

Eccl.xi. I.  unprofitable  Folly,  as  the  cafling  of  our 
Bread  upon  the  Waters-,  which,  they  did 
not  think,  would  thus  be  found  after  many 
'Days.  It  proclaims  the  Triumphs  of  Hu- 
manity and  Goodnefs  in  a  proper  Audi- 
ence, even  before  the  whole  Race  of  Man- 
kind, then  AfTembled.  The  Objefts  of 
Mercy  themfelves  will  be  prefent,  and 
will,  with  Pleafure,  difcover  the  Blefied 
Hands  that  reliev'd  them  ;  nor  fhall  their 
Teftimony  be  wanting,  when  the  Judge 
of  the  World  doth,  as  it  were,  Point  and 
Appeal  to  them  in  the  Throng,  as  Evi- 
dences of  tlie  Equity  of  that  Sentence  he 
is  then  about  to  pronounce  :  Inafmuch  as 
ye  ha/ue  done  it  to  one  of  the  leafi  of 
thefe  my  Brethren,  ye  have  done  it  unto 
Me. 

And 


A  Sp'tttal-Sermon.  i59 

And  this  furnifhcs  us  with  yet  one  more  SERM. 
Realbn,  why  our  Saviour  lays  fuch  a  par-      v. 
ticular  Strefs  on  Ads  of  Mercy  j   bccaufe  ^■"''VN^ 
he  looks  upon  every  one  of  them  as  a 
^erfonal  Kindnefs  done  to  Himfelfi  ye 
have  done  it  unto  me !  How  this  is  to  be 
underftood,  and  upon  what  Account  our 
Lord  is  pleas'd  to  exprefs  himfelf  on  this 
Occafion,  with  fo  wondrous  a  Degree  of 
Condefcenfion,  is  what  I,  upon  my  Se- 
cond general  Heady  proposed  to  Ihew. 

II.  Inafmitch  as  ye  have  done  it  unto  11. 
one  of  the  kflfi  of  thefe  my  Brethren^  ye 
have  done  it  unto  Me.  To  7ne  !  that  is, 
at  my  Inftance,  and  for  my  Sal<.e  ;  to  mv 
Brethren,  as  fuch,  on  account  of  their 
Relation  to  me ;  and  what  is  thus  done 
in  Obedience  to  my  Commands,  and 
with  a  peculiar  Regard  to  my  Perfon,  I 
eftcem  a  Perfonal  Kindnefs,  and  will  ac- 
knowledge and  reward  it  accordingly  : 
For,  as  he  elfewhere  fpeaks,  fVhofoever 
jh all  give  to  drink  unto  one  of  thefe  little 
ones  a  Cup  of  cold  If'ater  only,  in  the 
Name  of  a  T)ifciplej  [or,  as  belonging  to 

^Chrijtl 


t6o  A  Spin al- Sermon. 

SERM.  Cbrifi'\  verily  I  fay  unto  you,  he  jfaall  iri 
V-      no  wife  lofe  his  Reward. 

Mark  ix.       It  is  Certain,  that  thofe  good  Men,  who 

4*'  take  fuch  Pleafure  in  reUeving  the  Mi- 

ferable,  for  Chrift's  Sake,  would  not  have 
been  lefs  forward  to  minifter  unto  Chrift 
himfelf,  if  they  had  been  blefled  with  an 
Opportunity  of  doing  it.  Now,  what  they 
were  thus  ready  to  have  done,  our  Saviout 
reckons  as  done,  and  places  to  their  Ac- 

aCor.viii.  count.  For  if  there  be  firfi  a  willing 
Mind,  it  is  accepted  according  t/>  that  a 
Man  hath,  and  not  according  to  that  d 
Man  hath  not.  And  this  is  the  Ground 
of  that  favourable  Decifion  of  his,  in 
behalf  of  the  Poor  Widow,  who,  while 
7nany,  that  were  rich,  cafi  much  into  the 

Mark.  xii.  Trcafury,  threw  in  two  Mites Verily 

^^'  ^^'  (faid  he)  fbe  hath  cafi  in  more  than  they 
All !  i.  e.  if  fhe  had  had  as  much  as  they 
all  had,  fhe  would  have  caft  in  more  than 
they  all  did  5  and  God  refpeds,  not  the 
Gift,  but  the  bountiful  Mind  and  Inten- 
tion of  the  Giver  j  calling  (in  this  Senfe 

Rom.iv.   alfo)  the  things  that  are  not,  as  if  they 


'  were. 


Bus 


A  Spittal- Sermon^  ^^^ 

But  there  is  yef  a  more  ftrid  and  pro-  serM^ 
^er  Seiife^  in  which  the  Words  of  our      v. 
Lord  may  be  underftood.     He  hath  ta-  «-^^V^. 
ken  our  Nature  upon   him,  and  united 
it  tohimfelf;  and  is,  therefore,  on  the 
account  of  this  Union  and  Alliance,  fome 
way  interefted  in  the  Joys  and  Griefs  of 
thofe  who  fhare  tlie  fame  Nature  with 
him.     For,  according  to  the  reafoning  of 
the  Divine  Writer  to  the  Hebrew Sy  both  ^^^'  ^^"s 
he  that  Jan^ijieth,   and  they  i^sjho  are 
fanBified,    are  all  of  one  [i.  e.  are  all 
partakers  of  the  fame  Fle[h  and  Blood i 
as  he  afterwards  explains  himfelf  5]  for     fe: 
which  Caufe  he  is  not  a^amed  to  call 
them  Brethren. 

We  are:  indeed  his  Brethren^  as  we 
are  Men:  but  we  are  ftill  more  i(5y  ds 
we  are  Chriftians  •■>  that  is,  as  Members 
of  that  Myftical  Body,  of  which  Qhrlfi 
Jefus  is  the  Head.  Now  (as  St.  Tattt 
argues  concerning  this  Myftical  Body) 
whether  one.  Member  fuffer,  all  the  t  Cor.  xS: 
Members  fuffer  with  it  -,  or  one  Mem-  ^^* 
ber  be  honour  d,  all  the  Members  rejoice 
with  it :  The  Head  efpecially,  which  is 

Vol.  II.  M  th§ 


1 62  A  Sptttal-Sermon, 

SERM.  the  Principle  of  Life,  and  Motion,  and 
V.      Senfe  to  the  reft  j  and  from  which  all 

Coin  i(^  J  he  Body  by  Joints  and  Bands  having 
Nourijhment  minijired,  and  being  knit 
together-,  incrcafeth  with  the  Increafe  of 
God.  They  are  ftili  the  fame  Apoftle's 
Words  ;  who  is  every  where  full  of 
this  Union  and  Sympathy  between  Chrift 
and  his  Members ,  having  received  very 
ftrong  Impreilions  of  it  at  the  Time  of 
his  Converfion,  when  he  heard  that 
Voice  from  Heaven,  Saul,  SauU  Why 
ferfecuteji  thou  me?  And  he  faid-,  Who 
art  thouy  Lord?  And  the  Lord  faid,  I 
am  Jefus  whom  thou  perfecuteft.  In 
like  manner  ^s  Jefus  is  perfecuted,  when 
any  of  his  poor  Members  fuffer,  he  is 
relieved  alfo,  when  they  are  relieved. — Ln- 
afmtich  as  ye  have  done  it  unto  the  leafi 
of  thefe  my  Brethren,  ye  have  done  it 
unto  me. 

Indeed,  our  Saviour  is  reprefented 
every  where  in  Scripture  as  the  fpecial 
Patron  of  the  Poor  and  the  Affli61:cd, 
and  as  laying  their  Interclts  to  Heart 
(as  it  were)  more  nearly  than  chofe  of 

any 


A  Spittal-Sermom  t^i 

any  other  of  his  Members.     The  Rea-SERM* 
fon  of  which  is  not  obfcurely  intimated      v. 
to  us.  ^^^'VN^ 

Our  Savioufs  Humiliation  conriftcd 
not  merely  in  taking  Human  Nature  up- 
on  him,    but    Human    Nature    cloatlVd 
with  all   the   iowcft    and   meaneft  Cir- 
cumftanccs   of  it.      He    led    a  Life   of 
great    Poverty,    Shame,    and   Trouble  5 
not  having  where  to  lay  his  Heady  or 
wherewithal  to  fupply  his  own  Wants> 
without  the  Benevolence  of  others,   or 
a  Miracle:    He   was    defpifed  and  r^-lfa. llii.^; 
je^ed  of  Men,  a  Man  of  Sorrows,  and 
acquainted  with  Grief  i  fo  that  the  reft 
of  the  World  hidj  as  it  were,  their  Faces 
from  him.     Now,  in  the  Epiftle  to  the 
Hebrews   we   are    told,    that,    by   thus 
taking  on  him  the  Seed  <?/^  Abraham,  heHcb.ii.i7; 
became  a  mercifid  and  faithful  Hiah- 
^riefi',  who  could  be  touched  with  the 
feeling   of  our  Infirmities,    becaufe   he 
was  in  all  Joints  tempted  like  as  we\\^.'\■^.^^i^ 
are,  and  himfelf  alfo  compajfed  with  hi-  ^  ^' 
fr?mty.     If  then,  by  taking  upon  him- 
lelf  Human  Nature  at  large,  he  hath  a 
M  a  com- 


1 64  A  Spittal-Sermonl 

SERM. companionate  and  tender  Senfe  of  the 
V.      Infirmities  of  Mankind  in   general ;  he 

*'-'^V^w^  niuft  needs,  in  a  peculiar  manner,  feel> 
and  commiferate  the  Infirmities  of  the 
'Poor,  in  which  he  himfelf  was  fo  emi- 
nent a  Sharer.  To  the  reft  of  Mankind 
he  was  ally'd  indeed  by  his  Humanity  j 
but  to  the  Poor,  even  by  the  humble 
and  fuffering  Circumftances  of  it :  He 
was  made  in  the  likenefs  of  Men;  but 
moft  hke  the  meaneft  among  the  Sons 
of  Men.  Wherefore  he  is  not  afham'd 
to  call  them  Brethren,  by  way  of  Diftinc- 
tionj  to  pubhfh  their  near  Relation  to 
Him  ;  to  recommend  their  Cafe  particu- 
larly to  Us ;  to  efpoufe  all  their  Inte- 
refts  5  to  take  part  in  all  their  Afflid:i- 
ons  y  and  even  to  acknowledge  the 
good  Offices  we  do  them,  as  done  to 
himfelf- —  I  f^y  tmto  you,  hiafmtich  as 
ye  have  done  it  unto  one  of  the  leafi  of 
thefe  my  Brethren^  ye  have  done  it  un- 
to Me. 

\  have  difpatch'd  the  Argument  in 
both  its  Branches,  which  I  undertook 
to  confider.      The  Ufe  we  are  now  to 

make 


A  Spittal-Sermon.  165 

make  of  it,  is  Obvious  and  Eafy ;  fo  SERM. 
Obvious,  that  I  queftion  not  but  you  V. 
have  prevented  me  in  this  Relped,  and  ^-'^'^''*^ 
have  all  along,  as  I  pafs'd  from  Point 
to  Point,  apply'd  it  to  your  felves,  to  the 
enforcing  of  the  great  Duty  of  Cha- 
rity, to  the  inflaming  your  Souls  with 
an  ardent  Love  of  it,  and  a  Refolution 
of  pradifing  it  in  fuch  an  exalted  Degree, 
as  becomes  the  true  Difciples  (nay  the 
Friends  and  Brethren)  of  ^Jefus.  Many 
excellent  things  are  fpoken  of  this  Di- 
vine Grace,  in  Scripture  5  many  high 
Encomiums  are  there  given  of  it  j  many 
encouraging  Promifes  are  made  to  it :  but 
I  queftion,  whether  all  of  them  taken  to- 
gether, carry  more  Life,  and  Force,  and 
Warmth  in  them,  than  the  Two  affed- 
ing  Conliderations  I  have  explained  to 
you.  The  Wit  of  Man  cannot  contrive 
(for  even  the  Wifdom  of  God  hath  not 
fuggefted)  any  more  prefiing  Motives, 
more  powerful  Incentives  to  the  Exer- 
cife  of  Charity,  than  thefe ;  That  we 
Ihall  be  judg'd  by  it  at  the  laft  dreadful 
pay  5  and  that  then,  all  the  Ads  of 
M  3  Merc^ 


1 66  A  Spittal-Sermon. 

SERM.  Mercf  we  have  done  to  the  ^oor^  fhall 
V.       by  our  Merciful  Judge  be  ownd,   and 

^^^VV  rewarded,    as  Perlonal  Kindneffes   done 
to  himfelf. 

What  can  awaken  us  to  do  Good,  if 
the  Sound  of  the  laft  Trumpet  cannot  J 
If  a  Uvely  Senle  and  Anticipation  of 
the  great  Scene  of  Judgment  which  fhall 
then  be  unfolded,  of  the  Procefs  whicli. 
fhall  be  form'd,  of  the  Scrutiny  which 
fhall  be  made,  of  the  Sentence  which 
fhall  be  pronounced ;  if,  I  fay,  the 
bright  Ideas  of  thefe  Solemnities,  which 
the  Scripture  had  taken  care  to  imprint 
upon  our  Minds,  do  not  excite  us   to 

|j>hnxi.4.  abound  in  the  Labour  of  Love-,  whtlfi  it 
is  yet  "Day-,  ere  the  Night  comethy  when 
no  Man  can  work'.  Vain  will  be,  the 
Attempt  of  rou2;ing  us  into  the  Love  and 
Pradice  of  Goodnefs,  by  any  lefs  afto- 
nifhing  Methods  5  all  other  Applications 
^nd  Motives  whatfoever  will  be  loft  upoii 
us ;  and  we  muft  even  be  fufFered  to  /Zffj^ 
m  in  our  Security,   and  take  our  Reji, 

2 Pet. ii. 3.  till  our  "^j-iidgment:,   which  lingreth  not 3 

over- 


A  Spittal-Sermon.  1 67 

overtakes  ns,  and  our  T)amnation,  which  s  E  R  M 
Jliimbereth  not,  lays  hold  of  us.  v. 

Do  we,  in  good  earneft,  believe  the^"^^^'^^ 
account  of  that  Day's  Tranfactlon  which 
our  Lord  hath  given  us?  Let  us  fhew 
our  Faith  by  our  Works,  and  pafs  the 
time  of  our  fojourning  here  (as  it  will 
then  be  well  for  us  we  had  palTed  it) 
in  the  unwearied  Exercife  of  Beneficence 
and  Charity.  Can  we  believe  that  God 
hath  appointed  a  T)ay  wherein  he  will 
Judge  the  World  by  the  Man  Chrifi 
Jefus'-i  without  believing  alfo,  that  he 
will  judge  it  in  that  very  Manner,  and 
with  thofe  very  Circumftanccs,  which  the 
Judge  himfelf  hath  revealed  to  us  ?  And 
if  fo,  how  can  we  ever  think  of  appear- 
ing at  that  awful  Tribunal,  without  be- 
ing able  to  give  a  ready  Anlwcr  to  the 
Queftions  which  he  fhall  then  put  to  us, 
about  the  Poor  and  the  AfHided,  the 
Hungry  and  the  Naked,  the  Sick  and  the 
Imprifoncd?  What  Confufion  of  Face 
ftiall  we  be  under,  when  that  Grand  In- 
queft  begins  5  When  an  Account  of  our 
^^ealth,  and  our  Opportunities  of  do^ 
M  4-  ing 


]:6|  A  Sftttal-Sermon, 

^EfiM,   ii^g  Good  is  difplay'd,  on  the  one  Sidc^ 
V.      and  a  Particular  of  ourUfe,  or  Mifufe 
^^^TN^  of  them  is  given  in,  on  the  other  ?  And 
it  fhall  appear,  that  the  Good  Things  w,c 
have  do7ie,  are  few  and  Uttle,  in  com- 
parifon  of  tiiofe  we  have  received  ?  How 
fhall  we  then  wifh  (to  no  purpofe  wifK) 
|;h^t  it  rnight  be  allowed  us  to  live  over 
PUr  Lives  again,    in  order  to  fill  every 
Minute  of  them  with  Charitable  Office?, 
which,  we  find,  will  at  that  time  be  Qf 
fp  gj:eat  Importance  to  us  ? 

In  vaiii  fhall  we  then  plead,  (tho'  we 
could  truly  plead)  that  we  have  been 
frequent  and  devout  Worfhipers  of  God> 
Temperate  and  Sober  in  our  Enjoyments, 
Tuft  and  Confcientious  in  our  Dealings  5 
in  vain  fhall  we  attempt  to  juftify  our 
felves,  as  the  rich  young  Man  in  the 
Gofpel  did,  by  appealing  to  the  great 
Mat.xix,  Duties  of  the  Law,  and  faying.  All 
^°-  thefe  have  I  kept  from  my  Toitth  up  i 
unlefs  we  can  fay  alfo  fomewhat  more 
for  our  feivcs,  than  He  could  i  even 
that  we  have  beeri  liberal  in  our  Dif- 
tributions  to   tl^e  Poor,   and  well  dif- 

charg'4 


A  Spittal'Sermon-  ^^^ 

charg'd  that  important  Stewardfhip  with  s  e  R  M. 
which  God  hath  entrufted  us.     One  fin-      ^^ 
gle  Inftance   of   Relief  afforded  to  the 
Afflided  and  the  Miferable,  one  Cup  of 
Cold  Water  given  to  a  T>ifciple,  that  is, 
the   fmalleft  Kdi   of  Charity:,  done  out 
of  a  fincere  Principle  of  Goodnefs,  fhall 
then  ftand  us  in  greater  ftead,  and  recom- 
mend us  more  effedually  to  the  Favour 
of  our  Judge,  than  all   our   pretended 
Zeal  for  the  Divine  Honour,   and   the 
Advancement  of  Religion,  than  all  the 
Flights   and  Fervors  of  Devotion,  than 
all  the  Rigors  and  Severities  of  the  Mor- 
tified State:  nay,  than  whatever  Chrifli> 
an  Graces  and  Virtues  we  can  fuppofe 
it  poflible   to  attain,  without  attaining 
true  Chfiflian  Charity,  i.  e.  fuch  an  ar- 
dent Love  of  God,  as  manifefts  itfelf  in 
a   proportionable  Love  of   our  Neigh- 
bour, and  particularly,  in  thofe  genuine 
Fruits  of  Love,   with    which  Chrifiian 
Mercy  and  Tendernefs  will  be  fure  to 
Infpire  us. 

This  is   a  Truth,    which   cannot  be 
too  often,  or  too  carncftly  inculcated,  be- 

caufe 


17 o  A  Sfittal-Sermon. 

caufc  (important  as  it  is)  we  a^re  apt,  ex- 
tremely apt  to  overlook  it,  and  to  per- 
fuade  our  felves,  that,  if  we  do  but  ob- 
ferve  the  Rules  of  Moral  Honefty  in  all 
our  Tranfadions  j  if  we  wrong  no  Man, 
or  make  Reftitution  to  thofe  we  have 
wrong'd ;  fuch  a  Righteous  and  Faultlefs 
Condud  will  fecure  our  Title  to  Happi- 
ncfs.  We  own,  indeed,  that  extraordinary 
Ads  of  Charity  are  commendable,  and 
fhall  have  their  Reward :  But  we  think 
we  can  efcape  Hell,  without  performing 
them;  and  are  humble  enough  to  be 
contented  with  the  loweft  Station  in 
Heaven.  Human  Judicatories,  we  ob- 
ferve,  give  Sentence  only  on  Matters  of 
Right  and  Wrong,  but  enquire  not  in^ 
to  Ads  of  Bounty  and  Beneficence ;  and 
we  eafily  transfer  this  known  Method  of 
Proceeding  from  Earthly  Tribunals  to 
that  of  Heaven.  To  redify  a  Miftake 
of  fo  great  Confequence  as  this,  it  was 
requifite  to  affure  us,  that,  though  the 
Forms  and  Solemnities  of  the  Laft  Judg- 
ment, as  they  are  defcribed  in  the  Gof- 
pd,    may    bear   fome    Refcmblance   to 

thofe 


A  Sfittal-Sermon.  171 

thofe  we  are  acquainted  with  here  be-  serm. 
low,  yet  the  Rule  of  Proceeding  Ihall  V. 
be  very  different :  That  we  fhall  be  Try'd  ^^''V^w^ 
at  that  Bar,  not  merely  by  our  Righ- 
teoufnefs,  but  moreover  and  chiefly  by 
our  Charity  h  That  it  will  not  avail  us 
then  to  fay.  We  have  done  no  Evil,  if 
we  have  done  no  Good ;  That  however 
Virtues  of  Omiflion  (if  I  may  fo  fpcak) 
will  not  Save  us,  yet,  that  Sins  of  O- 
miflioii  will  certainly  Damn  us.  'Tis 
becaufe  we  have  not  given  the  Hungry, 
Meat  i  and  the  Thirfty,  Drink  ,  becaufe 
we  have  not  taken  in  the  Stranger, 
and  cloathed  the  Naked ;  becaufe  we 
have  not  vifited  the  Sick,  and  thofe 
that  are  in  Prifon  5  that  we  fhall  be  then 
included  in  that  terrible  Sentence,  Tie- 
fart  from  met  ye  Curfedy  into  everlafl- 
ing  Fire,  prepared  for  the  T>evil  and 
his  Angels  !  The  Ignorance  of  thofe, 
who  are  Strangers  to  the  Covenant  of 
Chrjflj  may  be  wink'd  at,  and  their  Fu- 
ture Happincfs  fecur'd  to  them  upon 
lower  Terms :  But  it  is  Madnefs  in  Chri- 
fl:ians,  after  fuch  ^  Declaration  as  this, 

\9 


17^  A  SpittaUSermon- 

s  E  R  M.  to  flatter  themfelves  with  the  Hopes  of 

V.      getting  to  Heaven,   without   aboundins; 

in  the  Offices  of  Charity.     Twas  chiefly 

to  rouze  Men  up  into  a  Senie  of  their. 

Duty  and  Danger   in  this   refped,  that 

our  Saviour  utter'd  the  Parable   of  the 

Rich  Man  and  Lazarus.      The  Rich 

Man   is  not   blam'd  in   the  Parable,  as 

having  made  ufe  of  any  unlawful  Means 

to  amafs  Riches,    as  having  thriven  by 

Fraud  and  Injuftice,  or  grown  fat  upon 

the   Spoils  of  Rapine  and  Opprefliion  : 

All  that  is  there  laid  to  his  Charge,  is, 

That  he  was  cloathed  with  Purple  and 

fine  Linen  y  and  fared  fiimptuoiifly  every 

'Day,    without   regarding   the    wretched 

Condition  of  Lazartis,  who  was   laid 

at  his  Gate  5  and  who  is  faid  indeed  to 

have    defired  to  feed  of  the    Crumbs 

which  fell  from  his  Table,    but  is  not 

faid  to   have  obtaind  what  he   defired. 

And  even  this  want  of  Humanity  to  an 

Objcd  fo  pityable  and  moving,  did,   it 

fcems,  dcferve  to  be  punifhed  with  Ever- 

lafting  Torments,       Hear,  and  tremble 

?  John  iii:  alj  Ye   who  have    this   World's  Good, 
17.  1 

m4 


A  Spittal-Sermo£  I'^i 

and  fee  your  Brother  have  need,   and serm. 
fhut  up  your  Bowels  of  Compaffion  from      ^■ 
him.  '^orv 

But  I  believe  far  better  things  of  All, 
and  know  far  better  things  of  many, 
that  compofe  this  Audience  j  for  I  fee 
here,  the  worthy  Governors  and  En- 
couragers  of  thofe  Publick  and  Ufeful 
Charities,  which  are  a  greater  Orna- 
ment to  this  City,  than  all  its  Wealth 
and  Splendor;  and  do  more  real  Ho- 
nour to  the  Reformed  Religion,  which 
gave  Birth  to  them,  than  redounds  to 
the  Church  of  Romey  from  all  thofe 
Monkifh  and  fuperftitious  Foundations, 
of  which  (he  vainly  boafts,  and  with 
which  fhe  dazzles  the  Eyes  of  Ignorant 
Beholders. 

We  live  at  a  Time,  when  Popery, 
which  is  fo  far  fhut  out  by  our  Laws, 
as  not  to  be  able  to  re-enter  openly, 
is  yet  dealing  privately  in  by  the  Back- 
Door  of  Atheifm,  and  making  many 
other  fecret  and  unperceived  Advances 
upon  us.  Its  Emifl'aries  are  very  nume- 
rous, and  very  bufy  in  Corners,   to  fe- 

duce 


174  'A  Spittal-Sermoni 

S  E  R  M.  ducc  the  Unwaiy«  And  among  all  the 
V.      popular  Pleas,  which  they  employ  to  this 

^"^y^^  Purpofe,  there  is  none  more  enfnaring 
(1  fpeak  what  I  know,  by  Experience) 
than  the  advantageous  Reprefentations 
they  make  of  the  Publick  Charities,  which 
abound  in  Their  Communion.  Many 
ways  there  are  of  expofmg  the  Vanity 
of  fuch  Pretences :  but  I  have  found 
none  more  fuccefsful,  than  to  direct  the: 
Perfons,  who  are  ftruck  with  the  fpeci- 
ous  Appearances  of  Charity  in  that 
Church,  to  the  real  and  fubftantial  Ef- 
feds  of  it  in  ours  5  thofe  noble  Monu- 
ments of  Glory  to  Gody  and  Good  Will 
to  MeUy  which  the  Piety  of  our  Pro- 
teftant  Anceftors  rais'd  5  and  which  have 
fuice  receiv'd  as  great  Additions  and  Im- 
provements, as  the  renowned  City  it- 
felf  to  wh'ch  they  belong.  I  mention 
them  together,  becaufe  i  take  the  One 
of  them  to  have  fprung,  in  iome  Mea- 
fure,  from  the  Other  j  and  the  prefent 
profperous  Eftate  of  this  great  Emporium 
to  be  owing,  iiot  more  to  the  iaduftry 
of  its  Inhabitani.:,    th?a  to  thofe  Ihining 

Initances 


A  Spittal'Sermonl  i75 

Inftances  of  Charity  in  which  they  ex-  sERM. 
eel  5  there  being  no   furer  way  towards      v. 
increafing  Riches,  than  by  fharing  them  ^"^-"^^^^^^ 
with  the  Poor  and  the  Needy. 

I  have  not  room  to  give  you  a  com- 

pleat  View  of  what  hath  been  expended 

in   fuch   charitable  Diftributions   within 

the  Walls  of  this  City,  fince  the  time 

of  our  Blefled  Reformation,  when  thefe 

goodly  Plants  were  firfl  fet,  which  have 

fmce,  by  due  Watering  and  Culture,  fo 

wonderfully  grown  and  flourifhed  :  You 

may    guefs    at   the   prodigious   Sum  to 

which  fuch  an  Eftimate  would  amount, 

when  you  have  heard.  What  hath  been. 

here  done  for  the  Poor  by  the  five  Hof- 

pitals  and  the  IVork-Hoiife-,  within  the 

Compafs  of  one  Year,  and  towards  the 

End  of  a  Long,  Expenfive  War,  which, 

however  it  may  have  drain'd  our  Wealth 

in  other  Refpedls,  yet  hath  (Thanks  be 

to  God)  not  exhaufted,  and  fcarce  dimi- 

nilh'd  our  Charity.      I  fhall  give  you  a 

fhort  Account  of  Tisjo  Reports,  which 

were  read  at  large  to  you  Yefterday. 

Here 


17^  A  Spittdl  Sermonl 

SERM. 

V.  Here  an  Abftrad  of  thofe  Reports 

^■^''^'^^*^  was  read. 

Tis  not  neceflary  to  plead  very  ear- 
neftly  in  behalf  of  thefe  Charities  ,  they 
fpeak  fufficiently  for  themfelves,  by  a  fi- 
lent,  but  powerful  Eloquence,  that  is  not 
to  be  withftood.  There  is  fuch  a  Native 
Comelinefs  and  Beauty  in  well-defign'd 
Works  of  Beneficence,  that  they  need 
only  be  fhew'd,  in  order  to  charm  all  that 
behold  them.  Particularly  Thefe  of 
which  you  have  had  an  account,  are  fuch 
Wife,  fuch  Rational,  fuch  Beneficial 
Inftitutions,  that  it  is  impollible  for  a 
Good  Man  to  hear  them  reprefented, 
without  wifhing  them  all  manner  of  Suc- 
cefs  5  and  us  impoilible  for  one,  that  is 
both  Rich,  and  Good,  not  to  contribute 
to  it.  To  relieve  the  helplefs  Poor  5  to 
make  fturdy  Vagrants  relieve  themfelves  * 
to  hinder  idle  Hands  from  being  mifchie- 
vous  to  the  Common- Wealth  i  nay,  to 
employ  them  fo,  that  they  may  be  of 
publick  Service  5  to  reflore  Limbs  to  the 

Wounded^ 


A  Sp'tttal-Sermon^  iff 

Wounded^  Health  to  the  Sick,  and  Rea-  SERM. 
fon  to  the  Diftraded ;  to  educate  Chil-      "^• 
dren  in  an  honeft,  pious,  and  laborious  ^^'^'V^^ 
manner  5  and,  by  that  Means,  to  fow  a 
good  Seed,    of  which  perhaps  another 
Age,  and  another  Race  of  Men  may  reap 
the  Benefit  5  Thefe  are  Things  of  fo  evi- 
dent Ufe,  of  fo  confefs'd  an  Excellence, 
that  it  would  be  an  Affront  to  Mens  Un- 
derftandings  to  go  about  to  prove  it* 

Befides,  the  Vigilance  of  thofe  who 
prefide  over  thefe  Charities,  is  fo  eJcem- 
plary,  their  Condud  fo  irreproachable^ 
that  Perfons  difpos'd  to  do  Good  in  thefe 
Inftances,  can  entertain  no  Sufpicions  of 
the  Mifapplication  of  their  Bounty  5  but 
are  almoft  as  fure,  that  what  they  give 
will  be  made  ufe  of  to  its  proper  End, 
as  they  are  that  the  End  it  felf  is  Good, 
for  which  they  beftow  it.  It  is  a  mighty 
Check  to  beneficent  Tempers  to  confiderj 
how  often  good  Defigns  are  fruftrated  by 
an  ill  Execution  of  them  5  and  perverted 
to  purpofes,  which,  could  the  Donors 
themfclvcs  have  forefccn,  they  would 
have  been  very  loth  to  promote.     But  it 

Vol.  II,  N  is 


178  A  Spinal-Sermon. 

SERM.    is   the  peculiar   Felicity    of  Charitably- 
V.       minded  Perfons  in  this  Place,  to  have  no 
*-''^^''  Objc6tions  of  that  kind  to  ftruggle  with. 
All  they  have  to  confider  is.  What  Por- 
tion of  thKr  Wealth  they  defign  for  the 
Ufes  of  the  Poor  5  which  they  may  then 
chearfully  throw  into  one  of  thefe  Pub- 
lick  Pvcpofitorics ;  fecure,  tiiat  it  will  be 
as  well  employed  ?,s  their  Hearts  can  de- 
fire,  by  Hands  v/ell  vers'd  in  the  Labour 
of  Love,  and  whofe  Pleafure  it  is  to  ap- 
prove their  own  Beneficence  to  the  Pub- 
lick,  by  a  careful  Management   and  Di- 
ftribution  of  other  Mens  Charity. 

This  gives  Benefaclors  an  Opportunity 
of  doing  their  Alms-,  with  that  Self  deny- 
ingSecrecy,  whichvour  Lord  recommends, 
and  which  greatly  enhances  the  prefent 
Pleafure,  and  the  Future  Rev/ard  of  them. 
For  we  may  then  fafcly  conceal  our  good 
Deeds  from  the  Publick  View,  when  they 
run  no  hazard  of  being  diverted  to  im- 
proper En'.i^,   for  want  of  our  Own  hi- 
fpedion.    H^nce  it  is,  that  thefe  Publick 
Charities  have  been  all  along  fupply'd, 
and  fed  by  Private  Springs  5  the  Heads  of 

which 


A  Spttal'Sermon,  "^7^ 

which  have  fometimes  been  wholly  un-  serm; 
known.     And  I  take  it  to  be  an  Argu-  ^J^ 
ment   of  Gods  peculiar  Blefling   upon 
them,  that  the  Expences  of  fome  of  them 
do  always  much  exceed  their  certain  An- 
nual Income  ;  but  feldom,  or  never,  their 
Cafual  Supplies.      I  call   them    CafuctU 
in  Compliance  with  the  common  Form 
of  Speaking  5  though  I  doubt  not  but  that 
they  owe  their  Rife  to  a  very  particular 
direction  of  Providence.     The  Ovcrfecrs 
of  thefe  Bounties  feem  to  Me,  like  thofc 
who  live  on  the  Banks  of  Nile  •■>  who 
Plough  up  their  Ground,  and  Sow  their 
Seed,    under    a    confident    Expcdation> 
that  the  Soil  will  in  due  time  be  Manur'd 
by  the  overflowing  of  that  River,  though 
they   neither   fee,    nor    know    the   true 
Caufe  of  it. 

May  God  touch  the  Hearts  of  all  that 
are  able  to  contribute  to  fuch  Works  of  / 

Mercy,    and  make  them  as   willing    as  ^f 

they  are  able!  In  order  to   excite  their  i.  •• 

Chriftian  Compaflion,  I  need  ufc  no  other  •  ■■- 

Motive  than  that  which  the  Text  fuggcfts ; 
That  the  Lord  Jefiis  will  look  upon  what-  4| 

N  2  ev<^    ^  H 


1 80  A  Sfittd-Sermon\ 

ever  we  do  of  this  kind,  as  done  to  him- 
felf  5  In  as  much  as  ye  have  done  it  unto 
one  of  the  leafi  of  thefe  my  Brethren-,  ye 
have  done  it  unto  me !  Let  us  carry  this 
Confideration  always  in  our  View,  and 
endeavour  to  aflfed  our  Minds  with  a 
lively  and  vigorous  Senfe  of  it.  We  are 
apt  fomctimes  to  wifh  that  it  had  been 
our  Lot,  to  Live  and  Converfe  with 
Chr'ijl-,  to  hear  his  Divine  Difcourfes,  and 
to  obferve  his  fpotlefs  Behaviour  j  and 
we  pleafe  ourfelves  perhaps  with  think- 
ing, how  ready  a  Reception  we  fhould 
have  given  to  him  and  his  Dodrinej 
how  forward  we  ihould  have  been  in  do- 
ing all  pubiick  Honours,  and  private  Ser- 
vices, and  in  abounding  in  all  the  Offices 
of  Humanity  towards  him.  The  Oppor- 
tunity we  wifh  for,  we  have  :  For,  behold, 
he  is  with  us  to  the  End  of  the  Worlds 
in  the  Perfons  of  the  Poor  and  Miferable. 
They  are  his  Reprefcntatives,  His  Sub* 
ftitutes ;  deputed  by  him  to  receive  our 
Bounty,  in  His  Name,  and  in  His  Stead : 
And  we  may  rcO;  affur'd  (for  he  is  faith- 
fid  who  promifc  dj  that  the  Comforts  and 

Sup- 


A  Spittal-Sermon.  1 8 1 

Supports,  which  wc  extend  to  the fe  his  SERM. 
Poor  Brethren,  fhali    be   as  kindly  Re-      ^'^• 
ceived,  as  highly  Valued,  as  mightily  Re-  ^''^^'^^^ 
warded,  as  if  He  himfelf  had  been  the 
Objedl  of  our  Pious  Liberality  ;  and  that 
we  fhall,   on  this  account,  be  found,  at 
the  Day  of  Retribution,  among  thofe  at 
his  Right  Hand,  to  whom  he  will  fay ; 
Come  ye  Blejfed  of  my  Father-,  inherit  the 
Kingdom  prepared  for  Ton-,  from  the  Foim- 
dation  of  the  IVorLd :  For  I  was  an  him- 
gredy  ayidye  gave  me  Meat ,  I  was  thir- 
fiy,   and  Te  gave  me  ^rink  -,  I  was  a 
Stranger,  andTe  took  me  ins  Naked,  and 
Te  clothed  me  -,  I  was  Sick-,  andTe  vifited 
me  J  /  was  in  Trifon,  and  Te  came  unto 
me. 

God  grant,  that  every  one  of  us  may, 
by  thus  ihewing  Mercy,  intitle  ourfelves 
to  the  Mercy  of  Jefiis  ! 

To  Him,  with  the  Father,  and  Bleffed 
Spirit,  be  rendred  all  Majefty,  Might 
andT>ominionfor  Ever !  Amen. 


N  3  Jn 


^iSi-  Otir  Acquaintance  with  God, 

An  Acquaintance  wit^j  GOD^  the 
beji  Support  under  AffiiBions, 

SERMON 

Preach'd  before  the 

QUEEN 

A  T 

St.  J  A  M  E  S% 

O^ober  31?  1708. 

Job  xxii.  2  r . 

Acquaint  now  thy  felf  with  Him,  and 

be  at  Teace. 

SERM.  '  j   ^  H  E  exceeding  Corruption  and  Fol- 
VI.        J^     ly  of  Man  is  in  nothing  more  ma- 
^-'''^»'^^-'  nifeft,  tiian  in  his  Averfenefs  to  enter- 
tain any  Friendfhip  or  Familiarity  with 
God  5    though   he   was  fram'd  for   that 

very 


the  bejl  Support  under  AffliEiions.         1 3  3 

very  End,  and  endu'd  with  Faculties  fit-  SERM. 
ted  to  attain  it  j  tho'  lie  ftands,  and  can-     '^^• 
not  but  be  fenfible  that  he  ftands,  in  the  '^^'^'^^^ 
utnioft  want  of  it;  tho'  he  be  invited, 
and   encouraged    to  it,    frequently,   and 
earneftly,    by   God  himfclf;  and  tlio'  it 
be  his  Chief  Honour,    Advantage,   and 
Happinefs,  as  well  as  his  Duty,  to  com- 
ply with  thofe  Invitations. 

In  all  Cafes,  where  the  Body  is  afFed- 
ed  with  Pain,  or  Sicknefs,  we  are  for- 
ward enough  to  look  out  for  Remedies, 
to  liften  greedily  to  every  one  that  fug- 
gefts  them,  and  upon  the  ieaft  hopes  of 
Succefs,  from  the  Reports  of  others,  im- 
mediately to  apply  them.  And  yet,  not- 
withftanding  that  we  find  and  feel  our 
Souls  diforder'd  and  rcftlcfs,  tofs^d  and 
difquieted  by  various  Pafllons,  diflradcd 
between  contrary  Ends  and  Interefts,  ever 
feeking  Happinefs  in  the  Enjoyments 
of  this  World,  and  ever  milling  what 
they  feek ;  notwithftanding  that  we  are 
aflur'd  from  other  Mens  Experience,  and 
from  our  own  inward  Convictions,  that 
the  only  way  of  regulating  thefe  Dif- 
N  4  orders 


1 84  Our  Acquaintance  with  God, 

SERM.    orders  is,  to  call  off  our  Minds  from  too 
VI.      clofe  an  Attention  to  the  things  of  Senfe, 
'"^^^^^"^^  and  to  employ  them  often  in  a  fweet 
Intercourfe  with  our  Maker,  the  Author 
Qf  our  Being,  and  Fountain  of  all  our 
Eafe  and  Happinefs :  yet  are  we  ftrange- 
ly  backward   to  lay   hold  of  this   fafe, 
this  only  Method  of  Cure  i  We  go  on 
ftill  nourifhing  theDiftemper  under  which 
we  groan,  and  choofe  rather  to  feel  the 
Pain,   than  to  apply  the  Remedy.     Ex- 
cellent   therefore,    was   the   Advice    of 
Eliphaz,  to  Job,  when,  in  the  midft  of 
his  great  Troubles  and  Preflures,  he  thus 
befpoke  him.  Acquaint  thyfelf  now  with 
Him  [i.  e.)  with  God,  and  be  at  ^eace  : 
Take  this  Opportunity  of  improving  thy 
Acquaintance  with  God,  to  which  he  al- 
ways,   but  now  efpecially   invites   thee  5 
Make  the  true  Ufe  of  thofe  Afflidions 
which  his  Hand,  mercifully  fevere,  hath 
been  pleas'd  to  lay  upon  thee  j  and  be  led 
by  the  Means  of  them,  tho'  thou  haften- 
deavour'd  to  know  and  ferve  Him  alrea- 
dy, to  know  and  ferve  Him  ftill  better  5 
to  deiire,  and  love  him  more  :  Calm  the 

Diforders 


the  beft  Support  under  AffliBtons.         1 8  5 

Diforders   of  thy    Mind   by  Reflcdions  serm. 
on  his  Paternal  Goodncfs  and  Tender-     VI. 
nefsj   on  the  Wifdom,  and  Equity,  and  '^^"'^^'^ 
abfolute  Rcditudc  of  all  his  Proceedings : 
Comfort  thy  felf  with  Ibch  Thoughts  at 
all  times,  but  chiefly  at  that  time,  when 
all  Earthly  Comforts  fail  thee ;  Then  do 
thou  particularly  retreat  to  thefe  Confi- 
derations,  and  fhclter  thy  felf  under  them; 
— Acquaint  now  thy  felf  with  Him, 
and  be  at  ^eace. 

The  Words  therefore  will  fuggeft 
Matter  not  unfit  for  our  Devout  Medi- 
tation, under  the  Three  following  Heads ; 
v/herein  I  (hall  confider, 

I.  What  this  Scripture- Phrafe  of  ac- 
qttainting  our  felves  ''j:jith  God  implies, 
and  wherein  the  Duty  recommended  by 
it  particularly  confifts. 

II.  How  Reafonable,  NecefTary,  and 
Defirable  a  Duty  it  is,  as  on  many  other 
Accounts,  fo  efpecially  on  This,  That  it 
is  the  only  True  Way  towards  attaining 
a  pcrfcft  Tranquillity  and  Rejl  of  Mind, 

--Ac- 


186  Our  Acquaintance  with  God, 

SERM.  — Acquaint  thy  felf  with  Htm,  AN^D 
J^BE  AT  TEACE.       Which  will 
lead  me  alfo  to  fhew,  in  the 

III.  'Place,  That  the  moft  proper  Sea- 
fon  for  fuch  a  Religious  Exercife  of  our 
Thoughts  is,  when  any  Trouble  or  Cala- 
mity overtakes   us.    Acquaint    thy  felf 
NO  IF  with  him. 

