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THEOLOGICAL   SEMINARY, 
Princeton,  N.  J. 


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SERMONS 

O  N 

SEVERAL  SUBJECTS, 

By   THOMAS   SECKER,    LL.D. 

Late  Lord  Archbifhop  of  Canterbury. 

Publifhed  from  the  original  Manufcripts, 

ByBziLBYPoRTEusD.D.  and  George  Stinton  D.D. 

His  Grace's  Chaplains. 

VOL    VI. 

LONDON, 

Printed  for  J.  and  F.  RIVING  TON,  in  St.  Paul's  Church- 
yard ;  and  B.  WHITE,  at  Horace's  Head,  in  Fleet-Street. 

M  D  C  C  LXXI. 


Y^?'5io.,^_     ; 


CONTENTS. 

Five  Sermons  on  Scripture,  ^ 

S  E  R  M  O  N    I. 

On  the  divine  Infpiration  of  Scripture. 

2  Tim.  iil.   i6,  17. 

All  Scripture  is  given  by  Infpiration  of  God ; 

and  is  profitable  for  Do5lrine,for  Reproof,  for 

CorreBion,  for  InJlruBion  in  Right eoiifnefs : 

that  the  Man  of  God  may  be  perfeSl^  throughly 

furnified  unto  all  good  Works,  p.  I, 

SERMONS     II.  III. 
On  the  Ufefulners  of  Scripture. 

The  fame  Text.  p.  29,  57 

S  E  R  M  O  N    IV. 

On  the  Duty  of  reading  it. 

The  fame  Text.  p.  Z^ 

A  2  S  E  R. 


IV  CONTENT  S. 

SERMON     V. 

Dir-eflions  for  reading  it  profitably. 

The  fame  Text.  P-  ^^3 

SERMON    VI. 

On  the  Lawfulnefs  and  Expediency  of  Forms 
of  Prayer.. 

I  Cor.  xIv.   15. 
i  will  fray  with  the  Spirit,  and  I  will  pray 


with  the  Vnderjlanding  alfo  :  I-will  Jtng  with 
the  Spirit,  and  I  will  Jin g  with  the  Under ^ 
J}  an  ding  alfo,  P-  H^ 

SERMONS  VII.  VIII.  IX.  X.  XL 

An  Explanation  and  Defence  of  the  Liturgy  gf 
the  Church  of  Englatid, 

The  fame  Text. 

p.  V6^,  191,  217,  241,  265 

Five  Sermons  agalnft  Popery. 

S  E  R  M  O  N     XIL 

Scripture  fbewn  to  be  the  Rule  of  Chriftian 
Faith  and  Pradlice.  The  Infallibility  of  the 
Church  and  Tradition  exploded. 

I  P  E  T. 


C  O  N  T  E  N'TS,-  «r| 

I  Pet.  v.  12. 

- — 'Exhorting  and  tejlifying  that  this  is  the.  t rut, 
Grace  of  God  wherein  ye  Jiand.  p.  293 

SERMON    XIII. 

Againft  Prayers  to  Angels,  Saints  and  the  Vir- 
gin Maryy  Image- Worihip,  and  Tranfub- 
ftantiation. 

The  fame  Text.  ?•  321 

SERMON     XIV. 

AgalnH:  communicating  in  one  Kind  only,  the 
Sacrifice  of  the  Mafs,  auricular  Confefiion, 
private  Abfolution,  Purgatory  and  Indul- 
gences. 

The  fame  Text.  p.  347 

SERMON    XV. 

Againft  Extreme  Undtion,  Prayers  in  an  un- 
known Tongue,  Prohibition  of  the  Scrip- 
tures, equalling  Apocryphal  Books  with  Ca- 
nonical, unwarrantable  Number  of  Sacra- 
ments, &c. 

The  fame  Text,  P-  373 

_^  S  E  R- 


^  CONTENTS, 

SERMON    XVL 

General  Pleas  of  the  Romanijls  confuted,  and 
Rules  of  Conduct  towards  them  given. 

The  fame  Text.  p.  397 


ERRATA. 

p.  1 26.  L.  4.  for  we  read  bt. 
p.  163.  L.  2.  afrer  do  dele  it. 
p.  338.  L.  11.  for  asjn/}  xiidjuji  at* 


SERMON     L 


2  Tim.  ill.   i6i   17. 

All  Scripture  is  given  by  InfpiratioJi  of  God : 

and  is  profitable  for  Do5lrine,for  Reproof  for 

Corre5lion,  for  InJlruSlion   in  Righteoufnefs  : 

that  the  Man  of  God  may  be  per  feci,  throughly 

furnijhed  unto  all  good  Works. 

AN  is  by  Nature  ignorant  and  thonght- 
lefs  :  and  therefore  wants  Information 
and  Admonition.  He  is  alfo  prone  to 
Evil,  and  averfe  from  Good:  and  therefore  wants 
Reflraint  from  the  former,  and  Incitement  to 
the  latter.  Without  the  Adiftance,  which  we 
receive  one  from  another  in  thefe  Refpe«5l?,  we 
fhould  be  wicked  and  wretched  beyond  Imagi- 
nation. But  though  we  (hould  be  moil  defec- 
tive in  a  State  of  Sohtude,  yet  we  are  very  de- 
plorably {o,  even  when  joined  to  the  beft 
Advantage  in  Society.  Many  Points  of  the 
Vol.  VI.  B  utmoU 


2  S  E  R  M  O  N     I. 

utmoft  Moment,  relating  both  to  our  prefent 
and  future  Condition,  we  either  cannot  difco- 
ver  at  all,  or  not  with  Certainty  :  many,  which 
we  might,  not  even  the  wifer,   much  lefs   the 
greater  Part,    have  in  Fa6l  known  :  and  thofe, 
which  hardly  any  could  fail  to  perceive,  all  have, 
more  or  lefs,  failed  to  regard.     Moft  of  thefe 
Things  are  vilibly   Mens  own   Fault :  and  the 
reft   are  no  Imputation  upon  God.     For  un- 
queftionably  he  may  with  Juilice  place  any  of 
his  Creatures  in  as  low  a  State,  both  of  Un- 
derftanding   and   moral  Ability,  as  he  pleafes  : 
provided  he   requires   from  them,  as  he   cer- 
tainly will,  only  in  Proportion  to  what  he  hath 
given.     And  even  his  infinite  Goodnefs  cannot 
oblige  him  to  beflow  on  them  greater  Favours, 
than   his  infinite  Wifdom  fees   to  be  proper: 
which  it  is  no  Wonder  (liould   ad   upon  Rea- 
fons,  to  Us  unfearchable.  But  the  lefs  we  have 
Ground    to  exped:,    the  more  thankfully   we 
ought   to   receive  whatever    Notices,    Encou- 
ragements or  Warnings,  he  may  vouchfafe  more 
immediately  from  Himfelf. 

Now  we  have  in  our  Hands  a  Book,  which 
we  call  x\iQ  Bible  :  containing  Accounts  of  va- 
rious Communications   made  to  Mankind   by 
their  Creator  from  the  Beginning  5  but  princi- 
pally 


SERMON    I.  3 

pally   through  the   Hands  of  Mofes  and  the 
Prophets ;  of  Jefus  Chriji  and  his   Difciples ; 
together  with  great  Numbers  of  moft  impor- 
tant Confequences  from  thence  refuhing.   Both 
Parts  of  this  Book  are  credibly  affirmed  to  be 
written  by    Perfons,     who  muft   in  the   main. 
have  known  the  Truth  or  Falfehood  of  what 
they  fay  :  none  of  whom  have  given  Grounds 
to    fufped:   their   Veracity;    but    many,    the 
ftrongefl  poffible  Grounds  to  rely  on  it.     They 
fupport   the  Authority  of  the  Dodlrincs   and 
Precepts  delivered  there  by  exprefs  Prophecies 
and   public  Miracles,    recounted    there    alfo : 
which  Prophecies  have,  moft  of  them,  unde- 
niably been  fince  fulfilled,  nor  do  any  appear  to 
have  failed]  and  which  Miracles,    though  they 
eould  never  have  been  acknowledged  if  they 
had  not  been  real,  were,  fo  far  as  we  can  learn, 
denied    by  no  one,  either  at  the  Time  when 
they  were  faid  to  be  done,  or  long   after.     Oa 
fh€  contrary,  the  Old  Teftament  hath  always 
been  admitted,  as  true   and   genuine,  by   the 
tvhole  Jewiih  nation  :  and    the  Pentateuch   iii 
particular,  ufed  as  the  Law  of  their  Country ; 
though  it  appoints  more  Things  than  one  to  be 
done,  fo  utterly  and  vifibly  contrary  to  human 
Policy,    that  they    muft   proceed   from   Him, 

B  2  whofi 


4  SERMON    I. 

whofe    extraordinary   Providence    alohe   could 
make  them  pradicable  with  Safety  j  and  others, 
too  contrary   to  human    Inchnations,  for  Men 
to  have  chofen,  without  being  fure  that  God 
required  them.     And  as  to  the  Writers  of  the 
New  Teftament,  it  is  flill  more  certain,  that 
their  Works  were  pubhihed  near  the  Time  and 
in  the  Places,  where  they  affirm   the  Events, 
which   they    relite,  came   to  pafs  :    that  they 
agree  furprifmgly  well,  though  in  general  they 
were  unlearned    Perfons,  and  plainly   had  not 
concerted  their  Story  together :  that   they  led 
pious  and  virtuous  Lives  :  that  they  were  will- 
ing to  fufter  Death  for  the  Sake  of  their  Tef- 
timony.     And  accordingly  the  whole  Chriftian 
Church  from  its  Rife  embraced  their  Narrations 
with  a  Faith,  which  neither  Artifice  norPerfecu- 
tion  were  able  to  overturn,  or  keep  it  from  pre- 
vailing throughout  the  World,  though  contrary 
to  the  favourite  Notions  and  vicious  Deiires  of 
all  Mankind  :  which  alone  is  a  Proof,   that  the 
Fadii  related  in  them,  even  the  moft  miracu- 
lous, were    previoufly  known  to  be  true ;  and 
the  Dodtrines  the  fame,  which   had   been   al- 
ready taught  by  the  Apollles  ;  eife  Jews,  Hea- 
thens   and    Chrifiians    muft    have    exclaimed 
againfl   the  Authors^  as   Pubiifhers    :)f  Falfe- 

hoods. 


SERMON     I.  5 

hoods,  and  thev  could  never  have  obtained 
Credit.  Some  few  of  their  Books  indeed,  (but 
fuch  as  taught  no  one  Article  that  is  not  in  the 
others,  nor  denied  any  one  that  is)  were  quef- 
tioned  in  fome  Congregations  for  a  good  while, 
perhaps  with  more  Caution  than  needed  :  but 
were  then  put  on  a  Level  with  the  reft.  Nei- 
ther Teitament  is  pretended  to  be  difproved, 
but  both  are  coniirmed,  as  far  as  could  be  ex- 
pedied,  by  fuch  Heathen  Records  as  are  extant : 
and  if  either  had  been  confuted  formerly  by 
any,  that  are  novv^  loft,  it  mufl  have  funk  ; 
which  hath  not  been  the  Cafe.  Each  of  them 
furniflies  powerful  internal  Evidence  in  Favour 
of  itfelf ;  each  adds  manifold  Strength  to  the 
other:  and  no  Writings  whatever  ftand  on  the 
Credit  of  fuch  numerous  and  decifive  Attefta- 
tions. 

Were  we  therefore  to  confider  them  merely 
as  Compofitions  of  excellent  Men,  well  in- 
formed, and  faithfully  informing  Us,  in  the  heft 
Manner  they  could,  of  what  it  moft  concerns  us 
to  know,  we  mufc  allow  them  to  be  a  moft 
valuable  Bleffing;  a  Treafure  unfpeakably  fu- 
perior  to  all  the  other  Remains  of  Antiquity. 
But  this  is  much  too  low  an  Efteem  of  them  : 
they  were  '.vritten  moreover  under  the  efpecial 
B  3  Dircdion 


6  SERMON    I. 

Direiflion  of  Heaven,  and  that  for  an  End  no 
lefs  important,  than  a  full  Supply  of  our  fpi- 
ritual  Wants.  Thefe  two  Points  the  Apoflle 
afferts  plainly  in  the  Text :  and  I  (hall  endea- 
vour to  confirm  and  improve  his  AlTertions,  by 
iliewing,  in  fome  Difcourfes  upon  it, 

I.  That  all  Scripture  is  of  Divine  Authority. 

II.  That  it  completely  anfwers  every  Pur- 
pofe  of  Religion. 

III.  That  we    ought  to  read  and  ftudy  it 
diligently. 

IV.  How  we  may  do  this  to  the  heft  Effed:. 
I.  That  all  Scripture  is  of  divine  Authority, 

or,  in  St.  Pauls  Language,  given  by  Infpiration 
of  God :  a  Pofition  extremely  requilite  to  be 
underftood  in  its  true  Senfe,  and  eftablilhed  on 
its  proper  Foundation.  For  fome  have  held  it 
to  fignify,  that  every  Sentence  and  Word  was 
didated  from  above :  and  confequently  have 
made  Room,  without  intending  it,  for  as  many 
plauiible  Objedions,  as  there  are  Appearances 
of  any  Thing,  which  in  refpedt  of  Clearnefs, 
Elegance,  Order,  Strength,  exceeds  not  hu- 
man Power,  or  falls  beneath  abfolute  Perfec- 
tion. Others,  efpecially  of  late  Years,  partly 
to  guard  againft  this  Danger,  and  partly  to 
cxcufe  Notions  of  their  own,  which  are  con- 
trary 


SERMON    I.  7 

trary  to  Scripture,  have  imagined,  that  being 
Infpired  meant  little  more  (at  lead  in  Relation 
to  the  Hiftorical  and  Dodrinal  Books)than  being 
indued  with  a  large  Meafurc  of  general  pious 
Intention :  fo  that,  continuing  to  call  them- 
felves  Chriftians,  and  profeffing  a  high  Refpedt 
for  the  facred  Writers  as  good  Men,  they  have 
thought  themfelves  juftified  in  doubting,  or 
even  difbelieving,  almoft  as  much  as  they  pleafe, 
of  what  the  Scriptures  teach. 

To  ftate  therefore  and  defend  the  Senfe  of  the 
Text,  I  Ihall  begin  with  explaining  the  Terms. 
The  Word,  here  tranflated  Scripture,  denotes 
frequently  in  other  Authors  any  Writin^2;  what- 
ever. Whence  fome  ancient  Verfions  render 
the  Original  thus :  Every  Writing,  given  by 
Tnfpiration  of  God,  is  profitable,  and  fo  forth  : 
leaving  it  undetermined,  which  are  fo  given. 
But  always,  in  the  Gofpels  and  Epiftks,  it  de- 
notes that  Colledion  of  Writings,  which  the 
Church  acknowledged  for  its  P^ule  of  Life  and 
Manners.  When  our  Apoftle  fent  this  Epiftle 
to  timothy,  feveral  Parts  of  the  New  Tefta- 
ment  were  not  publiOied,  and  fcarce  any  had 
fpread  very  far  :  fo  that  he  muft  by  Scripture 
mean  chiefly,  if  not  folely,  the  Old  Teftament. 
But  the  Books  of  the  New,  from  their  firft  Ap~ 
B  4  pearance. 


8  SERMON    I. 

pearance,  obtained  the  fame  Title  every  where. 
St.  Peter  gives  it  by  the  plainefl  Implication  to 
what  St.  Paul  wrote  => :  and  doubtlefs  what  He, 
and  the  reft  of  the  twelve,  wrote,  equally  deferved 
it.  Infpiration  is  any  particular  Influence  of 
God  on  the  Mind :  whence  we  pray  in  the 
Communion  Service,  that  he  w^ould  cleanfe  our 
Hearts  by  the  Infpiration  oj  his  Holy  Spirit. 
But,  in  the  Cafe  before  us,  it  muft  lignify  fuch 
Influence,  as  will  be  effedual  for  the  Purpofe 
of  writing  fuch  Books.  And  of  this  there  may 
be  various  Degrees  requifite,  and  therefore 
granted,  according  to  the  Variety  of  Circum- 
ftances.  Moving  a  Perfon  inwardly  to  under- 
take the  Work  is  one  Degree.  Superintending 
him  during  the  Execution  of  it,  (o  as  to  pre- 
ferve  him  from  any  confiderable  Miftake  or 
Omiffion,  is  another.  Preferving  him  from  all, 
even  the  leafl,  is  a  higher  dill.  Enabling  him 
to  exprefs  himftlf  in  a  Manner  loftier,  clearer, 
more  convincing  or  more  affeding,  than  he 
could  have  done  otherwife,  is  yet  a  further 
Step.  Suggefting  to  him  alfo  the  Matter, 
which  he  fhall  deliver,  goes  beyond  the  former, 
efpecially  if'  he  was  unacquainted  with  it  till 
then.     And  putting  into  his  Mouth  the  very 

^  2  Fet.  iii.    1 6. 

Word^ 


SERMON    I.  9 

Words  he  {hall  ufe,  is  the  completefl  Guidance, 
that  can  be. 

Now  we  fay  not,  that  God  hath  done  all 
thefe  Things  in  every  Part  of  Scripture  :  but  fq 
many  in  each,  as  v/ere  needful.  That  He  di- 
reded  Mofes  to  write  his  Laws  ^  and  Ijaiah  % 
and  Ezekiel^  and  Habakkuk",  Part  at  leaft  of 
their  Prophecies,  and  Jeremiah  the  Whole  of 
his  *■,  and  St.  John  the  Book  of  Revelation  s, 
they  themfelves  pofitively  affure  us :  and  by 
Parity  of  Rcafon  we  may  prefume  it  concerning 
the  reft :  nor  can  we  doubt,  but  that,  writing 
in  Obedience  to  his  Command,  they  wrote  fo, 
as  he  approved.  On  fome  Occafions  perhaps 
they  wanted,  and  therefore  had,  no  extraordi- 
nary Affiftance.  Without  this,  the  Hiflorians 
amongfl:  them  might  relate  feveral  Fadls  from 
their  own  perfonal  Knowledge,  others  from 
authentic  Records  :  and  Mofes  might  receive 
his  Accounts  of  the  earlieft  Ages  from  un- 
doubted Tradition.  For  Tradition  was  much 
longer  credible,  when  there  were  but  few 
Things  to  commit  to  Memory,  and  there  was 
no  other  Way  of  preferving  them,  and  two  or 

''  Exod.  xxxlv.   27.     Comp.  xxiv.   4.     Dent.  xxxi.    9,   22. 
"  If.  viii.  I.  XXX.  8.  ^  Ezek.  xliii.   n.  «  Hab.  ii.  2. 

^  Jer.  XXX.  2.    xxxvi.  2,  28.  e  Rev,  i.   11,  19. 

three 


lo  S  E  R  M  O  N    I. 

three  Generations  lafted  many  Centuries.  The 
Writers  of  the  Pfalms  might  often  chufe  their 
own  SubjedSj  and  treat  them  fuitably  to  their 
own  Genius.  The  wife  King,  and  other  Com- 
pilers of  the  Pro'verbs,  might  perpetuate  their 
own  Maxims.  The  Authors  of  the  Epillles 
may  well  be  fuppofed  to  have  given  the  many 
fmali  Dircdiions,  which  we  find  in  them,  folely 
from  the  Dictates  of  their  own  Prudence.  The 
Authors  of  all  the  Books  might  be  trufted  very 
commonly  to  ufe  their  own  Stile  and  Method, 
(in  which  accordingly  there  is  much  Diverfity) 
nay,  even  their  own  lUuftrations,  Arguments 
and  Reafonings,  on  the  Points  before  them. 
And  yet,  amidft  all  this,  the  watchful  Eye  of 
God  might  fufficiently  provide  againft  their 
miileading  into  Error  and  Sin,  or  omitting  to 
inflrudl  in  any  Thing  effential,  thofe,  v/hom 
thev  were  appointed   to   make  wife  unto  Sal- 


*vation  . 


That  he  hath  fuperintended  them  thus  far, 
is  evident  from  the  Neceffity  of  his  doing  it. 
The  Patriarchal,  Jewifii  and  Chriftian  Revela- 
tions, which  are  contained,  with  their  princi- 
pal Evidences,  in  thefe  Books,  could  not  be 
known  with  Certainty  otherwife  than  by  Means 

*  2  Tim.  iii.   15. 


S  E  R  M  O  N    I.  II 

of  them,  after  fome  Time,  though  they  might 
at  firft  by  Word  of  Mouth.  And  therefore 
to  prevent  his  gracious  Intention  towards  every 
fucceeding  Generation  from  being  fruftrated, 
undoubtedly  God  w^ould  take  Care,  that  the 
Scripture  fhould  teach  us  infaUibly  what  he 
required  us  to  believe  and  do :  which  was  im- 
poffible,  if  his  Truths  and  the  Imaginations  of 
his  Creatures  were  blended  in  them  promifcu- 
oufly  :  or  indeed,  if  they  were  only  left  to  ex»- 
prefs  themfelves  as  they  could,  properly  or  im- 
properly, concerning  abftrufe  and  difficult  Mat- 
ters, (as  there  are  many  fuch  in  the  facred 
Writings,)  where  a  fmall  Error  in  their  Phrafe 
might  occafion  a  great  one  in  our  Belief  or 
Condudt.  For  on  this  Suppofition,  how  fhould 
we  diftinguifh  with  Safety  in  Matters  of  fuch 
Moment :  and  where  fhall  they,  who  rejed: 
any  one  Article,  find  a  fure  Place  to  flop  at  ? 
Fatal  Experience  hath  proved  continually,  that 
they  can  find  none.  And  confequently  our 
wife  and  good  Maker  would  efi*e(5lually  preferve 
Writings  of  fuch  infinite  Importance,  not  only 
from  grofs  Errors,  but  from  the  very  fmalleft  in 
Faith  or  Pradice,  and,  one  fiiould  think,  in 
Arguings  and  Fads  alfo :  the  former  being 
often  aifeded  by  the  latter. 

But 


12  S  E  R  M  O  N     I. 

But  this  Is  not  all :  he  mull:  have  Interpofed 
much  farther.  We  find  PaiTages  throughout,  fo 
fublime,  fo  pathetic,  full  of  fuch  Energy  and  Force 
upon  the  Heart  and  Confcience;  yet  without  the 
lead  Appearance  of  Labour  and  Study  for  that 
Purpofe :  indeed  the  Defign  of  the  Whole  is 
fo  noble,  fo  well  fuited  to  the  fad  Condition  of 
human  Kind ;  the  Morals  have  in  them  fuch 
Purity  and  Dignity ;  the  Dodtrines  are  many  of 
them  fo  much  above  Reafon,  yet  all  of  them 
fo  reconcileable  with  it ;  the  Expreflion  is  fo  ma-  , 
jeftic,  yet  familiarifed  with  fuch  eafy  Simpli- 
city ;  that  the  more  we  read  and  ftudy  thefe 
Books  with  pious  Difpofitions  and  judicious 
Attention,  the  more  we  fhall  fee  and  feel  of 
the  Hand  of  God  in  them ;  and  without  fixing 
diftindly  on  this  or  that  Text,  be  fully  fatif- 
iied  in  the  Grofs,  that  no  mere  Men,  and  yet 
lefs  unlearned  Men,  as  feveral  of  the  Writers 
were,  could  ever  approach  to  fuch  Perfection, 
(far  fuperior  to  that  of  the  mod  admired  Hea- 
thens,) without  being  raifed  vaftly  above  them- 
felves  by  lupernatural  Aid.  But  then  if  we 
confider  alfo  the  accurate  Agreement  and  Cor- 
refpondence  of  the  feveral  Parts,  though  of 
very  different  Natures,  written  at  very  different 
Times,  under  very  different  pifpenfations  of 
6  Religion, 


S  E  R  M  O  N    I.  13 

Hellgion,  and  Scenes  of  worldly  Affairs ;  that, 
numerous  and  various  as  they  are,  they  unite 
neverthelefs  into  one  coniiftent  and  conneded 
Scheme,  and  the  more  evidently  fo,  the  flri(5lcr 
Inquiry  is  made  into  it ;  this  will  greatly 
ftrengthen  the  Proof  of  divine  Suggeftions,  as 
well  as  Reftraints.  For  fuch  Harmony  muft 
proceed  from  one  original  Plan,  formed  in  the 
Mind  of  God,  Portions  of  which  only  were 
communicated  to  the  feveral  Publifhers  of  it ; 
yet  each  of  them  was  influenced  from  above  to 
fo  pundual  an  Execution  of  his  refpedive  Truft, 
that  what  he  faid,  perfedly  tallied  with  what 
he  was  ignorant  of,  till  at  length  the  whole  was 
completed  by  our  blelTed  Redeemer;  in  whom 
all  the  Building,  fitly  framed  together^  grew  up 
into  a  holy  Temple  in  the  Lord'. 

But  after  this  general  View,  let  us  enter  into 
fome  Particulars.  The  Mo/aic  Law,  if  at  all  from 
God,  was  dictated  by  God:  for  it  affirms  itfelf  to 
be  fo.  The  Contents  of  the  prophetic  Books  are, 
Predi(5tions  of  future  Events,  and  Commiffions  to 
deliver  fuch  and  fuch  Inflrudtions  to  the  People. 
Thefe  alfo,  if  true,  (as  the  Completions  of  the 
former  demonftrate  that  they  were,)  muft  have 
been  fuggefted.     One  of  the  Prophets  declares, 

^  £ph.  11.  21. 

that 


14  S  E  R  M  O  N    T. 

that  he  heard,  but  underjlood  not ".  Others  "of 
them  St.  Feter  defcribes,  as  diligently  fear ching 
into  the  Times  and  Circumftances,  to  which 
their  Meffages  related'.  And  probably  they 
all  apprehended  the  Meaning  of  a  great  Part  of 
them  but  imperfectly.  Now  we  may  be  cer- 
tain, that  God  would  effedlually  incline  them 
to  deliver  thefe,  by  ufing  the  very  Words,  which 
they  received.  And  in  the  reft  they  would  of 
Courfe  endeavour  it,  and  have  their  Memories 
undoubtedly  ftrengthencd,  as  far  as  needed,  to 
perform  it.  Some  Revelations  indeed  were 
made  to  them,  not  by  Words,  but  by  vifible 
Appearances,  or  Impreffions  on  their  Imagina- 
tion. Here  again  we  cannot  queftion,  but  they 
were  enabled  to  relate  them  in  proper  Terms. 
Farther  yet :  many  of  the  Pfabns  are  plainly 
prophetical,  and  even  the  Hiftorical  Books  con- 
tain Prophecies :  thefe  alfo  muft  have  been  fug- 
gefted  from  above.  The  very  Hiftories  are, 
fome  of  them,  fuch  as  Man  could  not  know, 
fome  fuch,  as  in  all  Likelihood  the  Writers  did 
not  know,  of  themfelves,  or  from  other  Men  : 
therefore  God  muft  have  communicated  them 
too.  And  from  the  Beginning  to  the  End  of 
Scripture  are  fuch  Numbers  of  Things  of  fuch 
^  Dan.  xii.  8.  *  i  Pet.  i.  ii. 

exalted 


S  E  R  M  O  N    I.  15 

exalted  Excellency,  that  we  may  well  fay  of 
the  Writer,  concerning  each  of  them,  as  our 
Saviour  doth  to  St.  Peter  :  Flejh  and  Blood  hath 
not  revealed  it  unto  thee,  hut  my  Father  which 
is  in  Heaven "". 

However,  as  we  Chriftians  are  mod:  imme- 
diately concerned  with  the  New  Teftament, 
and  proving  its  divine  Authority  fingly  will 
prove  that  of  the  Old,  which  is  every  where 
afferted  in  it,  I  ihall  dwell  upon  this  Point  more 
largely. 

The  Evangeliils  give  us  not  only  a  circum- 
{lantial  Account  of  our  Saviour's  Journies,  Mi- 
racles, Sufferings,  Refurredion,  but  frequent 
Narrations  of  his  Difcourfes  likewife  :  fome  of 
them  very  long,  all  of  them  together  making 
up  near  half  the  Gofpels ;  and  St.  John,  who 
wrote  the  laft,  hath  the  moft  of  them.  We, 
who  have  heard  and  read  them  frequently, 
were  we  now  to  read  one  of  the  larger  again, 
fhould  fcarce  be  able  to  repeat  it,  without  con- 
liderable  Omiffions,  nay  without  Variations  al- 
tering the  Senfe.  The  Difciples  at  the  Time 
were  far  from  comprehending  them  all :  it  is 
no  where  affirmed,  that  they  wrote  any  of  them 
down,  till  feveral  Years  after :  probably  fome 

"Matt.  xvi.  17. 

of 


i6  S  E  R  M  O  N    1. 

of  the  Gofpels  were  not  publifhed  within  twenty 
Or  thirty  Years  or  more.  Yet  a  fmall  Failure 
in  reprefenting  the  Dodrine  of  their  Mafter, 
his  Vindications  of  himfelf,  his  Prediftions  of 
future  Events,  nay,  any  Thing  of  Moment, 
that  he  did  or  that  befell  him,  (efpecially  con- 
fidering  how  many  Things  were  foretold  con- 
cerning him)  might  have  been  extremely  detri- 
mental to  Chriftianity.  And  therefore  afluredly 
they  would  never  have  dared  to  fpecify  fuch  a 
Variety  of  Particulars,  both  faid  and  done ;  or 
if  they  had,  could  never  have  agreed  fo  well  in 
them,  without  fupernatural  Affiflance.  But 
they  well  knew,  they  fhould  have  it* 

Our  Saviour,  before  his  Death,  promiled 
them,  that  tbe  Holy  Ghoji  fhould  teach  them  all 
^hingSy  and  bring  all  Things  to  their  Remem^ 
brance,  whatfoever  he  had  faid  to  them ",  and 
guide  them  into  all  Truth  ".  He  afTured  them, 
it  was  expedient  for  them,  that  he  fhould  go 
away,  becaufe,  till  then,  he  could  not,  confift- 
ently  with  the  Purpofes  of  infinite  Wifdom, 
fend  the  Spirit  to  them  "^ :  whence  it  muft  fol- 
low, that  by  the  Aid  of  the  Spirit,  they  were 
as  fecure  from  Error,  as  if  they  had  (what 
after  they  were  difperfed  to  preach  the  Gofpel 

"  John  xiv.  26.  "  John  xvi.  13.  p  John  xvi.  7. 

was 


S  E  R  M  O  fj    t.  17 

Was  impoffible)  Chrift  bodily  prefent  with  them, 
to  alk  concerning  the  Things  which  they  had 
heard  or  feen.  He  told  them  farther,  that 
when  they  fhould  be  brought  before  Gover- 
nors and  Kings  to  bear  Tejiimony  for  him,  it 
JJjould  be  given  them,  in  that  fame  Hour,  what 
they  fhoutd  f peak :  for,  faith  he,  /'/  is  not  ye  that 
fpeak,  but  the  Spirit  of  your  Father,  which 
fpeaketh  in  you  'J.  To  pretend,  that  this  Pro- 
mife  means  only  Courage  and  Prefence  of  Mind, 
is  contrary  to  all  Reafon,  and  all  Ufc  of  Scrip- 
ture Language.  And  if  it  means,  as  it  evi- 
dently doth,  divine  Superintendence ;  they  cer- 
tainly wanted,  and  therefore  would  have,  at 
lead  as  much  of  it,  when  they  wrote  Books, 
which  God  forefaw  (whether  They  did  or  not) 
muft  be  the  only  {landing  Rule  of  Chriftian 
Faith  for  ever,  as  when  they  fpoke  occafionally 
before  this  or  that  Heathen  Magiftrate. 

The  Aflurances,  which  he  vouchfafed  to 
them,  we  read^  werel  fully  made  good.  After  his 
Refurredtion  he  faid  to  them,  As  the  Father 
hathfent  me,  even  fo  fend  I  you :  then  he  breathed 
on  them,  and  faid.  Receive  ye  the  Holy  Ghofi  \, 
After  his  Afcenfion,  they  were  filled  with  his 

^  Matt.  X.  18,  19,  20,    Gomp.  Luke  xii,  11,  12.        '  Joha 

XX.    21,    22. 

Vol,  VL  G  Gifts 


i8  S  E  R  M  O  N    I. 

Gifts  yet  more  abundantly,  Jpake  with  other 
tongues,  as  the  Spirit  gave  them  Utterance ' ; 
difcerned  the  Secrets  of  Mens  Hearts,  foretold 
Things  to  come,  performed   the  very  greateft 
of  Miracles,    had  frequent   Revelations   from 
above,  feem  to  have  done  nothing  of  Moment 
without    an   efpecial   Guidance.     Surely  then, 
they,  who  v^^ere  thus  under  God's  Diredion, 
did  not  write  the  New  Teftament  without  it : 
they  who  confirmed  in  this  Manner  what  they 
taught,   were  not  capable  of  leaving   unmen- 
tioned  any  fundamental  Truth,  and  yet  lefs  of 
teaching  any  Error. 

Now    two   of   thefe,    Matthew   and    'John, 
Apoflles  and  Companions  of  our  Lord,  are  alfo 
Evangelifts.     The  latter  was  peculiarly  beloved 
of  our  Saviour  while  on  Earth,  and  afterwards 
faw  in  Vifion  and  heard  from  his~ Mouth,  and 
that  of  an  Angel,  all  that  is  contained  in  the 
Book  of  Revelation :   whence  we  not  only  infer 
its  infallible  Authority,  but  are  ftrongly  con- 
firmed in  our  Belief,  that  the  Spirit  of  Je/hs 
was  prefent  with  him  in  writing  his  Gofpel  and 
Epiftles  alfo.     The  two  other  Evangelifts  in- 
deed, Mark  and  Luke,  were  not  Apoflles  :  but 
their  Works  were  approved  by  St.  Peter  and  St. 

'  Ads  ii.  4. 


S  E  R  M  O  N     I.  19 

Pauly  who  were  :  and  all  the  four  Gofpels  have 
ever  been  held  in  equal  Efteem.  The  Book  of 
ASfs  is  a  Sequel  of  the  third,  which  the  Writer 
would  not  fail  to  lay  before  the  fame  Apoflle, 
who  had  infped:ed  his  Gofpel :  efpecially  as  it 
principally  relates  to  him,  and  ends  at  the  Time 
when  they  were  together  at  Rome,  and  at  full 
Leifure  to  revife  it  jointly. 

It  is  true,  St.  P<^a/himfelf  was  not  one  of 
the  twelve.  But  he  was  not  a  whit  behind  the 
the  very  chief eji  of  them  ' ;  being  miraculoully 
called  to  fee  that  juft  One,  to  hear  the  Voice  of 
his  Mouth  \  and  to  receive  his  Gofpel,  72ot  of 
Man,  but  by  the  immediate  Revelation  of  jcfus 
Chrijl"":  Certainly  then  he  was  not  fuffered 
either  to  mifreprefent  or  fupprefs  any  Part  of  it, 
whether  fpeaking  or  writing,  or  to  deliver  any 
Thing,  as  comprehended  in  it,  which  was  not^ 
But  let  us  hear  what  he  faith  of  his  own  Preach- 
ing. Wefpeak  the  things  given  unto  us  of  God, 
not  in  the  Words,  which  Mans  Wifdora  teacheth, 
but  which  the  Holy  Gho/i  teacheth  '\  When  ye 
received  the  Word  of  God,  which  ye  heard  of  us^ 
ye  received  it,  not  as  the  Word  of  Men,  but  as  it 
is  in  Truth,  the  Word  of  God  "",     Let  us  hear 

*  2  Gor.  xi.  5.  '  Afts  xxli.    14.  "  Gal.  i.  12. 

^  I  Cor.  ii.  12,  13.  ^  I  Their,  ii.  13. 

C  2  what 


20  S  E  R  M  O  N    I. 

what  he  faith  of  his  own  Epiffles.    If  any  Man 
think  himfelf  a  Prophet  or  Spiritual,^ that  is,  in- 
dued with  fupernatural  Gifts,  kt  him  acknow-^ 
ledge,  that  the  Things,  which  I  write  unto  you, 
are  the  Commandments  of  the  Lord  ^.    He  there- 
fore, that  defpifeth,  defpifeth  not  Man,  but  God, 
who  hath  alfo  given  unto  us  his  holy  Spirit  ^. 
Yet  we  may  be  confident,  that  he  did  not  boafl 
of  himfelf  beyond  his  Meafure  %  or  dare  to  fpeak 
of  any  Thing,  which  Chriji  had  not  wrought  by 
him,  to  make  the  Gentiles  obedient,  by  Word  and 
Deed,    by  mighty  Signs  and  Wonders,    by  the 
Power  of  the  Spirit  of  God  ^,     And  obferve,  he 
doth  not,  after  all  this,  any  where  exalt  him- 
felf above  the  other  Apoftles :  but  he  places  all 
the  Apoftles  above  the  Prophets  ^ :  which  like- 
wife  in  Effe<fl  St.  Peter  doth,    when  having 
firft  exhorted   Chriftians   to  be  mindful  of  the 
Words,  which  were  fpoken  before  by  the  holy 
Prophets,  he  adds,  in  yet  flronger  Terms,  and 
of  the  Commandment  of  us,  the  Apoftles  of  the 
Lord  and  Saviour  *".     St.  John  alfo,   in  his  firfl 
Epiflle,    ufes   Language,    in   general,    of   the 
fame   high    Import.     He   that    knoweth   God, 
heareth  us :  he  that  is  not  of  God,  heareth  not 

y  I  Cor.  xiv.  37.  *  I  Theff.  iv.  8.  «  2  Cor.  x.  13. 

^  Rom.  \v.  1 8,  ig.        '  i  Cor.  xii.  28.  "*  z  Pet.  iii.  2. 

4  us* 


S  E  R  M  O  N    r.  2t 

us.  Hereby  know  we  the  Spirit  of  Truth,  and 
the  Spirit  of  Error  \  Could  fuch  eminent 
Saints,  could  any  religious  and  humble,  or 
commonly  honeft.  Men,  provoke  God,  and  at- 
tempt to  deceive  their  Fellow  Creatures,  by 
making  fuch  Claims  as  thefe,  without  Founda- 
tion ?  Would  not  he  inftantly  have  withdrawn 
his  Gifts  from  them  ?  Would  not  their  Enviers 
and  Rivals,  for  fuch  there  were,  have  expofed 
them  ?  Would  not  all  Chriftians  by  common 
Confent  have  rejcdted  them  ?  Certainly  they 
would  :  yet  certainly  they  did  juft  the  contrary. 

The  only  two  Writers  of  the  New  Tefta- 
ment,  whom  I  have  not  yet  named  particular- 
ly, are  St.  James  and  St.  Jude  :  of  whom  it 
may  be  very  fufiicient  to  obferve,  that  they  were 
both  Apoflles,  and  near  Kinfmen  of  our  Lord, 
and  therefore  might  well  expeft  the  fame  Re- 
gard with  the  reft ;  which,  by  the  whole  Te- 
nour  of  their  Epiftles,  they  appear  to  do,  though 
without  demanding  it  fo  exprefsly,  for  which 
they  had  probably  no  Occafion. 

Still  we  acknowledge,  that  fome  Chriftians 
at  Antioch  difputed  one  Part  of  what  Faul  and 
Barnabas  taught  there :  and  afterwards,  when 
the  Apoftles  held  a  Council  at  Jerufalem  upon  it, 

*  I  John  iv.  6. 

C  3  certain 


22  S  E  R  M  ONI. 

certain  Pharifees,  who  were  Believers,  debated 
the  fame  Points  But  no  Wonder,  if  new 
Converts,  full  of  old  Prejudices,  were  back- 
ward to  part  with  them,  where  the  Honour  of 
the  Law  feemed  to  be  impaired  by  it,  confider- 
ing  how  obflinately  refradtory  their  Forefathers 
had  been  to  known  Prophets,  and  to  Mofes 
himfelf.  However,  being  with  great  Conde- 
fcenfion  heard,  then  intruded  by  St.  Jaijies  and 
St.  Peter,  they  fubmitted.  Yet,  we  own  far- 
ther, in  the  Decree  made  on  this  Occafion, 
where  the  Apoilles  fay,  //  hath  feemed  good  to 
the  Holy  Ghojl  and  to  us,  they  join  the  Elders 
and  Brethren  with  them.  But  fo  doth  St.  Paul 
ioin  one  or  ather  with  Him  in  no  lefs  than 
eight  of  his  Epiftles  ^ :  and  in  both  Cafes  the 
Ivleaning  plainly  is,  not  to  allow  them  equal 
Authorit}^  but  merely  to  exprefs  their  Con- 
currence. 

Indeed  the  Apoftles  themfelves  were  not  led 
into  all  Truth  at  once  :  but  this  is  very  conlift- 
ent  with  being  fecured  from  any  Error.  They 
were  alfo  liable  to  act  imprudently  :  as  St.  Pe- 
ter did,  when  he  feparated  himfelf  from  the 
Gentiles  at  Antioch,  fearing  to  offend  the  be- 

^  A^ls  XV.   I,  "&c.  ^  I  Cor.  i.   1.     2  Cor.  i.   i.     Gal, 

\.   1,2.     Phil.i.   1.     Col.  i.  I.     iTheiT.i.  I.     2  Th eiT.  i.   i. 
Philem.  ver.  1. 

lieving 


S  E  R  M  O  N     L  23 

lieving  'Jews^  for  which  St.  P^z*'/ blamed  him  ''; 
and   as  perhaps  even  Pi7z//  too  didj,  when  not 
knowing  the  High  Prieil:,  he  reproved  him  (o 
feverely,  though  defervedly  \     But  there  was 
not  the  leafl:  Falfehood  afTerted  by  either  :  and 
the  Behaviour  of  both  turned  to  the  Advantage 
of  Chriftianity.    Some  have  objected  to  ih^  In- 
fpiration  of  the  latter,  that  in  one  Place  he  only 
faith.  He  thinks  he  hath  the  Spirit  of  God^. 
But  this  ironical  feeming  Doubt  was  defigned 
to  imply    the  ilronge/l  Affirmation,  and  to  put 
his  Adverfaries  to  Shame.     They  objed:  alfo, 
that  in  the  fame  Chapter  he  diilinguiihes  the 
Directions,  which  Chriil  had  given  in  Perfon, 
from  his  own '.     And  He  doth  fo :  but  what 
is  this  more,  than  a  mod  amiable  Expreffion  of 
Humility,  and  Refped  to  his  dear  Lord  ?  A 
few  Perfons  have  likewife  apprehended,  that 
when  he  faith  to  the  Corinthians,  We  fiall  not 
alljleepi  but  we  fiall  all  be  changed"",  and  agaia 
to  the  Thejfalonians,  For  this  we  fay  unto  you  by 
the  Word  of  the  Lord,  that  we  which  are  alive, 
and  remain  unto  the  coming-  of  the  Lord,  fiall 
not. prevent,  go  to  Heaven  before,  thofe  which 
are  afleep "  -,  he  meant,  that  the  general  Refur- 

^  Gal.  ii.  u,  &c.         '  Afts  xxiii.  2,  &c.       ^  i  Cor.  vji.  40. 
*  I  Cor.  vii.  12.         ■"  I  Cot.  xv.  51.         "1  Tbeff.  iv.  15. 

C  4  -redtioa 


24  S  E  R  M  O  N    I. 

reflion  was  to  be  in  his  Days,  and  therefore 
erred.  But  plainly  he  did  not :  for  in  his  fe- 
cond  Epiftle  to  the  latter,  written  the  fame 
Year,  he  cautions  them  againft  mifunderfland- 
ing,  (as  it  feems  they  feme  of  them  had  done,) 
what  he  faid  on  that  Head  in  his  firft  :  and 
mentions  Things,  which  were  to  intervene  be- 
tween his  own  Days  and  the  Refurre6tion,  and 
rnuft  take  up  Time  °.  In  other  Epiftles  too, 
he  fpeaks  of  his  own  dying,  firft  as  likely  %  then 
as  certain  to  happen  foon  '^.  And  therefore  by 
^e,  in  the  Places  objected,  he  meant  only  in 
general.  We,  or  fuch  of  us,  Chriftians :  not 
defigning  to  intimate,  that  He  himfelf  (hould 
be  one  of  the  Number.  In  this  Senfe  he  fre- 
quently ufes  both,  /F(?,  and  even,  7,  elfewhere^ 
as  many  approved  Authors  have  done  in  dif-^ 
ferent  Nations  and  Ages. 

Obje(flions  have  been  raifcd  againft  vanpus 
Paflages  of  holy  Writ,  befides  the  above- men-*- 
tioned.  Seme  have  been  thought  hard  to  re- 
concile Vv^ith  the  moral  Attributes  of  God  :  fome 
with  each  other.  To  examine  them  here  par- 
ticularly would  be  much  top  long.  General 
Obfervations,  capable,  I  hope,  of  removing  or 
pbviating  the  principal  Difficulties,  efpecially  of 

p  3  Theff.  ii,  j,  2{C,        ?  Phil,  i,  29.        1  ?  Tim.  iv.  d. 

Jhg 


6  E  R  M  O  N    I.  25 

the  former  Sort,  fhall,  God  willing,  be  made  iri 
the  Sequel  of  thefe  Difcourfes.  But  without 
doing  that,  it  might  be  fufficient  to  fay,  that 
reafonable  Anfwers  have  been  already  given  to 
them :  that  many  of  them,  which  once  ap- 
peared to  be  of  the  greateft  Importance,  have 
been  fully  fhewn  to  be  of  none  :  from  whence 
alone  we  may  juftly  prefume,  that  whatever  is 
v/anting  to  clear  up  the  reft  will  be  fupplied 
in  Time  by  the  Blefling  of  God  on  the  continued 
Labours  of  pious  and  learned  Men :  and  that 
In  the  mean  while,  inftead  of  thinking  ill  of 
the  Scriptures,  we  ought  to  think  humbly  of 
purfelves,  and  be  perfuaded,  that  in  thefe  Points 
we  do  not  underftand  them'. 

Such,  as  were  moft  eminent  for  Piety  and 
Knowledge,  and  have  enjoyed  the  greateft  Ad- 
vantages for  judging  of  Scripture,  have  always 
cfteemed  it  of  divine  Original.  The  Chriftians 
of  the  firft  and  fecond  Centuries,  who  muft  have 
known  perfonally,  whether  the  Books  of  the 
New  Teftament  were  authentic,  who  had  been 
Companions  of  the  Apoftles  and  their  immedi- 
ate SucceiTors,  who  muft  have  been  taught  by 
Them,  what  Honour  both  Teftamcnts  deferved, 
^nd  would  have  been  reftrained  by  Them  from 

f  TJiis  laft  is  Juftia  Martyr's  Rule,  Pial.  with  Trypho,  §  65. 

paying 


iS  SERMON!'. 

paying  them,  too  much,  paid  them  the  very 
higheft.  All,  who  came  after,  exalted  them 
above  the  mofi:  valuable  Compolitions  of  the 
mofl:  early  Fathers,  by  the  ftrongeft  Expreffions 
of  peculiar  Regard :  and  this  Regard  v^as  uni- 
verfal.  None  but  the  abfurdefl  and  vileft  of 
Heretics  refufed,  and  that  on  the  poored  Pre- 
tences, to  be  tried  by  their  Authority.  All 
others,  whatever  elfe  they  differed  in,  agreed 
in  acknowledging  the  Infallibility  of  the  Bible, 
to  which  they  v^'ere  forced  to  attempt  recon- 
ciling their  Tenets,  as  well  as  they  could.  In 
later  D.-^ys,  we  confefs,  Papifls  have  fpoken 
flightly  of  it,  and  Libertines  much  worfe  :  both 
however  for  bad  Reafons  j  becaufe  it  condemns 
the  religious  Notions  and  Pracftices  of  the  for- 
mer, and  the  irreligious  ones  of  the  latter.  But 
'all  unprejudiced  and  ferious  Men,  in  Propor- 
tion to  their  natural  Abilities,  acquired  Know- 
ledge, and  Attention  to  fludy  it,  have  held  it 
to  this  Day  in  Reverence :  and  in  Proportion  as 
that  Reverence  hath  influenced  their  Hearts  and 
Lives,  have  been  Examples  and  Bleffings  to  all 
around  them. 

Let  us  therefore  walk  in  their  Steps,  and  be 
heartily  thankful ;  firft,  that  God  hath  not  left 
lis  (undeferving  Wretches  as  we  are)    to  our 

©wa 


S  E  R  M  O  N    I.  zj 

own  Conjedures  and  Imaginations  concerning 
what  we  are  to  believe  and  to  do,  to  hope  and 
to  fear,  but  made  gracious  Difcoveries  of  Him- 
felf,  his  Will  and  Purpofes,  to  Mankind ;  then, 
that  he  hath  not  left  thefe  Difcoveries  to  come 
down  to  us,  and  our  Poflerity,  through  the  un- 
certain Conveyance  of  oral  Tradition,  which 
quickly  fails,  or  of  cafual  Writers,  who  might 
err  in  fome  Points  neceffary,  and  pafs  by  others 
tinmentioned ;  but  hath  excited  fit  Perfons  to 
record  his  Truths ;  exalted  their  Faculties,  and 
ftrengthened  their  Memories,  where  it  was 
needful ;  fuggefted  to  them  many  Things, 
watched  over  them  in  all.  Let  us  receive  their 
Communications  with  the  utmofl  Refpe<5l,  and 
read  them  with  the  utmoft  Care,  as  the  Means 
of  our  Salvation  :  and  if  amidft  a  great  deal, 
that  is  highly  ufeful  and  incomparably  excellent, 
we  meet  fometimes  with  Things,  for  which 
we  are  unable  to  account  -,  let  us  indeed  feek 
for  Solutions  diligently,  and  be  willing  to  ad- 
mit any  fair,  any  poffible  one,  rather  than  a 
Miflake  in  the  facred  Writings :  but  though  we 
fhould  meet  with  no  Solution,  let  us  confider 
that  humble  Faith  becomes  us  much  better, 
than  haughty  Contradidlion  ;  modeft  Sufpenfe, 
than  r^ili  Pofuivenefs ;   for   that  God  knows 

tver/ 


28  S  E  R  M  O  N    I.       "^ 

c^ery  Thing,  and  we  know  little ;  that  others 
perhaps  now,  and  we  ourfelves  after  farther 
Inquii^y,  may  fee  very  diftindlly  what  at  prefent 
we  fee  not  at  all ;  and,  (which  alone  may  fuf- 
fice  to  our  Satisfadion)  that  whatever  elfe  may 
be  dark  or  doubtful,  or  feem  exceptionable, 
there  is  abundantly  enough,  clearly  and  indif- 
putably  written,  to  anfwcr  the  End  of  all ; 
that  we  may  believe,  that  Jefus  is  the  Chriji  the 
Son  of  God,  and  that  believing  we  may  have  Life 
through  his  Name  \ 

*  John  XX.  31. 


S  E  R- 


SERMON     11, 


2  Tim.  iii.  16,  17. 

^//  Scripture  is  given  by  Infpiration  of  God: 

and  is  profitable  for  DoSlrine,  for  Reproof, 

for  CorreSfion,  for  Infru6fion   in  Rtghteouf- 

nefs :  that  the  Man  of  God  may  be  perfect, 

throughly  furni/ked  unto  all  good  Works, 

I.  TTN  my  preceding  Difcourfe  I  proved  to 
I    you  the  Divine  Authority  of  Scripture ; 
and  now  go  on,  as  was  propofed,  to  fhew 
II.  Its  complete  Ufefulnefs.     This  the  Apof- 
tle  hath  exprefled  by  faying,  it  is  profitable  for 
DoSlriney    or  teaching   religious  Truths;    for 
Reproof  or  Confutation  of  the  oppolite  Noti- 
ons  and    Practices ;  for    CorreSiion,    that   is. 
Amendment  of  thofe,  whom  it  reproves ;  for 
Injiru^ton  in  Right eoufnefs^    that  is,    leading 

good 


30  S  E  R  M  O  N    ir. 

good  Perfons  on  to  flill  higher  Degrees  of  Per° 
fedtion. 

Had  the  Writers  of  It  been  left  to  them- 
felves,  yet  being  worthy  Men,  and  well  in- 
formed of  what  they  wrote,  it  would  have 
been  extremely  ufeful.  But  as  they  were  fu- 
perintended  by  the  Spirit  of  God,  it  muft  be 
unfpeakably  more  fo :  in  particular,  becaufe 
we  may  with  abfolute  Security  rely  on  it  in  all 
Points.  Whatever  it  teaches,  we  may  fafely 
learn  ;  and  it  teaches  the  whole  of  Chriflianity; 
the  Hiftorical  Fads,  the  Articles  of  Faith,  the 
Rules  of  Life,  the  Promifes,  the  Threatenlngs, 
the  Exhortations,  the  Examples.  From  Scrip- 
ture chiefly,  and  almofl  folely,  we  come  to 
know,  that  God  is  infinitely  perfedl,  and  made 
the  World ;  that  Man  is  fallen  and  redeemed  i 
that  he  hath  eternal  Happinefs  or  Mifery  fet 
before  him ;  and  what  the  Means  are  of  pro- 
curing the  one,  and  avoiding  the  other.  For 
Reafon  could  difcover  but  little  of  thefe  Things^ 
and  did  difcover  much  lefs :  and  Tradition  is 
unable  to  convey  any  Thing  far  down  v/ith 
Certainty.  In  this  narrow  Compafs  lies  the 
Proof,  and  It  is  a  complete  Proof,  of  the  Be- 
nefits that  we  may  receive  from  holy  Writ, 
However   it  hath  gracioufly    condefcended  to 

invite 


S  E  R  M  O  N     ir.    '  31 

invite  Us  to  partake  of  them,  by  fpeclfying 
them  more  diftincSlly.  I  ihall  only  mention  a 
few  of  thofe,  which  are  enumerated  in  one 
Pfalm,  the  119th.  You  will  judge  from  thence 
of  the  reft.  Wherewithal  fiall  a  young  Man 
cleanfe  his  Way  ?  Even  by  ruling  himfelf  after 
thy  Word  \  ^hy  Words  have  I  hid  within  my 
Heart,  that  I  might  not  Jin  againjl  thee  ^,  Thy 
TeJIimonies  are  my  Delight  and  my  Counfellors ". 
So  pall  I  have  wherewith  to  anfwer  kirn,  that 
reproacheth  me :  for  I  trujl  in  thy  Word  ^.  I 
ivill  walk  at  Liberty,  for  I  feek  thy  Co?nmand- 
ments  =.  Thy  Statutes  have  been  ray  Songs  in 
the  Houfe  of  my  Pilgrimage  ^  The  Law  of  thy 
Mouth  is  dearer  unto  me,  than  Thoufands  of  Gold 
and  Silver^.  If  my  Delight  had  not  been  in  thy 
Law,  I  Jhoiild  have  perijhed  in  my  Trouble ''. 
Through  thy  Commandment  I  get  \Jnderfanding: 
therefore  I  hate  all  evil  JVays  *.  Thy  Word  is  a 
Lamp  unto  my  Feet,  and  a  Light  unto  jny 
Paths^.  Thy  Teflirnoni^s  have  I  claimed  as  mine 
Heritage  for  ever  :  and  why  F  they  are  the  very 
Joy  of  my  Heart\  Great  Peace  have  they,  which 
love  thy  Law,  and  ?20thing  pall  offend  them  ". 

'  V.  g.  "^v.w.  '^  V.  24.  ''v.  4:.'         ^v.  45. 

fy.  54.  g  V.  72.  '^  V.  92.  *  V.  104.  '^v.  ICC. 

^  V.  lu.  ""  V.  165. 

Thcfs 


35J  S  E  R  M  0  N    II. 

Thefe  and  many  other  Advantages,  which  the 
infpired  Writings  afcribe  to  themfelves,  are  alfo 
in  Reafon  to  be  expeded  from  them^  the  Au- 
thors had  experienced  them;  all  pious  Men  have; 
experienced  them  fince ;  every  one,  that  will^ 
may  at  this  Hour.  And  therefore  I  ihall  en- 
large no  farther  at  prefent  on  the  direct  Evi- 
dence of  them  ',  but  proceed  to  anfwer  the  Ob- 
jedtions  of  thofe,  who  are  hindered  by  unjuft 
Prepolleffions  from  trying  them :  who  cither 
contefl  the  Ufefulnefs  of  Scripture,  in  order  to 
overturn  its  Authority;  or,  which  is  wonder- 
fully inconfiftent,  think  very  lowly  of  the  for- 
mer, while  they  acknowledge  the  latter*  For 
I  fear  many  entertain  injurious  Opinions  of  thef 
Word  of  God,  without  daring  to  own  itj  even 
to  themfelves :  which  influence  them  power- 
fully, though  fecretly,  firft  to  read,  then  to 
efteem  it,  lefs  and  lefs ;  then  to  indulge  a  Life 
unfuitable  to  it,  and  perhaps  in  the  lafl  Place 
to  rejedt  it  entirely.  Thefe  enfnaring  Senti- 
ments therefore  I  fliall  plainly  bring  forth  into 
your  View  without  Difguife,  and  confute  them; 
that  you  may  have  Anfwers  ready  to  the  bad 
Suggeftions  of  other  Men,  or  your  own  Minds. 

It  is  faid  then,  that  thefe  Books  are   not  in 
our  own  Language,  but  in  Tranflations^  which 

moil 


S  E  R  M  O  N     II.  23 

mod  of  us  muft  take  upon  Truft,  and   which 
often  differ.     But  have  Men  the  leaft  Pretenca 
to  fay,  that  God  fliall  not  inflrud:  them,  unlefs 
he  will  convey  his  Inftrudions  to  them  in  all 
the  feveral  Tongues  of  the  feveral  Countries  and 
Ages  of  the  World  ?  Is  it  not  better,  that  hs 
fhould  give  them  in  any  one,  than   in  none  ? 
Are  we  not  informed   by  Tranllations  of  the 
moft  important  Events,  that  have  paiTed  for- 
merly upon  Earth  ?  Do  not  moft  of  the  Subjedis 
of  fome  large  Empires  to  this  Day  learn    the; 
Will  of  their  Sovereign  from  Tranilations  ?  And 
what  if  the  Tranflations  of  fome  Parts  of  Scrip- 
ture vary  ?  They  agree  in  the  Main  :  and  there 
can  be  no  grofs  Impofitions ;  becaufe  the  Cler£;v 
of  one  Communion  will  be  fure  to  detect  thof^i 
of  others  in  fuch  Attempts  ;  and  there  are  Mul- 
titudes of  learned  Laity  alfo  in  Lands  of  Free- 
dom J    and   it  is  the  common  Interefl  of  ail 
Perfons  not  to  be  deceived. 

It  is  faid  further,  that  one  fhould  expecfl  a 
Book,  written  by  Diredion  from  God  for  in- 
ftruding  the  World  in  Religion,  to  be  a  (IjorC 
plain  methodical  Syflem  of  Belief  and  Pratftice, 
unincumbered  with  any  other  Matters :  and  the 
Bible  is  quite  a  different  Thing.  Eat  is  not. 
Vol.  VL  D  the 


34  SERMON     11. 

the  whole  Syftem  of  Nature,  and  the  whole 
Condudl    of    Providence,     quite    a    different 
Thing  from  what  one  fliould  have  expeded  ? 
Had    we    been   fet    to    imagine    before- hand, 
what    Sort    of    a    World    God   would  create, 
and   in    what   Manner  be   would    govern   it  j 
we  fhould  none  of   us  have  pitched  on  fuch  a 
Creation  and  Government,  as  we  fee  in  fart  : 
but  had  the  Scheme  of  either  come  into  our 
Thoughts,    we   fliould   probably   have  fancied 
there  were  innumerable  and  infuperable  Objec- 
tions againft  it.     And  hence  we  fhould  learn, 
that,  in  the  Cafe  of  Revelation  alfo,  our  Fan- 
cies are  not  the  Meafure  of  God's  Proceedings  j 
but  we  are  humbly  to  acquiefce  in  v/hatever  it 
appears  by  proper  Evidence  that  he  hath  done, 
and  not  eredt  ourfdves  into  Judges  of  what  he 
ousht  to  do,  or  in  what  Manner.     Hear  his 
own   Words :      My    thoughts    are    not   your 
Thought  Si  neither  are  your  tVays  my  WaySy  faith 
the  Lord.     For  as  the  Heavens  are  higher  than 
the  Earth,  fo  are  my   Ways  higher  than  your 
JVaySy  and  my  Thoughts  than  your  Thoughts ", 
The  Proceedings  of  Divine  Wifdom   will  al- 
ways juftify  themfelves   to  human  Inquiry,  fa 

"  If.  Iv.   8,  9v 

far 


S  E  R  M  O  N     ir.  35 

far  as  we  are  capable  of  comprehending  them. 
But  of  Neceffity  many  of  God's  Adtions  muft 
be  infinitely  more  beyond  our  Reach,  than  the 
Actions  of  a  prudent  Man  are  beyond  that  of 
a  little  Child.  And  were  the  whole  Plan  of 
Scripture  fuch,  as  in  our  firfl:  crude  Notions  we 
fhould  have  conceived  likely;  that  veryCircum- 
ftance  would  have  furniihed  a  Prefumption 
againft  it :  whereas  now  we  have  Caufe  to  look 
on  it  with  that  Reverence,  which  the  Pfalmifl 
expcefles  :  Thy  Tejiimonies  are  rjDonderful :  there- 
fore doth  my  Soul  keep  them  °.  However  let  us 
enter  a  little  more  particularly  into  the  Merits 
of  this  Plea. 

The  Inilrudlion  given  us  in  the  Bible,  we 
are  told,  is  not  ranged  in  a  jufh  Method :  but 
we  are  to  pick  out  the  Dodlirines  and  Precepts  of 
it  often  from  the  Midfl  of  Hiftories  and  Pro- 
phecies, and  put  them  together  as  we  can. 
But  is  not  the  natural  Inftrudtion,  which  God 
gives  us,  juft  of  the  fame  Sort?  Are  we  not 
obliged  to  gather  almofl  the  Whole  of  it,  from 
Hints  and  Intimations  afforded  by  Objeds  dif- 
perfed  through  the  Earth  :  from  Obfervations, 
Experiments  and  Reafonings  of  Perfons,  who 
have  lived  in  different  Countries  and  Ages  ?  Yet 

*  Pf.  cxix.  1 29. 

D  2  thefe 


36  SERMON    II. 

thefe  are  undeniably  the  Means,  which  he  hatll 
appointed  to  furnifh  us  with  one  Part  of  our 
Knowledge.  And  why  then  may  not  the 
Scripture,  notwithftanding  its  apparent  Want 
of  Order,  be  the  Means,  v/hich  he  hath  ap- 
pointed to  furnifli  us  with  another  Part  ?  It  is 
alledged  yet  farther,  that  fome  very  curious  and 
interefting  Things  are  entirely  omitted,  or  but 
briefly  hinted  there :  while  fome  very  obvious 
ones  are  inculcated,  and  repeated  without  End. 
But  curious  Things  are  Part  of  them  probably 
unfit  to  be  known  perfedly  at  prefent :  and  we 
may  well  be  content  toy^t*  now  through  a  Glafs 
darkly^  fmce  hereafter  we  ihall  fee  Face  to 
Face^.  Again,  fuch  of  them,  as  may  properly 
be  known,  are  ufeful  in  Comparifon  to  few  j 
who  alfo  will  feek  after  them  with  more  Spirit, 
and  difcover  them  with  more  Joy,  when  they 
mud  Jearcb  for  them  as  for  hid  Treafures  ^  ; 
whereas  plain  Things  are  ufeful  for  all ;  and 
therefore  iliould  be  eaiily  found:  for  moft  Minds 
cannot  labour.  Beiides,  conlider  how  it  is  in 
worldly  Things :  look  around  you :  are  not 
Matters  of  fmall  Price,  but  great  Utility,  the 
commoneft  ?  And  mufl  not  they,  who  will 
have  Things  that  are  curious  and  xare,  feek  after 

p  Prov.  ii.  4.  ^  I  Cor.  xiii.  12. 

them 


S  E  R  M  O  N    ir.  37 

ihem  with  Difficulty,  and  pay  dear  for  them  ? 
Farther,  had  every  Thing  in  the  Bible  been 
eafy  of  Accefs  to  us,  in  proportion  as  we  were 
likely  to  place  a  Value  upon  it ;  we  fliould  foon 
have  looked  it  through,  then  have  laid  it  down, 
and  feldom  taken  it  up  again  :  whereas  now  we 
return  to  it  over  and  over,  in  frefh  Hopes  of 
difcovering  fomething  more  :  and  at  each  Read- 
ing, we  meet,  whether  we  will  or  not,  with 
the  commoneft  indeed,  but  mod  neceiTary 
Do(5trines  and  Precepts,  in  fuch  a  Variety  of 
Lights  aflifting  each  other,  and  they  are  fome- 
times  imprcffed  fo  fuddenly  and  advantageoully 
upon  us,  that  if  our  Underftandings  are  not 
gratified  with  the  mod  beautiful  Arrangement, 
and  moft  entertaining  Speculations,  our  Hearts 
arc  however  excited  to  Ads  and  Habits  of 
Faith  and  Virtue  with  the  ftrongeft  Efficacy. 
Befides,  Repetitions  might  be  extremely  necef- 
fary,  in  different  Books,  written  at  different 
Times :  and  may  be  very  ufeful  even  now, 
when  thefe  Books  are  laid  before  us  all  at  once, 
to  inculcate  what  after  all  we  learn  infuffici- 
ently. 

But  further  yet  :  The  Scripture  is  not  indeed 

a  Plan  of  Chriftianity,    finiffied  with  minute 

Accuracy,  to  inflrud  Men  as  in  fomething  al- 

D  3  together 


38  S  E  R  M  O  N    II. 

together  new  to  them,  which  it  was  not  j  dr 
to  excite  a  vain  Admiration  in  them  :  but  it  is 
fomewhat  unfpeakably  nobler,  and  more  exten- 
five;  comprehending  in  the  grandeft  and  mofl 
magnificent  Order,  along  with  every  EfTential 
of  that  Plan,  the  various  Difpenfations  of  God 
to  Mankind  from  the  forming  of  this  Earth  to 
the  Confummation  of  all   Things.     It  begins 
with  the  Ground-work  of  natural  Religion,  the 
Creation  of  the  Unlverfe  by  one  holy  and  good 
and    v^ife  Being :    relating  diftindly,  how  all 
thofe  Parts  of  it,  which  the  Heathen  worfliip- 
ped  as   Gods,    were  in   Truth    the  Work  of 
God's  Hands.     It  proceeds  to  the  Origin  of  the 
Patriarchal,  JewiJJj  and  Chriftian  Religion,  the 
Introdudion  of  Sin  by  the  Fall  of  our  firfl  Pa- 
rents, of  which  we  experience  the  wretched 
Effeds.     It  goes  on   to  that  amazing  Punifh- 
ment  of  Sin,  the  univerfal  Deluge,    proved   to 
be  as  certain,  as  it  was  wonderful,  by  the  re- 
maining Traces  of  it  throughout  the  Globe. 
It  then    recites    the   fecond    Peopling   of    the 
World,  theRelapfe  of  Mankind  into  Wicked- 
nefs,  the  Choice  of  one  Family  and  People  to 
preferve  the  Knowledge  of  God,  and  to  be  as  a 
Light  jhining  in  a  dark  T lace  \  for   the  Benefit 

*■  2  Pet.  i.   19. 

4  of 


SERMON     II.  39 

of  all  about  them,  that  would  turn  their  Eyes 
and  Feet  to  the  Way  of  Peace.  It  lays  before 
us  the  Laws  given  to  this  People.  It  recounts 
their  Kiiiory,  chiefly  with  Regard  to  their  mo- 
ral and  religious  Behaviour,  and  dwells  on  the 
Charaders  and  Actions  of  their  mofi:  remarkable 
Perfons.  It  fupplics  us  with  admirable  Patterns 
of  genuine  Piety  in  the  Pfaimsy  mod  virtuous 
Inftrudlions  for  the  prudent  Condud  of  Life  in 
the  Book  of  Proverbs^  for  bearing  Afflictions 
in  that  oi  Job,  for  thinking  juftly  of  Wealth, 
Honour,  Pleafure,  Science,  in  Ecclefiajies. 
Then  in  the  prophetical  Books  it  gives  us,  to- 
gether with  the  fublimefl  and  worthieft  Ideas 
of  God,  and  our  Duties  towards  him,  the  moft 
affeding  Denunciations  of  that  private  and  pub- 
lic Mifery  and  Ruin,  which  will  ever  attend 
Sin,  whether  cloaked  by  Superftition,  or  dif- 
played  in  Profanenefs.  And,  along  with  all 
thefc  Things,  it  unfolds  a  Series  of  Predidions, 
reaching  from  the  Beginning  of  the  Old  Tefla- 
ment  to  the  End ;  and  growing,  from  obfcure 
and  general,  continually  clearer  and  more 
determinate ;  concerning  the  Appearance  of  a 
Divine  Perfon  on  Earth,  for  the  Recovery  of 
fallen  Man,  the  Revival  and  Propagation  of 
true    Religion   throughout   the  World.      The 

D  4.  Books 


40  S  E  R  M  O  N     II. 

Books  of  the  New  Teftament  open  to  us  the 
Execution  of  this  great  Defign.  The  Gofpels 
record  his  fupernatural  Birth,  his  unfpotted  and 
exemplary  Life,  his  aftonifliing  and  gracious 
Miracles,  his  pure  and  benevolent  Dodtrine, 
h  I  s  dying  for  our  0 fences,  and  rijing  again  for  our 
juffication  %  his  Million  of  fit  Perfons,  endued 
with  the  Gifts  of  the  holy  Spirit  to  teach  all 
Nations  ',  his  own  Afcenfion  into  Heaven,  and 
fitting  at  the  right  Hand  of  God,  till  he  fhall 
come  to  judge  the  Quick  and  the  Dead.  The 
A5is  of  the  ApojUes  relate  the  wonderful  Succefs 
of  their  Preaching,  and  the  original  Foundation 
of  the  Catholic  Church.  The  Epijiles  contain 
their  admirable  Directions  to  Clergy  and  Laity. 
And  the  Revelation  concludes  with  foretelling 
the  State  of  Chriftianity,  primitive,  degenerate 
and  reformed,  to  the  lafl  Ages.  Can  there  now 
be  a  grander,  a  more  coniprehenfive,  a  more 
ufc!al  Scheme  of  Inftruiflion  than  this?  And 
doth  not  the  Uniformity  and  Variety  joined 
through  the  wliole  of  it,  which,  as  I  have  al- 
ready (hewn  you,  gi^es  Evidence  of  ict<  coming 
from  God,  give  it  alio  inexprtfiable  Beauty  ? 
And  what  then  if  imaller  Parts,  in  fo  vaft  a 
Work,  appear  in  fome  Diforder,  barren  and 
*  Rom.  iv.  ?5.  *  Alatt.  xxviii.  19. 

neglcded  I 


S  E  R  M  O  N    II.  41 

neg1e(5led  ?  Do  we  not  fee  the  fame  Appear- 
ance of  Negled,  here  and  there,  through  all 
the  Works  of  Nature  ?  Yet  they  are  the  Pro- 
dudions  of  an  all-wife  Being.  Are  we  not  even 
flruck  with  it,  as  majeftic  and  graceful  in  hu- 
man Performances  ?  And  why  do  we  objecSt 
againfl  it  in  the  Word  of  God  ?  Or  by  what 
Right  do  mifcrable  Sinners  claim,  that  their 
Maker,  if  he  fends  them  Declarations  of  his 
Will,  and  Offers  of  Pardon,  Ihall  polifh  every 
Article  to  their  Liking,  or  fubjoin  his  Reafons 
to  each  Part,  when  his  Authority  is  fully  fuf- 
ficient  ? 

But  to  obviate  more  diftindlly  Objedlons 
againft  the  Profitablenefs  of  Scripture,  let  us 
examine  ipore  particularly  the  feveral  Sorts  of 
Books,  that  compofe  it.  In  the  earlier  hifto- 
rical  Parts,  amongft  many  moft  important  Ac- 
counts of  ancient  Time,  which  we  can  learn 
no  where  elfe,  there  are  fome  Things  imper- 
fedly  related.  But  perhaps  the  Writer  knew 
them  but  imperfedly  :  and  God  was  not  bound 
to  give  him  a  fuller  Knowledge.  The  Perfons, 
for  whom  they  were  primarily  written,  under- 
ilood  them  fufficiently  by  means  of  what  is 
faid  :  and  we  have  no  Right  to  underfland 
more  of  them  than  vye  do,  indeed  not  fo  much. 

Other 


42  5  E  R  M  O  N     II. 

Other   Pafiages    again    feem  of   fmall    Confe- 
tjuence.      But  they   might   be   of   far  greater 
formerly.    The  Genealogies  of  thofe,  by  whom 
the  Earth  was  firfl  peopled,  and  of  confiderable 
Families  in  fticceeding  Ages,  even  the  dry  Ca- 
talogues of  Names,  were,  at  the  Time  of  their 
being  tecorded,  and  long  after,    partly  Confir- 
mations of  the  Truth   of  the  Hiftory,  partly 
Notices  of  Things  very  interefting.     Tbe  Di- 
vifion  of  the  Land  of  Canaan  in  jojlmay  the 
Lift  of  Defcents  in  the  Beginning  of  Cfj-ronicles, 
were  Titles  to  Lnheritances.     The  Pedigree  of 
the  Levites  was  neceffary  to  regulate  their  Mi- 
niftrations :  that  of  the  Pollerity  of  Davids  to 
afcertain  the  Birth  of  the  Meffiah.     If  thefe, 
and  other  Parts  of  the  Narration,  are  not  equally 
agreeable  or  inflrudive  now,  it  is  eafy  to  pafs 
them  over.     We  have  no  Ground  to  complain 
of  lofing  the   Entertainment   or  Information, 
which  others  formerly  had  from  them :  for  we 
are  abundantly  recompenfed   by  being   taught 
many  moft  material  Things,  of  which  Men  in 
thofe  Days  were  ignorant.     Yet  neither  had 
they  any  juft  Ground  to  complain.     For  God 
may  full   as  confidently  with  all  his  Attributes 
communicate  more  to  one  than  to  another  by 
Revelation,    as   by  their  natural  Abilities,  and 

Situation 


S  E  R  M  O  N     11.  43 

Situation  in  Life.  The  Difcoveries,  which  he 
hath  made  in  Scripture,  are  progrefTive ;  fome 
to  one  Age,  greater  to  the  next :  and  thofe, 
which  he  hath  decreed  to  be  made  by  natural 
Reafon,  are  in  this  Refped:  of  the  fame  Kind. 
Every  Generation  goes  off  unacquainted  with  a 
Number  of  defirable  and  beneficial  Things, 
which  the  fucceeding  ones  come  to  know  fa- 
miliarly. 

It  is  farther   alledged,  that   we  read  in  the 
Bible  of  very  bad  Adions,  done  by  fuch  as  are 
called  very  good  Perfons :  and  Men  are  in  Dan- 
ger of  being  milled  by  them.     But  are  they  not 
in  almoft  equal  Danger  of  being  mifled  by  fee- 
ing good  Perfons  do  bad  Adions  almoft  every 
Day  ?  And  if  this  is  no  Objedtion  againfl  the 
Providence  of  God,  why  is  the  other  againft  his 
Word  ?  Sometimes  the  Connexion  of  the  Story 
requires  them  to  be  told  :  and  they  are  f.ldom, 
if  ever,  told  without  a  Cenfure,  either  expreffed 
or  vifibiy  implied,  unlefs  the  Sin  be  fo  very  no- 
torious, as  to  need  none.    At  leaft  the  Precepts 
of  the   facred  Books  are  a  Guard,  more  than 
fufficient,  againft  the  ill  Influence  of  any  fuch 
Hiflories:  which  will  never  do  Harm,  provided 
we  remember  but  this  one  plain  Rule,  that  no- 
thing contrary  to  moral  Virtue  is  or  can  be  de- 

%ned 


44  S  E  R  M  O  N    II. 

figned  to  be  taught  there.  On  the  contrary, 
they  may  ferve  to  various  ufeful  Purpofes,  Re- 
cording the  Sins  of  thofe,  who  in  the  main 
were  eminently  pious,  is  one  Proof,  amongfl: 
many,  of  the  Impartiality  of  the  Writers;  and 
furni£hes  every  Reader  with  ftrong  Motives,  to 
Circumfpedtion,  left  He  alfo  fall;  to  Repent- 
ance, when  he  hath  fallen;  to  Humility  in 
thinking  of  himfelf,  to  Charity  in  Refpedt  of 
others,  who  are  overtaken  in  Faults ". 

There  are  likewife,  it  muil  be  owned.  Ac- 
tions not  only  related  in  Scripture,  but  related 
with  the  Appearance,  nay  with  Expreffions,  of 
Approbation,  and  even  faid  to  be  commanded 
by  God,  that  feem  at  the  firft  View  liable  to 
great  Objedions  in  Point  of  Morality.  And 
thefe  are  pleaded  by  fonie  againft  its  Authority, 
by  others  againft  its  Ufefulnefs.  But  then  it 
muft  be  obferved,  as  to  fuch  Commands,  that 
God  hath  a  fovereign  Right  to  difpofe  of  all  his 
Creatures  as  He  pleafes ;  that  he  may  have 
many  Reafons  for  his  Pleafure,  of  which  we 
are  ignorant;  that  he  may  as  allowably  appoint 
anv  Perfon  or  People  to  execute  it,  as  the  civil 
Magiftrate  may  appoint  an  Executioner  of  com- 
mon Jaftice;  and  that  by  Virtue  of  fuch  Divine 

«  Gal.  vi.  I. 

Ap- 


S  E  R  M  O  N    II.  45 

Appointments,  well  proved,  as  thofe  In  Scrip- 
ture are.  Things  may  be  very  lawfully  done, 
which  otherwife  would  be  very  unlawful ;  and 
which  therefore  were  not  intended,  (nor  can 
cafily  be  miftaken,  if  we  will  ufc  our  Under- 
flandings  at  all)  for  Patterns  to  be  followed 
where  no  Revelations  are  given  i  and  in  our 
Days  none  are  to  be  expedled.  Such,  for  In- 
ilance,  was  the  Command  to  Abraham  for  fa- 
crificing  his  Son;  to  the  y^i4"j  for  deftroying 
the  Canaanites  j  and  to  other  Perfons  on  other 
Occafions.  Again,  fometimes  God  is  rcpre- 
fented  by  the  facred  Writers  not  only  as  com- 
manding, but  as  doing  himfelf.  Things  hard 
to  reconcile  with  his  Attributes.  But  then 
plainly  on  feveral  Occaiions  Scripture  feems  to 
fay,  that  he  doth,  what  it  only  means  to  fay, 
that  he  permits :  becaufe  nothing  is  done  with- 
out him,  and  every  Thing  is  over-ruled  by  him 
to  his  own  good  Purpofes.  Time  will  noj  per- 
mit me  to  enter  into  every  Particular :  and 
therefore  I  muft  be  content  to  add  in  general, 
that  if  we  bear  always  in  Mind,  as  we  ought, 
the  abfolute  Sovereignty  of  God,  and  the  un- 
fearchable  Depths  of  his  Wifdom  ;  if  we  allow 
for  Circumftances,  probably  well  known  when 
the  Hiftory  of  thefe  Fads   was   written,    and 

therefore 


46  S  E  R  M  O  N    ir. 

therefore  lefs  needful  to  be  related ;  or  Indeed 
if  we  only  pay  due  Regard  to  Circumftances, 
which  are  related,  in  that  very  Part  of  Scrip- 
ture, or  fome  other;  we  {hall  either  find  the 
Means  of  clearing  up  the  Difficulties  of  this 
Nature  which  occur,  efpecially  by  calling  in 
proper  Help  ;  or  however  we  {liall  perceive  it^ 
to  be  likely,  from  the  Difcoveries  which  have 
been  made  already,  that  they  will  be  cleared 
up  hereafter.  And  reflect,  I  entreat  you,  what 
can  v/e  fay  more  than  this,  concerning  feveral 
Parts  of  God's  Creation,  which  feem  to  be 
noxious  inftead  of  beneficial,  and  of  his  Provi- 
dence, which  feem  hurtful  to  the  Interefl:s  of 
Piety  and  Virtue ;  and  yet  undoubtedly  pro- 
ceed from  him,  and  are  worthy  of  him  ?  To 
one  Ufe  at  leaft,  and  that  of  the  greateft  Mo- 
ment, all  fuch  Things  are  adapted,  to  teach 
us,  from  a  Senfe  of  our  own  Ignorance,  deep 
Self-Abafement,  and  implicit  Veneration  for 
the  Lord  of  All. 

Another  Part  of  Scripture,  pretended  by  fome 
to  be  unprofitable  and  unaccountable,  is  that, 
which  lays  before  us  the  ceremonial  Precepts 
of  the  Jewifi  Law.  But  no  Wonder,  if  when 
we  are  not  bound  to  pradife  any  of  them,  we 
are  not  able  to  account  for  all  of  them.    Some, 

which 


S  E  R  M  O  N    II.  47 

which  appear  to  the  illiterate  very  flrange,  are 
proved  by  the  learned  to  be  wife  Prohibitions 
of  the  Superflitions  and  idolatrous  Rites  of  their 
heathen  Neighbours ;  and  others  to  be  equally 
wife  Compliances  v/ith,  or  Accommodations  to, 
their    innocent   Cuftoms.      And   how   do   we 
know,    at  fuch   a  Diftance  of  Time,  what  a 
Number  more  there   may  have  been  of  this 
Kind  ?  Some  again   Teem  defigned   to  convey, 
under  their  literal  Senfe,  figurative  moral  In- 
ilruc^ions ;  That  being  a  Method  of  teaching 
anciently  admired,  and  therefore  proper  to  be 
imitated  "'.     Not  a  few  were  plainly  contrived 
to  give  Intimations",  beforehand  concerning  the 
Fads  and  Dodrines  of  the  Gofpel :  very  com- 
fortable at  the  Time,  though  obfcure,  as  God 
faw  fit  they  (hould  be;  very  ufeful   now,  by 
proving,  what  was  always  the  Divine  Inten- 
tion ;  and  particularly  ufeful  againd  the  jfews, 
who   thus  bear  Teflimony  to   the  very  Books, 
that  confute  them.     Befides,  it  might  be,  in- 
dependently on  all  this,  extremely  necefiary  for 
that  carnal  People  to  be  employed  in  a  pompous 
Form  of  Piety  with  many  Ceremonies :  which, 

*'  Concerning  fymboHcal  Laws,  and  the  Unfitiicfs  of  requiring 
to  know  the  Rcaibns  of  ancient  Inltitutions,  fee  Authorities  of 
the  Pandefts,  and  PafTages  of  Heathen  Writers,  in  T^ijior's 
Elements  of  Civil  Law,  p.  45,  46,  47. 

however, 


4^  S  E  R  M  O  N    II. 

however,  they  had  fufEcient  Means  of  knowing 
were  of  no  Avail,  without  inward  Goodnefs. 
And  the  conducting  of  Religion  in  Purity, 
through  fuch  a  State  of  Things,  is  no  fmall 
Evidence,  that  the  Hand  which  conducted  it 
was  God's.  But  were  the  Communication  of 
thefe  ritual  Appointments  to  us,  no  otherwife 
advantageous,  it  would  (hew  us  the  happy  Su- 
periority of  our  own  Condition,  who  worjhip 
God  without  them  in  Spirit  and  in  Truth  ='. 
But  lailly,  the  Pentateuch,  which  contains 
them,  contains  over  and  above  many  Things  of 
unfpeakable  Importance,  not  only  to  the  Proof, 
but  the  Underftanding  of  Chriftianity.  We 
muft  have  both  conveyed  down  to  us  in  it,  or 
neither.  Which  would  we  chufe  ?  And  where 
is  the  Injury,  if  in  order  to  give  all  that  is  pro- 
fitable, our  Maker  gives  more  than  is  neceflary  ? 

Exceptions  have  been  alfo  taken  to  the  Book 
of  Pfahns,  as  having  in  it  frequent  Imprecations 
againfl  Enemies,  which  may  tempt  us  to  the 
like.  But  moft  of  them,  if  not  all,  might  full 
as  ao^reeably  to  the  Genius  of  the  Hebrew  Lan- 
euaee,  have  been  tranflated  as  Predictions 
onlv  \  which  in  the  Cafe  of  Sinners  being  ge- 

*  John  iv,  23,  24.  ^  Gregory  the  Great,   De  Cara  Paf- 

tcral.    Part  i.   c.  i.   p.  5.  faith,  the  Pfalmifi  wrote  Pf.  Ixvii.  23. 

nsn  opt  amis  aninio,  J}d  prophnantii  minijlcrio. 

nerally 


S  E  R  M  O  N    ir.  49 

nerally  conditional  (to  take  Efted:  unlefs  they 
repent)  were  in  Reality  nothing  more  than 
Warnings,  and  therefore  Kindneffes  indeed  to 
the  Offenders,  againft  whom  they  were  de- 
nounced. Or  if  the  holy  Penmen  were  fome- 
times  commiffioned  by  Infpiration  to  foretell 
abfolutely,and  even^to  call  down  the  Judgements 
of  God  on  wicked  Perfons,  how  can  this  be 
likely  to  miflead  us,  who  know  fuch  Com- 
mifiions  to  be  ceafed,  and  our  flanding  Rule  to 
be,  Blcfs,  and  curfe  not  ^? 

It  hath  been  objeded  too  againft  the  Book, 
of  EccleJiafleSy  that  fome  Pallages  in  it  favour 
of  Irreligion,  fome  of  Immorality.  But  tbefe 
in  Truth  are  either  innocent,  when  rightly  in- 
terpreted ;  or  elfe  exprefs,  not  the  wife  King's 
Sentiments,  but  the  falfe  Opinions  of  others, 
whom  he  perfonates  to  confute  them;  or  how- 
ever not  his  deliberate  Sentiments,  but  fuch 
hafly  Vv^rong  Notions,  as  during  the  Courfe  of 
his  In(^uiry  after  Happinefs  rofe  up  fucceffively 
in  his  Mind,  and  were  on  mature  Coniideratioti 
rejeded  by  him,  to  fix  at  lafl  on  the  true  Balls, 
the  ConcluJiQU  of  the  'whole  Matter^  to  fear  God 
and  keep  his  Commandment s,  becaufe  he  fiall 
bring  every  Work  into  fudgement,    ivitb  every 

*  Rom.  xii.  i^. 

Vol.  VL  E  fecret 


50  S  E  R  M  O  N    11. 

fecret  Thing,  whether  it  be  good,  or  whether  it 
be  evil  \ 

The  Song  of  Solomon  hath  likewlfe  given  Of- 
fence to  Readers  of  more  Delicacy  than  Judge- 
ment. But  they  would  do  well  to  recolledlr 
that  the  intimate  Relation  between  God,  or 
Chrift,  and  the  Church,  is  figured  by  that  be- 
tween Hufband  and  Wife  in  many  Places,  both 
of  the  Old  and  New  Teftament,  particularly 
in  the  45th  Pfalm,  which  (though  the  Scene  of 
it  be  laid  in  higher  Life)  feems  to  have  given 
Occafion  to  this  Song;  that  very  indearing  and 
improving  Refledtions  naturally  rife  from  fo  in- 
terefting  a  Comparifon  ^  that  defcribing  the  In- 
tercourfe  by  Metaphors  drawn  from  the  paflo- 
ral  State,,  is  extremely  agreeable  to  the  Simpli- 
city^ the  Humility,  the  Mildnefs  of  Religion  ^y 
that  the  devotional,  as  well  as  other  Affedions 
of  the  Eaftern  People,  are  extremely  warm"; 
and  that  none  of  their  Allegories  (efpecially  fuch 
a  one  as  that  in  Qiieftion)  are  ever  to  be  applied 
minutely  r  but  we  are  to  lay  hold  and  dwell  on 
the  principal  Points ;  of  Love  to  God  producing 
Felicity ;  Negligence,  Defertion ;  Penitence^ 
Forgivenefs :  confidering  moft  of  the  reft  as 
mere  Ornament,  adapted  with   much  Conde- 

*  Eccl.  xii.  13,  14. 

fee  n  lion 


S  E  R  M  O  N    II.  5T 

fcenfion  to  the  Turn  of  the  Nation  and  the 
Age. 

