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I  THEOLOGICAL  SEMINARY,  J 

J  Prmceton,  N.  J.  /  ^  -  ^   S 

*  77     '# 


•♦•  o<^^>3  st^j^e  3<: >3  e'; — -^'eeg — -'g  e<! 

Case,  ^msiOQ.,.v, 

!/       Booh;'  ,/     I        1^ 


J; 


'^■.3i' 


.  ^ 


TWELVE 

SERMONS 

Preached  upon 

Several  Occalions. 

By    ROBERT  SOUTH,    D.  D. 
VOL.     I. 
The  Sixth   Edition. 


LONDON: 

Printed  by  J.  Bettenham^  for  Jonah  Bowyeu, 

at  the  Rofe  in  Pater-nofier  Row. 

M.DCC.XXVn. 


To  the  Right  Honourable 

E  D  W  A  R 

Earl  of  CLARENDON, 

Lord  High-Chancellor  of  Y.n<^2ini^  and 
Chancellor  of  theUniverfity  ^/Oxon, 
and  one  of  His  Majesty's  moji 
Honourable  Privy-CounciL 

My  Lord, 

T Hough  to  prefix  fo  great  a  Name 
to  fo  mean  a  Piece,  feems  like 
enlarging  the  Entrance  of  an  Houfethac 
affords  no  Reception:  yet  fince  there  is 
nothing  can  warrant  the  Publication  of 
it,  but  what  can  alfo  command  it,  the 
Work  muft  think  of  no  other  Patron- 
age than  the  fame  that  adorns  and  pro- 
tects its  Author.  Some  indeed^  vouch 
A  2  ^  great 


The  Epiftle 

great  Names,  becaufe  they  think  they 
deferve^    but  I,  becaufe  I  need   fuch: 
and,  had  I  not  more   Occafion  than 
many  others  to  fee  and  converfe  with 
your  Lordfhip's  Candor  and  Pronenefs 
to  pardon,  there  is   none   had  greater 
Caufe  to  dread  your  Judgment  3  and 
thereby   in  fome    Part,    I  venture  to 
commend  my  own.     For,  all  know, 
who  know  your  Lordfliip,  that  in  a 
nobler  Relpe6t,  than  either  that  of  Go- 
vernment or  Patronage,  You  reprefent 
and  head  the  beft  of  Univerfities  ^  and 
have  travelled  over  too  many  Nations 
and  Authors  to  encourage  any  one  that 
underftands  himfelf,  to  appear  an  Au- 
thor in  your  Hands,  who  feldom  read 
any    Books   to  inform  yourfelf,   but 
only  to  countenance  and  credit  them. 
But,  my  Lord,  what  is  here  publiflied, 
pretends  no  lnf!:ru6lion,  but  only  Ho- 
mage ^  while  it  teaches   many  of  the 

->-,  fhl- 


Dedicatory. 

World,  it  only  defcribes  your  Lord- 
(liip ,  who  have  made  the  Ways  of 
Labour  and  Virtue,  of  Doing,  and  do- 
ing Good,  your  Bufinefs  and  your  Re- 
creation, your  Meat  and  your  Drink 
and,  I  may  add  alfo,  your  Sleep.  My 
Lord,  the  Subjed  here  treated  of,  is 
of  that  Nature ,  that  it  would  feem 
but  a  Chimera,  and  a  bold  Paradox^ 
did  it  not  in  the  very  Front  cirry  an 
Indancc  to  exemplify  it,-  and  fo  by 
the  Dedication  convince  the  World, 
that  the  Dilcourfe  itfelf  was  not  im- 
practicable. For  fuch  ever  was,  and 
is,  and  will  be  the  Temper  of  the  ge- 
nerality of  Mankind,  that,  while  I 
fend  Men  for  Pleafure,  to  Religion, 
I  cannot  but  expe6l,  that  they  will 
look  upon  me,  as  only  having  a  Mind 
to  be  pleafant  with  them  myfelf :  Nor 
are  Men  to  be  worded  into  new  Tem- 
pers,, or  Confticutions  5    and   he   that 

He 


The  Epiftle,  &c. 

thinks  that  any  one  can  perfuade,  but 
He  that  made  the  World ,  will  find 
that  he  does  not  well  underftand  it. 

My  Lord,  I  have  obeyed  your  Com* 
mand,  for  fuch  muft  1  account  your 
Defirej  and  thereby  defign,  not  fo 
niuch  the  Publication  of  my  Sermon, 
as  of  my  Obedience :  For,  next  to  the 
Supreme  Pleafure  defcribed  in  the  en- 
fuing  Difcourfe,  I  enjoy  none  greater, 
than  in  having  any  Opportunity  to  de- 
clare  myfelf, 

Tour  Lordjh'ips 

very  humble  Servant ^  '■ 

and  obliged  Chaplain^ 

ROBERT  SOUTH. 

CON- 


CONTENTS 

O  F    T  H  E 

SERMONS. 


SERMON    I. 

PR O  V.  iii.  1 7.    Her  Wap  are  Ways  of 
Tleafantnejs.  Page  i 

SERMON     II. 
Gen.  i.  27.  So  God  created  Man  in  his  own 
Image  in  the  Image,  of  God  created  he  him, 

39 
SERMON     III. 

Matth.  X.  33.  But  ''ji'hofoeverjh all  deny  me 
before  Men^  him  'will  I  deny  before  my  Fa- 
ther which  is  in  Heaven.  77 

S  E  R  M  O  N     IV. 

I  King.  xiii.  33,  34.  After  this  Thing  ]ctO' 
boam  returned  not  from  his  evil  Way,  but 
made  again  of  the  loweft  of  the  ^People 
Triefls  of  the  high  Places :  Whofoever 
wouldy  he  confecrated  him,  and  he  became 
one  of  the  Triefts  of  the  high  Places.  And 
this  Thing  became  Sin  unto  the  Hoiife  of^c- 
roboam,  even  to  cut  it  off,  and  to  defiroy 
it  from  off  the  Face  of  the  Earth,  125 

SERMON     V. 

Titus  ii.  ult,  Thefe  Things  ffeak  and  exhort, 

and  rebuke  with  all  Authority,    Let  no 

Mandefpife  thee.  180 

1  S  E  R- 


CONTENTS. 

SERMON     VI. 

Joh.  vii.  7.  If  any  Man  will  do  his  Will,  he 
fhall  know  of  the  Do^rine,  whether  it  be  of 
God,  or  whether  I fpeak  ofmyfelf,       214 
SERMON     VII. 
Pfal.  Ixxxvii.  2.  God  hath  loved  the  Gates  of 
Sion,  more  than  all  the  Dwellings  of  ]2i' 
cob.  253 

SERMON     VIII. 
Prov.  xvi.  33.  The  Lot  is  caji  into  the  Lap, 
but  the  whole  T)ifpofing  thereof  is  of  the 
Lord.  293 

S  E  R  M  O  N     IX. 

1  Cor.  iii.  19.  For  the  Wifdom  of  this  World, 
is  Foolifhnefs  with  God.  3  3  4 

SERMON     X. 

2  Cor.  viii.  12.  For  if  there  be  fir  ft  a  willing 
Mind  J  it  is  accepted  according  to  that  a 
Man  hath,  and  not  according  to  that  he  hath 

not.  3  74 

SERMON     XI. 

Judges  viii.  34,  35.  And  the  Children  ^/Ifrael 
remember  dyiot  the  Lord  their  God,  who  had 
delivered  them  out  of  the  Hands  of  all  their 
Enemies  on  every  Side.  Neither  jhewed  they 
kindnefs  to  the  Hon fe  of  jcrubbzzly  name- 
ly Gideon,  according  to  all  the  Goodnefs 
which  he  had jhewn  unto  Ifrael.  418 

SERMON     XII. 

Prov.  xii.  22.  Lying  Lips  are  Abomination 
to  the  Lord,  45  8 

A  SER- 


-1  -.;■   •^•,  J- 


A 

SER  MON 

Preach'd  at 

COURT. 


P  ROV.  iii.    17. 
Her  IVays  are  IVays  ofPkafantnefs, 


T 


HE  Text  relating  to  fomething  go^ 
ing  before,  muft  carry  our  Eye  back 
to  the  thirteenth  Verfe,  where  we  fliall  find, 
that  the  Thing,  of  which  thefe  Words  are 
affirmed,  is  Wifdom:  A  Nanie  by  which 
the  Spirit  of  God  was  here  pleafcd  to  ex- 
prcfs  to  us  Religion,  and  thereby  to  tell 
the  World,  what  before  it  was  not  aware 
of,  and  perhaps  will  not  yet  believe,  that 
thofe  two  great  Things  that  fo  engrofsthc 
Defires  and  Deftgns  of  both  the  nobler 
Vol.  L  B  and 


2  A  Sermon  preached 

and  ignobler  Sort  of  Mankind,  are  to  be 
found  in  Religion;  namely,  Wifdom  and 
^leaftire-^  and  that  the  former  is  the  dired 
Way  to  the  latter,  as  Religion  is  to 
both. 

That  Pleafure  is  Man's  chicfeft  Good,  (be- 
caufe  indeed  it  is  the  Perception  of  Good 
that  is  properly  Pleafure)  is  an  Aflertion 
moft  certainly  true,  though  under  the  com- 
mon Acceptance  of  it,  not  only  falfe,  but 
odious :  For  according  to  this,  Pleafure  and 
Senfuality  pafs  for  Terms  equivalent ;  and 
therefore,  he  that  takes  it  in  this  Senfe, 
alters  the  Subjed  of  the  Difcourfe.  Sen- 
fuality is  indeed  a  Part,  or  rather  one  kind 
of  Pleafure,  fuch  an  one  as  it  is:  For  Plea- 
fure in  general,  is  the  confequent  Appre- 
henfion  of  a  fuitable  Objed,  fuitably  .vap- 
ply'd  to  a  rightly  difpofed  Faculty  ;  and  fo 
muft  be  converfant  both  about  the  Faculties 
of  the  Body,  and  of  the  Soul  refpcdively  ; 
as  being  the  Rcllilt  of  the  Fruitions  belong- 
ing to  both. 

Now  amongfl:  thofe  many  Arguments, 
ufed  to  prefs  upon  Men  the  Exercife  of 
Religion,  I  know  none  that  are  like  to  be 
lb  fuccefsful,  as  thofe  that  anfwcr,  and  re- 
move 


at  Cotirl^  Sec,  * 

ftiove  the  Prejudices  that  generally  pofTels, 
and  bar  up  the  Hearts  of  Men  againft  it ' 
Amongft  which,  there  is  none  fo  prevalent 
in  Truth,  though  fo  little  owned  in  Pre- 
tence, as  that  it  is  an  Enemy  to  Mens  Plea- 
fures,  that  it  bereaves  them  of  all  the  Sweets 
of  Converfe,  dooms  them  to  an  abfurd  and 
perpetual  Melancholy,  defigning  to  make 
the  World  nothing  eife  but  a  great  Mona-^ 
ftery.  With  which  Notion  of  Religion,  Na- 
turc  and  Rcafon  fcems  to  have  great  Caufc 
to  be  diilatislied.  For  fmce  God  never  cre- 
ated any  Faculty,  either  in  Soul  or  Body 
but  withall  prepared  for  it  a  fuitable  Objea* 
and  that  in  order  to  its  Gratification  j  can 
we  think  that  Religion  was  de%n  d  only 
for  a  Contradidion  to  Nature  ?  And  with 
the  greateft  and  moft  irrational  Tyranny  in 
the  World  to  tantalize  and  tye  Men  up  from 
Enjoyment,  in  the  midft  of  all  the  Opportu- 
nities of  Enjoyment?  To  place  Men  with 
the  furious  Affedions  of  Hunger  and  Third 
in  the  very  Bofom  of  Plenty  j  and  then  to 
tell  them,  that  the  Envy  of  Providence  has 
lealed  up  every  thing  that  is  fuHable  under 
the  Charader  of  Unlawful?  For  certainly^ 
firft  to  frame  Appetites  fit  to  receive  Plcafure, 
B  2  and 


4  A  Sermon  preached 

and  then  to  intcrdid  them  with  a  touch  not ^ 
tafte  noty  can  be  nothing  elfe,  than  only  to 
give  them  Occafion  to  devour  and  prey 
upon  themfclves  5  and  fo  to  keep  Men  under 
the  perpetual  Torment  of  an  unfatisfied  De- 
fire  :  A  Thing  hugely  contrary  to  the  natu- 
ral Felicity  of  the  Creature,  and  confequent- 
ly  to  the  Wifdom  and  Goodnefs  of  the  great 
Creator. 

He  therefore  that  would  perfuade  Men  to 
Religion,  both  with  Art  and  Efficacy,  muft 
found  the  Perfuafion  of  it  upon  this,  that  it 
interferes  not  with  any  rational  Pleafurc, 
that  it  bids  no  Body  quit  the  Enjoyment  of 
any  one  Thing  that  his  Reafbn  can  prove  to 
him  ought  to  be  enjoyed.  'Tis  confeis'd, 
when  through  the  crofs  Circumftances  of  a 
Man's  Temper  or  Condition,  the  Enjoy- 
ment of  a  Pleafure  would  certainly  expofe 
him  to  a  greater  Inconvenience,  then  Reli- 
gion bids  him  quit  itj  that  is,  it  bids  him 
prefer  the  Endurance  of  a  leffer  Evil  before 
a  greater,  and  Nature  itfclf  does  no  lefs. 
Religion  therefore  intrenches  upon  none  of 
our  Privileges,  invades  none  of  our  Plea- 
furcsj    it   may  indeed  fometimcs  command 

Us 


at  Com'tj  Sec.  j 

us  to  change,    but  never   totally  to  abjure 
them. 

But  it  is  cafily   forcfccn,    that  this  Dif- 
courlc  will  in  the  veiy  Beginning  of  it  be 
cncounter'd  by  an  Argument  from  Experi- 
ence, and  therefore  not  more  obvious  than 
flrong ;   namely,    that  it  cannot  but  be  the 
greatcfl  Trouble  in  the  World  for  a  Man 
thus  (as  it  were)    even  to  ihakc  oif  himfelf, 
and   to   defy    his    Nature,    by    a   perpetual 
thwarting  of  his  innate  Appetites  and  De- 
fires  ;  which  yet  is  abfolutely  ncceflary  to  a 
fcverc  and  impartial  Profccution  of  a  Courfc 
of  Piety:     Nay,   and    wc   have  this  aflertcd 
alfo,  by  the  Vcrdicl  of  Chriif  himfelf,  who 
ftill  makes  the  Difciplincs  of  Self-denial  and 
the  Crofs,  thofe  terrible  Blows  to  Flefh  and 
Blood,  the  indifpenfable  Requifites  to  the  Be- 
ing of  his  Difciples.     All  which  being  fo^ 
would  not  he  that  fhould  be  fo  hardy  as  to 
attempt  to  perfuade  Men  to  Piety  from  the 
Pleafures  of  it,    be  liable  to  that  invedive 
Taunt  from  all  Mankind,  that  the  Ifraelites 
gave  to  Mofes ;  Wilt  thoiiput  out  the  Eyes  of 
this  Teople  ?   Wilt  thou  perfuade  us  out  of 
our  fitft  Notions?    Wilt  thou  demonftratc, 
that  thcrq  is  any  Delight  in  a  Crofs,   any 
B  5  Comfort 


6  A  Sermon  preached 

Comfort  ill  violent  Abridgments,  and  which 
is  the  greateft  Paradox  of  all,  that  the  higheft 
Pleafure  is  to  abftain  from  it? 

For  Anfwer  to  which,  it  mufl  be  con- 
fefs'd,  that  all  Arguments  whatfoever  a- 
gainft  Experience  are  fallacious  j  and  there- 
fore, in  order  to  the  clearing  of  the  Affertion 
laid  down,  I  Ihall  premife  thefe  two  Confide? 
3:ations. 

I.  That  Pleafure  is  in  the  Nature  of  it  a 
relative  Thing,  and  fo  imports  a  peculiar 
Relation  and  Correfpondcncc  to  the  State 
and  Condition  of  the  Pcrfon  to  whom  it  is 
a  Pleafure.  For  as  thofc  who  difcourfe  of 
'Atoms,  affirm,  that  there  are  Atoms  of  all 
Forms,  fomc  round,  fome  triangular,  fome 
fquarc,  and  the  like  5  all  which  are  continu- 
ally in  Motion,  and  never  Icttic  till  they  fall 
into  a  fit  Circumfcription  or  Place  of  the 
fame  Figure  :  So  there  are  the  like  great 
Diverfities  of  Minds  and  Objefts.  Whence  it 
is,  that  this  Objcd  flriking  upon  a  Mind 
thus  or  thus  difpofed,  flies  off,  and  rebounds 
without  making  any  ImprefTion ;  but  the 
fame  luckily  happening  upon  another  of  a 
Difpofition  as  it  were  fram'd  for  it,   is  pre, 

fently 


at  Courtj  dec,  7 

fcntly  catch'd  ar,   and  greedily   clafp'd  into 
the  ncarcft  Unions  and  Embraces. 

2.  The  other  Thing  to  be  confider'd,  is 
this:  That  the  Eftate  of  all  Men  by  Nature 
is  ir,ore  or  lefs  different  from  that  Eftate, 
into  which  the  fame  Perfons  do,  or  may 
pafs,  by  the  Exercife  of  that  which  the  Phi- 
lofophers  called  Virtue,  and  into  which  Men 
are  much  more  cffc6lually  and  fublimely 
tranQated  by  that  which  we  call  Grace-,  that 
is,  by  the  fupernatural  overpowering  Ope- 
ration ot  God's  Spirit.  The  Difference  of 
which  two  Eftates  confil^s  in  this;  that  in 
the  former  the  fenfitive  Appetites  rule  and 
domineer;  in  the  latter  the  fupremc  Faculty 
of  the  Soul,  caird  Reafon,  fwaysthe  Scepter, 
and  ads  the  whole  Man  above  the  irregulaj: 
Demands  of  Appetite  and  Affeftion. 

That  the  Diftindion  between  thefe  two 
is  not  a  mere  Pigment,  framed  only  to  ferve 
an  Hypothefis  in  Divinity ;  and  that  there  is 
no  Man  but  is  really  under  one,  before  he 
is  under  the  other,  I  fliall  prove,  by  fhewing 
a  Reafon  why  it  is  fo,  or  rather  indeed  why 
it  caunot  but  be  fo.  And  it  is  this ;  Bccaufe 
5  4  every 


S  A  Sermon  preached 

every  Man  in  the  Beginning  of  his  Life,  for 
fevcral  Years  is   capable  only  of  exerciRng 
his  fenfitive  Faculties  and  Defires,  the  Ufeof. 
Reafon  not  fhewing  itfelf  till  about  the  fe- 
vcnth  Year  of  his  Age ;   and  then  at  length 
but  (as  it  were)    dawning   in  very  imper- 
fed  Effays  and  Difcoveries.     Now  it  being 
nioft  undeniably  evident,  that  every  Faculty 
and  Power  grows  ftronger  and  ftrongcr  by 
Bxercifc  j   is  it  any  Wonder  at  all,  when  a 
Man  for  the  Space  of  his  firft  fix  Years,  and 
thofe  the  Years  of  Dudtility  and  Impreflion, 
has  been  wholly  ruled  by  the  Propenfions  of 
Scnfe,  at  that  Age  very  eager  and  impetus 
ous ;  that  then  after  all,  his  Reafon  beginning 
to  exert  and  put  forth  itfelf,    finds  the  Man 
prepoiTcflcd  and  under  another  Power  ?     So 
that  it  has  much  ado,  by  many  little  Steps 
and  gradual  Conqucfts,  to  recover  its  Prero^^ 
gative  from  the  Ufiirpationsof  Appetite,  and 
io  to  fubjecl  the  whole  Man  to  its  Dictates : 
The  Difficulty  of  which  is  not  conquered  by 
feme  Men  all  their  Days.      And  this  is  one 
true  Ground  of  the  Difference  between  a 
^tate  of  Nature,  and  a  State  of  Grace,  which 
fome  are  pleafed  to  feoff  at  in  Divinity,  who 
|hink  that  they  confute  all  that  they  laugh 

at. 


at  Court^  dec,  9 

at,  not  knowing  that  it  may  be  folidly  evin- 
ced by  mere  Reafon  and  Philofophy. 

Thefe  two  Confiderations  being  premifed, 
namely,  that  Pleafurc  implies  a  Proportion 
and  Agreement  to  the  refpcftive  States  and 
Conditions  of  Men;  and  that  the  State  of 
Men  by  Nature  is  vaftly  different  from  the 
Eftate  into  which  Grace  or  Virtue  tranfplants 
them  J  all  that  Objedion  levell'd  againfl: 
the  foregoing  Affertion  is  very  eafily  refol- 
vable. 

For  there  is  no  doubt,  but  a  Man,  while 
he  rcfigns  himlclf  up  to  the  brutifh  Guidance 
ofScnfe  and  Appetite,  has  no  Relifh  at  all 
tor  the  fpiritual,  refined  Delights  of  a  Soul 
clarified  by  Grace  and  Virtue.  The  Plea^ 
fures  of  an  Angel  can  never  be  the  Pleafures 
of  a  Hog.  But  this  is  the  Thing  that  wc 
contend  forj  that  a  Man  having  once  ad- 
vanced himfelf  to  a  State  of  Superiority 
over  the  Controul  of  his  inferior  Appe- 
tites, finds  an  infinitely  more  folid  and  fub- 
lime  Pleafure  in  the  Delights  proper  to  his 
Reafon,  than  the  fame  Perfon  had  ever  con- 
veyed to  him  by  the  bare  Miniftry  of  his 
Senfes.  His  Tafte  is  abfolutely  changed, 
and  therefore  that  which  plcafcd  him  for- 
merly. 


I  o  A  Sermon  preached^ 

nierly,  becomes  flat  and  infipid  to  his  Ap- 
petite, now-  grown  more  mafculine  and  £e- 
vere.  For  as  Age  and  Maturity  paflfcs  a  real 
and  a  marvellous  Change  upon  the  Diet  and 
Recreations  of  the  fame  Perfon  5  fo  that  no 
Man  at  the  Years  and  Vigour  of  Thirty,  is 
cither  fond  of  Sugar-Plumbs  or  Rattles :  In 
like  manner,  whenReafon,  by  the  Ailiflance 
of  Grace,  has  prevail'd  over,  and  out-^rown 
the  Encroachments  of  Senfe,  the  Delit;;hts  of 
Senfuality  are  to  fuch  an  one  but  as  an 
Hobbv-Horfe  would  be  to  a  Counfcllor  of 
State  J  or  as  taftelcfs,  as  a  Bundle  of  Hay 
to  an  hungry  Lion.  Every  Alteration  of  a 
Man's  Condition  infallibly  infers  an  Altera- 
tion of  his  Pleafures. 

The  Athenians  laughed  the  Phyfiognomifl: 
to  Scorn,  who  pretending  to  read  Mens 
Aiinds  in  their  Foreheads,  defcrib'd  Socrates 
for  a  crabbed,  luftful,  proud,  ill-natured 
Pcrfon  5  they  knowing  how  dirc6lly  con- 
trary he  was  to  that  dirty  Character.  But 
Socrates  bid  them  forbear  laughing  at  the 
Man,  for  that  he  had  given  them  a  moll 
exact  Account  of  his  Nature ;  but  what 
they  law  in  him  lb  contrary  at  the  pre. 
fenr,   was  from  the  Conquefl  that  he  had 


at  Court^  &:c.  1 1 

got  over  his  natural  Difpofition  by  Philofof 
phy.  And  now  let  any  one  confider,  whe- 
ther that  Anger,  that  Revenge^  that  Wan- 
tonnefs  and  Ambition,  that  were  the  pro- 
per Pleafures  of  Socrates,  under  his  natural 
Tcm'^Qx:  o'i  crabbed,  luftful,  2,w^  proud,  could 
have  at  all  afFeded  or  enamour'd  the  Mind 
of  the  fame  Socrates,  made  gentle,  chafte, 
and  humble  by  Philofophy. 

Ariftotle  fays,  that  were  it  pofliblc  to  put 
a  young  Man's  Eye  into  an  old  Man's  Head, 
he  would  fee  as  plainly  and  clearly  as  the 
Other  5  fo  could  wc  infufc  the  Inclinations 
and  Principles  of  a  virtuous  Perfon  into  him 
that  profecutes  his  Debauches  with  the  great- 
eft  Keennefsof  Delire  and  Senfe  of  Delight, 
he  would  loath  and  reject  them  as  heartily, 
as  he  now  purfues  them.  'IDiogenes,  being 
asked  at  a  Feaft,  why  he  did  not  continue 
eating  as  the  reft  did,  anfwered  him  that 
asked  him  with  another  Queftion,  pray  why 
do  you  eat?  Why,  fays  he,  for  my  Pleafure i 
why  fo,  fays  T)iogenes,  do  I  abftain  for  my 
Pleafure.  And  therefore  the  vain,  the  vicious, 
and  luxurious  Perfon  argues  at  an  high  Rate 
of  Inconfequencc,  when  he  makes  his  parti- 
cular Defucsj  the  general  Meafure  of  other 

Mens 


It  A  Sermon  preached 

Hens  Delights.  But  the  Cafe  is  To  plain,  that 
I  fhall  not  upbraid  any  Man's  Underflanding, 
by  endeavouring  to  give  it  any  farther  lllu- 
{tration. 

But  Hill,  after  all,  I  muft  not  deny  that 
the  Change  and  PafTage  from  a  State  of  Na- 
ture, to  a  State  of  Virtue,  is  laborious,  and 
confequently  irkfome  and  unplcafant :  And 
to  this  it  is,  that  all  the  foremcntioncd  Ex- 
prelTions  of  our  Saviour  do  allude.  But 
furely  the  Bafcnefs  of  one  Condition,  and 
the  generous  Excellency  of  the  other,  is  a 
fufficient  Argument  to  induce  any  one  to  a 
Change.  For  as  no  Man  would  thinl<;  it  a 
defirable  Thing,  to  preferve  the  Itch  upon 
himfelf,  only  for  the  Pleafure  of  Scratching, 
that  attends  that  ioathfomc  Diftempcr :  So 
neither  can  any  Man,  that  would  be  faith-' 
ful  to  his  Reafon,  yield  his  Ear  to  be  bored 
through  by  his  domineering  Appetites,  and 
fo  chufe  to  ferve  them  for  ever,  only  for 
thoie  poor,  thin  Gratifications  of  Senfuality 
that  they  are  able  to  reward  him  with.  The 
Afccnt  up  the  Hill  is  hard  and  tedious,  but 
the  Serenity  and  fair  Profpcd  at  the  Top, 
is  efficient  to  incite  the  Labour  of  under- 
taking it,   and  to  reward  i^  being  undertook. 

But 
1 


at  Court ^  6cc.  i  j 

But  the  Difference  of  thefe  two  Conditions 
of  Men,  as  the  Foundation  of  their  different 
Pleafures,  being  thus  made  out,  to  prefsMen 
with  Arguments  to  pafs  from  one  to  the  o- 
ther,  is  not  direftly  in  the  Way,  or  Defign 
of  this  Difcoutfe. 

Yet  before  I  come  to  declare  pofitively 
the  Plcafures  that  are  to  be  found  in  the 
JViiys  of  Religion,  one  of  the  grand  Duties  of 
which  is  ftated  upon  Repentance  j  a  Thing 
exprcfled  to  us  by  the  grim  Names  of  Mor- 
titication,  Crucifixion,  and  the  like:  And 
that  I  may  not  proceed  only  upon  abfolute 
Negations,  without  fome  Concellions;  we 
will  fee,  whether  this  fo  harfh,  difmal,  and 
affrighting  Duty  of  Repentance  is  fo  entirely 
Gall,  as  to  admit  of  no  Mixture,  no  Allay  of 
Swectnefs,  to  reconcile  it  to  the  Apprehen- 
fions  of  Rcafon  and  Nature. 

Now  Repentance  confifts  properly  of  two 
Things : 

1.  Sorrow  for  Sin. 

2.  Change  of  Life. 

A  Word  briefly  of  them  both. 

I .  And  firft  of  Sorrow  for  Sin  :  Ufually^ 
the  Sting  of  Sorrow  is  this,  that  it  neither 
removes   nor   alters  the   Thing  wc  forrow 

for  5 


14  ^  Sermon  preached 

for  i  and  fo  is  but  a  kind  of  Reproach  to 
Our  Rcafon,  wiiich  will  be  fure  to  accoft  us 
with  tiiis  Dilemma.  Either  the  Thing  we 
forrow  for,  is  to  be  remedied,  or  it  is  not : 
If  it  is,  wliy  then  do  we  fpend  the  Time  in 
Mourning,  which  fhould  be  fpent  in  an  active 
applying  of  Remedies?  But  if  it  is  not  5 
then  is  our  Sorrow  vain  and  fuperfluous,  as 
tending  to  no  real  Effed.  For  no  Man  can 
weep  his  lather,  or  his  Friend,  out  of  the 
Grave,  or  mourn  himfelf  out  of  a  bankrupt 
Condition.  But  this  fpiritual  Sorrow  is  ef- 
feftual  to  one  of  the  greateft  and  higheft 
Purpofes,  that  Mankind  can  be  concerned 
in.  It  is  a  Means  to  avert  an  impendent 
Wrath,  to  difarm  an  offended  Omnipotences 
and  even  to  fetch  a  Soul  out  of  the  very  Jaws 
of  Hell.  So  that  the  End  and  Confcqucnce 
of  this  Sorrow,  fweetens  the  Sorrow  itfclf: 
And  as  Solomon  fays,  In  the  mtdft  of  Laugh, 
ter,  the  Heart  is  forrowful  -,  fo  in  the  midft 
of  Sorrow  here,  the  Heart  may  rejoyce  :  For 
while  it  mourns,  it  reads,  that  thofe  that 
7}Journ  fia/i  be  comforted i  and  fo  while  the 
Penitent  weeps  with  one  Eye,  he  views  his 
Deliverance  with  the  other.  But  then  for 
the  external  Expreffions,  and  Vent  of  Sor- 
row 5 


at  Court ^  Sec,  i  & 

row  J  we  know  that  there  is  a  certain  Plea- 
fure  in  Weeping  5  it  is  the  Difcharge  of  a 
big  and  a  fwelling  Grief  j  of  a  full  and  a 
ftrangling  Difcontent;  and  therefore,  he 
that  never  had  fuch  a  Burthen  upon  liis 
Pleart,  as  to  give  him  Opportunity  thus  to 
eafe  it,  has  one  Pleafure  in  this  World  yet 
to  come. 

2.  As  for  the  other  Part  of  Repentance, 
which  is  Change  of  Life,  this  indeed  may 
be  troublcfome  in  the  Entrance;  yet  it  is 
but  the  firft  bold  Onfet,  the  firft  refolute 
Violence  and  Invafion  upon  a  vicious  Ha- 
bit, that  is  lb  fharp  and  afflidling.  Every 
Imprellion  of  the  Lancet  cuts,  but  it  is  the 
firft  only  that  fmarts.  Befides,  it  is  an  Ar- 
gument hugely  unreafonable,  to  plead  the 
Pain  of  pafTingyr^;;/  a  vicious  Eftate,  unlefs 
it  were  proved,  that  there  was  none  in  the 
Continuance  tmder  it :  But  furely,  wiien  we 
read  of  the  Service^  the  Bondage,  and  the 
Captivity  oi  Sinners y  we  are  not  entertain'd 
only  with  the  Air  of  Words  and  Metaphors; 
and  inftead  of  Truth,  put  off  with  Simili- 
tudes. Let  him  that  fays  it  is  a  Trouble  to 
refrain  from  a  Debauch,  convince  us,  that  it 
\%  not  a  greater  to  undergo  one ;    and  that 

the 


1 6  A  Sermon  preached 

the  ConfefTor  did  not  impofc  a  (htcwd  Pe« 
nance  upon  the  drilnken  Man,  by  bidding 
him  go  and  be  drunk  again  3  and  that  Lifping, 
Raging,  Rediiefs  of  Eyes,  and  what  is  not  tit 
to  be  nam'd  in  fuch  an  Audience,  is  not 
luore  toilfomc,  than  to  be  clean,  and  quiet, 
and  difereet,  and  refpeded  for  being  fo.  All 
the  Trouble  that  is  in  it,  is  the  Trouble  of 
being  found,  being  cured,  and  being  reco- 
veredi  But  if  there  be  great  Arguments  fdr 
Health,  then  certainly  there  are  the  fame 
for  the  obtaining  of  it ;  and  fo  keeping  a  due 
Proportion  between  Spirituals  and  Tempo- 
rals, we  neither  have,  nor  pretend  to  greater 
Arguments  for  Repentance. 

Having  thus  now  cleared  off  all,  that  by 
way  of  Objedion  can  lie  againft  the  Truth 
alTerted,  by  fhewing  the  proper  Qualifica- 
tion of  the  Subject,  to  whom  only  the  Wafs 
offFifdom  can  be  fp^ays  of  Tleafantnefs ;  for 
the  farther  Profecution  of  the  Matter  in  hand, 
I  (hall  fhew  what  are  thole  Properties  that  i'O 
peculiarly  fct  off,  and  enhance  the  Excellency 
of  this  Plcafure. 

I .  The  firft  is.  That  it  is  the  proper  Plca- 
fure of  that  Part  of  Man,  which  is  the  largcft 
and  moft  comprehenfiveofPIeafurc,  and  that 

is 


at  Couri^  Sec.         -         .17 

is  his  Mind :  A  Subftance  of  a  boundlcfs 
Comprehenfion.  The  Mind  of  Man  is  an 
Image,  not  only  of  God's  Spirituality,  but 
of  his  Infinity.  It  is  not  like  any  of  the 
Senfcs,  limited  to  this  or  that  Kind  of  Ob- 
]z(}i:  As  the  Sight  intermeddles  not  with 
that  which  affeds  the  Smell  3  but  with  an 
univerfal  Superintendence,  it  arbitrates  upon 
and  takes  them  in  all.  It  is  (as  I  may  fo 
fay)  an  Ocean,  into  which  ail  the  little  Ri_ 
vuletsof  Scnfation,  both  external  and  inter- 
nal, difcharge  themfelves.  It  is  framed  by 
God  to  receive  all,  and  more  than  Nature 
can  afford  it  5  and  fo  to  be  its  own  Motive 
to  feek  for  fomething  above  Nature.  Now 
this  is  that  Part  of  Man,  to  which  the  Plea- 
fures  of  Religion  properly  belong:  And  that 
in  a  double  rcfped. 

1.  In  reference  to  Speculation,  as  it  fuflains 
the  Name  of  Underf^anding. 

2.  In  reference  to  Practice,  as  it  fuflains 
the  Name  of  Confciencc. 

I .  And  firfl  for  Speculation  :  The  Pleafures 
of  which  have  been  ibmetimes  fo  great,  fo 
intenfe,  fo  ingrolTingof  all  the  Powers  of  the 
Soul,  that  there  has  been  no  room  left  for  any 
other  Pleafure.  It  has  lb  called  together  all 
the  Spirits  to  that  one  Work,  that  there  has 

Vo  I..  I.  C  been 


1 8  A  Sermon  preached 

been  no  Supply  to  carry  on  the  inferior  Ope- 
rations of  Nature.  Contemplation  feels  no 
Hunger,  noit*  is  fenfible  of  any  Thirft,  but  of 
that  after  Knowledge.  How  frequent  and 
exalted  a  Pleafure  did  T^avid^Vid,  from  his 
Meditation  in  the  Divine  Law  ?  All  the  T>ay 
long  it  was  the  Theme  of  his  Thoughts. 
The  Affairs  of  State,  the  Government  of  his 
Kingdom,  might  indeed  employ,  but  it  was 
this  only  that  refrepjedhXs  Mind. 

How  fhort  of  this  are  the  Delights  of  the 
Epicure  ?  How  vaftly  difproportionate  arc 
the  Pleafures  of  the  Eating,  and  of  the 
Thinking  Man?  Indeed  as  different  as  the 
Silence  of  an  Archimedes  in  the  Study  of  a 
Problem,  and  the  Stilnefs  of  a  Sow  at  her 
Wafh.  Nothing  is  comparable  to  the  Plea- 
fure of  an  a<aive,  and  a  prevailing  Thought : 
A  Thought  prevailing  over  the  Difficulty  and 
Obfcurity  of  the  Objed,  and  refrefhing  the 
Soul  with  new  Difcoveries,  and  Images  of 
Things ;  and  thereby  extending  the  Bounds 
of  Apprehenfion,  and  (as  it  were)  enlarging 
the  Territories  of  Reafon. 

Now  this  Pleafure  of  the  Speculation  of 
Divine  Things,  is  advanced  upon  a  double 
Account. 

(i.)  The  Greatnefs. 

(z.)  The 


at  Court ^  &c.  ip 

(i.)  The  Newnefs  of  the  Objed. 

(i.)  And  firft  for  the  Greatnels  of  it.  It  is 
no  lefs  than  the  great  God  himfelf,  and  that 
both  in  his  Nature,  and  his  Works.  For  the 
EyeofReafon,  liketliat  of  the  Eagle,  direcls 
itfelf  chiefly  to  the  Sun,  to  a  Glory  that  nei- 
ther admits  of  a  Superior,  nor  an  Equal. 
Religion  carries  the  Soul  to  the  Study  of  e- 
very  divine  Attribute. 

It  pofes  it  with  the  amazing  Thoughts  of 
Omnipotence  5  of  a  Power  able  to  fetch  up 
fuch  a  glorious  Fabrick,  as  this  of  the  World, 
out  of  the  Abyfs  of  Vanity  and  Nothing,  and 
able  to  throw  it  back  into  the  fame  Original 
Nothing  again.  It  drowns  us  in  tjie  Specula- 
tion of  the  Divine  Omnifcience  5  that  can 
maintain  a  fteady  infallible  Comprehenfion 
of  all  Events  in  themfclves  contingent  and 
accidental  j  and  certainly  know  that,  which 
does  not  certainly  cxift.  It  confounds  the 
greateft  Subtikies  of  Speculation,  with  the 
Riddles  of  God's  Omniprefencc  ,♦  that  can 
fpread  a  fmgle  individual  Subfl:ance  through 
all  Spaces ;  and  yet  without  any  Commen- 
furation  of  Parts  to  any,  or  Circumfcription 
within  any,  though  totally  in  every  one. 
And  then  for  his  Eternity ;  which  nm-fluffes 
fhc  ftrongcft  and  cleared  Conception,  to 
C  2  compre- 


2  o  A  Sermon  preached 

comprehend  how  one  fmgle  Aft  of  Duration 
fliould  nieafure  all  Periods  and  Portions  of 
Time,  without  any  of  the  diftinguifliing  Parts 
of  Succeflion.  Likewife  for  his  Juftice; 
which  fhall  prey  upon  the  Sinner  for  ever, 
fatisfying  itfclf  by  a  perpetual  Miracle,  ren- 
drins:  the  Creature  immortal  in  the  midft  of 
the  Flames  J  always  confuming,  but  never 
confumed.  With  the  like  Wonders  we  may 
entertain  our  Speculations  from  his  Mercy  i 
his  beloved,  his  triumphant  Attribute  5  an 
Attribute,  if  it  were  poflible,  fomething  more 
than  infinite  i  for  even  his  Juftice  is  fo,  and 
his  Mercy  tranfcends  that.  Laftly,  we  may 
contemplate  upon  his  fupernatural,  aflonifh- 
ing  Works :  particularly  in  the  Refurrection, 
and  Reparation  of  the  fame  numerical  Body, 
by  a  Re- union  of  all  the  fcattered  Parts, 
to  be  at  length  difpofed  of  into  an  Eftate  of 
eternal  Woe  or  Blifs ;  as  alfo  the  Greatnefs 
and  Strangcnefs  of  the  beatifick  Vifion  5  how 
a  created  Eye  fhould  be  fo  fortify'd,  as  to 
bear  all  thofe  Glories  that  ftream  from  the 
Fountain  of  uncreated  Light,  the  meaneft 
Expreflion  of  which  Light  is,  that  it  is  un- 
cxpreffible.  Now  what  great  and  high  Ob- 
jcds  arc  thefe,  for  a  rational  Contemplation 
to  bufy  itfelf  upon  ?  Heights  that  fcorn  the 

Reach 


at  Court ^  See.  2 1 

Reach  of  our  Profpcd^  and  Depths  in  which 
the  talleft  Reafon  will  never  touch  the  Bot- 
tom :  Yet  furely  the  Pleafure  arifmg  from 
thence  is  great  and  noble  i  forafmuch  as  they 
afford  perpetual  Matter  and  Employment  to 
the  Inquifitivenefs  of  human  Reafon  ;  and 
fo  are  large  enough  for  it  to  take  its  full 
Scope  and  Range  in  :  Which  when  it  has 
fucked  and  drein'd  the  utmoft  of  an  Objed, 
naturally  lays  it  afide,  and  negleds  it  as  a  dry 
and  empty  thing. 

(2.)  As  the  Things  belonging  to  Religion 
entertain  our  Speculation  with  great  Objeds> 
fo  they  entertain  it  alfo  with  new  :  And 
Novelty  we  know  is  the  great  Parent  of 
Pleafure;  upon  which  Account  it  is  that 
Men  are  fo  much  pleafed  with  Variety,  and 
Variety  is  nothing  elfe  but  a  continued  No- 
velty. The  Athenians  J  who  w^ere  the  pro. 
fefled  and  moft  diligent  Improvers  of  their 
Reafon,  made  it  their  whole  BwCincCs  to  hear 
or  to  tell  fame  new  Thing:  For  the  Truth  is, 
Newnefs  efpecially  in  great  Matters,  was  a 
worthy  Entertainment  for  a  fearching  Mind; 
it  was  (as  I  may  fo  fay)  an  high  Tafte,  fit 
for  the  Relifh  of  an  Athenian  Reafon.  And 
thereupon  the  mere  unheard  of  Strangenefs 
of  Jefus  and  the  Refurredion,  made  them 
C  3  defirous 


11  A  Sermon  preached 

dcfirous  to  hear  it  difcourfed  of  to  them  a- 
gain,  ji^iswW.  23.  But  how  would  it  have 
employed  their  fearching  Faculties,  had  the 
Myftery  of  the  Trinity,  and  the  Incarnation 
of  the  Son  of  God,  and  the  whole  Oecono- 
my  of  Man's  Redemption  been  explained  to 
them  ?  For  how  could  it  ever  enter  into  the 
Thoughts  of  Reafon,  that  a  Satisfadion  could 
be  paid  to  an  infinite  Jufticc  ?  Or ,  that 
two  Natures  fo  unconceivably  different,  as 
the  Human  and  Divine,  could  unite  into 
one  Perfon  ?  The  Knowledge  of  thefe  Things 
.could  derive  from  nothing  elfe  but  pure  Re- 
velation, and  confcquently  muft  be  purely 
New  to  the  higheft  Difcourfes  of  mere  Na^ 
ture.  Now  that  the  Newnefs  of  an  Objeft 
fo  exceedingly  pleafcs  and  ftrikcs  the  Mind, 
appears  from  this  one  Confideration ;  that 
every  Thing  pleafes  more  in  Expedation 
than  Fruition :  And  Expectation  fuppofes  a 
Thing  as  yet  new,  the  hoped  for  Difcovery 
of  which  is  the  Pleafure  that  entertains  the 
expeding,  and  enquiring  Mind ;  Whereas 
adual  Difcovery  (as  it  were)  rifles  and  deflovs^- 
ers  the  Newnefs  and  Frcfhnefs  of  the  Ob_ 
jed,  and  fo  for  the  moll  part  makes  it  cheap^ 
familiar,  and  contemptible. 


it 


at  Courts  &c.  23 

It  is  clear  therefore,  that,  if  there  be  any 
Pleafure  to  the  Mind  from  Speculation,  and 
if  this  Pleafure  of  Speculation  be  advanced 
by  the  Greatnefs  and  Newnefs  of  the  Things 
contemplated  upon,  all  this  is  to  be  found  in 
the  ways  of  Religion. 

2.  In  the  next  place,  Religion  is  a  Plea- 
fure to  the  Mind,  as  it  refpeds  Pradice,  and 
fo  fuftains  the  Name  of  Confcience.  And 
Confciencc  undoubtedly  is  the  great  Repo- 
fitory  and  Magazine  of  all  thofe  Plcafures 
that  can  afford  any  folid  Refrefhment  to  the 
Soul.  For  when  this  is  calm,  and  ferenc, 
and  abfolving,  then  properly  a  Man  enjoys 
all  Things,  and  what  is  more,  himfclf  j  for 
that  he  muft  do,  before  he  can  enjoy  any 
Thing  clfe.  But  it  is  only  a  pious  Life,  Izdi 
exadly  by  the  Rules  of  a  fevcre  Religton, 
that  can  authorize  a  Man's  Confcience  to 
fpeak  comfortably  to  him :  It  is  this  that 
muft  word  the  Sentence,  before  the  Confci*' 
ence  can  pronounce  it,  and  then  it  will  do 
it  with  Majefty  and  Authority  :  It  will  not 
whifper,  but  proclaim  a  Jubilee  to  the  Mind; 
it  will  not  drop,  but  pour  in  Oil  upon  the 
wounded  Heart.  And  is  there  any  Plea- 
fure comparable  to  that  which  fprings  from 
hence?  The  Pleafure  of  Confcience  is  not 
C  4  only 


2  4  A  Sermon  preached 

only  greater  than  all  other  Pleafures,  but 
may  alfo  ferve  inftead  of  them  :  For  they  on- 
Jy  picafe  and  affed  t\izVL\Vi6.mtran(itUy  in 
the  pitiful  narrow  Compafs  of  aftual  fruiti- 
on ;  whereas  that  of  Confcience  entertains 
aad  feeds  it  a  long  Time  after  with  dura- 
ble, lading  Reflc(Si:ions. 

And  thus  much  for  the  firft  ennobling  Pro- 
perty of  the  Pleafure  belonging  to  Religion  5 
namely.  That  it  is  the  Pleafure  of  the  Mind, 
and  that  both  as  it  relates  to  Speculation, 
and  is  called  the  Undcrftanding,  and  as  it 
relates  to  Pradicc,  and  is  called  the  Con- 
fcience. 

II.  The  fccond  ennobhng  Property  of  it 
is,  That  it  is  fuch  a  Pleafure  as  never  fatiates, 
or  wearies:  For  it  properly  afFefts  the  Spirit, 
and  a  Spirit  feels  no  Wcarinefs,  as  being  pri- 
vileged from  the  Caufcs  of  it.  But  can  the 
Epicure  fay  io  of  any  of  the  Pleafures  that  he 
lb  much  dotes  upon  ?  Do  they  not  expire^ 
while  they  fatisfy  ?  And  after  a  few  Minutes 
Refreihment,  det-crminc  in  Loathing  and  Un- 
quietnefs  ?  How  Ihort  is  the  Interval  between 
a  Pleafure  and  a  Burden?  How  undifcerni- 
bie  the  Tranfition  from  one  to  the  other.* 
Pleafure  dwells  no  longer  upon  the  Appe- 
tite, than  the  NeceiUtics.of,  Nature,   which 

aic 


at  Court^  8cc.  ly 

are  quickly  and  eafily  provided  for  ;  and 
then  all  that  follows,  is  a  Load  and  an  Op- 
prellion.  Every  Morfel  to  a  fatisfied  Hunger, 
is  only  a  new  Labour  to  a  tired  Digcftion. 
Every  Draught  to  him  that  has  quenched  his 
Thirit,  is  but  a  farther  quenching  of  Na- 
ture; a  Provifion  for  Rheum  and  Difcafes, 
a  Drowning  of  the  Quicknefs,  and  Adivity 
of  the  Spirits. 

He  that  prolongs  his  Meals,  and  facrifices 
his  Time,  as  well  as  his  other  Conveniences, 
to  his  Luxury,  how  quickly  does  he  out-fit 
his  Pleafure?  And  then,  how  is  all  the  fol- 
lowing Time  beftowed  upon  Ceremony  and 
Surfeit  ?  till  at  length,  after  a  long  Fatigue 
of  Eating,  and   Drinking,  and  Babling,  he 
concludes  the  great  Work  of  Dining  gen- 
teelly, and  fo  makes  a  Shift  to  rife  from  Ta. 
ble,  that   he  may  lie  down  upon  his  Bed: 
Where,  after  he  has  flept  himfelf  into  fomc 
Ufe  of  himfelf,  by   much  ado   he  ftaggers 
to  his  Table  again,  and  there  ads  over  the 
fame  brutifh  Scene  :    So  that  he  paflcs  his 
whole  Life  in  a  dozed  Condition  between 
flceping  and  waking,  with  a  kind  of  Drowfi- 
nefs  andConfufion  upon  his  Senfes ;  which, 
what  Pleafure  it  can  be,  is  hard  to  conceive^ 
all  that  is  of  it,  dv/ells  upon  the  Tipp  of  his 

Tongue, 


i6  A  Sermon  preached 

Tongue,  and  ^'ithin  the  Compafs  of  his  Pa- 
late :  A  worthy  Prize  for  a  Man  to  purchafe 
with  the  lofs  of  his  Time,  his  Reafon,  and 
himfelf. 

Nor  is  that  Man  lefs  deceived,  that  thinks 
to  maintain  a  conftant  Tenure  of  Pleafure, 
by  a  continual  purfuit  of  Sports  and  Recrea- 
tions: For  it  is  moft  certainly  true  of  all 
thefe  Things,  that  as  they  refrefh  a  Man 
when  he  is  weary,  fo  they  weary  him  when 
he  is  refreflied  ;  which  is  an  evident  Demon- 
ftration  that  God  never  defign'd  the  Ufe  of 
them  to  be  continual ;  by  putting  fuch  an 
Emptinefs  in  them,  as  fhould  fo  quickly  fail 
and  lurch  the  Expectation. 

The  moft  voluj)tuous,  and  loofe  Perfon 
breathing,  were  he  but  tied  to  iollow  his 
Hawks,  and  his  Hounds,  his  Dice,  and  his 
Courtlhips  every  Day,  would  find  it  the 
greatell  Torment  and  Calamity  that  could 
befall  him  j  he  would  fly  to  the  Mines  and^ 
the  Galleys  for  his  Recreation,  and  to  the 
Spad^  and  the  Mattock  for  a  Diverfion  from 
the  Mifery  of  a  continual  un-intermittcd 
IPleafure. 

But  on  the  contrary,  the  Providence  of 
God  has  fo  ordered  the  Courfe  of  Things, 
that  there  is  no  Adion,  the  Ufefulnefs  of 

whi<;h 


at  Court ^  tec,  ly 

which  has  made  it  the  Matter  of  Duty,  and 
of  a  Profeflion,  but  a  Man  may  bear  the  con- 
tinual Purluit  of  it,  without  Loathing  or  Sa- 
tiety. The  fame  Shop  and  Trade,  that  cm, 
ploys  a  Man  in  his  Youth,  employs  him  alfo 
in  his  Age.  Every  Morning  he  rifes  frelh  to 
his  Hammer  and  his  Anvil;  he  pafles  the 
Day  finging :  Cuftom  has  naturalized  his 
Labour  to  him :  His  Shop  is  his  Element, 
and  he  cannot  with  any  Enjoyment  of  him- 
felf  live  out  of  it.  Whereas  no  Cuftom  can 
make  the  Painfuinefs  of  a  Debauch  eafy,  or 
plcafing  to  a  Man  ;  fmce  nothing  can  be  plea- 
iantthat  is  unnatural.  But  now,  if  God  has 
interwoven  fuch  a  Pleafure  with  the  Works 
of  our  ordinary  Calling  5  how  much  fuperior 
and  more  refined  muft  that  be,  that  arifes 
from  the  Survey  of  a  pious  and  well  govern'd 
Life?  Surely,  as  much  as  Chriftianity  is  no- 
bler than  a  Trade. 

And  then,  for  the  conftant  Frcninefs  of 
it  i  it  is  fuch  a  Pleafure  as  can  never  cloy  or 
overwork  the  Mind :  For,  furely  no  Man 
was  ever  weary  of  thinkings  much  lefs  of 
thinking  that  he  had  done  well  or  virtuoufly, 
that  he  had  conquered  fuch  and  fuch  a  Temp- 
tation,  or  offered  Violence  to  any  of  his  ex- 
orbitant Dcfires.  This  is  a  Delight  that  grows 

and 


2  8  A  Sermon  preached 

and  improves  under  Thought  and  Reflcdion : 
And  while  it  excrcifes,  does  alfo  endear  it. 
felf  to  the  Mindj  at  the  fame  time  employ- 
ing and  inflaming  the  fvleditations.  All  Pka- 
furcs  thai  effect  the  Body,  mufl  needs  weary, 
becaufe  they  tranfport ;  and  all  Tranfportati- 
on  is  a  Violence ;  and  no  Violence  can  be 
lafting,  but  determines  upon  the  falling  of 
the  Spirits,  which  are  not  able  to  keep  up 
that  Height  of  Motion  that  the  Pleafure  of 
the  Senfes  raifes  them  to  :  And  therefore  how 
inevitably  does  an  immoderate  Laughter  end 
in  a  Sigh  ?  Which  is  only  Nature's  recovering 
itfelf  after  a  Porce  done  to  it.  But  the  religi- 
ous Pleafure  of  a  well  difpoled  Mind,  moves 
gently  and  therefore  conftantly  :  it  does  not 
affed:  by  Pvapture  and  Ecftaly  j  but  is  like 
the  Pleafure  of  Health,  which  is  ftill  and  Ib- 
ber,  yet  greater  and  ftronger  than  thofe  that 
call  up  the  Senfes  and  grolfcr  and  more  af- 
fecting Imprcilions.  God  has  given  no  Man 
?5Body  as  flrong  as  his  Appetites  j  but  has 
corrected  the  Boundlefnefs  of  his  voluptuous 
Dcllres,  by  Minting  his  Strength,  and  con- 
trading  his  Capacities'. 

But  to  look  upon  thofe  Pleafures  alfo,  that 
have  an  higher  Objecf  than  the  Body  5  as  thofe 
{hat  fpring  from  Honour  and  Grandeur  of 

CondU 


at  Court ^  Sec,  -29 

Condition  ;  yet  we  fliall  find,  that  even  thefc 
are  not  (o  frefh  and  conftant,  but  the  Mind 
can  naufeate  them,  and  quickly  feel  the  Thin- 
nefs  of  a  popular  Breath.  Thofe  that  are  To 
fond  of  Applaufe  while  they  purfue  it,  how 
little  do  they  tafte  it  when  they  have  it  ?  Like 
Lightning,  it  only  flafhes  upon  the  Face,  and 
is  gone,  and  it  is  well  if  it  does  not  hurt  the 
Man.  But  for  Greatnefs  of  Place,  though  it 
is  fit  and  neceffary,  that  fome  Perfons  in  the 
World  ihould  be  in  Love  with  a  fplendid 
Servitude  j  yet  certainly  they  muft  be  much 
beholding  to  their  own  Fancy,  that  they  can 
be  pleafed  at  it.  For  he  that  rifes  up  early, 
and  goes  to  Bed  late,  only  to  receive  Ad- 
drefles,  to  read  and  anfwer  Petitions,  is  really 
as  much  tied  and  abridg'd  in  his  Freedom, 
as  he  that  waits  all  that  Xime  to  prefent  one. 
And  what  Pleafure  can  it  be  to  be  incumbred 
with  Dependences,  thronged  and  furrounded 
with  Petitioners }  And  thole  Perhaps  fome- 
times  all  Suitors  for  the  fame  tiling  :  Where- 
upon  all  but  one  will  be  lure  to  depart 
grumbling,  becaufe  they  mifs  of  what  they 
think  their  Due  :  And  even  that  one  fcarce 
thankful,  becaufe  he  thinks  he  has  no  more 
than  his  Due.  In  a  Word,  if  it  is  a  Pleafure 
to  be  envied  and  fhot  at,  to  be  maligned 
3  fiandin^f 


jQ  A  Sermon  preached 

Jlandingy  and  to  be  defpifcd/^/Z/w^,  to  en- 
deavour that  which  is  impofliblc,  which  is 
to  pleafe  all,  and  to  fufFer  for  not  doing  it ; 
then  is  it  a  Pleafure  to  be  great,  and  to  be 
able  to  difpofe  of  Mens  Fortunes  and  Pre- 
ferments. 

But  farther,  to  proceed  from  hence  to  yet; 
an  higher  Degree  of  Pleafure,  indeed  the 
highcft  on  this  fide  that  of  Religion  -,  which 
is  the  Pleafure  of  FriendOiip  and  Converfa- 
tion.  Friendfhip  muft  confeiledly  be  allowed 
the  Top,  the  Flower,  and  Crown  of  all  tem- 
poral Enjoyments.  Yet  has  not  this  alfo  its 
Flaws  and  its  dark  Side?  For  is  not  my 
Friend  a  Man  j  and  is  not  Friendfhip  fubjed 
to  the  fame  Mortality  and  Change  that  Men 
are?  And  in  cafe  a  Man  loves,  and  is  not 
loved  again,  does  he  not  think  that  he  has 
Caufe  to  hate  as  heartily,  and  ten  times 
more  eagerly  than  ever  he  loved  ?  And  then 
to  be  an  Enemy,  and  once  to  have  been  z 
Friend,  does  it  not  imbitter  the  Rupture,  and 
aggravate  the  Calamity  ?  But  admitting  that 
my  Friend  continues  fo  to  the  End ;  yet  in 
the  mean  time,  is  he  all  Perfection,  all 
Virtue,  and  Difcretion?  Has  he  not  Hu^ 
mours  to  be  endured,  as  well  as  Kind- 
Tipffes  to  be  enjoyed?     And  am  1  fure  to 

fmell 


at  Courty  Sec.  ^\ 

fmcU  the  Rofe,  without  fometimes  feeling 
the  Thorn? 

And  then  laftly  for  Company;  though  it 
may  reprieve  a  Man  from  his  Melancholy, 
yet  it  cannot  fecure  him  from  his  Confci- 
ence,  nor  from  fometimes  being  alone.  And 
what  is  all  that  a  Man  enjoys,  from  a  Week's, 
a  Month's,  or  a  Year's  Converfe,  compa- 
rable to  what  he  feels  for  one  Hour,  when 
his  Confciencc  fhall  take  him  afide,  and  rate 
him  by  himfelf? 

In  Ihort,  run  over  the  whole  Circle  of  all 
earthly  Pleafures,  and  I  dare  affirm,  that  had 
not  God  fecured  a  Man  a  folid  Pleafure  from 
his  own  Adions,  after  he  had  rolled  from 
one  to  another,  and  enjoyed  them  all,  he 
would  be  forced  to  complain,  that  either 
they  were  not  indeed  Pleafures,  or  that  Plea* 
fure  was  not  Satisfadion. 

III.  The  third  ennobling  Property  of  the 
Pleafure  that  accrues  to  a  Man  from  Reli- 
gion, is,  that  it  is  fuch  an  one  as  is  in  no 
Body's  Power,  but  only  in  his  that  has  it  • 
fo  that  he  who  has  the  Property,  may  be  alfo 
fure  of  the  Perpetuity.  And  tell  me  fo  of 
any  outward  Enjoyment,  that  Mortality  is 
capable  of  We  are  generally  at  the  Mercy 
of  Mens  Rapine,   Avarice,   and  Violence, 

whether 


3. 1  A  Sermon  preached 

whether  we  Ihall  be  happy  or  no.  For  if  I 
build  my  Felicity  upon  my  Eftate  or  Repu- 
tation, I  am  happy  as  long  as  the  Tyrant, 
or  the  Railer  will  give  me  leave  to  be  fo. 
But  when  my  Concernment  takes  up  no 
more  Room  or  Compafs  than  my  felf  j  then 
lb  long  as  I  know  where  to  breathe,  and  to 
exift,  I  know  alfo  where  to  be  happy :  For 
I  know  I  may  be  (o  in  my  own  Bread,  in 
the  Court  of  my  own  Confcience  j  where, 
if  I  can  but  prevail  with  my  felf  to  be  inno-* 
cent,  I  need  bribe  neither  Judge  nor  Officer 
to  be  pronounced  fo.  The  Pleafure  of  the 
religious  Man,  is  an  eafy  and  a  portable 
Pleafure,  fuch  an  one  as  he  carries  about  in 
his  Bofom,  without  alarming  either  the  Eye, 
or  Envy  of  the  World.  A  Man  putting  all 
his  Pleafures  into  this  one,  is  like  a  Travel- 
ler's putting  all  his  Goods  into  one  Jewel  ^ 
the  Value  is  the  fame,  and  the  Convenience 
greater. 

-  There  is  nothing  that  can  raifc  a  Man  to 
that  generous  Abfolutenefs  of  Condition^ 
as  neither  to  cringe,  to  fawn,  or  to  depend 
meanly  ;  bat  that  which  gives  him  that  Hap- 
pinefs  within  himfelf ,  for  which  Men  de- 
pend upon  others.  For  furely  I  need  falute 
no  great  Man's  Threihold;,  fneak  to  none 

of 


at  Court ^  Sec.  3  3 

of  his  Friends  or  Servants,  to  fpe^k  a  good 
Word  for  me  to  my  Confcience.  It  is  a 
noble  and  a  fure  Defiance  of  a  great  Malice, 
back'd  with  a  great  Intercft  j  which  yet  can 
have  no  Advantage  of  a  Man,  but  from  his 
own  Expeftations  of  fomething  that  is  with- 
out himfelf.  But  if  I  can  make  my  Duty 
my  Delight  5  if  I  can  feaft,  and  pleafe,  and 
carefs  my  Mind  with  the  Pleafures  of  wor- 
thy Speculations,  or  virtuous  Praftices ;  let 
Greatnefs  and  Malice  vex  and  abridge  me  if 
they  can  :  My  Pleafures  are  as  free  as  my 
Will ;  no  more  to  be  controlled  than  my 
Choice,  or  the  unlimited  Range  of  my 
Thoughts  and  myDefires. 

Nor  is  this  kind  of  Pleafure  only  out  of 
the  Reach  of  any  outward  Violence,  but 
even  thofe  Things  alfo  that  make  a  much 
clofer  Imprcffion  upon  us,  which  are  the  ir- 
refiftible  Decays  of  Nature,  have  yet  no  In- 
fluence at  all  upon  this.  For  when  Age  it 
felf,  which  of  all  Things  in  the  World  will 
not  be  baffled  or  defyed,  fhall  begin  to  ar* 
reft,  feize,  and  remind  us  of  our  Mortality, 
by  pains,  Aches,  D^adnels  of  Limbs,  and 
Dulnefs  of  Scnfes;  yet  then  the  Pleafure 
1  of  the  Mind  fhall  be  in  its  full  Youth,  Vi- 
gour, and  Frelhnefs.     A  Palfie  may  as  well 

Vol.  I.  D  fiiake 


34  A  Sermon  preached 

fhakc  an  Oak,  or  a  Fever  dry  up  a  Foun- 
tain, as  either  of  tiiem  fhake,  dry  up,  or  im- 
pair the  Delight  of  Confcience.  For  it  lies 
Within,  it  centers  in  the  Heart,  it  grows  into 
the  very  Subftance  of  the  Soul,  fo  that  it  ac- 
companies a  Man  to  his  Grave ;  he  never  out- 
lives it,  and  that  for  this  Caufe  only,  becaufe 
he  cannot  out- live  himfelf. 

And  thus  I  have  endeavoured  to  defcribe 
the  Excellency  of  that  Tleafure  that  is  to  be 
found  in  the  Waysoi  a  religious  Wifdom,  by 
thofe  excellent  Properties  that  do  attend  it ; 
which  whether  they  reach  the  Defcription 
that  has  been  given  them,  or  no,  every  Man 
may  convince  himfelf,  by  the  beft  of  De- 
monftrations,  which  is  his  own  Tryal. 

Now,  from  all  this  Diicourfe,  this  I  am 
fure  is  a  moll  natural  and  dired  Confe- 
quence,  that  if  the  Ways  of  Religion  arc 
Ways  of  Tleafantnefsy  that  fuch  as  are  not 
Ways  oiTleafantnefsj  are  not  truly  and  pro- 
perly Ways  of  Religion.  Upon  which  Ground 
it  is  eafy  to  fee  what  Judgment  is  to  be 
pafTed  upon  all  thofe  affeded,  uncommand- 
cd,  abfurd  Aufterities,  fo  much  prized,  and 
exercifed  by  fome  of  the  Romijh  Profeflion. 
Pilgrimages,  going  barefoot,  Hair-Shirtsj 
and  Whips,  with  other  fuch  Gofpel  Artil- 
lery; 


1 


at  Court ^  Sec,  3  5 

lerly,  are  their  only  Helps  to  Devotion : 
Things  never  enjoined,  either  by  the  Pro- 
phets under  the  Je'<;jijh^  or  by  the  Apoftles 
under  the  Chriftian  OEconomy  -,  who  yet 
furely  underftood  the  proper,  and  the  moft 
efficacious  Inftruments  of  Piety,  as  well  as 
any  Confcflbr,  or  Friar  of  all  the  Order  of 
St.  Francis  J  or  any  Cafuift  whatfoever. 

It  feems,  that  with  them,  a  Man  fome- 
times  cannot  be  a  Penitent,  unlefs  he  alfo 
turns  Vagabond,  and  foots  it  to  Jerufalem ; 
or  wanders  over  this  or  that  Part  of  the 
World  to  vifit  the  Shrine  of  fuch  or  fuch  a 
pretended  Saint  5  though  perhaps,  in  his  Life, 
ten  times  more  ridiculous  than  themlelves : 
Thus,  that  which  was  Cain^  Curfe,  is  become 
their  Religion.  He  that  thinks  to  expiate  a 
Sin  by  going  barefoot,  only  makes  one  Folly 
the  Atonement  for  another  Taid  indeed  was 
fcourged  and  beaten  by  the  Jews,  but  w^e 
never  read  that  he  beat  or  fcourged  himfelf : 
And  if  they  think  that  his  keepi7ig  under  of 
his  Body  imports  fo  much;  they  muft  firft 
prove,  that  the  Body  cannot  be  kept  under 
by  a  virtuous  Mind,  and  that  the  Mind  can- 
not be  made  virtuous  but  by  a  Scourge  j  and 
confequently,  that  Thongs  and  JVhipcord  are 
Means  of  Grace,  and  Things  neceflary  to 
D  2  Saiva- 


^6  A  Sermon  preached 

Salvation.  The  Truth  is,  if  MensReligion 
lies  no  deeper  than  their  Skin,  it  is  pollible 
that  they  may  fcourge  themfelves  into  very 
great  Improvements. 

But  they  will  find  that  bodily    Exercife 
touches    not  the  Soul ;     and   that    neither 
Pride,  nor  Luft,  nor  Covetoufnefs,  nor  any 
other  Vice  was  ever  mortified  by  corporal 
Difciplines;  Tisnotthe  Back,  but  the  Heart 
that  muft  bleed  for  Sin:  And  confequently, 
that  in  this  whole  Courfe  they  are  like  Men 
out  of  their  Way  5  let  them  lafh  on  never  fo 
faft,  they  are  not  at  all  the  nearer  to  their 
Tourney's  End  :  And  howfoever  they  deceive 
themfelves  and  others,  they  may  as  well  ex- 
pect to  bring  a  Cart,  as  a  Soul  to  Heaven  by 
fuch  Means.     What  Arguments  they  have  to 
beguile  poor,  fimple,  unftable  Souls  with,  I 
know  not  j  but  furely  the   practical,  cafu- 
iftical,    that  is,    the  principal,  vital    Part  of 
their  Religion  favours  very  little  of  Spiritu- 
ality. 

And  now  upon  the  Refult  of  all,  I  fup- 
pofe,  that  to  exhort  Men  to  be  religious, 
is  only  in  other  Words  to  exhort  them  to 
take  their  Pleafure.  A  Plealure  high,  rati- 
onal, and  angelical  j  a  Pleafure  embafed 
■with  no  append cnt  Sting,  no  confequent 
3  Loathing 


at  Court ^  Sec.  37 

Loathing,  no  Remorfes  or  bitter  Farcwcls : 
But  fuch  an  one,  as  being  Honey  in  the 
Mouth,  never  turns  to  Gall  or  Gravel  in  the 
BeJiy.  A  PJeafure  made  for  the  Soul,  and 
the  Soul  for  that  5  fuitable  to  its  Spirituality, 
and  equal  to  all  its  Capacities.  Such  an  one 
as  grows  frefher  upon  Enjoyment,  and  though 
continually  fed  upon,  yet  is  never  devoured. 
A  Pleafure  that  a  Man  may  call  as  properly 
his  own,  as  his  Soul  and  his  Confcience ;  nei- 
ther liable  to  Accident,  nor  expofed  to  Injury. 
It  is  the  Fore-tafte  of  Heaven,  and  the  Ear- 
neft  of  Eternity.  In  a  Word,  it  is  fuch  an 
one,  as  being  begun  in  Grace,  pafles  into 
Glory,  Bleflcdnefs,  and  Immortality,  and 
thofe  Pleafures  that  neither  Eye  has  feen, 
nor  Ear  heard,  nor  has  it  entred  into  the 
Heart  of  Man  to  conceive. 

To  which  God  of  his  Mercy  vouchfafe  to 
bring  us  all:  To  whom  he  rendred  and 
afcribed,  as  is  moft  due,  all  Traife, 
Mighty  Majefiy,  and  "Dominion,  both 
now  and  for  evermore.    Amen, 


D  3  A  S  E  K- 


SERMON 

Preached  at  the 

Cathedra  l-C  h  u  r  g  h 

O  F 

St.  PAULS, 

November  the  9%  1662. 


D4 


To  the  Right  Honourable  the 

Lord-Mayor  and  Mdermen 

O  F    T  H  E 

C\tjo{LON  DON. 

Right  Honourable, 

WHEN  I  confidtr  how  mpojjtble  it 
is  for  a  Terfon  of  my  Condition  to  pro- 
duce, and  confeqiiently  how  imprudent  to  at- 
tempt any  thing  in  proportion  either  to  the 
Amplenefs  of  the  Body  you  reprefent,  or 
of  the  T* laces  you  bear,  J  fhould  he  kpt  from 
fuenturingfo  poor  a  Tiece,  dfigned  to  live  but 
(in  Hour,  in  fo  lafiing  a  Publication ,  did  not 
'what  your  Civility  calls  a  Re  que  ft, your  Great- 
nefs  render  a  Command.  The  Truth  is,  in 
Things  7iot  unlawful  great  ^erfons,  cannot  be 
properly  faid  to  re  que  ft ;  becanfe,  all  Things 
confidered,  they  miift  not  be  denied.  To  me 
it  was  Honour  enough  to  have  your  Audi- 
ence, Enjoyment  enough  to  behold  your  happy 
Change,  and  to  fee  the  fame  City,  the  Metro- 
polis of  Loyalty,  and  of  the  Kingdom,  to  be- 

hold 


The  Epiftle,  &fr 

hold  the  Glory  of  ^n^\\{h  Churches  reformed^ 
that  iSf  ddivered  from  the  Reformers  ;  and 
to  find  at  leaf  the  Service  of  the  Church  re- 
fairedy     though    not    the  Buildings  to  fee 
St.  PaulV  delivered  from  Beafls  herCy  as  well 
as  St.  Paul  at  Ephelus ;  And  to  wiew  the 
Church  thronged  only  with  Troops  of  Audi, 
tors,  not  ofHorfe.     This  I  could  fully  have 
acquiefced  in,  and  received  a  large  perfanal 
Reward  in  m'j  particular  Share  of  the  publick 
Joy ;  butfince  you  are  farther  p leafed,  I  will 
not  fay  by  your  Judgment  to  approve,   tut  by 
your  Acceptance  to  encourage  the  raw  Endea- 
vours of  a  young  Tiivine,  I  fh  all  take  it  for 
an  Opportunity,   not  as  others  in  their  fage 
Prudence  ufe  to  do,  to  quote  three  or  four 
Texts  of  Scripture,  and  to  tell  you  how  you 
are  to  rule  the  City  out  of  a  Concordance  -,  no, 
1  bring  not  Infiru6iions,  but  what  much  bet- 
ter befits  both  you  and  my  f elf,  your  Commen- 
dations. For  I  look  upon  your  Ctty  as  the  great 
and  magnificent  Stage  of  Eufinefs,  and  by  con- 
fequence  the  beft  Tlace  of  Improvement  j  for 
from  the  School  we  go  to  the  Univerfity,    but 
from  the  Univerfities  to  London.    And  there- 
fore as  in  your  City-Meetings  you  muft  be 
efteemed  the  moft  conftderable  Body  of  the  Na- 
tion>fo,  met  in  the  Church,  Hook  upon  yoti 

as 


The  Epiftle 

as  an  Auditory  fit  to  be  watted  oriy  as  you  are, 
by  both  Unlverfities.  And  when  I  remember 
how,  inftnimental  you  have  been  to  recover 
this  univerfal  Settlement,  and  to  retrieve  the 
old  Spirit  of  Loyalty  to  Kings  [as  an  ancient 
Tefiimony  of  which  you  bear  not  the  Sword  in 
vain)  Ifeem  in  a  manner  deputed  from  Ox- 
ford, not  fo  much  a  ^Preacher  to  jupply  a 
CourfCj  as  Orator  to  prefent  her  Thanks.  As 
for  the  enfuing  'Difcourfe,  which  {left  1  chance 
to  be  traduced  for  a  Plagiary  by  him  who  has 
jplafd  the  Thief)  I  think  fit  to  tell  the  World 
by  the  way,  was  one  of  thofe  that  by  a  wor- 
thy Hand  were  ft o!n  from  me  in  the  King's 
Chapel,  and  are  ft  ill  detained -■,  and  to  which 
now  accidentally  publifoed  by  your  Honour's 
Order,  your  Patronage  muft  give  both  Value 
and  ProteBion.  Tou  will  find  me  in  it  not  to 
huve  pitch' d  upon  any  SubjeEi,  that  Mens 
Guilt,  and  the  Confequence  of  Guilt,  their 
Concernment  might  render  liable  to  Excepti- 
on ',  not  to  have  rubbed  up  the  Memory  of 
what.fome  heretofore  in  the  City  did,  which 
more  and  better  now  detft,  and  therefore  ex- 
piate :  but  my  SubjeB  is  inoffenfive,  harmlefsy 
and  innocent  as  the  State  of  Innocence  it  felf 
and  {I  hope)  fuitable  to  the  prefent  T>efign 
and  Genius  of  this  Nation ,  which  is,  or 
I  '  Jhould 


Dedicatory, 

fhouldbej  to  return  to  that  Innocence y  which 
it  loft  long  Jince  the  Fall.    Briefly ,  my  Bti- 
finefs  is,  by  defer ibing  'ujhat  Man  was  in  his 
fir  ft  Eft  cite,  to  upbraid  him  with  what  he  is 
in  his  prefent :  between  whom  Innocent  and 
Fallen  ( that  in  a  word  I  may  fuit  the  Sub- 
jeB  to  the  Tlace  of  my  T>ifcoiirfe)  there  is 
as  great  an  Unlikenefs,  as  between  St.  Paul'x 
a  Cathedral,  and  St.  PaulV  a  Stable.  But  I 
muft  not  for  eft  all  my  Jelf  nor  tranfcribe  the 
Work  into  the  ^Dedication.     I  {hall  now  on- 
ly deftre  you  to  accept  the  Jft^ue  of  your  own 
Requefts  5  the  Gratification  of  which  I  have 
here  confidted  fo  much  before  my  own  Repu- 
tation 5  while  like  the  poor  Widow  I  endea- 
vour  to  fhew  my  Ofticioufnefs  by  an  Offerings 
though  I  betray  my  Poverty  by  the  Meafure  ; 
not  fo  much  caring,  though  I  appear  neither 
'Treacher  nor   Scholar,     {which   Terms  we 
have  been  taught  upon  good  Reafon  to  diftin- 
guifto)  fo  I  may  in  this  but  ftoew  my  f elf 

Yours  Honours 
"S/r^^.'feTi?'  very  humble  Servant, 

Robert  Souths 

Gene- 


44 


Genesis  i.  27. 

So  God  created  Man  in  his  own  Image  ^ 
in  the  Image  of  God  created  he 
htm, 

HOW  hard  it  is  for  Natural  Reafon  to 
difcovcr  a  Creation  before  revealed,  or 
being  revealed  to  believe  it,  the  ftrangc  Opi- 
nions of  the  old  Philofophers  and  the  In- 
fidelity of  modern  Atheifts,  is  too  fad  a 
Demonftration.  To  run  the  World  back 
to  its  firft  Original  and  Infancy,  and  (as 
it  were)  to  view  Nature  in  its  Cradle,  and 
trace  the  Out-goings  of  the  Ancient  of  Days 
p  the  firft  Inftanceand  Specimen  of  his  crea- 
tive Power,  is  a  Refearch  too  great  for  any 
mortal  Enquiry  :  And  we  might  continue 
our  Scrutiny  to  the  end  of  the  World,  before 
natural  Reafon  would  be  able  to  find  out  when, 
it  begun. 

Epicurushxs  Difcourfe  concerning  the  O- 
riginal  of  the  World  is  fo  fabulous  and  ridi- 

culoufly 


Man  was  Created^  Sec.       4j 

culoufly  merry,  that  we  may  well  judge  the 
Defign  of  his  Philofophy  to  have  been  Plea- 
Aire,  and  not  Inftrudion. 

y^rifiotle  hcldy  That  it  ftreamed  by  con- 
natural Refultand  Emanation  from  God,  the 
Infinite  and  Eternal  Mind,  as  the  Light  iflues 
from  the  Sun ,  fo  that  there  was  no  Inftant 
of  Duration  allignable  of  God's  eternal  Exi- 
gence, in  which  the  World  did  not  alfo  co- 
cxift. 

Others  held  a  fortuitous  Concourfe  of  A- 
toms ;  but  all  feem  jomtly  to  explode  a 
Creation  5  ftill  beating  upon  this  Ground,  that 
the  producing  Something  out  of  Nothing  is  im- 
poflible  andincomprehenfible :  Incomprehen- 
fible  indeed  I  grant,  but  not  therefore  impof- 
fible.  There  is  not  the  leaft  Tranfadion  of 
Senfe  and  Motion  in  the  whole  Man,  but 
Philofophcrs  are  at  a  Lofs  to  comprehend,  I 
am  fure  they  are  to  explain  it.  Wherefore 
it  is  not  always  rational  to  meafure  the  Truth 
of  an  Affertion  by  the  Standard  of  our  Ap- 
prehenfion. 

But  |to  bring  Things  even  to  the  bare  Per- 
ceptions of  Reafon,  I  appeal  to  any  one,  who 
fhall  impartially  refled  upon  the  Ideas  and 
Conceptions  of  his  own  Mind,  whether  he 
doth  not  find  it  as  cafy  and  fuitable  to  his 

natural 


4^  Man  was  Created 

natural  Notions,  to  conceive  that  an  Infinite 
Almighty  Power  might  produce  a  Thing  out 
oi Nothing,  and  makcthat  to  exift  denovo, 
which  did  not  exift  before  5  as  to  conceive 
the  World  to  have  had  no  Beginning,  but 
to  have  exifted  from  Eternity  :  Which,  were 
it  fo  proper  for  this  Place  and  Exercife,  I 
could  cafily  demonftrate  to  be  attended  with 
no  fmali  Train  of  Abfurdities.  But  then, 
befidcs  that  the  acknowledging  of  a  Crea- 
tion is  fafe,  and  the  Denial  of  it  dangerous 
and  irreligious,  and  yet  not  more  (perhaps 
much  lefs)  dcmonftrable  than  the  affirma- 
tive J  To,  over  and  above,  it  gives  me  this  Ad- 
vantage, that,  let  it  feem  never  fo  ft  range, 
uncouth,  and  incomprehenfible,  the  Nonplus 
of  my  Reafon  will  yield  a  fairer  Opportunity 
to  my  Faith. 

In  this  Chapter,  we  have  God  furveying 
the  Works  of  the  Creation,  and  leaving  this 
general  Imprefs  or  Chara(5ter  upon  them, 
that  they  were  exceeding  good.  What  an 
Omnipotence  wrought,  we  have  an  Omniici- 
cnce  to  approve.  But  as  it  is  reafonable  to 
imagine  that  there  is  more  of  Defign,  and 
confequently  more  of  Perfedion,  in  the  laft 
Work,  we  have  God  here  giving  his  laft 
Stroke,  and  fumming  up  all  into  Man,  the 

Whole 


m  God's  hruige.  ^y 

Whole  inj:o  a  Part,  the  Univerfe  into  an  In- 
dividual :  So  that  whereas  in  other  Creatures 
we  have  but  the  Trace  of  his  Footfleps,  in 
Man  we  have  the  Draught  of  his  Hand.  In 
him  were  united  all  the  fcattered  Perfedions 
of  the  Creature,  all  the  Graces  and  Orna- 
ments; all  the  Airs  and  Features  of  Bejng, 
were  abridged  into  this  fmall,  yet  full  Syftem 
of  Nature  and  Divinity  :  As  we  might  well 
imagine  that  the  great  Artificer  would  be 
more  than  ordinarily  exadt  in  drawing  his  own 
Picture. 

The  Work  that  Ifhall  undertake  from  thefe 
Words,  fhall  be  to  fhew  what  this  Image 
of  God  in  Man  is,  and  wherein  it  doth  con- 
fift.  Which  I  {hall  do  thefe  two  Ways  : 
I.  Negatively,  by  fliewing  wherein  it  doth 
72^^  confift.  2.  Pofitively,  by  fliewing  where- 
in it  does, 

lor  the  firfl  of  thefe,  we  are  to  remove  the 
erroneous  Opinion  of  the  Socinians.  They 
deny  that  the  Image  of  God  confided  in  any 
habitual  Perfedions  that  adorned  the  Soul 
of  Adam:  But  as  to  hi§  Underftanding  bring 
him  in  void  of  all  Notion^  a  rude  unwrit- 
ten Blank ;  making  him  to  be  created  as 
much  an  Infant  as  others  are  born  j  fcnt  in- 
to the  World  only  to  read  and  to  fpell  out 

a  God 


48  A  Sermon  preached 

a  God  in  the  Works  of  Creation,  to  learn 
by  degrees,  till  at  lengtli  his  Underftanding 
grew  up  to  the  Stature  of  his  Body.  Alfo 
without  any  inherent  Habits  of  Virtue  in 
his  Will  3  thus  diverting  him  of  all,  and 
dripping  him  to  his  bare  Eflence  :  So  that 
alio  the  Perfedion  they  allowed  his  Under- 
ftanding was  Aptnefs  and  Docility  ;  and  all 
that  they  attributed  to  his  Will  was  a  Poflibi- 
lity  to  be  virtuous. 

But  wherein  then  according  to  their  Opi- 
nion did  this  Image  of  God  confift  ?  Why, 
in  that  Power  and  Dominion  that  God 
gave  Adam  over  the  Creatures :  In  that  he 
was  vouched  his  immediate  Deputy  upon 
Earth,  the  Viceroy  of  the  Creation,  and 
Lord-Lieutenant  of  the  World.  But  that 
this  Power  and  Dominion  is  not  adequately 
and  formally  the  Image  of  God,  but  only  a 
Part  of  it,  is  clear  from  hence  -,  becaufe  then 
he  that  had  moft  of  this,  would  have  moft  of 
God's  Image  :  And  confequently  Nmrodh^id 
more  of  it  than  Noahj  Saul  than  SamueU 
the  Perfecutors  than  the  Martyrs,  and  Cafar 
than  Chrift  himfelf,  which  to  alTert  is  a  blaf- 
phemous  Paradox.  And  if  the  Image  of 
God  is  only  Grandeur,  Power  and  Sove- 
reignty,   certainly   we  have   been  hitherto 

much 


in  God's  Image.  4p 

much  miftaken  in  our  Duty :  And  hcrcaftct 
are  by  all  means  to  beware  of  making  ouC 
felves  unlike  God,  by  too  much  Sclfd-cnial 
and  Humiliryi  I  am  not  ignorant  that  fome 
may  diftinguifh  between  i^aa-U  and  KvAj^Agy 
between  a  Lawful  Authoritj  and  Atliial 
^ower  5  and  affirm,  that  God's  Image  confifts 
only  in  the  former  j  which  wicked  Princes, 
fuch  as  Saul  and  Nimrod  have  not,  though 
they  poflefs  the  latter.    But  to  this  I  anfwer, 

I.  That  the  Scripture  neither  makes  nor 
owns  fuch  a  Diftindion  j  nor  any  where  af- 
lerts,  that  when  Princes  begin  to  be  wick- 
ed, they  cealc  of  Right  to  be  Governors* 
Add  to  this,  that  when  God  renewed  this 
Charter  of  Man's  Sovereignty  over  the  Crea- 
tures to  Noah  and  his  Family,  we  fmd  no 
Exception  at  all,  but  that  C/^^;«  ftood  as 
fully  invefted  with  this  Right  as  any  of  his 
Brethren. 