I.  We  are  to  confider.  What  this  Scrip- 
ture-Phrafe  of  Acquainting  our  felves 
with  God,  implies,  and  wherein  the  Du- 
ty recommended  by  it  particularly  con- 
fifts.  The  Phrafe  it  felf  occurs,  I  think, 
no  where  elfe  in  Holy  Writ ;  however, 
the  true  meaning  of  it  is  very  Obvious 
and  Eafy. 

We  are  prone  by  Nature  to  engage 
our  felves  in  too  clofe  and  ftrid  an  Ac- 
quaintance with  the  Things  of  this 
World,  which  immediately  and  ftrong- 
ly  ftrike  our  Senfes  5  with  the  Bufinefs, 
the  Pleafures,  and  the  Amufements  of 
it  5  we  give  our  felves  up  too  greedily 
to  the  Purfuit,  and  immerfe  our  felves 

too 


the  be  ft  Support  under  AffilBions.       187 

too  deeply  in  the  Enjoyment  of  them;  SERM. 
and  contrad  at  laft  fuch  an  Intimacy  ^^• 
and  Familiarity  with  them,  as  makes  it  '-^'^VX^ 
difficult  and  irkfome  for  us  to  call  off 
our  Minds  to  a  better  Employment,  and 
to  think  intenfcly  on  any  thing  befides 
them.  To  check  and  corred  this  ill 
Tendency,  it  is  rcquifite  that  we  fhould 
acquaint  our  felves  with  Gody  that  we 
fhould  frequently  difengage  our  Hearts 
from  Earthly  Purfuits,  and  fix  them 
on  Divine  Things;  that  we  fhould  ap- 
ply ourfelves  to  ftudy  the  BlelTed  Na- 
ture and  Perfedions  of  God,  and  to 
procure  lively  and  vigorous  Imprellions 
of  his  perpetual  Prefence  with  us,  and 
Infpcdion  over  us ;  that  we  fhould  con- 
template earneftly  and  reverently  the 
Works  of  Nature  and  Grace,  by  which 
he  manifcfts  himfclf  to  us ;  the  infcru- 
table  Ways  of  his  Providence,  and  all 
the  wonderful  Methods  of  his  dealinir 
with  the  Sons  of  Men  :  That  we  fliould 
inure  ourfelves  to  fuch  Thoughts,  till 
they  have  work'd  up  our  Souls  into  that 
filial  Awe  and  Love  of  Him,  that  humble 

and 


188  Our  Acquaintance  with  Gody 

SERM.  and   implicit    Dependence    upon    Him, 
VI.      which  is  the  Root  and  Principle  of  all 

^^-yy^^^  manner  of  Goodnefs  5  till  we  have  made 
our  Duty  in  this  Refped,  our  Pleafure, 
and  can  addrefs  ourfelves  to  Him,  on  all 
occafions,  with  Readinefs  and  Delight; 
imparting  all  our  Wants,  and  expreffing 
all  our  Fears,  and  opening  all  our  Griefs 
to  Him,  with  that  holy  Freedom  and 
Confidence  to  which  the  Saints  and  true 
Servants  of  God  are  entitled,  having 
received  the  Spirit  of  Adoption^  whereby 
they  cry,  Abba  Father  I  In  this  Senfe 
ought  we  to  acquaint  ourfelves  with  God, 
to  fet  him  always  before  us,  as  the  Scrip- 
ture elfewhere  fpeaks ;  to  draw  near  to 
him,  and  to  delight  in  approaching  him. 
But  this  is  only  a  General  Account  of 
what  o\xi Acquaintance  withGod implies : 
It  may  be  ufeful  to  mention  fome  Tarti- 
culars  alfo,  wherein  it  chiefly  confifts ; 
and  to  fay  fomewhat  diftindly  upon 
Each  of  them. 

In  order  to  begin,  and  improve  Hu- 
man Friendfhips,  i^?^;^  Things  are  princi- 
pally requifite  ;  Knowledge,  Accefs,  a  Si- 
militude 


the  befi  Support  under  Affii^iions,         189 

militude  of  Manner  s^  an  entire  Confidence  s  E  R  M. 
and  Love :  and  by  Thefe  alfo  the  Divine     VI. 
Friendfhip,   of   which   we   are   treating,  ^•^^^'^^^ 
muft  be  cemented,  and  upheld. 

The  firft  Step  towards  an  Acquaintance 
with  Gody  is,  a  due  Knowledge  of  him  :  I 
mean  not  a  Speculative  Knowledge,  built 
on  abftraded  Reafonings  about  his  Na- 
ture and  Eflence  ;  fuch  as  Philofophical 
Minds  often  bufy  themfelves  in,  with- 
out reaping  from  thence  any  advantage 
towards  regulating  their  Paflions,  or  im- 
proving their  Manners  :  Pat  1  mean  a 
Practical  Knowledge  of  thoie  Attributes 
of  his,  which  invite  us  nearly  to  ap- 
proach him,  and  clofely  to  unite  our 
felvcs  to  him  5  a  thorough  Senfe,  and 
Vital  Experience  of  his  Paternal  Care 
over  us,  and  Concern  for  us  •■,  of  his 
unfpotted  Holinefs,  his  inflexible  juftice, 
his  unerring  Wifdom,  and  his  diffuiive 
Goodnefsj  a  Reprefcntation  of  him  to 
ourfelves,  under  thofe  afFeding  Charac- 
ters of  a  Creator y  and  a  Redeemer,  an 
Ohferver,  and  a  Tattern,  a  Lawgivery 
and  a  Judge  5  which  are  apteft  to  incline 

cur 


ipo  Otir  Acquaintance  with  God, 

SERM.  our  Wills,    and  to  raife  our  AfFedlons 
VJ-      toward  him,  and  either  to  awe,  or  allure 

^^^''^  us  into  a  flrider  Performance  of  every 
Branch  of  our  Duty.  Thefe,  and  the 
like  Moral,  and  Relative  Perfedions  of 
the  Deity,  are  moft  neceflary,  and  moft 
eafy  to  be  underftood  by  us ;  upon  the 
lead  Refledion  and  Enquiry  we  cannot 
mifs  of  them  5  tho'  the  oftner,  and  more 
attentively  we  confider  them,  the  better, 
and  more  perfedly  ftill  fhall  we  know 
them. 

The  Acquaintance,  thus  begun,  can- 
not continue,  without  frequent  Accefs  to 
him;  without y^^y^/;?^  his  Face  contii.  '- 
ally  ( as  the  good  Pfalmift's  Phrafe  is ) 
in  all  the  Methods  of  Spiritual  Addrefs : 
in  Contem.plation,  and  Prayer ;  in  his 
Word,  and  in  his  Ordinances  ;  in  the 
Publick  Service  of  the  Sanduary^  and  in 
the  Private  Devotions  of  the  Clofet ; 
and  chiefly  in  the  latter  of  thefe,  which 
are,  on  feveral  accounts,  moft  uf;:ful 
tov/ards  promoting  this  holy  Correfpon- 
dencc.  r;y  thefe  Means,  and  in  thefe 
Duties,  is  he  to  be  approach'd,  and  found  i 

and. 


the  hep:  Support  under  AffiiBhns.        191 

and    notwithftanding    our    Infinite   Di-  SERM. 
ftance,  will  draw  near  to  Them  who  thus    vi. 
draw  near  to  Him,  and  fhew  himfelf  to  ^^'VVJ 
be  a  God  that  is  at  Hand-,  and  not  afar 
off. 

But  in  vain  fliall  we  approach  him, 
unlefs  we  endeavour  to  be  like  him :  A 
Similitude  of  Nature  and  Manners  (in 
fuch  a 'degree  as  we  are  capable  of)  muft 
tie  the  holy  Knot,  and  rivet  theFriend- 
fhip  between  us.  Whomfoevcr  we  de- 
fire  to  approve,  we  labour  alfo  to  con- 
form ourfelvcs  to  \  to  be  not  only  almofiy 
but  altogether  fuch  as  they  are-,  if  it  be  pof- 
fiblej  that  fo  They,  feeing  themfelves  in 
Us,  may  like  Us,  for  the  fake  of  Them- 
felves, and  go  out  (as  it  were)  to  meet, 
and  embrace  their  Own  Image  and  Re- 
femblance.  Would  we  then  be  admitted 
into  an  Acquaintance  with  God?  Let  us 
ftudy  to  refemble  him  5  we  muft  he  parta- 
kers of  a  T^ivine  Nature,  in  order  to  par- 
take of  this  high  Privilege  and  Alliance  I 
For  what  Fellowship  hath  Right eoiifnefs 
with  Unrighteoujnefs  ?  and  what  Com- 
munion hath  Light  with  'Darknefs  ? 

Yet 


192  Our  Acquaintance  with  God, 

SERM.  Yet  farther,  one  EfTential  Ingredient 
v^-  in  all  true  Friendfhips,  is,  a  firm  unfhak- 
cn  Reliance  on  him  who  is  our  Friend. 
Have  we  fuch  towards  God  ?  Do  we  en- 
tirely Truft  in  him  \  Do  our  Souls  lean 
on  him,  as  a  Child  that  is  wean'd  of  his 
Mother  ?  Do  w^e  refign  ourfelves,  and 
our  Affairs,  abfolutely  to  be  difpos'd  of 
by  him  ?  and  think  all  our  Concerns 
fafer  in  his  Hands,  than  in  our  own? 
and  refolve  to  believe  every  thing  to  be 
beft  and  fitteft  for  us,  which  he  fees  beft 
Ihould  befal  us?  Are  we  ftill  under  his 
Rod,  without  a  Murmur  ?  without  De- 
fpondency  of  Mind,  and  without  charg- 
ing God  foolifhly  ?  Do  we  unbofom  all 
our  Secrets  to  him,  and  neither  endea- 
vour, nor  pretend  to  hide  any  thing  that 
paffeth  in  the  depth  of  our  Hearts  from 
him  ?  Do  we  enquire  of  him  for  his  Ad- 
vice and  Afliftance  in  every  thing  ? 
and  hearken  to  what  our  Lord  God 
,  fliall  fay  to  us,  either  by  the  inward 
Vv'hifpers  of  our  Confciences,  or  the 
outward  Miniftry  of  his  Word,  or  the 
.  awakcnuig    Calls    of   his    Providence  ? 

and 


the  befi  Support  under  A^iBi&ns.        i^  j 

and  give  heed  diligently  to  fulfil  all  the  sERlvli 
leaft  Intimations   of  his  good  Pleafure,      vi. 
that  are  any  ways  made  known  to  us  ?  ^^■^^'^'^^ 
Then  have   we   enter'd  deep   into,   and 
advanced     far    in    that    holy    Intimacy 
which  the  Text  recommends :    O   well 
is  it  with  us!  Happy  are  we,    and  fhaU 
we  be! 

However,^^ ^  one  thing  more  'tue  lack  to 
be  perfed ;  Lovej  which  is  the  fulfilling 
tf/'this  Law  of  Friendlhip,  the  fureftTcft,- 
and  moft  exalted  Improvement  of  it. 

Let  us  confider  therefore,  whether 
we  do  indeed  love  the  Lord  ciir  God^ 
with  all  our  Heart-,  and  with  all  our 
Soul-,  and  with  all  our  Mind,  and  with 
all  our  Strength  :  Whether  our  Ap- 
proaches to  Him  are  always  Sweet  and 
Refrefhingj  and  we  are  uneafy,  and  im- 
patient under  any  long  difcontinuance 
of  our  Convcrfation  with  him  ;  and  re- 
tire into  our  Clofct  from  the  Crowd, 
jn  order  to  meet  Him  whom  cur  Soul 
loveth,  with  a  Pleafure  far  exceeding; 
Theirs,  who  Chant  to  the  Sound  of  the 
Viol,    and    arc  joyful  in  the   Strength 

Vol.  II.  O  of 


i$>4  Our  Acquaintance  with  God, 

S'ERM.  of  New  TVine :  Whether  our  Hearts  burn 
VI-      within  us,  at   the    perufal  of  his  Koly 

^^-^^^"^  Word  5  and  the  ReUfh  and  Savour  of  it 
upon  our  Minds   be   fuch,    as   that,  in 
comparifon  of  it,  all  the  moft  Exquifite 
Human  Compofures  feem  low  and  mean, 
flat  and  infipid  to  us  ?  Whether  we  have 
an  even  and  ever-burning  Zeal  for  his 
Honour    and    Service  5    and  are   always 
contriving  fomewhat,  and  doing  fome- 
what  to  promote  His  Intereft,    witiiout 
any  immediate  regard  to  our  Own?  Whe- 
ther we  delight  to  make  mention  of  His 
Name,   and   to   make  our  Boaft  in  His 
Praife,  even  among  thofe  who  fear  Him 
not,  and  know  Him  not  j  and  to  render 
our  Goodnefs  and  our  Devotion  Exem- 
plary,  in  proportion  to  the  Vices  and 
the  Irreligion  of  others  ?  Finally,  Whe- 
ther our  Love  of  Life,  and  our  Compla- 
cence in  the  good  Things  of  it,/^uck- 
ens  every  Day,  and  even  our  Dread  of 
Death   is   in   fome  Mcafuie  vanquifn'd ; 
and  we  do,  whilil  we  are  conteii.pl  rnig 
the  joys  ot  am,;. her  State,  alipof;   4eji-re 
to  be  4t  (J  clued  J  andto&e  \zntb  (..hn/f    -ad, 

-,1  v>an 


the  heft  Support  under  AffliBtons.        i9i 

groan   under   thofe    Earthly   Clogs    and  SERM- 
Bars,  that  incumber   and  obftrud:   us  in     VI. 
our  flidit  towards  Him,  and  hinder  our 


v.^'^rv^ 


'£> 


Mind  from  exerting  with  freedom  ail  its 
Faculties  and  Powers,  on  the  Supreme 
Objedl  of  its  Defires,  Hopes,  and  En- 
deavours ?  When  we  perceive  ourfelves  to 
be  after  this  manner  rooted  and  ground- 
ed in  Love-,  and  to  abound  in  thefe  ge- 
nuine and  bleflfed  Fruits  of  it ;  behold  1 
Then  is  our  Spirit  advanced  to  the  nearefi: 
degree  of  Union  with  the  great  Father 
of  Spirits,  of  which  it  is  capable  on  this 
fide  Heaven^  and  we  are,  indeed,  (ac- 
cording to  what  is  faid  of  faithful  Abra-- 
ham  in  holy  Writ)  the  Friends  of  God. 

Thus  have  I  {"hewn  you.  What  it  is  to 
acquaint  ourfelves  vaith  God-,  and  where- 
in this  Acquaintance  chiefly  confifts  5  to 
wit,  in  an  intimate  Kno^'julcdge  of  him,  a 
frequency  oi  Accefs  to  him,  a  Corfor-fnity 
and  Likenefs  of  Temper  7^w<i  Manners, 
an  humble  and  implicit  Reliance  upon 
Him,  and  an  ardent  Affecfi^n  of  Soul  to- 
wards Him.     I  proceed  now,  in  the 

O  2  11,  Place, 


196  Our  ^Acquaintance  with  Gody 

8  E  R  M. 

VI-  II.  ^laccy  to  confider,  How  Reafonabtei 

^ejtr cable,  zwANeceJfary  a  thing  it  is,  tlius 
to  acquaint  ourfelves  witti  God,  as,  on 
many  other  Accounts,  fo  particularly  on 
this ;  That  it  is  the  only  true  Way  to- 
wards attaining  a  perfed  Tranquillity  and 
Reji  of  Mind  j  Acquaint  thy  felf  with 
Himy  AND  BE  AT  TRACE. 

Honour,  Profit,  and  Pleafure,  are  the 
three  great  Idols,  to  which  the  Men  of 
this  World  bow  j  and  One,  or  All  of 
which  is  generally  aimed  at,  in  every 
Human  Friendfhip  they  make :  and  yet, 
tho'  nothing  can  be  more  Honourable, 
Profitable,  or  P leafing  to  us,  than  an  ac- 
quaintance with  God,  we  ft  and  oiF  from 
it,  and  will  not  be  tempted  even  by  thefc 
Motives,  tho'  appearing  to  us  with  the 
utmoft  Advantage  to  embrace  it. 

Can  any  thing  improve,  and  purify, 
and  exalt  our  Natures  more  than  fuch  a 
Converfation  as  this,  wherein  our  Spi- 
rits, mounting  on  the  Wings  of  Contem- 
plation, Faith,  and  Love,  afcend  up  to 
the  firft  Principle^  and  Caufe  of  all  things, 

fee. 


the  befl  Support  tinder  Affliditons.         1 97 

fee,  admire,  and  tafte  his  furpafllngEx-SERM. 
cdlence,  and  feel  the  Quickning  Power 
and  Influence  of  it,  till  we  ourfelves, 
thus  with  open  Face  beholding,  as  in  a 
Glafsy  the  Glory  of  the  Lord,  are  chang- 
ed (gradually,  and  infenfibly  changed) 
into  the  fame  Image:,  from  Glory  to  Glory-, 
from  one  degree  of  Perfedion,  and  Like- 
nefs,  to  another  ?  What  an  Honour  is  it 
to  us,  that  God  fhould  admit  us  into 
fuch  a  bleflcd  Participation  of  himfelf? 
that  he  fhould  give  us  Minds  capable  of 
fuch  an  Intercourfe  with  the  Supreme, 
Univerfal  Mind  ?  and  fhall  we  be  capa- 
ble of  it,  without  enjoying  it  ? 

In  what  Converfation  can  we  fpend 
our  Thoughts  and  Time  more  profitably, 
than  in  this?  to  whom  can  we  betake 
ourlelves,  with  greater  Expedations  to 
fucceed  in  our  Addreflcs  ?  Upon  whom 
can  we  rely  with  more  fecurity  and  con- 
fidence ?  Is  he  not  our  mofl:  munificent 
Benefadlor,  our  Wifcft  Counfellor,  and 
mofl:  Potent  Protedor  and  Friend?  both 
Able,  and  Willing  to  do  every  thing  for 
us,  that  it  becomes  either  us  to  ask,  or 
O  3  him 


xps  Otir  Acquaintance  with  God, 

6  E  R  M.  him  to  grant.  Are  not  the  Bleffings  both 
VI.  of  this  World,  and  the  next,  in  his  difpo- 
fai  ?  and  is  not  his  Favour  and  Good-will 
the  only  fure  Title  that  we  can  plead  to 
them  ?  and  fhall  we  fpend  our  time  there- 
fore in  cultivating  ufelefs  and  perifliing 
Acquaintances  here  below,  to  the  negled- 
ing  that  which  is  of  the  vafteft  Concern  tO' 
us,  and  upon  which  our  Everlafting  Wel- 
fare depends?  fhall  we  not  rather  fay, 
with  St.  '^PetcYy  Lord:,  to  whom  fhall  we 
go  ?  thou  hafl  the  Words  of  Eternal  Life. 
O  !  the  fweet  Contentment,  the  Tran- 
quillity, and  profound  Reft  of  Mind  that 
He  enjoys,  who  is  a  Friend  of  God,  and, 
to  whom  God  [therefore]  is  a  Friend  5 
who  hath  gotten  loofe  from  all  meaner 
Purfuits,  and  is  regardiefs  of  all  lower  Ad- 
vantages, that  interfere  with  his  great  De- 
%n  of  Knowing,  and  Loving  God,  and 
being  known,  and  beloved  by  hrmj  who 
lives  as  in  his  Sight  always,  looks  up  to 
him  in  every  Step  of  his  Condudl,  imi^ 
tates  him  to  the  beft  of  his  Power,  believes 
him  without  doubt,  and  obeys  him  with- 
out referve  5   defu-es  to  do  nothing  but 

what 


the  befl  Support  under  Afflictions.        199 

what  is  agreeable  to  his  Will,  and  re-SERM. 
folves  to  fear  nothing  beyond,  or  befide  vi. 
his  Difpleafure:  In  a  Word,  who  hath  ^'^^^'''"^ 
refign'd  all  his  Paflions  and  Appetites  to 
him  5  all  his  Faculties  and  Powers  5  and 
given  up  his  Soul  to  be  poflefs'd  by  him, 
without  a  Rival.  Surely  fuch  an  one 
hath  within  his  Bread,  that  Divine  ^eace 
which  pajjeth  allUnderJianding  5  is  incon- 
ceivable by  thofe  who  are  Strangers  to 
it,  and  inutterable  even  by  thofe  upon 
whom  it  refts.  In  vain  doth  the  fcorn- 
ful  Voluptuary  ask  for  an  account  of  it, 
which  can  never  be  given  him  j  for  it 
hath  no  Alliance  with  any  of  the  Plea- 
fures  of  Senfe,  in  which  he  delights;  nor 
hath  he  any  Ideas,  by  which  the  Per- 
ception of  it  may  be  conveyed  to  him. 
It  may  make  the  Prophet's  challenge  and 
fay.  To  what  will  you  liken  me  ?  and 
wherewithal  will  you  compare  me?  This 
Teace  is  to  be  tinder  flood,  only  by  being 
enjoy'd  j  and  fuch  an  Acquaintance  with 
God  as  the  Text  recommends,  is  the 
only  Means  of  enjoying  it.  But  I  haften, 
in  the 

O  4  III.  And 


^0Q  Our  Acqtiamtance  with  God, 

SERM. 

VI.  III.  And  laft  Place,  to  fhcw,  That  the 

W^TV  moft  proper  Sea/on  for  fuch  a  Rehgious 
Excrciie  of  our  Thoughts,  is,  when  any 
fore  Trouble  or  Calamity  overtakes  us, 
- — Aco[iiamt  thy  felf  NO  W  with  hinty 
faid  Eljpha:^  to  Job  j  that  is.  Now,  when 
the  wife  Difpofer  of  all  things  hath 
thought  fit  to  pour  out  AfRidlion  upon 
thee  5  then  that  Teace,  or  fweet  Calm 
and  Repofe  of  Mii^d,  which  the  Text 
mentions,  is  mo(l  needful  for  thee  5  and 
js  always,  and  ojily  to  be  had  from  the 
fame  Hand  that  wounded  thee, 

At  fuch  times  our  Soul  is  moft  tender 
and  fufceptible  of  Religious  Imprefllons, 
pioft  apt  to  feek  God,  to  delight  i?i  ap- 
proaching hirrij  and  converfing  with  him, 
and  to  relilh  all  the  Pleafurcs  and  Ad- 
vantages oi  fuch  a  Spiritual  Commerce^ 
The  kind,  and  chief  Defign  of  God,  in  all 
his  fevereft  Difpenfations,  is,  to  melt  and 
foften  our  Hearts  to  fuch  Degrees,  as  he 
finds  neceffary,  in  order  to  the  good  pur- 
ppfes  of  his  Grace  5  and  fo  to  difpofe  and 
prepare   them  every  way,  as  that  they 

may 


the  heft  Support  under  AffiiBions-        201 

may  become  fit  Manfions  for  his  holy  SERM. 
Spirit  to  dwell  in  j  to  wean  us  gently     ^  • 
and  gradually  from  our  Complacence  in  '^^^*^-' 
earthly  things,  which  we  are  too  apt  to 
reft  in,  though  we  are  fure  that  we  muft 
one  day  part  with  them  5  to  convince  us 
of   the  Vanity    of  all  the   Satisfaftions 
which  this  World  affords,  and  to  turn 
our  Thoughts  and  Expedations  towards 
the  Joys  of  another. 

W^e  are,  by  Nature,  indigent  Crea- 
tures, uncapable  of  ourfelves  to  content 
and  fatisfy  ourfelves ;  and  therefore  are 
ever  looking  abroad  for  fomewhat  to  fup- 
ply  our  Defeds  and  compleat  our  Happi- 
nefs.  To  this  end,  our  Wills  and  Affec- 
tions run  out  after  every  feeming  Good 
here  below  ^  but  return  empty  and  un- 
f3tisfy*d  always  from  the  purfuit,  and 
therefore  cannot  but  fuggeft  to  us  the 
thought,  and  pofTcfs  us  with  the  dcfire 
of  fome  higher  Good,  which  is  their 
only  adequate  Objed,  and  in  which  alone 
true  Joys  are  to  be  found.  But  we  have 
the  moll  feeling  Senfc  and  Experience  of 
tliis  Truth,    when  the  Hand  of  God  lies 

heavy 


202  Our  Acquaintance  with  Gody 

SERM.  heavy  upon  us :  Then  we  plainly  difccrn 
VI-     our  own  Infufficiency  and  Weaknefs,  and 

^•^"^"f^^  yet  fee  nothing  about  or  near  us,  that  can 
afFord  us  any  real  Relief:  and  therefore 
we  fly  to  Him-,  who  only  can,  who  is 
rich  in  Mercies,  and  mighty  to  fave : 
both  able  and  willing  to  ftretch  himfelf 
out  to  all  our  Wants,  and  to  fill  our 
Emptinefs.  Even  they,  who  in  their 
Profperity  forget  God,  do  yet  remember 
and  turn  to  him  when  Adverfity  befals 
them :  They,  who,  whilft  the  Courfe  of 
things  goes  fmooihly  and  happily  on, 
and  every  Paflion  of  theirs  is  entertain'd, 
every  Wifh  is  gratified,  find  no  room 
for  Thoughts  of  this  kind :  but  are  fo 
taken  up  with  enjoying  the  Blellings,  as 
not  to  be  at  leifure  to  confider  the  great 
Author  and  Beftower  of  them  j  even 
thefe  Perfons  do,  in  the  Day  of  their 
Diftrefs,  take  Refuge  in  Reflections  on 
the  Benignity  and  Goodnefs  of  God ;  and 
begin  then  to  think  of  Him  with  Tome 
kind  of  Pleafure  (tho'  allay 'd  with  Doubts 
and  Fears)  when  they  can  with  Pleafure 
think  of  nothing  befidcs   him.       How 

much 


the  befi  Support  under  AffliBtons.  203 
much  more  fhall  devout  and  blamelefs  SERM. 
Souls,  which  have  never  been  Strangers  ,J^^^ 
to  thefe  Confiderations,  retreat  to  them, 
in  an  Evil  Hour,  with  Eagernefs,  and 
reft  in  them  with  the  utmoft  Satisfadion 
and  Delight?  The  Acquaintance,  which 
they  ftand  in  need  of  for  their  Support, 
is  not  now  firft  to  be  made  :  It  has  been 
contraded  long  ago,  and  wants  only  to 
be  renewed,  and  apply'd  to  particular 
Exigences  and  Occafions.  Happy,  ex- 
tremely happy  are  they,  who,  by  the 
means  of  a  Virtuous  Temper,  and  a  Re- 
ligious Education,  have  been  train'd  up 
in  this  Acquaintance  from  their  very 
Toiithy  that  Seafon  of  our  Age,  when  the 
Friendfhips  we  enter  into  are  moft  fui- 
cere  and  true,  moft  paflionate  and  ten- 
der,  moft  firm  and  durable  :  whilft  our 
Minds  were  as  yet  untainted  with  falfe 
Principles,  and  vicious  Cuftoms,  and  had 
not  drunk  in  that  Contagion  from  ill 
Company,  which  indifpofcs  us  for  better, 
had  not  made  that  Friendfhip  ijuith  the 
World,  izihich  is  Enmity  la'ith  God. 
Behold,  then  was  the  T>aj  of  Salvation, 

then 


204  Our  Acquaintance  with  Gody 

s  E  R  M.  then  was  the  accepted  Time :  when  God 
^^'  moft  valu'd  the  Offer  of  our  Hearts,  and 
we  could  give  them  up  to  him  moft  eafily, 
and  moft  entirely.  And  when  once  wc 
have  thus  early,  and  thoroughly  devoted 
ourfelves  to  God,  there  are  no  Trials  of 
our  Virtue  and  Courage  fo  fharp,  no  Evils 
fo  great,  but  that  we  can  fuftain  and  bear 
them  :  for  God  is  our  Hope  andStrengtht 
a  very  prefent  Help  in  Time  of  Trouble : 
and  therefore  we  refort  to  him,  on 
fuch  Occafions,  with  the  utmoft  Readi- 
nefs  and  Confidence,  even  as  a  Son  doth 
to  a  beloved  and  loving  Parent,  or  a 
Friend  to  the  Friend  of  his  Bofbm,  cajl- 
ing  all  our  Care  upon  him,  as  knowing 
that  He  careth  for  us. 

I  have  fet  God  always  before  me  (fays 
good  T>a--cid:)  He  is  on  my  Right  Hand, 
therefore  I  ^all  not  fall.  And  having  fet 
God  always  before  him,  what  wonder  is 
it,  if  he  found  the  fpecial  Advantage  of 
fuch  a  Pradice,  in  the  time  of  his  Suffer- 
ing  and   Sorrows  ?   And  therefore   thus 

hi  another  Place,  prpfelfcs  of  hhnfelf, 

Wheth 


the  hefl  Sup  I  or  t  under  Afflictions.         205 

fVhen  I  am  in  Heavinefs,  I  will  think  SER^f. 
upon  God!  ^^'    , 

No  Man  had  ever  ftudy'd  the  feveral 
Arts  of  holy  Living,  with  greater  Care 
than  he,  no  Man  had  more  diligently 
pradis'd  them  :  His  Delight  was  in  the 
Law  of  God  j  and  in  that  did  he  exercife 
himfelfT>ay  and  Night.  He  took  heed  to 
his  Feet-,  and  order  d  all  his  Steps  aright y 
that  he  might  run  the  way  of  God's  Com- 
mandments. And  what,  at  laft,  was  the 
great  Expedient  he  pitch'd  upon  to  fecure 
himfelf  in  a  Regular  and  Uniform  Courfe 
of  Virtue  ?  even  this, — To  Jet  God  always 
■  before  himfelf -^  to  watch  early  and  late  5 
to  remember  him  on  his  Bed-,  and  to  think 
on  him  when  he  was  waking.  He  was  the 
Man  after  God's  own  Heart ;  and  this  was 
the  chief  Method  by  which  he  became  fo  : 
It  was  This  that  enabled  him  to  fulfil  the 
Publick  Charader  of  a  Religious,  Juft, 
and  Merciful  Prince,  and  a  Father  of  his 
People  5  and  that  aw'd  him  in  his  Re- 
tirements, when  the  Eyes  of  Men  were 
far  from  him  :  It  was  This  that  gave 
Life  and  Wings  to  his  Devotions ;  that 

carrv'd 


206  Our  Acquaintance  with  God, 

SERM. carry 'd  him  through  various  Difficulties 
VI.      and  Temptations;    that  fupported   him 

^'•"""^^^^  under  all  his  Troubles  and  AffliBions.—^ 
When  I  am  in  Heavinefs,  (faid  he)  1  will 
think  upon  God-,  when  my  Heart  ii 
'uexed,  I  will  complain  to  him. 

He  might  have  thought  on  many  other 
Things,  which  are  ufually  look'd  upon  as 
reliefs  to  afflided  Minds  :  He  might 
have  endeavoured  to  raife  himfelf  by  re- 
fleding  on  the  happy  Circumftances  of  his 
Royal  State,  on  his  Power,  and  Wealth, 
and  Worldly  Splendor;  on  the  Love  and 
Reverence  that  was  paid  him  by  his  Sub- 
jeds,  on  his  Fame,  that  was  gone  out  into 
all  Lands,  and  on  the  Fear  of  Him  that 
was  fallen  upon  all  Nat  ions -y  on  his  potent 
and  numerous  Alliances,  his  fignal  Sue- 
cefies  and  Triumphs.  But  he  renounces 
all  thefe  weak  and  infufficient  Supports, 
and  betakes  himfelf  to  That,  which  was 
worth  them  all,  and  which  alone  could 
Adminifter  true  Comfort  to  him.  When  I 
am  in  Heavintfs,  Iwillthirik  upon  God. 

And  how   can   the    pious  5ons    and 
Daughters   of  Afflictions  better  employ 

them- 


the  be  ft  Support  under  AffliEiions.        207 

themfclves,  than  in  looking  up  to  him  SERM. 
that  hath  bruifcd  them,    and  poflcfling     Vi. 
their  Souls  in  l^atience-,  under  the  fame  ^"^"^^"^ 
Thought,   with  which  this  good  Prince 
quieted  his  Griefs,  becanfe  it  is  Thy  Hand, 
and  Thou-,    Lord-,    haft  done  it?  What 
Comfort    and  Compofednefs   of   Mind 
muft  it   afford   them,    to  confider,    that 
thefe  are  the  Chaftifements  of  a  kind  Fa- 
ther, who  means  them  for  our  good,  and 
doth  not  willingly  affiiB,  or  grieve  the 
Children  of  Men-,  but  even  in  his  IVrath 
thinketh  upon  Mercy  :  and  will  with  the 
Temptation  alfo  make  a  way  to  efcape^ 
that  we  may  be  able  to  bear  it  ? 

Let  us  imitate  the  Pattern,  which  this 
Royal  Sufferer  hath  fet  us :  Let  us  follow 
this  Excellent  Guide ;  by  laying  hold  of 
the  Remedy,  which  he  found  fo  fuccefs- 
ful,  in  the  Day  of  Vifitation.  Let  us, 
throughout  the  whole  Courfe  of  our 
Lives,  take  care  to  make  the  Thoughts 
of  God  fo  prefent,  familiar,  and  com- 
fortable to  us  here,  that  we  may  not  be 
afraid  of  appearing  Face  to  Face  before 
him  hereafter.    Let  us  fo  inure  our  Minds 

to 


20S        Our  Acquaintance  with  God,  &c. 

SERM.  to  thofe  faint  Views  of  him,  which  wd 

VI.      can  attain  to  in  this  Life,  that  we  may 

^^'^^^^'^^  be  found  worthy  to  be  admitted  into  the 

BlefTed  Vifion  of  him  in  the  next,  when 

in  his  Prefence  there  will  be  Fulnefs  of 

Joy,  and  at  his  Right  Hand  Tleafures 

for  evermore. 

To  Him,  Father,  Son,  and  Holy  Ghofti 
Three  Terfons,  and  One  God,  be  a- 
fcribed  by  Us,  and  all  Men,  all  pofftble 
Adoration  and  Traife,  Might,  Ma- 
jefiy,  and  dominion.  Now,  and  for 
Evermore,    Amen. 


#  A  S  E  R. 


A 

SERMON 

Preach'd  before  the 

Right  Honourable  the 

LORD  MAYOR,  ^c. 

A  T 

St.  BR  IDG  Er% 

On  Tuefday  in  Ea/ler-WQek,  April  26,  1709, 

vv'Vv  i^C*sA»  tX^-'mAa  i)v"^/o  fc)^^•^a  -v-v'U     "jM     tX'-JVi  »V-0\i  t VvKa  tX.'Ovj  iXA/* 


Vol.  IL 


(   ^10) 

To  the  Right  Honourable 

Sir  Charles  Duncombe, 

Lord  Mayor  of  London, 


My  Lord, 

I  Send  this  Sermony  now  T^rinted,  to 
Tour  Lord^ipy  at  whofe  earneji  and 
repeated T)efire  ITreach'dit  y  for  whom 
I  profefs  my  felf,  on  many  Account Sy  to 
have  a  particular  Regards  and  whom 
I  ^ all  at  all  times  be  ready,  in  allChri- 
fiian  ServiceSy  to  obey. 

Illnefs  and  other  ReafonSy  with  which 
it  is  unnecejfary  to  trouble  the  IVorldy  or 
Tour  Lordfoipy  have  fo  long  retarded 
the  Publication  of  this  Difcourfcy  that 
it  may  feem  lefs  proper,  and  feafonable^ 

in 


DEDICATION.  %{%■ 

in  One  or  Two  TaJ^ages  of  it :  Thofe  t 
mean,  where  a  near  Profpcdl  of  Peace 
is  mention  d.  For  it  hath  pleas' d  Gody 
fince  it  ivas  Treach'd,  to  remove  that 
great  BleJJing  farther  from  us-,  and  place 
tt  more  out  of  Sight :  not  I  hope  with- 
out a  merciful  Intention  of  giving  usi 
in  his  good  Time,  what  we  have  not 
now  ask'd  in  fitch  a  Solemn  Manner  as 
became  us  -,  and  of  enhancing  the  Value 
of  the  Gift,  by  the  l^elay  of  it.  I  mn 
fure,  how  long  foever  we  may  wait  for 
it,  it  will  be  befiowed  much  foonet  thari 
we  {hall  deferve  it* 

M  Y  L  O  R  D V 

The  Subjeci  of  this  'Difconrfe  is  Cha-- 
rity ;  and  the  T>ejign  of  it  is  to  ftir  up 
the  Minds  of  thofe,  whom  God's  good 
Providence  hath  blefs'd  with  great  A- 
bundance  -,  and,  by  that  MeayiSj  with  a 
Power  of  Bleffing  many  others.  Oti  this 
Account  {:without  other  Confideratio?is) 
I  could  7iot  have  pit  do  d  on  a  Name,  to 
which  I  might  have  infcribed  it  more 
-properly  than  that  of  your  Lordp:ip.  1 
P  3i  Qffet 


'Jtiz  DEDICATION. 

offer  it  to  Ton-,  my  Lordy  with  all  the  Re" 
fpeEi  that  becomes  me  j  and  with  hearty 
fVifhesy  that  the  earthly  Felicities  you 
po[fefsy  may-,  by  your  wife  and  good  Ufe 
of  them,  lead  to  the  Enjoyment  of  thofe 
which  are  Eternal.     I  am 

Your  Lordship's 


yune  II, 

1709. 


Mod  Obedient  humble  Servant, 
Francis  Atterbury* 


Luke 


(    213    ) 

Luke  x.  32. 

He  came,  and  looked  on  him-,  and pajfed 
by  on  the  other  fide, 

THESE  Words  are  Part  of  our  Sa-  SERM. 
viour's  Parable,  concerning  the  ^^^• 
Traveller,  that  fell  among  Thieves  s  isoho 
Jiripped,  and  iz'ounded  him,  and  left  him 
half  dead.  It  happened  that  fome  Paf- 
fengers  foon  afterwards  came  that  Way, 
and  among  the  reft,  a  Levite  j  who 
hearing  the  Groans  of  the  wounded  Per- 
fon,  or,  perhaps,  having  an  obfcure  View 
of  him  at  a  Diftance,  came  nearer  to  in- 
form himfelf  more  particularly  of  the 
Matter:  And,  when  he  had  done  fo, 
ftay'd  not  to  afllft,  or  comfort  that  mi- 
ferable  Man  5  but  retired  immediately, 
and  purfued  his  Journey.  He  came,  and 
looked  on  him,  and paffed  by  on  the  other 
fide.  It  feems  to  be  intimated  in  thefe 
Words,  that  this  Paflengcr  felt  Tome  de- 
gree of  Concern,  at  the  fight  of  fo  mo- 
ving an  Objed,  and  therefore  withdrew 
?  5  hinifQlf 


5.14  A  Spittal-Sermon. 

SERM.  himfelf  in  hafte,  as  not  being  willing  to 
VII.      indulge  it.     Doubtlefs,  he  was  not  void 
of  all  Compallion,  nor  wholly  ignorant 
of  his  Duty  in  fuch  a  Cafe,  but  he  made 
^  Ihift  to  excufe  himlelf  from  the  Necef- 
fity  of  performing  it.      "  His  Journey 
*'  might  require  the   utmoft  Hatle,  and 
?'  why  fhould  he  interrupt  it  to  no  Pwr- 
f'  pofe  ?  For  he  could  be  of  no  Ufe  to 
"  the  wounded  Perfon,  nor  had  any  man- 
*'  ner  of  Skill  in  Surgery :  It  was  poflible, 
*'  that  the  fame  Band  of  Robbers  might 
"  light  upon  him  alfo,  if  he  ftay'd  longer 
f'  in  that  Place  J  or,  perhaps,  there  might 
^.^  be  a  Feint,  a  Contrivance  in  the  Mat- 
f^  ter,  to  draw  him  into  fome  fecret  Am- 
f^  buili."     By  fuch  Pretences  as  thefe  he 
feems  to  have  fatisfy'd  himfelf,  and  ftifled 
the  Sentiments,  vv^hich  Natural  Pity  and 
Religion  could  not  but  ftiggeft  to  him  : 
He  ca?ne,  and  looked  on  the  Jiripped  and 
wounded  Traveller j  and  pajfed  by  on  the 
other  Jide.     A  lively  Image,  this,  of  the 
indiiference  and  Negled,  with  which  too 
many  of  us  too  often  look  on  real  Objeds 
pf  Charity  j  and  of  the  ExcufeSj  by  which 

we 


A  Spittal-Sermon.  1 1 5 

we  endeavour  to  juftify  fuch  Negleds,  serm. 
and  to  deceive  ourfelvcs  into  an  Opinion,     ^i^- 
that  they  are  not  culpable  5  It  fliall   be  ^^^^^^^ 
my  Bufinefs,  in  what  follows,  to  confider 
the  Tleas,  that  are  commonly  made  ufe 
of  to  this  Purpofe,  and  to  fhew  the  In- 
fufficiency,  and  JVeaknefs  of  them.     For, 
indeed,  Thefe  are  the  moft  ordinary,  and 
moft  efFedual  Impediments  to  the  Exer- 
cife  of  Charity.      Tis  not,   becaufe  we 
are  ignorant  of  the  Important  Nature  of 
this  Duty,  and  of  the  great  Strefs  that  is 
laid  upon  it  in  Scripture  ;  of  the  Motives 
which  invite,    and   of   the   Obligations 
which  bind  us  to  the  Performance  of  it : 
I  fay,  it  is  not  on  any  of  thefe  Accounts, 
that  we  negled  the  Pradice  of  Charity  5 
but  becaufe  we  look  upon  ourfelves,  as 
exempted   from    the   General   Rule,    by 
virtue  of  fome  faifc  Tleas  and  Pretences, 
which  we  fet  up ;  and  which  I  fhall  now, 
therefore,  particularly  enumerate,  and  ex- 
amine :  not  without  an  Eye,  all  alone, 
on  thofe  excellent  Infl'itutions  cf  Cha- 
rity t  which  it  is  the  peculiar  Dcfign  of 
^  4  this 


21 6  A  split al-Sermon. 

8ERM.  this  Annual  Solemnity  to  promote,  and 

VII. 


^^^-     encourage. 