But  Difficulties  have  been  raifed  in  Relation 
to  the  prophetical  Books,  as  well  as  theie.  Di- 
rections, it  is  faid,  are  mentioned,  as  given  in 
them  to  the  Prophets,  which  appear  improbable 
and  unfit.  But  then  we  may  juftly  think,  as 
the  ablefl  of  the  "Jews  themfelves  have  thought, 
that  feveral  of  thefe  were  executed  in  Vifion 
only  :  a  fupernatural  Impreflion  was  made  oa 
their  Minds,  by  which  they  feemed  to  do  what 
in  Fadt  they  did  not,  that  fo  they  might  be 
enabled  to  deliver  their  MefTage  in  a  more  af- 
feding  Manner.  And  who  fhall  prefcribe  to 
God,  how  to  communicate  his  Revelations  ? 
Other  ftrange  Things  really  done  by  them, 
were  done  in  Confequence  of  the  univerfal 
Cuftom,  then  in  Ufe,  of  inftrudting  Perfons 
by  Actions,  which  are  natural  Signs,  along 
with,  or  inftead  of.  Words,  which  are  but  ar- 
bitrary ones.  And  if  that  Cuftom  had  not  been 
fo  proper  and  convenient,  as  perhaps  it  is ;  yet 
God's  Compliance  with  it,  whilft  it  obtained, 
was  undoubtedly  gracious  and  fitted  to  produce 
good  Effeds. 

Again  fonie  have  complained,  that  the  Lan- 
guage of  the  Prophets,  above  the  reft  of  Scrip- 
E  2  ture, 


?2  S  E  R  M  O  N    ir. 

lure.  Is  often  harfli  and  coarfe,  dark  and  pecu* 
liar;  and  on  thefe  Accounts  ill  adapted  to  com- 
mon Benefit.  But  furely  it  is  alfo,  very  often, 
extremely  natural  and  eafy,  convincing  and  per- 
fualive,  alarming  and  forcible,  graceful  and  engag- 
ing. Wherever  it  feems  exceptionable  therefore, 
large  Allowances  muft  be  made  for  the  Boldnefs 
and  confequentObfcurity  of  the  original  Tongue, 
efpecially  in  Poetry:  which  yet  in  all  Tongues 
is  more  affeding,  and  more  eafily  remembered, 
than  Profe;  and  on  thefe  Accounts  prudently 
chofen  in  many  Parts  of  the  prophetical  Writ- 
ings. But  indeed  the  Stile  of  the  Oriental 
People  on  every  Subjed:,  except  in  their  Hif- 
tory,  is  lofty  and  concife,  abounding  in  fltrong 
and  expreflive  Figures,  carried  often  to  ftrange 
Lengths,  above  regarding  the  little  Niceties 
that  we  think  fo  elTential,  full  of  quick  Turns 
and  abrupt  Tranfitions.  Without  fuch  Orna- 
ments as  /thefe  a  Compolition  would  appear 
languid  and  defpicable  to  Them ;  who,  being 
the  Perfons  originally  and  immediately  interefled 
in  the  facred  Books,  ought  furely  to  be  more 
confidered  than  we,  who  come  fo  long  after. 
And  yet  even  w^e,  with  due  Attention,  may 
difcover,  not  only  the  utmoil  Sublimity  of  Senfe, 
in  the  hardelt  Paffages,  but  the  moil  exquifita 
6  Beauties 


S  E  R  M  O  N    II.  53 

Beauties  of  Speech,  profufely  fcattercd  through- 
out, hke  the  Riches  of  Nature  through  the 
Globe;  though,  like  them  too,  with  a  magni- 
ficent Negligence  and  Irregularity,  which  little 
Wits  ridicule,  and  great  ones  admire ;  and  pi- 
ous Hearts  very  juilly  reverence,  as  the  wor- 
thier of  God,  the  remoter  it  is  from  the  la- 
boured Corredinefs  of  Man.  But  had  they^z:;- 
ifi  Language  (while  they  fpoke  Hebrew  or 
Chaldee,  or  when  afterwards  many  of  them 
fpoke  Greek)  been  flill  more  obfcure  and  am- 
biguous than  we  mufl  own  it  to  be,  and  had 
that  Defedl  been  lefs  compenfated  with  the  Ad- 
vantages of  ExprefTivenefs  and  Grandeur  than 
it  is,  yet  this  was  not  the  Fault,  either  of  the 
Prophets,  or  of  the  Apoftles.  They  would  of 
Courfe  learn  and  ufe  the  Stile  of  their  Country- 
men :  they  wrote  probably  as  well  in  it,  as  any 
other  good  Men  of  their  Time  :  and  God  was 
not  bound  to  teach  them  to  write  better.  For 
how  far  he  would  extend  his  Aid,  was  entirely 
in  his  own  Choice  :  and  we  owe  him  inex- 
preflible  Gratitude  for  the  Things  he  hath  com- 
municated, how  little  foever  he  might  inter- 
fere in  diredling  the  Words.  But  indeed  had 
they  been  endued  with  ever  {q  great  Excel-  • 
Jency  of  Speech,  they  could  have  applied  to 

E  3  theic 


^4  S  E  R  M  O  N    II. 

their  Hearers  or  Readers  in  no  other  Phrafes, 
than  fuch  as  they  comprehended,  were  accuf- 
tomed,  and  would  hearken,  to  :  and  the  Diffi- 
culties ariiing  from  hence  in  the  facred  Writings 
were  unavoidable. 

But  here  a  farther  Complaint  is  made,  that 
in  feveral  Places  they  are  defignedly  guarded 
againll  being  clearly  underftood.  And  we  own 
they  are :  for  the  Subjed  required  it.  Pre- 
didions  too  plain  might  hinder  their  own  Exe- 
cution :  as,  in  many  common  Cafes,  the  pre- 
vious Publication  of  a  Thing,  which  elfe  would 
certainly  have  been  done,  will  prevent  it  mofl: 
effedually.  And  therefore  they  ought  to  be 
formed  in  the  Manner  they  are :  fo  as  not  to 
betray  the  Intention  to  every  one  prematurely, 
nor  yet  leave  Room  to  any  one  for  doubting 
afterwards,  to  what  Event  the  Prophecy  re- 
lated. Had  all  the  Particulars  of  our  Saviour's 
Life  and  Death,  which  are  foretold,  been  too 
diflinctly  fee  forth  to  be  miftaken  or  overlooked, 
the  Jews  would  have  taken  Care  they  fliould 
not  happen  ;  and  have  juftified  their  Rejedlion 
of  him  by  the  Failure.  Again  :  had  the  King- 
dom of  the  Meffiah  been  every  where  defcribed 
by  the  Prophets  as  intirely  a  fpiritual  one,  in 
v/hich   all  Mankind  were   to   have  an  equal 

Share , 


S  E  R  M  O  N     II.  ^^ 

Share;  that  perverfe  Nation,  on  hearing,  that 
their  civil  Polity  and  ceremonial  Worfhip  was 
all  to  be  aboliihed,  would  either,  from  Con- 
tempt, have  grown  negligent  of  it,  and  thrown 
it  off  too  foon ;  or  elfe,  from  Fondnefs  for  it, 
would  have  fupprefled  or  corrupted  the  PalTages, 
declaring  it  fhould  ceafe :  which  Providence  de- 
figned  them  to  preferve,  for  an  Evidence  againft 
themfelves,  as  they  have  proved  to  be.  And 
therefore  the  Gofpel  Days  are  prefigured  by  a 
Mixture  of  temporal  Images  with  others,  liable 
to  be  mifunderftood  before  the  Time  of  Expla- 
nation came,  but  foon  apprehended  then  by 
every  fair  Mind  ;  though  flill  open  to  the  Cavils 
of  others,  who,  to  ufe  the  Terms  of  St.  Peter, 
Jlumble  at  the  Word^  being  dlfobedient,  ivhere- 
untG  alfo  they  were  appointed  ^ .  Not,  appointed 
to  be  difobedient :  but  appointed,  fince  they 
would  be  difobedient,  to  take  their  own  Courfe 
and  the  Confequences  of  it :  to  fimnble  and  fall 
at  Difficulties,  of  which  they  would  eaiily  have 
feen  the  proper  Solution,  and  fo  got  over  them 
unhurt,  had  they  but  modeftly  begged,  and  du- 
tifully followed,  the  divine  Illumination. 

I  cannot  proceed   now   to   the  Obje<51ions, 
which  have  been  raifed  againfl  the  Ufefulnefs 
''  1  Pet.  ii.  8. 

E  4  of 


56  SERMON    11. 

of  the  Books  of  the  New  Teftament :  and  there- 
fore contenting  myfelf  at  prefent  with  recom- 
mending to  your  Conlideration  what  you  have 
heard,  fhall  conclude  with  the  comfortable,  yet 
awful  Words  of  the  Prophet :  Who  is  wifcy  anj, 
he  Jljall  under/land  thefe  Things  ?  prudent,  and 
he  fhall  know  them  t  For  the  Ways  of  the  Lord 
are  right,  and  the  fuji  flmll  walk  in  them  :  huti 
the  Tranfgrejfors  fmll  fall  therein  \ 

'^  Hof.  xiv.  9. 


S  E  R- 


SERMON    III. 


2  Tim.  iii.   i6,   17, 

All  Scripture  is  given  by  Infpiration  of  God  : 
and  is  projit  able  for  Do6lrine,for  Reproof  for 
Correction,  for  InJiru5iion  in  Righteoufnefs  - 
that  the  Man  of  God  may  be  perfect,  throughly 
furnified  unto  all  good  Works, 


H 


AVING  undertaken  to  {hew  you 

I.  That  Scripture  is  of  Divine  Au- 
thority ; 

II.  That  it  anfwers  every  Purpofe  of  Re- 
ligion ', 

III.  That  vire  ought  to  read  and  ftudy  it  di- 
ligently ; 

IV.  How  we  may  do  this  to  the  befl:  EfFcdl: 
I  have  finifhed  the  firll:  Head,  and  made  fome 

Progrefs  in  the  fecond,  the  complete  Ufeful- 
nefs  of  holy  Writ.  The  dire(5t  Evidence  of 
this  I  kid  before  you,   fully  I  hope,    though 

biieflv. 


I 


5S  SERMON    III. 

brieHy,  for  it  lies  in  a  fmall  Compafs :  by  prov- 
ing, that  in  the  Nature  of  the  Thing,  Books 
infpired  to  give  Men  the  Knowledge  of  Reli- 
gion mud  be  in  the  higheft  Degree  profitable 
for  that  End ;  by  fpecifying  their  own  exprefs 
Declarations,  that  they  are  fo ;  by  referring  you 
to  the  Experience  of  innumerable  Multitudes, 
that  have  found  them  fo.  Then  I  proceeded  to 
anfwer  the  feveral  Objedtions  raifed  againft  the 
Truth  of  this  AfTertion  :  fome  of  them  general, 
that  the  Bible  is  not  fo  fhort,  fo  plain,  fo  me- 
thodical as  one  lliould  have  expelled  for  the  Be- 
nefit of  Mankind  ;  fome  again  particular,  and 
levelled  againft  feveral  Things  recorded  in  its 
feveral  Parts.  To  thefe  I  gave  Solutions,  as 
far  as  the  Old  Teflament  was  concerned.  Let 
us  now  go  on  to  the  New. 

The  Hiftory  of  our  Saviour  is  written  there 
by  four  Evangelifts.  And  fome  tell  us  their 
Narrations  differ  in  fo  many  Things,  that  the 
reading  of  them  is  perplexing,  and  even  their 
Authority  doubtful.  But  what  are  thefe  Things  ? 
The  Words,  related  in  one  Evangelift,  as  fpoke^ 
on  fuch  or  fuch  an  Occafion,  vary  from  thofe 
in  another.  But  perhaps  the  Words,  that  are 
m  each,  were  fpoken  fucceffively  :  or  each  puts 
the  Hebrew  Words,  which  he  heard,  into  his 

own 


SERMON    III.  59 

own  Greek,  by  a  ftrider  or  a  freer  Tranflatlon, 
but  ftill  without  altering  the  Senfe.  Again, 
one  fets  down  Fads,  which  another  omits. 
But  this  is  no  Proof  of  Contradiction.  For 
they  profelTedly  omit  many  Fads,  which  they 
knew  to  be  real.  One  of  them  palTes  over 
Things,  becaufe  another  before  him  had  related 
them.  Hence  probably  St.  Matthew  and  St. 
Mark  omit  fcveral  Particulars,  which  are  in  St. 
Luke,  who  wrote  firfl.  And  St.  John,  who 
came  lafl,  fupplies  a  great  deal,  which  the  others 
have  not,  and  writes  very  little,  which  they 
have ;  excepting  the  Hiftory  of  our  Saviour's 
Death  and  Refurredion,  which  it  was  fit  they 
fhould  all  have.  Thus  no  fingle  Gofpel  con- 
taining every  Thing,  (though  it  did  contain 
every  Thing  neceffary)  each  of  them  was 
fhortcr,  and  therefore  much  more  commodi- 
oully  obtained  at  firft,  when  Books  were  writ- 
ten very  flowly,  and  fold  very  dear;  fo  that  he 
who  could  not  procure  the  four,  might  how- 
ever furnifh  himfelf  with  one:  and  we  may 
now  have  the  joint  Benefit  of  them  all.  But 
farther,  when  they  feem  to  be  relating  the  fame 
Fad,  the  Circumflances  differ.  And  they  may 
be  different,  yet  confiflent.  Or  if  they  be  in- 
confiflent,  they  are  two  Fads,  and  not  one, 

though 


6o  SERMON    III. 

though  in  fome  Refpefts  alike.  For  our  Savi- 
our might,  at  various  Times,  both  perform 
Miracles  and  deliver  Difcourfes,  nearly  akin,  and 
yet  really  diftind.  Still  after  all,  even  allowing 
for  thefe  Things,  it  is  not  eafy  to  make  an  orderly 
Hiflory  of  our  Saviour's  Life  and  Inllrudions 
out  of  the  four  Evangelifts.  For  they  did  not 
think  it,  nor  was  it  always,  requifite,  to  mark 
down  the  Order,  in  which  Things  happened. 
They  might,  for  one  good  Caufe  or  other,  re- 
Sate  fuch  of  them  together,  as  were  not  done 
together :  but  then,  as  they  do  not  fay  they 
were,  this  is  no  Falfehood.  And  learned  Men, 
agreeing  in  the  main,  though  not  in  all  Parti- 
culars, have  brought  them  to  a  Harmony  each 
with  the  other,  only  by  allowing  a  very  few 
Things  to  have  been  tranfpofed  in  one  of  thern. 
But  were  the  Attempt  harder  than  it  is,  our 
Edification  from  our  Saviour's  Difcourfes  de- 
pends very  little  on  the  Time,  or  Place,  or 
other  Circumftances,  of  their  Delivery.  Com- 
mon Perfons  need  not  attend  to  fuch  Points  at 
all :  and  Perfons  of  more  Ability  will  find  both 
a  Trial  of  their  Impartiality,  and  a  Reward  of 
their  Labour,  in  ftudying  them.  Indeed  were 
the  ableft  Men  incapable  of  reconciling  all  Dif- 
ficulties, it  doth  not  follow,  that  they  are  irre- 

concileable. 


SERMON    III.  6t 

conclleable.  Or  though  they  were,  the  Confe- 
quence  would  be  only,  that  the  divine  Super- 
intendency,  under  which  the  Authors  wrote, 
extended  not  to  fuch  minute  Circumftances, 
though  it  did  and  muft:  to  Dodrines  and  Pre- 
cepts, and  principal  Fadts  \  Not  very  much 
therefore  would  be  loft  by  this :  and  one  Ad- 
vantage would  be  gained  j  that  thefe  Diverfities 
would  ftill  more  evidently  fliew,  (what  indeed 
the  whole  Air  and  Manner  of  their  Writings 
fhews)  that  the  Evangelifts  are  abfolutely  free 
from  all  Imputation  of  concerting  their  Story- 
together,  to  deceive  Mankind  :  the  AfTurancc 
of  which  makes  good  Amends  in  Refpedt  of 
Ufefulnefs,  for  any  Perplexities  we  may  find  ia 
adjufting  their  Accounts. 

Another  Complaint  is,  that  our  Saviour's  Pa- 
rables, which  make  up  a  confiderable  Part  ©f 
his  Dodtrine  in  the  three  firft  Evangelifts,  are 
obfcure,  and  fome  of  them  purpofely  made  fo : 
and  that  a  great  deal  of  what  he  faith  in  the 
fourth  is  not  clearer.  But  it  fhould  be  conli- 
dered,  that  Parables  were  not  only  an  admired 
Way  of  teaching  then,  but  a  valuable  one  in 

*  Concerning  this  Matter  fee  GaufTen,  ^e  'verio  Del,  §.  6/f, 
Sec.  See  alfo  Archbifhop  Potter's  Leftures,  p,  141,  &c.  where 
the  Opinions  of  Erafmus,  Epifcopius,  Grotius,  &c.  are|lated. 

their 


6i  SERMON    lir. 

their  own  Nature;  as  they  excite  Attention,  pleafe 
the  Imagination,  and  faflen  upon  the  Memory. 
And  nothing  can  be  more  intelHgible,  or  more 
beautifully  perfuafive,  than  moft,  if  not  all,  of 
our  Saviour's  Parables,  and  other  Difcourfes, 
are  now,  and  were  in  a  very  fhort  Time  after 
his  own  Days.  Some  of  both  indeed  appeared^ 
and  were  defigned  to  appear,  otherwife,  when 
he  fpoke  them.  But  thefe  were  accommodated 
■with  the  utmoft  Prudence,  for  letting  in  Light 
upon  his  Hearers  by  gentle  Degrees,  which,  if 
poured  on  them  all  at  once,  would  have  been 
too  ftrong  for  many  Perfons  of  good  Meaning, 
but  whofe  Prejudices  required  to  be  gradually 
worn  off  j  and  would  have  furnifhed  Handles 
to  bad  People,  for  decrying  him  fuccefsfully, 
and  deflroying  him,  before  his  Miniftry  had 
taken  due  Root.  Perhaps  it  may  be  thought, 
that  to  the  latter  fome  of  his  Cenfures  were  too 
feyere,  and  fome  of  his  Anfwers  not  direct 
enough.  But  they  came  from  one,  who  knew 
the  Hearts  of  Men,  and  fpoke  to  what  he  faw 
there.  The  Perfons,  to  whom  thefe  Cenfures, 
or  thefe  Anfwers,  were  particularly  direded, 
felt  the  Propriety  of  them,  though  poflibly  the 
reft,  even  of  the  By-ftanders,  were  unable  to 
perceive  it :    no  Wonder  then,  if  we  are  lefs 

able. 


SERMON     lit.  J6i 

able.  And  yet  the  Writers  of  the  Gofpels 
could  do  no  otherwife,  than  fet  down  what  he 
faid,  juft  in  the  Manner  that  he  faid  it,  how- 
ever dark  it  might  be  to  us,  or  to  themfelves. 

But  his  Precepts  alfo,  as  well  as  others  in 
Scripture,  are  faid  by  fome  to  be  fo  general  and 
undetermined,  that  without  proper  Limitations 
of  them,  (which  all  Men  will  not  think  of 
making,  and  few  can  make  in  every  Cafe 
rightly)  they  muft  either  lead  us  into  Errors, 
or  leave  us  uncertain  what  we  are  to  do.  Yet 
concife  Maxims  of  fententious  Wifdom  have 
always  been  efleemed  in  all  Nations  extremely 
ufeful,  notwithftanding  that  fomewhat  remained 
to  be  fupplied  in  them  by  the  common  Senfc 
of  the  Hearers  or  Readers :  which  muft  indeed 
be  done,  more  or  lefs,  in  every  Thing  written 
or  fpoken.  And  a  Book,  that  fhould  be  framed 
to  give  Rules  of  Adion  in  all  the  particular 
Circumflances  of  every  Cafe  that  would  happen, 
would  be  much  too  voluminous  for  vulgar  Ufe, 
and  too  intricate  for  vulgar  Underftandings : 
whereas  Rules  that  fet  the  Heart  right  in  the 
principal  Points,  will  go  a  great  Way  towards 
fetting  the  Condudl  right  in  all.  Befides,  there 
is  in  general  very  fmall  Danger,  that  Precepts 
of  Piety  and  Morals  will  be  taken  in  too  com- 

prehenfive 


64  SERMON    III. 

prehenlive  and  fevere  a  Senfe.  And  thereforej 
the  main  Bufinefs  is,  to  make  them  comprehen- 
five  and  fevere  enough,  which  it  will  be  allowed 
the  Scripture  hath  done :  and  yet  with  fuch 
Openings  for  the  rational  Interpretation  of  them, 
that  there  is  no  one  Command,  in  the  Gofpels 
or  elfewhere,  of  which  the  moft  illiterate  Per- 
fon,  who  is  at  all  attentive  and  difcreet,  may 
not  fufficiently  apprehend  the  juft  Bounds  • 
either  by  his  own  Comparifon  of  them  with 
other  Texts,  or  however  by  the  Help  of  fuch 
farther  Inftruftion  and  Explication,  as  in  worldly 
Affairs  Men  are  well  content  to  aflc  and  receive, 
and  would  fcarce  know  any  one  Thing  upon 
Earth  without  it.  If  People  have  not  Ability 
and  Leifure  enough  to  find  out  their  Duty^ 
from  the  Diredions  in  the  Bible,  much  le£s 
would  they  ever  deduce  the  whole,  or  any  con- 
fiderable  Part  of  it,  from  its  firfl  Principles,  by 
the  mere  Light  of  Nature.  And  whatever  Pre* 
tences  are  made,  that  the  Injunftions  of  Scrip- 
ture are  not  determinate  enough,  the  true  in- 
ward Obje(5tion  commonly  is,  that  they  are  too 
determinate  againlt  fome  favourite  Inclinations: 
whereas,  were  Men  left  to  make  a  Syftem  fot 
themfelves,  they  could  eafily  mould  and  bend 
the  Laws  of  Condu(S:  to  their  own  Liking. 

Againfl 


SERMON     III.  6s 

Againft  the  Ufefulnefs  of  t6e  ASfs  of  the  Apo- 
Jllest  which  is  evidently  very  great,  I  think 
there  are  no  peculiar  Exceptions  taken,  worth 
mentioning  here.  For  the  Difficulties,  raifed 
on  fome  Points  of  Hiftory  in  the  Speeches  of 
St.  Stephen  and  Gamaliel,  are  not  material,  and 
have  been  fufficiently  cleared  up.  But  heavy 
Charges  are  brought  againfl  the  Epidles  of  St. 
Pauly  authorized,  we  are  told,  by  St.  Peter 
himfelf,  who  affirms,  thaty^^w^  'Things  in  them 
are  hard  to  be  underftoody  •uhich  the  unlearned 
and  unjiable  wreft,  as  they  do  alfo  the  other  Scrip- 
tures ^  unto  their  own  DeJlruSlion  ^  But  doth 
St.  P^/^r  mean  here  to  cenfure  iit.  Pauh,  whom 
he  calls,  in  the  preceding  Verfe,  his  beloved 
Brother  ;  who,  he  faith,  hath  written  according 
to  the  Wifdom  given  unto  him,  that  is  from  above ; 
and  to  whofe  Writings  he  refers  Chriftians  for 
fuller  Inftrudlion  concerning  what  he  himfelf 
is  teaching  ?  Certainly  not,  unlefs  he  cenfurcs 
the  other  Scriptures  too  :  for  he  fpeaks  of  ihem 
all  in  juft  the  fame  Terms.  And  therefore  he 
only  gives  a  Caution  concerning  Palfages,  which^ 
either  from  the  Abftrufenefs  of  the  Subject,  the 
Impropriety  of  explaining  it  fully  at  that  Time, 
®r  God's  Purpofe  of  trying  the  Reader's  Fair- 

''  2  Pet.  iii.   i6- 

Vol.  VI,  F  nsfs 


65  SERMON    III. 

nefs  of  Mind,  were  involved  in  fome  Obfcurity, 
And  even  of  thefe  he  doth  not  fay,  either  that 
not  Hnderftanding  them  at  all  would  be  dange- 
rous J  (for,  though  ufeful  Truths,  they  might 
come  (liort  of  neceflary  ones,  or  might  be  more 
intelligibly  taught  elfewherc  j.)  or  that  all  Per- 
fons  would  be  in  Danger  from  underflanding 
them  wrongly  ^  but  only  the  unlearned,  that  is^ 
unacquainted  with  the  Dcdrines  of  Religion, 
for  he  fpeaks  of  no  other  Learning  ;  and  the 
unjiabkj  or  unfettkd  m  their  Difpofitions,  who 
have  no  Root  of  Steadfaftnefs  in  Faith  of  Prac- 
tice. Nor  doth  he  fay  of  thefe,  that  weakly 
miftaklng  fuch  PalTages  might  be  their  Dejiruc^ 
tio?7,  but  violently  wrejling  and  torturing  tHem, 
to  ill  Senfes,  for  ill  Purpofes.  By  Ufage  of  this 
Kind,  a.  hard  Text  or  two  may  be  wickedly- 
perverted  to  contradid:  ever  fo  many  plain  ones* 
in  the  mod  neceiTary  Articles  of  Belief  or  Duty: 
and  the  Condemnation  of  fuch  as  do  it,  and 
p.erfifl  in  it,  is  jufl:.  But  how  can  any  Argu- 
ilient  be  drawn  from  hence,  to  difprove  the 
Ufefulnefs  of  the  faered  Books  ?  The  Books  of 
Nature  and  Providence,  it  will  furely  be  owned, 
arc  ufeful,  and  to  be  read  by  all  Men.  Yet 
^re  there  not,  in  Them  like  wife,  Things  hard 
to  be  imdcrjiood,  which  the  unlearned  and  mjla- 


SERMON     III.  6f 

bky  which  the  moft  learned  and  beft  groundedj 
(in  their  own  Opinions)  wrefl  to  the  Service 
of  Atheifm,  Infidelity,  Superftition,  Immora- 
lity ;  and  fo  ruin  themfelves  in  the  next  Life, 
perhaps  in  this  too  ? 

Doubtlefs  the  Epiftles  of  St.  PWare  in  many 
Places  difficult.  In  feme  he  pours  out  the 
Abundance  of  his  Knowledge  and  Piety  to  co- 
pioufly,  that  common  Capacities  are  unable  to 
receive  it  all,  feem  loft  amidft  the  Profufion  of 
it,  and  are  forced  to  let  a  great  deal  flov/  by 
unapprehended,  at  leaft  till  after  frequent  at- 
tentive Readings  j  in  every  one  of  which  how- 
ever they  imbibe  moft  refreftiing  and  ftrength- 
ening  Nouriftiment.  Sometimes  again,  indeed 
often,  he  vifibly  refers  lo  the  then  prefent  State 
of  the  feveral  Churches  j  to  various  Queftions,- 
which  they  had  propofed  to  him  5  to  Cuftoms 
entertained  by  them ;  to  erroneous  Notions, 
remaining  or  ftarted  up  amongft  them  \  which 
Notions  too  he  appears  to  confute,  now  and 
then,  by  Reafonings  taken  from  other  Notion? 
of  theirs,  poffibly  fome  of  them  erroneous  like- 
wife,  or  however  doubtful;  that  io,  by  entang- 
ling them  in  their  own  miftaken  Perfuafions^ 
they  might  be  induced  to  throw  them  all  afide, 
and  take  up  jufter  and  more  confiftent  Princi- 

F  2  plesi 


68  SERMON    III. 

pies.  Now  as  we  have  no  other  Knowledge 
of  thefe  Things,  in  our  Days,  than  we  can  col- 
led from  the  Epiftles  themfelves ;  no  Wonder, 
if  we  are  fometimes  much  at  a  Lofs.  But  to 
the  Perfons  who  received  them,  we  have  Caufe 
to  think,  they  were  very  intelligible :  and  the 
Condefcenfion  of  arguing  with  them  in  their 
own  Way  muft  be  very  obliging,  and  the  EfFedt 
of  the  whole  throughly  convincing :  elfe  they 
had  not  continued  to  honour  Him  and  his 
Writings  in  the  Manner  and  Degree,  which  we 
know  they  did.  Nor  is  it  very  hard  for  Us  now 
to  underftand  the  far  greateft  Part  of  them: 
and  the  Profit  well  repays  the  Labour.  But  the 
Parts  of  more  general  and  efpecially  pradical 
Ufe,  which  make  a  large  Share  of  the  whole, 
we  cannot  avoid  underflanding.  So  that  on  the 
whole  his  own  Words  concerning  his  teaching 
are  perfectly  juilifiable  :  If  our  G  of  pel  be  hid, 
it  is  hid  to  them  that  are  loji,  in  whom  the  God 
of  this  World  hath  blinded  the  Minds  of  them, 
that  believe  not '. 

To  the  Epidle?,  which  follow  St.  Paul's, 
no  confiderable  Objedion  is  made.  For,  as  to 
any  Pretence  of  Difference  between  Him  and 
St.  James,  about  Faith  and  Works,  the  former 

<=  2  Cor.  iv,  3,  4. 

evidently 


SERMON    III.  69 

evidently  means  only,  that  neither  Obfervance 
of  the  Peculiarities  of  the  Mofaic  Law,  nor  the 
cxa6t  Obfervance  of  any  Law,  is  requilite  for 
our  Acceptance  with  God,  but  Faith  in  his 
Covenant  of  Forgivenefs  through  Chrift :  and 
the  latter  means  only,  that  this  Faith  muH:  be 
fuch,  as  produces  an  honeil  and  diligent,  though 
not  faultlefs.  Performance  of  fuch  Works,  as 
that  Covenant  prefcribes ;  otherwife  it  is  dead 
and  fruitlefs  :  which  two  Docftrines  are  perfedly 
confident,  and  abfolutely  neceflary  to  the  Com- 
fort and  Direction  of  Mankind. 

The  concluding  Book  of  Scripture,  the  Re^ 
*veIatiofi  of  St.  John,  is  accufed  of  Obfcurity, 
and  confequently  of  UfeiefTnefs,  perhaps  beyond 
any  other.  But  it  fhould  be  obferved  in  Re- 
gard to  this  and  all  of  them,  that  it  may  be 
very  material,  in  Religion  as  well  as  in  Philo- 
fophy,  to  have  fome  Information  about  Matters,' 
which  yet  we  can  underfland  but  very  imper- 
fcdly  :  and  though  there  were  more  Things 
than  there  are,  not  at  all  underflood  now ;  yet 
thefe  either  have  been  underfiood  by  thofe 
whom  they  concerned  formerly,  or  will  be  un- 
derflood by  thofe,  whom  they  (hall  concern 
hereafter :  as  unqueftionably  in  Nature  mariy 
Things,    which  have  never  been  cleared   up, 

F  1  nor 


70  SERMON    III. 

nor  their  Ufes  known  as  yet,  will  be  cleared 
up  in  Time  to  very  good  Purpofe.  And  who 
cart  tell  how  glorious  a  Light  may  one  Day 
buril  forth,  and  how  feafonably,  from  the  darkett 
and  leaft  regarded  Prophecies  both  of  the  Old 
Teftament  and  the  New,  to  confirm  the  Evi- 
dence and  illuftrate  the  Doctrines  of  Chriftia- 
nity  ?  But  in  the  mean  while,  they  exercife  very 
beneficially  the  Induftry  pf  many,  the  Humility 
and  Reverence  of  all.  Though  we  fliould 
never  find  the  Meaning  of  fome  of  them,  we 
may,  by  fearching  after  it,  find  that  of  others 
unexpectedly,  as  happens  in  various  Cafes  be-- 
iides.  And  further  ftill,  be  fome  Parts  of  Scrip- 
ture ever  lb  unintelligible,  we  have  this  Com- 
fort, that  they  cannot  make  the  clear  ones  un- 
intellifiible  too. 

Yet  here  it  is  anfwered  by  the  bolder  Sort 
of  Objedlors,  that  no  Body  can  fay^  w4iat  is 
clear  in  Scripture  :  there  are  Diverfities  of  Opi- 
nion about  the  moft  fundamental  Points  of  Re- 
velation. Every  Thipg  is  difputedj;  every  Dif- 
putant  alledge?  what  lie  calls  plain  Texts  in  his 
Favour :  and  how  can  there  be  a  flronger  Proofi 
than  this  from  Fad,  that  thp  whole  Syfie(T»  of 
the  Bible  is  obfcure  and  uncertain,  and  there-r 
fere  of  little  Uie  ?    B\it  confider  :  Are  not  the 

fun^a-r 


SERMON     III.  yt 

fun-damental  Points  of  natural  Religion,  of  Mo- 
rality, of  civil  Government,  difputcd  too  ? 
Have  not  all  the  Principles  of  Science,  the  Cre- 
dibility of  Hiftory,  the  very  Evidence  of  Senfe, 
been  controverted?  And  doth  not  every  Body 
appeal  to  plain  Reafon  in  thefe  Controverlies, 
juft  as  they  do  to  plain  Scripture  in  thofe  of 
Theology?  And  do  they  not  all  make  a  Shift 
to  fay  fomething  plaufible  for  themfelves,  or 
againft  their  Adverfaries  ?  And  will  not  this  be 
always  the  Cafe,  as  long  as  there  are  in  the 
World  conceited  or  perverfe,  ignorant  or  in- 
condderate,  intereflcd  or  ambitious  Perfbns? 
But  muil  we  therefore  give  up  every  Thing  for 
doubtful,  and  ufeleft  ?  Or  if  not,  why  muft  we 
give  up  Scripture?  Why  not  truR  ourfclves, 
that  we  fee  what  we  do  fee,  there  no  lefs  than 
elfewhere,  notwiihftanding  that  there  may  be 
Perfons,  who  pretend  to  fee  the  contrary  ?  In- 
fidels venture  to  be  very  pofitive  in  their  No- 
tions, though  the  ableft,  the  befc,  the  Gene- 
rality of  Men  reje^L  them,  though  they  differ 
widely  amongft  themfelves  about  them;  though, 
when  fearchcd  to  the  Bottom,  they  are  un- 
fpeakably  more  difficult  to  underfland,  and 
more  unfatisfadory,  fo  far  as  they  are  under- 
flood,  than  Ours.    Why  then  do  we  fuffer  them 

F  4  to 


72  S  E  R  M  O  N    III. 

to   unfcttle  Us    by   Pleas,    that  hold  Arongcr 
againft  themftlves  ? 

Another  very  material  Confideration  is  this. 
However  dark  and  perplexing  feme  would  have 
the  Bible  thought,  in  Fadl  it  is  certain,  that 
v/herever  It  hath  been  refpedied  and  carefully 
read,  the  very  lowed  of  the  People  have  had 
infinitely  jufter  Sentiments  of  God  and  their 
Duty,  than  the  higbeil  in  other  Places.  The 
Padciges,  which  it  is  pretended  mud  needs  give 
thern  wrong  and  grofs  Ideas,  of  the  Divine  Na- 
ture and  Attributes  for  Indance,  of  a  future 
State,  or  of  any  Thing  elfe,  do  in  Reality  fcarce 
ever  produce  that  Eliedl  in  any  of  them;  but 
either  they  underdand  the  bolded  Figures  eadly, 
or  at  lead  know  they  are  but  Figures ;  and 
therefore  though  they  may  not  apprehend  them 
didindly,  they  are  not  milled  by  them  at  all. 
Indeed  the  very  Foundation  of  that  whole  Way 
of  arguing,  which  confident  Perfons  ufe  on  this 
Subjed,  is  wrong  :  and  we  need  not  embarrafs 
ourfelves  about  the  Particulars  of  it  fp  much  as 
we  do.  They  have  fuggeded,  that  if  Heaven 
vouchfafed  a  Revelation  to  Mankind,  it  mud 
cerialnl)'  be  the  mod  beautiful  Compofition,  in 
the  cleared  Language  and  the  rnod  regular  Me- 
thod pofliblc ;  evrry  Tiling,  mud  be  fully  ex- 
plained 


SERMON    III.  73 

plained  In  it,  nothing  capable  of  being  contra- 
di(fled  or  doubted ;  and  every  Part  of  the  World 
muft  be  put  in  PoiTeffion  of  it.  Now  we  find 
that  this  is  not  true  of  the  Old  and  New  Tefta- 
ment,  and  therefore  fome  are  inclined  to  quef- 
tion,  whether  indeed  they  are  Gifts  of  God, 
or,  however.  Gifts  of  any  extraordinary  Value. 
But  the  fame  Perfons  might  jufi  as  well  have 
fuggefted,  that  all  the  Knowledge  he  gives  us 
by  natural  Means  alfo  mud  be  e^fily  acquired, 
perfedl  and  univerfal :  which  we  experience  it 
not  to  be.  God  hath  provided  Remedies  for 
the  Difeafes  of  our  Bodies  :  the  greateft  Bleffing 
we  have,  next  to  thofe  for  the  Wants  of  our 
Souls.  But*'  many  of  them  were  unknown  to 
Mankind  till  very  lately,  are  known  but  to  few 
now,  perhaps  very  many,  that  will  be  known, 
are  not  difcovered  yet.  Multitudes  have  be- 
lieved in  Medicines  and  Methods  of  no  Ufe  at 
all :  feveral  of  the  bell  have  been  defpifed,  re- 
jeded,  ridiculed  ;  fierce  and  long  Difputes  have 
arifen  about  the  Nature  and  Benefit  of  others; 
and  perhaps,  after  rnuch  Pains  taken,  much 
Uncertainty  flill  retriains  :  the  mofl:  efficacious 
and  approved  are  often  difagreeable  and  dif- 
gufiful ;  unfkilfully  or  diflioneftly  applied,  they 
^  See  Biihop  Butler's  Analogy,  p.  265,  266. 

have 


74  SERMON    IH. 

have  often  very  bad  Effects,  and  oftener  yet 
produce  their  good  ones  but  flowly  and  imper- 
fedlly.  Yet  we  cannot,  and  v^e  do  not,  doubt, 
but  there  are  fuch  Things  as  real  Remedies, 
which  a  kind  Providence,  deferving  our  fincerefl: 
Thanks,  hath  beftowed  on  us.  And  v^^hy  then 
ihould  we  hefitate  about  the  divine  Original, 
or  fovereign  Ufefulnefs,  of  the  holy  Scriptures, 
merely  becaufe  they  are  attended  with  fome 
Difadvantages  of  the  fame  Sort  ?  Indeed  what* 
ever  Way  of  Reafoning  would  prove,  that  our 
Maker  is  obliged  to  relieve  either  our  temporal 
or  fpiritual  Diforders  in  the  Manner  we  could 
wifh,  will  prove  equally  that  he  is  obliged  to 
prevent  both:  the  contrary  of  which  we  daily 
feel.  Therefore  fuppofe  the  Bible  had  fuch 
Imperfedlions  in  it,  as  it  hath  not,  no  more 
would  foUov/,  than  that  God  had  extended  his 
Diredion  and  Affiftance  to  the  Writers  of  it 
only  to  a  certain  Degree  :  we  could  never  con- 
clude, that  he  had  not  directed  and  affifted 
them,  as  far  as  the  Purpofes  of  Religion  re- 
quired. It  may  be  laid  he  could  have  guarded 
it  againfl:  all  poffible  Mifconftrudions,  and  Ob- 
jedions.  But  perhaps  not  without  making  Pvlan 
a  different  Creature  from  what  he  is ;  for  weak 
Men  Vvill  ilumble,   and  wicked  Men  cavil,  at 

every 


SERMON    III.  75 

cvefy  Thing  :  or  not  without  making  Scripture 
fo  different  from  what  it  is,  that  on  the  whole 
it  would  have  anfwered  the  fcveral  Ends,  for 
which  it  was  deii'^ned,  lefs  than  it  doth.  It 
may  be  faid  farther,  that  at  leaft  he  could  eafily 
have  guarded  it  againft  many  of  the  Objedions, 
which  have  been  made.  But  perhaps  he  fore- 
faw,  that  if  he  had,  others  would  have  been 
made  in  their  Stead  ;  or  he  thought  fit  to  ex- 
ercife  the  Induftry  of  fome  Perfons,  and  try  the 
Uprightnefs  of  others.  In  fhort,  we  muft  fuffer 
the  all- wife  God,  both  to  govern  his  World 
and  to  reveal  his  Will,  in  his  own  Way. 

Butacarefulandjudiciouslnfpedionwill  fhew 
in  his  Word,  as  it  doth  in  his  Works,  not  only 
that  Beauty  and  Ufe  abound  much  more  than 
was  conceived  at  firfh  View ;  but  that  many 
imagined  Deformities  are  real  Excellencies ;  and 
many  feemlngly  worthlefs  or  inconvenient 
Things,  neceffary  or  beneficial :  whereas  the 
fineft  Pieces  of  human  Art  feldom  fail  of  fink- 
ing in  their  Charader  upon  accurate  Examina- 
tion and  frequent  Review.  There  are  FafiTa.c^es 
in  Scripture  fo  lofty,  that  mod:  Eyes  are  unable^ 
without  Help,  to  fee  their  Meaning  difi:indly. 
And  why  (hould  there  not  be  Things  above 
ponimon  Reach,  to  excite  and  reward  the  At- 
tempts 


76  SERMON     III. 

tempts  of  the  able  and  diligent ;  to  prevent  their 
being  fatiated  with  plain  Dodlrines  alone,  till 
they  grow  weary  of  them ;  and  to  give  them 
the  Pleafure  of  communicating,  and  others  of 
receiving  from  them,  the  Difcoveries  they 
make  :  juft  as,  in  worldly  Affairs,  God  hath 
appointed,  that  fome  fliall  be  rich  and  charita- 
ble, others  poor  and  thankful  j  and  thus  hath 
provided  in  the  beft  and  wifefh  Manner  for  All? 
There  are  again  Paflages  of  fuch  great  Simpli- 
city and  Plainnefsj  that  they  appear  to  fome 
low  and  flat.  But  then,  not  only  different  Sub- 
jeds,  and  Manners  of  treating  them,  require 
very  different  Styles ;  but  all  Nations  and  Ages 
have  their  peculiar  Forms  of  ExprefTion,  their 
Circumlocutions  and  Repetitions,  which,  how- 
ever mean  or  tedious  they  may  feem  to  others^ 
yet  feem  to  them  graceful  and  proper :  and 
fuch  as  endeavour  to  teach  and  influence  them 
(as  the  facred  Writers  did  the  Jews  and  firfl 
Chriflian  Converts,)  do  well  to  comply  with 
eflablifhed  Ufage  in  thefe  Things,  even  though 
they  could  mend  it.  For  this  Reafon  the  Au- 
thors of  the  New  Teftament,  had  they  been 
Mailers  of  the  mofl  elegant  Greek,  would  have 
aded  wifely  in  preferring  to  it  that  vulgar  Kind, 
which  the  Perfons,  to  whom  they  wrote,  or- 
6  dinarily 


SERMON     IIL  jj 

dinarlly  ufed,  and  underftood  better  ^  Befides, 
artlefs  and  unadorned  Narrations  and  Exhorta- 
tions are  befl  fuited  to  common  Capacities; 
and  carry  in  them  fome  Evidence,  that  they  are 
not  contrived  to  amufe  and  deceive  :  for  in  that 
Cafe  they  would  have  been  more  laboured  and 
ornamented.  We  have  no  Caufe  therefore,  from 
the  Roughnefs  and  uncouth  Prolixity  of  fomc 
Parts,  to  think  Scripture  ill  calculated  for  thePro- 
iit  of  its  Readers  J  amongft  vi'hom  its  firfl:  Readers 
were  firft  to  be  regarded  :  but  we  have  much 
Caufe  from  the  Dignity,  the  Perfuafivencfs,  the 
Energy  of  other  Parts,  to  conclude  //  is  the  Power 
of  God  unto  Sahation  ^ :  for  elie,  whence  had  thefc 
Men  all  thefe  'Things  ^  ?  We  have  no  Caufe  in  the 
leaft  to  blame  it  for  what  we  do  not  compre- 
hend; but  abundant  Caufe  to  admire  it  for 
what  we  do;  and  to  argue,  Wk^  Socrates  on 
reading  the  Works  o^  Her  adit  us :  *'  So  much 
*'  as  I  underftand  is  excellent,  and  therefore  I 
"  believe  the  reft  is  fo  too."  We  want  to  have 
the  Bible,  each  according  to  his  natural  Diipo- 

•  See  Mofheim's  Cogitationes  delnterpretatione  SS.  litterarum, 
p.  176.  where  he  defends  the  unpolite  Style  of  Scripture,  as 
moft  intelligible  to  the  Generality,  and  Aipports  his  Defence 
by  the  Authority  of  Orig.  contra  Celf.  1.  vi.  And  Sext.  Emp. 
lib.  i,  adv,  Mathematicos  feu  lib.  i.  c.  10.  adv.  Grammaticos, 
§.  234.  p.  265.  Ed.  Fabr-  ^  Rom.  i.  16.  t  Matt, 

xiii-  5$. 

fuion. 


jS  SERMON    Iir. 

iition,  or  acquired  Way  of  thinking,  every 
where  fublime,  or  eafy,  or  elegant,  or  me- 
thodical, or  copious,  or  concife.  But  God 
hath  mofl:  wifely  made  it  a/l  'Things  to  all  Men  ^ : 
hath  furnifhed  it  with  the  cleareft  and  moft 
myfterious,  the  loftieft  and  moft  familiar,  the 
clofeft  and  mofl  dififufe,  the  beft  connected  and 
the  abrupteft  Paflages,  all  perfedly  fuited  to 
his  gracious  Purpofes :  and  it  is  monftrous  Per- 
verfenefs  in  Us,  to  make  each  his  own  Capa- 
city the  Meafure  of  the  whole  -,  reckon  every 
Thing,  that  happens  to  rife  above  us,  unintel- 
ligible ;  every  Thing,  that  condefcends  to  thofe 
beneath  us,  contemptible;  and  fo  on. 

But  then  farther  we  ought  to  coniider,  that 
the  lateft  Books  of  the  Bible  are  near  1700 
Years  old,  the  earlieft  many  Ages  older  ftill: 
both  Parts  of  it  written  in  Languages,  that  have 
long  been  out  of  common  Ufe  j  and  the  firft  in 
one,  of  vvhich  v/e  have  no  other  Remains  ap- 
proaching towards  its  Antiquity  j  and  which 
therefore,  were  it  ever  fo  accurate  and  beauti- 
ful originally,  is  incapable  of  being  perfec^lly 
underftood  at  prefent.  Now  tbefe  Things,  and, 
what  muft  accompany  them,  a  great  Diverlity 
cf  Cuftoms,  and  Modes  of  fpeaking,  from  ours, 

^  1  Cor.  ix.  22, 

without 


SERMON    III.  79 

without  defeating,  or  obflru(5lIng,  the  general 
Defign  of  Scripture,  muft  of  Neceffity  obfcure 
the  Beauty,  and  even  the  Meaning,  of  particular 
Places ;  and  prevent  in  fome  Meafure  its  ap^ 
pearing  to  Us  what  it  is  in  itfclf.  The  fame  is 
the  Cafe  of  the  ancient  fine  Writers  among  the 
Heathens.  Yet  none  of  Them  was  ever  de- 
fpifed  on  that  Account  by  Men  of  Judgement : 
but  they  are  {ludied  and  illuflrated,  and  their 
latent  Excellencies  pointed  out  v/ith  the  greater 
Care  ;  and  perhaps  the  more  admired,  for  being 
lefs  obvious:  and  large  Allowances  are  made 
for  thofe  Perfedions,  which  muft  have  been 
formerly  vifible,  but  are  no  longer  fo.  Now 
furely  we  ought  to  judge  of  Scripture  with  equal 
Fairnefs  and  Regard. 

Befides,  as  all  ancient  Books  in  the  World 
have  fuffered  more  or  lefs  by  the  Negligence  of 
Tranfcribers,  and  the  Injuries  of  Time,  yet 
without  the  Lofs,  or  any  conliderable  Diminu- 
tion, of  their  Ufefulnefs  by  it ;  fo  may  the  Bible, 
It  is  much  better  guarded  againft  wilful  Cor- 
ruptions, and  even  cafual  Miftakes,  in  material 
Points,  than  any  other  old  Record,  by  the  vaft 
Multitude  of  Copies,  taken  early,  difperfed 
every  v/here,  read  in  public,  weighed  in  private, 
quoted  in  Sermons,  Converfations,  Books,  and 

remaining 


So  SERMON    III. 

remaining  in  the  Hands  of  all  different  Seils  of 
Chrillians,  who  would  of  Courfe  watch  one 
another  to  prevent  any  Attempts  of  making  Al- 
terations. Accordingly  we  find,  and  have  great 
Caufe  to  adore  Providence  for  it,  that  neither 
during  the  long  Reign  of  Popery  hath  any  Text 
been  changed,  whatever  may  have  been  tried, 
to  favour  their  Tenets,  nor  do  the  various 
Readings  of  the  Manufcripts  or  Tranflations  of 
any  Church  upon  Earth,  affedt  any  (ingle  Fun- 
damental of  Faith  or  Practice.  But  ftill  even 
fmall  Errors  in  copying  may  have  rendered  Paf- 
fages  of  lefs  Moment,  (for  in  thefe  they  would 
be  likelier  to  efcape  Obfervation)  defedive, 
harfli,  contrary  to  Grammar,  inexplicable ; 
may  have  broken  Connexions,  that  once  were 
plain  ;  raifed  fceming  Inconfiftences,  where  at 
firft  there  were  none  ;  but  particularly  may  have 
altered  Names,  and  increafed  or  lefTened  Num- 
bers, which  in  all  Books  are  very  apt  to 
fuffer  by  tranfcribing.  And  the  various  Difad- 
vantages,  under  which  any  Parts  of  Scripture 
may  be  juftly  fuppofed  to  lie,  from  fuch  Acci- 
dents as  theie,  muft  in  all  Equity  be  charged, 
not  on  itfelf,  but  on  the  blameable  CarelefTnefs 
of  Mankind.  God  was  not  obliged  to  work 
Miracles  to  prevent  them :  but  we  are  obliged 

to 


SERMON    III.  8i 

to  honour  duly  whatever  comes  from  him, 
though  we  cannot  enjoy  it  in  its  original  Per- 
fedlion.  Length  of  Time  hath  not  dlminifhed 
at  all  in  any  Thing  elTential,  nor  very  coniide- 
rably  in  any  Thing  el(e,  the  Ufefulnefs  of  the 
facred  Writings  :  which,  I  hope,  hath  now- 
been  fatisfacftorily  proved  and  vindicated. 

But  the  Text  aflerts  them,  not  only  to  be 
ufeful,  but  completely  ufeful :  that^  by  their 
Means,  the  Man  of  God  may  be  perfect ,  throughh 
furnified  unto  all  good  Works  :  the  Minifter  of 
the  Gofpel  fully  provided  with  what  he  is  to 
preach,  the  Believer  with  what  he  is  to  learn. 
I  cannot  enlarge  on  this  Point,  and  furely  I 
need  not :  for  the  Proof  is  {hort,  and  the  Ob- 
jedions  eafily  obviated  without  naming  them. 
If  the  Scriptures  are  infpired,  what  they  fay  of 
themfelves  is  true  j  and  they  fay  they  are  fuffi- 
cient  to  Salvation,  plainly  in  the  Text  and  elfe- 
where,  and  imply  it  throughout.  The  Old 
Teftament  was  fufficient  in  its  Time :  how  can 
we  doubt,  but  the  New  is  now  ?  How  can  we 
imagine,  that  in  a  Volume  of  fuch  Bulk  writ- 
ten by  different  Perfons  all  under  the  Diredion 
of  God,  profefTedly  for  inftruding  Mankind  in 
Religion,  and  containing  fo  many  Difcourfes  of 
Chrift  and  his  Apoftles  for  that  Purpofe,  any 

Vol.  VI.  G  Thing 


S2  SERMON    IIL 

Thing  neceffary  is  omitted  ?  Befides,  we  can 
know  no  more  of  Chriftianity  with  Certainty  by 
any  other  Way,  than  we  know  by  this.  Oral 
Inflrudlon  would  anfwer  the  End  very  well 
for  a  Time,  and  did  fo  :  and  therefore  St.  Paui^ 
very  properly  direds  the  T^hejfalonians  to  hold 
the  Traditions^  which  they  had  been  taught^ 
whetljer  by  Word^  or  by  his  Epijlle '.  But 
Things,  delivered  by  Word  of  Mouth  only, 
are  foon  lofl  or  changed  i  and  falfe  and  mif- 
ehievous  Traditions  rife  up  inftead  of  the  true  ^ 
as  the  Jewijij  Church  had  then  experienced  : 
and  therefore  the  Chriftian  Covenant  was  put 
in  Writing  by  the  firfl:  Publifhers  of  it,  as  the 
preceding  was  hyMofes.  The  Chriftian  Writers, 
who  fuccecded  the  Apoflles,  were  confefTedljr 
fallible,  and  confequently  unworthy  of  eq,ual 
Regard  with  them  :  nor  did  they  attempt  to 
make  any  Additions  to  the  Rule  of  Faith  and 
Manners^  comprehended  in  the  Bible*  Ovl  the 
contrary,  they  held,  as  we  do,  that  all  eiiential 
Articles  are  to  be  found  there  :  and  fo  did  the 
following  Ages  too  :  till  at  Length  the  Rulers 
of  the  Church  of  Rome,  having  {qI  up  Notions 
and  Pradices,  which  the  Scripture  did  not  war- 
rant, were  obliged  to  pretend,  (but  very  falfely) 
'  zTlieff,  ii.  sj. 

tha& 


SERMON    III.  gj 

that  they  were  taught  by  the  ancient  Fathers, 
or  dehvered  down  by  Memory.  And  they  de^ 
creed  in  the  Council  of  Trent,  200  Years  ago, 
that  fuch  Traditions  were  to  be  received  with 
the  fame  Refpecfl,  as  holy  Writ.  But  let  Us 
reft  on  furer  Ground  :  build  on  the  Foundation 
of  the  Apojlles  and  Prophets,  Jefus  Chrijl  him^ 
felf  being  the  chief  Corner  Stone  ^ ,  and  on  all 
Occafions  appeal  to  the  Law  and  to  the  Tefli- 
mony :  for  if  they  fpeak  not  according  to  this 
Word,  it  is  becaufe  there  is  no  Light  in  them  \ 

^  Eph.  il.  20.  '  If.  viii.  20. 


G  2  S  E  R^ 


SERMON     IV. 


2  Tim.  iii.  i6,  17. 

All  Scripture  is  given  by  Infpiration  of  God : 

and  is  profitable  for  Dodlrine^  for  Reproof 

for  CorreBion^  for  Inftrudion   in  Righteoiif- 

nefs  :  that  the  Man  of  God  may  be  perfeB, 

throughly  furnified  unto  all  good  Works, 

IN  difcourfing  on  thefe  Words,  I  have  already 
proved 

I.  That  Scripture  Is  of  Divine  Authority: 

II.  That  it  completely  anfwers  every  Purpofc 
of  Religion. 

And  therefore  I  now  proceed  to  the  next 
Head,  propofed  In  the  Beginning,  which  is 

III.  That  we  ought  to  read  and  fludy  It  di- 
ligently. 

This  Duty  follows  with  the  cleared  Evidence, 

from  its  Infpiration  and  Ufefulnefs.     For  if  we 

G  3  may 


86  S  E  R  M  O  N    IV. 

may  neglect  what  was  written  under  fo  peculiar 
a  Diredtion  of  God,  for  our  Guidance  to  eter- 
nal Happinefs,  to  what  can  we  poffibly  ever  be 
bound  to  attend  ?  And  yet  I  fear  the  Confciences 
of  many,  if  not  moft  of  us,  can  too  eafily  inform 
us,  how  little  we  regard,  how  feldom  we  look 
into,  thefe  Books.  We  exclaim  againfi;  it  per- 
haps as  the  wickedeft  Tyranny  in  the  Church 
of  Rome,  that  it  prohibits  them  to  be  read  with- 
out Licence.  But  do  we  ourfelves  make  much 
more  Ufe  of  our  Bibles  in  the  Midft  of  the 
fulleft  Liberty,  than  if  they  continued  to  be 
locked  up  from  us  ?  Do  we  not  fpend  a  very 
fmall  Share  of  our  Time,  of  our  Leifure  Time, 
jn  looking  into  Them,  compared  with  what  is 
wafted  in  the  idleft  Occupations  and  Amufe- 
ments  ?  The  Hours,  which  we  allot  to  reading, 
do  we  not  more  commonly,  and  with  far  more 
Pleafure,  employ  them  on  any  other  Sort  of 
Reading,  the  moft:  infignificant,  the  moft  cor- 
rupting and  pernicious,  than  on  this  ?  Are  there 
not  Multitudes,  who  can  hardly  name  the  Time, 
when,  even  on  the  Lord's  Day  itfelf,  they  read  a 
Chapter,  with  the  ferious  Intentiofi  of  improv- 
ing their  Souls  ?  Nay,  the  few,  (and  very  few 
1  doubt  they  are  at  prefent,)  who  think  of  Re- 
ligion in  earneft,  do  they  not  ufually  apply  to 
6  other 


S  E  R  M  O  N     IV.  n-^ 

©tlier  Books  chiefly  for  Inftrudlon  in  it,  and 
iludy  the  facred  Volumes  far  lefs,  than  the 
Compofitions  of  fallible  Men  ? 

Thefe  are  Fadts  as  notorious,  as  they  are  la- 
mentable.    And  therefore  I  fhall 

1 .  Confider,  in  order  to  remove,  the  Caufes, 
from  which  fo  wonderful  a  Contempt  of  God's 
Word  hath  arifen. 

2.  Produce  his  Commands  for  paying  it  a 
very  different  Regard. 

3.  Shew,  what  Evils  follow  from  difobeying 
thefe  Commands, 

I.  I  (liall  confider  the  Caufes,  from  which 
this  wonderful  Contempt  of  God's  Word  hatli 
arifen. 

Now  the  more  general  Caufes  doubtlefs  arc, 
the  original  Corruption  of  our  Nature,  indif- 
pofmg  us  to  every  Thing  good  j  (againft  which, 
if  we  value  our  Interefls  in  a  future  Life,  we 
ought  to  watch  continually:)  and  our  confequcnt 
Ads  and  Habits  of  Sin,  which  we  very  abfurdly 
fuiter  to  drive  us  from  the  Scripture,  that  we 
may  be  eafy  in  them,  inftead  of  having  Recourfe 
to  the  Scripture,  v/hich  would  excite  us  to  an 
effedual  Reformation  of  them.  Another  very 
exteniive  Caufe  is  the  wrong  Education  of  or; 
Youth.  They  are  very  little  taught,  in  Com- 
G  4  parifon 


88  S  E  R  M  O  N    IV. 

parlfon  of  what  they  {hould,  (if  they  are  taught 
at  all)  either  by  their  Parents  at  Home,  or  their 
Mafters  or  Tutors  afterwards,  to  be  reverently 
converfant  in  the  facred  Writings,  and  yet  lefs 
inftruded  how  to  profit  by  them.  Hence  they 
are  unacquainted  with  their  Hiftory,  their  Doc- 
trines, their  Language  :  have  no  early  Impref- 
lions  made  on  them  in  Favour  of  what  they  con- 
tain :  and  fo,  when  they  are  grown  up,  igno- 
rantly  flight  them,  fin  without  any  Reftraint 
from  them,  and  are  eafily  induced  to  join  with 
Scoffers  in  ridiculing  them.  All  this  might  be 
much  otherwife,  if  they,  who  educate  Children, 
were  but  near  fo  careful  about  it,  as  true  Piety, 
or  even  common  Prudence,  would  lead  them 
to  be. 

Other  Caufes,  or  Excufes,  for  negleding  to 
read  Scripture  are,  the  various  ObjecStions  made 
againft  it,  many  of  which  you  have  heard  con- 
futed 'y  and  the  Difagreeablenefs  arifing  from  the 
Peculiarity  of  its  Style,  of  which  alfo  I  have 
fpoken.  But  fuch  as  can  read  it  only  in  a  Tranf- 
lation,  (and  the  reft  are  a  very  fmall  Number 
in  Proportion,)  will  be  tempted  to  complain  of 
it  ftill  more  than  others  :  whereas  they  ought 
to  acknowledge,  that  they  are  lefs  qualified  to 
judge,  and  therefore  lefs  in  titled  to  find  Fault. 
4  For 


S  E  R  M  O  N     IV.  89 

For  all  Tranflations,  efpecially  from  Writings 
of  diftant  Countries  and  Ages,  lofe  a  great  deal 
of  the  Spirit,  the  Strength,  the  Elegance,  and 
often  the  Clearnefs  too,  of  the  Original.     Be- 
lides,  ours  is  a  literal  Tranflation.     Even  the 
moft  figurative  and  poetical  PalTages,  and  the 
remoteft  from  our  whole  common  Manner  of 
Expreffion,  are  almofl  alw^ays   rendered  Word 
for    Word,    without   aiming    at   Beauty,    but 
merely  at  Faithfulnefs.     It  is  incredible,  to  any 
but  Men  of  Skill  in  thefe  Matters,  how  great 
a  Difadvantage  this  muft  be.     Scarce  any  other 
ancient  Book  could  appear  tolerable  in  fuch  a 
Drefs,  but  the  Bible  :  and  that  fuffers  by  it  ex- 
tremely.    Yet  if  this  Method  had  not  been 
chofen,  if  any  fine  Faflages  had  been   brought 
into  a  fairer  Light,  any  har[h  ones   foftened, 
any  dark  ones  explained,  any  Turn  of  a  Sen- 
tence made  more  forcible  or  more  pleafing,  by 
taking  only  fuch  Freedoms,  in  a  moderate  De- 
gree, as  are  taken,  to  a  very  great  one,  in  moft 
or  all  other  Authors,  that  we  tranflate ;  the  fame 
Perfons,  who  complain  of  Flatnefs  or  Obfcurity 
now,  would  have  complained  of  Artifice  and 
Unfairnefs  then.      And  furely  the  fcrupulous 
Fidelity,  which  hath  been   fiiewn  on  this  Oc- 
cafion,  well  deferves  in  Return  the  Candor  of 

making 


90  S  E  R  M  O  N     IV. 

making  all  due  Allowances.  Amongft  thefe, 
a  very  great  one  is  to  be  made  on  the  following 
Account,  that  even  this  Tranllation  was  pub- 
liflied  above  1 50  Years  ago  -,  when  Multitudes 
of  Texts  were  not  near  fo  well  underftood,  and 
confequently  could  not  be  fo  rightly  exprelled, 
as  they  have  been  (ince  :  w^hen  alfo  our  Lan- 
guage was  different,  in  feveral  Particulars,  from 
what  it  is  at  prefent  j  and  therefore,  though  it 
hath  been  happily  fecured,  by  the  common  Ufe 
of  our  Bible  and  Prayer  Book,  from  changing 
fo  faft  as  it  did  before,  yet  fome  Phrafes  in 
both  are  become  lefs  intelligible,  and  a  great 
many  lefs  proper  and  graceful,  than  they  once 
were :  not  to  fay,  that  the  utmoft  Propriety 
and  Accuracy  was  not  in  thofe  Days  very  flridly 
regarded.  Befides,  every  Book  of  the  Bible 
hath,  for  the  Convenience  of  Quotation,  been 
divided,  many  Ages  after  it  was  written,  into 
Chapters,  not  always  quite  fo  judicioufly  fepa- 
rated,  as  they  might  have  been  :  and  thefe 
Chapters  again  into  very  fliort  Verfes,  which 
Perfons  are  too  apt  to  confider  as  independent 
Sentences ;  and  thus  often  miftake  the  Mean- 
ing, but  oftener  dill  overlook  the  Otherwife  plain 
Connexion  and  Force  of  Argument  in  the  facred 
Writings :   perhaps  imagine  that  there  is  none, 

and 


S  E  R  M  O  N    IV.  91 

and  that  ftudying  them  is  to  little  Purpofe. 
Nay  laftly,  the  yery  Expofitors  of  Scripture, 
whofe  Profeflion  is  to  affifl  Men  in  reading  it, 
and  whofe  Utility  for  that  Purpofe,  upon  the 
whole,  is  very  confiderable,  yet  fometimes  dif- 
courage  them  from  it.  For  Commentators,  in 
all  Books  on  which  they  labour  much,  and 
therefore  above  all  in  the  Bible,  on  which  they 
have  laboured  mod,  frequently  perplex  what 
without  them  would  be  clear  enough ;  either 
from  Partiality  to  their  own  Notions,  or  Va- 
nity of  finding  out  fomething  new,  or  Defire  of 
feeming  to  differ  from  otliers  where  they  do 
not,  that  they  may  not  feem  to  copy  them  when 
they  do. 

All  thefe  Things  contribute  to  lefTen  the 
Efteem  of  the  Bible  with  feme,  perhaps  more 
than  is  imagined  :  for  though  they  may  feldom 
be  propofed  as  diredt  formal  Arguments  againft 
its  Ufefulnefs,  yet  they  are  fecretly  and  artfully 
thrown  into  the  Scale,  fo  as  to  weigh  a  great 
deal  on  that  Side  of  the  Quefiion.  And  many, 
who  will  not  allow,  or,  it  may  be,  do  not  per- 
ceive, that  they  think  the  worfc  of  Scripture 
for  them,  yet  are  kept  by  them,  more  or  lefs, 
from  the  ferious  reading  of  it.  But  evidently 
both  Sorts  of  Perfuns  adt  very  unreafonably. 

For 


92  S  E  R  M  O  N    IV. 

For  the  Original  is  not  in  the  lead  anfwerable 
for  the  Defeds  of  Tranflations,  or  for  any  other 
human  Imprudences.  And  though  it  cannot, 
by  the  beft  Tranflation,  appear  in  all  its  pri- 
mitive Splendor  -,  yet  in  the  worft  (and  ours  is 
far  from  being  fuch,)  it  exhibits  every  Thing 
neceflary  to  the  obtaining  of  eternal  Life,  which 
alone  might  fufficiently  recommend  it  to  our 
mod  reverent  Refped  and  diligent  Meditation. 
However,  befides  this,  under  its  greateft  Dif- 
advantages,  if  we  attend  to  it  judicioufly,  we 
fhall  find  in  it,  (as  Critics,  by  no  Means  pre- 
judiced in  its  Favour,  have  confefled)  far  nobler 
and  more  ilriking  Beauties,  and  in  far  greater 
Plenty,  than  in  any  or  all  the  Writers  of  Hea- 
then Antiquity. 

But  the  internal  Hindrances,  (if  I  may  call 
them  fo)  of  ftudying  Scripture,  have  not  been 
the  only,  or  perhaps  the  chief  ones.  Others 
of  ftrong  Influence  have  proceeded  from  out- 
ward and  accidental  Circumftances.  When  re- 
ftoring  the  Knowledge  of  it  had  overthrown  the 
Dominion  of  Popery  over  this  and  feveral  neigh- 
bouring Countries,  (an  Event,  which  ought  to 
make  it  for  ever  dear  to  us,)  the  Spirit  of  Con- 
troverfy,  once  raifed  on  that  Subje(ft,  was  un- 
neceiTarily  extended  to  fo  many  others,  that  the 

Word 


S  E  R  M  O  N     IV.  93 

Word  of  God  came  to  be  confidered  by  too 
many  in  fcarce  any  other  Light  than  as  furnilh- 
ing  Materials  for  Difputes  :  and  fo  the  follow- 
ing Generations  began  to  grow  weary  of  Themi 
and  It  together.  Another  Misfortune  was,  that 
frequently  Men,  not  the  bell  qualified  for  in- 
terpreting even  the  plainer  Parts  of  it,  blinded 
with  new  Light,  undertook  without  Fear  the 
mofl:  difficult ;  and  fathered  upon  the  Bible 
whatever  Abfurdities  had  flarted  up  in  their 
own  Imaginations.  Befides,  not  a  few  in  the 
laft  Century,  from  an  AfFedlation  of  uncommon 
Efteem  for  it,  introduced  its  peculiar  Phrafes 
on  Occafions  of  fo  little  Dignity,  grafted  fo 
freely  ftill  more  peculiar  ones  upon  them,  and 
ufed  both  fo  improperly  and  unfeaibnably,  that 
others,  from  Difguft  of  their  Language,  con- 
traded  no  fmall  Diflike  to  that  of  Scripture  it- 
fclf.  Nay,  I  fear,  that  the  facred  Writings 
have  nut  had  fufficient  Juftice  done  them  even 
in  the  Pulpit.  We  are  apter  to  dwell  on  ge- 
jieral  Subjeds,  than  to  explain  particular  Paf- 
fages ;  and  afraid  to  break  the  Force  of  a  Rea- 
foning  or  an  Exhortation  by  intermixing  with 
it  the  Expofition  of  a  Text.  In  fome  Degree 
this  may  be  right :  but  I  doubt  we  carry  it  too 
far,  efpecially  as  we  have  no  feparate  expound- 
ing 


^4  S  E  R  M  O  N    IV. 

ing  of  Scripture,  which  difcreetly  conduced 
would  be  unfpeakably  ufeful.  And  thus  the 
People  have  been  left  fadly  ignorant  of  a  great 
Part  of  their  Bibles.  Now  thefe  Things,  coin- 
ciding in  our  Days  with  a  higher  Degree,  than 
ever  the  World  knew  before,  of  that  Self-Opi- 
nion, which  defpifes  the  Doctrines  of  Revela- 
tion as  irrational,  and  that  Rage  for  Self-indul- 
gence of  every  Kind,  which  renders  its  Precepts 
and  Threatenings  infupportable,  have  produced 
an  abfolute  Scorn  of  it  in  great  Numbers,  and 
a  ftrange  Indifference  towards  it  in  almoft  all. 
So  that  now  mere  Cuftom  and  Fafhion  is  thought 
fufficient  to  juilify,  and  even  require,  if  we  are 
well  bred,  a  total  and  avowed  Negled:  of  this 
important  Book ;  without  fpending  a  Moment 
on  the  difagreeable  Examination,  what  Pleas 
it  hath  to  urge  for  being  ftudied  as  the  Law  of 
our  Lives. 

Yet  vilibly  thefe  Inducements  for  difregard- 
ing  it,  are,  if  poffible,  more  groundlefs  than 
the  foregoing.  Some  have  made  wrong  and 
abfurd  Ufes  of  it.  Why  fhould  that  hinder  Us 
from  making  the  right  and  wife  one  ?  Some  are 
conceited,  or  vicious,  or  fond  of  Applaufe  from 
the  weaked  of  their  Fellow  Creatures.  Why 
(l:iould  not  We,  notwithftanding  that,  be  hum- 
ble 


S  E  R  M  O  N    IV.  95 

ble  and  virtuous,  and  feek  the  Approbation  of 
©ur  Creator  ?  Let  us  therefore  determine,  that 
neither  bad  Reafons  nor  bad  Examples  fliall 
ever  move  us  to  flight  the  holy  Scriptures :  and 
carefully  divefting  ourfelves  of  the  Prejudices 
too  commonly  ariflng  from  them,  let  us  pro- 
ceed 

2.  To  hear  the  divine  Commands  for  read- 
ing and  honouring  it. 

Every  Manifeftation  of  God's  Will  implies 
in  its  very  Nature  a  Command  to  hearken  to  it 
with  our  deepeft  Attention :  and  his  Words 
could  be  written  down  for  no  other  End,  than 
that  all  Perfons  concerned  might  perufe  them 
frequently,  and  bear  them  always  in  Mind. 
But  that  none  may  pretend  Ignorance  of  his 
Purpofe,  he  hath  declared  it  exprefsly.  Mofes 
charges  the  Ifraelites  :  Behold  I  have  taught  you 
Statutes  and  "Judgements^  even  as  the  Lord  mv 
God  commajided  me:  take  Heed  to  thyfelf,  and 
keep  thy  Soul  diligently,  left  thou  forget  them, 
end  they  depart  from  thy  Heart :  hut  teach  them 
thy  Sons  and  thy  Sons  Sons,  that  they  may  learn 
to  fear  him  all  the  Days  that  they  jl:  all  live  upon 
the  Earth,  and  that  they  may  teach  their  Chil^ 
dren  \     God  himfelf  charges  them  :    Lay  up 

*  Deut,  iv.  5,  9,  10, 

thefe 


96  SERMON     IV. 

thefe  my  Words  in  your  Heart  and  in  your  Soul, 
crtd  teach  them  your  Childreny  that  your  Days 
may  be  multiplied,  and  the  Days  of  your  Chil- 
dren ^.     He  charges  Jofiua  in  particular  :  This 
Book  of  the  Law  fl:  all  not  depart  out  of  thy  Mouth, 
but  thou  fhalt  meditate  therein  Day  and  Night, 
that  thou  mayefl  ohferve  to  do  according  to  all 
that  is  written  therein :  for  then  ffjalt  thou  make 
thy  Way  profperous,  and  then  fhalt  thou   ha^ce 
good  Succefs  ".     The  firft  Pfalm  faith   the  very 
fame  Thing  of  every  pious  Man  :  His  Delight 
is  in  the  Law  of  the  Lord,  and  in  his  Law  will 
he  exercife  himfeJf  Day  and  Night :  and  whaffo- 
ever  he  doth,  it  fid  all  profper  ^     Nor  are  we  to 
lludy  the  Precepts  only,  but  the  red.     Ifaiah, 
fpeaking  of  the  Completion  of  a  Prophecy,  di- 
reds  the  People  :  Seek  ye  out  of  the  Book  of  the 
Lord,  and  read  \     When  the  rich  Man  in  the 
Parable  was  defirous  to  prevent  his  Brethren 
from  coming  into  the  fame  Place  of  Torment 
with  himfelf,  Abraham  faid    unto  him,  They 
have  Mofcs  and  the  Prophets :    let  them  hear 
Them  ^     When  the  fews  were  venting  their 
Prejudices  againft  our  Saviour,  he  exhorts  them: 
Search  the  Scriptures :  for  in  Them  ye  think, 

^  Deut.  xi.    18,  19,  21.  "  Jo(h.  i.  8.  ^  Pf.  i.  2,  4. 

*  If.  xxxiv.  16,  ^  Luke  xvi.  29. 

meaning. 


S  E  R  M  O  N    IV.  97 

meaning,  and  rightly  think,  ye  have  eteriial 
Life ',  and  they  are  they,  which  tejlify  of  me  ^. 
St.  Paul  tells  the  Romans y  that  V/hatfoever 
Things  were  written  aforetime  were  written  for 
our  Learning  \  Now  we  cannot  quefcion  furely, 
but  the  New  Teftament  deferves  equal  Atten- 
tion with  the  Old.  The  Proof,  which  you 
have  had,  of  its  Infpiration,  proves  that  at  the 
fame  Time.  The  Gofpels,  written  that  Men 
might  believe,  and  believing  have  Life  \  muil  be 
read  to  produce  that  EfFefl.  Of  the  Epiftles 
we  may  judge,  by  the  Care  which  St.  Paul 
took  to  have  His  communicated  and  fpread. 
He  infcribes  his  firft  to  the  Corinthians,  not  to 
Them  only,  but  to  all  that  in  every  Place  call 
upon  the  Name  offefus  Chrifi  our  Lord  ^.  He 
requires  the  Colofjians,  when  that  which  he  ad- 
dreiTed  to  them  is  read  amongjl  the?n,  to  caufe 
that  it  be  read  alfo  in  the  Church  of  the  Laodi-- 
ceans  K  He  charges  the  Thejfalonians  by  the 
Lord,  in  the  firft  Epiftle,  which  They  had  from 
him,  that  it  be  read  tinta  all  the  holy  Brethren  "". 
Doubtlefs  the  other  Churches  too  underftood 
his  Mind  in  this  Matter.  And  St.  John  in  the 
Beginning  of  the  Revelation,  a  Book  that  feems 

e  John  V.  39-      *»  Rom.  xv.  4.       *  John  xx.  31.      "1  Cor, 
3.  2.        '  Col.  iv.  16.        ■»  1  Thefl".  v.  27, 

Vol.  VI.  H  the 


98  S  E  P.  M  O  N     IV. 

the  leaft  fitted  of  any  for  common  Ufe,  takes- 
Care  to  fay,  Bleffed  is  He  that  readeth,  and  they 
that  hear,  the  Words  of  this  Prophecy  ". 

Thefe  excellent  Men  could  not  mean,  that 
only  the  Chriftians  of  that  Generation  were 
bound  to  read  their  Writings.  They  knew  the 
following  ones  would  have  the  fame  and  greater 
Need,  in  Proportion  to  their  Diftance.  The 
following  ones,  for  three  Centuries  and  more, 
knew  it  themfelves ;  employed  their  Thoughts 
on  the  facred  Books  principally,  carried  them 
about  in  their  Bofoms,  gave  up  their  Lives  ra-  { 
ther  than  part  with  them  :  and  fuch  as  through 
Fear  delivered  them  to  their  Perfecutors  to  be 
deftroyed,  were  cenfured  by  the  Authority  of 
the  Church ;  and  branded,  in  the  common 
Speech  of  the  Faithful,  by  the  infamous  Name 
of  Traditores,  from  which  the  Word  Traitor 
is  derived  into  our  Tongue. 

In  vain  are  we  told  then,  that  the  Scriptures 
contain  Paffages  hard  to  be  underftood,  and  there- 
fore are  not  fit  for  vulgar  Infpedion.  St.  Peter, 
who  faid  they  did  °,  made  no  fuch  Inference. 
The  primitive  Chrifl:ians,  who  experienced  it 
as  v/ell  as  we,  never  thought  nor  heard  of  any 
fuch.  In  our  Saviour's  Converfation  with  his 
■  Rev.  i.  3.  '2  Pet.  iii.  16. 

Apoflles 

:|=-  ■■■■     - 


S  E  R  M  O  N    IV.  99 

Apoffles  there  were  Things,  extremely  hard  to 
be  underflood  :  ought  they  then  to  have  been 
debarred  from  it  ?  Let  us  not  aim  to  be  wifer 
than  God.  He  hath  given  us  his  Word,  not 
for  a  Snare,  but  for  a  Light  and  a  Guide* 
Every  BkfTing  which  we  have^  indeed^  puts  us  to 
fome  Trial  :  and  this  tries  our  Fairnefs  of  Mind, 
our  Diligence  in  collcding  the  Articles  of  our 
Faith  and  Practice,  our  Gratitude  for  what  he 
beftows,  our  Submiffion  to  his  good  Pleafure  in 
what  he  withholds  from  us.  But  he  that  hath 
engaged  us  in  this  Work,  if  we  ufe  our  faithful 
Endeavours  humbly,  will  not  fail  to  fupport  us 
under  the  Difficulties  of  it^  and  the  going  through 
it  as  we  ought  will  be  fuitably  rewarded.  Were 
the  pretended  Dangers  therefore,  in  the  Study 
of  Scripture,  much  greater  than  they  are,  yet 
this  is  the  Method,  which  God  hath  appointed 
for  our  fpiritual  Improvement;  and  which  hav- 
ing appointed,  he  will  render  effedlual.  Let 
us  truft  him  therefore  to  inflruft  us  in  his  own 
Way.  By  the  reading  and  preaching  of  his 
Word,  however  unpromiling  the  Means  might 
feem,  he  raifed  up  his  Church  at  firft,  notwith^- 
ilanding  all  the  Violence  oijews  and  Heathens; 
and  by  the  fame  he  v/ill  uphold  it  for  ever, 
againll  all  the  Scoffs  and  Cavils  of  Infidels.  For 
H  2  tb^ 


iqo  S  E  R  M  ON     IV. 

the  FootiJJjnefs  of  God  is  wifer  than  Men :  and 
the  Weakneji  of  God  is  Jlronger  than  Men  ^.  Our 
only  Concern  is  to  perform  the  Duty,  which 
he  hath  commanded  :  and  we  fhall  certainly  re- 
ceive the  Benefits,  which  he  hath  promifed, 
each  in  the  Manner  and  Degree,  that  his  Cafe 
requires. 

But  as  you  have  already  itt'A  the  Profitable- 
Befs  of  Scripture  to  every  Purpofe  of  Religion, 
you  have  feen  by  Confequence  the  Advantages 
of  being  converfant  in  it :  and  therefore  I  fhall 
now  go  on  to  invert  the  Profpedl,  by  fhewing 
you,  as  I  propofed, 

3.  The  Evils,  which  follow  from  difregard- 
ing  the  Injundions  of  God  in  Relation  to  it. 

Were  thofe  Injunctions  in  themfelves  of  no 
great  Moment,  yet  they  come  from  the  Al- 
mighty :  and  refufing  to  take  Notice  of  them- 
is  lofing  the  Recompenfe  of  fo  much  Obedience, 
and  incurring  the  Penalty  of  fo  much  Difobe- 
dience.  But  they  are  indeed  of  Moment  un- 
fpeakable,  in  feveral  Refpeds.  The  facred 
Writings  are  the  Source  of  our  religious  Know- 
ledge: and  without  an  Acquaintance  with  them, 
we  (liall  be  liable  to  Ignorance,  Uncertainty  and, 
Miftake,  even  in  Points  of  the  greateft  Import- 

»  1  Cor.  i.  25.  . 

4  >    ,  ,  ancc* 


SERMON    IV:  i6i 

snce.  Thence  arofe  the  falfe  Doftrlne  of  the 
Sadducees,  to  whom  our  Saviour  fays,  Te  do  err, 
not  knowing  the  Scriptures  "J.  Nor  is  the  Dan- 
ger lefs  in  Rt-lpert  of  Fradice.  Neglecft  of  hoi'/ 
V/rit  mufl  introduce  a  Ncgled  of  its  Author, 
on  more  Accounts  than  one.  How  fliall  Per- 
fons  keep  themfelves  eafy  in  not  looking  into  a 
Book,  which  their  Maker  hath  appointed  to  be 
written  for  their  Ufe,  and  required  them  to  ufe 
continually,  but  by  thinking  as  little  and  as 
lowly  of  him  as  they  can  ?  Therefore  they  will 
be  ftrongly  tempted  to  every  Thing,  that  may 
affift  them  in  fuch  Impiety :  and  will  foon, 
alas,  find  themfelves  able  to  make  large  Advances 
in  that  high  Road  to  Ruin  here  and  hereafter. 
Again,  Scripture  places  before  Men,  in  every 
Page,  the  mofc  affeding  Proofs  and  Defcrip- 
tions  of  the  Holinefs  and  Juftice,  the  Wifdom 
and  Power,  the  Goodnefs  and  Mercy,  the  con- 
tinual Prefence  and  never  ceafing  Agency  of 
Him,  who  is  the  Creator,  the  Benefador,  the 
King  and  Judge  of  all.  It  makes  known  to  us 
the  inexprefTible  Condefceniion  and  Love  of  our 
Redeemer,  the  perfed  Reafonablenefs  and  Pu- 
rity of  his  Law,  the  Need  and  Means  of  ob- 
taining the  fandifying  Influences  of  the  blefTed 

•J  Matt.  xxli.   29. 

H  3  Spirit, 


102  S  E  R  M  O  N    IV. 

Spirit,  the  infinite  Importance  of  preparing  for 
our  unchangeable  State.  If  then,  for  Want  of 
attending  to  Scripture,  the  ImprelTions  of  thefe 
Objedls  wear  out  of  our  Minds,  as  they  muft; 
all  the  Serioufnefs,  which  they  are  fitted  to  pro- 
duce, will  wear  out  of  them  at  the  fame  Time; 
fpiritual  and  eternal  Things  will  be  lefs  and 
lefs  in  our  Thoughts,  (confult  your  own  Hearts, 
I  intreat  you,  whether  you  do  not  find  it  fo) 
till  at  lafl  we  (hall  come  to  live  and  ad:  as  with- 
out God  in  the  World  '.  Particularly,  what  we 
are  bound  to  do  and  abflain  from  is  laid  down 
in  the  Bible  much  too  clearly  to  be  mifunder- 
itood  or  evaded.  But  if  once  we  leave  off  look- 
ing for  our  Duty  there,  we  fhall  foon  mould  it 
within  our  own  Minds  into  what  Shape  and  Size 
we  pleafe,  till  we  bring  it  in  Effedl  to  nothing. 
For  even  fuppofing,  that  we  begin  our  Negledt 
with  no  fuch  Intention  at  all,  yet  bad  Inclina- 
tions will  creep  in  upon  us,  one  after  another ; 
and  not  meeting  with  the  proper  Check,  will 
increafe  and  multiply,  we  cannot  eafily  fufped 
beforehand  to  what  Degree. 

It  will  be  faid  perhaps,  that  reading  other 
good  Books,  Vv'hich  are  ihorter  and  clearer,  may 
fqpply  the  Omiffion  of  reading  Scripture,  pofli- 

^  Eph,  ii.  12, 

bly 


S  E  R  M  O  N     IV.  loj 

bly  on  the  whole  to  Advantage.  But  they, 
who  once  grow  weary  of  the  latter,  feldom,  I 
believe,  continue  long  to  make  any  confiderabie 
Ufe  of  the  former :  and  therefore  this  Plea,  for 
the  moft  Fart,  is  only  a  Pretence.  Or  were  it 
fincere,  as  unqaeftionably  it  fometimes  is,  other 
Books  have  not,  and  cannot  have,  the  Autho- 
rity in  what  they  affirm,  in  what  they  require, 
in  what  they  promife  and  threaten,  that  the 
Word  of  God  hath  :  the  Word^  which  our  Savi- 
our hath  dtcX^rcdi  f mil  judge  us  in  the  laji  Day  \ 
Joined  with  this,  and  confirmed  by  it,  the  Com- 
pofitions  of  Men  are  of  great  Efficacy  :  but 
when  they  are  feparated  from  it,  the  Cafe  is 
unfpeakaMy  altered.  We  fhall  be  apt  to  pay 
as  little  Regard,  as  we  think  fit,  to  mere  hu- 
man Writers :  and  overlook,  or  call  in  Quef- 
tion,  whatever  we  do  not  like.  Yet  fometimes 
again  we  Ihall  be  in  Danger  of  paying  them  too 
much  Re2;ard,  and  io  being  led  by  them  into 
falfcNotions,  which  may  give  usUneafinefs  with- 
out Need,  or  Comfort  without  Ground;  or  in- 
to fuperftitious  Pradlices,  which  may  difcredit 
our  holy  ProfefTion.  What  followed  in  the 
middle  Ages  of  Chriftianity  when  Men  left  oft 
and  were  difcouraged  from  reading  the  Word 

*  John  xii.  48. 