2.  But  fecondly  ,•  this  favours  of  fomething 
ranker  than  Socinianifm,  even  the  Tenets  of 
the  Fifth  Monarcny,  and  of  Sovereignty 
founded  only  upon  Saintfhip  -,  and  therefore 
fitter  to  be  anfwered  by  the  Judge,  than  by 
the  Divine;  and  to  receive  its  Confutation  at 
the  Bar  of  Juftice,  than  from  the  Pulpit. 

Vo  L.  L  I  Having 


JO  Man  was  Created 

Having  now  made  onr  Way  through  this 
falfe  Opuiion,  we  arc  in  the  next  place  to 
lay  ^Q^^pofitivelj  what  this  Imngc  of  God 
in  Man  is.  It  is  in  fliort,  That  imlverfal 
ReBinide  of  all  tke  Faculties  of  the  S^id.by 
1^'hich  they  ftmd  apt  and  dtfpofcd  to  thtir 
refpe^ive  Offices  and  Operations :  Which 
will  be  more  fully  fet  forth,  by  taking  a  di- 
ftina:  Survey  of  it,  in  the  feveral  Faculties 
belonging  to  the  Soul. 

I.  In  the  Underftandtng. 

II.  In  the  Will. 

III.  In  the  Paifions  or  AflFcdions. 

I.  And  firft  for  its  nobieft  Faculty,   the 
Underftanding :   It  was  then  fublime,  clear, 
and  afpiring,  and,  as  it  were,  the  Soul's  up- 
per Region,  lofty  and  ferene,  free  from  the 
Vapours  and  Difturbanccs  of  the  infcriour 
Affections.     It' Was  the  leading,  controllihg 
Faculty  j  all  the  Pailions  wore  the  Colour's 
of  Reafonj    it'wasnot  Conful  but  Didator. 
Difcourfe  was  then  almoil  as  quick  as  Intui- 
tion i    it  was  nimble  in  propofing,    li;rm  in 
concluding  j  it  could  fddntf  determine  than 
now  it  can  difpute.  tike  the  Sun,  it  had  both 
'light  and  Agility  j   it'Hiin^w  no  Reft,  but  in 
Motion  j  no  Qtiict,  but 'in 'Activity.     It  di^ 

not 


m  God's  Image.  5  r 

not  ^Q  properly  apprehend,  as  irradiate  the 
Object  j  not  io  much  find,  as  make  things 
intelligible.  It  did  arbitrate  upon  the  leve- 
ral  Reports  of  Senfe,  and  all  the  Varieties  of 
Imagination  J  not  like  a  Drowfy  Judge,  only 
hearing,  but  alfo  directing  their  Verdid.  In 
Aim,  it  was  vegete,  quick,  and  lively ;  open 
^s  the  Day,  untainted  as  the  Morning,  full 
of  the  Innocence  and  Spritelinefs  of  Youth  $ 
it  gave  the  Soul  a  bright  and  a  full  View  in- 
to all  things  j  and  was  not  only  a  Window, 
but  itfclf  the  Profped.  Briefly,  there  is  as 
much  Difference  between  the  clear  Reprelen- 
tations  of  the  Underftanding  then,  and  the 
obfure  Difcoverics  that  it  makes  now,  as 
there  is  between  the  Proiped  of  a  Cafemenr, 
and  of  a  Key-hole. 

Now  as  there  are  two  great  Fundions  of 
the  Soul,  Contemplation,  and  T'ra^ice,  ac- 
cording to  that  general  Divifion  of  Objeds, 
fome  of  v/hich  only  entertain  our  Specula- 
tion, others  alio  employ  our  Adionsj  fo  the 
Underfranding  with  relation  to  thcfe,  not  be- 
caufe  of  any  Diilindion  in  the  Faculty  it 
felf,  is  accordingly  divided  into  Speculative 
and  Tra^ick ;  in  both  of  which  the  Imai^e 
of  God  was  then  apparent. 

E  2  I.  For 


51-/         Man  was  Created 

I .  For  thcUndcrftanding  Speculative  There 
arc  forne   general   Maxims  and  Notions  in 
the  Mind  of  Man,    which  arc  the  Rules  of 
Difcourfc,    and  the  Eafis  of  all  Philofophy. 
As  that  the  fame  Thing  cannot  at  the  fame 
Time  bey  and  not  be.     That  the  iVhole  is  big- 
ger than  a  Tart.     That  fji'O  T^imenfions  fe- 
ijerallj  equal  to  a  third,   muft  alfo  be  equal 
to  one  another.     Arifiotle,    indeed,    affirms 
the  Mind  to  be  at  firft  a  mere  Rafa  Tabula  5 
and  that  thefe  Notions  are  notingenite,  and 
imprinted  by  the  Finger  of  Nature,   but  by 
the  latter  and  more  languid  Impreffions  of 
Scnfe  ;    being  only  the  Reports  of  Obferva- 
tion,  and  the  Rcfult  of  fo  many  repeated  Ex- 
periments. 

But  to  this  I  anfvver  two  Things, 
(i.)  That  thefe  Notions  are univerfal;  and 
what  is  univerfal  muft  needs  proceed  from 
fome  univerfal,  conflant  Principle,  the  fame 
in  all  Particulars,  which  here  can  be  nothing 
clfe  but  human  Nature. 

(2.)  Thefe  cannot  be  infufed  by  Obferva- 
tion,  becaufc  they  are  the  Rules  by  which 
Men  take  their  firft  Apprehenfions  and  Ob- 
fervations  of  Things,  and  therefore  in  Order 
of  Nature  muft  needs  precede  them  :  As  the 
Being  of  the  Rule  muft  be  before  its  Appli- 
cation 


m  GocTs  Image,  j^ 

cation  to  the  thing  dirciflcd  by  it.  From 
whence  it  follows,  that  thcfe  were  Notions 
not  dcfccnding  from  us,  but  born  with  us; 
not  our  Off  fp ring,  but  our  Brethren  ;  and 
(as  I  may  To  fay)  fach  as  we  were  taught 
without  the  Help  of  a  Teacher. 

Now  it  was  Adam's  Happinefs  in  the  State 
of  Innocence  to  have  thefe  clear  and  unful- 
iied.  He  came  into  the  \Vorld  a  Philofo- 
pher,  which  fufficicntly  appeared  by  his  wri- 
ting the  Nature  of  Things  upon  their  Names ; 
he  could  view  Eflcnccs  in  themfelves,  and 
read  Forms  without  the  Comment  of  their 
refpedive  Properties:  He  could  fee  Confc- 
quents  yet  dormant  in  their  Principles,  and 
Effeds  yet  unborn  and  in  the  Womb  of  their 
Caufcs;  his  Underftanding  could  al  mod  pierce 
into  future  Contingents  j  his  Conjcclures 
improving  even  to  Prophecy,  or  the  Cer- 
tainties of  Predidion  5  till  his  Fall  he  was 
ignorant  of  nothing  but  of  Sin  j  or  at  leaft  it 
relied  in  the  Notion,  without  the  Smart  of 
the  Experiment.  Could  any  Difficulty  have 
been  propofed,  the  Refolution  would  have 
been  as  early  as  the  Propofal  j  it  could  not 
have  had  time  to  fettle  into  Doubt.  Like  a 
better  Archimedes,  the  Iflue  of  all  his  Enqui- 
rics  was  an  ivonKa,  an  eu^-jxc*,  the  OfF-fpring 

E  J  of 


54  Man  was  Created 

of  his  Brain  without  the  Sweat  of  his  Brow. 
Study  was  not  then  a  Duty,  Night- watchings 
were  ncedlefsi  the  Light  ofHeafon  wanted 
nor  the  Afliftance  of  a  Candle.  This  is  the 
Doom  of  fallen  Man,  to  labour  in  the  Fire, 
to  feek  Truth  in  profimdo,  to  exhauft  his 
Time  and  impair  his  Health,  and  perhaps  to 
i'pin  out  his  Days,  and  himiclf  into  one  piti- 
ful, controverted  Conciufion.  There  was 
then  no  Poring,  no  Struggling  with  Memo- 
ry, no  Straining  for  Invention:  His  Facul- 
ties were  quick  and  expedite  j  they  anlwer- 
ed  without  Knocking,  they  were  ready  up- 
on the  firft  Summons,  there  was  Freedom, 
and  Firmnefs  in  ail  their  Operations.  I  con- 
fefs,  'tis  as  difficult  for  us,  who  date  our  Ig- 
norance from  our  firft  Being,  and  were  ftill 
bred  up  with  the  fame  Infirmities  about  us, 
with  which  we  were  born,  to  raife  our 
Thoughts  and  Imaginations,  to  thofe  intel- 
lectual Pcrfcdions  that  attended  our  Nature 
in  the  time  of  Innocence  ;  as  it  is  for  a  Pea- 
fant  bred  up  in  the  Obfcuritics  of  a  Cottage, 
to  fanfy  in  his  Mind  the  unfeen  Splendors 
of  a  Court.  But  by  rating  Pofitives  by  their 
Privativcs,  and  other  Arts  of  Rcafon,  by 
wlii^h  Dilcourfc  fupplies  the  Want  of  the  Re- 
poiti  ot  Scnfc,  wc  may  coiled  the  Excel- 
lency 


m  God's  Image,  5  5 

lency  of  the  Undcrftanding  then,  by  the 
glorious  Remainders  of  it  now,  and  gucfs  at 
the  Statelinels  of  the  Building,  by  the  Mag- 
nificence of  its  Ruins.  All  thofe  Arts,  Ra- 
rities, and  Inventions,  whicli  vulgar  Minds 
gaze  at,  the  Ingenious  purfue,  and  all  ad- 
mire, are  but  the  Reliques  of  an  Intelled:  de- 
faced with  Sin  and  Time.  We  admire  it 
now,  only  as  Antiquaries  do  a  Piece  of  old 
Coin,  for  the  Stamp  it  once  bore,  and  not 
for  thofe  vanifhing  Lineaments  and  difap- 
pearing  Draughts  that  remain  upon  it  at  pre- 
fent.  And  certainly,  that  muft  needs  have 
been  very  glorious,  the  Decays  of  which  are 
fo  admirable.  He  that  is  comely,  when  old 
and  decrepit,  furely  was  very  beautiful,  when 
he  was  young.  An  Ariftotle  was  but  the 
Rubbifh  of  an  Adam,  and  Athens  but  the 
Rudiments  of  Paradife. 

2.  The  Image  of  God  wasnolefs  rcfplen- 
dent  in  that,  which  we  call  Man's  practical 
Underftandingj  namely,  that  Storc-houfc  of 
the  Soul,  in  which  are  treafurcd  up  the  Rules 
of  Adion,  and  the  Seeds  of  Mor^liry.  Where, 
"WC  muft  obferve,  that  many  who  deny  all 
connate  Notions  in  the  fpeculative  Intellccr, 
do  yet  admit  them  in  this.  Now  if  this  fort 
are  the fe  Maxims  5  That  God  is  to  be  '•juor- 
E  4  .  fiifped. 


5  6  Man  was  Created 

Jhij)ped.  That  Tarents  are  to  be  honoured. 
That  a  Man's  IVord  is  to  be  kept,  and  the 
like  5  which;,  being  of  univcrlal  Influence,  as 
to  the  P.cgulation  of  the  Behaviour,  and  Con- 
vcrfe  of  Mankind,  are  the  Ground  of  all 
Virtue  and  Civility,  and  the  Foundation  of 
Religion. 

It  was  the  Privilege  of  Adam  innocent, 
to  have  thefe  Notions  aUb  firm  and  untaint- 
ed, to  carry  his  Monitor  in  his  Bofom,  his 
Law  in  his  Heart,  and  to  have  fuch  a  Con- 
fcience,  as  might  be  its  own  Caluift  :  And 
certainly  thofe  Actions  muft  needs  be  regu- 
lar, where  there  is  an  Identity  between  the 
Rule  and  the  Faculty.  His  own  Mind  taught 
him  a  dueDepcndancc  upon  God,  find  chalk- 
ed out  to  him  thcjuft  Proportions  and  Mea^ 
Aires  of  Behaviour  to  his  Fellow- Creatures* 
He  had  no  Catechifm  but  the  Creation,  need" 
ed  no  Study  but  Reflexion,  read  no  Book, 
but  the  Volume  of  the  World,  and  that  too, 
not  for  Rules  to  work  by,  but  for  the  Objcds 
to  work  upon.  Reafon  was  his  Tutor,  and 
full  Principles  his  magna  Moralia.  The  De^ 
caloguc  of  Moft'S  was  but  a  Tranfcript,  not 
fin  Original.  All  the  Laws  of  Nations,  and 
wife  Decrees  of  States,  the  Statutes  of  Soloyiy 
gild  the  twelve  Tables,  were  but  a  Paraphrafe 

upor^ 


in  God's  Image:  ^;^ 

upon  this  {landing  Redlitude  of  Nature,  this 
fruitful  Principle  of  Juftice,  that  was  ready- 
to  run  out,   and  enlarge  itfelf  into  fuirablc 
Determinations,  upon  all  emergent  Objefts, 
and  Occafions.  Juftice  then  was  neither  blind 
to  difcern,  nor  lame  to  execute.     It  was  not 
fubjed  to  be  impofed    upon  by  a  deluded 
Fancy,    nor  yet  to  be  bribed  by  a  glozing 
Appetite,  for  an  Utile  or  Jucundiim  to  turn 
the  Balance  to  a  falfe  or  difhoncft  Sentence. 
In  all  its  Diredions  of  the  inferiour  Facul- 
ties, it  conveyed  its  Suggeftions  with  Clear- 
nefs,  and  enjoined  them  with  Power;  it  had 
the    Palllons    in   perfcd   Subjedion;    and, 
though  its  Command   over  them  was  but 
Suafive  and  Political,  yet  it  had  the  Force  of 
Ablblute  and  Defpotical.     It  was  not  then, 
as  it  is  now,  where  the  Confcience  has  only- 
Power  to  difapprove,  and  to  proteft  againft 
the  Exorbitances  of  the  Paflions ;  and  rather 
to  wifh,    than  make  them  otherwife.     The 
Voice  of  Confcience  now  is  low  and  weak, 
chaftifuig  the  Palllons,  as  old  Eli  did  his  luft- 
ful,  domineering  Sons  5  Not  fo,  my  SonSy  not 
fo:    But  the  Voice  of  Confcience  then,  was 
not,    This  Ihouldj  or  this  ought  to  be  done -, 
but  this  mufiy   this  fljall  be  done.     It  fpokc 
Ukc  a  Lcgiflator  j   the  Thing  fpoke  was  a 

Law 


5  8  Man  was  Created 

Law  :  And  the  Manner  of  fpeaking  it  a  new 
Obligation.  In  iliort,  there  was  as  great  a 
Diijparity  between  the  pradical  Dilates  of 
the  Undciftanding  then,  and  now,  as  there 
is  between  Empire  and  Advice,  Counfel  and 
Command,  between  a  Companion  and  a  Go- 
vernor. 

And  thus  much  for  the  Image  of  God  as 
it  fhone  in  Man's  Undcrftanding. 

II.  Let  us  in  the  next  place  take  a  View 
of  it,  as  it  was  damped  upon  the  Will.  It 
is  much  difputed  by  Divines  concerning  the 
Power  of  Man's  Will  to  Good  und  Evil  in 
the  State  of  Innocence  j  and  upon  very  nice 
and  dangerous  Precipices  fland  their  Deter- 
minations on  either  Side.  Some  hold  that 
God  inveftcd  him  with  a  Tower  to  ft  and, 
io  that  in  the  Strength  of  that  Power  re- 
ceived, he  might  without  the  Auxiliaries  of 
any  farther  Influence  have  determined  his 
Will  to  a  full  Choice  of  Good.  Others 
hold,  that  notwithftanding  this  Power,  yet 
it  was  impolTibie  for  him  to  exert  it  in 
any  good  Action,  without  a  luperadded  Af- 
fillance  of  Grace  actually  determining  that 
Power  to  the  certain  Production  of  fuch  an 
Ad.  So  that,  whereas  fome  diftinguifh  be- 
tween fufficient  and  effeEitial  Grace  s    they 

order 


m  God's  Image,  59 

order  the  Matter  To,  as  to  acknowledge  none 
fujpcienty  but  what  is  indeed  effe^tial,  and 
actually  produdive  of  a  good  Adion.  I  fhall 
not  preiUme  to  intexpofe  dogmatically  in  a 
Controverfy,  which  I  look  never  to  fee  de- 
cided. But  concerning  the  latter  of  thefe 
Opinions,  I  (hall  only  give  thefe  two  Re- 
niarks. 

1 .  That  it  feems  contrary  to  the  common 
and  nninral  Conceptions  of  all  Mankind,  who 
acknowledge  themfelves  able  '^wd,  fujjicient  to 
,do  many  Things,  which  adually  they  never 
do. 

2.  That  to  aflert,  that  God  looked  upon 
^darn's  Fall  as  a  Sin,  and  punifhed  it  as  fuch, 
when,  without  any  antecedent  Sin  of  his,  he 
withdrew  that  aifttal  Grace  from  him,  upon 
the  withdrawing  of  which,  it  was  impoflible 
for  him  not  to  fall,  feems  a  Thing  that  highly 
reproaches  the  efl'ential  Equity  and  Goodnefs 
of  the  Divine  Nature. 

Wherefore,  doubtlefs  the  Will  of  Man  in 
the  State  of  Innocence,  had  an  entire  Free- 
dom, a  perfed  Equipendency  and  Indiffe- 
rence to  either  Part  of  the  Contradiclion,  to 
Jiandj  ox:  not  to  fta7id\  to  accept ^  o":  not  ac- 
cept the  Temptation.  I  will  grant  the  \\^ill 
of  Man  now  to  be  as  much  a  Slave,  as  any 

one 


6o  Man  was  Created 

one  will  have  it,  and  to  be  only  free  to  Jin  -, 
that  is,  inflead  of  a  Liberty,  to  have  only  a 
Liccntioufnefsi  yet  certainly  this  is  not  Na- 
ture, but  Chance.  We  were  not  born  crook- 
ed 5  we  learnt  thefe  Wiridings  and  Turnings 
of  the  Serpent :  And  therefore  it  cannot  but 
be  a  blafphemous  Piece  of  Ingratitude  to  a- 
fcribe  them  to  God  j  and  to  make  the  Plague 
of  our  Nature  the  Condition  of  our  Creation. 
The  Will  was  then  dudile,  and  pliant 
to  all  the  Motions  of  right  Rcafon,  it  met 
the  Dictates  of  a  clarified  Undcrfianding  half 
way.  And  the  aVtive  Informations  of  the 
Intelled,  filling  the /^^•^  Reception  oi  the 
Will,  like  Form  doling  with  Matter^  grew 
aduate  into  a  third,  and  diftind  Perfedioa 
of  Practice :  The  Undcrftanding  and  Will 
never  difagreed  j  for  the  Propofals  of  the  one 
never  thwarted  the  Inclinations  of  the  other. 
Yet  neither  did  the  Will  fervilely  attend  up- 
on the  Undcrfianding,  but  as  a  Favourite 
docs  upon  his  Prince,  where  the  Service  is 
Privilege,  and  Preferment;  c^  zs  Solomorfs 
Servants  waited  upon  him,  it  admired  it^ 
Wildom,  and  heard  its  prudent  Didatcs 
and  Counfels,  both  the  Direction,  and  the 
Reward  of  its  Obedience.  It  is  indeed  the 
^'ature  of  this  Faculty  to  follow  a  fuperiouc 

Guidcj 


in  Gods  Image.  6i 

Guide,  to  be  drawn  by  the  Intclle(n: ;  but 
then  it  was  drawn,  as  a  triumphant  Cha- 
riot, which  at  the  fame  time  both  follows 
zndtrmnphs',  while  it  obeyed  this,  it  com- 
manded the  other  Faculties.  It  was  fubor- 
dinate,  not  enflaved  to  the  Underftanding : 
Not  as  a  Servant  to  a  Mailer,  but  as  a 
Queen  to  her  King,  who  both  acknowledges 
a  Subjection,  and  yet  retains  a  Majcfty. 

Pafs  we  downward  from  Man's  Intellect 
and  Will, 

III.  To  the  Paflions,  which  have  their  Re- 
fidence  and  Situation  chiefly  in  the  fenfitivc 
Appetite.  For  we  muft  know,  that  inaf- 
much  as  Man  is  a  Compound,  and  Mixture 
of  Flcfh  as  well  as  Spirit,  the  Soul  during 
its  abode  in  the  Body,  does  all  Things  by 
the  Mediation  of  thcfe  PalFions,  and  infe- 
riour  Affedions.  And  here  the  Opinion  of 
the  Sioicks  was  famous  and  fmgular,  who 
look'd  upon  all  thefe  as  ilnful  Dcfeds  and 
Irregularities,  as  fo  many  Deviations  from 
right  Realon,  making  ^Fafjion  to  be  only 
another  Word  for  ^erttirbation.  Scrro'jo  in 
their  Eftcem  was  a  Sin  fcarce  to  be  expiated 
by  another;  to  pity  ^  was  a  Fault;  to  rejoice^ 
an  Extravagance;  and  the  Apofllc's  Advice, 
to  be  angry   and  fin  7iot^  was  a   Contradi- 

^ioa 


6i  Man  was  Created 

ftion  in  their  Pliilofopliy.  But  in  this,  they 
were  conftantly  out  voted  by  other  Sedts  of 
Philofophers,  neither  for  Fame,  nor  Num- 
ber iefs  than  themfelves :  So  that  all  Argu- 
ments brought  againft  them  from  Divinity 
would  come  in  by  way  of  Overplus  to  heir 
Confutation.  To  us  let  this  be  fufficicnt, 
that  our  Saviour  Chrift,  v,' ho  took  upon  him 
all  our  7J aUiral  Infirmities,  but  none  of  our 
Jinfttlj  has  been  feen  to  'weep^  to  be  furroisj- 
ftU,  to  pity y  and  to  be  angry:  Which  fiiews 
that  there  might  be  Gall  in  a  Dove,  PafTion 
without  Sin,  Fire  without  Smoke,  and  Mo- 
tion without  Difturbancc.  For  it  is  not  bare 
Agitation,  but  the  Sediment  at  the  Bottom, 
that  troubles  and  defiles  the  Water:  And 
when  we  fee  it  windy  and  dufty,  the  Wind 
does  not  (as  we  ufe  to  fay)  make,  but  only 
raife  a  Duft. 

Now,  though  the  Schools  reduce  all  the 
Palllons  to  thefe  two  HeaJs,  the  conc'^/if- 
cihle,  and  the /r^/P/M-' Appetite;  yet,  i  Ihall 
not  tye  my  felf  to  an  cxadl  Profccution  of 
them  under  this  Divii^on ,  but  at  this  time 
leaving  both  their  Terms  and  their  Method 
to  themfelves,  confider  only  the  principal 
and  moft  noted  PalTions,  from  whence  we 
may  take  an  Eftimate  of  the  rcll. 

And 


in  God^s  Image.  63 

And  fitft,  for  the  grand  leading  Affe£lion 
of  all,  which  is  Love,  This  is  the  great  In- 
ftrumcnt  and  Engine  of  Nature,  the  Bond 
and  Cement  of  Society,  the  Spring  and  Spi- 
rit of  the  Univerfe.  Love  is  fuch  an  Af- 
fedion^  as  cannot  fo  properly  be  faid  to  be 
in  the  Soul,  as  the  Soul  to  be  in  that.  It  is 
the  whole  Man  wrapt  up  into  one  Defire  ;  all 
the  Powers,  Vigour  and  Faculties  of  the  Soul 
abridged  into  one  Inclination.  And  it  is  of 
that  adive,  reftlefs  Nature,  that  it  muft  of 
Necellity  exert  itfelf  5  and  like  the  Fire,  to 
which  it  is  fo  often  compared,  it  is  not  a 
free  Agent,  to  chufc  whether  it  will  heat  or 
no,  but  it  ftrcams  forth  by  natural  Re- 
fults,  and  unavoidable  Emanations.  So  that 
it  will  faften  upon  an  inferiour,  unfuit- 
able  Objea,  rather  than  none  at  all.  The 
Soul  may  fooner  leave  off  to  fubfift,  than  to 
love  J  and,  like  the  Vine,  it  withers  and  dieis, 
if  it  has  nothing  to  embrace.  Now  this  Af- 
fedion  in  the  State  of  Innocence  was  happi- 
ly pitched  upon,  its  right  Objed:  5  it  flamed 
up  in  dired  Fervoui^s  of  Devotion  to  God, 
and  in  collateral  Emillions  of  Charity  to  its 
Neighbour.  It  was  not  then  "only  another 
and  more  cleanly  Name  forXuft.  It  had 
none  of  tljofe  impure  Heats,  that  both  rcpre- 
:  •■     -2  -  fcnc 


^4  Man  was  Created 

fent  and  dcferve  Hell.  It  was  a  ^SFeftal  and 
a  Virgin  Fire,  and  differed  as  much  from  that, 
which  ufually  pafles  by  this  Name  now-a- 
days,  as  the  vital  Heat  from  the  Burning  of 
a  Fever. 

Then,  for  the  contrary  Paflion  of  Hatred. 
This,  we  know,  is  the  Paflion  of  Defiance, 
and  there  is  a  kind  of  Avcrfation  and  Hofli* 
lity  included  in  its  very  Effence  and  Being. 
But  then,  (if  there  could  have  been  Hatred 
in  the  World,  when  there  was  fcarce  any 
thing  odious)  it  would  have  aded  within 
the  Compafs  of  its  proper  Objed.  Like 
Aloes,  bitter  indeed,  but  wholfome,  There 
would  have  been  no  Rancour,  no  Hatred  of 
our  Brother  :  An  innocent  Nature  couldhatc 
nothing  that  was  innocent.  In  a  Word,  fa 
great  is  the  Commutation,  that  the  Soul  tjien 
hated  only  that,  which  now  only  it  loves, 
that  is.  Sin. 

And  if  we  may  bring  Anger  under  this 
Head,  as  being  according  to  fome,  a  tran- 
/ient  Hatred,  or  at  leaft  very  like  it ;  This 
alfo,  as  unruly  as  now  it  is,  yet  then  it  vent- 
ed itfelf  by  the  Meafures  of  Reafon.  There 
was  no  fuch  thing  as  the  Tranfports  of  Ma- 
lice, or  the  Violences  of  Revenge  :  No  rcn- 
dring  Evil  for  Evil,  when  Evil  was  truly  a 
I  Non-entity^ 


in  Gods  Imaged  §^ 

None-ntityy  and  no  where  to  be  found*  ■   An- 
ger then  was  like  the  Swordof  Juftice,  keen> 
but  innocent  and  righteous :     It  did  not  adt 
like  Fury,  then  call  it  felf  Zeal.    It  always 
efpoured  God's  Honour,    and  never  kindled 
upon  any  thing  but  in  order  to  a  Sacrifice. 
It  fparkled  like   the  Coal  upon   the  Altar> 
with  the  Fervours  of   Piety,    the  Heats  of 
Devotion,   the  Sallies  and  Vibrations  of  an 
harmlefs  Adivity.     In  the  next  place,  for  the 
lightfome  Pailion  oijoy.     It  was  not  that, 
"which  now  often  ulurps  this  Name  j    that 
trivial,  vanidiing,  fuperficial  Thing,  that  only 
gilds  the  Apprehenfion,  and  plays  upon  the 
Surface  of  the  Soul.     It  was  not  the  mere 
Crackling  of  Thorns,  a  fudden  Blaze  of  the 
Spirits,    the  Exultation  of  a  tickled  Fancy, 
or  a  pleafed  Appetite.     Joy  was  then  a  maf- 
culine  and  a  fevere  Thing  5  the  Recreation 
of  the  Judgment,  the  Jubilee  of  Reafon.    It 
was  the  Refult  of  a  real  Good  fuitably  ap- 
plied.    It  commenced   upon  the  Solidities 
of  Truth,  and  the  Subftance  of  Fruition.    It 
did  not  run  out  in  Voice,  or  undecent  Erup- 
tions, but  filled  the  Soul,    as  God  does  the 
Univerfe,    filently  and  without  Noife.     It 
was  refrelhing,  but  compofed  j  like  the  Plea- 
fantnefs  of  Youth  tempered  with  the  Gravity 
V  o  L.  I.  F  of 


66  Man  was  Created 

of  Age ;  or  the  Mirth  of  a  Feftival  managed 
with  the  Silence  of  Contemplation. 

And,  on  the  other  fide,  for  Sorrow.  Had 
any  Lofs  or  Difafter  made  but  room  for 
Grief,  it  would  have  moved  according  to  the 
fevere  Allowances  ot  Prudence,  and  the  Pro- 
portions of  the  Provocation.  It  would  not 
liave  fallied  out  into  Complaint  or  Loudnefs, 
nor  fprcad  itfelf  upon  the  Face,  and  writ  fad 
Stories  upon  the  Forehead.  No  wringing 
of  the  Hands,  knocking  the  Bread,  or  wi(h- 
ini:  one's  felf  unborn  ;  all  which  are  but  the 
Ceremonies  of  Sorrow,  the  Pomp  and  Often- 
tation  of  an  effeminate  Grief  :  Which  fpeak 
not  fo  much  the  Greatriefs  of  the  Mifery,  as 
the  Smallnefs  of  the  Mind.  Tears  may  fpoil 
the  Eyes,  but  not  wafh  away  the  Afflidion. 
Sighs  may  exhauft  the  Man,  but  notejeftthe 
Burthen.  Sorrow  then  would  have  been  as 
filent  as  Thought,  as  fevere  as  Philofophy. 
It  would  have  refted  in  inward  Senfes,  tacit 
DiQikes :  And  the  whole  Scene  of  it  been 
tranfadcd  in  fad  ^nidjilent  Reflexions. 

Then  again  for  Hope,  Though  indeed 
the  Fulnefs  and  Affluence  of  Man's  Enjoy- 
ments in  the'State  of  Innocence,  might  feem 
to  leave  no  place  for  Hope,  in  refped  of  any 
farther  Addition,  but  only  of  the  Proroga- 
tion, 


in  Gods  Image,  67 

tion,  and  future  Continuance  of  what  already 
he  pofTcfled  :  Yet  doubtlefs,  God,  who  made 
no  Faculty,  but  alfo  provided  it 'with  a  pro- 
per Objed,  upon  which  it  might  exercife, 
and  lay  out  itfelf,  even  in  its  greatefl  Inno- 
cence, did  then  exercife  Man's  Hopes  with 
the  Expectations  of  a  better  Paradife,  or  a 
more  intimate  Admiflion  to  himfelf.  For  it 
is  not  imaginable,  that  Adam  could  fix  upon 
fuch  poor,  thin  Enjoyments,  as  Riches,  Plea- 
fure,  and  the  Gayeties  of  an  animal  Life. 
Hope  indeed  was  always  the  Anchor  of  the 
Soul,  yet  certainly  it  was  not  to  catch  or 
faften  upon  fuch  Mud.  And  if,  as  theApo- 
ftlcs  fays,  no  Man  hopes  for  that  ijohkh  he 
fees,  much  kfs  could  Adam  then  hope  for 
fuch  Things  as  he  faw  through. 

And  laftly,  for  the  AfFedion  of  Fear.  It 
was  then  the  Inftrument  of  Caution,  not  of 
Anxiety  5  a  Guard,  and  not  a  Torment  to 
the  Breaft  that  had  it.  It  is  now  indeed  an 
Unhappinefs,  the  Difeafe  of  the  Soul :  It 
flies  from  a  Shadow,  and  makes  more  Dan- 
gers than  it  avoids:  It  weakens  the  Judg- 
ment, and  betrays  the  Succours  of  Reafon : 
So  hard  is  it  to  tremble,  and  not  to  err,  and 
to  hit  the  Mark  with  a  fhaking  Hand.  Then 
it  fixed  upon  him  who  is  only  to  be  feared, 

F  2  God : 


6%  Alan  was'  Created 

God  :  And  yet  with  a  filial  Fear,  which  at 
the  fame  time  both  fears  and  loves.  It  was 
Awe  without  Amazement,  Dread  without 
Diftradion.  There  was  then  a  Beauty  even 
in  this  very  Palenefs.  It  was  the  Colour  of 
Devotion,  giving  a  Luftre  to  Reverence,  and 
a  Giofs  to  Humility. 

Thus  did  the  Pailions  then  ad  without  any 
of  their  prefent  Jars,  Combats,  or  Repug- 
nances; all  moving  with  the  Beauty  of  U- 
niformity,  and  the  Stilnefs  of  Compofure." 
Like  a  well-governed  Army,  not  for  Fight- 
ing, but  for  Rank  and  Order.  I  confefs  the 
Scripture  does  not  exprcfly  attribute  thefe 
feveral  Endowments  to  Adam  in  his  firfl  E- 
flate.  But  all  that  I  have  faid,  and  much 
more,  may  be  drawn  out  of  that  fhort  Apho- 
rifm^  God  made  Man  upright,  Eccl.  vii.  29, 
And  imcc  the  oppofitc  Weakncflcs  now  infcfl 
the  Nature  of  Man  fallen,  if  we  will  be  true 
to  the  Rule  of  Contraries,  we  muft  conclude^ 
that  thofe  Perfcdions  were  the  Lot  of  Man 
innocent. 

Now  from  this  fo  exaft  and  regular  Com- 
pofure of  the  Faculties,  all  moving  in  their 
due  Place,  each  (Iriking  in  its  proper  Time, 
there  arofe,  by  natural  Confcqucnce,  the 
crowning  Perfcdion  of  all,  a  good  Conference, 

For, 


in  God's  Image,  6() 

For,    as  in  the  Body,    when  the   principal 
Parts,  as  the  Heart  and  Liver,    do  their  Of- 
fices,   and  all  the  infcriour,    fmallcr  Vcflcls 
aft  orderly    and  duly,    there  arifcs  a  fwect 
Enjoyment  upon  the  Whole,  which  we  cal^ 
Health :    So  in  the  Soul,  when  the  fupreme 
Faculties  of  the   Will   and  Underftanding 
move  regularly,    the  inferior   Pallions   and 
AfFeftions  following,  there  arifes  a  Serenity 
and  Complacency  upon  the  whole  Soul,  in- 
finitely beyond  the  greateft  bodily  Pleafurcs? 
the  higheft  QLiinteflence  and  Elixir  of  world- 
ly Delights.     There  is  in  this  Cafe  a  kind 
of  Fragrancy,  and  fpiritual  Perfume  upon  the 
Confcience ;  much  like  what  Ifaac  fpoke  of 
his  Son's  Garments ;  That  the  Scent  of  thetn 
is: as  like  the  Smell  of  a  Field  which  the  Lord 
had  bleffed.     Such  a  Frcfhnefs  and  Flavour  is 
there  upon  the  Soul,    when  daily  watered 
with  the  Aftions  of  a  virtuous  Life.     What- 
foever  is  pure,  is  alfo  pleafant. 

Having  thus  furveyed  the  Image  of  God 
in  the  Soul  of  Man,  we  are  not  to  omit  now 
•thofe  Charafters  of  Majefty  that  God  im- 
printed upon  the  Body.  He  drew  fome 
Traces  of  his  Image  upon  this  alfo  j  as  mucli 
as  a  fpiritual  Subftance  could  be  pidured 
upon  a  corporeal.  As  for  the  Sed  of  the 
F  3  Anthro- 


yo  Man  wa%  Created 

AnthropomorphiteSy  who  from  hence  afcrlbe 
to  God  the  Figure  of  a  Man,  EyeSy  Hands ^ 
Feet,  and  the  like,  they  are  too  ridiculous 
to  deferve  a  Confutation.  They  would  feem 
to  draw  this  Impiety  from  the  Letter  of  the 
Scripture  fometimes  fpeaking  of  God  in  this 
manner.  Abfurdly;  as  if  the  Mercy  of 
Scripturc-Expreflions  ouglit  to  warrant  the 
Biafphemy  of  our  Opinions.  And  not  ra- 
ther fnew  us,  that  God  condefcends  to  usj 
only  to  draw  us  to  himfelf  j  and  cloathes 
himfelf  in  our  Likenefs,  only  to  win  us  to 
his  own.  The  Pradice  of  the  ^apifts  is  much 
of  the  fame  nature,  in  their  abfurd  and  im- 
pious Piduring  of  God  Almighty  :  But  the 
Wonder  in  them  is  the  lefs,  fuice  the  Image 
of  a  Deity  may  be  a  proper  Objed  for  that^ 
which  is  but  the  Image  of  a  Religion.  But 
to  the  Purpofe :  Adam  was  then  no  lefs  glo- 
rious in  his  Externals  J  he  had  a  beautiful 
Body,  as  well  as  an  jmmoxtal  Soul.  The 
whole  Compound  was  like  a  well-built 
Temple,  {lately  without,  and  facred  within„ 
The  Elements  were  at  perfed  Union  and 
Agreement  in  his  Body  5  and  their  contrary 
Qualities  ferved  not  for  the  DilToiution  of 
the  Compound,  butthe  Variety  of  the  Com- 
pofurc,     Galm,  who  had  no  more  Divinity 

thsiu 


in  God's  Image.  71 

than  what  his  Phyfick  taught  him,  barely  up- 
on the  Confideration  of  this  To  cxad  Frame 
of  the  Body,   challenges  any  one   upon  an 
hundred  Years  Study,  to  find  how  any  the 
ieaft  Fibre,    or  moft  minute   Particle  might 
be  more   commodioufly  placed,    either  for 
the  Advantage  of  Ufe  or  Comelincfs.     His 
Stature   cred,    and  tending  upwards  to  his 
Center ;  his  Countenance  majcftick  and  come- 
ly, with  the  Luftre  of  a  native  Beauty,  that 
fcorned  the  poor  Affiftance  of  Art,    or  the 
Attempts  of  Imitation  j  his  Body  of  fo  much 
Quicknefs  and  Agility,  that  it  did  not  only 
contain,  but  alio  reprefent  the  Soul  :  For  we 
might  well  iuppofe,   that  where  God  did  de- 
pofit  fo  rich  a  Jewel,  he  would  fuitably  adorn 
the  Cafe.     It   was   a  fit    Work-Houfe    for 
fpritely,   vivid  Faculties  to  exercife  and  exert 
themfelves  in.     A  fit  Tabernacle  for  an  im- 
mortal Soul,  not  only  to  dwell  in,    but  to 
contemplate  upon  :  Where  it  might  fee  the 
World  without  Travel  j    it   being   a    lefler 
Scheme  of  the  Creation,  Nature  contraded, 
a  little  Cofmography  or   Map  of  the  Uni- 
verfe.     Neither  was  the  Body  then  fubjed  to 
Diftempers,   to  die  by  Piece-meal,    and  lan- 
guifh  under  Coughs,  Catarrhs,  or  Confump- 
tions.     Adam  knew  no  Difcafe,   fo  long  as 
F  4  Temperance 


7  2  Man  wa%  Created 

Temperance  from  the  forbidden  Fruit  fecu- 
rcd  him.  Nature  was  his  Phyfician  ;  and  In- 
nocence and  Abftincnce  would  have  kept  him 
healthful  to  Immortality. 

Now  the  Ufe  of  this  Point  might  be  va- 
rious, but  at  prelcnt  it  fhall  beoniy  this^  to 
remind  us  of  the  irreparable  Lois  tiiat  we 
fuftaincd  in  our  firft  Parents,  to  fhew  us  of 
how  fair  a  Portion  Adam  difinhcrited  his 
Avhole  Pofterity  by  one  fmgle  Prevarication. 
Take  the  Picture  of  a  Man  in  the  Grecnnefs 
^nd  Vivacity  ot  his  Youth,  and  in  the  latter 
Date  and  Declcnfions  of  his  drooping  Years, 
and  you  will  fcarce  know  it  to  belong  to 
the  fame  Perfon  :  There  would  be  more  Art 
to  difccrn,  than  at  iirft  to  draw  it.  The 
fame  and  greater  is  the  Difference  between 
Man  innocent  and  fallen.  He  is,  as  it  were, 
a  new  Kind  or  Species;  the  Plague  of  Sin 
has  even  altered  his  Nature,  and  eaten  into 
his  very  Ellentials.  The  Image  of  God  is 
wiped  our,  the  Creatures  have  fhook  off  his 
Yoke,  renounced  his  Sovereignty,  and  re- 
volted from  his  Dominion.  Diftempers  and 
Difeafes  have  fhattered  the  excellent  Frame 
of  his  Body  j  and,  by  a  new  Difpenfation, 
Immortality  is  fwaHoiz'ed  up  of  Mortality. 
The  fame  Difafter  and  Decay  alfo  has  in- 
vaded 


m  God's  Image.  73 

vadcdhis  Spirituals :  The  Pafllons  rebel,  eve- 
ry Faculty  would  ufurp  and  rule  ;  and  there 
are  fo  many  Governours,  that  there  can  be 
no  Government.  The  Light  within  us  is  be- 
come Darknefs  5  and  the  Underftanding,  that 
fhould  be  Eyes  to  the  blind  Faculty  of  the 
Will,  is  blind  itfelf,  and  fo  brings  all  the  In- 
conveniences, that  attend  a  blind  Follower 
under  the  Condud:  of  a  blind  Guide.  He  that 
would  have  a  clear,  ocular  Demonftration  of 
this,  let  him  rcfledl  upon  that  numerous  Lit- 
ter of  ftrange,  fenflefs,  abfurd  Opinions,  that 
crawl  about  the  World,  to  the  Difgrace  of 
Reafon,  and  the  unanfwerable  Reproach  of  a 
broken  Intelledt. 

The  two  c^reat  Perfedions,  that  both  adorn  ^ 
and  exercife  Man's  Underftanding,  are  Thi- 
lofophy,  and  Religion :  For  the  firft  of  thefe  s 
take  it  even  amongft  the  Profeilbrs  of  it, 
where  it  moft  flourifhed,  and  we  fhall  find 
the  very  firft  Notions  of  common  Senfe  de- 
bauched by  them.  For  there  have  been 
fuch,  as  have  aflerted,  That  there  is  no  fuch 
thing  in  the  World  as  Motion :  That  Con- 
iradiBions  maj  be  true.  There  has  not  been 
wanting  one,  that  has  denied  Snow  to  be 
white.  Such  a  Stupidity  or  Wantonnefs  had 
fcized  upon  the  moft  railed  Wits,  that  it 
3  inight 


74  Man  was  Created 

might  be  doubted,  whether  the  PhilofopherS;, 
or  the  Owls  of  Athens  were  the  quicker 
iighted,  But  then  for  ReUgioii  j  What  pro- 
digious, nionftrous,  mifhapen  Births  has  the 
Keafoii  ol:  fali'n  Man  produced !  It  is  now  al- 
iiioil  Six  Tiioufand  Years,  that  far  the  great- 
eft  Part  of  the  World  has  had  no  other  Reli- 
gion but  Idolatry  :  And  Idolatry  certainly 
is  the  firft-born  of  Folly,  the  great  and  lead- 
ing Paradox  j  nay,  the  very  Abridgment  and 
Sum  total  of  all  Abfurdities,  For  is  it  not 
flrange,  that  a  rational  Man  fhould  wor- 
fhip  an  Ox,  nay,  the  Image  of  an  Ox?  That 
he  ihould  fawn  upon  his  Dog  ?  Bow  him- 
lelf  before  a  Cat?  Adore  Leeks  and  Garlick, 
and  fhcd  penitential  Tears  at  the  Smell  of  a 
deified  Onion  ?  Yet  fo  did  the  <:_yEgyptians^ 
once  the  famed  Matters  of  all  Arts  and  Learii- 
ing.  And  to  go  a  little  farther;  we  have 
yet  a  Ih-anger  Inftance  in  Ifa.  xliv.  14.  A 
Alan  hews  hini  down  a  Tree  in  the  IVoody 
mid  part  of  it  he  burns  y  in  ver.  16.  and  in 
njer.  17.  ^-juith  the  rejidue  thereof  he  maketh 
a  God.  With  one  Part  he  furnifhes  his 
Chimney,  with  the  other  his  Chapel.  A 
ilrange  thing,  that  the  Fire  mud  firft  con- 
fume  this  Part,  and  then  burn  Incenfe  to 
that.     As  if  there  was  more  Divinity  in  one 

End 


\n  God's  Image,  y  <: 

End  of  the  Stick,  than  in  the  other ;  or,  as 
if  it  could  be  graved  and  painted  Omni- 
potent, or  the  Nails  and  the  Hammer  could 
give  it  an  Apotheofis.  Briefly,  fo  great  is  the 
Change,  lb  deplorable  the  Degradation  of 
our  Nature,  that,  whereas  before  we  bore 
the  Image  of  God,  we  now  retain  only  the 
Image  of  Men. 

In  the  laft  place,  we  learn  from  hence  the 
Excellency  of  Chriflian  Religion,  in  that  it 
is  the  great  and  only  Means,  that  God  has 
fanftified  and  defigned  to  repair  the  Breaches 
of  Humanity,  to  fet  fall'n  Man  upon  his  Legs 
^gain,  to  clarify  his  Reafon,  to  rcdify  his 
Will,  and  to  compofe  and  regulate  his  Af- 
fcdions.  The  whole  Bufmefs  of  our  Redemp- 
tion is,  in  fliort,  only  to  rub  over  the  de- 
faced Copy  of  the  Creation,  to  reprint  God's 
Image  upon  the  Soul,  and  (as  it  were)  to  fet 
forth  Nature  in  a  fecond  and  fairer  Edition. 

The  Recovery  of  which  loft  Image,  as  it 
is  God's  Pleafure  to  command,  and  our  Duty 
to  endeavour,  fo  it  is  in  his  Power  only  to 
cfFed. 

To  '■jahom  be  rendred  and  afcribed,  as  is 
moft  due,  all  Traife,  Might,  Majefty 
and  "Dominion,  both  now  and  for  ever- 
more.   Amen. 

INTE^ 


Interest    Deposed, 

AND 

Truth  Reftored: 

O  R,    A 

WORD  in  SEASON, 

Deliver'd  ia  Two 

sermons: 

Thcfirft  at  St. Mary's  in  OXFOR^D,  oii 
the  24fh  of  July  1659,  being  the  Time  of 
the  AJfizes :  As  alfo  the  Fears  and  Groans 
of  the  Nation  in  the  threaten'd  and  ex-] 
peded  Ruin  of  the  Laws,  Miniflry  and 
Univerfities. 

The  other  Preached  before  the  Honourable 
Society  of  LINCO L N's-IN N. 


The  Epiftle 
TO    THE 


Right    Worftiipful 
EH  WARD  ATKINS 


7 


Serjeant  at  Law,  and  formerly  one  of 
the  Juftices  of  the  CGmmo^^Pkas. 

Honoured  Sir, 

HOUGH  at  firji  it  was  Free, 
and  in  my  Choice j  ijahether  or  no  I 
fhould  Ttihlifi  thefe  T>ifcourfes,  yet  the 
"Publication  being  once  refolved,  the  Tie- 
dication  was  not  fo  indifferent  5  the  Na- 
ture of  the  Subje^y  no  lefs  than  the  Obli- 
gations of  the  Author,  Jlyling  them,  in  a 
peculiar  manner^  lours:  For  Jtnce  their 
^rift  is  to  carry  the  moft  endangered  and 
endangering  Truth,  above  the  fafeji,  when 
fi'iful,  Intereft  5  as  a  PraBice  upon  Grounds 
of  Reafon  the  moft  Generous,  and  of  Chrifti- 
anity  the  moft  Religious  -,  to  whom  rather 
pould  this  Affertion  repair  as  to  a  Patron 
than  to  him  whom  it  has  for  an  Inftance? 
Who,  in  a  Cafe  of  e?ninent  Competition,  chofe 
'T>uty  before  Inter efl  5  and  when  the  Judges 
grew  inconjiftent  with  the  JufticCj  preferred 

rather 


Dedicatory. 

rather  to  be  conftant  to  fare  Principles,  than 
to  an  tmconftant  Government :  And  to  re- 
treat to  an  innocent  and  honourable  Trivacy'j 
than  to  fit  and  ad  Inquity  by  a  Law ;  and 
make  your  Age  and  Confidence,  {the  one  've- 
nerable, the  other  fiacre d)  drudges  to  the 
Tyranny  ofi  Fanatick,  Terjured  Ufiurpers.  • 
The  next  Attempt  ofi  this  "Difcomfie  is  a 
defence  ofi  the  Miniftry,  and  that,  at  finch 
^  Time  when  none  owned  them  upon  the 
Bench,  (for  then  you  had  quitted  it  -, )  but 
when  on  the  contrary  we  lived  to  hear  one 
in  the  'very  Face  ofi  the  Univerfity,  ( as  it 
were  in  defiance  oj  us  and  our  Trofieffion) 
openly  in  his  Charge,  defiend  the  Qtiakers  and 
Fanaticks,  Terfions  not  fit  to  be  named  in  fuch 
Counts,  but  in  an  Indi^ment.  But,  Sir,  m 
the  Inftru&ions  1  here  prefiumed  to  give  to 
others,  concerning  what  they  fijould  do,  you 
may  take  a  Narrative  ofi  what  you  have  done : 
What  refipeEied  their  Anions  as  a  Rule  or 
Admonition,  applied  to  yours  is  only  a  Re- 
hearfial,  whofie  Zeal  in  afferting  the  Minifte- 
rial  Caufie  is  fo  generally  known,  fio  grate." 
fully  acknowledged,  that  I  dare  affirm,  that, 
in  what  I  deliver,  you  read  the  IVords  in- 
deed ofi  one,  but  the  Thanks  ofi  all.  Which 
afifcEiionate  Concernment  of  yours  fior  them, 

5  fieems 


The   Epiffle 

feems  to  argue  a  fpiritual  Senfe^  and  expert- 
mental  Tafte  of  their  Works ^    and  that  you 
have  reaped  as  much  from  their  Labours-,  as 
others  have  done  from  their  Lands :   For  to 
me  it  feemed  always  fir angey  and  next  to  im- 
pojfflble,  that  a  Man,  converted  hy  the  Word 
.  breached,  fhouid  ever  hate  and  perfecute  a 
Treacher.   And  fince yoii  have  feveral  times 
in^ijcourfe  declared  your  felf  for  that  Go- 
'vernment  in  the  Church,   which  is  founded, 
upon  Scripture,  Reafon,  ApoftoUcal  TraBice 
and  Antiquity,  and   ( we  are  fare )  the  only 
one  that  can  confift  with  the  prefent  Govern^ 
ment  of  State.,  I  thought  the  latter  T>ifcotirfe 
alfo  might  fitly  addrefs  it f elf  to  youi    in' the 
which  you  may  read  your  Judgment,  as  in  the 
other  your  Tra^ice*    And  now,  fince  it  has 
pleafed  'Providence,   at  length  to  turn  our 
Captivity,   and  anfwer  perfecuted  Tatience 
with  the  tmexpeBed  Returns  of  Settlement  s 
to  remove  our  Rulers,  and  refiore  our  Ruler  . 
and  not  only  to  make  our  Exa(^ors  Rightcouf- 
nefs,  but,  what  is  better,  to  give  us  Righte- 
oujnefs   inftead  of  ExaBion,    and  Hopes  of 
Religion  to  a  Church  worried  with  Reforma- 
tion i    I  believe,    upon  a  due  and  impartial 
ReJIeBion  on  what  is  pafi,  you  now  find  no 
Caufe  to  repent,    that  you  never  dipt  your 

Hands 


Dedicatory. 

Hands  in  the  bloody  High  Courts  (7/Juftice, 
properly  fo  called  only  by  Antiphrafisi  nor 
ever  proftituted  the  Scarlet  Robe  to  thofe 
Employments-,  in  which  yon  muft  have  ijuorn 
the  Colour  of  your  Sin  in  the  Badge  of  your 
Office:  But  notwithfianding  all  the  En- 
ticements of  a  profperoHs  Villany,  abhorred 
the  ^ur chafe,  when  the  Trice  was  Blood. 
So  that  now  being  privileged  by  an  happy 
Unconcernmmt  in  thoje  Legal  Murders,  yoii 
may  take  afweeter  Relifh  of  your  own  Inno- 
cence, by  beholding  the  Mifery  of  others  Guilt, 
who  being  guilty  before  God,  and  infamous  be- 
fore Men,  obnoxious  to  both,  begin  to  find 
the  Firfl-Fruits  of  their  Sin  in  the  nniverfal 
Scorn  of  all,  their  apparent  T^ anger,  and  un- 
likely Remedy  :  Which  Beginnings  being  at 
length  confummated  by  the  Hand  ofjiijtice, 
the  Cry  of  Blood  and  Sacrilege  will  ceafe^ 
Mens  Doubts  will  be  fatisfied,  and  Trovi- 
dence  abfolved. 

And  thusy  Sir,  having  prefumed  to  ho^ 
murmy  firfi  Effays  in  Divinity,  by  prefixing 
to  them  a  Name^  to  which  Divines  are  fa 
much  obliged ;  I  fljoidd  here  in  the  Clofe  of 
this  Addrefs,  contribute  a  Wtflu,  at  leaft^ 
to  your  Happinefs  :  But  fince  we  de/ire  it 
not  yet  in  another  World,  and  your  Enjoy ^ 

Vo  L.   L  G  mentt 


The   Epiftle,  &c. 

ments  in  this  [according  to  the  Standard  of 
a  Chriftian  T>e/ire)   are  fo   compleat,   that 
they  require  no  Addition  i  I  Jhall  turn   my 
Wipes  into  Grattdations ,    and  congratula- 
ting their  Fulnefs^  oyily  wifh  their  Continu- 
ance :  T raying  that  you  may  ftill pojfefs  what 
youpoffefs  5  and  do  what  you  do  j  that  is,  re- 
jleEi  upon  a  clear  ,  unblotted,  acquitting  Con- 
fcience,  and  feed  upon  the  ineffable  Comforts 
of  the  Memorial  of  a  conquered  Temptation  i 
^without  the  "Danger  of  returning  to  the  Try- 
aL     And  this  {Sir)  I  account  the  greatefi 
Felicity  that  you  can  enjoy ^  and  therefore  the 
greatefi  that  he  can  defire,  who  is 


Yours  in  all  Obfervance, 


Chr.  Ch.   xf.  of 
May,  1660, 


Rohert  South. 


Matthew 


(  h  ) 


Matthew  x.  33. 

JBut  whofoever  Jhall  deny  me 
hefore  MeUy  him  will  I  deny 
before  my  Father  which  is 
in  Heaven. 

As  the  great  comprehenfive  Gofpcl-  Duty 
is  the  Denial  of  Self,  fo  the  grand  Gof- 
pel  Sin  that  confronts  it,  is  the  Denial  of 
Chrift.  Thefe  Two  are  both  the  command- 
ing and  the  dividing  Principles  of  all  our 
Aclions :  For  whofocver  a6ls  in  Oppo- 
sition to  one,  does  it  always  in  behalf  of 
the  other.  None  ever  oppofed  Chrift,  but 
it  was  to  gratify  Self:  None  ever  renounc- 
ed the  Intereft  of  Self,  but  from  a  prevail- 
ing Love  to  the  Intereft  of  Chrift.  The  Sub- 
jed  I  have  here  pitched  upon,  may  feem 
improper  in  thefe  Times,  and  in  this  Place, 
where  the  Number  of  Profcflbrs,  and  of  Men, 
is  the  fame  5  where  the  Caufe  and  Intereft  of 
G  2  Chrift 


84  Inter ejl  Depqfed. 

Chrift  has  been  fo  cried  up,-  and  Chrifl's 
perfonal  Reign  and  Kingdom  fo  called  for, 
and  expcded.  But  fmce  it  has  been  ftill 
preached  up,  but  aded  doVn  5  and  dealt  with, 
as  the  Eagle  in  the  fable  did  with  the  Oifter, 
carrying  it  up  on  high,  that  by  letting  it 
fall  he  might  dalh  it  in  Pieces:  I  fay, 
fincc  Chrift  muft  reign,  but  his  Truths  be 
made  to  ferve  j  I  fuppofe  it  is  but  Reafon 
to  diftinguifli  between  Profcfllon  and  Pre- 
tence, and  to  conclude,  tiiat  Men's  prefent 
crying,  Hail  King,  and  Bending  the  Knee 
to  Chrift,  arc  only  in  order  to  his  future 
Crucifixion. 

For  the  Difcovery  of  the  Senfe  of  the 
Words,  I  (hall  enquire  into  their  Occafion. 
From  the  very  Beginning  of  the  Chapter  we 
have  Chrift  confulting  the  Propagation  of  the 
Gofpel  5  and  in  order  to  it  (being  the  only 
Way  that  he  knew  to  effed  it)  fending  forth 
a  Miniftry ;  and  giving  them  a  Commifllon, 
together  with  Inftrudtion  for  the  Execution 
of  it.     He  would  have  them  fully  acquaint- 
ed with  the  Nature  and  Extent  of  their  Of- 
fice s  and  fo  he  joins  Commifllon  with  In- 
ftrudion ;  by  one  he  conveys  Power,  by  the 
other  Knowledge.     Suppofing  (I   conceive) 
that  upon  fuch  an  Undertaking,  the  more 

Learned 


Intereji  Depoftd,  8  j 

Learned  his  Minifters  were,  they  would  prove 
never  the  lefs  *  Faithftd.  And  thus  having  fit- 
ted them,  and  ftript  them  of  --'!  manner  of 
Defence,  V.  9.  Hefend^  th^m  forth  among  ft 
Wolves:  A  hard  Expedition,  you  will  fay,  to 
go  amongft  Wolves,  but  yet  much  harder 
to  convert  them  into  Sheep  ;  and  no  lefs  hard 
even  to  difcern  fome  of  them,  pofllbly  being 
under  Sheeps  Cloathing;  and  fo  by  the  Ad- 
vantage of  that  Drefs,fooner  felt  than  difco- 
vered :  Probably  alfo  fuch,  as  had  both  the 
Properties  of  Wolves,  that  is,  they  could 
whine  and  howl,  as  well  as  bite  and  devour. 
But  that  they  might  not  go  altogether  naked 
among  their  Enemies,  the  only  Armour  that 
Chrift  allows  them  isPrudence  andlnnocence  ,- 
Be  je  wife  asSerfentSy  but  harmlefs  as  Troves ^ 
V.  16.  Weapons  not  at  all  ofFenfive,  yet  moll 
fuitable  to  their  Warfare,  whofe  greateft  En- 
counters were  to  be  Exhortations,  and  whofe 
only  Conqucft,  Efcape.  Innocence  is  the  beft 
Caution,  and  we  may  unite  the  Exprcflion. 
to  be  wife  as  a  Serpent,  is  to  be  harynlefs  as  a 
»  Dove.     Innocence  is  like  polifh'd  Armour  j 


*  In  the  Parl'iamem  165-3.  ^^^^^'^g  f^mo  the  Vote  ■whc-' 
iher  they  Jhouldfupport  and  encourage  ^GodJv  <zW  Learn- 
ed Minijiry^  the  Litter  Word  wm  rcjeiied,  and  the  Vote 
pajfed  for  a  Godly  and  Faithful  Minijiry, 


It 


8(5  Inter  eft  Depofed. 

it  adorns,  and  it  defends.  In  fum,  he  tells 
them,  that  the  Oppofition  they  fhould  meet 
with,  was  the  grcateft  imaginable,  from  ver- 
1 6.  to  26.  But  in  the  enfuing  Verfes  he 
promifes  them  an  equal  Proportion  of  Af- 
fiftance;  and,  as  if  it  were  not  an  Argu- 
ment of  Force  enough  to  out- weigh  the  fore- 
mcntioncd  Difcouragements,  he  calls  into  the 
Balance  the  Promifc  of  a  Reward  to  fuchas 
fhould  execute,  and  of  Punifhment  to  fuch 
as  Oiould  negled  their  Commillion  :  The  Re- 
ward in  the  former  Verfe,  Whofoever  Jhail 
confcfs  me  before  Men^  &c.  the  Punifhment 
in  this,  Btit  "uvhofoever  jhalldenyy  6iz.  As  if 
by  way  of  Pre-occupation,  he  fliould  have 
faid,  Well ;  here  you  fee  your  Commiflion  j 
this  is  your  Duty,  thefc  are  your  Difcourage- 
ments :  Never  feek  for  Shifts  and  Evafions 
from  worldly  Afflictions ;  this  is  your  Re- 
ward, if  you  perform  it ;  this  is  your  Doom, 
if  you  dccUne  it. 

As  for  the  Explication  of  the  Words,  they 
are  clear  and  eafy  i  and  their  Originals  in 
the  Greek  arc  of  finnlc  Siiiniiication,  with- 
out  any  Ambiguity  5  and  therefore  1  fhall 
not  trouble  you,  by  propofmg  how  they  run 
in  this,  or  that  Edition  i  or  ftraining  for  an 
Interpretation  where  there  is  no  Difficulty, 

or 


Inter  eft  Depofifd.  -   87 

or  Diftin<fl:ion  where  there  is  no  difFerencc. 
The  only  Expofition  that  Ifhall  give  of  them, 
will  be  to  compare  them  to  other  parallel 
Scriptures,  and  peculiarly  to  that  in  Mark 
viii.  3  8 .  Whofoever  therefore  fha/I  be  ajham- 
ed  of  me  and  of  my  Words ^  in  this  adulter- 
ous and  finful  Generation,  of  him  alfo  {hall 
the  Son  of  Man  be  ajhamedy  when  he  comet h 
in  the  Glory  of  his  Father,  with  the  holy 
Angels.  Thefe  Words  are  a  Comment  upon 
my  Text. 

1 .  What  is  here  in  the  Text  called  a  de- 
nying ofChrift,  i^  there  termed  a  being  ajham- 
ed  of  him,  that  is,  in  thofe  Words  the  Caufe 
is  exprefled,  and  here  the  EfFed ;  for  there- 
fore we  dcney  a  Thing,  becaufe  we  are 
afhamed  of  it.  Firft,  Teter  is  afhamed  of 
Chrift,  then  he  denies  him. 

2.  What  is  here  termed  a  denying  of 
Chrift,  is  there  called  a  being  afhamed  of 
Chrift  and  his  Words:  Chrift's  Truths  are  his 
fecond  Self.  And  he  that  offers  a  Contempt 
to  a  King's  Letters  or  Edidls,  virtually  af. 
fronts  the  King  5  it  ftrikes  his  Words,  but  it 
rebounds  upon  his  Perfon. 

3.  What  is  herefaid,  before  Men,  is  there 
phrafed,  in  this  adulterous  and  finful  Gene- 
ration.     Thefe  Words  import  the  Hindrance 

G  4  of 


88  Inter efl  Depofed. 

of  the  Duty  enjoined ;  which  therefore  is 
here  purpofely  enforced  with  z  Nen-objlante 
to  all  Oppofuion.  The  Term  adulterous^  I 
conceive,  may  chiefly  j^elate  to  the  Jews, 
who  being  nationally  efpoufed  to  God  by 
Covenant,  every  Sin  of  theirs  was  in  a  pecu- 
liar manner  fpmtual  Adultery. 

4.  What  is  here  faid,  1  will  deny  him  be- 
fare  my  Father,  is  there  exprefled  :  I  will  be 
a^amedof  him  before  my  Father  and  his  holy 
Angels  h  that  is,  when  he  fiiall  come  to  Judg- 
ment, when  revenging  Juftice  fhall  come  in 
Pomp,  attended  with  the  glorious  Retinue  of 
all  the  Hoft  of  Heaven.  In  fliort,  the  Sen- 
tience pronounced  declares  the  Judgment,  the 
Solemnity  of  it  the  Terrour. 

From  the  Words  we  may  deduce  thefc 
Obfcrvations. 

I.  IVe  fto  all  find  firong  Motives  and  Temp- 
tations from  Men  J  to  draw  us  to  a  T>enial 
of  Chrift. 

II.  No  Terrors  J  or  Solicitations  from  Men, 
though  never  fo  great ,  can  warrant  or  excufe 
fiich  a  T>e7iial. 

III.  To  deny  Chrifl's  Words,  is  to  deny 
Chrift. 

Butfmce  thefe  Obfcrvations  are  rather  im- 
plied, than  exprefi'ed  in  the  Words,  1  fhall 

wave 


Interefi  Depofed,  89 

wave  them';  and  inftead  of  deducing  a  Doc- 
trine diftindt  from  the  Words,  prolccute  the 
Words  thcmfelves  under  this  doctrinal  Para- 
phrafe. 

Whofoever  jhall  denj/y  difowriy  or  be  ajham. 
ed  of  either  the  Terfon,  or  Truths  oj 
Jeftts  Chriji,  for  any  Fear  or  Favour  of 
Man,  Jhall  with  Shame  be  dij owned,  and 
eternally  rejeEied  by  him  at  the  dread- 
ful  Judgment  of  the  great  T>ay. 
The  Difcuilion  of  this  fhall  lie  in  thcfe 
Things. 

I.  To  fhew,  how  many  Ways  Chrift  and 
his  Truths  may  be  denied  5  and  what  is  the 
Denial  here  ciiiefly  intended. 

II.  To  fhew,  what  are  the  Caufcs  that 
induce  Men  to  a  Denial  of  Ghrift  and  his 
Truths. 

III.  To  fhew,  how  far  a  Man  may  confult 
his  Safety  in  Time  of  Perfecution,  without 
denying  Chrift. 

IV.  To  fhew,  what  is  imported  in  Chrift's 
denying  us  before  his  Father  in  Heaven. 

V.  To  apply  all  to  the  prcfent  Occasion. 
But  before  I  enter  upon  thcfe,  I  muft  briefly 

premife  this,  that  though  the  Text  and  the 
Dodrine  run  peremptory  and  abfolute,  JVho- 
foever  denies  Chriji,  fhall  ajjuredly  be  de- 
nied 


5>o  Inter  eft  Depofed, 

Tiled  by  him  j  yet  ftill  there  is  a  tacit  Con- 
dition in  the  Words  fuppofed,  unlefs  Repen- 
tance intervene.  For  this  and  many  other 
Scriptures,  though  as  to  their  formal  Terms 
they  are  abfolute,  yet  as  to  their  Senfe  they 
are  conditional.  God  in  Mercy  has  fo  fram- 
ed, and  temper'd  his  Word,  that  we  have,  for 
the  moft  part,  a  Refcrve  of  Mercy  wrapp'd 
up  in  a  Curfe.  And  the  very  firft  Judgment 
that  was  pronounced  upon  fallen  Man,  was 
with  the  Allay  of  a  Promifc.  Wherefoever 
we  find  a  Curfe  to  the  Guilty  expreflTed,  in 
the  fame  Words  Mercy  to  the  Penitent  is  ftill 
underftood.  This  premifed,  I  come  now  to 
difcufs  the  firft  Thing,  viz.  How  many  ways 
Chrift  and  his  Truths  may  be  denied,  i;'C, 
Here,  firft  in  general  I  aflert,  that  we  may 
deny  him  in  all  thofc  Ads  that  are  capable 
of  being  morally  Good  or  Evil ;  thofe  are 
the  proper  Scene  in  which  we  ad  our  Con- 
fellions  or  Denials  of  Him.  Accordingly 
therefore  all  ways  of  denying  Chrift  I  ftiall 
comprife  under  thefe  three. 

I .  We  many  deny  him  and  his  Truths  by 
an  erroneous,  heretical  Judgment.  I  know 
it  is  doubted  whether  a  bare  Error  in  Judg- 
ment can  condemn  :  But  ftnce  Truths  abfo- 
lutciy  ncccilary  to  Salvation;,   are  lb  clearly 

revealed. 


Inter efl  Depofed.  pi 

i-evealed,  that  we  cannot  err  in  them,  unlefs 
we  be  notorioiifly  wanting  to  our  fclvcs; 
herein  the  Fault  of  the  Judgment  is  refolved 
into  a  precedent  Default  in  the  Will ;  and  fo 
the  Cafe  is  put  out  of  Doubt.  But  here  it 
may  be  replied,  are  not  Truths  of  abfolute 
and  fundamental  Neceffity,  very  difputablc . 
as  the  Deity  of  Chrift,  the  Trinity  of  Per- 
sons ?  If  they  are  not  in  themfclves  difpu- 
table,  why  are  they  fo  much  difputed  ?  In- 
deed, I  believe,  if  we  trace  thefe  Difputes  to 
their  original  Caufe,  we  fhall  find,  that  they 
never  fprung  from  a  Rcludancy  in  Reafon 
to  embrace  them.  For  this  Reafon  it  felf 
dictates,  as  moil:  rational,  to  aflent  to  any 
thing,  though  feemingly  contrary  to  Rea- 
fon, if  it  is  revealed  by  God,  and  we  are  cer- 
tain of  the  Revelation.  Thefe  two  fuppof- 
cd ,  thefe  Difputes  muft  needs  arife  only 
from  Curiofity  and  Singularity  j  and  thefe 
are  Faults  of  a  difeafed  Will.  But  fome  will 
farther  demand  in  Behalf  of  thefe  Men,  whe^ 
ther  fuch  as  aflent  to  every  W^ord  in  Scrip- 
ture, (for  fo  will  thofe  that  deny  the  natu- 
ral Deity  of  Chrift  and  the  Spirit)  can  be  yet 
faid  in  DoCtrinals  to  deny  Chrift?  To  this 
I  anfwer,  fince  Words  abftraded  from  their 
proper  Senfc  and  Signification,  lofe  the 
3  Nature 


91  htereji  Depofed. 

Nature  of  Words,  and  are  only  equivocally 
io  called  j  inafmuch  as  the  Perfons  we  fpeak 
of,  take  them  thus,  and  derive   the  Letter 
from  Chrift,  but  the  Signification  from  them- 
felves,  they  cannot  be  faid  properly  to  afient 
lb  much  as  to  the  Words  of  the  Scripture. 
And  fo  their  Cafe   alfo   is  clear.     But  yet 
more  fully  to  ftate  the   Matter,  how  far  a 
Denial  of  Chrift  in  Belief  and  Judgment  is 
damnable :  We  will  propofe  the  Qucftion> 
whether  thofe  who  hold  the  Fundamentals 
of  Faith,  may  deny  Chrift  damnably,  in  re- 
fped  of  thofe  Superftrudures,   and  Confe- 
quences  that  arife  from  them  ?    I  anfwer  in 
brief,  by  fundamental  Truths  are  underftood, 
(i .)  Either  fuch,  without  the  Belief  of  which 
we  cannot  be  favcd  :  Or,  (2.)  Such,  the  Be- 
lief of  which  is  fufficient  to  fave :  If  theQiief- 
tion  be  proppfed  of  Fundamentals   in  this 
latter  Senfe,    it  contains  its  own  AnlVcrj 
for  where  a  Man  believes  thofe  Truths,  the 
Belief  of  which  is  fufficient  to  fave,  there  the 
Disbelief  or  Denial  of  their  Confequences 
cannot  damn.  But  what,  and  how  many  thele 
Fundamentals  are,  it  will  then  be  agreed  up- 
on, when  ail  Sefts,  Opinions  and  Perfuafi- 
ons  do  unite  and  confent.    2'^'y,  If  we  fpeak 
of  Fundamentals  in  the  former  Senfe,  as  they 

arc 


Inter efi  Depofed,  pj 

are  only  Truths,  without  which  we  cannot 
be  faved  :  It  is  manifeft  that  we  may  be- 
lieve them,  and  yet  be  damned  for  Deny- 
ing their  Confequences :  For  that  which  is 
only  a  Condition,  without  which  we  can- 
not be  faved,  is  not  therefore  a  Caufe  fuifi- 
cient  to  fave  :  Much  more  is  required  to 
the  latter,  than  to  the  former.  I  conclude 
therefore,  that  to  deny  Chrift  in  our  Judg- 
ment, will  condemn,  and  this  concerns  the 
Learned  :  Chrift  demands  the  Homage  of 
your  Underftanding  :  He  will  have  your  Rea- 
fon  bend  to  him,  you  muft  put  your  Heads 
under  his  Feet.  And  we  know,  that  here- 
tofore, he  who  had  the  Leprofy  in  this  Part, 
was  to  be  pronounced  utterly  unclean.  A 
poyfoned  Reafon,  an  infected  Judgment  is 
Chrift's  greateft  Enemy.  And  an  Error  in 
the  Judgment,  is  like  an  Impoftume  in  the 
Head,  which  is  always  noifome,  and  fre- 
quently mortal. 

2.  We  may  deny  Chrift  verbally,  and 
by  oral  Exprellions.  Now  our  Words  are 
the  Interpreters  of  our  Hearts,  the  Tran- 
fcript  of  the  Judgment,  with  fome  farther 
Addition  of  Good  or  Evil.  He  that  inter- 
prets, ufually  enlarges.  What  our  Judg- 
ment whifpers  in  fecrct,  thefe  proclaim  up- 
3  on 


94  Intereft  Depofed. 

on  the  Houfe-top.     To  deny  Chrift  in  the 
iormer,  imports  Enmity  ;  but  in  thclc,  open 
Defiance.  Chrift's  Pallion  is  renewed  in  both  : 
He  that  mil-judges  of  him,  condemns  him; 
but  he  that    blafphemes    him,  fpits    in    his 
Face.  Thus  the  Je'ws  and  the  Tkarifees  dc- 
nyed  Chrift.    JVe  know  that  this  Man  is  a 
Sinner,  John  ix.  24..  And  a  'Deceiver,  Mat. 
xxvii.  61.    And  he  cajis  out  T> evils  by  the 
"Prince  of  Devils,  Mat,  xii.  24..     And  thuS 
Chrift  is  daily  denyed,  in  many  Blalphemies 
printed  and  divulged,  and  many  horrid   O- 
pinions    vented   againft   tlie  Truth.      The 
Schools  difpute  whetlier  in  Morals  the  ex- 
ternal Adion  fuperadds  any  Thing  of  Good 
or  Evil  to  the  internal  elicit  Ad  of  the  Will : 
But  certainly  the  Enmity  of  our  Judgments 
is  wrought  up  to  an  high  Pitch,  before  it 
rages  in  an  open  Denial.     And  it  is  a  Sign 
that  it  is  grown  too  big  for  the  Heart,  when 
it  feeks  for  vent  in  our  \Vords.      Biafphe- 
my  uttered  is  Error  heighten  d  with  Impu- 
dence:    It  is  Sin  fcorning  a  Concealment, 
not   only    committed  but   defended.       He 
that  denies    Chrift  in  his  Judgment,    fms, 
but  he  that  fpeaks  his  Denial,   vouches  and 
owns  his  Sin  :     And  fo ,  by  publifhing   it, 
does  what  in  him  lies,  to  make  it  univer- 

fal. 


Interefi  Depofed,  9j 

fal,  and  by  writing  it,  to  eftabliih  it  eter- 
nal. There  is  another  way  of  denying 
Chrift  with  our  Mouths,  which  is  negative  : 
That  is,  when  we  do  not  acknowledge  and 
confefs  him :  But  of  this  I  fhall  have  Oc- 
cafion  to  treat  under  the  Difcuilion  of  the 
Third  2;eneral  Head. 

3.  We  may  deny  Chrift  in  our  Adions 
and  Pradice;  and  thefe  fpeak  much  louder 
than  our  Tongues.  To  have  an  orthodox 
Belief,  and  a  true  Profellion,  concurring 
with  a  bad  Life,  is  only  to  deny  Chrift 
with  a  greater  Solemnity.  Belief  and  Pro- 
fellion will  fpeak  thee  a  Chriftian  but  very 
faintly,  when  thy  Converfation  proclaims 
thee  an  Infidel.  Many,  while  they  have 
preached  Chrift  in  their  Sermons,  have  read 
a  Leisure  of  Atheifm  in  their  Pradice. 
We  have  many  here  who  fpeak  of  God- 
linefs ,  Mortification  and  Self-  denial  -•>  but 
if  thefe  are  fo',  what  means  the  Bleating 
of  the  Sheep,  and  the  Lowing  of  the  Oxen, 
the  Noife  of  their  ordinary  Sins,  and  the 
Cry  of  their  great  Ones  ?  If  Godly,  why 
do  they  wallow  and  fteep  in  all  the  Car- 
nalities of  the  World,  under  Pretence  of 
Chriftian  Liberty  ?  Why  do  they  make  Re- 
ligion ridiculous  by  pretending  to  Prophecy, 

and 


9  (J  Inter efi  Depofed. 

and  when  their  Prophecies  prove  Delufions, 
wiiy  do  they  *  blafpheme  ?  If  fuch  are  SelL 
denycrs,  what  means  the  Griping,  the  Pre- 
judice, the  Covetoufnefs,  and  the  Pluralities 
preached  againft,  and  retained,  and  the  ar- 
bitrary Government  of  Many  ?  When  fuch 
Men  preach  of  Self-denial  and  Humility,  I  can- 
not but  think  oiSenecdy  who  praifed  Poverty 
and  that  very  fafely,  in  the  midft  of  his  Riches 
and  Gardens ;  and  even  exhorted  the  World 
to  throw  away  their  Gold,  perhaps  (as  one 
well  conjedures)  that  he  might  gather  it  up  : 
So  thefe  defire  Men  to  be  humble,  that  they 
may  domineer  without  Oppofition.  But  it 
is  an  eafy  Matter  to  commend  Patience, 
when  there  is  no  Danger  of  any  Tryal,  to  ex- 
tol Humihty  in  the  midft  of  Honours,  to  be- 
gin a  Faft  after  \  "Dinner,  But,  O  how  Chrift 
will  deal  with  fuchPerfons,  when  he  fhalldraw 


*  A  noted  Independent  Divine^  when  Ol.  Cromwell 
luas  Jick^  of  which  Sicknefshe  died^  declared  that  God  had 
revealed  to  him  that  he  Jljozild  recover  and  live  30  Tears 
longer ^fur  that  God  had  raided  him  uf  for  a  Work  which 
could  not  be  done  in  lefs  Time.  But  Oliver'/  Death  being 
fiiblijhedtwo  Days  after .^  the faid  Divine publickly  in  Pray- 
er expo/lulated  ivith  God  the  Defeat  of  his  Prophecy.^  in  thefe 
IVords :  Lord,  thou  haft  lyed  unto  us ;  yea,  thou  haft  lyed 
unto  us. 

I  Very  credibly  reported  to  have  been  done  in  an  Inde' 
pendent  Congregation  at  Oxen. 

forth 


Inter efl  DepoftcL  p/ 

forth  all  their  Adions  bare  and  ftript  from  this 
deceiving  Veil  of  their  heavenly  Speeches ! 
He  Will  then  fay,  it  was  not  your  fad  Coun- 
tenance, nor  your  hypocritical  Groaning,  by 
which  }oa  did  either  confefs  or  honour 
me:  But  your  Worldlinels,  your  Luxury, 
your  finifter  partial  Dealing  :  Thefe  have  de- 
nied me,  thefe  have  wounded  me,  thefe  have 
gone  to  my  Heart;  thefe  have  caufed  the 
Weak  to  Humble,  and  the  Prophane  to  blaf- 
pheme ;  thefe  have  offended  the  one,  and 
iiardencd  the  other.  You  have  indeed  fpoke 
me  fair,  you  have  faluted  me  with  your  Lips, 
but  even  then  you  betray'd  me.  Depart  from 
me  therefore,  you  Profeflbrs  of  Holinefs,  but 
you  Workers  of  Liiquity. 

And  thus  having  fhewn  the  three  Ways  by 
which  Chrift  may  be  denied,  it  may  now  be 
demanded,  which  is  the  Denial  here  intended 
in  the  Words,  * 

Anf-Ji'er.  (i .)  I  conceive  if  the  Words  are 
taken  as  they  were  particularly  and  perfo- 
nally  direded  to  the  Apoftles  upon  the  Oc- 
cafion  of  their  Miffion  to  preach  the  Gofpcl, 
fo  the  Denial  of  him  was  the  not  Acknow- 
ledgment of  the  Deity  or  Godhead  of  Chrifti 
and  the  Reafon  to  prove,  that  this  w^as  then 
principally  intcndedp     is  this ;    bccaufe  this 

V  o  L.  L  H  was 


p  8  Inter ejl  Deposed. 

was  the  Truth  in  thofe  Days  chiefly  oppo-. 
fed,  and  moft  disbelieved  5  as  appears,  be- 
caiife  Chrift  and  the  Apoftlcs  did  moft  ear- 
neftly  inculcate  the  Belief  of  this,  and  accep- 
ted Men  upon  the  bare  Acknowledgment  of 
this,  and  Baptifm  was  adminiftred  to  fuch  as 
did  but  profefs  this,  ABs  m\\\.  37,  38.  And 
indeed,  asthis  one  Aphorifm,  JefusChriJtis 
the  Son  of  God,  is  virtually  and  eminently 
the  whole  Gofpel ;  fo,  to  confefs  or  deny  it, 
is  virtually  to  embrace  or  rejed  the  whole 
Round  and  Scries  of  Gofpel  Truths.  For 
he  that  acknowledges  Chrift  to  be  the  Son 
of  God,  by  the  fame  does  confequcntially 
acknowledge,  that  he  is  to  be  believed  and 
obeyed,  in  whatfoever  he  does  enjoy n  and 
deliver  to  the  Sons  of  Men  :  And  therefore 
that  we  are  to  repent,  and  believe,  and  reft 
upon  him  for  Salvation,  and  to  deny  our 
fclves :  And  within  the  Compafs  of  this  is 
included  whatfoever  is  called  Gofpel. 

As  for  the  Manner  of  our  denying  the 
Deity  of  Chrift  here  prohibited,  I  conceive, 
it  was  by  V/ords  and  oral  Expreflions  ver- 
bally to  deny,  and  dif  acknowledge  it.  This 
I  ground  upon  thefe  Reafons : 

I.  Becaufe  it  was  fuch  a  Denial  as  was  be- 
fore Mm,   and   therefore  confifted  in  open 

Profellion ; 


Imerejl  Depofed,  P9 

Profefllon ;  for  a  Denial  in  Judgment  and  Pra- 
dice,  as  fuch,  is  not  always  before  Men. 

2.  Becaufe  it  was  fuch  a  Denial  or  Con- 
feflion  of  him  as  would  appear  in  Preaching : 
But  this  is  managed  in  Words  and  verbal  Pro- 
feflion. 

But  now,  (2.)  If  we  take  the  Words,  as 
they  arc  a  general  Precept  equally  relating 
to  all  Times,  and  to  all  Perfons,  though  de- 
livered only  upon  a  particular  Occafion  to 
the  Apoftles,  (as  I  fuppofe  they  are  to  beun- 
derftood  \)  fo  I  think  they  comprehend  all  the 
three  Ways  mentioned  of  confe fling  or  de- 
nying Chrift  :  But  principally  inrcfped  of  Pra- 
ftice  5  and  that  i .  Becaufe  by  this  he  is  moft 
honoured  or  difhonoured.  2.  Becaufe  with- 
out this  the  other  two  cannot  fave.  3.  Be- 
caufe thofe  who  are  ready  enough  to  confcfs 
him  both  in  Judgment  and  Profeflion,  are 
for  the  moft  part  very  prone  to  deny  him 
fhamefully  in  their  Doings. 