<f 


<-i 


I.  And  the  firft  and  chief  Plea,  under 
which  Men  generally  take  Shelter,  is  that 
of  Inability.    "  Their  Circumftances  will 
<*  not  permit  them  to  become  Benefac- 
*'  tors  5  the  Publick  Weight  of  Taxes-, 
"  the  General  Decay  of  Traffickj  and  fome 
particular  Loffes    they   have  felt,   lie 
heavy  upon  them  5  their  Families-,  and 
their  Creditors,  do  of  Right  lay  Claim 
*^  to  all  they  poffefs  5  and  it  would  be  an 
**'  Injury  to  both,   fhould  they  other  wife 
''  diipoic  of  it.     The  Care  of  the  Poor 
'^  is  not  committed  to  Them,  but  to  the 
*-  Rich,  and  Profperous,  and    Childlefs." 
Now  it  is  true,  that  from  Thefe  the  moft 
bountiful  Supplies  are  expeded  j    Thefe 
arc  the  great  Springs,   that   chiefly   feed 
yx\.t  xii.  the  general  Current  of  Charity ;  for  to 
^^*       "wkom  much  is^iven^  ofthem^iallbe  much 
reauired.     However,  there  is  ftill  a  Pro- 
portion due  even  from  Thofe,   who  are 
not   blefs'd    with  their  Affluence  5   and, 
before  wc  can  excufe  ourfelves  from  pay- 


ing 


'A  Spttal-Sermon.  2 1 7 

ing  it,  it  will  behove  us  to  coni!der —  s  E  R  M, 
Whether  there  be   no  unnecefTary  Ex-     VII. 
pences,    that  we  fupport ;   fuch  as   are  '^-'^v^^ 
unfuitable  to  our  Circumftances,  and  the 
Duties  of  our  Rank  and  Station  do  not 
require  5    whether   we   were    too   Mag- 
nificent and  Sumptuous  in   our    Table 
and  Attendance  ;  in  our  Attire  and  Fur- 
niture j  in  our  Houfes  and  Gardens  of 
Pleafure :  Whether  we  do  not  fquander 
away  fome  Part  of  our  Fortune  at  Play, 
or  indulge  fome  coflly  Vice,  which  eats 
up  all  we  have  to  fpare  from  the  reafon- 
able  Conveniencies  of  Life,  and  the  juft 
JDemands  of  our  Family.       For,  if  any 
of  thefe  be  the  Cafe,  we  have  no  Right 
to  plead  Inability,  in  refped  of  Works  of 
Mercy,  which  our  Faults,  and  our  Fol- 
lies only  hinder  us  from  promoting ;  but 
ought  immediately  to  retrench  thofe  fu- 
perfluous  Expences,    in  order  to  qualify 
purfclves  for  the  Exercife  of  Charity. 

The  Pub  lick  Burthens,  x.\\o  they  may 
be  a  good  Reafon  for  our  not  expending 
fo  much  in  Charity,  as  perhaps  we  might 
ptherwife  do^   yet  v/iil  not  juilify  us  in 

givins 


2 1 8  A  Spittal-Sermon. 

S  E  R  M.  giving  Nothing ;    efpecially  if,    as  thofe 
vii.     Burthens  increafe,  we  take  care  to  im- 

^^"'"^f"^  prove  in  our  Frugahty  and  Dihgence  j 
Virtues,  which  always  become  us,  but 
more  particularly  in  Times  of  War,  and 
Publick  Expence ;  however  a  diflblute 
People,  whom  God  (in  fpight  of  all  their 
Vanities  and  Vices)  has  blefs'd  with  Suc- 
cefs,  may  at  prefent  difregard  them. 

Our  private  Lojfes  and  Misfortunes 
may  indeed  unqualify  us  for  Charity : 
But  it  were  worth  our  while,  ferioufly 
to  reflcifl,  whether  they  might  not  ori- 
ginally be  in  fome  meafure  owing  to  the 
want  of  it  5  I  mean,  whether  fuch  Lofles 
may  not  have  been  inflided  by  God,  as 
a  juft  PuniChment  of  our  former  Avarice 
and  Unmercifulnefs,  when  we  had  it 
more  in  our  Power  than  now,  (and  yet 
had  it  as  little  in  our  Will)  to  be  Chari- 
table. And  if  fo,  can  we  take  a  furer 
or  nearer  Way  towards  repairing  thofe 
Lollcs,  than  by  betaking  ourfelves^to 
the  Praftice  of  that  Duty,  the  Omiflion 
of  which  occafion'd  them  >  For  the  Lips 

Proverbs  ^f  Tiuth  havc  fald  5  fje  that  giveth  unfa 

yxviii.  27.  ••  tb^ 


A  Spittal-Sermon,  219 

the  PooTy  {hall  not  lack.  The  Liberal  Soul  serm. 
fmll  be  made  Fat  -,  and  he  that  watereth,     vii. 
fhall  be  watered  alfo  himfelf.  ^-y^f^ 

Our  Children  and  Families  have  indeed 
a  Right  to  inlierit  our  Fortunes ;  but  not 
altogether  in  Exclufion  to  the  Poor,  who 
have  alfo  a  Right  (even  God's  Right)  to 
partake  of  them.  As  therefore  we 
ought  not  to  defraud  our  Children,  for 
the  fake  of  the  Poor ;  fo  neither  ought 
we  to  rob  the  Poor  of  their  Share,  for 
the  fake  of  our  Children :  For  this  is  a 
kind  of  Sacrilege,  and  may  prove  an  eat- 
ing Canker,  and  a  confuming  Moth  in 
the  Eftate  that  we  leave  them.  Have  thy 
Children  a  due  Senfe  of  Religion  ?  They 
will  be  pleas'd,  that  thou  haft  made  a  Pi- 
ous Difpofal  of  fuch  a  Part  of  thy  For- 
tunes, as  will  fandify  and  fecure  the  reft 
to  them :  Are  they  Ungracious  and  Dif- 
Iblutc?  Thou  haft  the  lefs  Reafon  in  thy 
Charitable  Dillributions  to  regard  them  ; 
who,  perhaps,  when  thou  art  gone,  will 
JDC  the  moft  forward  to  tax  thy  needlefs 
Parfimony,  and  will  fpend  in  Riot,  what 
was  fav'd  by  Uncharitablenefs, 

Out 


220  A  Spittal-Sermon. 

SERM.  Out  of  a  tender  Concern,  therefore,^ 
v^^-  for  the  Welfare  of  thy  Family,  that  very 
Concern,  which  makes  thee  fhut  thy 
^and  to  the  Poor,  open  it,  and  fcattec 
among  them  a  proper  Portion  of  the 
good  Things  of  Life  5  and  be  not  Fait  hie fs 
but  Believing,  that  Thou,  and  They  jhall 

Prov.  xi.  be  Blejfed  in  thy  T)eed:  for  there  is  that 
^^'       Scatterethj  andyetlncreafethh  and  there 
is  that  withholdeth  more  than  is  meet-,  but 
it  tendeth  to  Poverty. 

As  to  the  Excufe  drawn  from  the  'D^- 
mand  o£  Creditors,  if  it  be  real,  it  is  un- 
anfwerable :  For  no  Alms  can  be  given, 
^ut  out  of  what  is  properly  our  Own  j 
and  nothing  is  our  Own,  but  what  re- 
mains to  VIS,  after  all  our  juft  Debts  are 
fatisfy'd.  However,  there  is  one  fort  of 
Debt,  which,  to  whomfoever  it  is  Owing, 
can  only  be  Paid  to  the  Poor;  I  mean, 
when,  in  the  Courfe  of  our  Dealing,  we 
have  either  done  Wrong  ignorantly,  or 
have  afterwards  forgotten  the  Wrong, 
which  we  at  firft  knowingly  did  5  or 
have  not  within  our  Memory,  or  Reach, 
the  Perfons  to  whom  we  did  it.     In  fuch 

Cafc§ 


A  Spittdl-Sermcnl  2  2  f 

Cafes,  all  the  Reparation  we  are  capable  sERMi 
of  making,  is,  to  beftow  what  was  thus    vii. 
gotten  by  Injuftice,  on  proper  Objeds  of^-^^^*''^^ 
Charity.    Which  is  agreeable  to  the  good 
Pattern  fet  by  Zaccheus ;  Beholdy  Lord)  Lu^«  xix; 
fays  he,   the  half  of  my  Goods  1  give  to 
the  TooTy  and  if  I  have  taken  any  thing 

from  any  Man /  reft  ore  him  four  fold* 

He  refolves  to  make  ^ er final  Reft itiitioUy 
where  the  Wrong  can  be  difcovered,  and 
the  wronged  Perfon  reach'd  5  and  where 
they  cannot,  to  make  the  beft  Amends 
in  his  Power,  by  fubftituting  the  Poor 
in  the  Room  of  the  injur'd  Party.  An 
Example,  worthy  to  be  imitated  by  all 
thofe  who  are  Confcious,  or  Jealous,  that 
fome  unlawful  Gain  may  (like  the  Nail 
betwixt  the  Joinings  of  the  Stones)  have 
fttick  fafl  to  them,  between  buyi?jg  and 
felling.  The  bed  way  of  fatisfying  that 
Debt  (which  dcferves  to  be  confider'd  as 
well  as  other  Debts)  />,  by  cafting  a  Sin- 
Oftcring  (as  it  were)  into  fome  of  thefe 
Publick  Funds  and  Receptacles  of  Chari- 
ty j  which  are  not  more  ufeful  to  the 
Poor,  than  t©  the  Rich  of  this  great  Ci- 


222  A  SplttaUSermon. 

SERM.  ty  :  for  if  they  afford  the  One  Relief, 
vn.     they  give  the  Other  alfo  (what  they  fome- 

^'"'^'^^'^^  times  may,  in  Order  to  the  Qiiiet  of  their 
ConfGiences,  equally  want)  an  happy  Op- 
portunity of  beftowing  it. 

Hitherto  of  the  firft  Excufe  for  Uncha- 
ritablenefs,  drawn  from  pretended  Inabi- 
lity j  which  I  have  confider'd  the  more 
largely,  in  its  feveral  Branches,  becaufe 
it  is,  of  all  others,  the  moft  General  and 
Prevailing  Illufion  :  I  proceed  now  to' 
reckon  up  other  Pleas  and  Pretences, 
which,  not  being  of  equal  weight,  fhalJ: 
be  handled  more  briefly.     For, 

II.  There  are  thofe  that  plead  Unfettled 
Time  Si  and  an  ///  ProfpeEi  of  Affairs 
(whether  wrongly,  or  rightly,  is  not  the 
Cafe  5  but  there  are  thofe  that  plead  thefe 
things)  as  Impediments  to  the  Exercife 
of  Charity.  For,  in  fuch  an  uncertain 
World,  who  knows,  but  that  he  may 
want  to  Morrow  what  he  gives  to  Day  ? 
Who  knows,  what  the  Fate  of  thefe 
Publick  Charities  may  be,  which  are  now 


fo  fair  and  flourilhing  ? 


But,' 


A  Spittal- Sermon.  223 

Bur,   if  this   be  a  good  Objc£lion,   it  SERM. 
will  at  All  Times  equally  hinder  us  from     vil. 
abounding   in  the   Offices    of  Charity  5  ^^^'^^'^^ 
iince  there  is  no  Time,  when  we  may  not 
entertain  fuch  Conjedtures  as  thefe,  and  a- 
larm  ourfelves  with  fuch  Fears  and  Fore- 
bodings.    He  that  obferveth  the  Windj  Ecci.xi.4, 
jhallnot  fow ,  and  he  that  regardeth  the 
Clouds,  jhall  not  reap-,  fays  the  Vv^ife  man, 
in  this  very  Cafe,  and  of  thefe  very  Pre- 
tences :  He  that  too  curioufly  obfcrves  the 
face  of  the  Heavens,  and  the  Signs  of 
the  times y  will  be  often  withheld  from 
doing  what  is  abfolutely  neceflary  to  be 
done  in  the  prefent  Moment  5  and,  by 
miffing  his  Seed-Time,  will  lofe  the  Hopes 
of  his  Harvcft.    And  therefore  the  Coun- 
fel  there  given  by  the  fame  Pen  is,  In  the  l^^'^-  '^-  ^* 
Morning  fow  thy  Seedy  and  in  the  Even- 
ingwithhold  not  thy  Hand: for  thoiiknow^ 
eji  noty  'whether  ^all  prof  per  y  either  this 
or  that  j  or  whether  they  both  j)dali  be  a- 
likegood.  Ncgleft  noOpportunity  of  doing 
Good,  nor  check  thy  Dcfire  of  doing  it, 
by  a  vain  Fear  of  what  may  happen  to  thy 
fdf,  or  to  Others,  after  thou  haft  done  ir. 

It 


224  A  SpittuhSermon^ 

SERM.  ^^  ^^  not  for  thee  to  know  the  Times  and 
vii^    the  SeafonSi  which  the  Father  hath  put 

Sr^y^^  in  his  Tower.  This  only  thou  know- 
eft,  that  the  prefent  Seafon,  whatever  it  be, 
is  a  Seafon  of  Beneficence.  Do  thy  Duty 
in  it,  and  leave  the  Event  to  Providence : 
for  whether  thy  Work  profper,  or  not> 
Thou  thy  felf  fhalt  furely  profper  for  the 
fake  of  it,  and  not  mifs  of  thy  Reward. 
The  Bleffed  Jefus  went  about  doing  good, 
under  all  the  difcouraging  Circumftances 
imaginable.  Let  us  imitate  his  Example, 
and  repfefs  our  Curiofity  as  to  the  Iffues 
of  things,  by  carrying  ever  in  our  Ears 
the  Reproof  he  gave  to  the  over-inquifi- 

]ohn  xxi.  tiveDifciple,  What  is  that  to  thee  ?  follow 
thou  me.  If  we  will  not  impart  the  good 
Things  of  Life  to  others,  till  we  are  fa- 
tisfy'd  that  we  fhall  never  want  them  our 
felves  j  we  muft  wholly  fhut  up  our 
Hands,  and  harden  our  Hearts  towards 
the  Poor  :  For  no  Man,  not  even  the 
moft  Wealthy,  and  Great,  and  Power- 
ful among  the  Sons  of  Men,  is  exempt 
from  the  Chances  of  Human  Life,  and  the 
Vicinitudes  of  Fortune.     If  we  will  not 

en- 


22. 


A  Spittal-Serrnon.  225^ 

encourage  Publick  Works  of  Beneficence,  s  e  R  M, 
till  we  arc  fecure,  that  no  Storm  fhall  vil. 
overturn,  what  we  help  to  build  5  there '>-'''^^^'^' 
is  no  Room  for  any  Exhortations  to 
Ghariry,  fince  there  is  no  guarding  againfl 
fuch  Hazards  and  Accidents.  Howevet 
(blefled  be  God !)  thofe  Charities  which 
we  now  meet  to  ptomote,  do,  of  all  others> 
the  leaft  lye  open  to  fuch  Ejiceptioris,  arrd 
Surmifes.  For  they  are  not  New-fangled 
Devices  of  Yefterday,  whereof  We  have 
had  no  KriovVledge,  no  Experience  5  but 
are  (moft  of  them)  as  old  as  the  Refor- 
mation itfelf,  and  have  ftourilli'd  toge- 
ther with  it,  and  by  it :  fo'  that,  aftet 
above  an  Age  and  an  half's  Trial  of  them, 
we  cafi  judge  furely  of  their  ufcful  Nature 
and  Tendency,  afid  fafcly  prophefy  their 
Continuance.  They  have  ftood  theTefl 
of  all  Times  and  Revolutions  j  c\^en  of 
fuch  as  fcarce  fpar'd  any  thing  that  was 
truly  Sacred  and  Venerable.  When  Sa- 
crilegious and  Rebellious  Hands  had  rafed 
the  Church,  even  to  the  Foundation  there- 
of ■>  and  laid  the  Honour  of  the  Crown  low 
in  the  Duft ;  yet  dill,  ftrUck  with  a  Re- 
VoL.  II.  Q^  verence 


^26  A  Spittdt-Sermon* 

SERM.  vercnce  for  thefe  awful  Charities,  thcf 
VII.     fuffer'd  them  to  ftand  undiminifh'd,  un- 

^^^^^'^^  touch'd,  amidft  the  common  Ruins  :  and 
what  the  Malice  and  Frenzy  of  that 
Time  fpar'd,  we  have  Reafon  to  hope, 
may  continue  for  ever :  But 

III.  There  are  many  Men  fenfible  e- 
iiough  of  their  Obligations  to  Charity, 
and   refolv'd,  fome   time    or   other,   to 
difcharge   them :  but  they  delire  to  be 
€xcus'd  from  that  Duty  for  the  prefent^ 
and  put  it  off,  perhaps,  to  a  Will^  and  a 
^eath'Bed,  and  think  it  fufficient,  if  they 
begin  to  do  Good  in  the  World,  any  time 
before  they  leave  it.     A  very  fatal  Error ! 
snd  very  fruitful  of  ill  Confequences !  For 
a  Death-Bed  Charity  is  no  better,  in  its 
kind,   than  a  Death  -  Bed  Repentance  5 
which  ought  not  indeed  to  be  negleded 
(becaufe  it  is  the  beft  thing  we  can  do  in 
thcfe  Circumfl:ances,)  bm  yet  cannot  be 
rely'd  on.      Seldom  do  Either  of  thefe 
proceed  from  a  Principle  of  Goodnefs  y 
nor  ar«  they  owing  to  a  Love  of  Virtue, 
but  to  a  Fear  of  PuniHiment.     However, 

God 


A  Spitt at- Sermon:  iif. 

God  forbid  that  I  fhould  condemn,  or  dif^  ^t^Mi 
courage  either  of  them,  any  farther  than  ^V^^ 
h  requifitc  to  awaken  us  into  an  earUer  ^^""^'^^ 
Senfe  of  our  Duty,  and  of  thfc  Dangers 
with  which  fuch  Delays  are  attended ! 
Indeed,  when  a  Man  has  hv'd  in  the 
I'raftice  of  Charity,  he  may  alfo  die  hi 
h  witii  Comfort.  But  of  what  great 
Worth  can  that  Sacrifice  be,  which  we 
never  had  tlie  Heart  to  offer,  till  it  wa^ 
^oing  to  be  fnatch'd  otit  of  our  Hands  ? 
If  we  part  with  That  only  which  we  cart 
keep  no  longer,  what  Thank  have  we  ? 
Whatfoever  wc  employ  in  Charitable 
tJfes,  during  out  Lives,  is  given  av/ay 
from  ourfelvesj  what  we  bequeath  ac 
Ctlr  Deaths,  is  given  from  others  otiXji 
6ar  ncareft  Relations,  and  Friends,  who^? 
tlfe,  woQld  enjoy  it.  Befides,  how  ma- 
ny Teftamentary  Charities  have  been  de- 
feated, by  the  Negligence,  or  Fraud  of 
Executors  ?  By  the  Suppreltlon  of  a  WilH 
The  Subornation  of  Wftneffcs,-  or  the 
corrupt  Sentence  of  a  JCidge  ?  Hov^  prc- 
poftcrous  is  it,  heveif  to  fet  aboot  Work5 
of  Charity,  whilft  we  owrfelves  can  fed 
Q^  2  then^ 


12  8  A  S p  it  tal- Sermon. 

sERM.   them  perform'd,  and  then  only  to  intend 
vir.      the  doing  them,  when  it  will  be  in  the 

^^'^^'T^^  Power  of  another  to  fruftrate  this  good 
Intention?  Nay,  but  be  Thou  thy  own 
Executor,  in  fuch  Cafes,  as  much  as  is  pof- 
fible.  Inure  thy  felf  betimes  to  the  Love 
and  Pradlice  of  good  Deeds :  for  the  longer 
thou  deferred  to  be  acquainted  with  them, 
the  lefs  every  Day  Thou  wilt  find  thy  felf 
difpos'd  to  them.  Age  itfelf,  that  weak- 
ens all  other  Paflions  and  Defires,  adds 
to  our  Unnatural  Love  of  Money ;  and 
makes  us  then  moft  fondly  hug  and  re- 
tain the  good  Things  of  Life,  when  we 
have  the  leaft  Profped,  ourfelves,  of  en- 
joying them.  He  only,  who  hath  had 
an  early  Relifh  of  the  Pleafures  of  Bene- 
ficence, will  then  be  perfuaded  to  abound- 
in  it  5  will  be  ready  to  give-,  glad  to  dijiri- 
btite.  Wherefore  teach  thy  felf  this  Lef- 
fon,  while  it  is  to  be  taught  5  and  begin 
this  very  Day  to  pradife  it,  by  fetting 
apart  fomcthing  out  of  thy  Stock,  for  the 
\J(c  of  fome  One  of  thefe  Excellent  Cha- 
rities, which  require  Supplies  from  Day 
to  Day  :  and  why  then,    if  thou  art  not 

unable. 


A  Spin al- Sermon.  '2.19 

unable,  and  doft  ever  intend,  fhouldft  thou  s ERM. 
at  all  defer,  to  beftow  them  ?  Again,  vii. 

IV.  It  is  alledg'd,  that  the  increafe  of 
Charity  tends  often  to  the  increafing  and 
multiplying  the  Poor  j  and  by  that  means, 
proves  a  Mifchief  to  the  Commonwealth, 
inftead  of  a  Support  and  Benefit.  And 
it  muft  be  allow'd,  that,  with  regard  to 
our  private  Diftributions  of  Charity,  there 
may  be  fome  truth  in  the  Obfervation. 
The  Pronenefs  of  good  Men  to  commife- 
rateWant,  in  whatfocver  fhape  it  appears, 
and  from  whatever  Caufe  it  may  fpringj 
their  eafinefs  to  relieve  Cheats  and  Vaj^a- 
bonds,  and  to  be  wrought  upon  by  the 
Importunities  of  clamorous  Beggars,  are 
doubtlefs  one  reafon  why  our  Poor  are 
fo  numerous  5  and  encourage  many  to  de- 
pend upon  the  Merciful  for  their  Support, 
who  might  otherwife  feek  it  from  their 
own  Indudry  and  Labour,  And  there* 
fore,  of  the  Charity  which  we  this  way 
beftow,  much  I  fear  is  mifapply'd  5  and 
1  would  far  rather  be  an  Advocate  for 
the  R.etr<jnchment,  th^u  the  Increafe  of 
Q.3  it. 


Sso  '  A  Spittal-SermQUf 

8ERM.  it.  But  in  our  Tubl'tck  Charities,  (fuch 
^^il  .  P^J^ficularly,  as  adorn  this  great  City,  and 
beautify  this  Solemnity)  there  is  no  dan- 
ger of  Excefsj  no  room  to  fear,  left,  by 
the  overflowing  Bounty  of  Benefadors, 
they  fliould  eyer  fwell  beyond  the  Ne- 
^ellities  of  Thofe,  who  have  a  real  Occa- 
iion  for  tlipm.  For  they  are  not  like  the 
Charitable  Foundations  in  the  Church 
pi  Rome,  whofe  Number,  Wealth,  and 
flazling  Splendor,  exceeds  all  the  Demands, 
3nd  the  Defign  of  Charity,  and  raifes 
Envy  rather  than  Compaflion,  in  the 
preafts  of  Beholders.  Thefe  are  indeed 
Superfluous  (Charities;  Conveniences  to 
private  Perfons,  biit  of  no  real  Advantage 
to  t|ie  Publick  :  inftead  of  being  Recep- 
tacles for  the  truly  Poor,  they  tempt  Men 
to  pretend  Poverty,  in  order  to  fhare  the 
Advan|:ag^s  of  tjiem.  The  Charitable 
Inftitutipns,  for  which  I  plead,  are  of 
^iiothcr  Nature  and  Tendency;  calcu- 
lated, not  for  pftentation,  but  \Jk. ;  to 
anfwer  the  chief  Ends  of  Human  Life, 
and  the  neceffary  Wants  of  Human  Na- 
ture :  and  the  more  therefore  they  arc 

^nlarg'ct^ 


'A  Sp'tttal-Sermon.  251 

cnlarg'd,  the  more  ufeful  ftill  will  they  serm. 
be  5   nor  can  the  Liberal  Hand  ever  be     vir. 
too  Liberal  in  fupplying  them.    At  kali,  ^-'''"v''^^ 
that  cannot  happen,  till  feme  Ages  hence  *, 
when,   therefore,     it    will    be    time    e- 
nough  to  enter  on  fuch  a  Confideration. 
The 

V^'*  and  Laft  Thing  (I  fhall  mention) 
by  which  we  are  apt  to  excufe  our  Back- 
wardnefs  to  good  Works,  is,  the  111  Suc- 
cefs  that  hath  been  obferved  to  attend 
well-defign'd  Charities  j  with  relation 
both  to  the  Objects-,  on  which  they  are 
plac'd,  and  the  Hands,  through  which 
they  are  convey 'd.  The  firft  do  often 
prove  unworthy  of  our  Bounty,  and  the 
latter  may  fometimes  divert  and  mifap- 
ply  it.  But  what  then  ?  Shall  we  be 
difcouraged  from  any  Attempt  of  doing 
good,  by  the  Poflibility  of  our  faiUng  in 
it  ?  How  many  of  the  bcft  Things,  that 
were  ever  done  for  the  World,  would, 
at  this  rate,  have  been  left  unattempted  ? 
Our  Part  is,  to  chufc  out  the  mod  de- 
ferving  Objcds,  and  the  moil  hkely  to 
Q,  +  anfwcr 


2  32  A  Spittal-Sermon. 

SERM.  anfwcr  the   Ends  of  our  Chanty  5   and 
VII.     when  that  is  done,  all  is  done  that  Ucs 

^<TV  in  our  Power  :  the  reft  muft  be  left  to 
Providence.  What  we  beftow  on  thefe 
Occafions,  is  given  by  us,  not  as  unto 
Mm->  hut  as  tmto  God  i  for  liis  Sake,  and 
in  obedience  to  his  Commands.  And 
with  him  the  Value  of  our  Gift  depends 
not  on  the  Succefs  of  it :  For  it  is  true, 
in  this  Scnfe  alfo,  what  the  Apoftle  af-. 

2ppr.yHi.  firms,  That,  if  there  be  fir  ft  a  willing 

'-•  Mind-,  it  is  accepted,  according  to  that 

a  Man  hath,  and  not  according  to  that 

he  hath  not according  to  that  a  Man 

hath,  i.  e.  a  fmcere  hitention  of  doing 
good ;  and  not  according  to  that  he 
hath  not  in  his  Power,  the  effedual  Ac- 
complifnment  of  that  Intention.  Shall 
We  repine  at  a  little  mifplac'd  Chari- 
|:y,  We,  who  could  no  way  forefee  the 
Effect  5  when  an  All  knowing,  All-wife 
Being,  (whom  it  is  our  Duty,  and  our 
Happinefs,  to  imitate)  fhowers  down  every 
Day  bis  Benefits  on  the  Unthankful  and 

|viat.y.45.  Undeferving  ?  For  he  maketh  his  Sun  to 
rife  on  the  Eiil  and  on  the  Good,  and 

fendetlji 


A  Spittal'Sermon,  235 

fendeth  Rain  on  the  Jufi  and  on  the  serm. 
Unpiji.     He  hath  blefled  Us,  even  Us,    VII. 
the  mod  Sinful  and  Ungrateful  People  in  ^"'^^^'^^ 
the  World,  with  Vidory  and  Triumphs, 
and  a  near  profped  of  Peace,   beyond 
not  only  our  Deferts,  but  our  very  Hopes, 
and  without  any  Probability  of  our  em- 
ploying thefe  Bkffings  to  the  good  Pur* 

pofes  for  which  they  were  intended 

I  mean,  the  Advancement  of  His  Glory, 
and  the  Salvation  of  our  Own  Souls.  Be  Mat.  v.4^ 
ye  J  therefore,  merciful,  as  your  heavenly 
Father  alfo  is  merciful  -,  even  toObjefts, 
that  may  perhaps  prove  unworthy  of 
your  Bounty,  and  never  anfwer  the  De- 
lign  of  it.  And  yet  this  I  muft  fay,  in 
behalf  of  feveral  of  thofe  Ways  of  Well- 
doing, which  are  now  recommended  to 
you,  that  they  are,  of  all  others,  moft 
likely  to  attain  their  End,  and  to  bring 
forth  Fruit ;  Thofe,  I  more  particularly 
mean,  which  relate  to  the  Education  of 
^oor  Children.  For  the  force  of  Education 
is  fo  great,  that,  by  the  means  of  it,  we 
may  mould  the  Minds  and  Manners  of 
^Ue  Young  into  what  Shape,  what  Form 

almoft 


254  A  Split aUSermon. 

SiE  RM.  aliMOll:  we  pleafe  j  and  give  them  the  Im- 
vir.    preflions  of  fuch  Habits,  as  fhall  ever  af- 

^•v^V  terwards  remain :  And  therefore  in  the 
promoting  of  This  fort  of  Charity,  we  ad 
under  the  pleafing  View,  and  indeed,  un- 
der the  utmoft  Aflurancc  of  Succefs ;  if  a 
due  care  be  but  taken  by  Thofe,  who  have 
the  Condud  of  Our  Bounty.  And  it  is 
a  certain  Proof,  that  fuch  a  Care  hath 
always  been  taken  by  the  Worthy  Gover- 
nors of  thefe,  and  the  Reft  of  the  City- 
Charities  5  that  they  have  thriven,  and 
profper'd  gradually  from  their  Infancy 
down  to  this  very  Day  :  as  they  could 
jiever  have  done,  if  the  Integrity,  and 
Prudence,  and  Godly  Zeal  of  Thofe,  by 
whom  they  were  adminiftred,  had  not 
been  as  confpicuous  all  along,  as  the  Ex- 
cellence and  Ufefulnefs  of  the  Charities 
themfelves.  To  this  wife  Management 
it  is  owing,  that  the  Stream  of  Benefi- 
cence, which  at  firft  was  not  great,  hath, 
by  feveral  Rivukts,  which  have  flnce 
fallen  into  it,  in  its  Courfe,  wonderfully 
enlarg'd  its  Current,  and  grown  wider 
^nd  deeper  (lill,  the  farther  it  hath  flow'd. 

£veu 


"A  SpinaUSermon,  '2  %  $ 

Even  at  this  Day  there  are  not  wanting  SERM. 
Some,  who,  ftruck  with  the  Beauty  and     VII# 
Ufefulnefs  of  thefe  Charities,  and  obfer-  -'''^^'^ 
ving  the  Care  and  Fidelity  with  which 
they  are  directed,  break  through  all  the 
Difficulties  and  Obftruftjons  that  now  lie 
in   the  Way  towards  advancing   them. 
Notwithftanding  the  General  Decay   of 
Traffick,    and  the   growing   weight    of 
Taxes,   and   the    many   Rival -Charities 
'  which  have  been  lately  creded  5  notwith- 
ftanding an  Univerfal biflblution  of  Man- 
ners under  which  we  groan;   notwith- 
ftanding th)?  prevalence  of  Infidelity  and 
Prophanenefs,    and    of  that  Irreligious 
Scorn,  with  which  good  Men,  and  good 
Defigns  are  now  publickly  treated;   yet 
ftill  I  fay  there  are  Some,  who  pleafc 
themfelves  in  patronizing  and  encouragr 
ing  thcfe  ufeful  Defigns,  and  in  rendring 
them  every  day  more  Ufeful,  and  more 
Amiable.  May  God  continue  the  Zeal  of 
fuch  Pcrfons,  and  incretffe  their  Number ! 
It  will,  I  am  perfuadcd,   conduce  tQ 
this  End,  to  have  a  true  Account  of  the 
prefect  State  ^nd  Wants  of  the  feveral 

founT 


2$ 6  A  Split al-Sermon. 

SERM.  Foundations  of  Chanty,    belonging  to 
^^^'     this  City,  now  laid  before  you. 

Here  the  REPORT  was  read. 

You  have  heard,  what  the  prefent  Con- 
dition and  Exigencies  of  thefe  feveral 
Charities  are,  and  I  doubt  not  but  you 
are  difpos'd  and  refolv'd,  according  to 
your  feveral  Abilities,  to  do  fomewhat 
towards  the  Supply  of  them.  Your  own 
merciful  Temper,  and  the  Application  I 
have  already  made,  of  what  has  been  of- 
fered under  each  particular  Head  of  Dif- 
courfe,  might  render  a  folemn  and  form'd 
Bxhortation  needlefs.  You  are  thoroughly 
acquainted  with  the  Extenfive  Nature 
and  Influence  of  thefe  Admirable  De- 
iigns,  and  polTeft  with  a  true  Senfe  of 
their  Beauty  and  Ufefulnefs :  You  have 
a  near  and  daily  Experience  of  the  Up^ 
rightncfs,  Wifdom,  and  Frugality  with 
which  they  are  conducted ;  the  pityable 
Perfons,  reliev'd  in  thefe  feveral  Ways, 
are  conftantly  under  your  Eye,  and  Ob- 
fervation:i  and  therefore  I  do,  in  their 

behalf. 


A  SpittaUSermon,  ^3? 

behalf,  appeal  to  your  own  Knowledge,  serM; 
and  very  Senfes,  which  perfuade   more     VII. 
powerfully  than  any  Arguments :  If  the  V^'''V%^ 
moving  Objeds  themfelves,  with  which 
you  familiarly  converfe,  be  not  Eloquent 
enough  to  raife  Compaflion,  mere  Words, 
I  fear,   will  fcarce  be  effedual.      How- 
ever, for  the  fake  of  thofe,  who  have  not 
fuch  affefting  Opportunities,  and  yet  may 
be    well-inciind   to  Works   of   Mercy; 
fomewhat  I  ihall  fay  of  the  feveral  In- 
ftances  of  Charity,  to  which  the  Report 
(now  read  to  you)  refers. 

There  is  a  Variety  in  the  Tempers  even 
of  E^ood  Men,  with  relation  to  the  dif- 
fcrcnt  Impreffions  they  receive  from  dif- 
ferent Objeds  of  Charity.  Some  Perfons 
are  more  eafily  and  fenfibly  touch'd  by 
one  fort  of  Objeds,  and  fome  by  another: 
But  there  is  no  Mian,  who,  in  the  variety 
of  Charities  now  propos'd,  may  not  meet 
with  that  which  is  bcft  fuited  to  his  In- 
clination, and  which  of  all  others  he 
would  moft  defire  to  promote  and  cherifh. 
For  here  are  the  Wants  of  grown  Men, 
and  Children  5  of  the  Soldier,  the  Sear 

man. 


5ERM.  man^  and  the  Artificer;  of  the  Difcas'd,' 
VII.    the  MaimU  and  the  Wounded ;  of  Dif- 

%''*^^  traded  Perfons,  and  condemned  Crimi- 
nals i  of  ftufdy  wandring  Beggars,  and 
loofediforderly  Livers  j  nay,  of  thofe  who 
counterfeit  Wants  of  all  kinds,  while 
they  really  want  nothing  but  due  Correc- 
tion and  hard  Labour ;  at  one  view  re-* 
prefented  to  you.  And  furely,  fcarceany 
Man,  who  hath  an  Heart  capable  of 
Tendernefs,  can  come  and  took  on  all 
thefe  fad  Spectacles  at  once;  and  theri 
pafs  by  m  the  Other  Jide,  without  ex- 
tending a  merciful  Hand  to  relieve  any 
of  them. 

Some  may  delight  in  building  for  the 
tJfe  of  the  Poor ;  others  in  Feeding,  and 
Cloathing  them,  and  in  taking  Care  that 
Manual  Arts  be  taught  them  :  Some,  irt 
providing  Phy/ick,  Difciplme,  ot  Exer- 
crfe  for  their  Bodies ;  others,  in  procuring 
the  Improvement  of  their  Minds  by  ufe- 
ful  Knowledge :  Some  may  pleafe  thenv* 
felvcs  in  redreffing  the  Mifchiefs  occa>* 
fiond  by  the  wicked  Poor ;  others,  m 
preventing  thofe  Mifchiefs,  by  fecurin^ 


5f  Sfittal-Sermnl.  t'f§ 

the  Innocence  of  Children,  and  by  im-  sermj 
parting    to   them  the  unvaluable  Blcf-    YJ^** 
fing  of  a  virtuous  and  pious  Education  :  ^"^^^^ 
Finally,    Some   may    place    their    chief 
Satisfadion  in  giving   fecretly  what   is 
to    be    diftributed  ;     Others,    in   being 
the   opeii    and   avow'd   Inftruments    of 
making  and  infpeding   fuch  Diftributi- 
ons.     And  whoever  is  particularly  dif- 
pos'd  to  any  one  or  more  of  thefe  Me^] 
thods  of  Beneficence,  may,  (I  fay)  with* 
in  the  Compafs  of  thofe  different  Schemes 
of  Charity,  which  have  been  propos'dj 
find  room  enough  to  excrcife  hisChrifti- 
an  Compaffion.     To  go  over  them  par<^     . 
ticularly — - 

Haft  thou  been  educated  in  the  Feat 
of  God,  and  a  ftrrd  Pradice  of  Vir- 
tue? Was  thy  tender  Age  fenc'd  anct 
guarded  every  way  from  Infedion  by 
the  Care  of  wife  Parents  and  Matters  !^ 
And  fnall  not  a  grateful  Relifh  of  thy 
own  great  Felicity,  in  that  Refpeft,  ren- 
der thee  ready  and  Eager  to  procure 
the  fame  Happinefs  for  Others,  who 
equally  need  it  ?  Shall  it  not  make  thcc 

fhc 


^4^  A  Spittal'SermofC 

SERM.the  common  Guardian,  as  it  were,   of 
VII.     Poor  Orphans,  whofe  Minds  are  left  as 

^^"V'^^  uneloathed  and  naked  altogether,  as 
their  Bodies  5  and  who  are  expos'd  to  all 
the  Temptations  of  Ignorance,  Want, 
and  Idlenefs  ? 

Art  thou  a  true  Lover  of  thy  Country  > 
Zealous  for  its  Religious  and  Civil  Inte- 
refts  ?  and  a  chearful  Contributor  to  ali 
thofe  Publick  Expences  which  have  been 
thought  neceflary  to  fecure  them,  againft 
the  Attempts  of  the  common  Enemy  and 
OppreiTor  5  is  the  near  profped  of  all  the 
Blelllngs  of  Peace  welcome  and  defirablc 
to  thee?  and  wilt  thou  not  bear  a  ten-^ 
der  Regard  to  all  thofe,  who  have  loft 
their  Health  and  their  Limbs  in  the 
rough  Service  of  War,  to  fecure  thefe 
Blelluigs  to  thee?  Canft  thou  fee  any 
one  of  them  lye  by  the  Way,  as  it  were, 
firipped-,  and  wounded,  and  half-dead , 
and  yctpafs  by  on  the  other  Jide,  without 
doing  as  much  for  thy  Friend,  as  that 
good  Samaritan  did  for  his  Enemy,  when 
he  had  CompaJJion   on  hm,   and   went 

t9 


A  Spittal-Sermon>  ■     ^4^' 

io  hiWy  and  bound  up  his  Wounds,  pouring  SE  RM. 
in  Oil  and  Wine ^  and  brought  him  to  an     '^^'- 
Inn  (or  Houfe  of  Common  Reception  h  io 
the  Word,  Uctv^^eiovy  fignifies)  and  took 
care  of  him? 

Have  thy  reafoning  Faculties  been  c- 
clips'd  at  any  Time  by  iome  accidental 
Stroke?  by  the  mad  Joys  of  Wine,  or 
the  Excels  of  Religious  Melancholy  ?  by^ 
a  Fit  of  an  Apoplexy,  or  the  Rage  of  ^ 
burning  Fever  ?  and  haft  Thou,  upon: 
thy  Recovery,  been  made  fenfible,  tcs' 
what  a  wretched  State  that  Calamity  re- 
duc'd  thee  ?  and  what  a  fad  Spedacle,  to 
ill  thy  Friends  and  Ace]uaintance,  it  ren- 
der'd  thee  ?  And  fhall  not  this  Afflidion,' 
which  thou  haft  felt  thy  lelf,  or  perhaps 
obferv'd  in  others,  who  Were  near  and 
dear  to  thee  j  fhall  it  not  lead  thee  to 
Commiferate  all  Thofc,  who  labour  un- 
der a  fettled  Diftradion  ?  who  are  fhut 
out  from  all  the  Pleafures  and  Advan- 
tages of  Human  Commerce,  and  evcit 
degraded  from  the  Ranic  of  Reafonable 
Creatures  ?'  Wilt  thou  not  mak^  Their 
Cafe  Thine  ?  and  take  Pity  upon  Them., 

Vol,  in  R  ^ha 


U^-V">^ 


243  A  Spittal-Sermon. 

SERM.  wiio  cannot  take  Pity  upon  themfelves  i 
VII.  Wilt  thou  not  contribute,  to  the  bed  of 
thy  Power,  either  towards  reftoring  the 
defac'd  Image  of  God  upon  their  Souls  5 
or  (if  that  cannot  be  done)  towards  fup- 
porting  them,  for  a  while,  under  a  Cha- 
titable  Confinement,  where  human  Na- 
ture may  be  refcu'd  from  that  Contemptj 
to  which  fuch  Objeds  expofe  it  ? 

Once  more  5  Haft  thou  fuffered  at  any 
time  by  Vagabonds   and  Pilferers  5  hath 
the  Knowledge,  or  Opinion  of  thy  Wealth 
cxposM  thee  to  the  Attempts   of  more 
dangerous  and  bloody  Villains  ?  have  thy 
unquiet  Slumbers  been  interrupted  by  the 
Apprehenfton  of  nightly  Afiaults,    fuch 
as  have  terrify 'd,  and  perhaps  ruin'd  fome 
of  thy  unfortunate  Neighbours  ?    Learn 
from  hence  duly  to  efteem  and  promote 
thofe  ufeful  Charities,  which  remove  fuch 
Pells  of  human  Society  into  Prifons  and 
Work-Hou fes,  and  train  up  Youth  in  the 
Ways  of  Diligence,  who  would  otherwife 
take  the  fame  defperate  Courfes :  which 
reform  the  Stubborn  by  Corredion,  and 
the  Idle  by  hard  Labour  5  and  would,  if 

earry'd 


A  Spittal- Sermon,  Hi 

brfy'd  to  that  Pcrfcdion  of  wtiich  A\tJ  sERivf* 
are    capable,    go   a  great    way    towards      VII. 
ftiaking  Life  more  comfortable  than  now 
it  is,  and  Property  it  felf  more    valu- 
able. 

Thefe  are  the  fevcral  Ways  of  Bene- 
ficence,  which  you  are  now  calTd  upon 
to  Pradife.  Many  Arguments  might  be 
tirg'd,  to  induce  you  to  it :  bat  I  am  fen- 
fible  I  detain  You  too  long ;  and  there- 
fore Ihall  ufe  but  One ;  however  fuch 
an  one  as  is  equal  to  many,  and  can- 
Jiot  but  have  great  Weight  with  all  thafi 
call  themfelves  Chriftians.  It  is  this — - 
That  our  Blefled  Saviour  went  before 
us,  in  the  Pradice  of  every  One  of  thefe 
Four  hiftances  of  well-doing,  which  I 
have  now  recommended  to  You. 