H  4  of 


104  SERMON    IV. 

of  Truth,  but  that  they  were  twned  unto  Fa- 
bles  '  i   Lying  Legends  were  believed  :  Pidures 
and  Images  were  firft  gazed  at  for  Inftrudion,  then 
worfliipped.   Thty  forfook  the  Fountain  of  living 
Waters,    and  hewed  them  out   broken   Cijierns, 
that  held  no  Water "",  but  Draughts  of  Poifon  : 
whereas  what  we  learn  in  Scripture,    we  learn 
from  the  Spring-Head;  and  not  only  every  Thing 
it  teaches  is  right,  but  its  very  Silence  is  in- 
ftrudive.     For  if  any  Thing  is  not  made  there 
a  neceffary  Part  of  our  Faith  or  Pradice,  no 
Power  on  Earth  hatK  a  Right  to  make  it  fo : 
and  had  but  Believers  invariably  kept  to  this 
Book,  as  their  Rule ;  all   the  Corruj)tions  of 
Chriftlanity,  and  all   the  Wickednefs  of  every 
Kind,  produced  by  thofe  Corruptions,  had  been 
happily  prevented.     Befides,  were  we  to  em- 
brace every  Thing  right,  and  nothing  wrono-, 
that  we  find  in  other  pious  Treatifes ;  yet  there 
is  a  peculiar  Energy  in  holy  Writ,    which  is 
not  in  Them-.    Its  Denunciations  are  more  aw- 
ful, its   Convidions  Wronger,    its   Confolations 
more  authentic,  its  Warnings  more  alarming, 
its  Expodulations  more  penetrating.     The  bare 
Refledtion,   who  it  is  that  fpeaks,  cannot  fail 
to  make  them  fo  in  a  very  confiderable  Degree: 

'  2  Tim.  iv.  4,  "  Jer.  ii.  13. 

and 


SERMON    IV.  105 

and  he  hath  added  a  fupernatural  Force  to  them 
over  and  above.  Is  not  my  Word  like  as  a  Fircy 
faith  the  Lordj  and  like  a  Hammer  that  hreaketh 
the  Rock  in  Pieces  ^  ?  The  Word  of  God  is  quick 
(ijid  powerful,  and  ffjarper  than  any  two-edged 
Sword,  piercing  even  to  the  dividing  afunder  of 
Soul  and  Spirit,  and  of  the  Joints  and  Marrow, 
and  is  a  Difcerner  of  the  Thoughts  and  Intents  of 
the  Heart  ^  Whence  accordingly  the  efficacious 
and  converting  Preacher,  is  He,  not  who  comes 
with  inticing  Words  of  Mans  Wifdom  ^,  but 
who,  like  Apollos,,  is  mighty  in  the  Scriptures  *. 
He  that  hath  my  Word,  let  him  fpeak  my  Word 
faithfully:  what  is  the  Cha^  to  the  Wheat  ^  faith 
the  Lord  \' 

But  farther :  By  omitting  to  read  and  confi- 
der  the  original  Charter  of  our  Reh'gion,  froin 
which  our  whole  Knowledge  of  it  is  derived, 
Perfons  will  be  unacquainted  with  the  Language 
of  Religion.  And  hence  they  will  firll:  blindly 
flumble  and  cavil  at  the  Phrafes  of  Scripture, 
not  knowing  them  to  be  fuch  :  and  afterwards 
learn  to  defpife  them,  though  they  do  J^now  it. 
The  Offices  of  the  Liturgy,  efpecially  the  oc- 
cafional  ones,   that  recur  feldomer,  will  feem 

•^  Jer.  xxiii.  29.  ^  Heb.  iv.  12.  7  1  Cor.  ii.  4, 

»  Afts  xviii.  24.  3  Jer.  xxiii.  2S. 

ftrange 


Tc6  SERMON     IV. 

flrange  and  unaccountable  to  them.  They  will 
repeat  the  Pfalms  in  the  Congregation  abfolutely 
without  meaning;  neither  faying  in  their  own 
Perfons,  or  applying  to  their  own  Ufe,  the 
Things  that  fuit  them  ;  nor  thinking  at  all,  to 
what  Sort  of  Perfons,  or  good  Purpofes,  the  reft 
relates.  They  will  hardly  ever  pay  Attention 
to  the  LelTons,  Epiflles  and  Gofpels,  but  look 
upon  them  as  Paufcs  and  Breaks  in  the  Service, 
to  be  filled  up  as  they  pleafe;  or  if  they  do 
hearken  to  them,  yet  not  underftanding  many 
Parts  of  them,  will  receive  little  Benefit  from 
them;  and  poflibly  mifunderflanding  fome,  will 
receive  Harm  :  entertaining  injurious  Opinions 
of  the  facred  Oracles  from  what  they  hear  but 
of  them,  in  this  imperfeift  Manner,  inflead  of 
the  honourable  and  ufeful  Sentiments,  which 
would  have  been  revived  in  their  Breads,  had 
they  applied  themfelves  beforehand  to  an  orde  ly 
Perufal  of  them  with  proper  Care.  Then  as  to 
Sermons,  on  which  commonly  the  chief  Reli- 
ance for  Inftrudion  is,  they,  who  are  not  fuf- 
ficiently  vcrfed  in  the  Bible  at  Home,  will  be 
unable  to  judge  of  the  Proofs  we  bring  from  it 
here,  or  the  general  Conformity  of  our  Preach- 
ing to  it.  And  elfewhere  they  will  be  mifled 
by  the  Sound  of  fcriptural  Words,  ufed  in  a 

Senfe 


SERMON    IV.  107 

Senfe  which  the  Writers  never  intended ;  and 
fo  be  like  Children  tojj'ed  to  and  fro  y  and  carried 
about  with  every  Wind  of  DoBrine,  by  the  Sleight 
of  Men  and  cunning  Craftinefs,  whereby  they  lie 
in  wait  to  deceive  ^  Now  it  is  not  our  Defire  to 
impofe  on  your  Ignorance,  but  to  appeal  to  your 
Knowledge.  We  wi(h,  we  befeech  you,  to 
imitate  the  Bereans,  commended  fo  juftly  in  the 
j^Bs  of  the  Apojllesy  as  more  noble  than  thofe  in 
Thejjalonicay  in  that  they  received  the  Word  with 
all  Readinefs  of  Mind,  and  fearched  the  Scrip- 
tures daily,  whether  thofe  Things  were  fo.  It 
follows.  Therefore  many  of  them  believed  " ;  ef- 
fedlually  no  Doubt. 

Another  very  important  Ufe  of  fearching  the 
Scripture  is,  that  in  the  Midft  of  that  Deluge 
of  evil  Communication,  which  overflows  this 
wicked  Land,  to  a  Degree  that  no  Country, 
caUing  itfelf  Chriftian^  ever  experienced  before, 
few  Perfons  can  avoid  hearing,  more  or  lefs, 
unfair  and  even  kidicrous  Reprefentations  made 
of  one  Part  or  other  of  God's  Word;  which 
may  be  too  likely  to  pafs  upon  them  for  juft 
ones,  unlefs  they  are  previoufly  fo  well  ikilled 
in  it,  as  either  to  know  in  particular  the  true 
Vindication  of  the  PafTages  abufed,  or  at  leaft 

^  Eph.  iv.  14.  «  Aasxvii.  11,  12. 

to 


■jqB  sermon   IV. 

^o  know  In  general,  that  it  cannot  be  liable  to 
ihe  Imputations,  which  profane  People  would 
cafl  upon  it,  becaufe  the  Spirit  of  the  whole  is 
jljconiiftent  with  their  Suggeftions.  If  indeed 
they  then:3felv€s  would  but  take  the  Trouble  of 
tinderftanding  what  they  take  the  Liberty  of  bur- 
lefquing,  it  would  fave  them  the  Guilt  of  many 
a  blafphemous  Reflecftion,  and  the  Shame  of 
many  a  filly  Jeft.  But  at  leafl  Perfons  of  better 
Difpodtions  will  furely  be  perfuaded  to  fo  ra- 
tional a  Method  of  guarding  againft  the  Infedion 
of  their  pernicious  Irreverence.  Poflibly  fome 
will  reply,  that  irreligious  Thoughts  and 
Temptations  to  Unbelief  may  arife  from  what 
occurs  to  us  in  reading  the  Bible  ourfelves,  as 
well  as  from  what  others  occaiionally  fay  of  it. 
But  certainly  the  Danger  is  far  lefs :  and  the 
greateil  Part  of  that  may  be  prevented  by  ob- 
ferving  fuch  Rules  for  the  fafe  and  ufeful  Per- 
formance of  this  Duty,  as  Perfons,  one  (hould 
imagine,  would  of  Courfe  lay  down  for  them- 
felves,  or  at  leaft  will  fee  to  be  reafonable, 
when  propofed  to  them ;  as,  God  willing,  they 
fhall  be  to  you  the  very  next  Opportunity. 
And  if  ftill  any  Difficulty  and  Trial  remain, 
yet  coming  in  our  Way,  when  our  Minds  are 
in  a  ferious   and  confiderate  State,  difpofed  to 

examine 


SERMON    TV.  109 

examine  impartially  and  reverently,  as  in  tiie 
Prefence  of  God,  and  to  beg,  that  his  *S//r/> 
would  gtM  us  into  all  Truth  ^ ;  there  will  ht 
no  Doubt  of  obtaining,  on  due  Inquiry,  com- 
petent Satisfaction. 

I  fhall  only  fay  this  farther,  to  {hew  the  Evil 
of  negledling  the  facred  Writings,  that  They 
are  what  makes  us  to  differ  from  the  Gentiles^ 
which  know  not  God%  for  even  our  natural  Re- 
ligion is  borrowed  from  them  -,  and  they  can 
be  ufeful  only  by  being  read :  that  when  the 
Church  oi  Rome  had  almoft  fupprefled  them 
Chriftianity  was  buried  under  Falfehood,  Su- 
perftition  and  Wickednefs ;  and  when  they  were 
reftored  to  common  Uk,  true  Piety,  Virtue 
and  Liberty,  were  reftored  by  their  Means: 
that  thofe  Nations  and  thofe  Perfons,  who  at- 
tend to  them  with  the  highefl  Refpedl,  are  the 
mod  fmeerely,  the  moil:  fteadily  good  :  and  that 
in  Proportion  as  We  of  this  Nation  have  dif- 
regarded  them,  we  have  grown  unfettled  in  our 
Faith  even  of  what  Reafon  teaches,  profligate 
in  our  Behaviour,  unmindful  of  public  or  pri- 
vate feal  Welfare,  and  vifibly  ripe  for  ipeedy 
Ddftrudion. 

^  Johnxvi.  I  J.  'I  The/r.iv.  5, 

Let 


no  S  E  R  M  O  N     IV. 

Let  us  all  therefore  inflantly  return  to  the 
right  Way,  before  it  is  too  late.  The  pooreft 
of  us,  if  he  hath  not  a  Bible,  may  have  one, 
either  by  Purchafe,  for  he  lays  out  much  more 
in  a  few  Weeks  on  Matters  of  far  lefs  Neceffity, 
or  by  the  charitable  Gift  of  fome  pious  Bene- 
factor. And  the  bufieft  of  us  may  and  muft 
find  Time  for  every  Branch  of  the  one  Tubing 
needful  ^  Every  Perfon  hath  at  lead  feveral 
Hours  of  the  Lord's  Day,  and  fome  little  Share 
of  others,  for  the  Exercifes  of  Religion :  But 
many  of  us  have  much  more  Leifure ;  not  all 
of  it  perhaps  innocently,  and  a  great  deal  of  it 
not  prudently,  employed.  Spending  a  due 
Part  of  it  on  the  divine  Law  would  both  dif- 
pofe  and  enable  us  to  fpend  the  reft,  whether 
devoted  to  worldly  Affairs  or  to  Relaxations, 
with  truer  Cheerfulnefs  now,  and  to  a  better 
Account  at  the  great  Day.  We  have  moft  of 
us  at  Times  heavy  Sufferings :  and  poor  Sup- 
ports are  any  others,  that  we  can  ufe  under 
them,  compared  with  theirs,  who  by  Patience 
and  Comjort  of  the  Scriptures  have  Hope  ^.  The 
moft  cautious  of  us  have  frequently  violent  Af- 
faults  from  our  fpiritual  Enemy :  and  we  can- 
not arm  ourfelves  againft  him  more  effedlually, 
f  Luke  x>  42.  s  Rom.  xv.  4. 

than. 


S  E  R  M  O  N    IV.  Ill 

than,  as  our  Lord  himfelf  did,  with  the  Sword 
cf  the  Spirit,  which  is  the  Word  of  God  ^.  The 
flrongeft  of  us  have  fad  Remains  of  Weaknefs, 
the  difcreeteft  of  Injudicioufnefs  :  and  the  fureft 
Remedy  for  both  is  that  of  the  Son  of  Sirach  ' 
Let  thy  Mind  be  upon  the  Ordinances  of  the 
Lord,  and  meditate  continually  in  his  Command- 
ments :  He  jhall  ejlablifi  thine  Hearty  and  give 
thee  Wifdom  at  thine  own  Defire '. 

*  Eph.  VI.  17.  '  Eccluf.  vi.  37. 


S  E  R. 


SERMON     V. 


2  Tim.  ill.   1 6,   17. 

Ail  Scripture  is  given  by  Infpiration  of  God : 

and  is  profitable  for  DoBrine,for  Reproof  for 

CorreSlioUt  for  InJlruSiion  in  Right eoufnefs  : 

that  the  Man  of  God  may  be  perfect,  throughly 

furnified  unto  all  good  Works, 

I  HAVE  fliewn  you,  in  feveral  Dlfcourfes 
on  this  Text,  the  Divine  Authority  of 
Scripture,  its  complete  Ufefulnefs  to  all  the 
Purpofes  of  Religion,  and  the  confequent  Duty 
of  reading  it.  Yet  (iill  I  am  fenfible  an  un- 
happy Objedion  may  remain  with  too  many, 
that  they  have  tried,  and  do  not  experience  this 
Ufefulnefs ;  and  why  it  fhould  be  their  Duty 
to  perfift  in  reading  what  they  do  not  find  at- 
tended with  any  good  Effeds,  they  cannot  ap- 
prehend. But  if  they  have  not  read  as  they 
Vol.  VI,  I  ought. 


114  S  E  R  M  O  N    V. 

ought,  their  whole  Argument  falls  to  the 
Ground.  Nothing  is  to  be  expelled  from  the 
wrong  Performance  of  any  Duty  :  and  there- 
fore I  propofed  original))? 

IV.  To  give  Diredioas  for  the  righl  Per- 
formarice  of  this. 

Many  proper  ones,  I  hope,  have  been  inti- 
mated to  you  not  obfcurely,  under  the  former 
Heads :  Part  of  which  however  I  fiiall  now  re- 
peat amongrt:  others.  For  to  fay  again  the  fame 
'Things J  to  7ne  is  not  grievous ^  and  for  you  it  is 
fafe\ 

That  we  {laould  come  to  the  Word  of  God 
with  ferious  Minds,  is  a  Requiiite,  that  one 
fhould  hardly  have  thought  needful  to  mention^ 
if  there  were  not  fome,  who  give  little  other 
Proof  of  ever  having  looked  into- it,  than  per- 
verting the  Expreffions  of  it  to  ludicrous  Pur- 
pofes,  and  fo  extFa<5ling  Poifon  from  the  Bread 
o^  Life.  You  need  not  be  told,  that  fuch  can 
receive  bo  Improvement  from  it  :  but  only  be 
warned  againfc  fuffering;  them  to  infedt  you 
with  the  fame  Diftemper  :  for  to  Men  of  a  gay^ 
and  lively  Turn  it  is  often  very  catching.  But 
refled- :  Every  Book  in  the  World,  of  every 
Sort,  may  ealily  be  turned  into  Matter  of  Di« 

a  Phil.  iii.  u 

6.  verfioDs 


S  E  R  M  O  N    V.  115 

verfion,  if  People  are  refolved  to  (hew  at  any 
Rate,  fome  their  Ability,  and  others,  (which 
is  far  the  more  ufual  Cafe)  their  Defire  only 
of  being  witty.  But  efpecially  on  facred  Sub- 
je(fls,  the  Corruptnefs  of  Mens  Hearts  dlfpofes 
them  both  to  invent  and  receive  fuch  Kind  of 
Entertainment  with  peculiar  Eagernefs :  for 
this  very  Reafon  principally,  that  they  know 
they  ought  not.  And  befides,  the  Old  and 
New  Teftament  do  lie  fomewhat  opener  to 
profane  Abufe,  than  many  other  pious  Compo- 
fitions,  from  the  Difference  of  Stile  and  Man- 
ners in  diftant  Ages  and  Countries,  from  the 
fcrupulous  Exadlnefs  of  our  Tranflation,  and 
the  Changes  in  our  Language,  that  have  hap- 
pened fince  it  was  made.  But  furely  there  are 
flrong  Motives,  of  Religion,  of  Prudence,  of 
common  Decency,  to  reftrain  Men,  from  taking 
fuch  unfair  Advantages,  to  fo  bad  an  End;  if 
this  contemptible  AfFedtation  of  appearing  in- 
genious, by  forcing  a  Laugh  out  of  every  Thing, 
did  not  fo  eftedually  deftroy,  as  it  doth,  all  Re- 
gard to  Rightnefs  of  Behaviour  and  true  good 
Senfe.  A  Scorner  fceketh  Wifdoniy  and  jindeth 
it  not :  but  Knowledge  is  eafy  to  hinjf  that  con^ 
fidereth  ^. 

''  Prov.  xiv.  6.     It  Is  wrongly  tranflated,  unaerJianJeth. 

I    Z  ]^« 


ii6  SERMON     V. 

Let  us  therefore  never  permit  ourfelves  to 
make,  either  in  Thought,  at  the  Time  of  read- 
ing the  Scripture,  or  in  Difcourfe  afterwards-, 
a  Hght  and  burlefque  Application  of  any  Text: 
for  how  little  Harm  foever  we  may  intend,  the 
Practice  is  plainly  unfit  and  irreverent :  befides 
that  we  are  foon  led  on  from  fmall  Freedoms 
to  greater.  And  let  us  never  be  influenced  to 
think  ill  or  meanly  of  the  leaft  Part  of  God's 
Word  from  any  fuch  Applications  made  by 
others :  for  they  prove  nothing  againll  Scrip- 
ture, but  much  a^ainfl  thofe  who  invent  or  ufe 
them.  Or  if  we  find,  that,  notwithftanding,  they 
do  in  Fadt  begin  to  make  Impreffions  upon  us, 
as  they  may  imperceptibly,  if  we  are  not  on  the 
Watch ;  let  es  avoid,  as  carefully,  yet  as  inof- 
fenfively,  as  we  can,  the  Company  of  thofe, 
who  delight  in  fuch  dangerous  Converfation  : 
according  to  Solomon  s  excellent  Rule,  Ceafe,  my 
Son,  to  hear  the  InfiriiSliony  that  caiifcth  to 
err  from  the  Words  of  Knowledge  \  For  as  to 
any  Hope  of  Good  from  arguing  with  them, 
no  People  upon  Eartli  are  To  incapable  of  being 
convinced  or  filenced  by  Reafon,  as  they  that 
are  conceited  of  a  libertine  Wit.  And  there- 
fore, hosvever  entertaining  their  Talk  may  be 

"  Frov.  xix.  27. 

■    .  .  otherwife. 


S  E  R  M  O  N     V.  1,7 

otherwlfe,  yet  being  eiTentially  faulty  in  this 
Reiped;,  let  us  confider  it  only  in  the  ftrong, 
but  juil  Light,  in  which  St.  Paul  places  the 
idle  Difcourfe  of  fome  in  his  own  Days,  when  he 
faith.  But  Pdun  profane  and^jain  Babblings :  for 
they  will  mere afe  unto  more  Ungodli?icfs -,  and  their 
Word  will  eat^  as  doth  a  Canker  ^ .  They,  whole 
Learning  and  Judgement  and  Tafle  and  Worth 
are  the  mofl:  univerfally  acknowledged,  have, 
in  all  Times  down  to  our  own,  fpoken  and 
thought  of  the  Bible  with  the  higheli  Degree 
of  honourable  Regard.  And  it  is  no  lefs  ab- 
furd,  than  impious,  to  be  hurried  into  defpifing 
and  ridiculing  it,  either  by  the  extravagant 
Flights  of  any  Man's  wild  Fancy,  or  the  gravei: 
Authority  of  Judges  fo  evidently  prejudiced,  as 
the  felf-fufficient,  or  the  diflblute,  merely  be- 
caufe  they  are  grown  of  late  more  numerous 
and  lefs  modeft.  Let  us  at  leafl:  obferve  a  little 
iirftj  what  good  Effeds  this  new  Kind  of  Wif- 
dom  produces  in  the  Lives  and  Families  of  thofe, 
who  are  fo  fond  of  it;  and  wait  a  while  to  fee, 
(if  indeed  it  be  not  too  vifible  already,)  whst 
Sort  of  Figure  they  themfelves,  and  a  Nation 
^ompofed  of  them,  or  led  by  them,  make  and 

**  z  Tiro.  ii.    16,  17. 

I  ^  are 


ii8  SERMON     V. 

are  likely  to  make  in  the  Eyes  of  the  prefent 
and  future  Ages. 

With  due  Serioufnefs  we  are  to  join  due  Re- 
verence in  reading  Scripture  :  and  receive  it, 
not  as  the  Word  cf  Men,  but,  as  it  is  in  Truth, 
the  Word  of  God' ;  and  therefore  credible.  The 
Revelation,  which  he  hath  given  us,  cannot 
indeed  contradid:  the  Reafon,  which  he  hath 
given  us :  and  therefore  we  muft  never  conftrue 
it  irrationally.  But  it  may  eafily  contradict  our 
fanciful  Notions  and  favourite  Conjedlures :  in 
which  Cafe  we  are  to  caji  down  Imaginations 
and  every  high  Thing  that  exalt eth  itfelf  againjl 
the  Knowledge  of  God,  and  bring  into  Captivity 
every  Thought  to  the  Obedience  of  Chrifl  ^ 

Nor  is  it  lefs  our  Duty  to  fubje(5l  all  our  vi- 
cious Inclinations  to  the  Authority  of  holy  Writ, 
than  our  vain  Prejudices.  For  if  we  indulge 
but  one,  it  will  naturally  biafs  us  to  rejed:,  or 
mifinterpret,  whatever  is  inconfiftent  with  it : 
and  befides,  we  fhall  lofe  the  Hope  of  that  Illu- 
mination, without  which  we  can  apprehend 
nothing  to  good  Purpofe.  Whence  the  Angel 
faith  to  Daniel,  None  of  the  Wicked  fiall  under^ 
Jland ',  but  the  Wife  fiall  u?iderjiand^.  And  our 
Saviour  promifes  only  \  that  If  any  Man  will 

«  1  Their,  ii.  13.  ^  z  Cor.  x.  5.  s  Dan.  xii.  ic, 

*  Jjohn  yii,  17. 

d9 


S  E  R  M  O  N     V.  119 

do  the  Will  of  Gody  he  Jhaii  know  of  the  Doc- 
trine, whether  it  be  of  God, 

But  with  whatever  good  Difpofitlons  we  may 
read  the  Scripture,  unlefs  we  read  it  alfo  atten- 
tively, we  fliall  fail  of  our  End.  If  we  perform 
it  only  as  a  Tafk,  we  £hall  find  it  a  wearifomc 
one.  If  we  confider  fpending  fo  much  Time  in 
it,  without  Care  to  improve  by  it,  as  a  Work 
acceptable  to  God  on  its  own  Account :  this  is 
cheating  ourfelves  with  a  falfe  and  fuperftitious 
Notion  of  Piety;  and  much  more  fo,  if  we 
imagine,  that  employing  one  Part  of  the  Day 
thus  will  in  the  leaft  atone  for  doing,  in  any 
other  Part,  what  we  are  forbidden. 

Now  attentive  Reading  will  prefent  to  our 
View  a  Variety  of  Things,  that  will  affeft  us 
very  differently.  And  the  Benefit  or  the  Harm 
we  fhall  receive  from  them,  (for  we  may  re- 
ceive either,)  will  greatly  depend  on  the  Con- 
du(fl,  which  we  obferve  amidll:  them.  If  we 
have  never  been  ufed  to  read  the  Bible,  or  have 
long  difufed  it ;  fome  Paflages  in  it  will  proba- 
bly feem  very  ftrange  to  us  at  firfi  :  as  undoubt- 
edly the  whole  Frame  of  Nature,  and  the  whole 
Tenor  of  Providence  would  feem,  were  we  let 
into  our  prefent  Knowledge  of  li  all  at  once, 
inflead  of  being  made  acquainted  with  it  by  llow 

I  4  Degrees. 


I20  SERMON    V. 

Degrees.     They  therefore,  who  come  with  a 
Difpolitlon  to  objedl  and  cavil,  may  have  abun- 
dant Room  to  exercife  it.     They,  vvho  infift 
on  being    fatisfied  in  all  Particulars,    will  be 
greatly difappointed  in  many.  For  everyone  muft- 
not  hope  to  difcover  whatever  may  be  difcovered. 
Or  if  he  could,  mod  of  our  Inquiries  into  the 
Scheme  of  Religion,  revealed  or  natural,  as  well 
as  into  the  Conftitution  of  the  material  World, 
if  purfued  to  the  utmoft,  will  at  Length  termi- 
nate in  Ibmething  which  we  do  not  and  cannot 
know.     So  that  Men  muft  prepare  themfelves 
for  what  they  will  be  fure  to  meet  with ;  muft 
exped  to  find  fome  dark,  and  fome  hard  Say- 
ings,    On    thefe  they  muft  never  put   a  bad 
Senfe;  but  are  neither  to  be  offended   at  all, 
nor  wonder  much,  if  fometimes  they  are  at  a 
Lofs  how  to  put  any  :    but   believe  implicitly, 
(for  this  is  Faidi  in  God,  not  Man,)  that  there 
is  fome,  worthy  of  the   reft  :  and  not  think  of 
forfaking  their  Guide  to  Heaven,  merely  becaufe 
they  perceive  not  the  Defign  or  Propriety  of 
every  Sentence,  that  he  fpeaks  to  them  on  the 
Road.     In  (hort,  they  muft  reafon  and  refolve, 
if  Need  be,  like  the  holy  Apoftles  in  the  fixth 
of  St.  Jo/jn :  who  were  doubtlefs  perplexed  and 
flageered  not  a  little  at  our  Saviour's  Difcourfe, 
recorded  there  :  but  when  fnany  of  his  Difiiples 

moent 


S  E  R  M  O  N     V.  121 

went  back  upon  it,  and  walked  no  more  with 
him,  and  Jefus  /aid  unto  the  twelve.  Will  ye  alfo 
go  away  ?  Simon  Peter  anfwered  hiniy  Lord,  to 
whom  fij all  we  go  ?  Thou  hajl  the  Words  of  eter* 
tial  Lije  \ 

Perfons  thus  rightly  difpofed  will  immedi- 
ately fee  farther,  that  as  they  are  not  to  be  dif- 
gufted  with  Scripture,  becaufe  they  cannot  ac- 
count for  every  Thing,  or  underftand  every 
Thing,  to  their  Wifh ;  fo  neither  are  they  to 
fludy  it  merely  to  underftand  as  much  of  it  as 
they  can,  which  is  only  indulging  an  unedify- 
ing  Curiofity  3  and  yet  lefs,  to  underftand  more 
of  it  than  others,  which  is  nurfmg  up  Vanity, 
and  may  tempt  them  to  invent  new  and  even 
dangerous  Meanings,  in  order  to  feem  more 
knowing  than  they  are.  But  their  Bufinefs  is, 
to  apply  to  thofe  Points  firft,  and  dwell  on 
thofe  moft,  which  have  the  clofeft  Connexion 
with  their  future  Happinefs :  for  They  are  ne- 
ceftary  -,  the  reft  are  only,  in  their  feveral  De- 
grees, ufeful.  And  as  right  Practice  is  the  End 
of  Faith ;  and  the  firmeft  and  moft  explicit 
Faith,  which  doth  not  produce  it,  is  nothing; 
and  a  weak  and  general  Faith,  which  doth  pro- 
duce it,  will  be  accepted :  the  practical  Pafla- 

*  John  vi.  tS^  6-jy  68. 

ges 


1^1  S  E  R  M  O  N     V. 

ges  ought  certainly  to  have  our  principal  Re- 
gard ;  ever  comprehending  thofe,  which  exprefs 
the  Obligations  of  Christian  Piety  and  moral 
Self-government,  as  well  as  Juftice  and  Mercy. 
We  (hall  indeed  do  very  well,  befides  occafional 
Readings  of  particular  Chapters,  to  perufe  both 
Teftaments  in  their  Order :  only  it  will  be  ad- 
vifable  to  begin  with,  and  go  ofteneft  through, 
the  New  %  as  exhibiting  what  we  are  to  believe 
and  to  diO,  more  fully,  and  without  fuch  a  Mix- 
ture, as  there  is  in  the  Old,  of  Things  belong- 
ing folely  to  the  former  Diipenfation.  But  then 
the  Regularity  of  this  Courfe  ought  not  to 
hinder  us  from  feleding  chiefly,  and  perufmg 
moft  frequently,  fuch  PaiTages  of  both,  as  lay 
before  us,  in  the  moft  influencing  Manner,  the 
common  Dodrines  and  common  Duties  of  our 
holy  Profeffion.  Other  Things  may  with  Safety 
be  lightly  pafled  over,  and  imperfedly  or  not 
at  all  underflood,  till  we  are  firll:  well  fettled  in 
thefe  :  which  very  happily  are  the  plainer  Parts 
of  Scripture,  as  well  as  the  more  important. 

Still  even  in  Refped  of  thefe,  and  much 
more  therefore  of  others,  it  is  requifite,  that 
we  proceed  with  fome  Judgement  and  Care : 
that  we  make  Ufe  of  the  fame  Rules  for  un- 
de'-ftanding;  our  Bibles^  which  we  do  for  under- 

{landing 


S  E  R  M  O  N     V.  J23 

(landing   other  Books  ;  and   fuch  alfo,   as  the 
peculiar  Nature  of  this  Book  points  out :   that 
we  never  interpret  any  Text  in  a  Senfe  contrary 
to  the  Di(flates  of  Reafon,  or   to  other  Texts 
more  clear  or  more  numerous,  or  to  the  vifible 
Defign  and  Drift  of  the  whole  PafTage  :  that  we 
keep  always  in  our  View  what  goes  before  and 
follows  after ;  for  the  Connexion  is  often  very 
ftrong,  where    it   is   not    extremely    obvious : 
that  we  fuppofe  not  every  Verfe  to  be  a  feparate 
Sentence  of  itfelf ;  nor  every  Chapter  to  have 
a  feparate  Subject,  that  begins  and  ends  with 
it ;  for  thefe  Divifions  are  intircly  human,  and 
fometimes  not  difcreetly   made;  but  that  we 
read  on  without  flopping,  as  far,  and  no  farther, 
than  the  fame  Matter  appears  to  be  continued : 
and,  (which  is  a  Diredion  of  great  Moment) 
that  we  apply  the  Sayings  of  the  holy  Penmen, 
only  to  the  Things  of  which  they  are  treating, 
not  to  others,  which   perhaps  were  far  from 
their  Thoughts ;  unlefs  a  juft  Argument  can  be 
drawn   from    the  former  to   the  latter.     We 
fhould  alfo  be  careful  to  take  both  fingle  Words, 
and  Phrafes  comprehending  feveral,   not  always 
in   the  Meaning  which  they  bear  in  our  daily 
Converfation,  but  in  fuch   as  other  Places  of 
Scripture  require  or  permit:  underftanding  them 
literally  where  we  can,  but  figuratively  where 

we 


124  S  E  R  M  O  N     V. 

we  muft  :  Ihould  make  fuch  Abatements  from 
ilrong  Exprctrions,  fuch  Pveftridions  and  Excep- 
tions to  general  Exprellions,and  fuch  Allowances 
for  the  whole  Manner  of  fpeaking,  as  we  per- 
ceive the  Nature  of  the  Thing,  together  with  the 
Ufage and  Cuilornofthefacred  Writers,  demands. 
Without  fuch  Eqnlty  as  this,  in  fome  Degree, 
one  half  of  the  Compofitions,  that  appear  in 
the  World,  would  be  Heaps  of  Abfurdity.  And 
if  the  Bible  needs  more  of  it,  than  later  Books 
of  nearer  Countries,  it  alfo  deferves  it  infinitely 
better :  and  refuilng  it  is  both  Perverfenefs  and 
5mpiety.  Thefe  eafy  Cautions  will  enable  Per- 
fons  of  almo/l:  the  loweft  Capacity  and  Im- 
provements, that  cither  can  read  Scripture,  or 
have  the  Means  of  hearing  it  read,  to  acquire 
fb  compel cnt  a  Knowledge  of  what  is  moft 
needfui  >.<j  be  known,  as  will  fully  juftify  the 
Pfalmift's  Encomivim,  that  the  Tejiimony  of  the 
Lord  is  Jure t  making  wife  the  Simple ". 

Not  that  even  the  Learned,  and  much  lefs 
the  Illiterate,  adl  either  wi^h  Humility  or  Pru- 
dence, if  in  reading  holy  Writ  they  rely  wholly 
on  their  own  Judgement  unaffifted.  For  God 
hath  made  the  Help  of  others  extremely  ne- 
ceiTary  to  our  Underftanding  of  his  Word,  as 

^  Pf.  xix.  7. 

well 


SERMON     V.  125 

well  as  his  Works.  Men  of  great  Abilities  and 
Attainments,  by  trufting  to  themrelvcs,  have 
gone  fadly  wrong :  and  Men  of  no  other  Ad- 
vantages, thr:^!  a  teachable  Difpofition,  have  ar- 
rived at  a  moft  beneficial  Acquaintance  with 
religious  Truths.  For  God  hides  Things  from 
the  Wife  and  Prudent  in  their  own  Opinion, 
which  he  reveals  unto  Babes ' ;  refifleth  the 
Proudf  but  giveth  Grace  unto  the  Humble"^ » 
Nor  let  it  be  imagined,  that  fuch  mufl  there- 
fore depend  altogether  in  every  Thing  on  the 
Authority  of  their  fpiritual  Guides.  For  as  in 
Matters  of  Science,  or  common  Bufinefs,  what 
a  Man  doth  not  fee  of  himfelf,  he  may  have 
{hewn  him  notwithftanding,  and  then  fee  it  as 
truly  and  fully,  as  if  it  had  been  his  own  ojigi- 
nal  Difcovery  :  fo  in  Matters  of  Revelation, 
one,  who  would  otherwife  have  made  fmall 
Progrels,  or,  it  may  be,  great  Miftakes,  yet 
having  the  main  Articles  of  it  methodically  ex- 
plained to  him,  in  Difcourfes  on  his  Catechifm, 
and  occafionally  inculcated  in  Sermons,  or  An- 
fwers  to  the  Qiieftions  which  he  afks  in  private, 
may,  by  comparing  what  he  is  thus  taught, 
with  what  he  reads  in  his  Bible,  come  by  De- 
grees, not  to  believe  implicitely,  but  to  difcern 

*  Matt.  xi.  25.    Luke  X.  21.      ^  *"  James  iv.  6. 

4  evidently. 


126  S  E  R  M  O  N     V. 

evidently,  the  genuine  Senfe  of  its  fundamental 
Dodrines  and  Precepts.  In  which  Cafe,  his 
Faith  refts  no  longer  on  the  Word  of  Man,  but 
that  of  God,  whether  we  can  anfwer  all  the 
fpecious  Objeftions  againfl  it  or  not  :  which 
few  People  can  do  in  any  Thing  that  they  be- 
lieve of  any  Kind.  We  {hould  therefore  con- 
fcientloufly  take  all  fit  Opportunities  of  learning 
Inftrudtion  from  thofe,  who  are  fet  apart  to 
give^it.  For  the  Priejl's  Lips  are  appointed  to 
keep  Knowledge  y  and  the  People  to  feek  the 
Law  at  his  Mouth " ;  not  with  a  blind  Submif- 
fion  to  whatever  he  {hall  affirm  j  but  with  fo 
much  Regard  at  leaft,  as  in  other  Profeffions 
the  more  ignorant  pay  to  the  more  fkilful.  Nor 
are  we  confined  to  refped  only  the  Sentiments 
of  the  particular  Teachers,  whom  we  ftatedly 
attend,  but  ought  to  have  much  greater  De- 
ference for  the  general  Perfuafion  of  Chrift's 
Church,  particularly  our  own  Branch  of  it, 
and  a  proportionable  one  for  that  of  every 
knowing  and  good  Perfon  ;  alvv^ays  entertaining 
feme  Diftruft  of  ourfelves,  when  we  differ 
from  thefe.  The  Exercife  of  our  beft  Judge- 
ment, and  a  modefl:  Attention  to  that  of  others, 
are   the  joint  Means,  which  our  Maker  liath 

"  Mai.  ii.  7. 

inflituted 


S  E  R  M  O  N     V.  127 

inftituted  for  the  Underftanding  of  his  Will, 
natural  and  revealed.  They,  who  ufe  them 
uprightly,  and  they  alone,  may  hope  for  Par- 
don of  their  Ignorance  and  Errors.  And  were 
any  one  to  continue  fo  ignorant  to  the  laft,  as 
to  believe  the  Truths  contained  in  holy  Writ, 
only  becaufe  thofe  about  him  told  him  they  were 
fuch  :  yet  might  he  have  the  Happinefs  of  ac- 
quiring even  by  the  Means  of  this  moft  impli- 
cit Faith,  Difpofitions  of  Piety  and  Virtue  un- 
attainable otherwife,  and  fufficient  to  qualify 
him  for  eternal  Happinefs. 

But  fometlmes  Chriftians  of  a  deeper  Infighty 
real   or  imaginary,  into  Scripture,   inftead   of 
complaining,  like   others,  that  neeeffary  Doc- 
trines and  Precepts  are  not  clear  enough  there, 
are  tempted  to  think  them  exprefled  fo  much 
more  familiarily,  and  repeated  fo  much  oftener 
than   needed,  that  the  Places,  in   which  they 
are  inculcated  thus,  may  be  palled  over,  as  not 
defigned  for  fuch,  as  They  are.     Now  would 
they  but  confider  even  the  leafl  entertaining  of 
them  for  a  competent  Time,  with  a  Spirit  of 
Serioufnefs,  there  would  ftart  out  of  them  In- 
formation or  Admonition,  of  which  they  little 
think,  and  for  which  they  have  great  Occafion. 
Or  fhould  they  find  nothing  that  is  new  to  them, 

thev 


128  S  E  R  M  O  N     V. 

they  would  at  leaft  have  Caufe  given  them  to 
recoiled  with  humble  Thankfulnefs,  not  only 
that  their  Chriftian  Brethren  do,  and  dre  made 
wife  unto  Salvation  ^  by  thefe  defpifed  plain 
PafTages,  and  by  thefe  only,  but  that  from 
Them,  above  the  reft,  proceeded  all  that  Know- 
ledge of  the  Redemption  of  Man,  and  almoft 
all  that  Knowledge  of  natural  Religion  alfo, 
which  the  moft  learned  enjoy  j  and  which  hath 
made  even  the  vulgar  of  the  Gofpel  Difpenfa- 
tion  fuperior  to  the  ableft  and  heft  inftruded 
amongft  the  Heathen :  a  Superiority,  which 
will  be  loft  again,  in  Proportion  as  Regard  to 
the  Word  of  God  decays. 

But  though,  in  reading  it,  we  muft  all  be- 
gin with  attending,  and  ever  after  attend  chief- 
ly, to  the  tirft  Elements  of  Chriftian  Inftruc- 
tion,  or,  to  fpeak  in  St.  Peter  s  Language,  as 
new  born  Babes  defire  the  fmcere  Milk  of  the 
Wordy  that  we  may  grow  thereby  ^ ;  and  know 
it  for  a  bad  Sign,  if  we  cannot  relifh  the  Food 
of  fimpleft  Tafte,  and  eafieft  Digeftion  :  yet 
keeping  to  this  wholly  is  the  Bufinefs  of  thofe 
alone,  who,  as  the  Epiftle  to  the  Hebrews  ex- 
preftes  it,  are  unjkilfiil,  or  rather,  unexperienced, 
in  the  Word  of  Right eoufnefs ;  which  hath  in  it 

P  2  Tim.  ill.   15.  ^  I  Pet.  li.  2. 

alfo 


S  E  R  M  O  N     V.  129 

alfo  Jit'ong  Meat,  belonging  to  them  that  are  of 
full  Age,  'who,  by  Reafon  of  life,  ha'ue  their 
Senfcs  exercifed  to  di/cern  both  Good  and  Evil  \ 
We  (hall  thrive  heft  by  the  Ufe  of  lighter  Nou- 
rifliment  firfl :  and  mixing  the  more  folid  with 
it  prematurely  may  both  check,  our  Growth, 
and  hurt  our  Health.  But  when  we  have  ac- 
quired a  due  Firmnefs  and  Vigour,  we  iliall 
both  preserve  and  increafe  it,  by  feeding  on 
other  Things  likewife,  throughout  the  Scrip- 
ture :  the  feveral  Parts  of  which  I  (hall  briefly 
go  over  once  again  for  your  completer  Di- 
rection. 

The  Hiftorical  Books  of  the  Old  Teftament 
may  be  read  carelefsly  with  as  little  Improve- 
ment, as  any  other  Hiftory.  But  therefore  to 
prevent  this,  we  are  to  refledl  as  we  go  along : 
and  obferve,  according  to  the  Nature  of  each 
Article,  how  it  fets  before  us  the  Sovereignty, 
the  Superintendency,  the  Wifdom,  the  Juftlce, 
the  Mercy  of  God;  the  Amiablenefs  and  Re- 
wards of  good  Ad:ions,  the  Deformity  and  Pu- 
nifhment  of  wicked  ones ;  the  Heights  of  Piety 
and  Virtue,  at  which  the  Saints,  of  old  Time 
arrived,  as  We  may  by  imitating  them ;  the 
dreadful  Sins  into  which  they  fometimes  fell, 
'  Heb.  V.   13,  14. 

Vol.   VI.  K  .^ 


I30  SERMON    V. 

as  we  fhall,  if  we  take  not  Warning.  For  all 
thefe  Things  happened  to  Them  for  Enfamples ; 
and  they  are  written  for  our  Admonition  \  As 
to  the  Danger,  which  may  arife  from  the  bad 
Deeds  of  good  Perfons,  related  without  Ccn- 
fure,  and  Actions  that  feem  unwarrantable,  yet 
are  told  with  Approbation,  and  were  therefore 
either  done  by  God's  extraordinary  Commiffion, 
or  grounded  on  Circumftances,  of  which  we 
are  not  well  apprized :  I  have  fpoken  of  thefe 
in  a  former  Difcourfe  ;  and  fliewn  you,  that,  in 
fuch  Circumftances,  the  Precepts,  not  the  Hif- 
tories  of  the  Bible,  muft  be  our  Rule. 

In  the  Book  of  fob,  fome  Parts  are  highly 
poetical,  and  proportionably  dark :  for  which 
Reafon  our  Attention  muft  be  chiefly  paid  to 
thofe  others,  which  will  amply  recompenfc  it, 
by  exhibiting  the  nobleft  and  moft  pleaftng 
Views  of  the  Majefty  of  the  Almighty,  of  the 
patriarchal  Religion,  of  the  exquifite  Beauties 
of  Humanity  and  Charity,  of  the  hard  Struggle 
of  human  Virtue  with  heavy  AfRidtions,  and 
God's  gracious  Acceptance  of  imperfe(5l  Endea- 
vours. Te  have  heard  of  the  Patience  of  fob: 
and  have  feen  the  End  of  the  Lord -y  that  he  is 
very  pitiful ,  and  of  tender  Mercy  ^ 

'  X  Cor,  X.  11 .  '  James  v.  1 1 . 

As 


•S  E  R  M  O  N     V.  131 

hs  Xo  X^c  Pfalms :  I  have  already  explained 
t-o  you  the  Nature  of  thofe,  which  contain  Im- 
precations. Of  repeating  them  all  in  the  Church, 
I  fhall,  God  vviUing,  fpeak  fome  other  Time* 
Of  reading  them  in  private,  I  need  only  fay, 
that  with  the  Exorcifc  of  but  a  common  Degree 
of  Judgement,  <ev€ry  pious  Pcrfon  will  find  it 
e>qually  improving  an-d  delightful. 

The  Proverbs  have  fcarce  any  Otfcnrity^ 
and  much  Ui^e-.  Concerning  EcclefiaJIes  and  the 
Song  of  SdomoUj  yom  have  had,  I  hope,  fufficient 
Inftnadions   for  perudng  them  with  Benefit, 

The  Prophetical  Writings  abound  in  difK- 
cult  Paflages ;  but  ilill  more  in  plain  one?„ 
exprefiing  the  fublimeft  Notions  of  Piety  and 
Morals,  the  ilrongeft  Preference  of  inward 
Goodnefs  to  outward  Obfervances,  the  awfullefi 
Denunciations  againft  Wickedness  of  •every 
Kind,  th-e  moii  affedionate  Expoiiulations,  the 
moft  inviting  Promifes,  the  warmed  andjuftefl 
Concern  for  public  Good  :  which  the  Prophets 
manifefted  with  fo  fearlefs  and  impartial  a  Free- 
dom, in  telling  both  the  Body  of  the  People, 
and  the  higheft  in  Authority,  their  Duty  and 
their  Sins,  that  the  Defcendants  of  thofe,  wh© 
perfecuted  them  when  living,  held  their  Me- 
833ones,  when  dead,  in  eternal  IJonour  ;  doijbly 

K   z  coa- 


132  S  E  R  M  O  N    V. 

convineed  of  their  Miffion  from  Heaven,  by  the 
Accomplllliment  of  their  Predidions,  and  the 
finsular  Worthinefs  of  their  Conduct.  In  read- 
ing  them  therefore  we  muft  dihgently  attend 
to  thefe  interefling  Points,  each  in  its  proper 
Place  :  obferving  alio,  along  with  them,  the 
gradual  Unfolding  of  the  great  Scheme  of  our 
Redemption  i  to  which  we  fiall  do  well,  even 
in  thefe  Days  of  opener  V'tfion  %  to  take  Heed, 
as  to  a  Light  fiining  in  a  dark  Place "" ;  efpeci- 
ally  as  it  confirms  to  us,  that  Jinown  unto  God 
are  all  his  Works  from  the  Beginning  ""*  Such 
Paflages  in  their  Books,  as  relate  to  the  Affairs 
of  diflant  heathen  Countries  in  Ages  long  ago 
pad,  though  of  admirable  Ufe  then,  and  not  a 
little  ft  ill  as  Parallels,  we  are  neither  likely  nor 
concerned  to  underftand  fully.  And  fuch  as 
belong  to  Things  yet  future,  efpecially  to  the 
Times  and  Circumltances  of  thofe  Things,  are 
few,  if  any,  of  them  fit  for  the  Unlearned  to 
pry  into  particularly.  Nay,  the  Learned  them- 
felves,  if  they  are  prudent  alfo,  will  obferve, 
what  Anfwer  the  Angel  gave  to  the  Prophet 
Daniel.  And  I  heard^  but  I  underjlood  not : 
then  fciid  /,  0  ms  Lord,  what  fiall  be  the  End 
oj  thefe  Things  ?  And  he  f aid.  Go  thy  Way,  Da^ 
"  I  Sam.  iil.  i.  *  2  Pet.  i»  lo,  *  Afts  xv.  i8. 

niel: 


SERMON    V.  133 

Ttiel:  Jot  the  Words  are  clofed  up,  and  feakd  till 
the  Time  of  the  End  ^.  When  the  proper  Sea- 
fon  comes,  poflibly  in  fome  Cafes  not  before ' 
the  Event  hath  interpreted  them,  the  Prophe- 
cies will  prove  their  own  Reality  by  their  Clear- 
nefs;  and  flrengthen,  perhaps  in  an  Hour  of 
much  Need,  the  Faith  and  Patience  of  the 
Saints  ^ :  Thus  it  happened  to  the  Apoilles. 
They  underftood  not  beforehand  our  Saviour's 
Predidion,  Dejiroythis  Temple^  and  in  three  Days 
I  will  raife  it  up.  But  when  he  was  rifen  from 
the  Dead,  they  remembered,  that  he  hadfaid  this 
unto  them :  and  they  believed  the  Scripture,  and 
the  Word  which  Jefus  hadfaid  % 

But  almoft  the  whole  of  the  Gofpels  is  now 
fo  clear,  and  both  the  Charader  and  the  Pre- 
cepts of  our  blefled  Lord  appear  in  them  fo 
truly  divine  -,  the  Zeal  and  Charity  of  the  firft 
Difciples  in  the  A^s  is  fo  highly  edifying,  the 
Spirit  of  the  Epiflles  fo  genuinely  Chriftian, 
and  their  pradical  Rules  are  fo  completely  in- 
ftfudtive  to  all  Sorts  of  Perfons ;  that  fcarce  any 
other  Direftion  can  be  wanted  for  the  Main  of 
the  New  Teftament,  than  to  meditate  on  it 
continually.  Some  of  the  argumentative  and 
occafional  Parts  of  St.  FauH  Writings  indeed 

'  Dan.  xii.  8,9.       *  Rev.  xiii.   10.       *  Johnii.  191  22. 

K  3  it 


13.4  SERMON    Y. 

it  is  not  eafy  to  comprehend.  A  yet  larger 
Proportion  of  the  Revelation  of  St.  John  is  ex- 
ceedingly myfterious.  But  nothing  of  thi* 
Kind,  in  any  Part  of  Scripture,  needs  either  to 
difcourage,  or  miftead  us.  Not  to  difcourage 
us ;  for  Vi'hatever  is  requilite  to  be  underftood, 
if  it  be  put  in  one  Place  obfcurely,  is  doubtkfs 
put  in  fome  other  plainly :  nor  to  miflead  us/ 
becaufc  we  may  prudently  fafpend  our  Judge- 
ment, and  rrwDdeftly  be  content  with  our  Igna- 
rance  of  v/hat  is  intended,  tlx)ugh  fully  fatisfied 
©f  its  being  a  valuable  Truth.  Seek  not  otitt 
faith  the  Son  of  Sirachy  ths  Things  that  are  too 
bard  for  theey  neither  fear  ch  the  Things  that,  are 
tbove  thy  Strength :  But  what  it  commanded 
thee,  think  thereupon  with  Reverence  :  for  it  is  not 
needful  for  thee  to  fee  with  thine  E^yes  the  Things 
that  are  in  fecret.  Be  not  curious  in  unneceffary 
Matters :  for  more  Things  are  fiewed  mita  thee^, 
than  Men  underftaud  ^ 

Yet  we  are  not  to  otnlt  readmg  the  abftruler 
Texts,  which  have  any  Appearance  of  relating 
to  us ;  but  follow  the  Example  of  the  bleiled 
Virgin,  wha  trnderfood  not  feveral  of  our  Sa- 
viour's Sayings,  yet  kept  them  all  in  her  Heart  "^^ 
Were  we  only  to  learn  Humility  thus,  it  would 

*  Ecduf.  iii.  2j,  22,  23.  *  Lukeii,  $0,51. 


SERMON    V.  135 

be  enough ;  but  we  fhall  come  by  Degrees  to 
apprehend  far  more  than  we  expeded,  if  we 
dih'gently  compare  fpiritual  Things  with  fpiri* 
tual  ^ ',  darker  Expreflions  with  clearer,  that 
are  like  or  oppofite  to  them  :  for  Contraries  il- 
luftrate  one  another.  In  this  laudable  Work, 
the  marginal  References  in  the  later  Editions  of 
the  Bible  will  afford  you  moft  ufeful  Affiftance: 
for  they  are  very  judicioufly  chofcn.  Such  In- 
formation alfo  as  you  can  get,  (and  you  may 
get  much  from  feveral  Books,)  of  the  Nature 
of  the  Language  of  each  Teftament,  and  the 
Hiftory  and  Notions  of  the  Times,  when  each 
Book  of  it  was.  written,  will  be  extremely  pro-* 
iitable :  and  the  feveral  excellent  Commentaries 
and  Paraphrafes  on  the  whole,  or  particular 
Parts  of  it,  ftill  more :  which  therefore  it  is 
wonderful  that  fo  few  Chriftians  in  Proportion, 
of  thofe  who  are  well  able,  will  be  at  the  Ex- 
pence  of  purchafmg  for  themfelves;  efpecially 
confidering  how  very  much  greater  Expences, 
that  will  turn  either  to  no  Account  or  a  bad 
one,  they  fo  little  grudge,  that  they  cannot  be 
reftrained  from  them. 

But  how  fuccefsfully  foever  we  may  increafe 
our  Knowledge  of  Scripture,  that  alone  is  no- 

*   I  Cor.  ii.  13. 

K  4  thing. 


136  S  E  R  M  O  N    V. 

thino;.    We  muft  not  think  we  have  done  witk 
a  PafTage  as  foon  as  we  have  underftood  it.     If 
we  had   underftood  it  inllantly,  our  principal. 
Work  was  to  come  yet :  and  they  are  ftrangely 
wrong,  who  apply  fo  clofely  to  ftudy  difficult 
Places,  that  they  forget  to  make  due  Refledions 
on  the  plain.     The  Word  of  God  was  written 
to  give  us,  not  merely  a  fpeculative  Apprehen- 
fion,  but  an  experimental  Senfe  and  Feeling  of 
holy  Things,  comfortable  or  terrifying,  as  our 
fpiritual  State  requires.     I  rejoice  at  i by  Word, 
as  one  thatfndeth  great  Spoil,  faith  the  Pfalmift '. 
To  this  Man  uili  I  look,  faith  the  Lord,  even  to 
Him  that  is  poor  and  of  a  contrite  Spirit ^  and  ^ 
that  tremhkth  at  ?ny  Word  ^    Too  many,  alas, 
have  no  Conception  of  this  Efficacy  in  Scripture: 
and  no  Wonder,  for  they  have  never  ferioufly 
endeavoured  to  have  any.     But  let  them  try  in 
Earneft,  and  they  will  infallibly  fucceed,  if  they , 
ufe  proper  Means.     We  read  of  fome,  what 
will  be  true  of  all  in  the  fame  Condition,  that 
the  Word  did  not  profit  them,  not  being  mixed 
with  Faith  ^.     God  indeed  can  operate  accord- 
ing to  his  own  Pleafure ;  but  humanly  fpeaking, 
Perfons  v^'ill  not   be  influenced  by  what  they, 
diibelieve  j  or  much,  by  what  they  believe  but 
«  Pf.  c;iix.  162.  '  if.  !.xvi.  2.  «  Heb.  Iv.  2. 

faintly. 


SERMON    V.  "137, 

faintly.  Nay  fhould  they  labour  to  make  the 
ftrongeft  Impreflions  on  their  own  Souls,  with- 
out applying  to  Him,  whofc  Gift  faving  Faith 
is  \  their  Efforts  would  be  vain.  But  let  any 
one  jointly  ftrive  and  pray  for  a  deep  Convidion, 
that  the  Bible  is  the  appointed  Inftrument  of 
his  religious  Proficiency :  then  let  him  read  it, 
not  as  performing  a  Tafk,  he  knows  not  why, 
from  which  he  had  rather  be  excufed  ;  not  to 
outfliine  others  in  Readinefs  of  Quotation,  or 
Plaufibility  of  Interpreting,  or  Oppofitions  of 
Sciense  falfely  fo  called'  -,  not  to  furniiii  himfelf 
with  Weapons  for  Debate  and  Controveri}'* 
nwch  lefs  for  Uncharitablenefs  and  Abufe ;  but 
to  amend  his  inward  State  towards  God  :  that, 
as  the  excellent  Colled  in  our  Liturgy  direds, 
by  the  Patience  in  well  doing  and  Comfort  in 
virtuous  Suffering,  which  we  learn  of  his  holy 
Wordy  we  may  embrace  and  ever  hold  fafl  the 
blefjed  Hope  of  everlafiing  Life  ^.  Let  him  ac-* 
cordingly  Hop  on  fit  Occafions,  and  think: 
What  Confolations  doth  this  Paffage  adminiftcr 
to  me  ?  What  Acknowledgements  to  Heaven 
doth  this  Declaration  require  from  me  ?  What 
Fear  for  myfelf  doth  this  Threatening  call  for? 

^  Eph.  \\,%.  i  I  Tim.  vi.  2«.  >«  Second  Sunday 

h\.  AdveriL 

What 


138  S  E  R  M  O  N    V. 

What  Duty  doth  this  Precept  or  Pattern  point 
out  to  me  ?  of  what  Sin  doth  it  convince  me  ? 
againft  what  Dangers  doth  it  warn  me  ?  Is  my 
Charadter  and  Behaviour  fuitable  to  this  Com- 
mand or  Exhortation,  this  Defcription  or  good 
Example  ?  or  do  1  fee  myfelf  here,  under  ano- 
ther Name,  reproved,  condemned,  ftigmatized  ? 
Have  I  acquired  that  Senfe  of  my  own  Sinful- 
nefs  and  Weaknefs,  of  God's  Holinefs  and 
Juftice,  of  my  Need  of  the  Merits  of  Chrift 
and  the  Grace  of  the  Divine  Spirit,  which  the 
whole  Tenour  of  Scripture  inculcates  ;  or  am  I 
ililV  Inclined  to  ftand  or  fall  by  my  own  Righte- 
cufnefs  ?  Faithful  Pains  taken  for  fome  Time 
in  fuch  home  Queftions,  without  forcing  un- 
natural Ufes  out  of  any  Text,  but  only  dwell- 
ing on  thofe  that  fairly  prefent  themfelves,  will 
make  us  experience  a  divine  Virtue  in  the  fa- 
cred  Writings,  piercing  firft  and  healing  after- 
wards; which,  provided  we  are  not  fatisfied 
with  being  pioufly  moved  at  the  Time,  and 
then  relapfing  into  v/hat  we  were  before,  but 
continue  the  Inquiry  fleadily,  and  carry  on 
every  Feeling  into  Pradice,  will  affuredly  tranf- 
form  us  into  what  we  ought  to  be.  PofTibly 
indeed  we  may  not  all  receive  a  very  fenfible 
Benefit  very  foon.  Alterative  Medicines  often 
6  produce 


S  E  R  M  O  N    V.  139 

produce  their  EiFedl  but  flowly  :  and  the  moft 
perfe(5t  Regimen  of  Diet  fweetens  and  nourifliea 
by  unperceived  Degrees.  We  have  furely  no 
Title  to  be  impatient  under  the  Hands  of  our 
heavenly  Phyfician :  perfedt  Recovery  vi^ill  at 
Length  be  the  certain  Confequence  cf  his 
Treatment  of  us :  and  every  fingle  Ingredient 
in  the  great  Remedy,  his  holy  Word,  and 
every  Dire<ftion  for  the  Ufe  of  it,  will  contri- 
bute its  Share  to  our  Cure.  Let  us  therefore 
confcientioufly  obferve  all  his  Orders,  each  in 
their  due  Place;  and  as  the  only  one,  for  which 
there  is  Room  left  at  prefent,  let  us  intreat  his 
Bleffing  on  our  humble  Endeavours,  that  re- 
ceiving the  Seed  of  the  Word  into  a  good  and 
boneji  Heart,  we  may  bring  forth  Fruit  with 
Patience ' :  uling  for  that  Purpofe  the  Petitions 
©f  his  Servant  David,  ^each  me,  O  Lord,  the 
Way  of  thy  Statutes,  and  IJhall  keep  it  unto  the 
End.  Give  me  Underjlandingt  and  I  JJmll  keep 
thy  Law :  yea,  I  ff:all  keep  it  with  my  whole 
Heart.  Make  me  to  go  in  the  Path  of  thy  Com- 
mandments :  for  therein  is  my  Defire  ". 

*  Luke  viii,  15,  ^  Pf.  cxix.  33,  34,  35. 

S  E  R. 


SERMON    VI. 


1  Co  R.  xiv.   15. 

—  /  will  pray  with  the  Spirit,  and  I  will  pray 
.with  the  Vnderjianding  alfo :  J  willing  with 
the  Spirit,  and  I  willing  with  the  Underhand' 
ing  alfo, 

THESE  Words,  in  their  firft  and  ftrideft 
Senfe,  relate  to  thofe  Gifts  of  Infpira- 
tion,  which  the  primitive  Church  en- 
joyed :  the  holy  Ghofl  then  frequently  enabling 
many  Members  of  it,  befides  the  Apoftles,  to 
/peak  in  Tongues,  which  they  had  never  learned, 
thp  wonderful  Works  of  God  ^  i  and  dictating  to 
them  Petitions  and  Praifes  fitted  to  their  Cir- 
cumftances.  But,  as  the  ordinary  Gifts  of 
Heaven  to  Mankind  are  left  to  be  managed  ac- 
cording to  the  Difcretion  of  thofe,  who  enjoy 

*  A6ls  ii.  II, 

them  i 


142  S  E  R  M  O  N    VI. 

th^m :  fo  the  divine  Wifdom  priferved  an  Uni- 
formity of  Condud,  and  kept  to  the  fame  Rule, 
in  Refpecfl  of  thefe  extraordinary  ones.  T^he 
Spirits  of  the  Prophets,,  as  the  Apoftle  tells  us, 
ver.  32.  were  JuhjeEl  to  the  Prophets.  It  was 
in  their  Ghoice,  when  they  would  ufe  the 
Power  of  fpeaking  with  divers  Tongues:  and 
on  what  Occafions  they  would  produce  the 
Prayers  and  Hymns,  with  which  they  were  in- 
fpired.  In  this,  (and  no  Wonder,)  they  did 
not  all  of  them  judge  always  prudently:  their 
thankful  Zeal  to  publish  thefe  miraculous  Fa- 
vours, and  perhaps  a  too  great,  but  very  natu- 
ral, Self-Complaccncy  in  being  polTefled  of  fuch 
remarkable  Privileges,  prompting  fome  of  them 
fometimes  to  give  Dcmonftrations  of  it  in  their 
AfTemblies,  when  itw  or  none  were  prefent, 
who  underftood  the  Language  they  fpoke :  in 
which  Cafe  the  Exercife  of  their  Endowments 
was  only  a  Hindrance  to  the  ftated,  and  though 
lefs  admired,  yet  more  ufeful  Devotions  and 
Inftru(5lions  of  the  Congregation  in  their  native 
Dialed.  And  therefore  St.  Paul,  in  the  true 
Spirit  of  Chriftianity,  reproves  this  Oftentation : 
reminds  them,  that  the  Gift  of  Tongues  was 
defigned  to  convince  Unbelievers  by  a  feafonablc 
IJk  of  it,  not  to  provoke  their  Scorn,  or  bring 

Dif- 


S  E  R  M  O  N    VI.  143 

Difordcr  into  the  Church,  by  an  unfeafonable 
one;  that  the  other  Gift  of  prophesying, 
teaching  Men  their  Chriftian  Duty,  and  ex- 
horting them  to  the  Pradiice  of  it,  (for  this  the 
Word  means  here,  and  this  the  yewifi  Prophets 
made  their  chief  Bufinefs,)  was  a  much  more 
valuable  Thing,  than  that  of  fpeaking  to  Them, 
or  to  God,  in  Languages  known  to  few  of 
them  ;  which  therefore  they  (hould  do  modeftly 
and  fparingly;  never  indeed,  but  when  the 
Speaker,  or  fome  one  prefent,  was  able  to  in- 
terpret what  he  faid  fo  readily  and  properly,  as 
might  edify  the  Hearers  j  for  their  conftant  En- 
deavour fhould  be  to  exert  all  the  Powers  of 
this  Kind,  which  the  Holy  Ghoft  had  beflowed 
on  them,  rationally  and  difcreetly,  fo  as  to  in- 
form and  improve  others.  /  will  pray  with  the 
Spirit,  and  I  will  pray  with  the  XJnderJia?iding 
alfo :  I  willing  with  the  Spirit,  and  I  willfmg 
with  the  JJnderjlanding  alfo :  that  is.  Every  Per- 
fon  endowed  with  fupernatural  Abilities,  of  this 
or  any  other  Sort,  was  to  think  himfelf  bound 
to  employ  them  in  fo  difcreet  a  Manner,  that 
all  around  him  might  be  inftruded  and  bene*- 
fited,  as  much  as  poffible. 

This,  you  will  fmd,  on  carefully  reading  it, 
is  the  Meaning  of  the  Text,  and  of  the  Chap- 
ter 


144  S  E  k  M  b  N    VI.  i 

ter  in  which  it  occurs.  And  the  whole  flicws, 
both  the  Truth  of  extraordinary  and  miraculoui 
Gifts  at  that  Time ;  (for  had  they  not  been 
real,  no  Diredtions  about  them  could  have  been 
wanted,  or  would  have  been  given  j)  and  alfo  the 
admirable  Wifdom  and  genuine  Goodnefs  of  the 
Apoflle,  in  which  we  may  well  prcfume  the  reft 
to  have  been  like  him.  He  permitted  not  thefc 
Accomplifhments,  woadcrfal  and  Thining  as  they 
were,  to  interfere  with  the  plain  Rules  of  Order 
and  Edification ;  or  to  be  at  all  fet  on  a  Level 
with  the  humble  Virtue  of  Chriftian  Charity, 
doing  Good  to  Men  from  Love  of  God.  Now 
fuch  Things  as  thefe  are  great  Confirmations  of 
our  holy  Religion,  and  do  it  great  Honour. 

But  though  the  firft  and  immediate  Meaning 
of  the  Text  be  what  I  have  now  explained  ',  a 
more  general  Indrudion,  and  applicable  to 
every  Age  of  the  Church,  may  be  juftly  drawn 
from  it.  The  fame  divine  Comforter,  who 
infpired  the  Devotions  of  Believers  then,  influ- 
ences their  Hearts  in  the  Performance  of  them 
now :  the  fame  Duty  of  ufing  due  Precautions 
to  make  the  Service  of  the  Chtirch  intelligible, 
which  the  Apoflle  prefied  fo  ftrongly  in  his  own 
Time,  equally  fubfifts  in  ours :  And  therefore 
the  Words  which  I  have  read  to  you,  compre- 
hend 


SERMON     VI.  141 

hend   two  Points  of  Dodtrine,    as  needi"ul  a^ 
prefent  as  ever  they  were. 

I.  That  good  Chrifiians  are  affiled  by  the 
holy  Ghoft  in  offering  up  their  Petitions  and 
Praifes.     /  ijviil  pray  ivith   the  Spirit :  I  isoill 

fing  with  the  Spirit. 

II.  That  we  {liould  be  very  felicitous  rightly 
to  apprehend  the  Senfe  and  Fitnefs  of  what  we 
fay  and  do  in  God's  Worfliip.  /  will  pray,  I 
imll  Jingy  with  the  IJnderJlanding  alfo. 

I.  That  good  Chriftians  are  aflilled  by  the 
holy  Ghofl  in  offering  up  their  Petitions  and 
Praifes  to  their  heavenly  Father.  The  Spirit  of 
Gcihath^m;^«  with' bad  Perfons  ^  and  tliere- 
fore  doubtlefs  effectually  operated  on  pious 
ones,  from  the  Beginning  of  the  World.  The 
Pfalmift,  on  his  falling  into  Sin>  prays  that 
God  would  not  take  his  holy  Spirit  jf-om  him  % 
And  more  efpecially  God  promifes,  in  the  Pro- 
phet Zechariahf  that  he  v/ill  pour  on  his  People 
the  Spirit  of  Grace  and  of  Supplication  ^  In  the: 
New  Teftament  we  are  told,  that  if  any  Mati 
haije  not  the  Spirit  of  Chrifl,  he  is  none  of  his  ^ ; 
that  the  Spirit  helpeth  our  Infirmities  in  Prayefj* 
making  Inter ceffion  for  tis  ^  -,    that  we  are  to 

*>  Gen.  yi.  3.  «  Pf.  li.   ir,  «3  Zech.  xii.   10. 

*  Rom.  viii.  9.  *"  Ver.  26. 

Vol.  VI.  L  fra^ 


146  SERMON     VI. 

■pray  always  with  all  Prayer  ajid  Supplication  in 
the  Spirit  ^,  and  praying  in  the  holy  Ghoji  to  keep  . 
otirfehes  in  the  Love  of  God  \ 

But  though  it  be  undeniable,  that  the  holy 
Spirit,  who  indeed  excites  us  to,  and  fits  us 
for,  every  Duty,  doth  not  withhold  his  Influ- 
ences in  this :  yet  how  far  they  extend,  is  Mat- 
ter of  Difpute;  and  particularly  between  thofe 
who  approve,  and  thofe  who  difapprove.  Li- 
turgies or  ForOiS  of  Prayer.  And  which  are 
in  the  Right,  it  fhall  be  the  principal  Bufinefs 
of  this  Difcourfe  to  fhew :  not  with  Intention 
to  raife  in  you  either  Hatred  or  Contempt  of 
any,  who  dilTent  from  our  Church  oh  that 
Head,  (God  forbid  !)  but  only  to  make  you 
more  fenfible  of  the  Propriety  and  Advantages 
of  the  Vv^ay  you  are  in ;  and  incline  you  to 
that  proportionable  Improvement  by  it,  which 
God  will  exped:. 

Some  then  apprehend,  that  there  is  fuch  a 
Gift  or  Spirit  of  Prayer,  beftov.'ed  by  the  holy 
Ghoil  on  true  Chriflians,  and  peculiarly  on  all 
that  arc  worthy  to  beMinifters  of  God's  Word,  as 
enables  them  to  addrefs  themfelves  to  Pleaven, 
(5n-a!l  Occafions,  copiouily  and  fuitably,  in  un- 
premeditated Words  of  their  own  :  which  they 

^  Eph.  vi.  18.  ''  Jude,  20,  21. 

think 


SERMON     VI.  147 

think  ought  not  to  be  reftrained  by  appointing 
Forms,  even  for  the  public  Ufe  of  Congrega- 
tions. And  fometimes  the  Text  is  quoted  in 
Support  of  this  Opinion.  But  plainly,  fo  far 
as  it  relates  to  Words,  it  relates  to  Words  in- 
fpired;  to  which,  in  the  ftridt  Senfe,  but  few 
of  thefe  Perfdns  themfelVes  lay  any  Claim  :  for 
indeed  it  would  be  equalling  their  own  CompO- 
fitions  to  the  holy  Scripture.  And  excepting 
this  miraculous  Gift  of  infpired  Prayer,  the 
Word  of  God  mentions  no  Gift  of  ready  Ex- 
preffion  in  Prayer  :  nbr  have  we  the  leaft  Ground 
10  confider  it  as  coming  from  above,  any  other- 
wife  than  as.  every  good  Gift,  every  natural  Abi- 
lity, which  God  hath  conferred  upon  us,  and 
every  Improvement,  which  he  qualifies  us  to 
make  by  our  own  Induftry,  is  -jrorn  above  '\  For 
evidently  this  Talent  is  one  of  that  Sort  :  de- 
pending, partly  on  the  Fluency  of  Speech,  to 
which  People  are  born,  pirtly  on  the  Art  and 
Diligence,  which  they  ufe  to  mere  ife  it ;  and 
varying,  as  their  Health  and  Spirits  vary.  Nor 
therefore  is  there  any  more  Harm  in  reliraintng 
this  Faculty,  if  good-  Reafons  require  it,  thart 
i^  rellraining  any  other.  Even  the  extraordi- 
nary Gifts  of  the  Spirit,  you  have  feen,  were 

'■  James  i.   17. 

J^  2  fre- 


148  SERMON     VI. 

frequently  put  under  fome  Reftraints :  mucli 
more  then  may  one  of  our  ordinary  Powers. 
And  they  who  call  it  limiting  and  ftinting  the 
Spirit,  have  no  Scripture  Warrant,  either  for 
the  Phrafe,  or  the  Thing  which  they  under- 
hand by  it.  Nay,  fuppoling  the  holy  Ghoft 
did  ever  fo  peculiarly  aflifl  in  dlrediing  the 
Words  of  Prayer,  why  fhould  we  not  think 
him  as  likely  to  have  affifted  in  the  drawing  up 
of  the  eftablifhed  Forms,  as  in  the  extempore 
Performances  of  thofe  who  rejed:  Forms,  and 
truft  ta  the  fudden  Didates  of  their  own 
Fancy  ? 

The  Spirit  of  Prayer  and  praying  in  or  by  the 
Spirity  are  indeed  Scripture  Terms :  but,  fo  far 
as  they  belong  to  the  prefent  Age,  they  fignify, 
not  being  furniflied  with  Variety  of  Phrafes  in 
Prayer,  but  a  much  more  valuable  Blefling,, 
having  religious  Affedlions  breathed  Into  us  by 
the  holy  Ghoft  for  the  Exercife  of  this  Duty, 
And  quenching  the  Spirit  ^,  in  the  only  Senfc^, 
which  can  be  applied  to  Us,  means  extinguifh- 
ing  fuch  Aire(5iions,  by  indulging  Sin,  or  fufFer- 
ing  them  to  die  away  through  Negligence. 
God  is  no  more  delighted  with  Change  of  Ex- 
preflions,  than  with  a  Repetition  of  the  fame  : 
fc  1  Their.  V.  Tp. 

nor 


SERMON     VI.  149 

nor  will  ever  be  weary  of  a  devout  Soul,  for 
Want   of  new  Language.      Common    Reafon 
pronounces    this :    and   the   Bible  confirms  it. 
We  find  feveral  Forms  of  Prayer,  prefcribed  on 
feveral  Occafions  in  the  Law  of  Mofcs  K     Wc 
find  afterwards  a  whole  Book  of  Forms,  the 
Pfalms  of  David.     We  fi.nd  our  Saviour  fre- 
quenting the  Jewiflj  Synagogue,    which  con- 
llantly  ufed  a  Form,  and  a  very  mean  one.    We 
find  him  enjoining  his  Difciples  a  Form  of  his 
own  compofing  for  them :  When  ye  pray^  fay. 
Our  Father  ^\  and   fo  on.     Nay,    at   the  very 
Time,   when  the  Gift  of  infpired  Prayer  was 
common,  there  is  a  flrong  Appearance  in  the 
fourth  Chapter  of  the  A5is,  that  the  Apoftles 
and  their  Followers  ufed  a  Form,    there   fet 
down.     For  how  elfe  could  they  lift  up  their 
Voice,  and  fay  it  with  one  Accord,  as  ver.  24- 
aiTares   us   they   did  ?    Probably  the  very  next 
Age  after  them  pra(3:ifed  this  Method  of  public 
Worfhip,  at  leafl  in  a  good  Meafure  :    and  for 
more  than  1400  Years  paft  it  hath  been  with- 
out  Queftion  almofl  univerfally  the  only  one. 
There  is  not  at  this  Dav  a  Chriftian  Church  in 
the  World,  but  what  ufes  in  Part  of  their  Ser- 

^  Numb.  vi.  22,  23,  &c.  x.  35,  36,    Deut.  xxi,  7,  8.  xxvi. 
13.  "  Luke  xi.  2. 

L  3  vicc^ 


150  S  E  R  M  O  N     VI. 

vice,  if  not  throughout  it,  Forms  of  humar^ 
Compofition  ;  excepting  that  o^  Scotland,  which 
had  one  immediately  upon  the  Reformation, 
though  it  afterwards  fell  intoDifufej  and  the 
Diffenters  from  our  own,  who,  notwithftanding, 
many  of  them  fing  in  their  Aflemblies  Hymns 
that  are  Forms  of  human  Compofition,  with- 
out Scruple.  Yet  if  extempore  Prayers  be  re- 
quired, extempore  Praifes  are  too.  For  it  is 
equally  fdid,  /  will  pray  with  the  Spirit,  and,  / 
wiujing  with  the  Spirit. 

It  may  be  replied  indeed,  that  fuppofing 
Forms  of  Prayer  lawful,  they  are  not  however 
expedient.  'But  if  that  be  all,  fo  long  as-  the, 
vaflly  greater,  and  the  ruling  Part  think  other- 
wife,  ought  not  the  reft  to  acquiefce  ?  Is  it  not 
much  lefs  expedient  to  make  a  Separation  and 
Divifion  in  the  Church,  when  Chrift  and  his 
Apoftles  have  fo  flrongly  prefcribed  Unity  and 
Submiffioa  ? 

But  why  are  Forms  of  Prayer  inexpedient  ? 
It  is  argued,  that  they  cannot  be  altered  accord- 
ing to  Circumftances,  which  extempore  Prayers 
may.  And,  with  Refpe6t  to  private  Devotion, 
the  Argument  is  fo  far  of  Weight,  that  though 
even  in  this,  Forms  well  chofen  are  excellent 
pi.re(Sions,  yet  no  one  fhould  confine  himfelf 

clofely 


S  E  R  M  O  N     VI.  151 

clofely  to  them,  when  his  Condition,  fpiritual 
or  temporal,  requires  him  to  depart  from  them: 
but  iliould  omit,  or  add,  or  vary,  as  he  per- 
ceives Occafion ;  in  which  he  may  well  hope, 
that  God's  holy  Spirit  will  guide  him,  lb  far  as 
is  needful.  But  the  Circumflances  of  whole 
Congregations,  taken  together,  are  in  the  Main 
almoft  always  the  fame  :  and  therefore  may  be 
exprefled  in  the  fame  Words.  Befides,  public 
Offices  make  a  ftated  Provifion  for  the  more 
ufual  Accidents  that  happen  :  and  public  Au- 
thority provides  for  the  reft  occafionally,  from 
Time  to  Time.  Indeed  an  eftablifhed  Liturgy 
doth  not  allow  the  Cafes  of  private  Perfons  or 
Families,  or  the  Situation,  real  or  fuppofed,  cf 
national  Affairs,  to  be  enlarged  on  to  God,  at 
the  Difcretion  of  the  Minlfter  :  a  Thing  never 
neceffary,  and  feldom  proper.  It  is  very  fuffi- 
cient,  that  they  who  defire  the  reft  of  the  Af- 
fembly  to  join  with  them  in  Petitions  or  Thankf- 
givings  on  fit  Subjects,  relating  to  themfelves, 
have  Opportunity  afforded  them  of  fignifying 
their  DeUre  :  and  that  general  Expreffions  in 
the  Service  may  be  applied  more  efpecially  to 
particular  Purpofes  by  each  Member  in  his  own 
Mind,  as  he  conceives  there  is  Need.  If  thefe 
Things  be  carefully  done.  Forms  of  Prayer  will 
L  4  tc 


152  SERMON     VI. 

be  found  not  fo  often  defedlive  perhaps  in  the 
Matter  of  uncommon  and  extraordinary  Wants 
or  Mercies,  as  extempore  Prayers  in  what  is 
far  more  necelTary,  expreffing  common  and  or- 
dinary ones. 

But  lom-e  infiH:,  that  whatever  may  be  faid, 
they  experience,  that  Forms  do  not  edify,  and 
excite  Devotion.  And  this  may  be  true,  while 
they  are  unaccufiomed  to  them,  and  come  with 
Prejudice  againii  them.  But  would  they  make 
Trial  of  them  for  feme  Time,  with  a  ferious 
Endeavour  of  receiving  Benefit  from  them, 
they  would  not  fail  to  find  that  true  Spirit  of 
Pitty  raifed  by  them  in  their  own  Hearts,  of 
which  we  hope  they  would  fee  many  Inflances 
in  thf-ir  Fellow- Wor/hippers.  It  is  true,  a 
Form  doth  not  afford  the  Entertainment  of  No- 
velty. But  that  hath  nothing  to  do  with  De- 
votion. The  Flearer  may  be  highly  delighted, 
the  Speaker  highly  admired  :  and  all  this  may 
be  mere  AmuTement  of  the  Fancv,  and  no 
Prayer  in  Reality  offered  up  by  Him,  who  is 
beil  pleafed  with  it.  What  alone  deferves  tha^ 
Name,  is  a  reverent  Application  \o  God,  from 
a  deep  Senfe  of  our  Neceffities  and  Bleffings, 
and  Flis  Power  and  Goodnefs :  which  a  Form 
deliberately  precompofed  by  the  joint  Counfels 

of 


SERMON     VI.  153 

of  a  Namber  of  Perfons,  whom  the  public  Wif- 
dom  hath  chofen  for  that  End,  is  furely  more 
likely  both  to  excite,  and  to  exprefs  fitly,  than 
the  hafty  Produce  of  each  private  Minifter's  In- 
vention :  efpecially  as  he  is  expected  by  his 
People  to  vary  even  this  continually,  though  it 
be  for  the  worfe. 

One  Man  will  doubtlefs  excell  another  in  this 
Way :  and  fome  perhaps  may,  really  or  feem- 
ingly,  furpafs  at  fome  Times  the  public  Forms. 
But  what  Multitudes  would  there  be,  who 
through  Inability,  CarelefTnefs,  Want  of  Me- 
mory, Diffidence,  or  Imprudence,  would  fall 
vaftly  (hort  of  them,  were  every  Minifter  in  the 
Nation  to  ufe,  every  Time  he  officiates,  a  new 
Prayer  of  his  own  devifing  upon  the  Spot  ? 
How  often  doth  it  happen,  were  we  to  know 
the  Truth,  amongft  the  fmall  Number  of  our 
DifTenters,  that  the  Perfon  praying  hefitates  and 
is  at  a  Lofs,  omits  Things  neceflary  or  ufeful, 
cxprefTes  himfelf  obfcurely,  improperly,  irre- 
verently, works  himfelf  into  Geftures  and  Ac- 
cents by  no  Means  edifying,  not  to  fay  worfe  ? 
All  which  muft  grievoufly  hurt  the  Devotion  of 
thofe,  who  defire  to  pay  God  a  reajonable  Ser- 
vice  " ;  and  bring  Thoughts   into  their  Minds, 

"  p.om.  xii.  I. 

extremely 


154  SERMON    VI. 

extremely  unfuitable  to  the  Work  In  which  they 
are  engaged.  Then  what  Danger  is  there  in  this 
Way,  that  Men  may  fill  their  pubHc  AddrefTes  to 
Heaven  with  their  own  private,  it  may  be  ab- 
furd  and  pernicious.  Notions  and  Opinions : 
that  national  Prayers  may  change,  like  Fafhions 
and  Fancies,  and  the  Faith  of  Chriftians  change 
along  with  them;  which  the  Weight  and  Au- 
thority of  an  eftabliflied  Liturgy  greatly  con- 
tributes to  keep  fledfaft,  and  preferve  from 
noxious  Errors  ?  What  Danger  is  there  alfo, 
that  Perfons,  either  by  ill  Defign,  or  ill  judging 
Zeal,  may  mix  their  Interefts,  their  Paffions, 
their  Party-Attachments  of  various  Kinds,  with 
the  Requeils  and  Thankfgivings,  which  they 
utter  in  the  Name  of  the  Congregation ;  may 
inflame  one  Part  of  a  Neighbourhood,  one  Part 
of  their  Fellow- Subjedls,  againft  another;  ftir 
up  feme  to  Mifchief,  under  Colour  of  its  being 
the  Caufe  of  God ;  and  by  fo  doing,  make  his 
Worfliip  abhorred  by  the  reft  ?  I  am  far  from 
charging  the  Body  of  thofe  amongft  us,  who 
ufe  extempore  Prayer,  with  being  guilty  of  thefe 
Things  now.  I  am  only  reprefenting,  what 
Evils  a  more  general  Ufe  of  it  would  be  likely 
to  produce,  efpecially  in  Times  of  public  Dif- 
cord.  Indeed  moft  of  them,  if  not  all,  it  for- 
merly 


SERMON     VI.  155 

nverly  hath  produced  :  and  preventing  them  is 
much  eafier,  and  every  Way  better,  than  pu- 
nidiing  them. 

But  fuppofing  thefe  Inconveniences  avoided, 
another,  very  confiderable,  would  remain.    Let 
their  Difllke  of  Forms   be  ever  fo  great,  the 
Words  of  their  Pvlinifter  in  praying  are  as  abfo- 
lutely  a  Form  to  Them  for   the  Time,  as  the 
Words  of  a  national  Liturgy  :  but  with  this  un- 
happy Difference,    that  his   Expreffions  being 
continually  varied,  poffibly  the  moft  judicious, 
at  leaft  the  flower  and  more  ignorant,  may  often 
doubt  of  their  Meaning ;  and   the  fcrupulous, 
of  their  Fitnefs :  and  though  upon  Conlidera- 
tion  they  (hould  be  fatlsfied,   yet    He   in   the 
mean    while   is    gone   on    to   fomething   elfe. 
And  thus  they  may  follow  after  him  through 
the  whole  of  a  Prayer,  and  be  able  to  overtake 
and  really  join  with  him  in  but  a  fmall  Part  of 
it :  whereas  a  Form  may  always  be  examined 
beforehand ;  and   when  it  is  once  underftood 
and  found  to  be  right,  our  Judgement  and  Af- 
fedllons  will  go  together  in  the  Ufe  of  it,  with- 
out Let  or  Hindrance  ;  and  v/e  (hall  be  edified, 
not  in  Imagination,  but  Reality. 

Upon  the  whole,  the  Reafons   for  a  public 
Liturgy   are  fo  fcrong,  that  Calvin j  the  mofl 

univerfally 


ijo  S  E  R  M  O  N    Vr. 

univerfally  efleemed  by  our  diiTenting  Brethren 
of  all  the  RefornierSj  in  a  Letter  to  the  Pro- 
tt&.or  o^  England,  under  EJ-zc;.  VI.  hath  thefe 
"Words.  ^^  As  to  a  Form  of  Prayer  and  of  Ec- 
ckfiajlical  Rites,  I  highly  approve  that  it  fiould 
he  certain,  from  luhich  it  may  not  be  lawful  for 
any  Minifier  to  depart :  as  well  in  Confideration 
of  the  Weaknefs  and  Ignorance  of  fome,  as  that 
it  may  more  plainly  appear,  how  our  Churches 
agree  amongjl  themfehes  ;  and  lafily,  that  a  Stop 
may  be  put  to  the  Giddinefs  of  thofe,  who  affect 
Novelties. 

Still  I  am  fenfible,  that  fome  of  the  Argu- 
ments, which  I  have  urged  againft  Devotions 
compofed  by  the  Minifter,  may  feem  to  lie 
equally  againfi:  Sermons  compofed  by  him ;  and 
to  require,  that  Inflrudlion  be  in  a  conflant 
Form,  as  well  as  Prayer.  But,  befides  that 
one  hath  been  the  Cuftom  of  the  Churches  of 
God°,  the  other  not;  Prayer  is  the  Voice  of 
the  People  to  their  Heavenly  Father ,  and 
fhould  therefore  be  preferved,  with  lingular 
Caution,  from  every  Thing,  which  they  ought 
not  to  fay,  or  may  not  immediately  comprehend 
or  approve  j  elfe,  in  fuch  Parts  of  the  Service, 
either  they  do  not  pray  at  all,  or  they  pray 
°  1  Cor.  xi.  i6. 

amifs. 


S  E  R  M  O  N     VI.  157 

amils.     But  preaching  is  the  Voice  of  the  Mi- 
nifter  to  the    People,  which  they  may  weigh 
and  judge  of  at  their  Leifure  :  and  even  {hould 
they   fail   of  learning  their  Duty  from  thence, 
they  may  learn  it  from  a  much  higher  Autho- 
rity, the  LefTons  of  Scripture  read    to   them. 
Further,  where  a  fixed  Form  of  Worship  is 
appointed,  Inftrudlion  may  be  left  at   Liberty 
more  fafely ;   becaufe  it  will  be  obferved,   if  the 
latter  contradids  the  former :    and  alfo   very 
ufefully,    becaufe   a  much   greater  Variety  of 
Things  is  requifite  to  be  faid  to  the  People  in. 
Sermons,  than  is  needful   for  them  to  fay  to 
Keaven  in  their  Prayers.     But  how  proper  Co- 
ever  it  may  be  to  have  fome  Form,  they,  who 
difTent  from  us,  apprehend  there  are  fuch  great 
Imperfedions   and  Faults    in   the    eftabliihed 
Form,  that  if  they  muft  pray  unth  the  Spirit 
mid  with  the  Vnderjlanding,  they  muft  not  pray 
by  that.     Now  Imperfedtions  v»'ill  be  found  in 
every  Thing  human  :  and  if  thefe  be  a  fuffici- 
ent  Objeftion  againft  our  Prayers,  it  will  hold 
againft   their  own  and   all  Prayers,  excepting 
that  of  our  bleffed  Lord.     From  every  Thing 
unlawful  we  are  ready  to  prove  that  our  Service 
Book  is  intirely  free.     But  the  Faults  of  ex- 
tempore Devotions,  which  are  different  in  every 

Congre- 


158  SERMON    VL 

Congregation,  and  every  Time  of  meetiing  in 
the  fame  Congregation,  eafily  efcape  the  Notice 
of  fuch  as  are  prejudiced  in  their  Favour,  v/ho 
alone  hear  them  ;  and  u^hen  ohferved,  it  is  only 
by  a  few,  and  they  are  foon  forgotten  :  while 
thofe  that  are  charged  on  a  public  printed  Li- 
turgy, lie  open  conftantly.  Year  after  Year,  to 
the  Cenfure  of  every  one.  And  were  it  poflible, 
that  the  feveral  Prayers  offered  up,  in  any  one 
Day,  in  the  feveral  diffenting  Affemblles  of  this 
Kingdom,  could  be  written  down  j  and  exam- 
ined half  fo  narrowly  for  a  fhort  Space,  as  Ours 
have  been  for  two  Centuries  together  :  can  it 
be  imagined,  that  many  times  more  and  worfe 
Omiffions  and  Improprieties  would  not  be  found, 
in  almoft  every  one  of  them,  than  They  have 
pretended  to  find  in  our  Common-Prayer  ?  Still 
we  are  far  from  faying,  it  is  incapable  of  any 
Alteration  for  the  better.  Yet  this  we  muft 
fay,  that  mod  of  the  Alterations,  propofed  by 
feme  Perfons,  have  been  thought  by  others, 
every  Way  their  Equals,  if  not  Superiors,  by 
no  means  to  be  Amend m.ents.  And  as  eminent 
a  Nonconform! ft,  as  ever  was,  Mr.  Baxter, 
hath  long  fmce  owned,  that  almofl  every 
Church  on  Earth  hath  a  worfe  Liturgy,  than 

Ours. 