Pafs  we  now  to  a  fecond  Thing,  viz,,  to 
fhew, 

II.  What  are  the  Caufes  inducing  Men  to 
deny  Chrift  in  his  Truths.  I  fhall  propofe 
three. 

I .  The  feeming  fuppofed  Abfurdity  of  ma- 
ny Truths :    Upon  this  Foundation  Herefy 

H  2  always 


100  hterefl  Depofed. 

always  builds.  The  Heathens  derided  the 
Chrifiians,  that  ftill  they  required  and  pref- 
led  Beliefs  and  well  they  might  (fay  they) 
fuice  the  Articles  of  their  Religion  are  fo  ab- 
furd,  that  upon  Principles  of  Science  they 
can  never  win  Aflent.  It  is  eafy  to  draw  in 
forth  and  demonftrate,  how  upon  this  Score 
the  chief  Herefies,  that  now  are  faid  to  trou- 
ble the  Church,  do  oppofe  and  deny  the  moil 
important  Truths  in  Divinity.  As  firft,  hear 
the  Denier  of  the  Deity,  and  Satisfaction  o^ 
Chrift.  What  (fays  he)  can  the  fame  Per- 
fon  be  God  and  Man?  The  Creature  and  the 
Creator  ?  Can  we  afcribe  fuch  Attributes  to 
the  fame  Thing,  whereof  one  implies  a  Ne- 
gation and  a  ContradiQion  of  the  other  ?  Can 
he  be  alfo  finite  and  infinite,  when  to  be  fi- 
nite is  not  to  be  infinite,  and  to  be  infinite 
not  to  be  finite?  And  when  we  diftinguifh 
between  the  Perfon  and  the  Nature,  was  not 
that  Diftinction  an  Invention  of  the  Schools, 
favouring  rather  of  Metaphyficks,  than  Di- 
vniiry  ?  If  wc  fay,  that  he  muft  have  been 
God,  becaufe  he  was  to  mediate  between  us 
and  God,  by  the  fame  Reafon  they  will  re- 
ply, wefhouldneed  a  Mediator  betv/een  us 
and  Chrift,  who  is  equally  God,  equally  of- 
fended. Then  for  his  Satisfa^lion,  they  will 
2  demand 


Inter efi  Depofed.  loi 

demand  to  whom  this  Satisfadion  is  paid  \ 
If  to  God,  then  God  pays  a  Price  to  himfelf : 
And  what  is  it  clle  to  require  and  need  no 
Satista6iion,  than  tor  one  to  fatisfy  himfelf? 
Next  comes  in  the  Denier  of  the  Decrees  and 
free  Grace  of  God.  What  (lays  he)  fhall  we 
exhort,  admonidi,  and  intreat  the  Saints  to 
beware  of  falling  away  finally,  and  at  the 
fame  time  aflert,  that  it  is  impollible  for  them 
fo  to  fall?  What,  fhall  we  ered  two  contra- 
dictory Wills  in  God,  or  place  two  Contra- 
didlorics  in  the  fame  Will?  And  make  the 
Will  of  his  Purpofe  and  Intention  run  coun- 
ter to  the  Will  of  his  Approbation  ?  Hear  an- 
other concerning  the  Scripture  and  Juftifica. 
tion.  What,  (fays  the  Romarnft)  rely  in 
Matters  of  Faith  upon  a  private  Spirit  ?  How 
do  you  know  this  is  the  Senfe  of  fuch  a  Scrip- 
ture ?  Why,  by  the  Spirit.  But  how  will 
you  try  that  Spirit  to  be  of  God  ?  Why,  by 
the  Scripture :  This  he  explodes  as  a  Circle, 
and  fo  derides  it.  Then  for  Juftification. 
How  are  you  juftified  by  an  imputed  Righte- 
oufnefs  ?  Is  it  yours  before  it  is  imputed,  or 
not?  If  not,  (as  we  muft  fay)  is  this  to  be 
juftified  to  have  that  accounted  yours,  that 
is  not  yours  ?  But  again,  did  you  ever  hear 
of  any  Man  made  rich  or  wife  by  Imputation  ? 
H  3  Wh 


10  2  Inter efl  Depofed, 

Why  then  righteous  or  juft?  Now  thefe 
fccming  Paradoxes,  attendmg  Gofpcl  Truths, 
caufe  Men  of  weak,  prejudiced  Intelleduals 
to  deny  them,  and  in  them,  Chrift  ;  being 
afhamed  to  own  Faith  fo  much  (as  they  think) 
to  the  Difparagement  of  their  Reafon. 

2.  The  fccond  Thing  caufing  Men  to  deny 
the  Truths  of  Ciirift,  is  their  Unprofitabie- 
nefs.  And  no  wonder,  if  here  Menforfake 
the  Truth,  and  aflert  Intered.  To  be  pious 
is  the  way  to  be  poor.  Truth  ftill  gives  its 
Followers  its  own  Badge  and  Livery,  a  de- 
fpifed  Nakednefs.  It  is  hard  to  maintain  the 
Truth,  but  much  harder  to  be  maintained  by 
it :  Could  it  ever  yet  feed,  cloath,  or  defend 
its  Afiertors  ?  Did  ever  any  Man  quench  his 
Thirft,  or  fatisfy  his  Hunger  with  a  Notion? 
Did  ever  any  one  live  upon  Propofitions? 
The  Teftimony  of  Brutus  concerning  Vir- 
tue, is  the  Apprehenfion  of  moft,  concerning 
Truth  :  That  it  is  a  Name,  but  Lives  and 
Eftates  are  Things,  and  therefore  not  to  be 
thrown  away  upon  Words.  That  we  are 
neither  to  worfhip  or  cringe  to  any  Thing 
under  the  Deity,  is  a  Truth  too  ftrid  for  a 
Naaman:  He  can  be  content  to  worfhip  the 
true  God,  but  then  it  muft  be  in  the  Houfe 
oiRimmon:  The  Reafon  was  implied  in  his 
2  Condi- 


Inter efl  Depoftd,  103 

Condition,  he  was  Captain  ofthcHoft,  and 
therefore  he  thought  it  Rcafon  good  to  bow 
to  Rimmon,  rather  than  endanger  his  Place  : 
Better  bow  than  break.     Indeed  fometimes 
Providence  cafts  Things  fo,  that  Truth  and 
Intereft  lie  the  fame  Way  :     And,  when  it  is 
wrapt  up  in  this  Covering,  Men  can  be  con- 
tent to  follow  it,  to  prefs  hard  after  it,    but 
it  is,    as  we  purfuc  fonie  Beads,  only  for 
their  Skins :     Take  off  the  Covering,    and 
though  Men  obtain  the  Truth,    they  would 
lament  the  Lofs  of  that :   As  Jacob  wept  and 
mourned  over  the  torn  Coat,  when  Jofeph 
was  alive.     It  is  incredible  to  confider  how 
Intereft  out-weighs  Truth.      If  a  Thing  in 
itfelf  be  doubtful,   let  it  make  for  Intereft, 
and  it  fhall  be  raifed  at  leaft  into  probable  j 
and  if  a  Truth  be  certain,   and  thwart  Inte- 
reft, it  will  quickly  fetch  it  down  to  but  a 
Probability  :     Nay,  if  it  does  not  carry  with 
it  an  impregnable  Evidence,  it  will  go  near 
to  debafe  it  to  a  downright  Falfity.     How 
much  Intereft  cafts  the  Balance  in  Cafes  du- 
bious,   I  could  give  fundry  Inftances :    Let 
one  fuftice :  And  that  concerning  the  Unlaw- 
fulnefs  of  Ufury.     Moft  of  the  learned  Men 
in  the  World  fuccefiively,  both  Heathen  and 
ChriQian,  do  aftcrt  the  taking  of  \J{(:,  to  be 
H  4  utterly 


104  Inter efl  DepofecL 

utterly  unlawful;  yet  the  Divines  of  the  re- 
formed Church   beyond  the   Seas,    though 
mod  fevere  and  rigid  in  other  Things,  do 
generally  affirm  it  to  be  lawful.     That  the 
Cafe  is  doubtful,  and  may  be  difputed  with 
plaufible  Arguments  on  either  iide,  we  may 
well  grant :  But  what  then  is  the  Reafon,  that 
makes  thefe  Divines  fo  unanimoufly  concur 
in  this  Opinion  ?    Indeed  I  fhall  not  affirm 
this  to  be  the  Reafon,  but  it  may  feem  fo  to 
many  :     That  they  receive  their  Salaries  by 
way  of  Penfion,    in   prcfent  ready  Money^ 
and  fo  have  no  other  way  to  improve  them  ^ 
fo  that  it  may  be  fufpeded,  that  the  Change 
of  their  Salary,  would  be  the  flrongcft  Ar- 
gument to  change  their  Opinion.  The  Truth 
is,   Intereft  is  the  grand  Wheel  and  Spring 
that  moves  the  whole  Univerfe.    Let  Chrift 
and  Truth  fay  what  they  will,  if  Intcrcft  will 
have  it.  Gain  muft  be  Godlinefs :     If  Enthu- 
fiafm  is  in  Rcqucft,  Learning  muft  be  incon- 
fiftent  with  Grace.     If  Pay  grows  fhort,  the 
Univerfity  Maintenance  muft  be  too  grcat^ 
Rather  than  Ttlate  will  be  counted  Cafafs 
Enemy,  he  will  pronounce  Chrift  innocent 
one  Hour,  and  condemn  him  the  next.   How 
Chrift  is  made  to  truckle  under  the  World, 
and  ho\y  his  Truths  are  denied  and  fhuiSed 

with 


Inter  eft  Depofed,  i  o  j 

with  for  Profit  and  Pelf,  the  cleared  Proof 
would  be  by  Indudion  and  Example.  But  as  it 
is  the  moft  clear,  fohere  it  would  be  the  mod 
unpleafmg  :  Wherefore  1  (hall  pafs  this  over, 
ftnce  the  World  is  now  fo  peccant  upon  this 
Account,  that  I  am  afraid  Injfances  would  be 
miftaken  for  Inue^ives. 

3.  The  third  Caufe  inducing  Men  to  de- 
ny Chrift  in  his  Truths,  is  their  apparent 
Danger.  To  confefs  Chrift,  is  the  ready 
way  to  be  caft  out  of  the  Synagogue.  The 
Church  is  a  Place  of  Graves,  as  well  as  of 
Worfnip  and  ProfelTion.  To  be  rcfolutein 
a  good  Caufe,  is  to  bring  upon  our  felves 
the  Punifhments  due  to  a  bad.  Truth  in- 
deed is  a  Pofiellion  of  the  higheft  Value,  and 
therefore  it  muft  needs  expofe  the  Owner  to 
much  Danger.  Chrift  is  fomctimes  pleated 
to  make  the  Profellion  of  himfelf  coftly,  and 
a  Man  cannot  buy  the  Truth,  but  he  muft 
pay  down  his  Life  and  his  deareft  Blood  for 
it.  Chrift ianity  marks  a  Man  out  for  Dc- 
ftru£\ion  5  and  Chrift  fometimcs  chalks  out 
fuch  a  way  to  Salvation,  as  fhall  verify  his 
own  Saying,  He  that  willfave  his  Life  Jhall 
lofe  it.  The  hrft  Ayes  of  the  Church  had  a 
more  abundant  Experience  of  this :  What 
Taul  and  the  reft  planted  by  their  Preach- 


ing, 


10(5  Inter  eft  Depofed, 

ing,  they  watered  with  their  Blood.  We 
know  their  Ufage  was  fiich,  as  Chrift  fore- 
told, he  fent  them  to  Wolves,  and  the  com- 
mon CoLirfe  then  was  Chriftianos  ad  Leones. 
For  a  Man  to  give  his  Name  to  Chriftianity 
in  thofe  Days  was  to  lift  himfelf  a  Martyr, 
and  to  bid  Farewel  not  only  to  the  Piea- 
fures,  but  alfo  to  the  Hopes  of  this  Life. 
Neither  was  it  a  fmgle  Death  only  that  then 
attended  this  Profefllon,  but  the  Terror  and 
Sharpnefs  of  it  was  redoubled  in  the  Man- 
ner and  Circumftance.  They  had  Perfecu- 
tors,  -whofe  Invention  was  as  great  as  their 
Cruelty.  Wit  and  Malice  confpired  to  find 
out  fuch  Tortures,  fiich  Deaths,  and  thofe  of 
fuch  incredible  Anguifh,  that  only  the  Man- 
ner of  Dying  was  the  Punifhment,  Death  it- 
felf  the  Deliverance.  To  be  a  Martyr  figni- 
fics  only  to  witnefs  the  Truth  of  Chrift,  but 
the  witnelling  of  the  Truth  was  then  fo  ge- 
nerally attended  with  this  Event,  that  Mar- 
tyrdom now  fignifies  not  only  to  witnefs, 
but  to  witnefs  by  Death.  The  Word  be- 
ftdes  its  own  Signification  importing  their 
Pradicc.  And  fmce  Chriftians  have  been 
freed  from  Heathens,  Chriftians  themfelvts 
have  turned  Pcrfccutors.  Since  Rome  from 
Heathen  was  turned  Chriftian,  it  has  im- 
proved 


Intereft  Depofed,  107 

proved  its  Perfecution  into  an  Inquifition. 
Now,  when  Chrift  and  Truth  are  upon  thefe 
Terms,  that  Men  cannot  confefs  him,  but 
upon  Pain  of  Death,  the  Reafon  of  their  A- 
poftafy  and  Denial  is  clear;  Men  will  be 
wife,  and  leave  Truth  and  Mifery  to  fuch  as 
love  it  i  they  are  refolved  to  be  cunning,  let 
others  run  the  Hazard  of  being  fincere.  If 
they  muft  be  good  at  fo  high  a  Rate,  they 
know  they  may  be  fafe  at  a  cheaper.  Sine, 
gare  fiijficiaty  quis  erit  nocens?  If  to  deny 
Chrift  will  fave  them,  the  Truth  fliall  ne- 
ver make  them  guilty.  Let  Chrift  and  his 
Flock  lie  open,  and  expofed  to  all  Weather 
of  Perfecution,  Foxes  will  be  fure  to  have. 
Holes.  And  if  it  comes  to  this,  that  they 
muft  either  renounce  their  Religion,  deny  and 
blafpheme  Chrift,  or  forfeit  their  Lives  to  the 
Fire  or  the  Sword,  it  is  but  inverting  Job's 
Wife's  Advice,  Ctirje  God,  and  live. 

III.  We  proceed  now  to  the  third  Thing, 
which  is  to  fhew,  how  far  a  Man  may  confult 
his  Safety,  iyc. 

This  he  may  do  two  Ways. 

I.  By  withdrawing  his  Perfon.  Martyr- 
dom is  an  heroick  Ad  of  Faith.  An  At- 
chicvement  beyond  an  ordinary  Pitch  of  iti 
to  y(3u,  fays  the  Spirit,  it  is  given  to  fiffer. 

ThiL 


io8  Interefl  Depofed. 

^h'lL  i.  29.  It  is  a  peculiar  additional  Gift : 
It  is  a  diftinguifhing  Excellency  of  Degree, 
not  an  efTential  Confequent  of  its  Nature. 
Be yeharmlefs  as'DoveSj  fays  Chrift,  and  it 
is  as  natural  to  them  to  take  Flight  upon 
Danger,  as  to  be  innocent :  Let  every  Man 
throughly  confult  the  Temper  of  his  Faith, 
and  weigh  his  Courage  with  his  Fears,  his 
Wcaknefs  and  his  Refolutions  together,  and 
take  the  Meafure  of  both,  and  fee  which 
preponderates  j  and  if  his  Spirit  faints,  if 
his  Heart  mifgives  and  rnelts  at  the  very 
Thoughts  of  the  Fire,  let  him  fly  and  (ecure 
his  own  Soul,  and  Chrift's  Honour.  Non 
negat  Chrift  urn  fugtendoj  qui  ideo  fugit  ne 
neget :  He  docs  not  deny  Chrift  by  flying, 
who  therefore  flies  that  he  may  not  deny 
him.  Nay,  he  does  not  fo  much  decline,  as 
rather  change  his  Martyrdom  :  He  flies  from 
the  Flame,  but  repairs  to  a  Dclart  5  to  Po- 
verty and  Hunger  in  a  Wilderneis.  Where- 
as, if  he  would  difpcnfe  with  his  Confci- 
ence,  and  deny  his  Lord,  or  fwailow  down 
two  or  three  contradidory  Oaths,  he  fhould 
neither  fear  the  one,  nor  be  forced  to  the 
other. 

2.  By  concealing  his  Judgment.     A  Man 
fometimcs  is  no  more  bound  to  fpeak,   than 

to 


Inter efl  Depofed,  109 

to  deftroy  himfelfj    and  as  Nature  abhors 
this,  fo  Religion  does  not  command  that.  In 
the  Times  of  the  primitive  Church,    when 
the  Chriftians  dwelt  amongft  Heathens,  it  is 
reported  of  a  certain  Maid,  how  flie  came 
from  her  Father's  Houfe,  to  one  of  the  Tri- 
bunals of  the  Gentiles,  and  declared  hcrfelf 
a  Chriftian,  fpit  in  the  Judge's  Face,  and  fo 
provoked  him  to  caufe  her  to  be  executed. 
But  will  any  fay,    that  this  was  to  confefs 
Chrift,  or  die  a  Martyr?  He  that,  uncalled 
for,    uncompelled,    comes  and  proclaims  a 
perfecuted  Truth,   for  which  he  is  furely  to 
die,  only  dies  a  Confeffor  to  his  own  Folly, 
and  a  Sacrifice  to  his  own  Raihnefs.     Mar- 
tyrdom is  ftampt  fuch  only  by  God's  Com- 
mand i    and  he  that  ventures  upon  it  with, 
out  a  Call,    mud  endure  it  without  a  Re- 
ward :  Chrift  will  fay,  IV/jo  required  this  at 
your  Hands?    His  Gofpel  docs  not  didate 
Imprudence  :    No  Evangelical  Precept  juftlcs 
out  that  of  a  lawful  Sclf-Prefervation.     He 
therefore  that  thus  throws  himfelf  upon  the 
Sword,  runs  to  Heaven  before  he  is  fent  for ; 
where  though  perhaps  Chrift  may  in  Mercy 
receive  the  Man,  yet  he  will  be  fure  to  dif- 
own  the  Martyr. 

And 


1 1  o  Interefl  Depofed, 

And  thus  much  concerning  thofe  lawful 
Ways  of  fccuring  ourfclvcs  in  Tune  of  Per- 
fccution  :     Not,  as  if  thefe  were  always  law- 
ful :  For  fometimes  a  Man  is  bound  to  con- 
fcfs  Chrift  openly,   though  he  dies  for  it  5 
and  to  conceal  a  Truth,    is  to  deny  it.      But 
now,   to   fhcw   when  it  is  our  Duty,    and 
when  unlawful    to  take  thefe  Courfes,  by 
fome  general  Rule  of  a  perpetual,    never- 
failing  Truth,  none  ever  would  yet  prefume  : 
For,  as  Ariftole  fays.    We  are  not  to  expe£i 
^emonftration  in  Ethicks,  or  Toliticksj  nor 
to  build  certain  Rules  upon  the  Contingency 
of  humane  Actions :    So,    inafmuch  as  our 
flying  from  Perfecution,    our   confefllng,  or 
concealing    pcrfecuted    Truths,     vary    and 
change  their  very  Nature,  according  to  dif- 
ferent Circumftances  of  Time,    Place,  and 
Perfons,    we  cannot  limit  their  Dircflions 
within  any  one  univerfal  Precept :  You  will 
fay  then,  how  fhall  we  know  when  to  con- 
fefs,  when  to  conceal  a  Truth?     when   to 
wait  for,  when  to  decline  Perfecution?  In- 
deed, the  only  way  that  I  think  can  be  pre- 
fcribed  in  this  Cafe,  is  to  be  earned,    and 
importunate  with  God  in  Prayer  for  fpecial 
Dircclion  :     And  it  is  not  to  be  imagin'd, 
that  he,  who  is  both  faithful  and  merciful, 

will 


Inter efl  Depofed.  1 1 1 

will  leave  a  fincere  Soul  in  the  dark  upon 
fuch  an  Occafion.     But  this  I  {hall  add,  that 
the  Minifters  of  God  are  not  to  evade,    or 
take  Refuge  in  any  of  thcfe  two  foremen- 
tioned  Ways.      They  are  publick  Perfonsj 
and  good  Shepherds  muft  then  chiefly  ftand 
clofc  to  the  Flock,   when  the  Wolf  comes. 
Eor  them  to  be  filent  in  the  Caufe  of  Chrift, 
is  to  renounce  it ;  and  to  fly,  is  to  defert  it. 
As  for  that  Place  urged  in  Favour  of  the 
contrary,  in  i;.  23.  When  they  per fecute  you 
in  this  Cityy  flee  into  another ^  it  proves  no- 
thing 5  for  the  Trecept  was  particular,  and 
concerned  only  the  Apoftles ;  and  that,  but 
for  that  time  in  which  they  were  then  fent 
to  the  Je'-jus^  at  which  time  Chrifl:  kept  them 
as  a  Referve  for  the  future  :     For  when  after 
his  Death  they  were  indifferently  fent  both 
to  Jews  and  Gentiles,  we  find  not  this  Claufe 
in  their  Commiflion,  but  they  were  to  iign 
the  Truths  they  preached  with  their  Blood  ; 
as  we  know  they  adually  did.     And  more- 
over,  when  Chrifl:  bids   them,  being  pcrfc- 
cuted  in  one  City  fly  into  another,   it  was 
not    (as  Gr(?/^///j- acutely  obfcrves)  that  they 
might  lie  hid,   or  be  fccure  in  that  City,  but 
that  there  they   might  preach  the  Gofpei: 
So  that  their  Flight  here  ^vas  not  to  fccure 

their 


Ill  Inter efl  Depofed. 

their  Peifons,  but  to  continue  their  Bufinefs. 
I  condudc  therefore,  that  faithful  Minifters 
are  to  ftand  and  endure  the  Brunt.     A  com- 
mon Soldier  may  fly,    when  it  is  the  Duty 
of  him  that  holds  the  Standard  to  die  upon 
the  Place:     And  we  have  abundant  Encou- 
ragement fo  to  do :      Chrift    has    feconded 
and  fwectcn'd  his  Command   with  his  Pro- 
mife  :     Yea  the  Thing  itlelf  is  not  only  our 
Duty,    but  our  Glory.     And  he,    who  has 
done  this  Work,  has  in  the  very  Work  part- 
ly received  his  Wages.     And  were  it  put  to 
my   Choice,    I  think  I  fliould  chufe  rather 
with  Spitting  and  Scorn  to  be  tumbled  into 
the  Dull  in  Blood,  bearing  Witnefs  to  any 
known  Truth  of  our  dear  Lord,  now  oppofed 
by  the  Enthuflafts  of  the  prcfent  Age,  than 
by  a  Denial  of  thofe  Truths  through  Blood  and 
Perjury  wade  to  a  Scepter,  and  lord  it  in  a 
Throne.  And  we  need  not  doubt,  but  Truth^ 
however  opprcfTed,  will  have  fome  Follow- 
ers, and  at  length  prevail.     A  Chrift,  though 
crucified,  will  arife  :      And  as  it  is  in  the  Rev, 
xi.   3.     The  JVitneffes  'will  prop hejie,  though 
it  be  in  Sackcloth. 

IV.  Having  thus  difpatched  the  third  Thing, 
1  proceed  to  the  fourth,  which  is  to  fhew, 
what  it  is  for  Chrift   to  deny  us  before  his 

Father 


Inter ejl  Depofed.  1 1  3 

leather  iti  Heaven.  Hitherto  we  have  treat- 
ed of  Mens  Carriage  to  Chrift  in  this  World  ^ 
now  we  will  deicribe  his  Carriage  to  thenit 
in  the  other.  Thcfe  Words  clearly  relate  to 
the  laft  Judgment,  and  they  are  a  fummary 
Defcription  of  his  Prcceeding  with  Men  at 
that  Day. 
And  here  we  will  confider : 

1.  Tne  Adion  itfelf.  He  'o^'ill  deny  them. 

2.  The  Circumftance  of  the  Action,  H^ 
wtlldejiy  them  before  his  Father^  and  the  holy 
Angels. 

I.  Concerning  the  firft :  Chrift's  deny- 
ing us  is  otherwile  expreflcd  in  Luke  ;^iii, 
27.  I  know  you  not.  To  )^«^C£^  in  Scripture 
Language  is  to  approve;  and  fo;,  not  to 
icnow,  is  to  rejed  and  condemn.  Now, 
who  knows,  how  many  Woes  arp  crowded 
into  this  one  Sentence,  I  will  deny  him  ?  It 
is  (to  fay  no  more)  a  compendious  E;cpref- 
fion  of  Hell,  an  Eternity  of  Torments  com- 
prifed  in  a  Word :  It  is  condemnation  iti 
felf,  and  what  is  moft  of  all,  it  is  Condcm- 
ilation  from  the  Mouth  of  a  Saviour.  O  the 
inejfpreflible  Horror  that  will  feize  upo,i>  ^ 
poor  Sinner,  when  he  ftands  arraigned  at  the 
Bai  of  Divine  Juftiee !  When  hp  (hail  Ippfc 
about  ajnd  fee  kls  .Accufcr,  ,his  Jnd^c,  tlip 

V  o  L.  I.  '         I  Witneffes 


114  hterejl  Depofed. 

Witnefles,  all  of  them  his  remorfelefs  Advcr- 
fariesi  the  Law  impleadmg  Mercy,  and  the 
Gofpel  upbraiding  him,  the  Devil  his  grand 
Accufer,  drawing  his  Indidment  5  numbring 
his  Sins  with  the  grcateft  Exadncfs,  and  ag- 
gravating them  with  the  cruclleft  Eitternefs  ; 
and  Confciencc,  like  a  Thoufand  Witnefles, 
attefting  every  Article,  flying  in  his  Face, 
and  rending  his  very  Heart :  And  then  after 
all,  Chrifl:,  from  whom  only  Mercy  could 
be  expeded,  owning  the  Accufation.  It  will 
be  Hell  enough  to  hear  the  Sentence  -,  the 
very  Promulgation  of  the  Punifliment  will 
be  Part  of  the  Punifliment,  and  anticipate  the 
Execution.  If  Teter  was  fo  abaflicd  when 
Chrift  gave  him  a  Look  after  his  Denial  5  if 
there  was  fo  much  dread  in  his  Looks  when 
he  ftood  as  Prifoner,  how  much  greater  will 
it  be  when  he  fits  as  a  Judge  ?  If  it  was  fo 
fearful  when  he  looked  his  Denier  into  Re- 
pentance, what  will  it  be  when  he  fliall  look 
him  into  Deftrudion?  Believe  it,  when  we 
fhall  hear  an  Accufation  from  an  Advocate^ 
our  eternal  Doom  from  our  Intcrceflbr,  it 
will  convince  us  that  a  Denial  of  Chrift  is 
fomething  more  than  a  few  tranfitory  Words ; 
What  Trembling,  what  Outcries,  what  Afto- 
nifliment  will  there  be  upon  the  pronounc- 


ing 


Inter ejl  Depofed.  1 1 5 

ing  this  Sentence!  Every  Word  will  come 
upon  the  Sinner  like  an  Arrow  ftriking  thro' 
his  Reins ;  like  Thunder,  that  is  heard,  and 
confumes  at  the  fame  Inftant.  Yea,  it  will 
be  a  Denial  with  Scorn,  with  taunting  Ex- 
probrations ;  and  to  be  mifcrable  without 
Commiferation,  is  the  Height  of  Mifery. 
He  that  falls  below  Pity,  can  fall  no  lower. 
Could  1  give  you  a  lively  Rcprefentation 
of  Guilt  and  Horror  on  this  Hand,  and  paint 
out  eternal  Wrath  and  decypher  eternal 
Vengeance  on  the  other,  then  might  I  fhew 
you  the  Condition  of  a  Sinner  hearing  him- 
felf  denied  by  Chrift:  And  for  thofe, 
whom  Chrift  has  denied,  it  will  be  in  vain 
to  appeal  to  the  Father,  unlefs  we  can  ima- 
gine that  thofe,  whom  Mercy  has  condem- 
ned, Judice  will  abfolve, 

2.  For  the  Circumftance,  He  will  deny 
us  before  his  Father y  and  the  Holy  Ayigels, 
As  much  as  God  is  more  glorious  than  Man, 
fo  m.uch  is  it  more  glorious  to  be  confefled 
before  him,  than  before  Men  :  And  fo  much 
Glory  as  there  is  in  being  confefled,  fo  much 
Difhonour  there  is  in  bcins;  denied.  If  there 
could  be  any  Room  for  Comfort  after  the 
Sentence  of  Damnation,  it  would  be  this, 
to  be  executed  in  fccr^t,  to  perifh  un- 
I  2  obfcrvcd 


i  i  6  Liter  eft  Depojed. 

oblcrvcd.  As  it  is  fomc  Allay  to  the  Infamy 
of  liim  who  died  ignominioufly,  to  be  bu- 
ried privately.  But  when  a  Mail's  Folly 
muft  be  fpread  open  before  the  Angels,  and 
all  his  Bafenefs  ript  up  before  thofe  pure  Spi- 
rits, this  will  be  a  double  Hell :  To  be  thruft 
into  utter  Darknefs,  only  to  be  punifhed  by 
it,  without  the  Benefit  of  being  concealed. 
When  Chrift  fhall  compare  himfelf,  who 
was  denied,  and  the  Thing  for  which  he  was 
denied,  together,  and  parallel  his  Merits  with 
a  Luft,  and  lay  Eternity  in  the  Balance  with 
aTrifle;^  then  the  Folly  of  the  Sinner's  Choice 
fhall  be  the  greatcfl:  Sting  of  his  Deftruc- 
tion.  For  a  Man  fhall  not  have  the  Ad- 
vantage of  his  former  Ignorance  and  Error, 
to  approve  his  Sin  :  Things  that  appeared 
amiable  by  the  Light  of  this  World,  will  ap- 
pear of  a  different  odious  Hue  in  the  clear 
Difcoveries  of  the  next :  As  that  which  ap- 
pears to  be  of  this  Colour  by  a  dim  Candle, 
Will  be  found  to  be  of  another,  look'd  up- 
on in  the  Day.  So  when  Chrift  fhall  have 
clear'd  up  Mens  Apprchenfions  about  the 
Value  of  Things  5  he  will  propofe  that  wor- 
thy  Prize  for  Which  he  was  denied  :  He  will 
hold  it  up  to  open  View,  and  call  upon  Men 
and  An^'cts:  Behold,  look,  here's  the  Thing, 

here's 


Intereji  Depoftd,  1 1 7 

here's  that  Piece  of  Dirt,  that  windy  Ap- 
plaufc,  that  poor  tranfitory  Plcafurc,  that 
contemptible  Danger,  for  which  I  was  dif- 
honoured,  my  Truth  difowned,and  for  which, 
Life,  Eternity,  and  God  hunfelf  was  fcorn- 
ed  and  trampled  upon  by  this  Sinner  :  judge 
all  the  World,  whether  what  he  fo  dcVpifed 
in  the  other  Life,  he  dcfcrves  to  enjoy  in 
this  ?  How  will  the  condemned  Sinner  then 
CL-awl  forth,  and  appear  in  his  Filth  and 
Shame,  before  that  undefiled  Tribunal,  like 
a  Toad  or  a  Snake  in  a  King's  Prefcnce- 
Chambcr  ?  Nothing  fo  irkfome,  as  to  have 
one's  Folly  difplaycd  before  the  Prudent: 
one's  Impurity  before  the  Pure.  And  all 
this,  before  that  Company  furrounding  him, 
from  which  he  is  neither  able  to  look  oif 
iior  yet  to  look  upon.  A  Difgrace  put  upon 
a  Man  in  Company  is  unfupportable  :  It  is 
.'heightened  according  to  the  Greatnefs,  and 
niultiplicd  according  to  the  Number  of  the 
Perfons  that  hear  it.  And  now  as  this  Cir- 
cumftance  ibefare  his  Father']  fully  fpcaks 
the  Shame  y  fo  like  wife  it  fpeaks  the  'Z)^;?^^r 
of  ChriIVs  then  denying  us.  For  when  the 
Accufation  is  heard,  and  the  Perfon  flands 
convid,  God  is  immediately  lifting  up  his 
Hand  to  inflicl:  the  eternal  Blow  5  and  when 
I  3  Chrift 


1 1  8  Interejl  DepofecL 

Chrift  denies  to  exhibit  a  Ranfcm  to  ftep  be- 
tween the  Stroke  then  conaing,  and  the  Sin- 
ner, it  miift  inevitably  fall  upon  him,  and 
fink  his  guilty  Soul  into  that  deep  and  bot- 
tomlefs  Gulph  of  endlefs  Perdition.  This 
therefore  is  the  Sum  of  Chrift's  denying  us 
before  his  Father,  viz.  unfupportable  Shame? 
unavoidable  Dcftrudion. 

V.  I  proceed  now  to  the  Ufes  which  may 
be  drawn  from  the  Truths  delivered.  And, 

I.  (Right  Honourable)  not  only  the  pre- 
fent  Occafion,  but  even  the  Words  them- 
fclves  feem  eminently  to  addrefs  an  Exhorta- 
tion to  your  Honours.  As  for  others  not  to 
deny  Chrift,  is  openly  to  profefs  him  5  fo  for 
you  who  are  invefted  with  Authority,  not  to 
deny  him,  is  to  defend  him.  Know  therefore, 
that  Chrift  does  not  only  defire,  but  demand 
your  Defence,  and  that  in  a  double  refped. 

(1.)  hi  refpedl  of  his  Truth.  (2.)  Of  his 
Members. 

(i.)  He  requires,  that  you  fhould  defend 
and  confefs  him  in  his  Truth.  Herefy  is  a 
Tare  fometimes  not  to  be  pulled  up  but  by 
the  civil  Magiflrate.  The  Word  Liberty  of 
Confci.nce  is  much  abufed  for  the  Defence 
of  it,  bccaufe  not  well  underflood.  Every 
Man  may  have   Liberty   of  Confcience  to 

think 


Intereft  Depoftd,  1 1 9 

think  and  judge  as    he  pleaCes,  but  not  to 
vent  what  he  pleafes.     The  Reafon  is,    be- 
caufe  Confcicnce  bounding  itfelf  within  the 
Thoughts,  is  of  private    Concernment,  and 
the  Cognizance  of  thefe  belong  only  to  God  : 
But  when  an  Opinion  is  pubiifhed,  it  con- 
cerns all  that   hear  it,  and  the  Publick  be- 
ing  endamaged  by  it,  it  becomes  punifhablc 
by  the  Magiftrate,    to  whom  the    Care  of 
the  Publick  is  intruded.     But  there  is   one 
Truth  that  concerns  both  Miniftry  and  Ma- 
giftracy,  and  all ;  which  is  oppofed  by  thofc 
who  affirm,  that  none  ought  to  govern  upon 
the  Earth,  but  Chrift  in  Terfon :     Abfurd- 
lyj    as   if  the    Powers   that   are,  deftroyed 
his;    as    if  a  Deputy   were   not    confiftent 
with  a  King ;  as  if  there  were  any  Oppo- 
fition  in  Subordination.     They  affirm  alio, 
that  the  Wicked  have  no  Right  to  their  E- 
ftates  i  but  only  the  Faithful,  that  is,  them- 
felves,  ought  to  popfs  the  Earth.     And  it 
is  not  to  be  queftioned,  but  when  they  come 
to  explain  this  Principle,  by  putting  it  into 
Execution,  there  will  be  but  few  that  have 
Eftates  at  prefent,  but  will  be  cither  found, 
or  made  wicked.     1  fhall  not  be  fo  urgent, 
to  prefs  you  to  confefs  Chrift,  by  averting 
and'  owning  the  Truth,  contrary  to  this,  fmce 
I  4  it 


no  Imer^fi  Depofed. 

it  does  not  only  oppofe  Truth,  but  Proper- 
ty ;  and  here  to  deny  Chrift,  would  be  to  de- 
ny your  i'clvcs  in  a  Senfe,  which  none  is  like 
to  do. 

(z.)  Chrifi  requires  you  to  own  and  dp- 
fend  him  in  his  Members  j  and  amongft 
thefe,  the  Chief  of  them,  and  fuch,  as  mod 
fall  in  your  way,  the  Mmflers\  I  fay,  that 
defpifed,  abjed,  opprefied  Sort  of  Men,  the 
MiniJIsrs,  whom  the  World  would  make 
Antichriftian,  and  fo  deprive  them  of  Hea- 
ven J  and  aifo  ftrip  them  of  that  poor  Re- 
mainder of  their  Maintenance,  and  lo  allow 
them  no  Portion  upon  the  Earth.  You  may 
now  fparc  that  Dillinclion  oi  Jcandalous  Mi- 
7iifterSy  when  it  is  even  made  fcanialous  to 
be  a  Mirafler,  And  as  for  their  Diicourage- 
rncnt  in  the  Courts  of  the  Law,  I  fhall  only 
note  this,  that  for  thefe  many  Years  laft 
pair,  it  has  been  the  conftant  Obfervation  of 
all,  that  if  a  Miniftcr  had  a  Caufe  depend- 
ing in  the  Court,  it  was  ten  to  one  but  it 
went  againO:  him.  I  cannot  believe  your 
Law  juftlcs  out  the  Gofpel  j  but  if  it  be  thus 
iifed  to  undermine  Chrift  in  his  Servants,  be- 
ware that  fuch  Judgments  paffed  upon  them, 
do  not  fetch  down  God's  Judgments  up- 
on the  Land  i  and  that  for  fuch   Abufe  of 

Law* 


Interefi  Depofed,  m 

Law,  Chrift  does  not  in  Anger  deprive  both 
you  and  us  of  its  Ufe.  (My  Lords)  I  make 
po  Doubt,  but  you  will  meet  with  many 
Suits  in  your  Courfe,  in  which  the  Perlons 
we  fpcak  of  are  concerned,  asitiseafy  toprog- 
nollicate  from  thofe  many  worthy  Petitions 
preferred  againft  them,  for  which  the  well- 
affe^ed^  Petitioners  will  one  Day  receive  but 
fmall  Thanks  from  the  Court  of  Heaven.  But 
however  their  Caufes  fp^ed  in  your  Tribu- 
nals, know  that  Chrifi  himfelf  will  reoo^* 
nizethem  at  a  greater.  And  then,  what  a  dif- 
ferent Face  will  be  put  upon  Things  \  When 
the  ufurping,  devouring  Nimrods  of  the 
Woxld  fhall  be  caft  with  Scorn  on  the  Left 
Hand :  And  Chrift  himfelf  in  that  great 
Coniiftory  fhall  daign  to  ftep  down  from  his 
Throne,  and  fmgle  out  a  poor  defpifed  Mi- 
nifter,  and  (as  it  were  taking  him  by  the 
Hand)  prefent  him  to,  and  openly  thus  con- 
feis  him  before  his  Father.  Father,  here  is 
a  poor  Servant  of  mine,  who,  fox  doing  his 
Duty  impartially,  for  keeping  a  good  Con- 
Xcience,  and  teftifying  my  Truths  in  an  hy- 

*  i-i'hei^fuevcr  .any  Petition  was, put  up  to  tbe  .P.arlia-' 
meat  in  the  Tear  i65'3.  for  the  taking  avjay  ofl^ythes, 
the  Thanks  of  the  Hoiife  were  ft  ill  returned  to  them^  and 
that  by  theMamc  ami  Ehgy .of  the  YiQ\\-ixficSi.Q^  P^^tici- 
oners  > 

pocritical 


121  Intevefl  Depofed. 

pocritical  pretending  Age,  was  wrong'd,  trod 
upon,  ftript  of  all :  Father,  I  will,  that  there 
be  now  a  Diftindion  made,  between  fuch  as 
have  owned  and  confefTed  me  with  the  Lofs 
of  the  World,  and  thofe  that  have  denied, 
perfecuted  and  infulted  over  me  :  It  will  be 
in  vain  then  to  come  and  creep  for  Mercy  : 
and  fay.  Lord,  when  did  we  infult  over 
thee  ?  When  did  we  fee  thee  in  our  Courts, 
and  defpifed  or  opprefled  thee  ?  Chrift's 
Reply  will  be  then  quick  and  fharp  :  Ve- 
rily inafmuch  as  you  did  it  to  one  of  thefc 
little,  poor  defpifed  ones,  ye  did  it  unto 
Me.     The 

2.  Ufe  is  of  Information,  to  fhew  us  the 
Danger  as  well  as  the  Bafenefs  of  a  daftard- 
ly  Spirit,  in  afferting  the  Intereft  and  Truth 
of  Chrift.  Since  Chrift  has  made  a  Chriflian 
Courfe  a  Warfare,  of  all  Men  living  a  Co- 
ward is  the  moft  unfit  to  make  a  Chriftian ; 
Whofe  Infamy  is  not  fo  great,  but  it  is  fome- 
times  lefs  than  his  Peril.  A  Coward  does 
not  always  fcape  with  Difgrace,  but  fome- 
times  alfo  he  lofes  his  Life :  Wherefore, 
let  all  fuch  know,  as  can  enlarge  their  Con- 
fciences  like  Hell,  and  call  any  fmful  Com- 
pliance Submiffion,  and  ftyle  a  cowardly  Si- 
lence in  Chrift's  Caufe,  Difcretion  and  Pru. 

dence : 


Inter ejl  Depofed. 


123 


dence  :  I  fay  let  them  know,  that  Chrift  will 
one  Day  fcorn  them,  and  fpit  them,  with 
their  Policy  and  Prudence,  into  Hell  5  and 
then   let  them  confult,    how  politick  they 
were,  for  a  temporal  Emolument,  to  throw 
away  Eternity.     The    Things   which  gene- 
rally caufe  Men  to  deny  Chrift,  are,  either 
the  Enjoyments,  or  the  Miferies  of  this  Life: 
But  alas!  at  the  Day  of  Judgment  all  thefc 
will  expire  i  and,  as  one  well  obferves,  what 
are  we  the  better  for  Pleafure,  or  the  worfe 
for  Sorrow,  when  it  is  paft?    But  then  Sin 
and  Guilt  will  be  ftill  frefli,  and  Heaven  and 
Hell  will  be  then  yet  to  begin.     If  ever  it 
was   feafonable  to   preach  Courage  in  the 
defpifed,  abufed  Caufe  of  Chrift,  it  is  now, 
when  his  Truths  are  reformed  into  Nothing^ 
when  the  Hands  and  Hearts  of  his  faithful 
Minifters  are  weakened,    and  even    broke, 
and  his   JForjhip   extirpated  in  a  Mockery, 
that  his  Honour  may  be  advanced.     Well,  to 
eftablifh  our  Hearts  in  Duty,  let  us  before- 
hand propofe  to  ourfelves  the  worft  that  can 
happen.     Should  God  in  his  Judgment  luf- 
fer -E?7^/:?;z^  to  be  transformed  into  a  Aion- 
fter :  Should  the   Faithful    be   every    where 
niaftkcred :     Should  the  Places  ot   Learning 
be  demoliihed,   and  our    Colleges   reduced 

(not 


1 14  hterefi  Depofed, 

(not  only  as  ^  One  in  his  Zeal  would  have 
it)  to  Three,  but  to  Nons'^  yet,  aflliredly, 
Hell  is  worfe  than  all  this,  and  is  the  Por- 
tion of  fuch  as  deny  Chtift  :  wherefore  let 
our  Difcouragements  be  what  they  wiU,  Lois 
of  Places,  Lofs  of  Eftates,  Lofs  of  Life  and 
Relations  j  yet  ftill  this  Sentence  ftands  ra- 
tified in  die  Decrees  of  Heaven,  Curfed  be 
that  MciTij  that  for  any  of  thcfe  fha/l  dcfert 
the  Truth,  and  deny  his  Lord. 


*  U.  C.  a  Colonel  of  the  /1rm\\  the  perfidious  Catife 
<//Penruduock'j-  Death ^  andfowetime  after  iltgh-Shenff 
of  Oxtbrdfllirc,  openly  and  frequently  affirmed  the  Ufelff-. 
nefs  of  the  Univer|ities,  andthat  three  Colleges  ■werejuf- 
ficient  to  anfwcrthe  Uccafionsofthe^ation^for  the  breed- 
ing of  Men  up  tii  Leam'mg^fo  far  as  it  was  either  necef^ 
fary  or  ufcfal. 


Eccle- 


(  lis  ) 

Ecclefiaftkal  Policy  the  befl  Policy: 
Or^  Religion  the  beji  Reafon  of  State  t 

I  N    A 

SERMON 

Preached  beFore  the  Honourable  Society  of 
LlNCOLNS-INN, 

O    N 

I  K,ING  S  xiii.  33,  34. 

)^fter  this  Thing  Jeroboarri  'returned  not  from 
his  evil  Way y  but  made  again  of  the  low- 
efl  of  the  People  ^'riejtsof  the  high  T  laces* 
Whofoever  would,  he  co'nfecrated  him,  and 
he  becdfrie  one  of  the  Triefts  of  the  high 
Places.  Arid  this  Thing  becafHe  Sin  nnto 
the  Houfe  ^Jeroboam,  'eijen  to  cut  it  off', 
%ndto  dejlroy  it  from  off  the  Face  of  the 
Earth. 

JEroboam  (from  the  Name  of  a  Pcrlbn  be- 
come the  Character  of  Impiety)  is  re- 
ported  'to  Pofterity  eminent,  or  rather  infa- 
mousyfbrtwo  Things ;  'Ufurpation  df  Govern- 
ment, and  Innovation  of  Religion.  'Tis  con: 
fcflcd,  the  former  i^  cxprcflly  faid  to  have 

been 


ii6         Ecclefiafltcal  Policy 

been  from  God  j  but  fince  God  may  order, 
and  difpofe,  what  he  does  not  approve  ;  and 
ufe  the  Wickednefs  of  Men,  while  he  for- 
bids it  ;  the  Defign  of  the  firft  Caufe  does 
not  cxcufe  the  Malignity  of  the  fccond  : 
And  therefore,  the  Advancement  and  Sceptre 
of  Jeroboam  was  in  that  Senfe  only  the 
Work  of  God,  in  which  it  is  faid,  Amos 
iii.  6.  That  there  is  no  Evil  in  the  City 
which  the  Lord  hath  not  done.  Bat  from 
his  Attempts  upon  the  Civil  Power,  he  pro- 
ceeds to  innovate  God's  Worfhip  5  and  from 
the  Subjedion  of  Mens  Bodies  and  Eftates, 
to  cnflave  their  Confciences,  as  knowing  thaj. 
true  Religion  is  no  Friend  to  an  unjuft  Title. 
Such  was  afterwards  the  way  of  Maho^nety 
to  the  Tyrant  to  join  the  Impoftor,  and 
what  he  had  got  by  the  Sword  to  confirm  by 
the  Alcoran:  raifing  his  Empire  upon  two 
Pillars,  Conqucft,  and  Infpiration.  Jerobo- 
am being  thus  advanced,  and  thinking  'Po- 
licy the  beft  Tiety,  though  indeed  in.  no- 
thing ever  more  befooled;  the  Nature  of  Sin 
being  not  only  to  defile,  but  to  infatuate.  In 
the  xi''^  Chapter,  and  the  27^'^  Verfe,  he  thus 
argues  J  If  this  People  go  tip  to  do  Sacrifice 
in  the  Houfe  of  the  Lord  at  Jerulalem,  then 
foall  the  Heart  of  thisTeople  turn  again  unto 

their 


the  befi  PoUcy.   ■  ny 

their  Lord,  even  unto  Rehoboam  King  of]iu 
dah,  and  they  fhall  kill  me  y  and  go  again  un- 
to Rehoboam  King  <?/*Judah.  As  if  he  fhould 
have  laid  :  The  true  Worfhip  of  God,  and 
the  Converfe  of  thofe  that  ufe  it,  difpofe  Men 
to  a  confiderate  Lawful  Subjection.  And 
therefore  I  muft  take  another  Courfe :  M/ 
Pradice  muft  not  be  better  than  my  Title; 
what  was  won  by  Force,  muft  be  continued 
by  Delufion.  Thus  Sin  is  ufually  feconded 
with  Sin  :  And  a  Man  feldom  commits  one 
Sin  to  pleafe,  but  he  commits  another  to  de- 
fend himfelf.  As  'tis  frequent  for  the  Adul- 
terer to  commit  Murder  to  conceal  the  Shame 
of  his  Adultery.  But  let  us  fee  Jerchoam's 
politick  Procedure  in  the  next  Verfe.  Where- 
upon the  King  took  counfel,  and  made  two 
Calves  of  Gold)  and  f aid  untotheniy  It  is  too 
much  for  you  to  go  up  fo  Jerufalem,  behold  thy 
Gods,  Olfrael.  As  if  he  had  made  fuch  an 
Edid:  /Jeroboam,  by  the  Advice  of  my 
Council,  confidering  the  great  'Dijtance  of  the 
Temple,  and  the  great  Charges  that  poor  People 
are  put  to  m  going  thither  j  as  alfo  the  intole- 
rable Burt  ken  of  paying  the  Fir ji -Fruits  and 
Tythes  to  the  ^nejl,  have  confidered  of  a  way 
that  may  be  more  eafy,  and  lefs  burthenfome  to 
the  'FeopiCy  as  alfo  more-  comfortable  to  the 

4  Trtefisi 


12  8  Ecclefiafikal  Policy 

'Fr lefts  themf elves;  and  therefore  jlridily  eri- 
join^  that  none  henceforth  prefume  to  repair  to 
the  Temple  at  Jerufalem,  efpecially  fince  Godis 
not  tyedto  any  Tlace  or  Form  of  PForjhip  j  as 
alfo  becaufe  the  T>evotion  of  Men  is  apt  to  be 
clogged  byfiich  Ceremonies  5  therefore  both  for 
the  Eafe  of  the  Teople,  as  well  as  for  the 
Advancement  of  Religion,  we  require  and 
command^,  that  all  henceforth  forbear  going  up 
to  Jerufalem.  Queftionlefs  thcfe,  andfucho- 
ther  Reafons  the  Impoftor  uled,  to  infinuate 
his  devout  Idolatry.  And  thus  the  Calves  were 
fet  up,  to  which  Oxen  muft  be  facrificed ;  the 
God  and  the  Sacrifice  out  of  the  fame  Herd. 
And  becaufe  Ifrael  was  not  to  return  to  E- 
gypt,  Egypt  was  brought  back  to  them  :  That 
is  the  Egyptian  Way  of  Worfhip,  tlie  Apis* 
or  Serapis,  which  was  nothing  but  the  Image 
of  a  Calf  or  Ox,  as  is  clear  from  moft  Hifto- 
rians.  Thus  Jeroboam  having  procured  his 
People  Gods,  the  next  thing  was  to  provi'de 
briefs.  Hereupon  to  the  Calves  he  adds  a 
CommiiTion  for  the  approving,  trying,  and 
admitting  the  Rafcality  and  Lowell  of  the 
People  to  miniftei:  in  that  Service  :  Such  as 
kept  Cattle,  with  a  little  Change  of  their  Of- 
fice, were  admitted  to  make  Oblations  to 
them.  Anddoabtkfs,  l^efides  the  Approba- 
I  tioii 


the  hefl  Pol'tcy.  129 

tion  of  thcfe,  there  was  a  Conimidion  alfo 
to  eje5f  fucli  of  the  Pricfts  and  Levitcs  of 
God,  as  being  too  ccrcmonioufly  addidled 
to  the  Temple,  would  not  fcrve  Jeroboam^ 
before  God,  nor  worfhip  his  Calves  for  their 
Gold,  nor  approve  thofc  two  glittering  Sins 
for  any  Reafon  of  State  whatfoever.  Having 
now  perfeded  Divine  Worfhip,  and  pre- 
pared iboth  Gods  and  Pricfts:  In  the  next 
place,  that  he  might  the  better  teach  his  falfc 
Priefts  the  way  of  their  new  Worfhip,  he  be- 
gins the  Service  himfelf,  and  fo  countenances 
by  his  Example,  what  he  had  enjoyned  by 
his  Command,  in  the  1 1  'ver.  of  this  Chapter ; 
jAnd ]Qioho2ivnJtood  by  the  Altar  to  burn  In- 
cenfe.  Burning  of  Incenfe  was  then  the  Mi- 
nifterial  Office,  amongft  them,  as  Preaching 
is  now  amongft  us.  So  that  to  reprefent  to 
you  the  Nature  oi  Jeroboams  Adion  ;  it  was, 
as  if  in  a  Chriftian  Nation  the  chief  Gover- 
nour  (hould  authorife  and  encourage  all  the 
Scum  and  Refufe  of  the  People  to  preach, 
and  call  them  to  the  Miniftry  by  uftng  to  * 
preach,  and  invade  the  Minifterial  Pundion 
himfelf.  But  Jeroboam  refted-  not  here, 
but  while  he  was  bufy  in  his  Work,  and 
a    Prophet    immediately   lent  by  God   de^ 

*  Cromwell  («  lively  Copy  o/"  Jeroboam,)  did  fo. 

Vol,  I.  K  clares 


1  3  o        Ecclefiaftical  Policy 

dares  againft  his  Idolatry,  he  endeavours  to 
feize  upon  and  commit  him ;  in  ver.  4.  He 
held  forth  his  Hand  from  the  Altar^   and 
faid,  lay  hold  of  him*     Thus  we  have  him 
compleating  his  Sin,  and  by  a  firange  Impo- 
Jttion  of  Hands  perfecuting  the  true  Prophets> 
as  well  as  ordaining  faife.     But  it  was  a  na- 
tural Tranfition,  and  no  ways  wonderful  to 
fee  him,  who  flood  affronting  God  with  faife 
Incenfe  in  the  right  Hand,  perfecuting  with 
the  left)  and  abetting  the  Idolatry   of  one 
Arm  with  the  Violence  of  the  other.     Now 
if  we  lay  all  thefe  things  together,  and  con- 
fider  the  Parts,  Rife,  and  Degrees  of  his  Sin, 
we  (hall  find,  that  it  was  not  for  Nothing, 
that  the  Spirit  of  God  fo  frequently  and  bit- 
terly in   Scripture  fligmatizcs  this  Perfon ; 
for  it  reprefcnts  him,  firft  incroaching  upon 
the  civil  Government,  thence  changing  that 
of  the  Church,  debafmg  the  Office,  that  God 
had  made  facred  j  introducing  a  faife  way  of 
Worlhip  and  deftroying  the  true.      And   in 
this  we  have  a  full  and  fair  Defcription  of  a 
foul  thing,    that  is,  of  an  Ufurper  and  an  Im- 
poftor :  or,  to  ufe  one  word  more  comprehend 
five  than  both,  «•/ Jeroboam /^^  Sen  ofNc- 
hztwho  made  Ifrael  tojtn. 

From 


the  hejl  Polky,  131 

From  the  Story  and  Pradice  of  Jeroboam, 
we  might  gather  thefe  Obfervations. 

I.  That  God  fometimes  punijhes  a  noto- 
rious Sin  J  by  fufferi/ig  the  Sinner  to  fall  into 
a  worfe. 

Thus  God  punifhed  the  Rebellion  of  the 
IfraeliteSj  by  permitting  them  to  fall  into 
Idolatry. 

II.  There  is  nothing  fo  abfurdy  but  may  be 
obtruded  upon  the  Vidgar  unda  Tretence  of 
Religion. 

Certainly,  otherwife  a  Golden  Calf  could 
never  have  been  made,  either  the  Object,  or 
the  Means  of  Divine  Worfliip. 

III.  Sin,  efpecial'y  that  of  per'verting  God's 
fVorfiip,  as  it  leaves  a  Guilt  upon  the  Soul^fi 
it  perpetuates  a  Blot  upon  the  Name. 

Hence  nothing  fo  frequent,  as  for  the  Spi- 
rit of  God  to  exprefs  wicked,  irreligious 
Kings,  by  comparing  them  to  Ahab  or  Jero- 
boam. It  being  ulual  to  make  the  firft  and 
moft  eminent  in  any  Kind,  not  only  the  Stan- 
dard for  Comparifon,  but  alfo  the  Rule  of 
ExprelTion. 

But  1  fhall  infill:  only  upon  the  Words  of 
the  Text,and  what  fhall  be  drawn  from  thence. 
There  are  two  Things  in  the  Words  that  may 
feem  to  require  Explication* 

K  2  I.  M^at 


I  3  i  Rccleftafttcal  Policy 

1 .  fVhat  is  meant  by  the  High  T laces. 

2 .  What  by  the  Confecration  of  the  ^riefls, 
'  I.  Concerning  the  High  Places.    The  Ufc 

of  thefe  in  the  Divine  Worfhip  was  general 
and  ancient  j    and   as  ^ionypus  VoJJius  ob- 
ferves  in  his  Notes  upon  Mofes  MaimonideSy 
the  firft  way  that  was  ufed,  long  before  Tem- 
ples   were  either   built,    or  thought  lawful. 
The  Reafon  of  this  fcems  to  be,  bccaufe  thofe 
Places  could  not  be  thought  to  fhut  up,  or 
confine  the  Immenfiry  of  God,  as  they  fup- 
pofed  an  Uoufe  did ;  and   withal  gave  his 
Worfhippers  a  nearer  Approach  to  Heaven 
by  their  Height.      Hence  we  read  that  the 
Samaritans  worfhipped  upon  Mount  Gerizim^ 
Joh.   iv.  20.  And  Samuel  went  up  to  the 
High-Place  to  facrifice,  i  Sam.  ix.  14.  And 
Solomon  facrificed  at  the  High  Place  in  Gi- 
beon,    I   Kings  iii.    i .    Yea,  the  Temple  it- 
felf  was  at  length  built  upon   a  Mount  or 
high  Place,  2  Chron.  iii.   i .  You  will  fay  then. 
Why  are  thefe  Places  condemned  ?  I  anfwer, 
that  the  Ufe  of  them  was  not  condemned,  as 
abfolutely  and  always  unlawful  in  it  felf,  but 
only  after  the  Temple  was  built,  and  that 
God  had  profcfled  to  put  his  Name  in  that 
Place  and  no  other:  Therefore,    what  was 
lawful  in  the  Pradice  of  Samuel  and  Solomon 

before 


the  hefl  'Policy^ '  135 

before  the  Temple  was  in  being,  was  now 
deteftable  in  Jereboam^  fmce  that  was  confti- 
tutcd  by  God  the  only  Place  for  his  Wor- 
Ihip.  To  bring  this  Confidcration  to  the 
Times  of  Chriftianity  :  Becaufe  the  Apo- 
ftles  and  primitive  Chriftians  preached  in 
Houfcs,  and  had  only  private  Meetings  in 
regard  they  were  under  Perfecution,  and  had 
no  Churches;  this  cannot  warrant  the  Pra- 
dice  of  thofe  now-a-days,  nor  a  Toleration 
of  them,  that  prefer  Houfes  before  Ciiurch- 
es,  and  a  Conventicle  before  the  Congrega- 
tion. 

2.  For  tlie  fecond  Thing,  which  is  the 
Confecration  of  the  Priefts ,  it  feems  to  have 
been  correfpondent  to  Ordination  in  the 
Chriftian  Church.  Idolaters  themfelves  were 
not  fo  far  gone,  as  to  venture  upon  the  Pricft- 
hood  without  Confecration  and  a  Call.  To 
fhew  all  the  Solemnities  of  this,  v/ouid  be 
tedious,  and  here  unneceflary  :  The  Hebrew 
Word  which  we  render  to  confecrate  figni- 
fies  to  fill  the  Handy  which  indeed  imports 
the  Manner  of  Confecration,  v/hich  was  done 
by  filling  the  Hand:  for  the  Prieft  cut.a 
Piece  of  the.  Sacrifice,  and  put  it  into  the 
Hands  of  him  that  was  to  be  confecratedi 
by  which  Ceremony  he  received  Right  to 
K  3  facrificcj 


134         Rcclefiaflkal  Policy 

Sacrifice,  and  fo  became  a  Pricft.  As  our 
Ordination  in  the  Ciiriftian  Church  is  faid 
to  have  been  heretofore  tranfadcd  by  the  Bi- 
fhop's  delivering  of  the  Bible  into  the  Hands 
of  him  that  was  to  be  ordained,  whereby 
he  received  Power  minifterially  to  difpenfe 
the  Myfteries  contained  in  it,  and  fo  was 
made  a  Presbyter.  Thus  much  briefly  con- 
cerning Confecration. 

There  remains  nothing  elfe  to  be  explain- 
ed in  the  Words  \  I  (hail  therefore  now  draw 
forth  the  Senfe  of  them  into  thefe  two  Pijq- 
pofitions. 

I.  The  fureft  Means  to  ftretigthefiy  or  the 
readiefi  to  ruin  the  civil  ^ower^  is  either 
to  eflabltjh  or  deftroy  the  IVorJhip  of  God  in 
the  right  Exercife  of  Religion. 

II.  The  next  and  mofi  ejfeBual  Way  to  de- 
ftroy Religion  is  to  embafe  the  Teachers  and 
^ifpenfers  of  it. 

Of  both  thefe  in  their  Order. 
Por  the  Profecution  of  the  former  we  arc 
to  fhew, 

1.  The  Truth  of  the  AfTertion,  that  it  is 
fo. 

2.  The  Reafon  of  the  Aflertion,  why  and 
whence  it  is  fo. 

r.Fof 


the  hefl  Policy,  1 3  f 

1.  For  the  Truth  of  it :  It  is  abundantly 
evinced  from  all  Records  both  of  Divine  and 
Prophane  Hiftory,  in  which  he  that  runs  may 
read  the  Ruin  of  the  State  in  the  Deftrudlion 
of  the  Church  5  and  that  not  only  portend- 
ed by  it,  as  its  Sign,  but  alfo  inferred  from  it^ 
as  its  Caufe. 

2.  For  the  Reafon  of  the  Point  5  it  may  be 
drawn 

(i.)  From  the  Judicial  Proceeding  of  God, 
the  Great  King  of  Kings,  and  Supreme  Ruler 
of  the  Univerfe  ;  wlio  for  his  Commands  is 
indeed  careful,  but  for  his  Worfhip  jealous  : 
And  therefore  in  States  notorioufly  irreligi- 
ous, by  a  fecret  and  irrefiftible  Power,  coun- 
termands their  deepeft  Projed,  fplits  their 
Counfels,  and  fmites  their  moft  refined  Po- 
licies with  Fruftration  and  a  Curfe  5  being 
refolved  that  the  Kingdoms  of  theWorld  fhall 
fall  down  before  him,either  in  his  Adoration, 
or  their  own  Confufion. 

(2.)  The  Reafon  of  the  Dodrine  may  be 
drawn  from  the  neccffary  Dependance  of  the 
very  Principles  of  Government  upon  Reli- 
gion. And  this  I  fhall  purfue  more  fully. 
The  great  Bufmefs  of  Government  is  to  pro- 
cure. Obedience,  and  keep  ofFDifobedicnce : 
K  4  the 


1 3  <?         Rcclefiafltcal  Policy. 

the  great   Springs   upon   which  thofe   two 
move,    are  Rewards  and  Punifhments,    an- 
fwering  the  two  ruling  Affedions  of  Man's 
Mind,  Hope  and  Fear.     For  fince  there  is  a 
natural  Oppofition  between  the  Judgment  and 
the    Appetite,    the  former  refpeding    what 
is  honejfy  the  latter  what  ispleafing  5  which 
two  Qualifications  feldom  concur  in  the  fame 
Thing,  and  fince   withal,    Man's  Defign  in 
every  Adion  is  Delight ;    therefore  to  ren- 
der things  honcft  alfo  pradicable,  they  muft 
be  firfl:  reprefented  defireable,  which  cannot 
be,  but  by  propofing  Honefty  cloathed  with 
Pleafure  5  and  fince  it  prefents  no  Pleafure 
to  the  Senfe,  it  muft  be  fetcht  from  the  Ap- 
prehenfion  of  a  future  Reward  :    For  quc- 
ftionlefs  Duty    moves   not   fo    much  upon 
Command  as  Promife.     Now  therefore,  that 
which  propofcs  the  greateft  and  moft  fuita- 
ble  Rewards  to  Obedience,  and  the  greateft 
Terrors  and   Punifhments  to  Difobedience, 
doubtlefs  is  the  moft  likely  to  enforce  one 
and  prevent  the  other.     But  it  is  Religion 
that  does  this,  which  to  Happinefs  and  Mi- 
fery  joyns  Eternity.     And  thefe,  fuppofing 
the  Immortality  of  the  Soul,  which  Philo- 
fophy  indeed  conjcdurcs,  but  only  Religion 
proves,    or  (which  is  as  good)    pcrfuades  : 

Ifay 


the  hefi  Policy.  137 

I  fay  thefe  two  things,    eternal    Happinefs 
and  eternal  Mifery,  meeting  with  a  Pcrfua- 
iion  that  the  Soul  is  immortal,  arc,  without 
Controverfy,  of  all  others,  the  firft  the  moft 
defirable,  and  the  latter  the  moft  horrible  to 
humane  Apprehenfion.    Were  it  not  for  thefe 
Civil  Government  were  not  able  to  ftand  be- 
fore the  prevailing  Swing  of  corrupt  Nature, 
which  would  know  no  Honefty  but  Advan- 
tage, no  Duty  but  in  Pleafure,  nor  any  Law 
but  its    own    Will.      Were  not  thefe  fre- 
qilently  thunder'd   into  the  Underftandings 
of  Men,  the  Magiftrate  might  enad,  order, 
and  proclaim  5  Proclamations  might  be  hung 
upon  Walls  and  Pofts,  and  there  they  might 
hang,  fcen  and  defpifed,    more  like  Male- 
fadlors,    than   Laws:    But    when  Religion 
binds  them  upon  the  Confcience,  Confci_ 
ence  will  either  pcrfuade  or  terrify  Men  in- 
to their  Pradice.     For  put  the  Cafe,  a  Man 
knew,  and  that  upon  fure  Grounds,  that  he 
might  do  an  advantagious  Murder  or  Rob- 
bery, and  not  be  dilcovcred;  what  humane 
Laws  could  hinder  him,  which,  he  knows, 
cannot  inflid    any   Penalty,     where  he  can 
make  no    Difcovery  ?    But  Religion   aflures 
him, -that  no  Sin,  though   concealed   from 
humane  Eyes,  can  either  efcape  God's  Sight 

in 


1 3  S  Rccleftaftkal  Policy 

ill  this  World,  or  his  Vengeance  in  the  o- 
ther.  Put  the  Cafe  alfo,  that  Men  looked 
upon  Death  without  Fear,  in  which  Senfe 
it  is  nothing  or  at  moft  very  little ;  cea- 
fing,  while  it  is  endured,  and  probably  v/ith- 
out  Pain,  for  it  feizes  upon  the  Vitals,  and 
benumbs  the  Senfes,  and  where  there  is 
no  Senfe,  there  can  be  no  Pain.  I  fay,  if 
'  while  a  Man  is  ading  his  Will  towards  Sin, 
he  fhould  alfo  thus  ad  his  Reafon  to  de- 
fpife  Death,  where  would  be  the  Terror 
of  the  Magiftrate  who  can  neither  threaten 
or  inflid  any  more  ?  Hence  an  old  Male- 
fador  in  his  Execution,  at  the  Gallows  made 
no  other  Confeflion  but  this,  that  he  had 
very  jocundly  paffed  over  his  Life  in  fuch 
Courfes,  and  he  that  would  not  for  fifty 
Years  Pleafure  endure  half  an  Hour's  Pain, 
deferved  to  die  a  worfe  Death  than  himfelf. 
Queftionlefs  this  Man  was  not  ignorant  be- 
fore, that  there  were  fuch  Things  as  Laws, 
AfTizes,  and  Gallows 5  but  had  he  considered 
and  believed  the  Terrors  of  another  World, 
he  might  probably  have  found  a  fairer  Paf- 
fase  out  of  this.  If  there  was  not  a  Mini, 
fter  in  every  Parilh,  you  would  quickly  find 
Caufe  to  encreafe  the  Number  of  Confta- 
bles :  And  if  the  Churches  were  not  em- 
ployed 


the  hsfl  Polky,  139 

ployed  to    be  Places    to  hear  God's  Law, 
there  would  be  need  of  them  to  be  Prifons 
for  the  Breakers  of  the  Laws  of  Men.     Hence 
'tis  obfervable,  that   the  Tribe  of  Levi  had 
not  one  Place  or  Portion  together  like  the 
reft  of  the  Tribes :  But  becaufc  it  was  their 
Office  to  difpenfe  Religion,  they  were  difFu- 
fed  over  all  the  Tribes,    that  they  might  be 
continually  preaching  to  the  reft   their  Duty 
to  God  J  which  is  the  moft  efFeftual  Way  to 
difpofe  themtoObedience  to  Man:  For  he  that 
truly  fears  God  cannot  defpife  the  Magiftrate, 
Yea,  fo  near  is  the  Connexion  between  the 
Civil  State,  and  Religious,  that  heretofore, 
if  you  look  upon  well  regulated,  civilized 
Heathen  Nations,  you  will  find  the  Govern- 
ment and  the  Priefthood  united  in  the  fame 
Perfon  :  Anius  Rex  idem  hominum,  Thoebique 
Sacerdos.  o<^«.  3.  ver.%o.  Ifundcr  the  true 
Worfhip  of  God  :  Melchifedech  King  of  Sa- 
lem, and  Trieft  of  the  ?noft  high  Gody  Hebr. 
vii.  I.  And  afterwards M?/^ J,  (whom  as  we 
acknowledge  a  pious,  fo  Atheifts  themfelves 
will  confefs  to  have  been  a  wife  Prince,)  he 
when  he  took  the  Kingly  Government  upon 
himfelf,  by  his  own   Choice,   feconded   by 
Divine  Inftitution,  vefted  the  Triejihood'm 
his  Brother  Aaron^   both   whofe  Concern- 
ments 


1 4  c>       Ecclefiajiical  Policy 

merits  were  fo  coupled,  that  if  Nature  had 
not,  yet  their  Religions,  nay,  their  Civil  In- 
tcrefts  would  have  made  them  Brothers^ 
And  it  was  once  the  Defign  of  the  Emperor 
of  Germany^  Maximilian  the  Firft,  to  have 
joined  the  Popedom  and  the  Empire  toge- 
ther, and  to  have  got  himfelf  chofen  Pope, 
and  by  that  Means  derived  the  Papacy  to 
fucceeding  Emperors.  Had  he  efFefted  it, 
doubtlefs  there  would  not  have  been  fuch 
Scuffles  between  them  and  the  Bifliop  of 
Rome  j  the  Civil  Intereft  of  the  State  would 
not  have  been  undetermined  by  anadverfc  In- 
tereft, managed  by  the  fpccious  and  potent 
Pretences  of  Religion.  And  to  fee,  even  a- 
niongft  us,  how  thefe  two  are  united,  how 
the  former  is  upheld  by  the  latter  :  The  Ma- 
giftrate  fometimes  cannot  do  his  own  Office 
dexteroufly,  but  by  ading  the  Miniftcr  : 
Hence  it  is,  that  Judges  of  Aflizes  find  it  ne- 
ceflfary  in  their  Charges  to  ufe  pathetical  Dif- 
courfes  of  Confcience ;  and  if  it  were  not  for 
the  Sway  of  this,  they  would  often  lofe  the 
beft  Evidence  in  the  World  againft  Malefa- 
ctors, which  is  Confeilion  :  For  no  Man  would 
confefs  and  be  hanged  here,  but  to  avoid  be- 
ing damned  hereafter.  Thus  I  have  in  ge- 
neral (hewn  the  utter  Inability  of  the  Magi- 

ftrate 


the  heji  Policy,  141 

ftrate   to   attain  the    Ends  of  Government, 
without  the  Aid  of  Religion.     But  it  maybe 
here  reply'd,  that  many  are  not  at  all  moved 
with  Arguments  drawn  from  hence,  or  with 
the  happy  or  miferable  State  of  the  Soul  af- 
ter Death ;  and  therefore  this  avails  little  to 
procure  Obedience,  and  confequently  to  ad- 
vance Government.     I   anfwer  by  Concef- 
fion  :  That  this  is  true  of  Epicures,  Atheifts, 
and  fome  pretend   Philofophers   who  have 
ftifled  the  Notions  of  Deity,  and  the  Soul's 
Immortality  ,•    but  the  unprepoflcfled  on  the 
one  hand,    and  the  well-difpofed  on  the  o- 
ther,  who  both  together  make  much  the  ma- 
jor Part  of  the  World,  are  very  apt  to  be  af- 
feded  with  a  due  Fear  ofthefe  things:  And 
Religion  accommodating  itfelf  to  the  Gene- 
rality, though  not  to  every  particular  Temper, 
fufficiently  fecures  Government  5  inafmuch  as 
that  ftands  or  falls  according  to  the  Behaviour 
of  the  Multitude.     And  whatloever  Confci- 
cnce  makes  the  Generality  obey,  to  that  Pru- 
dence will  make  the  reft  contorm.     Where- 
fore, having  proved  the  Dependence  of  Go- 
vernment upon  Religion,  I  Ihail  now  demon- 
ftrate,  that  the  Safety  ot  Government  depends 
upon  the  Truth  of  Religion.     Faile  Religion 
is,  inits  Nature,  the  grcateft  Bane  and  Deftru. 

dion 


141       Rcclefiaftkal  Policy 

dion  to  Government  in  the  World.  Th€ 
Rcafon  is,  becaufe  whatfocver  is  falfe,  is  al  fo 
weak.  Rns  and  Verum  in  Pholofophy  are 
the  fame  :  And  fo  much  as  any  Religion  has 
ofFalfity,  it  lofesof  Strength  and  Exiftencci 
Falfity  Gains  Authority  only  from  Ignorance, 
and  therefore  is  in  Danger  to  be  known  -,  for 
from  being  falfe,  the  next  immediate  Step 
is  to  be  known  to  be  fuch.  And  what  Pre- 
judice this  would  be  to  the  civil  Government, 
is  apparent,  if  Men  fhoiild  be  awed  into  O^ 
bedience,  and  affrighted  from  Sin  by  Rewards 
and  Punifhments,  propofed  to  them  in  fuch 
a  Religion,  which  afterwards  fhould  be  de- 
tected, and  found  a  mere  Falfity  and  Cheat  5 
for  if  one  Part  be  but  found  to  be  falfe,  it 
will  make  the  whole  fufpicious.  And  Men 
will  then  not  only  caft  off  Obedience  to  the 
civil  Magiftrate,  but  they  will  do  it  with 
Pifdain  and  Rage,  that  they  have  been  de- 
ceived fo  long,  and  brought  to  do  that  out  of 
Confcience,  which  was  impofed  upon  them 
out  of  Defign  :  For  though  Men  are  often 
willingly  deceived,  yet  dill  it  mud  be  under 
an  Opinion  of  being  inftruded  \  though  they 
love  the  Deception,  yet  they  mortally  hate 
it  under  that  Appearance :  Therefore  it  is  no 
Ways  fafe  for  a  Magiftrate,  who  is  to  build 
4.  his 


the  befi  Policy.  143 

his  Dominion  upon  the  Fears   oi  Men,  to 
build  thofe  Fears  upon  a  falfe  Religion.  'Tis 
not  to  be   doubted,    but   the  Abfurdity  of 
Jeroboam'^  Calves  made  many  Ifraelites  turn 
Subjeds  to    Rekoboam's  Government,   that 
they    might  be  Profelytes  to  his   Religion. 
Herein  theWeaknefs  of  the  2l!/ry^//^  Religion 
appears,  that  it  urges  Obedience  upon  the 
Promife  of  fuch  abfurd  Rewards,   as,  that 
after  Death  they  (hould  have  Palaces,   Gar- 
dens, beautiful  Women,  with  all  the  Luxury 
that  could  be  :  As  if  thofe  Things,  that  were 
the  Occafions  and  Incentives  of  Sin  in  this 
World,  could  be  the    Rewards  of  Holinefs 
in  the  other  :  Befides  many  other  Inventions, 
falfe  and  abfurd,  that  are  like  fo  many  Chinks 
and  Holes  to  difcover  the  Rottennefs  of  the 
whole  Fabrick,    when  God  fhall  be  pleafed 
to  give    Light  to  difcover   and  open  their 
Reafons  to  difcern  them.     But  you  will  fay. 
What  Government  more  fure  and  abfolute 
than  the  Tiirkifbj     and   yet  what  Religion 
more   falfe?    Therefore,    certainly  Govern- 
ment may  ftand  fure  and  ftrong,  be  the  Re- 
ligion profcffed  never  fo  abfurd.     I  anfwer, 
that    it    may    do    fo   indeed  be  Accident, 
through  the  ftrange  peculiar  Temper,   and 
grofs  Ignorance  of  a  People  j    as  we  fee  it 

happens 


144         Ecclejiajiical  Policy 

happens  in  the  Turks,  the  bed  Part  of  whofe 
Policy,  fuppofing  the  Abfurdity  of  their  Re- 
ligion, is  this,  that  they  prohibit  Schools  of 
Learning  j  for  this  hinders  Knowledge  and 
Difputes,  which  fuch  a  Religion  would  not 
bear.  But  fuppofe  we,  that  the  Learning  of 
thefe  Weftern  Nations  were  as  great  there,  as 
here,  and  the  Alcoran  as  common  to  them  as 
the  Bible  to  us,  that  they  might  have  free 
Recourfe  to  fearch  and  examine  the  Flaws . 
and  Follies  of  it  j  and  withal,  that  they 
were  of  as  inquifitive  a  Temper  as  we  :  And 
who  knows,  but  as  there  are  Viciilltudes  in 
the  Government,  fo  there  may  happen  the 
fame  alfo  in  the  Temper  of  a  Nation  ?  If 
this  fhould  come  to  pafs,  where  would  be 
their  Religion  ?  And  then  let  every  one  judge 
whether  the  Arcana  Imperii  and  Religionis 
would  not  fall  together.  They  have  begun 
to  totter  already ;  for  Mahomet  having  pro- 
mifed  to  come  and  vifit  his  Followers,  and 
tranflate  them  to  Paradife  after  a  thoufand 
Years,  this  being  expired,  many  of  the  Ver- 
Jtans  began  to  doubt  and  fmell  the  Cheat, 
till  the  Mufti  of  Chief  Prieft  told  them  that 
it  was  a  Miftake  in  the  Figure,  and  aflured 
them,  that  upon  more  diligent  Survey  of  the 
Records,  he  found  it  two  Thoufand  inftead 
4  of 


the  befl  Policy,  145 

of  One.  When  this  is  expired,  perhaps  they 
will  not  be  able  to  renew  the  Fallacy.  I 
fay  therefore,  that  though  this  Government 
continues  firm  in  the  Exercife  of  a  falfe  Re- 
ligion, yet  this  is  by  Accident,  through  the 
prefent  Genius  of  the  People,  which  may 
change;  but  this  does  not  prove,  but  that 
the  Nature  of  fuch  a  Religion,  (of  which  we 
only  now  fpeak)  tends  to  fubvert  and  be- 
tray the  Civil  Pov/er»  Hence  Machiavel 
himfelf,  in  his  Animadvcrfions  upon  Livy, 
makes  it  appear,  that  the  Weaknefs  cf 
Italy^  which  was  once  fo  ftrong,  was  cau- 
fed  by  the  corrupt  Prau:ices  of  the  Papa- 
cy, in  depraving  and'  mifuilng  Religion  to 
that  Purpofe,  which  he,  though  himfelf  a 
Papift,  fays,  could  not  have  happened,  had 
the  Chriftian  Religion  been  kept  in  its  firft 
and  native  Simplicity.  Thus  much  may 
■fuffice  for  the  clearing  of  the  firft  Propofi- 
tion. 

The  Inferences  from  hence  are  Two. 

I.  If  Government  depends  upon  Religi- 
on, then  this  fhews  the  peftilentiai  Dcfign 
of  thofe,  that  attempt  to  disjoin  the  Civil 
and  Ecclefiaftical  Intereft,  fetting  the  latter 
"wholly  out  of  the  Tuition  of  the  former. 
But 'tis  clear  that  the  Fanaticks  know  no  o- 

Vol.  L  L  thee 


1 4<5         Ecdefiaft'ical  Policy 

ther  Step  to  the  Magiilracy,  but  through  the 
Ruin  of  the  Miniftry.  There  is  a  great  A* 
nalogy  between  the  Body  Natural  and  Poli- 
tick ;  in  which  the  Eccicfiaftical  or  Spiritual 
Part  juftly  fupplies  the  Part  of  the  Soul,  and 
the  violent  Separation  of  this  from  the  other, 
docs  as  certainly  infer  Death  and  Diflblu- 
tion,  as  the  Disjunction  of  the  Body  and  the 
Soul  in  the  Natural  ,  for  when  this  once  de- 
parts, it  leaves  the  Body  of  the  Common" 
wealth  a  Carcafs,  noifome,  and  expofed  to 
be  devoured  by  Birds  of  Prey.  The  Mini- 
ftry will  be  one  Day  found,  according  to 
Chrift's  Word,  the  Salt  of  the  Earth,  the  on- 
ly Thing  that  keeps  Societies  of  Men  from 
Stench  and  Corruption.  Thefe  two  Inte- 
refts  are  of  that  Nature,  that  'tis  to  be  fear- 
ed they  cannot  be  divided,  but  they  will 
alio  prove  oppofite;  and  not  refting  in  a 
bare  Diverfity,  quickly  rife  into  a  Contra- 
riety :  Thefe  two  are  to  the  State,  what 
the  Elements  of  Fire  and  Water  to  the  Body, 
which  united,  compofe,  feparated,  deftroy  it. 
lam  notof  thePapift's  Opinion,  who  would 
make  the  Spiritual  above  the  Civil  State  m 
Power  as  well  as  Dignity,  but  rather  fubjedt 
it  to  the  Civil  j  yet  thus  much  I  dare  affirm, 
that  the  Civil,  which  is  Superior,  is  up- 
held 


the  befl  Policy,  147 

held  and  kept  in  Being  by  the  Ecclefiafticai 
and  Inferiour ;  as  it  is  in  a  Building,  where 
the  upper  Part  is  fupported  by  the  lower ; 
the  Church  refembling  the  Foundation,  which 
indeed  is  the  lowed  Part,  but  the  mod:  con- 
fiderable.  The  Magistracy  cannot  fo  much 
proted  the  Miniftry,  but  the  Minifters  may 
do  more  in  ferving  the  Magiftrate.  A  Tafte 
of  which  Truth  you  may  take  from  the 
holy  War,  to  which  how  fad  and  eagerly 
did  Men  go,  when  the  Pried  perfuaded 
them,  that  whofoever  died  in  that  Expedi- 
tion was  a  Martyr?  Thofe  that  will  not  be 
convinced  what  a  Help  this  is  to  the  Magi- 
ftracy,  would  find  how  confidcrable  it  is,  if 
they  fhould  chance  to  clafh  5  this  would  cer- 
tainly eat  out  the  other.  For  the  Magiftrate 
cannot  urge  Obedience  upon  fuch  potent 
Grounds,  as  the  Minidcr,  if  fo  difpofcd,  can 
urge  Difobedience.  As  for  Indance,  if  my 
Governor  fliould  command  me  to  do  a 
Thing,  or  I  mud  die,  or  forfeit  my  Edate  ; 
and  the  Minidcr  deps  in,  and  tells  me,  that 
I  offend  God,  and  ruin  my  Soul  if  I  obey 
that  Command,  it's  eafy  to  fee  a  greater 
Force  in  this  Perfuafion  from  the  Advantage 
of  its  Ground.  And  if  Divines  once  begin 
to  ctirfe  MeroZy  we  fhall  fee  that  Levi  can 
L  %  ufe 


148  Ecdefiajiical  policy 

life  the  Sword  as  well  as  Simeon ;  and  al- 
though Minifters  do  not  handle,  yet  they 
can  employ  it.  This  fhews  the  Imprudence, 
as  well  as  the  Danger  of  the  Civil  Magi- 
ftrate's  exafperating  thofe  that  can  fire  Mens 
Conlcienccs  againfl:  him,  and  arm  his  Ene- 
mies with  PvCligion.  Fcr  I  ha\'e  read  here- 
tofore of  fome,  that  having  conceived  an  ir- 
reconcilable Hatred  of  the  Civil  Magiftrate, 
prevailed  with  Men  fo  far,  that  they  went 
to  refifl:  him  even  out  of  Confciencc,  and  a 
full  Perfuafion  and  Dread  upon  their  Spirits, 
that,  not  to  do  ir,  *  were  to  defert  God,  and 
confequently  to  incur  T)amnation.  Now  when 
Mens  Rage  is  both  heighten'd  and  fandiiied  by 
Confcience,  the  War  will  be  fierce  j  for  what 
is  done  out  of  Confcience,is  done  with  the  ut- 
moft  Adivity.  And  then  CampanelWs  Speech 
to  the  King  of  ^^/;?  will  be  found  tv\xQ,Religio 
femper  vicitypraf.  rtim  Arm  at  a :  Which  Sen- 
tence deferves  feriouOy  to  be  confidered  by  all 
Governors,  and  timely  to  be  underftood  left 
it  comes  to  be  felt. 