His  Compaflion  and  Benignity  to\vard§ 
tittle  Children-,  is  obferv'd  by  all  the  E- 
vangelifts  5  and  with  fuch  Circumllanccs 
as  fhew,  that  he  lard  great  Strels  upoiK 
this  kind  of  Charity,  and  did,  in  a  pe- 
culiar manner,  recommend  it  to  all  his 
Followers.  For,  when  his  'Difciples  re- 
bilked  thofe  "oiho  brought  Toimg  Children 
R  2  unto 


^44  A  Spittal-Sermofi. 

SEKU.iinto  hmi  he  was  dtfpleasd,  and  faid 
vir.     unto  them.  Suffer  the  little  Children  to 

^^QfJ^  come  unto  me^  and  forbid  them  not ;  for 

^l'  'i'  ^ffi^^^  ^^  f^^  Kingdom  of  God.  Verily 
I  fay  unto  youy  Whofoever  jhall  7iot  re- 
ceive the  Kingdom  of  God,  as  a  little 
Child,  he  fhall  not  enter  therein.  And 
he  took  them  up  in  his  Arms-,  put  his 
Hands  upon  them,  and  blejfed  them.  It 
was  impolllble  for  him  to  have  fhew'd  a 
greater  Tendernefs  and  Concern  for  the 
Infant-State,  than  by  what  he  faid,  and 
did,  on  this  Occafion.  And,  left  we 
fhould  ftill  be  apt  to  difdain  fuch  hum- 
ble Offices,  and  not  to  think  them  of 
Importance  fufficient  to  employ  our 
Thoughts  j  he  farther  aifures  us,  that  the 
Care  of  thefe  Little  ones  is  committed 
to  minifiring  Spirits,  who  attend  con- 

Watth.      tinually  on  this  very  Thine /  fay  tin" 

to  yoUy  that  in  tieaven  their  Angels  do 
ali£:ays  behold  the  Face  of  my  Father 
which  is  in  Heaven.  And  we  cannot 
furely  think  it  beneath  us,  to  fharc  with 
thofe  glorious  Beings,  in  fuch  an  Ad- 
miniftration ! 

As 


A  Spittal- Sermon.  245 

As  to  the  Cure  of  the  T>ifeasd,  theSERM. 

VII 


Maim'd,  and  the  Infirm^  it  was  his  fa-     ^^^• 


itiiHar  and  every  Day's  Employment ;  / 
muft  work  the  Works  of  him  that  fent  John  is. 
me  ( fays  he,  in  relation  to  thefe  very  ^' 
Cures)  whilji  it  is  T>ay  -,  The  Night 
Cometh,  when  no  Man  can  work:  and 
therefore  the  very  lafl:  Miracle  he  did, 
before  his  Day  of  working  expir'd,  and 
he  left  this  World,  was  the  healing  the 
Ear  of  the  high  Prieft's  Servant,  whom 
St.  'Peter  had  wounded. 

His  Compaffion  towards  the  T>iflra6ied 
and  Lunatick,  appears  in  divers  Inftances : 
for  Such  many  of  thofe  T>emoniacks  feem 
to  have  been,  whom  he  heal'd  in  great 
Numbers.  The  Defcriptions  which  the 
Evangelifts  give  of  thefe  wretched  Ob- 
jeds,  and  of  the  ieveral  Symptoms  with 
which  their  Maladies  were  attended,  are 
very  particular  and  moving,  and  fhew, 
that  both  our  Blefled  Lord,  and  the  Holy 
Pen-Men  of  his  Story,  were  deeply  af- 
feded  with  them.  Hear  the  Account,  r,i- 
ven  by  St.  Mark,  of  one  Inllance  of  this 
kind  5  the  ^Un  with  an  unclean  Spirit ^ 
B^  3  whofe 


24-^  A  Sfittal-Sermpn] 

SpRM.  i^ohafe  Name  was  Legion!  He  had  his 
VII.     dwelling  among  the  Tombs j  and  no  Man 
^lark  V.    could  bind  him,    no  not  with  Chains  i 
g.3'  4.     becaufe  he  had  been  often  bound  with 
'"  '         Fetters  and  Chains ;  and  the  Chains  had 
beeji plucked  afunder  by  him,  and  the  Fet- 
fers  broken  in  pieces ;  neither  could  any 
Man  tame  him.    And  always,  night  and 
^ay,  he  was  in  the  Mountains,  and  in 
the  Tombs,  crying,   and  cutting  himfelf 
with  Stones.     Our  Saviour  took  Pity  on 
him ;  and  we  find  him   foon  afterwards 
fitting  at  Jefus  Feet,   cloathed,  and  in 
pis  right  m^ind. 

Nay,  lie  himfelf  was  pleas'd  to  fet  us 
a  Pattern  alio  of  that  fevere  Charity, 
which  confifts  in  Corporal  ^unifljment 
and  CorreElion.  For,  when  he  faw  the 
outward  Court  of  the  Temple  profan'd 
by  ungodly  Mcrchandife ,  He,  who  was 
fohn  iL  Meeknefs  and  Mildnefs  it  fclf,  made  a 
U'  Scourge  of  fmall  Cords,  and  drove  thefe 

buyers  and  fellers  out  of  the  Temple,  and 
overthrew  their  Tables.  This  he  is  ex- 
prefly  faid  to  have  done,  at  two  feveral 
Paflbvcrs  5  and  with  fo  remarkable  a  De. 

crce 


A  Spittal-Sermon,  247 

grec  of  Holy  Warmth  and  Indignation,  s  E  R  M. 
as  made  his  Difciples  apply  to  him  whft     ^^^• 
the  Pfalmift  had  faid,  The  Zeal  of  thine  ibid.  ii. 
Haufe  hath  eaten  me  up  !  ^'^' 

Ye  fee.  Brethren,  what  a  Divine  War- 
rant you  have,  for  abounding  in  all  thofe 
Offices  of  Charity,  which  are  this  day 
proposed  to  you  j  and  which  the  Saviour 
of  the  World  did  not  himfelf  in  Perfon 
difdain  to  exercife.  Jf  therefore  there  ?hUAi.i. 
be  any  Confolatwn  in  Chriji,  if  any  Com- 
fort of  Love,  if  any  Fellow[hip  of  the 
Spirit,  if  any  Bowels  and  Mercies  j  ful- 
fil ye  the  Work,  to  which  ye  are  invited 
and  appointed  5  Look  not  every  Man  ihu.  w, 
on  his  own  Things j  but  every  Man  alfo 
on  the  things  of  another !  Let  this  Mind 
be  in  y  oily  which  was  alfo  inChrifiJefus'-, 
who  did  (as  you  have  heard)  in  every  In- 
ftance,  what  you  are  exhorted  to  do  5 
and  by  fo  doing,  left  us  an  Example^ 
that  we  Pdoitld  follow  his  Jieps  !  Let  us 
look  up  to  him,  not  only  as  the  Author 
and  Fimfher  of  our  Faith,  but  as  the 
perfect  Rule  and  Meafure  of  our  Obedi- 
ence j  rcmembring,  and  applying,  thofe 
i^  4  fewj 


^48  ^  Spittal-Sermon. 

^BRM.  feWj  but  Em phatical  Words,  with  whicl^L 
VII.     he  concludes  the   Parable  of  the    good 

'y^'^'f^  Samaritan,  from  whence  my  Text  is 
taken;  Go  thou,  and  do  likewife.  Which 
,Go4  of  his  infinite  Mercy  grant,  ^c. 


A  SER- 


SERMON 

Preach'd  before  the 

Sons  of  the  Clergy^ 

A  T 

^Ae/'r  Anniverfary^Meeting^ 

IN  THE 

Church  of  St.  Paul. 

^ecemb.  6.  1709. 


^7^^^2^r. 


.;)CCK,:x:sxia: 


ZSO 


To  the  Worshipful 


yix.John  Tenifon, 
Mr.  John  Scott, 
Mr.  Thomas  Fulkes, 
Dr.  Humphry  Colmer, 
Dr.  John  Freind, 
Mr.  Anthony  Wehfier^ 


Mr.  John  Markham^ 
Mr.  Benajah  Barret^ 
Mr.  Jo^w  5o/i;f//^, 
Mr.  George  Plaxton, 
Mr.  7'?/^P^  Sherwood, 
Mr.  jhgufiin  Martin, 


STEWARDS 


For  the  Late 


FEAST 


OF  THE 


Sons  of  the  Clergy. 

Gentlemen, 
VOU  defird  me  to  preach,  and  print 
this  Sermon:  I  comply  d  'withTouin 
both  thefe  Reqttefis ;  tho  I  had  juft  Ob- 
jeBions  to  both  of  them.  Permit  me  now, 
in  my  Turn,  to  ask  one  thing  of  Ton ;  a- 
gainft  which,  I  think,  there  lies  no  Ob- 

jeBion ; 


DEDICATION.  251 

jeEiion :  That-,  as  you  ha'ue,  with  fome 
Trouble  and  Expence^  fupported  our  An- 
niverfary  Meeting  :  fo  Tou  would  continue 
always  to  countenance  it  by  Tour  Trefence^ 
and  heartily  to  favour  the  honefi  and  pious 
^efign  of  it.  There  are,  I  believe.  Two 
hundred  Per fons  now  living-,  who  have 
gone  before  Tou  in  the  Stewardfliip.  If  all 
thefe  be  as  earneft  and  follicitous  to  pro- 
mote  this  Charity,  when  out  of  that  Office^ 
as  they  were,  when  in  it,  we  need  not 
doubt,  but  that  it  will  fpread and  enlarge 
itfelf  every  Tear,  more  and  more  i  as,, 
God  be  thanked,  it  hath  lately  done,  not- 
withflanding  the  great  T^ifcouragements 
under  which  it  labours,  by  reafon  of  the 
Publick  Taxes,  and  its  many  new  Rivals 
in  the  fame  Labour  of  Love ;  but  chiefly, 
by  reafon  of  the  growing  Wickednefs  of 
Thofe,  who,  being  Enemies  to  the  Clergy ^ 
and  to  the  Religion  of  Chrifi,  mufl  needs 
f^e  Enemies  to  this  particular  Charity. 

In  compaflng  this  T>ifcourfe,  Ifurpofely 
declind  all  Offenflve   and  T)ifpleafing 

Truths^ 


252  DEDICATION. 

Truths,  as  unfeafonable  at  a  Time  pe- 
culiarly dedicated  to  the  Exercife  of  Cha- 
rity •-,  not  as  in  themfelves  misbecoming 
the  Treachers  of  the  Qofpel:  For  1  have 
learnt  from  One,  who  well  knew  and 
pra&is'd  every  Art  of  Spirit  uaVPrudence, 
fo  as  to  become  all  things  to  all  Men,  in 
order  to  fave  fomei  that  there  are  alfo 
Times,  when  we  muft  be  inftant  in  preach- 
ing the  Word,  thd  out  of  Seafon  ;  and 
when  They,  who  pleafe  Men,  are  nd 
longer  the  Servants  of  Chrift ;  Times, 
wheyi  that  holy  Flap  p^oia,  fo  much  fpoken 
of  in  Scripture,  is  necejfary  j  even  that 
undaunted  Firmnefs  of  Mind,  and  Free- 
dom of  Speech,  by  which  the  T>oBrine  of 
the  Gofpel  was  diffeminated  at  frfl,  and 
muft  fill  be  maintain  d.  When  fuch  Op- 
portunities offer  themfelves,  God,  I  hope, 
will  enable  all  Thofe,  who  wait  at  his 
Altar,  to  difcharge  a  good  Confcience, 
with  equal  IVtfdom  and  Courage. 

• 

/  have  added,  here  and  there  in  the 

Margins  of  the  following  Sheets,  fome 

Taffages 


dedication:        ts^ 

Pajfages  from  St.  Chryfoftome ;  becmife 
they  are  not  only  very  appojite,  but  ex- 
prefsd  alfo  with  great  Life  and  Beauty  * 
And  I  had  Hopes y  by  the  Means  of  themy 
to  excite  thofe  of  my  Brethren-,  who  are 
newly  enter  d  into  the  Mtnifiry,  carefully  . 
to  perufe  that  Excellent  Treatife,  from 
which  they  are  taken  j  a  Treatife^  which y 
next  to  the  Sacred  Tages  themfelvesy  and 
the  Offices  of  Ordination  prefer ib'd  by  our 
Churchy  isy  I  am perfuaded,  of  thegreatefi 
Ufe  to  give  us  true  Impreffions  of  the 
dignity y  and  duties  of  the  Trie [t hood, 
and  to  warn  us  into  Refolutions  of  a£f^ 
ing  in  every  cafe,  as  becomes  our  Sacred 
CharaBer.     1  cannot  but  exprefs  my  Sa- 
tisfa^iony  that  a  Learned  Hand  *  hath    *  Mf. 
lately  taken  this  Ufeful  Tiece  out  of  St.  yffusC^. 
ChryibftomeV  [forks,    and  publijh'd  it  j^S^* 
in  a  feparate  Volume. 

Excufe  mcy  Gentlemen,  for  mixing 
things  of  this  Nature  in  an  Addrefs  to 
Tou  y  which  was  dtfignd  only  to  acquaint 
tfje  World,  Who  are  anfwer able  for  the 

Tubli- 


fsi        Dedication. 

publication  of  this  Sermon ;  and  to  dp- 
fure  Ton,  after  the  mo  ft  proper  manner  i 
that  I  am 


Your  very  aflPe£lionatc 


And  moft  Humble  Scrvantj^ 


Dsc.  25  s> 

1709. 


Francis  Atterbury-^ 


RoMi^NS 


(  i55  ) 


Romans  xi.  6. 

If  thejirji  Fruit  he  Holy^  the 

Lump  is  alfo  Holy ;  and  if  the 
Root  beHolj/yfo  are  the  Branches, 

THE  'je'ws^  as  they  were  the  mofl;  serm^ 
remarkable   People  apon*   Earth,     Vlii. 
in  many  refpcds,  fo  particularly  in  this  5  '"''''^'^^^ 
that  they  preferv'd  the  Pedigrees  of  their 
fevcral  Tribes  and  Families,  with  a  more 
fcrupulous  and  religious  Exadnefs,  than 
any  other  Nation  in  the  World. 

This  Care  was  infus'd  into  them,  and 
many  ways  cultivated  by  God  himfelf, 
in  order  to  afccrtain  the  Defcent  of  the 
MeJJiah,  when  he  came,  and  to  prove 
that  he  was,  as  the  Prophets  had  foretold 
he  fhould  be,  of  the  Tribe  of  Judahi 
and  of  the  Lineage  of  ^David. 

That  Tribe  indeed  was  moft  concerned 
on  this  Account,  to  preferve  their  Ge- 
nealogy entire.  However,  other  Tribes 
there  were,  (for  inuance,  E^hraim)  which, 

though 


'i$6  ji  Sermon  breach' d 

SERM.  though  not  entitled  to  this  diftinguifhin^ 
VIII.    Honour,  yet  fet  up  their  Pretences  to  it  i 

^^^''^^  and  all  of  them,  even  without  fuch  a 
particular  Claim,  had  great  reafon  to  glo- 
ry in  their  common  Defcent  from  Abra- 
ham,  Ifaae,  and  Jacob  j  the  peculiar  Fa- 
vourites of  Heaven,  to  whom  the  Prbmife 
of  the  Bleffed  Seed  was  feverally  made. 
All  of  them  therefore  ftudioufly  cherifh'd 
the  Memory  of  their  honourable  Extrac- 
tion, and  carefully  preferv'd  the  Evidences 
of  it. 

The  Example  of  St.  Paul  is  a  Proofs 
that  their  Zeal  in  this  cafe  was  laudable, 
t^oreven  he  himfelf,  who  wastheApoftle 
of  the  Gentiles,  in  thofe  very  Epii^les 
which  he  -wrote  to  the  Gentile-Converts 
(particularly  to  thofe  oiRome  j  theproud- 
ei\  part  of  the  Heathen  World,  and  who' 
had  entertain'd  the  moil  contemptuous' 
Opinion  of  the  Jews)  fails  not  to  mag- 
riify  the  great  Privilege  of  his  Birth,  and 
highly  to  value  himfelf  upon  it.  Twice 
we  find  him,  not  only  boafting  of"  his 
Parentage,  as  an  Ifraelite  at  large,  but 
particularizing  his  Defcent  from  the  Tribe 

Of- 


before  the  Sons  of  the  Clergy.  257 

of  Benjamin*.    He  often  and  amply  de-  seRU^' 
clares  the  greai:  Advanta<;e,  f  which  be-     ^IIL 
long'd  to  the  Seed  oi  Abraham -,  as  fachj   *  Rom. 
to  whom  ( a^  he  fpeaks } )  pertaineth  the  ^^J^\-  .^ 
Adopt ion^  and  the  Glory ,  and  the  Cove-  t  Rom; 
nants^  and  the  Giving  of  the  Law,  and  §  rq^} 
the  Service  of  God,  and  the  Promifes ;  '^'  4^  5- 
whofe  are  the  Fathers,  and  of  whom,  as 
concerning  the  Flefh,  Chnfi  came.     And 
tho*,  as  concerning  the  Gofpel,  they  were^ 
he  fays,  now  Enemies  thro' Unbelief, /^^  Roih.  n^ 
ftill  he  affirms,  that,  as  touching  the  E-  ^^' 
le^iion,  or  as  the  Ele6t  People  of  God;i 
they  are  beloved  for  the  Fathers  fakes. 
And   on  this  Foundation   he    builds  an 
Argument  of  great  Importance ;  for  the 
general  Converii^on  of  the  Jews  to  th<i 
Faith  of  Chrift,  when  once  the  Fulnefs 
of  the  Gentiles  was  come  in  :  Then,  he 
fays,  God  would  provoke  the  Jews  to 
Emulations  fo  that  They,  feeing  the  uni- 
verfal  Reception  of  the  Gofpel   by  thfe 
Heathen^,  fhould  be  induc'd,  at  length;, 
to  believe  in  Chrift,  as  ^^r^;??^;^  did,  and, 
following  his  Faith,  fhould  likewife  fhare 
li-is  Reward  :  for,  if  the  Fhji-Frtiit  be 
Yori,,  IK  S  holy. 


25  8  A  Sermon  Treach'd 

SERM.  holyy  the  Lump  is  alfo  holy  -y  and  if  thd 

vni.     Root  be  holy,  fo  are  the  Branches. 
'"''^^^^^      By  the  Firfi-Fruit,  and  the  Root,  in 
thefc  words,  wc  arc  to  underftand  the 
three  great  Progenitors  of  the  Jews,  A- 
brahaniy   Ifaac,  and  Jacobs   chiefly  the 
Pirfl:  of    them,    who,    being   eminently 
Holy,   and  Dear  to  God,  fnould  derive 
a  Blefling  to  his  Pofterity   on  tiiat   ac- 
count, and  prevail  at  lafl,  to  have  Them 
alfo  accepted  as  Holy,  and  inflated  in  the 
Favour  of  God.    For,  as  the  whole  Lump, 
or  Mafs  of  Corn,  under  the  Law,  was 
*  Num.    hallo w'd  by  the  Heave-Ojfering  *  of  the 
^'helTthe  Fi^ft^Fruits    dedicated  to  God ;  as    the 
Words       Branches  partake  of  the  Vigour  and  Vir- 
Jndlvlp-  ^"^^s  of  the  Root  from  which  they  fpring; 
Xn  uid  by  {q  ^1-jc  great  Body  of  the  Je-j:;s  are  ac- 
file,  are     ccptcd  in  Abraham,  and  fandify'd  by  their 
liw.   Defcent  from  him.     They  cannot,  there- 
fore,   be  finally  rejeded  5  but  fhall,   in 
God's  good  time,  be  admitted  to  partake 
of  all  the  Privileges  and  Benefits,  which 
belong  to  that  Sacred  Alliance. 

And  this  they  fhall  attain  to,  partly 
in  Virtue  of  the  Tromife  made  by  God, 

when 


before  the  Sons  of  the  Clergy.  259 

when  he  entcr'd  into  the  Covenant  with  sERM, 
Abraham '-,  and  partly  alfo,  in  Virtue  of    vril. 
thofe  Principles  of  Piety  and  Goodnefs,  ^^"'^'^'^ 
which  they  derived  from  tiieir  Anceftors, 
and  from  the  holy  Law  of   God,  com- 
mitted to  theirCuftody  5  Principles,  which 
tho'  they  might  be  obfcur'd  and  buried 
for  a  time,  yet  would  afterwards  fpring 
up,  and  bring  forth  Fruit  5  qualifying  the 
Heirs  of  Promife  for  thofe  Ble flings,  to 
which  God  had  ordain'd  them. 

AH  this  I  apprehend  to  be  within  the 
Intention  of  the  Apoflle's  Difcourfe.  For 
the  Holme fs  he  fpeaks  of,  may  be  taken 
in  a  twofold  Senfe  ;  either  for  that  Ex- 
ternal and  Relative  Holinefs,  which  be- 
longs to  Perfons,  or  things,  offered  to 
God,  and  appropriated  particularly  to  his 
Honour  and  Service  ;  or  for  thofe  Inter- 
nal Graces  and  Qualities  of  Mind,  which 
fandify  our  Natures,  and  render  us  habi- 
tually holy.  Both  thefe  St.  ^aul  feems 
to  point  at,  in  the  Words  before  us  5  and 
hath  therefore  purpofely  ( if  I  miftake 
not)  illuftrated  his  Argument  by  two 
fuch  Inftances,  as  refer  diftindly  to  Each 
S  ;j  of 


i6o  A  Sermon  Trcach'd 

SERM.  of  them:  For  the  Holmefs  of  the  fir  ft 
VIII.  Fruits  and  the  Lttmp,  is  an  Holine fs 
merely  of  I njl  it  tit  ion,  Oufujardy  and  iW 
minali  whereas,  by  the  HoHnef-s  of  the 
Root-,  and  the  Branches^  is  to  be  under- 
flood  an  HoUnefs  of  Nature -i  Inherent-, 
and  Real.  So  that  the  Apoftle's  Mean- 
ing in  this  Paflage,  may  after  this  man- 
ner be  more  clearly  reprefented,  and  ful- 
ly exprefs'd  :  "  That  the  HoUnefs  of  the 
*'  Patriarchs  fhould,  in  both  Senfes  of 
"  that  Word,  extend  itfelf  to  their  Pro- 
"  geny,  and  ihould  one  day  vifibly  reft 
"  on  all  the  Tribes  of  Ifrael :  who,  as 
'^  by  Virtue  of  their  relation  to  Abraham, 
'^  they  were  ftill  nearly  related  to  God, 
"  and  particularly  dear  to  him  -,  fo  fhould 
"  they  likewife  inherit,  and,  in  God's 
"  appointed  time,  exert  the  Faith  and 
"  Virtues  of  Abraham  j  and,  by  that 
"  means,  render  themfelves  every  way 
"  Objeds  of  the  Divine  Favour  and  Be- 
"  nedidion  : "  for  if  the  Firfl-Fruit  he 
holy-,  the  Lttmp  is  alfo  holy  j  and  if  the 
Root  be  holy,  fo  are  the  Branches, 

The 


before  the  Sons  of  the  Clergy,  261 

The  Words   therefore    that  I   have  SERM, 
chofen,  will   afford    me    a   very    natural     '^^^^• 
Occafion  of  difcourHng  (in  a  way  fuit-  ^^^"^''^^ 
able  to   the  Dcfign  of  this  Annual  Af- 
fembly)  conecrning  the  great  Advantages 
and  Bleflings  to  which  the  Sons  of  the 
Clergy  are  entitled,  as  the  holy  Pofterity 
of  holy  Parents:  Efpecially,  if  it  can  be 
fhewn,  that  the  Apoftle's  way  of  reafon- 
ing  was  not  confin'd  to  the  Oeconomy 
and  Nation  of  xXxQ/Jews-,  but  is  of  equal 
force  alfo  under  the  Chriftian  Difpenfa- 
tion.      And  of  this  I  need  produce  no 
other  Proof  than  that  finglc  Paflage  of 
the  fame  Apoftle,   in  his  firft  Epiftle  to 
the  Coriyithlans  ;  where  he  pronounces  vii.  14, 
the  Children  of   fuch  Parents  as  were. 
One  of  them  a  Chriftian,  and  the  other 
an  Unbeliever,  to  be  clean  and  holy,  on 
the  account   of  the  Faith  and  Holinefs 
even  of  one  of  thofc  Parents.     For  the 
unbelieving  Husband  (fays  he)  is  fanSti- 
fy'd  by  the  IFife,   and  the  unbelieving 
Wife  is  fan^iffd  by  the  Husband:  elfe 
'were  your  Children  Unclean ;    but  nov!) 
fire  they  Holy.     By  the  Holinefs  of  the 
S  3  Children 


2  62  A  Sermon  Treddhd 

5ERM.  Children,  here  mentioned,  I  underftand 
V^^^-  the  near  Relation  in  which  they  flood  to 
God,  as  born  from  a  BeUeving  Parent, 
and  the  Right  which,  on  that  account, 
they  had  to  be  admitted  into  the  Chri^ 
ilian  Covenant  by  Eaptifm.  But  how^ 
ever  this  Kolinefs  be  underftood,  'tis 
very  plain,  that  it  impUes  feme  pecuUar 
Advantage,  fome  extraordinary  Privilege, 
which  belong  d  to  thefe  Children  5  and 
^s  plain,  that  they  were  entitled  to  that 
Advantage  and  Privilege  (whatever  it 
was)  on  the  account  of  their  Parentage. 
And  therefore  the  Reafoning  made  ufe 
of  by  St.  '^Paul  in  the  Text,  holds  equal- 
ly with  regard  to  Je'VJS  and  Chrifli^ 
ans ',  and  will  accordingly  furnifh  us 
with  proper  and  pertinent  Matter  for 
our  enfuing  Meditations, 

Men  and  Brethren-,  Children  of  the 
holy  Stock,  facred  to  God  by  Defcent, 
jiot  only  from  Chriftian  Parents  at  la^-ge^, 
but  from  Chridian  Priefts  alfo ,  who 
were,  in  an  higher  degree  than  others, 
}3oly  to  the  Lord,  even  as  the  Levites 
amon^  the  Jeis^js  had   greater  Sandity 

than 


before  the  Sons  of  the  Clergy.  26 i 

than  the  reft  of  the  Tribes  5  to  You,  in  SERM. 
a   particular   manner,    appertaineth    this     VIII. 
Scripture,  and  the  comfortable  Afturance  ^^-or\i> 
given  in  it,  that  if  the  Firft- Fruit  be  holy-t 
the  Lump  is  alfo  holy  5  if  the  Root  be  holy, 
fo  are  the  Branches.     Permit  me  there- 
fore to  apply  it,  after  the  fame  manner 
that  I  have  explain'd  it,  by  confidering, 

I.  The  great  Trivilege,  Honour j  and 
Advantage  of  our  T)efcent  from  the 
Chrijiian  Triefihood. 

II.  The  Obligations  we  are  under  of 
adorning  our  Sacred  Parentage  by  an  an- 
fvverable  Sandity  of  Life  and  Manners ; 
and  of  diftinguiihing  ourfelves  as  much 
by  an  Inherent  and  Habitual,  as  we  are 
already  diftinguifli'd  by  an  External  and 
Relative  Holmefs. 

III.  The  BleffingSy  we  may  juftly  ex- 
ped  will  bcfal  us,  as  they  have  already, 
I  doubt  not,  befallen  us,  on  both  theic 
Recounts, 

S  4  It  The 


'2.0^  A  Serrnon  TreacBd 

5ERM.       I.  The  Priefthood  hath  in  all  Nation? 
yiil.    and  all  Religions,  been  held  highly  vene- 

w-v-^  rable  5  chiefly  in  that  Nation  which  God 
feleded  to  himfelf,  and  that  Religion, 
which  he  prefcrib'd  to  them.  Now  the 
X^i;/V/V^/Priefthood  was  only  Typical  of 
the  Chriftian ;  which  is  fo  much  more 
holy  and  honourable  than  That,  as  the 
Inftitution  oiChrift  is  more  excellent  than 
that  of  Mofes.  If  therefore  the  prefent 
Mmijiration  Be  more  glorious  than  the 
former,  the  Minifters  more  Holy  5  fome 
Advantage  muft  needs  redound  to  the  OfF- 
fpring  from  the  Dignity  of  the  Parents. 
Marriage-,  and  a  Bed  undefiled-,  is  honour- 
able in  all MeUy  and  the  Chriftian  Prieft- 
hood  is  of  all  others  moft  honourable  5 
and  therefore  a  Defcent  from  the  Mar- 
riage-Beds of  thofe,  who  were  vefted 
with  this  Charader,  cannot  but  be  Ho- 
nourable. 

I  am  fenfible,  we  live  in  a  Time,  no 
ways  favourable  to  thefe  Pretenfions;  a 
Time,  when  our  Order,  which  ought 
^ighly  to  be  efieemed  in  Love,  for  its 

Works 


f?efore  the  Sons  of  the  Clergy.  265 

Works  Sake,  is,  on  that  very  account,  dif-  SERM, 
regarded  j  when  we  arc  lb  far  from  being     vill. 
encourag'd  to  fpeak  of  our  ProfelTion  in  ^•^'^^'"'^ 
thofe  high  Terms  of  Refped  wherewith 
the  Faithful  of  the  firft  Ages,  and  even 
good  Princes  and  Emperors   themfeh'cs, 
always  treated  it,    that   the  ufual  Titles 
of  Diftindlion,  which  belong  to  us,  are 
turn'd  into  Terms   of  Derifion  and  Re- 
proach, and  every  Way  is  taken  by  Pro- 
fane Men,  towards, rendring  us  cheap  and 
contemptible ;   when  the  Divine  Autho- 
rity of  our  Miflion,  and  the  Powers  veil- 
ed in  us  by  the  High  ^riefi  of  our  Pro- 
fejflon,  Chriji  Jeftis,  are  publickly  dif- 
puted  and  deny'd,  and  the  facred  Rights 
of  the  Chrijtian  Church   are  fcornfully 
trampled  on  in  Print,   under  an   hypo- 
critical Pretence  of  maintaining  them. 

However,  let  not  thefe  Indignities  dif- 
courage  us  from  aflerting  the  juft  Privi- 
leges and  Pre-eminence  of  our  holy 
Function  and  Charadler  :  Let  us  rather 
imitate  the  couragious  Example  of  St. 
*iPaulj  who  chofe  then  to  magnify  his  Of- 
fice j  when  ill  Men  conlpir'd  to  icflcn  it. 

Shall 


266  A  Sermon  Treachd 

SERM.    Shall  the  Sons  of  Belial  {tt  thcmfelves 
viir.    to  decry  our  Order,  and  by  that  means 

^''^^'^V  to  difgrace  our  Birth?  and  (hall  not  the 
Sons  of  Levi  vindicate  both  by  /peak- 
ing the  Truth  in  Chrifty  though  they 
may  be  thought  tofpeak  as  it  were  fool- 
ifhlj  in  the  Coytfidence  of  boafting  ? 

If  then  Others  may  be  allow'd  to  glory 
in  their  Birth,  why  may  not  We  ?  whofe 
Parents  were  called  by  God  to  attend  on 
him  at  his  Altar  ?  were  entrufted  with  the 
Difpenfation  of  his  Sacraments,  with  the 
Miniflry  of  Reconciliation,  with  the  Pow- 
er of  Binding  and  Loofing  ?  were  fet  a- 

Afts  XX.  P^rt  to  take  heed  to  the  Flock  of  Chrifi, 

2^-  over  which  the  Holy  Ghojt  made  them 
OverfeerSj  and  to  feed  the  Church  of 
Gody  which  he  ptirchasd  with  his  own 
Blood  ?  to  hold  forth  the  word  of  Life, 

Tit.ii.  15.  to  fpeak,  to  exhort,  and  10  rebuke  with 
all  Authority  ?  If  any  Station,  any  Emr 
ployment  upon  Earth  be  honourable, 
Their's  was ;  and  their  Pofterity  therefore 
have  no  reafon  to  blufh  at  the  Memory 


of  luch  an  Original. 


The 


before  the  Sons  of  the  Clergy-  2.67 

The  Fountain  of  all  Temporal  Honour  SERM. 
is  the  Crown  5  but  the  Fountain  of  the     VIII. 
Regal  Power  and  Dignity  itfelf,  is  God  :  '^^'^^^V 
From  whom  alfo  our  Fathers  according 
to  the  Flejh  received  their  Priefily  Autho- 
rity and  Charader,  by  the  Intervention 
of  Men,   in  like  manner  authoriz'd  by 
God  for  that  holy  purpofej  and  under 
Him,  and  Them,  were  the  Minifters  of 
his   Spiritual  Kingdom  ;    wherein    We, 
their  Defccndants  (and  many  of  us  call'd 
to    the  like  Adminiftration)    do  rejoice-, 
yea  and  will  rejoice. 

If  thofe,  who  (land  before  Earthly 
Princes,  in  the  neareft  degree  of  Ap- 
proach, who  are  the  immediate  Repre- 
sentatives of  their  Perlbns,  Difpenfers  of 
their  Favours,  and  Conveyers  of  their 
Will  to  others,  do,  on  that  very  account, 
challenge  high  Honours  to  themfelves, 
and  refied  fome  part  of  their  Lnftre  on 
their  Children  and  Families :  Shall  not 
They,  who  bear  the  like  Relation  to 
Chrift  in  his  Spiritual  Kingdom,  and  dif- 
charge  the  like  Offices  under  him,  and 
of  whom  it  may  be  as  truly  faid,  as  it 

was 


268  A  Sermon  breach' d 

SERM.  was  of  the  Tribe  of  Leviy  that  God  bath 
"^-f^i-  feparated  them  from  the  Congregation, 

Numb,    in  order  to  bring  them  near  to  him f elf  i 

^^^'  9-  Ihall  not  they  alfo  deferve  Honour  from 
Men  on  the  account  of  their  high  Sta- 
tion and  Truft  ;  and  derive  fome  fmall 
Share  to  thofe  who  defcend  from  them  ? 
Jf  ample  Powers  granted  by  the  Rulers 
of  this  World,  add  Dignity  to  the  Per- 
fons  entrufted  with  thofe  Powers  j  behold 
the  hnportance  and  Extent  of  the  Sacer- 
dotal Commiflion.     As  my  Father  hath 

John  XX.  f^^Yif  ;^^^  even fo  fend  I  Tou.  Whofefoever 
Sins  ye  remit,  they  are  remitted  unto 
them  i  and  whofefoever  Sins  ye  ret  amy 
they  are  retained. 

If  Antiquity,  and  a  long  Trad  of 
Time  enobles  Families,  Thofe,  from 
whom  You  come,  can  trace  their  Spiri- 
tual Pedigree  up  even  to  Him,  who  was 
the  Founder  of  the  Church  of  the  firft- 
born,  and  of  whom  the  whole  Family  in 
Heaven  and  Earth  is  nam'd.  Let  Others 
jultify  their  Million,  as  they  can  :  We 
judge  not  thofe  without;    but  are  furc, 

we 


before  the  Sons  of  the  Clergy'.  269 

\vc  can  juftify  that  of  our  Fathers,  byansERM/ 
uninterrupted  Succclllon,  from  Chrift  VIIL 
himfelf  j  a  Succellion,  which  hath  al- 
ready continued  longer  than  the  Aaroni- 
cal  Priefthood,  and  will,  we  doubt  not, 
ft]  11  continue,  till  the  Church  Militant, 
and  Time  itfelf,  fhall  be  no  more. 

But  our  farther  boaft  is.  Brethren,  that 
we  have  our  Rife,  as  from  the  Clergy  of 
Chrift  5  fo  particularly  from  thofe  of  the 
Church  of  Eiigland-,  a  Clergy,  that  for 
Soundnefs  of  Dodrine,  and  Depth  of 
Learning,  for  Purity  of  Religion,  and 
Integrity  of  Life,  for  a^^^/ in  things  per- 
taining to  God,  that  is,  according  to  Know- 
ledge-, and  yet  duly  tempcr'd  with  Can- 
dour and  Prudence  (which  is  the  true 
Notion  of  that  much  talk'd  of,  much  mif- 
underftood  Virtue,  Moderation)  I  fay,  a 
Clergy,  that  on  thefe,  and  many  other 
Accounts,  is  not  exceeded,  if  to  be  pa- 
rallel'd,  in  the  Chriftian  World. 

Ye  are  the  Sons  of  a  Clergy,  whofc 
midiflembled  and  unlimited  Veneration 
for  the  Holy  Scriptures  hath  not  hin- 
dred  them  from  paying  an  Inferior,  but 

pro- 


"ijo  A  Sermon  ^reach'd 

S  E  R  M.  profound  Regard  to  the  beft  Interpreter^ 
VIII.    of  Scripture,  the  Primitive  Writers  •-,   in 

W^nr^  whofe  Works  as  none  have  been  more 
converfant  than  they,  fo  none  have  made 
a  better  ufe  of  them  towards  reviving  a 
Spirit  of  primitive  Piety  in  Themfelves 
and  Others.  And  their  Searches  and 
Endeavours  of  this  kind  have  been  blcf- 
fed  with  a  remarkable  Succefs.  For,  as 
to  the  earheft  and  moft  valuable  Remains 
of  pure  Antiquity  ( fuch  as  thofe  of 
Barnabas,  and  Clement,  and  Ignatius, 
^w^  Poly  carp)  \  may  fafely  venture  to  fay, 
that  the  Members  of  this  Church  have 
done  more  towards  either  bringing  tliem 
to  Light,  or  freeing  tiiem  from  Corrup- 
tion, or  illuftrating  their  Dodrine,  or  af-^ 
ferting  their  Authority,  than  the  Mem- 
bers of  any  Church,  or  indeed  of  all  the 
Churches  in  the  World. 

Ye  are  the  Sons  of  a  Clergy,  who,  by 
this  Rule  of  God's  Word,  thus  interpret- 
ed, reform'd  from  Toperj  in  fuch  a  man- 
ner, as  happily  to  preferve  the  Mean  be- 
tween the  two  Extremes,  in  Dodrine, 
Worfhip,    and    Government  5  and  who 

per- 


before  the  Sons  of  the  Clergf.  2^1 

perfected  this  Reformation  by  quiet  and  SER^f. 
orderly  Methods,  free  from  thofe  Con-     VIII* 
fufions  and  Tumults  that  elfewhere  at-  ^^^^"^^^ 
tended  it  :  So  that  our  Temple,  like  that 
of  Solomon,  was  built  without  the  Noife 
of  Axes  or  Hammers. 

And  as  they  fhut  out  Topery  in  the  moft 
effectual  manner,  by  only  paring  off  thofe 
Corruptions  it  had  grafted  on  pure  and 
gen*ine  Chriftianity  5   fo  did  they  ;,ftand 
boldly  in  the  Breach,  when  it  meditated  a 
Return,  and  for  ever  filencd  the  Cham- 
pions of  that  baffled  Caufe,  by  their  im- 
mortal and  unanfwerable  Writings  :   So 
that  You,  their  Sons,  were  at  the  Altar 
itfelf  (if  I  may  fo  fpeak)  initiated  by  your 
Fathers,  as  the  great  Carthaginian  was 
by  His,  into  an  hereditary  Averfion  from 
Rome  I  which   I   doubt    not  will  ever 
laft,   and  will  ever  prefcrve  you  againft 
all  her  open  Aflaults,   or  her  fecret  and 
undermining  Approaches. 

Ye  are  the  Sons  of  a  Clergy,  diftin- 
guifh'd  by  their  Zeal  for  the  Rights  of 
the  Crown,  and  for  their  Reverence  to- 
wards thofe  that  wear  it,  and  famous  for 

fuf- 


272  A  SeYmon  breach* d 

SERM.  fufFering  always  together  with  it,  and  for 
viii.  it .  Immoveably  firm  to  tiieir  Duty,  when 
they  could  have  no  profped  of  Reward  j 
when  they  might  have  loft  their  Integrity 
with  Advantage,  and  could  fcarce  with 
Safety  retain  it  when  they  faw  Majefty 
opprefs'd  and  finking,  and  the  Fury  and 
Madnefs  of  the  People  prevailing  againft 

Ifa.lxili.5.  it  J  and  they  looked,  and  there  was  none 
to  help  i  and  they  wondred  that  there 
was  none  to  uphold. 

Finally,  Ye  are  the  Sons  of  a  Clergy,- 
who  are  the  fartheft  remov'd  of  any,- 
from  all  poflible  Sufpicion  of  defigning  to 
cnflave  the  Underftandings,  or  Confci- 
ences  of  Men ,  who  bring  all  their  Doc- 
trines fairly  to  the  Light,  and  invite  Men 
with  freedom  to  examine  them  ^  who 
have  been  the  beft  Advocates  in  the 
World  for  the  ufe  (the  due  ufe)  of  Rea- 
fon  in  Religion  5  as  knowing  the  Reli- 
gion they  profefs  to  be  fuch,  that  the 
more  exadly  it  is  fifted  by  Reafon,  (pure, 
unbiafs'd  Reafon)  the  more  reafonable 
ftill  it  will  be  found. 


oi 


before  the  Sons  of  the  Clergy >  27  3 

of  this  holy  Root,  Ye  are  the  Branches  j  s  E  R  M, 
from  this  excellent  Order  of  Men  Ye  vill. 
fpring  J  happy  in  your  Extraftion,  on  ^•^''^'^^^ 
many  accounts,  but  chiefly  in  This,  that 
it  deriv'd  to  you  the  ineftimablc  Advan- 
tages of  an  honeft,  fober,  and  religious 
Education  5  that,  by  the  means  of  it,  the 
firft  ImprefTions  made  upon  your  tender 
Minds,  were  on  the  fide  of  Virtue  and 
Goodnefs,  that  you  had  the  earlieft  and 
belt  Opportunities  of  knowing  God  and 
your  Duty,  and  were  led  into  the  im- 
mediate Pradice  of  what  you  knew ; 
xh.2x.fr0m  Children  Tou  were  acquainted 
with  the  holy  Scriptures,  which  are  able 
to  make  you  wife  unto  Solvation-,  and  bred 
up  every  way  in  the  Nurture  and  Admo- 
nition of  the  Lord,  A  BlefFing,  which 
next  to  that  of  Life  itfelf,  is  the  greatefl: 
that  Man  can  bellow  5  and  without  which 
even  Life  itfelf  would  often  prove  rather 
aCurfe  than  a  Blefllng,  to  thofe  on  whom 
it  is  beftow'd. 