There 


S  E  R  M  O  N     VL  159 

There  hath  indeed  been  a  railing  Ac  cuf at  ion  % 
even  of  Popery,  brought  againft  it :  though  it 
was  firft  compiled,  then  reviewed  and  approved, 
by  ConfefTors  and  Martyrs  for  the  Proteftant 
Caufe  y  and  feveral  Articles  of  Popery  are  as 
ilatly  contradidted  in  it,  as  can  be.  Some  Parts 
of  it,  we  acknowledge,  were  in  the  Romifi 
Offices  before  :  but  not  one  Tenth  of  the  whole, 
as  a  very  diligent  Perfon  hath  computed  ^  Moft 
of  this  tenth  Part  alfo  was  in  much  anclenter 
Offices,  before  the  Rom'tfi  Corruptions  were 
introduced.  And  had  it  not;  as  even  thefe 
f*rayers  are  intirely  free  from  thofe  Corrupti- 
ons, where  can  be  the  Harm  of  ufing  them  ? 
Had  our  Reformers  rejed;ed  them,  they  v/ould 
have  been  in  Pvcality  never  the  farther  diftant 
from  the  Papifls.  And  by  retaining  them,  they 
had  a  Profpe(5l  of  bringing  many  of  the  Pnpifls 
over  to  themfelves :  by  fhewing,  that  they  did 
not  aft  from  Paffion  and  Prejudice,  but  Reafon 
and  Confideration  ;  that  they  refpeded  the  an- 
cient Offices  and  Ufages  of  the  purer  Ages  of 
the  Church,  and  departed  only  from  modern 
Abufes  and  Errors. 

It  hath  alfo  been  alledged,  that  we  wear  the 
Habits  of  the  Papifts  in  offering  up  thefe  Pray- 

P  Jude  ver.  9.       <3  Dr.  Berjict  on  the  Common  Prayer,  App.  i. 

ers. 


i6o  S  E  R  M  O  N    VI. 

ers.  Bat  indeed,  though  It  were  no  Way  ma- 
terial if  we  did,  ours  are  very  different  from 
theirs.  And  if  wearing  any,  which  are  not  in 
common  Ufe,  be  condemned,  what  Caufe  is 
there  for  it  ?  why  may  not  facred,  as  well  as 
civil  Offices  of  Dignity  and  Importance,  be 
made  fomewhat  more  folemn  by  Veftments  ap- 
propriated to  them  ?  The  Fitnefs  of  it  hath 
been  confeffed  by  the  conftant  Pradice  of  Man- 
kind, and  particularly  of  the  Chriilian  Church 
in  early  Ages,  and  indeed  of  our  Diffenting 
Miniilers  themfelves  -,  v/ho  change  their  Dreft; 
a  little,  when  they  officiate.  And  where  is  the 
Harm,  if  we  change  ours  a  little  more  ? 
Though  after  all,  if  the  wearing  of  fuch  Gar- 
ments by  Us  of  the  Clergy  were  a  Fault,  it 
would  be  intirely  our  own  Fault :  and  feeing  us 
wear  them  could  furely  hurt  no  Body. 

But  befides  thefe  general  Objedions,  there 
are  feveral  made  againft  particular  PalTages, 
which  ou^ht  to  be  confuted.  This  therefore  I 
purpofe,  God  wilUng,  to  do  in  a  proper  Num- 
ber of  Difcourfes,  on  all  the  flated  Offices  of 
our  Liturgy  :  and  not  only  to  vindicate  what  is 
blamed,  but  explain  alfo  what  too  many  may 
poffibly  not  underfland,  and  diredl  your  Notice 

to 


S  E  R  M  O  N    VI.  i6i 

to  what  may  not  be  fufRciently  obferved.  All 
thefe  Things  will  very  well  come  under  the 
Head,  of  which  I  promifed  at  firfl  to  treat 

11.  That  we  (hould  be  very  felicitous  rightly 
to  apprehend  the  Scnfe  and  Fitnefs  of  what  we 
fay  and  do  in  God's  Prefence.  For  though  cen^ 
furing  without  Reafon  is  worfe,  yet  efteeming 
without  Reafon  is  not  the  Part  of  wife  Men. 
And  fome  perhaps  are  mighty  zealous  for  our 
Liturgy,  who  yet  know  but  very  imperfecftly, 
what  good  Reafon  they  have  to  be  zealous  for 
it.  Indeed  amongft  many  Advantages  of  public 
Forms  of  Prayer,  there  feems  to  be  one  Dif- 
advantage ;  that  the  Words  of  them  being  in 
the  main  continually  the  fame,  and  thus  be- 
coming well  known  and  familiar,  we  often  hear 
them,  and  even  fpeak  our  Share  of  them,  with 
icarce  any  Attention  to  them.  But  then  it  is 
equally  true,  that  we  often  hear  Sermons, 
though  they  are  new  to  us,  with  juft  as  little 
Regard  ;  and  therefore  {hould  be  likely  very 
foon  to  hear  extempore  Prayers  alfo  with  no  lelji 
Negligence  ;  which  Fault  our  Liturgy  is  in  h- 
veral  Refpedls  peculiarly  calculated  to  prevent, 
as  I  {hall  hereafter  (liew  you.  But  llill  the 
Danger  is  great  enough,  to  demand  our  utmoft 
Care   to  guard  agalnfl  it.     For  however  good 

Vol.  VL  M  our 


i62  SERMON    Vr. 

our  public  Oflices  are  in  themfelves,  they  con- 
vey no  Good  to  Us,  farther  than  we  compre- 
hend the  Import  of  them,  and  mind  it :  which, 
the  better  they  are,  the  more  they  deferve  from 
us.  And  on  the  other  Hand,  were  they  ever 
fo  mean,  this  would  be  no  Excufe  for  omitting 
to  get  ail  the  Benefit  we  could  froni  them ;  btit 
a  powerful  Motive,  though  a  very  unhappy 
one,  to  endeavour  it  mod  earnelljy.  Yet  think- 
ing them  defective  and  blameable  where  they 
are  not,  or  to  a  Degree  in  which  they  are  not, 
as  Multitudes  have  done,  will  naturally  difcom- 
pofe,  or  deaden  at  leafl,  our  Minds  in  the  Ufe 
of  them :  and  therefore  ihould  be  avoided,  as 
far  as  it  can.  Now  Perfons  may  indeed  by  their 
own  private  Confideration  enter  very  compe- 
tently, both  into  the  Meaning  and  the  Grounds 
of  moft  Things  contained  in  ths  Liturgy.  They, 
who  are  able  to  purchafe  a  fev/  Books,  may 
likewife  receive  much  additional  Information: 
from  the  feveral  very  ufeful  Paraphrafes  and 
Commentaries  upon  it,  that  are  extant.  And 
they  arc  much  to  blame,  if  they  wilfully  negledt 
either  of  thefe  Things.  But  ftill  many  cannot,, 
and  others  are  not  likely  to  do  them.  To 
fuch  therefore  I  fnall  attempt  to  give  fome  In- 
ftrutflion  concerning  the  Service,  in  v/hich  we 

join 


SERMON     VI.  163 

join  fo  often.  The  fewer  need  it,  the  better  : 
but  thofe  who  do  it,  it  is  of  Importance  to  af- 
fift.  For  with  the  more  Underftanding  we  pray, 
with  the  more  Pleafure  and  Earnellnefs  we  {hall 
pray.  And  as  on  our  Praying,  as  we  ought, 
depends  our  obtaining  God's  Grace  and  Blef- 
Ungj  fo  on  that  depends  our  only  true  Comfort 
in  this  World,  and  our  eternal  Happinefs  in  the 
next. 


Ma  S  E  R. 


SERMON    VII. 


I  Cor.  Xiv.  15, 

Iiuill  pray  with  the  Spirit,  and  I  will  pray 

with  the  Underjlanding  alfo :  I  will  Jing  with 
the  Spirit,  and  I  will  Jing  with  the  Under* 
Jlanding  alfo, 

FROM  thefe  Words  I  have  propofed  to 
difcourfe  on  the  two  following  Subjecfts. 
I.  That  good  Chriftians  are  aflifted  by 
the  holy  Ghoft,  in  offering  up  their  Petitions 
and  Praifes  to  God.   I  will  pray  with  the  Spirit : 
I  will  Jing  with  the  Spirit. 

II.  That  we  (hould  be  very  folicltous  rightly 
to  apprehend  the  Senfe  and  Fitnefs  of  what  we 
fay  and  do  in  his  Prefence.     I  will  pra^,  I  will 
Jingy  with  the  Underjianding  alfo. 

The  former  of  thefe  Heads  I  have  finiflied  : 

and  after  proving  its  Truth,  I  made  it  my  chief 

M  3  Endeavour 


i66  SERMON    TIL 

Endeavour  to  prove  further,  that  this  Aid  from 
above  is  not  fuch,  as  to  afford  any  Argument 
againft  ufing  public  Forms  of  Prayer;  of  which 
I  fliev^ed  you  both  the  Lawfulnefs  and  the  Ex- 
pediency :  anfwering,  at  the  fame  Time,  fome 
general  Objetflions  againft  our  own  eftablifhed 
Form ;  but  referving  the  more  particular  ones 
for  the  fccond  Head  :  under  which  I  promifed 
to  vindicate  the  piinc'pal  Things,  which  have 
been  blamed  in  the  ftated  Offices  of  our  Li- 
turgy; to  explain  fuch  as  may  feem  hard  to  un- 
derftand,  or  liable  to  be  mifunderflood  ;  and 
diiedt  your  Attention  to  fuch,  as  you  may  not 
otherwife  obferve  fufficiently.  To  this  1  fhall 
now  proceed,  following  the  Order  of  the  Book. 

But  it  will  be  proper  firft  to  take  Notice  of 
the  laudable  Cuftom,  that  every  one,  v/ho 
comes  to  join  in  the  Devotions  of  our  Church, 
{hould  perform,  at  his  Entrance  into  his  Place, 
a  {liort  preparatory  Ad:  of  Worfhip  in  private. 
Now  this,  as  well  as  every  Thing  elfe,  ought 
to  be  done.w/M  TJnderfland'ing :  not  to  be  an 
unmeaning  Formality,  in  ignorant  Compliance 
with  comjnon  Pradice;  but  a  ferious  Addrefs 
to  God,  that  he  would  enable  and  incline  us  to 
attend  in  fuch  Manner  to  what  we  are  about  to 
{jear,  afid  hj,  an4  do,  that  we  may  honour  and 

ple^fv 


SERMON    VII.  167 

pleafe  Him,  edify  our  Fellow- Worfliippers, 
benefit  and  finally  fave  our  own  Souls.  For 
which  Purpofe,  either  thefe  very  Words,  which 
I  have  mentioned,  may  be  ufed  j  or  any  others 
of  the  like  Import,  chofen  by  ourfelves ;  or, 
as  perhaps  is  more  ufual,  thofe  expreffive  and 
excellent  oneSj  that  conclufde  the  i  9th  Pfalm  : 
het  tide  Words  of  my  Mouth,  and  the  Medita* 
tion  of  my  Heart,  be  acceptable  in  thy  Sight, 
O  Lord,  my  Strength,  and  my  Redeemer.  Only, 
whatever  our  Expreiiions  are,  we  fliould  be  ex- 
tremely careful  not  to  make  fo  very  bad  a  Be- 
ginning, as  to  put  up  this  previous  Requcft 
either  thoughtlefsly  or  infincerely.  And  the  ' 
fame  Care  fhould  employ  our  Minds  through- 
out the  whole.  For  that  End,  we  ihould  avoic^ 
as  much  as  we  can,  all^eedlefs,  but  abfolutely 
all  light Tand  ludicrou^onverfation,  even  be- 
fore the  Service  be2:ins.  .r  And  after  it  is  beeun, 
the  fewer  01  the  more  trannent  Intercourfes  'of 
"'CivitPty  are''exc1ianged,  the  better.  For  furely 
they  make  a  very  uniuitable  Mixture  with  the 
awful  Words,  Vv'hich  we  are  hearing,  or  per- 
haps repeating,  at  the  fame  Time  :  and  mufi  in 
fome  Degree  take  off  our  Attention  from  them< 
Nor  will  it  be  a  lefs  Hindrance  of  our  Devo- 
tion, to  remark  over  curioufly,  what  other  Per- 
M  4  '  fons 


i68  SERMON    VII. 

fons  are  prefent,  what  Appe^irance  they  make, 
or  how  they  behave.  Let  not  thefe  Direcftions, 
I  intreat  you,  either  give  Offence,  or  be  defpifed. 
Very  good  People,  I  fear  the  very  beft  of  us  all, 
tranfgrefs  them  inadvertently,  more  or  lefs.  But 
a  Moment's  Refle6:ion  will  (hew  any  ope,  that 
there  is  great  Propriety  in  obferving  them  :  and 
they  will  experience  more  Advantage  from  it, 
than  perhaps  they  expedt. 

Our  Service  begins,  as  did  that  of  the  pri- 
mitive Church  %  with  a  Preface,  todifpofe  more 
completely  the  Minds  of  the  Congregation  to  a 
reverent  Performance  of  the  Duty,  on  which 
they  are  entering  :  according  to  that  Precept  of 
the  Son  of  Siracby  Before  thou  prayeji,  prepare 
thyfelf^.  And  this  Preface  is  compofed  of  Sen- 
tence3  of  Scripture,  with  an  Exhortation  ground- 
ed upon  them.  Nothing  can  fo  effedually 
awaken  us  to  a  pious  Frame  of  Soul,  as  the 
Words  of  God,  fpea|cing  to  us.  And  the 
Words,  hpre  ufed,  are  very  prudently  feleded. 
They  all  relate  to  Repentance  and  fonfeflion 
of  Sins  :  which  naturally  ftands  firft  in  the  De- 
votions of  guilty  Creatures,  as  we  all  arc.  Till 
we  feel  a  genuine  Sorrow  for  haying  oitended 

"  Sacerdos  ante  Orationem,  Praefationc  prapmifia  parat  Fra- 
tram  rr.entes.     Cyp:".  de  Orat.  Dom.  y  Ecclus  xyiii.  353. 

God, 


SERMON    VII.  169 

God,  and  come  to  intreat  earneftly  the  Pardon, 
\vhich  is  offered  us  through  Chrift,  he  cannot 
accept  as :  and  wher^  we  do,  that  will  qualify 
us  for  every  other  Part  of  bis  Wprfhip. 

In  thefe  Texts,  (you  may  turn  to  them  in 

your    Prayer- Books,     and    go    through    them 

along   with   mc)    we  are   plainly  taught   the 

Nature  of  true  Penitence :  that  (be  Wicked  muft 

both  turn  away  from  his  Wickednefsy  and  do  that, 

'Vvhich  the  Law  enjoins  as  right ^  tofave  his  Soul 

alive :  that  we  muft  not  only  acknowledge  our 

*TrattfgreJtons  Nyith  our  Tongues,  but  have  them 

ever  before  t:he  Eyes  of  our  Minds,  to  keep  us 

hurnble  and  ca^tious  j  on  which  we  may  pray, 

in  Faith  of  being  heard,  that  God  will  treat  us 

with  the  fame  Kindnefs,  as  if  he  hid  his  Face 

from  feeing  our  Sitis,  or  blotted  them  out  from 

his  Memory  ;  that  he  requires  from  us,  neither 

the  fanciful  Sacrifees  of  Superflition,  nor  the 

expenfive  ones  pf  the  Mofaic  Difpenfation ;  but 

that  oi  a  Spirit  contrite  with  filial  Sorrow,  and 

broken   to    univerfal  Obedience;    not  outward 

ExprefTions  of  vehement  Paffion,  as  rending  the 

Garments^  but  a  Heart  rent  and  penetrated  with 

a  juft  Senfe  of  what  we  have  done  amifs :  that 

on  fuch  a  Change   within  we  fhall  find  him, 

not  on\yjlow  to  Anger  for  what  is  pall,  and 

ready 


170  SERMON    VIL 

ready  to  repent  him  of  the  Evil  which  he  was"  " 
bringing  upon  us,  but  bountiful  and  gracious 
for  the  Time  to  come ;  thcvgh  ive  ha've  dehbe- 
rately  rebelled  againji  him  heretofore,  and  flill 
too  often  inconfiderately  negledt  to  obey  his 
Voice,  and  walk  in  his  Laws:  that  we  have 
Caufe  to  be  willing,  and  even  defirous,  that  he 
fhould  correal  us,  when  he  fees  it  expedient ; 
but  to  beg  he  would  do  it  with  that  mild  and 
merciful  Judgefjz^nt,  which  he  exercifes  towards 
his  Children,  not  with  Anger ^  as  his  Enemies, 
which  would  bring  us  to  final  Deftrudlion : 
that  Repentance  is  abfolutely  and  immediately 
neceflary  for  us  j  for  the  Kingdom  of  Heaven  is 
at  Hand-y  the  Hour,  when  we  fhall,  each  of 
us,  be  admitted  into  it  or  excluded  out  of  it  for 
ever,  draws  very  near,  and  how  near  we  know 
not :  that  therefore  we  mud  refolve  to  arife  and 
go  to  our  heavenly  Father  without  Delay,  and 
acknowledge  our  Unworthinefs  to  be  called  his 
Sons:  that  whatever  we  maybe  in  our  own 
Eyes,  or  the  Opinion  of  our  Fellow-Creatures, 
were  we  to  undergo  a  human  Trial  only ;  yet 
if  God  e7zter  into  Judgement  with  usy  in  his 
Sight  fiall  no  Man  livi?jg  be  jufifed :  that  there- 
fore to  extenuate  our  Faults,  and  fay  or  ima- 
gine, that  we  have  no  Sin,  or  but  little,  would 

be 


SERMON     Vir.  171 

be  a  fatal  Self-Deceit,  and  a  Proof  againft  us> 
that  we  know  not,  or  own  not,  the  Truth  of 
our  Cafe  ;  but  if  we  honeftly  recall  to  ourfelves 
and  confefs  to  God  the  Errors  of  our  paft  Life, 
not  only  his  Mercy,  but  his  Faithfulnefs  a?jd 
Jiijiice  to  his  Promifes  will  induce  him,  both 
to  forgive  us  the  Guilt  of  our  Sins,  and  to  cleanfg 
us  from  the  Defilement,  and  deliver  us  from  the 
Dominion,  of  all  XJnrighteouJnefs. 

It  is  true,  but  few   of  thefe   Sentences  are 
ufually  read  at  the  fame  Time :  but  it  will  be 
very  beneficial  for  fuch  as  come  foon  enough 
to  meditate   on   them   all    before   the  Service 
begins. 

The  firfl  Words  of  the  Exhortation,  Ti early 
beloved  Brethren,  exprefs  very  flrongly  and  pro- 
perly the  good  V/ill  and  tender  Regard,  which 
the  Minifters  of  God's  Word  ihould  have  for 
their  People :  who  fhould  in  Return  receive 
their  Admonitions  meekly  and  thankfully,  fince 
Xhty  fpeak  to  them  the  Truth  in  Love  ^ 

A  following  Part  of  the  Exhortation  reminds 
us,  that  although  we  ought  at  all  Times,  even 
in  our  private  Supplications,  hu?tibly  to  acknow- 
ledge  our  Sins  before  God;  yet  ought  we  mofl 
chiefly  fo  to  do,  when  we  affembk  and  meet  to^ 

*  Eph.  iv.  15. 

gether^ 


172  SERMON    VII. 

gether.  Our  Saviour  hath  laid  a  peculiar  Strefj 
on  joint  Prayers  ;  and  made  more  efpecial  Pro- 
mifes  to  thofe  Petitions,  which  his  Difciples 
put  up  in  common  '' :  both  to  unite  them  clofely 
in  mutual  Affecftion,  by  the  mutual  Benefits 
they  receive  at  each  other's  Requeft  j  and  to  en- 
courage a  Practice,  which  he  forefaw  would 
prove  To  powerful  a  Means,  both  of  their  own 
Edification,  and  the  Converfion  of  others.  We 
have  Reafon  therefore  to  entertain  a  much 
higher  Efteem,  than  many  do,  of  the  Advan- 
tages to  be  obtained  from  Conftancy  in  public 
Worihip.  But  then,  the  more  we  expedt  from 
it,  with  the  more  Care  we  mufl  qualify, our- 
lelves  for  what  we  expedt :  elfe  we  {hall  cer- 
tainly be  difappointed.  And  as  penitent  Con- 
fefiion  in  the  Name  of  Chrift  is  the  great  Qua- 
lification for  Pardon  and  every  Mercy  i  and  each 
one's  Example,  in  the  Church,  of  that  or  the 
contrary,  muft  have  a  good  or  bad  EfFe(fl  on 
thofe  around  him,  we  fliould  endeavour,  if  there 
be  Room  for  any  Difference,  to  be  more  than 
ordinarily  humble  and  fervent  there :  Yet  wc 
are  in  Danger  of  being  leaft  fo,  unlefs  we  look 
well  to  our  Ways,  and  diligently  keep  our  Foot ^ 
laben  we  go  to  the  Houfe  of  God '. 

*  Matt,  xviii.  20.  *  Ecclus  v.  x. 

In 


SERMON     VII.  173 

In  the  next  Words,  after  thefe,  the  feveral 
main  Branches  of  Worfhip,  following  Confef- 
iion,  are  expreffed.  And  nearly  the  fame  Or- 
der is  obferved  in  the  Service,  as  in  the  Exhor- 
tation. We  render  thanks  to  God  and fet  forth 
his  Praife,  in  the  Pfalms  and  Hymns;  hear  his 
mojl  holy  Word,  in  the  LeiTons ;  and  ajk  thofe 
^Things,  which  are  requijite  and  necejfary,  in  the 
Prayers. 

The  Conclufion  of  this  Preface,  Wherefore  I 
pray  and  befeech  you,  to  accompany  me  with  a 
pure  Heart,  that  is,  a  fincere  one,  to  the  Throne 
of  the  heavenly  Grace,  agrees  intirely  in  Senfe, 
and  partly  in  Words,  with  that  pathetic  Decla- 
ration of  St.  Paul :  As  though  God  did  befeech 
you  by  Us,  we  pray  you  in  Qbrifi's  fead.  Be  ye 
reconciled  to  God  \ 

The  Confeffion  is  diredled  to  be  faid  of  the 
whole  CoJigregation,  after  the  Minifier,  If  this 
be  done  by  each  Perfon,  as  is  alfo  direcfled, 
with  an  humble  Voice,  he  will  give  no  Difturb- 
ance  to  others :  and  every  one  muft  experience, 
that  what  he  faith,  on  this  Occafion,  with  his 
own  Mouth,  is  brought  more  home  to  his  Soul, 
becomes  more  perfonal  and  affeding,  than  if  ■ 
he  had  filently  affented  to  it,  when  Aid  for  him. 
f  2  Cor.  V.  20, 

And 


1^74  SERMON     VII. 

And  as  it  is  a  very  ufeful,  fo  it  is  a  very  old 
Cuftom  ^  i  revived  in  our  Church,  after  being 
laid  alide  by  the  Church  of  Rome ;  who  begin 
their  Service  with  an  A61  of  Humiliation  bv 
the  Prieil  alone,  in  which  the  People  have  no 
Share. 

,  Another  Diredion  is,  that  the  Confeflion  be 
faid,  all  kneeling.  And  that  Pofture  in  Prayer, 
efpecially  in  this  Part,  hath  not  only  ancient 
Authority,  but  Nature  itfelf,  on  its  Side :  and 
doth  fo  ftrongly,  both  exprefs  and  excite  in- 
ward Humility,  that  it  {hould  never  be  omitted 
wilfully,  or  negligently,  in  Favour  of  Eafe  and 
Indolence  :  Confiderations,  very  unworthy  of 
Notice  at  fuch  a  Time.  Still  they,  whofe  In- 
firmities will  not  permit  them  to  be  on  their 
Knees  without  Pain  or  Hurt,  may  doubtlefs  al- 
lowably ftand,  or  even  fit :  for  God  ijoill  hcmje 
'  Mercy i  and  not  Sacrifice  ^.  And  further  :  IAs 
^jn-majiy  full  Congregations  this  Rule  cannot  be 
obferved  by  every  one,  without  taking  up  more 
Room,  than  can  with  Convenience  be  fpared  5 
certainly  the  fuperior  R  ule,  of  doing  the  Things, 
wherewith  one  may  edify  another  \  binds  us 
rather  to  be  content  with  ftanding,  though  a 
lefs  eligible  Podure,  than  exclude  Numbers  of 
8  Bafil,  Ep.  Ixiii.        "^  Matt.  ix.  13.  xii.  7.       *  Rom.  xiv.  9, 

our 


SERMON    VIL  175 

our  Fellow- Chriftians  from  being  tolerably  ac- 
commodated for  joining  in  Worfhip  with  us. 
For  kneeling,  though  greatly  preferable,  is  not 
prefcribed  as  indifpenf\bly  necelTary.  The  Chil- 
■dren  of  IJraeU  we  read  in  the  Book  of  Nebe- 
miah  ^,  were  ajfejnbled  with  Fafthig ;  and,  pro- 
bably for  the  Reafon  juft  mentioned,  Jiood  and 
confejfed  their  Sins.  The  penitent  Publican  did 
not  fail  of  being  accepted,  though  he  Jlood, 
when  he  faid,  God  be  merciful  to  me  a  Sinner '. 
And  on  fome  Days  the  early  Chriflians  did  not 
kneel  at  all. 

In  the  firfl  Words  of  the  Confefficn,  we  ap- 
ply to  God,  as  our  Father :  the  Author  of  our 
Being,  and  therefore  intitled  to  all  Honour  and 
Service  from  us ;  the  Adopter  of  us,  after  our 
Forfeiture,  into  his  Family  again  through  Jefas 
Chriil,  and  therefore  intitled  to  have  it  paid 
him  with  double  Gratitude.  We  acknowledge 
him  A/mighty,  either  to  protedt  or  punifh  ;  and 
therefore  to  be  obeyed  from  Intereft,  as  well  as 
Duty  :  we  acknowledge  him  to  be  mof  merci- 
ful;  and  therefore,  in  the  high eil  Degree,  unfit 
to  have  been  offended,  and  fit  to  have  Pardon 
alked  of  him. 

*  Neh.  ix.  i,z,  '  Luke  xviii.  13. 

The 


176  SERMON    VII. 

The  Expreffion,  iFe  have  erred  and  forayed 
frotJt  thy  WaySi  like  loft  Sheep^  is  taken  from 
Scripture.  /  have  gone  aflrayy  like  a  loft  Sheep  : 
feek  thy  Servant  '^,  Again  :  All  we,  like  Sheep^ 
have  gone  ajiray  ;  ice  have  turned  every  one  to 
his  own  Way  :  and  the  Lord  hath  laid  on  Him, 
on  Chrift,  the  Iniquity  of  us  all "",  But  to  un- 
derftand  the  full  Propriety  of  the  Phrafe,  it 
muft  be  obferved,  that  both  the  Likelihood  of 
ftraying  was  much  greater,  and  the  Confequen- 
ces  of  it  much  more  fatal,  in  open  Countries, 
full  of  wild  Beafls,  as  thofe  of  the  Eaft  were, 
than  in  ours.  And  fuch  a  great  and  terrible 
Wildernefs\  in  the  fpiritual  Senfe,  is  this 
World. 

It  hath  been  objeded,  that  our  Confeffion  is 
too  general.  But  it  comprehends  all  Sins,  both 
of  Omiffion  and  Commiffion.  The  Particulars, 
each  Perfon's  Confcicnce,  if  it  be  duly  tender, 
will  reprefent  to  itfelf,  as  far  as  is  needful,  or 
well  can  be,  in  public.  And  was  every  Sin, 
that  Men  can  fall  into,  exprelTed  by  Name,  the 
Catalogue  would  be  too  long ;  and  fuch,  that 
many,  (it  is  to  be  hoped)  could  not  with  Truth 
join  in  the  whole  :  nor  would  it  be  proper,  that 
they  who  had,  and  had  not,  been  guilty,  fiiould 

■Pf.  Gxix.  176,  ■  If.  liji.  6.  "  Deut.  i.  19. 

cciifcfs 


SERMON     VII.  177 

confefs  all  the  fame  Things ;  or  that  thofe 
about  us  (hould  perceive,  which  we  did  confefs. 
It  hath  been  further  objeded,  that  in  our 
appointed  Form,  there  is  no  Acknowledgement 
of  the  origirkal  Corruption  of  our  Nature  by 
the  Fall.  Nor  is  there  an  explicit  one,  even  in 
the  Priyer  of  our  blefled  Lord.  But  furely 
when  we  fay,  that  ive  have  followed  too  much 
the  Devices  and  Dejires  of  our  own  Heart s^  it 
may  well  be  Part  of  our  Meaning,  that  they 
'  are  from  the  firft  irregular  and  depraved. 

The  Words,  and  there  is  no   Health  in   us, 
belides  that  they  alfo  profefs  our  inward  Frame 
throughout  to  be  more  or  lefs  difordered,   fig-     ' 
nify  too,  that  we  have  no  Power  of  our  own, 
either  to  cure  the  fpirltual  Difeafes,  of  which 
we  are  already  fick,  or  to  prevent   the  Attacks 
of  future  ones.     And    therefore  we   apply   to 
God,  that   he  would   heal  our  Souls  ^ :  whom 
alfo,  in  the  Conclufion,  we  imphcitely  promife, 
that  whatever  Amendment  {liall  be  produced  in 
us  by  the   Means  which  he  prefcribes,  we  will 
give  the  Glory  of  it,   not   to  ourfelves,  but    to 
his  holy  Name :   who  hath  blejfed  us    with  all 
fpirltual  BleJJings  in  Chrift,  to  the  Praife  of  the 
Qlory  of  his  Grace  ^ 

p  Pf.  xli.  4.  'J  Eph.  i.  3,  6. 

Vol.  VI.  N  After 


178  SERMON     VII. 

After  the  Confeiiion  follows  the  Abfolution : 
which  fome  have  apprehended  to  be  a  very  Po- 
piQi  Form.  But  indeed  neither  of  them  is 
taken  out  of  any  Popifli  Service.  On  the  con- 
trary, both  of  them  appeared  for  the  firft  Time 
in  the  fecond  Edition  of  King  Edward  the 
Sixth's  Common  Prayer-book  :  which  was  made 
with  the  Advice  of  foreign,  and  even  Prefby- 
terian  Proteftants.  Nay,  this  Abfolution  was 
dire(flly  levelled  againft  Popery.  For  the  Popifh 
Abfolutions  were  given  in  j)rivate,  feparately  to 
each  particular  Perfcn,  pofitively  and  without 
Reverfion,  in  the  Name  of  the  Prieft  :  and  this 
is  given  in  public,  to  all  Perfons  at  once,  condi- 
tionally, if  they  are  truly  penitent,  in  the  Name 
of  God.  The  People  were  mifled  by  the  former 
Abfolutions  to  a  groundlefs  Truft  in  facerdota! 
Power  :  and  v/ould  have  taken  Offence,  if  after 
their  Confefiicn  none  had  been  fubjoined.  This 
therefore  was  drawn  up,  to  be  ufed  over  them : 
w-hich  tends  very  powerfully  to  comfort  M£n, 
but  can  never  miflead  them  ;  becaufe  it  leads 
them  totruftonly  in  God's  Mercy  ;  and  in  that 
no  otherv/ife,  than  if  they  truly  repent^  and 
tinfeignedly  believe  his  holy  GofpeU  proving  their 
Sincerity  by  their  Reformation :  on  which  Terms 
alone  he  hath  given  his  Minijiers  fower  and 
4  Corn' 


SERMON    VII.  179 

Commandment  to  pronounce  to  his  People  the  Ah- 
folution  and  RemiJ/ion  of  their  Sins. 

And  as  none,  but  his  MIniflers,  are  commlf- 
fioned   to  make   this   folemn  Proclamation  of 
Pardon  on  his  Behalf:  it  is  fitly  ordered,  that 
none  fliould  lliare  with  them  in  publifhinsr  it, 
by  repeating  it  along  with  them.   And  you  will 
obferve,  that  wherever  in  the  Service  the  Con* 
gregation  are  not  directed  to  fpeak,  but  the  Mir 
niften  only,  their  fpeakipe  the  fame  Words  low,.  ^-^^    ^-^ 
\  ,«*  many    reffdns   inconliderately  do,  removes  '  ' 
only  Part  of  the   Impropriety,  and  leaves  the 
reft.     On  this  therefore,  and  .the  like   Occaii-         -rT 
one,  you  will  remember,  that'^your  Bufinefs  is  4 
6nly  to  hearken  and  alTent   with  (ilent  Reve- 
rence :     of  which    Reverence,    in    the    prefent 
Cafe,  continuing  on  your  Knees,  in  Token  of 
your   humble   Thankfulnefs    to   God,    is   un» 
doubtedly  a  fuitable  Expreffion. 

After  the  abovementioned  Declaration,  im- 
mediately follows  an  Admonition  to  pray  for 
Repentance  and  God's  holy  Spirit :  which  may 
feem  perhaps  needlefs  and  unaccountable  ;  con- 
iidering,  that  w^e  have  juft  been  profeffing  to 
excrcife  Repentance,  and  have  been  alTured  of 
God's  Forgivenefs  upon  it,  of  which  the  Gift 
of  his  Sjjjirit  is  a  Confequence.  But  if  it  be 
N  2  con- 


i8o  SERMON     VII. 

confidered  alio,  that  we  are  to  repent,  not  only 
before,  but  after  Pardon;  and  even  the  more 
'  deeply  for  the  Mercy  and  Love  fhevvn  in  our 
Pardon,  elfe  it  would  be  juftly  revoked  ;  and 
that  the  Continuance  of  God's  Spirit  with  us 
depends  on  the  Continuance  of  our  Supplica- 
tions for  his  Prefence,  which  will  alfo  procure 
us  greater  Degrees  of  it  j  there  will  be  found 
no  Weight  in  this  Objedtion. 

At  the  End  of  the  Abfolution,  and  of  every 

Prayer,  the  People  are  directed   to  fay.  Amen : 

which  means,  it  is  true ;  we  do  (incerely  defire, 

or  fincerely  affirm,  what  hath  been  faid.    This 

was  the  Pradice  of  the  Jewifi  Church  :  it  was 

alfo  that  of  the  Chriftian  in  the  Apoftles  Days. 

How  fiali  /je,  that  occupieth  the  Room  of  the 

unlearned,  fay  Amen,  at  thy  giving  of  Thanks, 

feeing  he  underftandeth  not,    what  thou  fayeft '  ? 

And  the  fubfequent  ecclefiaflical  Writers  fhew, 

-#—     that  it  ufed  to  be  pronounced  audibly  and  fer- 

"Y  *?!      -  -     vently  :  each  expreliing  his  own  Faith  or  De- 

I        • 1-iire,  and   animating  that   of  his   Fellow-wor- 

ri     aC  ^ipp^J^s.  ^We  fhould  therefore  by  no  Means 
1  ,     .  neglecfl  to  give  this  Procf,  amonoft  others,  that 

5        ,      \  -Hwe  not  only  hear  the  bervicc  with  Attention,  but 
r,  join  m  it  w^th  Earneitnels. 


SERMON     VII.  i8c 

After  the  Confeffion  and  Abfolutlon,  conies 
the  Lord's  Prayer  :  it  being  a  very  proper  Time 
to  addrefs  God  in  that  Form,  which  our  Saviour 
taught  his  Dlfciples,  when  we  liave  approved 
ourfelves  bis  real  Difciples,  by  Repentance  of 
Sins,  and  Faith  in  the  Gofpel- offers  of  Mercy. 
And  as  he  dire(fls,  lVhe?i  ye  pray,  fay.  Our  Fa- 
ther, &c\  our  Liturgy  accordingly  direcfls,  that 
every  one  (liould  lay  it.  For  fo  they  did  in  the 
primitive  Church  :  in  which  it  was  called,  the 
daily,  the  appointed,  the  public,  the  comtnoii 
Prayer  of  Chriftians.  Further :  as  our  klefied 
Redeemer  delivered  it  twice,  and  v^e  fee  it  la 
St.  Mati/je'Uj  Vv'ith  the  Doxology,  Fcr  thine  is 
the  Kingdom,  &c.  and  in  St,  Luke,  without  it ; 
w'e  fometimes  ufe  it  one  Way,  fon:ctimes  the 
other. 

And  now  having  prefumed,  in  thcfe  iolemn 
Words,  to  claim  God  for  our  Father  through 
Chrift;  for  though  his  Name  is  net  mentioned 
in  this  Prayer,  it  is  to  be  underftood  bv  us  in 
every  Article  of  it ;  we  now  proceed  to  vent  the 
Joy  and  Thankfulnefs,  belonging  to  fuch  a 
Privilege  :  which,  I  obferved  to  you  before,  is 
the  fecond  Part  of  rur  public  Service,  as  it  was 
in  the  ancient  Church;  where,  St.  B:2/?/iuforms 
N  3  us. 


1^2  SERMON    VII. 

us  %  the  People,    after  Confeffion,    rofe  from 
Prayer,    and    went  on   to  Pfalmody.     But  to 
make    the  Tranfition    more    natural    and    be- 
neficifii,    we   £rft  beg,    that   God  would    per- 
mit  and    aiViit    us^,    tinworthy    as    we  are,     to 
pay  him    this    Homage.     O    Lordy    open  thou 
cv.r  Lips :  and  our  Month  fcall  Jloew  Jorth  thy 
Traife:  v/hich   are   the  Words  of  Davids  in 
his   ciiicf   penitential    Pfalm,     the    Fifty-firft. 
Guilt  had  fijut  up  his  Mouth  from  the  Utter- 
ance of  chearful  Sounds,  till  Humiliation  and 
Affurance  of  Pardon  gave  him  that  Liberty  of 
Speech   again,   which,  in  His  Expreflions,  we 
pray  it  may  give  Us.     And  fome  of  the  earlieft 
Liturgies  ufed  the  fame  Verfe  for  the  fame  Pur- 
pofe  :/  as  they  did  likewife  that,  which  follows 
here,    and  v/hich   is    found   in    two   different 
Pfaims  %    O    Gody  make  Speed  to  fave  tis  :  O 
Lord  make  Hcjle  to  help  us :  it  being  feafonable 
at  all  Times  to  requeft,  that  as  our  Danger  is 
continual,  he  would  be  continually  at  Hand,  to 
five  us  from  Sin,  and  help  us  in  our  Duty  ;  ef- 
pecially  when  we  are  juft  advancing  to  fo   fub- 
lime  a  Duty,   and  one  which  requires  fuch  Pu- 
fity  of  Heart.     For  Fraife  is  not  feemly  in  the 

«  E:p.  Ixiil.  t  pf.  xl.  13.  Ixx.  I. 

Mouth 


SERMON     VII.  183 

Mouth  of  a    Sinner  ",   but  //  becometB  well  the 
Jtiji  to  ke  thankful ".   ) 

The  Way  then  being  thus  prepared,  and 
having  quahfied  ourfelves  with  holy  David  to 
fay,  My  Heart  is  ready ^  my  Heart  is  ready,  I 
'willjing  and  give  Praife  ",  we  rife  up  from  our 
Knees,  and  ftand  upon  our  Feet.  For  fo  we 
read,  that  when  the  Priejls  and  Levites  praifed 
the  hard,  all  Tfraeljiood  ^ .  And  we  begin  this 
good  Work  with  that  Summary  of  all  our 
Praifes,  to  which  we  (hall  often  return  in  the 
Courfe  of  them,  and  in  which  we  (hall  con- 
clude them  :  Glory  be  afcribed  to  the  Father^ 
and  to  the  Sony  and  fo  the  Holy  Ghojl :  as  it  ivas 
in  the  Beginning  of  Time  by  Angels,  lichen  the 
Morning  Stars  fang  together,  and  all  the  Sons  cf 
God  jkoiited  for  Joy "" ;  as  it  hath  been  ever 
fince,  by  religious  Perfons  in  fucceeding  Ages, 
according  to  the  Degree  of  their  Light ;  as  it 
is  ncj^t  by  all  the  Saints  in  Earth  and  Heaven, 
and  H^er  fiall  be,  not  only  throughout  the  pre- 
(ent  Scene  of  Things,  by  n^w  Chriftiahs  rifing 
up  in  the  Place  of  thofe  who  die  or  fall  away, 
(whatever  Men  or  Devils  may  do  to  prevent  it) 
but  after  the  final  Confummation,  when  all  are 

"  Ecclus  XV.  9.  "^  Pr.  xxxiii.  i.  *  Pf.  cvlii.  i. 

y  2  Chron.  vii.  6.  ^  job  xxxviii.  7. 

N  4  united 


184  S  E  R  MO  N     VII. 

united  into  one  general  Affembly  :    whofe  tri- 
umphant x^cclamations  to  our  Creator,  our  Re-      j 
deemer,    our    Sanclifier,    Ihall    refound    World 
without  End,  Duration  without  Period,  in  that 
blelTed  State,   which  fliall  laft  to  Eternity. 

And  now  having  propofed  the  unrpeakably 
great  Subjc(ft,  that  we  are  to  celebrate,  we  in-  , 
vite  each  otlier  to  enter  upon  it  more  particu- 
larly :  the  Minifter  faying,  Praife ye  the  Lord; 
which  is  the  Hteral  Tranflation  oi  Allehiiah,  fo 
often  repeated  in  the  Old  Teftament,  in  the 
New,  in  the  Liturgies  of  the  Univerfal  Church  ; 
and  the  People  anfwering,  with  joyful  Appro- 
bation, The  Lord's  Name  be, prat  fed.  ,,        -^^ 

Some  indeed  of  our  Dmenting-Bfethreti  have  j 
thought,  and  fo  have  fome  Papifts  %  that  di- 
viding this,  and  other  Parts  of  the  Service,  as 
we  do,  between  the  Prieft  and  the  Congrega- 
tion -y  and  allowing  the  latter  to  make  Refponfes; 
(which  means  Anfwers)  is  permitting,  not  only 
Laymen,  but  even  Women,  agalnft  an  exprefs 
Prohibition  of  Scripture,  to  encroach  on  the  mi- 
niflerial  Oihce,  makes  a  difagreeable  confufed 
J^oife,  and  hinders  many  from  underftanding 
what  is  faid.  But  furely  the  Office  of  the  Mi- 
nifter  is  fulliciently  diftinguiflied,  as  he  prefides 

^  See  Bin^/ja>n,  I.  xiv.   c.  '.  §.  15. 

5  and 


SERMON     VII.  185 

and  leads,  throughout  the  Service.      And  why 
fliould  not  the  People  be  fuffered  to  follow  him; 
and  bear  fome  Part  with  their  Voices  in  pray- 
ing, as  well  as  the  main  Part  in  Tinging  ?  /Not 
to  fay,   that    the    principal   Article,  in   which 
they    do  bear  a  Part,  is   the  Pfalms    for   the 
Day,  which  were  defigned  to  be  fung,  where 
it  could  be  done  conveniently,  as  I  wifh  it  could 
every  where. 3  No  Scripture  forbids   the  Con- 
gregation to  bear  a  Part :    that   which   forbids 
V/omen  to  fpeak  in  the  Church  \  means  only 
to  forbid  their  giving  Indrudtion,  or  entering 
into    Queftions   or  Difputations   there.       And 
St.  Faul  commands  us  to  fpeak  to  one  another 
in  Pfalms  and  Hymns  and fpiritual  Songs  ^    Ac- 
cordingly the  primitive  Chriftians  are  known  to 
have  ufed  this  alternate  Manner  in  their  public 
Prayers  and  Praifes.     And  though,  when  the 
Pfalms  and   Hymns  are  fpoken   thus,  and  not 
fung,  there  is  nothing  harmonious  in  the  Sound, 
yet  St.  John  defcribes  the  Worfhip  of  the  Blefled 
above  by  the  Voice  of  many  V/aters  and  of  a  great 
Thunder^  J  which   is  no  unfit  Comparifon  for 
the  united  Anfvvers  of  a  large  Congregation. 
As  to  the  other  Part   of  the  Objedion,    this 
Method  in  ReaHty  creates  no  Confufion  or  Dif- 

''  I  Cor.  xiv   35.  =  Eph.  v.  19.  ^  Rev.  xiv.  z. 

ficuky 


i86  SERMON    VIL 

ficulty  at  all.    A  very  little  Praftice  will  render' 
it  eafy  to  any  one(that  can  read  ;  even  they  who 
cannot  read,  may  join  in  it,  by  attending   to, 
thofe  near  them,  or  to  the  Clerk  :/ it  makes  aj 
grateful  Variety,   keeps  Attention  awake,  and 
enlivens  Devotion.     In   this  Manner  then  we 
glorify  God:  beginning  always  with  the  95th i 
Pfalm,  as  the  whole  Chriftian  Church  did  in 
early  Ages,  and  as  the  Nature  of  the  Pfalm  re- 
commends to  us  :  it  being  a  diftind;  Invitation 
to    the    feveral    Duties   of  Praife,   Prayer  (and 
Hearing,  with  an  awful  Warning  of  the  Dan- 
ger of  negledting  God,  drawn  from  his  Judge- 
ments on  the  difobedient  Jews^    unto,  vhom 
thefe  Things  happened  for  Enfa?npIeSj  and  they 
are  written  for  our  Admonition  ^.\ 

When  we  call  him,  in  this  Pfalm,  the 
Strength  of  our  Salvation ;  we  mean,  that  by 
his  Power  alone  we  can  be  faved  from  prefent 
and  future  Evils.  When  we  call  him  a  great 
King  above  all  Gods ;  we  mean,  above  all  that 
have  ever  had  that  Name  afcribed  to  them  :  the 
Princes  of  the  Nations,  the  falfe  Deities  of  the 
Heathen,  Satan  the  God  of  this  World  ',  and 
the  holy  Angels  in  Heaven.  When  we  fay, 
that  in  his  Hands   are   all  the  Corners  of  the 

*  I  Cor.  X.   II.  ^2  Cor.  iv.  4. 

Earth, 


SERMON     VII.  187 

Earth,  and  the  Strength  of  the  Hills  is  his  alfo  5 
we  m€an,  that  his  Prefence  and  his  Influence 
extend  to  the   remote!!:   and   moft   inacceffible 
Places ;  and  there  is  none,    where  he  cannot 
deliver   or    punifh.     When   we  call  ourfelves 
the  People  of  his  Pajiure,  and  the  Sheep  of  hts 
Hand',  we  own  our  Maker  to  be  like  wife  our 
Preferver,  Supporter,  and  Diredor  ;  who  feeds 
our  Souls  by  his  Word  and  his  Grace,  as  well 
as  our  Bodies  with  daily  Bread,  and   guides   us 
mercifully  through  this  World  to  a  better/  To-- 
day  if  ye  will  hear  his  Voice,  harden  not  your 
Hearts,  is  an  affeding  and  alarming  Exhorta- 
tion, that  if  we  defign  ever  to  become  his  Ser- 
vants in  Earneft,  we  fhould  hearken  immedi- 
ately to  his  continual  Calls  ;  elfe  through  a  Ha- 
bit of  Difobedience,  our  Minds  may  grow  cal- 
lous,   and  paji  Peeling  s.     The  Words,  When 
your  Fathers  tempted  me,   which  are  put  into 
the   Mouth   of  God   himfelf,   the  Jews,    (for 
whom  firft  this  Pfalm  was  compofed)   were   to 
underftand  literally,  of  their  Fathers  according 
to  the  Flefh.    But  we  are  to  take  them  of  thofe, 
who  have  gone  before  us  in   the  Profeffion  of 
Religion  :  and  whom  we  are  not  to  refemble  in 
tempting  and  proving  God,  that  is,  doubting, 

*  Eph.  iv.  19. 

and 


i88  SERMON     VII. 

and  putting  to  unreafonable  Trials,  his  Omni-  | 
potence,  his  Goodnefs  and  Truth  :  left,  as  the  j 
unbeheving  ^ews  died  in  the  Wildernefs,  and  fo  j 
were  excluded  from  the  temporal  Reft,  which  i 
otherwife  they  would  have  enjoyed  in  the  Land 
of  Canaariy  we  alfo  be  excluded  from  what  it 
prefigured,  that  eternal  Refiy  which  remains  • 
for  the  People  of  God  ^  m  Heaven.  )i 

At  the  End  of  this  and  each  Pfalm  that  we 
repeat,  of  whatever  Nature  it  may  be,  we  add 
the  fame  Doxology,  that  we  ufed  at  firft  :  Glory 
being  due  to  God,  for  every  Thing  he  hath 
taught,  and  every  Thing  he  hath  done,  both 
in  former  Times  and  prefent ;  for  every  Afflic- 
tion, as  well  as  every  Enjoyment.  And  there- 
fore we  do  well  to  obferve  the  Apoftle's  Rule, 
of  giving  Thanks  always,  for  all  ThingSy  unto 
God  and  the  Father ,  in  the  Name  of  our  Lord 
Jefus  Chriji '. 

Then  we  proceed  to  rehearle  the  Pfalms,(  in 
proper  Portions,  according  to  the  Days  of  the 
Month  :  of  which  it  will  be  needful  to  fey 
much  more,  than  there  is  now  Time  to  fay. 
I  iliall  therefore  conclude  with  only  remarking 
in  general,  that  Words  of  God's  own  infpiring 

^  lleb.  iv.  g,  *  Eph.  v.   20. 

are 


SERMON     VII.  189 

are  furely  the  fitted  to  praife  him  in :  which 
being  fo  noble  a  Duty,  we  fliould  take  peculiar 
Care  to  perform  it  in  the  moft  unexceptionable, 
judicious  and  afFcdtionate  Manner.  When  you 
glorify  the  Lord,  exalt  him  as  much  as  you  can ; 
for  even  yet  will  he  far  exceed:  and  when  you 
exalt  him,  put  forth  all  your  Strength,  and  bt 
not  weary  j  for  you  can  never  go  far  enough  '", 

^  Ecclus  xliiL  30, 


S  E  R. 


SERMON     VIII. 


I  Cor.  xIv.  i^. 

1  will  pray  with  the  Spirit,  and  I  will  pray 

with  the  Vnderjlanding  alfo :  I  will  fmg  with 
the  Spirit,  and  I  will  Jing  with  the  Under- 

Jlanding  alfo, 

AVING  undertaken,  firfl:  to  (hew  the 
Lawfulnefs  and  Expediency  of  public 
Liturgies ;  then  to  vindicate,  explain 
and  point  out  fuch  Things  in  our  own,  as  are 
moft  liable  to  be  cenfured,  or  not  underflood, 
or  not  fufficiently  obferved  :  I  have  finifhed  the 
former  Head,  and  proceeded  under  the  latter 
as  far  as  the  Pfalms;  jvvhich  very  juftly  make  a 
principal  Part  of  the  joint  Praifes,  that  we  offer 
up  to  God.  For  though  (everal  of  them  were 
compofed  on, particular  Oecaiions,  yet  they  are 
plainly  fitted  for  general  Ufe ;    and  their  Infer- 

tion 


192  SERMON     VIII. 

tion  into  the  Canon  of  Scripture  proves  them  i 
to  be  defigned  for  it :  the  'Jews  anciently  recited 
them  in  the  Temple,  and  do  ftill  in  their  Sy- 
nagogues :  the  New  Teftament  hath  recom- 
mended them  to  Chriftians;  and  the  whole 
Church  hath  fung  them  ever  lince.  Indeed  the 
fubjed  Matter  of  them  is  very  different :  but 
thofe  of  Joy  are  much  more  numerous,  than 
any  other  Sort :  and  all  of  them  afford  Ground 
of  Praife  at  leaft ,  the  dodlrinal,  the  exhorta- 
tory,  the  hiilorical,  as  well  as  the  reft.  Even 
the  plaintive  and  petitionary  minifter  Caufe  of 
Thankfgiving  to  Him,  v/ho  hath  promifed  to 
hear,  and  fupport,  and  deliver;  and  make  all 
Things  work  together  for  Good  to  thewj  that  love 
him''.  Glory  therefore  to  the  bleffed  three  in 
One  is  a  fit  Conclufion  to  every  Pfalm. 

But  in  reading  them  it  muft  be  carefully  ob- 
ferved,  and  may  with  moderate  Care  be  com- 
monly diftinguiflied,  in  whofe  Perfon  the  feve- 
ral  Sentences  are  fpoken.  In  fome  Pfalms,  or 
Portions  of  Pfalms,  it  is  God  or  Chrift,  in 
others,  wicked  Men,  that  fpeak.  Thefe  we 
muft  repeat,  as  their  Sayings :  and  none  as  our 
own,  but  what  were  intended  for  us.  Even  the 
Words  of  the  Pfalmift,  if  we  are  to  adopt  them, 

*  Rom.  viii,  28. 

may 


SERMON     VIII.  193 

may  frequently  feem  fo  unapplicable  to  the  out- 
ward Condition,  or  inward  Frame,  of  many  in 
every  Congregation,  that,  if  they  attend  to  them, 
they  cannot  fay  them  with  Truth.  But  moft 
of  them  all  good  People  may  fay,  even  of  them- 
felves  fingly,  with  much  Truth.  For  they 
have  conilantly  Enemies,  temporal  or  fpiritual, 
Afflidlions  more  or  lefs  heavy,  valuable  Mer- 
cies, and  at  Times  warm  Feelings  of  pious  Dif- 
pofitions  :  which,  if  not  prefent,  may  be  fo 
recalled,  and  made  their  own  again,  as  to  be 
very  lincerely  expreffed  to  God.  And  what 
they  cannot  fay  in  their  own  Name  feparately, 
they  may  truly  fay  in  the  Name  of  Chrifl's 
Church,  of  which  they  are  Members  :  and 
they  ought,  and  furely  do,  bear  fome  Share  of 
the  Mercies  and  Sufferings,  the  Fears  and  De- 
fires  of  every  Part  of  it,  in  every  State.  And 
as  DaviJy  in  fome  of  the  Pfalms,  takes  on  him 
the  Perfon  of  Chrift  ;  in  others  he  feems  to  take 
that  of  his  Difciples :  and  to  fpeak,  not  in  any 
one  particular  Character,  but  as  reprefenting 
the  whole  Body  of  Believers.  Or  if  there  be 
any  Paflages,  which  neither  of  thefe  Methods 
will  fuit ;  ftill  we  may  rehearfe  them,  as  ex- 
preffing  the  Cafe  of  fome  eminent  Worthy  of 
old  Times,  and  be  affeded  by  it  accordingly  : 
Vol.  VL  O  for 


194  SERMON     VIII. 

for  we  ofttn  are  ftrongly  afFefled  by  the   Cir- 
cumilances,  well  defcribed,  not  only  of  diflant, 
bat  of  imaginary  Perfons.     We  may  confider, 
as  we  go  on,  the  Likenefs,  or  the  Difference, 
between    his  Situation,   his  Temper,  and  our 
own  :  and   raife  from    it  many  Reflections  of 
Sympathy  and   Caution,  of  Humiliation,  En- 
couragement,   and    Thankfulnefs.      Thus,    at 
leafl:,  we  may  bring  every  Thing  we  fay,  home 
to  Ourfelves  :   and  by  fo  doing  furnifli  our  Minds 
with  a  mofi:  valuable  Store  of  devout  Thoughts 
and  Language,  perhaps  for  many  future  Occa- 
fions  of  our  own  or  others.     For  the  Book  of 
Pfalms  is  fo  inexhauftible  a  Treafure  of  every 
Branch  of  Piety,  that  a  more  conftant  Ufe  of  it, 
than  of  any  other  in  the  whole  Bible,  hath,  with 
very  juft    Reafon,    been    appointed    in   public 
Forms  of  Prayer,  and  recommended  in  private 
ones. 

It  may  be  objecled,  that  in  feveral  of  them 
David  utters  moft  bitter  Imprecations  againft 
his  Enemies:  in  which,  to  fay  nothing  harflier, 
we  cannot  follow  him  :  for  the  Rule  of  the 
New  Teflament  is,  Blefs  and  curfe  not  ^,  But 
indeed  mofl,  if  not  all,  the  Places,  which  ap- 
pear Willies   of  Evil,    may,  according  to  the 

^  Roin.  xii.   14. 

confefTed 


SERMON     VIII.  195 

confeiTed  Import  of  the  Original,  be  underftood 
only  as  Predidions  of  it.  Or,  fuppoling  them 
Wishes,  David  might  be  direded  by  infinite 
Wifdom  to  pronounce  them,  even  againft  the 
Oppofers  of  his  reigning  over  IJrael;  who  op- 
pofed,  at  the  fame  Time,  the  known  Decree 
of  Providence.  Repeating  them  in  this  View, 
folely  as  His,  mufl:  be  innocent :  and  flrongly 
fuggeil  an  important  Admonition,  not  to  fight 
agairtfi  God  '.  But  perhaps  in  fome  of  thef^ 
as  well  as  other  PafTages,  he  fpeaks  in  the  Per- 
fon  of  the  whole  Church  of  God,  againfl  all  its 
irreconcileable  Adverfarics,  whoever  they  be. 
Such  was  Judas :  to  whom  therefore  the  two 
moft  dreadful  of  thefe  Pfalms  are  applied,  ^^s 
i.  20.  And,  with  the  utmofl  Tendernefs  to 
the  whole  of  God's  Creation,  we  may  and  mud 
defire  the  Overthrow  of  Them,  who  obftinately 
hate  Plim  and  his  Laws.  For  though  we  ought 
much  more  to  defire  the  Repentance^  than  the 
Death  of  a  Sinner,  as  He  himfelf  doth  :  yet  if 
they  will  not  repent,  we  ought  to  think  and 
fpeak  with  Approbation  and  Satisfai5ion,  (yec 
mixed  with  an  awful  Concern,)  of  their  Pu- 
nilliments  here,  and  Sentence  hereafter :  which 
lafi:  St.  Paul  reprefents  good  Perfons,  as  joining 

'  Afts  xxiir.  9. 

O    2  to 


196  S  E  R  M  O  N     VIII. 

to  pronounce  :   Do  ye  not  know,  that  the  Saints 
Pall  judge  the  JVorld'  ^ 

It  inay  be  objected  further,  that  however  this 
be,  the  Pfalms  are  unfit  for  Our  Ufe  on  another 
Account :  they  are  full  of  Jewijb  Notions  and 
Phrafes.  But  they  were  compofed  by  the  Aid 
of  the  holy  Spirit,  with  a  View  to  Chriftian 
Times:  our  Saviour  appeals  particularly  to  thofe 
Things,  which  are  written  in  the  Pjalms  con- 
c^-ning  hijn\  and  they  are  many.  Nor  is  the 
Difficulty  great,  in  applying  the  Peculiarities  of 
one  Difpenfation  to  what  anfwers  them  in  the 
other  :  of  underflanding  by  the  Law,  the  Doc- 
trine of  Him,  who  came  to  fulfill  it ;  by  ye- 
rufakm  and  Zion,  the  Chriftian  Church;  by 
the  feveral  Sacrifices,  that  of  our  blefied  Lord, 
or  of  our  own  Prayers  and  Praifcs  offered  up 
in  his  N.ime  ;  l^y  the  Altar,  the  holy  Table - 
by  temporal  Enemies  and  Deliverances,  fpiri- 
tuil  ones  ;  and  io  of  the  reft:  thanking  God,  at 
the  fir.-e  I'ime,  that  we  have  Light  afforded 
u--,  to  fee  fo  much  deeper  into  this  and  every 
Hock  of  the  Old  TciiHrnciU,.  than  they  who 
wrf  te  it. 

bii'li  tlvjre  may  be  more  Pallages  than  a  few 
id   the  Pfalms,    N^hich   many  underfland  not. 

"i  I  Coi;.  vi.  2.  «  L&e  x.\iv.  44. 

However, 


SERMON     VIII.  197 

However,  even  thefe  they  may  allowably  read 
over,  as  undoubtedly  they  often  do  other  Things, 
in  Order  and  in  Hope  to  underftand  them  :  and 
by  reading  with  x^tlention,  thcv  will  come  gra- 
dually to  underftand  m.ore  and  more  of  them. 
But  they  would  make  this  much  eafier  to  them- 
felves,  by  reading  carefully  in  private  fome  Pa- 
raphrafe  of  the  Pi  alms,  if  they  are  able  to  pro- 
cure one,  along  with  them  :  furh  as  the  larg^er 
of  Dr.  Hammondy  or  rather  of  Bilhop  Patrick^ 
or  the  fmaller  of  Dr.  Nicoh  or  Mr.  ^johnfon. 
The  particular  Paflages,  which  one  or  other 
may  find  obfcure  to  him,  are  too  many  to  he 
explained  from  hence.  But  the  darkell:  and 
leaft  edifying  in  Appearance  will,  by  the  \j{c 
of  any  of  thefe  Authors,  be  perceived,  either  to 
have  fome  one  determined  Senfe  of  ImportancCj 
or  at  lead  to  be  capable  of  feveral  fuch. 

And  indeed  all  confidcrate  Chriftians  will  ac- 
knowledge the  Excellence  of  the  Pfalter  in  a 
good  Tranflation.  But  fome  objed:  againft 
that,  which  we  have  in  our  Prayer-Books,  as 
made  in  Times  of  lefs  Learnlns:  and  Exaftnefs, 
than  the  other  in  our  Bibles :  which,  being 
more  corredl,  they  conceive  ought  to  be  \^{qA 
inftead  of  it.  But  indeed,  as  the  latter  is,  in 
fome  Phces,  juf^er  than  the  former;  {o  ?s  the 
O   3  forsncr. 


198  SERMON     VIII. 

former,  in  fome,  juller  than  that.  And  it  hith 
one  general  Ground    of  Preference ;  that    not 
rendering  the  Words  of  the  Hebrew  fo  ftridly, 
it  gives   the  Senfe  ©f  them  more  intelligibly  : 
notwithflariding  that  a  few  Expreffions^and  but 
very   few,    are  become   in    the   Space    of  200 
Years,   which  have   pafTed   fince  it  was    made, 
lefs  clear  or  proper,  than  they  were  at  firft.  In- 
deed this  old  Verfion  hath  here  and  there  Ad- 
ditions to  what  we  now  find  in  the  Original. 
But  the  only  confiderable  one  is  taken  from,  if 
not  warranted  by,   the  New  Teflament  :  they 
are  all  harmlefs  ;   they  are  moft  of  them  founded 
on   Authorities    not  contemprible,   particularly 
on  that  O'    t!  e  very   an  iTnt  h'.it^n    Interpreter, 
departing  from  which,  witho*^'  ^'^';^c'Tity,  would 
have  given  Occafion  of  Cavil  to  tne  Komanijls,. 
And   as  this  Tranflation  in  ovir  Prayer-Books 
was  made  by  Martyrs  and  Confeilors   for   the 
Proteftant    Religion,     fo   it   was   with    Reafon 
bighly  elleemed  by  the  People  ;  and  foon  grew, 
by  often  repeating  it,  fo  familiar  to  them,   that; 
changing  it  for  another,  though  fom&what  bet- 
ter on  the  whole,  would  have  been  difagreeable 
to  them.     Therefore  the  Senfe  of  both    being 
fufficiently  the  fame,   (as   any  one,   by  compar- 
ing them,  will  be  convinced  i)    the  Words,  to 

which 


SERMON     VIII.  199 

which  the  Congregation  were  accuflomed,  haver 
been  retained  to  this  Day. 

It  hath  been  objeded  farther,  that,  granting 
the  Ufe  of  this  TranClation  to  be  judifiabie,  yet 
the  Manner,  in  which  we  ufe  it,   is  not.     For 
we  read  it  on,  jufl  as  the  PfaJms  lie  :  and  thu^ 
we  blend  together  thofe  of  joyful  and  thofe  of 
forrowful  Import,  without  Diftindion  and  with- 
out Method  ;  yet  we  cannot  be  fuppofed  to  vary 
our  Affe(ftions  fo  quick,  as  this  requires.     But 
it  fhould  be  remembered,  that  on  the  principal 
flated  Fads  and  Feftivals,  and  on  all  occalional 
ones,  Pfalms  proper  to  them  are  appointed,  out 
of    the   common    Courfe.     On    Days   indeed, 
which  have  nothing  fo  particular  in  them,    we 
follow    the    Order,     in    which     they    are    fet 
down.     For    we  could   not    vary  it,    without 
omitting  fome  of  them,  which  none  of  them 
deferve^  or  difpofing  them   in    a  Way  intirely 
new.     Now  what   that  fliould  be,  would    be 
very  hard  to  fettle  :  and  whatever  was  done,  at 
leafl:   as  many  Faults  would  be  found  then,  as 
now.     The  prefent  Arrangement  is    certainly 
Older  than  our  Saviour's  Days  :   the  public  Of- 
fices of  the  whole  Chriftian  Church  have  fol- 
lowed it  from  the  very  firll  Account  of   them, 
that  we  have :  and  why  fliould  we  make  Alte- 
O  4  rations, 


2O0  S  E  R  M  O  N     VIII. 

rations,  only  to  raiie  Perplexities  ?  The  Pfalms 
are  indeed  mifcellaneous.  Bat  fo  are  many 
other  Parts  of  Scripture.  The  Book  of  Pro- 
verbs is  vaftly  more  (o.  Yet  no  one  objeds 
againft  reading  thofe,  as  they  lie.  In  Truth, 
fcarce  a  Chapter  of  the  Bible,  or  any  Author 
whatever,  can  be  read,  but  what  calls  for  Va- 
riety of  Difpofitions  and  AfFedions  to  be  exer- 
cifed,  within  a  very  fmall  Compafs.  Even  in  a 
{liort  Prayer  is  there  not  great  Variety,  if  it  be 
well  confidered  ?  In  Poetry  and  Mufic,  thefe 
Tranfiitions  are  often  extremely  abrupt  and 
fudden,  from  one  Thing  to  its  contrary  in  the 
higheft  Degree.  Yet  the  Mind  goes  along  with 
them  very  eafily.  Much  more  then  may  it  do 
fo,  when  prepared,  as  in  the  prefent  Cafe,  by 
a  previous  Knowledge  of  what  is  to  come  next, 
and  long  Pra(ftice  in  the  Change.  And  if  re- 
peating the  Pfalms  in  Courfe  be  right  j  we  have 
certainly  fixed  a  right  Period  of  this  Courfe, 
that  of  a  Month  :  whereas  the  Church  of  Rome 
goes  through  them  in  a  Week,  which  is  mak- 
ing one  Part  of  the  Service  too  long  ;  and  the 
Greek  Church  in  Twenty  Days,  which  is  mak- 
ing it  hard  to  find.  On  the  whole  then,  let  us 
but  be  careful,  that  our  Behaviour  be  as  good 
in  this  Branch  of  Worfhip,  as  the  Regulation 
7  con- 


S  E  R  M,  O  N     VIII.  20  r 

concerning  it  is  :  and  notwithftanding  the  un- 
happy Difadvantage  of  barely  faying,  what  ought 
to  be  enlivened  by  the  Power  of  Harmony ; 
we  may  ftill,  through  God's  Grace,  be  warmed 
and  filled  with  his  Spirit,  while  we  /peak  to 
one  another  and  ourjelves,  as  the  Apoftle  dire(5ts, 
in  Pfalms  and  Hymns  and  j'piritual  Songs y  Jing- 
ing  and  making  Melody,  if  not  with  our  Voices, 
yet  in  our  Hearts,  to  the  Lord  \ 

After  the  Pfalms,  it  hath  long  been  cuflomary 
for  the  Organ,  where  one  is  ufed,  to  play  for 
a  (hort  Time.  And  as  Inftruments  of  Mufic 
in  Divine  Service  are  certainly  lawful  (elfe  they 
had  not  been  appointed  in  the  yewijhy  or  per- 
mitted in  the  ancient  Chriflian  Church  ^,  or 
defcribed  in  the  Revelation  as  accompanying 
the  Praifes  of  the  blefled  above;)  fo  a  little 
Paufe,  for  the  Ufe  of  this  Inftrument,  will  not 
only  give  fome  Refpite  and  Refrefhment  to  the 
Congregation,  and  to  the  Minifter;  but  may 
be  advantageoufly  employed,  either  to  refled: 
on  what  is  pad  of  the  Service,  or  prepare  our 
Minds   for  what  is  to  come.     And  therefore  it 


^  Eph.  V.    19.      Col.  iii.  16. 

8  YaXjxo,  E<rn  vi  etas  t«  ofyava  Ttf  jx^af/.a  jxiXai^tx.  Greg.  Nyfl".  Trafi. 
2.  in  Plalmos  C.  lli.  §.  I.  O  ■4/a?f*o?  Xoyoi;  tri  fJii^at'-'j^,  OTotv  r-rci^uui 
yurcc    Tf?  acfx'.ny.Hi  ?^oyov<;  crgoj    tc    ccyciiov    Xfbr,rai.      I'i.ljl  in  \i.  zq, 

Suic.  in  voc. 

ihould 


202  SERMON     VIII. 

fliould  not  be  filled  up  either  by  the  Performer 
with  the  lighter  Airs  of  Mufic,  inftead  of  Co-' 
lemn  Strains,  and  fuch  as  may  excite  proper 
Difpofitions,  or  by  any  of  the  Congregation 
with  needlefs  Difcourfe,  or  fuch  private 
Thoughts  and  Imaginations,  as  blot  out  good 
Impreffions  already  made,  and  indifpofe  us  for 
receiving  the  like  afterwards. 

In  the  next  Place  follows  a  Leflbn,  taken  out 
of  the  Old  Teftament :  and  with  this  begins 
the  third  Part  of  the  Office.  That  they,  who 
are  blelTed  with  a  Revelation  from  God,  ihould 
read  and  hear  it  with  Reverence,  when  they 
aiTemble  to  worfliip  him,  is  a  plain  Didate  of 
Reafon  and  Religion.  Accordingly  the  Jews 
read  Mofes  and  the  Prophets  in  their  Synagogues 
cf  old  Timey  as  the  Book  of  jiBs  informs  us  *■. 
And  fo  indeed  do  Writers  of  their  own,  in  the 
fame  Age  with  it '  :  who  boafl  of  the  Pradice, 
as  a  moft  ufeful  and  honourable  Diflindion, 
peculiar  to  their  Nation,  that  the  Laws  of 
Life  were  thus  publlfhed  to  all  the  People. 
The  primitive  Chriftians,  as  one  of  the  earlieft 
Apologifts  for  them,  Jujlin  Martyr,  tells  us, 
read  at  their  Meeting?,  both  the  Jeivifi  Pro- 
phets, and  the  Writings  of  the  Apoftles,  in 
^  A6ls  xiii.  27.  XV.  21.  *  Jofeph.  contr,  Ap.  ].  2.  §  18. 

proper 


SERMON     Vlir.  203 

proper  Portions.     And  when   the    Church  of 
Rome  had  broken  them  into  fmall  Fragments, 
interrupted  with  other  Things ;  and  had  con- 
tinued to  read  even  thefe  in  Latin,  after  it  was 
no  longer  underftood  :  our  Church  redtified  both 
Errors ;  and   hath   taken  Care,  that    the  Old 
Teftament  {hould  be  gone  through  once  a  Year, 
and  the  New  thrice.    Only  we  omit  fome  Parts 
of    the    former ;    which    are    Repetitions    of 
what  is  related  in  other  Parts,  or  bare  Lifts  of 
Genealogies  and  Families,  or  too  myftical  and 
abilrufe  to  be  edifying  in  public  j  on  which  lafl: 
Account  we  omit  alfo  the  Book   of  Revelatiotiy 
excepting  two  or  three  Chapters  :  Matters  of 
fuch  Difficulty  being  wifely  thought  fitter  for 
the  private  Meditation  and  Study  of  thofe,  who 
are  qualified  to  engage  in  them. 

The  Order,  in  which  the  Books  of  both  Tef- 
taments  are  read,  is  that,  in  which  they  ftand. 
Only  in  the  Old,  the  Prophet  Ifaiab,  contain- 
ing the  fulleft  Predidions  of  Chrift's  coming 
and  Kingdom,  is  placed  at  the  Approach  of  his 
Nativity :  and  in  the  New,  the  Gofpels  and 
Ads  are  the  LciTons  for  the  Morning,  and  the 
Epiftles  for  the  Afternoon.  In  this  Manner  we 
make  Proviiion  for  every  Day  in  the  Year  : 
and  hence  one  great  Recommendation  of  daily 

Attendance 


204  SERMON     VIII. 

Attendance  on  public  Prayer?,  (where  there  are 
Opportunities  for  it)  is,  that  by  Means  of  it  wc 
fhall  proceed  regularly  through  the  facred  Writ- 
ings, and  preferve  the  due  Connexion  of  the 
feveral  Difcoveries,  made  in  them  to  Man.  But 
for  the  firft  Leffons  on  Sundays,  thofe  Chapters 
of  the  Old  Teftament  are  feleded,  which  ap- 
peared to  be  mofl  ufeful.  The  fecond  LefTons  be- 
ing from  the  New,  there  was  no  Necefiity,  and 
little  Room,  for  Choice.  And  to  Kolydays 
fuch  Portions  of  both  are  adapted,  as  beft  agree 
with  the  Occafion. 

.y/But  here  we  are  accufed  of  fetting  mere  hu- 
man Compofitions  on  a  Level  with  the  Word 
of  God,  by  taking  Part  of  our  Leffons  out  of 
the  j^pocrypha  :  which  alfo  we  are  charged  with 
frequently  binding  up  in  the  fame  Volume  with 
our  Bibles.  But  fo  we  fometimes  do  our  Prayer- 
Books  likewife :  yet  we  never  dreamed  of  equal- 
ling either  to  Scripture.  The  Articles  of  our 
Church  exprefsly  diftinguifli  the  Apocrypha 
from  it  :  the  People  of  our  Church  know  the 
Diftinftion.  And  that  it  may  not  fail  to  be 
known,  they  are  marked  at  the  Top  of  every 
Page  with  the  Name,  Apocrypha  j  which 
mean?;,  hidden  ;  and,  on  whatever  Account  it 
was  given  to  thefe  Books,  belongs  to   them  on 

this; 


SERMON     Vm.  205 

this ;  that  they  are  to  be  kept  out  of  the  Way, 
and  not  produced  as  Proof,  when  any  Point  of 
Doctrine  or  Duty  is  in  Queftion  ;  whereas  the 
Canonical  Books  are  the  Canon  or  Rule  of 
Faith  and  Manners.  The  former  therefore  we 
read  in  the  Congregation,  not  as  Divine,  but 
venerable  for  their  Antiquity,  and  the  Spirit  of 
Religion  that  breathes  in  them.  Still  fome  Parts 
we  pafs  over,  as  lefs  ufeful :  fome,  for  the  Er- 
rors or  Improprieties,  which  they  contain  :  and 
fome  others,  we  own,  require  candid  Interpreta- 
tions. But  there  feems  to  be  Ground  for  one  fuch 
Interpretation,  which  will  remove  a  good  many 
Objections  at  once  :  that  fome  Relations  of 
Things,  which  perhaps  are  not  literally  and 
hiftorically  true,  pofTibly  were  never  intended 
to  be  thought  fo ;  but  written,  like  many  other 
juflly  admired  Pieces,  for  admonitory  Fables  or 
Parables.  That  the  Dodtrine  of  them  in  the 
Main  is  excellent,  and  the  Narrations  inilruc- 
tive,  every  one  muft  own.  They  were  quoted 
with  Refpe6t  in  the  firfl  Ages  of  Chriflianity  : 
they  were  read  in  public  from  very  early  Ages  : 
it  would  have  given  great  and  necdlefs  Offence 
at  the  Reformation  to  have  left  them  out  in- 
tirely  :  and  they  are  never  appointed  for  the 
Lord's  Day  :  by  which  Means,  it  may  be,  there 

are 


2o6  S  E  R  M  O  N    Vill. 

are  many  Perfons  in  every  Pariili,  who  fcarce 
ever  heard  an  Apocryphal  LeiTon  in  their  Lives. 
At  leaft  the  fecond  LelTons  are  always  Canoni- 
cal Scripture:  of  which  a  great  deal  more  is 
read,  befides  the  Pfalmsy  (even  in  thofe  Churches 
of  ours,  which  have  not  Week-day  Prayers,) 
than  in  any  one  Congregation  of  the  Diilenters* 
And  therefore  they  have  no  Right  to  reproach 
us  on  the  prefent  Head. 

But  fuppofing  we  fhould,  any  of  ug,  appre- 
hend, that  this,  or  any  Thing  t\{<iy  in  the  Ser- 
vice, mentioned  or  to  be  mentioned,  might 
have  been  better  ordered  :  yet  we  fhould  always 
think  of  the  Judgement  of  others  with  proper 
Deference,  and  of  our  own  with  Modefty. 
And  fo  long  as  nothing  is  required  of  us,  con- 
trary to  our  Duty,  we  {hould  remember,  that 
our  Concern  is  much  more  to  improve  by  every 
Thing,  than  to  obje<fl  againft  any  Thing  :  by 
which  lafl,  unlefs  done  very  difcreetly,  we  may 
hinder,  more  than  a  little,  our  own  Edificatiofi* 
and  that  of  others.       / 

Let  us  therefore  attend  ferioufly  to  the  Lef- 
fons  read  :  but  with  diftinguiflied  Reverence  to 
thofe  of  Scripture.  We  are  admonished  in  the 
Beginning  of  the  Office,  that  one  great  End, 
for  which  ive  ajfemble  and  meet  together,   is  tn 

hear 


SERMON     VJII.  207 

bear  God's  inojl  holy  Word.     We   pray    in    the 
Conclufion  of  it,  that  the  Words,  which  we  have 
heard  with  our  outward  Ears,  may  he  inwardly 
grafted  ifi  our  Hearts.    Both  thefe  Places  mean, 
not  the  Sermon  principally,  but  the  Leflbns, 
the  Pfalms,  the  Commandments,  the  Epiftles, 
the  Gofpels.     The   Difcourfes  indeed,    which 
we  deliver  to  you  from  hence,  we  truft,  are- 
agreeable   to  God's  Word  :    and  we  delire  you 
to  judge  of  them   by  it.     Bat  Heaven  forbid, 
■  that  you  (hould  equal  or  prefer  them  to  it :  as 
you  certainly  appear  to  do,  if  you  hearken  to 
our  Sayings,  and  not  to  His.    Think,  I  intreat 
you,  then,  whether  you  are  not  faulty  in  this 
Refped  :  whether  you  do  not  often  let  your 
Thoughts    wander,    without    endeavouring    to 
prevent  it  j  whether  you  do  not  fometimes  for- 
get yourfelves,  and  enter  into  Talk   with  one 
another;  while  God's  mojl  holy  Word  is  readino*- 
to  you.     It  is  true,  you  can  read  it  at  Home. 
But  whether  you  do  or  not.  He  and  your  own 
Confciences  befl  know.     Or  if  you  do  :  fo  you 
can   Sermons  too.     And  this  would  be  an  Ex- 
;  cafe  equally,  for  not  attending,  or  not  regard- 
ing    -ither  of  them.    But  ftill  this  is  the  Place, 
"'iiich   your   Lord  and  Mafter  hath  com- 
v^^...  iea  you  to  hear  both  :  and  hath  promifed 

to 


2o8  SERMON     VIII. 

to  be  in  the  Midjl  of  you  '',  and  blefs  his  Ordi- 
nances to  you,  if  you  ufe  them  as  you  ought. 
And  what  then  is  your  Duty  in  fuch  a  Cafe  ? 

There  are  many  Things  in  the  LefTons  per- 
haps, that  you  do  not  underftand  :  many, 
which,  though  you  do  underftand  them,  yield 
you  very  little  Inn:ru<5tion  or  Benefit.  But  at- 
tend to  them  diligently,  weigh  them  delibe- 
rately, think  how  you  may  profit  by  them,  con- 
fult  proper  Perfons,  or  Books  if  you  can,  about 
them  :  and,  by  quick  Degrees,  you  will  both 
apprehend  your  Bible  better,  and  efleem  it 
more  J  and  reap  fuch  Good  from  it,  as  proba- 
bly you  never  imagined.  At  leaft  you  will.have 
done  your  utmoft  :  cod  God  will  accept  and 
reward  you.  I  have  given  you  Dire(ftions,  at 
large,  for  the  profitable  Reading  of  Scripture, 
which  may  be  applied,  in  a  great  Meafure,  to 
Hearing  it,  and  muft  not  now  be  repeated. 
But)the  principal  Direction  is.  Receive  the  Seed 
of  the  Word  into  an  honeji  and  good  Heart :  and 
you  will  certainly  bring  forth  Fruit,  with  Pa- 
tiencey  unto  everlafting  Life  '.  Say  within 
yourfclves  at  the  Beginning,  with  Samuel,  Speak, 
Lordy  fr  thy  Servant  hearcth  •".     Say  of  the 

"^  Matt,  xviii.  20.  *  Matt.  xiii.   23.     Luke  viii.  15;. 

^  I  Sam.  iii.    ic. 

more 


SERMON     VIII.  209 

more  diffi.^ult  Parts,  with  David,  Open  mine 
Eyes,  ti.'ui  X  uiay  fee  the  wondrous  Things  of  thy 
Law ".  Say  of  thofe,  that  try  your  Faith, 
with  the  poor  Man  in  the  Gofpel,  Lord,  I  be- 
li'j:  :  help  thou  mine  Unbeliefs.  Say  of  thofe, 
that  diredl  your  Prad:ice,  with  the  People  of 
Ifrael,  All  that  the  Lord  hath  fpoken,  we  will 
do  p.  And  be  affured  of  becoming,  though  not 
fkilful  in  curious,  which  St.  Paul  ftiles,  foolifl^ 
and  unlearned,  ^ejiions  '^  and  doubt  J  id  Difpu- 
iatiom' ',  yet,  what  is  infinitely  better,  humble 
and  pious,   and  wife  unto  Salvation  '. 

To  each  Leffon  fucceeds  a  Hymn  or  Pfalm  : 
conformably  to  a  Decree  of  the  Council  of  La- 
odicea,  1400  Years  ago,  that  the  public  Read- 
ing of  God's  Word  fhould  be  mixed  with  re- 
peating his  Praifes  :  a  mofl:  ratioiial  Combina- 
tion, as  well  as  refrediing  Change. 

The  Hymn,  called  Te  Deum,  derives  that 
Name  from  the  nrfh  Words  of  it  in  the  Latin  t 
in  which  Language  it  was  compofed,  about  the 
Middle  of  the  fourth  Century;  and  hath  been 
ufed  by  the  whole  Wedern  Church,  at  lead 
1200  Years  :  in  that  o^  Rome,  only  on  Sundays 
and  Holydays,  and  not  all   thofe  j  but  in  ours 

"  P_f.  cxix.  18.  °  Mark  ix.  24.  p  Exod.  xix.  8. 

^  2  Tim.  ii.  23.  »  Rom.  xiv.   i .  »  2  Tim.  iii.  15. 

Vol.  VI.  P  every 


2IO  SERMON     Vm. 

every  Day,  as  the  fingular  Excellence  of  It  well 
deferves.      It    begins   with  equal   Majefty  and 
Simplicity  :   We  praife  thee^  O  God,  we  acknow- 
ledge thee  to  be  the  Lord.     And  not  we  alone, 
but  all  the  Earth  doth  worjhtp  thee^  the  Father 
everlajling :  every  Corner  of  it  having  retained 
fome  Apprehenfions  of  a  fupreme  Ruler ;    on 
which  is  founded  that  of  St.  Paul  to  the  Athe- 
nians,   Whom    therefore  ye  ignorantly  worjhip. 
Him  declare  I  unto  you  '.    But  unfpeakably  wor- 
thier Honours,  than  thofe  of  poor  Mortals,  arc 
inceffantly  paid  him  in  Heaven  by  the  holy  An- 
gels ;  mentioned  in  Scripture,  and  thence  here, 
under  the  Names  of  Cheruhm  and  Seraphin; 
the  former  denoting  probably  their  unwearied 
Diligence  to  ferve  him,  the  latter  their  ardent 
Love  to  him  :    whofe   Acclamations   therefore 
we  humbly  prefumc  to  adopt,  as  we  find  them 
recorded  in  that  lofty  Defcription  of  the   Pro- 
phet.   I  Jaw  the  Lordy  Jitting  upon  the  'Throne, 
high  and  lifted  up,  and  his  Train  filled  the  Tem- 
ple,   Above  it  flood  the  Seraphims:  and  one  cried 
unto  another  and  f aid y  Holy,   Holy,  Hofyy  is  the 
Lord  God  of  Hofls :  the  whole  Earth  is  jull  of 
his  Glory  ".     Where  it  muH:  be  obferved,  that 
for  God  of  Hojis  in  the  Prophet,  is  God  of  Sa- 

^  Acts  xvii.   23,  "  If.  x'i.   I,  2,  3. 

baoth 


SERMON     VIII.  art 

bai)th  in  the  Hymn ;  the  latter  being  the  7/^- 
brew  Word  for  the  former :  which  both  the 
Greek  and  Latin  of  the  Old  and  New  Tefta- 
ment  having  preferved,  as  comprehending  more 
than  could  be  well  expreffed  by  a  (ingle  Term 
of  any  other  Language ;  it  is  prefer ved  in  the 
Englifi  alfo,  both  here,  and  in  two  Places  of 
the  Epiftles  ''.  And  it  fignifies  God  to  be  the 
fovereign  Lord,  of  the  innumerable  Cof?ipa?iy  of 
Angels  "" ;  of  the  Hofl  of  Heaven,  which  the 
Heathen  worfhipped,  the  Sun,  Moon  and  Stars; 
of  the  Hofts  and  Armies  of  all  Nations  on 
Earth ;  particularly  the  jeivijJj  People,  whom 
he  led  forth  to  Battle  ;  and  laflly  of  the  Chrifli- 
an  Church  :  which  the  Old  Teftament  foretold 
fhould  be  terrible,  as  an  Army  with  Banners  y ; 
and  the  New  defcribes,  as  furnished  with 
Weapons  of  Warfare,  mighty,  through  God, 
to  the  cafling  down  Imaginations  and  every  high 
Thing  that  exalt eth  itfelf  againfi  the  Knowledge 
of  Him,  and  bringing  into  Captivity  every  Thought 
to  the  Obedience  of  Chrifl  ^  This  therefore  the 
Phrafe,  Lord  God  of  Sabaoth,  means :  not,  as 
many  imagine,  (though  it  be  a  Truth,  but  a 
very  inferior  one,)  that  God  is  peculiarly  Lord 

^  Rom.  ix.    29.     James   v.    4.  ^  Heb.   xii.    22. 

^  Cant.  vi.  4,  10.  ^  2  Cor.  x    4,  5. 

P    2  of 


212  SERMON     VIII. 

of  the  Sabbath^  D^y.  For  tlie  Words  are  in- 
tirely  different  in  the  Original,  though  fome- 
what  alike  in  our  Manner  of  writing  them. 