2.  If  the  Safety  of  Government  is  found- 
ed upon  the  Truth  of  Religion,  then  this 
fhews  the  Danger  of  any  Thing  that  may 
make  even  the  true  Religion  fufpeded   to 

Ut  ilerm,  12. 

be 


the  hefl  Policy.  149 

be  falfe.  To  be  falfe,  and  to  be  thought 
falfe  is  all  one  in  rcfpedl  of  Men,  who  ad 
not  according  to  Truth,  but  Apprehcnfion. 
As  on  the  contrary,  a  falfe  Religion,  while 
apprehended  true,  has  the  Force  and  Effica- 
cy of  Truth.  Now  there  is  nothing  more 
apt  to  induce  Men  to  a  Sufpicion  of  any 
Religion,  than  frequent  Innovation  and 
Change:  For  fmce  the  Objed  of  Religion, 
God  j  the  SubjeQ  of  it,  the  Soul  of  Man  ^ 
and  the  Bufinefs  of  it,  Truth,  is  always  one 
and  the  fame:  Variety  and  Novelty  is  a  jufl: 
Prefumption  of  Falfity.  It  argues  Sickncfs 
and  Diftemper  in  the  Mind,  as  well  as  in 
the  Body,  when  a  Man  is  continually  turn- 
ing and  toiling  from  one  Side  to  the  other. 
The  wife  Romans  ever  dreaded  the  leaft  In- 
novation in  Religion:  Hence  we  find  the 
Advice  oi  Maecenas  to  Augufttis  Cajar,  in 
T^ton  CafJiuSy  in  the  52^^  Book,  where  he 
counfels  him  to  deteft  and  periecute  all  Inno- 
vators of  Divine  Worfhip,  not  only  as  Con- 
temners of  the  Gods,  but  as  the  moft  per- 
nicious Difturbcrs  of  the  State:  For  when 
Men  venture  to  make  Changes  in  Things 
facred,  it  argues  great  Boldnefs  with  God, 
and  this  naturally  Imports  little  Belief  of 
him :  which  if  the  People  once  perceive, 
L  ,^  they 


I  5 o  Rcclefiafl'tcal  Policy 

they  will  take  their  Creed  alfo,  not  from  the 
Magiftrate's  Laws,  but  his  Example.     Hence 
in  England,  where  Religion   has   been  ftill 
purifyingy    and  here  upon  almoft  always  in' 
the  Fire  and  the  Furaace  5  Atheifts,    and  ir- 
religious Perfons  have  tooknofmall  Advan- 
tage from  our  Changes.  For  in  King  Edward 
the  Sixth's  Time,  the  Divine  VVorfhip  was 
twice  altered  in  two  new  Liturgies.     In  the 
firft  of  Queen  Mary^  the  Proteftant  Religion 
was    pcrfccuted    with   Fire  and  Faggot,  by 
Law  and  publick  Counfcl  of  the  fame  Per- 
fons, who  had  fo  lately  cftablifhed  it.     Upon 
the  coming  in  of  Queen  Eltzabethy  Religion 
was  changed  again,  and  within  a  few  Days 
the  publick  Council  of  the  Nation  made  it 
Death  for  a  Prieft  to  convert  any  Man  to 
that  R,eligion,  which  before  with  fo  much 
Eagernefs  of  Zeal  had  been   rcftored.      So 
that  it  is  obfervcd  by  an  Author,  that  in 
the  Space  of  twelve  Years  there  were  four 
Changes  about  Religion  made  in  Englandy 
and  that  by  the  publick  Council  and  Autho- 
rity of  the  Realm,  which  were  more  than 
were  mede  by  any  Chriftian  State  through- 
out the  World,  fo  foon  one  after  another^ 
in  the  Space  of  fifteen    hundred  Years  be- 
fore.    Hence  it  is,  that  the  Enemies  of  God 

take 


the  befl  Policy,  151 

take  Occafion  to   blafpheme,    and  call  our 
Religion  Statijm.     And  now  adding  to  the 
former,  thofe  many  Changes  that  have  hap- 
pen'd  fmce,  lam  afraid  we  ihall  not  To  caftly 
ciaw  off  that  Name  :  Nor,  though  we  may 
fatisfy  our  own  Confcicnces  in  what  we  pro- 
fefs,  be  able  to  repel  and  clear  off  the  Objcdi- 
ons  of  the  rat  ionaiWorld  about  us,  which  not 
being  interefted  in  our  Changes  as  we  are? 
will  not  j  udge  of  them  as  we  judge  5  but  debate 
them  by  impartial  Reafon,by  the  Nature  of  the 
Thing,  the  general  Pradice  of  the  Church  ; 
againft  which  new  Lights^   fiiddcn  Impiilfes 
of  the  Spirit  y  extraordinary  Calls,  will  be  but 
weak  Arguments  to  prove  any  Thing  but 
the  Madnefs  of  thofe  that  ufe  them,  and  that 
the  Church  muft  needs  wither,  being  blafied 
with  fuch  Infpirations.     We  fee  therefore 
how  fatal  and  ridiculous  Innovations  in  the 
Church  are  :  And  indeed  when  Changes  arc 
fo  frequent,  it  is  not  properly  Religion,  but 
Padiion.     This,  I   think,  we  may  build  up- 
on  as  a  fure  Ground,    that  where  there  is 
continual  Change,    there  J^;  great  Shew  of 
Uncertainty,  and  Uncertainty  in  Religion  is 
a  fhrewd  Motive,  if  not  to  deny,  yet  to  doubt 
of  its  Truth. 

-  4  7hus. 


152  Rcclejiafl'tcal  Policy 

Thus  much  for  the  firfl:  Dodrine.  IprO' 
cced  now  to  the  ^econd,^'/;s.  That  the  next , 
and  mo  ft  ejfeBualway  to  deftroy  Religion^  is 
to  embafe  the  Teachers  and  T>tfpenfers  of  it. 
In  the  handling  of  this  I  fhall  fhew, 

1.  How  the  Diipenicrs  of  Religion,  the 
Minifters  of  the  Word,  are  embafed  or  reri- 
dcr'd  vile. 

2.  How  the  Embafing  or  Vilifying  them 
is  a  Means  to  deftroy  Religion. 

I.  For  the  firft  ofthefe,  the  Minifters  and 
Difpenfcrs  of  the  Word  are  rcnder'd  bafe  or 
vile  two  Ways  ^ 

(i.)  By  diverting  them  of  all  Temporal  Pri- 
vileges and  Advantages,  as  inconfiitent  with 
their  Calling.  It  is  ftrange,  fince  the  Prieft's 
Office  heretofore  was  always  Splendid,  and 
almoft  Regal,  that  it  is  now  looked  upon  as 
a  Piece  of  Religion,  to  make  it  low  and 
fordid.  So  that  the  Ufe  of  the  Word  Mi- 
vifter  is  brought  down  to  the  Literal  Signi- 
fication of  it,  a  Servant:  For  now  to  ferve 
and  to  fnintjter,  fervile  and  mintfterial^  are 
Terms  equivalent.  But  in  the  old  Tefta- 
mcnt  the  fame  Vford  fignifies  a  Triefty  and 
Qi'Prince,  ox: chief  Rtd^r:  Hence,  though  we 
tranQate  it  Trieft  of  ^n,  [Gen.  xli.  45.)  and 
frieft  ofhUdhnj  (  Ext>{^  m  j. )  and^^f  it  is 

with 


the  hefi  PoUcy,  i  j  3 

with  the  Teoplefo  with  the  Trieft,  Ifa.  xxiv.  z. 
Junius  and  Tremellius  ^zn^c^  all  thcfe  Places 
not  by  SacerdoSy  Pricft,   but  by  Trafes,  that 
is,  a  Prince,  or  at  Icaft  a  chief  Coanfellor, 
or  Minifter  of  State.     And  it  is  ftrange,  that 
the  Name  (hould  be  the  fame,  when  the  Na- 
ture of  the  Thing  is  fo  exceeding  different. 
The  like  alfo  may  be  obfcrved  in  other  Lan- 
guages, that  the  mod  illuftrious  Titles  arc 
derived  from  Thinss  facred,  and  belons,in5 
to  the  Worfhip  of  God.      ^sQa^og  was  the 
Title  of  the  Chriftian  Cafars  correfpondcnt 
to  the  Latin  Augiifliis,  and  it  is  derived  from 
the  fame  Word,  that  (ri^^arf/.a,,  cultus^  res  fa- 
era,  01  facrificium.     And   it  is  ufual  in  our 
Language  to  make  Sacred  an  Epithet  to  Ma- 
jefty  J  there  was  a  certain  Royalty  in  Things 
facred.     Hence  the  Apoftle,  who  I  think  was 
no  Enemy  to  the  Simplicity  of  the  Gofpcl, ' 
fpeaks  of  a  Royal  ^riefthood,    i  Pet.  ii.  9, 
Which  fhews  at  Icaft,  that  there  is  no  Con- 
tradidion  or  Impiety  in  thofe  Terms.     In 
old  Time,  before  the  placing  this  Office  only 
in  the  Line  of  Aaron,  the  Head  of  the  Fa- 
mily,  and  the   Firft-born   offered   Sacrifice 
for  the  reft  5  that  is,  was  their  Prieft.     And 
we.  kaow,  that  fuch  Rule  and  Dignity  be- 
longed   at  firft  to  the  Mafters  of  Families, 

that 


154       Ecclefiafltcal  Policy 

that  they  had  jus  vit£  &  necis,  Jurifdidioii 
and  Power  of  Life  and  Death  in  their  own 
Family  j  and  from  hence  was  derived  the  Be- 
ginning of  Kingly  Government:  A  King  be- 
ing only  a  Civil  Head,  or  Matter  of  a  Poli- 
tick Family;,  the  whole  People;  fo  that  we 
fee  the  fame  was  the  Foundation  of  the  Royal 
and  Sacerdotal  Dignity.  As  for  the  Dignity 
of  this  Office  among  the  Jews,  it  is  fo  preg- 
nantly fet  forth  in  Holy  Writ,  that  it  is  un- 
qucftionable.  Kings  and  Priefts  arc  ftill  men- 
tioned together,  Lam.  ii.  6.  The  Lord  hath 
defpifed,  in  the  Indignation  of  his  Anger,  the 
King  and  the  Triejiy  Hof.  v.  2.  Hear^O 
^ritfts,  and  give  ear,  O  Houfe  of  the  King, 
Deur.  xvii.  12.  And  the  Man  that  doth  pre- 
fawpttionfl)',  and  will  not  hearken  unto  the 
briefly  that  ft andcth  there  to  miniftcr  before 
the  Lord  thy  God,  or  unto  the  Judge,  even 
that  Man  jhall  die.  Hence  ^aul,  together 
\vithaBlow,received  this  Reprehenfion,  A^s 
xxiii.  4.  Revilefi  thou  God's  High -Trie ft  ? 
And  Taul  in  the  next  Verfe  does  not  defend 
himfelf,  by  pleading  an  extraordinary  Motion 
of  the  Spirit,  or  that  he  was  fent  to  reform 
the  Church,  and  might  therefore  lawfully 
vilify  the  Priefthood  and  all  facred  Orders  ^ 
but  in  the  >''•  Verfe  he  makes  an    Excufe, 

and 


the  hefi  Policy,  i  y  y 

and  that  from  Ignorance,   the  only  Thing 
that  could   take  away  the  Fault;    namely, 
that  he  knew  not  that  he  was  the  High-Trieft, 
and  fubjoins  a  Reafon  which  farther  advances 
the  Truth  here  defended  :  For  it  is  written, 
thou  Jhalt  not fpeak  Evil  of  the  Ruler  of  thy 
People.     To  Holy  Writ  wc  might  add  the 
Teftimony  oijofephtts,  of  next  Authority  to 
it  in  Things  concerning  the  Jews^  who  in 
fundry  Places  of  his  Hiftory  fets  forth  the 
Dignity  of  the    Priefts ;  and  in  his  fccond 
Book  againft  ylpion  the   Grammarian,    has 
thefe  Words,  Trc/.vj^v  r  dj^cptcrQ^^f^ivuv  ^ixct- 
<rcu  01  U^eig  iT^z^ria-ccvy  the  Priefts  Were  con- 
ftituted  Judgesof  all  doubtful  Caufes.     Hence 
yuJiin^\Co  in  his  36'^  Book  has  this,  Semper 
apud  Jud£os  mos  fuit,  ut  eofdem  Reges  ^ 
Sacer dotes  haberent :  Though  this  is  falfe,  that 
they  were  always  fo,  yet  it  argues,  that  they 
were  fo  frequently,  and  that  the  Diftance  be- 
tween thein  was  not  great.     To  the  Jews 
we  may  join  the  <:^/Egyptians^  the  firft  Mailers 
ofLearningand  Philofophy.     Synefius  in  his 
57^^Epift.  having  (hewn  the  general  Pradice 
cf  Antiquity,  0  'zs-dhou  %^cv(^  rivifaz  r^g  cwr^g 
U^Ug  re  Kj   yciirctg,  gives  an   Inftance  in   the 
Jews  and  cyEgyptians,  who  for  many  Ages 
''VJ:^  r  \ificov  tQc^(riA<£^n<rccv,   had  no    other 
3  Kings 


I J  tf       Rcclefmfl'ical Policy 

Kings  but  Prieds.      Next,  we  may  take  a 
View  of  the  Pradice  of  the  Romans  :  Numa 
^ompilms,  who  civilized  the  fierce  Romans, 
is  reported  in  the  firft  Book  of  Livy^  lome- 
timcs  to  have  performed  the  Pricft's  Office 
himfclf.     Turn  facer  dot  ibtis  creandis  animum 
adjecit,  quanquam  ipfe  plurtmafacra  oblbat  > 
but  when  he   made   Priefts,   he  gave  them 
a   Dignity    almoft   the    fame   with  himfelf. 
And  this  Honour  continued  together  with  the 
Valour  and  Prudence  of  that  Nation  :     For 
the  Succefs  of  the  Romans  did  not  extirpate 
their  Religion  j     the  College  of  the  Priefls 
being  in  many  Things  exempted  even  from 
the  jurifdidion  of  the  Senate,  afterwards  the 
Supreme  Power.      Hence  Juvenal  in    his 
2  Sat.  mentions  the  Pricflhood  of  ykf^rj",  as 
one  of  the  mod  honourable  VXzzesmRome. 
And  Jul  Cafar  who  was  chofen  Prieft  in  his 
private  Condition,  thought  it  not  below  him 
to  continue  the   fame  Office  when  he  was 
created  abfolute  Govcrnour  of  Rome^  under 
the    Name  of  Perpetual  Dictator.     Add  to 
thefe  the  Pradice  of  the  Gauls  mentioned 
by  Cafar  in  his  <5th.  Book  de  Bello  GallicOy 
where   he  fays  of  the  T)rtudes^    who  were 
their  Priefts,  that  they  did  judge  de  omnibus 
fi,re   controverjtis  publicis  privatifque^     See 

alfo 


the  hefl  Policy,  i  j  7 

alfo  Homer  in  the  ift.  Book  of  his  Iliad  rc' 
prefcnting  Chryfes  Prieft  of  Apollo,  with  his 
golden  Scepter,  as  well  as  his  golden  Cen- 
fer.     But  why  have  I  produced  all  thefe  Ex- 
amples of  the  Heathens?  Is  it  to  makethcfe 
a  Ground  of  our    Imitation  ?    No,   but  to 
fhcw  that  the  giving  Honour  to  the  Prieft- 
hood    was  a  Cuftom  univerfal  amongft  all 
civilized  Nations.     And  whatfoever  is  Uni- 
verfal, is  alfo  Natural,  as  not  being  found- 
ed  upon  Compact,     or   the  particular  Hu- 
mours of  Men,    but  flowing  from  the  na- 
tive Refults  of  Reafon :    And  that  which  is 
Natural    neither  does  nor  can  oppofe  Reli- 
gion.    But  you  will  fay,  this  concerns  not 
us,  who  have  an  cxprefs  Rule  and  Word  re- 
vealed.    Chrift   was  himfelf  poor,    and  dc- 
fpifed,  and  withal  has  inftiruted  fuch  a  Mi- 
niflry.     To  the  firft  Part  of  this  Pica  I  an- 
fwer,   that  Chrift  came  to  fuffer,   yet   the 
Sufferings  and  Miferics  of  Chrift  do  not  ob- 
lige all  Chriftians  to  undertake  the  like.  For 
the  fecond,  that  the  Minidry  of  Chrift  was 
low,  and  defpifed,  by  his  Infticution,  I  ut- 
terly deny.     It  was  fo,  indeed,  by  the  Ma- 
lice and  Perfecution  of  the  Heathen  Princes, 
but  what  does  this  argue  or  infer  for  a  lov/, 
dejected  Miniftry  in  a  flourifhing  State,  which 
3  profefles 


158  Rcclefiajhcal  Policy 

^profcffes  to  encourage  Chriftianity  ?  But  to 
dafh  this  Cavil,  read  but  the  Pradice  of 
Chriftian  Emperors  and  Kings  all  alongj 
down  from  the  Time  of  Conftantine,  in  what 
Refpedl,  what  Honour  and  Splendor  they 
treated  the  Minifters  -,  and  then  let  our  Ad* 
verfaries  produce  their  puiiy,  pitiful  Argu- 
ments for  the  contrary,  againft  the  gene- 
ral, clear,  undoubted  Vogue  and  Current  of 
all  Antiquity.  As  for  two  or  three  little 
Countries  about  us,  the  Learned  and  Impar- 
tial will  not  value  their  Pradiccj  in  one  of 
which  Places  the  Minifter  has  been  feen,  for 
mere  Want,  to  mend  Shoes  on  the  Saturday^ 
and  been  heard  to  preach  on  the  Sunday. 
In  the  other  Place,  dating  the  feveral  Orders 
of  the  Citizens,  they  place  their  Minifters 
after  their  Apothecaries  5  that  is,  the  Phy- 
fician  of  the  Soul  after  the  Drugfter  of  the 
Body :  A  fit  Pradice  for  thofe,  who  if  they 
were  to  rank  Things  as  well  as  Perfons,  would 
place  their  Religion  after  their  Trade. 

And  thus  much  concerning  the  firft  Way 
of  debafmgthe  Minifters  and  Miniftry. 

(2.)  The  lecond  Way  is  by  admitting  ig- 
norant, fordid,  illiterate  Perfons  to  this  Fun- 
dion.  This  is  to  give  the  Royal  Stamp  to  a 
Piece  of  Lead.     1  confels,  God  has  no  need 

of 


the  hefi  Policy,  159 

of  any  Man's  Parts,  or  Learning;  but  cer- 
tainly then,  he  has  much  lefs  need  of  his 
Ignorance,    and  ill  Behaviour.      It  is  a  fad 
Thing,  when  all  other  Employments  fhall 
empty  themfelves  into  the  Miniftry  :  When 
Men  (hall  repair  to  it,  not  for  Pcrferment, 
but  Refuge;    like  Malefadors  flying  to  the 
Altar,  only  to  fave  their  Lives ;  or  like  thofe 
oi Eli's  Race,  (i  Sam.  ii.  3  6.)  that  fliould  come 
crouching,  and  fcek  to  be  put  in  the  Prieft's 
Office  that  they  might  eat  a  Piece  of  Bread. 
Heretofore  there  was  required  Splendor  of 
Parentage  to  recommend  any  one  to  the 
Priefthood,  as  Jofephus  witnefles  in  a  Trea- 
tife  which  he  wrote  of  his  own  Life;  where 
he  fays,  to  have  right  to  deal  in  Things  fa- 
cred,  was,  amongft  them,  accounted  an  Ar- 
gument of  a  noble  and  illuftrious  Defcent. 
God  would  not  accept  the  Offals  of  other 
Profeflions.     Doubtlefsmanyrcjeded  Chrift 
upon  this  Thought,    that   he  was  the  Car- 
penter's Son,  who  would  have  embraced  him 
had  they  known  him  to  have  been  the  Son 
oi'Da'vid.     The  preferring  undeferving  Pcr- 
fons  to   this  great  Service,    was  eminently 
Jeroboams  Sin,  and  how  Jeroboani^s  Pradice 
and  Offence  has  been  continued  amongft  \x% 
in  another  Guife,  ig  not  unknown:  For  has 

not 


I  ^o  Rcclefiafl  ical  Policy 

not  Learning  unqualified  Men  for  Approba- 
tion to  the  Miniftry?   Have  not   Parts  and 
Abilities  been   reputed  Enemies   to  Grace, 
and  Qualities  no  ways  minifterial  ?   While 
Friends y  FaBioriy  Well-meanivg^  and  little 
IJnderftanding  have  been  Accomplifhments 
beyond  Study  and  the  Univerfity ;    and  to 
falfify  a  Story  of  Converfion,  beyond  per- 
tinent Anfwers  and  clear  Refolutions  to  the 
hardeft  and  moft  concerning  Queftions.     So 
that  Matters  have  been  brought  to  this  Pafs, 
that  if  a  Man  amongft   his  Sons   had   any 
blind,  or  disfigured,   he  laid   him  afide  for 
the  Miniftry ;  and  fuch  an  one   was  prefent- 
ly  approved,  as  having  a  mortified  Counte- 
nance.     In  fhort,  it    was   a   fiery  Furnace, 
which    often  approved  Drofs,    and  rejeded 
Gold.     But  Thanks  be  to  God,  thofe  fpiri- 
tiial  Wickedneffes  are  now   difcharged  from 
their  High  T laces.     Hence  it  was,  that  ma- 
ny rufhcd  into  the  Miniftry,  as  being  the  only 
Calling,  that  they  could  profefs  without  fer- 
vingan  Apprenticefhip.     Hence  alfo  we  had 
thole  that   could  preach  Sermons,  but  not 
defend    them.      The    Reafon    of  which  is 
clear,  becaufe   the  Works  and  Writings  of 
Learned  Men  might  be  borrowed,  but  not 
the  Abilities.     Had  indeed  the  old  Leviti- 

cal 


the  befl  Policy]  i6i 

cal  Hierarchy  ftill  continued ;  in  which  it 
was  Part  of  the  Minifterial  Office  to  flay  the 
Sacrifices,  to  cleanfe  the  Veflels,  to  fcour  the 
Flefh-Forks,  to  fweep  the  Temple,  and  carry 
the  Filth  and  Rubbifh  to  the  Brook  Kidron, 
no  Perfons  living  had  been  fitter  for  the  Mi- 
niftry,  and  to  fcrve  in  this  Nature  at  the  Altar. 
But  fince  it  is  made  a  Labour  of  the  Mind  5 
as  to  inform  Mens  Judgments,  and  move 
their  AiFedions,  to  refolve  difficult  Places  of 
Scripture,  to  decide  and  clear  off  Contro- 
verfiesj  I  cannot  fee  how  to  be  a  Butcher, 
Scavenger,  or  any  other  fuch  Trade,  does 
at  all  qualify,  or  prepare  Men  for  this  Work. 
But  as  unfit  as  they  were,  yet  to  clear  a  Way 
for  fuch  into  the  Miniftry,  we  have  had  aU 
moft  all  Sermons  full  of  Gibes  and  Scoffs  at 
human  Learning.  Away  with  vain  Thilo- 
Jophj/y  ijcith  the  IDifputer  of  this  World y  and 
the  enticing  Words  of  Man.' s  W.fdm^  and  fet 
up  the  FooiiJJonefsof'Freachtngy  the  Simplicity 
of  the  Gofpel:  Thus  Divinity  has  been  brought 
in  upon  the  Ruins  of  Humanity  j  by  forcing 
the  Words  of  the  Scripture  from  the  Senfe, 
and  then  haling  them  to  the  woifl  of  Drudge- 
ries, to  fct  a  Jus  T^ivimim  upon  Ignorance 
and  Imperfedion,  and  recommend  natural 
Weaknefs  for  fupernatural  Grace.  Hereupon 
Vol.  I.  M  the 


i6i         Ecckfiajiical  Policy 

the  ignorant  have  took  Heart  to  venture  up- 
on this  great  Calling,  and  inftcad  of  cutting 
theirWay  to  it,  according  to  the  ufual  Courfe, 
through  the  Knowledge  of  the  Tongues,  the 
Study  of  Philofophy,  School  Divinity,  the 
Fathers  and  Councils,  they  have  taken  ano- 
ther and  fhorter  cut,  and  having  read  per- 
haps a  Treatifc  or  two  upon  the  Heart,  the 
brut  fed  Reed,  the  Crumbs  of  Comfort,  JVolle- 
biiis  in  Englij^h  and  fome  other  little  Authors, 
the  ufual  Furniture  of  old  Womens  Clofets, 
they  have  fet  forth  as  accomplifhed  Divines, 
and  forthwith  they  prefent  themfelves  to  the 
Service ;  and  there  have  not  been  wanting 
yerohoams  as  willing  to  confecrate  and  re- 
ceive them,  as  they  to  offer  themfelves.  And 
this  has  been  one  of"  the  moft  fatal,  and  almoft 
irrecoverable  Blows  that  has  been  given  to  the 
Miniftry. 

And  this  may  fuffice  concerningthefecond 
Way  of  embafing  God's  JMinifters  5  namely, 
by  intruding  the  Miniftry  with  raw,  unlearn- 
ed, ill  bred  Perfons ;  fo  that  what  Solomon 
fpeaks  of  a  Proverb  in  the  Mouth  of  a  Fool, 
the  fame  may  be  faid  of  tl'ie  Miniftry  veiled 
in  them,  that  it  is  like  a  '^^?€arl  in  a  Swine's 
Snout. 

2.  I 


the  hefi  Poi}c<yl  16^ 

2.  I  proceed  now  to  the  fccond  thing  pre 
poled  in  the  Difcufllon  of  this  Dod:rine,\vhich 
is  to  fhew,  how  the  embafing  of  the  Mini- 
fters  tends  to  the  Deftrudion  of  PvcJigion. 

This  is  two  Ways. 

(i.)Bccaureit  brings  them  under  exceeding 
Scorn  and  Contempt  j  and  then,  let  none 
think  Religion  itfelf  fccure  :  For  the  Vulgat 
have  not  fuch  logical  Heads,  as  to  be  able 
to  abftrad,  fuch  fubtile  Conceptions  as  to 
feparate  the  Man  from  the  Minifter,  or  to 
confider  the  fame  Perfon  under  a  double  Ca- 
pacity, and  fo  honour  him  as  a  Divine,  while 
they  defpife  him  as  poor.  But  fuppofe  they 
could,  yet  Adions  cannot  diftinguifh,  as 
Conceptions  do  5  and  therefore  every  Ad  of 
Contempt  ftrikes  at  both,  and  unavoidably 
wounds  the  Miniftry  through  the  Sides  of 
the  Minifter.  And  we  muft  know,  that  the 
leaft  Degree  of  Contempt  weakens  Religion, 
becaufe  it  is  abfolutely  contrary  to  the  Na- 
ture of  it  i  Religion  properly  confifting  in  a 
reverential  Efteem  of  things  facred.  Now, 
that  which  in  any  Meafure  weakens  Religion, 
will  at  length  deftroy  it :  For  the  weakening 
of  a  Thing  is  only  a  partial  Deftruction  of 
it.  Poverty  and  Meannefs  of  Condition  ex- 
pofe  the  wifeft  to  Scorn,  it  being  natural  for 
M  2  Men 


1 6x^         Ecclefiajllcal  Policy 

Men  to  place  their  Efteem  rather  upon  Things 
great  than  good ;  and  the  Poet  obferves? 
that  this  Infelix  Taupertas  has  nothing  in  it 
more  intolerable  than  this,  that  it  renders  Men 
ridiculous.  And  then,  how  eafy  and  natural 
it  ii)  for  Contempt  to  pafs  from  the  Perfon 
to  the  Office,  from  him  that  fpeaks,  to  the 
Thing  that  he  fpeaks  of.  Experience  proves  : 
Council  being  feldom  valued  fo  much  for 
the  Truth  of  the  Thing,  as  the  Credit  of 
him  that  gives  it.  Obferve  an  excellent  Paf- 
fage  to  this  Purpofe,  in  Ecclef.  ix.  14,  15. 
We  have  an  account  of  a  little  City,  with 
few  Men  in  it,  bcfieged  by  a  great  and  po- 
tent King,  and  in  the  15  th  Verfe,  we  read, 
that  there  was  found  in  it  a  poor  wife  Many 
and  he  by  his  Wtfdom  delivered  the  City.  A 
worthy  Service  indeed,  and  certainly  we  may 
exped  that  fome  honourable  Recompence 
fhould  follow  it;  a  Deliverer  of  his  Coun- 
try, and  that  in  fuch  Diftrefs,  could  not  but 
be  advanced :  But  we  find  a  contrary  Event 
in  the  next  Words  of  the  fame  Verfe,  yet 
none  remembred  that  fame  poor  Man.  Why, 
what  fhould  be  the  Reafon  ?  Was  he  not  a 
Man  of  Parts  and  Wifdom?  And  is  not 
Wifdom  honourable  ?  Yes,  but  he  was  poor : 
But  was  he  not  alfo  fuccefsfui;,  as  well  as 
4  wife  J 


the  befi  Policy,  1^5 

wife?    True  5    but  ftill  he  was  poor :    And 
once  grant  this,    and  you   cannot  keep  off 
that  unavoidable  Sequel  in  the  next  Vcrfe, 
The  poor  Mans  mfdom  is  defpifed,  and  his 
Words  are  not  heard.      We  may  believe  it 
upon  Solomons  Word,  who  was  rich,  as  well 
as  wife,    and  therefore  knew  the  Force  of 
both :     And  probably,  had  it  not  been  for 
his  Riches,  the  Queen  of  Sheba  would  never 
have  come  fo  far  only  to  have  heard  his  Wif- 
dom.  Obferve  her  Behaviour  when  fhe  came: 
Though  upon  the  hearing  of  Solomon's  Wif- 
dom,'and  theRefolutionof  her  hard  QueftL" 
ons,  fhe  exprcflcd  a  juft   Admiration;    yet 
when  Solomon  afterwards  fhewed  her  his  Pa- 
lace,   his  Treafures,  and  the  Temple  which 
he  had  built,   i  Kings  x.  5.  it  is  faid,  there 
was  no  more  Spirit  in  her.     What  was  the 
Caufe  of  this  ?    Certainly,  the  Magnificence, 
the  Pomp  and  Splendor  of  fuch  a  Strudure  : 
It  ftruck  her  into  an  Ecftafy  beyond  his  wife 
Anfwers.     She  efteemed  this  as  much  above 
his  Wifdom,  as  Aftonifhment  is  beyond  bare 
Admiration:     She  admired  his  Wifdom,  but 
{he  adored  his  Magnificence.     So  apt  is  the 
Mind,  even  of  wife  Perfons,  to  be  furprized 
with  the   Superficies,   or  Circumftances  of 
things,  and  value  or  undervalue  Spirituals, 
M  3  according 


1 66         Ecclefiajl'ical  Polky 

accordin<^  to  the  Manner  of  their  external 
'Appearance.  When  Circumftances  fail,  the 
Subftance  feJdom  long  furvives :  Clothes  are 
no  Part  of  the  Body,  yet  take  away  Clothes, 
and  the  Body  will  die.  Livy  obferves  of 
RomuhiSj  that  being  to  give  Laws  to  his  new 
Romans,  he  found  no  better  Way  to  pro- 
cure an  Efteem  and  Reverence  to  them,  than 
by  firft  procuring  it  to  himfelf  by  Splen- 
dour of  Habit  and  Retinue,  and  other  Signs 
of  Royalty.  And  the  wife  Numa,  his  Suc- 
cclfor,  took  the  fame  Courfe  to  enforce  his 
Religious  Laws,  namely,  by  giving  the  fame 
Pomp  to  the  Prieft,  who  v/as  to  difpenfe 
them,  Sacerdotem  crea-vit,  injignique  eum 
njejle,  ^  ciiYitrt  regia  fella  adornavit.  That 
is,  he  adorned  him  with  a  rich  Robe,  and 
a  Royal  Chair  of  State.  And  in  our  Judi- 
catures, take  away  the  Trumpet,  the  Scar- 
let, the  Attendance,  and  the  Lordfhip,  which 
would  be  to  make  Juflice  naked,  as  well  as 
blind ;  and  the  Law  would  lofe  much  of  its 
Terror,  and  confequently  of  its  Authority. 
Let  the  Minifter  be  abjcd  and  low,  his  In- 
tereft  inconfiderable,  the  Word  will  fufFer 
for  his  Sake  :  TheMeffage  will  ftillfind  Re- 
ception according  to  the  Dignity  of  the  Mef- 
fengcr.     Imagine  an  AmbalTador  prefenting 

himfcif 


the  hefl  Policy,  1 67 

himfelf  in  a  poor  frize  Jerkin,  and  tattered 
Clothes,  certainly  he  would  have  but  fmall 
Audience,   his  Embaily  would  fpeed  rather 
according   to   the   Weaknefs    of  him  that 
brought,  than  the  Majcfiy  of  him  that  fent 
it.     It  will  fare  alike  with  the  Ambailadors 
of  Chrift,  the  People  will  give  them  Audi- 
ence according  to  their  Prefence.     A  nota- 
ble Example  of  which  we  have  in  the  Beha- 
viour,of  fome  to 'P^^f// himfelf,   i  Cor.  x.  10. 
Hence  in  the  Jewifl>  Church  it  was  cau- 
tiouily  provided  in  the  Law,  that  none  that 
was  blind  or  lame,    or  had  any  remarkable 
Defed  in  his  Body,  was  capable  of  the  Pricft- 
Jy  Office  j     becaufe    thefe  things    naturally 
make  a  Perfon  contemned,  and  this  prefent- 
ly  refleds  upon  the  Fundion.     This  there- 
fore is  the  firil  Way  by  which  the  low,  defpi- 
led  Condition  of  the  Minifters,    tends  to  the 
Deftrudion  of  the  Minifrry  and  Religion: 
Namely,  becaufe  it  fubjeds  their  Perfons  to 
Scorn,  and  confequcntly  their  Calling  5  and 
it  is  not  imaginable  that  Men  will  be  brought 
to  obey  what  they  cannot  efteem. 

(2  )  The  fecond  Way  by  which  it  tends  to 

the  Ruin  of  the  Miniftry  is,  becaufe  it  dif- 

courages  Men  of  fit  Parts  and  Abilities  from 

undertaking  it.     And  certain  it  is,   that  as 

M  4  the 


i(?8         Ecclefiaft'ical  Policy 

the  Calling  dignifies  the  Man,  fo  the  Man 
rnuch  more  advances  his  Calling.  As  a  Gar- 
ment, though  it  warms  the  Body,  has  a  Re- 
turn, with  an  Advantage,  being  much  more 
warmed  by  it.  And  how  often  a  good  Caufc 
may  mifcarry  without  a  wife  Manager,  and 
the  Faith  for  Want  of  a  T^efender,  is,  or  at 
leaft  may  be  known.  'Tis  not  the  Truth 
of  an  Aflertion,  but  the  Skill  of  the  Difpu- 
tant,  that  keeps  ofFa  baffle ;  not  the  Juftncfs 
of  a  Caufc,  but  the  Valour  of  the  Soldiers 
that  muft  win  the  Field  :  When  a  learned 
!P^?// was  converted,  and  undertook  the  Mi- 
niftry,  it  (lopped  the  Mouths  of  thofe  that 
faid,  none  but  poor,  weak  Fifher-men  preach- 
ed Chriftianity  ;  and  fo  his  Learning  filenced 
theScandal,as  well  as  ftrengthened  theChurch. 
Religion,  placed  in  a  Soul  of  exquifite  Know- 
ledge and  Abilities,  as  in  a  Caftle,  finds  not 
only  Habitation,  but  Defence.  And  what  a 
learned  *  foreign  Divine  faid  of  the  Englijh 
Preaching  may  be  faid  of  all.  This  eft  in  Ar- 
tifice quam  in  Arte.  So  much  of  Moment  is 
there  in  the  Profeflbrs  of  any  thing,  to  deprefs 
or  raife  the  Profeflion.  What  is  it  that  kept 
the  Church  of  RomCy  ftrong,  athletick,  and 
flourifhing  for  fo  many  Centuries y    but  the 

♦  G^f^^r  Strefo^ 

happy 


the  hefl  Policy,  \6^ 

happy  SuccefTion  of  the  choiceft  Wits  engaged 
to  her  Service  by  fuitable  Preferments  >  And 
what  Strength,  do  we  think,  would  that  give 
to  the  true  Religion,  that  is  able  thus  to  efta- 
blifh  a  falfe  ?  Religion  in  a  great  Meafure 
ftands  or  falls  according  to  the  Abilities  of 
thofc  that  aflcrt  it.  And  if,  as  fome  obferve. 
Mens  "Dejtres  are  ufually  as  large,  as  their 
Abilities,  what  Courfe  have  we'  took  to  al- 
lure the  former,  that  we  might  engage  the 
latter  to  our  AJJiftance  ?  But  we  have  took 
all  Ways  to  affright  and  difcourage  Scholars 
from  looking  towards  this  facred  Calling: 
Por  will  Men  lay  out  their  Wit  and  Judg- 
ment, upon  that  Employment,  for  the  Un- 
dertaking of  which,  both  will  be  queftion- 
cd  ?  Would  Men,  not  long  fince,  have  fpent 
toilfome  Days,  and  watchful  Nights  in  the 
laborious  ^cft  of  Knowledge  preparative  to 
this  Work,  at  length  to  come  and  dance  At- 
tendance for  Approbation,  upon  a  Junto 
of  petty  Tyrants,  adcd  by  Party  and  Preju- 
dice, who  denied  Firncfs  from  Learning, 
and  Grace  from  Morality )  Will  a  Man  cxhauft 
his  Livelihood  upon  Books^  and  his  Health, 
the  beft  Part  of  his  Lite,  upon  Study,  to  be 
at  length  thrurt  into  2i  poor  l^iliage,\vhcxc  he 
fhaii  have  his  Due  precarioufly,    and  intreat 

for 


170         Ecclefiaflkal  Policy 

for  his  own ;  and  when  he  has  it,  live  poorly 
and  contemptibly  upon  it,  while  the  fame  or 
lefs  Labour,  beftowed  upon  any  other  Cal- 
ling, would  bring  not  only  Comfort  but 
Splendor,  not  only  Maintenance  but  Abun- 
dance? 'Tis,  1  confefs,  the  Duty  of  Mini- 
fters  to  endure  this  Condition  i  but  nei- 
ther Religion  nor  Reafon  does  oblige  ei- 
ther them  to  approve,  or  others  to  chufc 
it.  Doubtlefs,  Parents  will  not  throw  away 
the  Towardnefs  of  a  Child,  and  the  Ex- 
pence  of  Education,  upon  a  Profcfllon,  the 
Labour  of  which  is  cncreafed,  and  the  Re- 
wards of  which  are  vanifhed  :  To  condemn 
promifmg,  lively  Parts  to  Contempt  and  Pe^ 
nury  in  a  defpiled  Calling-,  what  is  it  elfe 
but  the  calling  of  a  Mofes  mto  the  Mud,  or 
offering  a  Son  upon  the  Altar -,  and  inllcad 
of  a  ^Frieft  to  make  him  a  Sacrifice  ?  Nei- 
ther let  any  here  reply,  that  it  becomes  not 
a  Minifterial  Spirit  to  undertake  fuch  a  Call- 
ing for  Reward  i  for  they  muft  know  that 
it  is  one  thing  to  undertake  it  for  a  Re- 
'ward,  and  not  to  be  willing  to  undertake 
it  without  one.  It  is  one  thing  to  perform 
good  IVorks  only  that  we  may  receive  the 
Rccompence  of  them  in  Heaven,  and  ano- 
ther thing  not  to  be  willing  to  follow  Chrift 

I  and 


the  hejl  Policy.  171 

^nd  forfake  the  World,  if  there  were  no 
fuch  Rccompcnce.  But  befides,  fuppofe  it 
were  the  Duty  of  Scholars  to  chufe  this  Call' 
ing  in  the  midft  of  all  its  ^ifcouragements  : 
Yet  a  prudent  Governour,  who  knows  it  to 
be  his  PFtfdom  as  well  as  his  'Duty,  to  take 
the  bell  Courfe  to  advance  Religion,  will  not 
confider  Mens  Duty,  but  their  Pradice;  not 
what  they  ought  to  do,  but  what  they  ufe 
to  do:  And  therefore  draw  over  the  befl 
qualified  to  his  Service,  by  fuch  Ways  as  are 
moft  apt  to  perfuade  and  induce  Men.  So' 
lomon  built  his  Temple  with  the  tallefl  Ce- 
dars :  And  furely,  when  God  refufed  the  de- 
fe5five,  and  the  maimed  for  Sacrifice,  we 
cannot  think  that  he  requires  them  for  the 
^riefi:hood.  When  Learning,  Abilities,  and 
what  is  excellent  in  the  World,  forfake  the 
Church,  we  may  eafily  foretell  its  Ruin,  with- 
out the  Gift  of  Prophecy.  And  when  Igno^ 
ranee  fucceeds  in  the  Place  oi Learnings  Weak- 
nefs  in  the  Koomo^  Judgment,  we  may  be 
fure,  Herefy  and  Confufion  will  quickly  come 
in  the  Room  of  Religion :  For  undoubtedly 
there  is  no  way  fo  efFedual  to  betray  the 
Truth,  as  to  procure  it  a  weak  Defender. 

Well  now,  inftead  of  raifmg  any  particu- 
lar Ufes  from  the  Point  that  has  been  de- 
livered 


\yi         Rcclefiajlkal  Policy 

livered,  let  us  make  a  brief  Recapitulation 
of  the  Whole.  Government,  we  fee,  de- 
pends upon  Religion,  and  Religion  upon  the 
Encouragement  of  thofe  that  are  to  difpenfe 
and  affert  it.  For  the  farther  Evidence  of 
which  Truths,  we  need  not  travel  beyond 
our  own  Borders  j  but  leave  it  to  every  one 
impartially  to  judge,  whether  from  the  very 
firft  Day  that  our  Religion  was  unfettled, 
and  Church  Government  flung  out  of  Doors, 
the  civil  Government  has  ever  been  able  to 
fix  upon  a  fure  Foundation.  We  have  been 
changing  even  to  a  Proverb.  The  Indigna- 
tion of  Heaven  has  been  rolling  and  turning 
us  from  one  Form  to  another,  till  at  length 
fuch  a  Giddinefs  feized  upon  the  Government-, 
that  it  fell  into  the  very  Dregs  of  Sedaries, 
who  threaten'd  an  equal  Ruin  both  to  Mini- 
Jier  and  Magiftrate  -,  and  how  the  State  has 
fympathized  with  the  Church,  is  apparent. 
For  have  not  our  Princes  as  well  as  our 
Triejis  been  of  the  loweft  of  the  People  ? 
Have  not  Cohlers,  T>raymeny  Mechanicks^ 
governed^  as  well  as  preached?  Nay,  have 
not  they  by  'Preaching  come  to  govern  ? 
Was  ever  that  of  Solomon  more  verified,  tha^ 
Servants  have  rid,  while  Trine es  and  Nobles 
have  gone  on  Foot  ?  But  God  has  been  pleafed 

by 


the  befi  Poltc^.  17  j 

by  aM'r^r/^of  J^ercy  to  dillipate  this  Con- 
fufion  and  Chaos,  and  to  give  us  feme  Open- 
ings, fome  Dawnings  of  Liberty  and  Settle- 
ment.  But  now,  let  not  thofe  who  are  to 
rebuild  our  y^n//^/^;;?,  think  that  the  Temple 
muft  be  built  laft  :  For  if  there  be  fuch  a 
Thing  as  a  God,  and  Religion,  as  whether 
Men  believe  it  or  no,  they  will  one  Day 
find  and  feel,  afluredly  he  will  Hop  our  Li- 
bertYj  till  we  reftore  him  his  Worfhip.  Ee- 
iides,  it  is  a  fcnflefs  Thing  in  Reafon,  to 
think  that  one  of  thefe  Interefls  can  {land 
without  the  other,  when  in  the  very  Order 
of  natural  Caufes,  Government  is  preferved 
by  Religion.  But  to  return  to  Jeroboam  with 
whom  we  firft  began.  He  laid  the  foun- 
dation of  his  Government  in  deftroyiiig, 
though  doubtlefs  he  coloured  it  with  the 
Name  of  reforming  God's  Worfhip  j  but  fee 
the  Iflue.  Confidcr  him  curfed  by  God, 
maintaining  his  ufurped  Title,  by  continual 
vexatious  Wars  againft  the  Kings  of  Jtidah : 
fmote  in  his  Pofteriry,  which  was  made  like 
the  Dung  upon  the  Face  of  the  Earth,  as  low 
and  vile  as  thofe  Triefis  whom  he  had  cm- 
ployed:  Confider  him  branded,  and  made 
odious  to  all  After- Ages :  And  now,  when 
his  Kingdom  and  Glory  was  at  an  End,  ani 

he 


174       EcclefiaflkalPolky,  Sec. 

he  and  his  Pofterity  rotting  under  Ground^ 
and  liis  Name  {linking  above  itj  judge  what 
a  worthy  Prize  he  made  in  getting  of  a  King- 
dom, by  deftroyingthe  Church.  Wherefore 
the  Sum  of  ail  is  this  j  to  advife  and  defire 
thofe  whom  it  may  concern,  to  confider  jfe- 
roboards  Punifhment,  and  then  they  will  have 
little  Heart  to  Jeroboams  Sin, 


A  ^"g"^^ 


^m'^^mmm^^u-MMn^m^^^^^m^ 


SERMON 

Preach'd  at 

LAMBETH-CHAVEL 

Onthe25^^of November,  i666, 
UPON    THE 

CONSECRATION 

OF    THE 

Right  Reverend  Father  in  God 

Dr.JOHNDOLBEN, 

Lord  Bifhop  o(  ROCHESTER. 


T  O 

T 

H  E 

Right  Reverend  Father  in  G  O  D 

JOHN, 

Lord  Biftiop  of  Rochefier^ 

Dean   of  the    Cathedral -Church    of 
WESTMINSTER, 

AND 
Clerk  of  the  Clofet  to  his  Majefty. 

M  Y  L  o  R  D, 

THO  UG  H  the  Interpofal  of  my  Lord 
of  Canterbury'^  Command  fur  the  'Pub- 
lication of  this  mean  T>ifcourfe^  may  feem 
fo  far  to  determine,  as  even  to  take  a-juay 
my  Choice  j  yet  I  mufi  own  it  to  the  fVorld, 
that  it  is  folely  and  entirely  my  own  In- 
clinatiun,  feconded  by  my  Obligations  to  you^ 
Lordfhip^  that  makes  this,  that  wasfo  lately 

an 


Dedicatory. 

an  humble  Attendant  upon  your  Lordjhifs 
Confccration,  ?ww  ambitious  to  confccrate 
it  f elf  ^d; it h your  Lordfli/s  Name,  It  was 
my  Honour  to  have  lived  in  the  fame  College 
with  your  Lordfhip,  and  now  to  belong  to 
the  fame  Cathedral,  where  at  prefent  you. 
credit  the  Church  as  much  by  your  Govern- 
ment, as  you  did  the  School  formerly  byyou^ 
Wit.  Tour  Lordjhip  even  then  grew  up  in- 
to a  conftant  Superiority  above  others  j  and 
all  your  After-Greatnefs  feems  but  a  Ta- 
raphrafe  upon  thofe  promifing  Beginnings : 
For  whatfoever  you  are,  or  fliall  be,  has  been 
but  an  eafy  Trognoftick  from  what  you  were. 
It  is  your  Lordjhip's  Unhappinefs  to  be  cafl 
upon  an  Age  in  which  the  Church  is  in  its 
JVane  j  and  if  you  do  not  thofe  glorious  Things 
that  our  Englifh  Prelates  did  two  or  three 
hundred  Tears  fince,  it  is  not  becaufe  your 
Lordpip  is  at  all  lefs  than  they^  but  becaufe 
the  Times  are  worfe.  Witnefs  thofe  magni- 
ficent Buildings  in  Chrift-  Church  in  Oxford, 
begun  and  carried  on  by  your  Lordfhip ; 
when  by  your  T^lace  you  governed,  and  by 
your  Wifdom  encreafed  the  Treafure  of  that 
College :  and,  which  mufl  eternally  fet  your 
Fame  above  the  Reach  of  Envy  and  T)e^ 
Vp  L.  I,  N  tra&ion- 


The    Epiftle 

tra^fion--,  the fe  great  StniEiures  you  atteinpt- 
ed  at  a  Time  when  you  returned  poor  and 
bare,  to  a  College  as  bare,  after  a  long  Ter- 
fecution-,  and  before  you  had  laid  fo  much  as 
one  Stone  in  the  Repairs  of  jour  own  For- 
tunes :  By  which  ^  inco?f!parably  high  and 
generous  Undertaking ,  you  have  fbewn  the 
fVorldhow  fit  a  Terfon  you  were  to  build  up- 
on Wolfey'j  Foundation :  A  Prelate  whofe 
great  T)efigns  you  imitate,  and  whofe  Mind 
you  equal.  Briefly,  that  Chrift  -  Church 
ftands  fo  high  above  Ground,  and  that  the 
Church  of  Wcftminftcr  lies  not  flat  upon  ity 
is  your  LordJhip*s  Commendation.  And  there- 
fore your  Lorjhip  is  not  behind- hand  with 
the  Church,  paying  it  as  much  Credit  and 
Support ,  as  you  receive  from  it ;  for  you 
owe  your  Promotion  to  your  Merit,  and,  I 
am  fur  e,  jour  Merit  to  your  f elf  All  Men 
court  you,  not  fo  much  becaufe  a  great  Ter- 
fon,  as  a  ^ublick  Good.  For,  as  a  Friendy 
there  is  none  fo  hearty,  fo  nobly  warm  and 
aBive  to  make  good  all  the  Offices  of  that 
endearing  Relation :  As  a  Tatron,  no'ne  more 
able  to  oblige  and  reward  your  dependents  ; 
and  which  is  the  crowning  Ornament  of 
Tower i  none  more  willing.     And  laftly,  as 

a 


Dedicatory. 

a  l^iocefarii  yon  are  like  even  to  out-do  your 
[elf  in  all  other  Cap  act  lies  j  and,  in  a  Wordy 
to  exemplify  and  realize  every  Word  of  the 
following  T>ifcotirfe  j  livbich  is  here  moft 
humbly  andgratefdly prefented  to  your  Lord- 
Jhip,  by 


From  St-  JamcsV 
Dec.  3.  1666. 


Your  Lorddiip's 

Moft  obliered  Servant, 


Rolen  South. 


N  z 


Titus 


i8o  A  Sermon  f  reached 


Titus  ii.  ult. 

Thefe  Things  fpeak  and  exhort^ 
and  rebuke  with  all  Autho- 
rity.  Let  no  Man  defpije 
thee. 

IT  may  poflibly  be  expeded,  that  the  very 
taking  of  my  Text  out  of  this  Epiftle  to 
^TituSy  may  engage  me  in  a  Difcourfe  about 
the  Nature,  Original  and  Divine  Right  of  E- 
pifcopacy  5  and  if  it  ihould,  it  were  no  more 
than  whatfome  of  the  greateft,  and  the  learn- 
cd'ft  Perfons  in  the  World  (when  Men  ferv- 
€d  Truth  inftead  of  Defign)  had  done  be- 
fore :  For,  I  muft  profefs  that  I  cannot  look 
upon  Titus  as  fo  far  un-hijhop'd  yet,  but 
that  he  ftill  exhibits  to  us  all  the  Eflentials 
of  that  Jurifdidion,  which  to  this  Day  is 
claimed  for  Epifcopal.  Wc  are  told  in  the. 
4  fifth 


at  'L3Lmhah^C^apeL  18 1 

fifth  Verfe  of  the  firft  Chapter,  t^at  he  was 
left  in  Crete  to  fet  Things  in  Order,  ard  to 
ordain  Elders  in  every  City  5  which  Text  one 
would  think,  were  fufficiently  clear  and  full 
and  too  big,  with  Evidence  to  be  perverted : 
But  when  we  have  feen  Rebellion  comment- 
ed out  of  the  Thirteenth  of  the  Romans y 
and  fmce  there  arc  few  Things,  but  admit 
of  Glofs  and  Probability,  and  confequently 
may  be  expounded  as  well  as  difputed  on  both 
Sides  J  it  is  no  fuch  Wonder,  that  fome 
would  bear  the  World  in  Hand,  that  the 
Apoftle's  Defign  and  Meaning  is  for  Presby. 
tery,  though  his  Words  are  all  the  time  for 
Epifcopacy  :  No  wonder,  I  fay,  to  us  at  leaft, 
who  have  converfed  with  too  many  ftrange 
unparallel'd  Adions,  Occurrences  and  Events, 
now  to  wonder  at  any  Thing :  Wonder  is 
from  Surprize  j  and  Surprize  ceafes  upon  Ex. 
perience. 

I  am  not  fo  much  a  Friend  to  the  ftale 
ftarched  Formality  of  Preambles,  as  to  de- 
tain fo  great  an  Audience  with  any  previ- 
ous Difcourfe  extrinfick  to  the  Subjed  Mat- 
ter and  Defign  of  the  Text  5  and  therefore 
I  fhall  fall  diredly  upon  the  Words,  which 
run  in  the  Form  of  an  Exhortation,  though 
in  Appearance  a  very  ftrange  one  j  for  the 
N  3  Matter 


1 8 1  A  Sermon  preached 

Matter  of  an  Exhortation  fhould  be  fomc- 
thing  naturally  in  tlie  Power  of  him  to 
whom  the  Exhortation  is  direded.  For  no 
Man  exhorts  another  to  be  ftrong,  beaLitiful, 
witty,  or  the  like  \  thefe  are  the  Felicities 
of  fome  Conditions,  the  Obje£t  of  more 
Wifhes,  but  the  EfFeds  of  no  Man's  Choice. 
Nor  feems  there  any  greater  Reafon  for  the 
Apoftle's  exhorting  Titus ,  that  no  Man 
Jhould  dejpife  hm--,  For  how  could  another 
Man's  Adion  be  his  Duty?  Was  it  in  his 
Power  that  Man  fhould  not  be  wicked  and 
injurious;  and  if  fuch  Perfons  would  de- 
%ife  iiim,  could  any  thing  pafs  an  Obliga- 
tion upon  him  not  to  be  defpifed?  No  this 
cannot  be  the  Meaning,  and  therefore  it  is 
clear,  that  the  Exhortation  lies  not  againft 
the  Aftion  itfelf,  which  is  only  in  the  De- 
fpifer's  Power,  but  againft  the  juft  Occafion 
of  it,  which  is  in  the  Will  and  Power  of 
him  that  is  defpifed ;  it  was  not  in  Titus's 
Power  that  Men  fhould  not  defpife  him,  but 
it  was  in  his  Power  to  bereave  them  of  all 
juft  Caufe  of  doing  fo  j  it  was  not  in  his 
Power  not  to  be  derided,  but  'twas  in  his 
Power  not  to  be  ridiculous. 

In  all  this  Epiftle  it  is  evident  that  St.  Taul 

looks  upon  Titus  as  advanced  to  the  Dignity 

4  of 


at  Lzmh€t\\- Chapel.  183 

of  a  prime  Ruler  of  the  Church,  and  en- 
truftcd  with  a  large  Diocefe,  containing 
many  particular  Churches  under  the  imme- 
diate Government  of  their  refpedive  Elders ; 
and  thofe  deriving  Authority  from  his  Or- 
dination, as  was  fpcciiied  in  the  fifth  Verfe 
of  the  firft  Chapter.  And  now  looking  up- 
on TUfis  under  this  Qtialification,  he  ad- 
drefTes  a  long  Advice  and  Inftrudion  to  him, 
for  the  Difcharge  of  To  important  a  Function, 
all  along  the  firll  and  fecond  Chapters  5  but 
funis  up  all  in  the  laft  Verfe,  which  is  the 
Subjed  of  the  enfuing  Difcourfe,  and  con- 
tains in  it  thefe  two  Things. 

I.  An  Account  of  the  Duties  of  his  Place 
or  Office. 

II.  Of  the  Means  to  facilitate  and  make 
cfFedual  their  Execution. 

I.  The  Duties  of  his  Place  were  two.  i. 
To  Teach,  2.  To  Rule,  Both  comprized  in 
thefe  Words  5  thefe  Things  Jpeak  and  exhort, 
and  rebuke  with  all  Authority. 

And  then  the  Means,  the  only  Means  to 
make  him  fuccefsful,  bright,  and  victorious 
in  the  Performance  of  thefe  great  Works, 
Vas  to  be  above  Contempt,  to  fhine  like  the 
Baptift,  with  a  clear,  and  a  triumphant  Light. 
In  a  word,  it  is  every  Bilhop's  Duty  to  teachy 
N  4  and 


184  ^  Sermon  preached 

and  to  govern  i  and  his  Way  to  do  it,  is  not 
to  be  defpifed. 

We  will  difcourfc  of  each  refpedively  in 
their  Order. 

I.  And  firft,  for  the  firft  Branch  of  the 
great  Work  incumbent  upon  a  Church  Ruler, 
which  is  to  teach.  A  Work  that  none  is  too 
great  or  too  high  for  i  it  is  a  Work  of  Cha- 
rity,  and  Charity  is  the  Work  of  Heaven, 
■which  is  always  laying  it  felf  out  upon  the 
Needy  and  the  Impotent :  Nay,  and  it  is  a 
Work  of  the  higheft  and  the  nobieft  Cha- 
rity i  for  he  that  teacheth  another,  gives  an 
Alms  to  his  Soul  j  he  cloaths  the  Nakedneis 
of  his  Underftanding,  and  relieves  the  Wants 
of  his  impoveriihcd  Reafon  :  He  indeed  that 
governs  well,  leads  the  Blind  5  but  he  that 
teaches,  gives  him  Eyes  5  and  it  is  a  glori- 
ous Thing  to  have  been  the  Repairer  of  a 
decayed  Intellect,  and  a  Sub- worker  toGrace> 
in  freeing  it  from  fome  of  the  hiconveniences 
of  Original  Sin.  It  is  a  Bencfadion  that 
gives  a  Man  a  kind  of  Prerogative  5  for  even 
in  the  common  Dialed  of  the  World  every 
Tcdcher  is  called  a  Majir :  It  is  the  Proper- 
ty of  Inftrudion  to  defcend,  and  upon  that 
very  Account,  it  luppofes  him,  that  inftruds, 
the  Superior,  or  at  lead  makes  him  fo. 

To 


at  luZmhcth-Chapel.  1S5 

To  fay  a  Man  is  advanced  too  high  to 
condefcend  to  teach  the  ignorant,  is  as  much 
as  to  fay,  that  the  Sun  is  in  too  high  a  Place 
to  fhine  upon  what  is  below  it.  The  Sun  is 
faid  to  rule  the  T>ay,  and  the  Moon  to  rule 
the  Night :  but  do  they  not  rule  them  only 
by  enlightening  them  ?  Dodrine  is  that  which 
muft  prepare  Men  for  Difcipline ;  and  Men 
never  go  on  fo  chearfuUy,  as  when  they  fee 
where  they  go. 

Nor  is  the  Dulnefs  of  the  Scholar  to  ex- 
tinguifh,  but  rather  to  inflame  the  Charity 
of  the  Teacher :  For  fince  it  is  not  in  Men 
as  in  Veflels,  that  the  fmalleft  Capacity  is  the 
fooneft  filled  ;  where  the  Labour  is  doubled, 
the  Value  of  the  Work  is  enhanced  j  for  it  is 
a  rowing,  where  a  Man  never  cxpeds  to  reap 
any  Thing  but  the  Comfort  and  Confcience 
of  having  done  virtuoufly.  And  yet  we 
know  moreover,  that  God  fometimes  con- 
verts even  the  dull  and  the  flow,  turning 
*uery  Stones  into  Sons  of  Abraham ;  where 
bcfidcs  that  the  Difficulty  of  the  Conqueft 
advances  the  Trophy  of  the  Conqueror; 
it  often  falls  our,  that  the  backward  Learner 
makes  amends  another  way,  recompenfing 
fure  for  (udden^  expiating  his  Want  of  Do- 
cility with  a  deeper  and  a  more  rooted  Re- 
tention ; 


1^6         A  Sermon  preached 

tcntion :  Which  alone  were  Argument  fuf- 
ficicnt  to  enforce  the  Apoftlc's  Injundion  of 
being  mfiant  in  Seafon,  and  out  of  Seafon, 
even  upon  the  highcit  and  moft  exalted  Rulec 
iKi  the  Church.  He  that  fits  in  Alofes's  Chair, 
fits  there  to  infcruft,  as  well  as  to  rule  :  And 
a  General's  Office  engages  him  to  lead,  as 
well  as  to  command  his  Army.  In  the  firft 
of  Ecclefiajtes ,  Solomon  repreients  himfelf 
both  as  ''Preacher  and  King  of  Ifrael:  And 
every  Soul  that  a  Bifhop  gains,  is  a  new 
Acceilion  to  the  Extent  of  his  Power ;  he 
preaches  his  Jurifdidtion  wider,  and  enlarges 
his  fpiritual  Diocefe,  as  he  enlarges  Mens 
Apprehenfions. 

The  Teaching  Part  indeed  of  a  Ramify 
Bilhop,  is  eafy  enough,  whole  grand  Bufi- 
nefs  is  only  to  teach  Men  to  be  ignorant,  to 
inftrud  them  how  to  know  nothing,  or 
which  is  all  one,  to  know  upon  Truft,  to 
believe  implicitly,  and  in  a  Word,  to  ice 
with  other  Mens  Eyes,  till  they  come  to  be 
loft  in  their  own  Souls.  But  our  Religion  is 
a  Religion  that  dares  to  be  underftood  ;  that 
offers  it  felf  to  the  Search  of  the  inquifitive, 
to  the  Infpedion  of  the  fevercft  and  the  moft 
awakened  Reafon  :  For  being  fecure  of  her 
fubftantial  Truth  and  Purity,  fhe  knows,  that 

for 


at  hzmhcth-Chapel,  187 

for  her  to  be  feen  and  looked  into,  is  to  be 
embraced  and  admired:  As,  there  needs  no 
"■reater  Argument  for  Men  to  love  the  Light, 
than  to  fee  it.     It   needs  no   Legends,  no 
Service  in  an  unknown  Tongue,  no  Inquifi- 
tion  againft  Scripture,  no  purging  out  the 
Heart  and  Senfe  of  Authors,  no  altering  or 
bribing  the  Voice  of  Antiquity  to  fpeak  for 
it  5  it  needs  none  of  all  thele  laborious  Ar- 
tifices of  Ignorance  j  none  of  all  thefe  Cloaks 
and  Coverings.     The   Romifh  Faith  indeed 
muft  be  covered,  or  it  cannot  be  kept  warm, 
and  their  Clergy  deal  with  their  Religion,  as 
with  a  ureat  Crime  5  if  it  is  difcovered,  they 
are  undone.     But   there  is  no  Bifhop  of  the 
Church  of  England,  but  accounts  it  his  In- 
tereft,  as  well  as  his  Duty  to   comply  with 
this  Precept  of  the  Apoftle   Taul  to  Titus, 
thefe  Things  teach  and  exhort. 

Now  this  Teaching  may  be  effeded  tv^o 

Ways : 

(i.)  Immediately   by  himfelf. 

(2.)  Mediately  by  others. 

And  firft,  immediately  by  himfelf.  Where 
God  gives  a  Talent,  the  Epifcopal  Robe  can 
be  no  Napkin  to  hide  it  in.  Change  of  Con- 
dition changes  not  the  Abilities  of  Nature^ 
but  makes   them  more    illuftrious    in  their 

Exercile  5 


1  8  8         A  Sermon  preached 

Exeixifc  j  and  the  Epifcopal  Dignity  added 
to  a  good  preaching  Pacuhy,  is  like  the  e- 
reding  of  a  ftately  Fountain  upon  a  Spring, 
which  ftill,  for  all  that,  remains  as  much  a 
Spring,  as  it  was  before,  and  flows  as  plen- 
tifully, only  it  flows  with  the  Circumftance 
of  greater  State  and  Magnificence.  Height 
of  Place  is  intended  only  to  (lamp  the  En- 
dowments of  a  private  Condition  withLuftre 
and  Authority  :  And,  Thanks  be  to  God,  nei- 
ther the  Church's  profeffed  Enemies,  nor  her 
pretended  Friends  have  any  Caufe  to  afperfe 
her  in  this  refpcd,  as  having  over  her  fuch 
Bifliops,  as  are  able  to  filence  the  Fadious, 
no  lefs  by  their  Preaching,  than  by  their 
Authority. 

But  then,  on  the  other  hand,  let  me  add 
alfo,  that  this  is  not  fo  abfolutely  neceflary, 
as  to  be  of  the  vital  Conftitution  of  thisFunc. 
tion.  He  may  teach  his  Diocefe,  who  ceafcs 
to  be  able  to  preach  to  it :  For  he  may  do  it 
by  appointing  Teachers,  and  by  a  vigilant 
exading  from  them  the  Care  and  the  Inftruc- 
tion  of  their  refpedive  Flocks.  He  is  the 
fpiritual  Father  of  his  Diocefe  -,  and  a  Father 
may  fee  his  Children  taught,  though  he  him- 
felf  does  not  turn  Schoolmafter.  It  is  not 
the  Gift  of  every  Perfon,  nor  of  every  Age, 

to 


at  h^mhcth'ChapeL         1S9 

to  harangue  the  Multitude,  to  voice  it  high 
and  loud,  &  dominari  in  Concionibus.  And 
fince  Experience  fits  for  Government,  and 
Age  ufually  brings  Experience,  perhaps  the 
moft  governing  Years  are  the  lead  preaching 
Years. 

(2.)  In  the  Second  place  therefore,  there  is 
a  Teaching  mediately y  by  the  fubordinate  Mi- 
niftration  of  others  j  in  which,  fmcc  the  Adioa 
of  the  inftrumentalAgent  is,  upon  all  Grounds 
of  Rcafon,  to  be  afcribed  to  the  Principal,  he, 
who  ordains  and  furnifhes  all  his  Churches 
with  able  Preachers,  is  an  univerfal  Teacher; 
he  inftruds  where  he  cannot  be  prefentj  he 
fpeaks  in  every  Mouth  of  his  Diocefe,  and 
every  Congregation  of  it,  every  Sunday  feels 
his  Influence,  though  it  hears  not  his  Voice. 
That  Mafter  deprives  not  his  Family  of  their 
Food,  who  orders  a  faithful  Steward  to  di- 
fpenfe  it.  Teaching  is  not  a  Flow  of  Words, 
nor  the  draining  of  an  Hour-Glafs,  but  an. 
effciflual   procuring,  that   a  Man    comes  to 
know  fomething  which  he  knew  not  before, 
or  to  know  it  better.  AndthereforeEloquence 
and  Ability  of  Speech  is  to  a  Church  Gover- 
nor, as  Tully  faid  it  was  to  a  Philofopher,  Si 
afferatuVy  non  repudianda  5  Ji  abjit,  non  m^g- 
nopere  defideranda:   And  to  find  Fault  with 

fuch 


1 9  o  A  Sermon  preached 

fuch  an  one  for  not  being  a  popular  Speaker, 
is  to  blame  a  Painter  for  not  being  a  good 
Mufician. 

To  teach  indeed  muft  be  confefled  his 
Duty,  but  then  there  is  a  teaching  by  Ex- 
ample, by  Authority,  by  reftraining  Seducers, 
and  fo  removing  the  Hindrances  of  Know- 
ledge. And  a  Bilhop  does  his  Church,  his 
Prince  and  Country,  more  Service  by  rul- 
ing other  Mens  Tongues,  than  he  can  by 
employing  his  own.  And  thus  much  for 
the  firft  Branch  of  the  great  Work  belong- 
ing to  a  Paftor  of  the  Church,  which  was 
to  teach,  and  to  exhort. 

2.  The  fecond  is  to  ntle ,  exprefled  in 
thefe  Words ;  rebuke  with  all  Authority.  By 
which  I  doubt  not  but  the  Apoftlc  princi- 
pally intends  Church- Ccnfures  5  and  fo  the 
Words  arc  a  Metonymy  of  the  Part  for  the 
whole,  giving  an  Inftance  in  Ecclefialtical 
Cenfures,  inftead  of  all  other  Ecclefiaftical 
Jurifdidion.  A  Jurifdidlion,  which  in  the 
Eflfentials  of  it  is  as  old  as  Chriftianity,  and 
even  in  thofe  circumftantial  Additions  of  fe- 
cular  Encouragement,  with  which  the  Piety 
and  Wifdom  of  Chriftian  Prmces  always 
thought  necclTary  to  fupport  it  againil  the 
Encroachment  of  the  injurious  World,  much 

older. 


at  l^?i.mhct\i' Chapel.         ipi 

older,  and  more  venerable,  than  any  Con- 
ftitution ,   that   has  divefted  the  Church  of 

it. 

But  to  rpeak  directly  to  the  Thing  before 
us }  we  fee  here  the  great  Apoftle  employ- 
ing the  utmoftof  his  Authority  in  command- 
inn  Tuus  to  ufe  his  :  And  what  he  faid  to 
him,  he  fays  to  every  Chriftian  Bifnop  after 
him,  rehtke  -with  all  Authority.  This  Autho- 
rity is  a  fpiritual  Sword  put  into  the  Hands 
of  every  Church-Pvuler  j  and  God  put  not 
this  Sword  into  his  Hands,  with  an  Intent 
that  he  fhould  keep  it  there  for  no  other 
Purpofe,  but  only  for  Fafhion  fake,  as  Men 
ufe  to  wear  one  by  their  Sides.  Govern- 
ment is  an  Art  above  the  Attainment  of  an 
ordinary  Genius ,  and  requires  a  wider,  a 
larger,  and  a  more  comprehending  Soul  than 
God  has  put  into  every  Body.  The  Spirit 
which  animates  and  ads  the  Univerfe,  is  a 
Spirit  of  Government ;  and  that  Ruler  that 
is  poflcifcd  of  it,  is  the  Subftitute  and  Vice- 
gerent of  Providence,  whether  in  Church  or 
State  :  Every  Bifhop  is  God's  Curate.  Now 
the  Nature  of  Government  contains  in  it 
thefe  three  Parts. 

(i .)  An  Exadion  of  Duty  from  the  Pcrfons 
placed  under  it. 

(2.)  A 


1 9 1  A  Sermon  preached 

(2.)  A  Protedion  of  them  in  the  Perform- 
ance of  their  Duty. 

(3.)  Coercion  and  Animadvcrfion  upon 
fuch  as  negled  it.  All  which  are,  in  their  Pro- 
portion ,  Ingredients  of  that  Government 
which  we  call  Ecclefiafiical. 

(i.)  And  firft,  it  implies  Exadion  of  Duty 
from  the  Perfons  placed  under  it :    For  it  is 
both  to  be  confeffed  and  lamented,  that  Men 
are  not  fo  ready  to  offer  it,  where  it  is  not 
exaded  :  Otherwife,  what  means  the  Service 
of  the  Church  fo  imperfedly,  and  by  halves 
read  over,  and  that  by  many  who  profefs 
a  Conformity  to  the  Rules  of  the  Church  > 
What  makes  them  mince  and  mangle  that  in 
their  Pradice,  which   they  could  fwallow 
whole  in  their  Subfcriptions?    Why  are  the 
Publick  Prayers  curtail'd  and  left  out,  Pray- 
ers compofed  with  Sobriety,  and  enjoined 
with  Authority,  only  to  make  the  more  room 
for  a  long,  crude,  impertinent,  upftart  Ha- 
rangue before  the  Sermon  ? 

Such  Perfons  feem  to  conform  (the  Sig, 
nification  of  which  Word  they  never  make 
good)  only  that  they  may  defpife  the 
Church's  Injundions  under  the  Church's 
Wing,  and  contemn  Authority  within  the 
Protedion  of  the  Laws.  Duty  is  but  ano- 
ther 


at  \.Vir^CizA\'ChapeL  i  p  j 

ther  Engli{^)  Word  for  Debt;  and  God  knows,^ 
that  it  is  well  if  Men  pay  their  Debts  whea 
they  are  called  upon.  But  if  Governors  do 
not  remind  Men  of,  and  call  them  to  Obedi- 
ence, they  will  find,  that  it  will  never  come 
as  a  Free-will  Offering,  no  not  from  many, 
who  evenferve  at  the  Altar. 

(2.)  Government  imports  a  Proteflion  and 
Encouragement  of  the  Perfons  under  it,  in 
the  Difcharge  of  their  Duty.  It  is  not  for 
a  Magiftrate  to  frown  upon,  and  brow- beat 
thofe  who  are  hearty  and  exad  in  the  Ma- 
nagement of  their  Minidry ;  and  with  a 
grave  infignificant  Nod,  to  call  a  well  regu- 
lated and  refolved  Zeal,  want  of  Prudence 
and  Moderation.  Such  difcouraging  of  Men 
in  the  Ways  of  an  adive  Conformity  to  the 
Church's  Rules,  is  that,  which  will  crack 
the  Sinews  of  Government  j  for  it  weakens 
the  Hands,  and  damps  the  Spirits  of  the  0_ 
bedient.  And  if  only  Scorn  and  Rebuke 
fhall  attend  Men  for  aflcrting  the  Church's 
Dignity,  and  taxing  the  Miirther  of  Kings 
and  the  like  -,  many  will  chufe  rather  to  ne- 
gle6t  their  Duty  fafely  and  creditably,  than  to 
get  a  broken  Pate  in  the  Church's  Service,  on- 
ly to  be  rewarded  with  that,  which  ih^ii^rea^ 
their  Hearts  too. 

Vol.  L  O  (3.)  The 


i  £;f  4         A  Sermon  pre  ache  3^ 

(3.)  The  third  Thing  implied  in  Govern- 
ment is  Coercion  and  Animadverfion  upon 
fuch  as  neglcd  their  Duty  :    Without  wiiich 
coercive   Power,     all    Government  is   but 
toothlefs  and  precarious,    and  does  not  fo 
much  command  as  begObedience.     Nothing, 
I  confefs,  is  more  becoming  a  Chriftian,  of 
what  Degree  foever,   than  Meeknefs,  Can- 
dor and  Condefcenfion  5  but  they  are  Virtues 
that  have  their  proper  Sphere  and   Seafon 
to  aft  and  (hew  themfelves  in,   and  confc- 
quently  not  to  interfere  with  others,  different 
indeed  in  their  Nature,  but  altogether  as  ne- 
ceifary  in  their  Ufe.     And  when  an  infolent 
Defpifer  of  Difcipline,  nurtur'd  into  Impu- 
dence and  Contempt  of  all  Order  by  a  long 
Rifque  of  Licence  and  Rebellion,  fhall  ap. 
pear  before  a  Church  Governor,  Severity  and 
Refolutionare^that  Governor's  Virtues,  and 
Juftice  itfclf  is  his  Mercy  j  for  by  making 
fuch  an  one  an  Example,  (as  much  as  in  him 
lies)  he  will  either  cure  him;,  or  at  lead  prc- 
iervc  others. 

Were  indeed  the  Confcicnces  of  Men  as 
they  Iliould  bci  the  Ccnfures  of  the  Church 
might  be  a  fufficient  Coercion  upon  them  5 
but  being,  as  moft  of  them  now-a-days  are. 
Hell  and  'Damnation  Troof,  her  bare  Ana- 
thema's 


at  Tuzmhcth-Cl^a^ei.  195 

thema's  fall  but  like  fomany  Briita  fulmina 
upon  the  Obftinate  and  Schifmatical  j  who 
are  like  to  think  thcmfelves  fhrewdly  hurt 
(forfooth)  by  being  cut  off  from  that  Body, 
which  they  chufe  not  to  be  of;  and  fo  be- 
ing punifhed  into  a  quiet  Enjoyment  of 
their  beloved  Separation.  Some  will  by  no 
means  allow  the  Church  any  further  Power 
than  only  to  exhort  and  to  advife-,  and  this 
but  with  a  Provifo  too,  that  it  extends  not 
to  fuch  as  think  themfelves  too  wife,  and 
too  great  to  be  advifed  5  according  to  the 
Hypothecs  of  which  Perfons,  the  Authority 
of  the  Church,  and  the  obliging  Force  of 
all  Church  Sandions,  can  befpeak  Men  only 
thus  >  theje  and  thefe  Things  it  is  your 
^iity  to  doy  and  if  you  'will  not  do  themy  you 
•may  as  well  let  them  alone.  A  ftrid  and  ef- 
ficacious Conftitution  indeed,  which  invefts 
the  Church  with  no  Power  at  all,  but  where 
Men  will  be  fo  very  civil  as  to  obey  it,  and 
fo  at  the  fame  time  pay  it  a  Duty,  and  do  it 
a  Courtefy  too. 

But  when  in  the  Judgment  of  feme  Men^ 
the  fpiritual  Fund  ion,  as  fuch,  mud  render 
a  Church-man,  though  otherwife  never  fo 
difcreet  and  qualified,  yet  merely  becaufe 
h€  h  a  Church-man,  xmfit  to  be  cntruftcd 
P  2  P^. 


J  ^6         A  Sermon  preached 

by  his  Prince  with  a  Share  of  that  Powet 
and  Jurifdidion,  which  in  many  Circum- 
flances  his  Prince  has  judged  but  too  ne- 
celTary  to  fecure  the  Affairs  and  Dignity  of 
the  Church ;  and  which,  every  thriving  Gra- 
iier  can  think  himfelf  but  ill  dealt  with,  if 
within  his  own  Country  he  is  not  mounted 
too :  It  is  a  Sign,  that  fuch  difcontcntcd  Per- 
fons  intend  not  that  Religion  (hall  advife  chem 
upon  any  other  Terms,  than  that  they  may 
ride  and  govern  their  Religion. 

But  furely,  all  our  Kings  and  our  Parlia- 
ments underftood  well  enough  what  they 
did,  when  they  thought  fit  to  prop  and  for- 
tify the  Spiritual  Order  with  fome  Power 
that  was  Temporal  j  and  fuch  is  the  pre- 
fent  State  of  the  World,  in  the  Judgment 
of  any  obferving  Eye,  that  if  the  Bifhop  has 
no  other  Defenfatives  but  Excommunica- 
tion, no  other  Power  but  that  of  the  Keys, 
he  may,  for  any  notable  EfFed  that  he  is 
like  to  do  upon  the  Fadious  and  Contuma- 
cious, furrender  up  his  Paftoral  Staff,  fhut 
up  the  Church,  and  put  thofe  Keys  under  the 
Door. 

And  thus  I  have  endeavoured  to  fhew 
the  three  Things  included  in  the  general 
ISlatute  of  Government  5  but  to  prefcribe  the 

Manner 


at  'L2Lmha\i"C^aj?eL  ip/ 

Manner  of  it  in  particular,  is  neither  in  my 
Power,  nor  Inclination :  Only,  I  fuppofe, 
the  common  Theory  and  Speculation  of 
Things  is  free  and  open  to  any  one  whom 
God  has  fent  into  the  World  with  fome  Abi- 
lity to  contemplate,  and  by  continuing  him 
in  the  World,  gives  him  alfo  Opportunity. 
In  all,  that  has  been  faid,  I  do  not  in  the 
leaft  pretend  to  advifc,  or  chalk  out  Rules 
to  my  Superiors ;  for  fome  Men  cannot  be 
Pools  with  fo  good  Acceptance  as  others. 
But  whofoever  is  called  to  fpeak  upon  a  cer- 
tain Occafion,  may,  I  conceive,  without  Of- 
fence take  any  Text  fuitable  to  that  Occa- 
fion, and  having  taken  it,  may,  or  at  leaft 
ought,  to  fpeak  fuitably  to  that  Text. 

II.  I  proceed  now  to  the  fecond  Thing  pro- 
pofed  from  the  Words,  which  is  the  Means 
afligned  for  the  Difcharge  of  the  Duties  men- 
tioned, and  exhibited  under  this  one  fhort 
Prefcription,  kf  no  Man  defpife  thee :  In  the 
handling  of  which  I  Ihall  Ihew, 

1.  The  ill  EfFedls  and  deftru£live Influence 
that  Contempt  has  upon  Government. 

2.  The  groundlefs  Caufes  upon  which 
Church- Pvulers  are  frequently  defpifed. 

3^  And  laftly,  the  juft  Caufes  that  would 

lender  them,    or  indeed  any  other  Rulers, 

O  3  worthy 


ipS        A  Sermon  preached 

worthy  to  be  defpired.  All  which  being 
clearly  made  our,  and  impartially  laid  before 
our  Eyes,  it  will  be  eafy  and  obvious  for 
every  one,  by  avoiding  the  Evil  fo  mark'd 
out,  to  anfvvcr  and  come  up  to  the  Apoille's 
Exhortation.     And 

I.  We  will  difcourfe  of  Contempt,  and 
the  malign  hoflilc  Influence  it  has  upon 
Government.  As  for  the  Thing  it  felt,  every 
Man's  Experience  will  inform  him,  that  there 
is  no  AiTiion  in  the  Behaviour  of  one  Man 
towards  another,  of  which  humane  Nature 
is  more  impatient  than  of  Contempt,  it  be- 
ing a  Thing  made  up  of  thofe  two  Ingre- 
dients, an  undervaluing  of  a  Man  upon  a 
Belief  of  his  utter  Ufclefncfs  and  Inability, 
and  a  fpiteful  Endeavor  to  engage  the  reft 
ot  the  World  in  the  fame  Belief,  and  flight 
Efteem  of  him.  So  that  the  immediate  Dc- 
fign  of  Contempt,  is  the  Shame  of  the  Per- 
fon  contemned ;  and  Shame  is  a  Banidi- 
ment  of  him  from  the  good  Opinion  of  the 
World,  w4iich  every  Man  moft  earneftly  de- 
ftres,  both  upon  a  Principle  of  Nature  and 
of  Intcreft.  JFor  it  is  natural  to  all  Men  to 
afFcd  a  good  Name ;  and  he  that  defpifes  a 
Man,  libels  him  in  his  Thoughts,  reviles 
and  traduces  hini  in  his  Judgment,  And 
3  there 


at  Lambcth-C6^//^/.  ip? 

there  is  alfo  Intcrcft  in  the  Cafe ;  for  a  De- 
fire  to  be  well  thought  of,  diretlly  refolve§ 
itfelf    into  that   owned  and    mighty    Prin- 
ciple   of   Self-prefcrvation:     rorafmuch   as 
Thoughts  are  the  firft  Wheels  and  Motives 
of  Adion>  and  there  is  no  long  Paffage  from 
one  to  the  other.      He  that  thinks  a  Man  tQ 
the  Ground,  will  quickly  endeavour  to  lay 
him  there  -,    for  while   he  dcfpifcs  him,  he 
arraigns  and   condemns  him  in  his  Hearty 
and  the  After-Bhternefs  and  Cruelties  of  his 
Practices,  are  but  the  Executioners  of  the 
Sentence    pafled  before  upon  him   by    his 
Judgment.     Contempt,  like  the  Planet  Sa- 
turny  has  firft  an  ill  Afped,    and  then  a  de- 
llroying  Influence. 