Let  others  then  value  themfelves  upon 
their  Birth:  We,  I  am  fure,  have  great 
reafon  to  thank  God  for  Oursj  and  to 

Vol.  U,  T  exorcfs 


274  A  Sermon  Treach'd 

SERM.  exprefs  our  Thanks   by  openly  owning 

VIII.  J        t        J  o 


VIII.    Q^^.  pai-eiifage^  ^^^^  paying  our  Common 


Devotions  to  God  among  the  Nunserous 

Attendants  on  this  day's  Solemnity. 

A  Solemnity,  which  I  doubt  not  but 
St.  Taul  himfelf,  if  fenfible  of  things  be- 
low, is  now  pleas'd  to  fee,  and  thinks 
this  Holy  Place,  that  bears  his  Name, 
never  better  employed  than  on  fuch  Oc- 
cafions  as  thefe,  which  tend  to  promote 
the  Honour  of  the  Chriftian  Priefthood, 
and  the  fervent  Exercife  of  Charity  ;  two 
Arguments  on  which  He,  in  his  Epiftles, 
dwells  often,  and  often  delights  to  dwell. 
As  our  Birth  therefore  does  Honour 
to  Us,  fo  is  it  One  way,  in  which  we 
alfo  do  Honour  to  our  Birth,  if  we  coun- 
tenance fuch  Meetings  by  our  Prefence, 
and  promote  the  great  Ends  of  them  by 
our  Example  5  if  we  take  thefe  Oppor- 
tunities of  pradifing,  and  thereby  re- 
commending and  inftilling  Brotherly 
Heb.  X*  Kindnefsj  conjidering  one  another-,  to  pro- 
24>  25-  njoke  unto  Love,  andtoGoudlVorks-,  not 
forfaking  the  Ajfembling  of  ourfelves  to- 
gether,  as  the  manner  of  fome  is.  Should 

any 


before  the  Sons  of  the  Clergy.  tjs 

any  little  Difference  of  Sentiments  hap-  sERMt. 
pen,  any  Perfonal  Pre)  iidices  obtaui  among     vill. 
the  Members  of  the  fame  holy  Commu-  ^-^^^T^^ 
nity,  let  them  not  hinder  us  from  uniting 
to  procure  the  common  Good  of  it,  and 
from    purfuing,   with    joint   Hands  and 
Hearts,  the  unexceptionable  Defign  of  this 
pious  and  v/ife  Inftitution.     If  our  Jeru- 
falem  be  in  Other  refpc£ls  unhappily  di- 
vided, yet  in  This  refpect  at  leaft,  let  it 
he  as  a  City  that  is  at  Unity  i7i  itfelf]  P^al,  ca'x. 
whither  the  Tribes  go  up,  even  the  Tribes  '^'^' 
of  the  Lord,    to  teftify  mito  Ifracl,  to 
give  Thanks  to  the  Name  of  the  Lord: 
And  let  every  one  of  us  be  ready,  on 
fuch  Occaftons,  to  exhort  Himfelf,   and 
Others,  in  the  Language  of  good  T>avid, 

/  r-j^-as  glad  when  they  faid  unto  me.     Ibid. 

JVe  Will  go  into  the  Houfe  of  the  Lord.  Y'  ''  ^' 
Our  Feet  ^allfiand  in  thy  Gates,  O  |e- 
rufalem.  For  my  Brethren  and  Compa- 
7Uons  fake,  1  will  wifh  thee  Profperity  ! 
yea,  becaufe  of  the  Houfe  of  the  Lord 
our  God,  I  wilifeek  to  do  thee  good.  Let 
there  be  no  Spots  in  tbefe  our  Feafls  of 
Chanty  ■>    nothing  that    may   fully    the 


Bright- 


27<^  A  Sermon  T reach d 

SERM.  Brightnefs,   and  damp  the   Chearfulnefs 
Vlil.    of  this  Day's  Solemnity :  but  let  us  flock 

^^-''^V-^  to  it,  hke  Brethren,  and  hke  Chriftians, 
forbearing  one  another,  and  forgiving  one 
another,  if  any  Man  have  a  Quarrel  a- 
gainfl  any  j  and  adding  to  the  External 
£xercife,  the  inward  Temper  and  Spirit 
alfo  of  that  Divine  Grace,  which  is  kind, 
envieth  not^feeketh  not  her  own,  is  not 
eafily provoked,  but  is  eafy  to  be  intreatedy 
thinketh  no  Evil,  beareth  all  things,  be- 
lieveth  all  things,  hopeth  all  things,  en^ 
dureth  all  things. 

Thus  if  we  think,  and  thus  act,  we 
fhall  indeed  ihew  ourfelvcs  to  be  every 
way  worthy  of  our  Defcent,  and  duly 
mindful,  not  only  of  the  Advantage  we 
receive  from  thence>  but  of  the  Obliga- 
tions alfo  which  are  on  that  account 
incumbent  upon  us  j  even  the  Obliga- 
tions of  adorning  our  facrcd  Parentage 
by  an  anfwerable  Sandity  of  Behaviour, 
and  of  diftinguifliing  ourfelves  as  much 
by  an  Inherent  and  Habitual,  as  wc  are 
alreaidy  diftinguilh'd  by  an  External  and 

Relative 


before  the  Sons  of  the  Clergy.  277 

Relatl've  Holiiiefs.     This  was  what  I,  in  SERM. 
the  Second  place,  proposed  to  confider.      Vlli.  J 

II.  We  ftand  in  the  ncareft  Relation 
to  them,  who  flood  in  the  ncarcfl:  Rela- 
tion to  God,  and  who  were  on  that 
account,  oblig'd  to  be  holy  even  as  He 
is  holy :  to  imitate  every  way  as  far  as 
human  Infirmity  would  lufFer  them,  the 
Apofthy  and  High-Trieji  of  their  Tro- 
feffion-,  who  was  holy-,  harmlefsy  tinde- 
fledy  fepar  ate  from  Sinners.  Some  fharc 
of  their  Obligations  defcends  to  Us  5 
who,  partaking  of  the  Root  and  Fatnefs 
of  the  Olive  Tree,  whereof  we  boafl:  to 
be  the  Branches,  ought  aifo  to  produce 
the  Fruits  of  it. 

The  Sons  of  Servants  do  in  a  pecu- 
liar manner  belong  to  Him,  whofe  Ser- 
vants their  Fathers  were :  at  his  Will, 
and  in  his  Interefls,  they  ought  entirely 
to  be.  We  therefore  being  born  of 
Parents,  who  were  employ 'd  in  the  holy 
Fundions  of  God's  Family,  the  Church, 
and  were  dedicated  to  his  immediate  Ser- 
vice J  ought  to  look  upon  ourfelvcs  as 
T  3  parci- 


^7%  A  Sermon  Treach'd 

SERM.  particularly  devoted  to  the  Honour  and 
^^^^-    Intercds  of  their  and  our  great  Matter : 

^''^''^''^  The  Caufe  of  Religion  and  Goodnefs 
(which  is  the  Caufe  of  God)  is  Ours  by 
Defcent,  and  we  are  doubly  bound  to 
cfpoufe  it. 

As  our  Advantages  towards  pradlifuig 
and  promoting  Piety  and  Virtue,  were 
greater  than  thofe  of  other  Men  j  fo  will 
our  Excufe  be  lefs,  if  we  negled  to  make 
ufeof  them.  We  cannot  plead,  in  Abate- 
ment of  our  Guilt,  that  we  were  ignorant 
of  our  Duty,  under  the  PrepolTellion  of 
III  Habits,  and  the  Biafs  of  a  wrong  Edu- 
cation :  hi  all  thefe  Inftances,  the  Pro- 
vidence of  God  remarkably  favoured  us: 
Early  were  our  Minds  tindur'd  with  a 
diftinguilhing  Senfe  of  Good  and  Evil  5 
early  were  the  Seeds  of  a  Divine  Love, 
pnd  holy  Fear  of  offending,  fown  in  our 
Hearts.  If  therefore  our  Improvements 
be  not  anfwerable  to  fuch  Beginnings, 
li'^^fall  a^isijay  after  tafting  of  the  Hea- 
venly Gift-,  and  the  good  Word  of  God,: 
and  the  lowers  of  the  World  to  come  > 
how  Criminal  muil  fuch  a  Defedion  be, 

and 


before  the  Sons  of  the  Clergy.  279 

and  how  terrible  the  Condemnation  with  s  E  R  M. 
which  it  is  attended?  VIII. 

*  St.  Chryfoflomey  in  his  admirable  ^-'^v^^-' 
Treatifc  of  the  Prieftliood^  obferves,  not 
only  that  the  Expiation,  appointed  for 
the  Sin  of  the  High-Prieft,  was  equal  to 
that  which  was  prefcrib'd  for  the  whole 
Congregation  5  but  that  even  the  Chil- 
dren of  Priefls  (fuch,  whofe  Sex  permit- 
ted them  not  to  minifter  at  the  Altar) 
were,  by  the  Levitical  Law,  to  be  pu- 
nifh'd  more  feverely  than  any  other  Of- 
fenders in  the  fame  kind  were :  Not, 
fays  he,  that  the  Offences  were,  in  their 
own  Nature,  unequal  5  but  thofe  commit- 
ted by  the  Children  of  Priefts  were  aggra- 

•  Ai*^«i  |8^(^.•/u^^^'  [5  0isr]  'in  ti  a'/jafTtifxnTcty  f^i^^ttct 
-rtW^  ixtixtntt  Ti,uctQ/i!tr,  ot«i'  -us-o  ^uT?  iipiuf  -ynTc/.i,  J} 
Jt«p  \Tsi  tui  i<hmiiiy  "f&Txt'iii  TOira&'Tjtii  vTrtf  tuy  U^iw 
taifvJ-y*^  fiv  dunur,  o<fIw  us-i^  fra.ms  t5  Aas  f .  Tou-ro  4-  Lev.  iv. 
^  ou'Jt*  'itipot  inXtuirit  is-n,  i  on  /uii^ofi^  /?8K9»/«f  Jt/Ta/ 5. 
f^  ToiT  iipimt  TfeojV-«*To(,  j^  ToTa'/T/tf,  •  o<r»f  ofjLtiu  Ta*  n-sevTisr 
XmoiT.  M«/^*»>-  3  ivK  ay  i<fuh,  ii  ^um  ;^;aMWT«/i«  rr,  X^htrrJTtfix 
•J"  j,'v«Ta/  o»'  ▼»  ^if'oit,  aWa  Tn"  a^iu.  toC  Ti\f*rjevrcc  ujtii 
Ufittt    (i*fJt^<t-         Kcti    ti     \iym     ti^    "Av/fac    ttu:    riy    ;^,^ 

T«  Up(iKrt>'»luj  \5j.of,    Ofxut  J)(t     td'    fTUT^txiY     aii'uy.x    tcui  auTw'V 
diyxftMfA. ^TUf    vohv    'mkftrifHV    xkfixwai    liv    tty.opidv  J^       Te  £? 

Chryf,  Tfspi  'i'.M-ff.  p.  50.  Ed.  Sav.  '       '  ■Dcu...>^if, 

T  4-  vatcd, 


^80  A  Sermon  Treach'd 

SERM.  vated,    l\^  to  Ua,r^}clv   a^lodfj^g.,   by  the 
VIII.    Dignity  of  their  Parents.     The  very  Re- 
^-'^^''^^^  lation  which  thofe  Children  bore  to  the 
Priefthood,   contributed  to  enhance  their 
Guilt,  and  increafe  their  Punifhment. 
Rom.  xii.      /  iyefeech  Ton  therefore-,  Brethren-,  by 
the  Mercies  of  God,  that  ye  prefent  your 
Bodies  and  Souls  a  living  Sacrifice,  Holy 9 
Acceptable  unto  God,  which  is  your  Rea- 
Phii.  iv.  finable  Service.     Whatfoever  things  are 
'  true,  whatfoever  things  are  honeji,  what- 

foever things  arejufl,  whatfoever  things 
are  pure,  whatfoever  things  are  lovely, 
whatfoever  things  are  of  good  report  5  if 
there  be  any  Virtue,  if  there  be  any  ''Fraife, 
think  on  thefe  things.  Thofe  things 
which  Te  have  both  learned,  and  receiv- 

Heb.  xiii.  ed,  and  heard,  and  feen,  do. Remem^ 

^'  bring  them  which  have  had  the  Rule 

over  you,  (both  as  your  Natural  and  Spi- 
ritual Parents)  whofe  Faith  follow,  con- 
fleering  the  End  of  their  Converfation. 

Many  are  the  Enemies  of  the  Prieft« 
hood  J  and  of  You,   for  the  fake  of  it. 
They  are   diligent   to  obferve  whatever^ 
may  cither  nearly  or  remotely  blemifh 

it*i 


before  the  Sons  of  the  Clergy.  aSi 

it;  and  ready  to  impute  to  the  Order  SERM, 
itfelf,  the  faulty  Condua  of  thofe  who     VIII. 
owe   their  Birth  and  Education   to  it;  '^^V^'^ 
that  fo  they  may  wound  Religion  through 
the  Sides  of  its  moft   profefs'd  Servants 
and  Followers.     Let  not  any  of  us  fur- 
nifh  their  Malice  with  Objections,  or  give 
an  Edge  to  the  Weapons   which   they 
ufc    againfl:   us,    by    fo  living    as    mif- 
becomes  our  holy  Stock.     The  Sacred 
Office  can  never  be  hurt  by  their  Say- 
ings, if  it  be  not  firft  reproach'd  by  our 
Doings.    Since  the  Eyes  of  Men  are  upon 
us,  fmce  they  mark  all  our  Steps,  and 
watch  our  Halttngs,  let  a  Senfe  of  their 
Infidlous  Vigilance  excite  us  fo  to  behave 
ourfelves  in  all  the  Offices  of  Life,  and 
in  all  the  Duties  of  our  feveral  Stations, 
that  They,  who  feek  Occafion-,  may  not 
only  not  fnd  Occafion  againfl:  us,    but 
may  find  alfo  what  they  do  not  feek, 
even  a  Convidlion  of  the  mighty  Power 
of  Chriftianity    towards    regulating   the 
Paffions,  and  fandifying  the  Natures  of 
Men.     So  fhall  we  defeat  their  Malice, 
^nd  draw  Good  out  of  Evil  3  fo  Ihall  we 

bcft 


2  82  A  Sermon  "T reach d 

SERM.  befl:  put  in  pradice  that  noble  Inftancc 
VIII.  of  Charity,  that  Divine  LefTon  of  loving 
^"^'''*'^^^  Enemies,  which  our  Religion  hath  taught 
us;  fo  Ihall  we  moft  nearly  trace  the 
Example,  which  he,  of  whofe  Retinue 
and  Houfliold  we  are,  hath  fet  us,  of 
blejjing  them  that  curfe  us,  and  doing 
good  to  them  that  defpitefully  ufe  us. 

It  might  be  expeded,  that  among  the 

Sons  of  the  Clergy  themfelves,  not  One 

of  this  Character  fhould  ever  be  found. 

Rom. }.    But  they  are  not  all  Ifrael,  that  are  of 

^'  '^'       Ifrael ;  neither  becaufe  they  are  the  Seed 

<?/*  Abraham,  are  they  all  Children.  There 

Proy.Kxx.  is  a  Generation  that  curfeth  their  Father y 

^'^'         and  doth  not  blefs  their  Mother.     Te  are 

clean,  (faid  our  blefled  Lord,  even  of  the 

John  xiii.  Apoftlcs)  but  not  all,  for  he  knew  who 

'*^'  "  ■    jhould  betray  him.    When  fuch  Inftanccs 

happen  of  Men,  fprung  from  the  Loins 

of  Levi,  and  yet  Enemies  to  the  Tribe, 

their  Rage  and  Malice  is  ufuaily  exceed- 

in2:  sreat  j  and  it  is  natural  that  it  fhould 

be  fo :  For  a  revolted  Chriftian  is  worfe 

than  a  mere  Heathen ;  and  thofe  among 

Chriftians,  who  have  been  beft  educated 

and 


before  the  Sons  of  the  Clergy-  285 

and  principled  in  their  Youth,    if  they  SERM. 
once  break  through  fuch  Reftraints,  grow     ^^^^• 
wicked   in  Proportion   to   their   former 
Advantages  5  waxing  worfe  and  worfe  j  ?--'^J"'* 
deceiving^  and  being  deceived h  till,   by 
the  juft  Judgment  of  God,  they  arrive  at 
the  utmoft  pitch  of  Impiety.     God  be 
thanked,  fuch  Apoftates  are  few,  and  do 
always,  fooner  or  later,  meet  with  the 
juft  Reward  of  their  Apoftacy,   in  this 
Life,  a  General  Deteftation  ! 

Let  us  turn  our  Eyes  from  fuch  dif- 
pleafmg  Objeds,  and  proceed,  in  the 

III^  and  laft  place,  to  take  a  View  of 
the  Bleffmgs^  which  have  attended  the 
Sons  of  a  married  Clergy  5  and  will,  I 
doubt  not,  flill  attend  them,  if  they  live 
anfwerable  to  their  holy  Birth  and  Edu- 
cation, 

From  the  Dawn  of  the  Reformation  to 
this  Day,  it  is  eafy  to  obferve  the  various 
and  vifible  Interpofitions  of  God's  Provi- 
dence, in  behalf  of  thofe  who  waited  at 
his  Altar,  and  their  Children  andDefccn- 
dants.     Kings  haye  been  rais'd  up  to  be 

their 


284  A  Sermon  Tr each' d 

SERM.  their  Nurfing-Fathers,  and  Queens  to  be 
^^^^'  their  Nurfmg  -  Mothers  5  under  whofe 
Shadow  and  Encouragement  they  have 
refted  and  profper'd.  While  the  Monarchy 
flourifh'd,  thefe  faithful  Servants  of  God 
and  the  King  wanted  not  a  Prote£tor ; 
when  it  funk,  they  fell  for  a  time ;  when 
it  rofe,  they  reviv'd  with  it.  God  put  it 
into  the  Heart  of  one  of  our  Princes,  to- 
wards the  Clofe  of  her  Reign,  to  give  a 
Check  to  that  Sacrilege,  which  had  been 
but  too  much  wink'd  at,  in  the  former 
Parts  of  it.  Her  Succeflbr  pafs'd  a  Law, 
which  prevented  abfolutely  all  future 
Alienations  of  the  Church  Revenues. 
The  Royal  Martyr  took  fome  excellent 
Steps  towards  making  a  more  equal  Di- 
ftribution  of  thofe  Revenues  between  the 
prefent  Poflefibrs,  and  fuch  as  were  to  fuc- 
ceed  them.  His  Son,  a  Gracious  Prince, 
pity'd  the  Wants,  which  the  Great  Re- 
bellion had  caus'd  or  increas'd  among 
the  Widows  and  Children  of  Clergymen  ; 
and,  in  order  to  provide  a  Supply  for 
their  prefent  and  future  Neceflities,  ercd- 
cd  that  Corporation  of  Charity,  to  which 

the 


before  the  Sons  of  the  Clergy.  ±t$ 

the  Perfons,    compofing  this  Aflembly,  SERM. 
generally    belong  5    fome   as    the  happy     ^^^^' 
Objeds,   others  as  the  worthy  Diredors  ^"''^*^*^ 
of  it,  or  generous  Bcnefadors  to  it  5  All 
I  hope,  as  hearty  Well-wifhcrs,  Encou- 
ragers,  and  Friends.     But  to  Her  prefent 
Majefly  we  owe  the  greateft  Shower  of 
Royal  Bounty,   that  ever  fell  from  the 
Throne  :  even  a  gracious  Rairiy  which,  Pfalm. 
by  her  means,  God  fent  on  his  Inker i-     ^'^' 
tance-,  andrefrejh'dit  when  it  was  weary* 
Her  Bleffings  have  prevailed  above  the  Gen.  xlix. 
Blejfings  of  her  Progenitors  s  and  have,  ^  ' 
we  truft,  the  Foundation   of  yet  more, 
and   greater,   which   God,   in   his  good 
time  will  bellow,  when  we  have  quali- 
fy'd  ourfelves  for  them  by  a  Right  Ufc 
of  thofe  we  already  enjoy. 

Only  let  us  not  murmur,  if  he  nl^w 
and  then  ftop  the  Current  of  his  Mercies, 
if  he  hide  his  face-,  as  it  were-,  for  a  mo- 
ment:, and  fufFer  Evil,  and  not  Good,  to 
lay  hold  of  us.  Both  are  in  his  Power, 
and  he  difpenfcth  both  with  equal  Wif- 
dom  and  Tendernefs ;  and  both  fhall 
alike   turn  to  the  Advantage  of  thofe, 

who 


2$ 6  ^Sermon  Treach'd 

SERM.  who  have  the  Skill  to  make  ufe  of  themJ 
VIII.    Wherefore,  in  the  T>ay  ofTrofperity,  be 

Ecci.  vii.  Joyful i  but  in  the  'Day  ofAdverfity-,  Con- 

*+•  fider :  God  alfo  hath  fit  the  one  ovet 
againfl  the  other,  to  the  end  that  Man 
^otild  find  nothing  after  him\  to  the  end 
that  Man,  not  knowing  what  fhall  hap- 
pen next,  or  how  foon  it  may  happen, 
Ihould  neither  be  too  much  elated  by  the 
one,  nor  dejeded  by  the  other.    God  hath 

2  Sam, vii.  indeed,  fometimes  chaflened  us  with  the 

'   ^*     Rodof  Men,  and  with  the  Stripes  of  the 

Children  of  Men  i   but  his  Mercy  hath 

Eccius.  fiot  departed  away  from  us.  The  Lord 
will  never  leave  ojf  his  Mercy,  neither 
foall  any  of  his  Works  period  -,  neither 
will  he  abhor  the  Pojlerity  of  his  Ele£i  : 
and  the  Seed  of  them  that  love  him,  he 
will  not  'take  away. 

Be  Ye  not  therefore  wearied  and 
faint  in  your  Minds.  The  Order  to  which 
you  belong,  and  even  the  Eflablifhment 
on  which  it  fubfifts,  have  often  been  ftruck 
at,  but  in  vain  5  ftill  every  Blow  that 
was  aim'd  at  Them,  mifs'd  of  its  EfFed, 
and  produc'd  Events  contrary  to  the  in- 
tention 


before  the  Sons  of  the  Clergy.  ^^7 

tention  of  thofe  who  direaed  It.  Many  SERM. 
remarkable  Inftances  of  this  kind  there  VIII. 
have  been  ;  the  time  would  fail  me,  fhould 
I  attempt  to  number  them  :  But  one  there 
is,  which  ought  not  to  be  pafs'd  over,  be- 
caufe  it  will  adminifter  Refledions  of  a 
very  encouraging  Nature,  and  very  appo- 
fite  to  the  Defign  of  this  prefent  Solem- 
nity. 

When  Marriage,  at  the  Reformation, 
was  firft  allow'd  to  the  Clergy  of  this 
Kingdom,  there  is  no  doubt,  but  that 
fome  who  then  fat  at  the  Helm,  and 
gave  no  good  Proofs  of  any  real  Regard 
for  Religion,  intended  it  as  a  Politick  i 
Device  to  lefTen  their  Intereft,  ^vA  keep 
them  low  in  the  World.  And  yet  fo  has 
God  order'd  Matters,  that  even  from 
hence  many  lignal  Advantages  have  re- 
dounded to  our  Church  j  fome  of  which 
I  fhall  fo  far  prefume  upon  your  Patience, 
as  to  lay  before  You. 

And  firft,  feveral  Temptations,  under 
which  the 'Pf?/'///;  Clergy  lay,  towards  em- 
bracing an  Intereft  diftind  from  that  of 
their  Country,  are  by  this  means  effedu- 

ally 


a  s  $  A  Sermon  Treach'd 

SERM.  ally  remov'd ;  and  all  urieafy  Jealoulie^ 
vui.  of  our  Riches,   Greatnefs,   Power,   and 

^■^^i'^^'^  Union,  are  in  good  meafure  abated* 
And  this,  in  Times,  when  even  the  di-^ 
minifh'd  Revenues  and  Privileges  of  the 
Church  are  look'd  upon  with  a  fufpieious 
Eye,  is  fome  Advantage  to  her;  as  it 
gives  her  leave  to  enjoy  thofe  poor  Re-^ 
mains  of  Ancient  Piety,  which  fhe  pof* 
feffes,  without  that  Envy  and  Ill-will  which 
would  otherwife  attend  them.  Little  Rei- 
fon  there  is  (God  knows)  to  envy  her  on 
this  account :  for  notwithftanding  the 
large  Incomes  annex'd  to  fome  few  of  her 
Preferments,  I  will  be  bold  to  fay,  and 
do  not  doubt  but  to  prove,  that  this 
Church,  in  proportion  to  the  Numbers 
of  its  Clergy,  hath  in  the  whole,  as  little 
to  fubfift  on,  as  aim  oft  any  even  of  thofe 
Proteflant  Churches,  which  are  thought 
to  be  moft  meanly  provided  for.  How- 
ever, fmce  this  Little  is  by  fome  thought 
too  much,  and  vain  Jealoufies  of  our 
Strength  and  Power  are,  on  this  account, 
entertained  or  pretended ;  'tis  well  that 
thcfe  Apprehenfious  are  qualify 'd  by  a 

Scnfc 


before  the  Sons  of  the  Clergy.  28  s? 

Senfe    of  our   Marriage  Circumftances,  serm. 
which  even  They,    who  are  pleas'd  to    VIIL 
think  us  under  no  other  Tye  to  the  true  ^""^^'^^ 
Intereft  of  our  Country,    will  allow  to 
be  an  efFedual  Curb  upon  us.  They  who 
marry,  give  Hoftagcs  to  the  Publick,  that 
they  will  not  attempt  the  Ruin,   or  di- 
(turb  the  Peace  of  it ;  fuice  in  the  Pub- 
lick  Safety  and  Tranquillity,  that  alfo  of 
their  Wives  and   Children,  that  is,    of 
their  Nearell   and  Deareft  Relations,    is 
involved,  according  to  thofe  remarkable 
Words  of  the  Prophet  Jeremy ^  directed 

to  the  Jews  in  Babylon. Take  ye  Jer.  xxix. 

Wives y  fays  he,  and  beget  Sons  and^'"^' 
^Daughters,  and  take  Wives  for  your 
Sons,  and  give  your  daughters  to  Huf- 
bands,  that  they  may  btar  Sons  and 
daughters,  that  ye  may  be  increasd 
there,  and  not  diminijh'd :  And  feek  the 
Teace  of  the  City,  whither  I  have  can[ed 

you  to  bt  carried. For  in  the  Teace, 

thereof P". ill  I'e  have \Peace. 

By  this  Means  alfo  the  foul  Impuri- 
ties, that  reignd  among  the  unmarried, 
efpecialiy  the  MonklQ-i  Clergy,  and  tJie 

Vol.  11.  U  fcan- 


S90  -^  Sermon  Treach'd 

SERM.  fcandalous  Reflexions   which  fell  upon 
vin.    the  whole  Order  on  that  account,  have 
been  prevented.     'Tis  true,  thefe  Enor- 
mities have  been  thought  more  and  grea- 
ter than  they  really  were.     'Twas  the  In- 
tereft  of  thofe,   who  thirfted   after   the 
Pofleflions  of  the  Clergy,  to  reprefent 
the  PoflelTors  in  as  vile  Colours  as  they 
could ;  and  many  of  thofe  poor  People 
were,  doubtlefs,  frighten  d,  and  betray 'd 
into  falfe  and  difadvantageous  Confeili- 
ons;  the  general  Prejudices  of  the  Time 
falling  in  with  thefe  Accounts,  and  pro- 
curing  them    an  Univerfal  Reception  5 
and  our  Hiftorians  taking    them    after- 
wards  upon  Truft,   as   their  Credulity, 
Lazinefs,  or  Partiality  led  them.     How- 
ever after  all  the  Abatements  that  can  be 
made,  there  was  too  much  Truth  in  fome 
of  thefe  Reprefentations ;   fo  much   as 
brought  the  whole  Funftion  intoDifgrace ; 
and  made  the  Offering  of  the  Lord  to  be 
abhor fd.    And  it  is  plain,  that  the  Cure 
of  this  Evil  is  one  of  thofe  many  Blef- 
fings,  which  have  arifen  to  our  Religion, 
and  Church,  from  a  married  Clergy. 

Another 


before  the  Sons  of  the  Clergy.  291 

Another  i'&,  that  great  Numbers  of  serR!J 
Men  defcended  from  them,  have  been  viii. 
diftributed  into  all  Arts  and  Profeflions,  ''•'^'^'^^ 
all  Ranks  and  Orders  of  Men  amongft 
us  5  and  have,  by  the  Blelling  of  God 
upon  their  Induftry,  thriven  fo  well,  and 
rais'd  themfelves  fo  high  in  the  World, 
as  to  become  in  Times  of  Difficulty,  a 
Protedion  and  a  Safeguard  to  that  Altar 
at  which  their  Anceftors  minifter'd.  And 
I  queftion  not,  but  that  there  are  many  here 
this  Day,  who  will  have  the  fame  Suc- 
cefs  in  the  World,  and  will  make  the 
fame  Ufe  of  it*  We  may  fay  to  our 
Country-men,  as  Tertullian-,  in  his  Apo- 
logy, did  to  the  Romans j  Hefterni  fumus, 
cJ"  vejira  omnia  implevimus,  Urbes,  In- 
fulas,  Cajieilaj  Municipia,  Conciliabula^ 
Caftra  ipfa^  Tribus,  ^ecuriaSj  ^alatiumy 
Senatiim-,  Forum,  [c.  37.]  We  the  Sons 
of  the  Clergy,  are  but  of  yefterday,  as 
it  were ;  and  yet  the  Country,  the  City, 
the  Court,  the  Army,  the  Fleet,  the  Bar, 
the  Bench,  and  the  Senate  Houfe  itfelf, 
hath  had,  and  dill  hath  a  large  Share  of 
us:  Men  often  famous,  often  highly 
U  2  Ufeful 


"z92  ^A  Sermon  breach' d 

SERM.  Ufeful  in  their  Generations  j  Ufeful  in 
VIII.  their  Publick  and  in  their  Private  Capa- 
^'^^  cities;  Ufeful  to  their  Country,  and  Ufe- 
ful to  the  Church ;  being  an  Honour 
and  a  Support  to  that  Order  from  which 
they  defcended.  The  Lot  of  the  Sons  of 
the  Clergy  in  this  cafe,  is  like  that  of 
the  Sons  of  Levi,  of  whom  it  was  faid 

Gcn.xHx.  ^ —  /  will  droide  them  in  Jacob,  and 
fcaUef  them  in  Ifrael.  This  Difperfion  of 
that  particular  Tribe  among  the  reft  of  the 
Tribes,  was  intended  as  their  Punifhment, 
but  prov'd  in  the  Event,  and  in  many 
Refpeds  a  great  Blelling,  both  to  them 
and  to  the  whole  Jewish  Community. 

Again,  even  the  Secular  Cares  and 
Avocations  which  accompany  Marriage, 
have  not  been  without  their  Advantages ; 
inafmuch  as  the  Clergy  have  by  this 
Means,  been  generally  furnifh'd  with  fome 
meafure  of  Skill  in  the  common  Affairs 
of  Life,  have  gain'd  fome  Infight  into 
Men  and  Things,  and  a  competent  Know- 
ledge of  (what  is  caird)  the  World:  A 
Knowledge  to  which  moft  of  the  Or- 
der, while  under  the  Obligations  of  Ce- 
libacy 


before  the  Sons  of  the  Clergy\  293 

libacy,  were  great  Strangers.   And  of  this  SE  RM. 
kind  of  Knowledge  they  have  made  ad-    viii. 
mirablc  Ufe  in  their  Profeflion,  towards  '^''^^^^^ 
guiding  and  faving  Souls  j  for  it  has  en- 
abled them  to  preach  to  their  Flocks  after 
the  mod  rational  and   convincing,   the 
moft  apt  and  fenfible  majmer,   rightly  2  Tim.  ii. 
dividing  the  JVord  of  Truth y  like  Work- 
men  that  needed  not  to  be  ajham'd  s  and 
fo  explaining  and  applying  the  General 
Precepts   of   Morality  containd   in   the 
Gofpel,  as  that  the  Confclences  of  thofe 
to  whom  they  addrefs'd  their  Do£trinc, 
fhould  readily  bear  Witnefs  of  the  Truth, 
and  feel  the  Power  of  it.     Tis,  perhaps, 
for  this  Reafon,  among  others,  that  our 
pradical  Divinity   is  allow'd  to    excel  5 
and  to  be  as  found  and  affeding,  as  that 
of  our  Popiflf  Neighbours  is  flat  and  un- 
cdifying.     For  he  that  preaches  to  Man, 
fhould  underji and  what  is  in  Man-,  to  fuch 
a  degree  as  is  requifite  to  qualify  him  for 
the  Task :  And  that  Skill  can  fcarce  be 
duly  attain'd  by  an  Afcetick  in  his  So- 
litudes, or  a  Monk  in  his  Cloyfier.  I  fpeak 
the  Senfc  of   St.  Chryfofiome  •■>  who  as 
y  5  great 


2p4  A  Sermon  breach d 

SERM. great  a  Lover  and  Recommender  of  the 
VIII.  Solitary  State  as  he  was,  declares  it  to 
be  no  proper  School  for  thofe,  who  are 
to  be  Leaders  of  Chrift's  Flock,  and  the 
Guides  of  Souls  *  j  and  thinks  fuch  Per- 
fons  beft  qualified  for  the  Paftoral  Charge, 
who  to  Innocence  of  Life  have  joined 
fo  much  Worldly  Experience  and  Pru- 
dence, as  may  enable  them  in  the  Courfe 
of  their  Miniftry,  to  addrefs  themfelves 
to  Men  in  a  way  fuited  to  their  feveral 
Exigencies  and  Tempers,  to  their  various 
JLanks,  Conditions  and  Charadersf.     I 

need 

*?)  ioixi^aa-ii/ —— 'O  -jS  cie5icrS«\-  roaeuiryji;  utcoXoujH)!  oi- 

•^^S^/wiawjrf,,   f^  ci   iav^ne  Ji|c(i'y«'-'  '^'oAA?),  xcii/   (lAeystAr/?  ^ 

XHocq  Siwot;Ajeu<;  'Z^yJttIh    p./^©-  »    fAt:<gpv    to    d-yvj/j-jx^oy, 
"Ora,v  3    o^Q  «J  ji^'Seicci  ^   ^nx.iio{ce,<;,  <S  -w    roihruv  )^oym^ 

<crxXi*ifi}ct,<;   «f   T«?    ecyutiui;    thtsi;   oAiyoy    o'ia.ipcUvov^'   o"»   3 

«)j^?  >^  ^ciXfTToi. •"Orai'  sAQi'trjv  «'?  t«;  esywya?,   uv  fjni 

iMTiiitliiav,  8CC.     UtQA  'liinia-u/j.  p.  48. 


before  the  Sons  of  the  Clergy,  295 

need  not  fay,  what  Advantages,  in  thissERM, 
refped,  belong  to  a  married  Clergy,  par-     ^^^^' 
ticularly  to  thofc  of  the  Church  of  Eng-  ^^^^^'^^ 
land. 

Nay  farther,  the  married  State  of 
Parochial  Paftors  hath  given  them  the 
Opportunity  of  fetting  a  more  exad,  and 
univerfal  Pattern  of  Holy  Living  to  the 
People  committed  to  their  Charge,  and 
of  teaching  them  how  to  carry  themfelves 
in  their  fcveral  Relations  of  Husbands 
and  Wives,  Parents  and  Children,  by 
Domeftick  Patterns,  as  well  as  by  Pub- 
lick  Inftrudions.  By  this  Means,  they 
have,  without  queftion,  adorn  d  the  Go- 
ipel,  glorify 'd  God,  and  benefited  Men, 
much  more  than  they  could  have  done  in 
the  devouteft  and  ftrideft  Celibacy.    And 

yiwMKxq  i'x;*"'"'*    *^  'CTiuSixq  T^i^ndi,   ^  Be^TTov^g   icex.%. 
7na-i,  ^  cv  Svujx?Hc(4<;  iiat,  TaowXav  ecuriv  Vt)  Set,      TIovkIXov 

^V9«v  11)  oiJL«  f^  euu^tj^v '  ■  Tlec/tac  j  rcujToc.  rx  2)l^<popgi 

^o^ijv.  Ibid,  p.47< 

U  4  their 


2-96  A  Sermon  Treach'd 

s  E  R  M.  their  Ufefulnefs  in  this  refped  to  others> 
VIII.    hath  not  been  without  fome  Advantage 
^'^'^^'^  to  themlclvcs  5  it  hath  rais'd  the  Credit 
of  the  Order,  and  promoted  the  Reve- 
rence that  is  juftly  due  to  it. 

Let  me  add  one  Inftance  more,  where- 
in tlie  Marriage  of  tlie  Clergy  hath  re- 
dounded to  tlieir  Honour ;  inafmuch  as  it 
affords  a  remarkable  Argument  of  God's 
particular  Providence  towards  them  and. 
their  Families.       For,    confidering    the 
chargeable  Methods  of   their  Education, 
iheir  numerous  Ifllie,  and  fmall  Income  j 
confidering  the  Expences  incumbent  upon 
them,  in  point  of  Hofpitality,  and  Cha- 
rity,   and  the  Proportion  (the   at   leaft 
equal  Proportion)  they  bear  in  the  Pub- 
lick  Burthens  and  Taxes  5  it  is  next  to  a 
Miracle,   that   no   more  of  their  Chil- 
dren Ihould  want,  and  that  fo  many  of 
them  fliould  be  in  fuch  prolperous  Cir-^ 
cumftances,  as  we  have  good  Reafon  to 
think  there  arc,  even  from  this  Day's  fo- 
kmn  Appearance.     Happy  art  Thou-,  Q 
Deue.       Ifrael.     O  Teople  faved  by  the  Lord,  the 
iixxui.sg.  ^iji^i^ofthy  Helpy  and  who  is  the  Sword 

of 


before  the  Sons  of  the  Clergy.  ^97 

of  thy  Excellency!  and  thine  Enemies  serm. 
Shall  be  found  Lyars  unto  thee.     No  Wed-    viir. 
fon   that  is  formd  againji  thecy   fhall  i^^^iM^ 
profper  i  and  every  Tongue-,  that  jhall  rife  *7- 
againji  thee  in  Judgment,   Thou  (halt 
condemn.     This  is  the  Heritage  of  the 
Servants  of  the  Lord,  and  their  Righ- 
teoufnefs  is  of  Me,  faith  the  Lord. 

However,  dill  one  Inconvenience  there 
is,  with  which  the  Marriage  of  the  Clergy- 
is  too  vifibly  attended,   the  Poverty    of 
fome  of  them ;  an  Inconvenience  which 
is,  as  you  have  heard,  bal  lanced  and  out- 
weiglVd  by  many  iignal  Advantages ;  and 
which  we  are  fo  far   from  diflembling, 
that  we  meet  this  Day,  to  do  every  one 
of  us  fomcwhat  (as  God  hath  enabled, 
and  fhall  incline  us)    towards  removing 
it.     This  is  the  only  fpecious  Objedioii 
which  our  Romifh  Adverfaries  urge  againft 
the  Dodtrine  and  Praftice  of  this  Church, 
in  the  Point  of  Celibacy ;  the  only  Mat- 
ter of  juft  Reproach,  wherein  they  vifibly 
triumph.     Since  other  Arguments  have, 
by  our  Excellent  Writers,  been  wrefted 
out  of  the  Enemyj   Hands,  pity  it   is, 

that 


298  A  Sermon  T reach' d 

s  E  R  M.  that  they  fliould  remain  in  poflTeflion  of 
vni.    xhis ;   that  we  fhould  not  be   able  to 

^'^^'^^^  juftify  our  Reformation  in  every  refped, 
and  to  make  this  Church,  like  the  true 
Spoufe  of  Chrift,  a  glorious  Churchy  hav- 
ing neither  Spot-,  nor  JVr inkle-,  nor  anyfuch 
thingy  that  may  blemifh  her  Luftre,  de- 
form her  Beauty,  and  expofe  her  to  any 
degree  of  that  ungodly  Scorn,  with  which 
proud  and  irreligious  Minds  are  ever  ready 
to  purfue  her.  We  are  not  indeed,  of  our 
fclves,  fufficient  for  this  Work:  How- 
ever, more  may  be  done  by  us  towards 
it,  than  at  firft  we  are  apt  to  imagine; 
if  we  fet  about  it  in  good  earneft,  and 
employ  our  united  Strength  upon  it ;  if 
we  encourage  it  by  our  Examples,  and 
Perfuaflons,  and  by  placing  the  Motives 
to  this  particular  fort  of  Beneficence,  in 
a  proper  Light  before  Thofe,  who  wifh 
well  to  Religion,  have  much  to  beftow 
in  Charity,  and  Hearts  ever  open  and 
ready  to  bcilow  it. 

It  is  faid  of  our  Blefled  Saviour,  (whofe 
Advent  we  nov/  celebrate)  that  he  came 
JLating  and  T^rinking-,  and  that  he  vjcjit 

about 


before  the  Sons  of  the  Clergy.  299 

about  doing  good.     1  join  thefe  two  parts  serm. 
of  his  Charafter,  becaufe  He  himfelf  of-  ,  ^"J- , 
ten   exerted   them   together,    and  made 
ufe  of  the  One,  as  affording  him  fit  Op- 
portunities to  abound  in  the  Other.     He 
difdain'd  not  to  appear  at  great  Tables, 
and  Feftival  Entertainments,  that  he  might 
more    illuftrioufly    manifcft    his   Divine 
Charity  to  the  Souls  and  Bodies  of  Men. 
Let   us,    this   Day,    imitate   his   Exam- 
ple in  both  thefe  Refpefts ;   and  whilft 
we  are  enjoying  the  good  things  of  Life, 
let  us  remember  Thofe  that  want  even 
the  Neceffaries  and  firft  Conveniences  of 
it :  And  remember  them,  as  We  ourfelves 
fhould  have  defired  to  be  remembred,  had 
it  been  our  fad  Lot  to  fubfift  on  other 
Men's  Charity.     They  arc  not  Common 
Objeds,  for  which  I  plead;  nor  are  You 
only  under  the  Ordinary  Ties  of  Huma- 
nity and  Charity  to  relieve  them.     Their 
Fathers  and  Yours  were  Eellow-fervants 
to  the  fame  Heavenly  Mafter,  while  they 
liv'd  ;  nor  is  that  Relation  diflblv'd   by 
their  Death,    but  ought  ftill   to  operate 
among  their  furviving  Children.      And 

blejfcd      ■ 


3po  ^A  Sermon  T reach d 

SERM.  hlejfed  be  He  of  the  Lordy  whoever  a- 

VIII.    mong  you  hath  not  left  (and  (hall  not 

^•"^j^Cy  leave)  off  his  Ktndnefs  to  the  Livingy 

zo.         and  to  the  T^ead ;  but  for  the  fake  of  the 

Dead,  fhall  continue  to  do  good  to  the 

Living ! 