Nor  are  the  Praifes  of  God  fung  in  Heaven 
by  the  Angels  alone,  but  by  the  Spirits  alfo  of 
juji  Men  made  pefeci  ^ ;  particularly,  as  we  go 
on  to  fpecify,  the  Apoflesy  Prophets  and  Mar- 
tyrs :  with  whom  the  holy  Church  yet  militant 
throughout  the  World  afpires  to  join,  in  cele- 
brating the  Father  of  an  infinite  Majefiy ;  his  ho- 
nourable, true,  and  only  Son,  compared  with 
whom,  the  highefl  of  all  created  Beings  is  un- 
worthy of  that  Name ;  alfo  the  holy  Ghofi,  the 
Comforter  of  every  pious  Soul.  Then  return- 
ing to  the  Captain  of  our  Salivation  %  we  thank- 
fully own,  that  when  he  took  upon  hifn  to  deliver 
Man  from  Sin  and  its  Punishment,  he  did  not 
abhor,  and  difdain,  as  beneath  him,  the  Con- 
defcenfion  of  exchanging  the  Glories  of  the 
Godhead  for  the  Virgins  Womb-,  and  when  he 
had  overcome  the  Sharpnefs  of  Death,  for  Us, 
by  fuffering  it  himfelf,  (which  alludes  to  the 
Words,  O  IDea'h,  where  is  thy  Sting  ^  ^)  he 
opened  the  Kingdom  of  Heaven  to  all  Believers. 
Not  that  we  mean  to  fay,  it  was  not  open  at 

■   »  Markii.  28.     Luke  vi.  5.  ^  Ileb.  xii.  23.  =  Heb. 

li.  10.  ''   I  Cor.  XV.  55. 

all 


SERMON     VJir.  213 

all  till  then;  whatever  fome  ancient  Fathers 
may  have  held  ' :  any  more,  than  that  Life  and 
Immortality  were  not  at  all  brought  to  Light  be- 
fore the  Go/pel^.  But  as  the  Light,  which  Men 
had  antecedently  to  our  Saviour's  Coming,  was 
augmented  inexpreffibly  by  it :  fo  the  Kingdom 
of  Heaven  was  fet  open  vaflly  wider,  in  Confe- 
quence  of  his  Sufferings,  to  receive  Believers, 
not  from  one  People  only,  and  their  Neighbours, 
but  the  whole  Globe.  To  Him  therefore,  our 
Mediator  now,  at  the  right  Hand  of  God,  and 
who  fiall  come  to  be  our  fudge.  We  addrefs 
our  Prayers  j  that  as  we  magnijy  him  Day  by 
Day,  (and  let  us  take  Care  to  make  good  that 
Affertion,)  fo  he  would  keep  us  this  and  every 
Day  without  Sin,  reftrain  us  from  offending 
through  Infirmity,  as  far  as  will  be  really  for 
our  inward  Benefit,  but  efpecially  from  wilful 
and  prefumptuous  Tranfgreflion  ;  and  that  his 
Mercy  msiy  lighten,  that  is,  light  or  com^,. upon 
us,  as  our  'Truji  is  in  Him. 

Inftead  of  the  Te  Deum,  another  Canticle, 
or  Song  of  Praife,  much  ancient^r,  and  even 
more  anciently  inferted  into  the  Oflices  of  the 
Church,  is  allowed  to  be  fubflituted  :  which, 

=  Iraen.  Tert.  ^Athanaf.    Hieron.   Aug.  Ambr,  Bafil.  Greg. 
Thaum.  Cyril  Hierol".  &  Alex.     See  Siucer  in  -^^XP- 
^  z  Tim.  i.   10. 

P   T.  from 


214  S  E  R  M  O  N     VIII. 

from  the  firft  Word  of  it  in  the  Latint  bears 
the  Name  of  Benedicite  -,  and  is  taken  from  the 
Apocryphal  Part  of  the  Book  of  Daniel,  where 
it  is  put  into  the  Mouth  of  thofe,  who  are  com- 
monly called  the  three  Children,  or  young 
Men,  whom  Nebuchadnezzar  caji  into  the  fiery  ■ 
Furnace '.  It  Is  now  very  feldom  ufed,  at  leaft- 
in  parochial  Churches :  but  however  contains  a 
noble  Acknowledgement  of  the  Glory  of  God 
in  his  Works  of  Creation,  the  Memorial  of 
which  was  the  original  Defign  of  the  Sabbath 
Day  j  and  might  be  juftly  preferred  to  the  for- 
mer, whenever  there  is  particular  Occafion  to 
return  Thanks  for  the  BlelTings  of  Nature..  An 
Objedion  indeed  hath  been  flarted,  that  in  it  ^\ 
we  pray  to  the  Angels  and  Spirits  of  the  Righ- 
teous, to  blefs  the  Lord.  And  it  might  as  well 
have  been  objeded,  that  we  pray  to  the  Winds 
and  Fire,  the  Frofis  and  Snow,  to  blefs  him. 
Plainly  all  this  is  no  more  than  a  Figure  of 
Speech,  though  a  very  fublime  one  :  lending  as 
it  were  a  Tongue  even  to  inanimate  Creatures, 
and  calling  both  on  thofe  which  do  not,  and  thofe 
which  cannot,  hear  us,  to  glorify  our  common 
Maker;  juft  as  is  done  in  the  148th  Pfalm,  of 
which  this  Canticle  is  an  evident  Imitation. 

5  Dan.  iii.  21. 

After 


SERMON     VIII.  215 

After  the  fecond  Leflbn,  is  appointed,  cither 
the  Prophecy  of  Zacharias  in  St.  Luke,  or  the 
JoothPfahii:  called  for  the  Reafon,  which  I 
mentioned  before,  Benediclus  and  jubilate. 
The  former  was  uttered  on  the  Birth  of  "^ohn 
the  Baptift  :  and  is  a  Thank fgiving  for  the  Re- 
demption of  Mankind,  of  which  He  was  to 
publifh  the  fpeedy  Approach.  It  copies  very 
nearly  the  Stile  of  the  yeiviJJ:)  Prophets,  who 
defcribed  fpiritual  BlefTings  by  temporal  Images. 
Thus,  meaning  to  praife  the  Father  of  Mercies  ^ 
for  delivering  all  Nations  from  the  Dominion 
of  the  wicked  one,  it  blejfes  the  Lord  God  of 
Ifrael,  for  faving  his  People  from  their  Enemies, 
and  the  Hand  of  thofe  that  hate  them.  Now 
this  Kind  of  Language  was  laid  aiide  after  our 
Saviour's  Afcenfion  :  and  therefore  the  Prophecy 
before  us  is  not  of  later  Date,  but  genuine..^ 
Yet  it  fufficiently  explains,  to  what  Sort  o^  Sal- 
vation  it  refers  :  by  mentioning  the  Kemifjion  of 
Sins  J  the  giving  of  Light  to  them  that  fat  in 
Darknefs,  and  guiding  their  Feet  into  the  Way 
of  Peace.  And  fo  it  may  teach  us  both  the 
Fitnefs,  and  the  Method,  of  affigning  to  the  Old 
Teftament  Predicftions  an  Evangelic  Interpreta- 
tion.    You  will  be  fure,  in  repeating  it,  to  re- 

''  2  Cor.  i.   3. 

-P  4  member. 


2i6  SERMON    VIII. 

member,  that  the  Words,  And  thou.  Child, 
Jhalt  be  called  the  Prophet  of  the  Highejly  belong 
not  to  our  Saviour,  but  the  Baptift.  And  you 
will  eafily  apprehend,  that  if  in  the  Dav/ning, 
which  preceded  the  Sun  of  Righteoufnefs  ',  good 
Zacharias  offered  up  his  Thanks  with  fuch 
Tranfport,  we,  to  whom  he  {hines  out  in  full 
Splendor,  ought  to  recite  it  with  double  Gra- 
titude. 

The  looth  Pfalm,  which,  ibeing  fomewhat 
fhorter,  and  the  Service  long,  we  ufe  the  more 
frequently,  is  peculiarly  proper  after  a  LefTon 
from  the  Gofpel,  fince  it  peculiarly  relates  to  the 
Gofpel  Times  :  as  appears  from  its  inviting  all 
"Lands  to  be  joyful  in  the  Lord,  declaring  them 
equally  God's  People,  and  the  Sheep  of  his  Paf- 
ture,  and  calling  on  them  equally  to  go  into  his 
Gates ^  and  praife  him  for  his  Mercy  and  Truth. 
And  may  we  all  accordingly  fo  praife  and  ferve 
him  in  his  Courts  here  below,  that  we  may  for 
ever  dwell  in  his  Tabernacle  and  reft  on  his  holy 
Hill^  above,|  through  Jefus  Chrift  our  Lord,&c. 

'  Mai.  iv.  2.  '^  Pf.  XV.  I. 


S  E  R- 


SERMON    IX. 


I  Cor.  xIv.  15. 

. /  will  pray  with  the  Spirit,  and  I  will  pray 

with  the  Underjianding  alfo :  I  willing  with 
the  Spirit,  and  I  will  fmg  with  the  Vnder" 
Jianding  alfo. 

I  HAVE  hitherto  explained  and  vindicated 
the  daily  Service  of  our  Church,  as  far  as  the 
Creed:  which  is  placed  between  the  third 
Part  of  it,  the  Leflbns ;  and  the  fourth,  the  Pe- 
titions :  that  we  may  exprefs  that  Faith  in  what 
we  have  heard,  which  is  the  Ground  of  what  we 
are  about  to  alk.  For  as  Faith  comet h  by  hear- 
ing, and  hearing  by  the  Word  of  God  *  .*  fo  we 
muft  afk  in  Faith,  if  we  think  to  receive  any 
Thing  of  the  Lord  ^.  For  how  Jhall  we  call 
upon  Him,  tn  whom  we   have  not  believed "  ? 

2Rom.  X.  17.  ^Jamesi.  6,  7.  ^Rom.  x.  14. 

But 


2i8  S  E  R  M  O  N    IX. 

But  as  all  the  Doflrines  of  Scripture,  though 
equally  true,  are  not  of  equal  Importance  ;  the 
more  neceffary  Articles  have  been,  from  the 
Beginning  of  Chriftianity,  collefted  into  one 
Body,  called  in  Scripture,  the  Form  of  foufid 
Words  '',  the  Words  of  Faith  %  the  Principles  of 
the  Dodlrine  of  ChrijV :  but  in  our  common 
Way  of  fpvfaking  at  prefent,  the  Creed,  from 
the  Latin  Word,  Credo,  which  fignifies,  /  be- 
lieve. Now  the  ancient  Churches  had  many 
fuch  Creeds :  fome  longer,  fome  fhorter  -,  dif- 
fering on  feveral  Heads  in  Phrafe,  but  agreeing 
in  Method  and  Senfe  :  of  which,  that,  called 
the  Apofiles  Creed,  is  one.  And  it  deferves'  this 
Name,  not  fo  much  from  any  Certainty,  or 
great  Likelihood,  that  the  Apoftles  drew  it  up 
in  thefe  very  Expreffions  -,  (though  fome,  pretty 
early,  and  many  fince,  have  imagined  they  did) 
as  becaufe  it  contains  the  chief  Apoflolic  Doc- 
trines ;(and  was  ufed  by  a  Church,  which,  be- 
fore it  grew  corrupt,  was  juftly  refpecfted  as 
the  chief  Apoftolic  Settlement;  I  mean,  the 
'Roman. 

As  with  the  Heart  Man  believeth  unto  Righte- 
oufnefs,  fo   with  the   Mouth  Confefjion  is   made 

*  z  Tim.  i.  13.  '^  I  Tim.  iv.  6.  ^  Keb.  vl.  i. 

iint$ 


S  E  R  M  O  N     IX.  219 

unto  Salvation  i :  of  which  Confeffion,  repeat- 
ing pur  Creed,  though  not  a  neceflary,  is  a  ra- 
tional and  commendable  A(5t.  We  do  not  in- 
deed find  it  to  have  made  Part  of  the  oldeft 
public  Offices  :  but  furely  it  is  full  as  proper 
for  thefe,  as  for  private  Devotions  ^  in  which 
the  primitive  Chriftians  all  faid  it  (Jaiiy  ^  And 
^s  every  one's  Profeffion  of  Belief  is  his  own 
feparate  Ad",  fo  the  Creed  is  worded  for  every 
one  feparately  in  the  fingular  Number  :  and 
therefore  unlefs  we  fay  it  along  with  the  Mi- 
nifler,  he  alone  teftifies  His  Faith ;  not  We, 
Ours.  Nor  fhould  it  by  any  Means  be  with 
Negligence  and  Indifference,  that  we  profefs 
our  Faith.  For  what  we  believe  is  the  only 
juft  Foundation  of  what  we  do,  or  hope,  or 
fear.  On  this  Account  we  ftand  at  the  repeat- 
ing of  the  Creed  :  to  exprefs  our  Steadfaftnefs 
in  it ;  and  our  Readinefs  to  contend  earnefilyy  in 
every  proper  Method,  for  the  Faiths  once  de- 
livered to  the  Saints  '\  Turning,  at  the  fame 
Time  towards  the  Eaft,  as  many  do,  is  an  an- 
cient  Cuflomj  as  indeed,  in   moft   Religions, 

£  Rom.  X.  10.  ■•  Symbolum  quoquc  fpecialiter  debemus — 
antelucanis  Horis  quotidie  recenfere,  Ambrof.  de  Virg.  1.  3. 
p.  115.  ap.  Bingh.  1.  10.  c  4.  §.  17.  Quis  non  quotidie  recitat 
ore,  Credo,  &c.  Lib.  de  duplici  Martyrio,  Cypriano  falfo 
aftrip:.  in  fine.  *  Jude  ver.  3. 

Men 


220  SERMON     IX. 

Men  have  direifled  their  Worlhip  fome  particu- 
lar Way.  And  this  Practice  being  intended 
only  to  honour  Chrijl,  the  Sun  of  Righteouf- 
nefs,  who  hath  rifen  upon  us,  to  enhghten  us 
with  that  Dodlrine  of  Salvation,  to  which  we 
then  declare  our  Adherence  j  it  ought  not  to  be 
condemned,  as  Superftition :  and  yet,  being 
neither  obligatory  in  itfelf,  nor  commanded  by 
Authority,  the  Omiffion  of  it  ought  not  to  be 
cenfured  as  Irreverence  or  Difobedience. 

Another  Thing,  yet  more  ufual  in  faying  the 
Creed,  is  to  bow,  when  the  Name  of  ^efus  is 
mentioned.  And  fome  have  thought  that  to  be 
their  Duty,  whenever  it  is  mentioned,  at  leaft 
in  Divine  Service :  becaufe  they  find  in  their 
Bibles  the  Words,  that  at  the  Name  of  Jefus 
every  Knee  fiould  bow  ^.  But  this  is  no  ancient 
Notion  :  and  the  Generality  of  judicious  Com- 
mentators allow  it  not  to  be  the  Meaning  of 
the  Place  :  a  more  exafl  Tranllation  of  which 
would  be,  that  in  the  Name  of  Jefus  every  Knee 
Jhould  bow,  that  is,  every  one  fhould  pray  :  ac- 
cording to  that  other  PafTage  of  St.  FauU  I  bow 
my  Knees  unto  the  Father  of  our  Lord  fefus 
Chrif,  that  he  would  grant  you,  &c\  How- 
ever, it  is  a  Practice  of  fome  Antiquity;  and, 

^  Phil.  ii.  lo.  '  Eph.iii.  14. 

4  whatever 


SERMON     IX.  221 

whatever  a  few  over-fcrupulous  People  have 
imagined,  furely  a  harmlefs  one  :  For  no  Body- 
means  to  worfhip  the  Sound ;  but  the  Perfon, 
whom  it  denotes.  And  though  we  confefs, 
there  is  no  more  Reafon  to  worfhip  the  Son  of 
God,  by  bowing  to  him,  than  the  Father;  nor 
to  worfliip  him,  on  hearing  the  Name,  Je/us, 
than  the  Name,  Chrift :  yet  it  is  not  good  to  be 
contentious  about  an  innocent  Cujlom  '"'  -,  which 
alfo  may  help  Attention,  and  increafe  Devotion. 
Befides,  it  is  authorized  by  the  i8th  Canon  of 
our  Church,  which  direds,  that  w/jen,  in  Time 
of  Divine  Service  the  Lord  Jefus  Jhali  be  men- 
tioned,  due  and  lowly  Reverence  JJ:!all  be  done  by 
all  Perfons  prefenty  as  if  hath  been  accujlomed. 
PoiTibly  thefe  lafl  Words  may  be  defigned  to 
intimate,  that  Fear  of  giving  Offence  by  leav- 
ing off  the  Cuilom  was  a  principal  Motive  to 
the  Injund:ion.  And  if  fo,  in  Proportion  as 
that  Danger  abates,  the  Injundtion  grows  lefs 
important.  Accordingly  they,  who  are  in- 
truded with  the  Execution  of  the  Canons,  have 
not  lately,  if  ever,  inforced  it,  or  laid  Strefs 
upon  it.  )  And  indeed,  as  the  greater  Part  of 
moft  Congregations  difregard  it,  except  in  the 
Creed,  they  ought  not  to  judge  hardly, of  thofe, 

•"  I  Cor.  xi.  16. 

who 


222  SERMON    IX. 

who  omit  it  then  alfo  :  however  proper  they 
may  think  it,  for  themfelves,  to  ciiftinguifli  that 
Part  of  their  Belief,  which  peculiarly  belongs 
to  them  as  Chriftians,  from  the  preceding,  by 
this  Gefture. 

Having  explained  the  Apoftles  Creed  at  large, 
in  feveral  Ledtures  on  the  Catechifm,  I  fhall 
add  nothing  more  concerning  it  here.  But 
there  will  be  need  to  take  fome  Notice  of  ano- 
ther, appointed  to  be  rehearfed  in  its  Stead,  oil 
the  principal  Feftivals,  and  feveral  other  Holy- 
days,  and  called  the  Creed  of  St.  Athanajius : 
not  that  he  was  the  Author  of  it,  though  it  was 
probably  made  pretty  near,  if  not  in  his  Time, 
who  lived  1400  Years  agoj  but  becaufe  it  ex- 
prefles  that  Faith  in  the  Trinity,  of  which  he 
was  a  principal  Defender.  And  as  the  Roman- 
ijls  threw  on  the  Reformers  of  our  Church  ail 
Manner  of  Calumnies,  that  they  could,  fo  it 
would  have  given  them  a  great  Handle  agalnfl 
us,  had  this  Creed,  which  they  repeat  tvtry 
Sunday,  been  rejedted  or  altered  by  us. 

Many  indeed  have  argued  againft  the  V(q  oi 
it  3  and  fome,  with  ftrange  Vehemence  :  partly 
from  the  Dodlrines,  which  it  teaches ,  but 
chiefly  from  the  Coademnation,  which  it  pro- 
nounces 


SERMON    IX.  223 

nounces  on  all,  who  difbelieve  them.  Now  the 
Docftrines  are  undeniably  the  fame  with  thofe, 
that  are  contained  in  the  Articles  of  our  Church, 
in  the  Beginning  of  our  Litany,  in  the  Conclu- 
lions  of  many  of  our  Colleds,  in  ihcNiceneCreed, 
and,  as  we  conceive,  in  that  of  the  Apoftles, 
in  the  Doxology,  in  the  Form  of  Baptifm,  in 
numerous  Paflages  of  botii  Teftaments ;  only 
here  they  are  fomewhat  more  diftindly  fet  forth, 
to  prevent  Equivocations.  Any  one,  who  ex- 
amines into  the  Matter,  will  eafily  fee  it  to  be 
fo.  Accordingly  our  Dillenting  Brethren,  after 
they  had  long  objedted  to  other  Parts  of  our 
Liturgy,  confented  readily  to  fubfcribe  this 
Creed  :  the  Articles  of  which  are  the  common 
Faith  of  the  Catholic  Church,  or  by  immediate 
Confequence  deducible  from  itj  and  little  or 
nothing  more.  There  arc  indeed  fevexal  Things 
in  them,  beyond  our  Comprehenfion,  as  to  the 
Manner :  but  the  Scripture  hath  the  fame. 
There  are  Expreffions,  which  may  feem  liable 
to  Exception  :  but  it  muft  be  for  Want  of  un- 
derftanding  them,  or  admitting  fair  Interpreta- 
tions of  them.  The  Aflertion,  that  ^^ere  is  one 
Father y  not  three  Fathers,  and  fo  on,  may  ap- 
pear to  the  Ignorant,  needle/s  and  trifling :  but 
was  levelled  againil  Herefies,  then  in  Being, 

which 


224  S  E  R  M  O  N    IX. 

which  took  away  all  Diftin(5tion   between  the 
three  Perfons.    That  none  is  before  or  after  other, 
means,  (as  the  following  Words,  but  the  whole 
three  Perfons  are  coeternak  prove,)  that  none  is 
fb  in  Point  of  Time,  not  that  none  is  fo  in  the 
Order  of  our  Conceptions :  for  the  Scripture  di- 
reds  us  to  conlider  the  Father,  as  firft.      That 
none  is  greater  or  lefs  than  another^  is  reconciled 
to  our  Saviour's  Affertion,  'The  Father  is  greater, 
than  /%  by  what  follows  in  the  Creed,  Equal 
as  touching  his  Godhead,  inferior  as  touching  his 
Manhood.     That  he  is  one,  altogether,  not  by 
,Confufion  of  Subjlance,  but  by  Unity  of  Perfon, 
means,  (for  fo  the  next  Words  explain  it,)  that 
as  each  of  Us  is  one  Man,  not  at  all  by  blend- 
ing the  Soul  and  Body  into  one  Subftance,  for 
they  are  ftill  diftind:,  but  altogether,  by  a  myf- 
terious  Union  of  the  tv^^o :  fo  he  is  one  Chrift, 
not  at  all  by  blending  the  Divine  and  Human 
Nature  into  one  Subftance,  but  altogether,  in- 
tirely  and  folely,   by  an   Union  of  Them,  yet 
more  myfterious  than  the  former  is. 

The  Condemnation,  contained  in  two  or  three 
Claufes  of  this  Creed,  belongs,  (as  the  moft 
zealous-.  Defenders  of  our  Faith  in  the  holy  Tri- 
nity agree,  and  as  every  one,  who  reads  it  con- 

"  John  xiv.  28. 

fiderately. 


SERMON     IX.  225 

fiderately,  will  foon  perceive,)  not  to  all,  who 
cannot  underftand,  or  cannot  approve,  every 
Exprefiion  in  it ;  but  only  to  fuch,  as  deny  in 
general  the  Trinity  in  JJnity'y  or  three  Perfons, 
who  are  one  God.  This  alone  is  faid  to  be  the 
Catholic  Faith.  The  Words,  that  follow  after. 
For  there  is  one  Perfon  of  the  Father,  and  fo  on, 
are  defigncd  only  to  (et  this  forth  more  parti- 
cularly. And  the  Conclufion  from  the  whole 
is,  not  that  in  all  Things,  v/h;ch  are  aforefaidy 
by  the  Ufe  of  every  Term  above  mentioned, 
but  in  all  Things ,  as  is  aforefaid,  the  Unity  in 
Trinity  is  to  be  worJJjippt'd :  meaning,  that  as  at 

,  firft  it  was  faid,  that  in  all  Afts  of  Faith  we 
are  to  believe  in  each  Perfon,  fo  here  it  is  added, 
that  in  all  A6ts  of  Worfliip  we  are  to  adore  each : 
never  confidering  one,  even  while  addreifed 
diflindily,  as  feparated  or  feparablc  from  the 
other  two.  Now  this  Trinity  in  Unity  we 
apprehend  to  have  been,  ever  fmce  it  was  fully 
revealed,  a  fundamental  Article  of  the  ChriPrian 
Faith.  And  yet  thofe,  who  believe  not  even 
fo  much,  the  Creed  no  otherwife  teaches  cannot 
be  j'avedy  or  p^all  without  Doubt  perifi,  than  as 
our  Saviour  teaches  concerning  the  whole  of 
the  Gofpel :   He  that  belicveth,  and  is  baptized, 

Jfjall  be  faved :  but  he,  that  believeth  not,  fiail 
Vol.' VI,  Q_  be 


226  SERMON     IX. 

be  damned  °.  Our  Condemnation  is  no  more 
hard  and  uncharitable,  than  His.  And  neither 
is  fo :  becaufe  both  are  to  be  interpreted  with 
due  Exceptions  and  Abatements.  Suppofe  a 
Collection  of  Chriflian  Duties  had  been  drawn 
up;  and  it  had  been  faid,  in  the  Beginning  or 
at  the  End  of  it,  T/6/V  /i  the  Catholic  Pradice, 
which  except  a  Man  oh(&xst  faithfully y  he  cannot 
bejaved:  would  not  every  one  underftand,  that 
Allowance  muft  be  made  for  fuch  Things,  as  a 
Man  through  involuntary  Ignorance  miftook,  or 
throueh  mere  Infirmity  failed  in,  or  was  truly 
forry  for,  as  far  as  he  knew  he  had  Caufe  .^  Why 
then  are  not  the  fame  Allowances  to  be  under- 
flood,  in  fpeaking  of  Dodlrines  ?  For  when  the 
Creed  fays,  that  Whoever  will  be  faved,  before 
all  Things  it  is  necejjary  that  he  hold  the  Catho- 
lic Faith ;  it  doth  not  mean,  that  true  Faith  is 
inove  necefary,  than  right  Practice:  but  that  -j 
naturally  it  precedes  it,  and  is  to  be  firfl:  learnt 
in  order  to  it.  The  Intention  therefore  of  the  j 
Creed,  as  well  as  of  our  Lord  in  the  Gofpel,  is 
only  to  fay,  that  whoever  rejecis  the  Dotflrine 
of  it,  from  prefumptuous  Self-Opinion,  or  wil- 
ful Negligence ;  and  doth  not  afterwards  re- 
pent of  thefe  Faults;  particularly,  if  he  is  made    i 

"  Mark  xvi.   \6. 

fenfible 


S  E  R  M  O  N    IX.  227 

fenfible  of  them  ;  or  if  not,  at  leaft  in   general, 
amongft  his  unknown  Sins  ;  the  Cafe  of  fu. L.  a 
one  is  defperate.     But  if  Want  of  Information, 
Weaknefs  of  Apprehenfion,  or  even  excufable 
Wrongnefs  of  Difpofition,    fhould   make  him 
doubt  or  diibeUeve  any  or  the  main  Part  of  this 
Creed ;  nay,  which  is  vaftly  a  worfe  Cafe,  the 
whole  Revelation  of  Chriftianity :    though  we 
pafs  Judgement  on  his  Errors  without  Refervej 
and,  in  general,  on  all  who  maintain  thetn  ;  yet 
perfonally  and  iingly  we  prefume  not  to  judge 
of  his  Condition  in  the  next  World.     To  his 
own  Majier  hejlandeth  or  jalleth  ^     Much  lefs 
would  we  think  unfavourably  of  any  one,  who 
takes  thefe  condemning  Claufes  in  too  rigorous 
a  Senfe,   and  therefore  only  is  afraid,  from  a 
Spirit  of  Charity  and  Humility,  to  join  in  them. 
Indeed,  for  the  Sake  of  fuch,  it  may  feem  Pity, 
but  either  they  had   been  originally  omitted ; 
(fiDce  though  defenfible,  they  are  not  necefiary 
to  be  inferted  in  a  ProfelTion  of  Faith ;)  or  the 
Limitations,  with  which  they  are  to  be  under- 
ilo«d,  had  been  fignified  in  two  or  three  com- 
prehcnfive  Words.  -^ 

After  our  Creed,  we  go  on  to  our  Petitions. 
In  thefe,  the  Minifter  and  People  firfl  recom- 

^  Rom.  xiv.  4. 

0^2  mend 


228  S  E  R  M  O  N    IX. 

mend  each  other  to  our  bleflcd  Redeemer,  in 
Terms  of  Scripture,  v.which  a  Council,  held 
near  i2©o  Years  ago  %  a^irms  to  be  ufed  for 
this  Fqrpofe  by  the  Pi,re-ftion  of  the  Apoflles, 
^nd  naay  certainly  well  be  ufed  fo  without  it  '.j 
^he  Lo^d  be  with  you  ' :  And  with  thy  Spirit '  .• 
/'Then  we  make  a  direct  Application  to  him, 
under  the  Names  of  Lord  and  ChriJ},  repeating 
it  thrice,  as  a  Mark  of  our  Earneflnefs,  that  he 
would  have  Mercy  upon  us  :  Words  often 
addrefled  to  him,  when  on  Earth ;  often  fo- 
lemnly  reiterated  by  the  whole  ancient  Church, 
and  fpoken  by  the  Latin  Church  in  the  orignal 
Greek  of  the  New  Tcftament,  Ku/3;s  gXeij<roj'  S 
but  much  more  prudently  tranflated  by  ours 
into  Englifi- 

This  done,  as  before  we  fubjoined  the  Lord's 
Prayer  to  our  Confeffion,  to  obtain  the  Confir- 
mation of  our  Pardon ,  fo  now  we  prefix  it  to 
our  Requefts,  as  a  Summary  of  our  Defires. 
And  furely  faying  it  again  at  fuch  a  Diflance, 
and  with  fo  different  a  View,  cannot  be  thought 
a  vain  Repetition  '\ 

After  thefe  general  Prayers,  we  exprefs  to 
God  diftindly,  in  fhort  Sentences,  the  feveral 

<?  Cone.  Bracarenfe  i.  A.  D.  563,     Can.  xxi,  «"  2  Theff. 

iii.  16.  ^  2  Tim.  iv.  22.  '^  Matt.  xv.  22.  x.x.  30,  31. 

■*  Matt.  vi.  7. 

Heads 


S  E  R  M  O  N     IX.  229 

Heads  of  the  Supplications,  which  we  are  about 
to  offer  up  more  at  large,  for  Peace,  and  Grace, 
for  the  King,  the  Clergy,  and  the  People.  And 
all  thefe  Sentences  are  conceived  in  Words  taken 
from  the  Pfalms :  excepting  one.  Give  Peace  in 
oitr  Timey  O  Lord-,  which  hath  a  Reafon  added 
to  it,  by  fome  thought  improper ;  Becaufe  there 
is  none  other  that  fight  eth  for  us,  but  only  thou, 
O  God:  whereas,  fay  they,  we  often  have 
others  to  fight  for  us ;  and  if  we  had  Him  alone, 
why  iliould  we  defpond,  and  immediately  pray 
for  Peace  upon  it  ^  But  thefe  Objedors  utterly 
miftake  our  Meaning :  which  is,  that  whatever 
Help  we  have  befides,  we  look  upon  it  as  no- 
thing, without  that  of  the  Almighty ;  whom 
therefore  we  beg,  in  the  Words  which  they 
unjuftly  blame,  when  we  are  in  Peace,  to  con- 
tinue it,  by  reftraining  fuch  as  would  diflurb 
it  'y  and  when  we  are  not,  to  reftore  it,  by  turn- 
ing the  Hearts,  or  overthrowing  the  Attempts, 
of  thofe  who  have  infringed  it. 

In  Confequence  of  thefe  Preparations,  the 
Petitions  themfelves  follow :  not  in  one  long 
Prayer,  but  feveral  fhort  ones;  which  Method 
is  certainly  as  lawful  as  the  other;  and,  we 
think,  more  expedient.  It  reminds  us  oftener 
of  the  Attributes  of  God,  and  Merits  of  Chrift, 
0^3  which 


23©  S  E  R  M  O  N    IX. 

which  arc  the  Ground  of  our  ajking  in  Faith ''  : 
and  by  the  Frequency  of  faying,  Ameriy  it  ftirs 
up  our  Attention,  and  warms  our  Devotion, 
which  are  too  apt  to  languifh.  Thefe  fhort 
Prayers  have  the  Name  of  Colled:s  :  either 
from  their  collecting  much  good  Matter,  parti- 
cularly out  of  Scripture,  into  a  fmall  Compafs ; 
or  from  their  being  originally  compofed  for  the 
People  to  ufe,  when  colleded  and  aflembled 
together.  And  the  £rft  of  thefe  CoUecfls  is. 
That  for  the  Day.  Befides  the  Lord's  Day, 
which  is  the  weekly  Memorial  of  all  God's 
Goodnefs  to  Us,  and  our  Duty  to  Him,  wc 
have  annual  ones,  to  celebrate,  not  only  the 
principal  Parts  of  the  Hiflory  of  Chrift,  but  alfo 
the  holy  Lives  and  Deaths  of  his  chief  Follow- 
ers, who  are  mentioned  in  the  New  Teftament. 
For,  as  the  Righteous  are  to  be  had  in  everlajiing 
Remembrance  * ;  and  the  Epiftle  to  the  Hebrews 
particularly  directed  the  firft  Chriflians  to  re- 
member them,  which  had  had  the  Rule  over  them, 
who  had  fpoken  unto  them  the  Word  of  God  >'  .♦ 
as  they  did  accordingly  pay  diftinguiflied  Ho- 
nours to  the  Memories  of  the  Apoftles,  Evan- 
gelifts  and  Martyrs :  and  as  the  Church  of 
Rome,  which  had  gone  much  too  far  in  this 

^  James  i.  6.  *  Pf.  cxii.  6.  y  Heb,  xiii.  7. 

Matter, 


S  E  R  M  O  N     IX.  23  r 

Matter,  would  notwithftandijig  have  had  a  great 
Advantage  againft  us,  if  we  had  negleded  it 
intlrely  ;' we  do  therefore,  on  the  Days,  which 
bear  their  Names,  read  Portions  of  holy  Writ 
relating  to  them,  return  Thanks  to  God  for 
their  Labours  and  Example ;  and  beg,  that  we 
may  profit  fultahly  by  them.  This  then  makes 
a  confiderable  Proportion  of  the  variable  Col- 
leds.  The  reft  are  appointed,  one  for  each 
Sunday  and  Week  In  the  Year.  And  the  In- 
tention, however  jmperfc(5lly  executed,  muft 
have  been,  that  fometlmes  praying  more  ex- 
plicltely  for  this  Grace  or  Mercy,  fometlmes 
for  that,  we  may  be  likelier  to  obtain,  through 
God's  Goodnefs,  all  that  are  needful  for  us. 

The  Objedion,  that  our  Service  is  taken 
from  the  Popip^y  affeds  chiefly  the  Colleds. 
But  thofe  of  ours,  which  are  the  fame  with 
theirs,  are  moftly  derived  from  Prater-Books, 
brought  over  in  the  Days  of  that  Pope,  by  whofe 
Means  our  Saxon  Anceftors  were'  converted  to 
Chrlftlanlty,  above  1 100  Years  ago  :  and  they 
were  old  ones  then  ;  much  older,  than  the  main 
Errors  of  Popery.  However,  partly  at,  and  partly 
fince,  the  Reformation,  fuch  of  the  Colleds  in 
thofe  Books,  as  wanted  and  deferved  it,  have  been 
carefully  cofreded  j  many,  that  were  thought 
Q  4  improper. 


232  SERMON     IX. 

improper,  quite  removed  ;  and  new  ones  framed 
in  their  Stead.  But  why  fliould  thole  be  changed, 
which  are  both  faultlefs  in  themfelves,  and 
recommended  by  venerable  Antiquity  ? 

After  the  Colled:  for  the  Day,  come  two 
conilant  ones,  to  be  ufed  every  Day,  jor  Peace 
and  Grace  :  general  Words,  comprehending  be- 
tween them  all  Bleffings,  temporal  and  fpiri- 
tual.  In  the  former,  which  is  tranflated  from 
the  ancient  Latin  Offices,  we  befeech  God,  in 
the  Knowledge  of  'whom  Jiandeth  our  Hope  of 
eternal  Life  hereafter,  and  whofe  Service,  in 
proportion  as  we  improve  in  it,  gives  us  here 
terfe^i  Freedom  from  the  Tyranny  of  Sin,  and 
the  Stings  of  an  evil  Confcience,  would  like- 
wife  fo  dejend  us  in  all  A  [faults  of  our  outward 
'Enemies y  that  tr  lifting  in  Him,  we  may  not  fear 
Them.  Thus  we  embolden  ourfclves  from  the 
Confideration  of  his  greater  Mercies,  to  hope 
for  the  leffer :  In  Imitation  of  the  Apoftle's 
Reafoning,  He  that  fpared  not  his  own  Son,  but 
delivered  him  up  Jor  usy  how  fall  he  not  with 
h'lni  alfo  freely  give  us  all  Takings  ^  ?  The  latter  of 
theie  CoUeds  is  not  taken  from  the  Roman, 
but  principally  from  the  Greek  Service,  as  others 
of  our  Prayers  befides  are  :  the  Compilers  of 
*  Rom.  viij.  32. 

our 


SERMON     IX.  233 

our  Liturgy  prudently  extra(5ling,  from  both, 
what  was  proper  to  enrich  and  add  Authority 
to  the  Work,  in  which  they  were  engaged. 
And  it  begs  that  Protection  of  God  more  efpe- 
cially  for  the  prefent  Day,  which  the  former 
begs  in  general  :  but  above  all,  that  we  may  fall 
into  no  Sin  even  undefignedly,  much  lefs  run 
into  any  Kind  of  Danger  of  it  wilfully,  but  do 
always  what  is  righteous  in  his  Sight. 

After  thefe  Colledls,  follows,  on  Sundays, 
Wednefdays,  and  Fridays,  the  Litany.  But  I 
fliall  fpeak  of  that  hereafter,  God  willing  j  and 
proceed  now  with  the  dated  Service  of  the  other 
Days  of  the  Week:  in  which,  having  put  up  the 
before-mentioned  Prayers  for  ourfclves,  we  be- 
gin our  Interceflions  for  other  Perfons  j  and 
firft  for  the  King,  asfupreme  "■ :  in  Obedience  to 
the  Apoftle's  Injundions  ^  and  in  Imitation  of 
the  primitive  Chriftians,  even  while  they  lived 
under  Heathen  Emperors.  The  Duties  of  that 
Station  being  very  important  and  difficult,  and 
the  Hazards  of  erring  and  finning  in  it  many 
and  great.  We  therefore  pray  Him,  who  is  the 
Qnly  Ruler  of  the  Heart  and  Condu(5t  of  Princes, 
and  beholds  the  State  of  all  the  Dwellers  m  their 
Dominions  every  where  on  Earth,  to  replenijh 

*  I  Pet.  ii.  13.  b  J  xin,^  jj   ,^ 

4  our 


234  SERMON    IX. 

our  Sovereign,  both  with  the  Graces  and  the 
Gifts,  needful  for  him  :  to  grant  him  long  to 
Jive  in  Health  and  Wealth  ;  that  is,  Profperity ; 
as  tve  pray  God,  in  the  Litany,  to  deliver  us  in 
all  Time  of  our  Tribulation,  in  all  Time  of  our 
Wealth ;  to  ftrengthen  him,  that  he  may  over- 
come all  his  Enemies,  all  that  wi(h  ill  to  Him  or 
his  People ;  and  finally  to  beflow  on  him  ,ever- 
lafiing  Felicity, 

Then,  becaufe  the  Royal  Family  are  the  future 
Hopes  of  the  Public,  and  in  the  mean  while  their 
■whole  Behaviour  is  of  very  great  Confequence  to 
it :  we  apply  more  diftindlly  than  the  ancient 
Church  did,  but  furely  with  Reafon,  to  the 
Fountain  of  all  Goodnefs,  who  therefore  is  able 
to  fupply  the  Branches,  as  well  as  the  Root, 
for  fuch  Bleffings  on  every  Branch,  efpecially 
the  principal  by  Name,  as  their  Condition 
requires. 

After  this,  we  pray  for  the  whole  Clergy  and 
People  of  our  Land  :  that  he,  who  alone  worketh 
great  Marvels ;  who  hath  in  all  Ages  marvel- 
loufly  prote6ted  his  Church  againft  the  Devil 
and  wicked  Men  ;  who  endued  his  Apoflles 
with  marvellous  and  miraculous  Gifts  on  the 
Day  of  Pentecofl,  and  by  their  Means  many 
others  j  who  doth  and  ever  will  produce  mar- 
vellous 


SERMON     IX.  235 

vellous  EfFeds  on  the  Hearts  of  Believers  by  the 
Miniftry  of  his  Word  and  Sacraments,  and  who 
only  can  do  fuch  Things  -,  would  /end  down  the 
healthful,  that  is,  the  healing,  ftrcngthening 
and  faving.  Spirit  of  his  Grace,  on  all  Bijhopi 
and  Curates 'y  Perfons,  to  whom  the  Cure  or 
Care  of  Souls  is  intrufted  -,  for  this  the  Wojd, 
Curate^  fignifies  throughout  the  Prayer  Book, 
not  merely  thofe  Minifters  who  affift  the  pro- 
per Incumbent ;  and  likewife  on  all  Congrega- 
tions committed  to  their  Charge.  And  we  fur- 
ther befeech  him  not  only  to  beftow  on  them 
at  firft  good  Difpofitions ;  but  [that  they  may 
truly  and  laftingly  pleafe  him)  pour  upon  them 
his  continual  BleJJing,  like  a  kindly  Dew  defend- 
ing from  above.  For  neither  is  he  that  tlantcth 
any  Thing,  neither  he  that  watereth^  but  God, 
that  giveth  the  Increafe  \ 

Next  to  this,  in  the  Time  of  War,  we  ad- 
drefs  ourfelves  to  the  Almighty  Governor  of  all 
Things,  whofe  Jujlice  in  puniJJjing  us  Sinners 
with  this  Evil  we  acknowledge,  and  whofc 
Mercy  to  deliver  us  from  it,  on  our  true  Re^ 
pentance,  we  hope  for,  and  cannot  hope  for  it 
elfe  :  complaining  of  the  Pride  and  Malice  of 
our  Enemies '»  of  which  they  muft  be  guilty,  if 
=  1  Cor.  iii.  7. 
^  the 


SERMON  IX. 
the  War  on  our  Side  be  lawful,  otherwife  ther6 
would  be  Peace  :  and  in  the  genuine  Spirit  of 
Chriftianity  intreating,  that  the  one  may  be 
abatedy  the  other  ajjwagedy  which  is  praying  for 
Them,  as  well  as  ourfelves.  And  till  they  fuffer 
their  Difpofitions  to  be  mended.  We  beg  that 
their  Devices  and  Enterprizes  may  be  confound- 
ed: which  Word,  as  dreadful  as  it  founds  too 
often  in  paffionate  common  Speech,  means  here 
no  more  than,  difappointed  :  and  this  is  the 
worfl  we  wifh,  even  to  thofe  who  hate  us  and 
defpitefully  ufe  us  ^ 

There  is  alfo  appointed  a  very  fit  Prayer  to 
he  read  during  the  SeJJion  of  Parliament y  for  a 
Bleffing  on  their  Confultations.  But  here  it 
may  be  afked,  how  the  Compilers  of  it  could 
venture  to  call  in  it  every  one  of  our  Kings,  in 
all  Time  to  cun:ie,  mo/i  religious.  Now  cer- 
tainly they  did  not  intend  to  prophefy,  that,  in 
the  common  Meaning  of  the  Word,  they  al- 
ways would  be  fo :  nor  yet  to  require,  that  we 
iliould  call  them  fo  in  a  Senfe,  that  was  not 
true.  And  therefore  they  mud:  either  mean  by 
Religiousy  (what  it  fometimes  means  in  the 
Language,  from  which  it  is  derived,)  the  Ob- 
jedt  of  moft  awful  Regard,  facred,  a  Title  fre- 

^  Matt.  V.  44. 

quently 


SERMON     IX.  237 

quently  afcribed  to  Kings  :  or  indeed  rather, 
mojl  religious  muft  be  underftood  in  the  fame 
Mannex^,  as  the  next  Word  to  it,  Gracious, 
conftantly  is,  without  the  leaft  DifficuUy  or 
Scruple,  both  in  the  Liturgy  and  out  of  it ;  and 
as  the  Titles,  moji  Chrijiian,  and,  mofi  Catholic 
are  ;  to  denote  the  good  Qualities,  which  Princes 
profefs,  and  fhould  have ;  and  therefore  their 
Subjedis  are  willing  and  ought  to  hope  they 
have ;  and  by  reminding  them,  endeavour  that 
they  may  have.  Accordingly  this  very  Epithet, 
mofl  religious^  was  conftantly  afcribed  to  all  fuc- 
ceffive  Emperors  in  St.  ChryJojlom%  and  St.  Ba- 
JiN  Liturgies,  the  common  ones  of  the  Greek 
Church,  as  it  is  to  all  fucceffive  Kings  in  ours. 
The  Intention  being  thus  cleared,  the  Lavvful- 
nefs  of  joining  in  the  Expreffion  is  evident,  la 
the  Prudence  of  chufing  it  originally  we  are  lefs 
concerned.  Yet  in  Defence  of  that  we  may 
plead,  that  this  Prayer  was  compofed  and  ori- 
ginally ufed  in  the  Reign  of  a  Prince,  acknov/- 
ledged  to  be  unfeignedly  religious.  King  Charles 
the  ii^fi:^  And  whatever  Scruples  have  been 
raifed  concerning  the  Propriety  of  this  Part  of 
it  in  fome  Reigns  (ince,  happily  there  is  no 
Room  for  them  in  the  prefent. 

«  See  Wilkins  Cone.  Vol.  4.  p.  539. 

After 


238  SERMON     IX.  ^ 

After  thefe  particular  Interceffions,  we  add  ^ 
general  one  for  all  Mankind,  efpecially  for  all 
Chriftians,  and  moft  efpecially  for  all  that  are 
in  Afflidion  :  to  which  we  fubjoin  as  general  a 
Thankfgiving  for  all  God's  Mercies  to  Us  and  % 
Them  j  but  above  all,  for  That,  which  gives 
us  a  Claim  to  eternal  Happinefs.  Neither  of 
thefe  Forms  is  taken  from  any  other  Liturgy : 
both  arc  excellent :  and  every  one,  who  defires 
it,  may,  by  fignifying  that  Defire,  have  a  fe- 
parate  Share  in  either.  This  Provifion  is  a  very 
ufeful  and  comfortable  one  :  and  we  exhort  you, 
on  all  fit  Occafions  to  take  the  Advantage  of  it. 
Only  we  muft  beg,  that  they,  who  have  re- 
ceived Benefit  by  being  prayed  for,  will  not 
forget  to  return  Thanks ;  but  confcientioufly 
avoid  our  Saviour's  Reproof ;  fFere  there  not 
ten  cleanfed  ?  But  where  are  the  nine  ^  ? 

The  general  Thankfgiving  may  perhaps  to 
fome  appear  fuperfluous,  after  we  have  thanked 
and  praifed  God  in  the  Ufe  of  the  Pfalms  and 
Hymns.  Bat  it  was  inferted  at  the  Reftoration, 
becaufe  others  complained  it  was  wanting.  And 
indeed  it  is  a  more  methodical  Summary  of  the 
feveral  Mercies  of  God  to  Us  and  to  all  Ment 
than  we  had  before :  it  furnifhes  an  Opportu* 

f  Luke  xvii.  1 7. 

nity 


S  E  R  M  O  N     IX.  239 

nlty  of  thanking  hint  more  exprefsly  for  the  late 
Inftances  of  his  loving  Kindnefs  to  the  Members 
of  our  own  Congregation  :  and  befides,  as  wc 
cannot  he  too  thankful  to  God ;  the  Acknow- 
ledgements, which  we  offered  up  in  the  Begin- 
ning of  the  Service,  are  very  properly  repeated 
in  the  End.  For  furely  we  ought  to  alk  no- 
thing of  God,  without  remembering,  what  wc 
have  received  from  him  :  which  naturally  ex- 
cites both  our  Faith  and  Refignation  ;  and  pre- 
pares the  Way  for  that  admirable  Colled",  with 
which  we  conclude. 

It  is  taken  from  the  Middle  of  St.  Cbryfoftom's 
Liturgy  :  but  much  more  judicioufly  placed  in 
the  Clofe  of  ours.  It  firfl:  thankfully  confelTes  the 
great  Goodnefs  of  our  bleffed  Redeeraer,  in  dif- 
pofmg  our  Minds,  of  themfelves  fo  varioufly 
and  wrongly  inclined,  to  afk  unanimoufly  of 
Him  fuch  Things  as  We  ought,  and  encourag- 
ing our  Applications  by  fuch  explicit  AiTurances 
of  hearing  us.  Then  it  fubmits  entirely  to  his 
Wifdom,  in  what  Manner,  and  how  far,  he 
will  think  it  for  our  Good  to  grant  us  any  of 
our  particular  Requefts ;  begging  nothing  abfo- 
lutely,  but  what  he  hath  abfolutely  engaged  to 
beftow  on  our  Prayers  and  Endeavours  ;  viz, 
that  pra(5tical  Knowledge  here  of  bis  Truth,  his 

Do(5trines 


24®  S  E  R  M  O  N     IX. 

Doctrines  and  Precepts,  his  Promlfes  and 
Threatenlngs,  that  hereafter  we  may  attain  ever- 
lofting  Life  and  Happinefs. 

Thefe  Things  done,  it  can  onl)^  remain,  that 
on  departing  from  God's  more  inamediate  Pre- 
fence  in  his  Church,  we  intreat  for  ourfelves 
and  one  another,  (as  we  do  accordingly  in  the 
Words  of  Scripture  ^)  the  continual  Prefence  of 
the  Holy  Trinity,  wherever  we  go  :  that  Grace 
of  our  Lord  jefus  Chrift,  which  will  fectire  us 
the  Love  of  God  the  Father,  and  the  FcIIowP:ip, 
that  is,  the  Communication  of  the  needful 
Warnings  and  Affifiances  of  the  holy  Ghoft, 

Now  "JDhat  njoe  thus  faithfully  afky  may  we 
effeBually  obtain,  to  the  Relief  of  our  Neceffity, 
and  the  fetting  forth  of  God's  Glor-fi  through 
Jefus  Chrift  our  Lord.     Amen. 

s  2  Cor^xiii,  14, 


S  E  R- 


S    E  R  M  O  N     X. 


I   ColR.  xiv.   15. 

^ 1  will  pray  with  the  Spirit,  and  I  will  prdy 

with  the  JJnderJiandmg  alfo :  I  will  fing  with 
the  Spirit^  and  I  will  Jing  with  the  Under- 
Jlanding  alfo. 

THE  Litiirgy  djf  otar  Church  has  now- 
been  explained  to  you,  as  far  ^s   the 
End   of  the    Morning    Prayer^      The 
Evening  Prayer  hath  nothing  different  from  it ; 
excepting  the  Hymns,  that  follow  the  LefTons, 
and  the  two  Collects  after  that  for  the  Day. 

The  Hymn  after  the  firft  Leffon,  called  Mag- 
nificat,  from  the  Word,  with  which  it  begins 
in  the  Latin,  was  ufed  anciently  by  the  Weftern 
Church  i  and  continues  to  be  ufed  by  the  Pro- 
teftants  Abroad.  It  is^the  Song  of  the  bleffed 
yQh.  VL  1l  Virgin, 


242  S  E  R  M  O  N    X. 

Virgin,  recorded  by  St.  Luke  %  on  the  Confir- 
mation which  (he  received,  at  Elizabeth's  Houfe, 
of  what  the  Angel  had  told  her,  that  fhe  (hould 
become  the  Mother  of  our  Lord,  by  the  Ope- 
ration of  the  holy  Ghoft  :  and  it  expreffes  mofl 
naturally  the  Tranfport,  which  on  that  Occa- 
iion  ilie  mud  feel ;  but,  like  the  Hymn  of  Za- 
chariasy  in  Phrafes  of  the  Old  Tcftament,  to 
be  interpreted  from  the  New ;  of  which  Mat- 
ter I  have  already  fpoken. 

My  Soul  doth  magnify  the  Lord^  doth  ac- 
knowledge the  infinite  Greatnefs  of  his  Power 
and  Mercy  :  for  he  hath  regarded  the  LowHnefs 
cf  his  Hand-maiden  y  that  is,  the  loiv  Eflate -, 
for  fo  the  Original  fignifics,  and  fo  it  is  ex- 
prefTed  in  our  Bibles  j  not  the  Humility  of  Mind, 
which  the  holy  Virgin  was  too  humble  to  afcribe 
to  herfelf.  Frofn  henceforth  all  Generations 
Jhall  call  me  blcffed :  as  We  do  accordingly,  botli 
by  repeating  this  Hymn,  and  in  our  common 
Speech.  For  hCy  that  is  mjghty^  hath  magni- 
fied me,  hath  raifed  me  to  great  Honour  :  and 
holy  is  his  Name;  his  Truth,  his  Juftice,  his 
Mercy,  his  Concern  for  the  Goodnefs  as  well 
as  Happinefs  of  his  Creatures,  are  glorioufly 
manifelted  in  this  wonderful  Difpenfation.  He 
•  i.  46—55. 

hath 


is  E  R  M  O  N    ^.  243 

hathfiewed  in  Times  paftj  and  will  as  certainly 
now,  as  if  it  were  done  already,  Sfre?7gth  ijnitb 
his  Arniy  fupernatural  Deeds  performed  by  bis 
Power,  for  the  Eredliori  of  the  Kingdom  of  his 
Son :  and  hath  often,  and  will  again,  fcatter 
and  defeat  the  proud  Oppofers  of  it,  by  Means 
of  thofe  very  Imagihations  of  their  Hearts,  in 
which  they  exult.  The  mighty  amongft  the 
Jews  and  Heathen  yZW/  be  put  down  front  theif 
Seat,  and  humble  and  meek  Chriftians  exalted  in 
their  Stead.  They,  that  hunger  and  thirji  after 
Righteoufnefs  '',  fhall  ht  filed  with  fpiritual  good 
Things ;  and  the  Rich,  that  rely  on  the  vain  and 
falfe  Treafures  of  their  own  Wifdom  and  Merit, 
he  will  convi<5l  of  being  poor  and  blind  and 
naked  %  and  iofend  them  empty  away.  He  hath 
holpen  his  Servant  Ifraei,  all  that  by  obeying 
him  become  his  People,  as  he  promifed  to  our 
Forefathers,  Abraham  the  Father  of  the  Faith- 
ful, and  his  true  Seed;  thus  re?nembering  his 
covenanted  Mercy,  which  iliall  laft  for  ever. 
This  is  the  Triumph  of  the  holy  Virgin  :  and 
every  Part  of  it  fhould  be  our  own  likewifci 
For  God  hath  regarded  our  low  EJlate,  together 
with  Her's,    and  magnified  us,    and  made  U3 

^'  Matt.  V.  6.  '  Rev.  iil.  17. 

R  a  bleffel 


244  S  E  R  M  O  N     X. 

blejfed.     And  we  lliould  magnify  and  blefs  Him 
continually  for  it. 

Inftead  of  this  Hymn,  our  Prayer  Book  tells 
us,  may  be  ufed,  and  in  fome  Places  it  frequently 
is,  the  98th  Pfalm  :  in  which  we  exhort  one 
another  io/ing  unto  the  Lord  anew  Song\  Words, 
denoting,  in  the  Book  of  Revelation  S  Gofpel 
Praifes  :  and  we  foretell  that  all  Lands  {hall 
join  in  it,  ijs^ith  Trumpets  and  Shawms,  another 
Inflrument  of  Wind-Muftc,  which  in  our  Bible 
is  called  a  Cornet :  whence  we  may  conclude, 
if  it  needed  Proof,  that  mufical  Inftruments  are 
lawful  in  Chriftian  Worfhip.  This  future  Time 
of  univerfal  Thankfgiving  is  defcribed  to  be, 
when  God  ihall  remember,  that  is,  fhall  give 
Evidence  that  he  hath  never  forgot,  his  Mercy 
and  "Truth  towards  the  Houfe  of  Ifrael,  accord- 
ing to  the  Flefli ;  and  not  only  they,  but  all  the 
Ends  of  the  World  JJoall  fee  his  Salvation.  No 
Wonder,  that  even  the  irrational  and  inanimate 
Parts  of  Nature  are  called  upon  by  a  lofty  Figure 
of  Speech,  to  celebrate  that  glorious  Day  :  the 
Sea  to  fnake  a  Noife,  and  all  that  therein  is ;  the 
Floods  to  clap  their  Hands,  and  the  Hills  to  be 
joyful  together  bejore  the  Lord :  partly  for  the 
prefcnt  Happinefs   of   that   Period,    in   which 

«'  V.  9.  xiv.  3. 


S  E  R  M  O  N    X.  245 

poffibly  the  loweft  of  God's  Works  may  fliare  > 
but  chiefly  for  the  Approach  of  the  next  and 
concluding  Scene  of  Providence,  when  he  (hall 
come  finally,  ivith  Righteoufnejs  to  judge  the 
Worlds  and  the  People  with  Equity. 

After  the  fecond  LefTon,  is  appointed  another 
Hymn,  ufcd  by  the  ancient  Church,  in  their 
private  Devotions  at  lead;  and  by  the  prefent 
Greek  and  foreign  Reformed,  as  well  as  ours 
and  ihtRomiJhi  in  their  public  ones  ;  and  called 
from  the  Latin  Beginning  of  it.  Nunc  dimittis. 
It  exprefles  the  Gratitudi  of  good  old  Simeon y 
ajujl  Man  and  devout y  as  we  read  in  St.  Luke  % 
and  waiting  for  the  Confolat'ion  oflfrael;  to  whom 
it  was  revealed y  that  he  Jhould  not  die,  till  he  had 
feen  the  Lords  Chriji.  Accordingly  he  came  by 
the  Spirit  into  the  Temple :  and  when  the  Parents 
brought  in  the  Child  fefusy  he  took  him  up  in 
his  ArmSy  (image  to  yourfelves  the  Scene,  1  beg 
you)  and  bUJjed  Gody  and /aid:  Lord,  now  let- 
teji  thou  thy  Servant  depart  in  Peace,  that  i?, 
in  Comfort;  according  to  thy  Wordy  for  mine 
Eyes  have  feen  thy  Salvation,  which  thou  hafi 
prepared  to  fet  before  the  Face  of  all  People, 
And  the  following  Sentence  hath  a  ftrong  Ap- 
pearance of  being  deiigned  by  the  holy  Ghofl 

•  Luke  ii.    25 — 32. 

R  3  to 


246  8  E  R  M  O  N    X. 

to  intimate,  (whether  the  Speaker  of  it  per- 
ceived the  Defign  or  not,)  that,  contrary  to  the 
expected  and  natural  Order  of  Things,  Chrift 
fhould  firft  he  a  Light  to  lighten  the  Gentiles ; 
then  afterwards,  the  Glory  of  God's  People  IfraeL 
To  perceive  the  Fitnefs  of  Sitneons  Thankfgiv- 
ing  for  our  Ufe,  it  needs  only  he  remembered, 
and  ever  (hould  in  repeating  it,  that  we  alfo  have 
feen  the  Lord's  Salvation.  For  though  we  have 
not  yet  beheld  our  Saviour  with  our  bodily 
Eyes^  to  that  of  Faith  he  is  exhibited  continu- 
ally in  the  Gofpel  Hiflory  and  Sacraments  j  we 
may  meet  him  in  his  Church,  we  may  converfe 
with  him  in  our  private  Meditations.  And  this 
we  iliould  think  Happinefs  enough  for  us  here, 
whatever  elfe  we  want  or  fuffer;  and  be  always 
prepared,  and  always  v/illing,  to  blefs  God,  and 
depart  in  Peace. 

For  this  Hymn  we  are  allowed  to  ufe,  and 
fometimes  do,  the  67th  Ffalm  :  which  is  a  pro- 
phetic Prayer,  that,  through  the  Light  of  God's 
Qountenance,  his  gracious  Illumination,  the  Way 
of  his  Providence  and  Man's  Duty  to  him  may 
he  known  on  Earth,  his  faving  Health,  the 
Means  by  which  he  heals  and  faves  Mens  Souls, 
to  all  Nations :  who  are  invited  to  rejoice  and 
h^  glad^  bpcaufe  he  fijall  judge  the  Folk  righte- 

oujlyi 


S  E  R  M  O  N     X.  247 

fiufty ;  fliall  govern  and  reward  the  People  of 
the  World.,  (for  fo  the  Word,  Folk,  fignifies, 
and  was  not  a  low  Expreffion  formerly,)  by  the 
equitable  and  merciful  Rules  of  Christianity. 
For  then,  on  our  doing  this,  the  Earth  fiall 
bring  forth  her  Increajc  more  plentifully  ;  and 
God,  even  our  own  Gody  fiall  give  us  his  Blejing, 
temporal  and  fpiritual :  J  or  Godlinefs  hath  Pro- 
mife  of  the  Lije  that  now  is,  and  of  that  which 
is  to  come  ^ 

The  former  of  the  two  Colleds,  peculiar  to 
Evening  Prayers,  is  taken  from  a  Latin  Form, 
at  lead:  1 100  Years  old.  It  begs  for  the  greatefi: 
of  Bleflings  here  below,  that  joyful  Peace  of 
Mind,  which  our  Saviour  promifed  his  Difci« 
pies :  Peace  I  leave  with  you:  my  Peace  I  give 
unto  you  :  not  as  the  World  giveth,  give  J  imto 
you  ^.  And  fince  it  cannot  be  obtained,  but  by 
holy  DefireSy  good  and  prudent  Counfels  for  the 
Execution  of  them,  and  ju/i  ABions,  done  in 
Confequence  of  both;  fo  we  petition  Him,yro;« 
whom  all  thefe  proceed,  to  grant  it  us  by  Means 
of  them  J  that  our  Hearts  being  fet  by  his  Grace 
to  keep  his  Commandments,  and  our  Ways  de- 
fended by  his  Providence  from  the  Fear  of  our 
Enemies,  wc  may  find  the  Work  ofRighteoifnefs, 
*  I  Tim.  iv.  8.  *  John  xiv.  27. 

R .  4  Peace  j 


248  ,  S  E  R  M  O  N    X. 

Peace  j  and  its  EffeSl,    f>^ietnefs  and  Ajfuranc.e 
for  ever  ^. 

The  latter  Colle(5t,  taken  In  Part  from  aii 
Office  of  the  Greek  Church,  prays  more  parti- 
cularly for  the  Safpty  of  the  enfuing  Night : 
that  God's  Favour  may  {hine  upon  us,  and 
lighten  our  Darknefs;  that  is,  prQte(5l  us,  while 
we  are  unable  to  help  ourfelves,  or  even  to 
know  our  Danger.  The  fame  Phrafe  is  twice 
ufed  in  the  Book  of  Pfalms.  Unto  the  Godly 
there  arifeth  up  Light  in  Darknefs  \  And  again, 
^he  Lord  fiall  make  my  J^arknefs  to  be  Light  ^, 

Next  to  the  Morning  and  Evening  Service  in 
pur  Prayer-Book  ftands  the  Litany ,  or  more 
earned  Supplication  for  averting  God's  Judge- 
ments, and  procuring  his  Mercy.  This  Ear- 
neiinefs,  it  was  thought,  would  be  befl:  excited 
and  exprelTed  by  the  People's  iriterpofing  fre- 
quently to  repeat  with  their  own  Mouths  the 
folemn  Form  of  befeeching  God  to  deliver  and 
to  hear  them  :  in  which  however  the  Minifter 
is  underftood  to  join  equally  ;  as  the  Congre- 
gation are  in  every  Particular  fpecified  by  him. 
Such  Litanies  have  been  ufed  in  the  Church  at 
leafl;  1400  Years.  And  they  were  appointed 
firfl:  for  Wediiefdays  and  Fridays^  thefe  being 
*  If.  xxxii.  17.  »  ?L  cxii.  4.  ^  Pf.  xviii.  28. 

apprd- 


S  E  R  M  O  N    X.  249 

appropriated  to  Penitence  and  Humiliation,  and 
for  other  Fafls  t  but  not  long  after  for  Sundays 
zlfo;  there  being   then  the  krgeft  Congrega- 
tion, and  mofl  folemn  Worfhip ;  and    our  Li- 
tany is  further  directed  to  be  ufed  at  fuch  other 
Times,    as   the  Ordinary    fhall  think    proper. 
Originally  it  was  intended  for  a  diftindl  Service; 
to  come  after  the  Morning  Prayer,  as  the  Ru- 
bric of  our  Liturgy  ftill  direds,  and  before  the  ' 
OfBce  for  the  Communion,  at  a  proper  Dif- 
tance  of  Time  from  each  :  of  which  Cuftom  a 
few  Churches  preferve  ftill,  or  did  lately,  fome 
Rerpains.     But  in  the  reft.  Convenience  or  In- 
clination hath  prevailed  to  join  them  all  three 
together:  excepting  that  in  fome  Places  there, 
is  a  Pfalm  or  Anthem  between  the  firft  and  fe- 
cond  ;  and  between  the  fecond  and  third  almoft 
every  where :  befides  that  the  latter  Part  of 
the  Morning  Prayer  is,  moft  of  it,  ordered  to 
be  omitted,  when  the   Litany   is  faid  with  it. 
But  {till  by  this  clofe  Conjundtion  feveral  Things 
may  appear  improper  Repetitions  -,    which,  if 
the  Offices  were  feparate,  would  not.     How- 
ever, as  it  is,  they,    who   ufe  extempore  Pray- 
ers in  public,  have  fmall  Right   to  reproach  us 
on  this  Head.     For  doth  it  not  frequently  hap- 
pen, that,  during  one  AfTembJy  of  theirs,   dif- 
ferent 


250  S  E  R  M  O  N     X. 

fercnt  Minifters  praying  fucceffively,  or  the 
fame  Minifter  in  feveral  Prayers,  or  perhaps  in 
one  only,  fhall  fall  into  as  many  Repeti- 
tions, as  are  in  the  different  Parts  of  our  Li- 
turgy, or  more  ?  But  be  that  as  it  will,  to  thefe 
lail  all  Perfons  would  eafily  be  reconciled,  if  an 
Interval  were  placed,  in  their  Minds  at  lead, 
between  the  Services ;  and  they  would  confider 
each,  when  it  begins,  as  a  new  and  indepen^ 
dent  one,  juft  as  if  it  were  a  frefli  Time  of 
meeting  together. 

The  Litany  of  our  Church  is  not  quite  the 
fame  with  any  other :  but  differs  very  little 
from  thofe  of  the  Lutherans  in  Germany  and 
Denmark.  It  is  larger  than  the  Greek ;  but 
fhorter  than  the  Roman^  which  is  half  filled  up 
with  the  Names  of  Saints  invoked :  whereas 
we  invoke,  firll  the  three  Perfons  of  the  holy 
Trinity,  feparately  and  jointly  ;  then  in  a  more 
particular  Manner  our  Redeemer  and  Mediator, 
to  whom  all  Power  is  given  in  Heaven  and 
Earth  K 

Him  we  pray,  that  he  w^ould  not  remember 
our  Off'encesy  nor  the  Offences  of  our  Forefa- 
thers: which  he  may  not  only  with  Juflice 
permit  to  intercept  from  us  (as  they  naturally 

^  Matt,  xxviii.    18. 

of  tea 


S  E  R  M  O  N     X.  251 

often  will)  the  Bleflings,  that  we  might  elfe 
have  inherited;  but,  if  we  have  imitated  wicked 
Anceftors,  inflead  of  taking  Warning  by  them, 
he  may  with  equal  Juflice  puwifh  us  more  fe- 
verely,  not  indeed  than  we  deferve,  but  than  he 
would  have  done  other  wife,  to  prevent  the 
Contagion  from  growing  general  and  inveterate. 
Accordingly  the  fecond  Commandment  threat- 
ens to  vijit  the  Iniquities  of  the  Fathej's  upon  the 
Children :  and  the  Pfalmift,  according  to  the 
Marginal,  and  perhaps  righter  Tranllation,  prays 
as  we  do  :  O  remember  not  againji  us  the  Ini- 
quities of  them,  that  were  before  us  "". 

The  Words,  and  be  7iot  angry  with  us  for 
ever,  beg,  that  the  Corrections,  which  he  doth 
fee  fit  to  inflid:  on  us,  (for  furely  we  all  feel 
fome)  he  would  in  Mercy  fhorten.  It  is  com- 
mon Language  to  fpeak  of  Afflidions,  that  laft 
any  Time,  as  if  they  were  endlefs.  And  the 
Expoflulation  of  David  in  the  jnft  ouotcd 
ipfalm.  Hew longy  O  Lord?  wilt  thou  be  angry 
for  ever  ""  ?  fully  vindicates  this  Petition,  which 
was  doubtlefs  taken  from  thence. 

Having,  after  this,  befought  our  blelTed  Lord 
to  deliver  us  from  all  Evil  and  Mif chief  in  ge- 
neral, that  is,  from  every  Thing  bad  and  hurt- 

■»  Pf.  Ixxix.  8.  "  Ver.  5. 

ful 


252  S  E  R  M  O  N     X. 

ful  to  us :  we  defervedly  rank  Sin  the  foremoft 
of  fuch  Things;  and  pray,  firft  againft  the 
original  Caufe  of  human  Wickednefs,  the  fecret 
Crafts  and  open  Ajfaults  of  the  Devil,  and  its 
dreadful  Confequences,  God's  Wrath  and  ever- 
lajling  'Damnation ;  then  againft  the  principal 
Tranfgreffions  of  his  Laws  by  Nanae,  fubjoin- 
ing,  and  all  other  deadly  Sin.  By  this  we  mean 
not  to  deny,  that  //6^  juft  Wages  of  every  Sin  is 
Death  ° :  (though  there  are,  as  we  learn  from 
St.  John  %  Sinsy  not  unto  Death,  that  is  com- 
paratively) but  only  to  pray  againft  the  pecu- 
liarly deadly  with  peculiar  Earneftnefs.  But 
ftill,  that  we  may  leave  out  none,  we  petition 
laftly  to  be  delivered  from  all  the  Deceits  of  the 
World,  the  FleJJ:  and  the  Devil :  every  Iniquity 
of  every  Kind  and  Degree. 

Then  we  proceed  to  deprecate  the  prefent 
Sufferings,  that  our  Sins  have  merited  :  and  in- 
treat  our  merciful  Redeemer  to  prefervc  us, 
both  from  fuch,  as  God's  immediate  Hand  in- 
iiidts ;  Lightening  and  Tempeji,  Plague  properly 
fo  called,  Fefiiknce,  or  epidemic  Difeafes  of  any 
Sort,  Fa77iine  and fudden  Death ;  and  from  fuch 
alio,  as  Men's  unreafonable  Paffions  produce  -, 
whether  they  be  temporal,  as  Battle  and  Mur- 
"  Korn.  vi.  2y  p  i  John  v.  id,  17. 

der  j 


S  E  R  M  O  N    X.  253 

der  'y  or  fpiritual,  as  falfe  Docirine,  with  its 
.  Fruits,  Herefy  and  Schijm  -,  and  what  begets 
them  all,  Hardnefs  of  Heart  in  regard  to  God's 
Commands,  and  Contempt  of  his  Wordy  which 
Contempt  was  never  fo  widely  fpread  and  in- 
fedtious,  as  at  prefent. 

We  have  indeed  been  blamed    for  praying 
againft  fudden  Death.     But   the  whole  Chrif- 
tian  Church  hath  done  it  from  ancient  Time  : 
and  Nature   and  Reafon,  as  well  as  Religion, 
diredt  us  to  do  it.     Some,    we   own,    (and  we 
vvifh  they  were  many,)  may  be  always  prepared 
throughly,  ia  all  Refpeds,  to  die  at  any  Time. 
Yet  even  thefe  may  have  Caufe    to  wifh   for 
Warning  of  their  Death  on  Account  of  other 
Perfons.     Their  Example  under  the  Approach 
of  it  will  ufually  be  very  inftrudive  ;  and  their 
dying  Advice  more  than  ordinarily  beneficial  to 
their  Friends,  Dependents  and  Relations :  v/hom 
alfo  their  being  taken  away  at  once  may  fhock, 
to   a  Degree,  for    which   they  would   be  ex- 
tremely forry,  whatever  they  might  otherwife 
chufe  for  themfelves.     But,  even  on  their  own 
Account,  Chrirtian  Humility  would  furely  de- 
lire  a  little  Space  for  completer  Preparation. 
And  they,  who  profefs  to  wifli   the  contrary, 
are  they  fo  very  certain,  as   this  implies,  that 

every 


254  SERMON    X, 

every  Part,  both  of  their  worldly  Affairs  and 
their  eternal  Concerns,  is  in  the  beft  Condition, 
to  which  it  can  be  brought  ?  Or  may  not  pof- 
fibly  this  appearing  Readinefs  to  die  at  any 
Time  arife,  either  from  a  fecret  Dread  to  think 
of  dying  at  all,  or  a  fecret  Unbelief,  more  or 
lefs,  of  what  will  follow  after  Death  ?  But 
whatever  a  few  may  imagine  beft  for  themfelves, 
juflly  or  unjuftly  5  fome  previous  Notice  is  un- 
deniably befl  for  the  Generality  :  and  common 
Prayers  muft  be  adapted  to  common  Cafes ;  al- 
ways fubmitting  it  to  God,  to  make  Excepti- 
ons, vi'here  he  ihall  think  proper. 

Having  thus  expreffed,  from  what  Things 
we  defire  to  be  delivered,  wc  earneftly  intreat 
our  good  and  gracious  Lord  to  Ihew  this  Mercy 
to  us,  by  the  Myjlery  of  his  holy  Incarnation y  and 
fo  on  :  that  is,  by  the  Means,  and  for  the  Sake, 
of  all  that  he  hath  done  and  fuffered  for  us. 
The  fame  Manner  of  Expreffion  is  ufed,  not 
only  in  common  Speech  on  other  Occafions,  and 
in  the  Liturgies  of  the  ancient  Church  on  this, 
but  in  the  Scripture  itfelf:  where  St.  Paul  he^ 
feeches  Chriftians  by  the  Mercies  of  God '^y  by  the 
Meeknefs  and  Gentlenefs  of  Chriji  \  by  his  Com^ 
ing  and  their  Gathering  together  to  him  * ;  and 

sRom.  xii.  I.  'zCor.  x.  i.  *  2  ThefT.  ii.  i . 

Daniel 


SERMON     X.  25.5 

Daniel  intercedes  with  God  thus.  According  to 
all  thy  Right eoufnefsy  let  thine  Anger  be  turned 
away:  defer  not  for  thine  own  Sake^  0  fny  God  \ 

As  we  have  Need  of  Protedion  and  Deliver- 
ance continually,  fo  we  proceed  to  beg  for  it, 
not  only  in  all  Ti?ne  of  our  Tribulationy  or  Ad- 
veility ;  but  in  all  Ti?ne  of  our  Wealth,  or  Prof- 
perity  :  for  when  we  feem  in  the  moll:  flourifli- 
ing  State,  v/e  are  often  in  the  moft  Danger  of 
Evil;  and  of  Sin,  the  word  Evil.  Bat  as  the 
Hour  of  Death  is  a  Seafon  of  peculiar  Trial  and 
Terror;  and  the  Day  of  Judgemefit  Vvill  deter- 
mine our  Lot  for  ever  :  we  therefore  intreat  his 
more  efpecial  Grace  and  Favour  at  both.  The 
former  indeed  fixes  our  Condition  at  the  latter. 
But  ftill,  as  the  beft  Life  and  Death  obtain  Ac- 
quittal and  Reward,  only  through  the  pardoning 
Goodnefs  of  our  Judge  ;  we  have  great  Caufe  to 
pray  for  ourfelves,  as  St.  Paul  dii^i  foxOnefiphorus, 
that  we  ?nay  find  Mercy  oj  the  Lord  in  that  Day ". 

Having  thus  reprefented  our  own  Neceffities, 

we  now  enlarge  the  Subje(5l  of  our  Devotions ; 

and  j}iake  Supplications y  as  the  Apoftle  exhorts, 

for  all  Men  ^  :    acknowledging,    that   we  are 

Sinners,  and   therefore   unworthy,  yet  fenfible 

'Dan.  Ix.  i6,  19.         »  2  Tim.  i.  18.         ^  1  Tim.  ii.  i. 

that 


256  S  E  R  M  O  N    X. 

that  we  are  bound  by  his  Commands,  and  eii- 
couraged  by  his  Promifes,  to  offer  up  fuch  Re- 
quells.  And,  here,  after  praying  in  general 
for  the  Catholic  Church,  we  pray  in  particular 
for  the  Head  and  principal  Members,  both  fpi- 
ritual  and  temporal,  of  that  Part  of  it,  to  which 
we  belong,  and  for  the  whole  of  God's  People  L 
of  this  Land  :  then  we  extend  our  Views  fur- 
ther yet ;  and  apply  for  Bleffings,  religious  and 
civil,  to  all  other  Nations  in  common  with 
our  own ;  and  to  all  Sorts  of  Perfons  amongft 
Them  and  ourfclves,  according  to  their  refpec- 
tive  Diftreffes  and  Wants,  of  Soul,  Body  or 
outward  Circumftances  :  and  laflly  conclude  our 
Interceffions  with  imploring  God's  Mercy  upon 
allMeiii  whatever  their  Country,  their  Religion,, 
their  Sins  may  be;  but  efpecially  on  our  Erie-' 
miesy  Perfecutors  and  Slanderers^  whom  we  beg 
he  vfouX^  for  givey  and  in  order  to  it,  turn  their 
Hearts  to  a  righter  Difpofition. 

Againft  fome  of  our  Requefls  for  others,  Ob-* 
jedions  have  been  made.  One  is,  that  in  be- 
fetching  God  to  fuccour,  help,  and  comfort  all 
that  are  in  Danger,  v/e  befeech  him  to  affift 
Malefadors  ia  efcaping  Juflice.  But  doth  not 
every  one  underftand  it  of  fuch  Help  and  Com-' 
fort,  as  their  Cafe  admits,    confidently   with 

common 


S  E  R  M  O  N     X.  2.57 

common  Gcod  ?  Another  is,  that  in  praying 
him  to  prcferve  all  that  travel  by  Land  or  by 
Water,  we  pray  for  the  Prefervation  of  Rob- 
bers and  Pirates.  But  furely  our  Intention  is 
very  plain :  to  beg,  that  Travellers  on  their 
lawful  Occaficns  may  be  fecured  from  Robbers 
and  Pirates,  amongft  other  Accidents :  And  if 
we  add  in  our  Minds  a  further  Requeft,  that 
thefe  Wretches  alfo  may  be  preferved,  that  is, 
from  attempting  any  more  Injullice  and  Vio- 
lence, do  we  not  adl  a  very  Chriftian  Part  ? 
The  fame  Cavil  hath  beeil  raifcd  againft  our 
praying  for  God's  Pity  to  all  Frifoners  and  Mercy 
upon  all  Men  :  Words,  which  notoriouily  mean 
fuch  Pity  and  Mercy,  as  he  {hall  judge  not  to 
be  unfit.  And  Writers  and  Speakers  never 
fcruple  to  omit  Limitations,  v^hich  every  Rea- 
der or  Hearer,  who  is  not  perverfe,  will  of 
Courfe  fupply. 

After  going  through  thefe  Petitions,  we  en- 
t^eavour  to  excite  our  Delires  of  a  gracious  An- 
fwer,  to  as  much  Fervency  as  Vv'e  can,  by  fliort, 
but  affectionate  Sentences,  uttered  alternately, 
in  a  Sort  of  pious  Emulation,  between  the  Mi- 
nister and  People  -,  and  humbly  importuning 
our  Redeemer,  as  the  eternal  So?i  and  fDotlels 
Lamb  of  Gody  the  Lord's  Chrijlj  and  the  Lord 

Vol.  VL     .  S  of 


258  S  E  R  M  O  N     X. 

of  Chriftlans,  that  he  would  grant  us  his  pro- 
mifed  Peace,  which  includes  all  Blcffings,  and 
Jbave  Mercy  upon  us^  in  beftowing  what  we 
have  afked.  For  this  Purpofe,  it  is  acknow- 
ledged, we  repeat  fcveral  Tioies  the  fame 
Words,  with  very  fmall  Variations.  But  fuch 
Repetitions^  far  from  vain '',  are  moft  expref- 
five  ones :  the  natural,  the  almoft  conftant 
Language  of  Earneftnefs.  Hence  our  Saviour, 
in  his  Agony,  reiterated  the  fame  Words  thrice'' : 
and  David,  in  a  Tranfport  of  Thankfgiving, 
even  to  the  fix  and  twentieth  Time,  as  you 
mav  fee  in  the  136th  Pfalm.  And  thefe  yery 
Repetitions,  which  we  ufe,  are  warranted  by 
the  ancient  Offices  ©f  the  Chriftian  Church. 

Having  thus  enlivened  our  Devotion,  we  pro- 
ceed to  offer  up,  what  deferves  the  moft  lively 
Efforts  of  it,  that  perfect  Summary  of  all  our 
Petitions,  the  Lord's  Prayer  :  which,  though  it 
occur  feveral  Times  in  the  feveral  Services  of 
the  Morning,  occurs  but  once  in  this  1  and  can- 
not eafily  be  recited  too  often,  provided  it  be 
with  Attention  and  Affection. 

Hitherto  the  Litany  hath  dwelt  on  no  iingle 
Subje6t  of  Prayer  long;  but  comprehended  a 
furprifing  Variety  of  the  moft  needful  Articles 

"  Matt.  vi.  7.  y  Matt.  xxvi.  44. 

in 


S  E  R  M  O  N    X.  259 

in  a  very  narrow  Compafs.  The  Remainder  is 
of  a  different  Nature.  It  confiders  our  State 
here,  very  juftly,  as  furni£hing  perpetual  Ground 
of  fad  Reflection  to  every  thoughtful  Mind  : 
and  applies  itfelf  wholly  to  exprefs  to  our  hea- 
venly Father  the  Sentiments  required  in  fuch 
a  Condition.  The  feemingly  happieft  Perfons 
in  the  World  are  very  inconfiderate,  if  they  do 
not  difcern  a  great  deal  to  mourn  over,  in  others 
and  themfelves.  Yet  at  the  fame  Time,  the 
mofl  afflided  are  to  blame,  if  they  fink  under, 
either  what  they  fee  or  feel.  But  the  common 
Duty  of  both  is,  i?i  every  Thi?2g,  by  Prayer  and 
Supplication,  ivith  Tbankfgiving,  to  make  their 
Reqiiejls  known  unto  God  ^.  And  therefore  this 
Part  of  the  Litany,  though  firft  introduced  on 
Occafion  of  extraordinary  DiftrefTes,  lying  heavy 
on  Chrijiendom  n  or  1200  Years  ago,  will  be 
too  feafonable  in  every  Age,  till  one  of  truer 
Piety  and  more  Tranquillity  fhall  come,  than 
hath  yet  been  known,  or  is  likely  foon  to  take 
Place. 

As  the  Tranfgreffions,  by  which  we  offend 
God,  are  the  Caufe  of  our  Sufferings,  thefe 
our  Supplications  begin  very  properly,  with  in- 
treating,  in  Scripture  Words,  that  on  humbling 

2  Phil.  iv.  6. 

S  2  our-f 


26o  SERMON     X. 

ourfelves  before  him,  he  would  not  deal  'xkh  us 
after  our  SijiSy  neither  reward  us  after  our  hii- 
quities  \  Next  to  this  follows,  as  is  repeated 
in  the  Sequel,  an  Exhortation,  Let  us  pray: 
which  may  appear  fomewhat  flrange,  coniider- 
ing  that  Prayers  immediately  precede  in  both 
Places.  But  they  are  iliort  Ejaculations,  not 
continued  Forms,  like  thofe  which  follow. 
And  befides,  this  redoubled  Admonition,  to- 
wards the  Conclufion  of  the  Office,  will  very 
ufefully  remind  thofe,  who  may  poffibly  be 
growing  languid  and  inattentive,  in  how  im- 
portant a  Work  they  are  engaged.  Something 
there  was  of  this  Kind,  even  in  the  Heathen 
Devotions.  But  in  the  old  Liturgies  of  Chrif- 
tian  Greece,  Let  us  pray,  Let  us  pray  earneflly, 
Let  us  pray  more  earneflly,    often  returns. 

And  the  fucceeding  Prayer,  which  is  of  an- 
cient Ufe  in  the  Weftern  Church,  deferves  our 
utmoft  Earneftnef?.  It  begs  of  Him,  v^ho,  as 
the  Pfalmift  allures  us,  will  not  defpife  a  broken 
and  contrite  Heart,  (which  Phrafe  I  have  al- 
ready explained  to  you)  that  in  all  our  Troubles 
he  will  both  affift  us  to  ?nake  our  Prayers  before 
him  as  we  ought,  and  graciovfly  bear  us :  that 
fo  the  Defigns  of  our  Enemies,  vifible  and  in- 

^  Pf.  ciii..  ic. 

vifible. 


S  E  R  M  O  N     X.  261 

vlfible,  may  be  difappointed,  and  we  may  feci 
and  exprefs  a  juft  Gratitude  for  our  Deliverance. 
To  this  the  Congregation  anfwer,  not  as  ufual. 
Amen :  but  in  a  fhort  Form  of  Scripture 
Words  ^^  more  ftrongly  expreffive  of  pious  Fer- 
vency. The  Minifler  inflantly  returns  another 
Scriptural  Addrefs  '  to  God;  pleading  with 
Him,  and  fuggefting  to  Us,  the  noble  Works ^ 
done  by  him  for  his  Church  and  People  in  ge- 
neral, and  many  good  Perfons  in  particular, 
whichj  if  we  have  not  feen  with  our  Eyes,  ive 
have  heard  ""Jutth  our  Ears  :  holy  Writ  and 
other  Hiftory  hath  related  them ;  or  our  Fa- 
thers have  declared  them  to  i^s,  partly  as  per- 
formed in  their  Days,  partly  in  the  old  Time  be- 
fore them.  And  fmce  his  Arm  is  not  fljortened, 
that  it  cannot  fave  3  nor  his  Ear  become  heavy, 
that  it  cannot  hear  ^  -,  the  Congregation  again 
petition  him,  in  the  fame  Words,  as  before  ; 
(only  changing  one  for  another,  fiijl  more  pa- 
thetic;) that  he  would  arife,  help  and  dehver 
thefn  for  the  Honour  of  his  Name :  not  for  our 
Merits,  but  his  own  glorious  Perfedhons,  and 
the  Inftrudion  of  his  Creatures  ;  that  we  and  all 
^A^in  may  learn  to  love  and  praife  and  ferve  hin]. 
Yet  to  this  we  are  indifpenfably  bound,  even 
^  Numb.  X.  35.  Pr.  Ixxix.  9.       <=  Pf.  xliv.  1.       ^  If.  \':<.  1. 

S  3  while 


262  SERMON    X. 

■while  the  painfulleft  View  of  our  Sorrows  and 
Wants  is  before  our  Eyes  :  and  therefore  in  the 
Midft  of  our  Supplications  we  proceed  imme- 
diately to  afcribe  that  Glory  to  the  facred  Three> 
which  ever  hath  been,  is,  and  will  be,  their 
Due;  whether  infinite  Wifdom  allots  to  Us 
Trofperity  or  Adverfity.  Nor  is  the  Mixture  of 
Doxologies  with  Complaints  lefs  common  in 
A6ls  of  Worfhip,  than  it  is  reafonable.  The 
Book  of  Pfahns  ufes  it  frequently  :  the  old  Latin 
and  Greek  Liturgies  ufe  it  on  this  very  Occafion  : 
and  furely  in  our  private  Devotions,  even  when 
moft  afflided,  we  ftill  give  Praife  to  God. 

But  though  we  own  it  our  Duty  to  glorify 
him  in  the  fevered  Sufferings,  if  it  be  his  Will 
that  we  ihould  undergo  them  :  yet  confcious 
of  our  Weaknefs,  we  go  on  to  beg  his  Protec- 
tion ao^ainft  them,  or  Deliverance  of  us  from 
them,  in  mutual  Ejaculations  of  the  utmoft 
Warmth  :  not  that  moving  Expreffions  will  any 
otherwife  incline  Him  to  grant  Mercy,  than  as 
they  fit  Us  to  receive  it,  by  imprinting  on  us  a 
juft  Senfe  of  our  Dependance;  which,  if  ufed 
with  Sincerity,  they  naturally  do. 