By  all  which,  I  fuppofc,  it  is  lufficicntiy 
proved,  how  noxious  it  muft  needs  be  to 
every  Governor  :  For,  can  a  Man  rcfpe£l  the 
Pcrfon  whom  he  defpifes?  And  can  there 
be  Obedience,  where  there  is  not  fo  much  as 
Rcfped?  Will  the  Knee  bend,  while  the 
Heart  infults  ?  And  the  Adions  fubmit, 
while  the  Apprehenfions  rebel?  And  thercr 
fore  the  moft  experienced  Difturbers  and 
Undcrminers  of  Government,  have  always 
laid  their  firft  Train  in  Contempt,  en- 
deavouring to  blow  it  up  in  the  Judgment 
P  4  and 


200        A  Sermon  preached 

and  Efteem  of  the  Subjcd.  And  was  not 
this  Method  obferved  in  the  late  moft  flou- 
rifhing  and  fuccefsful  Rebellion  ?  For,  how 
lludioufly  did  they  lay  about  them,  both  from 
the  Pulpit  and  the  Prefs,  to  call  a  Slur  upon 
the  King's  Perfon,  and  to  bring  his  governing 
Abihties  under  a  Difrepute  ?  And  then  after 
they  hadfufficiently  blaftcd  him  inhisTerfo- 
nal Capacity,  they  found  it  eafy  Work  to  dafh 
and  overthrow  him  in  his  Political, 

Reputation  is  Power,  and  confequently  to 
defpiie  is  to  weaken.  Por  where  there  is  Con- 
tempt, there  can  be  no  Awe  ;  and  where  there 
is  no  Awe,  there  will  be  no  Subjection  j  and 
if  there  isno  Subjeftion,  it  is  impollibie,  with- 
out the  Help  of  the  former  Diftindion  of  a 
politick  Capacity,  to  imagine  how  a  Prince 
can  be  a  Governour.  He  that  makes  his 
Prince  defpifed  and  undervalued,  blows  a 
Trumpet  againft  him  in  Mens  Breads,  beats 
him  out  of  his  Subjeds  Hearts,  and  fights 
tiim  out  of  their  Affedions  5  and  after  this, 
he  may  eafily  ftrip  him  of  his  other  Garri- 
fons,  having  already  difpoflcired  him  of  his 
flrongeft,  by  difmantling  him  of  his  Honour, 
and  feizing  his  Reputation. 

Nor  is,  what  has  beenfaid  of  Princes,  Jefs 
true  of  all  other  Govcrnours,  from  higheft 


at  'L2iVcht\}x-ChapeL         201 

to  loweft,  from  him  that  heads  an  Army,  to 
him  that  is  Matter  of  a  Family,  or  of  one 
fmgle  Servant  ;  the  formal  Reafon  of  a 
Thing  equally  extending  it  felf  to  every  Par- 
ticular of  the  fame  Kind.  It  is  a  Propofiti- 
on  of  eternal  Verity,  that  none  can  govern 
while  he  is  defpifed.  We  may  as  well  ima- 
gine that  there  may  be  a  King  without  Ma- 
jefty,  a  Supreme  without  Sovereignty.  It  is 
a  Paradox,  and  a  dired  Contradidtion  in  Pra» 
dice  5  for  where  Contempt  takes  place,  the 
very  Caufes  and  Capacities  of  Government 
ccafe. 

Men  are  fo  far  from  being  governed  by 
a  defpifed  Perfon,  that  they  will  not  fo  much 
as  be  taught  by  him.  Truth  it  felffhalllofe 
its  Credit,  if  delivered  by  a  Perfon  that  has 
none.  As  on  the  contrary,  be  but  a  Perfon 
in  Vogue  and  Credit  with  the  Multitude,  he 
fhali  be  able  to  commend  and  fet  off  what- 
foever  he  fays,  to  authorize  any  Nonfenfe, 
and  to  make  popular,  rambling,  incoherent 
Stuff,  (feafoned  with  Twang  and  Tauto- 
logy) pafs  for  high  Rhetorick,  and  moving 
^reaching  \  fuch  indeed,  as  a  zealous  Tradef- 
man  would  even  live  and  die  under.  And 
now,  I  fuppofe,  it  is  no .  ill  Topick  of  Ar- 
gumentatioDp  to  fhew  the  Prevalence  of  Con- 
tempt, 


lot         A  Sermon  preached 

tempt,  by  the  contraiy  Influences  of  Re- 
fped;  which  thus  (as  it  were)  dubs  every 
little,  petit,  admired  Perfon,  Lord  and  Com- 
mander of  all  his  Admirers.  And  certain 
it  is,  that  the  Ecclefiaftical,  as  well  as  the 
Civil  Governour,  has  Caufe  to  purfue  the 
lame  Methods  of  fecuring  and  confirm- 
ing himfelf  j  the  Grounds  and  Means  of 
Government  being  founded  upon  the  fame 
Bottom  of  Nature  in  both,  though  the  Cir- 
cumftanccs,  and  Relative  Confiderations  of 
the  Perfons  may  differ.  And  I  have  no- 
thing to  fay  more  upon  this  Head,  but  that 
if  Churchmen  are  called  upon  to  difcharge 
the  Parts  of  Governours,  they  may  with  the 
higheft  Reafon  exped  thole  Supports  and 
Helps  that  are  indilpenfably  requifite  there- 
unto ;  and  that  thole  Men  are  but  tra- 
pann'd,  who  are  called  to  govern,  being  in- 
veiled  with  Authority,  but  bereaved  of 
Power ;  which  according  to  a  true  and  plain 
Eftimate  of  Things,  is  nothing  elfe  but  to 
mock  and  betray  them  into  a  fplendid  and 
magifterial  Way  of  being  ridiculous.  And 
thus  much  for  the  ill  £ffc6l?,  and  deliru- 
€i\.\c  Influence  that  Contempt  has  upon  Go- 
vernment. 

2,    I 


at  "L^mhcth'Chapel.         2  o  t 

2]  I  pafs  now  to  the  fecond  Thing,  which  is 
to  fhcw,  the  groundlefs  Caufes,  upon  which 
Church-Rulers  arc  frequently  defpifed. 

Concerning  which,  I  fhall  premife  this; 
that  nothing  can  be  a  reafonable  Ground  of 
defpifing  a  Man,  but  fome  Fault  or  other 
chargeable  upon  him  5  and  nothing  can  be  a 
Fault,  that  is  not  naturally  in  a  Man's  Power 
to  prevent  5  otherwile,  it  is  a  Man's  Unhap- 
pinefs,  his  Miichance,  or  Calamity,  but  not 
his  Fault.  Nothing  can  juftly  be  defpifed, 
that  cannot  juftly  be  blamed;  and  it  is  a 
nioft  certain  Rule  in  Reafon  and  Moral  Phi- 
lofophy,  that  where  there  is  no  Choice,  there 
^an  be  no  Blame. 

This  premifed,  we  may  take  notice  of 
twoufual  Grounds  of  the  Contempt  Men  cafl: 
upon  the  Clergy,  and  yet  for  which  no  Man 
ought  to  think  himfelf  at  all  the  more  worthy 
to  be  contemned. 

(i .)  Thefirft  is  their  very  Profeflion  it  felf ; 
Concerning  which,  it  is  a  fad,  but  an  expe- 
rimented Truth,  that  the  Names  derived 
front  it,  in  the  refined  Language  of  the  pre- 
fent  Age,  are  made  but  the  Appellatives  of 
Scorn.  This  is  not  charged  univerfally  upon 
all,  but  Experience  will  affirm,  or  rather  pro- 
claim it  of  much  the  greater  Part  of  the 

Worlds 


204         ^  Sermon  preached 

World ;  and  |Men  muft  perfuade  us  that  wc 
have  loft  our  Hearing,  andj  our  Common 
Senfe,  before  we  can  believe  the  contrary. 
But  furely,  the  Bottom  and  Foundation  of 
this  Behaviour  towards  Perfons  fet  apart  for 
the  Service  of  God,  that  this  very  Relation 
fhould  entitle  them  to  fuch  a  peculiar  Scorn, 
can  be  nothing  elfe  but  Atheifm  j  the  grow- 
ing rampant  Sin  of  the  Times. 

For  call  a  Man  Oppreffor,  griping,  cove- 
tous, or  over-reaching  Perlon,  and  the  World 
indeed  being  ill  befriended  by  Cuftom,  per- 
haps  founds  not  well,  but  generally  in  the 
Apprehenfion  of  the  Hearer,  it  iignifies  no 
more  than  that  fuch  an  one  is  a  wife,  and 
a  thriving,  or  in  the  common  Phrafe,  a  nota- 
ble Man  5  which  will  certainly  procure  him 
a  Refpeft  :  And  fay  of  another,  that  he  is  an 
Epicure,  a  loofe,  or  a  vicious  Man  i  and  it 
leaves  in  Men  no  other  Opinion  of  him,  than 
that  he  is  a  merry,  pleafant,  and  a  genteel 
Perfon  :  And  that  he  that  taxes  him,  is  but 
a  ^edant^  an  unexperienced,  and  a  morofe 
Fellow  5  one  that  does  not  know  Men,  nor 
underftand  what  it  is  to  eat  and  drink  welly 
but  call  a  Man  Triejl  or  Tarfon  and  you 
fet  him,  in  fome  Mens  Eftecm,  ten  Degrees 
below  his  own  Servant. 


at  h^mhcth-Chapel.         20  jT 

But  let  us  not  be  difcouraged  or  difpleafed,' 
either  with  our  felves,  or  our  Profeilion,  up- 
on this  Account.  Let  the  Virtuofo's  mock 
infuit,  and  defpifeon:  Yet  after  all,  they 
Ihall  never  be  able  to  droll  away  the  Nature 
of  Things;  to  trample  a  Pearl  into  a  Pebble 
nor  to  make  facred  Things  contemptible, 
any  more  than  themfelves,  by  fuch  Speeches, 
honourable. 

(x.)  Another  groundlefs    Caufe  of  fomc 
Mens  defpifmg  the  Governors  of  our  Church, 
is  their  Lofs  of  that  former  Grandeur  and  Pri- 
vilege that  they  enjoyed.     But  it  is  no  real 
Difgrace  to  the  Church  merely  to  lofc  her 
Privileges,  but  to  forfeit  them  by  her  Fault 
or  Mifdemeanor,  of  which  fhe  is  not  con- 
fcious.    Whatfoever  fhe  enjoyed  in  this  Kind, 
fhe  readily  acknowledges  to  have  ftreamed 
from  the  royal  Munificence,  and  the  Favours 
of  the  Civil  Power  fhining  upon   the  Spiri- 
tual i  which  Favours  the  fame  Power  may 
retrad  and  gather  back  into  it  felf,  when  it 
pleafes.      And  we  envy  not  the   Greatnefs 
and  Luftre  of  the  Romijh  Clergy  -,    neither 
their  fcarlet  Gowns,   nor  their  fcarlet  Sins. 
If  our   Church  cannot  be  great ;    which  is 
better,  fhe  can  be  humble,  and  content  to 
be  reformed  into  as  low  a  Condition,   as 
4  Mea 


2o6  A  Sermon  preached 

Men  for  their  own  private  Advantage  would 
have  her  j  who  wifely  tell  her,  that  it  isbeft 
and  fafclt  for  her  to  be  without  any  Power^ 
or  temporal  Advantage  5  like  the  good  Phy- 
fician,  who  out  of  Tendernefs  to  his  Patient, 
left  he  fhould  hurt  himfelf  by  Drinking,  was 
fo  kind  as  to  rob  him  of  his  Silver  Cup, 
The  Church  of  England  glories  in  nothing 
more,  than  that  (he  is  the  trueft  Friend  to 
Kings,  and  to  Kingly  Government,  of  any 
other  Church  in  the  World  j  that  they  were 
the  fame  Hands  and  Principles  that  took  the 
Crown  from  the  King's  Head,  and  the  Mitre 
from  the  Bilhop's.  It  is  indeed  the  Happi- 
nefs  of  fome  Profeffions  and  Callings,  thac 
they  can  equally  fquare  themfelves  to,  and 
thrive  under  all  Revolutions  of  Government  j 
but  the  Clergy  of  England  neither  know 
nor  affe£l  that  Happincfs;  and  are  willing 
to  be  defpifed  for  not  doing  fo.  And  fo  far 
is  our  Church  for  encroaching  upon  the 
Civil  Power,  as  fomc,  who  are  Back-Pnends 
to  both,  would  malicioufly  infmuate ;  that 
were  it  ftripped  of  the  very  Remainder  of 
its  Privileges,  and  made  as  like  the  Primi- 
tive Church  for  its  Barcnnefs,  as  it  is  already 
for  its  Purity,    it  could  chearfuUy,  and  what 

is  more^   h'^Ky^    ^^^  ^^  ^"S^  ?!.^YI^^d^s  5 

and 


at  hzmhQt\i- ChapeL         207 

and  in  the  Want  of  them  pray  heartily,  thar 
the  Civil  Power  may  flourifli  as  much,  and 
ftand  as  fecure  from  the  Aflaults  of  fana- 
tick,  antimonarchical  Principles,  (grown  to 
inch  a  dreadful  Height,  during  the  Church's 
late  Confufions)  as  it  flood  while  the 
Church  enjoyed  thofe  Privileges.  And  thus 
much  for  the  two  groundlefs  CaufeSy  upon 
which  Church  Rulers  are  frequently  defpifed. 
I  defcend  now  to  the 

3.  And  laft  Thing,  which  is  to  fliew  thofe 
jufi  CaufeSj  that  would  render  them,  or  in- 
deed any  other  Rulers  worthy  to  be  defpi- 
fed. Many  might  be  afligned,  but  I  fhall 
pitch  only  upon  four  5  in  difcourfing  of 
which,  rather  the  Time,  than  the  Subject 
will  force  me  to  be  very  brief. 

(i .)  And  the  firft  is  Ignorance.  We  know 
how  great  an  Abfurdity  our  Saviour  account- 
ed it,  for  the  Blind  to  lead  the  Blind  5  and 
to  put  him  that  cannot  fo  much  as  fee,  to 
difcharge  the  Office  of  a  Watch.  Nothing 
more  expofcs  to  Contempt  than  Ignorance. 
When  Sampfons  Eyes  were  out,  of  a  publick 
Magiftrate,  he  was  made  a  publick  Sport. 
And  when  Eli  was  blind,  we  know  how 
well  he  governed  his  Sons,  and  how  well 
they  -  governed  the  Church  under  him.    But 

now 


z o S  A  Sermon  preached 

now  the  Blindnefs  of  the  Underftanding  is 
greater  and  more  fcandalous ;  efpecially,  in 
fuch  a  feeing  Age  as  ours  j  in  which  the 
very  Knowledge  of  former  Times  paffes  but 
for  Ignorance  in  a  better  Drefs  :  An  Age 
that  flies  at  all  Learning,  and  enquires  into 
every  Thing,  but  efpecially  into  Faults  and 
Defeds.  Ignorance  indeed,  fo  far  as  it  may 
be  refolved  into  natural  Inability,  is,  as  to 
Men,  at  leaft,  inculpable  j  and  confequent- 
ly,  not  the  Objed  of  Scorn,  but  Pity  j  But 
in  a  Governour,  it  cannot  be  without  the 
Conjundion  o  e  highefl:  Impudence  :  Por 
who  bid  fuch  an  one  afpire  to  teach,  and  to 
govern  ?  A  Blind  Man  fitting  in  the  Chimney 
Corner  is  pardonable  enough,  but  fitting 
at  the  Helm,  he  is  intolerable.  If  Men  will 
be  ignorant  and  illiterate,  let  them  be  fo  in 
private,  and  to  themfelves,  and  not  fet  their 
Defeds  in  an  high  Place,  to  make  them  vi- 
fible  and  confpicuous.  If  Owls  will  not 
be  hooted  at,  let  them  keep  clofe  within 
the  Tree,  and  not  perch  upon  the  upper 
Boughs. 

(2.)  AfecondThing  that  makes  a  Gover- 
nour juftly  delpifed,  is  Vicioufnefs  and  ill 
Morals.  Virtue  is  that,  which  muft  tip  the 
Preacher's  Tongue,  and  the  Ruler's  Scepter, 

with 


at  h^LmhQtli'Chapel.         209 

with  Authority.  And  therefore  with  what 
a  controLihng  over-powering  Force  did  our 
Saviour  tax  the  Sins  of  the  Jews,  when  he 
ufhercd  in  his  llcbukes  of  tiiem,  with  thac 
high  Aflertion  of  himfelf,  IFho  is  there  a- 
mongfi  yoUj  that  convinces  me  of  Sin?  Other, 
wife  we  may  eafiiy  guefs  with  what  Impa- 
tience the  World  would  have  heard  an  ince- 
ftuous  Herod  difcourfrng  of  Chafcity,  a  y/^- 
^/^jcondemniAig  Covetoufnefs,  or  a  'Fharifee 
preaching  againft  Hypocrify  :  Every  Word 
muft  have  recoiled  .upon  the  Speaker.  Guilt 
is  that,  which  quells  the  Cf^j  '-.ge  of  the  bold, 
ties  the  Tongue  of  the  eloquent,  and  makes 
Greatnefs  itfelf  fneak  and  lurk,  and  behave 
itfelf  poorly.  For,  let  a  vicious  Perfon  be 
in  never  fo  high  Command, : yet  flill  he  will 
be  lookt  upon  but  as  one  gr;eat  Vice,  empow- 
ered to  correct  and  chaftife  others.  A  cor. 
rupt  Governour  is  nothing  elfc  but  a  reigning 
Sin :  And  a  Sin  in  Office  may  command 
any  thing  but  Refped.  No  Man  can  be  cre- 
dited by  his  Place  or  Power,  who  by  his 
Virtue  does  not  firjl  credit  that. 

3.  A  third  thing  that  makes  a  Governour 
juftly  defpifed,  is  Fearfulnefs  of,  and  mean 
Compliances  with  bold,  popular  Offenders. 
Some  indeed  account  it  the  very  Spirit  of 

Y  o  L.  I.  P  '       Policy 


no  A  Sermon  preached 

Policy  and  Prudence,  where  Men  refufe  to 
come  up  to  a  Law,  to  make  the  Law  come 
down  to  them.  And  for  their  To  doing, 
have  this  infallible  Recompence,  that  they 
are  not  at  all  the  more  lovedy  but  much  the 
lefs  feared \  and  whichisafure  Confequent 
of  it,  accordingly  refpefted.  But  believe  it, 
it  is  a  refolute,  tenacious  Adherence  to  well 
chofen  Principles,  that  adds  Glory  to  Grcat- 
nefs,  and  makes  the  Face  of  a  Governour  fhine 
ill  the  Eyes  of  thofe  that  fee  and  examine  his 
Aftions.  Difobcdience,  if  complyed  with, 
is  infinitely  encroaching,  and  having  gain'd 
one  Degree  of  Liberty  upon  Indulgence,  will 
demand  another  upon  Claim.  Every  Vice 
interprets  a  Connivance  an  Approbation. 

Which  being  To,  is  it  not  an  enormous  In- 
decency, as  well  as  agrofs  Impiety,  that  any 
One  who  owns  the  Name  of  a  Divine,  hear- 
ing a  great  Sinner  brave  it  againft  Heaven, 
talk  athciftically,  and  fcofFprophanely  at  that 
Religion,  by  which  he  owns  an  Expedation 
ro  be  faved,  if  he  cares  to  be  faved  at  all, 
ihould  inftcad  of  vindicating  the  Truth  to 
the  Blafphemer's  Teeth,  think  it  Difcretion 
and  Moderation  (forfooth)  with  a  comply- 
ing Silence,  and  perhaps  a  Smile  to  boot,  ta- 
citly to  approve,  and  ftrike  in  with  the  Scof- 
2  fer. 


at  luivcihtt\i'ChapeL  in 

fer,  and  fo  go  Sharer  both  in  the  Mirth  and 
Guiit  of  his  prophane  Jefts  ? 

But  let  luch  an  one  be  aflured,  that  even 
that  Blatphcmcr  hinifclf  would  inwardly  re- 
verence him,  if  rebuked  by  him;  as  on  the 
contrary,  he  in  his  Heart  really  dcfpifes  him 
for  his  cowardly  bafe  Silence.  If  any  one 
Ihould  reply  here,  that  the  Times  and  Man- 
ners of  Men  will  not  bear  fuch  a  Pradlice,  I 
confefs,  that  it  is  an  Anfwer,  from  the  Mouth 
of  a  profclied  Time-ferver ,  very  rational : 
But,  as  for  that  Man,  that  is  not  fo,  let  him 
fatisfy  himielf  of  the  Reafon,  Juftice,  and 
Duty  of  an  Adion,  and  leave  the  Event  of 
it  to  God,  who  will  never  fail  thofe,  who  do 
not  think  themfelves  too  wife  to  truft  him. 
For,  let  the  word  come  to  the  worft,  a  Man 
in  fo  doing  would  be  ruined  more  honoura- 
bly than  otherwife  preferred. 

4.  And  Laftly.  A  fourth  Thing  thac 
makes  a  Governour  juftly  defpifed,  is  a  Prone- 
nefs  to  defpife  others.  There  is  a  kind  of 
Refped  due  to  the  meaneft  Pcrfon,  even  from 
the  greateltj  tor  it  is  the  mere  Favour  of 
Providence,  that  he,  who  is  actually  the 
greateft,  was  not  the  meaneft.  A  Man  can- 
not caft  his  Refpeds  fo  low,  but  they  will 
teboitnd  and  return  upon  him.  What  Hea- 
P  2  ven 


2  12.  A  Sermon  preached 

ven  beftows  upon  what  Earth  in  kind  Influeii- 
ces,  and  benign  Afpcds,  is  paid  it  back  again 
in  Sacrifice,  Incenfc,  and  Adoration.  And 
furely,  a  great  Pcrfon  gets  more  by  obliging 
his  inferior,  than  he  can  by  difdaining  him  i 
as  a  Man  has  a  greater  Advantage  by  lowing 
and  drelling  iiis  Ground,  than  he  can  have 
by  trampling  upon  it.  It  is  not  to  infult 
and  domineer,  to  look  difdainfuUy,  and  re- 
vile imperioully ,  that  procures  an  Efteem 
from  any  one;  it  will  indeed  make  Men 
keep  their  Diftance  fufficiently,  but  it  will 
be  T>'tjlmce  without  Reverence. 

And  thus  I  have  fhewn  four  feveral  Caufes 
that  may  juftly  render  any  Ruler  defpifed  5 
and  by  the  fame  Work,  I  hope,  have  made 
it  evident,  how  little  Caufe  Men  have  to  de- 
fpifc  the  Rulers  of  our  Church. 

God  is  the  Fountain  of  Honour,  and  the 
Conduit  by  which  he  conveys  it  to  the  Sons 
of  Men,  are  virtuous  and  generous  Pradices. 
But  as  for  us,  who  have  more  immediate- 
ly and  nearly  devoted ,  both  our  Perfons 
and  Concerns  to  his  Service,  it  were  infi- 
nitely vain  to  exped  it  upon  any  other 
Terms.  Some  indeed  may  pleafe  and  pro- 
mi.fe  themfclves  high  Matters,  from  full  Re- 
2  venues. 


at  l^zmhtth'Chapel.  213 

venues,  (lately  Palaces,  Court-Interefts,  and 
great  Dependencies :  But  that  which  makes 
the  Clergy  glorious,  is  to  be  knowing  in  their 
ProfefTion,  unfpotted  in  their  Lives,  adive 
and  laborious  in  their  Charges,  bold  and  rc- 
Iblute  in  oppofing  Seducers,  and  dating  to 
look  Vice  in  the  Face,  though  never  fo  potent 
and  illuftrious.  Andlaftly,  to  be  gentle,  cour- 
teous, and  compajQlonate  to  all. 

Theie  arc  our  Robes  and  our  Maces,  our 
Efcutcheons,  and  higheft  Titles  of  Honour  • 
For  by  all  thefe  Things  God  is  honoured, 
who  has  declared  this  the  eternal  Rule  and 
Standard  ot  all  Honour  derivable  upon  Men, 
that  thofe  who  honour  himy  jhall  be  honour- 
ed by  him. 

To   which   God,  fearful  in  Traifes,  and 

working  Wonders ,  be  render  d  and  a- 

fcribed  as  is  mo  ft  due,  allTraife,  Might, 

Majefty  and  'Dominion^  both  now  and 

for  evermore.    Amen. 


P  3 


A  SER' 


114  ^  Sermon  f  reached 


Preached  upon 

JOHN  vii.    17. 

If  any  Man  will  do  his  IVtll^  he /hall 
know  of  the  DoBr'tne^  whether  it  he 
of  Gody  or  whether  I  fpeak  of  my 
felf. 

HEN  God  was  pleafcd  to  new- mo- 
del the  World  by  the  Introdudion 
of  a  new  Religion,  and  that  in  the  room  of 
One  fet  up  by  himfelf,  it  was  requifite 
that  he  fhould  recommend  it  to  the  Rea- 
fons  of  Men  with  the  fame  Authority  and 
Evidence  that  enforced  the  former;  and 
that  a  Religion  eftablifhed  by  God  him- 
lelf  fhould  not  be  difplaced  by  any  Thing 

under 


at  Lfimhcth-C/:pajjeI  1 1 5 

under  a  Demonftration  of  that  Divine  Power 
that  firft  introduced  it.  And  the  whole  Je'-^- 
ijh  Occonomy,  we   know,  was   brought  in 
with  Miracles  j  the  Law  was  writ  and  con- 
firmed by  the  fame  Almighty  Hand:     The 
wiiole  Univerfe  was  fubfervicnt  to  its  Pro- 
mulgation :     The  Signs  of  Egypt  and  the 
Red  Sea  i    Fire  and  a  Voice  from  Heaven; 
the  Heights  of  the  One,  and  the  Depths  of 
the  Other ;    fo  that   ( as  it  were )   from   the 
Top  to  the  Bottom  of  Nature  there  iffued 
forth  one  univerfal  united  Teftimony  of  the 
Divinity  of  the  Mofa'ick  Law  and  Religion. 
And  this  flood  in  the  World  for  the  Space 
of  two  thoufand  Years  j  till  at  length  in  the 
Fulnefs  of  Time,  the  Reafon  of  Men  ripen- 
ing to  fuch  a  Pitch,  as  to  be  above  the  Pe- 
dagogy of  Mofes's  Rod,  and  the  Difciplinc 
of  Types,  God  thought   fit   to  difplay  the 
Sitbjiance  without  the  Shado-zv,  and  to  read 
the   World    a   Ledure    of    an  higher    and 
more  fublime  Religion  in  Chriflianity.  But 
the  Jewijh  was  yet  in  PofTeflion,  and  there- 
fore that  this  might  fo  enter,  as  not  to  in- 
trude, it  was  to  bring  its  Warrant  from  the 
fame  Hand  of  Omnipotence.     And  for  this 
Caufe,  Chrifl,  that  he  might  not  make  ei- 
ther a  fufpe<^cd  or   precarious  Addrefs  to 
P  4  Mens 


i\6  A  Sermon  preached 

Men's  Underflandings,  out-does  Alofes,  be- 
fore lie  difplaccs  him  j  fhews  an  afcendant 
Spirit  above  him,  raifesthe  'Deadj  and  cures 
more  Tlagues  than  he  brought  upon  Egypt, 
cads  out  T)evils,  and  heals  the  T^eafj  fpeak- 
ing  fuch  Words,  as  even  gave  Ears  to  hear 
them  5  cures  the  Blind  and  the  Lamey  and 
makes  the  very  l^umb  to  fpeak  for  the  Truth 
of  his  Doctrine.  But  what  was  the  Refult 
of  all  this?  Why,  fome  look  upon  him  as 
an  Impoftor,  and  a  Conjurer,  as  an  Agent 
for  Beelzebub y  and  therefore  rejed  his  Gof- 
pel,  hold  faft  their  Law,  and  will  not  let 
Mofes  give  place  to  the  Magician, 

Now  the  Caufi  that  Chrilfs  Dot^rine  was 
rcjcded,  muft  of  neceffity  be  one  of  thefe 
Two.  I.  Aninfutliciency  in  the  Arguments 
brought  by  Chrift  to  enforce  it.  Or,  2.  An 
Indifpolition  in  the  Perfons,  to  whom  this 
Do6lrine  was  addrelTed,  to  receive  it. 

And  for  this,  Chrift,  who  had  not  only 
an  infinite  Power  to  work  Miracles,  butalfo 
an  equal  Wifdom  both  to  know  the  juft 
Porce  and  Meafure  of  every  Argument,  or 
Motive  to  perfuade  or  caufe  Aftcnt ;  and 
withal,  to  look  through  and  through  all  the 
dark  Corners  of  the  Soul  of  Man,  all  the 
Windings  and  Turnings,  and  various  Work- 
ings 


t/ponJOHNmi,   17.         217 

ings  of  his  Faculties  5  and  to  difcern  how, 
and  by  what  Means  they  arc  to  be  wrought 
upon;  and  what  prevails  upon  them,  and 
what  docs  not :  He,  I  fay,  ftatcs  the  whole 
Matter  upon  this  Ifllie ;  that  the  Arguments 
by  which  his  Do6trinc  addrefled  it  fclf  to  the 
Minds  of  Men,  were  proper,  adequate,  and 
fufficient  to  compafs  their  refpedive  Ends  in 
perfuading,  or  convincing  the  Perfons  to 
whom  they  were  propofed;  and  moreover* 
that  there  was  no  fuch  Defed  in  the  natural 
Light  of  Man's  Underftanding,  or  knowing 
Faculty;  but  that  confidered  in  it  fclf,  it 
would  be  apt  enough  to  clofe  with,  and  yield 
its  AfTcnt  to  the  Evidence  of  thofe  Ar2;u- 
ments  duly  offered  to,  and  laid  before  it. 
And  yet,  that  after  all  this,  the  Event  proved 
othervvifc ;  and  that,  notwithftanding  both 
the  Weight  and  Fitnefs  of  the  |Arguments  to 
perfuade,  and  the  Light  of  Man's  Intclled 
to  meet  this  perfuafive  Evidence  with  a  fuit- 
able  Aflent,  no  Aflent  followed,  nor  were 
Men  thereby  adually  perfuadcd ;  he  charges 
it  wholly  upon  the  Corruption,  the  Perverfe- 
nefs,  and  Vitiofity  of  Man's  Will,  as  the  only 
Caufc  that  render'd  all  the  Arguments,  his 
Doctrine  came  cloathed  with,  unfucccfsful- 
And  confcquently,  he   affirms  here  in  the 

Text, 


2 1 8  A  Sermon  preached 

Text,  that  Men  mufl:  love  the  Truth  be- 
fore they  throughly  believe  it ;  and  that  the 
Gofpel  has  then  only  a  free  AdmilTion  into 
the  Aflent  of  the  Underftanding,  when  it 
brings  a  Pafifport  from  a  rightly  difpofed 
Will,  as  being  the  great  Faculty  of  Domi- 
nion, that  commands  all,  that  fhuts  out,  and 
lets  in  whatObjedlsitpleafes,  and  in  a  word, 
keeps  the  Keys  of  the  whole  Soul. 

This  is  the  Defign  and  Purport  of  the 
Words,  which  I  fhall  draw  forth  and  handle 
in  the  Profecution  of  thefe  four  following 
Heads. 

I.  I  fhall  fhew,  what  the  Do£lrine  of 
Chrift  was,  that  the  World  (o  much  ftuck  at 
and  was  fo  averfe  from  believing. 

II.  I  fhall  fhew,  that  Mens  Unbelief  of 
it  was  from  no  Defed  or  Infufficiency  in 
the  Arguments  brought  by  Chriit  to  enforce 
it. 

III.  I  fhall  fhew,  what  was  the  true  and 
proper  Caufe,  into  which  this  Unbelief  was 
refolved. 

IV.  And  laftly,  I  fhall  fhew,  that  a  pious 
and  well-difpofed  Mind,  attended  with  a 
Readinefs  to  obey  the  known  Will  of  God,  is 
the  fureft  and  beft  Means  to  enlighten  the 
Underftanding  to  a  Belief  of  Chriftianity. 

Of 


upon  JOHN\\\.    17,        2.19 

Ofthefe  in  their  Order:  And, 
I.  For  the  T>oBnne  of  Chrift.     We  mufl: 
take  it  in  the  known  and  common  Divifion 
of  it,  into  Matters  of  Belief y  and  Matters 
of  Tra&ice. 

The  Matters  of  BeUef  related  chiefly  to 
his  Perfon  and  Offices.  As,    "  That  he  was 
"  the   Mcjfias   that  fhould  come   into  the 
<^  World :    The  eternal  Son  of  God,  begot- 
*'  ten  of  him  before  all  Worlds:     That  in 
"  Time    he  was  made  Man,  and  born  of  a 
"  pure  Virgin  :     That  he  fhould  die  and  fa- 
*'  tisfy  for  the  Sins  of  the  World;  and  that 
"  he  fhould  rife  again  from  the  Dead,  and 
"  afcend  into  Heaven;  and  there  fittins  at 
*'  the  Right  Hand  of  God,  hold  the  Govern- 
"  ment  of  the  whole  World,  till  the  Great 
<*  and  Laft  Day  ;  in  which  he  fhould  judge 
<*  both  the  Quick  and  the  Dead,   raifed  to 
"  Life  again  with  the  very   fame   Bodies; 
"  and  then  deliver  up  all  Rule  and  Govern- 
"  ment  into  the  Hands  of  his  Father.    Thefc 
were   the   great    Articles  and   Credenda  of 
Chriftianity,  that  fo  much  ftartled  theWorld, 
and  Teemed  to  be  fuch,  as  not  only  brought 
in  a  new  Religion  amongft  Men,  but  alfo  re- 
quired new  Reafon  to  embrace  it. 

The 


2  20         A  Sermon  preached 

The  other  Part  of  his  Dodrine  lay  in 
Matters  of  Practice  ;  which  we  find  contain- 
ed in  his  feveral  Sermons,  but  principally  in 
that  glorious,  full,  and  admirable  Difcourfe 
upon  the  Mount  j  recorded  in  the  5?^,  6th9 
and  -jth  Chapters  of  St.  Mat.  All  which  Par- 
ticulars, if  we  would  reduce  to  one  general 
comprchenfive  Head,  they  are  all  wrapt  up  in 
the  Doctrine  of  Self-denial^^,  prefcribing  to 
the  World  the  moft  inward  Purity  of  Heart-, 
and  a  conftant  Conflid  with  all  our  fenfual 
Appetites,  and  worldly  Intercfts,  even  to  the 
quitting  of  all  that  is  dear  to  us,  and  the  fa- 
crificing  of  Life  itfelf,  rather  than  knowing- 
ly to  omit  the  leaft  Duty,  or  commit  the 
leaft  Sin.  And  this  was  that  which  grated 
harder  upon,  and  raifed  greater  Tumults  and 
Boilings  in  the  Hearts  of  Men,  than  the 
Strangenefs,  and  Teeming  Unreafonablenefs 
of  all  the  former  Articles,  that  took  up  chiefly 
in  Speculation  and  Belief. 

And  that  this  was  fo,  will  appear  from  a 
Confideration  of  the  State  and  Condition  the 
World  was  in,  as  to  Religion,  when  Chrift 
promulged  his  Doftrine.  Nothing  farther 
than  the  outward  Aftion  was  then  lookt  af- 
ter, and  when  that  failed,  there  was  an  Ex- 

*  Scrm.  the  ^d    p.  83. 

patlon 


upon  yOHN\i\.  17.       2ii 

piation  ready  in  the  Opus  operatiim  of  a  Sa- 
crifice. So  that  all  their  Virtue  and  Reii- 
gion  lay  in  their  Folds  and  their  Stalls,  and 
what  was  wanting  in  the  Innocence-,  the  Blood 
of  Lambs  was  to  fupply.  The  Scribes  and 
Pharifees,  who  were  the  great  Dodors  of 
the  Jewtjh  Church,  expounded  the  Law  no 
farther.  They  accounted  no  Man  a  Mur. 
therer,  but  he  that  ftuck  a  Knife  into  his 
Brother's  Heart:  No  Man  an  Adulterer, 
but  he  that  adually  defiled  his  Neigh- 
bour's Bed.  They  thought  it  no  Injuftice, 
nor  Irreligion  to  profecute  the  fevereft  Re- 
taliation or  Revenge  j  fo  that,  at  the  fame 
time  their  outward  Man  might  be  a  Saint, 
and  their  inward  Man  a  Devil.  No  Care  at 
all  was  had  to  curb  the  Unrulinefs  of  An- 
ger, or  the  Exorbitance  of  Defire.  Amongft 
all  their  Sacrifices,  they  never  facrificcd  fo 
much  as  one  Luft.  Bulls  and  Goats  bled  a- 
pace,  but  neither  the  Violence  of  the  one, 
nor  the  Wantonnefs  of  the  other  ever  died 
a  Vidim  at  any  of  their  Altars.  So  that  no 
Wonder,  that  a  Dodlrine  which  arraigned  the 
Irregularities  of  the  moft  inward  Motions 
and  Affedions  of  the  Soul,  and  told  Men^ 
that  Anger  and  harfh  Words  were  Murther, 
and  Looks  and  Defires,  Adultery  j  that  a  Man 

might 


Ill  A  Sermon  preached 

might  ftab  with  his  Tongue,  and  aflailinate 
with  his  Mind,  pollute  himfeif  with  a  Glance, 
and  forfeit  Eternity  by  a  Caft  of  his  Eye* 
No  Wonder,  I  fay,  that  fuch  a  Dodrine 
made  a  ftrange  Buftle  and  Difturbancc  in  the 
World,  which  then  fat  warm  and  eafy  in  a 
free  Enjoyment  of  their  Lufts  *,  ordering  Mat. 
ters  fo,  that  they  put  a  Trick  upon  the  great 
Rule  of  Virtue^  the  Law,  and  made  a  fhift 
to  think  themfelves  guiltlefs,  in  fpite  of  all 
their  Sins ;  to  break  the  Precept,  and  at  the 
fame  time  to  baffle  the  Curie.  Contriving 
themfelves  fuch  a  fort  of  Holinefs,  as  fhould 
pieafe  God  and  themfelves  too  ;  juftify  and 
fave  them  harmlefs,  but  never  fandify,  nor 
make  them  better. 

But  the  fcvere  Notions  of  Chriftianity 
turned  all  this  upfide  down,  filling  all  with 
Surprize  and  Amazement;  they  came  upon 
the  World,  like  Light  darting  full  upon  the 
Face  of  a  Man  afleep,  who  had  a  Mind  to 
fleep  on,  and  not  to  be  difturbed :  They 
were  terrible  aftonifhing  Alarms  to  Perfons 
grown  fat  and  wealthy  by  a  long  and  fuc- 
cefsful  Impoilure  ;  by  fuppreiling  the  true 
Senfe  of  the  Law,  by  putting  another  Veil 
upon  Mofes--)  and  in  a  word,  perfuading  the 
World,  that  Men  might  be  honeft  and  re. 

ligiou-s 


upon  J 0 U N m\.   17.         223 

ligious,  happy  and  blcfTed,  though  they  ne- 
ver denied,  nor  mortified  one  of  their  cor- 
rupt Appetites. 

And  thus  much  for  the  firft  Tiling  propof- 
ed  j  which  was  to  give  you  a  brief  Draught 
of  the  'Do^irine  of  Chrtfij  that  met  with  To 
little  Aflent  from  the  World  in  general,  and 
from  the  Jews  in  particular.  I  come  now 
to  the 

11.  Second  Thing  propofed  :  Which  was  to 
Ihew,  That  Mens  Unbelief  oj  ChriftV  l^oc~ 
trine  was  from  no  T>efe^  or  Infufficiency  in 
the  Arguments  brought  by  Chrift  to  enforce  it. 
This  1  fhall  make  appear  two  ways. 

1 .  By  fhewing,  that  the  Arguments  fpoken 
of  were  in  themfelves  convincing  and  fuf- 
ficient. 

2.  By  fhewing,  that  upon  Suppofition  they 
were  not  fo,  yet  their  Infufficiency  was  not 
the  Caufe  of  their  Rejection. 

I.  And  firft  for  the  firft  of  thefe.  That  the 
Arguments  brought  by  Chrift  for  the  Confir- 
mation of  his  'DoBrine  were  in  themfelves 
convincing  and  fufficient.  I  Iliall  infift  only 
upon  the  convincing  Power  of  the  two  Prin- 
cipal. One  trom  the  Prophecies  recorded 
concerning  him  5  the  other  from  the  Mi- 
racles- done  by  him.    Of  both  very  briefly. 

And 


2  24  A  Sermon  preached 

And  for  tho,  former.  There  v/as  a  full,  en- 
tire Harmony,  and  Confcnt  of  all  the  Di- 
vine Predidions  receiving  their  Completion 
in  Chrift.  The  Strength  of  which  Argument 
lies  in  this,  that  it  evinces  the  Divine  Million 
of  Chrift's  Perfon,  and  thereby  proves  him 
to  be  the  MeJJias  j  which  by  Confequence 
proves  and  aflerts  the  Truth  of  his  Doctrine, 
for  he  that  was  fo  fcnt  by  God,  could  de- 
clare nothing  but  the  Will  of  God.  And 
fo  evidently  do  all  the  Prophecies  agree  to 
Chrift,  that  I  dare  with  great  Confidence 
affirm,  that  if  the  Prophecies  recorded  of 
the  MeJJlah  arc  not  fulfilled  in  Jefus  of  Ka- 
zarethy  it  is  impofllble  to  know  or  diftin- 
guifh ,  when  a  Prophecy  is  fulfilled ,  and 
when  not,  in  any  Thing  or  Perfon  what- 
foever  j  which  would  utterly  evacuate  the  Ufe 
of  them.  But  in  Chrift  they  all  meet  with 
fuch  an  invincible  Luftre  and  Evidence,  as 
if  they  were  not  Predictions,  but  After- 
Relations  5  and  the  Pen-men  of  them  not 
Prophets,  but  Evangelifts.  And  now,  can  any 
kind  of  Ratiocination  allow  Chrift  all  the 
Marks  of  the  MeJJiahy  and  yet  deny  him  to 
be  the  MeJJlah?  Could  he  have  all  the 
Signs,  and  yet  not  be  the  Thing  fignified  > 
Could  the  Shadows  that  followed  him,  and 

were 


upon  JOHN  \\u  ir.  11^ 

iv^cre  caft  from  Him,  belong  to  any  other 
Body?  All  thcfcThings  were  abfurd  and  unna- 
tural j  and  therefore  the  Force  of  this  Arru- 
nient  was  undeniable. 

Nor  was  that  other  from  the  Miracles 
done  by  him  at  all  inferior.  The  Strength 
and  Force  of  which,  to  prove  the  Things 
they  are  alledged  for,  confiils  in  this,  that  a 
Miracle  being  a  Work  exceeding  the  Power 
of  any  created  Agent,  and  confequently  be- 
ing an  Effed  of  the  Divine  Omnipotence* 
when  it  is  done  to  give  Credit,  and  Autho- 
j:ity  to  any  Word  or  Dod:rine  declared  to 
■proceed  from  God,  either  that  Dodrine  muft 
really  proceed  from  God,  as  it  is  declared; 
or  God  by  that  Work  of  his  Almighty 
Power  muft  bear  Witnefs  to  a  Falfhood  ;  and 
fo  bring  the  Creature  under  the  greated  Ob- 
ligation, that  can  pofTibly  engage  the  Allcnt 
of  a  rational  Nature,  to  believe  and  alTent 
to  a  Lye.  For  furely  a  greater  Reafon  than 
this  cannot  be  produced  for  the  Belief  of 
any  thing,  than  for  a  man  to  ftand  up  and 
fay,  this  and  this  I  tell  you  as  the  Mind 
and  Word  of  God ;  and  to  prove  that  it  is 
fo,  I  will  do  that  before  your  Eyes,  that 
you  yourfelvcs  fhall  confefs  can  be  done  by 
Nothing,    but  the  Almighty  Power  of  that 

Vol.  I.  Q,  God 


11 6  A  Sermon  preached 

God  that  can  neither  deceive,    nor  be  de- 
ceived.    Now  if  this  be  an  irrefragable  Way 
to  convince,  as  the  Reafon  of  all  Mankind 
muft  confefs  it  to  be,  then  Chrift's  Dodrine 
came  attended  and  enforced  with  the  great- 
eft  Means  of  Convidion  imaginable.    Thus 
much  for  the  Argument  in  Theft -,  and  then 
for  the  Ajftimptton  that  Chrift  did  fuch  Mi- 
raculous and  fupernatural  Works  to  confirm 
what  he  faid,    we  need  only  repeat  the  Mef- 
fage  fent  by  him  to  John  the  Baptift :  That 
the  T)umb  /pake,  the  Elind  faw,  the  Lame 
walked  J  and  the  T)ead  'u::ere  raifed.     Which 
Particulars  none  of  his  bittereft  Enemies  ever 
pretended  to  deny,  they  being  conveyed  to 
them,  by  an  Evidence  paft  all  Exception,  even 
the  Evidence  of  Senfe  ,•  nay  of  the  quickefl, 
the  fureft,   and  moft  authentick  of  all  the 
Senfes,  the  Sight :  Which  if  it  be  not  certain 
in  the  Reports  and  Reprefentations  it  makes 
of  Things  to  the  Mind,  there  neither  is,  nor 
can  be  naturally,    any  fuch  Thing  as  Cer- 
tainty, or  Knowledge  in  the  World.     And 
thus  much  for  the  hrft  Part  of   the  fecond 
general  Thing  propofed  5    namely,  that  the 
Arguments  brought  by  Chrift  for  the  T^roof 
of  his  TDoBrine,  were  in  themfelves  convin- 
cing andfufficient- 

2.  I 


tipoHjOHNVxi,  17.         227 

1.  I  come  now  to  the  other  part  of  it,  which 
is  to  (hew,  that  admitting  or  fuppojing  that 
they  were  not  fufficient,  yet  their  infufjici' 
ency  was  not  the  Caufe  of  their  a^ual  Re- 
je^ion.  Which  will  appear  from  thefe  fol- 
lowing Reafons* 

(i.)  Becaufe  thofe  who  reje£led  Chrift's 
Doclrine,  and  the  Arguments  by  which  he 
confirmed  it,  fully  believed  and  aflented  to 
other  Things  conveyed  to  them  with  lefs 
Evidence,  Such  as  were  even  the  Miracles 
of  Mofes  himfelf,  upon  the  Credit  and  Au- 
thority of  which  ftood  the  whole  OEconomy 
of  the  Jewijh  Conditution.  For  though  I 
grant  that  they  believed  his  Miracles  upon 
the  Credit  of  conftant  unerring  Tradition, 
both  written  and  unwritten,  and  grant  alfo 
that  fuch  Tradition  was  of  as  great  Certain- 
ty as  the  Reports  of  Se?ife ;  yet  ftill  I  affirm 
that  it  was  not  of  the  fame  Evidence ^  which 
yet  is  the  greateft  and  moll  immediate  Ground 
of  all  Aflent. 

The  Evidence  of  Senfe  (as  I  have  noted) 
is  the  cleareft  that  naturally  the  Mind  of 
Man  can  receive,  and  is  indeed  the  Foun- 
dation both  of  all  the  Evidence  and  Certainty 
too,  that  Tradition  is  capable  of  5  which 
pretends  to  no  other  Credibility  from  the 

0^2  Xefti: 


12  8  A  Sermon  preached 

Teftimony  and  Word  of  fome  Men,  but 
becaafe  their  Word  is  at  length  traced  up  to 
and  originally  terminates  in  the  Senfe  and 
Experience  of  fome  others,  v/hich  could  not 
be  known  beyond  that^Compafs  of  Time 
in  which  it  was  exercifed,  but  by  being  told 
and  reported  to  fuch,  as,  not  living  at  that 
Time,  faw  it  not,  and  by  them  to  others, 
and  fo  down  from  one  Age  to  another.  For 
we  therefore  believe  the  Report  of  fome 
Men  concerning  a  Thing,  becaufe  it  implies 
that  there  were  fome  others  who  actually 
faw  that  thing.  It  is  clear  therefore,  that 
want  of  Evidence  could  not  be  the  Caufe 
that  the  Jews  rejeded  and  disbelieved  the 
Gofpelj  fmce  they  embraced  and  believed  the 
LaWy  upon  the  credit  of  thofe  Miracles  that 
were  lefs  evident.  For  thofe  of  Chrift  they 
knew  by  Sight  and  Senfe,  thofe  oi  Mofes  on- 
ly by  Tradition  ,•  which,  though  equally  cer- 
tain,  yet  were  by  no  means  equally  evident 
with  the  other. 

(2.)  They  believed  and  aflcnted  to  things 
that  were  neither  Evident,  nor  Certain, 
but  only  Trobable  -,  for  they  converfed, 
they  traded,  they  merchandized,  and  by  fo 
doing,  frequently  ventured  their  whole  E_ 
flates  and  Fortunes  upon  a  probable  Belief 

or 


uponJOHNVn.  17.  iip 

or  Perdiafion  of  the  Honcfty  and  Truth  of 
thofe  whom  they  dealt  and  correfponded 
with.  And  Intercft,  efpecially  in  worldly 
Matters,  and  yet  more  efpecially  with  a  Je'W^ 
never  proceeds  but  upon  Suppofal,  at  icaft, 
of  a  firm  and  iufficient  Bottom  :  From 
whence  it  is  manifeft,  that  flnce  they  cculd 
believe  and  pradically  rely  upon,  and  that 
even  in  their  deareft  Concerns,  bare  Proba- 
bilities J  they  could  not  with  any  Colour  of 
Reafon  pretend  want  of  Evidence  for  their 
Disbelief  of  Chrift's  Doftrine,  which  came 
enforced  with  Arguments  far  furpaillng  ail 
fuch  probabilities. 

3.  They  believed  and  aflcnted  to  Things 
neither  Evident  nor  Certain  j  nor  yet  fo 
much  as  probable,  but  adlually  falfe  and 
fallacious.  Such  as  were  the  abfurd  Doc- 
trines and  Stories  of  their  Rabbhis  :  Which 
though  fmcc  Chrift's  Time,  they  have  grown 
much  more  numerous  and  fabulous  than  be- 
fore, yet  even  then  did  fo  much  pefter  the 
Church,  and  fo  grofly  abufe  and  delude  ihe 
Minds  of  that  People,  that  Contradictions 
themfclves  aflerted  by  Rabbies  were  equally 
received  and  revered  by  them  as  the  facred 
and  infallible  Word  of  God.  And  whereas 
they  rejeded  Chrift  and  his  Dodrme,  though 
Q  3  every 


2  J  o  A  Sermon  preached 

every  Tittle  of  it  came  enforced  with  Mi- 
racle and  the  beft  Arguments  that  Heaven 
and  Earth  could  back  it  with  j  yet  Chrift 
then  foretold,  and  After -Times  confirmed 
that  Predidion  of  his  in  John  v.  43.  that  they 
fiould  receive  many  Cheats  and  Deceivers 
coming  to  them  in  their  own  Name.  Fellows 
that  fet  up  for  MeJJiass,  only  upon  their 
own  Heads ,  without  pretending  to  any 
Thing  fingular  or  miraculous,  bwi  Impudence, 
and  Impofliire. 

Prom  all  which  it  follows,  that  the  Jews 
could  not  alledge  fo  much  as  a  Pretence  of 
the  Want  of  Evidence  in  the  Argument 
brought  by  Chrift  to  prove  the  Divinity  and 
Authority  of  his  Doftrine,  as  a  Reafan  of 
their  Reje61:ion  and  Disbelief  of  itj  fince 
they  embraced  and  believed  many  Things> 
for  fome  ot  which  they  had  no  Evidence, 
and  for  others  of  which  they  had  no  Cer- 
taintjy  and  for  moft  of  which  they  had  not  ' 
fo  much  as  Probability.  Which  being  fo, 
from  whence  then  could  fuch  an  obftinate  In- 
fidelity, in  Matters  of  fo  great  Clearnefs  and 
Credibility,  take  its  rife  ?  Why,  this  will 
be  made  out  to  us  in  the 

III.  Third  Thing  propofed,  which  was  to 
fhew,  ijchat  was  the  true  and  proper  Caufe 

into 


upon  JOHN  Viu  ir.  2:31 

into  ijohich  this  Unbelief  of  the  Pharifccs  "djas 
refohed.  And  that  was,  in  a  Word,  the  Cap- 
tivity of  their  Wills  and  Affcdlions  to  Lufts 
dire<f^ly  oppofite  to  the  Dcfign  and  Spirit  of 
Chriftianity.  They  Vv^ere  extremely  ambi- 
tious and  infatiably  covetous,  and  there- 
fore no  Impreflion  from  Argument  or  Mira- 
cle could  reach  them  5  but  they  flood  Proof 
againft  all  Conviaion.  Now,  to  fhcw  how 
the  Pravity  of  the  Will  could  influence  the 
Undcrftanding  to  a  Disbelief  of  Chridiani- 
ty,  1  fliall  premifc  thefc  two   Confiderati- 

ons. 

I.  That  the  Underftanding  in  its  Af- 
fent  to  any  Religion,  is  very  differently 
wrought  upon  in  Peribns  bred  up  in  ir,  and 
in  Perfons  at  length  converted  to  it.  For  in 
the  firft,  it  finds  the  Mind  naked,  and  unpre- 
pofTeflcd  with  any  former  Notions,  and  lb 
eafily  and  infenfibly  gains  upon  the  Aflenr, 
grows  up  with  it,  and  incorporates  into  it. 
But  in  Perfons  adult,  and  already  poffefled 
with  other  Notions  of  Religion,  the  Undcr- 
ftanding cannot  be  brought  to  quit  thefe, 
and  to  change  them  for  new,  but  by  great 
Confideration  and  Examination  of  the  Truth 
and.Pirmnefs  of  the.  one,  and  comparing 
them  with  the  Flaws  and  Weaknefs  of  the 

0^4  other. 


17,1  A  Sermon  preached 

other.  Which  cannot  be  done  without 
fome  Labour  and  Intention  of  the  Mind,  and 
the  Thoughts  dwelling  a  confiderable  Time 
upon  the  Survey  and  Difcullion  of  each  Par- 
ticular. 

2.  The  other  thing  to  be  confidered, 
is;  that  in  this  great  Work,  the  Under- 
flanding  is  chiefly  at  the  Difpofal  of  the 
W^ill.  For  though  it  is  not  in  the  Power 
of  the  Will,  direBly  either  to  caufc  or  hinder 
the  Aflent  of  the  Undcrftanding  to  a  thing 
propofed,  and  duly  fet  before  it ;  yet  it  is 
antecedently  in  the  Power  of  the  Will,  to 
apply  the  undcrftanding  Faculty  to,  or  to 
take  it  off  from  the  Confideration  of  thofe 
Objcds  to  which,  without  fuch  a  previous 
Confidcraticn,  it  cannot  yield  its  Aflfent.  For 
all  AiTent  prefuppofes  a  funple  Apprehen- 
fion  or  knowledge  of  the  Terms  of  the 
Propofition  to  be  affented  to.  But  unlefs 
the  Undcrftanding  employ  and  cxercife  its 
cognitive  or  apprehenfive  Power  about  thefe 
Terms,  there  can  be  no  adtual  Apprehenflon 
of  them.  And  theUnderftanding,  as  to  the  Ex- 
ercife  of  this  Power,  is  fubjed  to  the  Com- 
mand of  the  Will,  though  as  to  the  fpecifick 
Nature  of  its  Ads  it  is  determined  by  the 
Objed.     As  for  Inftance  5  my  Underftand- 

in 


o 


upon  JOHN  vii.   17.        233 

ing  cannot  aflent  to  this  Propofition,  that 
Jefus  Chriji  Is  the  Son  of  God  -,  but  it  mud 
iirft  confider,  and  To  apprehend,  what  the 
Terms  and  Parts  of  it  arcj  and  what  they 
Signify.  And  this  cannot  be  done,  if  my 
Will  be  fo  flothful,  worldly,  or  voluptuoufly 
difpofed,  as  never  to  fufFer  me  at  all  to  think 
of  them  5  but  perpetually  to  carry  away,  and 
apply  my  Mind  to  other  things.  Thus  far 
is  the  Underftanding  at  the  difpofal  of  the 
Will. 

Now  thefe  two  Confiderations  being  pre- 
mifedj  namely,  that  Perfons  grown  up  in 
the  Belief  of  any  Religion  cannot  change 
that  for  another,  without  applying  their  Un- 
derftanding duly  to  confider  and  compare 
both  :  And  then  that  it  is  in  the  Power  of 
the  Will,  whether  it  will  fufFer  the  Under- 
ftanding thus  to  dwell  upon  ft-ich  Objeds  or 
no.  From  thefe  two,  I  fay,  we  have  the 
true  Philofophy  and  Reafon  of  the  Thari- 
y^^j"  Unbelief:  For  they  could  not  relinquilh 
their  Jtidaifm,  and  embrace  Chriftianity, 
without  confidcring,  weighing  and  col- 
lating both  Religions?  And  this  their  Un- 
derftanding could  not  apply  to,  if  it  were 
diverted,  and  took  off  by  their  Will  j  and 
their  Will  would  be  fiUe  to  divert  and 
z  take 


2  34         ^  Sermon  preached 

take  it  off,    being  wholly  poflefled  and  go- 
verned by    their   Covetoufnefs  and   Ambi- 
tion,    whi(;h  perfedly  abhorred  the  Precepts 
of  fuch  a  Dodrine.      And  this  is  the  very 
Account  that  our  Saviour  himfelf  gives  of 
this  Matter  in  Jolm  v.  44-  How  can  ye  be- 
lieve (fays  he)  who  receive   Honour  one  of 
another  ?  He  lookt  upon  it  as  a  Thing  mo- 
rally impoflible,  for  Perfons  infinitely  proud 
and  ambitious,  to  frame  their  xMinds  to  an 
impartial  unbyallcd  Confidcration  of  a  Re- 
ligion that  taught  nothing    but  Self-denial 
and  the  Crofs  j  that  Humility  was  Honour, 
and  that  the  higher  Men  climb'd,    the  far- 
ther they  were  from  Heaven.     They  could 
not  with  Patience  fo  much  as  think  ot  it  5 
and  therefore,  you  may  be  fure,  would  ne- 
ver afient  to  it.    And  again,  when  Chrift  di(- 
courfed  to  them  of  Alms,  and  a  pious  Diftri- 
bution  of  the  Goods  and  Riches  of  this  World 
in  Luke  xiv.  it  is  faid  in  the  14.  ver.  That  the 
Pharifces  who  were  covetous^  heard  all  thofe 
Things-^  and  derided  him.      Charity  and  Li- 
berality is  a  Paradox  to  the  covetous.     The 
podrine  that  teaches  Alms,  and  the  Perfons 
that  need  them,  are  by  fuch  equally  fent  pack- 
ing.    Tell  a  Mifer  of  Bounty  to  a  Friend, 
or  Mercy  to  the  Poor,  and  point  him  out 

his 


upon  J 0 H N y\i.  17.         ^5  J 

his  Duty  with  an  Evidence,    as  bright  and 
piercing  as  the  Light,  yet  he  will  not  under- 
hand it,    but  fhuts  his  Eyes  as  clofe  as  he 
does  his  Hands,  and  refolves  not  to  be  con- 
vinced.     In  both  thefe  Cafes,    there  is  an 
incurable  Blindnefs  caufed  by  a  Refolution 
not  to  fee  5  and  to  all  Intents  and  Purpofes, 
he  who  will  not  open  his  Eyes,  is  for  the 
prefent  as   blind  as  he  that  cannot.     And 
thus  I  have  done  with  the  third  Thing  pro- 
pofed,   and  fhewn  what  was  the  true  Caufe 
of  the  Tharifees  Disbelief  of  Chrift's  Doc- 
trine :    It  was  the  Predominance  of  thofe 
two  great  Vices  over  the  Will,    their  Co- 
vetoufnefs  and  Ambition.    Pafs  we  now  to 

the 

IV.    And   laft,   which  is  to  (hew,    that 

a  pious  and  well  difpofed  Mind^  attended 
with  a  Readinefs  to  obey  the  known  Will  of 
God,  is  thefurefi  and  beft  Means  to  enhghv 
en  the  Under flanding  to  a  Belief  of  ChriftL 
anity.  That  it  is  fo,  will  appear  upon  a  dou- 
ble Account. 

I .  Firft,  upon  the  Account  of  God's  Good. 
nefs,  and  the  Method  of  his  dealing  with 
the  Souls  of  Men  -,  which  is,  to  reward  c- 
very- Degree  of  fmcere  Obedience  to  his  Will^ 
with  a  farther  Dilcovery  of  it.     lunderfiand 

more 


2  7,6  A  Sermon  preached 

more  than  the  Ancieyits,  fays  T)avtd,  Pfalm 
cxix.   I  oo,  verfe.     But  how  did  he  attain  to 
fuch  an  Excellency  of  Underftanding  ?  Was 
it  by  longer  Study,    or  a  greater  Quicknefs 
and  Felicity  of  Parts,  than  was  in  thofe  be- 
fore him?  No,  he  gives  the  Reafon  in  the 
next  words,    it  was  becaiife  I  keep  thy  Sta- 
tutes. He  got  the  ftart  of  them  in  point  of 
Obedience,  and  thereby  outdript  them  at 
length  in  point  of  Knowledge.      And  who 
in  old  time  were  the  Men  of  extraordinary 
Revelations,  but  thofe  who  were  alfo  Men 
of  extraordinary  Piety?     Who  were  made 
privy  to  the  Secrets  of  Heaven,  and  the  hid- 
den Will  of  the  Almighty,  but  fuch  as  per- 
formed his  revealed  Will  at  an  higher  Rate  of 
Stridlnefs  than  the  reft  of  the  World  ?  They 
were  the  Enochs,  the  Abrahams ,  the  Elijahs^ 
and  the  'Daniels  y  fuch  as  the  Scripture  re- 
markably teftiiies  of,  that  they  ivalked  ijuith 
God.     And  furely,  he  that  walks  with  ano- 
ther, is  in  a  likelier  way  to  know  and  un- 
derftand  his  Mind,  than  he  that  follows  him 
at  a  Diftance.     Upon  which  Account,   the 
learned  Jews  ftill  made  this  one  of  the  In- 
gredients that  went  to  conftitute  a  Prophet, 
that  he  fhould  be  perfeBtiS  in  moralibuSj    a 
Perfon  of  cxadt  Morals,  and  unblcamable  in 

his 


upon  J 0 H N  Vii,  17.         237 

his  Life.  The  Gift  of  Prophecy  being  a 
Ray  of  fuch  a  Light,  as  never  darts  it  felf 
upon  a  Dunghil.  And  what  I  here  obferve 
occafionally  of  extraordinary  Revelation  and 
Prophecy,  will  by  Analogy  and  due  Pro- 
portion extend  even  to  thofe  Communica- 
tions of  God's  Will,  that  are  requifite  to 
Mens  Salvation.  An  honeft,  hearty  Sim- 
plicity and  Pronenefs  to  do  all  that  a  Man 
knows  of  God's  Will,  is  the  ready,  certain, 
and  infallible  Way  to  know  more  of  it.  For 
I  am  fure  it  may  1  be  faid  of  the  practical 
Knowledge  of  Religion,  that  to  him  that 
hath  jhall  be  giveny  and  he  JJoall  have  more 
abundantly. 

I  dare  not,  Lconfefs,  join  in  that  bold 
Aflertion  of  fome,  that  faciejitt  quod  in  fe 
efty  'Detts  nee  debet-,  nee  potes  denegare  gra- 
tiamy  which  indeed  is  no  lefs  than  a  di- 
rect Contradidion  in  the  very  Terms;  for 
if  T^eiis  debet y  then  id  qttod  debetur  non  ejt 
gratia-,  there  being  a  pcrfcd  inconfiltcncy 
between  that  which  is  of  T)ebt,  and  that 
which  is  oi  free  Gift.  And  therefore  leaving 
the  non  debet,  and  the  non  poteji  to  thofe  that 
can  bmd  and  loofe  the  Almighty  at  their 
Pleafure :  fo  much,  I  think,  wc  may  pro- 
nounce fafely  in  this  matter,  that  the  Good. 

nefs 


i^S  A  Sermon  preached 

nefs  and  Mercy  of  God  is  fuch,  that  he  ne- 
ver deferts  a  fmcere  Perfon,  nor  fuffcrs  any 
one  that  fhall  live  (even  according  to  thefc 
Meafures  of  Sincerity)  up  to  what  he  knows 
to  perifh  for  Want  of  any  Knowledge,  ne- 
cejfary,  and  what  is  more,  fnfficient  to  favc 
him. 

If  any  one  would  here  fay  :  Were  there 
then  none  living  up  to  thefe  Meafures  of  Sin- 
cerity among  the  Heathen  ?  And  if  there 
were,  did  the  Goodnefs  of  God  afford  fuch 
Perfons  Knowledge  enough  to  favethem? 
My  Anfwer  is  according  to  that  of  St.  Tauly 
I  judge  not  thofe  that  are  without  the  Church : 
They  (land  or  fall  to  their  own  Mafter  :  I 
have  nothing  to  fay  of  them.  Secret  Things 
belong  ta  God,  it  becomes  us  to  be  thankful 
to  God,  and  charitable  to  Men. 

2.  A  pious  and  well  difpofed  Will  is 
the  readied  Means  to  enlighten  the  Under- 
ftanding  to  a  Knowledge  of  the  Truth  of 
Chridianity,  upon  the  account  of  a  natural 
Efficiency  5  forafmuch  as  a  Will  fo  dilpofed 
will  be  fure  to  engage  the  Mind  in  a  fevere 
Search  into  the  great  and  concerning  Truths 
of  Religion :  Nor  will  it  only  engage  the 
Mind  in  fuch  a  Search;  but  it  will  alfo  ac- 
company that  Search  with  two  Difpofitions, 

z  diredlly 


upon  JOHN  vii.   17.        239 

diredly  tending  to,  and  ptincipally  produc* 
tive  of,  the  Difcoveries  of  Truth  5  namely. 
Diligence  and  Impartiality.     And, 

(i.)  For  the  Diligence  of  the  Search.  Di- 
ligence is  the  great  Harbinger  of  Truth  > 
which  rarely  takes  up  in  any  Mind  till  that 
has  gone  before,  and  made  room  for  it.  It 
is  a  fleady,  conftant,  and  pertinacious  Study, 
that  naturally  leads  the  Soul  into  the  Know- 
ledge of  that,  which  at  firft  fcemed  locked 
up  from  it.  For  this  keeps  the  Undcrftand-" 
inglong  in  Convcrfewith  an  Objed?  and 
long  Converfe  brings  Acquaintance.  Fre- 
quent Confideration  of  a  Thing  wears  off 
the  Strangenefs  of  it  5  and  fhews  it  in  its  fc- 
veral  Lights,  and  various  Ways  of  Appearance 
to  the  View  of  the  Mind. 

Truth  is  a  great  Strong- hold,  barred  and 
fortified  by  God  and  Nature ;  and  Diligence 
is  properly  the  Undcrftanding's  laying  Siege 
to  it :  So  that,  as  in  a  kind  of  Warfare,  it 
muft  be  perpetually  upon  the  Watch  ;  ob- 
ferving  all  the  Avenues  and  Paffes  to  it,  and 
accordingly  makes  its  Approaches.  Some- 
times it  thinks  it  gains  a  Point ;  and  prefcnt- 
ly  again,  it  finds  its  felf  baffled  and  beaten  off: 
Yet  ftill  it  renews  the  Onfct ;  attacks  the 
Difficulty  afrelh  5  plants  this  Rcafoning,  and 

that 


t^o         A  Sermon  preached 

that  Argument,  this  Confequence,  and  that 
Didinction,  like  fo  many  intclledual  Bat, 
teries,  till  at  length  it  forces  a  Way  and 
PaiTage  into  the  obftinate  enclofed  Truth, 
that  fo  long  withflood,  and  defied  all  its 
AfTaults. 

The  Jefuits  have  a  Saying  common  a- 
niongft  them,  touching  the  Inftitution  of 
Youth,  ( in  which  their  chief  Strength  and 
Talent  lies)  that  Vexatio  dat  IntelltBum. 
As  when  the  Mind  cafts  and  turns  it  felf 
reftlefly  from  one  thing  to  another,  drains 
this  Power  of  the  Soul  to  apprehend,  that  to 
judge,  another  to  divide,  a  fourth  to  remem- 
ber -,  thus  tracing  out  the  nice  and  fcarcc 
obfervable  Difference  of  fome  Things,  and 
the  real  Agreement  of  others,  till  at  length 
it  brings  all  the  ends  of  a  loni^  and  various 
Hypothefis  together  >  fees  how  one  Part  co- 
heres with,  and  depends  upon  another  j  and 
fo  clears  off  all  the  appealing  Contrarieties 
and  Contradid:ions  that  fecmed  to  lie  crofs 
and  uncouth,  and  to  make  the  whole  un- 
intelligible. This  is  the  laborious  and  vexa. 
tious  Inqueft,  that  the  Soul  muft  make  after 
Science.  For  Truth,  like  a  ftatcly  Dame^ 
will  not  be  fcen,  nor  fhew  her  felf  at  the 
firft  Vifit,  nor  match  with  the  Underftand- 

in§ 


upon  JOHN \ii,  17.         %^i 

ing  upon  an  ordinary  Courtfliip  or  Addrcfs. 
Long  and  tedious  Attendances  mufl:  bc^ivcn, 
and  the  hardeft  Fatigues  endured,  and  digc- 
fted  ;  nor  did  ever  the  mod  pregnant  Wit  in 
the  World  bring  forth  any  Thing  great,  lad- 
ing, and  confiderable,  without  Tome  Pain  and 
Travail,  fome  Pangs  and  Throws  before  the 
Delivery. 

"Kow  all  this,  that  I  have  faid,  is  to  fhew 
the  Force  of  Diligence  in  the  Inveftigation 
of  Truth,  and  particularly  of  the  noblcft 
of  all  Truths,  which  is  that  of  Religion.  But 
then,  as  Diligence  is  the  great  Difcoverer 
of  Truth,  fo  is  the  Will  the  great  Spring  of 
Diligence.  For  no  Man  can  heartily  fearch 
after  that  which  he  is  not  very  defirous  to 
find.  Diligence  is  to  the  Undcrftanding,  as 
the  Whetftone  to  the  Razor ;  but  the  Will 
is  the  Hand  that  muft  apply  one  to  the  o- 
ther. 

What  makes  many  Men  fo  ftrangely  im- 
merfe  themfelves,  fome  in  chymical,  and 
fome  in  mathematical  Enquiries,  but  be- 
caufe  they  flrangely  love  the  things  they 
labour  in?  Their  intent  Study  gives  them 
SkiW  and  Proficiency,  and  their  particular 
AfFedion  to  thefe  Kinds  of  Knowledge,  puts 
?hem  upon  fuch  Study.      Accordingly  let 

Vol.  I.  R  there 


1^1  A  Sermon  preached 

there  be  bat  tlie  fame  Propenfity  and  Beri! 
of  Will  to  Religion,  and  there  will  be  the 
fame  Sedulity  and  indefatigable  Induftry  in 
Mens  Enquiry  into  it.  And  then,  in  the  na- 
tural Courfc  of  Things,  the  Confequent  of  a 
fcdulous  tS'^^fe^  isi^/W/>?^,  and  the  Fruit  of 
Enquiry  is  Information. 

(2.)  A  pious  and  well-difpofed  Will  gives 
not  only  diligence,  but  alfo  Impartia- 
lity to  the  Underilanding,  in  its  Search  into 
Religion,  which  is  as  abfolutely  neccffary 
to  give  Succcfs  to  our  Enquiries  into  Truth^ 
as  the  former  5  it  being  fcarce  pollible  for 
that  Man  to  hit  the  A4ark,  whofe  Eye  is  flill 
glancing  upon  fomcthing  befidc  it.  Partia- 
lity is  properly  the  Underdanding's  judging 
accordinc'  to  the  Inclination  of  the  Will  and 
AfFedions,  and  not  according  to  the  exatt 
Truth  of  Things,  or  the  Merits  of  the  Caufc 
before  it.  Affedion  is  ftill  a  Briber  of  the 
Judgment  j  and  it  is  hard  for  a  Man  to  admit 
a  Rcafon  againft  the  Thing  he  loves,  or  to 
confefs  the  Force  of  an  Argument  againft  an 
Intereft. 

In  this  Cafe,  he  prevaricates  with  his  own 
Undcrflanding,  and  cannot  ferioufly  and  iin- 
cerely  fet  his  Mind  to  confider  the  Strength^ 
to  poifc  the  Weight,  and  to  difcern  the  Evi- 
dence 


ti'pon  y 0 H N  \ii,  17.         2^  J 

deace  of  the  cleareft  and  bcft  Argumentati- 
ons where  they  would  conclude  againft  the 
Darling  of  his  Defires.  For  ftiil,  that  be- 
Joved  thing  poITcires,  and  even  engroflcs 
him,  and  like  a  colour'd  Glafs  before  his 
Eyes  cafts  its  own  Colour  and  Tindture  upon 
all  the  Images  and  Ideas  of  Things  that  pa(s 
from  the  Fancy  to  the  Underftanding  j  and  fo 
abfolutely  does  it  fway  that,  that  if  a  ftrange 
irrcfiftible  Evidence  of  fome  unacceptable 
Truth  fhould  chance  to  furprize  and  force 
Reafon  to  aflent  to  the  Premiffes,  AfFedion 
would  yet  ftep  in  at  laft,  and  make  it  quit  the 
Conclufion. 

Upon  which  Account,  Soclniis  and  his 
Eollowers  ftate  the  Reafon  of  aMan's  believing 
or  embracing  Chriftianity  upon  the  natural 
Goodnefs,  or  virtuous  Difpofition  of  his 
Mind,  which  they  fometimes  call  Naturahs 
Trobitasy  and  fometimes  Animus  in  Virtu^ 
tern  promts.  For  (fay  they)  the  whole  Do- 
ftrine  of  Chriftianity  teaches  nothing  but 
what  is  perfcdly  fuitable  to,  and  co-inci^^ 
dent  with  the  ruling  Principles,  that  a  vir- 
tuous and  well  inclined  Man  is  a<fted  by  j 
and  with  the  main  Intereft  that  he  propofes 
to  hlmfelf.  So  that  as  foon  as  ever  it  is 
declared  to  fuch  an  one,  he  prefently  clofcs 

R  %  ii\ 


2  44  -^  Sermon  preached 

in,  accepts,  and  complies  with  it :  As  a  pre- 
pared Soil  eagerly  takes  in,  and  firmly  re- 
tains fuch  Seed  or  Plants  as  particularly  agree 
with  it. 

With  ordinary  Minds,  fuch,  as  much  the 
grcateft  Part  of  the  World  are,  'tis  the  Suit- 
aMeitefs,  not  the  Evidence  of  a  Truth,  that 
makes  it  to  be  aflentcd  to.  And  it  is  fel- 
dom  that  any  thing  pra£tically  convinces  a 
Man,  that  does  not  pleale  him  firft.  If  you 
would  be  fure  of  him,  you  muft  inform, 
and  gratify  him  too*  But  now,  Impartiality 
ftrips  the  Mind  of  Prejudice  and  PalTion, 
keeps  it  right  and  even  from  the  Byafs  of 
Intereft  and  Defire,  and  fo  prefents  it  like  a 
Rafa  Tabulaj  equally  difpofed  to  the  Recep- 
tion of  all  Truth.  So  that  the  Soul  lies 
prepared,  and  open  to  entertain  it,  and  pre- 
poflclTed  with  nothing  that  can  oppofe,  or 
thruft  it  out.  for  where  Diligence  opens  the 
Door  of  the  Underftanding,  and  Impartiality* 
keeps  it.  Truth  is  fure  to  find  both  an  En- 
trance and  a  Welcome  too. 

And  thus  I  have  done  with  the  fourth 
and  laft  general  thing  propofed,  and  proved 
by  Argument,  that  a  pious  and  well  difpofed 
Mindy  attended  -juith  a  Readinefs  to  obey  the 
known  Will  of  God,   is  the  furejl  and  befl 

Means 


upon  JOHN  vii.  17  14  J 

Means  to  enlighten  the  Underftanding  to  a 
Belief  ofChriftianity. 

Now,  from  the  foregoing  Particulars,  by 
way  of  Ufe,  wc  may  colled  thefe  two  Things. 

I.  The  true  Caufe  of  that  Atheifm,  that 
Scepticifm  and  Cavilling  at  Religion,  which 
we  fee,  and  have  caufe  to  lament  in  too 
many  in  thefe  Days.  It  is  not  from  any 
thing  weak  or  wanting  in  our  Religion,  to 
fupport,  and  enable  it  to  look  the  ftrongcft 
Arguments,  and  the  fevcreft  and  moll  con- 
trouling  Reafon  in  the  Face:  But  Men  are 
atheiftical,  becaufe  they  are  firft  vicious ; 
and  queftion  the  Truth  of  Chriftianity,  be- 
caufe they  hate  the  Pradice:  And  therefore, 
that  they  may  feem  to  have  lome  Pretence 
and  Colour  to  fin  on  freely,  and  to  furren- 
der  up  themfelves  wholly  to  their  Senfualiry, 
without  any  Imputation  upon  their  Judg- 
ment, and  to  quit  their  Morals ^  without  any 
Difcredit  to  their  Intelletiuals-,  they  fly  to 
feveral  ftale,  trite,  pitiful  Objedions  and  Ca- 
vils, fome  againft  Religion  in  general,  and 
fome  againft  Chriftianity  in  particular,  and 
lome  againft  the  very  firft  Principles  of  Mo- 
rality, to  give  them  fome  poor  Credit  and 
Countenance  in  the  Purfuit  of  their  brutifti 
CoUrfes. 

R  3  Few 


1^6  A  Sermon  preached 

Few  praftical  Errors  in  the  World  are  em- 
braced upon  the  Stock  of  Convidion,  but 
Inclination:  For  though  indeed  the  Judg- 
ment may  err  upon  the  Account  of  Weak- 
nefs,  yet  where  there  is  one  Error  that  enters 
in  at  this  Door,  ten  are  let  into  it  through 
the  Will :  That,  for  the  moft  part,  being 
fet  upon  thofe  Things,  which  Truth  is  a 
dired  Obftacle  to  the  Enjoyment  ofj  and 
where  both  cannot  be  had,  a  Man  will  be 
fure  to  buy  his  Enjoyment,  though  he  pays 
down  Truth  for  the  Purchafe.  For  in  this 
Cafe,  the  farther  from  Truths  the  farther 
from  Trouble:  Since  Truth  fhews  fuch  an 
one,  what  he  is  unwilling  to  fee,  and  tells 
him  what  he  hates  to  hear.  They  are  the 
fame  Beams  that  fhine  and  enlighten,  and  are 
apt  to  fcorch  too  :  And  it  is  impoflible  for  a 
Alan  engaged  in  any  wicked  Way,  to  have 
a  clearUnderflanding  of  it,  and  a  quiet  Mind 
in  it  together. 

But  thefe  Sons  of  EpicuniSy  both  for  Vo- 
luptuoufncfs,  and  Irreligion  alfo,  (as  it  is 
hard  to  fupport  the  former  without  the  lat- 
ter) thefe,  I  fay,  reft  not  here  5  but  (if  you 
will  take  them  at  their  Word)  they  mult 
alfo  pafs  for  the  only  Wits  of  the  Age: 
Though  greater  Arguments,  I  am  fure,  may 
3  be 


tipon  J 0  H N  \\\.  17.         247 

i)C  produced  againft  this,  than  any  they  can 
alledge  aga,inft  the  moft  improbable  Article 
of  Chriftiaiiity.  But  hcrctoibrc  the  R.atc  and 
Standard  of  Wit  was  very  different  from 
what  it -is  now-a-days.  No  Man  was  then 
accounted  a  Wit  for  fpcaking  fuch  Things, 
as  deferred  to  have  the  Tongue  cut  out  that 
jTpake  them:  Nor  did  any  Man  pafs  for  a 
Philofop.her,  or  a  Man  of  Depth,  for  talking 
atheiftically ;  or  a  Man  of  Parts  for  employ- 
ing them  againft  that  God  that  gave  them. 
For  then,  the  World  was  generally  better 
inclined  j  Virtue  was  in  fo  much  Reputation, 
as  to  be  pretended  to  at  Icall.  And  Virtue, 
whether  in  a  Chriftian,  or  inanlnlidel,  caa 
have  no  Intereft  to  be  ferved  either  by  Athe*: 
ifm  or  Infidelity. 

For  which  Caufe,  could  we  but  prevail 
with  the  greateft  Debauchees  amongft  us  to 
change  their  Lives,  we  fl:ouid  hiid  it  no 
very  hard  Matter  to  change  their  Judgments, 
For  notvvithflanding  all  their  Talk  of  Rcafou 
and  Philofophy,  which  (God  knows)  they 
are  deplorably  Strangers  to  5  and  thofc  un- 
anfwerable  Doubts  and  Difficulties,  which 
.over  their  Cups  or  their  Coffee,  they  pre- 
tend  to  have  againft  Chriftianity  5  perfuade 
but  the  covetous  Man  not  to  deify  his  Money ; 

R  4.  the 


248  A  Sermon  preached 

the  proud  Man  not  to  adore  himfclfi  the 
lafcivious  Man  to  throw  off  his  lewd  A- 
mours ;  the  intemperate  Man  to  abandon 
his  Revels ;  and  fo  for  any  other  Vice,  that 
is  apt  to  abufe  and  pervert  the  Mind  of 
Man;  and  I  dare  undertake,  that  all  their 
Giant  like  Objedions  againft  Chriftian  Reli- 
gion fliall  prefently  vaniOi  and  quit  the  Field. 
For  he  that  is  a  good  Man,  is  three  Quarters 
of  his  Way  towards  the  being  a  good  Chrifti. 
an,  whcrcfoever  he  lives j  or  whatfoever  he 
is  called. 