Mgy  God  awaken  the  Minds  of  all 
thofe  of  this  Body,  whom  his  Provi- 
dence has  blefled  with  Abundance,  to 
confider  the  Obligations  they  are  under, 
of  minillring  to  the  Necellities  of  their 
poor  Brethren !  May  he  open  their  Ears 
to  the  Cries  of  the  Orphan  and  Widow, 
\vho  are  Members  of  the  fame  common 
Family,  though  mean  ones,  and  have  a 
Right  to  be  fupported  out  of  the  Incomes 
of  it,  as  the  poor  Jews  had  to  gather  thp 
Gleanings  of  the  Rich  Men's  Harveft! 

There  are  indeed  many  excellent  7«- 
fiitutions  of  Charity  lately  fet  up,  and 
which  dcferve  all  manner  of  Encourage- 
ment ;  particularly  thofe  which  relate  to 
the  careful  and  pious  Education  of  poor 
Children.  An  Admirable  Defign !  which 
hath  met  with  a  deferv'd  Succefs!  and 
piay  it  ftill  go  on  profpering  to  profpcr ! 


before  the  Sons  of  the  Clergy »  3^t 

But  give  me  leave  to  fay,  that,  while  fo  serm. 

VIII. 


many  Orphans  and  Widows  of  Clergy-     ^^^^• 


men  are  deftitute  even  of  Food  and  Rai- 
ment, the  Eyes  of  the  Sons  of  the  Cler- 
gy fhould  chiefly  be  turn'd  on  thefe  Ob- 
jeds,  and  the  greatefl:  Share  of  their  Cha- 
rity fhould  flow  in  this  Channel.  'Tis 
determined  by  the  great  Preacher  of  Cha- 
rity, St.  Paul,  that  Domeftick  Inftances 
of  Beneficence  fhould  take  place  of  thofe 
that  are  Foreign.  As  we  have  Opportii-  Gal.  vi 
nity  (fays  he)  let  us  do  Good  unto  all 
Men  i  efpecially  unto  Them,  that  are  of 
the  Houfbold  of  Faith.     And  again,  in 

thofe  Emphatical  Words, If  duy 

provide  not  for  his  own,  and  efpecially 
for  thofe  of  his  o-jun  Houfey  (the  Words 
are  tko^,  and  timo?,  and  fignify  fuch 
as  have  an  immediate  Relation  to  us,  or 
Dependance  upon  us)  he  hath  denfd  the  i  t 
Faith y  and  is  worfe  than  an  Infidel,  ^' 
An  heavy  Ciiarge,  but  a  true  one!  for 
Infidels  always  walk'd  by  this  Rule,  and 
according  as  Men  flood  more  or  lefs 
nearly  related  to  them,  by  Natural  or 
Political  Ties,   made  them  more  or  lefs 

the 


im.  V. 


302  A  Sermon  breach* d 

5  E-R  M.  the  Objects    of  their   CompafTion   and 

'^^"-    Bounty.     And  thus,  therefore,  fpeaks  a 

cic.  de     Wife  Heathen  5  Optime  Societas  Homi- 

?^«^i6'   ^^^Conjun6fioqifervabitur,  fly  ut  quifqi 

erit  conjiinB'tJJimuSy  it  a  in  eum  Benigni^ 

tatis  piurimum  confer etur.     There  is  a 

Mixture  of  Charity  and  Juftice,  in  this 

Proceeding ;  and  the  One  of  thefe  ferves 

to  lieighten  and  beautify  the  Other. 

The  Abundance  of  many  of  thofe, 
before  whom  I  ftand,  is,  I  doubt  not, 
owing  to  the  Church  j  I  do  not  mean  to 
the  Revenues  of  it ;  (for  the  Inftances  of 
great  Fortunes  rais'd  from  thence,  fince 
the  Reformation,  are  but  Few  ;  and  God 
forbid  there  fhould  be  many ! )  but  to 
the  pious  Care,  that  their  good  Fatliers, 
more  nearly  fenfible  of  their  Obligations 
in  this  Refped  than  common  Parents, 
took  of  their  Education ;  and  to  the  re- 
ligious, thriving  Principles,  which  they 
inftill'd  into  them^  and,  perhaps,  to  the 
immediate  Blefling  of  God,  upon  their 
honeft  Induftry  and  Labour,  on  the  ac- 
count of  the  very  Stock  from  which  they 
came.  Into  that  Church,  therefore,  (hould 

their 


before  the  Sons  of  the  Clergy.  303 

their  Abundance,   when   it   flows  over,  serM. 
regularly  empty   itfelf,    and  refrcfh   the     "^^l^- 
Bowels  of  fome  of  their  poor  Brethren.  Eccles.i.7. 
All  the  Rivers  (fays  Solomon)  run  into 
the  Sea :  unto   the  ^lace  from  whence 
the  Rivers  came,  thither  they  return  a- 
gain.       Let   us  govern   our    Charitable 
Diftributions  by  this  Pattern,  which  Na- 
ture hath  fet  us,  and  maintain,  in  like 
manner,  a  mutual  Circulation  of  Benefits 
and  Returns ! 

So  will  this  excellent  Charity  make 
larger  and  quicker  Advances,  than  it  hath 
hitherto  done ;  fo  will  it  recommend 
itfelf  to  others,  who  are  not  of  our  Body, 
and  who,  how  well  foever  difpos'd  they 
may  be  towards  the  Order,  do  not  think 
they  are  concern  d  to  take  more  Care  of 
us,  than  we  take  of  ourfelves  5  fo  will 
the  only  plaufible  Objedion  of  the 
Church  o^  Rome  againft  a  married  Clergy, 
in  due  time,  vanifh,  when  another  Ge- 
neration of  Men  fhall  fee  this  Charity, 
in  Conjundion  with  the  Royal  Bounty, 
extending  itlelf  to  the  Wants  of  as  many 

^s  have  need  of  it. 

Which 


304  A  Sermon  breach' d,  &c^ 

SERM.  Which  that  it  may  do,  God  of  his 
viiL    Infinite  Mercy  grant,  thro'  Jefus  Chrift 

Kjy>r^  our  Saviour ;  To  whom,  with  the  Father 
and  the  Holy  Sprit,  be  rendred  all  Might, 
Majefty,  and  Dominion;  now  and  for 
ever. 


CONCId 


C  O  N  C  I  O 

AD 

C  L  E  R  U  M 

LONT>  INENSEM, 
Habita  in 

Ecc/eja  5.  ELPHEGI, 

MA II   XVII.    ^.  1).    MDCCIX. 


Vol.  IL 


X 


Reve- 


306 


Revcreiidis  in  Chrifto  Fratribus, ' 
SlONENSIS   COLLEGII 

S  O  C  I  I  s, 

A  T  Q.U  E 

Ecclefiarum  Londinenfium 
PASTORIBUS. 

/^O  L  L  EG  1 1  noftr't  Fund  at  or  i  hoc 

erat  propojittimy  quod  &  fupremisTa- 

bulls  tejiatum  reliqutty  uty  celebratis  fre- 

quentius  Cleri  Convent ibus-,  permiftifqi 

Confiliis-,  &  Evangelica;  Doftrinae  Veri- 

tati,  &  mutuo  inter  Fratres  Amori  optime 

confuleretur.  Huic  Injlitut  out  fatisfierety 

a  Me  quidem  hac  Condone  tentatum  eft  i 

a  Vobis  autem  effeBum,  cum,  quam  EgOy 

hauftam  e  Sacris  Literis  de  Regum  Jure 

in  Subditos  Sententiam  defendendam  fuf- 

ceper'tnty  eidem  &  Vos-,  fraternis  antmis 

ufquequaq;  confentientes  habuerim.  Retu- 

lit  enim  mihij  qui  turn  Coetui  nofiro  pra- 

/idebat. 


D  E  D  I  C  A  T  I  O*  BOZ 

Jldebaty  Vir  IntegerrimtiSj  tr  adit  am  a  me 
e  fuggefloT)o6irmam  ir  comprobajfe  Vos^ 
&,  tit  in  publicum  exiret,  uno  ore  poftu- 
iaviffe  :  quorum  alterum  cum,  EccleJidS 
noftra,  ^  Reipiiblic£  caufa-,  mihi  ejfet 
gratijjimumy  alter i  certe  non  erat  repug- 
nandum. 

Habete  itaque,  Viri  prxflantiflimi^ 
quam  expeti'vijiis-,  Cojicionem  5  ea  parte 
etiam  quaprius  mane  a  erat,  audi  am  at  que 
abfolutam :  qua  enim,  apagina  20  ufque 
ad^i,  Uncts  induduntur,  cumOrationii 
intra  Hora  unius  fpatium  contrahend£y 
infer  i  non  potent,  ut  jam  Edit  a  accede^ 
rent,  ciiravi.  Hac  autem,  tanquam  Ju- 
dicio  veftro  atq,  Tefiimonio  munita,  Lee- 
tori  minime  exhibeo :  eodem  tamen  filo, 
quo  ea  qua  aitdiviflis,  context  a  cumjJnt, 
iifdem  plane  fundament  is  fubnixa  i  ea- 
ter a  qui  probaverint,  ne  hac  imprcbenty 
non  efl  magnopcre  extimefcendum. 

Faxit  lL)eus,  qua  ajferuntur  a  7iobiSy 
ut  fiabilienda  Tauk  Uo6irina,  ut  tuen- 
da  Regum  T^ignitati,  T^aciq-y  publica 
confervanday  ut  deniq-,  tollendis  iis,  quay 
in  re  omnium  exploratiffima,  non  abfq-, 
X  2  Chrijiiani 


"30S  D  E  D  I  C  A  T  I  O: 

Chrifiiani  nominh  labe,  nunc  gtifcunt-tCon- 
troverfiis^  aliquatenus  inferuiant !  Adifti" 
ufmodi  certe  Lites  fedandas  Vefira  omni- 
um-, FratreSy  ConfenJtOy  ac  communis  folli- 
citudo,  &  valuit  femper-,  &  'valebit  pluri- 
mum :  pr^fertim,  cum  Venerandi  admo- 
dnm  in Chrifto  Tatris  noftri-,  Episcopi 
LoNDiNENsis,  Cur  is  atq-y  Conjiliis 
refpondeat.  ^i£  cum  itafint,  Hortatio 
non  eft  neceffaria-,  Gratulatione  magis 
iitendum  efi.  Liceat  itaq-,  mihi  njerhis 
Ignatianis  Vos  affari  —  To  ^  d^iov^put- 
gov  ufJLcev  TJpia^vri^Qv,    ta  0^5  a^iovy  ^7ag 

dyxiT>i  'Xp^'i^  a^r<xjf. 

Ut  it  a  femper  in  rebus  ad  T^eum  per- 
tinentibus  fentiat'js,  it  a  Chrifiianam  Ve^ 
ritatem  tneamini,  Concordiam  foveatist 
precatur 


Coiifcrvus  vefter  in  Domino 
noftro,  Chrifto  Jcfu, 
Francifctis  Atterbury. 


309 


Rom.  xiii.  i. 

Omnis  Ani?na  Potejiatibus  fubli- 
mioribus  fubdita  Jit, 

CONVENIMUS  hodlerno   die,  SERM. 
Fratres  in  Chrijlo  Reverendiy  Ver-     ix. 
bum  Dei,  didurus  Ego,  Vos    audituri  5  V.'^rv-^ 
quod  contra  decuit  foitafle  ab  uno  aliquo 
c  venerando  hoc  Compresbyterorum  coctu 
dici,  a  me  audiri.  Verum  cum  id  muiieris 
mihi,  a  Viro  optimo  gravillimoqj  deman- 
datum,  ftatuiflem  non  defugere ;  nihil  po- 
tius  faciendum  duxi,  quam  ut  Officia  Ci- 
vium  erga  Principes,  quatenus  ea  Sacris 
Literis  tradita  funt  ac  defcripta,  Vobis  cx- 
poneuem.  Ecquis  cnim  inThcologia,  qua 
mores  fpe(flat,  Locus  feracior  atq;  uberior  ? 
Ecquod  Officii  genus  honeftius  landiulve? 
X  3  Ecquod 


?io  C  O  N  C  I  O 

SERM.  Ecquod  Argumentum    dicendi,    auribus 
IX,     Chriftianis  dignius,  aut  acceptius  ?  quod- 

^'^^'y^^^  que  cum  major!  vel  Rei publico,  vel  Ec- 
clefia;  emolumento  tradari  poflit?  His 
prsiertim  Tcmporibus,  quibus  Opiniones 
de  Regum  Poteftate  per  vim  coercenda 
paflim  in  vulgus  fpargi,  paflim  ab  impe- 
ritis  arripi  videmus ;  ita  ut,  ii  revivifceret 
dcnuoPaulus,  non  minori  nunc  ftudio  a 
Nobis,  ut  opinor,  contenderet,  quam 
quo  olim  Ramanis  prxceperit,  ut  Omnis 
Anim^  Toteftatibus  fublimioribus  fub- 
dita  fit. 

Principes  obfervare,  colere,  vereri; 
iifqj  jufta  imperantibus  omnino  parere,  in- 
jufta  prxcipientibus  non  repugnare  5  hare 
erant,  quas  inter  praccipua  Doftrinas  Chri- 
(lianas  Capita,  quar  quidem  Vitse  bene  a- 
gendx  infervirent,  Difcipulis  fuis  tradi^ 
difl'c  conrtat  primos  Evangelii  dodores: 
idq;  variis  ac  gravibus  de  caufis;  ad^ 
dudos  fcilicct,  partim  argumenti  ipfius 
pondere  atq^  utilitate,  partim  pra^fenfione 
quadam  jam  turn  impendentium  malo- 
rum,  quibus,  vel  jubente,  vel  annuente 
MagiilratUj    affligeiidi   elSrit   Cliriilianii 

quibuf^j 


ad   C  L  E  R  U  M.  311 

quibufq;  ne  nimium  obniterentur,  ne  ob-  s  E  R  M. 
fiftercnr,  Apoftolicis  iftiufmodi   monitis,      IX. 
tanquam  fraeno  aliquo,  erant  mature  co- 
hibendi. 

Inter  eos,  qui  Chriftianx  fe  addix- 
erant  Difciplinae,  non  defuere  quidam, 
gentejudxi,  qui  palam  profiterentur,  Ma- 
giftratibus  Etimicis  niiiil  quicquam  juris 
effe  inPopulumDei.  NonnuUorumetiam 
in  mcntibus  infederat  prava  qua:dam  de 
Libertate  Evangelica  Opinio,  cujus  vi  ac 
virtute  eximi  fe  plane  putabant  ab  omni 
Imperio  humano.  His  Erroribus  occurren- 
dum  eratj  ftrenue*  autem  totifqj  viribus 
propulfandse,  qua:  Ciiriftiano  nomini  baud 
merito  impingebantur  Calumniac,  ob  ex- 
citatas  aliquando  iis  in  locis,  ubi  Clirifti 
Doclrina  turn  fpargi  coeperat,  Turbas  atq; 
Scditiones.  Intererat,  inquam,  Rcligio- 
nisChiriftianaj,  iiasMaculas,  quibus  afpcrgi 
vidcretur,  elui  pcnitusj  has  etiam  Opi- 
niones,  utcunq;  ineptas,  ne  forte  radices 
altius  agerent,  ex  hominum  animis  cvelli. 
Mirandum  itaq;  non  eft,  fi,  in  hac  re  mul- 
tarn  operam  infumerent  Apoftoli ;  priE-v 
cipue  Petrus,  Paulufque,  quos  ipfos  vio- 
X  4  lati 


3IS  C  O  N  C  I  O 

SERMjati   aliquando   erga   Magiftratum   officii 
IX.      reos  efle  conftabat.    Hie  quippe  fummum 

^"^''^  Pontificem  ( ipfum  Reipublicae  Judaicas, 
qua  per  Romanos  licuit,  Moderatorem ) 
jam  turn  de  Tribunali  jus  populo  diccn- 
tem,  convitio  inceflerat ;  llle  fummi  Pon^ 
tificis  Famulo,  qui  prehendendi  Chrifti 
causa  una  cum  cxteris  a  domino  miffus 
eft,  vim  apertam  intulerat,  auremq;  gladio 
amputarat.  Credibile  eft,  hos  Apoftolo- 
rum  principes,  quod  perperam  ab  illis 
fadum  eflct,  ne  forte  in  Exemplum  tra- 
heretur,  Prxceptis  fuis  fedulo  cavifle  5 
tantoqj  vehementius  aiiis  fuafifle,  ne  Ma- 
giftratibus  non  obtemperarent,  quanto  ipfi 
ea  in  re  infignius  peccaflent. 

Utcunque  hsec  fmt,  id  fane  liquet, 
qu£e  ad  hoc  Officii  genus  pertinent  Pra:^ 
cepta,  non  fine  impctu  quodam  atq;  ar- 
dore  animi  ab  iis  proferri.  Pauli  prasfer- 
tim,  ft  quando  hoc  in  argumento  verfe* 
tur,  altius  quodammodo  infurgit  atq;  fe 
erigit  Vox  j  Omnis,  inquit,  Anima  ^Po~ 
Uftattbtis  fuhlmiortbus  fubdita  Jit :  Eo- 
demq;  plane  vigore,  eodem  fpiriui,  a 
primo  iifqj  ad  odavum  hujufce  Capi- 
tis vpficulum  decurrit,  eadem  quafi  At 

poftolicse 


ad  C  L  E  R  U  M.  $ii 

poftolicas  Authoritatis  fiducia  fe  effert  at-  SERM. 
que  fuftentat  ipfius  Oratio.    Non  eji  enim      l^- 
^otejiasy  ait,   niji  a  T^eo ;   qua  autem 
funt,  a  T^eo  ordtnata  funt.     Itaq-,  qui 
refiflitToteJiatu  T>ei  Ordinationi  refiftit: 
^i  autem  rejiftimt,  ipfifibi  damnattonem 
acqummt.     Nam  Trincipes  non  funt  ti- 
mori  boni  operisy  fed  mali :  Vis  autem  non 
timer  e  ^ot  eft  at  em  ?  Bonumfac,  &  babe- 
bis  laudem  ex  ilia :  'Dei  enim  Minifter 
eft  tibi  in  bonum.     Si  autem  malum  fece- 
ris,  time ;  non  enim  fine  causa  Gladium 
port  at :  T^ei  enim  Minifter  eft-,  ^vindex 
in  iram,  ei  qui  malum  agit.     Ideo  necef- 
fitate  fubditi  eftote  i  non  foVum  propter 
ham,  fed  etiam  propter  Confcientiam. 
Ideo  enim  &  Tributa  praftatis }  Mini- 
ftri  enim 'Dei  funt,  in  hoc  ipfum  fervien- 
tes,     Reddite  ergo  omnibus  debit  a;  cut 
Tributum,  Tributum  •■>  cui  Ve^igaU  VeBi- 
gal'-y  cui  Timor  em,    Timor  em -,   cui  Ho- 
norem,  Honorem. 

Wjec  ut,  fuis  locis  difpofita  ac  digefta, 
ordine  qiiodam  aptius  cxplicentiir  5  di- 
fpiciamus,  primO;,  §lu£nam  Tint  illx  ^0- 
teftates  Sublimiores,  quibus  hic  parcn- 
dum  elTe  edicitur  5  deinde,  ^iatenus  iis, 

ex 


314  C  O  N  C  I  O 

SERM.  ex  mente  Vmliy  fuifdi  oporteat;  pofteai 
IX.     ^ikis  ad  id  adigi  Rationibus  nos  velit 

^^^v'^-'  Apoftolus  5  poftremum,  ad  ^os  hacc  Prae- 
cepta  pertineant. 

Sententiam  Pauli,  his  Capidbus 
conclufam,  ex  ipfo  Paulo  potiflimum  eli- 
ciemusj  additis  infuper,  qux  in  eandem 
rem  poftea  diffcruit  Petrus,  ea,  uti  vide- 
tur,  ratione,  ut,  fiquid  his  Pauli  verbis 
fubefTe  videretur  hjavm-mv  (quod  tamen 
vix  fimplici  quifpiam  ac  fuicera  mente 
prxditus  dlxerit)  id  Ipfc  &  diftindiius 
efFcrret,  &  fufms  exponeret,  &  fortius 
inculcaret.  Sentio  quam  haic  exiliter  & 
jejune  necefle  fit  a  me  dici :  Iftiufmodi 
enim  funt,  quibus  ubertas  orationis  ad- 
hiberi  vix  poteft ;  quxq^  fatis  ornate  ac 
fplendide  tra^lari  videntur,  fi  modo  ita 
ea  doceri  contigerit,  ut  liquido  poflint 
intelligi. 

I.  U  T  itaque  fenfim,  &  quibufdam 
quafi  gradibus,  ad  Apoftoli  fentcntiam 
perveniatitr,  id  primo  fixum  ratiimqj  fir. 
Quod  de  '<^a(n^;  03rgp8;^t^<T^^  hie  dicitur, 
Potcriatem  in  concreto,  non  in  abJira6fo 

fumptam 


ad    C  L  E  R  U  M.  $1$ 

fumptam  (uti  loquuntur  Scholaftici)  fpec-  SERM» 
tare;  ad  Eos  quippe,  qui  cum  imperio  IX, 
aliis  prxfunt,  non  ad  ipfum  Imperii  Jus  '^'''^v^^ 
referri.  *'  Omnis  Anima  Poteftatibus 
"  fublimioribus  fubdita  fit,"  id  eft,  lis  qui 
legitima  Poteftate  funt  pra:diti,  quiq;  de- 
inceps  TrincipeSy  &  Minifiri  Tiei  in 
bonum,  &  fcclerum  Vindices  in  Iram  6X- 
cumur ;  quibufq;  Tributtmi  reddi  vult 
Apoftolus,  Ve6iigal  pendi.  Mutua  haic 
funt  Rcgum  Civiiimq,  hinc,  inde,  Offi- 
cia,  qux  Perfonis  ita  ufquequaq;  aptan- 
tur  &  congruunt,  ut  in  Rem  ipfam^  a 
perfona  divulfam,  cadere  non  poflint. 
Pctrus  itaq;  certiflimus  Pauli  Interpres, 
ita  hujufce  Praccepti  vim  atq;  fententiam 
aperit,  ut  nullum  dubitationi  locum  re- 

linquat :  Subditi,  inquit,  eflote Jl'ue 

Regiy   quafi  pr£cellenti,  five  T^ucibiis-, 
tanquam  ab  eo  wijjis, 

QyyE  quidcm  Petri  verba  Paulinx 
Orationi,  fi  cui  forte  fubobfcura  videa- 
tur,  alia  etiam  ex  parte  lucem  affundent. 
Satis  enim  declarant,  quod  hie  prxcipi- 
tur  a  Paulo,  non  ad  Ilium  modo  pcr- 

tincrc, 


315  C  O  N  C  I  O 

SERM.  tinerc,  qui  in  fummo  Imperii  faftigio 
IX.     collocatus  eft,  fed  ad  T>uces  ab  eo  mijjos, 

*'^^"^''^*^  ad  magiftratus  infra  pofitos,  qui  illius 
vices  gerunt,  illius  Mandata  exequuntur, 
ultra  debere  extendi.  Fatendum  eft, 
vTnpi'j^amy,  qux  dicitur,  *J^mctvy  Potefta- 
tem,  qua  nulla  eft  Superior,  prxcipue 
defignare  5  eamq;  Vocem  Regi  quafi  pro- 
priam  a  Petro  tributam  efle  5  /SaffiA« 
inquit  w;  \largpg;^r77.  Cum  vero  eandem 
Paulus,  laxiori  fenfu  fumptam,  alibi  u- 
furparit,   ubi    fcilicet   Preces   fundendas 

ZvTt>i>v  dixerit ;  latius  patere  conftat  hujufce 
Vocabuli  vim,  omnefq;  omnium  Magi- 
ftratuum  Ordines  ambitu  fuo  comprehen- 
dere.  Sive  itaq;  Pauli  Verba  rede  ex- 
pendimus,  five  Rem  ipfam  a  Petro  ex- 
plicatam  refpicimus,  certum  eft,  ^i^i-)^- 
CU5  'i^^ffia;  ad  Eos,  qui  fumma  rerum 
potluntur,  minime  ardari. 

Q^uoD  fi  ita  eft,   fi  haic  minorum    ' 
quafi  gentium  Magiftratibus  conveniant, 
id  etiam  inde  fequi  par  eft  5  Apoftolum 
hic  loci,  Regum  ipforum  Authoritateni 
tucri,  non  qua  Leges  ferendi,    fed  qua 

jam 


ad  C  L  E  R  U  M.  '317 

jam  latas  adminiftrandi  iis  commilTa  eftsERM. 
cura.  Utcunqs  fcilicet  ^oteftates  has  ^^• 
ftiblimioresy  turn  cum  in  Legibus  con- 
dendis  occupatai  funt,  potilfiraum  emi- 
neant,  id  tamen  muneris  monita  Apo- 
ftoli  vix  refpiciunt:  de  iis  rerumpubii- 
carum  hie  agitur  Redoribus,  qui,  ne  fa- 
pientcr  confulta,  temere  fint  violata, 
profpiciunt,  qui  Gives  in  Officio  con- 
tinent, qui  Juftitiae  habenas  temperant, 
qui  fuum  cuiq;  tribuunt,  bonis  favent, 
in  improbos  gladium  ftringunt.  Haec 
quidem  Juris,  non  Conditorem,  fed  Ad- 
miniftrum  indicant ;  qualem  etiam  Pe- 
trus,  iifdem  pene  atq;  Paulus  verbis  de- 
fcripflt;  mijjum,  fcilicet,  ad  vindiEiam 
malefa6iorumj  laudem  verb  bonorum, 

Q_u  I  B  u  s  vero  Magiftratibus,  ex  A- 
poftoli  prscepto,  parendum  fit,  hinc  de- 
mum  clarius  patebit,  fi.  Qui,  Qualefq; 
fucrint,  eo  fere  tempore,  Romse,  ac  gen- 
tium domini,  nobifcum  reputemus  5  ad 
illos  enim,  cum  quidem  Romanis  fcri- 
beret  Apoftolus,  animum  pra^cipue  in- 
tenderit  necefle  eft.  Erant  autcm,  qui 
turn  rerum  potiti  funt,   moribus  perdi- 

tiflimis 


^i^  CON  CIO 

SERM.  tiflimis,  totaq;  vita;  ratio ne  th  omni 
IX.     virfute    alieni  5    erant  inanium  Superfti- 

V^'^^tionum  commentis  innutriti,  ac  cultui 
Idolorum  dediti ;  non  modo  fuse  reli- 
gioni  impense  favebant,  fed  &  Chrifti- 
anam,  odio  ac  ludibrio  femper  habitam, 
fuppiiciis  aliquando  coercebant:  His  ta- 
men  Pauius  Romanos,  non  foliim  prop- 
ter  Iram,  fed  etiam  propter  Confcienti- 
am  fttbdi  jubet;  illuftre  nobis  Documen- 
tum  exhibens,  ne  ex  Principum  aut  Mo- 
ribus,  aut  Religione,  aut  ex  eo  quo  in 
nos  funt  animo,  noftri  erga  illos  officii 
rationem  modumqj  seftimemus.  Quanto 
quidcm  magis  confentientem  nobifcum 
omni  in  re  Principem  habemus,  tanto 
nobis  Ille  diiedior,  tanto  Nos  alacrio- 
ri  in  ilium  ftudio  futuri  fumus.  Haec 
tamen  Charitatis  funt  vincula,  non  Of- 
ficii :  quod  unum  femper  idemqj  perftat> 
live  allubefcat,  five  minus  placeatj  quodq; 
vir  bonus  ab  Jioneftate  femper  ducet, 
voluptate  autem  fua,  vel  commodis  valde 
renuet  mctiii. 


IL  Des- 


ad  C  L  E  R  U  M.  3i9 

II.  De  SCRIPT  A   hadenus   funt   quaeSERM. 

TV 

detiniendis,  dignofcendifque  Peteftatihts  ^^,^1^, 
Sublimioribus  fatis  inferviant :  videamus 
porro,   C^uatenus  iifdeniy  ex  mentePauliy 
fuhdt  oporteat. 

QuiCQjuiD  pertinet  ad  Obfequii  jus 
illud  quo  tenemur  erga  Principes,  duo- 
bus  fere  Prxceptis  abfolvitur  :  Ut,  fi 
quid  ab  iis  jufte  fandeq;  decernitur,  id 
alacri  mcnte  exequamur  5  fiquid  e  contra 
imperatum  eft,  cui  parere  fit  nefas,  ita 
tamen  eorum  julTa  detredtemus,  ut  Au- 
thoritatem  interim  vereamur,  &  quic- 
quid  inde  Damni  aut  Incommodi  in  nos 
redundarit,  id  leniter  &  fummifse  fera- 
mus. 

Qu^  primo  pra^ceptionis  gcnere  con- 
tinentur,  fic  enuntiat  Apoftolus.  Red- 
dite  omnibus  debita^  cut  Tributum  Cde- 
betis,  fcilicet,  ]  Tributum  [  reddite  ;  3 
cui  VetiigaU  VeBigalh  cui  Timor em^ 
Timor  cm  -,  cui  Honor  em,  Honor  em*  Tri- 
buti  atq;  Vetiigalis  nomine  vcnit,  quic- 
quid  c  re  cujufpiam  privata  defumptum 
in  commune  -^rarium   defertur,   quic- 

quid 


820  C  O  N  C  1  O 

SERM.  quid  aut  in  Bellorum  fumptus,  aut  in 
IX.     Domefticos   Reipublicse   ufus,    quicquid 

''^^'^''^  demum  ad  fuftentandam  Principis  ipfius 
Dignitatem  atque  Splendorem  pat  eft 
fuppeditari.  Timoris  atq;  Honoris  De- 
bita  turn  rite  perfolvimus;  cum  invigi- 
lantes  commodis  noftris  rerum  publica- 
runi  cuftodes  omni,  quo  decet,  animi 
cultu  profequimur,  cumque  reverentiam, 
mente  conceptam,  omnibus  amoris  & 
obfequii  indiciis  palam  facimus :  cum 
Eos,  fummi  omnium  Gubernatoris  nu- 
mine  in  imperio  pofitos,  tanquam  Di- 
vinse  Poteftatis  expreflas  quafdam  Imagi- 
nes fufpicimus  ac  veneramur  :  c^m,  ut 
bene  ab  iis  coepta  profpere  cedant  &  vo- 
vemus  ex  anlmo,  &  omni  opera  noftr^ 
atq;  confilio,  ii  ita  expedit,  connitimur, 
&  fufis  aflidue  precibus  Deum  oramus : 
cum  in  fcrutandis  imperii  Arcanis,  cum 
in  Erratis,  fi  qua  fortelium  anitus  accide- 
rint,  acriter  culpandis,  in  captandis  fpar- 
gendifq;  Obtreftatorum  rumoribus,  non 
fumus  occupati;  cum  deniq  j  Regum  apud 
Patres,  apud  Populum,  apud  Gives,  apud 
Exteros,   Exiftimationi  pie   confulimus; 

cum 


ad  C  L  E  R  U  M.  321 

cum  nihil  de  iis  minus  honorificunl,  nihil,  SERM. 
quod  Dignitatem  eorum  Isedat,  aut  dici-     IX. 
mus  aut  fentimus.  v.-orv-» 

Q^uoD  fi  forte  tales  fint,  quos  ex 
animo  colere  ac  diligere  non  pofTumus  5 
fi  nee  pietate  erga  Deum,  nee  charitate  ac 
benevolentia  erga  homines  excellantj  fi 
vitiis  fuis,  fi  libidinibus  indulgeant,  fi 
commiflis  fibi  moderandi  ac  regendi  po- 
puli  habenis,  tanquam  imperiti  aurigae, 
laxius  utanturj  fi  malos  cives  honoribus 
cumulent,  divitiis  augeant,  bonis  ita  non 
faveant,  ut  adverfentur  laspius,  ut  damna 
inferant,  ut  periculum  creent :  turn  de- 
mum  ex  altero  illo,  qucm  diximus,  officii 
fonte  haurienda  fiint  ea  Chriftianae  Man- 
Tuetudinis  ac  Patientise  documenta,  qui- 
bus,  quafi  alpergine  aliqua,  omnes  sftu- 
amis  animi  noftri  impetus  reftingui  pof- 
fint  atqj  fedari.  Nam  qui  rejijlit  Tote- 
ftatit  'Dei  Ordinationi  refiftit  j  qui  autem 
refiftunty  ipfi  fibi  'Damnationem  acqui- 
runt. 

SuMT,  qui  nihil  non  agunt,  ut  Apo- 
ftolici  hujufce  efFati  vim  minuant  arque 
infringant.     Id  itaque   temerc  affirmant, 

Vol.  II.  Y  Quod 


322  C  O  N  C  I  O 

SERM.Quod  hic  edicitur,  eos  tantum  reipub- 
IX.      lica:  rectores   fpeftarcj    qui  demandatum 
^''''V''^  fibi  a  populo  muiius  prorfus  explent,  qui 
non [tint  t'tmori  bom  operis,  fed  malt — - 
qui  T)ei  miniftrt  fiint  in  bonum,  ir  vin- 
dices  in  iram  y    in   hoc   ipfiim  fervien- 
tes :  Qui  autem  ita  in  imperio  verfan- 
tur,    ut   Officiis    fuis   non   refpondeant, 
qui  fontes  haud  puniunt,    bene  merenti- 
bus   infenfi    funt  j    iis,  prxcepti  hujufce 
vi,    obedientiam    non    elTe    pra^ftandam. 
Scd    \\xc    certe  a    mente   Pauli    atq;    a 
rei   veritate   multiim    abhorrent.       Nifl 
enim  ad  malos  Principes  pertingat  Apo- 
(loli  prxceptum  j  ipfas  illas  ^acu;  "^^tnoA, 
de  quibus  mentio  iiic  fada  eft,  Eos,  fci- 
licet,    qui   tunc    temporis   res  Romanas 
moderabantur,    anibitu    fuo   non   inclu- 
det.     Fuerit  ille,    quifquis   tunc  clavum 
Reipublicx    tenuit,    feu    Caligula,    feu 
Claudius,  feu  Nero  j  certe  xquis  bonif- 
que  Principibus  annumerari  non  poteft. 
Vei  itaqj   ad  hunc  referenda  funt  Apo- 
ftoli   verba  5   vel    id    prorfus    dicendum, 
Chriftianis    tunc   Roma:    degentibus    de 
Obfequii  jure  ea  fcribi  ab  Apoftolo,  quae- 

ad 


ad    C  L  E  R  U  M.  323 

ad  ipfum  rerum  Romanarum  Dominum  SERM. 
haudquaquam  pertinerent :  Quo  quid  iingi  IX. 
poilit  abfurdius?  Sin  vero  pertineant,  ^-'^^'^^^ 
ita  certe  pertinent,  ut  innuant  Ei  non 
efle  omnino  parendum.  Qui  enim  Ma- 
giftratibus  folummodo  juftis  probifq;  ob- 
tcmperare  nos  jubet,  injuftis  atque  im- 
probis  ne  obtemperemus,  fatis  monet : 
Quo  genere  moniti  quid  ad  permifcen- 
das  res  humanas  accommodatius  ?  quid 
ab  Apoftoli  inftituto,  aut  a  fimplicitate 
Evangelica  alienius  ?  Et  tamen  funt  qui 
hxc,  non  Hortamenta  Obfequii,  at  Sedi- 
tionis  Irritamenta,  ab  ipfo  Paulo,  clam 
quidem  ac  tede,  fed  data  opera,  vclunt 
fubminiftrari. 

Sentiunt  ii  ipfi  qui  hccc  affcrunr, 
qudm  lubrico  in  loco  confidant  j  itaque 
alio  fe  vertunt.  Conjiciunt  fcilicet,  banc 
Epiftolam  a  Paulo  effe  exararam,  ineun- 
te  jam  principatum  Nerone,  ciim  in  Gi- 
ves adhuc  minime  fceviret,  cum  Chriflia- 
nis  nondum  csdem  inferret,  nondum 
infidias  inftrucret.  Perquam  arclo  fane 
fpatio  inclufa  eft  haec  Conjeciura  :  Ut- 
cunque  enim  imperium  jam  adeptus 
Y  2  Nero 


324  C  O  N  C  I  O 

Nero  nihil  nifi  juflum  ac  lene,  nihil  nifi 
beneiicum  prx  fe  ferret;  perlbnam  tamen 
hanc,  quam  fibi  impoluerat,  vix  brevi 
tempore  fuftinuit ;  intra  quod  fcriptam 
cfle  hanc  Epiftolam,  didu  quidem  nihil 
facilius,  fed  qux  fidem  faciant,  prorfus 
incerta  funt.     Sint  ea  autcm  quam  cer- 

tillima At  vcro   illo  ipfo  tempore, 

cum  jam  edido  non  exularent,  capite 
non  pledcrentur  Chriftiani,  multis  ta- 
men malis  atq;  incommodis  confliclaban- 
tur,  injuriis  lacefllti  funt,  probris  atq; 
contumeliis  vexati  :  Hxc  ne  evenirent 
lllis,  qui  Deorum  immortalium  cultum, 
omnemque  Religionem  tollere  putaban- 
tur,  ne  mitilllmi  quidem  Imperatores 
fatis  cavcrunt ;  quibus  fcilicet,  uti  Galli- 
oni  illi,  nihil  eortifn  quicquam  cura  erat. 
Atquc  hie  (fi  non  deteriori)  Conditione 
Chriftianos  turn  Roma;  fuiflc,  perledo 
hujus  Epiftolx  capite  odavo,  vix  eft  qui 
dubitet.  Hoc  innuunt,  qua:  in  fine  Ca- 
pitis duodecimi  occurrunt ;  Benedicite 
perfcqncntihtis  Vos ;  benedicite-,  (■:>■  non 
wrJedicite  i  &  cxtera,  ufqi:c  ad  Il'-iim 
Vcrficulum,  in  quo  capuc  dcGnit ;   .'  ? ^/ 


ad    C  L  E  R  U  M.  325 

v'tnci  a  malo,  fed  'vince  in  bono  malum,  serm. 
■^  IX. 


His   autem  proxime  adhxret  Prxceptum 


illud  ipfum,  in  quo  cxplicando  verfamur  5 
ad  quod  adeo,  quae  prxcefferant,  perti- 
nere,  &  quafi  viam  ftcrnerc,  omnino  ex- 
iftimandum  eft.  Sivc  itaqj  rcrum  Chri- 
ftianarum,  pacatiifimis  etiam  Tempori- 
bus,  atque  ea  ipsa  Tempeftate  qua  hxc 
fcripta  funt,  conditionem,  five  Apofto- 
licae  orarionis  curfum  atqj  coha;rentiam 
fpedemus  \  id  utrinqj  perfpicuum  eft  j 
Stibltmiores  has  ^otejfatesj  quibus  non 
rejijiendum  efle  cdixit  Paulus,  quxcunqj 
illx  fuerint,  tales  certe  fuifle,  a  quibus 
niulta  tunc  temporis  paterentur  Cliri- 
ftiani. 

S  E  D  demus  id  etiam,  Romanes  Clirifti 
fidem  profitentes,  niliil  calamitatis,  niiiil 
mali  liadenus  perpeftbs  efle :  at  certe, 
quod  non  inciderat,  jam  turn  in  propln- 
quo  fuir,  ac  plane  inftabat.  Ea  una  erat 
omnium  ubicunqj  Chriftianorum  fors, 
periculis  femper  proximos  efle,  tanquani 
in  procindu  atqj  in  acic  ftare.  Id  (ci- 
licet  monuerat  ipfe  ille  cui  nomen  dc- 
derant :  Injicient  Vobis  manus,  &  per- 
Y  3  fequentur 


326  C  O  N  C  I  O 

S  E  R  M.  fequentur  vos,  tradentes  in  Synagogas  ^ 
IX.     Cufiodias,  trahentes  ad  Reges,  (ir  'Pr£- 

^''^'^'f'^^  Jides,  propter  nomen  meum.     An  id  la- 
tuit  Paulum  ?  an  animo  forte  excidcrat, 
turn  cum  de  Jure  Regum  ac  ^rafidum 
in   Subditos  diflereret  ?   De   fe    quidem, 
Prophetarum    monitis   obtemperans,    & 
Divino  ipfe  Spiritu  afflatus,  prxdixerat  5 
Spiritus  SanBus    per   omyies  Ci'vitates 
mihi  proteftaturj  dicensy   quon'tam  Vin- 
cilia  &  Trihtilationes  me  manent.     An, 
qui  in  fuis  tarn  perfpicax  erat,  in  alio- 
rum  malis  etiam  ante  occurfum  cernen- 
dis  prorfus  cascutivit?  An,  q\x\  folltcitu- 
do  omnium  Ecclefiarum  perpetuo  injia- 
bat,  qux  Romance  Ecclefia;  jam  turn  im- 
mineret    tempeftas,    non    attendit,    non 
profpexit,  non  fomniavit?  Sin  vero  pras- 
fenferit ;    credibile  eft,    nulla   ingruentis 
iftius  Procella;  ratione  habita,  hasc  ad  Ro- 
manos   fcripfifiTe  Apoftoium  ?    ad    alium 
quafi  fcopum  mente  collineafle  ?  eaj  tan- 
tiim  tradidiiTe  proscepta,  qus  pacatis  re- 
bus congruerent,  efTentq;  in  annum  forte 
unum  aut  alterum  valitura?    Qui   hanc 
Paulo  fcntentiam  affingunt,   utcunqj  /ibi 

ipfis 


ad  C  L  E  R  U  M.  327 

ipfis  fapere  videantur,  Apoftoli  certe  fa-  serm. 
pientia;   haud  multum   tribuunt ;  quem,     IX. 
fcilicet,  exiftimant,  id  officii  genus,  quod  ^""'^^^^^^ 
maximi    eflet  momenti,  quodq;   potiill- 
mum  averfarentur  homines,  omnino  prx- 
teriifle,    in    hoc   vcro    totis    viribus   in- 
cubuiflfe,  ut  fuadcret  difcipulis,  qux  pon^ 
deris  vix  quidquam  in  fe  haberent,  quxq? 
eflent  ipfi  Tponte  fua,  atqj  alacri  mente 
faduri. 