Then  we  clofe  this  Part  of  the  Litany  with 
a  more  continued  Form  of  Addrefs  to  our  mtr- 
c'livX  Father ;  compofed  originally  above  iioo 

Years 


SERMON     X.  263 

Years  ago;  coriupted  indeed  afterwards,  by  in- 
treating  God  to  turn  from  us  all  Rvils  for  the 
Sake  of  the  IntercefTion  of  his  Saints;  but  re- 
formed in  our  Liturgy,  not  only  by  leaving  out 
that  Addition,  but  by  inferting  for  completer 
Security  a  new  Claufe :  Grant,  that  in  all  our 
Troubles  we  may  put  our  whole  Truji  and  Con-' 
Jidence  in  thy  Mercy.     And  thus  it  is,  that  wc 
borrow  from   the  Church  of  Rome.     By  this 
Prayer,  fo  amended,    we  humbly  confefs  our 
Infirmities   and  Unworthinefs :    yet   beg,   that 
notwithiianding  both,    we  may,  if  God  fees  it 
proper,  efcape  the  Afflidions,  which  we  fear : 
but  if  not,  that  being  {lill  affured  of  his  Good- 
nefs  to  us,  we  may,  with  fob,  though  he fiay  us, 
truJi  in  him" :  and  that  for  Proof  of  this,  we 
may  as  faithfully  do  our  Duty  under  the  hcaviefl 
PrefTures,  as  the  higheft  Exaltation ;  and  ever- 
more ferve  him  in  Holinefs  and  Purenefs  of  Liv^ 
ing,  to  his  Honour  and  Glory ;  faying  with  folf 
again,  fiall  we  receive  Good  at  the  Hand  of  God 
and  Jhall  we  not  receive  Evil^  ?  The  Lord  gave, 
and  the  Lord  hath  taken  away :  bleffed  be  the 
Name  of  the  Lord  ^. 

What  remains  of  the  Litany  is  the  fame  with 
the  Conclufion  of  the  Morning  and  Evening 

*  Job  xiii.  15.  '^  Job  ii.    10,  «  Job  i.  21. 

S  4  Prayer  : 


264  S  E  R  M  O  N    X. 

Prayer :  and  therefore  needs  no  feparate  Expla- 
nation. May  God  give  us  Grace  to  ufe  thefe 
and  all  our  Devotions  in  (o  right  a  Manner,  that 
from  praying  to  him  amidft  the  Troubles  and 
Sorrows  of  this  World,  we  may  be  taken,  in 
his  good  Time,  to  praife  him  for  ever  amidfl 
the  Joys  of  the  next,  through  Jefus  Chrift  our 
Lord.     Amen. 


S  E  R- 


SERMON     XL 


I   Cor.  xIv.   15. 

» 1  will  pray  with  the  Spirit,  and  I  will  pray 

with  the  Underjianding  alfo :  I  will  Jing  with 
the  Spirit,  and  I  will  Jing  with  the  Under- 
jianding aljo, 

ONCE  more  I  intreat  your  Attention  to 
the  Subjedt,  on  which  I  have  fo  often 
difcourfed  from  thefe  Words.  The  Part 
of  it,  which  remains,  is  the  Communion  Ser- 
vice. But  as  that  Service  is  almoft  every  v/here 
feparated,  and  very  properly,  from  the  pre- 
ceding one,  by  the  Singing  of  a  Pfalm,  I  would 
firft  fay  a  little  concerning  that  much  difregarded 
Branch  of  WorQiip. 

As  Singing  is  capable  of  exprelling  ftrongly 
every  State,  in  which  the  Mind  can  be,  towards 
every  Objciftj  fo  there  never  was  perhaps  any 

one 


266  S  E  R  M  O  N     XI. 

one  Nation  upon  Earth,  civilized  or  barbarous, 
-c..  that  did  not  make  this  a  Part  of  the  Honour 
paid  by  them  to  the  God,  vv^hom  they  adored. 
We  find  in  the  Old  Teftament,  it  was  pradifed 
by  the  ^ewsy  before  their  Law  was  given,  as 
well  as  after  \  The  Book  of  Pfalms  confifts 
wholly  of  religious  Songs :  and  direds  the  Saints 
of  the  Lord,  tofmg  unto  him,  and  give  T^hanks 
for  a  'Remembrance  of  his  Holinefs  ^ :  to  Jing  unto 
the  Honour  of  his  Name,  and  make  his  Praife 
gJorious  *"  ',  to  fmg  Praifes  unto  our  God,  while 
we  have  our  Being  ^  The  Prophets  foretell, 
that,  in  the  Gofpel  Times,  Men  Jlmll  fing  for 
the  Majejly  of  the  Lord:  and,  which  brings  the 
Prediction  home  to  Us,  they  JJo all  cry  aloud,  and 
glorify  God,  in  the  Jjles  of  the  Sea  \  Accord- 
ingly St.  Paul,  not  only  himfelf  with  Silas,  even 
in  Pri(on,fang  Praifes  unto  God^  -,  but  appoints, 
that  all  Chriftians  (hould  fpeak  to  themfelves, 
and  admonifi  one  another,  in  Pfalms  and  Hymns 
and  fpiritual  Songs,  making  Melody  with  Grace 
in  their  Hearts  to  the  Lord  ^.  And  St.  fames 
prefcribes,  Is  any  one  merry  ?  in  a  joyful  Frame 
on  Account  of  Bleffings  received,  (for  the  Word, 

(jLn  Exod  XV.  I ,  &c.  *"  Pf.  XXX.  4.  <=  Pf.  Ixvi.  |-. 

^^^f.  cxlvi.  2.  '  If.  xxiv.  14,  15,  f  Acts  xvi.   23, 

s  Eph.  V.  19.     Col.  iii.  16. 

Mirth, 


S  E  R  M  O  N    XI.  267 

Mirthi  comprehended  anciently  the  moft  ferious 
Kinds  of  Gladnefs)  let  htmjing  Pfalms  *". 

In  Purfuance  of  thefe  Rules,  the  firft  Chrif- 
tians  made  Singing  a  conftant  Part  of  their  Wor- 
fliip  :  as,  be(ides  the  Ecclefiaftical  Writers, 
even  a  Heathen  informs  us '.  And  the  whole 
Congregation  joined  in  it.  Afterwards  indeed 
the  Singers  by  Profeffion,  who  had  been  pru- 
dently appointed  to  lead  and  diredl  them,  by- 
Degrees  ufurped  the  whole  Performance  ''.  But 
at  the  Reformation  the  People  were  reftored  to 
their  Rights :  and  it  made  a  much  quicker  Pro- 
grefs  for  the  Pleafure  and  Comfort,  which  they 
found  in  this  Pradice :  a  Circumftance,  that 
ought  to  endear  it  to  confiderate  Perfons  not  a 
little.  And  as  the  only  Way  of  iinging  known 
in  commmon  parochial  Churches  is  by  the  Me- 
tre Pfalms ;  unlefs  we  join  in  that,  we  intirely 
omit  this  Branch  of  our  Duty. 

It  is  very  true,  the  Verfe  Tranflation  of  the 
Pfalms,  generally  ufed,  is  void  of  Ornament : 
and  hath  Expreffions,  often  low  and  flat,  fome- 
times  obfolete.  And  I  wifli  a  better  were  fub- 
ftituted  in  its  Place.  But  flill  in  many  ether 
Cafes,  ancient   folemn   Forms    of  Words    are 

^  James  V.  13.  '  Plin.  I.  x.  Ep.  97.  ^  Bi'^ghamWi. 

7,2. 

3  thought 


26S  S  E  R  M  O  N     XI. 

thought  venerable,  when  they  are  far  from  ele- 
gant :  not  to  fay,  that  the  Language  of  our 
Forefathers,  even  where  it  may  feem  very  un- 
couth at  prefent,  had  in  its  Time  frequently 
full  as  much  Propriety  and  Beauty,  as  ours. 
And  feveral  Words  of  it  have  been,  for  that 
Reafon,  revived  by  fome  of  our  befl  modern 
Authors.  But  at  lead  the  Matter,  comprifed 
in  the  Words,  of  which  I  am  fpeaklng,  is  fo 
highly  refpedable,  that  the  Mind,  which  is  af- 
feded  only  by  the  Phrafe,  and  not  by  the  Senfe, 
mud  be  a  light  one  indeed. 

Again,  it  is  true  alfo,  that  the  Tunes,  to 
which  thefe  Pfalms  are  fung,  are  mod  of  them 
plain  and  flow  j  and  the  Voices  of  many  in  the 
AiTembly  unharmonious,  and  apt  to  be  ill-ma- 
na^red.  But  Tunes,  defigned  for  the  Multi- 
tude  to  join  in,  who  have  never  been  regularly 
inftrudted,  muft  be  plain  and  flow,  and  fuch  as 
they  have  been  accuflomed  to  :  for  which  Pur- 
pofe  the  Number  fliould  be  moderate.  Ours 
are  many  of  them  recomm.ended,  and  as  it  were 
confecrated,  by  long  Ufage.  Confeflbrs  for  the 
Protefliant  Caufe  have  compofed  them.  Mar- 
tyrs for  it  have  yielded  up  their  dying  Breath  in 
them.  And  feveral  of  them  are  thought,  by 
competent  Judges,    no  Way  deficient  in   real 

Melodv. 


SERMON    XI.  269 

Melody.  Amongft  a  Variety  of  People,  Part 
of  them  with  bad  Ears,  and  moft  of  them  with 
untaught  Voices,  there  will  be  fome,  that  had 
better  totally  abftain ;  only  attending  to  the 
Senfe,  as  well  as  the  Sound,  of  what  is  uttered 
by  the  reft :  and  others,  that  fhould  moderate 
themfclves  to  a  prudent  Degree  of  Lownefs,  ^ 
till  they  have  learnt,  how  to  exert  themfelves 
more  properly.  But  all  who  are,  or  can  be 
qualified,  and  there  are  few  who  cannot,  fliould 
bear  fuch  a  Part  as  they  are  able.  It  may  be 
done,  without  in  the  leaft  diforderlng  the  more 
ficilfal  Singers,  v^ho  perform  the  very  ufeful 
Office  of  railing  and  fupporting  the  Tune.  This 
in  many  Congregations  is  done  by  the  Organ, 
the  Charity  Children,  or  both.  But  then  the 
Organ  fliould  exprefs  the  Tunes  plainly  and 
diftindly,  and  make  very  moderate  Intervals 
between  the  Lines ;  the  Children  (hould  be 
taught  to  fing  in  exad:  Time  and  Concert  with 
it ;  and  the  whole  Congregation  fliould  accom- 
pany them  fervently,  yet  with  Prudence.  Tak- 
ing this  Care,  though  there  fnould  ftill  happen 
to  be  fome  little  Difcords,  they  would  be  in- 
tirely  loft  in  the  general  Chorus  :  the  Effedi  of 
which  would  be  noble  and  elevatine,  if  we 
took  rightly  into  our  Thoughts  the   whole  of 

the 


270  SERMON    XI. 

the  Matter,  inftead  of  cavilling  at  minute  Par- 
ticulars. 

Confider  the  Nature  of  ai  wild  Multitude,  in 
its  original  favage  State,  met  together  at  the 
Call  of  fome  vehement  ungoverned  Paffion  : 
how  alarming  the  Concourfe,  how  frightful  and 
horrid  the  confufed  and  hideous  Cries  of  it  muft 
be.  Then  confider  the  fame  Multitude,  foftened 
and  cultivated  by  the  gentle  Influences  of  Re- 
ligion, and  unanimoufly  afTcmbling  at  ftated 
Seafons,  to  fmg  forth  the  Praifes  of  the  wife 
and  good  Parent  of  all,  and  echo  to  each  other 
the  Precepts  of  a  rational  and  mild  and  benefi- 
cent Life  here,  as  the  Means  of  obtaining  eter- 
nal Felicity  hereafter.  Can  there  be  a  happier 
Change  of  Scene,  a  fvveeter  and  more  pleafing 
View  ?  And  fuppofe  the  Harmony  made  by 
them  were  ever  fo  little  better,  than  fiouting 
unto  God  with  the  Voice  of  'Triumph,  as  the 
Scripture  expreffes  it,  and  making  a  joyful  Noife 
unto  the  Rock  of  their  Salvation  ' ;  yet  what 
v/orthy  and  humane  and  pious  Heart  is  there, 
that  would  not  be  charmed  with  the  Sound, 
and  zealoufly  join  in  it  ?  We  are  difpofed  thus 
on  other  Occalions.  Amongfi:  our  Anceftors, 
who  judged  of  Propriety  as  difcreetly  as  our- 

^  Pf.  xlvii.  I.  xcv.  I. 

felves. 


SERMON    XI.  271 

felves,  (to  fay  no  more)  the  very  higheft  joined 
humbly  and  cheerfully  with  the  loweft  of  their 
Fellow  Chriflians  in  the  Duty  of  Pfalmody, 
however  artlefsly  performed.  And  I  intreat 
you  to  refledt  what  it  is,  either  to  difdain,  or  be 
afhamed,  or  be  too  indolent,  to  lift  up  our 
Voices  to  the  Honour  of  our  Maker,  when  we 
come  into  his  Houfe  profefledly  to  worfhip  him, 
and  he  hath  commanded  that  one  Part  of  his 
Worfhip  fhall  be  this. 

But  if  we  will  not  employ  our  Lips  in  the 
Service,  we  may  ftill  fix  our  Minds  upon  it : 
at  leafl,  we  fhould  not  hinder  others  from  doing 
either.  And  particularly  we  fhould  abftain 
from  giving  the  bad  Example,  and  the  Offence, 
of  indecently  holding  Converfation  at  that  Time: 
for  which  there  cannot  furely  be  fo  preffing  an 
Occafion,  but  that  it  may  very  fafely  be  deferred 
till  after  Church,  if  not  altogether  omitted. 

In  the  finging  of  Pfalrns,  different  Perfons 
ufe  different  Poftures.  The  Profe  Pfalms,  I 
believe,  are  and  ever  have  been  repeated  by  all 
Perfons  every  where,  flanding.  In  the  Verfe 
Pfalms  we  all  ftand  at  the  Doxology.  And  iri 
what  goes  before,  the  Reafon  for  doing  it  is 
exadly  the  fame,  and  a  very  ftrong  one  :  that 
the  whole  is  fung  to  the  Glory  of  God,  and  of- 
ten 


272  SERMON    XI. 

ten  dlre6bly  addrefled  to  God.  Accordingly  we 
read  in  the  Old  Teftament,  that  not  only  the 
Levites  were  to  Jl and  e^-oe^j  Morning- to  thank 
and  praife  the  Lord,  and  likewife  at  Even  "^^ 
but  that  when  they  ijoaited  with  Injlruments  of 
Mujic  to  -praife  the  Lord,  all  Jfrael  Jlood " ;  and 
again,  that  they  faid  to  the  People,  Jland  up, 
and  blefs  the  Lord  your  God°.  We  read  like- 
wife,  that  in  a  Vifion  of  St.  John,  in  the  Book 
of  Revelation,  a  great  Multitude,  which  no  Man 
could  number,  Jlood  before  the  Throne,  and  cried 
with  a  loud  Voice,  Salvation  to  our  God  ^ :  and 
in  another,  that  they  who  had  gotten  the  Victory 
over  the  Beafi,  food  and  fang  the  Song  of  Mofes, 
and  of  the Lamb'^.  Standing  therefore,  as  it  is 
plainly  the  fitteft  Pofture  in  itfelf,  is  the  autho- 
rized one  alfo :  and  were  it  more  uncommon 
than  it  is,  would  be  far  from  a  difhonourable 
Singularity.  But  ftiil,  as  very  many  in  mofl: 
Congregations,  either  have  by  long  Habit  been 
prejudiced  in  Favour  of  fitting,  or,  though  they 
difapprove  the  Cudcm,  feel  a  Difficulty  of  quit- 
tins  it,  unlefs  every  one  did  :  thev  fliould  not 
be  cenfured  for  a  Pradtice  by  whicli  they  mean 
nothing  amifs;  but    kindly   encouraged    to   an 

">  1  Cliron.  xxiii.  30.         "  2  Ghron.  vli,  6.         °  Neh.  ix.  5.' 
»  Rev.  vii.  9,  10.  *^  Rev.  xv.  2,  3, 

Alte- 


SERMON    XI.  273 

Alteration  in  this  Point,  which  we  may  thus 
hope  will  gradually  become  general. 

And  now  I  go  on  to  the  third  Morning  Of- 
ficCi  which  follows  the  Pfalm  ;  and  is  called 
the  CGmmunion-Servke,  and  read  at  the  Lord's 
Table  where  it  can  with  Convenience,  becaufe 
the  holy  Communion  makes  Part  of  it  :  though 
a  Part  unhappily,  now  for  many  Centuries,  too 
often  left  out  in  almoft  all  Churches,  which  it 
never  was  originally  in  any.  But  however  the 
refl:  is  very  proper,  to  be  ufed  by  itfelf.  iVnci- 
ently,  as  well  as  now,  they,  who  did  not  ftay 
to  receive  the  Sacrament,  were  allowed  to  join 
in  the  Beginning  of  the  OfRce  :  and  from  the 
middle  Ages  downwards,  the  Beginning  hath 
been  ufed,  even  where  there  was  no  Sacrament, 
for  a  Memorial,  which  might  be  ul'eful,  of  the 
primitive  Pradlice. 

The  firft  Thing  we  do  in  it,  is  repeating  the 
Lord's  Prayer:  which  peculiarly  fuits  this  mod  , 
fblerhn  Adt  of  Chrifllan  Worfhip.  Then  we 
proceed,  in  a  very  old  and  excellent  Collt;6t,  to 
beg  of  Hinii  unto  whom  all  Hearts  be  operii  fo 
t'O  ckar.fe  the  Thoughts  of  ours,  by  the  Infpiration 
of  his  holy  Spirit,  by  breathing  into  us  with 
iadlng  Efficacy. good  Inclinations  and  Purpofes, 
that  we  may,  as  perfcBly  as  our  prefent  State 

Vol.  VL  T  admits. 


274  SERMON    XL 

admits,  love  him  in  our  Souls,  2ind  magnify  hixn 
in  our  Words  and  Lives.  Purity  of  Intention 
is  both  in  general  requifite  for  approaching 
God's  Altar,  and  more  erpecially  for  going 
through  the  next  Part  of  the  Office  aright  :  in 
which,  after  hearing  the  Ten  Commandments 
jehearfed  lo  us,  we  pray  God  to  /jave  Mercy 
zition  liSy  and  pardon  us,  fo  far  as  we  have 
'  tranfgrefTed  either  the  Letter  or  the  Spirit  of 
them,  as  explained  by  our  bleffcd  Redeemer, 
and  incline  our  Hearts  to  keep  each  of  them  bet- 
ter for  the  future.  It  doth  not  appear,  that 
this  Form  of  Devotion  was  ever  ufed  in  any 
Liturgy,  before  our  own.  But  furely,  taking 
the  Com.mandments  with  the  Gofpel  Interpre- 
tatio-n  of  them,  it  is  a  very  in{lru6tive  and  edi- 
fying one.  And  they,  who  think  the  Con- 
feffion  in  the  Morning  Prayer  not  particular- 
enough,  have  fufficient  Room  here  to  fupply 
that  im.agined  Defedl. 

Next  follows  a  Prayer  for  the  King.  The 
primitive  Chritlisns,  in  every  public  Office,, 
prefentcd  a  Supplication  for  their  Sovereign. 
Now  in  this  Office,  unlefs  it  were  put  in  the' 
Beginning,  few  in  Proportion  would  join  in  it 
v/hen  the  Sacrament  is  adminiftered,  confider- 
jng  how  many  return  Home  without  receivings 

And 


S  E.R  M  O  N     XL  275 

And  therefore  it  is  placed  here,  juft   after  the 
Ten  Commandments,  of  which  the  Authority 
of  the  Magiflrate  is  one  main  Support,   as  they 
are  of  that   in   return:  and   we  pray  the  Al- 
mighty, that,  in  Mercy  to  Lis  Church,  he  will 
Jo  rule  the  King's  Tie  art,  whom   in  the  Courfe 
of  his  Providence  he  hath  chofen  to  reign  over 
UG,  and  to  be  his  Servant  and  Mini/Ier  to  us  fo^ 
Good  %  that  he  may  above  all  Things  feek  his 
Glory,  by    maintaining   his    Laws   above-men- 
tioned :  and  will   fo   rule  our  Hearts  likewife- 
and  thofe  of  all  his  Suljecfs,  that  we  may  fait  h- 
Jully  and  humbly  obey  him :  in    God,  that   is,  in 
the  Strength   of  his  Grace,  and  in  Subordina- 
tion, not  Contradidion  to  his   fupreme  Will; 
and/fiir  God,  not  onlyyor  Fear  of  Man's  IVrath, 
but  for  Confcience  Sake  alfo  \ 

Then  we  offer  up  the  Colled  for  the  Day^  of 
which  I  have  fpoken  already  :  and  after  it,  read 
two  Portions  of  Scripture,  to  which  it  hath 
frequently  a  Reference.  One  of  them  is  ufually 
taken  from  the  Epiftles,  the  other  always  from 
the  Gorpels.  The  Epifile  hath  been  thus  read, 
certainly  for  1300  Years,  but  the  Gofpel  much 
longer.  And  tlie  very  Portions,  that  we  now 
ufe,  were  moft  of  them  ufed  on  the  fame  Days 

*  Rom.  xiii.  4.  ^  Ver.  5. 

T    2  1200 


276  S  E  R  M  O  N    XL 

1 200  Years  ago,  and  perhaps  a  great  deal  ear- 
lier. The  annual  Courfe  of  them,  and  of  the 
Colle(n:s  prefixed  to  them,  began  then,  as  it 
doth  now,  not  with  the  Civil  Year,  or  the  En- 
trance of  the  Sun  into  this  or  that  Sign  j  but 
from  the  Advent t  the  Approach  of  the  Appear- 
ance of  Chrift,  the  Sun  of  Right eouj'nefs'^.  And 
it  was  fo  contrived,  that  the  former  Part,  frona 
his  Birth  to  his  Afcenfion,,  fhould  reprefent  ta 
us  the  principal  Articles  of  his  Hiflory  :  the. 
latter,  thofe  of  our  own  Duty. 

At  the  reading  of  the  Gofpel,  the  People  are 
diredled  to  ftand  up,  in  Honour  of  Him,  whofc 
Life  and  Words  it  relates.  And  there  appears 
no  Time,  when  they  did  otherwife :  or  whea 
that  Acclamation^  Glory  be  to  thes^  O  Lord,. 
was  not  made,  which  indeed  at  prefent  is  not 
prefcribed,  though  it  was  in  the  firft  Edition  of 
Edward  the  Sixth's  Liturgy,  but  omitted  after- 
wards, probably  by  Accident :  for  there  could 
be  no  Obje^ftion  raifed  againfc  it. 

A^s  in  the  Morning  Prayer,  fb  in  the  Com- 
munion Service,  for  the  fame  Reafon,  after 
reading  the  Scripture,  we  recite  the  Creed  : 
only  there  we  have  that  of  the  ancient  Latin 
Church,  here  that  of  the  ancient  Greek-,  made 

'•*  MaK  iv,  2. 

in 


S  E  R  M  O  N     XI.  277 

in  the  firfl  General  Council,  held  at  Nke^  above 
1400  Years  ago,  and  thence  called  Nicene -,  ex- 
cepting, that  fome  fmall  Additions  were  inferred 
lince  J  all  of  them,  but  one  ",  about  50  Years 
after. 

In  this  Creed,  we  profefs  ourfelves  to  believe 
in  one  Lord  'J ejus  Chriji,  becaufe  fome  had  fpo- 
ken  of  the  human  and  divine  Nature  of  our 
Saviour,  which  they  called  Jefus  and  Chrill,  as 
two  Ferfons  not  united.  The  Words,  Light  of 
Light,  intimating,  that  his  divine  Nature  is 
from  the  Father,  as  Light  is  from  the  Sun,  or 
as  one  Light  without  Diminution  of  itfelf 
kindles  another,  were  intended  for  fome  imper- 
fect Illuflratian,  (and  doubtlefs  a  very  imperfe<5t 
one  it  is,  and  any  other  mufi:  be,)  of  his  myf- 
terious  Generation.  The  Words,  Lord^  and 
Giver  of  Life y  afcribed  to  the  Spirit,  arc  not  to 
be  joined,  as  one  fingle  Attribute;  but  are  ta- 
ken from  two  different  Texts  of  Scripture  :  in 
the  one  of  which  he  is  called,  according  to  the 
marginal  Reading,  the  Lord  the  Spirit " ;  and 
faid  in  the  other  to  give  Life  ^,  that  is,  the  fpi- 
ritual  Life  of  Grace.     The  Phrafe,    who  pro- 


*  Confiftrng  of  the  Words,  and  the  Son  :  which  came  in  fome 
bandreds  of  Years  after-     See  Nichols.  *  2  Cor.  iii,    18. 

r  Ver.  6. 


T  3  ceedeth 


27S  S  E  R  M  O  N    XL 

ceedeth  from  the  Father  and  the  Son,  may  fig^ 
nify,  either  his  deriving  from  the  latter,  as  well 
as  the  former,  his  eternal  Subfillencei  or,  fmce 
that  hath  been  difputed  between  the  Latin  and 
Greek  Chuich,  his  being  fent  by  both  into  the 
liearts  of  Mcn^  as  the  Scripture  plainly  affirms 
he  is^. 

After  the  Creed  another  Pfalm  is  fung :  and 
then  the  Minifler,  who  is  to  preach,  moves  the 
People y  by  the  Diredion  of  the  55th  Cancn,  to 
join  with  him^in  a  lliort  Form  of  Prayer.  This 
was  more  particularly  needful  in  pail:  Ages, 
when  the  Seiinons  were  commonly  at  a  differ- 
ent Hour  from  toe  L  itu-gy,  as  they  are  (lill  at 
our  Univei  ikies.  Aiul  at  whatever  Hour  th'^y 
were,  great  Strel's  was  laid  on  the  Uib  of  this 
prayer,  for  fome  Tim^e  after  the  Reformation^ 
becaufe,  when  that  took  Place,  an  Acknow- 
ledg-^ment  of  the  King's  Supremacy,  which  the 
Papijis  denied,  was  very  prudently,  as  Things 
then  Hood,  inierted  into  it.  And  hence  it  hath 
continued  to  our  Days,  though  it  is  frequently 
fliortened  into  a  Collect  and  the  Lord's  Prayer, 
the  Pvcaibn  for  enlarging  being  now  become 
lefs.  The  original  Manner  of  performing  this 
fait  of  the  Preacher's  Office  was  by  biddings 
^  John  xiv.  26.     XV.  26,     xvi.  7. 

that 


S  E  R  M  O  N     XL  279 

that  is,  inviting  and  exhorting,  the  People  to 
pray  for  the  feveral  Pai  ticulars,  mentione'd  by 
♦* 'him  :  which  they  were  underftood  to  do,  either 
filently  in  their  Minds,  as  they  went  along  with 
him,  or  by  comprehending  them  all  in  the 
Lord's  Prayer  at  laft.  But  in  Procefs  of  Time, 
fome  imagined  it  better  to  put  the  whole  into 
the  Shape  of  a  dire<^  Addrefs  :  others  followed 
their  Example,  as  thinking  it  a  Matter  of  In- 
difference ;  but  mcil  have  kept  to  the  old  Way. 
And  the  Intention  being  the  fame,  neither  Cuf- 
tom  fiiould  give  Offence. 

The  Sermon  was  anciently  an  Explanation 
and  Improvement  of  the  Epiflle  and  Gofpel, 
juft  read  before,  efpecially  the  latter.  But  nov/ 
for  a  long  Time  a  greater  Latitude  hath  been 
ufefully  taken. 

After  the  Sermon,  one  or  more  of  the  Sen- 
tences, or  Scripture  Injunctions  of  Bounty  and 
Almfgiving,  as  alfo  the  Prayer  for  the  whole 
State  of  Chriji's  Church,  are  appointed  to  be 
read,  if  there  be  no  Communion,  before  the  Con- 
gregation be  difmiiTed  :  neither  of  thefe  Things 
being  ever  unfuitable.  And  the  fir Jl  Day  of  the 
Week  is  recommended  in  Scripture  for  Purpofes 
of  Charity  %  as  well   as   fet   apart  for  making 

^  \  Cor.  xvi.  2. 

T  4  Sup' 


28o  S  E  R  M  O  N    XI. 

Supplications  and  giving  Thanks  for  all  Men  *• 
But  they  are  both  more  peculiarly  proper  with 
a  View  to  the  Communion  :  in  which  Light 
I  fhall  now  confider  them. 

When  we  commemorate  our  Saviour*s  dying 
Love  to  us  all,  we  ought  furely  to  think  of  ex- 
preffing  our  Love  to  our  Brethren  :  which  muft 
be  fhewn  by  promoting  both  their  fpiritual 
Good  and  their  temporal.  To  the  former  be- 
long thofe  Sentences,  which  require,  that  they 
who  are  able,  fliould  contribute  to  the  Main- 
tenance of  a  Gofpel  Miniftry,  where  it  wants 
their  Help.  And  they  require  it  flrongly,  as 
you  will  perceive  by  reading  them.  For  indeed 
we  feldom  or  never  read  them  to  you,  that  wc 
may  not  feem  to  plead  our  own  Caufe  :  except- 
ing in  fome  few  of  our  Churches,  where  the 
primitive  Pradice,  (needful  in  too  many  more) 
of  giving  Oblations  to  the  Minilter,  as  well  as 
Alms  to  the  poor,  at  the  Sacrament,  is  prc- 
ferved  or  reftored.  The  reft  of  the  Sentences 
exhort  to  the  latter  Duty  of  relieving  the  Sick 
and  Needy.  What  is  generally  given  for  them 
pa  this  Occafion  muft  be  cqnfidered  not  as  the 
whole,  hut  a  Sample  and  Earneft  of  your  Cha- 
rity j    I  hope,  a  fmall  one,  ir^  Comparifon  of 

^    1  Tim.  ii.  i. 

what 


S  E  R  M  O  N    XL  281 

what  you  give  at  other  Times,  and,  I  truft,  is 
every  where  faithfully  applied  as  it  oiigkt,  with 
moft  religious  and  prudent  Care. 

But  as  there  are  few  in  Proportion,  to  whom 
we  can  do  Good  with  our  Subftance ;  and  many, 
that  are  much  above  our  Alms,  yet  greatly  need 
our  Prayers ;  we  proceed  to  offer  them  up  for 
the  whole  State  of  Chrijl's  Churchy  militant,  that 
;s,  carrying  on  a  Warfare  againft  the  Enemies 
of  the  Soul,  here  on  Earth :  that  all  the  Mem- 
bers of  it  may  not  only  have  the  Spirit,  the  fer- 
vent Defire,  of  Truth,  Unity  and  Concord,  but 
may  actually  agree  in  the  Truth  of  God's  holy 
Word,  and  live  in  JJnity  and  godly  Love,  Then 
we  petition  more  efpecially  for  thofe,  whofe 
Stations,  as  Kings,  Magiftrates  and  Clergy,  or 
whofe  Sufferings  of  any  Kind,  require  it  mofl : 
and  give  Thanks  for  thofe,  who  are  got  beyond 
the  Reach  of  Sufferings  j  begging,  that  we  may 
follow  their  Example,  as  far  as  it  was  a  good 
pne,  and  fhare  in  their  Happinefs. 

The  two  Exhortations,  ordered  to  b»  ufed, 
one  or  other  cf  them,  when  Warning  of  the 
Communion  is  given,  are  feldom  ufed,  where  it 
returns  too  frequently  and  ftatedly  to  need  Warn- 
ing. However,  they  have  a  great  deal  in  them, 
that  ought  to  be  ferioufly  weighed;  but  nothing, 

that 


282  S  E  R  M  O  N     XL 

that  wants  to  be  explained  at  prefent :  unlefs 
it  be  the  Diredllon  laid  down,  that  they,  who 
cannot  quiet  their  own  Confciences,  as  to  their 
fpiritual  State,  and  Fitnefs  for  the  Sacrament, 
{hould  open  their  Grief  to  fome  dijcreet  and  learned 
Minijier  of  God's  Word,  that  they  may  recei'ue 
the  Benefit  of  AbfolutioUy  if  they  appear  intitled 
to'  it,  together  with  ghoftly,  that  is,  fpiritual, 
Counfel.  Now  here,  you  fee,  this  private  Ab- 
folution  is  not  affirmed  to  be,  as  it  is  by  the 
Papifts,  neceffary  for  all  Perfons ;  but  only  ad- 
vifeable  for  fbme.  It  therefore  is  only  a  De- 
claration of  the  Minifler's  Judgement,  a  fallible 
one  indeed,  but  the  proper  and  appointed  .one, 
that  if  the  Perfon's  Cafe  be  truly  reprefented, 
he  is  pardoned  and  abfolved  by  our  heavenly 
Father,  who  alone  can  forgive  Sins.  And  fuch 
Credit  only  is  due  to  this  Declaration,  as  in  other 
Affairs  we  allow  to  authorized  ProfelTors  and 
Praditioners  of  Skill  and  Probity :  whofe  Opi- 
nions we  often  think  it  prudent  to  alTc,  and 
happy  to  have  in  our  Favour :  and  God  forbid, 
that  we  (hould  not  give  you  ours,  when  we  are 
afked  it,  with  as  much  Fidelity  and  as  much 
Secrecy,  as  any  Miniflers  of  any  Church  what- 
ever I 

There 


SERMON    XI.  2^3 

There  is  the  lefs  Occafion  that  I  fliould  en- 
large on  this  Office,  becaufe  I  have  explained 
in  my  Ledures  on  the  Church  Catechifm,  the 
principal  Points,  relating  to  the  Lord's  supper. 
I  have  flicwn  you  in  particular,  that  the  Ex^ 
preffion  of  eating  and  drinking  Damnation  to 
our/elves y  (which  is  ufed  by  St.  Paul  in  his  firfl: 
Epillle  to  the  Corinthians  %  and  from  thence 
taken  into  the  Exhortation  at  t'he  Communion) 
means  only  bringing  upon  ourfelves  a  Condem- 
nation to  feme  Punifliment  from  God,  without 
determining  of  what  Kind.  For  the  Verfes 
immediately  following,  (which  I  (hall  prefently 
repeat  to  you)  very  clearly  fliow  that  the  Word 
in  the  Original,  which  is  here  tranflated  Dam- 
nation^  ought  to  have  been  rendered  in  this 
Place,  as  it  is  in  feveral  others.  Judgement, 
Now  Judgement  is  a  general  Term  that  fignifies 
any  Degree  of  Correction  or  Punirtiment  in  this 
Life,  or  the  next.  That  which  had  been  in- 
curred by  thofe  unworthy  Receivers  to  whom 
the  Apoftle  wrote  was  only  Corre(5lion  in  the 
prefent  Life.  For  undoubtedly  be  told  them 
the  worft  of  their  Danger,  and  he  tells  them  of 
nothing  elfe.  The  very  next  Words  are  :  For 
this  Cauje  many  any  weak  and  Jickly  among  you, 
?  Ch.  XI.  23. 

and 


2S4  S  E  R  M  O  N    XI. 

and  many  jleep,  are  dead.  Then  follows,  what 
entirely  clears  up  the  Matter  :  If  we  would 
judge  ourfelves  we  fiould  not  be  judged.  But 
when  we  are  judged  we  are  chajlened  of  the  Lord, 
that  we  floould  not  be  condemned  with  the  World. 
The  Punifhmcnt  therefore  of  receiving  unwor- 
thily will  either  be  extended  to  another  World 
or  confined  to  this  according  to  the  Degree  of 
the  Fault :  and  if  we  repent  fmcerely  and  in 
Time,  it  will  be  forgiven  in  both.  When  in 
the  fame  Exhortation  we  are  required  to  judgf^ 
ourfehes  then,  this  by  no  Means  implies,  that 
we  need  not  do  it  before,  but  that  we  fhould 
take  Care  it  be  now  perfeded.  And  when  it 
is  faid,  that  we  mujl  above  all  Things  give  Thanks 
to  God,  the  Meaning  is  not,  that  Faith  and  Re- 
pentance are  lefs  neceifary  :  but  that  thefe  being 
fuppofed  to  precede,  the  principal  Point  in  the 
A61  of  communicating  is  a  thankful  Remem- 
brance of  God's  Mercy,  difpofing  us  to  lay  hold 
of  it. 

Form  this  laft  Exhortation  we  proceed  im- 
mediately to  the  fird  Thing  recommended  in 
it,  a  penitent  ConfelTion  of  our  Sins :  which 
the  ancient  Church  made  alfo  on  the  fame  Oe- 
cafjon.  When  in  this  we  fay,  i\\2X  the  Burthen 
cj  item  is  intolerable^  v/e  mean  not  always, 
c  that 


SERMON    XL  285 

that  the  Sorrow,  which  we  that  Inftant  feel 
for  them,  is  extreme  :.  for  though  very  fincere, 
it  may  be  imperfe(fl  in  its  Degree ;  or  though 
as  perfe(ft,  as  the  natural  Conftitution  of  our 
Mind  and  Body  admits,  it  may  not  be  very  paf- 
fionate  and  affliding ;  or  though  it  were  once 
fo,  it  may  now  be  moderated  by  a  joyful  Senfe 
of  God's  Mercy  to  us :  but  we  mean,  th^t  the 
Weight,  with  which  our  Guilt,  if  not  removed, 
will  finally  fit  heavy  on  our  Souls,  is  unfpeak- 
ably  greater,  than  we  (hall  be  able  to  bear. 

After  this  Confeffion,  the  Minifter,  himfelf 
one  of  the  Sinners,  w^ho  hath  joined  in  it,  agree- 
ably to  the  Duty  o£  his  Office,  afllires  the  Peo- 
ple, that  Gcd  hath  promifed  Forgroenefs  to  all, 
that  turn  to  him  as  they  ought  5  and  earneflly 
prays,  that  they  may  obtain  it :  adding  exprefs 
Authorities  of  Scripture  to  confirm  their  Faith 
and  Hope. 

Then  he  exhorts  them,  thus  comforted,  to 
lift  up  their  Heart s,  and  give  Thanks  to  God : 
which  Words,  with  the  Anfwers,  and  the  Sub- 
ftance  of  all  that  follows  conflantly,  as  far  as,^ 
Glory  be  to  thee,  O  Lord  mojl  high,  appear  to 
have  been  ufed  in  the  Communion  Service  1500 
Years  ago  :  and  might  probably  defcend  from 
the  Apoflolic  Times.      Even  the  Cuflom  of 

appro- 


286  S  E  R  M  O  N    XI. 

appropriating  particular  Prefaces  to  the  more 
confiderable  Feftivals,  is  1200  Years  old,  if  not 
more. 

And  now,  approaching  nearer  to  the  A(5l  of 
receiving,  we  again  folemnly  acknowledge  our 
own  Unworthinefs,  as  all  the  old  Liturgies  did, 
though  not  fo  fully :  and  pray,  that  our  fmful 
Bodies  may  be  made  dean  by  Chrijfs  Body,  and 
our  Souls  wafied  through  his  mojt  precious  Blood: 
which  Expreffions  have  been  cenfured,  as  if  they 
implied,  that  each  of  thefe,  at  leafl  the  latter 
of  them,  (his  Blood)  had  fome  peculiar  Effi- 
cacy, of  which  the  other  was  deftitute.  But 
this  cannot  be  intended:  becaufe  very  foon  after, 
the  Prefervation  of  our  Bodies  and  Souls  alfo 
unto  everlajiing  Lifey  is  afcribed  feparately,  both 
to  his  Body  and  to  his  Blood,  as  it  is  in  Scrip- 
ture alfo  \  Therefore  the  Diftindion  made 
here,  was  only  meant  for  fome  Kind  of  Ele- 
gance in  Speech  :  and  it  much  refembles  what 
St.  Cleme?2t  the  Roman,  whom  St.  Paul  intitles 
his  Fellow-Labourer  %  hath  faid  in  his  Epiftle 
to  the  Corinthians,  that  Chrift  gave  his  FleJJj 
for  our  Flejlj,  and  his  Soul  for  our  Souls  \ 

After  this  follows  the  Prayer  of  Confecration, 
or  fetting  apart  the  Bread  and  Wine  to  the  fa- 

••Heb.  X.  ic,  19.         "  Phil.  iv.  3.         ^  Seft.  49. 

3  ^^^^ 


SERMON    XL  287 

cred  Purpofe,  in  wich  they  are  about  to  be  em- 
ployed.   A  Prayer  hath  been  ufed  for  that  End, 
at  leaft  1600  Years.    And  the  Mention,  which 
Ours  makes  of  the  Inftitution   of  the  Lord's 
Supper,  from  the  Words,  who  in  the  fame  Night 
that  he  was  betrayedy  to  the  Conclufion,  is  in 
every  old  Liturgy  in  the  World.     The  Roman- 
ijls  have  put  into  their  Prayer  of  Confecration, 
Names  of  Saints,  and  Commemorations  of  the 
I>ead,  u^hich  w^e  have  thrown  out.     And  in- 
deed we  have  left  nothing,  that  fo  much  as 
needs  explaining :    unlefs  it  m4y  be  ufeful  to 
obferve  to  you,  that  our  Saviour's  one  Oblation  of 
himfelfis  oppofed  to  the  various  Kinds  of  Ob- 
lations  under  the  Law  j    and,  once  offered^  to 
the  continual  Repetition  of  them  :  though  pro- 
bably a  further  View  v/as,  to  intimate,  that  he 
is  not,  as  the  Papifts  pretend,  really  facrificed 
anew  in  this  holv  Ordinance. 

The  firft  Part  of  the  Words,  which  the  Mi-. 
nifter  fpeaks  at  delivering  the  Elements,  is  very 
ancient :  the  refl  is  added  by  our  Church  j  and 
the  whole  is  unexceptionable.  The  Poflure  of 
kneeling,  which  we  ufe,  when  we  receive,  is 
a  very  proper  one.  Some  indeed  think,  that, 
the  Apoftles  received  in  the  Pofture  which  they 

ufed 


288  SERMON    XI. 

ufcd  at  Meals,  and  that  we  ought  to  imitate 
them   in   this.     Now  if   To  j   to  imitate  them 
{Iridly,  we  muft  not  fit,   (as  thefe  Perfons  do) 
but  lie  all  along  :  for  fo  did  the  Apoftles  at  Ta- 
ble.    But  indeed  we  may  rather  fuppofe,  that 
when  our  Saviour  blelied  the  Bread  and  Wine, 
this  being   an  Addrefs  to  God,  both  He  and 
they  were  in  fome  fofture  of  Adoration :  and 
that  they  changed  it   before  receiving,  is  not 
likely,  confidering  how  different  that  was  from 
a  common  Meal.   Nor  does  it  appear,  that  any 
Part  of  the  Chriftian  Church  till  of  late  Years, 
ever  ufed  any  other  Pofture  than  that  of  kneel- 
ing or  ftanding ;  by  each  of  which  they  meant 
to  fignify  Worfhip.     We  ufe  the  former  :  but 
with  an  exprefs  Declaration  inferted  in  all  our 
Prayer  Books,  that  no  Adoration  is  hereby  in- 
tended or  ought  to  be  done,  either  to  the  facra- 
mental  Bread  and  Wine ;  (for  that  ivere  Idola-- 
try   to  be  abhorred  of  all  Chrifians)   or  to  any 
corporal  Prefnce  of  Chrijl's  natural  FleJJj  and 
Blood:  for  they  are  in  Heaven  and  not  here"^. 
We  kneel  therefore  only  to  adore  the  invifible 
God  :  and  to  be  in  a  fit  Poflure  for  thofe  Pray- 
ers and  Praifes  which  can  never  be  more  pro- 
perly offered  up  to  him.     And  why  any  Per-* 

B  Rubric  after  Coainuinion, 

fons 


SERMON     XL  289 

fons  rhould  prefer  a  different  Pofture  we  cannot 
fee. 

Having  communicated,  we  again  repeat,  after 
a  long  Interval,  the  Lord's  Prayer.  For  fmce, 
to  as  vtany^  as  truly  receive  h'm,  he  gives  Power 
to  become  the  Sens  of  God  ^ ;  we  may  hope  we 
have  now  Arengthened  our  Title  to  apply,  un- 
der that  Name,  to  Our  Father,  which  is  in 
Heave?jy  &c. 

Then  we  intire/y,   that  is,  with   our  whole 
Hearts,   dejire  him,  to  accept  this  our  Sacrifice , 
or  Service,  of  Praife  and  Thanlfgiving^  which 
we  have  offered  up  to  him  :   begging  Leave  at 
the  fame  Time  to  offer  up.  otirfelves.  Body  and 
Soul,  as  dedicated  to  His  Will :  which  is  the 
great  End  of  all  our  Devotions  ;  yet  never  men- 
tioned in    the  Romifi   Mafs-Book.     We  pray 
alfo   once  more  for   the  whole  Church :   and 
laflly  for  our  Fellow-Communicants,  as  well  as 
ourfelves,  that  we  may  hefulfilledy  that  is,  fil- 
led full,  and  as  the  Ffalmiil  expreffes  it,   abun- 
dantly fat  isfied  \  ivith  God's  Grace  and  Bene^ 
diclion. 

After  thi?,  as  our  bleffed  Lord  fung  an 
LI)mn'^  with  his  Difciples  after  the  Paffover, 
(in    Imitation  of  whom  the   whole  Chriflian 

^  John  i.  13.  i  Pf.  xxxvi.  8.  ^  Matt.  xxvi.  30. 

Vol.   VL  U  Church 


290    '         S  E  R  M  O  N    XI. 

Church  hath  ufed  one  in  commemorating  Our 
Pajfover^  facrijiced  for  iis\)  we  ufe  one  like„ 
wife,  as  ancient,  in   Subftance,  as  the  fourth 
Century  at  leaft.     It  were  better  indeed,  that 
we  fung  it :  if  there  did  not,  alas,  often  want 
Numbers,  and  generally  Skill.    The  Beginning 
of  it  is  the  Song  of  the  holy  Angels  in   St. 
Luke:  on  which  Foundation    we  proceed   to 
glorify  God,  and  give  Thanks   to   him  for  his 
great  Glory ;  meaning,  that   of  his  Goodnefs, 
Wifdom  and  Power,  difplayed  in  the  Work  of 
our  Redemption  :  fervently  befeeching  the  Son 
mid  Lamb  of  Gody  that  his  Sufferings   to  take 
away  the  Sif2s  of  the  World,  and   his  fitting  at 
the  right  Hand  of  the  Majefiy  on  high "",  may 
bring  down  Mercy  upon  us :  and  acknowledg- 
ing, that  we   are  all  impure.  He  only  is  Holy  . 
Men  and  Angels  are  Servants,  He  onh  is  the 
Lord 'y  He  only  with  the  Holy  Ghoft,  united   to 
the  F^//6^r./«  G/ory  unfpeakable,  is  moji   High 
above  all. 

To  this  A61  of  Worfhip  we  fubjoin,  (draw- 
ing now  to  a  Conclufion,)  one  or  more  of  thofe 
brief,  but  comprehenfive  Colled:s,  which  are 
provided  for  that  Purpofe.  In  the  firfl  of  them, 

'  I  Cor.  V.  7.  "^  Heb.  i.  3. 

fome 


SERMON    XL  ^91 

fome  have  objeded  againft  the  Phrafe,  Chanced 
of  this  mortal  Life,  as  implying  fomewhat  irre- 
ligious. But  our  Saviour  hath  not  fcrupled  to 
fay.  And  by  Chance  there  came  down  a  certain 
Prieji  \  Again  in  the  fourth,  which  is  alfo 
frequently  ufed  before  Sermon,  fome  have 
flumbled  at  the  Expreffion,  Prevent  us,  O 
Lord,  in  all  our  Doings :  becaufe  preventing 
mod  commonly  fignifies  hindering.  But  the 
original  Meaning,  and  the  true  one  here  is,  Go 
before  us  :  which  may  indeed  be  either  to  fur- 
ther us  by  opening  the  Way,  or  to  obftrudl  us 
by  ftoppmg  it.  But  furely  it  can  no  more  be 
doubted,  which  we  intend,  than  what  David 
intended,  when  he  faid,  Thou  JJjall prevent  him 
with  the  BleJJingf  of  Goodnefs°,  and  again,  The 
God  of  my  Mercy  Jhall  prevent  me  p.  The  others, 
I  think,  have  no  Difficulties. 

What  remains  is  the  folemn  and  affecflionate 
Form  of  Difmiffion  :  moft  of  which  is  taken 
from  the  Words  of  holy  Writ.  The  Miniftef 
of  Chrift  in  pronouncing  it,  prays,  that  the 
Peace  of  God,  which  paffeth  all  Underjlanding, 
that  inward  Senfe  of  our  Maker's  Goodnefs  to 
us,  which  even  now  is  delightful,  beyond  the 
Conception  of  thofe,  who  have  not  experienced 

"  Luke  X.  31.  Tf.  xxi.  3.  p  Pf  llx.  10. 

U    2  iti 


292  S  E  R  M  O  N     XI. 

it ;  and  fhall  hereafter  be  fo  heightened,  as 
vaftly  to  exceed  the  prefent  Conceptions  of  the 
bcfl;  of  us  J  may  keep  our  Hearts  and  Minds  % 
our  Judgements  and  AfFedions,  in  the  Know- 
ledge and  Love  of  God  and  his  Chriji  :  and  that 
every  Biejfing  of  the  holy  Trinity  may  be  dif- 
tributed  amongft  us,  and  remain  with  us  always. 
Grant  this,  O  Heavenly  Father,  for  the  Sake> 

1  Phil.  iv.  7. 


S  E  R- 


S   E  R  M  O  N      XIL 


I  Pet.  v.   12. 

-Exhorting  and  tejiifying  that  this  is  the  true 
Grace  of  God  wherein  ye  Jland, 


1 


■^HE  Happinefs  of  all  Creatures  depends 
intirely  on  their  Obedience  to  his  Will 
whofe  fovereign  Power  created  and 
rules  the  World.  Now  the  Will  of  God  is 
made  known  to  us  in  Part  by  natural  Reafon  : 
and  they  who  have  no  other  Law  (hall  be  judged 
by  that  alone.  But  as  Reafon  was  unable  to 
teach  Mankind  a  great  Number  of  Things  very 
important  to  be  known,  and  in  Fad:,  did  teach 
moll  of  them  but  a  fmall  Part  of  what  it  might 
have  done ;  God  was  mercifully  pleafed  to  fu- 
peradd  the  Light  of  Revelation  to  it,  and  place 
us  under  the  Condudt  of  both  jointly.  Such 
U  3  an 


?94  SERMON    XII. 

an    additional    Provifion,    it  might  have  been 
hpped,  had  cleared  up  all  Doubts  -,  but  partly 
the  Weaknefs,  partly  the  Wickednefs  of  Men, 
hath  turned  even  this  Light  into  Darknefs,  an4 
made  it  multiply  Difputes    inftead  of  ending 
them.     Still  we  have  no  Reafon  to  be  difcou- 
raged  j  for  every  upright  and  confiderate  Perfon 
may  after  all,  with  due  Care,  very  eafily  fee 
his  Way  before  him,  clearly  enough  to  walk  ir^ 
in  it.     Bu^  we  have  great  Reafon    to  ufe  this 
Care,  and  make  fuch  Enquiry  amidH:  the  differ- 
ent Paths,  which  different  Perfons  point  out  to 
ij?,  as  will  give  us  Caufeto  befatisfied  wechufc 
the  right.     Now  of  all   the  different  Opinious 
which  have  rifcn  concerning  the  Chriftian  Re- 
ligion, there  have  been   few  fo  remarkable  as 
that  which  divides  this  Part  of  the  World  intp 
Popifi  and  Proteflant.     Thofe   of  the   former 
Communion,  it    feems,  think  us  of  the  latter 
quite  out  of  the  Way  to  Salvation,  and  accord- 
ingly are  unwearied  in  perfuading,  as  they  have 
Opportunity,  the  Members  of  our  Church,  ef- 
pecially  the  Ipwcr  and  more  ignorant  Part  of 
them,  to  quit  it  for  theirs.     The  NecefHty  of 
doing  this,  they  infifl  upon  fome  Times  with  fo 
much  Plaufibility,  and   always   with  fo   much 
Confidence,  that  I  hope  you  will   not  think  ^ 

6 


SERMON    Xir.  295 

few  Dlfcourfes  ill  employed  on  aSubje<5l  of  fuch 
very  great  Importance  both  to  our  private  Sa- 
tisfaction and  public  Security,  in  refuting  the 
Arguments  they  ufually  bring  againft  us,  and 
tejiifying  that  this  is  the  true  Grace  of  God, 
wherein  ye  Jland.  To  proceed  regularly  in  this 
Matter,  I  (hall 

I.  Enquire   what  is  the  Rule  of  Chriftian 
Faith  and  Life  :  and 

II.  Examine  by  this  Rule  the  peculiar  Doc- 
trines and  Pradtices  of  the  Romifo  Church. 

I.  I  (hall  enquire  what  is  the  Rule  of  Chrif- 
tian Faith  and  Life :  from  whence  we  are  to 
learn  what  Things  our  Religion  requires  as  ne- 
celfary,  and  what  it  forbids  as  unlawful :  for, 
if  we  do  the  one  and  avoid  the  other,  we  are 
undoubtedly  fafe.  Now  as  Jefus  Chrift  is  the 
fole  Author  of  our  Faith  %  thole  Things,  and 
thofe  alone,  which  he  taught  himielf,  and 
commiffioned  his  Difciples  to  teach,  are  Parts 
of  our  Faith.  What  his  Do<5trine  was  we  find 
in  no  lefs  than  four  Accounts  of  his  Life  and 
Preaching  given  in  the  Gofpels.  To  what  Be- 
lief his  Difciples  converted  Men,  we  find  in  the 
Adts.  What  they  taught  Men  after  their  Con- 
verfion,  we  read  in  the  Epiftles.    Thefe  feveral 

*  Heb.  xii.  2. 

U  4  Books 


296  SERMON    XII. 

Books,  which  make  up  the  New  Teftament,  all 
Chriftians  allow  to  contain  an  original  and  un- 
doubtedly true  Account  of  our  Religion.  The 
only  poflible  Queftion  is,  whether  they  contain 
a  full  and  clear  Account.  Now  fuch  a  one 
they  without  Queftion  intended  to  give,  for  what 
could  induce  them  defignedly  to  give  any  other  ? 
Befides,  St.  huke,  in  the  very  Beginning  of  his 
Gofpel,  tells  us,  that  having  a  perfeB  Voider - 
jianding  of  thofe  'Things  which  were  Relieved 
among  ft  ChriftianSy  he  had  taken  in  Hand  to  fet 
forth  a  Declaration  of  them,  that  thofe  he  wrote 
to  might  know  the  Certainty  of  what  they  had 
been  inflruBed  in.  And  St.  fohn,  in  the  Con- 
clufion  of  his,  tells  us,  that  though  our  Saviour 
didy  and  doubtlefs  faid  alfo,  many  Things  that 
were  not  written  in  that  Book , yet  thefcy  fays  he, 
are  written  that  ye  might  believe  that  Jefus  is 
the  Chrifi  the  Son  of  God,  and  that  believing  ye 
might  have  Life  through  his  Name  ^.  This  being 
then  their  Intention,  can  we  poffibly  think  they 
failed  of  it  ?  Two  of  the  Evangelifts  at  leaft 
were  conflantly  prefent  at  our  Saviour's  Dif- 
courfes,  the  other  two  heard  them  either  from 
him,  or  his  immediate  Followers,  and  they  had 
the  Promife  of  his  Spirit  to  bring  all  Things  to 
b  John  XX.  30,  31, 

their 


SERMON    Xir.  297 

their  Remembrance  whatfoever  he  had  /aid  unto 
them  \     Could  they  after  all  forget  any  Part  of 
this  that  was  material  and  necefTary  ?  That  any 
of  them  fhould   do  fo  is  very  ftrange  :    much 
more  that  they  all  fiiould.     That  St.  Luke^  the 
Companion  of  the  Apoftles,  and  the  Writer  of 
their  Ads,  that  he  too,  in  relating  what  they 
taught  their  Converts,  (hould  unhappily  omit 
any  Thing  eflential,  flill  adds  to  the  Wonder : 
and  that  no  one  of  the  many  Epiftles  written  to 
inftru61:  the  Churches  in  their  Faith  and  Duty, 
fhould  fupply  this  Defedl,  is  beyond  all  Belief. 
But  fuppofing  the  Scripture  ever  fo  perfed: 
in  itfelf,  yet  the  Church  of  Rome  objeds  that 
it  is  not  clear  to  us :  even  to  the  Learned  many 
Things  are  hard  to  be  underflood  \  which  there- 
fore to  the  Unlearned  mufl  be  impofTible.    Nay 
fometimes  they  tell  us  not  one   Sentence  of  it 
hath  a  Meaning,  which   by  our  own   private 
Judgement  we  can  be  certain  of.     But  furely 
the  Apoftles   were   not  worfe  Writers  njoith  a 
divine    Afliftance,    than   others   commonly  are 
without  it.    What  they  fpoke  and  preached  was 
plain  ;  elfe  they  fpoke  to  no  Purpofe  :  and  why 
{hould  not  the  fame  Things  be  as  plain  when 
they  were  written  down  ?  Some  PaiTages  indeed 

«  John  xiv.  26. 

might 


298  SERMON    :^1I. 

might  to  fome  Perfons  be  difficult,  even  at^rfl; 
and  more  are  doubtlefs  become  fo  by  Length  of 
Time.  But  that  the  Main  of  the  New  Teila- 
ment  is  intelligible  enough  cannot  be  with  any 
Modefty  denied.  And  for  the  reft,  what  at 
firft;  Sight  is  difficult,  may  with  due  Confidera- 
tion  of  our  own,  and  Help  of  otheh,  be  made 
eafy ;  what  is  obfcurely  exprefTed  in  one  Place, 
may  be  clearly  expreffed  .n  another ;  and  what 
is  clearly  expreffed  in  no  Place,  we  may  fafely 
for  that  very  Reafon  conclude  it  is  not  neceflary 
for  us  to  underftand  or  believe. 

But  allowing  the  Scriptures  to  have  been  at 
firft  fufficiently  intelligible,  how  do  we  know 
they  are  come  down  to  us  uncorrupted  ?  I  an- 
fwer,  by  all  the  fame  Arguments  which  prove 
the  Incorruptnefs  of  any  other  ancient  Book  in 
the  World,  and  by  this  Argument  farther,  that 
thefe  Books  having  many  more  Copies  of  them, 
being  much  wider  difperfed  and  much  more 
carefully  read,  and  warmly  difputed  about,  than 
any  other  whatever ;  it  is  in  Proportion  more 
incredible  that  either  Chance  or  Deiign  (hould 
alter  them  in  any  Thing  confiderable  without 
Difcovery  from  fome  Quarter,  even  were  no 
particular  Providence  to  watch  over  Writings 
fo  worthy  of  its  Care.    And  accordingly  in  Fad: 

amidil; 


SERMON     Xir.  299 

amidft  all  the  various  Readings  which  fuch  a 
Number  of  Copies  muft  produce,  there  is  not 
one  that  afFedts  the  lead  Article  of  our  Religion, 
But  if  ever  fo  faithfully  preferved,  ftill  how 
fhall  the  Unlearned  know  when  they  are  faith- 
fully tranflated  ?  Why,  moft  Paffages  all  Parties 
agree  in,  and  on  thofe  they  difagree  about,  com- 
mon Senfe,  Coniparifon  of  other  Texts,  Confi- 
deration  of  what  goes  before  and  after,  and 
confulting,  as  Opportunity  offers,  judicious  and 
honed  Perfons  of  different  Perfuaiions,  will  ena- 
ble any  Perfon  to  pafs  a  fufficient  Judgement,  fo 
far  as  he  is  concerned  to  judge,  which  is  right 
and  which  is  wrong,  which  is  clear  and  which 
is  doubtful.  Indeed  there  is  in  general  but  little 
Danger  of  any  grofs  Impofitions  upon  Men 
being  attempted,  much  lefs  fucceeding  for  any 
Continuance,  in  a  Land  of  Knowledge  and  Free- 
dom, whatever  may  be  or  hath  been  under  Po- 
pifh  Tyranny  and  Darknefs.  Since  therefore 
the  Scriptures  contain  a  full  and  clear  Account 
of  Chriftianity  written  by  the  very  Apoftles  and 
firfl:  Difciples  of  our  Lord  himfelf,  and  honeftly 
delivered  down  into  our  Piands,  we  have  plainly 
fuch  a  Rule  for  our  Faith  as  all  Men  in  all 
Cafes  are  ever  fati&fied  with,  nor  have  we  any 
Need  to  look  farther.  And  yet  the  farther  we 
do  look  into  other  pretended  Rules,  the  better 

wc 


300  SERMON    XIL 

we  {hall  be  fatisfied  with  that  we  have  already. 
For,  let  what  will  be  faid  againfl  Scripture  as 
not  being  a  fufficient  Rule,  it  mud  be  a  fuffi- 
cient  one,  unlefs  there  be  fome  other ;  and  upon 
a  fair  Examination  it  will  evidently  appear  there 
is  no  other.  The  Romanijis  indeed  tell  us  of 
one  which  they  fpeak  of  in  very  high  Terms ; 
and  that  is  the  traditionary  Dodlrine  of  what 
they  call  the  Catholic  Church.  The  Apoftles, 
they  fay,  inftruded  their  Converts  very  diligently 
in  every  Article  of  Faith.  Thofe  Converts  again, 
knowing  it  to  be  their  indifpenfable  Duty,  could 
not  fail  to  inftrud  with  the  fame  Diligence, 
Minifters  their  Flocks,  Parents  their  Children, 
every  Chriftian  his  Neighbour.  And  thus,  by  a 
continued  Succeffion  of  teaching,  all  the  Doc- 
trines of  Religion  are  handed  down  in  their 
Church,  they  tell  us,  uncorrupted  to  this  Day. 
Whoever  either  added,  omitted  or  changed  any 
Thing,  muft,  they  think,  by  every  one  round 
him,  be  immediately  charged  with  a  Miftake; 
and,  if  he  perfifted  in  it,  convidted  of  a  Herefy, 
whilfl:  the  reft  were  confirmed  in  the  ancient 
Truth.  And  therefore  to  hold  what  the  Church 
holds  is  a  Rule  that  can  never  miflead  us.  Now 
it  muft  be  owned  indeed  that  our  Saviour  deliver- 
ed his  Dodlrine  to  the  Apoftles,  and  they  to  all 

the 


SERMON     XII.  301 

-the  World  by  Word  of  Mouth ;  and  this  Way 
of  Delivery  at  firfl  was  fufficient,  and  therefore 
St.  Paul  exhorts  the  Thejfalonians  to  hold  f aft  the 
Traditions  he  had  taught  theniy  ivhether  by  Word 
or  by  Letter  ^  But  then  in  the  Nature  of  Things 
how  long  could  this  lad  ?  Suppofe  but  the  eafieft 
common  Story  were  to  be  told  from  one  Perfon 
to   another,    without   being  written  down   for 
only  100  or  200  Years,  and  let  each  Perfon  as 
he  received  it  have  never  fo  flrid:  a  Charge  to 
tell   it  in  the  fame  Manner :  yet,  long  before 
the  End  of  that  Time,  what  Security  could  we 
poffibly  have  that  it  was  true  at  firfl:  and  unal- 
tered ftill  ?  And  you  cannot  but  fee  there  is 
much  lefs  Security  that  a  confiderable  Number 
of  Dodrines,    efpecially  fuch   as   compofe   the 
Popiftd  Creed,  fhould  be  brought  down  fafe  for 
1700  Years  together,  through  fo  many  Millions 
of  Hands,  that  were  all  liable,  through  Ignorance, 
Forgeffulnefs,  and  Superflition,  tomiftake  them, 
or,   through  Knavery  and  Defign,  to  alter  them. 
But  it  will  be  faid,  in  a  Cafe  of  fuch  Importance 
as  Religion,  Men  would  be  more  careful  in  de- 
livering Truth  than  in  others.  Undoubtedly  they 
ought :  but  who  can  be  fecure  that  they  would  ? 
It  is  of  equal  Importance  to  be  careful  in  prac- 
tifing  it  tooj  yet  we  all  know  bow  this  hath 

<  2Theff.  il.   15. 

4  been 


302  SERMON    Xri. 

been  neglected  in  the  World :  and  therefore 
have  Reafon  to  think  the  other  hath  been  no 
lefs  fo.  But  whoever  made  the  iirfi:  Change, 
they  fay,  muft  have  been  immediately  dlfcovered. 
Now  fo  far  from  this,  that  Perfons  make 
Changes  in  what  they  relate  without  difcovering 
it  themfelves ;  Alterations  come  in  by  infenfible 
Degrees :  one  Man  leaves  out,  or  varies,  or 
adds  one  little  Circumftance :  the  next,  another: 
till  it  grow  imperceptibly  into  a  different  Thing. 
In  one  Age  a  Dodrine  is  delivered  as  a  probable 
Opinion,  the  following  Age  fpeaks  of  it  as  cer- 
tain Truth  :  and  the  third  advances  it  into  an 
Article  of  Faith.  Perhaps  an  Oppolition'  rifes 
upon  this,  as  many  have  done  :  feme  have  faid 
Xuch  a  Dodrine  was  delivered  to  them,  others 
that  it  was  not :  and  who  can  tell  whether 
at  laft  the  right  Side  or  the  wrong  have  pre- 
vailed ?  Only  this  is  certain,  that  which  foever 
prevails,  though  by  a  fmall  Majority  at  firft, 
will  ufe  all  Means  of  Art  and  Power  to  make  it 
appear  an  univerfal  Confent  at  laft ;  and  then 
plead  uninterrupted  Tradition.  But  though 
fuch  Things  as  thefe  may  poffibly  be  done  in 
almoft  any  Age,  yet  they  are  eafy  to  be  done 
in  fuch  Ages,  as  were  five  or  fix  of  thofe,  that 
preceded  the  Reformation  ;  when,  by  the  Con- 

felFioa 


SERMON    XIL  303^ 

fefTion  of  their  own  Hiflorians,  both  Clergy  and 
Laity  were  fo  univerfally  and  fo  monflroully  ig- 
norant and  vicious,  that  nothing  was  too  bad 
for  them  to  do,  or  too  abfurd  for  them  to  be- 
lieve. But  ftill  they  tell  us,  we  Proteftants  re- 
ceive it  upon  the  Authority  of  Tradition,  that 
Scripture  is  the  Word  of  God :  and  why  can 
we  not  as  well  receive  other  Things  upon  the 
fame  Authority  ?  I  anfwer,  we  receive  Scripture 
by  no  Means  upon  the  Authority  of  Tradition 
merely  :  much  lefs  the  Tradition  of  their  pre- 
fent  Church ;  but  partly  on  Account  of  its  own 
Reafonablenefs,  and  the  Chara(5lers  of  divine 
Wifdom  in  it;  partly  from  the  Teftimony, 
which  one  Part  of  it  bears  to  the  other ;  and 
laftly  upon  the  written  Evidence  given  us, 
chiefly  indeed  by  the  earlieft  Chriftlans,  but  in 
fome  Meafure  alfo  by  Jews  and  Heathens  them- 
felves,  that  the  Authors  of  thefe  Books  were 
the  Difciples  of  our  Lord,  and  the  Things  faid 
by  them  true.  But  then  to  tell  us,  that  becaufc 
we  receive  Scripture  upon  this  Evidence,  we 
muft  therefore  receive  a  long  Lift  of  Do^rines 
upon  mere  Tradition  after  17  Ages,  is  to  af- 
firm that  the  Memory  of  Things  may  be  as 
well  preferved  for  ever  by  general  Rumour  and 
IJearfay  as   by  authentic   Records.     But  here 

they 


304  SERMON    XII. 

they  plead  that  the  Tradition  which  they  depend 
on,  is  not  altogether  unwritten,  but  partly  record- 
ed by  the  ancient  Fathers  of  the  Church.     To 
this  we  anfwer,   that  we  acknowledge  truly  an- 
cient Writers,  in  Matters  where  they  all  agree, 
to  be  a  very  valuable   Evidence   of  the  Faith, 
though  at  the  fame  Time  a  fallible  one.     And 
we  can  prove  undeniably,  that  thefe  Writers,  in 
Proportion  as  they  lived  near  the   Days  of  the 
Apoftles,  were  of  our  Faith,  not  theirs.     But 
as  this  fs  a  Proof  in  our  Favour  that  few  Perfons 
are  capable  of  entering  into,  fo  we  have  hap- 
pily a  much  (horter.     For   if  Antiquity  be  an 
Argument;     the    greater    the    Antiquity,   'the 
Wronger  the  Argument :  and  therefore  the  Au- 
thority of  the  Bible,  for  this,   as  well  as  many 
other  Reafons,  is  the  ftrongeft  of  all.     An  ori- 
ginal Account  is  always  to  be  depended  on  in 
the  lirft  Place.     Such  others,  as  come  a  little 
after,  in  Point  of  Time,  may  be  of  considera- 
ble Ufe  to  illuftrate  and  confirm  the  former  : 
but,  wherever  they  appear  to  contradi(ft  it,  muft 
be  rejected  without  Scruple.    And  thofe  which 
come  a  great  deal  after,  fuch  as   the   Church 
of  Rome  chiefly  depends  on,  deferve  little  or  no 
Credit.     The  Spirit  of  God  therefore,   feeing 
the  Need  there   would   be  of  it,  infpired  the 

Apoftles 


SERMON     Xir.  305 

Apodles  and  Evangelifts  to  deliver  a  full  and 
clear  Rule  of  Faith  to  all  Pofierity  in  the  New 
Teftament :  certainly  not  that  this  might  be  in- 
terpreted afterwards  by  Tradition  into  whatever 
Senfe  Men  pleafed;  (for  then  Tradition  alone 
had  done  as  well  or  better  without  it)  but  that 
Tradition,  as  often  as  it  went  wrong,  might  be 
redified  by  this.  Had  not  Chriflianity  been 
committed  in  the  earliefl  Ages  to  writing;  long 
before  this  Time,  in  all  Probability,  there  had 
been  fcarce  one  Do6trine  of  it  left,  which  we 
could  have  been  fecure  was  genuine.  And 
though  Tradition  hath  doubtlefs  been  preftTved, 
by  having  fome  Regard  to  Scripture,  from  de- 
generating and  varying  near  fo  much  as  it  would 
elfe ;  yet,  for  Want  of  having  a  fufficient  Re- 
gard to  it,  firft  needlefs,  then  uncertain,  then 
falfe  and  pernicious.  Articles  of  Belief  have  crept 
in  among  Chriflians  :  the  very  Steps  of  whofe 
Entrv,  for  the  moft  Part,  we  can  trace.  The 
Faith  of  the  firft  Ages  changed  by  little  and 
little  every  Age  after,  and  ftlll  for  the  worfe; 
till  at  Length  the  Church  of  Rome,  about  200 
Years  ago,  at  the  Council  of  Trent,  when  they 
were  called  upon  to  reform  thefe  Abufes,  mod 
fhamefully  chofe  to  eftablifh  them  under  the 
'venerable  Name  of  primitive  Tradition,  and 
Vol.  VI.  X  condemn 


3o6  SERMON    XII. 

condemn  all  who  will  not  receive  them  with 
the  fame  Regard  as  Scripture  itfelf.     Juft  as  in 
our  Saviour's  Time  it  was  among  the  '^ews ; 
who  ajQced,  why  walk  not  thy  Difcipks  accord- 
ing  to  the  Tradition  of  the  Elders  ^  And  he  /aid 
unto  theniy    Full  well  ye  rejeci  the  Commandment 
of  Gody  that  ye  may  keep  your  own  Tradition  ^. 
And  juft  as  St.  Faul  had  foretold  it  would  hap- 
pen among  Chriftians.     Beware,  lejl  any  Ma?2 
fpoil  you  through  vain  Deceit,  after  the  Tradition 
of  Men,  and  not  after  Chrift  \     But  here  they 
reply,  that,  let  this  Pailage  be  defigncd  againft 
whom  it  will,  it  cannot  poffibly  fall  on  them. 
For,  however  uncertain  Tradition   might  be- 
come of  itfelf  in  Procefs  of  Time,  and  however 
difficult  it  may  be  for  private  Perfons  to  judge 
of  Dodlrines  by  it,  yet   the  Judgement  of  the 
Catholic  Church  in  thefe  Points  is  infallible, 
and  theirs  is  that  Catholic  Church.     Now  that 
the  Church  is  infallible,  they  fometimes  attempt 
to  prove  from  Reafon.     Making  it  fo  was  the 
only  Way  to  end  Difputes,  and   therefore  God 
being  wife  and  good,    muji  have  made  it  (o» 
But  certainly  a  much   more  effecflual  Way  of 
■  preventing  Difputes    and  Errors   had   been  to 
have  made  every  fingle  Man  infallible  j  and  yet 

*=  Mark  vii.  5,  9.  ^  Col.  ii.  8. 

Cod 


SERMON    Xn.  307 

God  hath  not  done  this.  It  might  therefore  be 
more  modefl  for  them  to  let  him  fhow  his  Wif- 
dom  and  Goodnefs  in  what  Way  he  pleafes. 
The  yewi//j  Church,  we  know,  was  not  infal- 
lible. For  they  denied  their  Saviour,  and  it  waS 
by  following  Tradition  that  they  came  to  do  it. 
How  then  does  it  appear  that  the  Chriftian  muft 
be  more  infallible  ?  Why,  they  have  Texts  of 
Scripture  to  prove  this.  But  if,  as  they  com- 
monly tell  us,  the  Scripture  can  neither  b© 
proved  nor  underftood  but  by  the  infallible  Au- 
thority of  the  Church  5  how  can  the  infallible 
Authority  of  the  Church  be  proved  or  under- 
ftood  by  Scripture  ?  However  let  us  hear  thefe 
Texts.  Our  Saviour  told  his  Apoflles,  that  the 
Comforter  Jhou/J  come  and  lead  thciii  into  all 
Truth  ^.  But  perhaps  this  was  faid  only  to  the 
Apoftles :  and,  had  it  been  {iiid  to  them  and 
their  Succeffors,  or,  which  is  ftill  a  different 
Thing,  to  the  whole  Church;  yet  fo  St.  ^£5/572  ^ 
tells  all  Believers,  they  have  an  Un5f  ion  from  the 
holy  one,  and  know  all  Things ;  that  is,  Things 
neceilary  :  not  that  they  were  not  capable  of 
miflaking,  but  that,  with  due  Care,  they  might 
avoid  it  if  they  would.  Again  he  promifed  his 
Difcjples,  that  he  would  he  ivith  them  to  the  End 

^   John  .rvi.    13,  ''   i  John  ii.   20. 

X    2  cf 


3o8  SERMON     XIL 

of  the  World  '.  And  fo  he  hath  promifed  every 
iingle  Chriftian  to  be  ivith  them  and  dwell  in 
them^' :  yet  this  does  not  hinder  but  they  may 
both  mifunderftand  and  even  renounce  Chrifti- 
anity  if  they  pleafe.  But  he  declares  alfo,  that 
the  Gates  of  Hell  fiall  not  prevail  again fi  the 
Churchy  ^wl  the  Gates  of  Hell,  or,  as  it  might 
be  tranflated,  of  the  invifible  World,  mean  no- 
thing ^i^  than  the  Power  of  Death,  /.  e.  the 
Terror  of  Perfecution,  as  theLearned  well  know. 
And  it  can  never  follow,  that  becaufe  Perfecu- 
tion fliall  not  deflroy  the  Church,  Error  fhall 
not  corrupt  it.  Or  were  this  ExprefTion,  the 
Gates  of  Hilly  to  comprehend  Error,  it  n^uft  at 
lead  equally  comprehend  Sin.  And  therefore, 
as  this  Promife  does  not  hinder  the  Church  uni- 
verfal  from  being  more  or  lefs  defiled  by  Sin, 
fo  neither  from  being  deformed  by  Error.  And 
the  mofl:  our  Saviour  meant  to  promife,  is,  that 
neither  fhali  totally  abolifh,  though,  through 
the  Faults  of  Men,  both  may  greatly  pollute  it. 
They  plead  farther,  that  St.  Paul  fays,  the 
Church  of  God  is  the  Pillar  and  Ground  of  the 
Truth  "' ;  but  they  know  at  the  fame  Time, 
that  this  Paifjge  of  St.  Paul  is  fairly  capable  of 

'  Matt,  xxviii.  20.  '^  ^Cor.  vi.   16.  ^  Matt.  xvi. 

t8.  ""   I  Tim.  iii.    15. 

two 


SERMON     Xir.  309 

two  other  Tranflations,  either  of  which  turns  it 
to  a  diff^^rent  Senfe.  Or  were  this  the  only  Senfe  ; 
we  acknowledge  the  Church  was  then,  and 
ought  always  to  be,  and  in  Tome  Meafure  al- 
ways is,  a  Pillar  and  Support  of  Truth;  and  fo 
in  his  Proportion  is  every  Believer  :  •  and  there- 
fore of  every  (ingle  good  Chriflran  our  Saviour 
fays,  in  the  Revelation  ",  I  will  make  him  a  Pil- 
lar in  the  Temple  of  my  God.  But  then  it  does 
not  follow  from  hence,  that  any  one  Chriftian, 
or  the  Majority  of  Chriflians,  fo  fuppcrt  the 
Truth,  as  that  they  do  and  ever  will  profefs  it 
all,  without  any  Mixture  of  Error :  and  unlefs 
this  be  done,  there  is  no  Infallibility.  But  they 
argue  farther,  that  our  Saviour  diredls  °,  If  a 
Man  negleSi  to  hear  the  Church,  let  him  be  unto 
thee  as  a  Heathen  Man  and  a  Publican.  But 
what  is  he  there  fpeaking  of?  Let  us  read  the 
Context.  If  thy  Brother  fiall  trefpafs  againfl 
thee,  go,  and  tell  him  his  Fault  between  him  and 
thee  alone.  If  he  will  not  hear  thee,  take  with 
thee  one  or  two  more.  If  he  Jhall  negleSi  to  hear  ■ 
them,  tell  it  unto  th£  Church.  If  he  negle5i  to 
hear  the  Church,  let  him  be  unto  thee  as  a  Hea- 
then Man  and  a  Publican.  That  is,  if  a  Man 
have  done  you  an  Injury,  firft  adinonifli  him 

"  Rev.  iii.   12.  •  Matt,  xviii.  17. 

X  3  privately 


310  S  E  Pv  M  O  N     XII. 

privately  of  it.  If  that  avail  not,  tell  the 
Church  :  not  the  univerfal  Church  fure 
throughout  all  the  World,  but  the  particular 
pne  you  both  belong  to.  And  if  he  will  not 
yeform  upon  their  Reproof,  look  on  him  no 
longer  as  a  trueChridian,  but  an  ill  Man.  Here 
therefore  is  not  one  Word  faid  about  difobey- 
ing  the  Determination  of  the  Catholic  Church 
concerning  a  dilputed  Dodrine  :  but  about 
flighting  the  Admonition  of  a  particular  Church 
concerning  a  known  Sin,  and  particular  Churches 
are  owned  to  be  fallible. 

Again,  they  fay  it  is  an  Article  of  our  Creed, 
that  we  believe  in  the  Catholic  Church.  But 
then  they  know  the  Meaning  of  this  is  not 
that  \\'e  believe  whatever  this  Church,  or  any 
who  pleafe  to  call  themfelves  fo,  fhall  at  any 
Time  aflert.  But,  as  believing  in  the  Refur- 
redtion  of  the  Body,  is  only  believing  that  fuch 
a  R,efurredtion  fhall  be,  fo  believing  in  the  Ca- 
thplic  Church  is  only  believing  that  fuch  a 
Church  is :  that  Chrifl  hath  united  his  Fol- 
Jq\yers  intp  one  regular  Society  or  Body,  of 
which  Jiimfelf  is  the  Flead  :  which  Society  or 
Church  is  therefore  called  Catholic  or  Univer- 
fal, becaufe  it  confifts  of  all  Nations  i  whereas 
the  Jewip  Church  was  not  Catholic^  but  par- 
ticular. 


SERMON    XII.  311 

ticular,  confifling  only  of  one  Nation.  But 
whether  this  Church  be  infallible  or  not,  the 
Creed  fays  nothing.  They  that  can  lay  a  Strefs 
on  fuch  wretched  Arguments  as  thefe,  how 
would  they  have  triumphed  had  the  fame  Things 
been  faid  of  their  Church,  that  are  faid  of  the 
yenv'tjl:)  Church  ?  //'  there  artje  a  Matter  too 
hard  for  thee  in  'Judgement ,  fays  Mofes,  thou 
ft: alt  come  unto  the  Fritjis  the  Levites,  that  fiall 
be  in  thofi  Days,  and  thou  fait  objerve  to  do  ac-- 
cording  to  all  that  they  Jljall  inform  thee ;  thoic 
fialt  not  decline  from  the  Sentence  that  they  fall 
fhow  thee,  to  the  right  Hand  nor  to  the  left  ^  i 
for  by  their  Word fiali  every  Cojitroverfy  be  tried '^. 
The  Scribes  and  Pharifees,  fays  our  Saviour,  ft 
in  Mofs  i^eat.  All  therefore  ivhatfoever  they 
bid  you  ohfrve,  that  obferve  and  do  \  Now  if 
thcic  very  ftrong  ExprefTions  did  not  prove  that 
■Church  infallible,  (as  certainly  they  do  not  5 
for  then  Chriftianity  which  they  rejedled  would 
•not  be  true)  how  can  much  weak'Cr  Expreffions 
prove  any  other  to  be  fo  ?  But  they  who  will 
needs  have  the  Church  to  be  infallible,  and  the 
Rule  of  our  Faith  inftead  of  Scripture ;  what 
Part  of  it  do  they  make  the  Infallibility  refide 
in  ?  For  unlefs  that  be  clearly  known,  we  are 

*  Deut.  xvii.  8,  &c,         1  Deut  xxi.  5.         '  Matt,  xxiii.  3. 

X  4  never 


312  S  E  R  xM  O  N     XII. 

never  the  better  for  it ;  but  inilead  of  the  fame 
Rule  of  Faith,  every  different  Opinion  about 
this  Matter  v^'ill   produce  a   different   Rule  of 
Faith.     And  it  is  a  Matter,  in  which  the  Opi-, 
nions  of  the  Komamjls  differ  greatly.    Many  of 
them  fay  the  Pope  is  infallible,  and  he  himfelf 
claims  to  be  fo.     Bat  then  fomc  think  he  is  fo 
in  Pvlatters  of  Faith  only,  feme  in  Matters  of 
Fa(^  too.     In  mofl:  PopiHi  Countries  it   would 
be  looked  upon  as  Herefy  to  deny  him  this  Pre- 
rogative; in  others  as  gre.^t  VVeaknefs  to  afcribe 
it  to  him.    For  a  large  Part  of  them  fay  nothing 
is  infallible   under  a  general  Council,   regularly 
called.     But  then  they  have   fo   many  different 
Opinions  about  what  makes  a  Council  general, 
and  what  Call  of  one  is  regular,  that  fome  of 
them  reckon  at  leafl  eighteen  general  Councils, 
and  fome  at  mofl  but  feven  or  eight :  and  in- 
deed they  might  very  juflly  queflion   whetherj 
ftridly  fpeakipg,  there  was  ever  one  fuch  in  the 
World.     But  farther :    which  of  the  Decrees 
and  CanopiS  of  thefe  Councils,  amongft  the  in- 
finite Forgeries  there  have  been,  are  genuine, 
and  which  not,  here  again  is  an  endlefs  Contro- 
yerfy ;  and  another  as  endlefs  what  the  Mean- 
ing of  Ibme  of  the  mofl  important  ones  of  them 
is.     In  Confcquence  of  this  they  differ  and  dif- 

pute. 


SERMON    Xir.  313 

putc,   and  have  done  for  Ages,    (ar;  united  as 
they  would  feem  to  be)  not  only  about  fuch 
fiUy   Queftions,    as  whether  the  Virgin  Mary 
was  conceived  in  original  Sin  or  not,   (and  yet 
abput  this  they  were  calling  one  another  Here- 
tics for  300  Years,  and  their  general  Councils, 
with  all  their  Infallibility,  have  not  dared  to 
determine  the  Matter  to  this  Day;)  but  they, 
quarrel  equally  about  Things  of  the  greatefl 
Moment.     To  give  but  one  Inftance  of  many  : 
whether  a  King  may,  for  Herefy  or  Difobedi- 
ence  to  the  Church,  be  depofcd,  and  his  Sub- 
jeds  difcharged  of  their  Allegiance,  is  a  Quef- 
tion  of  as  much  Weight  as  can  well  be  put. 
The  Popes  and  great  Part  of  their  Church  for 
600  Years  have  held  they  might;   and  have 
pradifed  accordingly,  as  moft  Nations  in  their 
Turns  have   felt.     But   what   Tradition  hath 
taught,  and  general  Councils  have  decreed  on 
this  Point,  is  fo  various  and  contradidory,  that 
it  would  take  a  Man's  Life  almoft  to  inquire  into 
i^     So  that  fome  Fopifd  Writers  fpeak  of  the 
Affirmative  of  this  Queftion   as   an  Article   of 
Faith  ;  and  fome  as  a  moft  impious  Error.  One 
or  the  other  mufl  be  impious,    undoubtedly. 
Which  then  are    the   Heretics  ?    and  what  is 
their  Infallibility  good  for,  that  either  cannot, 

5  Of 


314  SERMON    XIL 

or  will  not,  decide  Queftions  of  fuch  Impor- 
tance to  human  Society  as  this  ?  But  to  pro- 
ceed :  Some  of  that  Communion  allow  not 
even  Councils  to  be  infallible,  and  account  no 
Dodrine  fundamental,  unlefs  the  whole  Body  of 
the  Roman  Church  hath  received  it  as  fuch. 
And  how  iliall  the  ignorant  know  with  Cer- 
tainty when  they  have  all  received  it,  and  in 
what  Senfe  they  have  received  it  ?  But  why  the 
whole  Body  of  the  Roman  Church  ?  What 
Claim  hath  fhe  of  being  always  in  the  right 
more  than  the  Churches  of  Greece^  of  JJia,  or 
Mthwpia,  who  differ  from  her,  as  well  as  we, 
in  many  Things,,  and  allow  her  no  fuch  Privi- 
lege? Nor,  which  is  more,  did  St.  Paul  know 
of  any  (he  had  in  the  leafl :  but  in  his  Epiftle 
to  the  Church  of  Rome,  bids  her  not  tj  be  high- 
minded,  but  fear :  for  ifGodfpared  not  the  Jews, 
take  heed,  lejl  he  alfo  fpare  not  thee.  Behold 
therefore,  the  Goodnefs  and  Severity  of  God :  On 
them — Severity :  but  towards  thee^  Goodnefs  :  if 
thou  continue  in  his  Goodnefs,  otherwife  thou  alf% 
fjjalt  be  cut  off.  Strange  Treatment,  fure,  of  an 
infallible  Church  !  Some  Perfons  therefore 
have  held-Infallibility  to  reiide  not  in  the  Church 
of  Rome  particularly,  but  in  the  whole  Body  of 
Chriilians  confidered  as  one,  which   indeed  is 

the 


SERMON     XII.  315 

the  only  true  Catholic,  or  Unlverfal  Church. 
But  the  whole  Body  of  Chriflians,  in  the  Na- 
ture of  Things,  can  never  meet :  and,  were  it 
as  eafy,  as  it  is  difficult,  to  colled:  their  feveral 
Opinions,  what  one  Point  fhould  we  find  them 
all  in  all  Ages  agree  in  as  necelTary,  befides 
thofe  general  Doctrines  of  Chriftianity,  that  are 
on  every  Hand  allowed  to  be  clearly  contained 
in  Scripture  ?  Which  Way  foever  then  we  feek 
for  a  Rule  of  Faith,  to  Scripture-Dodrine  wc 
muft  return  :  and  therefore  the  befl  Way  is, 
never  to  depart  from  it. 