2.  In  the  next  place,  we  learn  from 
hence  the  moft  effedual  Way  and  Means 
of  Proiicicncy  and  Growth  in  the  Know- 
ledge of  the  great  and  profound  Truths  of 
Rcii-ion,  and  how  to  make  us  all  not  on- 
ly good  Chridians,  but  alio  expert  Divines. 
It  is  a  Knowledge,  that  Men  arc  not  fo 
much  to  (ludy,  as  to  live  themfclves  into : 
A  Knowledge  that  paffes  into  the  Head 
throui2,h  the  Heart.  1  have  heard  of  fome, 
that  in  their  latter  Years,  through  theFeeble- 
ncfs  of  their  Limbs,  have  been  forced  to 
(ludy  upon  their  Knees:  And  I  think  it 
might  well  become  the  youngcft  and  the 
itrongeft  to  do  fo  too.  Let  them  daily  and 
inceflantly  pray  to  God  for  his  Grace?  and 

if 


upon  JOHN m\'  17.         2.49 

if  God  gives  Grace,  they  may  be  fure  that 
Knowledge  will  not  flay  long  behind  :  Since 
it  is  the  fame  Spirit  and  Principle  that  puri- 
fies the  Heart,  and  clarifies  the  Underftand- 
in<^.  Let  all  their  Enquiries  into  the  deep 
and  myfterious  Points  of  Theology  be  be- 
gun and  carried  on  with  fervent  Petitions  to 
God ;  that  he  would  difpofe  their  Minds  to 
dired:  all  their  Skill  and  Knowledge  to  the 
Promotion  of  a  good  Life,  both  in  them- 
felves  and  others ;  that  he  would  ufe  all  their 
nobleft  Speculations,  and  moft  refined  No- 
tions, only  as  Inftruments,  to  move,  and  fet 
a  work  the  great  Principles  of  Adlions,  the 
Will,  and  the  Affcdlions;  that  he  would 
convince  them  of  the  infinite  Vanity  and 
Ufeleflhefsofall  that  Learning,  that  makes 
jiot  the  PofTeflbr  of  it  a  better  Man  5  that 
he  would  keep  them  from  thofe  Sins,  that  may 
grieve  and  provoke  his  Holy  Spirit,  (the  Foun- 
tain of  all  true  Light  and  Knowledge)  to 
withdraw  from  them;  and  fo  feal  them  up 
under  Darknefs,  Blindnefs,  and  Stupidity  of 
Mind.  For  where  the  Heart  is  bent  upon, 
and  held  under  the  Power  of  any  vicious 
Courfe,  though  Chrift  himfelf  fhould  take 
the  contrary  Virtue  for  his  Doftrine,  and  do 
a  Miracle  before  fuch  an  one's  Eyes,  for  its 
3  ^j[>piu 


150  A  Sermon  preached 

ApfUcation ;  yet  he  would  not  pradically  gain 
his  AfTent,  but  the  Refult  of  all  would  end  in  a 
Non perfttadebis  etiamfiperfuaferts.  Few  con- 
fider  what  a  Degree  of  Sottifhnefs  and  con- 
firm'd  Ignorance  Men  may  fin  themfelvcs  into. 
This  was  the  Cafe  of  the  Tharifees.  And 
no  doubt,  but  this  very  Confideration  alfo 
gives  us  the  true  Reafon,  and  full  Explica- 
tion of  that  notable  and  ftrange  Paflagc  of 
Scripture,  in  Lttke  xvi.  and  the  laft  Verfe : 
That  if  Men  will  not  hear  Mofes  and  the 
Trophets,  neither  will  they  be  perfuaded, 
though  one  rofe  from  the  ^ead.  That  is, 
where  a  ftrong,  inveterate  Love  of  Sin  has 
made  any  Dodrine  or  Propofition  wholly 
unfuitable  to  the  Heart;  no  Argument,  or 
Demonftration,  no  nor  Miracle  whatfoevcr, 
fhall  be  able  to  bring  the  Heart  cordially  to 
clofe  with,  ^nd  receive  it.  Whereas,  on 
the  contrary,  jf  the  Heart  be  pioufly  difpo- 
fed,  the  natural  Goodnefs  of  any  Dpdlrine  is 
enough  to  vouch  for  the  Truth  of  it :  For  the 
Suitablenefs  of  it  will  endear  it  to  the  Wili^ 
and  by  endearing  it  to  the  Will,  will  naturally 
Aide  it  into  the  Aflent  alfo.  For  in  Morals^ 
as  well  as  in  Metaphylicks,  there  is  nothing 
jreally  good,  but  has  a  Truth  commenfurate 
fp  its  Goodnefs. 

Tkc 


upon  JOHN\\l  17.         2JI 

The  Truths  of  Chrifl  cmcified  are  the 
Chriftian's  Thilofophyy  and  a  good  Life  is  the 
Chriftian  s  Logick  ■■>  that  great  inftrumental  in- 
trodadive  Art  that  muft  guide  the  Mind  in- 
to the  former.  And  where  a  long  Courfc 
of  Piety,  and  clofe  Communion  with  God 
has  purged  the  Heart,  and  redificd  the  Will, 
and  made  all  Things  ready  for  the  Recepti- 
on of  God's  Spirit  5  Knowledge  will  break  in 
upon  fuch  a  Soul,  like  the  Sun  fhining  in  his 
full  Might,  with  fuch  a  vidorious  Light,  that 
nothing  fhall  be  able  to  refift  it. 

If  now  at  length,  fome  fhould  obje£l  here, 
that  from  what  has  been  delivered,  it  will 
follow,  that  the  moft  pious  Men  are  ftill 
the  moft  knooi'ing,  which  yet  feems  contrary 
to  common  Experience  and  Obfcrvation : 
I  anfwcr,  that  as  to  all  Things  dirc£liy 
conducing,  and  necclTary  to  Salvation,  there 
is  no  doubt,  but  they  are  fo  j  as  the  mean- 
eft  common  Soldier,  that  has  fought  often  in 
an  Army,  has  a  truer  and  better  Know- 
ledge of  War,  than  he  that  has  read  and  writ 
whole  Volumes  of  it,  bup  never  was  in  any 
Battle. 

Pradical  Sciences  are  not  to  be  learnt, 
but  in  the  Way  of  Adion.  It  is  Experience 
that  muft  give  Knowledge  in  the  Chriftian 

Profeflicn^ 


2JZ       A  Sermon  preached ^  Sec. 

Profeflion,  as  well  as  in  all  others.  And 
the  Knowledge  drawn  from  Experience,  is 
quite  of  another  Kind  from  that  which  flows 
from  Speculation,  or  Difcourfe.  It  is  not  the 
Opinioriy  but  the  Tath  of  the  jufi^  that  the 
wifeft  of  Men  tells  us,  {hines  more  and  more 
unto  aperfe^T)ay.  The  Obedient,  and  the 
Men  ofPradice  ^vcthoCc  Sons  of  Light,  that 
(hall  out-grow  all  their  Doubts  and  Igno- 
rances, that  fhall  ride  upon  thefe  CloudSy  and 
triumph  over  their  prelent  Imperfedions, 
till  Perfuafion  pafs  into  Knowledge,  and 
Knowledge  advance  into  Aflurance,  and  all 
come  at  length  to  be  compleated  in  the 
beatifick  Vifiony  and  a/////  Fruition  of  thofe 
Joys,  which  God  has  in  rcferve  for  them, 
whom  by  his  Grace  he  Ihall  prepare  for 
Glory. 

To  which  GODt  infinitely  Wife,   Holy^ 

andjuft,  be  rendred  and  afcribed,   as 

■^        is  moft  due,  all  Traife,  Mighty  Majefly\ 

and  T)ominion,  both  now  and  for  ever-^ 

more.     Amen. 


A  SER- 


SERMON 


Preached  at  the 


Confecration  of  a  Chapel. 
1667. 


PREFACE. 

AFTER  the  happy  Expiration  of  thofe 
Times,  which  had  reformed  Jo  many 
Churches  to  the  Ground,  and  in  which  Men 
ufed  to  exprefs  their  Honour  to  God,  and  their 
Allegiance  to  their  Trince  the  fame  Way,  de- 
moltfhing  the  Talaces  of  the  one,  and  the 
Temples  of  the  other  5  it  is  now  our  Glory  and 
Felicity,    that  God  has  changed  Mens  Tern- 
pers  with  the  Times,  and  made  a  Spirit  of 
Building  fucceed  a  Spirit  0}  Tullmg  down : 
By  a  miraculous  Revolution,   reducing  jnany 
from  the  Head  of  a  triumpham  Rebellion 
to  their  old  Condition  of  M^Cons,   Smiths, 
and  Carpenters,  that  in  this  Capacity  they 

might 


PREFACE; 

might  repair  iL'hati  as  Colonels  ^w<^  Captains, 
they  had  ruined  and  defaced. 

But  ft  ill  it  isftrange  to  fee  any  ecclefiafti- 
cal  Tiki  not  bj  ecdefiaftical  Coft  and  In- 
fiuence  rifing  above  Grounds  efpeiially  in 
an  Agey  in  which  Mens  Mouths  are  open 
againft  the  Churchy  but  their  Hands  fhut 
towards  it  j  an  Age  in  which,  refpe^ing 
the  Generality  of  Meny  we  might  asfoon  ex* 
pe5l  Stones  to  be  made  Bread,  as  to  be  made 
Churches, 

But  the  more  epidemical  and  prevailing 
this  Evil  isy  the  more  honourable  are  thofe 
who  Jiand  and  pjine  as  Exceptions  from  the 
common  TraBice  5  and  may  fuch  T laces ^  built 
for  the  divine  JVorfhipy  derive  an  Honour 
and  a  Bleffing  upon  the  Head  of  the  Builder  Sy 
as  great  and  laftingy  as  the  Curfe  and  Infa- 
my that  never  fails  to  refi  upon  the  facri- 
legious  Violators  of  them ,  and  a  greater,  1 
am  fur e  I  need  not y  I  cannot  wifh. 

Now  the  Foundation  of  what  I  Jhall  dif- 
courfe,  upon  the  prefent  Subje^  and  Occafion, 
{hall  be  laid  in  that  Tlace  in, 

rSALM 


(  ^55  ) 


PSALM  Ixxxvii.   2. 

God  hath  loved  the  Gates  of  Sion, 
more  than  all  the  Dwellings  of 
Jacob. 

THE  Comparifon  here  exhibited  be- 
tween the  Love  God  bore  to  Sion, 
the  great  Place  of  his  folemn  Worfhip,  and 
that  which  he  bore  to  the  other  Dwellings  of 
IJraelj  imports,  as  all  other  Comparifons  do 
in  the  fuperior  Part  of  them,  two  Things ; 
difference  and  Treheminence :  And  accord- 
ingly, I  cannot  more  commodioufly  and  na- 
turally contrive  the  Profecution  of  thefe 
Words,  than  by  cafting  the  Scnfe  of  them 
into  thefe  two  Propofltions» 

I.  That  God  bears  a  different  Refpedto 
Places  fet  apart,  and  confecrated  to  his  Wor- 
fhip, from  what  he  bears  to  all  other  Places 
defigned  to  the  Ufes  of  common  Life. 

II.  That  God  prefers  the  Worfhip  paid  him 
in  fuch  Places,  above  that  which  is  ofFtred 
hint  in  any  other  Places  whatfocver. 

I.  As 


2  J  <5  A  Sermon  preached 

I.  As  to  the  former  of  thefe,  this  DifFc- 
rence  of  Refpedl,  born  by  God  to  fuch  Places, 
from  what  he  bears  toothers,  may  be  evinced 
thefe  three  feveral  Ways. 

1.  By  thofe  eminent  Interpofals  of  Provi- 
dence both  for  the  ereding  and  preferving  of 
fuch  Places. 

2.  By  thofe  notable  Judgments  fliewn  by 
God  upon  the  Violators  of  them. 

3.  Laftly,  by  declaring  the  Ground  and 
Reafon,  why  God  fhews  fuch  a  different  Re- 
fpeft  to  thofe  Places  from  what  he  manifefts 
to  others.     Of  all  which  in  their  Order* 

I .  Firft  of  all  then,  thofe  eminent  Inter- 
pofals of  the  Divine  Providence  for  the  eredt- 
ing  and  preferving  fuch  Places,  will  be  one 
pregnant  and  ftrong  Argument  to  prove  the 
Difference  of  God's  Refped  to  them^  and  to 
others  of  common  Ufe. 

That  Providence  that  univerfally  cafls  its 
Eye  over  all  the  Parts  of  the  Creation,  is  yet 
pleafed  more  particularly  to  faften  it  upon 
fome.  God  made  all  the  World  that  he 
might  be  worfhipped  in  fome  Parts  of  the 

Worldi 


at  the  Corifecrat'ton^  Sec.        ij/ 

World ;   and  therefore  in  the  firft  and  moft 
early  Times  of  the  Church,  what  Care  did 
he  manifeft  to  have  fuch  Places  ere(fted  to  his 
Honour  ?    Jaco^  he    admonifhed  by  a  Vi- 
fion,    as  by^a  Meflenger  from  Pleaven,    to 
build  him  an  Altar  j  and  then,  what  Awe 
did  jfacoi?  exprefs  to  it  ?    How  dreadful  (  fays 
he)  is  this  Tlace  7  for  fure'y  it  is  no  other 
than  the  Hoiife  of  God.     What  particular  In- 
fpirarions  were  there  upon  Ahuliao  to  fit  him 
to  work  about  the  Saniluary  ?  The  Spirit  of 
God  was  the  Surveyor,   Diredor  and  Ma- 
nager of  the  whole  Bulinefs.     But  above  all 
how  exad  and  (as  we  may  fay  with  Reve, 
rence)  how  nice  was  God  about  the  Build- 
ing of  the  Temple  ?  T>avid,  though  a  Man 
of  moil:   intimate  Converfe    and  Acquain. 
tancc  with  God,  and  one  who  bore  a  kingly 
Preheminence  over  others,    no  lefs  in  Point 
of  Piety  than  ofMajcfly,  after  he  had  made 
fuch  rich,fuch  vaft,  and  almoft  incredible  Pro- 
vifion  of  Materials  for  the  building  of  the 
Temple;     yet     becaule    he    had    dipt    his 
Hands  in  Blood,  though  but   the  Blood  of 
God's  Enemies,  had  the  Glory  of  that  Work 
took   out  of  them,   and  was   not  permitted 
to  lay   a  Stone  in  that  facrcd  Pile 5  but  the 
whole  Work  was  entirely  referved  for  So- 
Vol.  I,  S  lomoris 


a  J  8  A  Sermon  preached 

lomoTij  a  Prince  adorned  with  thofe  Parts  of 
Mind,  and  exalted  by  fuch  a  Concurrence  of 
all  profperous  Events  to  make  him  Glorious 
and  Magnificent,  as  if  God  had  made  it  his 
Bufinefs  to  build  a  Solomon-^  that  Solomon 
might  build  him  an  Houfc.  To  which,  had 
not  God  bore  a  very  different  Refped  from 
what  he  bore  to  all  other  Places,  why 
might  not  T^avid  have  been  permitted  to 
build  God  a  Temple,  as  well  as  to  rear  him- 
felf  a  Palace  ?  Why  might  not  he,  who  was 
fo  pious  as  to  defign,  be  alfo  fo  profperous 
as  to  finifh  it  ?  God  muft  needs  have  fct  a 
more  than  ordinary  Efteem  upon  that,  which 
^avid,  the  Man  after  his  own  Heart,  the 
Darling  of  Heaven,  and  the  moft  flaming 
Example  of  a  vigorous  Love  to  God  that 
ever  was,  was  not  thought  fit  to  have  an 
Hand  in. 

As  to  proceed,  when  after  a  long  Trad 
of  Time,  the  Sins  of //r^^/ had  even  uncon- 
fecrated  and  prophaned  that  Sacred  Edifice, 
and  thereby  robbed  it  of  its  only  Defence, 
the  palladium  of  God's  Prefence,  fo  that  the 
Affyrians  laid  it  even  with  the  Ground  j  yet 
after  that  a  long  Captivity  and  AfHidion  had 
made  the  Jews  fit  again  for  fo  great  a  Pri- 
vilege, as  a  publick  Place  to  worlhip  God 

in, 


at  the  Confecratton^  Sec.        I59 

in,  how  did  God  put  it  into  the  Heart,  evert 
of  an  heathen  Prince  to  promote  the  build- 
ing of  a  fecond  Temple !  How  was  the 
Work  undertook  and  carried  on  amidft  all 
the  UnlikeUhoods  and  difcouraging  Circum- 
fiances  imaginable !  The  Builders  holding  the 
Sword  in  one  Hand,  to  defend  the  Trowel 
working  with  the  other  5  yet  finifli'd  and 
completed  it  was,  under  the  Condud  and 
Protedion  of  a  peculiar  Providence,  that 
made  the  Inftruments  of  that  great  Defign 
prevalent  and  victorious,  and  all  thofe  Mouri' 
tains  of  Oppofition  to  become  Tlains  be^ 
fore  Zorobabel. 

And  laftly,  when  i/(?r^^  the  Great,  whofe 
Magnificence  fcrved  him  inflead  of  Piety  to 
prompt  him  to  an  Adtion,  if  not  in  him  re- 
ligious, yet  heroick  at  lead,  thought  fit  to 
pull  down  that  Temple,  and  to  build  one 
much  more  glorious,  and  fit  for  the  Savi- 
our of  the  World  to  appear  and  preach  in.' 
Jofephus,  in  his  i$th  Book  of  the  Jewijh 
Antiquities  J  and  the  i^i^th  Chapter,  fays, 
that  during  all  the  Time  of  its  Building,  there 
fell  not  fo  much  as  a  Shower  to  interrupt 
the  Work,  but  the  Rain  ftill  fell  by  Night, 
that  it  might  not  retard  the  Bufinefs  of  the 
Day.  If  this  were  fo,  1  am  not  of  the  Num- 
S  2  ber 


l6o  A  Sermon  preached 

ber  of  thofe  who  can  afcribe  fuch  grcac 
and  ftrangc  Paffagcs  to  Chance,  or  fatisfy  my 
Reafon  in  affigning  any  other  Caufc  of  this, 
but  the  Kindnefs  of  God  himfelf  to  the  Place 
of  his  Wordiip  -,  making  the  common  Influ- 
ences of  Heaven  to  ftop  their  Courfe,  and 
pay  a  kind  of  Homage  to  the  rearing  of  fo 
facred  a  Strufture.  Though  I  muft  confcfs, 
that  T>avid  being  prohibited,  and  Herod 
permitted  to  build  God  a  Temple  might  feem 
ftrangc,  did  not  the  Abfolutencfs  of  God's 
good  Pleafure  fatisfy  ail  fober  Minds  of  the 
Reafonablenefs  of  God's  Proceedings,  though 
never  fo  ftrange  and  unaccountable. 

Add  to  all  this,  that  the  extraordinary 
Manifeftations  of  God's  Prefence  were  ftill 
in  the  Sanctuary  :  The  Cloud:,  the  Urim  and 
Thummim,  and  the  oracular  Anfwers  of 
God,  were  Graces  and  Prerogatives  proper 
and  peculiar  to  the  Sacrednefs  of  this  Place. 
Thefe  were  the  Dignities  that  made  it  (as 
it  were)  the  Prefence- Chamber  of  the  Al- 
mighty, the  Room  of  Audience,  where  he 
declared  that  he  would  receive  and  anfwer 
Petitions  from  all  Places  under  Heaven ;  and 
where  he  difplayed  his  Royalty  and  Glory. 
There  was  no  Parlour  or  Dining-Room  in  all 
the  Dwellings  of  Jacobs  that  he  vouchfafed 

I  the 


at  the  Corificratton^  Sec.        i6i 

the  like  Privileges  to.  And  moreover,  how 
full  arc  God's  Exprcllions  to  this  Purpofe- 
Here  have  I  placed  my  Name,  and  here  will 
I  d'Ji'elly  for  I  have  a  'Delight  therein. 

But  to  evidence,  how  different  a  Refped 
God  bears  to  Things  confecrated  to  his  own 
Worfhip,  from  what  he  bears  to  all  other 
Things,   let   that   one    eminent   Paffage    of 
Corah  J  'Dathan,   and  Abiraniy  be  Proof  be- 
yond all  Exception  j  in  which,  the  Cenfers 
of  thole  Wretches,  who,  I  am  fare,  could 
derive  no  Sandlity  to  them  from  their  own 
Perfonsj  yet  upon  this  x\ccount,  that  they 
had   been    confecrated   by  the  offering    In- 
cenfe  in  them, 'were,  by  God's  fpecial  Com- 
mand, fequcilred  from  all  common  Ufe,  and 
appointed  to    be  beaten   into   broad  Plates 
and  faden'd  as  a  Covering  upon  the  Altar 
Numb.  xvi.  28.  The  Cenfers  of  the fe  Sinners 
againfi  their  own  Souh,  let  them  make  broad 
'^Plates  for  a  Covering  of  the  Altar :  for  they 
ofered  them  before  the  Lord^  therefore  they 
are  hallowed.     It  fecms  this  one  fingle  Ufe 
left  fuch  an  indelible  Sacrednefs  upon  them, 
that  neither  the  Villany  of  the  Perfons,  nor 
the  Impiety  of  the  Defign  could  be  a  fuffici- 
ent  Reafon  to  unhallow  and  degrade  them 
to  the  fame  common  Ufe,  that  other  Veffels 
S  3  may 


i6^  A  Sermon  preached 

may  be  apply ed  to.  And  the  Argument  holds 
equally  good  for  the  Contecration  of  Places. 
The  Apoftle  would  have  no  Revelling,   or 
Junketting  upon  the  Altar,  which  had  been 
ufed,  and  by  that  Ufe  confecrated  to  the  Ce- 
lebration of  a  more  Spiritual  and  Divine  Re- 
paft.  Have  ye  not  Hoitjes  to  eat  and  to  drink 
in?  Or  defpife ye  the  Church  of  God?  fays 
St.  'Paul,  I  Cor.  xi.  22.  It  would  have  been 
no  Anfwer  to  have  told  the  Apoftle  :  What  1 
Is  not  the  Church  Stone  and  Wood  as  well 
^s  other  Buildings  ?   And  is  there  any  fuch 
peculiar  Sanctity  in  this  Parcel  of  Brick  and 
Mortar  ?   And  muft  God,  who  has  declared 
himfelf  ^2;?  RefpecferoJTerfo?is,  be  now  made 
a  Refj)e£ter  of  Places  ?  No,  this  is  the  Lan- 
guage of  a  more  fpiritualized  and  refined  Pie- 
ty than  the  Apoflles  and  Primitive  Chriftians 
were  acquainted  with.     And  thus  much  for 
the  firft  Argument  brought  to  prove  the  dif- 
ferent Refped  that  God  bears  to  Things  and 
Places  confecrated  and  fet  apart  to  his  own 
Worfhip,  from  what  he  bears  to  others. 

2.  The  fecond  Argument  for  the  Proof  of 
the  fame  Aflertion,  fhall  be  taken  from  thofe 
remarkable  Judgments  fhewn  by  God,  upon 
the  Violators  of  Things  confecrated  and  fc^ 
apart  to  holy  Ufes. 

A  Coal 


at  the  Con fe a  at  10'/! J  Sec,        i^j 

A  Coal  (we  know)  fnatcht  from  the  Altar 
once  fired  the  Ncft  of  the  Eagle,  the  Royal 
and  commanding  Bird  j  and  fo  has  Sacrilege 
confumed  the  Families   of  Princes,    broke 
Scepters,  and  deftroyed  Kingdoms.    We  read 
how  the  vid:orious  Thilifiines  were  worfted 
by  the  captivated  Ark,  which  forraged  their 
Comitry  more   than  a  conquering  Army; 
they  were  not  able  to  cohabit  with  that  holy 
Thing  ;  it  was  like  a  Plague  in  their  Bowels, 
and  a  Curfe  in  the  midft  of  them ;  fo  that 
they  were  forced  to  reftore  their  Prey,  and 
to  turn  their  Triumphs  into  Supplications. 
Poor  Uzzah    for   but   touching  the    Ark, 
though  out  of  Care  and   Zeal    for  its  Pre- 
fcrvation,  was  ftruck  dead  with  a  Blow  from 
Heaven.     He  had  no  Right  to  touch  it,  and 
therefore  his  very  Zeal  was  a  Sin,  and  his 
Care  an  Ufurpation  j  nor  could  the  Purpofe 
of  his  Heart  excufe  the  Error  of  his  Hand- 
Nay,  in  the  Promulgation   of  the  Mofaick 
Law,  if  fo  much  as  a   Brute  Bead  touched 
the  Mountain,  the  Bow  of  Vengeance  was 
ready  and  it  was  to  be  ftruck  through  with 
a  Dart,  and  to  die  a  Sacrifice  for  a  Fault  it 
could  not  underfland. 

But  to  give  fome  higher  and  clearer  In- 

ftanees  of  the  Divine  Judgments  upon  facri- 

S  4  legious 


l6^  A  Sermon  preached 

legious  Perfons.  In  i  Kings  xiv.  26.  we  find 
Shijhak  King  of  Egypt  fpoiiing  and  robbing 
Solomons  Temple,  and  that  we  may  know 
what  became  of  him,  we  muft  take  notice 
that  Jofephiis  calls  him  SufaCy  and  tells  us 
that  Herodotus  calls  him  Sefojiris ;  and  with- 
all  reports,  that  immediately  after  his  Re- 
turn from  this  very  Expedition,  fuch  difa- 
ftrous  Calamities  befel  his  Family,  that  he 
burnt  two  of  his  Children  himfelfj  that  his 
Brother  confpired  againft  him;  and  laftly, 
that  his  Son  who  fuccccdcd  him,  was  ftruck 
blind,  yet  not  fo  blind  (in  his  Undcrftand- 
ing  at  lead)  but  that  he  faw  the  Caufe  of 
all  thefe  Mifchiefs ;  and  therefore,  to  redeem  ^ 
his  Father's  Sacrilege,  gave  more  and  richer 
Things  to  Temples,  than  his  Father  had 
fioln  from  them :  Though  (by  the  way)  it 
may  fecm  to  be  a  ftrange  Method  of  Re- 
pairing an  Injury  done  to  the  true  God,  by 
adorning  the  Temples  of  the  falfe.  See 
the  fame  fad  Effcc}:  of  Sacrilege  in  the  great 
Nebuchadne;zz-ar  'y  he  plunders  the  Temple 
of  God,  and  we  lind  the  fatal  Doom  that 
afterwards  befell  himj  he  loll:  his  Kini2:dom 
and  by  a  new  unheard  of  Judgment,  was 
driven  from  the  Society  and  Converfe  of 
Men,  to  table  with  the  Beafis,  and  to  graze 

with 


at  the  Confecration^  Sec.        16  j 

with  Oxen  5  the  Impiety  and  Inhumanity  of 
his  Sin  making  him  a  fitter  Companion  for 
them,  than  for  thofe  to  whom  Religion  is 
more  natural,  than  Reafon  itfclf  And  fince 
it  was  his  Unhappinefs  to  tranfmit  his  Sin, 
together  with  his  Kingdom,  to  his  Son,  while 
Bcljlfjazzar  was  quaffing  in  the  facrcd  Vc(^ 
fcls  of  the  Temple,  which  in  his  Pride  he 
fcnt  for  to  abufc  with  his  impious  Senfua- 
lity,  he  fees  his  fatal  Sentence  writ  by  the 
Pingcr  of  God  in  the  very  midft  of  his  pro- 
phane  Mirth.  And  he  flays  not  long  for  the 
Execution  of  it,  that  very  Night  loHng  his 
Kingdom  and  his  Life  too.  And  that  which 
makes  the  Story  dircd  for  our  Purpofc  is, 
that  all  this  comes  upon  him  for  prophaning 
thofe  facred  VelTels.  God  himfelf  tells  us 
fo  much  by  the  Mouth  of  his  Prophet  in 
^an.  V.  23.  Where  this  only  Sin  is  charged 
upon  him,  and  particularly  made  the  Caufc 
of  his  fuddcn  and  utter  Ruin. 

Thcfc  were  Violators  ofthefirft  Temple, 
and  thofe  that  prophaned  and  abufed  the  fe- 
cond  fped  no  better.  And  for  this,  take  for 
Inflance  that  Firft-born  of  Sin  and  Sacrilege? 
Antiockns\  the  Story  of  whofc  prophaning 
God's  Houfe  you  may  read  in  the  firft  Book 
of  Maccabees  Chap.  I.    And  you  may  read 

alfo 


2  66  A  Sermon  preached 

alfo  at  large  what  Succefs  he  found  after  it, 
in  the  fixth  Chapter,  where  the  Author  tells 
us,  that   he   never  profpered  afterwards  in 
any  Thing,  but  all  his  Defigns  were  fruftrat- 
ed,  his  Captains  flain,  his  Armies  defeated  5 
and  laftly,  himfelf  falls  Tick,  and  dies  a  mifer- 
able  Death.     And  (which  is  mod  confidcra- 
ble  as   to  the    prcfent   Bufuiefs)   when   all 
thcfc  Evils  bcfcl  him,   his  own   Confcience 
tells  him,  that  it  was  even  for  this,  that  he 
had  mod  facrilegioufly  pillaged  and  invaded 
God's  Houfc,  I    Maccab.  vi.  12,   13.   Movj 
I  remember,  (fays   he)  the  Evils  I  did  at 
Jerufalem,  how  I  took  the  Veffels  of  Gold 
and  Silver  i  I  perceive  therefore^  that  for  thi^ 
Cattfe  thefe  Evils  are  come  upon  me,  and  be- 
hold I  j)erijh  for  Grief  in  a  firange   Land, 
The  Sinner's  Confcience  is  for  the  mod:  part 
the  bed  Expofitor  of  the  Mind  of  God,  un- 
der any  Judgment  or  Affliction. 

Take  another  notable  Inftance  in  Nicanor, 
who  purpofed  and  threatned  to  burn  the 
Temple,  i  Maccab.  vii.  35.  And  a  Curie 
lights  upon  him  prefently  after  :  His  great 
Army  is  utterly  ruined,  he  himfelf  flain  in 
it,  and  his  Head  and  Right  Hand  cut  off, 
and  hung  up  before  Jerufalem.  Where  two 
Things  arc    remarkable   in    the    Text.     i. 

That 


at  the  Confecratton^  Sec.        i6y 

That  he  himfelf  was  firft  flaiiii  a  Thing  that 
does  not  ufually  befall  a  General  of  an  Ar- 
my. 2.  That  the  Jews  prayed  againfl:  him 
to  God,  and  defired  God  to  deftroy  Nicanor^ 
for  the  Injury  done  to  his  Sanduary  only, 
naming  no  Sin  elfe.  And  God  ratified  their 
Prayers,  by  the  Judgment  they  brought 
down  upon  the  Head  of  him,  whom  they 
prayed  againft.  God  flopped  his  Blafphe- 
mous  Mouth,  and  cut  off  his  facrilegious 
Hand,  and  made  them  teach  the  World, 
what  it  was  for  the  mod  potent  Sinner  un- 
der Heaven,  to  threaten  the  Almighty  God 
efpccially  in  his  own  Houfcj  for  fo  was  the 
Temple. 

But  now,  left  fome  fhould  puff  at  thefc 
Inftances,  as  being  fuch  as  were  under  a 
different  Oeconomy  of  Religion,  in  which 
God  was  more  tender  of  the  Shell,  and  Ce- 
remonious Part  of  his  Worfhip,  and  confc- 
quently  not  diredly  pertinent  to  ours  5  there- 
fore to  fhew  that  all  Prophanation,  and  In- 
vafion  of  Things  facred,  is  an  offence  againft 
the  eternal  Law  of  Nature,  and  not  againft 
any  pofitive  Inftitution  after  a  Time  to  ex- 
pire, we  need  not  go  many  Nations  off,  nor 
many  Ages  back,  to  fee  the  Vengeance  of 
GoU  upon  fome  Families,  raifed  upon  the 

Ruinc 


2  68  A  Sermon  preached 

Ruins  of  Churches,  and  enriched  with  the 
Spoils  of  Sacrilege,  gilded  with  the  Name 
of  Reformation.  And  for  the  mod  part,  fo 
unhappy  have  been  the  Purchafers  of  Church- 
Lands,  that  the  World  is  not  now  to  feek 
for  an  Argument  from  a  long  Experience  to 
convince  it,  that  though  in  fuch  Purchafcs, 
Men  haveufually  the  chcapcft  Penny-worths, 
yet  they  have  not  always  the  beft  Bargains. 
For  the  holy  Thing  has  fluck  faft  to  their 
Sides  like  a  fatal  Shaft,  and  the  Stone  has 
crycd  out  of  the  confecrated  Walls  they  have 
lived  within,  for  a  Judgment  upon  the  Head 
of  the  iacrilegious  intruder  5  and  Heaven  has 
heard  the  Cry  and  made  good  the  Curie.  So 
that  when  the  Heir  of  a  blafted  Family  has 
rofc  up  and  promilcd  fair,  and  perhaps  fiou. 
rilhed  for  fome  Time  upon  the  Stock  of  ex, 
cclient  Parts,  and  great  Favour  ^  yet,  at 
length  a  crofs  Event  has  certainlv  met  and 
flopped  him  in  the  Career  of  his  Fortunes  j 
fb  that  he  has  ever  after  withered  and  de- 
clined, and  in  the  End  come  to  nothini^,  or 
to  that  which  is  worlc.  So  certainly  does 
that  which  fomc  call  blind  Superffition,  take 
Aim  when  it  HiootsaCurfc  at  the  facrilcgi- 
ous  Peribn.  But  1  fhall  not  engage  in  the 
odious   Task  of  recounting   the  Families, 

which 


at  the  Conftcfatiorij  Sec.        z6c^ 

which  this  Sin  has  blafted  with  a  CuiTe.  On- 
ly, I  ihall  give  one  eminent  Inftance  in  fome 
Perfons  who  had  facrilegioufly  procured  the 
dcmolifhing  of  fome  Places  confecrated  to 
holy  Ufcs. 

And  for  this  (to  fhew  the  World  that 
Papifts  can  commit  Sacrilege  as  freely  aS 
they  can  objed  it  to  Proteftants)  it  fhall  be 
in  that  great  Cardinal  and  Minifter  of  State, 
[Foolfey,  who  obtained  Leave  of  Pope  Cle- 
ment the  Seventh  to  demolifh  40  Religious 
Houfes  J  which  he  did  by  the  Service  of  five 
Men,  to  whole  Condud  he  committed  the  ef- 
feding  of  that  Bufine fs ;  every  one  of  which 
came  to  a  fad  and  fatal  End.  For  the  Pope 
himfelf  was  ever  after  an  unfortunate  Prince, 
Rome  being  twice  taken  and  facked  in  his 
Reign,  himfelf  taken  Prifoncr,  and  at  length 
dying  a  miferable  Death.  IVoo'fey,  (as  is 
known  )  incurred  a  ^Pramimire,  forfeited  his 
Honour,  Eftate  and  Life,  which  he  ended, 
feme  fay,  by  Poyfon;  but  certainly  in  great 
Calamity. 

And  for  the  five  Men  employed  by  him, 
two  of  them  quarrelled,  one  of  which  was 
flain,  and  the  other  hang'd  for  it ;  the  third 
drowned  himfelf  in  a  Well;  the  fourth 
( though  rich )   came  at    length  to  beg  his 

Bread  , 


270         A  Sermon  preached 

Bread ;  and  the  fifth  was  miferably  dabbed  to 
Death  at  T^ublin  in  Ireland. 

This  was  the  tragical  End  of  a  Knot  of 
facrilegious  Perfons  from  higheft  to  lowcft. 
The  Confideration  of  which  and  the  like 
Paflages,  one  would  think,  fhould  make  Men 
keep  their  Fingers  off  from  the  Church's  Pa- 
trimony, tho'  not  out  of  Love  to  theChurch^ 
(which  few  Men  have)  yet  at  lead  out  of 
Love  to  themfelves,  which  ( I  fuppofe )  few 
want. 

Nor  is  that  Inftancc  in  one  of  another  Re- 
ligion to  be  paflcd  over,  (fo  near  it  is  to  the 
former  Paflage  of  Nicanor)  of  a  Commander 
in  the  Parliament's  Rebel- Army,  who  coming 
to  rifle  and  deface  the  Cathedral  3it  Litchfield, 
folemnly  at  the  Head  of  his  Troops,  begged 
of  God  to  fhew  fomc  remarkable  Token  of 
his  Approbation,  or  Diflike  of  the  Work 
they  were  going  about.  Immediately  after 
which,  looking  out  at  a  Window,  he  was 
Ihot  in  the  Forehead  by  a  deaf  and  dumb 
Man.  And  this  was  on  St.  Chadd's  Day,  the 
Name  of  which  Saint  that  Church  bore,  be- 
ing dedicated  to  God  in  Memory  of  the 
fame.  Where  we  fee,  that  as  he  asked  of 
God  a  Sign,  16  God  gave  him  one,  figning 
him  in  the  Forehead,  and  that  with  fuch  a 

I  Mark, 


at  the  Conftcrat'tony  &c.        ly  i 

Mark,  as  he  is  like  to  be  known  by  to  all 
Pofterity. 

There  is  nothing  that  the  united  Voice 
of  all  Hiftory  proclaims  fo  loud,  as  the  cer- 
tain unfailing  Curfc,  that  has  purfued  and 
overtook  Sacrilege.  Make  a  Catalogue  of 
all  the  profperoLis  facrilegious  Perfons  that 
have  been  from  the  beginning  of  the  World 
to  this  Day,  and  I  believe  they  will  come 
within  a  very  narrow  Compafs,  and  be  re- 
peated much  fooner  than  the  Alphabet. 

Religion  claims  a  great  Intereft  in  the 
World,  even  as  great  as  its  Objed,  God,  and 
the  Souls  of  Men.  And  fuice  God  has  rc- 
folved  not  to  alter  the  Courfe  of  Nature, 
and  upon  Principles  of  Nature,  Religion  will 
fcarce  be  fupported  without  the  Encourage- 
ment of  the  Minifters  of  it  -,  Providence, 
where  it  loves  a  Nation,  concerns  it  felf  to 
own,  and  aflert  the  Intereft  of  Religion,  by 
blaftingthe  Spoilers  of  religious  Perfons  and 
Places.  Many  have  gaped  at  the  Church  Re. 
venues,  but,  before  they  could  fwailow 
them,  have  had  their  , Mouths  ftopt  in  the 
Church-yard. 

And  thus  much  for  the  fecond  Argument, 
to  prove  the  different  Rcfped  that  God  bears 
to  Things  confecrated  to  holy  Ufes  j  namely, 

his 


271         A  Sermon  preached 

his  fignal  Judgments  upon  the   tacrilcgious 
Violators  of  them. 

3.  I  defccnd  now  to  the  third  and  lad 
Thing  propofcd  for  the  Proof  of  the  firft 
Propoficion,  which  is,  to  afTign  the  Ground 
and  Rcafon,  why  God  fliews  fuch  a  Con- 
cern for  thefe  Things.  Touching  which  we 
aretoobferve,  (i.)  Negatively,  that  it  is  no 
Worth  or  Sandity  naturally  inherent  in  the 
Things  themfelvcs,  that  cither  does  or  can 
procure  them  this  Efteem  from  God  ;  for  by 
Nature  all  Things  have  an  equally  commoa 
Ufe.  Nature  freely  and  indifferently  opens 
the  Bofom  of  the  Univerfe  to  all  Mankind  _; 
and  the  very  San^nm  San^orum  had  origi- 
nally no  more  Sacrcdnefs  in  it,  than  the  Val- 
ley of  the  Son  oi Hinnom^  or  any  other  Place 
mjtidaa.  (2.)  Pofitivcly  therefore,  the  fole 
Ground  and  Rcafon  of  this  different  Eitccm 
vouchfafcd  by  God  to  confecrated  Things 
and  Places,  is  this,  that  he  has  the  fole  Pro- 
perty of  them. 

It  is  a  known  Maxim,  that  iji  T>eofunt 
Jura  omnia':,  and  confequently,  that  he  is 
the  Proprietor  of  all  things,  by  that  grand 
and  tranfcendcnt  Right  founded  upon  Crea- 
tion. Yet  notwirhllanding  he  may  be  faid 
to  have  a  greater,  became  a  lole  Property 

in 


at  the  Confecratloji^  Sec,       472 

in  Ibme  Things,  for  that  he  permits  not  the 
UCc  of  them  to  Men,  to  whom  yet  he  has 
granted  the  free  Ufe  of  all  other  Things. 
Kow  this  Property  may  be  founded  upon  a 
double  Ground. 

Firft,  God's  own  fixing  upon,  andlnftitu- 
tion  of  a  Place  or  Thing  to  his  peculiar 
Ufe.  When  he  Ihall  fay  to  the  Sons  of  Men, 
as  he  fpoke  to  Adam  concerning  the  forbid- 
den Fruit,  of  all  Things  and  Places  that  I 
have  enrich'd  the  Univerfe  with,  you  may 
freely  make  ufe  for  your  own  Occafionsj 
but  as  for  this  Spot  of  Ground,  this  Perfon, 
this  Thing,  I  have  felcded  and  appropriated, 
I  have  enclofed  it  to  my  felf,  and  my  own 
Ufe  'y  and  I  will  endure  no  Sharer,  no  Rival 
or  Companion  in  it :  He  that  invades  them, 
ufurps,  and  fhall  bear  the  Guilt  of  his  Ufur- 
pation.  Now,  upon  this  Account,  the  Gates 
oiSioUy  and  the  Tribe  oiLevi,  became  God's 
Property.  He  laid  his  Hand  upon  them,  and 
faid,  thefe  are  mine. 

Secondly,  The  other  Ground  of  God's  fole 
Property  in  any  Thing  or  Place,  is  the  Gift, 
or  rather  the  Return  of  it  made  by  Man  to 
God  'y  by  v/hich  Ad  he  relinquidics  and  de- 
livers back  to  God,  all  his  Right  to  the  Ufe 
of  that  thing,  which  before  had  been  freely 

Vol.  I.  T  granted 


274  -^  Sermon  preached 

granted  him  by  God.  After  which  Donati- 
on, there  is  an  abiblutc  Ciiange  and  Alie- 
nation made  of  the  Property  of  the  thing 
given,  and  that  as  to  the  \Ji^^  of  it  too  > 
which  being  fo  alienated,  a  Man  has  no  more 
to  do  with  it,  than  with  a  thing  bought 
with  another's  Money,  or  got  with  the  Sweat 
of  another's  Brow. 

And  this  is  the  Ground  of  God's  fole  Pro- 
perty in  Things,  Perfons,  and  Places,  now 
under  the  Gofpcl.  Men  by  Free- Gift  con- 
iign  over  a  Place  to  the  Divine  Worfhip, 
and  thereby  have  no  more  Pught  to  apply  it  to 
another  ufe,  than  they  have  to  make  ufe  of 
another  Man's  Goods.  He  that  has  devoted 
himfelf  to  the  Service  of  God  in  the  Chri- 
ftian  Priefthood,  has  given  himfelf  to  God, 
and  To  can  no  more  difpofe  of  himfelf  to 
another  Employment,  than  he  can  difpofe  of 
a  thing,  that  he  has  fold,  or  freely  given  away. 
Now  in  pafling  a  thing  away  to  another  by 
Deed  of  Gift,  two  Things  are  required : 

I.  A  Surrender  on  the  Giver's  Part,  of  all 
the  Property  and  Right  he  has  in  the  Thing 
given.  And  to  the  making  of  a  Thing  or 
Place  Sacred,  this  Surrender  of  it,  by  its 
right  Owner,  is  fo  ncceflary,  that  all  the 
Rites  of  Confecration  ufed  upon  a  Place  a. 
2  gaiaft 


at  the  Co}ift'crat'ion^  8cc.       lyj 

gainft  the  Owner's  Will,  and  without  his 
giving  up  his  Property,  make  not  that  Place 
Sacred,  forafmuch  as  the  Property  of  it  is 
not  hereby  altered  ;  and  thereibrc  fays  the 
Canonift,  ^?//  /inc'  Voluntate  T>omini  confe- 
crat,  rev  era  defecrat.  The  like  Judgment 
pafifed  that  learned  BiCiop  Synefins  upon  a 
Place  fo  confecrated.  Oui'  kiolv  H\  p:£j/  co-icv 
Y,y-dix.ci\,.  I  account  it  iiot  (fays  he)  for  any 
holy  Thing, 

For  we  mufl:  know,  that  Confccration 
makes  not  a  Place  Sacred,  any  more  than 
Coronation  makes  a  King,  but  only  folemn- 
ly  declares  it  fo.  It  is  the  Gift  of  the  Owner 
of  it  to  God,  which  makes  it  to  be  foie- 
Jy  God's,  and  confcquently  Sacred  j  after 
which,  every  Violation  of  it  is  as  really  Sa- 
crilege, as  to  confpire  againft  the  King  is 
Treafon  before  the  Solemnity  of  his  Coro- 
nation. And  moreover,  as  Confecratioa 
makes  not  a  Thing  Sacred  without  the 
Owner's  Gift,  fo  the  Owner's  Gift  of  it- 
felf  alone  makes  a  Thing  Sacred ,  without 
the  Ceremonies  of  Confccration;  for  wc 
know  that  Tythes  and  Lands  given  to  God 
are  never,  and  Plate,  Veftments,  and  other 
facred  Utenfils  are  feldom  confecrated :  Yet 
certain  it  is,  that  alter  the  Donation  of  them 

T  2  to 


2  7  <5  A  Sermon  preached 

to  the  Church,  it  is  as  really  Sacrilege  to  fteal, 
or  alienate  them  from  thofe  facred  Ufes,  to 
which  they  were  dedicated  by  the  Donors, 
as  it  is  to  pull  down  a  Church,  or  turn  it  into 
a  Stable. 

2.  As  in  order  to  the  pafling  away  a 
Thing  by  Gift,  there  is  required  a  Surren- 
der of  all  Right  to  it  on  his  part  that  gives, 
fo  there  is  required  alfo  an  Acceptation  of 
it  on  his  part  to  whom  it  is  given.  For 
Giving  being  a  relative  Adion  (and  fo  re- 
quiring a  Correlative  to  anfweritj)  Giving  on 
one  part  transfers  no  Property,  unlefs  there 
be  an  Accepting  on  the  other ;  for  as  Volenti 
Tion  fit  Injuria,  fo  in  this  Cafe  Noknti  non 
fit  Beneficitim. 

And  if  it  be  now  asked,  how  God  can 
be  faid  to  accept  what  we  give,  fuice  we  are 
not  able  to  tranfad  with  him  in  Perfon  ?  To 
this  I  anfwer,  i .  That  we  may  and  do  con- 
Verfe  with  God  in  Perfon  really,  and  to  all 
the  Purpofcs  of  Giving  and  Receiving,  though 
not  vifibly  :  For  natural  Reafon  will  evince, 
tljat  God  will  receive  TcRimonics  of  Ho- 
nour from  his  Creatures;  amongfl:  which, 
the  Homage  of  Offerings,  and  the  Parting 
with  a  Right,  is  a  very  great  one.  And 
where  a  Gift  is  fuitablc  to  the  Perfon  to 

whom 


at  the  Confecratton^  8cc.       277 

whom  it  is  offered,  and  no  Rcfufal  of  it  te- 
ftified  j  Silence  in  that  Cafe  (even  amongft 
thofe   who    tranlad   vifibly  and   corporally 
with  one  another)  is,  by  the  general  Voice 
of  Reafon,    reputed  an  Acceptance.     And 
therefore  much  more  ought  we  to  conclude 
that  God  accepts  of  a  Thing  fuitablc  for  him 
to  receive,    and   for   us  to  give,  where  he 
does  not  declare  his  Refufal  and  Difallow- 
ancc   of   it.      But    2.   I  add  farther,    that 
we  may  tranfad  with  God  in  the  Perfon  of 
his  and  Chrift's  Subftitute,    the  Bifhop,    to 
whom  the  Deed  of  Gift  ought,    and  ufes  to 
be  delivered   by   the  Owner  of  the  Thing 
given,  in  a  formal  Inftrument  figned,  fealed, 
and  legally  attefted  by  Witnefles,    wherein 
he  refigns  up  all  his  Right  and  Property  in 
the  Thing  to  be  confecrated.     And  the Bi- 
fhop  is  as  really  Vicarius  Chrifti  to  receive 
this  from  us  in  Chrift's  behalf,  as  the  Levi- 
tical  Pricft  was  Vtcarms  TDei  to  the  Jews  to 
manage  all  Tranfadions  between  God  and 
them. 

Thefe  two  Things  therefore  concurring, 
the  Gift  of  the  Owner,  and  God's  Acceptance 
of  it,  either  immediately  by  himfclf,  which 
we  rationally  prefume,  or  mediately  by  the 
Hand  of  the  Bifhop,  which  is  vifibly  done 
T  3  before 


'278  A  Sermon  preached 

before  us,   is  that  which  vcfts  the  folc  Pro- 
perty of  a  Thing  or  Place  in  God.     If  it  be 
now  asked,  of  what  \5iz  then  is  Confecra- 
tion,    if  a    thing  were  facrcd  before  it?    I 
anfv/cr,    of  very  much  3    even  as  much  as 
Coronation  to   a  King,    which  confers  no 
Pvoyal  Authority  upon  him,  but  by   fo  fo- 
lemn  a  Declaration  of  it,    imprints  a  deeper 
Awe  and  Fvcverence  of  it   in    the  People's 
Minds,  a  thing  furely,  of  no  fmall  Moment* 
And,    2.    The  Bifhop's  foiemn  Benedidion 
and  Prayers  to  God  for  a  Blcfling  upon  thofe, 
who  {hall  feck  him   in   fuch  facred  Places, 
cannot  but  be  fuppofed  a  dired  and  moft  ef- 
fectual Means   to   procure  a  Blclling  from 
God   upon    thofe  Pcrfons  who  ihall  addrefs 
themfelves  to  him  there,  as  they  ought  to 
do.     And  furely,  this  alfo  vouches  the  great 
Rcafon  of  the  Epifcopal  Confecration.  Add 
to  this  in  the  third  Place,  that  all  whocve^- 
had  any   awful  Senfe  of  Religion   and  re- 
ligious Matters  (whether  y^ze-'j*,  or  Chriftians, 
or  even  Heathens  themfelves)  have  ever  ufed 
foiemn  Dedications  and    Confecrations  of 
Things  fet  apart,    and  deiigned  for  Divine 
Worfliip,    which   furely   could   never  have 
been  fo  univerfally  pradifed,   had  not  right 

Reafoa 


at  the  Confecration^  6c c.       279 

Reafon   didatcd  the  high  Expediency    and 
great  Ufe  of  fuch  Pradices. 

Eufebius    (the    eariicft   Church-Hiftorian) 
in  the  tenth  Book  of  his  Ecclefiaftical  Hifio- 
ry,  as  alfo  in  the  Life  of  Conftantine,  fpcaks 
of  thefe  Confecrations  of  Churches,   as  of 
Things  generally  in  Ufe,    and   withal  fets 
down  thofe   Adions  particularly,  of  which 
they  confifled,   ftiling    them    eioTroiTrUg  6-^.- 
jcXyicriag  3-i(T[A,^g ,    Laws  or  Cuftoms  of  the 
Church  becoming  God.      What  the  Greek 
and  Latin  Churches  ufed   to  do,    may   be 
feen  in  their  Pontificals,  containing  the  fet 
Forms  for  thefe  Confecrations  5    though  in- 
deed (for  thefe  fix  or  feven  laft  Centuries) 
full  of  many  tedious,  fuperfluous,    and  ridi- 
culous Fopperies  5  fetting  afide  all  whiclj,  if 
alfo  our  Liturgy   had  a  fet  Form   for  the 
Confecration  of  Places,  as  it  has  of  Perfons, 
perhaps  it   would    be    neverthelefs  perfed. 
Now  from  what  has  been  above  difcourfed 
of  the  Ground   of  God's  fole  Property  in 
Things  fet  apart  for  his  Service,  we  come 
at  length  to  fee   how  all  Things  given  to 
the  Church,  whether  Houfes,  or  Lands,   or 
Tythes,  belong  to  Church- men.     They  are 
but  uJufrutJuarii,  and  have  only  the  Ufe  of 
thefe  Things,  the  Property  and  Fee  remain. 
T  4  ing 


2  8  o  A  Sermon  preached 

ing  wholly  in  Godj  and  confequcntly  the 
Alienating  of  them,  is  a  Robbing  of  God, 
Mai.  iii.  8,  9.  Te  are  cur  fed  izith  a  Curfey 
for  ye  have  robbed  me,  even  this  vohole  Na- 
tion j  in  Tythes  and  Offerings.  If  it  was  God, 
that  was  robbed,  it  was  God  alfo  that  was  the 
Owner  of  what  was  took  away  in  the  Rob- 
bery i  even  our  own  common  Law  fpeaks 
as  much :  For  To  fays  our  Magna  Charta, 
in  the  firft  Chapter,  Concejjimus  'Deo—quod 
Ecclefia  Anglicana  libera  erit,  &:c.  Upon 
which  Words,  that  great  Lawyer  in  his  In- 
ftitiites  comments  thus.  When  any  Thing 
is  granted  for  God,  it  is  deemed  in  Law 
to  be  granted  to  God  5  and  whatfoever  is 
granted  to  the  Church  for  his  Honour,  and 
the  Maintenance  of  his  Service,  is  granted 
for  and  to  God. 

The  fame  alfo  appears  from  thofe  Forms 
of  Exprellion,  in  which  the  Donation  of  fa- 
cred  Things  ufually  ran.  As  T)eo  Omnipo- 
tenti  hac  prafente  Charta  donavimiiSy  with 
the  like.  But  mofl  undeniably  is  this  proved 
by  this  one  Argument :  That  in  Cafe  a  Bi- 
fliop  (hould  commit  Trcafon  or  Felony,  and 
thereby  forfeit  his  Eftate  with  his  Life,  yet 
the  Lands  of  his  Bilhoprick  become  not  for- 
feit, but  remain  ftill  in  the  Church,   and 

pals 


at  the  Confecrathn^  Sec,       281 

pafs  entire  to  his  Succeflbr;  which  fufficient- 
Jy  fhews  that  they  were  none  of  his. 

It  being  therefore  thus  proved,  that  God  is 
the  folc  Proprietor  of  all  facred  Things,  or 
Places;  I  fuppofe  his  peculiar  Property  in 
them,  is  an  abundantly  pregnant  Reafon  of 
that  different  Refpcd  that  he  bears  to  them. 
For,  is  not  the  Meam,  and  the  feparate 
Property  of  a  thing  tlic  great  Caufe  of  its 
Endearment  amongft  all  Mankind?  Does 
any  one  refped  a  Common,  as  much  as  he 
does  his  Garden?  Or  the  Gold  that  lies  in 
the  Bowles  of  a  Mine,  as  much  as  that  which 
he  has  in  his  Purfe* 

I  have  now  finifhed  the  firft  Propofition 
drawn  from  the  Words ;  namely.  That  God 
bears  a  different  Refpect  to  T laces  fet  apart 
and  confecrated  to  his  IVorJJjip,  from  what 
he  bears  to  all  other  T laces  dtjtgned  to  the 
Ufes  of  common  Life:  And  alfo  fhewn  the 
Reafon  why  he  does  fo.  I  proceed  now  to 
the  II.  Propofition,  which  is,  that  God  prefers 
the  Wor^ip  paid  him  in  fiich  Tl  ces  above 
that  which  is  offered  him  in  any  0.  h.r  T  laces 
whatfoever.     And  that  lor  thcfe  ileafons. 

I.  Becaufe  fuch  Places  are  naturally  ape 
to  excite  a  greater  Reverence  and  Devotion 
in  the  Difcharge  of  Divine  Service,    than 

Places 


281  A  Sermon  preached 

Places  of  common  Ufc.  The  Place  proper- 
ly reminds  a  Man  of  the  Bufinefs  of  the 
Place,  and  ftrikcs  a  kind  of  Awe  into  the 
Thoughts,  when  they  rcfledt  upon  that  great 
and  facred  Majefty  they  ufe  to  treat  and 
converfe  with  there.  They  find  the  fame 
holy  Conflernation  upon  themfelves,  that 
Jacob  did  at  his  confecrated  Bethel,  which 
he  called  the  Gate  of  Hffaveni  and  if  fuch 
Places  are  fo,  then  furely  a  daily  Expcdlation 
at  the  Gate,  is  the  readicft  Way  to  gain  Ad- 
mittance into  the  Houfe. 

It  has  been  the  Advice  of  fome  fpiritual 
Perfons,  that  fuch  as  were  able  fhould  fet  a- 
part  fome  certain  Place  in  their  Dwellings 
for  private  Devotions  only,  which  if  they 
conftantly  performed  there,  and  nothing  elfe, 
their  very  Entrance  into  it  would  tell  them 
what  they  were  to  do  in  it,  and  quickly 
make  their  Chamber-Thoughts,  their  Table- 
Thoughts,  and  their  jolly,  worldly,  but 
much  more  their  fmful  Thoughts  and  Pur- 
pofes  fly  out  of  their  Hearts. 

For  is  there  any  Man  (whofe  Heart  has 
not  fhook  off  all  Senfe  of  what  is  Sacred) 
who  finds  himfelf  no  otherwife  afFedted, 
when  he  enters  into  a  Church,  than  v/hen 
he  enters  into  his  Parlour,  or  Chamber  ?    If 

he 


at  the  Confecrauoriy  Sec.       283 

h;  docs,  for  ought  I  know,  he  is  fitter  to  be 
there  always  than  in  a  Church. 

The  Mind  of  Man,  even  in  Spirituals, 
a6ts  with  a  corporeal  Dependence,  and  fo 
is  help'd  or  hinder'd  in  its  Operations,  ac- 
cording to  the  different  Quality  of  external 
Objeds  that  incur  into  the  Senfes.  And 
perhaps,  fometimes  the  Sight  of  the  Altar, 
and  thofe  decent  Preparations  for  the  Work 
of  Devotion,  may  compofe  and  recover  the 
wandring  Mind  much  more  efFeiflually  than 
a  Sermon,  or  a  rational  Diicourfe.  For 
thefe  Things  in  a  manner  preach  to  the  Eye, 
when  the  Ear  is  dull,  and  will  not  hear,  and 
the  Eye  didates  to  the  Imagination,  and  that 
at  lafl  moves  the  AfFedions.  And  if  thefe 
little  Impulfes  fet  the  great  Wheels  of  De- 
votion on  Work,  the  Largenefsand  Height 
of  that  fhall  not  at  all  be  prejudiced  by  the 
Smallnefs  of  its  Occafion.  If  the  Fire  burns 
bright  and  vigoroufly,  it  is  no  matter  by 
what  Means  it  was  at  firit  kindled;  there 
is  the  fame  Force,  and  the  fame  refrefhing 
Virtue  in  it,  kindled  by  a  Spark  from  a 
Flint,  as  if  it  were  kindled  by  a  Beam  from 
the  Sun. 

1  am  far  from  thinking  that  thefe  external 
Things  are  either  Parts  of  our  Devotion, 

or. 


284  A  Sermon  preached 

or    by    any  Strength  in   themfelvcs   direct 
Caufes  of  it  5    but   the    Grace  of  God  is 
pleafed  to  move  us  by  Ways  fuitable  to  our 
Nature,    and  to  fandify  thefe  fenfible  infe- 
rior Helps  to  greater  and  higher  Purpofes. 
And,    fince  God  has  placed   the  Soul  in  a 
Body,  where  it  receives  all  Things  by  the 
Miniftry  of  the  outward  Senles,    he  would 
have  us  fecure  thefe  Cinque-Torts  (as  I  may 
fo  call  them)    againft  the  Invafion  of  vain 
Thoughts,  by  fuggefting  to  them  fuch  Ob- 
jeds  as  may  prepoffcfs  them  with  the  con- 
trary.    Por  God  knows,  how  hard  a  Lelfon 
Devotion  is,  if  the  Senfes  prompt  one  Thing, 
when  the  Heart  is  to  utter  another.     And 
therefore,  let  no  Man  prefume  to  think,  that 
he  may  prefent  God   with   as   acceptable  a 
Prayer  in  his  Shop,  and  much  lefs  in  an  Ale- 
houfe,  or  a  Tavern,  as  he  may  in  a  Church, 
or  in  his  Clofet :     Unlefs  he  can  rationally 
promife  himfelf,  (which  is  impofllblc)  that 
he  fiiall  find  the  fame  devout  Motions  and 
Imprefles  upon  his  Spirit  there,  that  he  may 
here. 

What  fays  T>avid,  in  Tfal.  Ixxvii.  r  3 .  Thy 
Wajy  O  God  J  is  in  the  San^tiary.  It  is  no 
doubt,  but  that  holy  Perfon  continued  a 
llrid  and  mod  pious  Communion  with  God, 

durins; 


at  the  Confecratton^  &c.       iSj 

during  his  Wandrings  upon  the  Mountains, 
and  in  the  Wildernefs  5  but  ftill  he  found  in 
himfelf,  that  he  had  not  thofe  kindly,  warm 
Meltings  upon  his  Heart,  thole  Raptures  and 
ravifhing  Tranfports  of  AfFcdion,  that  he 
ufcd  to  have  in  the  fixed  and  folemn  Place 
of  God's  Worfhip.  See  the  two  firft  Verfes 
ofthchm.Tfaim,  entituled,  ^Prahn<?/^Da- 
vid,  when  he  was  m  the  JViUernefsoflwdzh, 
How  emphatically,  and  divinely  does  every 
Word  proclaim  the  Truth,  that  I  have  been 
fpcakingof!  O  G<7^  (fays  he)  thou  art  my 
God  J  earlywilllfeek  thee.  My  Soulthirfteth 
for  thee^  my  Flefl)  longeth  for  thee,  in  a  dry 
and  thirfiy  Land,  where  no  Water  is,  to  fee 
thy  Tower  and  thy  Glory,  fo  as  I  have  feen 
thee  in  the  SanBuary.  Much  different  was  his 
Wifh  from  that  of  our  unconforming  Zea- 
lots now-a-days,  which  exprefics  itfclf  in  an- 
other Kind  of  Dialed  ;  as,  When  (ball  1  en- 
joy God  as  I  ufed  to  do  at  a  Conventicle? 
When  fh all  I  meet  with  thofe  bleffed  Breath- 
ings, thofe  heavenly  Hummings  and  Haw- 
ings,  that  I  ttfed  to  hear  at  a  private  Meet- 
ing, and  at  the  End  of  a  Table  ? 

In  all  our  Worfhippings  of  God,    we  re- 
turn him   but  what  he  firft  gives  usj    and 
therefore  he  prefers  the  Service  offered  him 
z  in 


2^6  A  Sermon  preached 

in  the  Saiiauary,  becaufe  there  he  ufually 
vouchfafes  more  Helps  to  the  pioufly  difpo- 
fed  Peribn,  for  the  Difcharge  of  it.  As  we 
value  the  fame  Kind  of  Fruit  growing  under 
one  Climate  more  than  under  another  5  be- 
caufe, under  one  it  has  a  direder,  and  a  warm- 
er Influence  from  the  Sun,  than  under  the  o- 
ther,  which  gives  it  both  a  better  Savour, 
and  a  greater  Worth. 

And  perhaps  I  fliould  not  want  a  farther 
Argument  for  the  Confirmation  of  the  Truth 
difcourfed  of,  if  I  fhould  appeal  to  the  Ex- 
perience of  many  in  this  Nation,  who  having 
been  long  bred  to  the  decent  Way  of  Di- 
vine Service,  in  the  Cathedrals  of  the  Church 
oiEnglandy  were  afterwards  driven  into  fo- 
reign Countries,  where,  though  they  brought 
with  them  the  fame  Sincerity  to  Church,  yet 
perhaps  they  could  not  find  the  fame  En- 
largements ,  and  Flowings  out  of  Spirit 
which  they  were  wont  to  find  here.  Efpc- 
cially  in  fome  Countries,  where  their  very 
Religion  fmelt  of  the  Shop  5  and  their  ru- 
der and  coarfer  Methods  of  Divine  Service, 
fcemed  only  adapted  to  the  Genius  of  Trade, 
and  the  Dcfigns  of  Parfimony  5  though  one 
would  think,  that  Parfimony  in  God's  Wor- 
ihip  were  the  word  Husbandry  in  the  World, 

for 


at  the  Confecratton^  Sccl      287 

for  fear  God  fhould  proportion  his  Blellings 
to  fuch  Devotions. 

2,  Tiic  other  Reafon,  why  God  prefers 
a  Worfhip  paid  him  in  Places  folemnly  de- 
dicated and  fet  apart  for  that  Purpofe,  is,  be- 
caufe  in  fuch  Places  it  is  a  more  dired  Ser- 
vice and  Teftification  of  our  Homage  to  him. 
Forfurely,  if  I  fliould  have  fomethingto  ask 
of  a  great  Perfon,  it  were  greater  Refped  to 
wait  upon  him  with  my  Petition  at  his  own 
Houfe,  than  to  dcfire  him  to  come  and  re- 
ceive it  at  mine. 

Set  Places,  and  fet  Hours  for  Divine  Wor- 
fhip, as  much  as  the  Laws  of  Neceflity  and 
Charity  permit  us  to  obferve  them,  are  but 
Parts  of  that  due  Reverence  that  we  owe  it : 
For  he  that  is  ftrid  in  obferving  thefe,  de- 
clares to  the  World,  that  he  accounts  his  At- 
tendance upon  God  his  greatcft  and  moft 
important  Bufmefs :  And  furely,  it  is  infi- 
nitely more  reafonable,  that  we  fhould  wait 
upon  God,  than  God  upon  us. 

We  fhall  ftill  find,  that  when  God  was- 
pleafed  to  vouchfafe  his  People  a  Meeting, 
he  himfelf  would  prefcribe  the  Place.  When 
he  commanded  Abraham  to  facrifice  his  only 
and  beloved  Ifaac,  the  Place  of  the  Offering 
wasnot  left  undetcrmined,and  to  the  Offerer's 

Difcretion : 


2  88  A  Sermon  preached 

Difcretion :  But  in  Gen.  xxii.  2.  Get  thee  into 
the  Land  of  Moriah  (fays  God)  and  offer 
him  for  a  Burnt-Offering  upon  one  of  the 
Mountains  that  1  pall  tell  thee  of. 

It  was  Part  of  his  Sacrifice,  not  only  what 
he  fhould  offer,  but  where.  Whcnwefervc 
God  in  his  own  Houfe,  his  Service  (as  I  may 
fofay)  leads  ail  our  other  fecular  Affairs  in 
triumph  after  it.  They  are  all  made  to  froop 
and  bend  the  Knee  to  Prayer,  as  that  docs  to 
the  Throne  of  Grace. 

Thrice  a  Year  were  the  Ifraelites  from  all, 
even  the  remoteft  Parts  of  Talefline,  to  go 
up  to  JerufalefUy  there  to  worfhip,  and  pay 
their  Offerings  at  the  Temple.  The  great 
DifVance  of  ibme  Places  from  thence  could 
not  excufe  the  Inhabitants  from  making  their 
Appearance  there,  which  the  Mofaic  Law  ex- 
acted asindifpenfablc. 

Whether  or  no  they  had  Coaches,  to  the 
Temple  they  muft  go :  Nor  could  it  excufe 
them  to  plead  God's  Omnifcicnce,  that  he 
could  equally  fee,  and  hear  them  in  any 
Place :  Nor  yet  their  own  Good- Will  and 
Intentions ;  as  if  the  Readinefs  of  their  Mind 
to  go,  might,  forfooth,  warrant  their  Bodies 
to  flay  at  home.  Nor  laflly,  could  the 
real  Danger  of  leaving  their  Dwellings  to  go 

up 


at  Weftminfter- Abbey.         189 

up  to  the  Temple,  cxcufc  their  Journey  j  for 
they  might  very  plaufibly  and  very  ratio- 
nally have  alledged,  that  during  their  Ab- 
fence  their  Enemies  round  about  them 
might  take  that  Advantage  to  invade  their 
Land.  And  therefore  to  obviate  this  Fear 
and  Exception,  which  indeed  was  built  up- 
on fo  good  Ground,  God  makes  them  a 
Promife,  which  certainly  is  as  remarkable  as 
any  in  the  whole  Book  of  God,  Exod.  xxxiv. 
24.  / 1^7'//  caji  out  the  Nations  before  theey 
neither  Jh all  any  Man  de (ire  thy  Land,  iL'hen 
thoti  jloalt  go  tip  to  appear  before  the  Lord 
thy  God  thrice  in  a  Tear.  While  they  were 
appearing  in  God's  Houfe,  God  himfelf  en- 
gages to  keep  and  defend  theirs,  and  that  by 
little  lefs  than  a  Miracle,  putting  forth  an 
over-powering  Work  and  Influence  upon  the 
very  Hearts  and  Wills  of  Men,  that  when 
their  Opportunities  fhould  induce,thcir  Hearts 
fhould  not  ferve  them  to  annoy  their  Neigh-- 
bours. 

For  furely,  a  rich  Land,  guardiefs  and  un- 
defended, muO:  needs  have  been  a  double 
Incitement,  and  fuch  an  one,  as  might  not 
only  admit,  but  even  invite  the  Enemy.  It 
was  like  a  fruitful  Garden,  or  a  fair  Vine- 
yard -without   an  Hedge,  that  quickens  the 

Vol.  L  U  Appetite 


z  90         ^  Sermon  preached 

Appetite  to  enjoy  fo  tempting,  and  withal 
io  c^iQj  a  Prize.  But  the  great  God,  by 
ruling  Mens  Hearts,  could  by  Confequence 
hold  their  Hands,  and  turn  the  very  Defires 
of  Intcrcft  and  Nature  out  of  their  common 
Channel,  to  comply  with  the  Defigns  of  his 
Worihip. 

But  now,  had  not  God  fet  a  very  pecu- 
liar Value  upon  the  Service  paid  him  in  his 
Temple,  furely  he  would  not  have  thus  (as 
it  were)  made  himfelf  his  People's  Convoy, 
and  exerted  a  fupernatural  Work  to  fecure 
them  in  their  Paflage  to  it.  And  therefore, 
that  eminent  Hero  in  Religion,  ©^«/>/,  when 
in  the  Land  of  his  Captivity,  he  ufed  to  pay ' 
his  daily  Devotions  to  God,  not  being  able 
to  go  to  the  Temple,  would  at  ieaft  look  to- 
wards it,  advance  to  it  in  Wifh  and  Defire  ; 
and  ib,  in  a  manner,  bring  the  Temple  to  his 
J'rayers,  when  he  could  not  bring  his  Prayers 
to  that. 

And  now,  what  have  I  to  do  more,  bu£ 
towilh  that  all  this  Difcourfe  may  have  that 
bleffed  Effcd  upon  us,  as  to  fend  us  both  to 
this,  and  to  all  other  folemn  Places  of  Di- 
vine Worfhip,  with  thofe  three  excellent  In- 
gredients of  Devotion,  defire.  Reverence:, 
and  Confidence  ? 

I.  And 


at  the  Confecratton^  Sec*        291 

1.  Andfirft,  for*Z)^r^.  We  fhould  come 
hither,  as  to  meet  God  in  a  Place  where  he 
loves  to  meet  us  ;  and  where  (as  IJaac  did 
to  his  Sons)  he  gives  us  BlefTings  with  Em- 
braces. Many  frequent  the  Gates  of  Sion, 
but  is  it  becaufe  they  love  them  i  and  not  ra- 
ther bccaufe  their  Intereft  forces  them,  much 
againft  their  Inclination  to  endure  them  > 

Do  they  haften  to  their  Devotions  with 
that  Ardor^  and  Quicknefs  of  Mind,  that  they 
would  to  a  lewd  Play  or  a  Mafquerade  ? 

Or  do  they  not  rather  come  hither  flowly,"' 
fit  here  uneafily,  and  depart  defiroufly?  All 
which  is  but  too  evident  a  Sign,  that  Men  re- 
pair to  the  Houfe  of  God,  not  as  to  a  Place 
of  Fruition,  but  of  Task  and  Trouble,  not  to 
enjoy,  but  to  afflid  themfelves. 

2.  We  Ihould  come  full  of  Reverence  to 
fuch  Sacred  Places  ,  and  where  there  are  Af- 
fedions  of  Reverence,  there  will  be  Poftures 
of  Reverence  too.  Within  confccrated  Walls, 
we  are  more  diredly  under  God's  Eye,  who 
looks  through  and  through  every  one  that  ap- 
pears before  him,and  is  too  jealous  a  God  to  be 
affronted  to  his  Face. 

3.  And  laftlyj  God's  peculiar  Property  in 
fuch  Places  fhould  give  us  a  Confidence  in  our 
AddcclTes  to  him   here.      Reverence   and 

y  z  Confidence 


2  p  1       A  Sermon  preached  Sec . 

Confidence  are  fo  far  from  being  inconfiftent, 
that  they  are  the  moft  dired  and  proper  Qua- 
lifications of  a  devout  and  filial  Approach  to 
God. 

For  where  fhould  we  be  fo  confident  of  a 
Blefiing,  as  in  the  Place  and  Element  of  Blef- 
fmgs ;  the  Place  where  God  both  promifes 
and  delights  to  difpenfe  larger  Proportions 
of  his  Favour,  even  for  this  Purpofe,  that  he 
may  fix  a  Mark  of  Honour  upon  his  Sanctu- 
ary 5  and  fo  recommend,  and  endear  it  to 
the  Sons  of  Men,  upon  the  Stock  of  their 
own  Intereft,  as  well  as  his  Glory  j  who  has 
declared  himfelf,  the  High  and  the  Lofty 
One  that  inhabits  Eternity,  and  duuells  not  in 
Houfes  made  with  Mens  Hands ^yet  ispleajed 
to  beprefent  in  the  Ajfemblies  of  his  Saints. 

To  whom  be  rendcr'd  and  afcribed,  as  is 
moft  due,  all  Praife,  Might,  Majefty, 
and  Dominion,  both  now  and  for  ever- 
more.    Amen. 


ASER. 


^93 


A 

S  E  R  M   ON 

Preached  at 

Weft  mill  jfter- Abbey, 

Febniarj  2  2 . 1 6  8  4-  5 . 


PROV.  xvi.    33. 

The  Lot  IS  cafl  into  the  Lap^  hut  the 
whole  Dtfpofing  of  it  is  of  the 
Lord. 

IC  A  N  N  O  T  think  myfdf  engaged  from 
thefe  Words  to  difcourfe  of  Lots,  as  to 
their  Nature,  Ufe  and  AUowablenefsj  and 
that  not  only  in  Matters  of  Moment 
and  Bufmcfs,  but  alfo  of  Recreation; 
which  latter  is  indeed  impugned  by 
U  3  fom^ 


194        A  Sermon  preached 

fome  though  better  defended  by  others? 
but  I  fhall  fix  only  upon  the  Defign  of  the 
Words,  which  feems  to  be  a  Declaration  of 
a  Divine  Perfedion  by  a  fmgle  Inftance  5  a 
Proof  of  the  Exadnefs  and  Uftiverfality  of 
God's  Providence  from  its  Influence  upon  a 
Thing,  of  all  others,  the  moft  Cafual  and 
fortuitous,  fuch  as  is  the  calling  of  Lots. 

j4  Lot  is  properly  a  cafual  Events  pur- 
pojely  applied  to  the  determination  of  fome 
doubtful  Thing. 

Some  there  are,  who  utterly  profcribe  the 
Kame  0I  Chance,  as  a  Word  of  impious  and 
profane  Signification  ;  and  indeed,  if  it  be 
taken  by  us  in  that  Senfe,  in  which  it  was 
ufed  by  the  Heathen,  fo  as  to  make  any 
Thing  cafual  in  rcfpcdof  God  himfelf,  their 
Exception  ought  judly  to  be  admitted.  But 
to  fay  a  Thing  is  a  Chance,  or  Cafualty,  as 
it  relates  to  fecond  Caufcs,  is  not  Prophane- 
ncfs,  but  a  great  Truth  5  as  Itgnifying  no 
more,  than  that  there  are  fome  Events,  be- 
sides the  Knowledge,  Purpofc,  Expedation, 
and  Power  of  fecond  Agents.  And  for  this 
very  Reafon,  becaufe  they  are  fo,  it  is  the 
Royal  Prerogative  of  God  himfelf,  to  have  all 
thcfc  loofc,  uneven,  fickle  Uncertainties  ua- 
^^r.  his  Difpoftl,^ 

•  '  The 


at  Weftminfter- Abbey.         29  j 

The  Subjed  therefore,  that  from  hence  we 
are  naturally  carried  to  the  Confidcrationof, 
Is,  the  admirable  Extent  of  the  Divine  Pro- 
vidence, in  managingthemoft  contingent  Paf- 
fages  of  Humane  Affairs ;  which  that  we  may 
the  better  treat  of,  we  will  confider  the  Refult 
of  a  Lot : 

I.  In  reference  to  Men. 

II.  In  reference  to  God. 

I.  For  the  firft  of  thcfe,  if  we  confidcr  it 
as  relating  to  Men,  who  fufpend  the  Deciilon 
of  fome  dubious  Cafe  upon  if,  fo  we  Ihall 
find,  that  it  naturally  implies  in  it,  thefc  two 
Things. 

I.  Something  future.  2.  Something  con- 
tingent. 

From  which  two  Qualifications,  thefe  two 
Things  alfo  follow : 

1.  That  it  is  abfoluely  outof  the  Reach  of 
Man's  Knowledi;e. 

2.  That  it  is  equally  out  of  his  Power. 
This  is  moft  clear  5   for  otherwiie,    why 

are  Men  in  fuch  Cafes  doubtful,   and  con-, 
cerned,  what  the  Iffue  and  Refult  fiiould  be  f 
For  00  Man   doubts  of  what  he  fees   and 
l^nowsi  nor   is   iolicitous  about  the  Event 
':  -         -    ~   ^      y  4  ^  of 


1^6        A  Sermon  preached 

of  that  which  he  has  in  his  Power,  to  difpofc 
of  to  what  Event  he  pleafcs. 

The  Light  of  Man's  Undcrftanding  is 
but  a  fhort,  diminutive,  contracted  Light* 
and  looks  not  beyond  the  prefent :  He 
knows  nothing  future,  but  as  it  has  fome 
kind  of  Prefcnce  in  the  ftable,  conllant  Man- 
ner of  Operation  belonging  to  its  Caufe  5 
by  virtue  of  which,  we  know,  that  if  the 
Lire  continues  for  twenty  Years,  it  will  cer- 
tainly burn  (b  long ;  and  that  there  will  be 
Summer,  Winter,  and  Harveft,  in  their  re- 
fpedivc  Seafons :  But  whether  God  will  con- 
tinue the  World  till  to  Morrow  or  no,  we 
cannot  know  by  any  certain  Argument,  ci- 
ther from  the  Nature  of  God,  or  of  the 
World, 

But  when  we  look  upon  fach  Things  as  re- 
late to  their  immediate  Caufes,  with  a  pcrfed 
Indifference,  fo  that  in  reipe^lof  them,  they 
equally  may^  oi  may  not  be-,  human  Reafon 
can  then,  at  the  bed,  bur  conjedure  what 
will  be.  A  nd  in  fome  Things,  as  here  in  the 
cafting  of  Lots  j  a  Man  cannot,  upon  any 
Ground  of  Reafon,  bring  the  Event  of  them 
fo  much  as  under  Conjedure. 

The  Choice  of  Man's  Will  is  indeed  un- 
certain, becaufe  in  many  Things  free  >  but 

yet 


at  Weftminfter'Abbey.         297 

yet  there  are  certain  Habits  and  Principles  in 
the  Soul,  that  have  fome  Kind  of  Sway  upon 
it,  apt  to  byafs  it  more  one  Way  than  ano- 
ther j  fo  that,  upon  the  Propofal  of  an  agree- 
able Objeft,  it  may  rationally  be  conjedured, 
that  a  Man's  Choice  will  rather  incline  him 
to  accept  than  to  refufe  it.     But  when  Lots 
are  fhuffled  together  in  a  Lap,  Urn-,  or  ditch- 
er-, or  a   Man  blind-fold  cafts  a  Dye,  what 
Reafon  in  the  World  can  he  have  to  prefume, 
that  he  ihall  draw  a  white  Stone  rather  than 
a  black,  or  throw  and  Ace  rather  than  a  Size  ? 
Now,    if  thefe  Things  are  thus  out  of  the 
Compafs  of  a  Man's  Knowledge,  it  will  una- 
voidably follow,  that  they  are  alfo  out  of  his 
Power.     For  no  Man  can  govern,  or  com- 
mand that  which  he  cannot  pollibly  know  i 
fince  to  difpofe  of  a  Thing  implies  both  a 
Knowledge  of  the  Thing  to  be  difpofed  of, 
and  of  the  End  that  it  is  to  be  difpofed  of 
to. 

And  thus  we  have  fcen  how  a  contingent 
Event  baffles  Man's  Knowledge,  and  evades 
his  Power  :  II.  Let  us  now  confider  the  fame 
in  refped  of  God  ;  and  fo  we  Ihall  find  that 
it  falls  under, 

1.  .A  certain  Knowledge.     And 

2.  A  determining  Providence. 

i.Firft 


2  p  8         A  Sermon  preached 

I.  Firft  of  all  then,  themoft  cafual  Event 
of  Things,  as  it  (lands  related  to  God,  is 
comprehended  by  a  certain  Knowledge.  God 
by  reafon  of  his  eternal,  infinite,  and  indi- 
Vifible  Nature,  is,  by  one  fingle  Aft  of  Du- 
ration, prefent  to  all  the  fuccellive  Portions 
of  Time  ;  and  confequently  to  all  Things 
fuccellivcly  exifting  in  them  :  Which  eter- 
nal, indivifible  Ad  of  his  Exiftence,  makes 
all  Futures  adually  prefent  to  him  i  and 
it  is  the  Prefentiality  of  the  Objed  which 
founds  the  unerring  Certainty  of  his  Know- 
ledge. For  whatfoever  is  known,  is  fome 
Way  or  other  prefent ;  and  that  which  is  pre- 
fent, cannot  but  be  known  by  hin^  who  is 
Omnifcient. 

But  I  fhall  not  infift  upon  thefe  Specula- 
tions i  which  when  they  are  moft  refined, 
fcrveonly  tofliew,  how  impolTible  it  is  for 
us  to  have  a  clear  and  explicit  Notion  of  that 
which  is  infinite.  Let  it  fuffice  us  in  gene- 
ral, to  acknowledge  and  adore  the  vaftCom- 
pafs  of  (.God's  Omnifcience,  That  it  is  a 
Light  fhining  into  every  dark  Corner,  ripping 
up  all  Secrets,  and  ftedfaftly  grafping  the 
greatefi:  and  moft  flippery  Uncertainties.  As 
when  we  fee  the  Sun  Ihine  upon  a  River, 
though  the  Waves  of  it  move  and  roll  this 

Way 


at  Weftminfter' Abbey.         299 

way  and  that  way  by  the  Wind  ;  yet  for 
all  their  Unfettlednefs,  the  Sun  ftrikcs  them, 
with  a  diredl  and  a  certain  Beam.     Look  up- 
on Things  of  the  moft  accidental  and  muta- 
ble Nature,  accidental  in  their  Production, 
and  mutable  in  their  Continuance  ;  yet  God's 
Prefcience  of  them  is  as  certain  in  him,    as 
the  Memory  of  them  is  or  can  be  in  us.     He 
knows  which  way  the  Lot  and  the  Dye  (hall 
fall,  as  perfedly  as  if  they  were  already  caft. 
All  Futurities  are  naked  before  that  All- feeing 
Eye,  the  Sight  of  which  is  no  more  hinder- 
ed by  Diftance  of  Time,  than  the  Sight  of 
an  Angel  can  be  determined  by  Diftance  of 
Place. 

z.  As  all  Contingencies  are  comprehend- 
ed by  a  certain  Divine  Knowledge,  fo  they 
are  governed  by  as  certain  and  fteady  a  Pro- 
vidence. 

There  is  no  wandring  out  of  the  reach 
of  this,  no  flipping  through  the  hands  of 
Omnipotence.  God's  Hand  is  as  fteady  as 
his  Eye,  and  certainly  thus  to  reduce  Con- 
tingency to  Method,  Inftability  and  Chance 
it  felf  to  an  unfailing  Rule  and  Order,  argues 
fuch  a  Mind  as  is  fit  to  govern  the  World  } 
and  Lam  furc,  nothing  lefs-than  fuch  an  One 
can. 

Now 


300         A  Sermon  preached 

Now  God  may  be  faid  to  bring  the  great- 
eft  Catualtics  under  his  Providence  upon  a 
twofold  Account. 

(i.)  That  he  dircds  them  to  a  certain 
End. 

(2.)  Oftentimes  to  very  weighty  and  great 
Ends. 

(2.)  And  firftofall,  he  direds  them  to  a 
certain  End. 