EqQ^uiD  enim  fuafore  opus  eft,  ut 
VeEiigaltSy  ac  Tributi,  Timoris,  atq;  Ho- 
noris Dcbita  perfolvantur  Regibus,  qui 
de  Nobis,  fiC  de  Rcpublica  optimc  funt 
meriti?  ut  Magiftratibus  non  refiftatnr, 
a  quibus  minime  Ixdimur  ?  ut  Toteftati- 
bus  fublmioribus  fiibditi  ejje  velimus,  qua; 
in  id  tantum  prxfunt,  ut,  quafi  in  Spe- 
cula pofitx,  commodis  noftris  profpiciant 
melius  atq;  invigilcnt  ? 

Cum  quidem  ad  iniquis  Principibus 
prcmi  nos  arq;  affligi  contigerit ;  cum 
capita,  cum  fortunse  pcriclitcntur  ;  cum 
inulta  mala  pcrpcfll,  plura  adhuc  impcn- 
dere  vidcamus  ;  turn  fane  Prxceptis, 
Hortationibus ,  Argumeiitis  opus  eft, 
Y  4  qucc 


528  C  O  N  C  I  O 

SERM.  c^ux  animum   injur iamm  non  fatis  pati*- 
IX.      enrem  temperenc,  quibuiq;   quafi   admi- 

\y^\^^  niculis  fulti  in  Officio  ftare  poffimus. 
Hac  itaque  in  causa  apte  admodum  & 
cum  dignitatePauli  verfatur  oratio.  Qui 
autem  id  ilium  egiflc  putant,  ne  erga 
bene  merentes  fimus  ingrati,  ut  opti^ 
mis  principibus  fua  conftet  reverentiai 
nee,  quid  argumento  conveniat,  ncc 
quid  Apoftolum  deceat,  perfpicere  vi- 
dentur. 

Unum  hoc,  quo  fe  recipiant,  habent 
Perfugium  5  infitam  nempe  hominum 
animi3  opinionem  de  obfervantia  Ethni- 
cis  Magiftratibus  minime  debita,  hie  a 
Paulo  acriter  atqj  animose,  ut  oportuit, 
convelli.  Sed  cum  hunc  Errorem  foli 
amplecterentur  Juda^i,  cumqj  ea  Romx 
Ecclcfia,  ad  quam  fcriberet  Paulus,  ex 
Ethnicis  fere  conftaret  5  patet,  huic  uni 
fundamento  omnem  Apoftolicae  argu- 
mentationis  vim  inniti  non  pofTe  j  adeo- 
que  nee  tanti  efle  banc  captiunculam,  ut 
el  difcutiendje  ultra  immoremur :  pra:- 
fertim  cum  in  cadem  fententia,  quam 
Paulo  nos  tribuimus^  Petrum  ex^  omni 

parte 


ad  C  L  E  R  U  M.  329 

parte   confcntientem,   elq;   fuffragantem  SERM. 
habemus.  l^« 

SuBDiTos,  Ser'vofque  ne  deeflent Vx'>r^ 
officiis,   quibus  tenerentur  advcrfus  Re- 

ges  ac  Dominos,  fic  hortatur  Petrus 

Subject  efiote  omni  hiimame  Creaturay 
propter  T)eumi  five  Regi,  quafi  pracel- 
lentiy  five  T^ucibuSy  tanqtiam  ab  eo  mtf- 
Jisj  ad  'vindi^fam  malefa^orunij  laudem 

vero  bonontm Ser'vt-,  fubditi  eJlotCy 

cum  omni  timore,  ^omints  -,  non  tantum 
bonis  &   modejiis,  fed  etiam  dyfcolis, 
Dein,    quod  ex  utraque  parte   praecepe- 
rat,  hoc  communi  quafi  Argumento  tu- 
etur  &  commendat :  Hac  efl  enim  gra- 
tiuy  Jiy  propter  T>ei  Confcientiam,  fiifii- 
net  qtiis  Triflitiasy  pattens  injujie.    ^a 
enim  efi  Gloriay  Jiy  peccant eSy  &  colafhi- 
zati  fuffertis  ?  fed  Jiy  bene  facientesy  pa- 
tienter  fuftinetisy  hac  eji  Gratia  apiid 
T^eum.      Poflrcmo,    Chrifti  Patientiam, 
tanquam  Exemplar,  intueri  cos  juber,  ad 
eamq;  fe  totos  componcre  ac  conforiTia- 
re.     In  hoc  enim  (ait)  vocati  ejtis  ;  quia 
ef^  Chrtjius  pajfus  efi  pro  Nobis,  Vobis 
xelinquens  Exemflumy  ut  fequarnini  Ve- 


330  C  O  N  C  I  O 

SERM.  ftigia  ejus :  ^«/,  cum  male  die  eretury  nan 
IX.     maledicebat  j  cum  pater etur,  non  mina- 

^'^'^^^'^^  batur  h  tradebat  autemjufte  fe  judicanti. 
Quo  pertinent  hasc,  non  opus  eft  ut  mul- 
tis  apud  Vos  agam  5  ita  enim  facilia  atq; 
expedita  funt,  ut  difputatione  vix  egeant. 
Aperte  hoc  Petrus  jRgnificat,  Subdfi  nos 
oportere  tarn  Regibus,  quam  ^ominisy 
non  tantum  bonis  &  modeftis,  fed  etiam 
dyfcolisj  i.  e.  qui  inique,  afpere>  &  inhu- 
mane nos  tradant ;  quibufq;  vix  eflet  ut 
non  refifteretur  a  nobis,  nifi  intuitu  turn 
mercedis  quam  pollicetur  Deus,  turn 
Exempli  quod  propofuit  Chriftus,  omnes 
iracundise  aculeos,  omnes  animorum  tu- 
mores,  comprimeremus. 

Spectare  hasc  qui  ad  Servos  tan- 
tum aiunt,  ad  Subditos  vero  pernegant, 
dupliciter  peccant  j  cum  &  ea  difcei'pant 
quae,  uti  ab  Apoftolo  prolata  funt,  ap- 
tillime  cohseirent,  &  rei  ipfius  rationcm 
non  fatis  attendant.  Petrum,  fcilicet, 
cxiftimant,  cum  expofuerat,  primo.  Quid 
Subditi  Rc^ibus,  dem,  6C  Quid  Dominis 
Servi  dcberent,  ad  ea  Argum.enta  pro- 
tinus  dilapfum  efTe,  iifqj  inculcandis  ufq> 

ad 


ad    C  L  E  R  U  M.  s$% 

ad  finem  Capitis  inhaefiflfe,  quse  quidem  s  e  R  M, 
omnino  ad  Servos,  haudquaquam  ad  Sub-     ix. 
ditos,  in  Officio  continendos  pertinerent.  U^^W 
Id  certe  magis  intererat  rei  &  Publico 
&  Chriftiana:,  ut  Regibus,  quam  ut  He- 
ris,  pie  obediretur.     Id  itaq;  quod  prx- 
cipuum  erat,  praecipue  in  animo  habuiflc 
Apoftolum,  par  eft  credi,  fi  modo  ad  id 
aptari  po flint  ejus  Verba  ;  quae  quidem 
ad  id  aptari  non  tantum  poffunt,  fed  de- 
bent.     Scripfit  Petrus  Advents  ^ifperjio- 
nisj  Juda:is  nempe  a  patria  procul  degen- 
tibus ;  quos  ex  iiac  ipsa  Epiftola  *  con- 
flat  a  Praefldibus  Provinciarum  male  ha- 
bitos  efle,  probris  multum  vexatos,  serum- 
nis  mifere  oppreflbs.     Quid  Apoftoli  au- 
thoritate,  aut  pietate  dignius,   quam  ea 
illis  adhibere    confilia,    ea   in    mandatis 
dare,  quibus  freti   atqj    fuffulti   tot  tan- 
tafq;  mifcrias  aequo   animo  poflent  per- 
peti  ?  Hoc  itaq5  ftudiose  agit  ac  vchemen- 
tcr,  hoc   argumcntis  quam   maxime   ac- 
commodis  (uadct,    prxcipue  Chrifti  Ex- 
cmplo  quail  ob  oculos  pofito :  quod  ccr- 

*  Viie  cap.x.'ver.  6,  7.  il.  I,  12,  13,  14,    15,  16,  17, 
J  8,  19.  V.  8,9. 

te 


332  C  O  N  C  I  O 

SERM.  te  ad   miferam  Stibditorum,   quam  Ser- 
IX.      *uorum,    conditionem    propius    accedit : 

**'''^^^^  non  enim  privati  cujulpiam  domini  juflu, 
fed  fummi  Magiftratus  nutu,  flagris  csfus, 
ludibrio  habitus,  colaphis  percuflus,  morti 
addidus  eft  Chriftus.  Exemplum  itaq; 
Suhdit'ts  potiflimum  utile  reliquit,  ut 
fequerentur  Vefiigta  ejus. 

E  s  T  o  tamen,  h<EC  ad  illos  folummo- 
do,  qui  herili  imperio  fuberant,  a  Petro 
referri :  at  certe,  fi  debetur  hsec  Heris 
obfervantia  (xque,  imo)  multo  magis 
debetur  Regibus  5  quorum  ut  inviolata 
permaneant  Jura,  multo  acrius  eniten- 
dum  ell,  quam  ut  Dominis  obfequantur 
Famuli.  Principi  enim  dum  fua  con- 
ftirerit  aurhoritas,  facile  erit  omnem  dot 
mefticae  difciplinse  vim,  aut  nutantem 
fuftinere,  auc  coUapfam  reftituere  5  fm 
vcro  apex  ille  Rcgix  potcftatis  rueritj 
con.piciemus  illico  omnia  ea  Inftituta, 
quie  intra  privatos  parietes  vigere  debent, 
una  in  ruinam  labi. 

SuMMA  rerum  hue  reditj  Petrum  in 
ea  efle  Seatentia,  ut  Magiftratui,  utcunqj 
munus  fuum  male  tuenti,  utctinqj  inju- 

rias 


ad   C  L  E  R  U  M.  333 

rias  nobis  &  damiia  inferenti,  cedamus  SERM, 
tamen  atqj  obtemperemus ;  ciimq;  Petrus  ^^' 
hac  in  re  quafi  Pauli  interpretem  egerir,  ^"'^'^^^^ 
diverfum  certe  ab  illo  minime  fenfcrit, 
candem  fuifle  &  Pauli  Sententiam  li- 
quido  conftat  >  adeoq;  qux  circa  ^otefta- 
tes  Sublimiores  officii  pra:cepta  expofuit, 
non  ad  eos  tantiim  Reges  reftringi  de- 
bere,  qui  officio  fuo  prorfus  fatisfaciunt. 
Meminertnt,  qui  iftiufmodilntcrpre- 
tamentis,  ad  libitum,  imo  ad  ftudium 
atq;  gratiam  confidis  temere  indulgent, 
meminerint,  inquam,  quid  alias  ab  eo- 
dem  Petro  didum  fit;  ^uofdam  fciliccc 
inftabiles  at  que  indoBos-,  quse  in  Paulinis 
EpiftoUs  occurrerent  intelle^u  difficiUuf 
adfuam  ipforum  perditionem  depravare. 
Quod  fi  tarn  fevcre  illos  notaverit,  qui 
ctiam  difficilia  intellc^u  prave  detorquc^ 
rent ;  quid  de  iis  arbitramur  didurum 
fuifle,  qui  omni  arte,  omni  ftudio  elabo- 
rant,  ut  qux  fatis  per  fe  facilia  funt  atq; 
explicata,  Commentis  fuis  invertant  atq; 
obfcurcnt  ? 

At  QUE  ha:c  hadcnus Quoufq; 

cnim  pertingat   Officii  noftri"ratio,  (iis 

baud- 


334  C  O  N  C  I  O 

SERM.  haudquaquam  anguftiis,   intra  quas  earn 
IX.      Novatores  quidam   coardlare  fatagunt,  a 
^^^''^^"^  Paulo  conclufa)  fatis  videtur  expofitum. 
Qua^rendum  dein, 

III.  QjJiBUS  Argumentis,  ut  Ma- 
giftratui  rite  obfequamur,  contendat  A- 
poftolus. 

O  B  s  E  Q^u  1 1  erga  Principes  exhiben- 

di   duas  affert   Rationes :    quarum   base 

quidem  ducitur  a  facro  illo  fonte,  unde 

fluxit   Regum  Majeftas,   atqj    ipfum  jus 

Imperii  5    nen  eft  enim  Toteftas  nifi  a 

*T>eOj  qu£  autem  funtj  a  'Deo  ordinata 

fimt,    &c.       Altera   autem    pertinet   ad 

Utilitatem,  feu  privatam  cujufcunq;,  feu 

omnium  communem,  cui  invigilat,  cui 

Gonfulit,  prxmiis,  poeiilfq;  sequa  lege  di- 

llributis,  rcipublicas  dominus  :  Dei  enim 

Mini  ft  er  eft  tibi  in  bonum-,  O'  v  index  in 

iram  ei  qui  male  agit.     Ab  utraqj  de- 

cerpta,  utriufqj  quafi  in  unam  vim  col- 

ligit  Apoftoli   ilia  Conclufio:   Ideo    ne- 

cejfitate  fubditi  eftote  (vel  pot i us,  *  Idco 

necejffe 


ad    C  L  E  R  U  M.  3  35 

neceffe  efl  ut  fubjiciamini)   non  folum  serm. 
propter  Iram,  fed  etiam  propter  Confci-     ^^• 
entiam  -,    non  metu    tantum   Poenae    ab  ^^'''^^"^ 
hominibus  irrogandx,  fed  &  Officii  ip- 
fius,   quo  conftrinxit   nos  Deus,  vinculo 
addufti. 

QjJ  o  D    percontabatur    aliquando    a 
Pharifxis  Chriftus  de  Bapttfmo  Johannis, 
id  ad  Imperii  Humani  originem    poteft 
apte  referri  5  Unde  erat  ?  e  coeloy  an  ex 
hominibus  ?  Sunt,  qui  illico  refpondeant, 
ex  hominibus  •■)  &c  multa  quidem  habent 
prompta   ac    propofita,    quibus    Senten- 
tiam   banc   tueantur    ut    rerum    naturas 
congruentem,    &    verifimillimam.      Cx- 
tera  inter  Caufae  fux  prjefidia,  duo  funt 
quibus  maxime   nitantur,  quorum  alte- 
rum  quidem  fibi  concedi  poftulant,  non 
admodum  verecunde  5  alterum  argumen- 
tis  non  fatis  firmis  ac  valentibus,  extor- 
quere  contendunt.      Quod  fumunt,  hu- 
jufmodi  eft,  Fuifle  tempos  aliquod,  cum 
nuUius    Domination!    fubjedi     viverent 
mortales :    dein   arguunt.   Jus    Vitse    ac 
Necis  in  Multitudine  ipsa  refedifle  primo, 
id  Populum  a  femetipfis  ad  Magiftratus 

legitime 


336  C   O  N  C  I  O 

SERM.  legitime  tranftuliffe.       Quorum  Ego  ab 
IX.      lis  neq;  illud  iu  hac  difputatione  poni 

^^yy^^^  debcre,  neq;  hoc  rationibus  unquam  pofle 
confici,  prorfus  mihi  perfuadeo. 

H^c  autem,  ad  alia  cum  feftinemus, 
nee  vacat,  neq;  multum  attinet  excutere  j 
prsEfertim  cum  una  ilia  Pauli  voce  fatis 
argui  poflint  ac  refelli  j  Non  eft  en'tm  ^o- 
teftas  nifi  a  ^eoy  qua  autem  funt,  a 
'Deo  ordinatafunt.  Significantius  ac  cla- 
rius  multo  eadem  Grjsce   efFerumur,  » 

\^iia^atj  r^Q  ©g5  TiTizyiJ^atf  ftw.  Fontem 
hic,  ut  diximus,  apcrit  Apoftolus,  a  quo 
nianat  qua^cunqj  inter  homines  licite  ex- 
ercetur  Poteftas,  s  yi^  '6^y  'J^aa^ct,  «'  juJi 
"4;^  0eS.  Qiii  autem  tali  Poteftate  funt 
prsediti,  cos  v'<^o  0s5  Tild^^oL)  affirmat,  id 
eft,  (ut  Ego  quidem  cxiftimo)  non  a  Deo 
tantum-,  fed  &  fub  Deo  conftitui  atqj  [or- 
dinari  _;  fupremi  nempe  omnium  Guber- 
natoris  in  moderandis  hominum  Civita- 
tibus  fuftinere  peulonam,  vices  explere  : 
iinde  &  Dei  Mintftn  continue  appellan- 
tur,  qui,  fcilicct,  non  jure  fuo  imperanr, 
non  fuci  aliqua  Authorit^te  poUent,  fed 

tantum 


ad    C  L  E  R  U  M.  337 

tantum  commifTis  fibi  a   mundi  restore  SERM. 
panes  tuentur;  cui   &  muneris  Tui,  feu      ^^* 
bene,    feu   male    adminiftrati,    rationem  ^^'"^^^^^ 
funt  reddituri. 

Cum  itaque  Poteftatem,  a  Deo  deri- 
vatam,  fortiantur  5  ^ei  ipfius  quoque  " 
nomine  infigniuntur  palllm  apud  Sacros 
Scriptores :  T>u  enim  ^/^/  funt,  inquic 
Chriftus,  quia  ad  tllos  SermoT^ei  faBus 
eft  i  q6  quod  Numinis  juflli  evocati,  & 
populis  praefedi,  eflenc  divinx  quafi  do- 
niinationis  vicarii — non  eft  enimToteftas 
nift  a  T>€0  ;  qu£  autemfunt  ToteftateSy 
ftib  'Deo  ordinatie  funt  -,  fub  beatOy  fcili- 
cet,  illo  &  folo  Potente,  Rege  Re  gum  y 
&  'Domino  Dominant  him,  qui  ftilus  ha- 
bet  Immortalitatem,  ut  alibi  idem  Pau- 
lus  loquitur :  cujus  verba,  cum  illuftran- 
das  huic  de  Regum  poteftate  a  Deo  ar- 
ceflenda  dodlrinse  faciant,  opera;  pretium 
erit  hie  paucis  expendere. 

D  E  u  M  ftflum  Potent  em  pra^dicat  Apo- 
ftolus,  eadem  plane  ratione,  ac  qua  folum 
Immortalem:  ad  Eundem  quippe,  &  Po- 
tential illius,  qua  hominibus  prsefunt  Re- 
ges,  &  Immortalitatis,  qua.  Homines  beQi- 

VoL.  II.  Z  is 


338  C   O  N   C  I  O 

SERM.  is  antecellunt,  origo  referenda  eft.     Po- 
IX.      tentes  quidem  funt,  in   fua    quifquc  dl- 
V-^^V""^  tione,  Principes  j  Immortales  funt  Ani- 
mi  humani :  at  non  fuapte  natura  ac  vi, 
non  facultate  aliqua,  aut  a  Populo,  aut  a 
Parentibus  tradufta,  fed  Dei  unius  volun- 
tate  ac  nutu,  et  illi  funt  Potentes,  &  hi 
Immortales.     Imperii  jus  omne,  omnem 
Immortalitatis  vim  unus  in  fe    continet 
Deus  5    quicquid   horum   ad    res   creatas 
pertinet,    id   ab   illo  univerfum   emanat. 
Regibus  conftituendis  Populus   nonnun- 
quam,  Liberis   ferendis  Parentes  femper 
interveniunt :  a  Populo  tamen  baud  ma- 
gis  oriri  poffunt  fumma  Majeftatis  Jura, 
quam  a  Parentibus  filiorum  Animse  non 
interiturae :  hsc  hujulmodi  funt,  qua;  fo- 
lus,   a  fe  orta,  pro  lubitu   fuo  impertit 
Dcus  5  idem,  &  Poteftatis  iiumana;  fons, 
&  Animorum  immortalium  author  atque 
fator  unicus. 

H  A  N  c  ApOiloli  verbis  ineJGfe  fentcn- 
tiam,  perquam  probabile  eft ;  banc  adeo 
refpexiffe  videntur  primsevse  Ecckfia;  Scri- 
ptores.  Cujus  jnjju  Homines  nafcuntUTy 
hujns  jiijju    &    Reges     conjtttimntur, 

inquit 


ad    C  L  E  R  U  M.  339 

inquit  Irenai  intcrpres  *.    Idemque  plane  S  E  R  M. 
fentit,  Irenai  forte  veftigiis  infiftens,  Ter-      ^^• 
tulUanus^.     Inde-,  inquit,  eft  Imperator, 
nnde    et  Homo,    antcquam   Imperator  s 
inde  ^oteftas  illi,  unde  &  Spiritus. 

PoTESTAS  liJKC  quidcm,  accedentc 
hominum  confenfu,  Principibus  non  ra- 
re defertur  j  hxz,  pro  hominum  arbitrio;, 
lis  qui  rempubiicam  gcrunt,  non  uno 
more  ac  modo,  difpertitur;  ha:c  in  ho- 
mines, ab  hominibus  exercetur  ;  ha:c  dc- 
nique  promo vcndis  hominum  Commo- 
dis  atque  Felicitatibus  unicc  deftinatur. 
Poteftatem  itaque  banc  adepti  Principes, 
non  incongrue  a  Petro  M^oo'mvcijj  vJla^,; 
nuncupantur.  Sin  vero,  aut  unde  ducla 
ad  Ipfos  pervenerit  Authoritas,  aut  Cu- 
jus  in  fungendo  munere  vices  obeant,  (5c 
Cui  demum  reddenda  fit  defundi  ratio, 
cogitemus  nobifcum ;  Eos,  fecundura 
Pauluro,  efle  revera  ©sS  ^x'Tcc;4^r,  ipfam 
ipfius  T>ei  Grdinattoncnh  fatcamur  necefle 
eft. 

*  Iren.  lib   5.  Cap.  24.  §  Tertul.  Apol.  cap.  30. 

Z  z  His 


Uo  C  O  N  C  1  O 

H  I  s  radicibus   fubnixa  firmitcr  fe  tu- 

cmur    MagiftratuLim   ]ura,    facile    exur- 

gunt   Subditorum  Officia.       Cum  cnim 

lummi  Numinis  Minijiri  Tint  Principes, 

cum   ab  lllo  quail  jure  Legationis  miili 

ad  nos  venerint,  par  eft  ut  Eos,  Dei  ip- 

fuis    metu   ac  reverentia  addudi,    omni 

qua  poflumus  obfcrvantia  atquc  honore 

profequamur.   Eo  iplb  itaque  in  loco,  ubi 

Rcges  Ducefque  M^^'^'^^-^  x.1la&i^  vocat, 

propter  T)eiim  tamen  colendos  cfte  Pe- 

trus  affirmat.      Si  autem  propter  T)eum 

cokndi  funt ;  quicquid  in  eos  afpcre  aut 

contumeliose  didum,  quicquid  obftinato 

iis  renitendi  ftudio  fadum  eft,  id  omne 

in  Deum    recidit,   Regime  Poteftatis  Au- 

thorem  atque  Vindicem.       G^ii  enim  re^ 

fiftit  ^Foteftatiy  T>ei  Ordmationi  refiftit ; 

qui  autem  rejiftunt,  tpfifibi  damnattonem 

acquirunt. 

"  1  M  o  ita  eft,  inquiunt,  Populi  qui 
*'  caufam  agunt,  fi  modo  Principes  Im- 
*'  perii  fui  a  Deo  inftituti  limites  non 
*'  tranfiliant,  fi  intra  jus  fafque  ie  contine- 
*'  ant :  fin  ultra  pergant,  Dei  ccrtc  vo- 
"  luntati  repugnant,  Dei  author itatc  funt 

"  protinus 


ad    C  L  E  R  U  M.  341 

'^  protiniis  deftituti.      Qiufquis  itaq;  iis,  SERM. 
"  injufta  molientibus,   reftiterit,    divinjK      IX. 
"  Voluntati  repugnafTe,  Ordination't  re- 
"  ftittjfe-,  minime  cenfendus  eft. 

Vera  fi  hxc  funt,  quo  tendant  ilia 
Apoftoli,  primis  duobus  verficulis  com- 
prehenfa,  non  video.  Quid  refert  enim 
a  Paulo  nos  moneri,  ut  Poteftatibus  fub- 
limioribiis  ea  de  causa  obtemperemus, 
quod  a  Deo  ortx,  atque  fub  Deo  confti- 
tutJE  fintj  il  nihil  unquam  obfequii  fuo 
jure  vendicent,  nifi  cum  in  omni  admi- 
niftrandiK  reipublicx  ratione  Civibus  pro- 
fint,  a;quirati  ftudcant,  juftitiam  colant? 
Iftiufmodi  fcilicet  Gubernatoribus,  five  a 
coelo,  five  a  terra  ortuni  trahant ;  five 
Dei,  five  Populi  folummodo  perfonam 
fuftineant ;  quis  fan^e  mentis  eft,  parere 
qui  recufaverit?  Ut  autem  iniquis  Ma- 
giftratibus  obediatur,  ut  rempublicam  e- 
tiam  male  gerentibus,  Dei  tamen  autho- 
ritate  munitis,  Dei  ipfius  gratia,  fuus  con- 
ftet  honos  5  hoc  fummo  ftudio  elaboran- 
dum  eft,  hxc  digna  plane  elt  Apoftoli 
potrocinio  caufa  :  Hue  itaq;  ipfius  fpcdat 
©ratio —  Omnis  Anima  Poteftatibus  fub- 
Z  3  imtoribus 


342  C  O  N  C  I  O 

SERM.  Immibiis  fiibd'tta  fit  3  non  efi  ENIM 
^^^     Potefias  ntfi  a  'Deo  j    qu^e   autem  funt 
'Fotejiates,  jub  ^Deo  ordinate  funt.    Hue 
etiaai  quce  Icquuntur,  omnino  pertinent ; 
Giii  ITAf^UE  rcfiltit  Totefiath  'T>ei 
Ordmaiiont  refiftit,  ire  oogz  6  avrnziosC- 
p^jo^    T>i  '&,'6(ncty    &c.      IT  A    UT    qui 
refiitertt  Toteflati,  S>lq.  cui  nempe  nos 
L-^o-Tuo^i^^^ ftibdi  voluit  ipib  orationis 
exordio  Apoftolus.     Rcfpondent  extrema 
primis,   atque  omnia,    fibi  invicem   apta 
^itque  connexa,  eodcm  recidunt  5  ne  fci- 
licet  won  fubditi  fimiiSy  ne  refiftamus  iis, 
qui   nobis   legitime    prxfunt       Quorum 
vero  lisc  tam  multiplex,  tarn  gravis,  tam 
vchemens  hortatio  j   ii   eos   tantuui    ha- 
buerit    in    animo    Apoftolus    Civitatum 
Restores,    qui   communi  Civium    falutl 
non  decfTent,  quibuique  non  folum  fine 
pacis  publicic  difpendio,  led  et  fine  fum- 
jiio  dedecore  atque  infamia,  refifti  non 
poflet  ?  lis   certe,  qui    nihil    nifi    juftum 
imperanr,   nihil   nifi    quod    expediat,  ts.^ 
quum  eft  ut  didto  audientes  nos  omni  ex 
parte  przebeamus  5  iequum  eft  ut  id  ipfum 
quod  imperanr,  promptc  atque  alacriter 

exequamur. 


ad    C  L  E  R  U  M.  345 

exequamur.  Hos  itaque  fi  mente  defig-  SERM. 
ndflct.  Hoc  etiam  apertc  cdixillet  Apofto-  l^« 
Jus :  Et  tamen,  qua;  moiiet,  c6  tantum 
pertinent,  Magiftratibus  ut  fubditi  /imiis, 
ut  non  rejiftamus.  Qux  quidem  Officii 
noftri  pars  minima  eii,  ncc  momcnti 
quidquam  in  fe  habet,  fi  ad  bonos  Prin- 
cipes  referatur  j  fin  malos  fpedet,  ar- 
duum  fane  hoc  eft,  gravifUm unique  prse- 
ceptionis  genus,  in  quo  ad  fummum  per- 
duda  confiftit  Obediential  Civilis  ratio. 
Hoc  itaque  magno  animo  aggreffus,  ubcr- 
rime,  prout  dccuir,  atque  ardentiilime 
pertradavit  Apoftolus.  Plura  a  me  can- 
dem  in  rem  afFerri  poffent,  fi  non  hie  Lo- 
cus alia  occafione  jam  antca  occupatus  ef- 
fet,  multifque  expofitusj  aut  non  cflet  eti- 
am, ante  quam  perorem,  jam  iterum  at- 
tingendus.  Hoc  itaque  quatenus  res  poftu- 
lar,  perfedum  ratione,  conclufumque  fitj 
Pauli  Prscepta  in  eos  etiam  Principes 
cadere,  qui  Authoritatem  legitimam  ille- 
gitime  exercent  j  quique  a  Deo  conftituti, 
ad  Dei  tamen  voluntatem  fe  neutiquam 
accommodant. 

Z    4  POTES' 


344  C  O  N  C  I  O 

8ERM.        PoTESTATEM   Impcratoriam    qui 
l^-      non   mil  rcda   imperantibus   concedunt, 
duas  res  multum  diverfas  permifcent,^/^!, 
atq;  Author  it  at  em--,  quid  interfit  inter  ea 
qux  a  Principibus  legitime,  atque  ea  quae 
pro  impcrio  fiant,  non  vident.   Ut  Prin- 
cipes  jure  quidquam  agant,   quod  Jufti- 
tia:  repugnat,  fieri  nequit :  ut  tamen  in 
iis  ipfis,  qux  injufte  agunt,  eorum  vigeat 
Authoritas,  nihil  vetat.      Authoritate  e- 
nim  pollent  Principes,  non  folum  cum, 
qua;  juri  omnino   fmt  confentanea,  prae- 
cipiantj  fed  cum  ea  aut  jubeant,  aut  pro- 
hibeant,  quce,  five  aequa,  five  iniqua  fint, 
fuam  tamen  vim  quandam  atque   robur 
habent ;  ita  ut  Civibus,  quibus  haec  prae- 
cepta  funt,  aut  parendi,   aut  certe  non 
repugnandi  neceflltatem  imponant.     Ha- 
rum  enim  vim  vocum  diligenter  perpen- 
denti    patebit,  jus    ad  Adiones,  Autho- 
ritatem  ad  Perfonas  pertinere.     Jus  omne 
ad  Legem  aliquam,  rcdi  pravique  nor- 
tnam,  refcrtur;  Authoritas,    necefTitudi- 
nem  nexumque  ilium,  quo  Magi-flratibus 
Gives  conjundi  funt,  unice  refpicit.  Atque 
haec  quidem  ita  ab  invicem  diftrahi,  non 

cogita- 


ad  C  L  E  R  U  M.  345 

cogi'tatione  tantum,  fed  &  re  ipfa,  poffunt,  s  e  R  M. 
&   foknt  5   ut   quacdam   fibi   Magiftratus     IX. 
fuo  Jure  vendicct,  qux  tamen,   ut  per-  '^OO^ 
folvantur  a  Subditis,  Authoritate  fua  non 
eificiat ;  alia  pro  Authoritate  praefcribat, 
nuilo  tamen  Jure,    cum,    quae   imperar, 
privatorum  Juri   aperte  derogent.     Ubi 
quidem    tuendo    atq;   confervando   Juri 
Principum  adhibetur  Authoritas,   animos 
hominum  ardiflime  devindos  tenet :  eft 
tamen   ubi   Authoritas,    a  Jure    divulfa, 
ipfa  per  (e  valet. 

SuBTiLius  haec  fortaffe   difputan- 

tur;  fed,  Exemplo  in  banc  rem  addudo, 

fient  dilucidiora.     Qui  Litibus  dirimen- 

dis  prxficiuntur  Judiccs,  id  folum  nego- 

tii  fIbi  commiffum  habcnt,  ut  in  Caufis 

Forenfibus,   quae  Legi  funt  congrua,  de- 

cernant.     Si  quis  tamen  Judex,   quod  a 

redo  abhorret,  perperam  decreverit ;  Ini- 

quam  fane  protulit  Sententiam,  haudqua- 

quam   tamen  Irritam  :  Muneris  fibi  de- 

fcripti   fines    exceflit :    at    fuum    interim 

Munus  exercuit.     Lati  quidem  praeter  jus 

fafque  Judicii,  id  ipfum  fi  Ipeclcs,  nulla 

prorfus  eft  vis  j  firmum  tamen  ratumque 

prxdabit 


346  C  O  N  C  I  O 

SERM.  prajftabit  Judicis  Authoritas.       Refcindi 
IX.     fortaffe  poterit  ab  Illo,    quifquis  eft,  ad 

^'^'^^'^^  quern  jus  recognofcendi  pertinet ;  inte- 
rea  tamen  temporis  ftandum  eft  Scnten- 
ti£E,  nuUo  licet  jure   fubnixje.     Qiiod  ft 
earn  iftiuftnodi  Judex   pronunciaverit,   a 
quo  (in  minoribus  licet  Caufis  occupato) 
non  datur  provocatio  5  utcunque  Legibus 
adverfetur  Sententia,  ipfo  tamen  Lcgum 
infliituto  in  perpetuum  valebit.      Arquc 
hxc,  ft  ad  ft)piendas  privatorum  Contro- 
verfias  utiliter  ftint  excogitata  atque  pro- 
vifa,    tuendx  certe  Regum  Dignitati  Pa- 
cique  publicae  confervandse  multo  utiliiis 
ac  redius  pofllint  adhiberi.     Quid  enim  ? 
Rata  erunt,  qux  inferioris  ftiblellii  Judi- 
ces,  non  citra  juris   violationem,  deccr- 
nunt  ?  Si  quid  Is  autem,  qui  in  imperii 
apice  eft,  minus  jufte  egerit,  fas  erit  Sub- 
ditis  fe  illi  opponere,   atque  vim  vi,  ft 
eo  res  vocat,  pellere?  Eorum  Scntenti^e 
contraire    non    liccbit,    qui   Poteft:atem 
ftiam  lummo  Magiftratui  acceptam  rcfe- 
runt?  Ipfi  interim  impune  contraibitur, 
cujus  a  ftmimo  Numine  omnis  pendet 
Authoritas, 

Du  A-* 


ad    C  L  E  R  U  M.  347 

DuARUM  Rationum,    quibus  pras-  SERM, 
ceptum  fuLim  dc  Obfequio  erga  Principes  ,^J^^ 
priEftando  munit  Apoftolus,    unam  qui- 
-dem,    a  derivata   coelitus  Regum   Maje- 
(late  famptam,  explicuimus  j  ad  alteram 
nunc,  a  Civium  utilitate,  feu  privata  cu- 
jufcunque  feu  omnium  communi  dudlam 
aggredimur.      ^ui  autem  refiftunt,   ipfi 
Jib't  damnationem  acquirtmt.   Nam 'Trin- 
cipes  nonfunt  ttraori  boni  op er is,  fed  malt. 
Vis  autem  7ion  timer e  ^otejiatem  ?  Bo- 
num  facj  ir  habebis  laudem  ex  ilia  :  T^ei 
enim  Minifter  eft  tibi  in  bonum.     Si  au- 
tem mahim  fecerts-,  time  -,  nan  enim  fine 
catifa  Gladimn  portat :  IDei  enim  Mini- 
fter eft,  vindex  in  iram,  ei  qui  male  agit. 
Qux   prima   hic  occurrunt   Pauli  verba, 
id  tantum   indicare  videntur,  Romanes, 
fi  Principibus,  iifque  qui    in   Magiftratu 
efTent,  pie  obtemperarent,  fuse  quemque 
Saluti,   fuis  Commodis,   optime  conful- 
*^turos.     Id  ubi  ftriclim  paucifque  attigcrat, 
ad  alia,  quie,  fpatiis   amplioribus,  cfFufa, 
Regum    inllltucndorum   finem,    &  com- 
mune reipublicai  bonum  fpcftarent,  fcn- 
fim  delabitur  Apoftolus  j  caque  &  copiosd 
&  ardenti  oratione  exponit,  Qu i 


34?  C  O  N  C  I  O 

s  E  R  M.  Qy  I  rejtfttmt  (inquit)  ipfifibt  T>amna- 
IX.     tionem  acquirunt.     01  dv'^tsrKCiTic,  iarjTu'^ 

^^"'^'^^^^  y.^lLtct  ^ri^ovrcxjf.  Qui  reftiterint,  fibi  ipfis 
perniciem  acccrfent,  commifli  facinoris 
poenas  lucnt.  K^/^td^  nomine,  non 
jEternae  tantum  pcenas  fignificantur,  a  Deo 
aliquando  exigendse ;  fed  &  ilia  etiam 
Supplicia,  quibus  in  hac  vita  coercentur 
improbi.  Eo  fenfu  facris  Scriptoribus 
ufitata  frequentius  &  trita  vox,  *  ut  hic 
loci  etiam  accipiatur,  fuadet  certe  Apo- 
ftolici,  6C  Argumenti,  &  Orationis  nex- 
us  ^i  refiftunt,  tp[i  fibi  'Damnation 

nem  acquirunt ;  N  A  M  T^rincipes  nonftint 
timori  boni  operis,  fed  mali,  o'c.  De- 
nunciati  xeZ/H^^Tr??  [  Judicii  ]  Caufam 
f  fubJLingit  Apoftolus,  eaque  addudla, 
quod  affirmate  primum  dixerat,  fulcit 
dein  atque  roborat.  Ad  Poenas  autem  in 
hoc  fa;culo  infligendas  caufa  allata  per- 
tinet  5  ad  eafdem  itaque  6C  K^^tu«  illud, 

*  Vide  Luc.  xxHi.  40.  xxiv.  20.  i  Cor.  xi.  29,  34. 
I  Pet.  iv.  17.     Jpoc.  xviii.  20 

+  Intra  fex  primes  hujufce  Capitis  Verficulos  particula 
ilia,  ydi^,fepties  occurrit:  Ubicunque  autem  legatur,  ad  ea, 
quae  pioxime  praeceflerant,  verba  nufquam  non  referri 
debet. 

quod 


ad  C  L  E  R  U  M.  349 

quod  ante  intentatum  eft,  pertinuit ;  non  s  E  R  M. 
tamen  ita  ut  nulla  interim  habeatur  ra-  IX. 
tio  pcjenarum  illarum  quae  &  mortuos  ^<^^>r>^ 
manent,  quibufque  ea,  quae  in  maieficos, 
ac  fceleratos  nunc  conftituuntur  fuppli- 
cia,  quad  futurorum  Auguria,  omnino 
praecurrunt.  Chrifto  enim  &  Apoftolis 
nihil  ufitatius,  quam,  propofitis  hujus  vi- 
tae  malis,  quae  a  Deo  immifla,  fuftinent 
Peccatores,  Cruciatuum  illorum,  qui  ad 
aeternitatem  pertinent,  fpeciem  quandam 
adumbrare;  &,  cum  praefentia  tantum 
verbo  tenus  exprimant,  futura  tamen 
mente  compkdi,  atque  ad  ea  expedanda, 
five  audientium,  five  legentium  animos 
erigere  velle  atque  adhortari.  Notiora 
funt  haec,  quam  ut  probatu  indigeant, 
quam  utExemplis  confirmanda  fmt.  Quod 
itaque  jam  diximus,  in  eo  perftemus  j  Apo- 
llo lum,  cum  fummi  Magiftratus  oppug- 
natoribusKg,t</ux,  ^v^^Jiidkiiim  denuntiet, 
ai&jy/s  xp//t4«7C5,  Judicii  illius  quod  alte- 
ro  fa:culo  exercebit  Deus,  non  efle  im- 
memorem ;  &  tamen  ea,  quas  jam  nunc 
inftant  facinorofis,  fupplicia  expreflius 
minitari.     Hoc  plane  more  mihi  &  fa- 

cillime. 


550  C  O  N  C  I  O 

SERM.  cillime,  &  veriflime  explicari  pofle   vi- 
l^-     dentur  Pauli  verba :  \i^i  refiftiint,  ipfi 

^^^^^^^^ Jibi  T>amnationem  acquinmt  s  NAM 
'Principes  nonfunt  timor't  bom  operis,fed 
malty  ^cl  Quae  qui  refcrunt  ad  ilia  quae 
longius  prascefferant  iNon  efi  enim  !Ptf- 
teftasy  niji  a  T^eOy  &c.l  perverfiflime 
agunt :  cohaerentia  enim,  atque  inter  fe 
nexa,  temere  divellunt  -,  aliena  autem, 
&  multum  disjunda,  nuUo  jure  copulant : 
Ea  fciiicet  de  causa,  Ut,  qua?  duo  Apo- 
ftolus  fatis  diftinxit  Argumenta,  in  unum 
coalefcant ;  atque  ita  alterum  alterius  vim 
frangat  ac  debilitet :  Ut,  inquam,  Pauli 
Dodrina  de  Deo  Poteftatis  humanae  fon- 
te  atque  autliore,  Appendicula  quadam 
perperam  audla,  iis  tantum  Regibus  con- 
veniat,  qui  officio  fuo  fande  funguntur, 
^  non  funt  timori  boni  opertSy  fed  mali  : 
quod  (ut  a  me  fxpe  didum,  Ikpius  dicen- 
dum  eft)  ab  omni  probabilitatis  fpecie 
quam  longifllme  abhorret. 

A  T  ct.u  E  hoc  efle  illud  Ke/^ar*?  genus 
quo  Romanis  metum  incutere  vult  Apo- 
ftolus,  hanc  verbo  fubjcdam  efle  notio- 
ncm,c6  mihi  fortius  pcrfuadco,  quod, quae 

fequun- 


ad  C  L  E  R  U  M.  351 

fequuntur  omnia,  finitima huic  fmt  atque  SERM. 
confcntanea  :  de  Jure  enim  Gladii  pror-      IX. 
fus  agunt,  de  Prxmiis  ac  Suppliciis,  qui-  ^-^^'^'^^ 
bus  a  Magiftratu  Gives  aut  ad  Virtutem 
allici  folent,  aut  a  vitiis  abfterreri.     Or- 
ta  autem  ilia  omnia  cum  fmt  ex  eo  quod 
jam  ante  dixerat  Apoftolus  l^i  rejiftunf, 
ipfi  fibt  T^amnationem  acq7munt.~\  ad  id 
etiam,  fi  non  omni  ex  parte,  quadante- 
nus  certe  debent  referri. 