But  here  fome  of  the  Romanifts  (for  they  dif- 
fer about  it)  will  fay  we  wrong  them.  They  ad- 
mit Scripture  for  the  Rule  of  Faith.  But  do  they 
admit  it  for  the  only  one  ?  This  they  dare  not 
fay.  Or,  if  they  did,  will  they  allow  us,  when  we 
have  this  Rule,  to  know  what  it  means?  No, 
we  muft  never  underftand  the  leaft  Part  of  it, 
though  ever  io  plain,  in  any  different  Senfe  from 
what  the  Church  is  pleafed  to  appoint.  What 
then  is  this  but  mocking  Mankind,  and  giving 
with  one  Hand,  what  they  immediately  take 
away  with  the  other  ?  But  we,  they  fay,  are  in  a 
pitiable  Condition,  that,  having  only  the  dead 
Letter  of  Scripture  to  go  by,  and  no  living 
Guide  or  Judge  to  dired:  us  in  the  Interpretation 

of 


3i6  SERMON    XII. 

of  it,  as  they  have ;  Controverfies  arc  always 
rifing  among  us,  and  can  never  be  decided.  To 
this  we  anfv/er,  that  Controverfies  are  what  they 
themfelves,  even  with  Perfecution  to  help  them, 
can  neither  prevent  or  end  any  more  than  we. 
And  in  Matters  of  Property  indeed,  fome  De- 
cifion,  right  or  wrong,  muft  be  made.  Society 
could  not  fubfift  without  it :  but  what  Need  of 
an  infallible  Decifion  in  Matters  of  Faith  ? 
Why  is  it  not  fufficient  that  every  Man  deter- 
mine for  himfelf  as  well  as  he  can  in  this  World ; 
and  that  God,  the  only  infallible  Judge,  will 
determine  with  Equity  concerning  us  all  in  the 
next  ?  But  the  Generality  of  People,  they  fay, 
are  incapable  of  judging  for  themfelves.  Yet 
the  New  Teftament  fuppofes  them  both  capa- 
ble of  it,  and  bound  to  it ;  and  accordingly  re- 
quires them  not  only  to  try  the  Spirits,  the 
Pretences  to  Infallibility,  whether  they  be  of 
God  \  but  to  pro'ue  all  Things,  and  hold  fajl 
that  which  is  good"".  But  v/ere  this  otherwife ; 
if  they  are  incapable  of  judging,  why  do  you 
perfuade  them  to  change  their  Judgement  ?  Let 
them  alone  in  the  Way  they  are  in.  But  if  they 
have  Judgement  enough  to  determine  whether 
the  Catholic  Church  be  infallible,   whether  the 

«  1  John  iv.  1.  "I  Thefl".  v.  2\. 

Church 


SERMON    XII.  317 

Church  of  Rome  be  the  Catholic  Church,  whe- 
ther this  InfaUibility  be  in  Pope  or  Council, 
which  Decrees  of  either  are  genuine,  and  what 
is  the  true  Meaning  of  thofe  Decrees;  all  which 
Things  they  muft  determine  before  the  Infalli- 
bility of  the  Church  can  be  any  Guide  to  them: 
if  I   fay  every  plain  Man  hath  Ability  enough 
for  fuch  Points  as  thefe,  why  hath  he  not  Abi- 
.lity  enough  in  other  Cafes,  to  underfland  com- 
mon Senfe  and  plain  Scripture  :  to  judge  whe- 
ther Tranfubftantiation,   for   Inftance,  be   not 
contrary  to  the  one,  and  Image  Worfhip  to  the 
other?    The  Roma?iJJls  themfelves  own,   that 
Men  muft  ufe  their  Eyes  to  find  this   Guide  : 
v/hy  then  mud  they  afterwards  put  them  out  to 
follow   him  ?   Efpecially   confidering   that  the 
only  Rule,  which  above  ninety-nine  Parts  in  a 
Hundred  of  their  Communion  have  to  follow, 
is  not  the  Dodrine  of  Councils  and  Popes  even 
were   they  infallible  :   (for  of  thefe  it  is  infi- 
nitely harder  to  know  any  Thing  than  of  Scrip- 
ture,) but  merely  what  a  few  Priefts,  and  pri- 
vate Writers  tell  them  ;  and  fo  at  laft,  all   the 
Pretence  to  being  direded  by  Infallibility,  ends 
in  being  led  blindfold   by  Men,  confelTcdly   as 
fallible  as   themfelves.     But  all  ChriAians  are 

com- 


3i5  SERMON    XtL 

commanded,  they  fay,  to  o6ey  them  that  have 
the  Rule  over  them  in  the  Lord ""'.  And  it  is 
true,  the  teaching  of  the  Minifters  of  the  Gof- 
pel  ought  to  be  attended  upon  :  their  Doctrine 
followed  in  all  clear  Cafes,  and  their  Judge- 
ment refpedled  even  in  doubtful  ones.  But 
ftill  we  are  no  more  bound  to  follow  our 
fpiritual  Guides  into  Opinions  plainly  falfe,  or 
Practices  plainly  fmful,  than  to  follow  a  com- 
mon Guide  down  a  Precipice,  or  into  the  Sea, 
let  our  ov/n  Knowledge  of  the  Way  be  ever  fo 
little, or  the  other's  Pretences  to  infallible  Skill  in 
it  ever  fo  great.  The  Rule  therefore  for  the  un- 
learned and  ignorant  in  Religion  is  this.  Let  each 
Man  improve  his  own  Judgement  and  increafe 
his  own  Knowledge  as  much  as  he  can  :  and  be 
fully  aiTured  that  God  will  exped  no  more.  In 
Matters,  for  which  he  mufl  rely  on  Authority, 
let  him  rely  on  the  Authority  of  that  Church 
which  God's  Providence  hath  placed  him  un- 
der, rather  than  another  which  he  hath  nothing 
to  do  with ;  and  trufl  thofe,  who,  by  encou- 
raging free  Inquiry,  appear  to  love  Truth,  rather 
than  fuch  as,  by  requiring  all  tL'^ir  Doctrines  to 
be  implicitly  obeyed,  feem  confcious  that  they 
will  not  bear  to  be  fairly  tried.     But  never  let 

*  Heb.  xiii.  17. 

him 


SERMON    XII.  315^ 

him  prefer  any  Authority  before  that  which  is 
the  higheft  of  all  Authority,  the  written  Word 
of  God.  This  therefore  let  us  all  carefully 
ftudy,  and  not  doubt  but  that  whatever  Things 
in  it  are  neceffary  to  be  believed,  are  eafy  to  be 
underftood.  This  let  us  firmly  rely  on,  and 
trufl  to  its  Truth,  when  it  declares  itfelf  able 
to  ?nake  us  wife  unto  Salvation,  perfeB,  and  tho- 
roughly furnijhed  unto  all  good  Works  ".  Let 
others  build  on  Fathers  and  Popes,  on  Tradi- 
tions and  Councils,  what  they  will  :  let  us  con- 
tinue firm,  as  we  are,  on  the  Foundation  of  the 
Apoftles  and  Prophets  y  Jefus  Chrift  being  th^ 
chief  Corner  Stone  ^. 

^  2  Tim.  ill,   13—17.  y  Eoh.  li.  io. 


S  E  R. 


SERMON    Xlir. 


I  Pet.  V;  12. 

Exhorti?ig  and  tcjl'ify^ng  that  this  u  the 
true  Grace  of  God  wherein  y^  ft  and,, 

TH  E  general  Rule  of  Condud  for  Mea 
to  go  by  is  Reafon  :  contrary  to  what 
this  plainly  teaches,  we  neither  can  not 
ought  to  believe)  but  beyond  what  it  teaches^ 
on  fufficient  Authority,  we  juftly  may.  Per- 
fualion  founded  on  Authority  is  called  Faith  : 
and  that  which  is  founded  on  the  Authority  of 
our  blelTed  Lord,  Ghriftian  Faith* 

Now  the  Rule  of  this  Faith,  the  only  Means 
by  which  we,  who  live  fo  many  Ages  after  him» 
can  learn  with  Certainty  what  Things  he  hath 
required  as  neceffary,  and  what  he  hath  for- 
bidden as  unlawful,  I  have  proved  to  be  th« 
holy  Scriptures.  For  thefe,  which  confefledly 
give  us  a  true  Account  of  Chriftianity,  do  aifo. 

Vol.  VJ.  Y  as 


322  S  E  R  M  O  N    XIIL 

as  I  have  (hown  to  you,  give  us  a  full  and  fuf- 
ficiently  clear  Account  of  it :  and  there  is  none 
whatever  befides  that  can  be  equally  dependedon. 
Other  Antiquity  compared  with  that  of  Scripture 
is  modern  :  Tradition  in  its  ou^n  Nature  foon 
grows  uncertain  :  and  Infallibility  is  no  where 
to  be  found  upon  Earth.    The  only  Thing  then 
we  have  to  rely  on  in  Chriftianity,  is  the  writ- 
ten Word  of  God.     Whatever   this  forbids  is 
linful :  whatever  it  requires  as  a  Oondition  of 
Salvation  is  necelTary  :  whatever  it  does  not  fo 
require,  is  not  neceffary.     By  thefe  Rules  there- 
fore of  Reafon  and  Scripture,  let  us  now  pro- 
ceed, as  was  propofed  in  the  fecond  Plac6,  to 
try  the  chief  of  thofe  Doctrines  which  diftin- 
guifh  the  Church  of  Rome  {rom  ours. 

To  begin  with  that  which  is  naturally  firfl, 
the  Objedt  of  Worfnip.  We  worfliip  God, 
and  pray  to  him  through  the  Mediation  of  Jefus 
Chrift.  This  they  acknowledge  to  be  right. 
The  Saints  in  Heaven  we  love  and  honour  as 
Members  of  the  fame  myftical  Body  vv'ith  our- 
felves.  The  holy  Angels  we  reverence  as  the 
Minifters  of  the  Divine  Will.  But  as  for  pray- 
ipg  to  either,  there  being  no  Argument  for  it 
in  Reafon,  nor  Precept  in  Scripture,  nor  indeed 
Example  in  Antiquity  for  at  leaft  300  Years 

after 


SERMON     XIIL  323 

after  Scripture,  It  furely  cannot  be  a  Thing  ne- 
ceffary.     Letting  it  alone  is  undoubtedly  fafe  : 
whether  pracftlfing  it  be  Co,  the  Church  of  Rome 
would  do  well   to  confider.     They  tell  us, in- 
deed that  they  only  beg  the  Prayers  of  the  Saints 
in  Heaven,  as  wc  do  thofe  of  good  Perfons  on 
Earth.     And  were  this  true;   (as  I  (hall  prove 
it  is  not)   we  defire  our  Fellow  Chriftians  on 
Earth  to  pray  for  us  becaufe  we  know  they  hear 
our  Defires :  and  furely  it  is  Reafon  enough  not 
to  allc  thofe  in  Heaven  to  do  it,  becaufe  we  do  not 
know  they  hear  us,  nor  have  the  leaft  Caufe  to 
think   they. do.     For    Scripture,    which  alone 
could  tell  us  fo,  hath  told  us  no  fuch  Thing. 
But  befides,  if  we  can  at  all  underftand  Scrip- 
ture, it  hath  exprefsly  forbidden  all  Applications 
to  the  Inhabitants  of  the  invilible  World,  ex- 
cepting the  Supreme  Being.     T/joii  Jha/t  wor- 
P^ip  the  Lord  thy  God,  fays  Mojcs^  and  hijn  only 
poalt  thou  ferve  *.    There  is  one  God  and  one  Me- 
diator,   fays  St.  FauJy  between  God  and  Men* 
the  Man  Chrijl  Jefus  ^.     Accordingly  we  find, 
that  the  Angel  which  appeared  to  St.  John  in 
the  Revelation,    forbids  any  religious  Honour 
to  be  paid  him,  even  when  prefent.     See  thou 
do  it  not :  I  am  thy  Fellow  Servant :  worjhip 
•  Matt.  iv.   10.  *"  I  Tim.  ii.  5. 

Y  2  Cod, 


324  SERMON    XIII. 

Cod  \  And  when  fonie  amongft  the  Colojfmns 
had  affected  unjuftifiable  Pradices  of  this  Kind> 
St.  Paul  cenfures  them  as  being  in  a  very  danger- 
ous Error.  Let  no  Man  beguile  you  of  your  Reward 
in  a  voluntary  Humility  and  worfoipping  of  An- 
gels, iiJtruding  into  ihofe  things  which  be  hath 
not fcen^.  Yet  does  the  Church  of  Kome  in- 
trude fo  much  farther  as  to  pay  undue  Worfhip 
to  Beings  far  below  Angels :  not  only  to  the 
Saints  ia  Heaven,  but  to  fome  who  were  fo 
v/icked  on  Earth,  that  there  is  great  Reafon  to 
fear  they  are  in  Hell,  an4  to  others  that  arc 
mere  Fidions  of  their  own  Imaginations,  and 
never  were  at  all.  For  the  Sake  of  thefe,  and 
through  their  Merits,  they  defire  in  their  pub- 
lic and  authorized  Prayers,  God's  Mercy, 
fometimcs  quite  omitting  to  mention  the  Me- 
rits of  Chrifl:,  and  fometimes  joining  his  and 
theirs  together.  Farther  than  this,  they  di- 
redly  pray  to  them,  in  the  Houfe  of  God,  and 
in  the  fame  Pofture  in  which  they  pray  to  God; 
and  that  not  only  to  intercede  with  him  for 
them,  but,  in  fo  many  Words,  that  they 
themfelves  would  beflow  Grass  and  Mercy  upon 
them,  ivould  Jorgiie  the  Guilt  of  their  Sins,  de- 
liver them  from  Hell,  and  grant  them  a  Place 
in  Heaven.     What  Pretence  is  there  now  in 

=  Rev.  six.  lo.  xxli.  9.  ^  Col.  ii.  18. 

Chriflianilj 


SERMON     XIII.  325 

Chrlftianity  for  fuch  Things  as  thefe  ?  and  what 
doth  this  tend  to,  but  making  the  Ignorant, 
efpecially,  think  their  favourite  Saint  can  do 
every  Thing  for  them,  right  or  wrong  ?  To 
Him  therefore  they  recommend  themfelves,  not 
by  a  reh'gious  Life,  but  by  flattering  Addreffes 
and  coftly  Prefents :  on  Plis  IriterceiTion  they 
often  depend  much  more  than  on  our  bleffjd 
Saviour's ;  and  being  fecure,  as  they  think,  of 
the  Favour  of  thefe  Courtiers  of  Heaven,  pay 
little  Regard  to  the  King  of  it.  Thus  is  the 
Intent  of  Religion  deftroyed,  and  the  Heathen 
Multitude  of  Deities  brought  filently  back  into 
Chriftianity.  But  above  all,  their  Wordiip  of 
the  Virgin  Mary  is  very  remarkable.  We  ho- 
nour her  Memory  as  a  Perfon  vi^hom  he  that  is 
mighty  hath  peculiarly  magnified^  and  whom  ail 
Gejierations  JJmll  call  bleffed  ^  But  They  addrefs 
her  in  fuch  Terms  as  follow :  Emprejs  of  Hea^ 
*ven  i  ^een  of  Angels  and  Men  ;  through  whom, 
after  God,  the  whole  Earth  liveth ;  Mother  of 
Mercy  ;  the  Fountain  of  Grace  and  Salvation  ; 
the  only  Hope  of  Sinners :  JVho  ever  trujied  in 
thee,  and  was  confounded  ?  To  thee  I  commit  all 
my  Hope,  and  all  my  Comfort :  under  thy  De- 
jence  is  my  Refuge ;  make  Hajle  to  help  me  in  all 

®  Luke  i.  4S,  49. 

y   3  Things 


326  SERMON    XIII. 

'Things  which  I Jhali  either  do  or  think  every  Mo^- 
merit  of  my  Life,  loofe  the  Bonds  of  the  guilty, 
enlighten  the  Eyes  of  the  blind,  free  us  from  all 
Sin,  dnd  drive  away  from  us  all  Evil :  grant  us 
to  efcape  eternal  Damnation,  and  caufe  the  Glory 
of  Paradfe  to  he  befiowed  on  us.    What  Autho- 
rity or  what  Excufe  is  there  row  for  fuch  Ex- 
preffions  as  thefe  ?  And  yet  every  one  of  them 
I  have  niyfeh"  collec?Led  partly  out  of  tlieir  pub- 
lic CfHces,  partly  from  others  of  their  autho- 
rized ai:d  approved  Books  of  Devotion.     For- 
merly in  their  very  Mafs  Book   they  went  yet 
fariher  :  And  begged  her,  by  Virtue  of  her  pa- 
rental Authority,  to  command  of  her  Son  what 
thsy  wanted.     But  to  this  very  Day,  in  another 
Ollice,  they  Intimate  the  fame   Thing,  by  ex- 
hort: ag  her  XA\<il  fhe  would  JJjew  herfelf  to  be  his 
Mother.     And  the  better  to  make  fure  of  her 
doing  fo,  they  apply  to  St.  Joachim,  who,  they 
fay,  was  her  Father,  though   indeed  it  is  not 
certainls?  known   at  all  who  her  Father  was; 
much  lefs   whether  he  was  Saint  or   Sinner : 
Hovv'ever,  they  apply  to  St.  Joachim  and  tell 
him,  that  as  his  Daughter  can  pofjibly  deny  him 
nothing,  it  is  in  his  Power  to  do  every  Thing  he 
will  j or  them.      This,  you  fee,   is  being  very 
artful  in  making  Interefi :  only  it  is  more  Art 

thaii 


SERMON     XIII.  327 

than  is  neccfiary.  For  fince  we  are  both  per-  ■ 
mittcd  ^nd  appointed  to  approach  God  through 
Chrift  dirediy,  who,  we  are  certain,  both  doth 
hear  and  vnW  help  us,  we  (hall  prejudice,  in- 
flead  of  benefiting  our  Caufe,  by  making  under- 
hand Apphcations  to  other  Perfon?,  who  per- 
haps never  come  to  know  of  our  Petitions,  and, 
if  they  do,  are  difpleafed  at  them;  or,  if  they 
were  not,  can  be  in  Comparifon  of  little  Ufe 
to  us. 

Yet  to  judge  by  the  Pradlce  of  the  Romijh 
Church,  who  would  not  think  that  the  whole 
New  Teftament  were  filled  with  Precepts  for 
the  Wor{hip  of  the  Saints,  efpecially  the  blefled 
Virgin  ?  Whereas,  even  in  the  Go/pels  (he  is 
but  feldom  and  occafionally  mentioned  ;  our  Sa- 
viour feeming  on  Purpofe  to  take  lefs  Notice  of 
her,  as  if  he  forefaw  what  Advantages  taking 
more  would  give  to  the  Extravagancies  of  after 
Times.  In  the  ABs  fhe  is  juO:  mentioned  once. 
Ip  the  Epijiles  and  Revelation  not  at  all.  Yet 
thefe  are  not  half  the  monflrous  Things  that  the 
Romanijis  are  guilty  of  about  her.  They  have 
invented  a  Fable  of  her  Body  being  taken  up 
into  Heaven,  and  appointed  a  folemn  Feflival 
in  Honour  of  it.  They  have  inftituted  a  Form 
of  Devotion  called  the  Rofary,  in   which   ten 

Y  4  AddfelTes 


3^8  SERMON     XIII. 

Addreffes  are  made  to  her,  for  one  to  God  ; 
and  fucceffive  Popes  have  granted  large  Indul- 
gences and  Bleffings  to  all  that  fliall  fay  it. 
Then  their  private  Writers  about  her  have  gone 
incredible  Lengths.  One  of  their  Cardinals, 
Bonaventurey  by  putting  her  Name  inftead  of 
God's,  and  fome  other  necelTary  Alterations, 
hath  applied  the  whole  Book  of  PfaJms  to  her. 
In  the  fame  Manner  he  hath  altered  the  Te 
Deum.  We  fraife  thee,  O  Mary,  we  acknow- 
ledge thee  to  be  the  Lady  3  and  fo  in  the  other 
Hymns  of  the  Church.  Nay,  he  hath  made  a 
Creed  for  her  in  Imitation  of  St.  Athanajius^. 
Whoever  will  be  faved,  it  is  necejjary  that  he 
hold  the  true  Faith  concerning  Mary  3  which  ex-' 
cept  a  Man  keep  whole  and  undejiled,  he  fiall 
perijld  everlajlingly.  Now  if  their  Church  do 
really  difapprove  thefe  Things,  why  do  they 
never  ceniure  them  .^  Why  is  this  very  Man 
canonized  for  a  Saint,  whilft  we  are  condemned 
as  Heretics  ?  For  not  content  with  thinking 
this  Kind  of  Worfhip  lawful,  they  pronounce 
accurfed  whoever  (hall  think  otherwife. 

Another  Thing  we  differ  in,  is   this  :   They 

make  PIdures  of  God  the  Father  under    the 

Likenefs  of  a  venerable  old  Man.     They  make 

Images  of  Chriil  and  of  his  Saints,    after  their 

3  Q'^^'^ 


SERMON    XIII.  329 

own   Fancy.     Before  thefe   Images,  and  even 
that  of  his  Crofs,  they  kneel  down  and  proftrate 
themfelves :  to  thefe  they   lift  up  their  Eyes, 
and  in  that  Pofture  pray.     The  leaft  Appear- 
ance of  Command,  or  even  the  Allowance,   of 
fuch  Pradices  in  Scripture  they  pretend  not ; 
and  yet  againfl:  thofe  who  difallow  them,    they 
thunder  out  Anathemas.     Now   as  to  Pidurcs 
of  the  Father  Almighty,  whom  no  Man  either 
hath  Jeen^  or  canfee^-,    all  vifible  Figures  muft 
reprefent  him  fuch  as  he  is  not,  muft  lead   the 
Ignorant  into  low  and  mean  Ideas  of  him,  and 
give  thofe  of  better  Abilities,  from  a  Contempt 
of  fuch  Reprefentation,  a  Contempt  of  the  Re- 
ligion that  ufes  them.     Anciently  the  Heathens 
themfelves  had  no  Images  of  God ;    and  a  very 
learned  Heathen  obferves,  that  if  they  had  never 
had   any,  their  Worjfhip  would  have  been  the 
purer  j  for  the  Inventors  of  thefe  Things,  fays 
he,  lefiened  among  Men  the  Reverence  of  the 
Divine  Nature,  and  introduced  Errors  concern- 
ing it  s.  The  Jews,  though  the  Old  Teftament 
figuratively  exprelTes,  in  Words,  the  Power  and 
Attributes  of  God   by  Parts   of   the    human 
Form,   were  yet  moft  ftridly  forbidden  all  fen- 

f  1  Tim.  vi.  1 6.  s  Varro  ap.  S.  Aug.  de  Civ.   Dei.   I.  4. 

c.  31.    where   he  fays  they  had  none  for  170  Years.     But  Tar- 
quinius  Pnjcus  iptrguuced  them.     See  TtTiiJoti  on  Idol.  p.  59. 

fible 


330  SERMON    XIIL 

fible  Reprefentations  of  him  under  any  Form. 
T^ake  good  Heed  unto  yourfehes,   fays  Mofes,  for 
ye  Jaw  no  Manner  of  Similitude  on  the  Day  that 
the  Lcrdfpoke  to  yoii  in  Horeb  ;  lefi  ye  corrupt 
yotirfeheSi  lejl  ye  forget  the  Covenant  of  the  Lord 
your  Godi  and  tnake  the  Similitude  of  any  Figure'^ 
for  the  Lord  thy  God  is  a  confuming  Fire,  even 
a  iealoiis  God^.  Accbrdinelv  we  find,  that  when 
they  had  made  a  Golden  Image,  tho'  it  was  ex- 
prefsly   defigned   in  honour  of  ,that  God   who 
brought  them  cut  of  Egypt,  it  was    notwith- 
ftanding  puni{hed  as  Idolatry.     And  far  from 
allowing  to  Chriflians,    what  was  then  forbid- 
den the  Jews,  St.  Paul  moil  feverely  condemns 
it  in   the  very  Heathens,  that  u-ben  they  knew 
God,    they  glorified  him  not  as  God,  but  became 
*vain  in  their  Imnginations.  and  changed  the  Glory 
of  the  incorruptible  God,  into  an  Image  made  like 
to  corruptible  Man  \     Yet  how  near  dcth  this 
approach   to   what   the   Church  of  Rome  doth 
now,  in  making  Pidtures  of  God  the  Father ! 
Our  bleffed  Saviour  indeed,  having  taken  on  him 
human  Nature,  is  capable  of  being  reprefcnted 
in  a  human  Form.     But,  as  all  fuch  Reprefen- 
tations mull  be  imaginary  ones,  fo  they  are  ufe- 
lefs  ones  too  :  the  Memorial  of  himfelf,   which 
•^Peut.  iv.  15 — 24.  '  Rom.  i.  21,  23. 

hs 


SERMON     XIII.  33T 

he  hath  appointed  in  the  Sacrament,  we  may 
he  alTured  is  Tufficient  to  all  good  Purpofes ;  and 
thefe  ether  iMemorials  have  always  produced 
abfurd  and  wicked  Superfiitions.  As  for  the 
Images  of  the  Saints,  it  is  fufficient  to  fay,  that 
there  being  no  Pretence  for  worfliipping  the 
Saints  themfelves,  there  is  yet  lefs  Pretence  for 
worfhipping  thefe  Reprefentations  of  them.  But 
here  the  Church  of  Rome  will  fay  we  wrong 
them  :  they  do  not  worfliip  Images,  but  only 
Chrill:  and  his  Saints  by  thefe  Images.  But  in- 
deed it  is  they  who  wrong  themfelves  then. 
For  not  a  few  of  their  own  Writers  ^  frankly 
ov^n  they  do  worfhip  Images,  and  with  the  fame 
Degree  of  Worfhip  that  they  pay  to  the  Perfons 
whofe  Images  they  are.  And  for  the  Crofs  par- 
ticularly, m  their  public  Offices,  they  exprefly 
declare  themfelves  to  adore  it,  and  in  plain 
Words,  petition  it  in  one  of  their  Plymns,  to 
give  Increaje  of  Grace  to  the  Righteousy  and 
Pardon  to  the  Guilty.  This  they  fay  is  a  poeti- 
cal Licence ;  and  truly,  in  fo  ferious  a  Thing 
as  Worfhip,   no  fmall  one.     But  farther :  had 

^  Aquinas,  &c.  See  Trapp.  Ch.  of  ^w^Za;/^' defended,  p.  219. 
They  put  in  the  Index  Exp  thofe  Paffages  in  Marginal  Notes  and 
Indexes,  that  iay  the  contrary.  See  Inftances,  ib.  p.  235.  They 
are  to  be  worfhipped,  fays  Bellartnine,  ita  iit  ipfo'  iermineiii  'venera^ 
tionem,  ut  in  Je  ccnjiderantur  Ijf  7icnfolum  ut  'vicetn  gerunt  exemplaris. 
^ellarm.  de  Jma^.   1.  ii.  c.  21.  ap.  Vitr.  in  Jf.  xliv.  20. 

they 


332  SERMON    XIII. 

they  no  Regard  to  the  Image,  bat  only  to  the 
Perfon  reprefented,  why  is  an   Image  in  one 
Place  looked  upon  to  have  fo  much  more  Power 
and  Virtue,   than  an  Image  of  the  fame  Perfon 
in  another  Place  ?  Why  hath  that  of  our  Lady 
of  LorettOy  for  Inftance,  fo  much  more  Honour 
done  it,  than  that  of  our  Lady  any  where  elfe  ? 
We  own  the  Council  of  Trent  does  gives  a  Cau- 
tion, that  no  Divinity  be  afcribed    to  Images, 
nor  any  Truft  put  in  them  :  And  the  Heathen 
gave  the  like  Caution  often  with  Refped  to  theirs: 
but  this  never  hinders  the  Scripture  from  con- 
demning them  as  Idolaters.     And  the   Reafon 
is,  that  fuch  Cautions  never  are,  or  can  be  ob- 
ferved  by  the  Multitude.    Place  fenfible  Objecfts 
before  them   to  dired:  their  Word] ip  to:    and 
in  thofe  Objects  their  Worfliip  will  terminate. 
This  the  primitive  Chriflians  faw  too  plainly  in 
the  Heathens,  ever  to  think  of  imitating  them. 
Accordingly  neither  Images  nor  Picftures  were 
allowed  in  Churches  for  near  400  Years.    And 
when,  after  being  more  than  once  condemned, 
they  came  to  be  allowed,  no  Honour  was  in- 
tended to  be  paid  to  them.     On  the  contrary, 
when  it  began  to  be  paid,  which   indeed  was 
not  long,  it  was  feverely  cenfured,  and  particu- 
larly in  the  eighth  Century,  by  above  300  Bi- 

fliopSj. 


SERMON    XIIL  333 

Ihops,  aflembled  in  Council  at  Conjiantlnopk. 
But  about  thirty  Years  after,  the  fecond  Coun- 
cil  of  Nice,  (fo  ill  did  Councils  agree)  eftabliflied 
it.  Yet  even  this  Council  held  Reprefentations  of 
God  to  be  unlawful.  And  all  the  Weftern  Coun- 
tries, except  Italy,  under  the  Pope*s  immediate 
Direction,  continued  to  condemn  the  Worjhip 
of  ^z// Reprefentations,  for  fome  Ages  afterwards. 
But  by  Degrees  it  firfi;  became  general ;  and  then 
fo  grofsly  fcandalous,  that  the  Church  of  Rome, 
it  feems,  hath  judged  it  the  wifefl  Way  to  leave 
the  fecond  Commandment,    which  too  plainly 
forbids  thefe  Things,  out  of  their  fmaller  Books 
of  Devotion,  under  the  abfurd  Pretence  of  its 
being  only  a  Part,    I  fuppofe    an  infignificant 
one,  of  the  firft  :  though,  fmce  they  have  been 
charged   with   this,  they  have  thought  fit   in 
fome  of  them,  but  not  in  all,  to  reftore  it  again. 
And  here  let  us  quit  the  Article  of  Image-Wor- 
fhip,  with  the  Pfalmift's  Remark  upon  it.   T^hey 
that  make  them  are  like  unto  them  i  fo  is  every 
one  that  trujieth  in  them.     O  Ifrael,  truji   thou 
m  the  Lord  '. 

But  there  ftill  remains  another  Objecflof  P^- 
ftfl)  Worfhip,  the  Sacramental  Bread  and  Wine. 
For  they  have  made  it  an  Article  of  Faith,  that 

>  Pf.  cxv.  §,  9, 

the 


334  S  E  Pv  M  O  N    XIII. 

the    SubAance  of  tbefe  Is,  by    the  Words  of 
Confecration,    intirely  changed  into   the  Sub- 
fiance  of  the  living  Body  and  Blood  of  Chrifl:  : 
which  Change  therefore,  they  chU  Tranfubjian- 
tiation^     Now,   were  this  really  the  Body  of     j 
Chrifl:,  'tis  allowed  we  have  no  Command   to     ' 
worfliip  it  under  this  Difguife,  and  therefore 
commit   no  Sin  in  letting  fuch  Worship  alone. 
But  if  it  be  really  not  fo,  they  own  themfelves 
to  pay  that  Honour  to  a  Bit  of  Bread,   which 
belongs  only  to  the  eternal  Son  of  God.     And 
furely  one  ihould  think  it  a  Queftion  eafily  de- 
cided, whether   a    fmall  Wafer,  which   is  the 
Bread  they  ufe  on  thefe  Occafions,  be  the  Body 
of  a  Man,   and  whether  Wine  in  a  Cup   be 
Blood.      Almofk  every   one  of  our  Senfes  will 
tell  us  it  is   not  :     And  though,  in  feme  bafty 
or  diftant  Appearances   of  Things,  our  Senfes 
may    be    deceived,    yet,    if,    where    there    is 
all    pofiible    Opportunity    of    examining    the 
Matter,  we  cannot  be  fure  of  what  our  own 
Byes  and  our  own  Feeling,  our  Smelling  and 
Tailing,   all  inform  us  of,  then  we  can  be  furc 
of  nothing.    'Tis  only  by  fuch  Evidence  that  we 
know  any  Thing  in  this   World  :  'tis  by  no 
other  that  we  know  we  have  a  Revelation  from 
God,   and  that  this  Sacrament  is  appointed  in 
4  it. 


SERMON    XIII.  33^ 

it.    If  therefore  we  are  not  to  believe  our  Senfes, 
how  are  we  to  beheve  any  Thing  at  all  ?     But 
indeed  what  they  tell  us  in  this  Cafe,  is  as  con- 
trary to  all  Reafon,  as  it  is  to  all  Senfe.  That  a 
human  Body  in  its  full   Dimenfions  {hould  be 
contained  in  the  Space  of  an  Inch  or  two,  looks 
as  like  a  Contradidion  as  any  Thing  well  can 
do  :  that  the  Subllance  of  Bread  fhould  not  be 
in  the  Sacrament,  where  they  own  all  the  Pro- 
perties  of  Bread  are,  and   that   the  Subflance 
of  Flefh  fhould  be.  there,  and  not  one  of  the 
Properties    of  it    appear,    is    very  monftrous  ^ 
and  that  the  very  fame  Body  of  Chrift,   which 
is  now  in  Fleaven  at   the  right  Hand  of  God, 
fhould  at  the  fame  Time  be  on  Earth  in  the 
right  Hand  of  th@  Pricft  j  and  that  there  Oiould 
be  feveral  thoufands  of  thofe  Bodies  upon  Earth 
at  many  hundreds  of  Miles  Diflance  from  one 
another,  and  yet  all  thefe  be  that  very  fame  one 
Body  alfo,  this  is  fuch  Talk,  that  for  fober  Fer- 
fons  in  their  fober  Senfes  to  ufe  it,  and  keep 
their  Countenance,  is  very  ftrange.    If  one  and 
one  be  two,  then  one  Body  of  Chrift  here,  and 
one  Body  of  Chrift  there,  make  two  Bodies  of 
Chrift,  which  they  own  he  hath  not.     And  if 
one  Body  can  be  in  more  than  one  Place  at  one 
Time,,  we  may  all  of  us  perhaps  be  now  this 

very 


336  SERMON    xriL 

very  Inftant  at  Rome  as  well  as  here :  a  Mail 
may  be  at  ever  lb  many  thoufand  Miles  Diftance 
from  himfelf,  and  afterwards  he  may  come  and 
meet  himfelf,  (as  two  of  their  pretended  real 
Bodies  of  Ch rift- often  doj)  and  then  pafs  by 
himfelf  and  go  away  from  himfelf  to  the  fame 
Dift:ance  he  was  at  before  :  he  may  in  one  Place 
be  {landing  ftill,  in  another  be  carried  along, 
and  fo  be  in  Motion  and  not  in  Motion  at  the 
fame  Time.  Men  may  fay  fuch  Things  as  thefe 
if  they  will  :  and  they  may  believe  them  if  they 
can.  But  in  order  to  it,  well  do  they  diredt 
their  poor  People  to  profefs  in  their  Engliftj 
Manual  of  Prayers  before  Mafs,  1725,  p.  409. 
Herein  I  utterly  renounce  the  'Judgement  of  my 
SenfeSi  and  all  human  Underjianding. 

Here  therefore  we  fix  our  Foot :  If  thefe 
Things  be  to  every  Man  living  evidently  abfurd 
and  impoffible,  then  let  no  Body  ever  regard  the 
moft:  fpecious  Pretences  of  proving  fuch  Doc- 
trines, or  the  Authority  of  a  Church  that  main- 
tains them.  It  is  no  hard  Matter  for  an  artful 
Man,  a  little  pradifed  in  disputing,  fo  to  con- 
found a  plain  Man  upon  almoft:  any  Subje<ft, 
that  he  fhall  not  well  know  how  to  anfwer, 
though  he  fees  himfelf  to  be  right,  and  the 
other  wrong.    This  is  an  Art  which  the  Priefts 

of 


SERMON     Xin.  337 

of  the  Church  o^  Rome  are  well  verfed  in.     In- 
deed the  chief  Part  of  their  Learning  is  to  puz- 
zle themfelves  firft,  and  as  many  others  as  they 
can  afterwards.     But  always  obferve  this  Rule  • 
Stick  to  common  Senfe  againft  the  World  :  and 
whenever  a   Man   would  perfuade  you  of  any 
Thing  evidently  contrary  to  that,  never  be  moved 
by  any  Tricks  and  Fetches  of  Sophiftry,  let  him 
life  ever  fo  many.  He  will  be  for  proving  to  you 
by  round-about  Arguments,  of  which  you  are 
iinqaalified  to  judge,  that  his  Church  is  infalli- 
ble,  and   therefore  Tranfubftantiation  is  true. 
Do  vou  anfwer  him   by  a  much  plainer  Argu- 
ment, of  which  you  are  very  well  qualified  to 
judge:  that  Tranfubftantiation  cannot  poffibly 
be  true,  and  therefore  his  Church  is  not  infal- 
lible. 

But  they  plead  ;  with  God  all  Things  are  pof- 
fible,  and  therefore  this  is  (o.  Now  we  own  that 
all  Things  which  are  not  impoffible  in  them- 
felves, are  poffible  with  Him  ;  but  God  himfelf 
cannot  do  what  in  its  own  Nature  cannot  be 
done.  For  Inftance,  he  cannot  deflroy  his  own 
Being,  he  cannot  ceafe  to  be  juft  and  good,  be- 
caufe  this  hath  a  Contradidion  in  it;  and  for 
the  fame  Reafon  he  cannot  do  any  Thing  elfe 
that  hath  a  Contradi<ftion  in  it :  for  that  would 

VoL.Vl.  Z  be 


338  SERMON     XIII. 

be  doing  a  Thing  and  at  the  fame  Time  not 
<^oing  it :  to  afcribe  which  to  God  is  not  to 
magnify,  but  mock  his  Power. 

But  they  fay  further,  that  Tranfubftantiation 
hath  no  more  Difficulty  than  the  Trinity  hath. 
But  furely  the  Difference  is  very  vifible.  The 
Dodlrine  of  the  Trinity  indeed  is  a  Myftery  : 
that  is,  the  whole  of  the  Subjecft  cannot  be  fully 
iinderftood  by  us.  But  in  Tranfubftantiation 
there  is  no  Myftery  at  all.  For  the  mod  evi- 
dent Falilioods  are  as  jaft  clearly  underftood  to 
be  fo  as  the  moft  evident  Truths.  In  the  Tri- 
nity there  is  nothing  we  fee  to  be  falfe ;  only 
we  do  not  fee  the  particular  Manner  in  which 
fome  Things  faid  concerning  it  are  true  :  but 
in  Tranfubftantiation  there  are  many  Things  we 
fee  to  be  falfe,  and  which  can  in  no  Manner  be 
true.  Let  them  fliow  us  any  Contradidton  in 
the  Dodrine  of  the  Trinity,  and  we  will  believe 
it  no  loncrer.  In  the  mean  Time,  fince  we  have 
ihown  Contradidion  in  Tranfubftantiatlon,  let 
them  believe  t/jat  no  longer. 

But  they  have  Scripture  to  plead  for  it.  Now 
if  this  were  a  Dodrine  of  Seripture,  it  would 
fooner  prove  Scripture  to  be  falfe,  than  Scrip- 
ture could  prove  it  to  be  true ;  and  therefore 
the  Papifls,  by  making  fuch  a  monftrous  Ab- 
;  ,,  6.  furdity 


SERMON     XIJI.  339 

furdlty  an  Article  of  Faith,  have  loaded  their 
Religion  with  a  Weight,  which,  did  it  belong 
to  Chriftianity,  were  able  to  fink  it.  But,  God 
be  thanked.  Scripture  is  no  more  on  their  Side 
than  Reafon.  We  know  indeed  that  our  Sa- 
viour faid  when  he  gav^  the  Sacrament,  This  is 
my  Body.  But  fo  at  another  Time  he  faid^ 
Verily  verily  I  am  the  Door  of  the  Sheep  :  and  at 
a  third,  I  am  the  Fine.  And  (o  have  all  Man- 
kind always  csklled  a  Reprefentation  of  any  Thing 
by  the  Name  of.v/hat  it  reprefented.  Why 
then  is  He  not  to  be  underftood  in  the  fame 
Figure  here  ?  How  do  we  think  the  Apoftles 
underftood  him  but  as  they  were  ufed  to  do  in 
fuch  Cafes  ?  They  who  were  fo  backward  at 
comprehending  difficult  Things,  and  fo  ready 
to  afk  Quefiions  about  them,  did  they  without 
any  Surprize  or  any  Qiieilion  apprehend  that 
our  Saviour  then  took  his  own  Body  in  his  own 
|Jand,  and  gave  that  one  Body  to  each  of  his 
twelve  Apoftles  at  the  fame  Time,  and  that 
each  of  them  Avallowed  him  down  their  Throats 
though  he  was  all  the  while  fitting  at  the  Ta- 
ble along  with  them  ?  Such  Things  are  too  ri- 
diculous to  be  mentioned  in  a  ferious  Place,  and 
yet  thefe  Men  force  us  to  it  by  gravely  requiring 
us  to  believe  them,  The  onlv  confiderable  Paf- 
Z  2  %c 


34©  SERMON    XIIT. 

fage  befides,  that  they  plead,    is  in  the   fixth 
Chapter  of  St.  Jo^n  ;  where  many  Jews  having 
followed  our  Saviour  becaufe  he  had  fed  them 
with  the  Miracle  of  the  Loaves,  he  bids  them 
labour  not  for  the  Meat  which  peri/Jjethy  but  that 
which   endureth    unto   everlajiifig   Life,    which 
He   would  give   them  who   is   the  true  Bread 
from  Heaven.     Now  were  this  meant  of  the 
Sacrament,  and  to  be  underftood  literally,  we 
mufl:  conclude  not  Bread   turned  into  Chrift's 
Body,  but  his  Body  turned  into  Bread ;  which 
is  quite  the  contrary  to  what  they  hold.     But 
indeed  the  whole  is  only  a  figurative  Way  of 
faying  that  the  Souls  of  Men  receive  from'  the 
Fruits  of  his  Death  a  much  more  valuable  Nou- 
rlfhment  than  their  Bodies   receive  from  their 
daily  Food.     Juft  as  he  elfewhere  fays  ™,  Who- 
ever drinkeih  of  the  Water  that  1  Jh all  give  him, 
it  pall  be  in  him  a  Well  of  Water  fpringing  up 
into  everlafiing  Life  -,  whicli  no  Body  ever  un- 
derftood literally  :  and  juft  asWifdor^  fpeaks  of 
herfelf  in  Ecclus  xxiv.  2 1 .    They   that  eat  me 
pd all  yet  be  hungry,  and  they  that  drink  me  Jljall 
yet  be  thirfty -,  that  is,  they  who  have  tailed  the 
Pleafures  and  Benefits  of  Virtue  will  always  de- 
fire  a  ftill  greater  Experience  of  them.    But  the 
'Jews,  with  their  ufual  Perverfenefs,  cavilling 

"  John  iv.  14. 

at 


SERMON     XIII.  34f 

at  tbefe  Words  of  our  Saviour's,  he  goes  on 
very  Arongly  to  afTert  the  Propriety  of  them, 
that  his  Flefi  is  Meat  indeed,  and  his  Blood  Drink 
indeed,  that  he  who  eateth  the  one  and  drinketb 
the  other,  dwelleth  in  him  and  liveth  by  him, 
but  he  that  doth  not,  hath  no  Life  in  him.  But 
now  thefe  Words  being  fpoken,  you  fee,  con- 
cerning the  prefent  Time,  My  Flefi  is  Meat  in- 
deed, and  fo  on,  cannot  principally  relate  to  the 
Sacrament  J  for  there  was  yet  no  fuch  Thing, 
nor  till  a  Year  or  two  after.  Befides  -,  it  is  not 
true  that  he,  and  he  only,  who  eateth  the  Sa- 
crament, fhall  dwell  in  Chrift  and  live  by  him. 
For  Perfons  may  poffibly  have  no  Opportunity 
of  receiving  the  Sacrament,  and  yet  be  very 
good  Chriftians,  and  too  many  receive  it  fre- 
quently, and  yet  are  very  bad  Chriftians.  The 
Meaning  therefore  plainly  is,  that  our  Saviour's 
coming  and  fufFering  in  the  Flefh,  and  flied- 
ding  his  Blood  for  Mankind,  is  the  fpiritual 
Life  of  the  World  :  that  whoever  imbibes  the 
Docftrine  he  taught  in  his  Life,  and  partakes  by 
Faith  of  the  Benefits  he  procured  at  his  Death, 
his  Soul  is  inwardly  ftrcngthened  by  them,  and 
fhall  be  finally  preferved  to  a  happy  Immortality. 
For  in  this  fpiritual  and  figurative  Senfe  he  im- 
mediately diredts  his  Difciples  to  underftand  his 
Z  3  Words  J 


342  SERMON     XIII. 

Words  ;  when  mifunderflandlng  them  in  a  grofs 
and  literal  one  had  fomewhat  daggered  them. 
Doth  this,  fays  he,  offend  you  ^  It  is  the  Spirit 
that  guickeneth :  the  Flep  projiteth  nothing, 
^he  Words  that  Ifpeak  unto  you,  they  are  Spirit 
and  they  are  Life.  His  Manner  of  Expreffion 
had  the  fame  Intent  with  that  PafTage  of  St. 
Faul  %  where  he  fays,  the  Ifraelites  did  all  eat 
the  fame  fpiritual  Meat,  and  did  all  drink  the  fame 
fpiritual  Drink.  For  they  drank  of  the  fpiritual 
Rock  that  followed  them,  and  that  Rock  was 
Chrifi.  The  Papifts  themfclves  do  not  think 
from  hence,  that  the  fews  did  eat  and  drink 
Chrift  literally  :  and  Chritl:ians  do  it  in  the 
fame  Manner  they  did,  only  with  a  clearer  and 
more  difl:in(5t  Faith.  For  in  this  fpiritual  Senfe, 
Chrlft  himfelf  explains  his  Words i  we  firmly 
believe  Jlis  Body  and  Blood  to  be  verily  and  in^ 
deed  taken  and  received  by  the  Faithful  in  the 
Lord's  Supper  I  that  is,  an  Union  with  him,  to 
be  not  only  reprefented,  but  really  and  efFedu- 
ally  communicated  to  the  worthy  Receiver.  But 
as  for  any  other  Senfe,  if  we  did,  or  could  do 
lb  monftrous  a  Thing,  as  literally  to  eat  the 
Flefh,  and  drink  the  Blood  of  our  dear  Lord,  it 
is  not  that  which  could  do  our  Souls  any  Good, 

--  J  Cor.  X.  3,4. 

but 


SERMON     XIII.  343 

but  only  his  Grace  accompanying  this  Sacra- 
ment :  which  may  as  well  accompany  it  with- 
out any  Change  of  the  Bread  and  Wine,  as  it 
accompanies  that  of  Baptifm,  without  any 
Change  of  the  Water. 

We  fee  then  that  Scripture  by  no  Means  fa- 
vours Tranfubftantiation.  It  is  indeed  exprefs 
againft  it.  For  St.  Paul  more  than  once  tells 
us,  that  what  we  eat  in  the  Sacrament  is  Bread* 
and  as  for  what  we  drink,  when  our  Saviour 
fays,  this  is  my  Blood  which  is  foe d for  you,  if  he 
had  meant  literally,  he  had  fpoke  falfely  :  for 
his  Blood  was  not  fhed  till  afterwards,  and 
could  not  be  drank  then.  Neither  is  it  in  a 
Condition  of  being  {hed  at  prefent,  and  there- 
fore cannot  be  drank  now.  But  too  much  hath 
been  faid  of  this  monflrous  Dodrine,  to  which 
the  Indifcretion  of  well-meaning  Writers  gave 
the  firfl:  Occafion  pretty  early,  whillT:  they  af- 
fe<5ted  to  heighten  the  figurative  Expreffions  of 
Scripture,  by  ftill  more  figurative  ones  of  their 
own  J  Httle  thinking  at  the  fame  Time,  that 
fuch  an  afefurd  Meaning,  as  the  Papifts  now  plead 
for,  could  ever  be  afcribed  to  them  ;  and  plainly 
fliowing,  by  innumerable  Proofs,  that  it  is  un- 
juftly  afcribed  to  them.  But  as  Ignorance  and 
Superftition  increafed,  about  800  Years  after 
Z  4  Chrift 


344-  SERMON     Xlil. 

Chrill  this  amazing  Notion  began  to  be  dif^ 
tindlly,  and  explicitly  entertained  and  aflerted, 
which  fome  had  the  good  Senile  to  oppofe  i 
fome  the  Weaknefs  to  receive,  as  a  Myflery  that 
promoted  the  Reverence  of  the  Sacrament  j 
others  the  Wickednefs  to  fiipport  with  Zeal, 
as  an  Artiftce  that  increafed  the  Authority  of 
the  Prieft :  for  what  could  he  not  do,  who,  as 
they  blafphemoufly  exprefs  it,  could  make  God  ? 
By  Degrees  then  this  Dodrine  prevailed  3  till,  in 
the  13th  Century,  it  was  eftablirhed  as  an  Ar-  ' 
ticle  of  Faith.  And  w'hen  once  the  fpeculative 
Errorj,  of  believing  the  confccrated  Bread  and 
Wine  to  be  literally  the  Body  and  Blood  of 
Chrift,  obtained,  the  pradical  one  of  w^orOiip- 
ping  them  as  fuch,  quickly  followed.  For  though 
a  decent  Refpedl  was  always  paid  to  the  Sacra- 
rnent,  yet  a  dire^l  Adoration  to  the  Elements 
was  never  paid,  till  the  dark  and  fuperftitious 
Ages  abovementioned  introduced  fo  fenfelefs  an 
Idolatry,  to  the  infinite  Scandal  of  Religion. 
May  God,  who  mercifully  winked  at  the  Times 
of  Heathen  Ignorance,  overlook  this  lefs  excu- 
fable  Folly  of  Chriftians,  ^nd/brgive  t hem ,  for 
tiey  know  not  iJDhat  they  do.  But  let  us  all 
remember,  that  our  Cafe  will  be  much  worfe 
4  than 


SERMON     XIII.  345 

than  theirs,  if,  after  the  Light  hath  fo  clearly 
Oione  upon  us,  we  return  to  Darknefs  again  : 
if,  as  the  Apoftle  exprefles  it,  we  change  the 
Truth  of  God  into  a  Lie,  and  worjhip  the  Crea- 
ture injlead  of  the  Creator ^  "who  is  bleffed  for 
evermore  °.  Amen. 

?  Rpm.  i.  2<;, 


S  E  R- 


SERMON     XIV. 


I  Pet.  v.  12. 

Exhorting  and  tejiifytng  that  this  is  the  true 

Grace  of  God  wherein  ye  Jland, 

HAVING  propofed  from  thefe  Words, 
firft,  to  fhow  what  is  the  Rule  of 
Chriftian  Faith  and  Pradice;  and,  fe- 
condly,  to  examine  by  this  Rule  the  chief  Dif- 
ferences between  the  Church  of  Rome  and  ours  : 
the  former  Head  I  have  finifhed,  and  made 
fome  Progrefs  in  the  latter.  The  Honour  paid 
by  them  to  Saints  and  Images,  the  Dodrine  of 
Tranfubftantiation,  and  the  Worfhip  built  upon 
it  of  the  Sacramental  Bread  and  Wine,  have 
been  confidered  :  and  now  I  proceed  to  another 
Peculiarity  of  theirs,  with  Refped:  to  the  Sa- 
crament, withholding  the  Cup  from  the  Laity* 
That  our  Saviour  adminiftered  the  Holy  Eu- 
charifl  in  both  Kinds,  they  acknowledge ;  nay, 

that 


34S  SERMON    XIV. 

that  he  exprefsly  commanded  thofe,    to  whom 
he  admlniflered  it,  that  they   (hould  all  drink 
of  that  Cup.    What  therefore  he  commands  all 
to  do,  why  do  they  forbid  all  but  the  Prieft  to 
do  ?  Why ;  the  Apoftles,  they  fay,  were  com- 
manded to  take  the  Cup  as  well  as  the  Bread, 
becaufe  they  were  Clergy.     But  the  Church  of 
Rotne  forbids  even  the  Clergy,  excepting   thofe 
who  officiate,  to  take  it.     Befides,  if  the  Com- 
rnand  of  receiving  the  Cup  relates  only  to  the 
Clergy,  that  of  receiving  the  Bread  too    muft 
relate  only  to  the  Clergy  :  for  there  is  no  Man- 
ner of  Diflindion  made  in  the  Gofpel.     Yet 
they  own  the  Laity  are  obliged  by  our  Saviour's 
Command  to  receive  the  Bread,  and  therefore 
they  are  obliged  by  the  fame  Command,  to  re- 
ceive the  Cup  :    which  that  they  did  accord- 
ingly,  the  eleventh  Chapter  of  the  iirft  Epif- 
tle  to  the  Corinthians,  makes  as  plain  as  Words 
can  make  any  Thing.    Not  to  fay  further,  that 
if  the  fixth  of  St.  John  relate  immediately   to 
the  Sacrament,  as  they  are  fometimes  very  po- 
iitive  it  doth,  the  fifty-third  Verfeof  that  Chap- 
ter exprefsly  declares,  that,  unlefs  we  drink  the 
Blood  of  the  Son  of  Man ,  as  well  as  eat  his  Flejh, 
we  have  no  Life  in  us. 

But 


SERMON    XIV.  349 

But  they  tell  us,  our   Saviour  himfelf,  after 
his  Rerurre(5tion,  adminiftered  the  Sacrament  in 
one  Kind  only.     For  St.  Luke  fays,  that  fitting 
down  to  eat  with  the  two  Difciples  at  Em?nauSt 
He  took  Bread  and  blejfed  it,  and  brake y  and  gave 
to  them :  and,  upon   their  knowing  him,  va- 
niJJjcd  out  of  their   Sight '.     Now  it  happens, 
that  this  was  not  adminiflering  the  Sacrament 
at  all,  but  doing  juft  the  fame  Thing,  which 
the  Evangelifts,   in  juft  the  fame  Words  tell  us 
he  did,  when  he  fed  the  Multitudes  with   the 
Loaves  and  Fifhes ;  and  indeed  at  every  Meal 
he  eat.  For  the  Jews  in  the  Beginning  of  every 
Meal  of  theirs,  ufe  the  very  fame   Cuflom  to 
this  Day  '.     But  they  further  plead,  that  how- 
ever that  be,  at  leafl  when  in   the  Ads  of  the 
Apoftles  it  is  faid,  the  Difciples  ?net  together  fa 
break  Bread  on  the  fir Jl  Day  of  the  Week '  ;    thi& 
muft  be  the  Sacrament  -,  and  the  Cup  is  not 
once  mentioned   there  as  given.     We  anfvi'er, 
*tis  not  certain  that  even  this  was  the  Sacra- 
ment :   and  fuppoUng  it  was,  as,  in  Scripture- 
language,  common  Feafts  are  expreffed   by  the 
fingle  Phrafe  of  eating  Bread,  which  yet  furely 
does  not  prove,  that  the  Guefls  drank  nothing, 

*  Luke  xxiv,  30,  31.  *  Buxtorf.  Synag.  Jud.  c.  12. 

=  Ad,%  XX.  7. 

fo 


2^6  SERMON    XIV. 

fo  neither  is  it  proved,  by  a  religious  Feaft  being 
exprefled  in  the  fame  Manner.  And  befides, 
if  there  is  no  Mention  there  of  the  Laity's  re- 
ceiving the  Cup,  there  is  none  of  the  Prieft's 
receiving  it  neither  :  yet  this  they  think  abfo- 
lutely  neceffary :  and  if  one  may  be  taken  for 
granted,  without  being  mentioned,  the  other 
may.  Nor  /liould  it  be  forgotten  on  this  Oc- 
cafion,  that  as  the  Phrafe  of  eating  fometimes 
comprehends  the  whole  of  this  Adion,  fo  doth 
that  of  drinking  :  u^e  have  all  been  made  to  drink 
into  one  Spirit,  fays  the  Apoftle  ^  -,  who  hence 
proves  the  Unity  of  all  Chriftians,  and  there- 
fore certainly  thought  it  was  the  Right  of  all 
Chrillians  \  But  they  plead  farther,  that  the 
Laity,  by  receiving  the  Body  of  Chrift,  receive 
his  Blood  alfo  :  for  the  Blood  is  contained  in 
the  Body.  But  here  they  quite  forget,  that  our 
Saviour  hath  appointed  this  Sacrament  to  be 
received  for  a  Memorial  of  his  Blood's  being 
{bed  out  of  his  Bod,y,  of  which,  they  who  re- 
ceive not  the  Cup,  do  not  make  the  Memorial 
which  he  commanded,  when  he  faid.  Drink  ye 
qU  of  this.  Still  they  iniift,  that  there  being 
no  peculiar  Virtue  or  Benefit  annexed  to  this 
Part  of   the  Sacrament  that   they  with-hold, 

^   I  Cpr.  xii.  13.  •=  Claget,  Vol.  i.  Serm.x.  p.  265. 

which 


SERMON    XIV.  351 

which   does  not  belong  to  the  other,  'tis  no 
Manner  of  Lofs  to  the  Laity  to  omit  it.     Now 
does  not  the  fame  Reafon  prove  equally,    that 
the  Clergy  may  omit  it  too  ?  But  belides,  what 
Treatment  of  our  blefl'ed  Lord  is  this,  when  he 
bath  appointed  all  Chriftians  to  perform  a  fo- 
lemn  A<ft  of  Religion,  confifting  of  two  Parts, 
both  with   equal  Stricftnefs  enjoined  ^  for  the 
Church  of  Rome  to  fay  that  one  of  them,  the 
far  greateft  Part  of  Chriftians  fliall  not  perform, 
for  'tis  full  as  well  let  alone  :  nay  better  indeed, 
if  we  believe  them  :  for  the  Cup  they  tell  us, 
may  be  drank  of  immoderately,  may  be  fpilled, 
many  dreadful  Inconveniences  may  happen  from 
trufting  it  with  the  Laity  ?     Now  'tis  ftrange 
our  Saviour  (hould  not  be  wife  enough  to  forefee 
thefe  Inconveniences :    'tis  ftrange  we  {hould 
not  experience  them  neither  :  and  it  adds  to  the 
Wonder  not  a  little,  that  the  whole  Church  of 
Chrift,  for  1200  Years,   fhould  not  be  able  to 
find  them  out  any  more  than  we.     For  in   all 
that  Time,  the  Cup  was  conftantly  given  to  the 
Laity  in   their   public   Communions,    though 
there  are  fome  Inftances,  yet  neither  many,  nor 
early  ones,  in  which  the  Bread  alone  was  car- 
ried to  private  Houfes.    And  when  fome  of  the 
Laity,  for  abfurd  Reafons,  refufed  to  take  the 

Cup, 


352  SERMON    XIV. 

Cup,  no  lefs  than  three  Popes  condemned 
them.  But  fuperftitious  Imaginations  gradually 
increafing  amongft  Chriftians,  a  Cuftom  arofe 
firft  of  giving  the  Bread  dipt  in  Wine  inftead  of 
both  feparate,  and  at  laft  in  the  15th  Century 
the  Council  of  Conjiance,  the  fame  which  de- 
creed fo  honeftly,  that  Promifes  made  to  the 
Prejudice  of  the  Catholic  Faith  ought  not  to  be 
kept  \  decreed  alfo  very  modeftly,  that  not- 
withflanding  (for  (o  they  exprefs  it)  our  Sa- 
viour adminiftered  both  Kinds,  one  only  (hall 
be  adminiftered  for  the  future  to  the  Laity. 
And  now  it  Is  made  an  Article  of  their  Creed, 
that  the  whole  Sacrament  is  given  by  giving 
this  Part :  fo  that  whoever  iliall  fay  both  are 
neceffary,  (which,  if  it  be  not  a  Truth,  one 
fnould  think  could  not  be  a  Hereiy)  Is  by  the 
Council  o^  Trent  pronounce^  accurfed. 

Another  Difference  between  the  Church  of 
Rome  and  ours  with  Refpecfl  to  the  Sacrament 
is  this.  They  hold  that,  as  often  as  it  is  cele- 
brated, Chrift  is  truly  and  properly  offered  up 
a  Sacrifice  for  our  Sins.  Now  we  acknowledge, 
that  every  Ad:  of  Obedience  and  of  Worfhip 
more  efpecially,  may,  agreeably  to  the  Lan- 
guage of  Scripture,  be  fpoken  of  as  a  Sacrifice 

'  ^{i^  Courayeri  Council  oi  Trent,  Vol.  i.   p.  595. 

to 


S  E  R  A4  O  N     XIV.  353 

to  our  Maker:  that  his  Creatures  of  Bread  and 
Wine,  when  appropriated  to  this  folenin  Ad: 
of  Religion,  are  fo  far  Offerings  to  God  :  and 
that  this  whole  Ad:,  being  a  Memorial  and  Re_ 
prefentation  of  the  Sacrifice  of  Chrift,  may  fitly- 
enough  be  called  by  the  fame  Name  with  what 
it  commemorates  and  rcprefents  :  fo  that  in 
this  Senfe  Chrifi:ians  have  an  Altar  and  an  Of- 
fering upon  it.  But  that,  inftead  of  a  reprefen- 
tative  Sacrifice  of  Praife,  it  fhould  be  a  real  Sa- 
crifice of  Atonement,  in  which  Chrift's  Body, 
literally  fpeaking,  is  every  Day  offered  up  anew 
of  this  we  can  fee  neither  Proof  nor  Poffibility. 
For  not  only  it  fuppofes  Tranfubftantiation  to 
be  true,  which  hath  been  proved  to  be  falfe  -, 
but  it  is  abfolutely  inconfiftent  with  two  whole 
Chapters  of  the  Epifile  to  the  Hebrews  y  the 
ninth  and  tenth ,  which  throughout  inculcate 
that  Chriji  was  not  to  be  offered  up  ojten,  for 
then  muji  he  oftejj  have  Jiffercd  •■,  but  that  be 
appeared  once  to  put  away  ^in  by  the  Sacrijice  of 
himj'elf  -y  was  once  offered  to  bear  the  Sins  of 
many ;  and  by  this  one  Offering  hath  for  ever 
perfe5led  them  that  are  J'an5lified.  If  therefore 
our  Doctrine  be  heretical  in  this  Point,  St. 
Faul\  is  fo  too :  not  to  fpeak  of  the  primitive 
Chriftians;  who,  though  they  often  called  this 
Vol.  VI.  A   a  OrdinaiKe 


354  SERMON     XIV. 

Ordinance  a  Sacrifice,  yet,  by  calling  it  an  un- 
bloody one,  fbew  they  did  not  think  the  Blood 
of  Chrift  was  literally  offered  up  in  it ;  and  by 
frequently  faying  they  had  indeed  no  Sacrifices, 
prove  themfelves  to  look  on  this  only  as  a  figu- 
rative one. 

But  now  from  this  Notion  of  a  daily  Atone- 
ment thus  made,  I  (hall  proceed  to  their  other 
Dodiiines  concerning  the  Forgivenefs  of  Sins* 
And  here  they  hold,  that  a  particular  Abfolution 
from  a  Pried  is  ncceflary,  if  it  can  be  had,  for 
tlie  Pardon  of  every  mortal  Sin,  i.  e.  every  Sin 
bv  which  any  Perfon  without  Repentance  for- 
feits his  Title  to  Heaven  :  and  that  a  particular 
Confeflion  of  every  material  Circumflance  of 
every  fuch  Sin,  is  neceffary  for  Abfolution.  And 
the  Pradlice  of  thefe  Things  they  apprehend  to 
give  their  Church  an  unfpeakable  Advantage 


over  ours. 


The  Necefiity  of  fuch  Abfolution  they  plead 
for  from  our  Saviour's  Words  to  his  Apoftles : 
Whatjhe'uer  ye  Jhall  bind  on  Earth,  fiall  be  bound 
in  Heave?!:  and  whatfoeiier  ye  fiall  loofe  on 
Earth,  fiall  be  loojed  in  Heaven  ^  Whojefoever 
Sins  ye  remit:,  they  are  remitted ;  and  whofefoever 
Sins  ye  retain,  they  are  retained  ^     Now  cer- 

^  Matt,  xviii.   i8.  ^  John  xx.  23. 

tainly 


SERMON     XIV.  355 

tainly  thefe  Words  did  not  put  it  in  the  Power 
of  the  Apoftles  themfelves,  to  pardon  or  refufe 
to  pardon  whom  they  pleafed,  right  or  wrong. 
They  could  ufe  the  Keys  of  the  Kingdom  of 
Heaven  no  further,  than  he  faw  fit,  who  open^ 
ethy  and  no  Man  Jhutteth :  who  JhuUeth,  and 
no  Afan  openeth  s.  Yet  the  Apoftles  had  great 
Powers  by  Virtue  of  thefe  Words,  which  we 
have  not :  the  Power  of  difcerning  by  the  Spirit, 
in  many  Cafes  at  leafl,  and  therefore  of  declar- 
ing, who  v>'ere  penitent  and  pardoned,  who 
othersvife :  the  Power  of  inflicting  and  conti- 
nuing miraculous  Punifliments  on  wicked  Per- 
fons,  which  is  binding  and  retaining  their  Sins  j 
and  of  removing  fuch  Punifliments,  which  is 
loojing  and  remitting  them.  But  thefe  Things 
the  Romijh  Clergy  can  no  more  claim  than  we. 
What  then  befldes  can  there  be  conveyed  by 
thefe  Words  of  our  Lord  ?  A  Power  of  preach- 
ing that  Gofpel,  according  to  the  Terms  of 
which  alone,  the  Sins  of  Men  fliall  be  forgiven 
or  punifl:ied  ;  a  Power  of  admitting  Perfons  into 
a  State  of  Forgivenefs  by  B.iptifm,  of  adminif- 
tering  to  them  the  Word  of  God  and  the  holy 
Sacrament,  as  Means  of  Grace  i  of  denouncing 
his  Wrath  againft:  all  Sinners,  interceding  with 

E  R.ev.  iii.  7. 

A  a  2  him 


356  SERMON    XIV. 

him  for  all  Penitents,  and  pronouncing  In  his 
Name    that    he    pardons    and    abfolves    them. 
Thefe  Things,  we  truft,  are  done  much  more 
faithfully  by  us  than  them.     There  is  indeed 
another  Power,  of  exerciiing  fpiritual  Difcipline, 
for  the  Honour  of  the  Church  and  the  Sake  of 
Example,  to  diflinguiih  fo  far  as  Men  are  able 
between  the  good,  by  admitting  them  to  Com- 
munion  with    us,  and   the  bad,  by  excluding 
them  from  it.     In   this   we  acknowledge  that 
we  are  deficient :  but  they  are  worfe  :  for  they 
have  utterly  perverted  it  from  a  public  Inflitu- 
tion  of  general  Ufe  and  Influence,  to  a  fecret 
Tranfidion  between  a  Sinner  and  his  Confeflbr, 
in  which  not  only  fuch  Abfolution  is  made  ne- 
ceflury,  as  the  Scripture  hath  no  where  required, 
but  fuch  Confcffion  infifled  on  as  is  no  Way 
needful  to  it.    Not  needful  from  any  Command 
of  God  :  for  the  chief  and  almoft  only  Text 
they  plead  for  that  Purpofe,  Confefs  your  Faults 
one  to  another  \  no  more  obliges  the  People  in 
all  Cafes  to  reveal  the  Particulars  of  their  Sins 
to  the  Prieft,  than  the  Prieft  to  reveal  the  Par- 
ticulars of  his  to  the  People.     Nor  is  it  needful 
from  the  Nature  of  the  Thing :  for   it   is  not 
knowing  a  Perfon's  Sins   that  can  qualify  the 

''  James  v.    16. 

Prieft 


SERMON     XIV.  357 

Pried:  to  give  him  Abfolution,  but  knowing  he 
hath  repenied  of  them  :  which  is  juft  as  poflible 
to  be  known  without  a  particular  Confeffion, 
as  with  it. 

Still  in  many  Cafes  acknowledging  the  Errors 
of  our  Lives,  and  opening  the  State  of  our 
Souls  to  the  Minifters  of  God's  Word,  for  their 
Opinion,  their  Advice,  and  their  Prayers,  may 
be  extremely  ufeful,  fometimes  neceffary.  And 
whenever  Ptrfons  think  it  fo,  we  are  ready 
both  to  hear  them  with  the  ut moil  Secrefy,  and 
to  affill  them  with  our  bed  Care :  to  direct 
them  how  they  may  be  forgiven,  if  we  think 
they  are  not  i  to  pronounce  them  forgiven,  if 
we  think  they  are.  Only  we  muft  beg  them 
to  remember,  that  none  but  God  can  pardon 
Sins  iS  to  their  Confequences  in  another  World. 
Men  indeed  may  take  off  from  Sinners  the  Cen- 
fures  of  the  Church  if  they  have  incurred  them; 
but  as  to  any  Thing  farther,  all  we  can  do  is 
either  to  pray  to  God  that  he  would  forgive 
them,  (which  was  the  only  Form  of  Abfolu- 
tion till  the  eleventh  Century  at  leaf!:)  or  elfe 
to  declare  that  he  hath  done  (o.  And  let  fuch 
a  Declaration  exprefs  ever  fo  poiitively  that  either 
God  or  the  PrielT:  abfolves  them,  it  is  a  fatal 
Error  to  build  Hopes  on  this,  with  Refped:  to 

A  a  3  another 


358  SERMON    XIV. 

another  Life,  any  further  than  conditionally, 
that  if  their  Repentance  be  fufficient,  their  For- 
givenefs  is  certain.  But  whether  it  be  fufficient 
or  no,  the  Priefts  of  our  Church  can  give  their 
Judgement,  and  thofe  of  the  Church  of  Rome 
can  poffibly  do  no  more.  For  they  muft  owa 
themfelves  to  be  as  fallible  as  we  are. 

But  as  neither  Reafon  nor  Scripture  makes 
Confeflion  and  Abfolution  of  this  Kind  neceffary, 
fo  neither  did  the  primitive  Church  hold  it  to. 
be  fo.  Public  Confeffion  indeed  they  required 
in  Cafes  of  public  Scandal :  but  for  private  Con- 
feffion in  all  Cafes,  it  was  never  thought  of  as 
a  Command  of  God  for  900  Years  after  Chrift; 
nor  determined  to  be  fuch  till  after  1200  :  when 
the  fame  Council  of  Lateran  decreed  it,  which 
decreed  alfo  the  depofmg  of  fuch  Princes  as 
would  not  extirpate  Hercfy.  And  yet  it  is 
amazing  what  Strefs  they  now  lay  upon  it.  No 
Repentance,  they  tell  us,  will  avail,  if  it  be 
negledted  :  and  almoft  any  will  do,  if  it  be  ob- 
ferved.  For  let  a  dying  Sinner  have  only  what 
they  call  Attrition,  fuch  a  Sorrow  as  arifes 
merely  from  the  Fear  of  being  puniffied  with- 
out the  lead  Degree  of  Diflike  to  Sin  or  Love 
to  God,  this  Sorrow,  though  not  fufficient 
without  Abfolution,  yet,  with  it,  is.     So  that  if 

a 


SERMON     XIV.  359 

a  Perfon  who  hath  difregarded  God  all  his 
Life,  can  but  be  made  afraid  of  him  at  his 
Death,  the  Prieft  (hall  deliver  him  from  Hell, 
and  fecure  Heaven  to  hitn,  by  a  Word  fpeak- 
ing.  Some  leffer  Punidiments  indeed  he  doth 
remain  fubjed  to  tirft :  as  to  which  however 
there  are  Ways  of  making  Matters  as  eafy  as 
can  well  be  wifhed.  But  in  order  to  underftand 
them,  another  Head  of  Popijh  Doctrine  mud 
be  explained. 

Our  Saviour,  they  tell  us,  having  procured 
for  repenting  Sinners  the  Forgiveneis  only  of 
the  eternal  Punifhment  due  to  their  Sins,  there 
remains  a  temporal  Punifhment  due  to  them 
flill,  which,  if  it  be  not  in  this  Life  either  in- 
Aided  by  worldly  Sufferings,  or  fatisfied  for  by 
good  Works  and  Penances,  mud  be  undergone 
after  Death,  in  the  Pains  of  a  Place  called  Pur- 
gat  cry :  which  Pains  may,  however,  be  miti- 
gated and  fhortened,  partly  by  offering  up 
Prayers  for  fuch  Perfons,  and  partly  by  granting 
Indulgences  to  them.  And, thefe  Things  alfo 
we  are  Pleretics  for  not  believing.  Yet  for  the 
Neceffity  of  our  believing  thele  Dodrines,  they 
pretend  no  Scripture- Proof,  and  they  have  no 
Proof  for  fo  much  as  the  Truth  of  them.  Hea- 
ven and  Hell  we  read  of  perpetually  in  the  Bi- 
A  a  4  ble. 


360  SERMON     XIV. 

ble,  but  Purj>atory  we  never  meet  with  :  though 
furely,  if  there  be  fuch  a  Place,  Chrift  and  his 
Apoftles  would  not  have  concealed  it  from  us. 
St.  Paul  indeed  mentions,  a  Fire  that  tries  every 
Mans  Worksy  and  Perfons  that  J]?all  be  faved, 
yet  fo  as  by  Fire',  But  what  is  he  there  fpeak- 
ing  of?  He  had  been  laying  amongft  them,  he 
fays,  the  Foundation  of  Religion,  the  Acknow- 
ledgement of  Jefus  Chrift.  On  this,  fays  he? 
another  Man  hath  built :  but  let  every  Man  take 
Heed  how  he  buildeth',  what  he  teaches  for 
Chriftian  Do^lrine  :  for  the  Day  fiall  declare  if, 
and  the  Fire  jhall  try  every  Man  s  Work  of  what 
Sort  it  is  :  either  the  Day  of  the  fiery  Trial  of 
Perfecution,  or  rather,  the  final  Judgement  of 
God,  whofe  Day  Jhall  burn  like  an  Oven  ''j  this 
iliali  try  every  Man's  Work,  fearch  it  as  tho- 
roughly as  Fire  does  Things  that  are  put  into 
it.  Then,  if  any  Mans  Work  which  he  hath 
built,  abide,  if  the  Dodrines  he  hath  taught 
bear  the  Ted,  he  fiall  receive  a  Reward :  but, 
if  his  Work  be  burnt,  if,  preferving  the  Funda- 
mentals of  Chriftianity,  he  hath  built  Errors  on 
them,  he  fiall  fuffer  Lofs  -,  the  Pains  he  hath 
taken  (hall  be  of  no  Benefit,  and  though  he  may 
be  fdved  himfelf,  it  fhall  be  like  one  that  ef- 

^  1  Cor.  iii.  13,  15.  ^  Mai.  iv.  i. 

CJ 


SERMON     XIV.  361 

capes  through  the  Fire,  with  great  Danger  and 
Difficuhy.  For  fo  St.  "Jude  fpeaks  :  Somefave 
'with  Fear,  fulling  them  out  of  the  Fire  ' :  and 
the  Prophet  Amos,  Te  were  as  a  Firebrand 
plucked  out  of  the  burning  "*.  This  PafTage  there- 
fore relates  not  to  punifhing,  in  Purgatory,  the 
Perfons  of  fome  Men,  before  the  Day  of  Judge- 
ment, but  to  trying  the  Works  of  all  Men  at 
the  Day  of  Judgement :  and,  far  from  patro- 
nizing the  Church  o^  Rome,  gives  them  indeed 
an  awful  Warning  not  to  build  on  the  Founda- 
tion of  Chriftianity  Hay  and  Stubble ;  fuch  ufe- 
lefs  Trafli  as  this,  and  many  other  of  their  Doc- 
trines; which  that  great  Day  of  the  Lord  will 
iliow  to  have  no  Solidity  in  them  :  but  their 
Works  jl?all  be  burnt  up,  t hej?f elves  fuffer  Lofs, 
and  at  beft  be  faved  only  fo  as  by  Fire.  Their 
other  Texts  for  Purgatory  are,  if  poffible,  lefs 
to  the  Purpofe  than  this  :  that  Blafphemy  againfl 
the  Holy  Ghof  fall  not  be  forgiven,  either  in 
this  Life  or  that  to  come " ;  which  is  only  fay- 
ing, it  fliall  never  be  forgiven,  but  puniflied 
both  here  and  hereafter :  that  he  who  agrees 
not  with  his  Adverfary  in  the  Way,  fiall  he  cafi 
by  the  Judge  into  Prifon,  and  not  come  out  till 

•  Jude,  ver.  23,  *"  Amos.  iv.  11.  "  Matt.  xli.  32. 

6  he 


362  SERMON    XIV. 

he  hath  paid  the  uttermojl  Farthing "  j  which 
perhaps  is  only  faying,  that  whoever  doth  not 
make  up  a  Difference  with  his  Neighbour  be- 
fore Trial,  muft  expedl  no  Favour  after :  Or,  if 
God  be  the  Judge  meant,  the  Senfe  will  be, 
that  the  Perfon  condemned  (hall  never  come  out 
of  Prifon,  becaufe  he  can  never  fay  the  uttermoji 
Farthing.  For  Uncharitablenefs  unrepented  of, 
which  is  the  Crime  here  mentioned,  the  Papifts 
themfelves  own,  fends  Men  not  to  Purgatory, 
but  to  Hell.  As  for  their  Notion,  that  our  Sa- 
viour hath  not  procured  Forgivenefs  of  the  tem- 
poral Punifhment  of  Sin,  'tis  certain  from  Scrip- 
ture, that  he  hath  procured  the  Forgivenefs  of 
every  Thing  that  can  properly  be  called  Punifli- 
ment.  For  his  Blood  cleanfeth  us  from  all  Sin  •*  j 
and  therefore  no  Purgatory  is  needful.  And 
there  is  no  Condemnation  to  them  ivhich  are  in 
Chrifi  Jefus  ^  and  confequently  no  fuch  Place 
to  be  condemned  to.  Corredion  indeed  there 
is  -y  but  this  Corredion  is  the  Work,  not  of  an 
offended  Judge,  but  a  merciful  Father  :  and  as 
he,  by  thefc  and  many  other  Means  endeavours 
to  amend  us,  fo  we  (hould  ufe  all  proper  Means 
to  amend  ourfclves :  but  fuch  Penances  as  tend 
only  to  give  Pain,  are  not  proper  Means  even  in 

•  Matt.  V.  25,  26.  P  1  John  i.  7.  s  Rom.  viii.  i. 

this 


SERMON    XIV.  363 

tills  Life,  which  is  our  only  Time  of  Amend- 
ment J  much  lefs  will  any  fuch  be  inflidlcd  on 
good  Men  in  the  other,  when  they  will  come 
too  late  for  any  valuable  Purpofe.  Blejfed,  fays 
the  Angel,  are  the  Dead  that  die  in  the  Lord, 
from  henceforth i  from  the  Hour  of  their  Death, 
for  they  reft  from  their  Labours'.  But  mifera- 
ble,  fays  the  Church  of  Rome,  are  many  of  the 
Dead  that  die  in  the  Lord,  for  a  long  Time  af- 
ter, for  they  reft  not  from  their  Labours,  but 
labour  under  moft  grievous  Sufferings.  But  in- 
deed,even  theirown  apocryphal  Scripturesmight 
have  taught  them  better  than  this.  The  Souls 
of  the  Righteous  are  in  the  Hand  of  God,  and 
there  jhall  no  Torment  touch  them\  Nor  is 
their  Plea  from  Antiquity  better  than  that  from 
Scripture.  For  though  many  had  adopted  ftrange 
Notions  of  thefe  Things,  out  of  Heathen  Fable 
and  Philofophy,  into  the  Chriftian  Religion,  yet 
Purgatory,  in  the  prefent  Popifh  Senfe,  was  not 
heard  of  for  400  Years  after  Chrlftj  nor  univer- 
fally  received  even  in  the  Weftern  Churches  for 
1000  Years;  nor  almoft  in  any  other  ChurcK 
than  that  of  Rome,  to  this  Day.  But  fuppofing 
there  were  fuch  a  Place,  how  do  they  know 
concerning  any  particular  Perfon  that  he  ever 

'  Rev.  xiv.  13.  •  Wifd.  iii.  i. 

comes 


364  SERMON    XIV. 

comes  into  it,  or  how  long  he  ftays  in  it  ?  And 
if  not,  what  is  it  but  offering  the  Sacrifice  of 
Fools  *,  to  make  thousands  of  Prayers  for  one, 
who  may  be  quite  out  of  the  Reach  of  them, 
either  in  Heaven,  or  perhaps  in  Hell  ?  Though 
indeed,  by  praying  for  the  very  wickedeft  of 
Men,  as  only  in  Purgatory,  they  ftrongly  tempt 
other  wicked  Men  to  conclude,  that  none  of 
their  Communion  ever  go  to  Hell.  And  thus 
is  this  Invention  at  once  fo  great  a  Terror  to 
good  Perfons,  and  lb  great  a  Comfort  to  bad 
ones,  that  one  cannot  help  applying  to  it  the  Pro- 
phet's Words  :  With  Lies  ye  have  made  the  Heart 
of  the  Righteous  fad,  whom  I  have  not  made 
fad:  and  fir  engthened  the  Hands  of  the  Wicked, 
that  hefiould  not  return  frofn  his  wicked  Way,  hy 
promifing  him  Life  \  But  were  they  to  pray  not 
for  particular  Perfons,  as  they  do,  but  only  in 
general  for  all  that  are  there  ;  where  is  the  Com- 
mand, where  is  even  the  PermilTion  for  it  ? 
Our  Brethren  on  Earth  we  pray  for,  becaufe 
the  Time  of  their  Trial  is  not  yet  over.  But 
the  State  of  the  Dead  is  fixed,  and  they  fhall 
receive,  every  Man,  not  according  to  our  Pray- 
ers, but  their  own  paft  Works.  Purgatory, 
they  tell  us,   is  that  Prifon  whence  Men   fliall 

'  Ecclef.  V.  I.  "  Ezek.  xiii.  22. 

not 


SERMON    XIV.  365 

not  come  out  till  they  have  paid  the  laji  Farthing: 
and  what  room  is  there  then  for  our  Prayers  for 
them  th«re  ?  We  own  indeed,  fome  Sort  of  Pray- 
ers for  the  Dead  were  ufed  by  the  Church  (the' 
without  any  Warrant  for  them  that  appears) 
very  early,  within  200  Years  after  Chrift.  But 
then  originally  thefe  were  made,  not  for  Souls  in 
Purgatory,  for  whom  the  Papifts  pray,  bat  for 
Saints  in  Paradife,  for  whom  they  do  not  pray  ; 
for  all  righteous  Perfons  deceafed,  Prophets> 
Apoftles,  Martyrs,  even  for  the  bleffed  Virgin 
herfelf :  and  hence  it  appears  by  the  Way,  that 
they  did  not  pray  to  thefe  fince  they  prayed  for 
them.  And  the  Subjed- matter  of  their  Prayers 
was,  that  God  would  grant  them  his  promifed 
Mercy  in  the  Day  of  Judgement,  and  fpeedily 
complete  their  Happinefs  in  Body  and  Soul.  In 
Procefs  of  Time,  it  muft  be  owned.  Men  fell 
into  a  Variety  of  groundlefs  Suppofitions,  con- 
cerning the  State  of  Chriftians  between  Death 
and  the  Refurredlion  -,  and  upon  thefe  Suppofi- 
tions they  formed  their  Prayers,  which  many 
Perfons  went  fo  far  as  to  imagine  could  benefit 
even  Sinners  in  Hell.  But  as  all  thefe  Suppo- 
fitions, for  a  long  Time,  were  different  from, 
and  inconfiftent  with,  the  Romifi  Notions  of 
Purgatory,  fo  the  Prayers,  which  the  Ancients 

ufed 


366  SERMON    XIV. 

ufed  for  the  Dead,  even  were  they  of  Authority, 

(which  they  are  not,  for  nothing  is  fo  but  what 

appears  to  come  from  God)  would  condemn, 

and  not  juftify  thofe  Prayers  which  the  Papifts 

ufe. 

Another  Poplfli  Method  of  relieving  Sinners 
is  by  Indulgences.    Originally  this  Word  meant 
a  very  right  Thing,  the  Mitigation  of  the  Se- 
verity or  Length  of  Ecclefiaftical  Cenfures  to- 
wards fuch,  as,  by  an  exemplary  Repentance, 
had  deferved  it.    Nor  was  any  other  Sort  of  In- 
dulgences known  for  at  leaft  600  Years,  per- 
haps much  longer.     But  the  prefent  Notion  of 
theChurch  of  i?(?/«^ about  them,  (though  in  their 
Difputes  with  us  they  would  fain  difguife  it  if 
they  could)  is  this.     Many  of  the  Saints,   it 
feems,  having  not  only  done  enough   to  merit 
immediate  Entrance  into   Heaven,    but  more 
than  was  neceflary  for  that  Purpofe,  this  Over- 
plus of  their  Goodnefs,  called  ufually  Works  of 
Suoererogation,  joined  v/ith  the  infinite  Merits 
of  Chrift,  makes  a  Treaf-J  e  of  ineftimable  Va- 
lue, which  the  Church  hath  the  Difpofal   of, 
and  the  Pooe,  as  Head  of  the  Church,  applies 
towards  the  Remiffion  of  their  Sins,  who  either 
fulfil   in  their  Life-time  certain  Conditions  ap- 
pointed by  h'uTiy  or  whofe   Friends   will  fulfil 
5  them 


SERMON    XIV.  367 

them  after  their  Deaths.      Now  we,  on  the 
contrary,  have  learnt  from  Scripture,   that  in 
many  Things  the  beft  of  us  all  offend ;  that, 
were  our  Obedience  perfed:,  it  were  no  more 
than  our  Duty  ;  and  that,  to  the  Grace  of  God, 
not  to  the  Merit  of  our  Works,  the  Salvation  of 
our  Souls  is  owing.     In  fome  Refpeds  indeed, 
in  ufelefs  Mortifications  and  Obfervances  of  no 
Value,  we  acknowledge   many  Saints  of  their 
Church  have  done  much  more  than  God  re- 
quires, much  more  than  he  approves  or  will 
reward.     But  even  had  they  done  more  really 
good  Things  than  they  were  obliged  to,  this 
might  indeed  increafe  their  own  Happinefs  in 
another  World  :  but  what  Pretence  is  there  for 
affirming,  that  inflead  of  that  it  {hall  be  tranf- 
ferred  away  to  the  Benefit  of  others;  and  thole 
others,  juft  whomfoever  the  Pope  fhall  pleafe  ? 
This  fure  is  very  hard.     But  after  all,  what  is 
the  Benefit  conferred  by  thefe  Indulgences  ?  If 
it   be  only  Deliverance,    either  wholly,    or  in 
Part,  from  Purgatory  ;  there  is  no  fuch  Place 
to  be   delivered   from.     And  that  it  is  from 
Hell,    they  dare  not  lay  indeed,  but   they  do 
every  Thing  that  can  make  the  ignorant  think 
it.     Why  elfe  are  Chrift's  Merits  mentioned  as 
one  Ground  of  Indulgences  ?  For  he  hath   not 

merited. 