Providence  never  fhoots  at  Rovers.  There 
is  an  Arrow  that  flies  by  Night,  as  well  as 
by  Day,  and  God  is  the  Perfon  that  fhoots 
it,  who  can  aim  then  as  well  as  in  the  Day. 
Things  are  not  left  to  an  <:^/Eqtultbrium,  to 
hover  under  an  Indifference,  whether  they 
fhall  come  to  pafs,  or  not  come  to  pafs;  but 
the  whole  Train  of  Events  is  laid  before- 
hand, and  all  proceed  by  the  Rule  and  Limit 
of  an  antecedent  Decree  j  for  otherwife,  who 
could  manage  the  Affairs  of  the  World,  and 
govern  the  Dependance  of  one  Event  upon 
another,  if  that  Event  happened  at  Random, 
and  was  not  caft  into  a  certain  Method^nd 
Relation  to  fome  foregoing  Purpofe  to  di- 
rea  it> 

The  Reafon  why  Men  are  fo  fhort  and 
weak  in  Governing  is,  becaufe  moft  Things 
fall  out  to  them  accidentally,  and  come  not 

into 


at  Weftminfter- Abbey.       301 

into  any  Compliance  with  their  pre-concciv'd 
Ends,  but  they  are  forced  to  comply  fubfe- 
qucntly,  and  to  ftrike  in  with  Things  as 
they  tall  out,  by  poftliminious  After- Appli- 
cations of  them  to  their  Purpofes,  or  by 
framing  their  Purpofes  to  them. 

But  now  there  is  not  the  leaft  Thing;  that 
falls  within  the  Cognizance  of  Man,  but  is 
directed  by  the  Counfel  of  God.  Not  an 
Hair  can  fall  from  our  Head,  nor  a  Spar- 
row to  the  Ground,  without  the  Will  of  our 
heavenly  Father.  Such  an  univerfal  Super- 
intendency  has  the  Eye  and  Hand  of  Provi- 
dence over  all,  even  the  moft  minute  and 
inconfiderable  Things. 

Nay,  and  finful  Adions  too  are  over- 
ruled to  a  certan  lOue;  even  that  horrid 
Villany  of  the  Crucifixion  of  our  Saviour 
was  not  a  Thing  left  to  the  Difpofal  of 
Chance  and  Uncertainty  ;  but  in  A^s  ii.  2  3 .  it 
is  faid  of  him,  that  he  was  delivered  to  the 
wicked  Hands  of  his  Murderers,  by  the  de- 
terminate Counfel  and  Fore  knowledge  of 
God:  For  furely  the  Son  of  God  could  not 
die  by  Chance,  nor  the  greateft  Thing  that 
ever  came  to  pafs  in  Nature,  be  left  to  an  un- 
determinate  Event.  Is  it  imaginable,  that  the 
great  Means  of  the  World's  Redemption 
4  fhould 


5  o  z  A  Sermon  preached 

fhould  reft  only  in  the  Number  ofPoflibill- 
ties,  and  hang  (b  loofe  in  refped  of  its  Fu- 
turition,  as  to  leave  the  Event  in  an  equal 
Poife,  whether  ever  there  fhould  be  fuch  a 
Thing  or  no?  Certainly  the  A6lions  and 
Proceedings  of  wife  Men  run  in  a  much 
<Treater  Clofenefs  and  Coherence  with  one 
another,  than  thus  to  drive  at  a  cafual  If- 
fue,  brought  under  no  Fore-caft  or  Defign. 
The  Pilot  muft  intend  fome  Port  before  he 
ftecrs  his  Courfe,  or  he  had  as  good  leave  his 
VclTcl  to  the  Direction  of  the  Winds,  and 
the  Government  of  the  Waves. 

Thofe  that  fufpcnd  the  Purpofes  of  God, 
and  the  Refolvcs  of  an  Eternal  Mind  upon 
the  Adions  of  the  Creature,  and  make  God 
firft  wait  and  exped  what  the  Creature  will 
do,  (and  then  frame  his  Decrees  and  Coun- 
fels  accordingly)  forget  that  he  is  the  Firfi 
Caufe  of  all  Things,  and  difcourfe  moft  un- 
philofophically,  abfurdly,  and  unfuitably  to 
the  Nature  of  an  Infinite  Being  ;  whofe  In- 
fluence in  every  Motion  muft  fet  the  firft 
Wheel  a-going.  He  muft  ftill  be  the  Firfi 
Agents  and  what  he  does,  he  muft  will  and 
intend  to  do,  before  he  does  it,  and  what 
he  wills  and  intends  once,  he  willed  and  in- 
tended from  all  Eternity  5  it  being  grofly 
3  contrary 


at  Weftminfter-Abbey.       36J 

contrary  to  the  very  firft  Notions  wc  have  of 
the  infinite  Perfedion  of  the  Divine  Nature* 
to  ftate  or  fuppofe  any  new  immanent  A6t  in 
God. 

Th€  Stoicks  indeed  held  a  Fatality,  and  a 
fixed  unalterable  Courfe  of  Events ;  but  then 
they  held  alfo,  that  they  fell  out  by  a  Neccf- 
fity  emergent  from,  and  inherent  in  the 
Things  thcmlelves,  which  God  himfelf  could 
not  alter  :  So  that  they  fubjeded  God  to  the 
fatal  Chain  of  Caufes,  whereas  they  fhould 
have  rcfolved  the  Necellity  of  all  inferior  E- 
vents  into  the  free  Determination  of  God 
himfelf;  who  executes  neceflarily,  that  which 
he  firft  propofed  freely. 

In  a  word,  if  we  allow  God  to  be  the  Go* 
vernor  of  the  World,  we  cannot  but  grant, 
that  he  orders  and  difpofes  of  all  inferior  E- 
vents ;  and  if  we  allow  him  to  be  a  wife  and 
a  rational  Governor,  he  cannot  but  dired 
them  to  a  certain  End. 

(2.)  In  the  next  place  he  dire£ls  all  thefe 
appearing  Cafualties,  not  only  to  certain, 
but  alfo  to  very  great  Ends. 

He  that  created  Something  out  of  No- 
thing, furely  can  raife  great  Things  out  of 
fnaall ;  and  bring  all  the  fcattered  and  difor- 
dere.d  Paflages  of  Affairs  into  a  great,  beau- 

titul 


304  A  Sermon  preached 

tiful,  and  exad  Frame.  Now  this  over- 
ruling, dire<fting  Power  of  God  may  becon- 
fidered, 

Firft,  In  reference  to  Societies,  or  united 
Bodies  of  Men. 

Secondlyjn  reference  to  particular  Perfons. 

Firft.  And  firft  for  Societies.  God  and 
Nature  do  not  principally  concern  themfclves 
in  thePrefervation  of  Particulars,but  of  Kinds 
and  Companies.  Accordingly,  we  muft 
allow  Providence  to  be  more  intent  and  fo- 
licitous  about  Nations  and  Governments, 
than  about  any  private  Intcreft  whatlbever. 
Upon  which  Account  it  muft  needs  have  a 
peculiar  Influence  upon  the  Eredtion,  Con- 
tinuance, and  Diffolution  of  every  Society. 
Which  great  Eff'eds  it  is  ftrange  to  confider, 
by  what  fmall,  inconfiderable  Means  they 
are  oftentimes  brought  about,  and  thofe  fo 
wholly  undefigned  by  fuch  as  are  the  im- 
mediate vifible  Adors  in  them.  Examples 
of  this,  we  have  both  in  Holy  Writ,  and 
alfo  in  other  Stories. 

And  firft  for  thofe  of  the  former  Sort. 

Let  us  rcflecl  upon  that  ftrange  and  un- 
paralleird  Story  oijofeph  and  his  Brethren  j 
a  Story  that  feems  to  be  made  up  of  no_ 
thing  elfe  but  Chances,  and  little  Contin- 
gencies^ 


at  Weftminfter- Abbey.         303: 

gencies,  all  direiled  to  mighty  Ends.  For 
was  it  not  a  mere  Chance  that  his  Father 
Jacob  fhould  fend  him  to  vifit  his  Brethren, 
jufl  at  that  Time  that  the  Ijlnnaelites  were  to 
pafs  by  that  Way,  and  fo  his  unnatural  Brc-^ 
thren  take  Occafion  to  fell  him  to  them,  and 
they  to  carry  him  into  <:_yEg)'pt  ?  And  then 
that  he  fhould  be  caft  into  Prifon,  and  there- 
by brought  at  length  to  the  Knowledge  of 
Tharaoh  in  that  unlikely  manner  that  he  was? 
Yet  by  a  joint  Connexion  of  every  one  of 
thcfe  cafual  Events,  Providence  fervcd  itfelf 
in  the  Prefervation  of  a  Kingdom  from  Fa- 
mine, and  of  the  Church,  then  circumfcrib'd 
within  the  Family  of  Jacob.  Likcwife  by 
their  fojourning  n'^(L/Egypt,  he  made  way  for 
their  Bondage  there,  and  their  Bondage  for 
a  glorious  Deliverance  through  thofe  prodij 
gious  Manifeftations  of  the  Divine  Power, 
in  the  feveral  Plagues  inflided  upon  the  o^yE- 
gjptians.  It  was  hugely  accidental,  th:itJoaJh 
King  of  Ifraely  being  commanded  by  the 
Prophet  toftrike  upon  the  Ground ,  1  King.  xiii. 
fhould  ftrike  no  oftncr  than  juft  three  Times  i 
and  yet  we  find  there,  that  the  Fate  of  a  King- 
dom depended  upon  it,  and  that  his  Victo- 
ries over  Syria  were  concluded  by  that  Num- 
ber. It  was  very  cafual,  that  liie  Levite  and 
Vol.  I.  X  his 


30^  A  Sermon  preached 

his  Concubine  fhould  linger  fo  long,  as  to 
be  forced  to  take  up  their  Lodging  at  Gi- 
heahy  as  we  read  in  Judges  xix.  and  yet  we 
know  what  a  Villany  was  occafioned  by 
it,  and  what  a  Civil  War  that  drew  after 
it,  almoft  to  the  Deftrudion  of  a  whole 
Tribe. 

'  And  then  for  Examples  out  of  other  Hifto- 
ries,  to  hint  a  few  of  them. 

Perhaps  there  is  none  more  remarkable, 
than  that  Paflage  about  Alexander  the  Great, 
in  his  famed  Expedition  againft  Inarms. 

When  in  his  March  towards  him,  chancing 
to  bathe  himfelf  in  the  River  Cydnus,  through 
the  excelllve  Coldnefs  of  thofe  Waters,   he 
fell  fick  near   unto  Death  for  three  Days  5 
during  which  fhort  Space  the  Terfian  Army- 
had  advanced  itfelf  into  the  ftrait  Paflages 
of  Cilicia  'y  by  which  Means  Alexander  with 
his  fmall  Army  was  able  to  equal  them  un- 
der thofe  Difad vantages,    and  to  fight   and 
conquer  them.     Whereas  had  not  this  Stop 
been  given  him  by  that  accidental  Sicknefs, 
his  great  Courage  and  Promptnefs  of  Mind 
would,  beyond  all  Doubt,  have  carried  him 
diredly  forward  to  the  Enemy,  till  he  had 
met  him  in  the  vaft  open  Plains  of  Terfia, 
where  his  Paucity  and  Imall  Numbers  would 

4  have 


at  Weftminfter-Abbey.  307 

have  been  contemptible,  and  the  T^erfian 
Multitudes  formidable  5  and  in  all  likeli- 
liood  of  Reafon,  victorious.  So  that  this 
one  little  Accident  of  that  Prince's  taking 
a  Fancy  to  bathe  himfelf  at  that  Time,  cauied 
the  Interruption  of  his  March,  and  that  In- 
terruption gave  Occafion  to  that  great  Vi- 
dory  that  founded  tlie  third  Monarchy  of 
the  World.  In  like  manner,  how  much  of 
Cafualty  was  there  in  the  Prefervation  of 
RomuliiSy  as  foon  as  born  cxpofed  by  his 
Uncle,  and  took  up  and  nourilhed  by  a 
Shepherd  ?  (for  the  Story  of  the  She- Wolf  is 
a  Fable.)  And  yet  in  that  one  Accident  was 
laid  the  Foundation  of  the  fourth  Univerfal 
Monarchy. 

How  doubtful  a  Cafe  was  it,  whether 
Hannibal,  after  the  Battle  of  Cann£,  fhould 
march  direclly  to  Rome^  or  divert  into  C^;«- 
pania  ?  Certain  it  is,  that  there  was  more 
Rcafon  for  the  former ;  and  he  was  a  Per- 
fon  that  had  fomctimcs  the  Command  of 
Reafon,  as  well  as  Regiments :  Yet  hisRea- 
fon  dcfcrted  his  Condud  at  that  time,  and 
by  not  gomg  to  Rome,  he  gave  OccaHon  to 
thofe  Recruits  of  the  Roman  Strength,  that 
prevailed  to  the  Conqueft  of  his  Country, 
and  dii  length  to  the  Deitrudtion  of  Carthage 

X  i  itfelf. 


3  0  8  ^  Sermon  preached 

irfclf  one  of  the  mofl  puiflant  Cities  ill  the 
World. 

And  to  dcfccnd  to  Occurrences  within  our 
own  Nation.  How  many  ftrange  Accidents 
concurred  in  the  whole  .Bufinefs  of  King 
Henry  the  Eighth's  Divorce!  Yet  we  fee 
Providence  dire(fled  it  and  them  to  an  en- 
tire Chaniie  of  the  Affairs  and  State  of  the 
whole  Kingdom.  And  furely,  there  could 
not  be  a  greater  Chance  than  that  which 
brought  to  light  the  Powder-Treafon,  when 
Providence  (as  it  were)  fnatch'd  a  King  and 
Kingdom  out  of  the  very  Jaws  of  Death, 
only  by  the  Miftake  of  a  Word  in  the  Dire- 
dion  of  a  Letter. 

But  of  all  Cafes,  in  which  little  Cafualtics 
produce  great  and  ftrange  Effeds,  the  chief 
is  in  War  -,  upon  the  Iflues  of  which  hangs 
^the  Fortune  of  States  and  Kingdoms. 

Cafar,  I  am  fure,  Vv^hofc  great  Sagacity  and 
Condud  put  his  Succcfs  as  much  out  of  the 
Power  of  Chance,  as  human  Reafon  could 
well  do  5  yet  upon  Occafion  of  a  notable  Ex- 
periment that  had  like  to  have  loft  him  his 
whole  Army  at  "Dyrrachtum^  tells  us  the 
Power  of  it  in  the  third  Book  of  his  Com- 
mentaries, ^e  Bello  Civil't-,  ^"  Forttina  quoi 
^'  ^lurmum;l>otejty  cum  in  aliis  rebusjumpra. 

[I  cifuh 


at  Weftminfler-Abbey.         309 

*'  cipue  in  hello  j  in  parvis  moment  is  magnas 
"  renim  miit  at  tones  ejficit.  Nay,  and  a  great- 
er than  Cafarj  even  the  Spirit  of  God  him* 
felf,  inEcclef.  yi.  11,  exprclly  declares,  that 
the  Battle  is  tiot  always  to  the  ftrmg.  So 
thai  upon  this  Account,  every  Warriour  may 
in  fomc  Senfe  be  faid  to  be  a  Soldier  of  For- 
tune ;  and  the  beft  Commanders  to  have  a 
kindof  Lottery  for  their  Work,  as,  amongft 
us,  they  have  for  a  Reward.  Por  how  of- 
ten have  whole  Armies  been  routed  by  a  lit- 
tle Miftake,  or  a  fudden  Pear  raifed  in  the  Sol- 
diers Minds,  upon  fome  trivial  Ground  or  Oc- 
cafion  ? 

Sometimes  the  Mifunderilandin?  of  aWord 
lias  fcattered  and  deftroyed  thofe  who  have 
been  even  in  Poflellionof  Vi^lory,  and  whol- 
ly turned  the  Portune  of  the  Day.  A  Spark 
of  Fire,  or  an  unexpeded  Guft  cf  Wind  may 
ruin  a  Navy.  And  fometimes  a  falfe,  fenflefs 
Report  has  fpread  fo  far,  and  funk  fo  deep 
into  the  Peoples  Minds,  as  to  caufe  a  Tumult, 
and  that  Tumult  a  Rebellion,  and  that  Rebel- 
lion has  ended  in  the  Subyerfion  of  aGovern- 
nient. 

And  in  the  late  War  between  the  King 
and  fome  of  his  Rebel- Subjedls,   has  it  not 
lometimes  been  at  an  even  Caft,  whether  his 
X  3  Army 


3  I  o  A  Sermon  preached 

Army  fliould  march  this  Way,  or  that  Way  ? 
Whereas  had  it  took  that  way,  which  adu- 
ally  it  did  not,  Things  afterwards  fo  fell 
out,  that  in  very  high  Probability  of  Rea- 
fon,  it  mufl:  have  met  with  fuch  Succefs,  as 
would  have  put  an  happy  Iflfue  to  that  wretch- 
ed War,  and  thereby  have  continued  the 
Crown  upon  that  blcfTcd  Prince's  Head,  and 
his  Head  upon  his  Shoulders.  Upon  fuppofal 
of  which  Event,  moil  of  thofe  fad  and  ftranj^e 
Alterations  that  have  fmce  happened,  would 
have  been  prevented  ;  the  Ruin  of  many  ho- 
neft  Men  hinder'd,  thcPunifhment  of  many 
great  Villains  haftt  .'d,  and  the  Preferment  of 
greater  fpoiled. 

Many  PafTages  happen  in  the  World,  much 
like  that  little  Cloud  in  i  Kings  xviii.  that 
appeared  at  firft  to  Elijah's  Servant,  no  bigger 
than  a  Mans  Hand,  but  prefently  after  grew 
and  fpread,  and  blacken'd  the  Face  of  the 
whole  Heaven,  and  then  difcharged  itfelf  in 
Thunder  and  Rain,  and  a  mighty  Te.npcft. 
So  thefe  Accidents,  when  they  firft  happen, 
fcem  but  fmall  and  contemptible  5  but  by 
Degrees  they  branch  out,  and  widen  them- 
felves  into  fuch  a  numerous  Train  of  mif- 
chievous  Confequcnces,  one  drawing  after 
::  another,  by  a  continued  Dependence  and 

Multi- 


at  Weftminfter- Abbey.         311 

Multiplication,  that  the  Plague  becomes  vifto- 
rious  and  univerfal,  andperlbnal  Mifcarriagc 
determines  in  a  national  Calamity. 

For  who,  that  fhould  view  the  fmall,  defpi- 
cable  Beginnings  of  fome  Things  and  Pcrfons 
at  firft,  could  imagine  or  prognofticate  thofe 
vaft  andftupendous  Encrcafes  of  Fortune,  that 
have  afterwards  followed  them  ? 

Who,  that  had  lookt  upon  Agatkocles'^vi^ 
handling  the  Clay,  and  making  Pots  under 
his  Father,  and  afterwards  turning  Robber, 
could  have  thought,  that  from  fuch  a  Condi- 
tion,  he  fhould  come  to  be  King  of  Sicily  ? 

Who,  that  had  feen  Majianello,  a  poor  Fi- 
fherman  with  his  red  Cip,  and  his  Angle, 
could  have  reckoned  it  poflible  to  fee  fuch  a 
pitiful  Thing  within  a  Week  after,  (hining  in 
his  Cloth  of  Gold,  and  with  a  Word,  or  a  Nod, 
abfolutcly  commanding  the  whole  City  of 

Naples  ? 

And  who,    that  had  beheld  fuch  a  bank- 
rupt, beggarly  Fellow  as  Cromwelly  firft  ea- 
trins;  the  Parliament  Houfe  with  a  Thread- 
bare,  torn  Cloak,    and  a  greafy  Hat,    ( and 
perhaps  neither  of  them  paid  for)  could  have 
fufpeded  that  in  the  Space  of  fo  few  Years, 
he  fhould,  by  the  Murder  of  one  King,  and 
the  Banifhment  of  another,  afcend  the  Throne, 
X4  be 


311         A  Sermon  preached 

be  invcfted  in  the  Royal  Robes,  and  want 
nothing  of  the  Statcof  a  King,  but  the  Chang- 
ing of  his  Hat  into  a  Crown  ? 

Tis  ( as  it  were )  the  Sport  of  the  Al- 
mighty, thus  to  baffle  and  confound  the  Sons 
of  Men  by  fuch  Events,  as  both  crofs  the 
Methods  of  their  A<^ings,  and  furpafs  the 
Mcafurc  of  their  Expedations.  For  accord- 
ing to  both  thcfe,  Men  ftill  fuppofe  a  gra- 
dual natural  Progrefs  of  Things  ^  as  that 
iio'Cix  greats  Things  and  Perfons  fhould  grow 
greater  J  till  at  length,  by  many  Steps  an^ 
Afcents,  they  come  to  be  at  the  great  eft -^  not 
confidering,  that  when  Providence  defigns 
flrange  and  mighty  Changes,  it  gives  Men 
Wings  inftead  of  Legs ;  andinftead  of  climb- 
ing leifurely,  makes  them  at  once  fly  to  the 
Top  and  Height  of  Greatnefs  and  Power. 
So  that  the  World  about  them  (looking  up 
to  thofe  illuftrious  Upftarts)  fcarce  knows 
who,  or  ischejice  they  were^  nor  they  them- 
fclves  where  they  are. 

It  were  infinite  to  infift  upon  particular  In- 
ilances  ;  Hidories  are  full  of  them,  and  Ex- 
perience feais  to  the  Truth  of  Hiftory. 

In  the  next  place,  let  us  confider  to 
what  great  Purpofes  God  direds  thefe  lit- 
tle   Cafualties,    with  reference  to  particu- 

lai: 


at  Weftminftcr- Abbey.        313 

lar  Perfons  j  and  thofe  either  publick  or  pri- 
vate. 

I.  And  firft  for  publick  Perfons  as  Prin- 
ces.    Was  it  not  a  mp re  Accident,  that  Tba- 
raoh's  Daughter   met  with  Alofes?     Yet   it 
was  a  Means  to  bring  him  up  in  the  ^^/Egyp- 
tian  Court,  then  the  School  of  all  Arts  and 
Policy,  and  fo  to  fit  him  for  that  great  and 
arduous  Employment  that  God  defigned  him 
to.     For  fee  upon  what   little  Hinges  that 
great  Affair  turned ;  for  had  either  the  Child 
been  caft  out,   or  Pharaoh's  Daughter  come 
down  to  the  River    but  an  Hour  fooner,  or 
later  5  or  had  that  little  Vcifel  not  been  caft 
by  the  Parents,  or  carried  by  the  Water  in- 
to that  very  Place,  where  it  was,  in  all  like- 
lihood the  Child  muft  have  undergone  the 
common  Lot  of  t(ie  other  Hebrew  Children 
and  been  either  ftarved  or  drowned  j  or  how- 
ever, not  advanced  to  fuch  a  peculiar  Height 
and  Happinefs  of  Condition.     That  OEiavi- 
us  Cafar  fliould  fliift  his  Tent  (which  he  had 
never  ufed  to  do  before)  juft  that  very  Night 
that  it  happened  to  be  took  by  the  Enemy, 
was  a  mere  Cafualty  5  yet  fuch  an  one,   as 
prcferved  a  Perfon  who  lived  to  eftablifh  a  to- 
tal Alteration  of  Government  in  the  Imperial 
City  of  the  World,        ^ 

But 


314  -^  Sermon  preached 

But  we  need  not  go  far  for  a  Prince  pre- 
ferved  by  as  ftrange  a  Series  of  little  Contin- 
gencies, as  ever  were  managed  by  the  Art  of 
Providence  to  fo  great  a  Purpofe. 

There  was  but  an  Hair's  Breadth  between 
him  and  certain  Deftru^tion,  for  the  Space 
of  many  Days.  For  had  the  Rebel  Forces 
gone  one  Way,  rather  than  another,  or  come 
but  a  little  fooner  to  his  hiding  Place,  or 
but  miftrufted  fomething  which  they  palTed 
over,  (all  which  Things  might  very  eafily 
have  happened  j)  we  had  not  feen  this  Face 
of  Things  at  this  Day  5  but  Rebellion  had 
been  ftill  enthroned.  Perjury  and  Cruelty 
had  reigned,  Majefty  had  been  profcribed. 
Religion  extinguifhed,  and  both  Church  and 
State  throughly  reformed  and  ruined  with 
Confufions,  Maffacres,  and  a  total  Defola- 
tion. 

On  the  contrary,  when  Providence  defigns 
Judgment,  or  Deftrudion  to  a  Prince,  no 
body  knows  by  what  little,  unufual,  unrc. 
garded  Means  the  fatal  Blow  fliall  reach  him. 
If  Ahab  be  defigned  for  Death,  though  a 
Soldier  in  the  Enemies  Army  draws  a  Bow  at 
a  Venture  i  yet  the  fure,  unerring  Directions 
of  Providence  fhall  carry  it  in  a  dired  Courfe 


at  Weftminfter- Abbey.        3  i  j 

to  his  Heart,  and  there  lodge  the  Revenge  o^ 
Heaven. 

An  old  Woman  fhall  caft  down  a  Stone 
from  a  Wall,  and  God  fhall  fend  it  to  the 
Head  of  Abimelech,  and  fo  facrifice  a  King  in 
the  very  Head  of  his  Army. 

How  many  Warnings  had  Julius  Cafar  of 
the  fatal  Ides  of  March !  Whereupon  fome- 
times  he  refolved  nor  to  go  to  the  Senate, 
and  fometimes  again  he  would  go  ;  and 
when  at  length  he  did  go,  in  his  very  Paf- 
fage  thither,  one  put  into  his  Hand  a  Note 
of  the  whole  Confpiracy  againfl  him,  toge- 
ther with  all  the  Names  of  the  Confpira- 
tors,  defiring  him  to  read  it  forthwith,  and 
to  remembtT  the  Giver  of  it  as  long  as  he 
lived.  But  coiitinual  Salutes  and  Addrefles 
entertaining  him  all  the  way,  kept  him  from 
faving  fo  great  a  Life,  but  with  one  Glance 
of  his  Eye  upon  the  Paper  j  till  he  came  to 
the  fatal  Place  where  he  was  ftabb'd,  and  died 
with  the  very  Means  of  preventing  Death  in 
his  Hand. 

Henry  the  fecond  o^  France,  by  a  Splinter, 
unhappily  thruft  into  his  Eye  at  a  folemn  Juft- 
ing,  was  difpatch'd  and  fent  out  of  the  World, 
by  a  fad,  but  very  accidental  Death. 

In 


31^  A  Sermon  preached 

In  a  word,  God  has  many  Ways  to  reap 
down  the  Grandees  of  the  Earth  j  an  Arrow, 
a  Bullet,  a  Tile,  a  Stone  from  an  Houfe,  is 
enough  to  do  it :  And  befides  all  thefe  Ways, 
fometimes,  when  he  intends  to  bereave  the 
World  of  a  Prince  or  an  illuftrious  Perfon? 
be  may  caft  him  upon  a  bold,  felf-opinioned 
Phyfician,  worfe  than  his  Diftemper,  who 
fhall  dofe  and  bleed,  and  kill  him  fecimdum 
artem,  and  make  a  ftiift  to  cure  him  into  his 
Grave.  \ 

In  the  laft  place,  we  will  confider  this  di- 
re£\ing  Influence  of  God,  with  reference  to 
private  Perfonsi  and  that,  as  touching  Things 
of  neareft  Concernment  to  them,     As^ 

1.  Their  Lives. 

2.  Their  Health. 

3.  Their  Reputation.' 

4.  Their  Friendlhips.     And, 

5.  And  laftly,  their  Employments  or  Pre^ 
ferments. 

And  firft  for  Mens  Lives.  Though  thefe 
are  Things  for  which  Nature  knows  no  Price 
or  Ranfom  5  yet  I  appeal  to  univerfal  Expe- 
rience, whether  they  have  not,  in  many  Men, 
fiung  oftentimes  upon  a  very  flender  Thready 
and  the  Diftance  between  them  and  Death 
been  very  nice,  and  the  Efcape  wonderfuL 
3  There 


at  Wetlminfter-  Abbey  317 

There  have  been  fomc,  who  upon  a  flight, 
and  perhaps  groundlefs  Occafion,  have  gone 
out  of  a  Ship,  or  Houfe,  and  the  Ship  has 
funk,  and  the  Houfe  has  fell  immediately  af- 
ter their  Departure. 

He  that,  in  a  great  Wind,  fufpeding  the 
Strength  of  his  Houfe,  betook  himfelf  to  his 
Orchard,  and  walking  there,  was  knocked 
on  the  Head  by  a  Tree,  falling  through  the 
Fury  of  a  fudden  Guft,  wanted  but  the  Ad- 
vance of  one  or  two  Steps,  to  have  put  him 
out  of  the  Way  of  that  mortal  Blow. 

He  that  being  fubjeft  to  an  Apoplexy,  ufed 
ftill  to  carry  his  Remedy  about  him ;  but, 
upon  a  Time,  fhifting  his  Clothes,  and  not 
taking  that  with  him,  chanced,  upon  that 
very  Day,  to  be  furprized  with  a  Fit,  and  to 
die  in  it,  certainly  owed  his  Death  to  a  mere 
Accident,  to  a  little  Inadvertency  and  Failure 
of  Memory.  But  not  to  recount  too  many 
Particulars :  May  not  every  Soldier,  that 
comes  alive  out  of  the  Battle,  pafs  for  a  living 
Monument  of  a  benign  Chance,  and  an  happy 
Providence  >  For  was  he  not  in  the  ncarcft 
Neighbourhood  to  Death  ?  And  might  not 
the  Bullet,  that  perhaps  razed  his  Cheek,  have 
as  eafily  gone  into  his  Head?  And  the  Sword 
that  glanced  upon  his  Ann,  with  a  little  Di- 

verfion 


5 1 8  A  Sermon  preached 

vcrfion  have  found  the  Way  to  his  Heart  ? 
But  the  Workings  of  Providence  are  mar- 
vellous, and  the  Methods  fecret  and  un^ 
traceable,  by  which  it  difpofes  of  the  Lives 
of  Men. 

In  like  manner,  for  Mens  Health,  it  is  no 
lefs  wonderful  to  confider  to  what  ftrange 
Cafualties  riiany  Tick  Perfons  oftentimes  owe 
their  Recovery.  Perhaps  an  unufual  Draught, 
or  Morfel,  or  fome  accidental  Violence  of 
Motion  has  removed  that  Malady,  that  for 
many  Years  has  baffled  the  Skill  of  all  Phy- 
ficians.  So  that,  in  effed,  he  is  the  beft 
Phyfician,  that  has  the  bcit  Luck  >  he  pre- 
fcribes,  but  it  is  Chance  that  cures. 

That  Perfon,  that  (  being  provoked  by 
exceilive  Pain)  thruft  his  Dagger  into  his 
Body,  and  thereby,  inftead  of  reaching  his 
Vitals,  opened  an  Impoftem,  the  unknown 
Caufe  of  all  his  Pain,  and  fo  ftabbed  himfclf 
into  perfed  Health  and  Eafe,  furely  had  great 
Reafon  to  acknowledge  Chance  for  his  Chi- 
rurgeon,  and  Providence  for  the  Guider  of 
his  Hand. 

And  then  alfo  for  Mens  Reputation  ,•  and 
that  either  in  point  of  Wifdom,  or  of  Wit^ 
There  is  hardly  any  Thing,  which  (for  the 
moftpart)  falls  under  a  greater  Chance.    If  a 

Man 


at  Weftminftcr-  Abbey  3 1 9 

Man  fiicceeds  in  any  Attempt^  though  un- 
dertook with  never  fo  much  Folly  andRafii- 
nefs,  hisSuccefsfhall  vouch  him  a  Politician; 
and  good  Luck  fhall  pafs  for  deep  Contri- 
vance :    For  give  any  one  Fortune,    and  he 
fhall  be  thought  a  wife  Man,  in  fpite  of  his 
Heart  -,  nay,  and  of  his  Head  too.     On  the 
contrary,    be  a  Defign  never  fo  artificially 
laid,    and  fpun  in  the  fineft  Thread  of  Po- 
licy,   if   it  chances  to  be  defeated  by  fome 
crofs  Accident,    the  Man  is  then  run  down 
by  an  univerfal  Vogue ;  his  Counfels  are  de- 
rided, his  Prudence  queftioned,  and  his  Per- 
fon  defpifed. 

Achitophel  was  as  great  an  Oracle^    and 
gave  as  good  Counfel  to  Abfalom^  as  ever  he 
had  given  toT^avid-^  but  not  having  the  good 
Luck  to  be  believed,   and  thereupon  lofmg 
his  former  Repute,  he  thought  it  high  Time 
to  hang  himfelf     And,    on  the  other  fide, 
there  have  been  fome,  who  for  feveral  Years 
have  been  Fools  with  tolerable  good  Repu- 
tation,   and  never  difcovered  themfelves  to 
be  fo,   till  at  length  they  attempted  to  be 
Knaves  alfo,    but  wanted  Art   and  Dexte- 
rity. 

And  as  the  Repute  of  AVifdom,  i^o  that  of 
Wit  alfo,  is  very  cafual.     Sometimes  a  luc- 

ky 


2  20  ^  Sermon  preached 

ky  Saying,  or  a  pertinent  Reply,  has  pro- 
cured an  Efteem  of  Wit,  to  Perfons  other- 
wife  very  fhallow,  and  no  ways  accuftomed 
to  utter  fuch  Things  by  any  ftanding  Abi- 
lity of  Mind  5  fo  that  if  fuch  an  one  fhould 
have  the  ill  Hap  at  any  time  to  ftrike  a  Man 
dead  with  a  fmart  Saying,  it  ought,  in  all 
Reafon  and  Confcience,  to  be  judged  but  a 
Chance-medly  j  the  poor  Man  (God  knows) 
being  no  way  guilty  of  any  Defign  of 
Wit. 

Nay,  even  where  there  is  a  real  Stock  of 
Wit,  yet  the  witticft  Sayings  and  Sentences 
will  be  found  in  a  great  Meafure  the  IlTues  of 
Chance,  and  nothing  clfe,  but  fo  many  luc- 
ky Hits  of  a  roving  Fancy. 

For  confult  the  acutcft  Poets  and  Speak» 
ers,  and  they  will  confefs  that  their  quick- 
eft  and  moft  admired  Conceptions,  were 
fuch  as  darted  into  their  Minds  like  fuddcn 
Flafhes  of  Lightning,  they  knew  not  how, 
nor  whence  j  and  not  by  any  certain  Confe- 
quencc,  or  Dependence  of  one  Thought 
upon  another,  as  it  is  in  Matters  of  Ratioci- 
nation. 

Moreover,  fomctimcs  a  Man's  Reputation 
rifcs  or  falls,  as  his  Memory  fcrves  him  in  a 
Performance  5  and  yet  there  is  nothing  more 

fickle^ 


at  Weftminfter- Abbey.         32.1 

fickle,  flippery,  and  lefs  under  Command, 
than  this  Faculty.  So  that  many  having  ufed 
their  utmoft  Diligence  to  fecure  a  faithful 
Retention  of  the  Things  or  Words  com- 
mitted to  it,  yet  after  all  cannot  certainly 
know  where  it  will  trip,  and  fail  them.  Any 
fudden  Diverfion  of  the  Spirits,  or  the  Juft- 
ling  in  of  a  tranfient  Thought,  is  able  to  de- 
face thofe  little  Images  of  Things  i  and  lb 
breaking  the  Train  that  was  laid  in  the  Mind, 
to  leave  a  Man  in  the  lurch.  And  for  the 
other  Part  of  Memory,  called  Reminifcence  ; 
which  is  the  retrieving  of  a  Thing,  at  pre- 
fent  forgot,  or  but  confufedly  remembred,  by 
fetting  the  Mind  to  hunt  over  all  its  Notions? 
and  to  ranfack  every  little  Cell  of  the  Brain. 
While  it  is  thus  bufied,  how  accidentally  of- 
tentimes does  the  Thing  fought  for,  oifer 
itfelf  to  the  Mind  ?  And  by  what  fmall,  petit 
Hints  does  the  Mind  catch  hold  of,  and  re- 
cover a  vanifhing  Notion  ? 

In  fhort,  though  Wit  and  Learning  arc 
certain  and  habitual  Perfedions  of  the  Mind) 
yet  the  Declaration  of  them  (which  alone 
brings  the  Repute)  is  fubjed  to  a  thoufand 
Hazards.  So  that  every  Wit  runs  fomething 
the  fame  Risk  with  the  Aftrologer,  who  if 
his  Predictions  come  to  pafs,  is  cryed  up  to 

Vol.  I.  Y  the 


311  A  Sermon  preached 

the  Stars  from  whence  he  pretends  to  draw 
them  5  but  if  not,  the  Aftrologer  himfelf 
grows  more  out  of  Date,  than  his  Alma- 
nack. 

And  then,  in  the  fourth  Place,  for  the 
Friendfhips  or  Enmities  that  a  Man  contrads 
in  the  World  -,  than  which  furely  there  is  no- 
thing that  has  a  more  dired  and  potent  In- 
fluence upon  the  whole  Courfe  of  a  Man's 
Life,  whether  as  toHappinefsor  Miferyj  yet 
Chance  has  the  ruling  Stroke  in  them  all. 

A  Man  by  mere  peradventure  lights  into 
Company,  poflibly  is  driven  into  an  Houfe 
by  a  Shower  of  Rain  for  prefent  Shelter,  and 
there  begins  an  Acquaintance  with  a  Perfon  j 
which  Acquaintance  and  Endearment  grows 
and  continues,  even  when  Relations  fail,  and 
perhaps  proves  the  Support  of  his  Mind,  and 
of  his  Fortunes,  to  his  dying  Day. 

And  the  like  holds  in  Enmities,  which 
come  much  more  eafily  than  the  other.  A 
Word  unadvifedly  fpoken  on  the  one  fide, 
or  mifunderftood  on  the  other  j  any  the  lead 
Surmife  of  Negled ;  fometimes  a  bare  Ge- 
fture;  nay,  the  very  Unfuitablenefs  of  one 
Man's  Afpcd  to  another  Man's  Fancy,  has 
raifed  fuch  an  Averfion  to  him,  as  in  Time 
has  produced  a  perfed  Hatred  of  him  5  and 
z  that 


at  Weftminfter- Abbey.         32.3 

that  fo  flrong  and  fo  tenacious,  that  it  has 
never  left  vexing  and  troubling  him,  till  per- 
haps at  length  it  has  worried  him  to  his 
Grave  ;  yea,  and  after  Death  too,  has  pur- 
fued  him  in  his  furviving  Shadow,  exercifing 
the  fame  Tyranny  upon  his  very  Name,  and 
Memory. 

It  is  hard  to  pleafe  Men  of  Tome  Tempers, 
who  indeed  hardly  know,  what  will  pleafe 
themfelves  5  and  yet  if  a  Man  does  not  pleafe 
them,  which  it  is  ten  thoufand  to  one,  if 
he  does,  if  they  can  but  have  Power  equal  to 
their  Malice,  (as'  fometimes  to  plague  the 
World,  God  lets  them  have)  fuch  an  one  muft 
expedallthe  Mifchief  that  Power  and  Spite, 
lighting  upon  a  bafe  Mind,  can  poilibly  do 
him. 

In  the  laft  Place.  As  for  Mens  Employ- 
ments and  Preferments,  every  Man  that  fets 
forth  into  the  World,  comes  into  a  great  Lot- 
tery, and  draws  fome  one  certain  Profcllion 
to  aft,  and  live  by,  but  knows  not  the  For- 
tune that  will  attend  him  in  it. 

One  Man  perhaps  proves  miferable  in  the 
Study  of  the  Law,  which  might  have  flourifli- 
ed  in  that  of  Phyfick,  or  Divinity.  Another 
runs  his  Head  againft  the.  Pulpit,  who  might 
have  been  very  ferviceable  to  his  Country  at 
^  .  ~      "  "      ¥2  the 


2  14  A  Sermon  preached 

the  Plough.  And  a  third  proves  a  very  dull 
and  heavy  Philofopher,  who  poiTibly  would 
have  made  a  good  Mechanick,  and  have  done 
well  enough  at  the  ttfefiil  Thibfophy  of  the 
Spade,  or  the  Anvil. 

Now,  let  this  Man  reflc£l:  upon  the  Time, 
when  all  thefe  feveral  Callings  and  Profef- 
fions  were  equally  offered  to  his  Choice,  and 
confider  how  indifferent  it  was  once  for  him 
to  have  fixed  upon  any  one  of  them,  and 
what  little  Accidents  and  Confiderations  caft 
the  Balance  of  his  Choice,  rather  one  Way 
than  the  other  5  and  he  will  find  how  eafily 
Chance  may  throw  a  Man  upon  a  Profellion, 
which  all  his  Diligence  cannot  make  him  fit 
for. 

And  then  for  the  Preferments  of  the  World 
he  that  would  reckon  up  all  the  Accidents 
that  they  depend  upon,  may  as  well  under- 
take to  count  the  Sands,  or  to  fum  up  Infi- 
nity J  fo  that  Greatnefs,  as  well  as  an  Eftate, 
jiiay,  upon  this  Account,  be  properly  called 
a  Man's  Fortune ^  foraimuch  as  no  Man  can 
ftate  either  the  Acquifition,  or  Prefervation 
of  it  upon  any  certain  Rules :  Every  Man,  as 
well  as  the  Merchant,  being  here  truly  an 
Adventurer.  For  the  Ways,  by  which  it  is 
obtained,  are  varioufi,  and  frequently  con- 
trary : 


at  Weilmlnfter-Abbcy.  325- 

trary  :  One  Man,  by  fncaking  and  flattering, 
comes  to  Riches  and  Honour  (where  it  is 
in  the  Power  of  Fools  to  beftow  them)  up- 
on Obfcrvation  whereof,  another  prefently 
thinks  to  arrive  to  the  lame  Greatnefs,  by  the 
very  fame  Means  -,  but  ftriving  like  the  Afs, 
to  court  his  Mafter,  juft  as  the  Spaniel  had 
done  before  him,  inftead  of  being  ftroked 
and  made  much  of,  he  is  only  rated  off 
and   cudgelled  for  all  his  Courtfhip. 

The  Source  of  Men's  Preferments  is  moft 
commonly,  the  Will,  Humour,  and  Fancy 
of  Perfons  in  Power  5  whereupon,  when  a 
Prince,  or  Grandee,  manifefts  a  liking  to 
fuch  a  Thing,  fuch  an  Art,  or  fuch  a  Plea- 
fure,  Men  generally  fet  about  to  make  them- 
feives  confiderable  for  fuch  Things,  and 
thereby,  through  his  Favour,  to  advance 
themfelves ;  and  at  length,  when  they  have 
fpent  their  whole  Time  in  them,  and  fo  are 
become  fit  for  Nothing  elfe,  that  Prince,  or 
Grandee,  perhaps,  dies,  and  another  fuc- 
ceeds  him,  quite  of  a  different  Difpofiti- 
on,  and  enclining  him  to  be  pleafed  with 
quite  different  Things.  Whereupon  thefe 
Mens  Hopes,  Studies  and  Expedations,  are 
wholly  at  an  End,  Andbefides,  though  the 
y  3  Grandee 


^i6         A  Sermon  preached 

Grandee  whom  they  build  upon,  fhould  not 
die,  or  quit  the  Stage,  yet  the  fame  Perfon 
docs  not  always  like  the  fame  Things.  For 
A<^e  may  alter  his  Conftitution,  Humour, 
or  Appetite  j  or  the  Circumftanccs  of  his 
Affairs  may  put  him  upon  different  Courfes 
and  Counfelsj  every  one  of  which  Accidents 
wholly  alters  the  Road  to  Preferment.  So 
that  thofe  who  travel  that  Road  mufl  be  (like 
High-way  Men)  very  dextrous  in  fLifting 
the  Way  upon  every  Turn  i  and  yet  their  ve- 
ry doing  fo,  fometimes  proves  the  Means  of 
their  being  found  out,  undcrflood,  and  abhor- 
red j  and  for  this  very  Caufc,  that  they  are 
ready  to  do  any  Thing,  are  juilly  thought  fit 
to  be  perferr'd  to  Nothing. 

C£far  Borgia  (bafe  Son  to  Pope  Alexan- 
der VI.)  ufed  to  boaft  to  his  Friend  Mach'ia- 
<vel,  that  he  had  contrived  his  Affairs  and 
Greatnefs  into  fuch  a  Poilure  of  Firmnefs, 
that  whether  his  Holy  Father  lived  or  died, 
they  could  not  but  be  fecure.  If  he  lived, 
there  could  be  no  doubt  of  them  ;  and  if  he 
died,  he  laid  his  Intereft  fo,  as  to  over-rule 
the  next  Election,  as  he  pleafed.  But  all 
this  while,  the  Politician  never  thought,  or 
confidcred,   that  he  might  in  the  mean  time 

'     '  fall 


at  Weilminfter-Abbcy.  327 

fall  dangeroufly  fick,  and  that  Sicknefs  necef- 
fitate  his  Removal  from  the  Court,  and  du- 
rmg  that  his  Abfence,  his  Father  die,  and  fo 
his  Intereft  decay,  and  his  mortal  Enemy- 
be  chofen  to  the  Papacy,  as  indeed  it  fell 
out.  So  that  for  all  his  exad  Plot,  down  was 
he  caft,  from  all  his  Greatncfs,  and  forced 
to  end  his  Days  in  a  mean  Condition  :  As 
it  is  pity  but  all  fuch  Politick  Opiniators 
fhould. 

Upon  much  the  like  Account,  we  find  it 
once  faid  of  an  eminent  Cardinal,  by  reafon 
of  his  great  and  apparent  Likelihood  to 
ftep  into  St.  Teter's  Chair,  that  in  two  Con- 
claves he  went  in  Pope,  and  came  out  again 
Cardinal. 

So  much  has  Chance  the  Cafting- Voice  in 
the  Difpofal  of  all  the  great  Things  of  the 
World.  That  which  Men  call  Merit,  is  a 
mere  Nothing.  For  even  when  Perfons  of 
the  greateft  Worth  and  Merit  are  preferred, 
it  is  not  their  Merit,  but  their  Fortune  that 
prefers  them.  And  then,  for  that  other  fo 
much  admired  Thing  called  policy,  it  is  but 
little  better.  For  when  Men  have  bu/ied 
themfelves,  and  beat  their  Brains  never  fo 
much,  the  whole  Refult  both  of  their  Coun-" 
Y  +  fcis. 


3  2  8  A  Sermon  preached 

fels,  and  their  Fortunes,  is  ftill  at  the  Mercy 
of  an  Accident.  And  therefore,  whofoever 
that  Man  was,  that  faid,  that  he  had  rather 
have  a  Grain  of  Fortune,  than  a  Pound  of 
Wifdom,  as  to  the  Things  of  this  Life,  fpoke 
nothing  but  the  Voice  of  Williom  and  great 
Experience. 

And  now  I  am  far  from  affirming,  that  I 
have  recounted  all,  or  indeed  the  hundredth 
Part  of  thofe  Cafualties  of  human  Life,  that 
may  difpiay  the  full  Compafs  of  Divine  Pro- 
vidence j  but  furely,  I  have  reckoned  up  fo 
many,  as  fufficiently  enforce  the  Necefllty  of 
our  Reliance  upon  it,  and  that  in  Oppofition 
to  two  Extreams,  that  Men  are  ufually  apt 
to  fall  into. 

I.  Too  much  Confidence  and  Prefump- 
tion,  in  a  profperous  Eflatc.  T>avtd  after 
his  Deliverances  from  SauU  and  his  Vido- 
rics  over  all  his  Enemies  round  about  him, 
in  Tfal.  xxx.i;^r.  7,  8.  confefles  that  this  his 
Profperity  had  raifed  him  to  fuch  a  Pitch  of 
Confidence,  as  to  make  him  fay,  that  he 
Jhotild  ne'ver  be  moved,  God  of  his  Fa- 
'vour  had  made  his  Hill  fo  ftrovg :  But 
prefently  he  adds,  almoft  in  the  very  fame 
Breath,  Thou  didfi  hide  thy  Face,  and  I  was 
troubled. 

The 


at  Weftminfter-Abbey.        329 

The  Sun  lliines  in  his  full  Brightnefs,  but 
the  very  Moment  before  he  pafTes  under  a 
Cloud.  Who  knows  what  a  Day,  what  an 
Hour,  nay,  what  a  Minute  may  bring  forth ! 
He  who  builds  upon  the  Prefent,  builds  upon 
the  narrow  Compafs  of  a  Point ;  and  where 
the  Foundation  is  fo  narrow^  the  Superftru- 
dure  cannot  be  high,   and  ftrong  too. 

Is  a  Man  confident  of  his  prefent  Health 
and  Strength?  Why,  an  unwholfome  Blaft 
of  Air,  a  Cold,  or  a  Surfeit  took  by  Chance, 
may  fliakc  in  Pieces  his  hardy  Fabrickj  and 
(in  Spite  of  all  his  Youth  and  Vigour)  fend 
him,  in  the  very  Plowcr  of  his  Years,  pinc- 
ing  and  drooping,  to  his  long  Home.  Nay, 
he  cannot  with  any  Affurance,  (o  much  as 
ftep  out  of  his  Doors,  but  (unlcfs  God  com- 
miflions  his  proteding  Angel  to  bear  him 
up  in  his  Hands)  he  may  dafh  his  Foot  a- 
gainft  a  Stone,  and  fall,  and  in  that  Fall 
breath  his  laft.' 

Or  is  a  Man  confident  of  his  Eftatc,Wealth,^ 
and  Power?  Why,  let  him  read  of  thofe 
ftrange,  unexpedled  Diflblutions  of  the  great 
Monarchies,  and  Governments  of  the  World. 
Governments  that  once  made  fuch  a  Noife, 
and  look'd  fo  big  in  the  EyeS  of  Mankind,  as 

being 


230  A  Sermon  preached 

being  founded  upon  the  deepeft  Counfels, 
and  the  ftuongeft  Force ;  and  yet,  by  fome 
flight  Mifcarriage,  or  crofs  Accident,  (which 
kt  in  Ruin  and  Defolation  upon  them  at 
firft)  are  now  fo  utterly  extind,  that  no- 
thing remains  of  them  but  a  Name,  nor  are 
there  the  leaft  Signs,  or  Traces  of  them  to 
be  found,  but  only  in  Story.  When  (I  fay) 
he  fhall  have  well  rcfleded  upon  all  this,  let 
him  fee  what  Security  he  can  promife  himr- 
felf,  in  his  own  little  Perfonal  Domcftick 
Concerns,  which  at  the  beft  have  but  the 
Protection  of  the  Laws,  to  guard  and  defend 
them,  which  (God  knows)  are  far  from  being 
able  to  defend  themfelves. 

No  Man  can  rationally  account  himfelf 
fecurc,  unlefs  he  could  command  ail  the 
Chances  of  the  World :  But  how  fhould  he 
command  them,  when  he  cannot  fo  much  as 
number  them?  Poflibilities  are  as  infinite  as 
God's  Power,  and  whatfoever  may  come  to 
pafs,  no  Man  can  certainly  conclude  fhall 
not  come  to  pafs. 

People  forget  how  little  it  is  that  they 
know,  and  how  much  lefs  it  is  that  they  can 
do,  when  they  grow  confident  upon  any  pre- 


fcnt  State  of  Things. 


There 


at  Weftminfter- Abbey.        331 

There  is  no  one  Enjoyment  that  a  Man 
pleafes  himfelf  in,  but  is  liable  to  be  loft  by- 
ten  thoufand  Accidents  wholly  out  of  all 
mortal  Power,  either  to  forefec,  or  to  pre- 
vent. Reafon  allows  none  to  be  confident, 
but  Him  only  who  governs  the  World,  wha 
knows  all  Things,  and  can  do  all  Things, 
and  therefore  can  neither  be  furprizcd,  nor 
overpowered. 

2.  The  other  Extreme,  which  thefe  Con- 
fidcrations  fhould  arm  the  Heart  of  Man  a- 
gainft,  is,  utter  Defpondency  of  Mind  in  a 
Time  of  preffing  Adverfity. 

Ashe,  whoprefumes,  fteps  into  the  Throne 
of  God  5  fo  he  that  defpairs,  limits  an  Infi- 
nite Power  to  a  Finite  Apprehenfion,  and 
meafures  Providence  by  his  own  little,  con- 
traded  Model.  But  the  Contrivances  of  Hea- 
ven are  as  much  above  our  Politicks,  as  be- 
yond our  Arithmetick. 

Of  thofe  many  Millions  of  Cafualties, 
which  we  are  not  aware  of,  there  is  hardly 
One,  but  God  can  make  an  Inftrument  of  our 
Deliverance.  And  moft  Men,  who  are  at 
length  delivered  from  any  great  Diftrefs  in- 
deed, find  that  they  are  fo,  by  ways  that 
they  never  thought  of  5  Ways  above,  pr  be* 
fide  their  Imagination. 

And 


531  ^  Sermon  preached 

And  therefore  let  no  Man,  who  owns  the 
Belief  of  a  Providence,  grow  defperatc,  or 
forlorn,  under  any  Calamity,  or  Streight 
whatfoever;  but  compofe  the  Anguifli  of  his 
Thoughts,  and  reft  his  amazed  Spirits  upon 
this  one  Confideration,  that  he  knows  not 
which  i^aj  the  Lot  may  fall,  or  what  may 
happen  to  him ;  he  comprehends  not  thofe 
ftrange  unaccountable  Methods,  by  which 
Providence  may  difpofe  of  him. 

In  a  Word.  To  fum  up  all  the  foregoing 
Difcourfe :  Since  the  Intereft  of  Govern^ 
ments  and  Nations,  of  Princes  and  private 
Perfons,  and  that,  both  as  to  Life  and 
Health,  Reputation  and  Honour,  Friendjhips 
and  Enmities, Employ  ments  and  'Preferment  S7 
(notwithftanding  all  the  Contrivance  and 
Power  that  Human  Nature  can  exert  about 
them)  remain  fo  wholly  contingent,  as  to 
us  i  furely  all  the  Reafon  of  Mankind  cannot 
fuggeft  any  folid  Ground  of  Satisfadion,  but 
in  making  that  God  our  Friend,  who  is  the 
fole  and  abfolute  Difpofer  of  all  thefe  Things : 
And  in  carrying  a  Confcience  fo  clear  to- 
wards him,  as  may  encourage  us  with  Con- 
fidence to  caft  our  felves  upon  him :  And  in 
all  Cafuahies  ftill  19  promife  our  felves  the 

beft 


at  Weftmlnfter-  Abbey  335 

beft  Events  from  his  Providence,  to  whom 
nothing  is  cafual:  Who  conftantly  wills  the 
trued  Happinefs  to  thofe  that  truft  in  him, 
and  works  all  Things  according  to  the  Coun- 
sel of  that  bleffed  Will. 

To  whom  be  render' d  and  afcribed  as  is 
moft  due,  all  Traife^  Might,  Majefiy 
and  ^Dominion,  both  noou  and  for  ever- 
more.    Amen. 


A  SER.^ 


A 

SERMON 

Preached  at 

Weftminfter-Abbey, 

Afril  30.  1676. 


I  Cor.  iii.   19. 

For   the  Wifdom  of  this   World^    Is 

Fooltfhnefs  with  God. 

THE  Wifdom  of  the  World,  fo  call- 
ed by  an  Hehraifm,  frequent  in  the 
Writings  of  this  Apoftle,  ioiworldly  Wifdom, 
is  taken  in  Scripture  in  a  double  Senfe. 

I.  For  that  Sort  of  Wifdom  that  confifts 
in  Speculation ;  called  (both  by  St.  Taul,  and 
the  Profeffors  of  it)  Thtlofophy  5  the  great 
Idol  of  the  learned  Part  of  the  Heathen 

World, 


at  Weftminfter-  Abbey  335- 

World,  and  which  divided  it  into  fo  many 
Seds  and  Denominations,  as  StokksyTeripa- 
tetkksy  EpkureanSy  and  the  like  j  it  was  pro- 
fefled  and  owned  by  them  for  the  grand  Rule 
of  Life,  and  certain  Guide  to  Man's  chief 
Happinefs.  But  for  its  utter  Infufficiency  to 
make  good  fo  high  an  Undertaking,  we  find 
it  termed  by  the  fame  Apoftle,  Col.  ii.  8.  Vain 
^hilofophy :  And  i  77;;;.  vi.  20.  Scknce  falfly 
fo  called',  and  a  full  Account  of  its  Ufelefs* 
nefs  we  have  in  this,  i  Cor.  i.  2 1 .  where  the 
Apoftle  fpeaking  of  it,  fays,  that  tke  World 
by  Wifdom  knew  not  God.  Such  a  worthy 
Kind  of  Wifdom  is  it :  Only  making  Men  ac- 
curately andlaborioufly  ignorant  of  what  they 
were  moft  concerned  to  know. 

2.  The  Wifdom  of  this  World  is  fometimes 
taken  in  Scripture,  for  fuch  a  Wifdom,  as  lies 
in  Praftice,  and  goes  commonly  by  the  Name 
of  Policy :  And  confifts  in  a  certain  Dexterity 
or  Art  of  managing  Bufinefs  for  a  Man's  fc- 
eular  Advantage :  And  fo  being  indeed  that 
ruling  Engine  that  governs  the  World,  it  both 
claims  and  finds  as  great  a  Prehcminencc  a- 
bove  all  other  Kinds  of  Knowledge,  as  Go- 
vernment is  above  Contemplation  5  or  the 
leading  of  an  Army  above  the  making  of 
Syllogifms,  or  managing  the  little  liTues  of  a 
Difpute.  And 


33^         ^  Sermon  preached 

And  fo  much  is  the  very  Name  and  Repu- 
tation of  it  afFcdcd,  and  valued  by  moft  Men, 
that  they  can  much  rather  brook  their  being 
reputed  Knaves^  than  for  their  Honefty  be 
accounted  Fools  j  as  they  eafily  may :  Knave, 
in  the  mean  time,  paffing  for  a  Name  of  Cre- 
dit, where  it  is  only  another  Word  for  Poli- 
tician. 

Now,  this  is  the  Wifdom  here  intended 
in  the  Text  5  namely,  that  practical  Cunning 
that  fhews  itfelf  in  political  Matters,  and 
has  in  it  really  the  My  fiery  of  a  Trade,  or 
Craft.  So  that  in  this  latter  Part  of  ver.  19. 
God  is  faid  to  take  the  Wife  in  their  own 
Craftinefs. 

In  Hiort,  it  is  a  Kind  of  Trick  or  Slight, 
got  not  by  Study,  but  Converfe,  learned  not 
from  Books,  but  Men:  And  thofe  alfo,  for 
the  moft  part,  the  very  v/orft  of  Men  of  all 
Sorts,  Ways,  and  Profefllons.  So  that,  if  it 
be  in  Truth  fuch  a  precious  Jewel,  as  the 
World  takes  it  for  j  yet  as  precious  as  it  is^ 
we  fee  that  they  are  forced  to  rake  it  out  of 
Dung-hills;  and  accordingly,  the  Apoftle 
gives  it  a  Value  fuitable  to  its  Extrad,  brand- 
ing it  with  the  moft  degrading,  and  ignomi- 
nious Imputation  of  Foolifhnefs.  Which 
Charader  running  fo  crofs  to  the  general 
z  Senfe 


at  Wcftminftcr-Abbey.^       337 

Senfe  and  Vogue  of  Mankind  concerning  it, 
who  arc  ftill  admiring,  and  even  adoring  it, 
as  the  Miftrefs  and  Queen  Regent  of  all  other 
Arts  whatfoever.  Our  Bufinefs,  in  the  fol- 
lowing Difcourfe,  fhall  be  to  enquire  into 
theRcafon  of  the  Apoftle's  palling  lb  fevere 
a  Remark  upon  it :  And  here,  indeed,  lince 
We  mull  allow  it  for  an  Art,  and  fince  every 
Art  is  properly  an  habitual  Knowledge  of  cer^ 
tain  Rules  and  Maxims,  by  which  a  Man  is  go- 
verned and  direifled  in  his  Adions,  the  Profe- 
cution  of  the  Words  will  molt  naturally  lie 
in  thefe  two  Things. 

I.  To  Ihew,  what  are  thofe  Rules  or 
Principles  of  Adion,  upon  which  the  Policy 
or  Wifdom  here  condemned  by  the  Apoftle 
does  proceed. 

II.  To  (hew  and  demonftrate  the  Folly  and 
Abfurdity  of  them,  in  relation  to  God,  in 
whofc  Account  they  receive  a  very  different 
EftimatCjfrom  w-hatthey  have  in  the  World's, 

I.  And  for  the  firft  of  thefe ;  I  fhall  fet 
down  four  feveral  Rules  or  Principles,  which 
that  Policy  or  Wifdom^  which  carries  fo  great 
a  Vogue  and  Value  in  the  World,  governs  its 
Adions  by. 

I .  The  firft  is,  that  a  Man  muft  maintain 
n  conftant  continued  Courje  of  T>iJJlmulationy 

Vol.  L  Z  in 


338  A  Sermon  preached 

in  the  whole  Tenor  of  his  Behaviour.  Where 
yet,  we  muft  obfervc,  that  Diffimulation  ad- 
mits of  a  two-fold  Acception.  (i.)  It  may  be 
taken  for  a  bare  Concealment  of  one's  Mind  : 
In  which  Senfe  we  commonly  fay,  that  it  is 
^Prudence  to  dijfemble  Injuries  -,  that  is,  not 
always  to  declare  our  Refentments  of  them  ; 
and  this  muft  be  allowed  not  only  lawful, 
but  in  moft  of  the  Affairs  of  humane  Life, 
abfolutely  neceflary  :  For  certainly  it  can  be 
no  Man's  Duty,  to  write  his  Heart  upon  his 
Forehead,  and  to  give  all  the  inquifitive  and 
malicious  World  round  about  him,  a  Survey 
of  thofe  Thoughts,  which  it  is  the  Preroga- 
tive of  God  only  to  know,  and  his  own 
great  Intereft  to  conceal.  Nature  gives  every 
one  a  Right  to  defend  himfelf,  and  Silence 
farely  is  a  very  innocent  Defence. 

(2.)  Diilimulation  is  taken  for  a  Man's  po- 
fitive  profelling  himfelf  to  be,  what  indeed 
he  is  not  5  and  what  he  refolves  not  to  be  j 
And  confequently,  it  employs  all  the  Art  and 
Induftry  imaginable,  to  make  good  the  Dif- 
guife  j  and  by  falfe  Appearances  to  render 
its  Defigns  the  lefs  vifible,  that  fo  they  may 
prove  the  more  efFedual :  And  this  is  che 
':  Diflimulation  here  meant,  which  is  the  very 
Ground- work  of  ail  worldly  Policy.     The 

iuper^ 


at  Weftminfter- Abbey.'       3  j  p 

Superftrudurcof  which  being  Folly,  it  is  but 
Reatbn,  that  the  Foundation  of  it  Ihould  be 
Falfity. 

In  the  Language  of  the  Scripture,  it  is 
damnable  Hypocrify  j  but  of  thole  who  nei^ 
ther  believe  Scripture  nor  Damnation,  it  is 
voted  Wifdom  j  nay,  the  very  Trimum  Mo- 
bile, or  great  Wheel,  upon  which  all  the  va^ 
rious  Arts  of  Policy  move  and  turn  :  The 
Soul,  or  Spirit,  which  (as  it  were)  ani- 
mates and  runs  through  all  the  particular  De- 
figns  and  Contrivances,  by  which  the  great 
Mafters  of  this  myfterious  Wifdom,  turn  a* 
bout  the  World.  So  that  he,  who  hates  his 
Neighbour  mortally,  and  wifely  too,  muft 
profefs  all  the  Dearncfs  and  Priendfhip,  all 
the  Readinefs  to  ferve  him,  (as  the  Phrafe 
now  is)  that  Words  and  fuperficial  Actions 
can  exprefs. 

When  he  purpofes  one  Thing,  he  muft 
fwear  and  lye,  and  damn  himfelf  with  ten 
thoufand  Proteftations,  that  he  defigns  the 
clean  contrary.  If  he  really  intends  to  ruin 
and  murther  his  Prince,  (as  Cromwell,  aii 
experienced  Artift  in  that-  perfidious  and 
bloody  Faculty,  once  did)  he  muft  weep  and 
call  upon  God,  ufe  all  the  Oaths  and  Impre- 
cations, all  the  fanftified  Perjuries,  to  per- 

Z  2  fuade 


3  4©  A  Sermon  f  reached 

fuade  him  that  he  refohes  nothing  but  his 
Safety,  Honour^  and  Eftahlijhment,  as  the 
fame  grand  Exemplar  of  Hypocrify  did  before. 

If  fuch  Perfons  projed  the  Ruin  of  Church 
and  State,  they  muft  appeal  to  God  the  Search- 
er of  all  Hearts,  that  they  are  ready  to  facri- 
ticc  their  dearcft  Blood  for  the  Peace  of  the 
one,  and  the  Purity  of  the  other. 

And,  now,  if  Men  will  be  prevailed  upon 
fo  far,  as  to  renounce  the  fure  and  impar- 
tial Judgments  of  Scnfe  and  Experience,  and 
to  believe  that  black  is  white,  provided  there 
be  fomebody  to  fwear  that  it  is  fo  5  they  fhall 
not  want  Arguments  of  this  Sort,  good  Store, 
to  convince  them  :  There  being  Knights  of 
the  Poft,  and  holy  Cheats  enough  in  the 
World,  to  fwear  the  Truth  of  the  broadeft 
Contradidtions,and  the  highcft  ImpofTibilities, 
where  Intereft  and  pious  Frauds  fhall  give 
them  an  extraordinary  Call  to  it. 

It  is  looked  upon  as  a  great  Piece  of 
Weaknefs  and  Unfitnefs  for  Bufinefs  (for- 
footh)  for  a  Man  to  be  fo  clear  and  open, 
as  really)  to  think  not  only  what  he  fays  but 
what  he  fwears :  And  when  he  makes  any 
Promifc,  to  have  the  leaft  Intent  of  perform- 
ing it  5  but  when  his  Interefl  ferves  inflead 
of  Veracity,   and  engages  him  rather  to  be 

true 


at  Weftminfter- Abbey.        341 

true  to  another,  than  falfe  to  himfelf.     He 
only  now-a-days  fpeaks  like  an  Oracle,  who 
fpeaks  Tricks  and    Ambiguities.     Nothing 
is  thought  beautiful,  that  is  not  painted  ;  So 
that,    what  between  French  Fafhions,    and 
Italian  DilTimulations,  the  old,  generous  En- 
glifl)  Spirit,  which  heretofore  made  this  Na- 
tion fo  great  in  the  Eyes  of  all  the  World 
round  about  it,    fecms  utterly  loft  and  ex- 
tind  5  and  we  are  degenerated  into  a  mean, 
fharking,    fallacious,    undermining  Way  of 
Converfe  j  there  being  a,  Snare,  and  a  Trapan 
almoft  in  every  W^ord  we  hear,  and  every 
Adion  we  fee.  Men  fpeak  with  De%ns  of 
Mifchief,  and  therefore   they  fpeak  in  the 
dark.     In  fhort,    this  feems  to  be  the  true, 
inward  Judgment  of  all  our  Politick  Sages, 
that  Speech  was  given  to  the  ordinary  Sort 
of  Men,     whereby   to   communicate  their 
Mind  5  but  to  wife  Men,  whereby  to  con- 
ceal it. 

2.  The  fecond  Rule  or  Principle,  upon 
which  this  Policy,  or  Wifdom  of  the  World 
does  proceed,  is,  that  Confcience  and  Reli- 
gion ought  to  lay  no  Refiraint  upon  Men  at 
ally  when  it  lies  oppojite  to  the  Trofecution 
.  <?/^  their  Intcreft. 

Z  5  The 


34^  ^  Sermon  preached 

The  great  Patron,  and  Coryphaiis  of  this 
Tribe,  Nicolas  Machiavel,  laid  down  this 
for  a  Mafter  Rule  in  his  PoUtical  Scheme, 
that  the  Shew  of  Religion  was  helpful  to 
the  politician,  but  the  Reality  of  it  hurt- 
ful and  pernicious.  Accordingly  having 
fhewn,  how  the  former  Part  of  his  Maxim  has 
been  followed  by  thefe  Men  in  that  firft  and 
fundamental  Principle  of  Diflimulation  al- 
ready fpoken  to  by  us ;  we  come  now  to 
fiiew  farther,  that  they  cannot  with  more 
Art  diffemble  the  Appearance  of  Fveligion, 
than  they  can  with  Eafe  lay  afide  the  Sub- 
ftance. 

The  Politician  whofe  very  Effcnce  lies  in 
this,  that  he  be  a  Perfon  ready  to  do  any 
Thing  that  he  apprehends  for  his  Advan„ 
tage,  muft  firil  of  all  be  fure  to  put  him- 
felf  into  a  State  of  Liberty,  :as  free,  and 
large  as  his  Principles  :  And  fo  to  provide 
Elbow-room  enough  for  his  Confciencc  to 
Jay  about,  and  have  its  full  Play  in.  And 
for  that  Purpofe,  he  muft  refolve  to  fhake 
off  all  inward  Awe  of  Religion,  and  by  no 
means  to  fuffer  the  Liberty  of  his  Confcience 
to  be  enflaved,  and  brought  under  the  Bon. 
dagc  of  obferving  Oaths,  or  the  Narrow- 
p^is  of  Mens  Opinions,  about  'Turpe  &  Ho- 
'  ■  "^  ^  nejlum-, 


ai  Weftminfter- Abbey.        34^ 

Tiefium,  which  ought  to  vanifh,  when  they 
ftand  in  Competition  with  any  foiid,  real 
Good  5  that  is,  (in  their  Judgment)  fuch. 
as  concerns  eating,  or  drinking^  or  taking 
Money. 

Upon  which  Account,  thefe  Children  of 
'Darknefs  feem  excellently  well  to  imitate 
the  Wifdom  of  thofe  Children  of  Light,  the 
great  llluminati  of  the  late  Times,  who  pro- 
fefledly  laid  down  this  as  the  Bafls  of  all  their 
Proceedings  j  that  whatfoever  they  faid  or 
did  for  the  prefent,  under  fuch  a  Meafure  of 
Lghty  Jhould  oblige  them  no  longer,  'when  a 
greater  Meajure  of  Light  Jhould  give  them 
other  'Difcoveries. 

.  And  this  Principle,  they  profefled,  was  of 
great  UJe  to  them\  as  how  could  it  be  other- 
wife,  if  it  fell  into  skilful  Hands  ?  For  fince 
this  Light  was  to  reft  within  them,  and  the 
Judgment  of  it  to  remain  wholly  in  them- 
lelves,  they  might  fafely  and  uncontroulably 
pretend  it  greater  or  lefs,  as  their  Occafions 
Ihould  enlighten  them. 

If  a  Man  has  a  Profped  of  a  fair  Eftatc, 
and  lees  a  Way  open  to  it,  but  it  muft  be 
through  Fraud,  Violence  and  Oppreilion  :  If 
he  fee  large  Preferments  tendered  him,  but 
conditionally  upon  his  doing  bafe  and  wicked 
Z  4  Offices; 


344  -^  Sermon  preached 

Offices.     If  he  fees  he  may  crufh  his  Ene- 
my, but  that  it  muft  be  by  Slandering,  Bcr 
lying,    and  giving  him  z  fecret  Blow,  and 
Confcience  fliall  here,    according  to  its  Of- 
fice, interpofe,  and  proteft  the  Illegality  and 
Injuftice  of  fuch  Adions,    and  the  Damna- 
tion that  is  exprefly  threatened  to  them,  by 
the  Word  of  God  ;  the  thorough-paced  Poli- 
tician muft  prefently  laugh  at  the  Squeamifh- 
nefs  of  his  Confcience,    and  read  it  another 
Lcdure,  and  tell  it,  that  Ju/l  and  Uyijuji  are 
but  Names  grounded  only  upon  Opinion, 
^nd  authorized  by   Cuflom,   by  which  the 
wife  and  the  knowing  Part  of  the  World 
ferve  themfelves  upon  the  Ignorant  and  Eafy  5 
and  that,    whatfoever  fond  Priefts  may  talk, 
there  is  no  Devil  like  an  Enemy  in  Power, 
no  Damnation  like  being  poor,  and  no  Hell 
like  an  empty  Purfe  ;    and   therefore,    that 
thofe  Courfes,    by  which  a  Man  comes  to 
rid  himfclf  of  thefe  Plagues,  arc  ipfo  faBa 
prudent,  and  confequently  pious ;     The  for- 
mer being  with  fuch  wife  Men,  the  only 
Meafure  of  the  latter.     And  the  Truth  is, 
the  late  Times  of  Confufion,  in  which  the 
Heights  and  Refinements  of  Religion,  were 
proteffcd  in  Conjundion  with  the  Praftice 
of  the  moft  execrable   Villanies  that  were 

ever 


at  Weftminfter- Abbey.       34^ 

£Ver  a£led  upon  the  Earth  :  And  the  Weak- 
nefs  of  our  Church  Difcipline  fince  its  Re- 
ftauration,  whereby  it  has  been  fcarce  able 
to  get  any  Hold  on  Mens  Confciences,  and 
much  lefs  able  to  keep  it ;  and  the  great  Pre- 
valence of  that  Atheiftical  Doftrine  of  the 
Leviathan-,  and  the  unhappy  Propagation 
of  Erafiianifm  ;  thefe  Things  (I  fay)  with 
fome  others,  have  been  the  fad  and  fatal 
Caufes  that  have  loofed  the  Bands  of  Con- 
fcience,  and  eaten  out  the  very  Heart  and 
Senfe  of  Chriftianity  amongft  us,  to  that 
Degree,  that  there  is  now  fcarce  any  reli- 
gious Tye  or  Reftraint  upon  Perfons,  but 
merely  from  thofe  faint  Remainders  of  Na- 
tural Confcience,  which  God  will  be  fure 
to  keep  alive  upon  the  Hearts  of  Men,  as 
long  as  they  are  Men,  for  the  great  Ends  of 
his  own  Providence,  whether  they  will  or 
no.  So  that,  were  it  not  for  this  fole  Ob- 
ftacle.  Religion  is  not  now  fo  much  in  Dan- 
ger of  being  divided,  and  torn  Peace-Meal 
by  Sed:s  and  Fadions,  as  of  being  at  once  de- 
voured by  Atheifm.  Which  being  fo,  let 
none  wonder,  that  Irreligion  is  accounted 
Policy,  when  it  is  grown  even  to  a  Fafhion  j 
^nd  palfes  for  Wit  with  fome,  as  well  as  for 
Wifdpm  with  others.    For  certain  it  is,  that 

Advantage 


34^  ^  Sermon  preached 

Advantage  now  fits  in  the  Room  of  Confci- 
encey  and  ftcers  all :  And  no  Man  is  efleem- 
cd  any  ways  confiderable  for  Policy,  who 
wears  Religion  othcrwifc  than  as  a  Cloaks 
that  is,  as  fuch  a  Garment  as  may  both  cover 
and  keep  him  warniy  and  yet  hang  loofe  upon 
him  too. 

3  .The  third  Rule  or  Principle,  upon  which 
this  Policy,  or  Wifdom  of  the  World  pro- 
ceeds, is  that  a  Man  ought  to  make  him- 
felfy  and  net  the  Tublick,  the  chief,  if  not 
the  fole  End  of  all  his  Anions.  He  is  to  be 
his  own  Center  and  Circumference  too:  That 
is  to  draw  all  Things  to  himfelf,  and  to 
extend  nothing  beyond  himfelf:  He  is  to 
make  the  greater  World  ferve  the  lefs  j  and 
not  only,  not  to  love  his  Neighbour  as  him- 
felf, but  indeed  to  account  none  for  his 
Neisihbour,  but  himfelf. 

And  therefore,  to  die  or  fuffer  for  his 
Country,  is  not  only  exploded  by  him  as  a 
great  Paradox  in  Politicks,  and  fitter  for 
Poets  to  fmg  of,  than  for  wife  Men  topra- 
clife :  But  alfo,  to  make  himfelf  fo  much  as 
one  Penny  the  poorer,  or  to  forbear  one 
bafe  Gain  to  ferve  his  Prince,  tofecure  a  whole 
Nation,  or  to  credit  a  Church,  is  judged  by 
him  a  great  Want  of  Experience,  and  a  Piece 

of 


at  Weftminfter- Abbey.        347 

of  Romantick  Melancholy,  unbecoming  a 
Politician  5  who  is  ftill  to  look  upon  himfelf 
as  his  Prince,  his  Country,  his  Church;  nay, 
and  his  God  too. 

The  general  Intereft  of  the  Nation  is  no- 
thing to  him,  but  only  that  Portion  of  it, 
that  he  either  does,  or  would  polTefs.  'Tis 
not  the  Rain  that  waters  the  whole  Earth, 
but  that  which  falls  into  his  own  Ciftern» 
that  muft  relieve  him  :  Not  the  Commoriy 
but  the  Enclofurej  that  muft  make  him 
rich. 

Let  the  Publick  fmk  or  fwim,  fo  long  as 
he  can  hold  up  his  Head  above  Water  :  Let 
the  Ship  be  caft  away,  if  he  may  but  have  the 
Benefit  of  the  Wreck:  Let  the  Government 
be  ruined  by  his  Avarice,  if  by  the  fame  A- 
varice,  he  can  fcrape  together,  fo  much  as 
to  make  his  Peace,  and  maintain  him  as  well 
under  another:  Let  Foreigners  invade  and 
fpoil  the  Land,  fo  long  as  he  has  a  good 
Eftate  in  Bank  elfewhere.  Peradventure,  for 
all  this,  Men  may  curfe  him  as  a  covetous 
Wretch,  a  Traytor,  and  Villian  :  But  fuch 
Words  are  to  be  looked  upon  only  as  the 
fplendid  Declaimings  of  NoviceSy  and  Men 
of 'Heat y  who,  while  they  rail  at  his  Perfon, 
perhaps  envy  his  _Fortune  :   Or  poflibly  of 

Lofers 


3  4  8  A  Sermon  preached 

Lofers  and  Malecontents,  whofe  Portion  and 
Inheritance  is  a  Freedom  to  fpeak.  But  a 
Politician  muft  be  above  Words.  Wealtli,  lie 
knows,  anfwers  all,  and  if  it  brings  a  Storm 
upon  him,  will  provide  him  alio  a  Coat  to 
weather  it  out. 

That  fuch  Thoughts  and  Principles  as 
thefe,  lie  at  the  Bottom  of  moft  Mens  Adi- 
ons;  at  the  Bottom  do  I  fay?  Nay,  fit  at 
the  Top,  and  vifibly  hold  the  Helm  in  the 
Management  of  the  weighticft  Affairs  of  moft 
Nations,  we  need  not  much  Hiftory,  nor 
Curiofity  of  Obfervation,  to  convince  us :  For 
though  there  have  not  been  wanting  fuch 
heretofore,  as  have  pradifed  thcfc  unworthy 
Arts,  (forafmuch  as  there  have  been  Villains 
in  ail  Places,  and  all  Ages)  yet  now-a-days, 
they  are  owned  above  Board ,  and  whereas 
Men  formerly  had  them  in  Deflgn,  amongft 
us  they  are  openly  vouched,  argued,  and 
alTerted  in  common  Difcourfe. 

But  this,  I  confefs,  being  a  new,  unexem- 
plified  Kind  of  Policy,  fcarce  comes  up  to 
that  which  the  Apoftlc  here  condemns  for 
the  JVifdom  of  the  World-,  but  muft  pafs  ra- 
ther tor  the  Wifdom  of  this  particular  Age, 
which  as  ill  moft  other  Things  it  ftands  a^ 
lone,  fconiing  the  Examples  of  all  former 

Ages 


at  Weftminfter- Abbey.        349 

Ages  5  fo  it  has  a  Way  of  Tolicy  and  fVif. 
dom  alfo  peculiar  to  itfelf. 

4.  The  fourth  and  lad  Principle,  that  I 
Ihall  mention,  upon  which  this  Wifdom  of 
the  World  proceeds,  is  this : 

That  in  fldewing  KmdnefSy  or  doing  Fa- 
'voursy  no  RejpeU  at  all  is  to  be  had  to 
Friend{hip,  Gratitude,  or  Senfe  of  Honour  j 
hut  that  fitch  Favours  are  to  be  done  only  to 
the  Rich  or  Totent,  from  whom  a  Man  may 
receive  a  farther  Advantage,  or  to  his  Ene- 
mies, from  whom  he  may  otherwife  fear  a 
Mifchief. 

I  have  here  mentioned  Gratitude,  and  Senfc 
of  Honour,  being  (as  I  may  To  fpeak)  a  Man's 
Civil  Confcience^  prompting  him  to  many- 
Things,  upon  the  Accounts  of  common  De- 
cency, which  Religion  would  otherwife  bind 
him  to,  upon  the  Score  of  Duty.  And  it 
is  fometimes  found,  that  fome,  who  have 
little  or  no  Reverence  for  Religion,  have 
yet  thofc  innate  Seeds  and  Sparks  of  Genero- 
fity,  as  make  them  fcorn  to  do  luch  Thmgs, 
as  would  render  them  mean  in  the  Opinion 
of  fober  and  worthy  Men ;  and  with  fachPer- 
fons,  Shame  is  inftead  of  'Piety ^  to  reftraiii 
them  from  many  bafe  and  degenerous  Pra- 
ctices. 

L  But 


J  c  a  A  Sermon  preached 

But  now  our  Politician  having  baffled  his 
greater  Confcience,  muft  not  be  nonplufled 
with  inferior  Obligations  j  and  having  leapt 
over  fuch  Mountains,  at  length  poorly  lie 
down  before  a  Mole-hill ;  But  he  muft  add 
IPerfedlion  to  Perfedion ;  and  being  paft 
Grace,  endeavour,  if  need  be^  to  be  paft 
Shame  to.  And  accordingly,  he  looks  upon 
Friendfhip,  Gratitude,  and  Senfe  of  Honour, 
as  Terms  of  Art  to  amufe  and  impofe  upon 
weak,  undefigning  Minds.  For  an  Enemy's 
Money  he  thinks  may  be  made  as  good  a 
Friend  as  any  j  and  Gratitude  looks  backward, 
but  Policy  forward  :  And  for  Senfe  of  Ho- 
nour, if  it  impoverifheth  a  Man,  it  is,  in  his 
Efteem,  neither  Honour,  nor  Senfe. 

Whence  it  is,  that  now-a-days,  only  rich 
Men,  or  Enemies  are  accounted  the  ratio, 
nal  Objeds  of  Benefadion.  For  to  be  kind 
to  the  former  is  Traffick  j  and  in  thefe  Times 
Men  prefent,  juft  as  they  foil  their  Ground, 
not  that  they  love  the  Dirt,  but  fhat  they 
exped  a  Crop;  and  for  the  latter,  the  Po- 
litician well  approves  of  the  Indian's  Religion^ 
in  worfhipping  the  Devil,  that  he  may  do 
him  no  Hurt ;  how  much  foever  he  hates, 
him,  and  is  hated  by  him. 


But 


at  Weftminfter- Abbey.        3  j  t 

But  if  a  poor,  old,  decayed  Friend  or  Re- 
lation, whofe  Purfe,  whofe  Houfe  and  Heart 
had  been  formerly  free,  and  open  to  fach 
an  one,  fhall  at  length  upon  Change  of  For- 
tune come  to  him  with  Hunger  and  Rags, 
pleading  his  paft  Services,  and  his  prefent 
WantSj  and  fo  crave  fome  Relief  of  one, 
for  the  Merit  and  Memory  of  the  other  5 
the  Politician,  who  imitates  the  Serpent's 
Wifdom,  muft  turn  his  deaf  Ear  too,  to 
all  the  infignificantC^^r^^j  of  Gratitude  and 
Honour,  in  behalf  of  fuch  a  Bankrupt,  un- 
done Friend,  who  having  been  already  ufed, 
and  now  fqueezed  dry,  is  fit  only  to  be  caft 
afide.  He  muft  abhor  Gratitude  as  a  worfc 
kind  of  Witchcraft,  which  only  ferves  to 
conjure  up  the  pale,  meagre  Ghofts  of  dead, 
forgotten  Kindnelles,  to  haunt  and  trouble 
him;  ftill  refpeding  what  is  paft;  whereas 
fuch  wife  Men  as  himfclf ,  in  fuch  Cafes, 
account  all  that  is  paft^  to  be  ^^o  gone ;  and 
know,  that  there  can  be  no  Gain  in  refund- 
ing, nor  any  Profit  in  paying  Debts.  The 
fole  Meafure  of  all  his  Courtefics,  is,  what 
Return  they  will  make  him,  and  what  Re^ 
venue  they  will  bring  him  in.  His  Expe- 
dations  govern  his  Charity.  And  we  muft 
not -vouch  any  Man  for  an  exad  Mafter  in 
.1.  the 


2  J 1  A  Sermon  preached 

the  Rules  of  our  modern  Policy,  but  fuch  ad 
one  as  hath  brought  himfclf  fo  far  to  hate  and 
defpife  the  Abfurdity  of  being  kind  upon 
Pree  Coft,  as  (to  ufe  a  known  Expreflion)  not 
fo  much  as  to  tell  a  Friend  what  it  is  a  Clock 
for  nothing* 

And  thus  I  have  finifhed  the  firft  General 
Head  propofed  from  the  Text,  and  (hewn 
fome  of  thofe  Rules,  Principles,  and  Maxims, 
that  this  Wifdom  of  the  World  adls  by  :  I 
fay  fome  of  them,  for  I  neither  pretend  nor 
defire  to  know  them  all. 