Hoc  itaque  pofito,  argumentum,  quod 
inde  ducit,  SC  quo,  quod  unicuique  in  hac 
re  feorfum  utile  fit,  docet  Apoftolus,  iftiuf- 

modi  eft Magiftratibus  non  efie  ulla 

in  re  obfiftendum  5  ne,  dum  iis  negotium 
faceflimus,  nobifmetipfis  perniciem  me- 
rito  moliamur.  Cum  enim  a  Deo  Re- 
gibus  jus  gladii  fit  commilTum,  quo  ma- 
leficia  cujufque  generis  vindicent,  ccrtif- 
fimum  eft,  eo  illos  acerrime  ufuros  ad- 
verfiis  perduelles,  pacifque  publica;  ever- 
fores:  quicquid  culpse,  quicquid  facino- 
ris,  lenitate  ac  milericordia  aliquando 
du6ti  praetcreant,  hoc  tamcn  audaciae,  quo 
eorum  labefadatur  Authoritas,  impuni- 
tum  inultumque  non  dimittent.     Chri- 

ftianis. 


352  C  O  N  C  I  O 

SERM.  ftianis,  Religionis  causa,  fatis  ex  fe  advcr- 
IX.      fantur  Principes  a  Chrifti  fide  alieni:  fl 

'^^^^"^^  vero,  qui  hac  ex  parte  Principibus  odio 
funt,  rerum  etiam  novandarum  ftudio 
teneantur,  atque  ad  Seditionem  propen- 
deant  j  imo,  fi  Religionis  ipfius  obtentu 
Rempublicam  perturbent,  leges  violent  i 
quo  non  Exitio  digni  videbuntur?  qui- 
bus  non  Suppliciis  coercendi?  Ex  altera 
autem  parte,  nihil  eft  quod  tarn  deliniat 
Principes,  Chriftiano  nomini  infenfos, 
tantiimque  ad  manfuetudinem  ac  bene- 
volentiam  traducat,  ac  fi  i),  qui  e  Chrifti 
grege  ftint,  modefte  atque  fummifte  fc 
gerant,  &  Magiftratibus  in  omni  re  fe- 
♦  cundum  Deum  pareant.  Qux  Chriftia- 
norum  cervicibus  femper  impendent  pe- 
ricula,  ft  qua  forte  ratione  vitari  poflint, 
hac  certe  declinanda  ftint  via,  Non 
fxpe  enim  malis  etiam  a  Regibus  male 
tradari  contigit  iftiufmodi  Gives,  qui  Re- 
ligionc,  qua  imbuti  ftint  eorum  animi, 
quaicunque  ilia  fit,  private  gaudent* 
nihil  interim  turbarum  excitant,  nihil 
magiftratui  moleftiae  creant;  fed,  dum' 
pietati  ftudcnt,  una  etiam  pacem  colunt. 


ad   C  L  E  R  U  ii.  tsJ 

ita,  inqUam,  plerumque  fe  res  Kabet—  SERMi 
tJnde  Petri  ilia  Vox,  ea  ipsa  in  Epiftola,      ^^'    , 
ubi  Chrittianos  tanquam  mala  malta  jam 
perpeflbs,  plura  etiam  pafTuros  alloquiturs 
^«/  eft  qui  vob'ts  noceat,  fi  boni  ainula^ 
tores  fueritis? 

Ha£lenus  Pauli  argumehtUm,  ab  Utl- 
Urate  dudum,  quatenus  feparatinl  ad  firi- 
gulos  fpedat,  perpendimus  :  ab  ea  nunc 
parte  confiderandum  eft,  qua  ad  Univer° 
fos  pertiheat,  ac  derivata  a  Magiftratii 
ad  humani  generis  Societateni  Commd- 
da  refpiciat.  In  hac  enim  cogitatione 
praecipue  defijia  erat  Apoftoli  mens,  cuiii 
^rincipes  diceret  Timori  ejfe  in  bonunii 
ac  Vindices  in  iram  eis  qui  male  agunf. 

Quam  ob  caufam  inftituerentur  Rcgcs ; 
(\ux  Regni  ipfms  Neceflitas  fit,  quanta 
Utilitas  i  quo  Officii  gcnere,  quamque 
late  ad  Omnes  Vitx  iiuman*  ufus  patenti,< 
perfungantur  Principes ;  his,  atque  aliis 
in  eandem  rem,  verbis  a  Paulo  declaratunt 
eft.  li  fcilicet  Pacis  atque  Incolumitatis 
publicae  confcrvatorcs  funt  5  li  Lc"-um 
eommunium,  quarum  dcfcriptione  omnis 
<)mnium    falus   continetur,   Lator6s  pri- 

Voi..  11.  A  i  iniim^ 


354  C  O  N  C  i  O 

SERM.  mum,  dein  &Cufl:odes.  Pocnas  a  quoque 
IX.      Civium  pro  merito  exigendi,  Pra:mia,  quag 

^-'^^^''^^^  cuique  conveniunt,  tribuendi  jus  iis  con- 
celfum  eft :  atque  hoc  fere  ita  utuntur,  ut 
ncfariorum  fcelera  cohibeant,  audaciam 
retundant ;  bonos  autem  beneficiis  ad  vir- 
tutem,  veramque  laudem  accendant.  Mu- 
neris  itaque  tam  fruduofi  nobis,  Miniftri 
cum  fuit,  xquum  eft,  ut  Gratiam  iis 
quantam  poffumus  maximam  referamus  > 
ut  eos  fumme  colamus  atque  amemus,  non 
proterve  iis  refragemur,  non  improbe  re- 
fiftamus,  quorum  laboribus  ac  pervigiliis 
effedum  eft,  ut  tot  tantifque  vitae  com- 
moditatibus  placide  perfruamur.  NAM 
^rincipes  non  funt  tmori  boni  operisy  fed 
malt,  &c.  Necejfe  ITAQUE  e/i  ut 
[tibjiciaminh  &c. 

Instant  iterum  Poteftatis  Regias 
Oppugnatores,  ac  fidenter  affirmant.  "  E- 
*'  numeratis,  qux  ex  rcipublicx  admini- 
*■  ftratione  exurgunt,  atque  ad  univerfos 
*'  Gives  permanant,  Utilitatibus,  non  id 
"  Paulo  propofitum  effe,  ut  inde  Obedi- 
*'  entiam  quibufcunque  Poteftatibus  fubli- 
*^  mioribus  deberi  contend  at  5  fed  iis  tan- 

"  turn. 


ad  C  L  E  R  iJ  M.  jjf 

"  turn,  qui  defcriptas  muneris  fui  partes  $  e  R  M; 
*'  tucntur,  &  ad  exprefTam  jufti  imperii  iXi 
*'  effigiem  fe  totos  componunt."  Inane  <-''^Y^. 
hoc  efle  affentantiUm  populi  libidinibus 
Commentum,  atque  a  Pauli  mente  alie- 
niffimum,  jam  ante  a  me  multis,  ut  opi- 
nor,  demonftratum  eft.  Id  unum  nunc 
addo— —  Aut  ab  ipfo  Regum,  feu  bene, 
feu  male  rempublicam  gerentium  Officio^ 
atque  a  communi  hominum  Utilitate,  cui 
Magiftratus  jura  inferviunt,  hic  duci  ar- 
gumentum  5  aut  nufquam  ab  Apoftolo^ 
tota  ilia  Orationc,  qua  de  Officiis  Civium 
erga  Principes  difquiritUr,  hunc  locum 
tradari :  quern  tamen,  ampliffimus  cum 
fit,  atque  ad  ftabiliendum  imperii  jus  va- 
leat  plurimum,  prorfus  ab  eo  negligi,  ac 
confulto  prasteriri  rion  eft  credendum. 
Omnia  excutit  Paulus,  follicite  omnia 
Veftigat  atque  explorat,  quce  ad  firmandam 
Principum  Authoritatem  adjumenti  ali- 
quid  fuppeditcnt.  Multum  autcm  ad  id 
confert,  ut  intelligant  Gives,  qux  bona 
lis  etiam  non  boni  Principes  importent, 
quantumque  Rcdoribus,  officii  quod  i'ui 
eft  non  fatis  exequentibus,  debeat  ref- 
A  a  2  publica. 


356  C  P  N  C  I  O 

SERM.  publica.  Haeccine  itaque  oblivifci  potuit 
IX.      Paulus?  an  caufac   fux  parum  favere  ar- 

^"'^^'^^  bitratus  eft  ?  Hseccine  Gamalielis  ille  Dif- 
cipulus,  Gentiumque  Dodor  non  vidit, 
qui  castera  omnia  acutifTime  perfpexit,  co- 
piose  difleruit?  Si  autcm  animadverte- 
rit  j  integrum  atque  intadum  ab  eo  hunc 
locum  relinqui,  quis  unquam  exiftima- 
verit?  Et  tamcn  haec  ab  illis  fentiri 
necefle  eft,  qui  a  Paulo  pra:cepta  opti- 
mis  tantum  Regibus  convenire  affir- 
nient. 

"  At,  inquiunt,  non  in  Prasceptis  fo- 
"  lum  tradendis  verfatur,  Ratione  etiam 
*'  pugnat  Apoftolus.  ^rincipibus  ne  re- 
*'  Jiftatur,  monet  :  Caufam  deinde  ad- 
"  jicitj  NAM  timori  non  funt  born 
"  operis,  fed  mali.  Congruum  itaque  eft 
*'  ut  Prxcepti  vim  Ratione  hac,  quafi 
"  Rcgula  ad  id  adduda  mctiamur.  Hoc 
"  fi  fiat,  ad  bene  imperantes  necefle  eft 
"  quod  praccipitur  contraiii ;  cum  ad  eos 
*'  tantum,  qux  aff"ertur  Ratio  pertingat." 
Argute  liiEC  quidcm,  iiaudquaquam  tamen 
vere  j  prout  cuivis  patebit,  non  illo  fo- 

lum. 


ad  C  L  E  R  U  M.  iS7 

lum,  qu2e  in  hanc  rem  ante  a  me  di£la  SERM. 
funt,  confideranti,  fed  ea  etiam,  qux  de  IX. 
Poteftate  Ecclefiaftica  idem  alibi  fanxerit  '^-'''VX^ 
Scriptor,  cum  his  conferenti :  paria  enim 
funt  ac  plane  gemina.  Obedite  ^rapo- 
fitis  vejirisy  ait  idem  Paulus,  i^  fubjacete 
eis',  ipfi  enim  per  vigilant  y  quajirationem 
pro  animabus  vejlris  reddituri.  Cur  pa- 
rendum .  fit  praefeftis  Ecclefise  Chrifti  Gu- 
bernatoribus,  Caufam  afFert :  qua  tarn  en 
allata,  hoc  minime  voluit,  ut  iis  foium- 
modo  obedtamuSy  ac  fubjaceamus  ^ra^ 
pojitisy  qui  demandato  fibi  negotio  vigi- 
lanter  &  ftrenuc  incumbunt :  Nam  & 
illis  etiam  proculdubio  obtemperandum 
eft,  qui  negligentius  &  vitam  fuam  infti- 
tuunt,  &  munus  excrcent  5  imo,  qui  o- 
peri  fuo  multum  indormiunt.  Utcunque 
enim  ab  iis  male  vivatur,  utcunque  res 
Ecclefias  haud  rcfte  adminiftrent ;  legiti- 
me tamen  cum  pra:ftnt,  fiquid  aliquando 
prxcipianr,  id  vim  fuam  habet.  De  Scri- 
bis  itaque  ac  TharipeiSy  hxc  Chriftus  do- 
cuit :  Super  Cathe dram  Mojisy  inquit,y?- 
dent.  Omnia  ergo  qnaecunque  dixerint 
vobisi  fervate  &  facite :  fecmdum  opera 
A  a  5  ^^crQ 


35$  C  O  N  C  I  O 

3ERM.  'vero  illorum  nojite  facer e  i  dictmt  enim 
IX.     £^  nonfachmt.     His  Legis  interpretandse 

^^^^^^^^^  jus  datum  eft :  his  iraque  jus  diceiitibus,  auf- 
cultari  atquc  obediri  convcnit,  utcunque 
idi<^tis  fada  non  refpondeant :  horum  e- 
^lim  iicet  vita  morefque  merito  difplice- 
ant,  non  ideo  tamen  fufque  deque  ha^ 
btnda  eft  authoritas.  Pauli  itaque  argu-» 
mciuiim^  quod  EcclcfiiK  redores  Ipedatj 
":  fuiiiis:  ■(&  rec  ius  potent  expUcari. 
-.. .  .:to.prxpojUts%'eftris,^c,  Ifji  enim 
f^T^'^ikmt  -<xx.,  ipf.yium  enim  eft,  Chnftf 
,  ni  cprflfc  ac  rci'ere  j  has :  iis  a  Deo 
Ttraatta  ^11: Province;  quam  fi  parum  pro 
dio;niu;t(p  iiiitinenr  atque  ornant,  jure  ta- 
okii  iuo  proiinus  non  excidunt:  Mune- 
ii£  enini  ipfiiis,  male  licet  adminiftratj, 
ratjone,  multum  Obrcrvantia;  atque  Ho- 
noris libi  vendicant.  Clarius  hxc  ac  di- 
iliiidius  idem  alias  enuntiat  Apoftolus 
-^--Rogamus  voSy  FratreSy  iit  noveritis 
eos  [vel  potius,  ut  eos  veremnini']  qui 
laborant  inter  vos,  &  prafimt  'vobis  in 
dmiito,  dr  manent  vos :  &  habeatis  illos 
abimd ant  ills  in  charitate,  propter  Opus 
ij> jorum :  Kai  «}^a<^  om|T«$  Oar^^j  6/it  in^o^'^^ 


ad    C  L  E  R  U  M.  359 

G^  dyzwyjf  5i*  to  ep-^v  ajwmv.    Si  i'^')PVy  hiC,  S  E  R  M. 
ut  alibi  apud  Novi  Teftamcnti  Scripto-      l^- 
res  *,  Ojficmm  fignificat ;    ea  plane   eft  ''■''"V^^ 

Apoftoli  fententla Ecclefiae  Traftiles 

(non  tantum  ob  beneficia  in  nos  labore 
fuo,  ac  monitis  collata,  fed  &)  Officii  ip- 
fius,  quod  exercent,  causa,  apprime  no- 
bis charos  efTc  debere,  fummoque  Temper 
pretio  a^ftimandos.  Quod  fi  gjj^j/  Opus 
aut  Laborem  fimpliciter  denotet,  id  laU 
tern  Pauli  verba  prse  fe  ferunt  5  Efle  ali-^ 
quern,  qui  Prxfulibus  Ecclefi^c,  utcunque 
minime  labor  ant  ibus,  debeatur,  Amo- 
rem,  adtumque :  ciim,  qui  operi  inftant 
fedulo,  vr^  c>z  TTEg/^S,  impenfms  miilto 
colendi  fint  ac  diligendi.  Sed  omnium 
apporitilTima  ad  id  quod  volumus  eft  ca 
ejufdem  Pauli  ad  Timotheum  fcribcntis 
hortatio,  ut  G^i  bene  praftint  [  d  ^Ao^^ 
cirg^gjwTs^]  Presbyteri;  dnplici  honore  dig- 
ni  ^cideantur.  Eft  itaque  &  fuus  lis,  qui 
male  pra;funt    ( eo  ipio  quod  prslunt ) 

*  I  Tim.  ill*.  2.  ''E/  77f  iTKTM'JnH  Ofiyi-TTtt^  KA\^ 
Ip^OU  STT'OyfCfi*  pr'ivclaiu?7i  Officium  dcfideiut.  Vid.  ^ 
Ad.%(\\.  2.  xiv.  26.  Eph.'iv.  12.  Fhil.  I.  22.  Eph.n. 
30.     2  Tim.  ii.  12.  iv.  5. 

A  a  4  honos 


360  C  Q  N  C  I  O 

s  E  R  M.  honos  exhibendus  5  cum  quidem  ad  ^?i5$ 
IX.      'a^ig^^toA  duplo  major  pertineat. 

^^^^^^  "AtQJJ^  ^l^cc  omnia,  qux  Obfequii  erga 
|:Iicraichas  pra:ftandi  modum  tradunt,  ad 
defq'ibcndam  etiam  Ciyilis  Obedientias 
rationem  jure  optimo  pqflunt  accommo- 
fjaii.  (Quod  ii  fiat,  apparebit  ftatjm,  nihij 
eile  illo  Interpretum  quorundam  Com- 
mento  ineptius  atque  infulfius,  quo  id 
Paul^m  agcre  pertendunt,  ut  Prsecepti  fui 
vim  omnem,  adhibita  quadam  Ratione, 
cxtenucit  atque  enejrvet  5  &  cum  alta 
voce  jam  edixerat,  Sublimioribiis  ^ote- 
ftatih^s  noi)  elTe  ullatenus  refiftendum^ 
dein  in  aures  Romanorum  hanc  quaf] 
fnrufur^afle  diftindiunculam  —  "fi  modp 
**^  talps  eflent  Pnncipcs,  qui  Juftitiam 
f^  fande  colerent,  &  Civium  Felicitatj 
f^  probe  conlblercnt."  Capitalis  Qratio ! 
gux,  baud  fcio  an  Sacrarum  Litcrarum* 
an  Principum  Authoritati  plus  det}:ahat; 
an  phrifti  Ecckfix,  an  Rcipublica^  magi^ 
pocear.  De  utraque  certe  ii  peffime  me- 
jTcntur,  qui  taiibus  Interpreramcntis  in  re 
pntj  ppnderi§  indulgent;  &  ut  Ciyium 
^nimos  prayis  Opinionibus  inficiant,  ip- 


ad  C  L  E  R  U  M.  36i 

fos  divinae  Veritatis  Pontes  audaaer  con-  serh, 

^minant.  K,y*)r\J 

Sep  de  his  fatis— ^Ut  interim,  quam 
Paulo  tribuimus,  fententiam  plenius  ex- 
plicemiis,  id  breviter  reftat  qusrendum: 
Qua  ratipne  Ciyium  Communitati  fit  u- 
tile,  ut  iniquis  etiam  pravifque  Magiftrati- 
bus  non  repugnetur.  Hoc  autem  ex  eo  fit, 
quod  a  malorum  etiani  Principum  Domi- 
liatu   plujra  multo  ad  Gives  Commoda, 
quam    Damn^    plerumque    perveniant. 
Ilia  itaque  relinquere  atque  abjicere,  ut 
haec  fubterfugere   poflimusj  vix  eft:  eor 
rum  qui  publicx  utilitati  confultum  vo- 
lunt.     Noil  reda  Temper,   non  legitima 
imperajit  populo,  legitime  qui  prccfunt: 
Bona    aliquando    fubditorum    invadunt, 
jus  vjolant.     Sed   perferenda;  funt  hx  a 
privatis  injuriae,   ne  minori  incommodo 
mederi  qui  ftudent,  in  majus  incurrant  j 
plufque  noceant    reipublicaz,   quam  fibi- 
nietipfis  profint.  Imo  vero  fi  tale  quidpian> 
a  principe  fieri  contigerit,  unde  detriment 
p.  multum,  non  Civis  unus  aut  alter,  fed 
ipfa  Civitas  accipiat  j  ut  huic  malo  oc- 
f  urratur,  ut  hoc  damnum  refarciatur,  non 

protinus 


362  C  O  N  C  I  O 

SERM.  protinus  ad  extrema  confugiendum  eft, 
IX.     non  ferro  certandum.    Morbo  enim  ipfo 

^^'^v^v-^  gravius  multo  atque  exit;iofius  eft  hoc  Re- 
niedii  genus.  Magis  expedit  reipublicx, 
ut  Tyranni,  crudeliflimi  licet,  imperio 
fubjedi  Tint  Gives,  quam  ut  cervicibus 
fuis  jugum  excutiant  prorfus,  quam  ut 
Nemini  omnino  pareant,  quam  ut  in  vi 
armifque  fpes  omnes  fuas  ponant.  Nihil 
enim  illo  rerum  humanarum  ftatu  tetrius 
fingi  potcll,  aut  milerius :  in  quo  excuflse 
Redoris  manibus  habena;  cum  fmt,  Po- 
pulo  Hberum  eft,  eo  quo  velit  cunque 
pa:cipitem  ferri ;  &,  quicquid  fuaferit  libi- 
do, id  omnc,  fublata  Legum  reverenti^, 
^agiflratuum  authoritate  conculcata,  im- 
pune  exequi.  Pertinet  itaque  ad  Utili- 
tatem  communem,  ut  malis  Regibus  non 
refiftatur  a  Populoj  ne,  commota  Sedi- 
tione,  gravius  aliqud  reipublic^e  vulnus 
infcratur,  quam  id  ipfum  quod  a  manu 
Regia  immiffum  priiis  pertulerat. 

IV.  H  ^.  c  fere,  atque  his  e  locis  de- 
prompta  funt  Rationum  momenta,  qui- 
bus  ad  Obedicntiam  Romanos   impcllit 


ad    C  L  E  R  U  M.  $6% 

atque  urget  Apoftolus :  Quse  quidem  tanti  s  E  R  M. 
ponderis  funt,  ea  vi  pollent,  ut  non  uni  ^i^L^ 
alicui  aut  hominum  Ordini,   aut  Genti, 
aut  ^tati  aptentur ;  fed  Omnibus,  quo- 
cunque  locp  aut  tempore,    feu  vixerint, 
feu  viduri  fint,   Chriftianis  conveniant. 
Nequis  enim,  qui  aliis  Legibus  aliquando 
uteretur,  aliis  Magiftratibus  fubellet  j  ne- 
quis, inter  Gives  qui  emineret  paulo,  qui 
aut  Dignitate,   aur  Potentia,    aut   rerum 
Copia  excelleret,    parendi  neceflitate  fc 
Jion  adeo,  ac  caeteros  conftridum  puta- 
ret  i  fententiam  fuam  verbis  ita  expreilis 
clarifque  aperuit  Paulus,  ut  nulli  omnino 
fubditorum,  ea  ex  parte  qua  fubditus  fit, 
excufandi   Officii    fui    locum    rclinquat. 
OMNIS,  inquit,  ANIMA  Totejfa- 
tibus  fublmior'tbus  fubdita  Jit.     Quifquis 
is  eft,  qui  legitima:  alterius  poteftati  fub- 
jedus  vivit ;  quacunque  forte  &  conditi- 
one  fuerit,  in  quocunque  honoris  loco 
pofitus,  ad  quemcunque  imperii  gradum 
(qui  tamen  fummo  fubfit)  cvcdusj  no- 
verit  fe  Praccepti  hujufcc  comprchcnfione 
includi,    hujus  Formulae  vi,  pari  ac  ex- 
teros  jure,  prorfus  teneri, 

'  A  T 


364  C  O  N  C  I  O 

s E R M.  At  vero  (inquiet  aliquis)  tarn  late  pa- 
IX.      ter,  ita  quaquaverfum  fe  difFundit  Vrx- 

^'^^^'^^^  cepti  hujufce  vis,  ut  nuUis  ufquam  cir- 
cumfcripta  fit  finibus?  nuUus,  utcunque 
res  humanas  ceciderint,  parendi  ftatuatur 
modus  ?  Una  hzec  eft  inter  omnes  offici- 
orum  Formulas,  a  qua  ne  tranfverfum 
quidem  unguem  liceat  difcedere  ?  Quid  fi 
rempublicam,  cui  confervandas  deftinan- 
tur  Principes,  pro  libidine  lua  ipfi  lace- 
rent  ac  peflundent?  Quid  fi  Jura  omnia, 
humana  atque  divina,  pervertant ;  fi  in 
Civium  capita  ac  Fortunas  immaniter  Tae- 
vlant?  fi  id  moliantur,  ut  Patriam  alienae 
dominationi  nefario  fcelere  fubjiciant  ? 
annon  Populo  licebit  his  conatibus  obviam 
ire  ?  hoc  amentix  refr^enare  ?  banc  a  fe 
perniciem  peftemque  depellere  ?  Sunt  fane 
qui  licere  hoc  contendunt,  Viri  graves  & 
boni ;  quique  in  tuendis  Regum  juribus, 
in  rcprimendaPopuliLicentia  muitam  ip- 
fi operam  atque  utilcm  pofuere.  Rcdlenc, 
anfecus  fecerint,  penes  alios  fit  Judicium. 
Me  quod  attinet,  ne  eadem  hic  loci  in- 
culccm,  multa  funt  qux  nunc  dicentem 
impediiinr  5  plura  ctiam,  quxfiapudPo- 

pulum 


^d    C  L  E  a  tJ  M.  365 

pulum   habenda    effet   Concio,  impedi-  SERM: 
rent.  IX. 

CoNVENiT  certe,  Verbi  divini In-  ^""^^^^^ 
tcrpretes,  Ratiocinationes  fuas  omnes  ad 
Scripturse  normam  exigere.  Sacris  au- 
tem  Scriptoribus  folenne  eft,  ipfa  quidem 
Officiorum  Praecepta  diligenter  tradere, 
acriter  urgere  5  non  itidem  Exceptionibus 
corundem  vim  frangere,  imminuere  au* 
thoritatem.  In  hoc  ipfo  quo  verfamur 
argumento,  multa  nobis  Sacraj  Literal 
fuggerunt,  de  Imperii  humani  Origine 
ad  Deum  referenda,  de  Regum  Poteftate 
non  temeranda;  multa  habent,  quaePrin- 
cipcs  Populo  magis  fufpiciendos,  populum 
Principi  reddant  parcntiorem.  Quando 
autem,  quibufque  de  caufis  Magiftratuum 
imperia  detrcQare,  nofmctipfos  in  liber- 
tatem  vindicare  liceat,  ne  verbulo  qui- 
dem indicant—  nifi  cum  aliquid  ab  ho- 
minibus  forte  imperatum  fucrit,  latis  a 
Deo  legibus  contrarium  :  Id  ubi  accide- 
rit,  quid  agendum  fit,  Petri  vox  ilia  de- 
clarat.  Obedire  oportet  l^eo  magis  quam 
hominibus.  Num  qua  alia  fit  Caufa,  ob 
quam  Nodus  ilk,  Subditos  Regibus  luis 

dcvincicns. 


t66  C  O  N  C  I  O 

SERM.devinciens,    aut   penitus    diflblvi    poffit^ 
IX.     aut  quoquo  modo  relaxari,  ab  Apoftolis, 

S-^^^T^  inquam,  omnino  filetur  *.  Sileri  adeo  par 
eft  &  a  Nobis,  qui,  in  praedicanda  Evan- 
gelii  dodrina,  Apoftolorum  veftigiis  in- 
fiftere  deb  emus.  Petenda  funt  Ifta  (fi 
quidem  peti  necefle  fit)  a  Jurifcdnfultis, 
a.  Thefium  Politicarum  tradatoribus ;  e 
Legibus,  e  Bwerumpublicarum  Formis,  fuae^ 
cuique  genti  ptopriis,  tanquam  e  fonte 
fuo,  funt  haurienda :  e  Scriptura  cert^ 
peti  non  pofTunt,  quae,  cum  de  his  offi- 
cii hujus  limitibus  nihil  quidquam  tra- 
diderit,  ad  eos  fignandos  definiendofque 
velit,  nojitve,  non  debet  trahi.  Admone 
'Populum  (inquit  Paulus,  ad  Titum  fcri-i> 
bens)  Trinctpthis  &  Toteftatibus  fubdi- 
tos  effe,  d'i5io  obedire :  Ut  autem  moneret 
popolum  Titus,  Qua  Occafione,  Quo  re- 
rum  ftatu  Trincipibus  non  fubd'ttum  effe, 
non  obedire  fit  licitum ;  id  vero  illi  nuf-^ 
quam  prxcepit  Apoftolus. 

Constat  quippe  hortatore  atque 
impuKore  quopiam  non  cgere  populum^ 
in  iftiufmodi  rebus,  quibus  ipfi  per  fe 
fatis  ftudcnt.     Fraeno  potius  opus  eft,  quo 

repri* 


ad   C  L  E  R  U  M.  36;^ 

reprimantur,    quam    Calcaribus,    quibussERM. 
incitentur  proclives  eorum  ad  feditionem     IX. 
animi.     Ita  fere  omnes  a  natura  compa-  ^■"'''v^^ 
rati  fumus,    ut   in  exquirendis   EfFugiis> 
per  qux  officiorum  quafi  fepti  cancellis, 
elabi  poflimus   in   indagandis  Diftindio- 
nibus,  quibus  Chriftianx  Difciplinx  mi- 
tigetur  fe Veritas,  mire  fimus  fagaces ;  ne- 
que  alias  folertiori  acumine  id  agimus, 
quam  cum   Ei,  qui  Magiftratum  habet, 
cedere  in  omni  re    ac  parere   jubemur. 
Haud  multum  expedit  itaque  hxc  nos  ab 
aliis  ftudiofe  doceri,  qux  etiam  fine  ma- 
giftro,  natura  ipsa  duce,  facile  difcimus, 
atque  avide  haurimus.       Difceptatorum 
quorundam   Moralium   merito    culpatur 
fubtilitas,  qua,  non  arceri  ab  illicito  ho- 
mines, fed  potius  erudiri  putantur,  quam 
prope  ad  peccatum  abfque  peccato  liceat 
accedere.     Neque  ego  Ilium  in  minori 
culpa  efle  arbitror,  qui  accurate  difputat, 
Quatenus  fummo  reipublicx  gubernatori 
a  nobis  rcfifti  poifir,  ita  tamen  ut  perdu- 
ellionis  funus  minime  rei.     Pcrinde  id 
mihi  cffe  videtur,  ac  fi  quis  apud  Mili- 
tes  verba  faciens,  Quas  ob  caufas  iis  %na 

impune 


^6i  C  d  N  c  i  d 

SERM.  impufte  deferere,  praefidio  ac  ftatione  fiii 
IX.     cedere,  imperatorum  mandatis  non  ob- 

^"'^'^^^  fequi,  aliquando  &  repugnare  fit  lieitumy 
omni  oratione  difqUiriit :  perinde  eft,  ac 
fi  quifpiam  Libertatis  Humanx  Patronus 
ac  Vindex,  multis  argumentis,  miiltiS  di- 
fiindionibus  egrcgie  caver et,  ne  Liberi 
Servique  non  intelligant,  quid  iis  contrat 
Parentes  ac  Dominos  fit  conceffum  5  qua( 
ratione,  quot  modis  ardiflimo  illo,  qiid 
tenentur  officii  vinculo  poflint  exoivi. 
Sit  quidem  in  iftis,  quai  argute  in  hand 
rem  affcrantur,  fani  aliquid  ac  finceri, 
habeant  quandam  verifimilitudinem,  ita 
tamen  piis  auribus  molefta  funt,  ita  ho- 
niinum  impurorum  vitris  ac  ciipiditatibu^ 
adblandiuntur,  ut  raro  admodum  apud 
Erudites  differi,  vix  unquam  cum  impe- 
rita  multitudine  communicari,  atque  ha- 
bitis  ad  populum  Concionibus  cxponi 
dcbeant. 

Verum  eftd,  cohcedatur,  hoc  ali- 
quando non  inhonefte,  non  indecore  fieri 
polTe :  ut  tamen  hifce  Pauli  verbis,  tan* 
quam  ansa  aliqua  ad  id  utatur,  cui  Uri- 
quam  fano  ac  fimplici  in  mentem  vene- 

rit.i 


ad   C  L  E  R  U  M.  $69 

rit?  Percurrantur  omnes  turn  veteris,  serm. 
turn  Novi  Foederis  Paginas;  non  alius.  ^^'  . 
quifpiam  in  iis  reperietur  locus,  ubi 
quae  fummam  Rerum  tcnentibus  deben- 
tur  Officia,  &  accurate  adeo  expendi 
conftat,  &  tarn  vehementer  fuaderi,  5C 
tanta  undique  argumentorum  copia  mu- 
niri.  Perverse  itaque  (ne  dicam,  abfurde) 
agunt,  qui,  inde  arrepta  (non  data)  oc- 
cafione,  de  Magiftratibus  in  ordinem  co- 
gendis  prolixe  difputant ;  qui  hoc  ipfo  in 
folo,  tanquam  omnium  maxime  oppor- 
tune, Machinas  fuas  figunt,  quibus  Ar- 
cem  Regix  Poteftatis  impetant  atque  op- 
pugnent.  Mihi  certe  religio  eft,  etiam 
poft  explicatam  abunde  Pauli  dodrinam, 
ea,  quibus  infirmari  quovis  modo  videa- 
tur,  hie  in  fine  orationis  leviter  attin- 
gere :  quanto  gravius  peccant,  qui  quod 
ab  Apoftolo,  verbis  difertis,  &  magno 
cum  animi  ardore  prxcipitur,  id  omnino 
prxtervolant ;  quicquid  autem  ad  contra- 
hendam  Apoftolici  priKcepti  amplitudinem 
excogitari  poflit,  id  fcilicet  acute  riman- 
tur,  id  acri  mente  perfequuntur,  &  toto 
orationis  curfu  copiose  enarrant. 
Vol.  IL  Bb  "      Qui- 


■.*\ 


370  C  O  N  C  I  O 

S E R M.      Qu I c u N  Qv E  ifta  Apoftoli  ejufdem 
IX.      monita  exponenda  fufciperet  5  Servi,  obe* 

^'■^^v^-'  dite  per  omnia  ^ominis  Carnalibiis  i  Ft- 
lih  obedtte  ^arentibus  per  omniay  hoc 
enm  placitum  eJi*T>eo:  a  re  ipsa  ut  opi- 
nor,  paulo  aberraret,  fi  in  hoc  unum  in- 
cumberet,  ut  Liberis  ac  Servis  palam 
fieret,  quoties  illis  cum  venia,  etiam  cum 
laude,  immorigeris  effe  liceret. 

QutE  caftrenfis  difciplinx  atque  im- 
perii fit  vis,  Centurionis    illius  Evange- 
lici  verba  fignificant :  EgOy  inquit,  homo 
fum  fub  poteftate  conflitutus,  habens  fub 
me  m'tlites  -,  cf^*  dico hiiic,  Vade-,  &  vadit  5 
^  alii-,  Venii  ^  njenit ,  &  fervo  meoy 
Fac  hoc,  &facit.     Quifquamne  eft,  qui, 
propofito  hoc  apud  militum  cohortes  di- 
cendi  Themate,  turn  demum  argumento 
atque  officio  fuo  pulchre   fe  fatisfecifTe 
exiftimet,  fi  ea  omnia,  quibus  imperandi 
jus,    atque    parendi    neceffitas    quoquo 
mode  minuatur,  enumeret  ?  de  Sacramenti 
interim  Militaris    fumma   religione,  de 
obfequio    exercituum    Ducibus  legitime 
debito  nihil  quidquam  afFerat,  niiiii  ex- 
ponat?  Qui  in  facris  Uteris  Explicandis 

ita 


3J*v, 


ad  C  L  E  R  U  M.  371 

ita  verfantur,  non.iis  luccm,  fed  vim  in-  serm. 
ferant,    Eculeum    admovent,    quo,   qua:      ^^• 
minime    dixerint,   fenferintve,    cogantur  ^^-^'W^ 
fateri :  Veritatcm,  prima  ScripturiE  ipfius 
quafi  voce  &  indicio  patefadtam,  refpu- 
unt  5  ut  ei  deinde,  tanquam  adhibitis  qui- 
bufdam  tormentis,  alieniflTimaquaequeex- 
primant  atque  elidant. 

Alia  adhuc  hxc  gravia  eandem  in 
rem  mihi  fuppeditat  argumenta,  Ecclefia: 
dodrina,  &  Antiquas,  &  Noftraej  Tem- 
porum  etiam,  in  qax  incidimus,  ratio. 
Hxc  tamen,  cum  longius  jam  evagata 
modum  fere  excefferit  oratio,  ftridim  ac 
breviter  percurram.  '  ■ 

Inter  omnes,  qui  primis  Ecclefiae 
fxculis  clarnere  Scriptores,  non  occurrit, 
qui  noxio  hoc  alimenti  genere  Gregem 
fibi  commiflum  paverit  5  qui  Sacris  Lite- 
ris  abuteretur  ad  ferendas  inter  populum 
opiniones,  de  Juribus  fuis  quocunque 
modo  tuendis,  de  Regibus,  fi  opus  fycrit, 
etiam  per  vim  coercendis.  Et  tamen  iftis 
fcripfere  temporibus,  cum  hujufmodi 
doftrinze  animis  hominum  fe  facile  in^ 
fmuaffent,  eflentque  acceptiflimas :  cum 
B  b  2  fcilicct 


■•v  ".. 


$72.  C  O  N  C  I  O 

SERM.  Scilicet  varix  acciderent  rcrumpublicamm 
IX.     Vices    atque  Converfiones :    ciimque    ii 

V^'^V^^  dominarentur  Principes,  qui,  Civibus 
pefTime  tradatis,  tantum  ab  illis  obfequii 
promereri  videbantur,  quantum  fummo 
jure  polTent  vendicare. 

Inter  Homilias,  Ecclefix  noftrx 
audoritate  firmatas,  funt,  qua:  Subdito- 
rum  erga  Reges  oflicia  praefcribunr,  non 
paucaj  5  eft  etiam,  ubi  de  hoc  ipfo  Pauli 
prajcepto  non  parce  agitur.  Multa  in- 
didem  dcpromi  pofllmt,  qux  populum, 
officii  non  fatis  memorem,  coiiibeant  j 
niiiil,  quod  inflammet.  Nufquam  nos  ad- 
monent,  ne  Libertatis,  ad  quam  nati 
fadique  fumus,  lludium  negligamus ;  ne 
iis,  qui  Reipublica?  pra?funt,  nimium  pa- 
reamus. 

E  A  demum  eft  Rerum,  ea  Temporum, 
in  quibus  verfamur.  Ratio,  ut  cudendis 
his  Argutiis,  diftfeminandis  hujufmodi 
Do£lrinis,  minime  videatur  opportuna. 
Libertatem  ftudiose  fatis  colimus,  am- 
pledimur,  tuemurj  periculi  nihil  quid- 
quam  eft,  ne  iliam  non  fuo  pretio  aefti- 
niemus:   Id  potius  pcrtimefcendum,  ne 

liberius 


ad    C  L  E  R  U  M.  373 

liber ius  paulo  quam  par  eft,  (quam  aut  SERM. 
Chriftianos  deccat,  aut  bonos  Gives)  &      ^X. 
fentiamus,  &  vivamus ;  id  cavendum,  ne  ^-'^^'^^ 
Libertati  injeda  a  legibus  froena  c6  ufque 
laxemus,   donee  in  Licentiam  erumpat, 
omnia   permifccat,   ac   perturbet,    &  fe 
ipfa  tandem  fuis  quafi  manibus  confo-^ 
diat,  ac  perimat.     Quod  Galatis  a  Paulo 
diftum  eft,  quod  Advenis  difperfionis,  a 
Petro,  hoc  Nobis   non   minus    appofite 
dici  poflitj    Vos  in  Libertatem  vocati 
eftisy  Fr aires  i  tantum  ne  Libertatem  in 
occajionem  detis  carniy  fed  per  Charita- 

tern  fervite  invicem §luafi  liberie  ^ 

non  qtiafi  velamen  habentes  malitia  Li- 
bertatem ;  fedjicut  fervi  T^ei.  H*ec  au- 
dire  convenit  pacis  Chriftianae  Sedato- 
res,  hapc  efFari  Nuncios  ac  Prasconesj 
haec  Ordini  noftro  vita:que  Inftituto  funt 
apta,  ha;c  Moribus  his,  Temporibufque  ac- 
commodataj  haec  Deo  placitura,  atquc 
Hominibus  profutura.  His  itaque  edocen- 
dis  toti  vacemus,  atque  inhxreamus.  Si 
qui  vero  fint,  qui  quafi  Tuba  Evangeli- 
ca  Claflicum  canere  ament,  qui  cffroenes 
vulgi  animos  ad  ferociam  ultra  flimulent 


374  C  O  N  C  I  O 

SERM.  ac  proritent,  etiam  accenfis  faces  admo- 
IX.      veant:  qua  mente  ad  hoc  opus  fe  ac- 

V^or\^  cinxerint,  qua  audoritate  freti,  quibus 
Exemplis  addudi  has  in  fe  partes  tuen- 
das  fufcepeiint,  Ipfi  viderint :  Unufquif- 
que  fuum  Onus  fortabit :  Nos  autem  ta- 
lem  Confuetudinem  non  hahmus,  neque 
Ecclejia  T>et. 

A  P  A  u  L I   Verbis   exorfa    oratio    in 
iifdem  etiam  libcrius  recitandis  definat. 
Qux  itaque  ad  Timotheum  Titumque  ab 
illo  primum  fcripta  funt,  ad  Nos  etiam, 
qui  in  partem  ejufdem  Minifterii  venimus, 
pcrtinere    arbitremur.        Atque   utinam 
ea  unufquifque  noftrum,  Fratres  in 
Christo  Dilectissimi,  &  au- 
ribus  avidis    accipiat   &   animo   penitus 
infigat !    Timotheum  Apoftolus  fic  allo- 
quitur :  Tejiijicor  coram  T>eOy   &  Jejk 
Chrijioy   qui  judicaturus   eft  Vivos    ^ 
Mortuos,  &  per  Adventum  ipjius,   ^ 
Regnum   ejusj  pradica   Verbumh   infia 
opportune y  importune  i  argue-,  obfecra-,  in- 
crepdy  tn  omni  patientia   ir  do6frina. 
Erit  enim  tempus  (imo  Tempus  jam  eft) 
i:um  fanam  T)o6irmam  non  fuftinebunt, 

fed 


ad   C  L  E  R  U  M.  375 

fed  ad  fua  ^ejideria  coacervahunt  jibi  SERM. 
Magiftros,  prurient es  auribiis  -,  ^  a  Ve-      ^' 
ritate  quidem  auditum  avert ent-,  ad  Fa- 
bulas  autem  convertentur.     Tu  verb  vi- 
gilay  in  omnibus  labor  ay  opus  fac  Evan- 
geliji^y  minifterium  tuum  imple.  Imo  (ut 
idem  Tito   fcribens)   Hac  loquere,  hac 
exhortarCy  &  argue  cum  omni  Imperio. 
Nemo  te  contemnat.   Admone  Illos  T^rin- 
cipibus  &  Totefiatibtisfubditos  effe,  di5io 
ohedire-,  in  omne  bonum  opus  paratos  ejfe. 
Ut  hoc  facientes  Ecclefiam  Chrifti  xdifi- 
cemus,,  &  nos  ipfos  fahos  faciamus,  d^ 
Eos  qui  Nos  audiunt-,  faxit  Deus  beatus 
^  foluspotensy  Rex  Regum,  iy  T>ominus 
'Dominant ium,  cut  fu  Honors  &  Impe- 
rium  Sempiternum.     Amen. 

Gratia  Domini  nofiri  Jefu  Chriftiy  & 
Char  it  as  Deiy  &  Communicatio  Spi- 
ritus  San^i  Jit  femper  Nobifcum 
omnibus  I 


FINIS.