368  SERMON    XIV. 

merited,  they  tell  us,  Deliverance  from  tem- 
porary Punifhments,  as  Purgatory  is,  but 
from  eternal  ones  only.  Why  alfo  do  their 
Indulgences  declare  themfelves  to  beflow  the 
mofl  full  Remiflion  and  Forgivenefs  of  all 
Sins,  if  they  mean  only  the  fmalleft  Part  of 
Forgivenefs  ?  Thefe  Things  are  too  plainly  cal- 
culated to  deceive  poor  Wretches  into  a  fatal 
Belief,  that,  byfuch  Methods,  Wickednefs  here 
may  become  confiftent  with  Happinefs  hereafter. 
Repentance  indeed  is,  in  Words,  made  one 
Condition  of  obtaining  thefe  Indulgences  :  but 
this  is  eafily  explained  away,  or  overlooked 
amongft  the  others  joined  with  it,  of  faying  fo 
many  Prayers,  going  to  fo  many  Proceffions,  and 
paying  fo  much  Money.  Nay,  if  their  own 
Hiftorians  are  to  be  credited,  the  Inhabitants 
of  whole  Cities  at  once,  upon  viiiting  cer- 
tain Churches,  and  paying  a  certain  Sum, 
have  before  now  been  abfolved  of  all  their  Sins 
by  the  Pope,  with  thefe  very  Words  added  ; 
Even  though  they  had  not  been  contrite  for 
themt  nor  confejjed  thetn.  But,  as  the  Refor- 
mation was  firft  brought  on  by  the  Enormities 
of  Indulgences,  fo,  fmce  the  Reformation,  they 
have  in  many  Places,  both  in  this  and  other 
Refpe(5ls,    greatly    moderated    their    Pradices, 


though 


SERMON     XIV.  369 

though   they  have    never  effedually  difclaimed 
their  Principles.     And  indeed,  as  angry  as  they 
are  with   that  happy  Event,    they  have  great 
Reafon  to  be  thankful  for  it,  on  Account   of 
feveral  Changes  for  the  better,  which  it  has  pro- 
duced amongft  them,  efpecially  where  Part  of 
any  Country  have  been  Proteftants.     For  e\{e^ 
where  all  their  Abufes  are  kept  up.     And  for 
one  Proof  of  it,  I  have  now  in  my  Cuftody  a 
plenary  Indulgence. granted  for  a  fmall  Piece  of 
Gold  at  Rome  this  very  Year  '''  to  an   abfolute 
Stranger,  for  himfelf,   for  his  Kindred  to  the 
third  Degree,  and  to  thirty  Perfons  more,   for 
whofe  Names  a  proper  Blank  is  left  in  the  In- 
ilrument.     So  that  had  not  the  Reform.ation 
given  them  fome  Check,    God  knows  whether 
by  this  Time  Chrillianity  had  been  difcoverable 
under  the  Changes  and  Difguifes  which  the 
prevailing  Part  of  them  would  have  deformed 
it  with.    Conlider  but  to  what  Lengths  Matters 
had  already  gone,  in   this  one  Article  of  the 
Remiffion  of  Sins.    The  Neceflity  of  Confeflion 
put  the  Secrets  of  every  Man's  Heart  and  Life 
into  the  Breaft  of  the  Prieft,  and  the  Power  of 
admitting  into  Heaven,  or  excluding  from  it, 
forced  the  bigotted  Sinner  to  do  whatever  iliould 

^  1745- 

Vol.    VI.  B  b  .  be 


370  SERMON     XIV. 

be  enjoined  him.  In  how  monftrous  a  Manner 
this  Power  was  ufed,  the  Hiilories  of  all  Na- 
tions dreadfully  (how.  And  then  to  preferve 
it  from  growing  quite  intolerable,  an  Artifice 
was  added  that  made  it  flill  more  fatal.  It  is 
too  well  known  that  Mankind  will  do  any  Thing 
rather  than  their  Duty,  and  part  with  any 
Thing  fooner  than  their  Vices.  On  the  Terms 
therefore  of  fubmltting  in  other  Points,  they 
were  made  eafy  in  this  favourite  one.  The 
ilri6:eiT;  Rules  of  Life  indeed  were  laid  down 
for  fuch  as  thought  themfelves  bound  to  be 
ftri(5t :  but  for  thofe,  who  defired  to  be  other- 
wife,  fuperflitious  Obfervances  were  allowed  to 
take  Place  of  real  Duties  j  idle  Penances  to  ftand 
inflead  of  true  Repentance  and  Refoimation  : 
without  a  Zeal  for  fuch  Follies  as  thefe,  the 
beft  Man  was  reckoned  to  have  but  fmall  Hope 
of  future  Happinefs ;  and  with  a  Zeal  for  the 
Notions  and  Interefts  of  holy  Church,  the  word 
Man  was  eafily  fecured  from  future  Mlfery. 
Abfolution,  If  he  were  but  ever  fo  little  forry 
for  having  been  a  Sinner,  would  fet  him  clear 
at  once  from  Hell ;  and,  if  he  had  but  either 
Time  to  perform  a  few  filly  Devotions  and 
Mortifications  while  he  lived,  or  Money  to  pur- 
chafe  a  good   many   Prayers   for  him   when  he 

died. 


SERMON     XIV.  371 

died,  his  Confinement  in  Purgatory  rnufi:  foort 
be  over:  and  thus  was  the  Necefiity  of  a  holy 
Life  quite  taken  away,  and  the  Gofpel  of  Chriffc 
altogether  made  void.  Far  be  it  from  us  of 
this  Church  to  affright  you  with  fuch  vain  Ter- 
rors, or  deceive  you  with  fuch  vain  Hopes.  On 
the  contrary,  be  afTured  that  were  all  the  Prieffs 
on  Earth  to  refufc  abfolving  a  true  Penitent,  it 
would  never  hurt  him  ;  and  were  they  all  to 
join  in  abfolving  a  Man  that  hath  not  repented 
as  the  Gofpel  requires,  it  would  do  him  no 
Good.  Be  affured  that  no  Equivalent  in  the 
World  will  be  accepted  inilead  of  true  inward 
Piety,  nor  all  the  good  Works  of  all  the  Saints 
in  Heaven  compenfate  in  the  lead  Degree  for 
the  Want  of  good  Works  in  any  one  Man  on 
Earth.  Never  be  moved  then  by  the  moft  con- 
fident Pretences  of  this  Kind,  but  know,  for  a 
Certainty,  that  whoever  flies  for  Refuge  from 
his  Sins  to  thofe  who  will  flatter  him  with  fuch 
wretched  Expedients  as  thefe;  inflead  of  mend- 
ing his  Condition  by  trufling  to  them,  only  makes 
it  worfe  and  more  defperate  than  it  was  be- 
fore. The  Words  of  God  in  the  Cafe  of  the 
Ifraelitesy  are  jufl  as  applicable  in  this  :  Becaufe 
ye  have  faid\  we  have  made,  a  Covenant  with 
Deaths  and  with   Hell  we  are   at  Agreement  ; 

B  b  2  when 


372  SERMON    XIV. 

iiDhen  the  overf  owing  Scourge  floall  pafs  through ^ 
it  fiall  not  come  unto  us,  J  or  we  have  made  Lies 
our  Refuge,  and  under  Falfiood  have  we  hid 
oiirf elves :  Therefore  thus  faith  the  Lord  God — 
Tour  Covenant  wit hD eat hjljoll  be  dif annulled,  and 
'iour  Agreement  with  Hell  fo  all  not  ft  and :  when 
the  overflowing  Scourge  Jhall  pafs  through,  then 
Jhall  ye  he  trodden  down  by  it.  ^Judgement  will 
I  lay  to  the  Line,  and  Righteoufnefs  to  the  Plum^ 
met ',  and  the  Hail  ftjall  fweep  away  the  Refuge 
of  Lies,  and  the  Waters  fiall  overflow  the  hiding 
Place ". 

Te  therefore.  Beloved,  to  conclude  -with 
the  Words  of  St.  Peter,  feeing  ye  ,know  thefe 
Things,  beware  lefl,  being  led  away  with  the 
Error  of  the  Wicked,  ye  fall  from  your  own  Sted- 
faflnefs :  But  grow  in  Grace,  and  in  the  Kfiow- 
ledge  of  our  Lord  and  Saviour  Jefus  Chrifl  ^, 
To  Inin  be  Glory  both  now  and  for  ever« 
Amen. 

^  If.  xxviii.  15,  17,  18.  y  2  Pet.  iii.  ij^  18. 


S  E  R- 


S   E  R  M  O  N      XV. 


I   Pet.  v.    12. 

• Bjxhorting  and  tejiifying  that  this  is  the  true 

Grace  of  God  whereifi  ye  Jiajid. 

AFTER  fixing  the  Rule  of  Chrifllan  Faith 
and  Pradice,  I  proceeded  to  compare 
with  this  Rule  the  chief  Things  which 
diftinguiih  the  Church  of  Rome  from  ours. 
Great  Numbers  of  thefe  I  have  ah-eady  confi- 
dered,  and  fliall  now,  for  your  fuller  Satisfac- 
tion, go  on  to  fome  others. 

Several  of  their  Notions  concerning  the  Par- 
don of  Sin  I  have  mentioned  and  confuted  ;  but 
there  ftill  remains  one  more  to  be  fpoken  of : 
their  Cuflom,  when  a  (ick  Perfon  is  near  Death, 
of  anointing  his  Eyes,  and  Ears,  and  Noflrils, 
and  Mouth,  and  Hands,  fometimes  alfo  his 
Feet,  and  Reins,  with  Oil  confecrated  by  the 
B  b  3  Bifhop, 


374  SERMON     XV. 

Biihop,    and  praying,  that  in  Virtue  of  that 
anointing,  the  Sins  which  he  hath  committed, 
by  the  feveral  Organs  of  his  Body,  may  be  for- 
given him.     This  they  call  extreme  JJnSiiorii  or 
the   Sacrament  of  dying  Perfons ;    and  teach, 
that,  befides  Forgivenefs  of  Sins,  it  gives  Com- 
pofure  and  Strength  of  Mind  to  go  through  the 
Agonies  of  Death.     All  this  they  build  wholly 
on  the  following  PaiTage  of  St.  'James,     Is  any 
Jick  among  you  f  Let  him  call  for  the  Elders  of 
the  Church,  and  let  them  pray  over  him,  anoint^ 
ing  him  with  Oil  in  the  Name  of  the  Lord.    And 
the  Prayer  of  Faith  fiall  fave  thefick,  and  the 
Lord  fall  raife  him  up ;  and  if  he  have  com- 
mitted Sins,  they  Jh all  be  forgiven  him  \     But  ^ 
little   Confederation   will   fliow   that   what   St. 
fames  appoints  is  very  different  from  what  the 
Church  of  Rome  does.     In  thofe  Days  miracu- 
lous Gifts  were  common  ^  that  of  healing  Dif-^ 
eafes  in  particular :  and  the   Perfons  who  had 
thefe    Gifts    were    ufually   the    Elders    of   the 
Churches,  whom  the  x^poflle  here  direds  to 
be  fent  for.     And  as  Miracles,  in   Condefcen- 
fion  to  the  Genius  of  the  fewifi  People,  to 
whom  this  Epiftle  is  directed,  were  accompa- 
nied, for  the  mort  Part,  with  fome  outward  Adt 

*  James  v.   14,  15. 


S  E  R  M  O  N     XV.  275 

of  Ceremony,  by  the  Performer  of  them;  (a 
Pradice  which  our  Saviour  himfelf  often  com- 
plied with;)  fo  the  Ceremony  ufed  in  heahng 
the  fick  by  Miracle,  viz.  anointing  them  with 
Oil,  was  one  to  which  the  yews  had  been  ac- 
cuftomed ;  Oil  being  a  Thing  of  which  much 
Ufe  was  made  in  the  Eaflern  Countries,  on 
many  Occalions  \  Accordingly  we  read,  that, 
when  our  Saviour  fent  out  his  Difciples  with  a 
Power  from  Heaven  to  cure  Difeafes,  though 
he  prefcribed  to  them  no  particular  Form  for 
thatPurpofe,  yet  they  adopted  this;  they  anoint" 
gd  with  Oil  many  that  werejicky  and  healed  them  ". 
Now  what  the  Ev  ngelifl  tells  us  they  did,  is 
evidently  the  very  Thing  which  St.  James  di- 
reds  the  Elders  of  the  Church  to  do.  And 
therefore,  fince  the  anointing  mentioned  in  the 
Gofpel  was  only  a  mere  Circumftance  ufed  in 
miraculous  Cures ;  that  alfo  mentioned  in  the 
Epillles  can  be  nothing  more.  Accordingly  we 
find  St.  James  neither  appoints  any  Confecration 

''  See  Wheatley  on  the  Office  for  the  Sick.  And  Grcfius  on 
Mark  vi  13.  fays  the  Jezvs  ufed  it  when  they  prayed  for  the 
Sick,  to  exprefs  their  Hope  of  obtaining  from  God  in  their  Be- 
half that  Joy  and  Gladnefs  which  Oil  fignifies.  Prefer-'jati've 
againji  Popery,  Tit.  vii.   c.  ii.    §  iv.   p.  62.  <^   Mark  vi.    13. 

The  Council  of  Trent  had  at  iirfl:  faid,  that  extreme  Unfllon 
was  inftituted  in  this  Place,  but  aftenvards  changed  that  Word 
for  injinuated.     F.  Paul'va.  Pre/o'u.  p.  64. 

B  h  4  of 


376  S  E  R  M  O  N     XV. 

of  the  Oil,  nor  aicribes  any  Efficacy  to  It,  as 
the  Papifls  do :  but  fays,  the  Prayer  of  Faith 
P^all  Jave  the  Sick.  Now  if  this  means  only 
Prayer  offered  up  in  a  general  Faith  of  God's 
Providence,  we  ufe  it  for  the  Sick  as  well  as 
they,  and  may  hope  for  the  fame  good  EfFedt 
from  it.  But  Faith,  in  many  Places  of  Scrip- 
ture, iignifies  that  fupernatural  Perfuafion  and 
Feeling  of  a  Power  to  work  Miracles,  which 
in  thofe  Days  was  frequent.  Thus  St.  Faul 
fays,  though  I  tad  all  Faith,  fo  that  I  could  re- 
7nove  Mountains  %  &c.  And  therefore  the 
Prayer  of  Fai: hi  fince  it  is  fo  abfolutely  promifed 
here  that  \i  fall fave  the  Sick,  probably  means, 
a  Prayer  proceeding  from  this  extraordinary  Per- 
fuafion  and  Impulfe  :  fuch  a  one  as,  in  the  next 
Verfe,  we  tranflate  an  effeBual  fervent  Prayer, 
but  fhould  tranflate  an  inwrought  or  infpired 
Prayer.  And  therefore  unlefs,  in  the  Church 
Oi  Rome,  the  Priefl,  as  often  as  he  adminifters 
extreme  Undion,  acTts  and  prays  by  immediate 
Infpiration,  his  Prayers  are  not  of  the  Sort  St. 
fames  fpeaks  of;  nor  are  they  dire(fled  to  the 
fame  End.  The  Benefit,  which  he  promifes 
from  the  Prayers  that  he  appoints,  is  the  Re- 
covery of  Health  :  T^he  Prayer  of  Faith  fall 
^  1  Cor.  xiil.  2.    See  alfo  Matt,  xvii,  20.    John  xiv,  12,  ij. 

froe 


SERMON    XV.  377 

fave  the  Sick,  and  the  Lord  JJmll  ra'ije  him  up : 
whereas  they  of  the  Church  of  Rome  never  ufe 
this  Ceremony  with  any  Hope  of  Recovery,  nor 
indeed,  unlefs  they  happen  to  miftake,  till  the 
Perfon  is  quite  paft  Recovery.  And,  for  this 
Reafon  again,  His  anointing  and  theirs  are  quite 
different  Things.  For  thoughSt.^<2;;^6'jdoes  add; 
And,  if  he  have  committed  Sins,  they  fiall  be  for  giv- 
en him-,  yet  the  very  Doubt,^impHed  in  the  Word 
if,  fliews,  he  is  not  fpeaking  of  a  Sacrament  in- 
ftituted  purpofely  for  the  Remiffion  of  Sins,  as 
the  Church  of  Rome  make  their  Un(ftion  to  be. 
And  indeed  this  relates  to  the  very  fame  Thing 
with  his  former  Words.  For,  as  bodily  Sick- 
nefs  and  Infirmity  was  frequently  a  Punifhment 
for  Sin  ;  (whence,  to  mention  no  other  Proofs, 
St.  Paul  tells  the  Corinthians  %  For  this  Caufe 
many  are  weak  andfickly  amongyou,  and  many  fie  ep ; ) 
fo,  the  very  Form  of  miraculoufly  heahng  a 
Perfon  of  thefe  Infirmities,  ufed  by  our  Saviour 
is.  Son,  thy  Sins  be  forgiven  thee  <"  .*  that  is,  the 
lllnefs  inflided  on  thee  for  thy  Sins  is  removed. 
Since  therefore  St.  fames  promifes  Forgivenefs 
of  Sins  in  juft  a  like  Cafe,  we  are  certainly  to 
underfiand  him  in  juft  the  Hke  Senfe ;  viz.  that, 
if  the  Sicknefs  of  any  Perfon  prayed  for  were 
^  iCor.  xi.  50.  *■  Matt.  ix.  2.     See  alfo  John  v.   14. 

the 


378  SERMON     XV. 

the  Punifliment  of  any  Sin  ;  that    Puniflimenr 
fhould   be  remitted,  and   his   Health  reftored. 
Now  this  Forgivenefs  of  the  temporal  Punilh- 
ment  of  fome  particular  Sins,  which  is  what 
St.   'James   promifes,  the  Church  of  Rome  does 
not  promife  from  this  Ceremony ;  and  the  For- 
givenefs of  the  future  Punifnment  of  all  thofc 
Sins,   that  the  fick  Perfon  hath  ever  committed 
by    his   Bodily   Organs,  which  St.  James  does 
not  promife,  they  do.     Though  indeed   it  is  a 
little  hard  to  conceive,  when    all   a  Man's  Sins  ■ 
have  been  already  forgiven  ;   (?.s   they  fay  they 
are,    by   the    Prieft's  i\bfolution)  how   any   of 
them  fhould  want  to  be  forgiven  again,  perhaps 
by  Extreme  Und:ion,  the  Moment  after.     But 
the  Truth  is,  they  themfelves  lay  not   near  fo 
much  Strefs  on  this  Ceremony's  procuring  Par- 
don of  Sin,    as    its    procuring  Compofure   of 
Mind,    againft  the    Terrors  of  Death.     Now 
moil  evidently  this  Expedation  St.  James  hath 
not  faid  one  Word  to  countenance  :  fo  that  his 
Precept,  which  feems  at  firfl  Sight  to  be  fome 
Ground    for    their    Pradice,    and  is   the  only 
Ground  they  have,  relates  indeed  to  a  quite  dif- 
ferent Thing,  as  one  of  their  Cardinals,  Cojetan  -, 
acknowledges.  Though  the  Council  of  Trent, 

'  Prefer-vati'vs,  Tit.  vii.  c.  2.  §.  2.  p.  60. 

SefT. 


S  E  R  M  O  N     XV.  379 

SefT.  14.  hath  thought  proper  fince  to  curfe  all 
that  (hall  fay  it.  The  anointing  prefcribed 
by  St.  "James  therefore,  being  intirely  of  a  mira- 
culous Nature,  v/as  in  all  Reafon  to  ceafe,  when 
Miracles  were  no  more.  And  accordingly  the 
primitive  Chriftians,  though  they  fpeak  more 
than  once  of  anointing  with  Oil  in  miraculous 
Cures;  yet,  in  common  Cafes,  never  mention  it  as 
a  Cuftom,  much  lefs  as  one  appointed  in  Scrip- 
ture, for  the  firfl  600  Years  ^.  After  that  in- 
deed, they  came  to  ufe  it  upon  all  lick  Perfons 
in  the  beginning  of  Sicknefs,  for  a  Means  of 
Recovery,  as  the  Greek  Church  doth  yet ;  till 
finding  it  of  little  Benefit  in  that  Way,  the 
Church  of  Rome,  about  the  twelfth  Century, 
began  to  ufe  it,  in  the  Extremity  of  Sicknefs,  as 
a  Sacrament  of  Preparation  for  Death:  which  if 
it  were  in  Reality,  they  are  furely  much  to  blame 
for  not  giving  it  under  the  Apprehenfions  of  an 
approaching  violent  Death  ;  for  Inftance,  before 
a  Malefador  is  executed ;  where  it  cannot  but 
be  as  needful,  as  in  the  Fears  of  a  natural  one. 
Upon  the  whole,  you  fee  our  laying  afide  a  Ce- 
remony which  hath  long  been  ufelefs,  and,  by 
leading  Perfons  into  fuperftitious  Fancies,  might 
be  hurtful,  can  be  no  Manner  of  Lofs,  whilft 

•>  Concerning  a  Paflage  o^  Innocent  I.  in  the  Beginning  of  the 
5th  Century.     Sec  Fre/ernj.  p.  75-. 

every 


*j.Bo  SERMON     XV. 

every  Thing  that  continues  truly  valuable  in  St, 
yames's  Diredion,  is  preferved  in  our  Office  for 
vifitinp-  the  Sick  :  concerning  which,  I  iliall  only 
add,  that  it  is  much  to  be  wiflied  Men  would 
fo  live  in  the  Time  of  their  Health,  as  to  need 
the  lead  fpiritual  Affiftance  that  is  poffible,  in 
the  Time  of  their  Sicknefs  :  and  that  v^hat  they 
do  need,  they  would  all  apply  for  early,  when 
it  might  be  of  great  Benefit  to  them,  and  not 
content  themfelves  with  calUng  in  the  Minifler 
at  laft  for  mere  Form's  Sake,  when  he  can  do 
them  little  Good,  or  none. 

Another  Point,  in  which  we  differ  from  the 
Church  of  Rome,  is,  that  all  their  public  Pray- 
ers are  in  the  Latin  Tongue,  ours  in  our  own. 
This  fure  at  lead  is  no  Herefy,  that,  when  we 
pray  to  God,  we  all  know  vv'hat  we  fay.  Our 
•  Practice  juftifies  itfelf.  But  how  is  their'sjuf- 
tified  ?  Reafon  and  common  Senfe  plainly  con- 
demn it.  Antiquity  is  no  lefs  againft  them  : 
for  every  Chriftian  Church  originally  had  their 
own  Service  in  their  own  Tongue.  That  of 
the  Weftern  World  was  in  Latin,  only  becaufe 
Latin  was  their  common  Language  :  and  there- 
fore, it  (hould  have  been  no  longer  in  Latin, 
when  that  ceafed  to  be  their  common  Language. 
And  for  Scripture,  read  but  the  14th  Chap,   of 

]  Co- 


S  E  R  M  O  N    XV.  ,  3^1 

I  Corinthians,  and  fee,  what  St.  P^«/  would 
have  judged  of  this  RomiJJj  Pradlice.  Even  when 
there  was  a  miraculous  Gift  of  Tongues  in  the 
Church,  and  Men  prayed,  or  prophefied  in 
flrange  Languages  by  Infpiration ;  even  then  he 
requires  fuch  Perfons  to  keep  Silence,  unlefs 
another  were  ready  to  interpret  publicly  what 

theyipoke:  for  fays  he.  Brethren Except  ye 

titter  Words  eafy  to  be  underjiood,  how  Jhall  it  be 
known  what  isfpoken  ?  for  ye  Jhall  /peak  into  the 
Air.  If  I  know-  not  the  Meaning  of  the  Voice,  I 
fiall  be  unto  him  that  fpeaketh  a  Barbarian^  and 
he  that  fpeaketh,  fall  be  a  Barbarian  unto  fne. 
How  fall  he  that  occupieth  the  Room  of  the  Un- 
learned fay  Af7ien,  at  thy  giving  of  Thanks,  fee- 
ing  he  underjiandeth  not  what-  thou  fayefi  ?  I 
thank  my  God  I  fpeak  with  Tongues  more  than 
you  all:  yet  in  the  Church,  I  had  rather  fpeak 
five  Words  with  my  Underjianding,  that    by   my 
Voice  I  tnight  teach  others  alfo,  than   ten  Thou- 
fand  Words   in  an  unknown  Tongue.     It  imme- 
diately  follows,  and   very  fitly  to   the  prefent 
Purpofe :  Brethren,   be  not   Children  in  Under- 
ftanding :  howbeit  in  Malice  be  ye  Children,   but 
in  Underfanding  be  Men.     For  never  fure  was 
greater  Childijhnefs,  than  to  be  fatisfied  with  the 
mere  outward  Show  of  Prayers  to  pod,  per- 
5  li'^ps 


3<?2  SERMON    XV. 

haps  without  underftanding  one  Word  of  them, 
which  is  not  praying  at   all  -,  nor  greater  Ma- 
licCt  that  is,  more  wicked  and  cruel   Cunning, 
than  to  keep  the  poor  People  in  this  Darknefs, 
and  plead  for  it  with  fuch  unfair   Pretences  as 
they  do.     Some  of  them  tell  us  very  gravely, 
that  Latin,  far  from  being  an  unknown  Tongue, 
is  the  beft  known  of  any  in  Europe.  And  if  it 
vi'ere  ;  yet  if  this  beft  known  Tongue  is  not- 
withftanding  unknown   to  ninety-nine  Perfons 
in  a  hundred,  why  muft  they  all  be  confined  to 
jt,  and  not  have  each  their  own  Prayers  in  their 
own    Tongue  ?  Why,    that   Variety  would  be 
very  inconvenient,  they  fay,  to  Travellers.    But 
whofe  Convenience  is   moll:  to  be  confulted  ? 
That    of   whole  Nations,  or  of  a  few  Perfons 
that  come  amongft  them  occalionally  ?  But  vul- 
gar Tongues,  they  fay,  are  perpetually  changing, 
and  Expreffions  growing  improper  and  unintel- 
ligible.    I  anfwer  :  our  having   our  Bible  and 
Prayer-Book,  in  the  vulgar  Tongue,   undoubt- 
edly  prevents    its  changing  near   fo   faft:  as  it 
would  otherwife.    But  when  it  does  change,  let 
them,  where  it  is  needful,  be  changed  to  it.   For 
which  is  worfe,  to   take  this  little  Trouble  of 
altering  a  few  V/ords  and   Phrafes  once  in  a 
hundred  Years,  or  to  let  People  go  on  for  Ages 

together. 


SERMON     XV.  383 

together,  with  Prayers  and  LefTons,  of  which 
they  underftand  not  one  Word  ?  But  they  al- 
ledge  farther,  that  fome  of  their  Prayers,  in- 
deed a  great  Part  of  the  Mais,  it  would  be  ufe- 
lefs  to  have  faid  in  their  own  Language;  for  the 
Prieft  is  ordered  to  fpeak  it  fo  low,  that  it  can- 
not be  heard  :  as  if  one  Fault  would  cxcufe 
another,  inftead  of  making  it  greater.  But 
many  of  their  Prayers,  they  fay,  may  be  un- 
derftood :  for  though  fpoken  in  Latin,  there 
are  printed  Tranflations  of  them  in  EngliJJj, 
But  ftill,  great  Part  of  thern  is  not  tranflated, 
unlefs  it  be  by  fome  very  modern  Indulgence'  : 
and  that  which  is,  nothing  but  our  mak- 
ing them  afliamed  of  themfelves  hath  forced 
them  to  of  late  in  thefe  Parts  of  the  World 
againfl  their  Will.  For  we  know  that  when, 
within  this  laft  Century,  fome  well  meaning 
Biihops  of  their  own  Church  in  France^  had 
publifhed  the  Mafs  in  the  vulgar  Tongue,  for  the 
People's  Ufe ;  the  then  Pope  declared  them 
Sons  of  Perdition  to  all  the  World,  and  con- 
demned what  they  had  done,  as  if  it  were  the 
Overthrow  of  Religion  ".     So  that,  for  ought 

'  The  Englijh  Tranfiator  of  the  Order  and  Canon  of  the 
Mafs,  haih  omitted  many  of  the  Ceremonies,  particularjy  above 
twenty  Crofles  out   of  lefs  chiin  thirty.     TemJ'on  on  Idol^'p.  5. 

•"^  i  iJlotibn,  Serm.  246. 

we 


384  SERMON     XV, 

we  know,  the  fame  Liberty  taken  here  may 
fall  under  the  fame  Condemnation,  when  a  pro- 
per Time  comes.  Or  were  the  contrary  ever  fo 
certain,  ftill  putting  their  Prayers  into  Englijh 
for  the  People,  only  fliows  that  they  ought  to 
be  fpoken  in  Englijh  by  the  Prieft  :  for  this 
round-about  Way  is  evidently  a  moft  abfurd 
one  J  that  he  fhould  be  praying  in  one  Lan- 
guage, and  they  following  him  by  Guefs,  as 
well  as  they  can,  in  another.  Befides,  Multi- 
tudes of  their  poor  People  have  never  heard  of 
thefe  Tranflations,  or  at  leaft,  have  them  not : 
Multitudes  more  are  unable  to  read  them  :  and 
all  thefe  mufl  be  left  quite  in  the  Dark.  Biit 
we  are  told,  they  have  a  good  Intention  in  ge- 
neral :  they  reverence  what  they  do  not  under- 
fland,  and  this  is  fufficient.  Now  for  the  Pur- 
pofes  of  fpiritual  Dominion,  this  may  be  fuffi- 
cient :  and  fuch  Devotions,  as  many  of  theirs 
are,  will,  we  own,  be  more  reverenced  for  not 
being  underftood.  But  for  the  Edification  of 
the  People,  it  is  far  from  being  fufficient,  to 
have  good  Intentions  in  general,  and  no  Mean- 
ing in  particular  :  to  pray  to  God  for  they  know 
not  what ;  and  hear  Leffons  read,  which  they 
can  learn  nothing  from. 

Another 


SERMON     XV.  385 

Another  Thing,  akin  to  the  former,  in  which 
we  differ  from  the  Church  of  RomCy  is,  that 
we  allow  and  exhort  all  Perfons  to  read  the 
holy  Scriptures  diligently.  They,  on  the  con- 
trary, have  exprefsly  decreed,  that,  lince  the 
promifcuous  Allowance  of  Bibles  in  the  Vulgar 
Tongue  does  more  Harm  than  Good,  (thefe  are 
the  very  Words  of  the  Index  publifhed  in  Con- 
fequence  of  the  Council  of  7V^«/'s  Order,)  no 
one  {hall  be  fuffered  to  read  Tranllations  of 
Scripture,  even  though  made  by  Catholics,  as 
they  call  themfelves,  unlefs  the  BiOiop  or  In- 
quifitor,  by  the  Advice  of  the  Curate  or  Con- 
feffor,  give  him  Leave  in  writing  :  and  whoever 
tranfgrefTcs  this  Rule,  fliall  not  be  abfolved  till 
he  gives  up  his  Bible.  Nay,  throughout  the 
whole  Kingdom  of  Spairiy  ail  Bibles  in  their 
own  Tongue  are  abfolutely  forbidden.  And  in 
all  Popi(h  Countries,  getting  one,  by  the  Means 
here  prefcribed,  being  a  Matter  of  Time,  and 
Form,  and  Difficulty,  and  Sufpicion,  the  Ge- 
nerality feldom  put  themfelves  to  the  Trouble 
of  it.  So  that  in  many  Parts  of  the  World 
there  are  great  Multitudes  of  that  Communion, 
who  perhaps  have  never  either  read  or  heard  in 
their  own  Tongue  one  Chapter  of  the  Bible  in 
their  whole  Lives.     Or  if  any  one  does  aik  for 

Vol.  VL  C  c  Leave, 


3S6  S  E  R  M  O  N     XV. 

Leave,  it  Is  never  granted,  where  they  dare  re- 
fufe  it,  excepting  to  fuch  as  they  are  w^ell  af- 
fured  beforehand  will  fee  nothing  there  but  what 
they  are  bidden.    So  that  where  they  have  Per- 
miffion  to  read  the  Scripture,  they  have  none 
to  underftand  it.    Befides  that,  this  Permiffion, 
even  in  thofe  Countries  where  they  are  obh'ged 
to  indulge  it  the  mofl  freely,  as  in  our  own,  is 
but  during  Pleafure,  and  may  at  any  Time  be 
taken  away  when  it  will  ferve  the  Turn  better: 
nor  dare  the  poor  deluded  People,  upon  Pain  of 
Damnation,  help  themfelves.     And  as  to  Pro- 
teftant  Tranllations,  having  one  is  looked  on  as 
a  Mark  of  Herefy  ;  for  which,  in  this  very  Na- 
tion, poor  Creatures  have  been  burnt,  and  their 
Bibles  with  them.    Which  Pradice  now,  think 
you,  is  the  righter,  theirs  or  ours  ?  What  Au- 
thority can  there  be  on  Earth  to  forbid  any  Part 
of  Mankind  from  reading  what  Heaven  hath 
revealed  to  them  ?  'Tis  the  Law  of  our  Lives, 
the  Foundation  of  our  Hopes ;-  God  hath  given. 
it  to  us,  and  Man  hath  no  right  to  take  it  from 
us.     But  they  tell  us,  it  is  from  Kindnefs  they 
do  it :  for  there  is  great  Danger  that  the  Scrip- 
ture may  be  mifunderftood  and  perverted :  un- 
learned and  unfiable  Men  \  St.  Feter  hath  de- 

'  2  Pet.  iii.   16. 

clared. 


SERMON    XV.  387 

clared,  may  wreft  it  to  their  own  DeJIruSfion, 
Now  this  is  poflible  indeed :  and  fo  it  is  poffi- 
ble  every  Thing  may  be  applied  to  an  ill  Pur- 
pofe :  Health,  Strength,  Food,  Liberty,  com- 
mon Day-light :  but  is  this  a  Reafon  for  taking 
away  any  of  them  ?  It  is  poffible  that  Perfons 
may  do  themfelves  Harm  by  having  the  Scrip- 
tures :  but  is  it  not  fomething  more  than  poffi- 
ble, that  they  may  fufFer  Harm  from  the  Want 
of  them;  ind  be  dejiroyed,  as  the  Prophet  tells 
us,  for  lack  of  Knowledge  ""  ?  Why  do  not  thefe 
Perfons,  who  are  fo  very  cautious  in  this  Cafe, 
fhow  the  fame  Caution  in  others,  which  furely 
need  it  full  as  much  ?  Why  do  they  never  re- 
train any  Body  from  Image  Worrhip,  for  Fear 
of  their  falling  into  Idolatry  ?  Why  do  they 
never  forbid  the  Ufe  of  Indulgences,  for  Fear 
of  their  being  miflaken  for  a  Licence  to  Sin  ? 
Multitudes  of  Queftions  like  thefe  might  be 
with  equal  Reafon  afked ;  and  it  is  very  ftrange> 
methinks,  that  they  (hould  be  fufpicious  of  no- 
thing doing  Harm  but  the  Bible.  But  after  all, 
is  the  Danger  fo  very  great  ?  Hath  God  Al- 
mighty infpired  Men  to  write  and  publifh  fo 
exceedingly  unfafe  a  Book,  and  fo  very  unfit  to 
be  read  by  the  Generality  of  thofe,  for  whom  he 

^  Hof.  iv.  6, 

C  c  z  in- 


388  SERMON    XV. 

iatended  it;  that  had  not  the  Church  0^ Rome, 
in  their  great  Wifdoni,  forbidden  Perfons  to  look 
into  it,  without  their  Leave,  it  might  have  done 
infinite  Harm,  and  does  not  a  httle  ftill  ?  Wc 
cannot  think  fo.  Men  were  Hable  to  make  an 
ill  Uie  of  Things,  to  fall  into  Errors  and  He- 
refies,  in  all  Ages.  Yet  neither  the  Prophets 
under  the  Old  Teftament,  nor  our  Saviour  and 
his  Apoftles  in  the  Times  of  the  New,  ever 
bethought  themfeives  of  this  Way  for  prevent- 
ing it ;  but  recommend  and  enjoin  the  reading 
of  Scripture  in  the  ftrongeri:  Terms.  Now  it  is 
wonderful  they  fhould  not  be  as  wife  as  thofe 
who  come  after  them.  St.  Peter  himfelf,  who 
mentions  this  Danger  of  Men's  wrejhng  the 
Scriptures,  yet  does  not  in  the  leaft  blame,  but 
fuppofe,  every  Man's  reading  them  notwith- 
ftanding.  And  St.  Paul,  whofe  Epiflles  were 
the  very  Scriptures  they  wrefled,  yet  never  re- 
quires them  to  be  kept  from  any  one  Chridian  ^ 
of  the  feveral  Churches  he  v/rites  to;  nay,  moft 
flridlly  requires  the  contrary,  concerning  an 
Epiftle  as  liable  to  be  mifunderftood  as  any  of 
them  all ;  and  which  acTcually  was  mifunderftood 
immediately,  I  mean  his  firft  Epiftle  to  the 
Thejjaloniani,  Yet  notwithftanding  that,  / 
charge  you  by  the  Lordy  fays  he,  that  this  Epijile 

be 


SERMON     XV.  389 

be  read  unto  all  the  holy  'Brethren  ^  Did  then 
the  ancient  Chriftians,  in  whofe  Days  there 
were  Herefies  in  great  Plenty,  did  they  reflrain 
any  of  the  People  from  reading  the  Scriptures, 
in  order  to  preferve  them  from  Herefy  ?  No  : 
the  Romanijis  do  not  pretend  it.  They  well 
know,  that  a  Man's  delivering  up  his  Bible  was 
always,  as  it  oaght  to  be,  the  Mark  of  Apoftafy 
from  Religion.  They  know  there  is  no  one 
Thing  almofl:  fo  much  infifted  on  by  Fathers 
and  Councils  as  the  Necellity  that  all  Perfons 
without  Exception  (liould  be  well  acquainted 
with  the  Word  of  God.  Thus  little  apprehen- 
five  was  the  primitive  Church  of  any  Danger 
from  this  Practice.  The  Church  of  Romey  ws 
own,  has  feme  Caufe  to  be  apprehenflve.  For 
had  the  People  once  general  Liberty  to  read  and 
judge  from  Scripture,  there  is  great  Danger  they 
might  come  in  general  to  fee,  what  now  they 
who  do  fee  dire  not  own,  how  widely  it  differs 
from  the  Doctrines  commonly  taught  them. 
We  acknowledge  then  they  are  wife  in  their 
Generation.  The  Scripture  is  againil  them  j 
and  they  will  be  againft  the  Scripture:  lower 
its  Credit  as  far  as  they  dare :  keep  it  out  of 
Men's  Hands  where  they  can  :  and  where  they 

"  I  Their.  V.  27. 

C  c  3  cannot. 


390  S  E  R  M  O  N    XV. 

cannot,  they  pervert  it  by  falfe  Tranflations,  ob- 
fcure  it  by  falie  Gloffes,  and  make  it  of  none 
Effe5i  by  fctting  up  a  pretended  Authority  of 
interpreting  it  to  quite  another  Thing  than  it 
evidently  means.  We,  God  be  thanked,  need 
not  thefe  Arts,  and  we  ufe  them  not.  We 
permit,  we  befeech,  we  require  you  all  to  read 
the  Scriptures  diligently,  and  judge  of  their 
Meaning  impartially;  to  cc.pare  w^ith  them 
every  Thing  we  te?ch  you,  and  believe  nothing 
but  what  you  find  agreeable  to  them.  We  have 
no  Fear  of  your  being  poifoned  by  the  Food  of 
Life,  or  led  into  Error  by  the  Word  of  Truth. 
On  the  contrary  we  know  not  any  furer  Way  of 
prefervini^  Men  from  Errors,  and  thofe  of  the 
Church  of  Rome  in  particular,  than  that  which. 
St.  Paul  prefcribes  Timothy  in  the  third  Chap- 
ter of  his  fecond  Epiftle.  Tbis  know,  that  in 
the  lafi  Days  perilous  Times  Jhall  come.  Evil 
Men  and  Seducers  JJjail  wax  worfe  and  worfe, 
deceiving  and  being  deceived.  But  continue  thou 
in  thofe  Things  which  thou  hafi  learned,  and  hafl 
been  afjured  of:  knowing  of  whom  thou  hafi  learn- 
ed them  J  and  that  from  a  Child  thou  haft  known 
the  holy  Scriptures,  which  are  able  to  make  thee 
nJL'ife  unto  Salvation,  through  Faith  which  is  in 
Chrift  Jefus.     All  Scripture  is  given  by  Jnfpira- 

tion 


SERMON     XV.  391 

tion  of  Godj  and  is  profitable  for  'DodlrinCy  for 
Reproof  for  Corredlion,  for  Injiruclion  in  Rigb^ 
teoufnefs,  that  the  Man  of  God  may  be  perfeB, 
throughly  furnifiied  unto  all  good  Works, 

There  are  flill  many  other  Points,  in  which 
great  Corruptions  of  the  Romifo  Church  might 
be  {hown  you.  Such  is  their  equalling  the 
Apocryphal  Books  to  the  canonical :  which  the 
ancient  Chriftians  did  not.  Such  is  their  mo- 
dern Addition  of  iive  new  Sacraments  to  thofe 
two  which  Chrift  appointed,  and  making  the 
Belief  of  this  precife  Number  efTential  to  Salva- 
tion ;  making  alfo  the  Prieft's  Intention  fo  ne- 
celTary  to  the  Benefit  of  the  Sacraments,  that 
no  Body  fliall  be  the  better  for  them  without 
it :  a  Perfon  baptized,  for  Inftance,  (hall  be  no 
Chriftian  notwithflanding,  if  the  Prieft  had 
Malice  enough  to  defign  he  (hould  not.  Of  the 
fame  bad  Tendency  is  their  burying  every  Part 
of  Religion  under  a  Load  of  Rites  and  Ceremo- 
nies, that  turn  it  into  outward  Show  ;  and  giv- 
ing it  the  Appearance  of  Art  magic  by  an  Infi- 
nity of  abfurd  Superftitions,  many  of  them  the 
undeniable  Remains  of  Heathenifm  very  little 
difguifed  :  their  engaging  fuch  Multitudes  of 
People  in  Vows  of  Celibacy  and  ufelefs  Retire- 
ment from  the  World  :  their  obliging  them  to 

C  c  4  filly 


392  S  E  R  M  O  N     XV. 

filly  Aufieritles  and  Abftinences  of  no  real  Va- 
lue, as  Matters  of  great  Merit:   their  exc^flive 
Veneration  of  Relics,  moft  of  them  fictitious 
and  unfit  to  be  thus  honoured,  were  they  ever 
fo  genuine  :   their   Inventions  of  romantic  Le- 
gends and  lying  Miracles,  which   make  weak 
and  unlearned  Perfons  believe  any  Thing,  and 
too  many  of  thofe,  who  fee  through  them,  be- 
lieve nothing.       And  befides  thefe  and  other 
Errors  in  fpiritual  Matters,  there  are  many  more 
of  moil:  weighty  Confideration  in  Temporals, 
which  they  zealoufly  maintain  :  their  Claim  of 
punifliing   whom  they  pleafe  to  call  Heretics 
wath  Penalties,  Imprifonments,  Tortures,  Death; 
their   excommunicating    and  depofing  Kings  -, 
their  forbidding  divine  Worfhip  through  whole 
Nations  at  once ;  their  annulling  the  moft  fa- 
cred   Promifes  and  Engagements,  when  made 
to  the  Prejudice  of  their  Church  :  their  draw- 
ing, by   wicked  Artifices,    the   Wealth  of  all 
Countries  to  the  Support  of  their  own  Tyranny. 
But  many  of  thefe  Things  I  have  fet  in  a  proper 
Light  to  you  on  other  Occafions,  and  dwelling 
on  all  would  be  endlefs  as  well  as   unnecefi^ary. 
Enough,  I  hope,  hath  been  faid,  to  ihevv  you 
which  are  in  the  right :   and  that  /i'/j-  is  the  true 
Grace  of  God  wherein  ye  ftand.     For  obferve  : 

as 


S  E  R  M  O  N    XV.  393 

as  the  whole  Claim  of  the  Church  of  Rome  de- 
pends upon  her  being  in  all  Points  infallible: 
fo,  if  in  any  fingle  Point  (lie  proves  to  be  mif- 
taken,  her  Pretence   of  being  believed  in  the 
reft  falls  intirely  to  the  Ground.     But  indeed, 
though  for  your  fuller  Satisfadion  1  have  con- 
futed  many  of  her  Dodrines,   yet  any  Perfon 
may  have  fufficient  Satisfadion  of  his  own  being 
in  the  right  Way,  without  fo  much  as  know- 
ing or  having  heard  what  any  one  of  her  Doc- 
trines is.     For  let  him  but  keep   clofe  to  the 
Creed  and  the  Commandments ;  believe  thofe 
Things  which  Scripture  hath   made   neceffary 
to  be  believed,    and   do    thofe  Things   which 
Scripture    hath    made    neceffary    to   be   done; 
and   he    is    under    no    Manner    of  Obligation 
to  enquire,   what  any  Church  on  Earth  thinks 
fit  to  believe  or  do  befides.     Many  Opinions 
may    be    true    and    ufeful  ;      many    Pradices 
may   be  innocent  and  edifying ;    but  nothing 
can  be  Matter  of  Neceffity,  except  what  Chrirt: 
and  his  Apoflles  have  required  as  Terms  of  Sal- 
vation.      Every    Perfon,    that   complies    with 
thefe,  is  a  true  ChriRian  :  every  Church  that 
teaches  thefe,  is   a   true  Church  :  and   neither 
Ignorance  nor   Error   about  any  other  Matters 
can  forfeit  our  Title  to  everlafting  Life.  Search 

then 


394  S  E  R  M  O  N    XV. 

then  the  Scriptures  and  fee :  is  there  any  one 
Thing  made  neq.c({ziy  there  which  our  Chu»'ch 
forbids  ?  Is  there  any  one  Thing  declared  finful 
there  which  our  Church  requires  ?  If  not,  let 
other  Churches  prohibit  or  enjoin  as  they  pleafe 
at  their  own  Peril.  We  are  no  Way  bound  to 
inquire  what  they  do,  or  why.  Letting  alone 
their  Peculiarities,  we  are  fure  is  fafe.  Whether 
making  Ufe  of  them  be  or  not,  is  their  Bafmefs 
to  confider,  not  ours.  So  that  were  Tranfubftan- 
tiation,  for  Inftance,  and  Purgatory  true  ;  were 
the  Worfliip  of  Images  and  piaying  to  Saints 
Jawful ;  which,  God  knows,  they  are  far  from 
being;  yet  as  there  is  no  Pretence  tlvdt  they  are 
necelTary  Dodrines  and  Pradices  j  the  Miftake 
of  rejecting  them  could  have  no  Hai  r.;  in  it ; 
but  the  Uncharitabl'.ners  of  condemning  and 
accurling  thofe  who  rejed:  them  may  have  great 
Harm.  For  when  once  Chrift  hath  raid,  be- 
lieve and  do  fuch  and  fuch  Things,  and  you 
fhall  be  faved ;  who  is  it  that  fhall  dare  to  fay, 
believe  and  do  more,  or  you  Ihall  not  be  faved? 
It  is  dreadful  Arrogance,  therefore,  which  the 
Church  of  Rome  (liows  in  this  Refped: ;  coining 
new  Articles  of  Faith,  fome  of  which  they  own 
were  not  Articles  of  Faith  from  the  Beginning, 
and  fentencing  Men  to  Hell  for  not  believing 

what. 


S  E  R  M  O  N    XV.  395 

what,  before  that  Sentence,  themfelves  acknow- 
ledge no  Body  was  bound  to  believe.  This, 
you  fee,  is  changing  the  Terms  of  the  Chriftian 
Covenant  arbitrarily,  and  making  a  new  Gofpel 
at  their  own  Pleafure.  But  in  Oppofition  to 
their  Decilions  and  Anathemasy  hear  one  of  St. 
Paul:  Though  an  Angel  from  Heaven  preach 
any  other  Gofpel  unto  you  than  that  which  we, 
the  Apoftles  of  Chrift,  have  preached^  let  him  be 
accurfed.  Truft  then  yourfelves  on  this  Foot : 
for  ether  Foundation  can  no  Man  lay,  than  that 
which  they  laid  °.  Nor  indeed  did  the  primi- 
tive Church,  for  feveral  hundreds  of  Years,  at- 
tempt it,  or  make  any  Doftrine  necelTary,  which 
we  do  not:  as  the  learned  well  know  from  their 
Writings  -,  and  the  unlearned  may  know  from 
the  moft  ancient  of  their  Creeds,  which  we  now 
ufc  in  our  conftant  Service.  Afterwards  indeed 
needlefs  Additions  firft  crept  in,  then  falfe  ones: 
but,  had  they  begun  ever  fo  much  fooner,  our 
Caufe  had  received  no  Prejudice.  To  the  Law 
and  to  the  Tefimony,  as  the  Prophet  direds,  we 
appeal :  if  they  fpeak  not  according  to  this  Word, 
it  is  becaufe  there  is  no  Light  in  them  p. 

"  I  Cor.  iii.  II.  P  If,  viii.  t; 

S  E  R- 


SERMON    XVI. 


I  Pet.  v.  12. 

Exhorting  and  tejlifying  that  this  is  the 

true  Grace  of  God  wherein  ye  Jiand, 

I  COME  now  to  conclude  the  Subjedl  on 
which  I  have  been  fo  long  employed.  A 
fufficient  Number  of  the  Dodtiines  of  the 
Ro?na?i7jis  have  been  confidered,  and  what  they 
plead  for  them,  examined.  But  befides  the 
Pleas  they  make  for  each  in  particular,  they 
have  others  for  all  in  general.  Should  they, 
when  they  want  to  make  a  Convert,  fairly  pro- 
pofe  to  him  each  of  their  Notions  feparately, 
and  give  him  Proofs,  firfl  that  it  is  true,  and  then 
that  it  obhges  him  to  quit  our  Communion  for 
theirs i  this  they  are  fenfible  would  be  a  hopelefs 
Undertaking.  And  therefore  very  wifely  they 
are  for  fhorter  Work,  and  have  general  Ar- 
guments, it   feems,  to    prove   that,    let  their 

Doc- 


398  SERMON    XVI. 

Do(5lrInes  or  ours  be  what  they  will,  we  muft 
be  In  the  wrong,  and  they  in  the  right. 

One  of  thefe  Arguments  is  their  Infallibility, 
but  this  I  hope  was  fully  confuted  in  my  firfl 
Difcourfe,  and  indeed  in  every  one  fmce.  For 
it  is  in  vain  for  them  to  pretend  they  cannot  be 
miflaken.  If  it  appear  but  in  any  fmgle  Inftancc 
that  they  are. 

Another  is,  that  ProteflantSt  not  being  of  the 
Roman  Church,  arc  not  of  the  Catholic  Church  : 
for  the  Catholic  Church  is  but  one,  and,  out  of 
it,  there  is  no  Salvation.  Now,  we  acknow- 
ledge it  is  but  one  Body  under  one  Head,  Chrift 
Jefus;  but  then  in  this  one  Body  there  are 
many  Members  -,  and  why  are  not  the  Churches 
of  Greece,  Aft  a,  and  Africa-,  why  is  not  ours,  as 
true  a  Member  of  it  as  theirs  ?  On  what  Au- 
thority, if  Names  were  worth  difputing  about, 
do  they  ingrofs  that  of  Catholic  to  themfelves  ? 
Do  not  we  profefs  the  true  Catholic  Faith,  that 
Faith  which  the  Univerfal  Church  received  from 
the  Apoftles  ?  We  profefs  it  much  purer  than 
they.  Are  the  Sacraments  more  duly  adminif- 
tcred  by  them  than  by  us  ?  Far  from  it  :  For 
of  the  Sacrament  of  the  Lord's  Supper,  one 
half  they  have  taken  away  from  the  Laity; 
and  concerning  the  other  half,  they  have  taught 

the 


SERMON    XVI.  399 

the  moft  monftrous  Abfurdides,  and  built  on 
them  the  mofl:  fliocking   Idolatry.     Then,  for 
that  of  Baptifm,  we  adminifter  it  with  Water 
alone,  juft  as  Chrift  appointed,  whereas  they 
have   added  Oil,  Salt,  Spittle,  and  I  know  not 
what,  as  if  it  were  on  Purpofe  to  make  it  as 
unlike  his  Inilitution  as  they  can.     Is  then  the 
Appointment   or  Ordination   of   their   Clergy 
more  valid,  or  more  regular  than  ours  ?  On  no 
Account  whatever.     For  if  they  brought  down 
.the  Succeflion  uninterrupted  to  the   Reforma- 
tion, we   have  certainly  preferved  it  uninter- 
rupted fince  ;  which  now  they  may  be  afhamed 
to  deny,  fince  a  learned  Man  of  their  own  Com- 
munion hath  fully  proved  it.    And  confsquent- 
ly,  for  them,  who  are  but  a  very  unfound  Part 
of  the  Catholic  Church,  to  call  themfelves  the 
whole  of  it,  is  quite  as  abfurd,  as  foradlfeafed 
Limb  (though  perhaps  the  larger  for  being  dif- 
cafed)  to  be  called  the  whole  Body.     But  the^ 
will  fay,  we  feparated,  and  fo  cut  off  ourfelves 
from  the  Catholic  Church,  at  the  Reformation. 
I  anfwer,   wc  did  not.     We  only  cad  out,  as 
was  our  Duty,  the  Errors  that   were  crept  in  : 
and  we  did  it  by  the  lawful  Authority  of  ouf 
Superiors,  both  Ecclefiaflical  and  Civil.     Upon 
which,  the  Church  of  Rome,  inflead  of  imitat- 
4  ing 


400  SERMON     XVI. 

ing  our-  good  Example,  commanded  all  they 
could  influence,  to  quit  our  Communion.  'Tis 
they  then  who  made  the  Separation,  and  'tis 
they  that  continue  it.  We  are  ready  ftill  to 
join  in  Communion  with  them,  upon  the  Terms 
of  the  Gofpel  :  and  they  refufe  to  join  with  us^r 
but  upon  Terms  of  their  own  deviling.  Now 
when  two  Churches  break  Communion  with 
one  another  j  though  it  is  always  a  Fault,  yet 
it  does  not  always  follow,  that  either  of  them 
is  thereby  broken  off  from  the  Catholic  Church, 
any  more  than  it  follows,  that  when  two  Men 
break  off  Acquaintance,  one  of  them  is  broken 
off  from  the  Civil  Society  to  which  they  be- 
long. But  when  one  Church  (hall  excommu- 
nicate another,  merely  becaufe  the  Governors 
of  that  other  made  fuch  Alterations  in  it  as 
Scripture  warrants,  and  becaufe  the  People 
complied  with  thofe  Alterations,  fuch  an  In- 
flance  of  Prefumption  and  Uncharitablenefs  is 
much  more  likely  to  cut  off  thofe  that  ufe  it  from 
the  Church  of  Chrift,  than  thofe  againil  whom 
it  is  ufed.  But  fuppofing  we  had  even  acfted 
without,  and  feparated  from,  our  Church  Go- 
vernors, as  our  Proteftant  Brethren  abroad  were 
forced  to  do :  was  there  not  a  Caufe  ?  When 
the  Word  of  God  was  hidden  from  Men,  and 

his 


SERMON     XVI.  401 

his  Worfhip  performed  in  an  unknown  Tongue; 
when  pernicious  Falfehoods  were  required  to  be 
profcffed,  and  finful  Terms  of  Communion  to 
be  complied  with  j  when  Church-Authority, 
by  fupporting  fuch  Things  as  thefe,  became  in- 
confiftent  with  the  Ends  for  which  it  was  efta- 
bli(hed  :  v/hat  Remedy  was  there  but  to  throw 
it  off,  and  form  new  EflabHfhments?  If  in  thefe 
there  were  any  Irregularities,  they  were  the 
f'aults  of  thofe  who  forced  Men  into  them  ; 
and  are  of  no  Confequence  in  Comparifon  with 
the  Reafon  that  made  a  Change  neceflary.  For 
were  a  Man  to  feparate  hlmfelf  from  every 
Church  he  knows  on  Earth,  in  Order  to  obey  the 
Laws  of  Chrift,  he  would  ftill  be  a  moft  valu- 
able Member  of  that  general  Ajfembly  and 
Church  oj  the  Virji- born,  that  are  written  in  Hea- 
ven ^     For  what  Communion   hath  Light  with 

Darknefs  ? And  what  Agreement  hath  the 

Temple  of  God  with  Idols  ? — Wherefore  come  out 
from  among  them,  and  be  ye  feparate,  faith  the 
Lord,  and  I  will  receive  you,  and  will  be  a  Fa- 
ther unto  you,  and  ye  JJoall  be  my  Sons  and 
Daughters,  faith  the  Lord  Ahnighty  ^ 

But  'tis  an  Article  of  Faith,  they  tell  us,  that 
the  Church  oiRome  is  the  Mother  and  Miilrefs  of 
*  Heb.  xii.  23.  ^  2  Cor.  n.  15,  16,  17,  18. 

Vol.  VI.  Dd  ail 


402  SERMON    XVI. 

all  Churches,  and  therefore  to  caft  off  her  Au- 
thority, can  never  be  lawful.     We  anfwer,  the 
Mother  of  all    Churches,  flie  certainly  is  not, 
l^or  In  jeriffakm  was  the  firft  Chriftian  Society, 
and   from    thence   were  derived   many  others, 
more  ancient  than  that  of  Rome.    Nor  was  that 
Church  the  Mother  of  the  Eritifi   Churches, 
nor  of  all  the  EngUfh.     But  had  the  firfl   Per- 
fons  that  founded   the  Gofpel   here  been  fent 
from  Rome,  that  had  given  them  no  Manner  of 
Authority  over  us.     Whence  is   (lie    then   the 
Miftrefs  ?    W'hy,    St.   Peter  was   Head   of  the 
Church,  and  the  Bifliops  oi  Rojne  are  his  Suc- 
ceffors.     But  the  Scripture   tells   us,  Chrijl  is 
IJead  of  tie  Church  %  and  tells  us  of  no  other. 
V/c  own  it  was  faid  to  St.  Peter,  Upon  this  Rock 
unll  I  build  my  Church^     But   this  Rock,  for 
ought  they  can  ever  prove,  might   be,    not   St. 
Peters  Perfon,  but  his  ConfefTicn  made  imme- 
diately before  :    that  Jefus  ".vas  the  Chrijl.     Or, 
if  the  Church  w^as  to  be  buiu  on  St.  Peter,  yet 
not  on  him  alone,  but  upon  the  Foundation  of  all 
the  Apojtles  and  Prophets,  as  St.  Paul  teaches 
ex'prefsly^     And  accordingly,  the  Wall  of  the 
new  ferujalemy  or  Church  of  God,  is  faid   to 
haije  fwehe  Foimdations,  on    which    were   the 

''■  Eph.  i.  2::.  iv.  i;.         ^  Matt,  xvi.-  iS.         *  Eph.  ii.  20. 

Names 


SERMON     XVi.  403 

Names  of  the  twelve  ApoJJlcs  of  the  Lavih  ^ 
To  St.  Feter  indeed  it  was  promifed,  that  the 
Keys  of  the  Kingdom  of  Heaven  fiould  be  given 
hnht  ahd  that  whatever  he  bound  or  loofed  on 
Earth,  JJ:>ould  be  bound  or  loofed  in  Heaven  ^i 
But  this  very  fame,  and  other  as  gfeat  Things, 
are  faid  to  all  the  Apoftles  equally  \  St.  Peter 
Was  appointed  by  Ghrift  10  feed  his  Sheep  ' :  but 
'(o  furely  was  every  one  of  them.  The  firft 
Rank  therefore  he  might  have  among  the  Apof- 
ties;  but  Authority  over  them  not  the  leaft. 
On  the  contrary,  St.  Paul  tells  us,  that  he  ivith- 
flood  St.  Peter  to  the  Face,  bccaufe  he  was  to  be 
blamed  ''j  and  fays  of  himfelf,  in  two  different 
Places,  that  he  was  in  nothing  behind,  net  d 
whit  behind,  the  very  chief  eft  Apoftles\  But  had 
St.  Peter  poiTciTed  ever  fo  much  AuthoritVj  what 
is  that  to  the  Church  of  Rome  ?  Why  ;  St.  Pe- 
ter was  Biihop  of  Rome.  But  even  this  is  what 
they  can  never  prove,  nor  is  it  proDable*  Or 
if  he  was,  perhaps  it  was  only  of  the  fewiftj 
Chriftians  at  Rome.  For  St.  Paul  tells  iis>  the 
Gofpel  of  the  Xjncircumcifjon  was  committed  to 
him,  and  that  of  the  Circumcifion  to  Peter  "^  ^ 

^  Rev.  xxi.  14.  8  Ji/iatt.  xvi.  19.  •»  Matt  xviii.  18* 

John  XX.  23.  ^  John  xxi.  15,  16,  17.  "^^  Gal.  ii.  1 1* 

'  2  Cor.  xi.  ^'.  xii.  11.  ^  Gal,  ii.  7. 

D  d  2  atli 


404  SERMON     XVI. 

and  the  JewiJJj  Church  there  is  extind.  Or 
if  Bi{hop  of  all  Ro?J7ey  he  was  Bifhop,  they  fay, 
alfo  of  Antioch  \  and  why  muft  their  Church 
inherit  his  Authority  more  than  that  Church  ? 
But  why  indeed  muft  it  be  inherited  at  all  ?  It 
was  given  perfonally  to  St.  Peter  as  an  Apoftle  : 
what  had  others  to  do  with  it  who  were  no 
Apoftles,  though  they  did  fucceed  him  as  Bi- 
fliops  ?  All  Pre-eminence  of  one  Church  above 
another  was  nothing  originally,  but  an  Inftitu- 
tion  of  Men  for  Convenience  and  Order.  Rome 
being  the  chief  City  in  the  World,  it  was  na- 
tural to  look  on  the  Bifliop  of  Rome  as  the  chief 
Bifhop.  And  Precedence  being  thus  allowed 
them  J  by  Time  and  Opportunity,  and  Arts  that 
were  often  very  wicked  ones,  they  improved  it 
into  a  Claim  of  Authority  :  to  which,  though 
not  near  the  whole  Church  ever  fubmitted,  yet 
at  Length  a  great  Part  did.  Then  to  the  Pre- 
rogative, of  which  they  had  thus  by  Degrees 
got  Poffeflion,  they  begun  to  pretend  Chrift 
himfelf  had  originally  given  them  a  Right.  And 
having  managed  fo  well,  that  Part  of  the  World 
believed  them,  and  Part  durft  not  contradict 
them ;  they  took  on  them  the  Title  of  univer- 
fal  Bifhops,  which  one  of  themiclves  not  long 
before  had  declared,  whoever  iliould  take,  was 

the 


SERMON  XVI.  -  405 
the  Forerunner  of  Antlchrifl:.  And  then  under 
this  they  claimed  all  Power  over  the  Souls,  Bo- 
dies, and  Fortunes  of  Men,  and  exercifed  it 
with  all  poffible  Infolence,  Rapacioufnefs,  Cru- 
elty and  Impiety. 

Now  what  could  there  be  done  when  fuch  a 
Power  was  thus  acquired,  and  thus  exercifed, 
but  to  throw  it  off,  and  aflert  that  Liberty  to 
which  we  had  an  undoubted  Right  ?  For  as  to 
any  Scheme  of  coming  to  Terms,  never  did 
the  Church  oi Rome  recede  from  any  one  Pre- 
teniion  Hie  ever  made.  The  Exercife  of  Autho- 
rity {he  hath  omitted  indeed,  whenever  flie  durft 
not  exercife  it :  but  all  her  Claims  (he  hath 
conftantly  kept  up,  and  excommunicates  yearly 
to  this  Day,  every  Prince  in  Chrijlendom  that 
ihall  refufe  Obedience  to  any  Conftitution  of 
the  Pope's  whatever.  'Tis  true,  even  the  Po- 
pijh  Princes  at  prefent  regard  not  this  Excom- 
munication, and  ihe  knows  not  how  to  make 
them  regard  it.  But  were  once  the  Proteflanfs 
reunited  to  that  Church  on  the  Terms  of  al- 
lowing her  any  Superiority  :  who  knows  how 
foon  a  Power,  that  had  once  rifen  from  nothing 
to  that  formidable  Height  which  it  had  attain- 
ed, may  rife  again  to  be  as  formidable  as  ever  ? 
D  d  3  Another 


4o6      '       S  E  R  M  O  N     XVI. 

Another  of  their  Pleas  is  this:   That   which 
was  the  ancient  ReUgion  and  Church   muft  be 
the  true  one.  Now  where  was  your  Church,  fay 
they,  before  Henry  the   Vlllth  ?  Where    was 
your  Rehgion  before  Luther  f  We  anfwer,  our 
Church  was  before  that  Time  juft  where  it  is 
now.     Only  then  it  was  corrupted  with  many 
finful  Errors,  from  which  it  is  now  reformed. 
Still  'tis  the  fame  Church  it  was  before  :  juft  as 
a  Man  formerly  addi<^ed  to  many  Vices,  and 
alHi^ed  with  many  Diftempers,  continues  the 
fame  Man,  after  he  hath  forfaken  the  one,  and 
recovered  from  the  other  ;  and  it  would  be  very 
Grange  to  make  his  Alteration  for  the  better  an 
Objedion  againft  him.     And  for  our  Religion  : 
where  was  that  before  Luther  ?    Why,   where- 
ever  Chrifcianity  was.      Did  Luther  invent   the 
Creed,  the  Ten  Commandn:ients,  the  two  Sa- 
craments ?  Thefe  are  the  X^ings  in  which  our 
Religion    confifts :    and    theirs   confifts  in   the 
fame.     Only  they  have   added  by   Degrees,    a 
Number  of  needlefs,  falfe,   and  wicked  Things 
to  them,  which  we  have  cafl:  off  again.     Our 
lleligion   therefore  is  the  ancient  Chriftianity, 
proftfled  from  the  Days  of  the  Apoftles.     But 
ivheie  was  their  Religion  in  thofe  Days,  I  mean 
the  podrines  in  which  they   difti^r  from  us  ? 


SERMON     XVI.  407 

All  of  them,  hundreds   of  Years  later  ;  many 
of  them  a  thoufand  ;   feme  of  them   eflablilhed 
no  longer  ago  than  the  Council  of  Trent,  which 
is  lince   the  Time  of  Lza/jer.     For  then,  and 
not  before,  was  it,  that  they  filled  up  the  Mea- 
fure  of  their  Iniquities,  which   had  long   been 
growing  ;  equalled  their  own  Traditions  to  the 
Word  of  God,  and  added  a  new   Creed  to  the 
old  one.     Our  rejedjng  their  additional  Doc- 
trines,  we  own,  is  new;  and  no  Wonder:  for 
the  Dod:rines  themfelves   are  new.     Some    of 
them  indeed  reigned  much  too  long  :   had  they 
been  rejected  fooner,  it  had  been  the  better  : 
but  better  late  than  never.     Still,   our  denying 
thefe,  is  no  more  Part  of  our  Religion,  properly 
fpeaking,   than  our  denying  Mahomet an'ij'm,  or 
the  Idolatry  of  the  Chineje,  is  Part  of  our  Re- 
ligion.     Were  it   not   for  their  preiling  them 
upon  us,  our  People  (liould    never    hear  them 
mentioned.     We  take  no  Pleafure  in  expofing 
their  Abfurdities,  but  are  heartily  grieved   at 
them :  and  have  much  better  Employment  for 
our  Hearers  than  thefe  Controverfies,  did  not 
their  refllefs  Endeavours  to  pervert  Men,  make 
it  fometimes  necelTary. 

But  this  Plea  of  their  Church  being  the  moft 

ancient,  they  fometimes  put  in  a  different  Form: 

D  d  4  and 


4oB  S  E  R  M  O  N     XVL 

and  tell  us,  that  either  the  RGm'ifb  Churclj 
eflablifhed  here  before  the  Reformation  was  the 
true  Church,  or  it  was  not.  If  it  was,  why  do 
we  proteft  againft  it  ?  If  it  was  not,  how  can 
ours  be  a  true  Church,  which  is  derived  from 
it  ?  The  Anfwer  is  very  plain.  In  one  Refpe<fl, 
as  their  Church  profefi^fd  the  Fundamentals  of 
Chriftianity,  it  was,  and  is  a  true  Church  :  and 
fo  far  ours  is  derived  from  it.  In  another  Re- 
fpefl,  as  it  obfcured  and  contradided  them  by 
unjuflifiable  Dodrines  and  Pradlices,  it  was  not 
a  true  Church  ;  and  fo  far  we.  proteft  againft 
it.  Their  Truths  we  have  preferved  :  their 
Errors  v/e  have  rejefled.  In  one  Senfe  we  are 
the  fame  Church  with  them  ftill :  in  the  other 
we  are  not  the  fame,  but  a  much  better. 

Another  Way  which  they  have  of  arguing 
againft  the  Reformation,  is  afperling  the  Cha- 
raders  of  thofe  who  were  engaged  in  it,  and 
afcribing  bad  Motives  to  them.  Now  as  to  this  : 
if  the  main  Thing  done  was  right,  as  it  plainly 
v/as,  what  Sort  of  InP^ruments  God  employed 
in  ir,  or  what  their  perfonal  Inducements  were, 
is  of  no  Confequence  to  us  in  the  leaft.  ^ehu 
was  an  Inftrumtnt  of  God  in  deftroying  Baal 
out  oi  IfraeU  and  executing  Vengeance  on  the 
Houfe  oi  Ahab :  yet  very  wicked  in  fome  Re- 

fpeds. 


SERMON    XVI.  409 

peds  ".  So  was  Henry  the  Vlllth  commenda- 
ble in  deftroying  the  Supremacy  of  the  Pope, 
yet  highly  blameablc  in  other  Things.  The 
greatcll  Part  of  the  Reformers  were  very  good 
Men,  and  adted  from  the  beft  of  Motives.  Some 
of  them  had  doubtlefs  great  Faults,  and  might 
ad  from  bad  Motives.  Nay,  fuch  as  meant 
very  well^,  might,  in  particular  Things,  do  very 
ill  For  what  conftantly  happened  in  all  other 
Cafe?,  no  "Wonder  if  it  happened  in  this.  How- 
ever, the  mofl  blameable  were  not  near  fo  bad, 
as  the  Malice  of  their  Adverfaries  reprefents 
them:  and  had  they  been  much  worfe,  yet  they 
could  fcarce  poiTibly  be  fo  bad  as  fome  of  thofe 
Princes,  and  even  of  thofe  Popes  w^ere,  who 
built  up  the  Antichriftian  Power,  which  thefe 
Men  demoliflied. 

But  whatever  becomes  of  this  Comparifon, 
ilill,  upon  the  whole,  theirs  is  the  Church,  they 
tell  us,  in  which  the  moil  numerous  and  bright- 
eft  Inftances  of  Devotion,  Self-denial,  and 
good  Works,  have  fhone  forth,  as  the  many 
Hiftories  of  their  Saints  fully  prove  :  ours  is  a 
low,  carnal  Religion ;  moft  of  our  People  are 
very  bad,  few  or  none  of  them  eminently  good  : 
pd  that  mufl  be  the  beft  Church,  which  makes 

"  2  Kings  X.  zZ'-iXi 

the 


410  SERMON     XVI. 

the  befl  Men.  Now  the  Truth  is,  thefe  mas:- 
nified  Inftances  of  Piety  of  theirs,  are  moft  of 
themlnftances  only  of  mere  Superflition,or  bHnd 
Zeal :  and  the  Saints,  which  they  have  cano- 
nized, were,  many  of  them,  very  weak,  and 
fome  of  them,  very  wicked  Pcrfons,  whofe 
Lives  are  pompoufiy  dreffed  up  in  Legends  and 
Fables,  to  amufe  and  miflead  the  Ignorant.  We, 
for  our  Parts,  leave  them  to  make  a  Noife  with 
fanciful  Ways  of  being  religious ;  and  doubt 
not,  but  we  pleafe  God  much  better  by  per- 
forming quietly  the  real  Duties  of  Life.  And, 
though  we  acknowledge  and  lament  that  a  Fai- 
lure in  thefe  is  too  general  amongft  us,  yet  we 
mufl;  remind  them,  when  they  infult  us  upon 
this,  that  there  is  no  where  on  Earth  more  vile 
and  more  open  Wickednefs,  than  where  Popery 
reigns  without  Controul.  If,  when  they  live 
under  Proteftant  Governments,  they  live  in  a 
more  Chriftian  Manner,  we  are  heartily  glad 
of  it.  But  ftill  we  hope,  even  here  the  Lives 
of  our  People  are  not  worfe  than  theirs :  and 
vve  are  fure  it  is  not  the  Fault  of  our  Religion, 
if  they  are  not  much  better. 

But,  they  tell  us,  however  thefe  Things  may 
be,  yet  their  Communion  is  undoubtedly  the 
fafer  of  the  two.     For  they  fay  vve  cannot  be 

favedj 


SERMON     XVI.  411 

faved,  and  we  own  they  may  be  laved  :  and  that 
Church  is  plainly  the  fafer,  in  which  both  Sides 
acknowledge  Salvation  is  to  be  had.  But  con- 
^der :  does  their  faying  we  are  not  fafe,  make 
us  ever  the  lefs  (o  in  Reality  ?  The  Queftion  is. 
Upon  what  Grounds  do  they  fay  it?  Why, 
upon  none  at  all,  as  I  have  fhown  you.  And 
therefore  all  they  can  prove  by  faying  it,  is  their 
own  Confidence,  of  which  thofe  Perfons  have 
generally  the  moft,  who  have  the  leafl:  Reafon 
for  it :  and  their  own  Uncharitablenefs,  for 
which,  if  we  at  all  underftand  Chriftianity,  no 
Side  will  ever  be  the  fafer.  Well :  but  we  do 
not  deny,  that  they  may  be  faved.  No  more 
do  I  or  they  deny,  but  even  a  virtuous  Heathen 
may  have  fome  Degree  of  Happinefs  in  another 
Life.  Suppofe  then  he  fhould  take  it  into  his 
Head  to  deny  that  a  Chriftian  could,  muft  I 
turn  Heathen  to  be  of  the  fafer  Side  ?  You  fee 
it  is  juft  the  fame  Cafe.  But  after  all,  do  we 
lay  it  down  as  a  Rule  without  Exception,  that 
all  Papifls  may  be  faved  ?  We  dare  not  fay  fo. 
Some  of  them  go  much  more  unjuftifiable 
Lengths  thian  others :  the  ill  Things  that  many 
of  them  do,  they  do  in  Ignorance :  this,  we 
hope,  will  be  an  Excufe  for  them  in  a  great 
Meafure.     Yet^    even   for   the    mofl   ignorant, 

their 


412  SERMON     XVI. 

their  Salvation  is  grievoufly  hazardous,  amidfl 
lb  many  Corruptions,  which,  one  fhould  think, 
even  They  might  perceive  to  be  fuch,  and  fo 
many  Temptations  to  negled:  that  Holinefsy  with- 
out  which  no  Man  fi all  fee  the  Lord°,  The 
Condition  of  the  learned  amongft  them,  who, 
when  the  Light  is  before  their  Eyes,  continue 
in  Darknefs  and  keep  others  in  it,  is  ftill  more 
dangerous.  But  in  the  worft  State  of  all  arc 
they,  who  being  born  Children  of  Light,  return 
to  Darknefs  again  -,  and  fin  wilfully  after  they 
have  been  bred  up  amongft  us  in  the  Know- 
ledge of  the  Truth.  Yet  even  among  thefe 
there  are  very  different  Degrees  of  Guilt.  Such 
whofe  good  Meaning  hath  been  mifled  by  plau- 
fible  Artifices,  we  would  ftill  hope  well  of: 
though  doubtlefs  they  muft  have  been  finfully 
negligent  of  informing  themfclves  concerning 
the  Grounds  of  their  firft  Belief;  elfe  they  had 
never  left  it.  A  fecond  Sort,  who  depart  from 
what,  in  their  Confciences,  they  believe  is  the 
Truth,  merely  becaufe  a  prefumptuous  Man 
tells  them  they  cannot  be  faved  if  they  adhere 
to  it,  thefe  are  much  more  blameworthy  than 
the  former.  But  for  fuch  as,  either  from  the 
Love  of  worldly  Interefi:,  or  the  wretched  Hope 

•  Heb  xii.  14. 

K  of 


S  E  R  M  O  N    XVL  413 

of  reconciling  Sin  and  Salvation  together,  turn 
afide  from  the  Way  of  Righteoufnefs,  and  for- 
fake   that  pure  and  holy  Communion,  which 
the  good  Providence  of  God  had  placed  them, 
inj   as  to  fuch,  v^^e  cannot  judge  favourably, 
and  we  wiW  not  judge  hardly  j  f^ere  is  one  that 
judgeth  P,  ivho  will  alfo  render  to  every  Man  ac^ 
cording  to  his  Deeds  "^ :  but  indeed   v^^e  can  lee 
no  Promife  of  their  finding  Mercy  in  that  Daw 
Suffer  not  yourfelves  then  to  be  moved  either  by 
vain  Threatenings  or  falfe  Promifes,   nor  ever 
think  to  be  fafe  in  any  other  Way,  than  that  of 
firft  inquiring  carefully,    what  your  Duty  is; 
and  then  keeping  clofe  to  the  Pradice  of  it. 
Be  afTurcd  it  is  fafe  to  worfhip  God,  through 
Jefus  Chrift,  and  let  all  other  Wor/hip  alone ; 
fafe   to   receive  the  holy  Communion  as  our 
Lord  himfelf  gave  it,  to  pray  in  a  Language  you 
all   underftand;    and   make   that   holy   Word 
which  was  written  for  your  Learning  %    the 
Foundation  and  Rule  of  your  Faith,  vour  Prac- 
tice, and  your  Hopes.     Fear  not  but  you  are 
fafe  in  doing  thus ;  whether  the  Rotjiajiijis  be 
fafe  in  doing  otherwife  or  not.    God  grant  they 
may  !  but  God  forbid  that  any  of  us  fhould  try. 
Bear  with  me  now  but  a  few  Minutes  longer, 

f  Joha  viii.  50.  <  Rom.  ii.  6.  ^  Rom.  xv.  4. 

whilfl 


414  S  t:  It  fVl  O  N    xvt. 

whilft  I  give  you  in  Concluiion  fome  feafonable 
Dire6lions  for  your  Behaviour  tovvards  thofe  of 
that  Church. 

Firft  then  let  none  of  their  bad  Dodrines  or 
Pra(5lices  ever  tempt  you  in  the  leafl:  to  any  hard 
Treatment  of  them,  any  InciviHty  or  fecret  Ill- 
will  towards  them.    Juftice  and  Mercy,  Equity 
and  Charity,  are  main  Parts  of  Religion  :  and 
a  Failure  in  thefe  is  one  of  the  worft  Herefies 
into  which  we  can  fall.    We  know  the  Church 
of  Rome  hath  failed  in  them  greatly ;  our  An- 
ceftors  have  felt  their  Cruelty  -,  our  Proteilant 
Brethren   abroad  groan  under  it  at   this  Day, 
and  may  God  preferve  us  and  our  Pofterity  from 
the  Danger  of  it ;  for  never  had  they  Mercy  long 
when  they  had  Power.     Careful  Self- Defence 
againft  fuch  a  Spirit  muft  be  allowed  us  :  but, 
as  to  any  Thing  farther,  in  thofe  Things  for 
which  we  blame  them,  let  us  not  be  like  them. 
The  fevere  Laws  we  have  in  Force  againU:  them 
are  not  for  their  religious   Opinions  j  but  for 
their  refufing  to  own,  and  promife  due  Obedi- 
ence   to,   the  Government  under  which  they 
live  :  and  they  have  long  Experience  that  no- 
thing but  abfolute  Neceffity  will  ever  oblige  ouf 
Superiors  to  put  any  of  thefe  Laws  into  Execu- 
tion.   Let  us  therefore  fiiew  in  our  private  Ca- 
6  pacities 


SERMON    XVI.  -41^ 

pacltles  the  fame  good  Temper.    As  Men,  they 
have  a  Title   to   all  Humanity :  as  Chriftians, 
though  miftaken,  they  have  a  yet  ftronger  Claim 
to   our   Forbearance  and  Tendernefs.      Their 
Dodrines  indeed  arc  dangerous;  their  Pradices 
have  been  dreadful :  but  this,  in  a  great  Mea- 
f.ire,  hath  arifen  from  Ignorance,  and  a  Zeal  of 
God,  though  not  according  to  Knowledge  \  Num- 
bers of  them,  without  Doubt,  inwardly  difap- 
prove  religious  Cruelties,  and  think  at  leaft  they 
could  never  be  brought  to  join  in  them.   How- 
ever this  may  be,  (which   God  forbid   fliould 
ever  come  to  be  tried)    yet  in  the  mean  Time 
nothing  hinders  but  as  in  Religion  they  ma}^, 
to  the  bcfl:  of  their  Judgement,  be  lincerely  pi- 
ous, fo  in  common  Life  they  may  be  juft  and 
honeft,  friendly  and  neighbourly.    Let  us  there- 
fore, with  much  better  natured  Principles,   be 
fure  not  to  appear  worfe  natured  Perfons;  but 
recommend  our  Profeffion  to  all  the  World  by 
that  Wifdom  which  is  from  above,  firjl  pure,  then 
peaceable,  gentle  and  eofy  to  be  intreated,  full  of 
Mercy  and  good  Fruits  ^ 

In  the  next  Place,  let  nothing  which  hath 
been  faid  make  thofe,  who  are  noi  fome  Way- 
called  to  it,  over  forward  to  difpute  about  thefe 

*  Rom.  X.  2.  '•  James  ili.  17. 

Matters 


4i6  S  E  R  M  O  N    XVI. 

Matters  with  Perfons  of  more  Learning  and 
Art   than  themfelves.     For  a  Man  may  have 
very  good  Reafons  on  his  Side,  and  yet  be  fo 
little  qualified  to  fet  them  in  the  beft  Light, 
that  an  excellent  Caufe  may  be  hurt  by  Want 
of  Skill  in  managing  it.     What  I  have  endea- 
voured Is  only  that  you  may  be  able,  as  St.  Pe- 
ter diredls,  to  give  an  Anfwer  to  them  that  ajk 
you  a  Reafon  of  the  Hope  that  is   in  you  ".     In 
doing  which,  remember  you  are  concerned  only 
to  be  on  the  defenfive.     They  are  to  prove,  if 
they  can,  that  every  one  of  their  Doctrines  is 
not  only  true,  but   an  Article  of  Faith,    and 
every  one  of  their  Practices   not  only  lawful^ 
but  neceffary.     Till   they  have  done  all  this, 
you  have  no  Reafon  to  change :  and  when  they 
have  done  it,  we  allow  you   to  change.     But 
obferve  one  Thing  :  if  you  hear  them  deny  any 
of  the  Points  with  which  they  have  been  charged, 
do  not  be  daggered  at  it.     Would  to  God  they 
were  not  guilty  of  them  !  They  would  be  more 
in  the  right,  and  we  fhould  be  never  the  lefs  fo. 
But  do  not  think  a  Charge  unjuft,  becaufe  they 
confidently  fay   it  is.     The   more   ignorant   of 
them  here  among  us,  perhaps,  do  not  know  the 
word  Part  of  their  Dodtrines :  and  the  more 

"  1  Pet.  iii.   15. 

learned 


SERMON    XVL  417 

learned  will  not  own  them  till  they  are  forced* 
Thefe  Concealments  are  no  new  Things  with 
them.  In  fome  Countries  many  of  their  Mif- 
fionaries  have  concealed  a  great  Part  of  the 
Chriftianity  they  pretended  to  teach,  and  al- 
lowed Heathenifm  to  be  blended  with  it  in  or- 
der to  make  Converts,  fuch  as  they  are,  the 
more  eafily.  No  Wonder  then  if  here  they 
veil  over  their  Corruptions  with  a  fair  Mafk, 
which.  If  we  do  not  pull  off,  they  will  not 
throw  off,  till  the  proper  Time  comes. 

Another  Thing  is.  If  ever  you  Ihould  be 
prelTed  with  any  of  their  Arguments  which  I 
have  mentioned,  and  not  perhaps  remember 
the  Anfwer  to  It,  ftill  remember  you  have 
heard  ft  anfwered:  and  any  one  of  you  may,  at 
any  Time  when  you  deiire  it,  have  the  Anfwer 
repeated  and  farther  explained  to  you.  Or  if 
any  other  Argument  (liould  be  ufed,  to  which 
you  cannot  of  yourfelves  reply,  confult  thofe 
that  can  :  tell  us  your  Difficulties  in  Time ;  be 
aflured  fuch  as  would  keep  you  from  this  do 
not  mean  honeilly ;  give  us  but  a  fair  hearing 
before  you  determine  to  leave  us,  and  we  doubt 
not  your  flaying  with  us.  Even  if  any  of  you 
iliould  be  unhappily  brought  to  think  favourably 
'  pf  fome  of  their  Do^rines,  remember  fliil  hov/ 

Vol.  VI,  E  e  monftrous 


4i8  3  E  R  M  O  N    XVI. 

monfhrous  others  of  thern  are  :  and  yet,  if  yo^ 
do  not  fwallow  all,  you  have  done  nothing,  We 
allow  Perfons  to  have  very  different  ppinions 
from  us  in  fome  Points,  and  fuffer  them  to  con- 
tinue among  us  as  very  good  Chriftians  not- 
withftanding:  but  their  Church  makes  no  Abater- 
ment :  their  very  groffeft  Errors  muft  be  pro- 
feiTed,  or  you  are  none  of  them.  Think  well 
then  what  you  dp  :  and,  as  I  onqe  advifed  be- 
fore, never  let  Subtlety  and  Sophiftry,  whethsr 
you  knovy  exa(5tjy  how  to  anfwer  it  or  not, 
prevail  againil:  Scripture  and  Reafon ;  but  ever 
Aick  to  the  plain  Word  of  God,  and  plain  com- 
nion  Senfe. 

One  Diredion  more  I  have  of  the  utmofl 
Importance ;  which  is,  if  ever  we  would  fecurc 
ourfelves  to  good  Purpofe  againfl  the  Dangers 
of  falfe  Religion,  let  us  carefully  promote  the 
Profeflion  and  Pradtice  of  the  true.  If  Perfons 
are  bred  up  in  no  Knowledge  of,  apd  no  Zeal 
for,  the  Principles  of  their  own  Church,  no 
Wonder  that  they  are  eafily  carried  off  and  fe- 
duced  into  another.  If  they  are  encouraged  to 
live  without  Regard  to  God,  many  of  them  how- 
ever will  be  afraid  to  die  fo  too  j  and  then  that 
Communion,  which  makes  the  largeft  Promifes 
pf  Forgivenefs  on  the  eafieil  Terms,  will  be  al- 

moH 


SERMON    XVI.  419 

mofl  fure  to  be  embraced  by  them.  Men,  wife 
in  their  own  Imaginations,  think  they  are  fure 
to  root  out  Superftition,  if  they  plant  Infidelity. 
But  Mankind  niuft  and  will  have  fome  Religion  j 
and  if  they  forfake  a  good  one,  fooner  or  later 
the  Uncomfortablenefs  of  Unbelief,  and  the 
Terrors  of  Confcience  after  a  wicked  Life,  will 
drive  mofl  of  them  to  a  worfe.  Belides,  whilft 
we  are  divided  and  negligent  about  thefe  Mat- 
ters, the  EmilTaries  of  the  Church  of  Rome  are 
united  and  adtive,  and  never  with  more  fanguine 
Hopes,  than  when  they  can  plead  Experience, 
that  the  Liberty  allowed  by  the  Proteftant  Re- 
ligion leads  Men  of  Courfe  to  throw  off  all  Re- 
ligion. Thefe  are  plain  Reafons  for  a  public 
Regard  to  Piety  and  Virtue  :  and  there  are  yet 
more  important  ones  for  a  private  confcientious 
Pradice  of  them  :  for  that,  after  all,  is  the  only 
Thing  that  will  eflabli(h  us  in  the  Truth,  fill 
pur  Hearts  with  Peace  and  Comfort  in  this  Life, 
and  give  us  everlafting  Happinefs  in  the'  next. 
If  then  you  have  any  Concern  either  for  the 
Honour  of  that  Church  to  which  you  belong, 
for  the  Welfare  of  your  Country,  or  the  Salva- 
tion of  your  Souls,  let  your  Converfation  be  as 
becometh   the   Gofpel   of   Chrijl  ^ ,      Pity    and 

*'  Phil.  i.  27. 

pray 


420  SERMON    XVI. 

pray  for  therh  who  are  in  Error,  that  God 
^oiild  give  thEm  Repentance  to  tte  acknowledg-  ' 
in^  'cf  the  ^ruth  *,  and  building  up  yourf elves,  3s 
8t.  Jude  "exhorts,  on  your  moft  holy  Faith,  keep 
yourfeJves  in  the  Love  of  God-,  locking  for  the 
Mercy  of  our  Lord  J^fus  Chrijl  unto  eternal 
Ltfe\ 

Now  unto  him  that  is  able  to  keep  you  from 
falling,  and  to  prefent  you  faultlefs  before  the 
P'refence  of  his  Glory  with  exceeding  foy,  to  the 
only  wife  God  o'ur  Saviour  be  Glory  and  Majejly, 
Dominion  and  Power,  both  noiD  and  ever^ 
Amen"^, 

*  S  Tim.  ii.  25.      ^  Jucie,  ver.20,  4i.      *  Judc,  ver.  24,,  25, 


End  of  Vol.  VI, 


I