II.  I  come  now  to  the  other  General  Head, 
which  is,  to  fhew  the  Folly  and  Abfurdity 
of  thefe  Principles  in  relation  to  God.  In 
order  to  which  we  muft  obferve  that  Foo- 
lijhnefsy  being  properly  a  Man's  Deviation 
from  right  Reafon  in  point  of  Pradice,  muft 
needs  confift  in  one  of  thefe  two  Things. 

1.  In  his  pitching  upon  fuch  an  End  as  is 
unfuitable  to  his  Condition ;  or, 

2.  In  his  pitching  upon  Means  unfuitable 
to  the  compafling  of  his  End. 

There  is  Folly  enough  in  cither  of  thefe  ^ 
and  my  Bufmefs  Ihall  be  to  fliew,  that  fuch  as 
aft  by  the  fore- mentioned  Rules  of  worldly 
Wifdom,  are  eminently  fooiifli  upon  both 
Accounts, 

X.  And 


at  Weftminfter- Abbey.         353 

I.  Andfirft,  for  that  firft  fort  of  Foolifh- 
n«fs  imputable  to  them  5  namely,  that  a  Man 
by  following  fuch  Principles  pitches  upon 
that  for  his  End  which  no  ways  fuits  his 
Condition. 

Certain  it  is,  and  indeed  felf- evident,  that 
the  Wijdom  of  this  World  looks  no  farther 
than  this  World.  All  its  Defigns  and  Effica- 
cy terminate  on  this  fide  Heaven,  nor  docs 
Policy  fo  much  as  pretend  to  any  more 
than  to  be  the  great  Art  of  Raifmg  a  Man 
to  the  Plenties,  Glories,  and  Grandeurs  of 
the  World.  And  if  it  arrives  fo  far  as  to 
make  a  Man  Rich,  Potent  and  Honourable, 
it  has  its  End,  and  has  done  its  utmoft.  But 
now  that  a  Man  cannot  rationally  make  thefe 
Things  his  End,  will  appear  from  thefe  two 
Confiderations. 

(i.)  That  they  reach  not  the  Meafure  of 
his  Duration  or  Being  j  the  Perpetuity  of 
which  furviving  this  mortal  State,  and  fhoot- 
ing  forth  into  the  endlefs  Eternities  of  ano- 
ther World,  muft  needs  render  a  Man  in- 
finitely miferable  and  forlorn,  if  he  has  no 
other  Comforts,  but  what  he  muft  leave  be- 
hind him  in  this.  For  nothing  can  make  a 
Man  happy,  but  that  which  fhall  laft  as  long 
as  he'lafts.     And  all  thefe  Enjoyments  are 

Vol.  1.  A  a  much 


354         -^  Sermon  preached 

much  too  fhort  for  an  immortal  ?ouI  td 
flrctch  itfdf  upon,  which  (hall  perfift  in  be- 
ing not  only  when  Profit,  Pleafure,  and  Ho- 
nour, but  when  Time  itfelfftiall  ceafe,  andbc 
no  more. 

No  Man  can  tranfport  his  large  Retinue,' 
his  fumptuous  Fare,  and  his  Rich  Furniture 
into  another  World.     Nothing  of  all  thefe 
Things  can  continue   with  him  then,    but 
the  Memory  of  them.     And  furely  the  bare 
Remembrance  that  a  Man  was  formerly  rich 
or  great,    cannot  make  him  at  all  happier 
there,  where  an  infinite  Happinefs,  or  an  in- 
finite Mifery  Ihall  equally  fwallow  up  the 
Senfc  of  thefe  poor  Felicities.     It  may  in- 
deed contribute  to^iis  Mifery,  heighten  the 
Anguifh,   and  fharpen  the  Sting  of  Confci- 
cnce,    and    fo  add  Fury   to  the  everlafting 
Flames  when  he  fhall   refled    upon  the  A- 
bufe  of  all  that  Wealth  and  Greatnefs  that 
the  Good  Providence  of  God  had  put  as  a 
Prize  into  his  Hand  for  worthier  Purpofes, 
than  to  damn  his   nobler  and  better  Part, 
only  to  pleafe  and  gratify^  his  worfe.     But 
the  Politician  has  an  Ar^wer  ready  for  all 
thefe  melancholy  Confiderations  j  that  he, 
for  his  part,  believes  none  of  thefe  Things: 
As  that  there  is   cither  an  Heaven,  or  an 
3.  Hell, 


at  Weftminflfer- Abbey.         jyy 

Hell,  or  an  Immortal  Soul.  No,  he  is  too  great 
a  Friend  to  real  Knowledge,  to  take  fuch 
troublefome  Aflertions  as  thefe  upon  Trufl:, 
Which  if  it  be  his  Belief,  as  no  doubt  it  \Sy 
let  him  for  me  continue  in  it  ftill,  and  ftay  for 
its  Confutation  in  another  World ;  which  if 
he  can  deftroy  by  disbelieving,  his  Infidelity 
will  do  him  better  Service,  than  as  yet  he  has 
any  Caufe  to  prefumc  that  it  can.     But, 

(2.)  Admitting,  that  either  thefe  Enjoy- 
ments were  eternal,  or  the  Soul  mortal  % 
and  fo,  that  one  Way  or  other  they  were 
commenfurate  to  its  Duration  5  yet  ftill  they 
Cannot  be  an  End  fuitable  to  a  rational  Na- 
ture, forafmuch  as  they  fill  not  the  Meafure 
of  its  Defires.  The  Foundation  of  all  Man's 
Unhappinefs  here  on  Earth,  is  the  great  Dif- 
proportion  between  his  Enjoyments,  and 
his  Appetites;  which  appears  evidently  in 
this,  that  let  a  Man  have  never  fo  much,  he 
is  ftill  defiring  fomething  or  other  more.  A'- 
lexander  we  know,  was  much  troubled  at 
the  Scantinefs  of  Nature  itfelf,  that  there 
v/ere  no  more  Worlds  for  him  to  difturb : 
And  in  this  refped,  every  Man  living  has  a 
Soul  as  great  as  Alexander ^  and  put  under 
the  fame  Circumftanccs,  would  own  the  verv 
fame 'Diiratisfa(^ions, 

A  a  :?,  Now 


7^  ^6         A  Sermon  preached 

Now  this   is  moft  certain,  that    in  fpiri- 
rual  Natures,  fo  much  as  there  is  of  Defire, 
lb  niuch  ther^  is  alfo  of  Capacity  to  receive. 
1  Ao  not  lay,  there  is  always  a  Capacity  to 
receive  the  very  Thing  they  defirc,  for  that 
may  be  impolllble  :  But  for  the  Degree  of 
Happincfs  that  they  propofe  to  themfelves 
from  that  Thing,  this  I  lay  they  are  capable 
of.     And  as  God  is  faid  to  have  made  Man 
after  his  Gv:n  Image,  fo  upon  this  Quality  he 
feeras  peculiarly  to  have  llampt  the  Refem- 
blance  of   liis   Infinity.     For  Man  feems  as 
boundlefs  in   his  Defircs,    as  God   is  in  his 
Being  ;  and  therefore,  nothing  but  God  him- 
felfcan  fatisfy  him.    But  the  great  Inequality 
of  all  Things  clfc  to  the  Appetites  of  a  ra- 
tional Soul,    appears  yet  farther  from  this : 
That  in  all   thefe   worldly  Things,    that  a 
Man  purfues  with  the  greateft  Eagernefs  and 
Intention  of  Mind  imaginable,  he  finds  not 
half  the  Pleafure  in  the  adual  Pofleilion  of 
them,  that  he  propofed  to    himfelf  in  the 
Expedation.     Which  fhews,  that  there  is  a 
great   Cheat  or  Lye  which  overfpreads  the 
World,  while  all  Things  here  below  beguile 
Mens  Expedations,    and  their  Expedations 
cheat  their  Experience. 


Let 


at  Weftminfter-Abbcy.         357 

Let  this  therefore  be  the  firft  Thing,  in 
which  the  Foolifhnefs  of  this  ■-Ji'orldly  JV'tf. 
dofn  is  manifeft.  Namely,  that  by  it  a  Man 
propoies  tohinifelf  ail  End  wholly  iinluitablc 
to  his  Condition  ;  as  bearing  no  Proportion 
toihz  Meafure  of  his  ^itr  at  ion,  or  the  I^afl^ 
Kefs  of  his  "Defires. 

2.  The  other  Thing,  in  which  FooJijhnefs 
is  feen,  is  a  Man's  pitching  upon  Means  uu- 
iliitable  to  that  which  he  has  made  his  End. 

And  here,  wc  will,  for  the  prcfenr,  fup^ 
pofe  the  Things  of  the  World  to  have  nei- 
ther that  Shortnefs,  nor  Emptinefs  in  them, 
that  we  have  indeed  proved  them  to  have. 
But  that  they  are  fo  adequate  to  all  the  Con- 
cerns of  an  intelligent  Nature,  that  they 
may  be  rationally,  iixcd  upon  by  Men,  as 
the  ultimate  End  of  all  their  Dcfigns ;  yet  the 
Folly  of  this  Wifdoni  appears  in  this,  that 
it  fuggefts  thofe  Means  for  the  Acquifition  of 
thcfc  Enjoyments,  that  are  no  ways  fit  to 
compafs  or  acquire  them,  and  that  upon  a 
double  Account. 

(i.)  That  they  are  in  themfelves  unable 
and  infuificient  for  :  And, 

(2.)  That  they  are  frequently  oppofite  to 
a  fucccfsful  Attainment  of  them. 

A  a  5  (i.)  And 


3  5  B        A  Sermon  preached 

(i.)  And  firft  for  their  Infufficiency.  Let 
Politicians  contrive  as  accurately,  projed  as 
deeply,  and  purfue,  what  they  have  thus 
contrived  and  projeded,  as  diligently,  as  it 
is  pofTible  for  humane  Wit  and  Induftry  to 
d,o  :  Yet  ftill  the  Succefs  of  all  depends  up- 
on the  Favour  of  an  over-ruling  Hand. 
For  God  exprefly  claims  it  as  a  fpecial  Part 
pf  his  Prerogative,  to  have  the  entire  Difpo- 
fal  of  Riches,  Honours,  and  whatfoever  clfc 
is  apt  to  command  the  Defires  of  Mankind 
here  below,  T^eut.  yiii.  i8.  It  is  the  Lord 
thy  God  that  giveth  theeTower  to  get  Wealth. 
And  in  i  Sam.  ii.  30.  God  peremptorily  de- 
clares himfelf  the  fole  Fountain  of  Honour^ 
telling  us,  that  thofe  that  horiQur  him  Jhall 
be  honoured,  and  that  thofe  that  defpife  him 
Jhall  be  lightly  efieemed. 

And  then  for  Dignities  and  Preferments^ 
we  have  the  Word  of  One,  that  could  dif- 
pofe  of  thefe  Things  as  much  as  Kings  could 
do,  Trov.  xxix.  26.  whete  he  tells  us,  that 
many  feek  the  Rulers  Favour:  That  is, 
apply  themfclves  both  to  his  Intereft  and 
Humour,  with  all  the  Arts  of  Flattery  and 
Obfcquioufnefs,  the  fureft  and  readied  Ways 
(one  would  think)  to  advance  a  Man  ^ 
aad  yet,   after   all,  it  follows  in   the  nex£ 

WordSj 


at  Weftminfter-Abbey.         3jc> 

Words,  that  every  Maris  Judgment  cometh 
of  the  Lord.  And  that,  whatfoever  may  be 
€Xpe£ied  here,  'tis  refolved  only  in  the  Court 
of  Heaven,  wiiether  the  Man  fliall  proceed 
lavourite  in  the  Courts  of  Princes,  and  after 
all  his  artificial  Attendance  come  to  fit  at  the 
Right- Hand  J  or  be  made  a  Footftool,  So 
that  upon  full  Trial  of  all  the  Courfes  that 
Policy  could  either  devife  or  pradife,  the 
moft  experienced  Mailers  of  it  have  been  often 
forced  to  fit  down  with  that  Complaint  of 
the  Difciples,  '■^e  have  toiled  all  Night,  and 
have  c (flight  nothing.  For  do  we  not  fomc- 
times  fee  that  Traytors  can  be  out  of  Favour;, 
and  Knaves  be  Beggars,  and  lofe  their  Eitates, 
and  be  ftript  of  their  Offices,  as  well  as  ho- 
^efter  Men  ? 

And  why  all  this  ?  Surely  not  always  for 
want  of  Craft  to  fpy  out  where  their  Gamx 
lay,  nor  yet  for  want  of  Irreligion  to  give 
them  all  the  Scope  of  Ways  lawful  and  un- 
lawful, to  profccute  their  Intentions  i  But, 
becaufc  the  Providence  of  God  flrikes  not 
in  with  them,  but  dafhes,  and  even  difpiriYs 
all  their  Endeavours,  and  makes  their  De- 
figns  heartlefs  and  ineffedual.  So  that  it  is 
not  their  feeing  this  Man,  their  belyinjr 
^nothctj,  nor  their  fneaking  to  a  third;,  that 
A  a  4.  fnall 


3  (?o        A  Sermon  preached 

fhall  be  able  to  do  their  BuHnefs,  when  the 
Dc%Rs  of  Heaven  will  be  ferved  by  their 
Difappointmcnt.  And  this  is  the  true  Caufc 
why  fo  many  politick  Conceptions,  fo  ela- 
borately formed  and  wrought,  and  grown 
at  length  ripe  for  Delivery,  do  yet,  in  the 
Iflue,  mifcarry  and  prove  abortive  3  for,  be- 
ing come  to  the  Birthj  the  all-difpofing  Pro- 
vidence Q^  God  denies  them  Strength  to  bring 
forth.  And  thus  the  Authors  of  them,  ha- 
ving miffed  of  their  mighty  Aims,  are  fain  to 
retreat  wirh  Fruftration,  and  a  Baffle 5  and 
having  played  the  Knaves  unfuccefs fully,  to 
have  the  ill  Luck  to  pafs  for  Fools  too. 

(2.)  The  Means  fuggefted  by  Policy  and 
worldly  Wifdom,  for  the  Attainment  of 
thcfe  earthly  Enjoyments,  are  unfit  for  that 
purpofc,  not  only  upon  the  Account  of  their 
Jnfufficicncy  for,  but  aifo  of  their  frequent 
Oppofition  and  Contrariety  to  the  Accom- 
pliflimcnt  of  fuch  Ends:  Nothing  being 
nioreufual,  than  for  thefeunchriftian  Fifhers 
of  Men  to  be  fatally  caught  in  their  own 
Nets :  For  does  not  the  Text  expreflly  fay> 
that  God  taketh  the  Wife  in  their  own  Craft- 
thiefs?  And  has  not  our  own  Experience 
fufficicntly  commented  upon  the  Text,  when 
we  have  feen  fome  by  the  very  fame  Ways, 

bjr 


at  Weftminffier- Abbey.         i6i 

by  which  they  had  defigncd  to  rife  uncon- 
troulably,  and  to  clear  off  all  Obftrudlions 
before  their  Ambition,  to  have  diredly  pro- 
cured their  utter  Downfall,  and  to  have 
broke  their  Necks  from  that  very  Ladder, 
by  which  they  had  thought  to  have  climb'd 
as  high  as  their  Father  Lucifer ;  and  there 
from  the  Top  of  all  their  Greatnefs  to  have 
looked  down  with  Scorn  upon  all  below 
them  ? 

Such  Perfons  are  the  proper  and  lawful 
Objeds  ofDeriPton,  forafmuch  as  God  him- 
felf  laughs  at  them. 

Haman  wanted  Nothing  to  complete  his 
Greatnefs,  but  a  Gallows  upon  which  to  hang 
Mordecat\  but  it  matter'd  not  for  whom  he 
provided  the  Gallows,  when  Providence 
defigned  the  Rope  for  him. 

With  what  Contempt  does  the  Apoftle 
here,  in  the  20^^  Verfeofthis\\\,Ch.  of  the 
firft  Epiftle  to  the  Corinthians ^  repeat  thofc 
Words  of  the  Tfalmiji,  concerning  all  the  fine 
Artifices  of  worldly  Wifdom ;  The  Lord, 
fays  he,  knoweth  the  Thoughts  of  the  IVife, 
that  they  are  vain.  All  theix  Contrivances 
are  but  thin,  flight,  defpicable  Things,  and, 
for  the  mod  part,  deftrudive  of  themfelves  > 
Kpthing  being  more  equal  in  Juftice,  and  in- 
deed 


'^6%        A  Sermon  preached 

deed  more  natural  in  the  dired  Confequence 
^nd  Connexion  of  EfFeds  and  Caufes,  than 
for  Men  wickedly  wife  to  out- wit  them- 
felves,  and  for  fuch  as  wreftle  with  Prpvi^ 
dence  to  trip  up  their  own  Heels. 

It  is  clear  therefore,  that  the  Charge  of 
this  fecond  Sort  of  Foolilhnefs  is  made  goo4 
upon  worldly  Wifdom  j  for  that  having  made 
Men  pitch  upon  an  End  unfit  for  their  Con- 
dition, it  alfo  makes  them  pitch  upon  Means 
unfit  to  attain  that  End.  And  that  both  by 
reafon  of  thpir  Inability  for,  and  frequent 
Contrariety  to  the  bringing  about  fuch  De- 
figns. 

This,  I  fay,  has  been  made  good  in  the 
General ;  but  fmce  Particulars  convince  with 
ixreater  Life  and  Evidence,  we  will  refume 
the  forcmentioned  Principles  of  the  Politi- 
cian, and  fhew  feverally  in  each  of  them  how 
little  Efficacy  they  have  to  advance  the  Pra- 
ilifers  of  them,  to  the  Things  they  afpirc  to 
by  them. 

I.  And  fii-ft,  for  his  firft .Principle,  th^t 
the  politician  mtift  maintain  a  conjiant,  ha- 
bitual T>ilJimiilation.  Concerning  which  I 
fhall  lay  down  this  as  certain;  that  Difli- 
mulation  can  be  no  farther  ufeful,  than  \%  is 
concealed  ,  forafmuc(i  as  no  Man  will  truft 

a  known 


at  Weftminfter- Abbey.         3  5  3 

a  known  Cheat:  And  it   is  alfo  as  certain,' 
that  as  fome  Men  ufe  Diflimulation  for  their 
Intereft,  fo  others  have  an  Intereft  as  ftrongly 
engaging  them,  to  ufe  all  tiie  Art  and  In- 
duftry  they  can  to  find  it  out  ,•  and  to  af- 
fure  themfelves  of  the  Truth  or  FaKhoodof 
thofe  with  whom  they  deal,   which  renders 
it  infinitely  hard,  if  not  morally  impoflible 
for  a  Man  to  carry  on  a  conftant  Courfe  of 
DiHimulation  without  Difcovery.  And  being 
once  difcovered,  it  is  not  only  no  Help,  but 
the  greateft  impediment  of  Action,  in  the 
World.   For  fince  Man  is  but  of  a  very  li- 
mited,  narrow  Power  in  his  own  Perfon, 
and  confequently  can  cffed  no  great  Mat- 
ter merely  by  his  own  Perfonal  Strength^ 
but  as  he  ads  in  Society  and  Conjundion 
"with  others,    without    firft    engaging  their 
Truft  ;  and  moreover,  fmce  Men  will  truft 
no  farther  than  they  judge  a  Perfon  for  his 
Sincerity  fit  to  be  trufted,  it  follows  that  a 
dikover'd  Diflembler  can  atchieve  nothing 
great  or  confiderable  5  for  not  being  able  to 
gain  Mens  Truft,  he  cannot  gain  their  Con- 
currence, and  i^o  is  left  alone  to  ad  fingly, 
and  upon  his  own  Bottom  ;  and  while  that  is 
the  Sphere  of  his  Adivity,  all  that  he  can 
(do  muft  needs  be  contemptible.     We  know 


3  (?4         ^  Sermon  preached 

how  fuccefsful  the  late  *  Ufurper  was,  while 
his  Army  believed  him  real  in  his  Zeal  againft 
Kingfhip.  But  when  they  found  out  the  Im- 
pofturCjUpon  his  afpiring  to  the  fame  himfelf, 
he  was  prefently  deferted  and  oppofed  by 
them,  and  never  able  to  crown  his  ufurped 
Greatnefs  with  the  Addition  of  that  Title, 
which  he  fo  pafllonately  thirfted  after.  Add 
to  this  the  Judgment  of  as  great  an  Englifb 
Author  as  ever  wrote,  with  great  Confi- 
dence affirming,  tkat  the  abkft  Men  that 
ever  were^  had  all  an  Opennefs  and  Frank- 
nefs  of  T)ealing  ;  and  that^  if  at  any  time 
fiich  did  diffembky  their  T)i(Jimulation  took 
ejfeBy  merely  in  the  Strength  of  that  Repu- 
tation they  had  gain' d  by  their  Veracity  and 
clear  T>ealing  in  the  main.  From  all  which 
it  follows,  that  Dillimulation  can  be  of  no 
farther  ufe  to  a  Man,  than  juft  to  guard  him 
within  the  Compafs  of  his  ovv^n  Perfonal 
Concerns  5  which  yet  may  be  more  eafily, 
and  notlcfs  effedually  done,  by  that  Silenccj 
and  Rcfervednefs  that  every  Man  may  inno- 
cently pradife,  without  the  putting  on  of 
any  contrary  Difguife. 

2.  The  Politician's  fecond  Principle  wa?, 
that  Confcimce    or  Religion^    ought  never 

*  Cromveell, 

to 


at  Weftminfler- Abbey.       3^5 

io  ft  and  between  any  Man  and  his  Temporal 
Advantage.  Which  indeed  is  properly  A- 
theifm  5  and,  fo  far  as  it  is  pradiifed,  tends 
to  the  Diffblution  of  Society,  tiie  Bond  of 
which  is  Religion.  Forafmuch  as  a  Man's 
Happinefs,  or  Mifcry  in  his  Converfe  with 
other  Men  depends  chiefly  upon  their  do- 
ing, or  not  doing  thofe  Things  which  Hu- 
mane Laws  can  take  no  Cognizance  of: 
Such  as  are  all  Adions  capable  of  being  done 
in  Secret,  and  out  of  the  View  of  Mankind, 
which  yet  have  the  greatcft  Influence  upon 
our  Neighbour,  even  in  his  nearefl:  and  dear- 
eft  Concerns.  And  if  there  be  no  inward 
Senfe  of  Religion  to  awe  Men  from  the  do- 
ing unjuft  Adions,  provided  they  can  do 
them  without  Difcovery  i  itisimpofllblefor 
any  Man  to  fit  fecure  or  happy  in  the  Pof- 
fefl^ion  of  any  Thing  that  he  enjoys.  And 
this  Inconvenience  the  Politician  muft  ex- 
ped  from  others,  as  well  as  they  have  felt 
from  him,  unlefs  he  thinks  that  he  can  en- 
grofs  this  Principle  to  his  own  Pradice,  and 
that  others  cannot  be  as  falfe  and  atheiftical 
as  himfelf,  efpecially  having  had  the  Advan- 
tage of  his  Copy  to  write  after. 

3 .  The  third  Principle  was,  that  the  To^ 
Utician  ought  to  make  himfelf,  and  not  the 

Tubltck 


^S6  A  Serm on  preached 

^ublicky  the  chiefs  if  not  the  file  End  of 
<jII  that  he  does. 

But  here,  we  fliall  quickly  find  tiiat  the 
^private  Spirit  will  prove  as  pernicious  in 
Temporals,  as  ever  it  did  in  Spirituals.  For 
while  every  particular  Member  of  the  Pub- 
lick,  provides  fingly  and  folely  for  itfelf^ 
the  feveral  Joints  of  the  Body  Politick  do 
thereby  feparate  and  difunite,  and  fo  be- 
come unable  to  fupport  the  Whole ;  and 
when  the  Publick  Interefts  once  fail.  Jet 
Private  Interefts  fubfift  if  they  can,  and 
prevent  an  Univerfal  Ruin  from  involving 
in  it  Particulars,  It  is  not  a  Man's  Wealthy 
that  can  be  fure  to  favc  him,  if  the  Enemy 
be  wife  enough  to  refufe  Part  of  it  tendred 
as  aRanfom,  when  it  is  as  eafy  for  him  to 
deftroy  the  Owner,  and  to  take  the  Whole. 
When  the  Hand  finds  itfelf  well  warmed, 
and  covered,  let  it  refufe  the  Trouble  of 
feeding  the  Mouth,  or  guarding  the  Head, 
till  the  Body  be  ftarved,  or  killed,  and  then 
we  fhall  fee  how  it  will  fare  with  the  Hand. 
The  Athenians^  the  Romans,  and  all  o- 
ther  Nations  that  grew  Great  out  of  Little 
or  Nothing,  did  fo  merely  by  the  Publick- 
mindedncfs  of  particular  Perfons  j  and  the 
fame  Courfcs  that  firft  raifed  Nations  and 

Govern- 


at  Weftminfter- Abbey.       3  (J/ 

Governments  muft  fupport  them.  So  that,' 
^ere  there  no  fuch  Thing  as  Religion,  Pru- 
dence were  enough  to  enforce  this  upon  all. 

tor  our  own  parts,  let  us  rcfled  upon  our 
glorious  and  renowned  EngUjh  Anceftors, 
Men  eminent  in  Church  and  State,  and  we 
fiiall  find,  that  this  was  the  Method  by  which 
they  preferved  both. 

We  have  fucceeded  into  their  Labours  ^ 
and  the  Fruits  of  them:  And  it  will  both 
concern  and  become  us  to  fucceed  alfo  into 
their  Principles.  For  it  is  no  Man's  Duty  to 
be  fafe,  or  to  be  rich ;  but  I  am  fure,  it  is 
the  Duty  of  every  one  to  make  good  his 
Truft.  And  it  is  a  Calamity  to  a  whole  Na- 
tion, that  any  Man  fhould  have  a  Place  or  an 
Employment  more  large  and  publick  than 
his  Spirit. 

4.  The  fourth  and  laft  Principle  mention- 
ed, was,  ^that  the  Politician  muft  not,  in 
doing  Kindneffes,  confider  his  Friends,  but  on- 
ly gratify  rich  Men  or  Enemies.  Which  Prin- 
ciple (as  to  that  Branch  of  it  relating  to  Ene- 
mies) was  certainly  firft  borrowed,  and 
fetched  up  from  the  very  Bottom  of  Hell ; 
and  uttered  (no  doubt)  by  particular  and 
immediate  In  fpiration  of  the  Devil.  And  yet 
(as  much  of  the  Devil  as  it  carries  in  it)  it 

neither 


3  (5  8  A  Sermon  preached 

neither  is  nor  can  be  more  villanous  and  de- 
teftabie,  than  it  is  really  filly,  fenflefs,  and 
impoiitick. 

But  to  go  bvcr  the  feveral  Parts  of  this 
principle;  and  to  begin  with  the  fuppofed 
Policy  of  gratifying  only  the  Rich  and  Opu- 
lent. Does  our  wife  Man  think,  that  the 
Grandee,  whom  he  fo  courts,  does  not  fee 
through  all  the  little  Plots  of  his  Courtfhip, 
as  well  as  he  himfelf  ?  And  fo,  at  the  fame 
Time,  while  he  accepts  the  Gift,  laugh  in 
his  Sleeve  at  the  Defign,  and  defpife  the 
Giver  ? 

But,  for  the  Negle^  of  Friends ,  as  it  is 
the  Height  of  Bafenefs,  fo  it  can  never  be 
proved  rational,  till  we  prove  the  Perfon 
ufing  it  Omnipotent  and  Self-ftifficient,  and 
fuch  as  can  never  need  any  mortal  AfTiftance. 
But  if  he  be  a  Man,  that  is,  a  poor,  weak 
Creature,  fubjed  to  Change  and  Mifery,  let 
him  know,  that  it  is  the  Friend  only,  that 
God  has  made  for  the  T>ay  of  Adverfity,  as 
the  moft  fuitable  and  fovereign  Help  that 
Humanity  is  capable  of.  And  thofe  (though 
in  higheft  Place)  -who  flight  and  difobligc 
their  Friends,  Ihali  infallibly  come  to  know 
the  Value  of  them,  by  having  none,  when 
they  fl:iaU  moll  need  them. 

3  That 


at  AVeftminfter-Abbey.         i'6<) 

That  Prince,  that  maintains  the  Reputation 
t>f  a  true,  faft,  generous  Friend,  has  an  Army 
always  ready  to  fight  for  him,  maintained  to 
his  Hand  without  Pay. 

As  for  the  other  part  of  this  Principle,  that 
toncerns  the  gratifying  of  Enemies ;  it  is  (to 
fay  no  more)  an  Abfurdity  parallel  to  the  for- 
mer. For  when  a  Man  fhall  have  done  all  he 
can,  given  all  he  has,  to  oblige  an  Enemy, 
he  fhall  find,  that  he  has  armed  kirn  indeed, 
but  not  at  qU  altered  him. 

The  Scriptute  bids  v^s  pray  for  our  Ene- 
fnieSf  and  love  our  Ennnies^  but  no  where 
does  it  bid  us  tritft  our  Enemies  5  nay,  it 
ftri^lly  cautions  us  againft  it,  Tro-v.  xxvi.  25. 
When  he  fpeaketh  thee  fair,  (fays  the  Text) 
believe  him  not,  for  there  are  yet  feve7i  A- 
hominations  in  his  Heart.  And,  in  good 
earned,  it  would  be  a  Rarity  worth  the  feeing, 
could  any  one  fliew  us  fuch  a  Thing  as  a  per- 
feBly  reconciled  Enemy.  Men  arc  generally 
credulous  atfirfl:,and  will  not  take  up  thisgreac 
and  fafe  Truth  at  the  Coft  oi other  Mens  Ex- 
perience, till  they  come  to  be  bitten  into  a 
Senfc  of  it  by  their  own  j  but  are  apt  to  take 
fair  ProfcfTions,  fawning  Looks,  Treats,  En- 
tertainments,Virits,and  fuch  like  pitiful  Stuff, 
forFrieudfhip  and  Reconcilement,  and  foto 

V  o  L.  I.  B  b  admic 


3  7  Q         A  Sermon  preached 

admit  the  Serpent  into  their  Bofom :  Bat  let 
them  come  once  to  depend  upon  this  new- 
made  Friend,  or  reconciled  Enemy,  in  any 
great  ^r  real  Concern  of  Life,  and  they  (hall 
find  \\im  falfe  as  Hell,  and  cruel  as  the  Grave, 
And  I  know  nothing  more  to  be  wondered 
at,  than  thattholcReconcilements  which  are 
i^o  difficult,  and  even  next  to  impoffible  in 
the  Efeff,  fhould  yet  be  fo  frequent  in  the 
Attempt'-,  efpccially  fuice  the  Reafon  of  this 
Difficulty  lies  as  deep  as  Nature  itfelfj  which, 
after  it  has  done  an  Injury,  will  for  ever  be 
fufpiciousj  and  I  would  fain  ice  the  Man, 
that  can  perfedlly  love  the  Perlon  whom  he 
ftifpeBs. 

There  is  a  noted  Story  oi Hector  and  A- 

jax,  who  having  combated  one  another,  end- 
ed that  Combat  in  a  Reconcilement,  and 
tefiificd  that  Reconcilement  by  mutual  Pre- 
Tents :  Hecfor  giving  Ajax  a  Sword,  and  A- 
jax  prefenting  HeUior  with  a  Belt.  The 
Confcquence  of  which  was,  that  Ajax^ic^^ 
himfelf  with  the  Sword  given  him  by  Hecior, 
and  Hector  was  dragged  about  the  Walls  of 
Troy  by  the  Belt  given  himby^//2.v.  Such 
are  the  Gifts,  iUcharc  thcKilling-Kindnclles 
oi  reconciled  Enemies, 

Confident 


at  Wcftminftcv- Abbey.  371 

Confident  Men  may  try  what  Conclufions 
they  pleafc,  at  their  own  Peril  5  but  let  Hi- 
flory  be  confulted,  Reafon  heard,  and  Expe- 
rience call'd  in  to  fpcak  impartially  what  it 
has  found,  and  I  believe  they  will  all  with 
one  Voice  declare,  that  (whatfoever  the 
Grace  of  God  may  do  in  the  miraculous 
Change  of  Mens  Hearts  j)  yet  according  to 
the  common  Methods  of  the  World,  a  Man 
may  as  well  expeB  to  make  the  T>evilhimfelf 
his  Friend^  as  an  Enemy  that  has  given  him 
the  firft  Blow. 

And  thus  I  have  gone  over  the  two  Gene- 
ral Heads  propoied  from  the  Words,  and 
fiiewn  both  what  thofe  Principles  are,  tipon 
which  this  Wifdom  of  the  World  does  pro- 
ceed--,  and  alfo  wherein  the  Folly  and  Abfur- 
dity  of  them  does  confift. 

And  now  into  what  can  we  more  naturally 
improve  the  whole  foregoing  Difcourfc,  than 
into  that  praftical  Inference  of  our  Apoftlc, 
in  the  Verfe  before  the  Text  ?  That  if  any 
Man  defires  the  Reputation  of  IFifdom-,  he 
Jhoiild  become  a  Fool,  that  he  may  be  wijey 
that  is,  a  Fool  to  the  Worldy  that  he  may  be 
wife  to  God, 

Let  us  not  be  afhamed   of  the  Folly  of 

being  fmcere,  and  without  Guile;  without 

B  b  ;i  Traps 


3  7  2*         ^  Sermon  preached 

Traps  and  Snares  in  our  Converfe  j  of  being 
fearful  to  build  our  Eftates  upon  the  Ruin 
of  our  Confciences  5  of  preferring  the  Publick 
Good  before  our  own  private  Emolument : 
and  laftly,  of  being  true  to  all  the  Offices  of 
Priendfhip,  the  Obligations  of  which  are  fa- 
cred,  and  will  certainly  be  cxaded  of  us  by 
the  great  Judge  of  all  our  Actions.  I  fay, 
let  us  not  blufh  to  be  found  guilty  of  all  thefe 
Follies,  (as  fome  account  them)  rather  than 
to  be  expert  in  that  Kind  of  Wifdom,  that 
God  himfelf,  the  great  Fountain  of  Wifdom, 
has  pronounced  to  be  Earthly ,  Senfualy  Tie- 
'vilijh'-y  and  of  the  wretched  Abfurdity  of 
which,  all  Hiftories,  both  Ecclefiaftical  and 
Civil,  have  given  us  fuch  pregnant  and  con- 
vincing Examples. 

Rcfled  upon  Achitophel,  Human,  Sejanus, 
Cafar  Borgia,  and  other  fuch  Mafters  of  the 
Arts  of  Policy,  who  thought  they  had  fixed 
themfelves  upon  fo  furc  a  Bottom,  that  they 
might  even  defy  and  dare  Providence  to  the 
Face  ;  and  yet  how  did  God  bring  an  abfo- 
lute  Difappointment,  like  one  great  Blot,  over 
all  their  fine,  artificial  Contrivances  ? 

Every  one  of  thofe  mighty  and  profound 
Sages  coming  to  a  miferable  and  difaftrous 
End, 

4.  The 


at  Weftminfter-Abbey.         373 

The  Confideration  of  which,  and  the  like 
PaflTagcs,  one  would  think,  fhould  make  Men 
grow  weary  of  dodging  and  fhewing  Tricks 
with  God  in  their  own  crooked  Ways :  And 
even  force  them  to  acknowledge  it  for  the 
fureft  and  mod  unfailing  Prudence,  wholly 
to  commit  their  Perfons  and  Concerns  to 
the  wife  and  good  Providence  of  God,  in 
the  ftrait  and  open  Ways  of  his  own  Com- 
mands. 

Who,  we  may  be  confident,  is  more  ten- 
derly concerned  for  the  Good  of  thofe  that 
truly  fear  and  ferve  him,  than  it  is  poflible 
for  the  moft  felfifh  of  Men  to  be  concerned 
for  themfelves:  And  who,  in  all  the  Troubles 
andDifturbances,  all  the  crofs,  difficult,  and 
perplexing  Paffages  that  can  fall  out,  will  be 
fure  to  guide  all  to  this  happy  Ifllie  ;  that 
all  Things  Jhall  work  together  for  Good  to 
thofe  that  love  God, 

To  which  God,  infinitely  Wife,  Holy, 
and  Jufl,  be  render"^ d  and  afcribcdy  as 
is  moft  due,  all  Traife,  Might,  Ma- 
jefly  and  'Dominion,  both  now  and 
for  evermore.  Amen. 


B  b  3  A  S  E  R. 


(  374) 
A 

M   O  N 


Preached  at 

Christ-C  hurcH;   Oxon^ 

Before  the    , 

UNIVERSITY, 

May    3.      i6Z^, 

I  CO  R.  viii.    l^, 
For  if  there  be  firfi  a  wiU'mg  Mlndy  h 
is  accepted  according  to  that  a  Man 
hath^  and  not  according  to  that  he 
hath  not. 

IN  dealmg  with  Mens  Confciences,  for 
the  Taking  them  off  from  Sin,  I  kn»ow 
nothing  of  lb  dired  and  efficacious  an 
Influence,  as  the  right  Stating  of  thofe 
general  Rules  and  Principles  of  Adions, 
that  Men  are  apt  to  guide  their  Lives 
z  and 


A  Sermon^  dec.  37 j 

and  Confcienccs  by  :  For  if  thcfc  be  true, 
and  withal  rightly  applied,  Men  muft  needs 
proceed  upon  firm  and  Tafe  Grounds;  but  if 
cither  falfc  in  themfelves,  or  nor  right  in  their 
particular  Application,  the  whole  Courfe, 
that  Men  arc  thereby  engaged  in,  being 
founded  in  Sin  and  Error,  muft  needs  lead^ 
to,  and,  at  length,  end  in  Death  and  Con- 
fufion :  There  being  (as  the  wife  Man  tells 
us)  a  fFay  that  may  feem  right  in  a  Mans 
oi^jn  Eyes,  ijuhen,  ne-verthelefs^  the  End  of 
that  Way  is  T)eath. 

Now,  as  amongft  thefc  Principles  or  Rules 
of  Aclion,  the  Pretences  of  the  Spirit,  and 
of  Tendernefs  of  Confciencc,  and  the  like, 
have  been  the  late  grand  Artifices,  by  which 
crafty  and  dcfigning  Hypocrites  have  fo  much 
abufed  the  World;  fo  I  fhall  now  inftance 
in  another  of  no  lefs  Note,  by  which  the 
Generality  of  Men  are  as  apt  to  abufe  them- 
felves  :  And  that  is  a  certain  Rule  or  Sen- 
tence got  almoft  into  every  Man's  Mouth, 
that  God  accepts  the  Will  for  the  'Deed.  A 
Principle  (as  ufually  applied)  of  lefs  Malice,  I 
confefsj  but,  confidering  the  Eafinefs,  and 
withal  the  Fatality  of  the  DclufioU;  of  more 
Mifchicf  than  the  other. 

B  b  4  And 


37<^  A  Sermon  preached 

And  this  I  (hall  endeavour  to  fearch  into, 
and  lay  open,  in  the  following  Difcourfe. 

The  Words  hold  forth  a  General  Rule  or 
Propofition  delivered  upon  a  particular  Oc- 
cafion  :  Which  was  the  Apoftlc's  exhorting 
the  Corinthians  to  an  holy  and  generous  E- 
mulation  of  the  Charity  of  the  M<zcedomanSi 
in  contributing  freely  to  the  Relief  of  the 
poor  Saints  at  Jenifakm.  Upon  this  great 
Encouragenienr,  that  in  all  fuch  Works  of 
Charity,  it  is  the  fVill  that  gives  Worth  to  tlie 
Oblation,  and,  as  to  God's  Acceptance,  fets. 
the  poorcfl  Giver  upon  the  fame  Level  with 
the  riched.  Nor  is  this  all;  but  fo perfedly 
does  the  Value  of  all  charitable  Acls  take  its 
Meaiure  and  Proportion  from  the  IFillj  and 
from  the  Fulncfs  of  the  Hearty  rather  than 
that  of  the  Hand,  that  a  lejfer  Supply  may  be 
oftentimes  z greater  Charity  5  andthe/f /^(?ie,''x 
Mite  J  in  the  Balance  of  the  San^uary^  out- 
weigh the  Shekels,  and  perhaps  the  Talents 
of  the  mod  Opulent  and  Wealthy  :  The 
All,  and  Utmoft  pf  theone,  being  certainly 
a  nobler  Aims,  than  the  Superfluities  of  the 
other :  And  all  this  upon  the  account  of  the 
great  Rule  here  iti  down  in  the  Text.  That, 
in  all  Tranfadions  betv/een  God,  and  Man^, 
wherefoever  there  is  a  full  Refolution,  Drift, 


flf/ Ctirift-Church,  Oxon.        ^yy 

and  Purpofe  of  Will  to  pleafe  God,  there, 
what  a  Man  can  do,  fiiall,  by  virtue  thereof, 
be  accepted,  and  what  he  cannot,  fhall  not 
be  required.  From  whence  thefe  two  Pro- 
pofitions,  in  SenfeandDeiign  much  the  fame, 
do  naturally  rcfult. 

I.  The  firft  of  x.\\zmexprejfed  in  the  Words  5 
To  wit,  that  God  accepts  the  /F/7/,  where 
there  is  no  Power  to  perform. 

II.  The  other  of  them  imply ed-^  Namely, 
that  where  there  is  a  Power  to  perform,  God 
does  not  accept  the  Will. 

Of  all  the  fpiritual  Tricks  and  Legerde- 
main, by  which  Men  are  apt  to  fhift  off  their 
Duty,  and  to  impofe  upon  their  own  Souls, 
there  is  none  fo  common,  and  of  fo  fatal  an 
Import  as  thefe  two  5  The  Plea  of  a  good 
Intention  -,     And  the  Plea  of  a  good  Will. 

One  or  both  of  them  being  ufed  by  Men,^ 
almoft  at  every  Turn,  to  elude  the  Precept, 
to  put  God  off  with  fomething  inftead  of  O- 
bediencc,  and  fo,  in  Effed,  to  out-wit  him 
whom  they  are  called  to  obey.  They  arc 
certainly  two  of  the  moft  effedual  Inftra- 
ments  and  Engines  in  the  Devil's  Hands,  to 
wind  and  turn  the  Souls  of  Men  by,  to  what, 
foever  he  pleafes.     For^ 


3  7  B         A  Sermon  preached 

I.  The  Plea  of  a  good  Intention  will 
ferve  to  landify  and  autiiorizc  the  very  worft 
of  A6lions.  The  Proof  of  which  is  but  too 
full  and  manifcft,  from  that  lewd  and  fcanda- 
lous  DoOrine  of  the  Jefuites  concerning  the 
Dire6lion  of  the  Intention,  and  likewife  from 
the  whole  Manage  of  the  late  accurfcd 
Rebellion.  In  which,  it  was  this  infolent 
and  impudent  Pretence,  that  emboldened  the 
Worft  of  Men  to  wade  through  the  Blood 
of  the  beft  of  Kings,  and  the  loyalcft  of 
Subjcifls  5  namely,  that  in  all  that  Risk  of 
Villainy,  their  Hearts,  forlborh,  "ji^ere  right 
towards  God-,  and  that  all  their  Plunder  and 
Rapine  was  for  nothing  clfc,  but  to  place 
Chrifi  on  his  Throne,  and  to  cftablifh  amongft 
us  the  Tower  of  Godlinefs,  and  the  Purity 
of  the  Gofpel',  by  2i  farther  Re  formal  ion  (as 
the  Cant  goes)  of  a  Church,  which  had  but 
too  much  felt  the  Meaning  of  that  JVord  be- 
fore. 

But  fuch  Perfons  confider  not,  that  though 
an  ill  Intention  is  certainly  fufficient  to  fpoil 
and  corrupt  an  Act  in  itfelf  materially  good  j 
yet  no  good  Intention  whatibever  can  rectify 
or  infufe  a  Moral  Goodnefs  into  an  Act 
other  wife  evil.  To  come  to  Church,  is,  no 
doubt  an  Ad  in  itfelf  materially  good,  yet 

he 


^/ Chrift- church,  Oxon.        579 

he  who  docs  it  with  an  ill  Intention,  comes 
to  God's  Houfe  upon  the  Devil's  Errand  5  and 
the  whole  Ad  is  thereby  rendcr'd  abfoluteiy 
Evil  and  Detcftable  before  God.  But  on  the 
other  fide  5  if  it  were  poflible  for  a  Man  to 
intend  '•sjell,  while  he  does  ill\  yet  no  fuch 
Intention:,  though  never  (ogoodj  can  make 
that  Man  fteal,  lye,  or  murther  with  a  good 
Confcience  5  or  convert  a  wicked  Adion  into 
a  good. 

For  thefe  Things  are  againft  the  Nature  of 
Morality ;  in  which,  nothing  is  or  can  be 
really  Good,  without  an  Univerfal  Concur- 
rence of  all  the  Principles  and  Ingredients 
requifite  to  a  Moral  Adion  -,  though  the 
Failure  of  any  one  of  them  will  imprint  a 
Malignity  upon  that  Act,  which,  in  fpiteof 
^11  the  other  requifite  Ingredients,  fhall  ftamp 
it  abfoluteiy  Evil,  and  corrupt  it  paft  the 
Cure  of^good  Intention. 

And  thus,as  I  have  {hewn,that  the  Pleafurc 
of  a  good  Intention  is  ufed  by  Men  to  war- 
rant and  patronize  the  moft  villainous  and 
wicked  Anions ;  fo,  in  the  next  place,  the 
Plea  o^2i  good  Will  will  be  found  equally  ef- 
ficacious to  fuperfede,  and  take  off  the  Ne- 
cellity  of  all  holy  and  good  Adions.  For 
ftill  (as  I  have  obfcrved)  the  great  Art  of 

the 


38a         A  Sermon  preached 

the  Devil,  and  the  principal  Deceit  of  the 
Heart,  is,  to  put  a  Trick  upon  the  Com- 
mand, and  to  keep  fair  with  God  himfelf, 
while  Men  fall  foul  upon  his  Laws.  For 
both  Law  and  Gofpel  call  aloud  for  adivc 
Obedience,  and  fuch  a  Piety  as  takes  not 
up  either  with  faint  Notions,  or  idle,  infigni- 
ficant  Inclinations,  but  fuch  an  one  as  (hews 
itfelf  in  the  folid  Inftances  of  Pradice  and 
Performance.  For,  do  this  and  live,  faith 
the  Law,  Luke  x.  28.  And,  if  ye  know 
thefe  things,  happy  are  ye  if  ye  do  them, 
fays  the  Gofpel,  John  xiii.  17.  And,  not 
every  one  that  faith.  Lord,  Lord,  pall  en- 
ter into  the  Kingdom  of  Heaven,  but  he 
that  doth  the  Will  of  my  Father  which  is  in 
Heaven,  Matth.  vii.  21.  And,  let  no  Man 
deceive  you ;  he  that  doth  Right eoufnefs  is 
righteous y  i  John  iii.  7.  with  innumerable 
more  fuch  Places.  All  of  them  terrible  and 
fevere  Injundions  of  Pradice,  and  equally 
fevere  Obligations  to  it. 

But  then  in  comes  the  benign  Latitude  of 
rhe  Dodrine  of  Good  Will,  and  cuts  afunder 
all  thefe  hard,  pinching  ,Cords ;  and  tells 
you,  that  if  this  be  but  pioufly  and  well 
inclined  5  if  the  Bent  of  the  Spirit  (as  fomc 
call  it)  be  towards  God  and  Goodnefs,  God 

accepts 


at  Chrift-Church,  Oxon.     381 

accepts  of  this  above,  nay,  inftead  of  all  ex- 
ternal Works  i  thofe  being  but  the  Shell,  or 
Husk,  this  the  Kernel,  the  Quinteflencc,  and 
the  very  Soul  of  Duty.  But  for  all  this, 
thefe  Bents  and  Propenfities,  and  Inclinations 
will  not  do  the  Bufinefs :  the  bare  bending 
of  the  Bow  will  not  hit  the  Mark  without 
fhooting  the  Arrow  5  and  Men  are  not  called 
to  will,  but  to  work  out  their  Salvation. 

But  what  then  ?    Is  it  not  as  certain  from 
the  Text,   that  God  fometimes  accepts  the 
Will,  as  it  is  from  thofe  forementioned  Scri- 
ptures, that  God  commands  the  Deed  ?  Yes, 
no  doubt:  Since  it  is  impoflible  for  the  Holy 
Ghoft  to  contradid  that  in  one  Place  of  Scri- 
pture, which  he  had  affirmed  in  another.     In 
all  the  foregoing  Places,  Doing  is  exprefly 
commanded,    and  no  Happinefs  allowed  to 
any  thing  fhort  of  it;  and  yet  here  God  is 
faid  to  accept  of  the  Will  j  and  can  both  thefc 
ftand  together   without  manifeft  Contradi" 
dion  ?    That    which  enjoins  the    Deed,  is 
certainly  God's  Law  ;   and  it  is  alfo  as  cer- 
tain, that  the  Scripture  that  allows  of  the 
Will  is  neither  the  Abrogation,  nor  Deroga- 
tion, nor   Difpenfation,  nor  Relaxation  of 
that  Law. 


U 


381  A  Sermon  preached 

In  order  to  the  clearing  of  which,  I  fliall 
lay  down  thefe  two  Aflertions. 

(i.)  That  every  Law  of  God  commands 
the  Obedience  of  the  whole  Man. 

(2.)  That  the  Will  is  never  accepted  by 
God,  but  as  it  is  the  Obedience  of  the  whole 
Man. 

So  that  the  Allowance  or  Acceptance  of 
the  Willy  mentioned  in  the  Text,  takes  off 
nothing  from  the  Obligation  of  thofe  Laws, 
in  which  the  ^eedis  fo  plainly  and  pofitive- 
ly  enjoined  3  but  is  only  an  Interpretation, 
or  Declaration  of  the  true  Senfe  of  thole  Laws, 
fiiewing  the  Equity  of  them :  Which  is  as 
really  EiTential  to  every  Law,  and  gives  it 
its  obliging  Force  as  much,  as  the  Juftice 
of  it  5  and  indeed,  is  not  another,  or  a  di- 
ftincl  Thing  from  thejuftice  of  it,  anymore 
than  a  particular  Cafe  is  from  an  Univerfal 
Rule. 

But  you  will  fay,  how  can  the  Obedience 
of  the  Will  ever  be  proved  to  be  the  Obedi- 
ence of  the  '■ji;hole  Man  ? 

For  anfwer  to  which,  we  are  firft  to  con- 
fider  every  Man,  as  a  Moral,  and  confequently 
as  a  Rational  Agent ;  and  then  to  confider, 
what  is  the  Ofhce  and  Influence  of  the  Will 
in  every  Moral  Adion.     Now  the  Morality 

of 


^^  Chnft-Church^  Oxon.     383 

of  an  Adion  is  founded  in  the  Freedom  of 
that  Principle,  by  virtue  of  which,  it  is  in 
the  Agent's  Power,  having  all  Things  ready 
and  requifite  to  the  Performance  of  an  A- 
dion,  either  to  perform,  or  not  to  perform 
it.  And,  as  the  Will  is  endued  with  this 
Freedom,  fo  is  it  alfo  endued  with  a  Power 
to  command  all  the  other  Faculties,  both-  of 
Soul  and  Body,  to  execute  what  it  has  fo 
willed  and  decreed,  and  that  without  Re- 
fiflance  5  fo  that  upon  the  laft  Dictate  of  the 
Will  for  the  doing  of  fuch  orfuch  a  Thing, 
all  the  other  Faculties  proceed  immediately 
to  ad  according  to  their  refpedive  Offices. 
By  which  it  is  manifeft,  that  in  point  of  A- 
dion,  the  Will  is  virtually  the  whole  Man; 
as  containing  in  it  all  that,  which  by  virtue 
of  his  other  Faculties  he  is  able  to  do :  Tuft 
as  the  Spring  of  a  Watch  is  virtually  tiic 
whole  Motion  of  the  Watch  ;  forafmuch 
as  it  imparts  a  Motion  to  all  the  Wheels 
of  it. 

Thus  as  to  the  Soul.  If  tne  Will  bids  the 
Underftanding  think,  ftudy,  and  confideri 
it  will  accordingly  apply  itfelf  to  Thought, 
Study,  and  Confideration.  If  it  bids  the 
Afiedions  love,  rejoice,  or  be  angry  j  an  Ad 
of  Love,  Joy,  or  Anger  will  follow.     And 

then 


384  -^  Sermon  preached 

then  for  the  Body ;  if  the  Will  bids  the  Leg 
go,  it  goes,  if  it  bids  the  Hand  do  this,  it 
does  it.  So  that  a  Man  is  a  Moral  Agent 
only,  as  he  is  endued  with,  and  ads  by  a 
free  and  commanding  Principle  of  Will. 

And  therefore,  when  God  fays.  My  Son, 
givefHe  thy  Heart  (which  there  fignifies  the 
Will)  it  is  as  much,  as  if  he  had  command- 
ed the  Service  of  the  whole  Man  5  for  what- 
foever  the  Will  commands,  the  whole  Man 
niuft  do:  The  Empire,  or  Dominion  of  the 
,Will  over  all  the  Faculties  of  Soul  and  Body 
( as  to  moft  of  the  Operations  of  each  of 
them)  being  abfolutely  over-ruling  and  de- 
fpotical.  From  whence  it  follows,  that 
when  the  Will  has  exerted  an  Ad  of  Com^ 
mand  upon  any  Faculty  of  the  Soul,  or 
Member  of  the  Body,  it  has,  by  fo  doing, 
done  all  that  the  whole  Man,  as  a  moral  A- 
gent,  can  do  for  the  adual  Exercife  or  Em- 
ployment of  fuch  a  Faculty  or  Member. 
And  if  fo,  then  what  is  not  done  in  fuch  a 
Cafe,  is  certainly  not  in  a  Man's  Power  to 
do ;  and  confequently,  is  no  Part  of  the 
Obedience  required  of  him  :  No  Man  being 
commanded,  or  obliged  to  obey  beyond  his 
Power.  And  therefore,  the  Obedience  of 
the  Will  to  God's  Commands,  is  the  Obe- 
dience 


at  Chrift-Chiirch  Oxon.  38/ 

dicnce  of  the  whole  Mariy  (forafmuch  as  it 
includes  and  infers  it)  which  was  the  Afler. 
tion  that  we  undertook  to  prove. 

But  you  will  fay,  if  the  Prerogative  of  the 
Will  be  fuch,  that  where  it  commands  the 
Hand  to  give  an  Alms,  the  Leg  to  kneel,  or 
to  go  to  Church,  or  the  Tongue  to  utter  a 
Prayer,  all  thcfe  things  will  infallibly  be 
done ;  fuppofe  we  now,  a  Man  be  bound 
Hand  and  Foot  by  fome  outward  Violence, 
or  be  laid  up  with  the  Gout,  or  difabled  for 
any  of  thefe  Fun£lions  by  a  Palfy  j  can  the 
Willi  by  its  Command,  make  a  Man  in  fuch 
a  Condition  utter  a  Prayer,  or  kneel,  or  go 
to  Church?  No,  'tis  manifeft  it  cannot:  But 
then  you  are  to  know  alfo,  that  neither  is 
vocal  Prayer,  or  Bodily  Kneeling,  or  Going 
to  Church,  in  fuch  a  Cafe,  any  part  of  the 
Obedience  required  of  fuch  a  Perfon :  But 
that  Ad  of  his  Will  hitherto  fpoken  of,  that 
would  have  put  his  Body  upon  all  thefe  Ani- 
ons, had  there  been  no  Impediment,  is  that 
Man's  whole  Obedience  5  and  for  that  very 
Caufe  that  it  is  fo,  and  for  no  other,  it  ftands 
here  accepted  by  God. 

Prom  all  which  Difcourfe,  this  muft  na- 
turally and  diredly  be  inferred,  as  a  certain 
Truth,  and  the  chief  Foundation  of  all  that 

Vol.  L  C  c  can 


2  8  (J  A  Sermon  preached 

can  be  faid  upon   this    Subjca :    Namely, 
that  whofoever  wills  the  doing  of  a  Thing, 
if  the  doing  of  it  be  in  his  Power,  he  will 
certainly  do  it ;  and  whofoever  does  not  do 
that  Thing,  which  he  has  in  his  Power  to 
do,  does  not  really  and  properly  will  it.    Fdr 
though  the  Ad  of  the  Will  commanding,  and 
the  hSi  of  any  other  Faculty  of  the  Soul  or 
Body  executing  that  which  is  fo  commanded, 
be  phyfically,    and  in  the  precife  Nature  of 
Things  diftind  and  feveral  •>  yet  morally,  as 
they  proceed  in  Subordination,    from   one 
entire,  free,  moral  Agent,  both  in  Divinity 
and  Morality,  they  pafs  but  for  one  and  the 
fame  Adion. 

Now,  that  from  the  foregoing  Particulars, 
we  may  come  to  undcrftand  how  far  this 
Rule  of  God's  accepting  the  Will  for  the  T>eed 
holds  good  in  the  Senfe  of  the  Apoftle,  we 
n'mft  confider  it  in  thefe  three  Things. 

1 .  The  original  Ground  and  Reafon  of 
it. 

2.  The  juft  Meafure  and  Bounds  of  it : 
And, 

3 .  The  Abufe  or  Mifapplication  of  it. 

And  firft  for  the  original  Ground  and  Rea- 
fon of  this  Rule;  it  is  founded  upon  that 
great,  felf-evident,  and  eternal  Truth,  that 

4  the 


at  Chrift-Church  Oxon.  387 

the  juft,  the  wife,  and  good  God  neither 
does  nor  can  lequirc  of  any  Man  any  thing 
that  is  impoltible,  or  naturally  beyond  hig 
Power  CO  do  :  And  therefore  in  the  fecond 
place,  the  Me  a  fur  e  oj  tins  Rule,  by  which 
the  jvft  Exxcent  and  Bounds  of  it  are  to  be 
determined,  muft  be  that  Tower  or  Ability 
that  Man  naturally  has  to  do,  or  perform  the 
Things  willed  by  him.  So  that  wherefoever 
fuch  a  Power  is  found,  there  this  Rule  of 
God's  Accepting  the  Will  has  no  place;  and 
wherefoever  fuch  a  Power  is  not  found,  there 
this  Rule  prefently  becomes  in  Force.  And 
accordingly,  in  the  third  and  laft  place,  the 
Abufe  or  Mifap plication  of  this  Rule  will 
confift  in  thefe  two  Things : 

1 .  That  Men  do  very  often  take  that  to 
be  an  Ad  of  the  Will,  that  really  and  t:uly 
is  not  fo. 

2.  That  they  reckon,  many  Things  impof- 
fible  that  indeed  are  not  impoflible. 

And  firfl",  to  begin  with  Mens  Miftakes 
about  the  Will  and  the  Ads  ot  it^I  (hall  note 
thefe  Three,  by  which  Men  are  extremely 
apt  to  impofe  upon  themfclves. 

(i.)  As  firft,  the  hue  Approbation  of  the 
Worth  and  Goodnefs  of  ^  Thing,  is  not  pro- 
perly the  Willing  of  that  Thing  j  and  yet 
C  c  a  Men 


388  A  Sermon  preached 

Men  do  very  commonly  account  it  fo.     But 
this  is  properly  an  A<^  of  the  Underftanding 
or  Judgment ;  a  Faculty  wholly  diftinft  from 
the  Will  5  and  which  makes  a  principal  Part 
of  that,   which,  in  Divinity,  we  call  natu- 
ral Confcience ;  and  in  the  Strength  of  which 
a  Man  may  approve  of  things  good  and  ex- 
cellent, without  ever  willing  or  intending  the 
Pra£lice  of  them.      And   accordingly,    the 
Apoftlc,    Rom.  ii.  18.  gives  us  an  Account 
of  fome  who  approved  of  Things  excellent, 
and  yet  praO:ifed,  and  confcquently  willed 
Things  clean  contrary  3    fmce  no  Man  can 
commit  a  Sin,  but  he  muft  will  it  firft.  Who- 
ibever  oblerves  and  looks  into  the  Workings 
of  his  own  Heart,  will  find  that  noted  Sen- 
tence— Vid£0  meliora  proboquey  deteriora  fe- 
quoTy  too  frequently  and  fatally  verified  upon 
himfelf.     The  vii'^'  of  the  Romans    (which 
has  been  made    the'  unhappy   Scene  of  fo 
much  Controverfy  about  thefe  Matters)    has 
fevcral  Paflages  to  this  Purpofe.     In  a  word, 
to  judge  what  ought  to  be  done,    is  one 
thing,  and  to  will  the  doing  of  it  is  quite 
another. 

No  doubt.  Virtue  is  a  beautiful  and  a 
glorious  Thing  in  the  Eyes  of  the  moft  vi- 
cious Perfon  breathing  i  and  all  that  he  does, 

or 


at  Chrift-Church,  Oxon.         3^9 

or  can  hate  in  it,  is  the  Difficulty  of  its  Pra- 
dice  :  Per  it  is  Praftice  alone  that  divides  the 
World  into  virtuous  and  vicious  5  but  other- 
wife,  as  to  the  Theory  and  Speculation  of 
llrtue  and  Vice,  Hone  ft  and  T>i[honefty  the 
Generality  of  Mankind  are  much  the  fame  5 
For  Men  do  not  approve  of  Virtue  by  Choice 
and  free  Election;  but  it  is  an  Homage  which 
Nature  commands  all  Underllandings  to  pay 
to  it,  by  neccflary  Determination  i  and  yet 
after  all,  it  is  but  a  faint,  unaftivc  Things 
for  in  Defiance  of  the  Judgment,  the  IVill 
may  ftill  remain  as  perverfe,  and  as  much  a 
Stranger  to  Virtue,  as  it  was  before.  In 
fine,  there  is  as  much  "Difference  between 
the  ^approbation  of  the  Judgment,  and  the 
adlual  Volitions  of  the  Will,  with  relation  to 
the  fame  Obje6t,  as  there  is  between  a  Man's 
viewing  a  defirable  Thing  with  his  Eye,  and 
his  reaching  after  it  with  his  Hand. 

(2.)  The  Wijhing  of  a  Thing  is  not  pro- 
perly the  Willing  of  it ;  though  too  often 
miftaken  by  Men  for  fuch:  But  it  is  that 
which  is  called  by  the  Schools  an  Iwperfe^ 
Velleity,  and  imports  no  more  than  an  idle 
unoperative  Complacency  in,  and  Defire  of 
the  End,  without  any  Confideration  of,  nay, 
for  the  moft  part,  with  a  dired  Abhorrence 
C  c  3  €>f 


390  ■  A  SennGn  preached 

of  the  Means  -,  of  which  nature,  I  account 
that  Willi  of  Balaam,  in  Numb,  xxiii.  lo. 
Let  me  die  the  T)eath  of  the  Righteous j  and 
let  my  laft  End  be  like  his. 

The  Thing  it  fclf  appeared  defireable  to 
him,  and  accordingly  he  could  not  but  like 
and  defire  it  j  but  then  it  was  after  a  very 
irrational;  abfurd  Way,  and  contrary  to  all 
the  Methods  and  Principles  of  a  rational  A- 
gent ;  which  never  wills  a  thing  really  and 
properly,  but  it  applies  to  the  Means,  by 
which  it  is  to  be  acquired.  But  at  that  very 
Time  that  Balaam  defired  to  die  the  ^eath 
of  the  Righteous,  he  was  a6tually  following 
the  Wages  of  Ufirighteoufnefs,  and  fo  there- 
by engaged  in  a  Courfe quite  contrary  to  what 
he  dcfired  •■,  and  confequently  fuch  as  could 
not  pollibly  bring  him  to  fuch  an  End.  Much 
like  the  Sot,  that  cried,  Utinam  hoc  ejfet  la- 
horare,  while  he  lay  lazing  and  lolling  upon 
Jiis  Couch. 

But  every  true  Ad  of  Volition  imports  a 
refped  to  the  End,  by  and  through  the  Means  j 
and  wills  a  Thing  only  in  that  Way,  in  which 
it  is  to  be  compafied  or  effeded  j  which  is 
the  Eoundation  of  that  moft  true  Aphorifm, 
That  he  who  wills  the  End,  wills  alfo  the 
fiems.    The  Truth  of  which  is  founded  ia 

luch 


at  Chrifi;- Church,  Oxon.         391 

fuch  a  neceffary  Connedion  of  the  Terms, 
that  I  look  upon  the  Propofition,  not  only 
as  true  J  but  as  convertible ;  and  that,  as  a 
Man  cannot  truly  and  properly  '■jdHI  the  End> 
but  he  muft  alfo  -icv'//  the  Means ;  fo  neither 
can  he  will  the  Means,  but  he  muft  virtu- 
ally, and  by  Interpretation  at  leaft,  will  the 
End,  Which  is  fo  true,  that  in  the  Account 
of  the  Divine  Law,  a  Man  is  reckoned  to 
will  even  thofe  things  that  naturally  are  not 
the  Objed  of  Defire;  fuch  as  Death  it  felf, 
^;s^^  xviii.  31.  only  becaufe  he -xvY/j  thofe 
Ways  and  Courfes,  that  naturally  tend  to> 
and  end  in  it.  And  even  our  own  Common' 
Law  looks  upon  a  Man's  railing  Arms  a- 
gainft,  or  imprifoning  his  Trince,  as  an  ima- 
gining, or  compafling  of  his  Death:  Foraf- 
much  as  thefe  Adions  are  the  Means  dired- 
ly  leading  to  it,  and,  for  the  mod:  part,  adu- 
ally  concluding  in  it;  and  confcquently,  that 
the  Willing  of  the  one,  is  the  Willing  of  the 
other  alfo. 

To  will  z.  Thing  therefore,  is  certainly 
much  another  Thins;  from  what  the  Gene- 
rality  of  Men,  efpecially  in  their  Spiritual 
Concerns,  take  it  to  be.  I  fay,  in  their  Spi- 
titual  Concerns  j  for  in  their  Temporal,  it  is 
inanifeil,  that  they  think  and  judge  much 
C  c  4-  otherwife  3 


3  9  2  A  Sermon  preached 

otherwifc  :  and  in  the  Things  of  this  World, 
no  Man  is  allowed  or  believed  to  will  any 
Thing  heartily,  which  he  does  not  endea- 
vour after  proportionably.  A  fVijh  is  pro- 
perly a  Man  of  'Defire,  fitting,  or  lying 
fltll  5  but  an  Acl  of  the  Will,  is  a  Man  of 
Biifinefs,  vigoroufly  going  about  his  Work: 
And  certainly  there  is  a  great  deal  of  difFe- 
rence,  between  a  Man's  ftretching  out  his 
Arms  to  work,  and  his  ftretching  them  out 
only  to  ya-wn. 

(3.)  And  Laftly,  a  mere  Inclination  to  a 
Thing  is  not  properly  a  Willing  of  that  Thing ; 
and  yet  in  Matters  of  Duty,-  no  doubt.  Men 
frequently  reckon  it  for  luch.  For  otherwifC) 
why  fhould  they  fo  often  plead,  and  reft  in 
the  Goodnefs  of  their  Heart Sy  and  the  honcft 
and  well  inclined  Difpofition  of  their  Minds, 
when  they  are  juftly  charged  with  an  aftual 
Non-Performance  of  what  the  Law  requires 
of  them? 

But  that  an  Inclination  to  a  Thing  is  not  a 
Willing  of  that  thing,  is  irrefragably  proved 
by  this  one  Argument,  that  a  Man  may  ad 
virtuoufty  againft  his  Inclination,  but  not  a- 
gainft  his  Will.  He  may  be  inclined  to  one 
Thing,  andyet 'LC'/// another ;  and  therefore. 
Inclination  and  Will  are  not  the  fame, 

lor 


at  Chrift'Church  Oxon.  39 j 

For  a  Man  may  be  naturally  inclined  to 
Pride,  Luft,  Anger,  and  ftrongly  inclined 
fo  too  (forafmach  as  thefe  Inclinations  are 
founded  in  a  peculiar  Crafis  and  Conftitu- 
tion  of  the  Blood  and  Spirits ;)  and  yet  by  a 
ftcddy,  frequent  Repetition  of  the  contrary 
Adls  of  Humility,  Chaftity,  and  Meeknefs, 
carried  thereto  by  his  Will,  (a  Principle  not 
to  be  controurd  by  the  Blood  or  Spirits) 
he  may  at  length  plant  in  his  Soul  all  thofc 
contrary  Habits  of  Virtue  :  And  therefore 
it  is  certain,  that  while  Inclination  bends  the 
Soul  one  way,  a  well  difpofed  and  refolved 
Will  may  effedually  draw  it  another.  A  fuf- 
ficient  Demonftration,  doubtleis,  that  they 
are  two  very  different  Things  j  for  where 
there  may  be  a  Contrariety,  there  is  certainly, 
a  Diverfity.  A  good  Inclination,  is  but  the 
firft  rude  Draught  of  Virtue  ;  but  the  Finifh- 
ing  Strokes  are  from  the  Will  j  which,  if 
we  11- difpofed,  will  by  Degrees  pcrfed;  if 
ill -difpofed,  will  by  the  Super-indudion  of 
ill  Habits,  quickly  deface  it. 

God  never  accepts  a  good  Inclination,  in- 
ftead  of  a  good  Adion,  where  that  Adion 
may  be  done  5  nay  fo  much  the  contrary, 
that  if  a  good  Inclination  be  not  feconded 
by  a  good  Adion,  the  Want  of  that  Adion 

is 


2^4  -^  Sermon  preached 

is  thereby  made  fo  much  the  more  criminal 
and  inexcufablc. 

A  Man  may  be  naturally  well  and  virtu- 
oufly  inclined,  and  yet  never  do  one  good 
or  virtuous  Aftion  all  his  Life,  A  Bowl  may 
lie  ftill  for  all  its  Byafs  j  but  it  is  impoflible 
for  a  Man  to  will  Virtue,  and  virtuous  Adi- 
eus heartily,  but  he  muft  in  the  fame  Degree 
offer  at  the  Practice  of  them :  Forafmuch  as 
the  Didates  of  the  Will  are  (as  we  have 
fhewn)  defpotical,  and  command  the  whole 
Man.  It  being  a  Contradidion  in  Morality? 
for  the  Will  to  go  one  way,  and  the  Man 
another. 

•  And  thus  as  to  the  firft  Abufe,  or  Mifap-^ 
plication  of  the  great  Rule  mentioned  in  the 
Text,  about  God's  accepting  the  Will,  1  have 
Ihewn  three  notable  Miftakes,  which  Men 
are  apt  to  entertain  concerning  the  Will  ^ 
and  proved  that  neither  a  bare  Approbation 
of,  nor  a  mere  Wifhing,  or  unadive  Compla- 
cency in  5  or  laftly,  a  natural  Inclination 
to  Things  virtuous  and  good,  can  pafs  before 
God  for  a  Man's  willing  of  fuch  Things  ^ 
and  confequently  if  Men  upon  this  Account, 
will  needs  take  up,  and  acquiefce  in  an 
^y,  ungrounded  Perfuafion,  that  they  will 
thofe  Things  which  really  they  do  not  will, 

they 


at  Chrift-Churcli  Oxon.         39  j 

they  fall  thereby  into  a  grofs  and  fatal  De- 
lufion.  A  Dclufion  that  muft,  and  will  Ihut 
the  Door  of  Salvation  againft  them.  They 
catch  at  Hea'ven  but  embrace  a  Cloudy  they 
mock  Gody  isoho  will  not  be  mocked --,  and  de- 
ceive their  own  Souls,  which  (God  knows) 
may  too  eafily  be  both  deceived  and  deftroy- 
ed  too. 

2.  Come  we  now  in  the  next  place,  to 
confider  the  other  Way-,  by  which  Men  are 
prone  to  abufeand  pervert  this  important  Rule 
of  Gcds  accountivg  the  Will  for  the  T>eedi 
and  that  is,  by  reckoning  many  Things  im. 
poflible,  which  in  Truth  are  not  impoilible. 

And  this  I  fhall  make  appear  by  fhewing 
iow.z  of  the  principal  Inftances  of  Duty,  for 
the  Performance  of  which.  Men  commonly 
plead  want  of  Tower -^  and  thereupon  per- 
fuade  themfelves,  that  God  and  the  Law  reft 
fatisfied  with  their  Will. 

Now  thefe  Inftances  are  Four. 

(i.)  In  Duties  of  very  great  and  hard  La- 
bour. Labour  is  confeffedly  a  great  Part  of 
the  Curfe;  and  therefore,  no  wonder,  if 
Men  fly  from  it :  Which  they  do  with  fo 
great  an  Averfion,  that  few  Men  know  their 
own  Strength  for  want  of  trying  it;  and 
upon  that  Account,  think  themfelves  really 

unable 


3  9  <5  A  Sermon  preached 

unable  to  do  many  Things,  which  Experi- 
ence would  convince  them,  they  have  more 
Ability  to  cfFed,  than  they  have  Will  to  at- 
tempt. 

It  is  Idlenefs  that  creates  Impollibilities  j 
and,  where  Men  care  not  to  do  a  Thing, 
they  fhelter  themfelves  midcr  a  Perfuafion, 
that  it  cannot  be  done.  The  fhorteft,  and 
the  furcft  Way  to  prove  a  Work  poflible,  is 
ftrenuoufly  to  fet  about  itj  and  no  wonder, 
if  that  proves  it  poflible,  that,  for  the  moft 
part,  makes  it  'io. 

T)ig-,  fays  the  unjuft  Steward,  I  cannot  i 
but  why?  Did  either  his  Legs  or  his  Arms 
fail  him  ?  No,  but  Day-Labour  was  but  an 
hard,  and  a  dry  Kind  of  Livelihood  to  a  Man 
that  could  get  an  Eflate  with  two  or  three 
Strokes  of  his  Pen;  and  find  fo  great  a  Trea- 
fure  as  he  did,  without  digging  for  it. 

But  fuch  Excufes  will  not  pafs  Mufler  with 
God,  who  will  allow  no  Man's  Humour  or 
Idlenefs  to  be  the  Meafure  of  ToJJibleot  Im- 
pofjible.  And  to  manifeft  the  wretched  Hy- 
pocrify  of  fuch  Pretences,  thofe  very  Things, 
which  upon  the  bare  Obligation  of  Duty,  are 
declined  by  Men  as  impoilible,  prefently  be- 
come not  only  poflible,  but  readily  practica- 
ble too,  in  a  Cafe  of  extreme  NeceflTity.    As 

no 


fit  Chrift-Church  Oxon.         39;^ 

no  doubt,  that  forementioncd  inftance  of 
Fraud  and  Lazinels,  the  unjuft  Steward^  who 
pleaded  that  he  could  neither  dig,  nor  beg 
would  quickly  have  been  brought  both  to 
dig  and  to  beg  too  rather  than  ftarve.  And 
if  fo,  what  Rcafon  could  fuch  an  one  produce 
before  God,  why  he  could  not  fubmit  to  the 
feme  Hardfhips,  rather  than  cheat  and  lye  > 
The  former  being  but  deftrudive  of  the  Body, 
this  latter  of  the  Soul :  And  certainly  the 
highcft  and  deareft  Concerns  of  a  temporal 
Life,  are  infinitely  lefs  valuable  than  thofe 
of  an  eternal  5  and  confequently  ought,  with- 
out any  Demur  at  all,  to  be  facrificed  to  them, 
whenfoever  they  come  in  Competition  with 
them.  He  who  can  digeft  any  Labour,  ra- 
ther than  diey  muft  refufe  no  Labour,  rather 
than  Jin. 

(2.)  The  fecond  Inftance  ftiall  be  in  Du- 
ties  of  great  and  apparent  Danger.  Danger 
(as  the  World  goes)  generally  abfolves  from 
Duty.  This  being  a  Cafe,  in  which  moft 
Men,  according  to  a  very  ill  Senfe,  will  needs 
be  a  Law  to  themfelves.  And  where  it  is 
not  fafe  for  them  to  be  religious,  their  RelL 
gion  fhall  be  to  be  fafe.  But  Chriftianity 
teaches  us  a  very  different  Leffon :  For  if 
Fear  oifuffeitng  could  take  off  the  Ncceility 

of 


3p8         A  Sermon  preached 

of  obeying,  the  Doflrine  of  the  Crofs  would 
certainly  be  a  very  idle,  and  a  fenflcfs  Thing  ; 
and  Chrift  would  never  have  prayed,  Father y 
if  it  be  poffibky  let  this  Cup  pafs  from  me, 
had  the  Bitternefs  of  the  Draught  made  it  im- 
pofllble  to  be  drunk  of.  If  Death  and  Danger 
are  Things  that  really  cannot  be  endured,  no 
Man  could  ever  be  obliged  to  fuffer  for  his 
Confcience,  or  to  die  for  his  Religion  5  it  be- 
ing altogether  as  abfurd,  to  imagine  a  Man 
obliged  to  fuffer,  as  to  do  Impoflibiiities. 

But  thofe  Primitive  Heroes  of  the  Chriflian 
Church  could  not  fo  eafily  blow  off  the  Do- 
ctrine of  ^^i/^-0^^^/>;2r^,  as  to  make  the 
Pear  of  hzm^pajfi've,  a  Difcharge  from  being 
obedient.  No,  they  found  Martyrdom  not 
only  polllble,  but  in  many  Cafes  a  Duty 
alfo  i  a  Duty  drefled  up  indeed  with  all  that 
was  terrible  and  affliaive  to  human  Nature, 
yet  not  at  all  the  iefs  a  Duty  for  being  (o. 
And  fuch  an  Height  of  Chriltianity  poflefled 
thofe  noble  Souls,  that  every  Martyr  could 
keep  one  Eye  fteadiiy  fixed  upon  his  Duty, 
and  look  Death  and  Danger  out  of  Counte- 
nance with  the  other :  Nor  did  they  flinch 
from  Duty  for  fear  of  Martyrdom,  when 
one  of  the  mod  quickening  Motives  to  Duty 
was  their  Defire  of  it. 

But 


at  Chrift-Church  Oxon.        399 

But  to  prove  the  Poflibility  of  a  Thing^ 
there  is  no  Argument  like  to  that  which  looks 
backwards  j  for  what  has  been  done  or  fuf- 
fered,  may  certainly  be  done  or  fufFcrcd  a- 
<^ain.    And  to  prove,  that  Men  may  be  Mar- 
tyrs,  there  ne^ds  no  other  Demonftration, 
than  to  fhew  that  many  have  been  fo.    Be- 
fides  that  the  Grace   of  God  has  not  fo  far 
abandoned  the  Chriftian  World ,    but  that 
thofe  high  Primitive  Inftances  of  paflive  For- 
titude in  the  cafe  of  ^tity  and  T>anget  ri- 
valling one  another,  have  been  exemplified, 
and  (as  it  were)  revived  by  feveral  glorious 
Copies  of  them  in  the  fuccceding  Ages  of  the 
Church. 

And  (Thanks  be  to  God)  we  need  not 
look  very  far  backward  for  fome  of  them, 
even  amongft  our  felves.  For  when  a  violent^ 
victorious  Faction  and  Rebellion  had  over- 
run all,  and  made  Loyalty  to  the  King,  and 
Conformity  to  the  Church,    Crimes  unpar- 
donable, and  of  a  Guilt  not  to  be  expiated, 
but  at  the  Price  of  Life  or  Eftate ;  when  Men 
were  put  to  fwear  away  all  Intereft  in  the 
next  World,   to  fecure  a  very  poor  one  in 
this;   (for  they  had  then  Oaths  to  murder 
Souh,  as  well  as  Sword  and  Piftol  for  the 
Body,  Nay;)  when  the  Perfecution  ran  fo 

high 


400         A  Sermon  preached 

high,  that  that  execrable  Monfter  Cromwell 
made  and  publifhed  that   barbarous,     hea- 
thcnifh,  or  rather  inhuman  Edid  againft  the 
poor  fufFering  Epifcopal  Clergy,    that  they 
fiould  neither  preach  nor  pray  in  Tublicky 
nor  baptize,  nor  marry,  nor  bury,  nor  teach 
School,  no,  nor  fo  much  as  live  in  any  Gentle- 
man's Houfe,    who  in  mere  Charity,    and 
Companion,  might  be  inclined  to  take  them 
in  from  perifhing  in  the  Streets ;  that  is,  in 
other  Words,  that  they  muft  ftarve  and  die  ex 
offcio,  and  being  turned  out  of  their  Churches, 
take  Poffeffion  only  of  the  Church-yard,  as 
fo  many  Victims  to  the  remorflefs  Rage  of  a 
foul,  ill- bred  Tyrant,  profciling  Piety  with- 
out  fo  much  as  common  Humanity :  I  fay^ 
when  Rage  and  Perfecution,    Cruelty  and 
Crom'-juellifin  were  at  that  diabolical  Pitch, 
tyrannizing  over  every  Thing  that  looked 
like  Loyalty,  Confcicnce,  and  Conform.ity  ; 
fo  that  he,  who  took  not  their  Engagement, 
could   not  take   any  thing  elfe,    though  it 
were  given  him  j     being  thereby  debarred 
from  the  very  common  Benefit  of  the  Law, 
in  fuing  for,   or  recovering  of  his  Right  in 
any  of  their  Courts  of  Juftice  (all  of  them 
ftill  following  the  Motion  of  the  high  one  5 
Yet  even  then,  and  under  that  black  and  dif- 
s  mal 


^/ Chrift-Chiircli,   Oxon.        401 

mal  State  of  Things,  there  were  many  Thou- 
fands  who  never  bowed  the  Knee  to  Baal- 
Cromwell,  Baal- Covcnznt,  or  i?^(7/-Engage- 
mcntj  but  with  a  fteady,  fix'd,  unfliaken  Re. 
lohjtion,  and  in  a  glorious  Imitation  of  thofe 
Hcroick  Chriflians  in  the  tenth  and  eleventh 
Chapters  of  the  Epiftle  to  the  Hebrew^^ 
endured  a  great  Fight  of  Ajfli^ions^  were 
made  a  Gazing- Stock  by  Reproaches,  took 
joyfully  the  Spoiling  of  their  Goods,  had  Trial 
of  cruel  Mockings ;  moreover  of  Bonds  and. 
Imprifonments.fometimes  were  tempted,  fome- 
times  were  [lain  with  the  Sword,  wandred  a- 
bout  in  Hunger  and  Nakednefs,  being  defiitute, 
affiled,  tormented.  All  which  Sufferings 
furely  ought  to  entitle  them  to  that  con- 
cluding Charader  in  the  next  Words,  Of 
whom  the  World  was  not  worthy.  And,  I 
wifh  I  could  fay  of  England,  that  it  were 
worthy  of  thofe  Men  now.  For  I  look  upon 
the  old  C/.7^rr^  of  England  Roy alifls  (which 
1  take  to  be  only  another  Name  for  a  Man 
who  prefers  his  Confcience  before  his  In- 
tereft)  to  be  the  beif  Chriftians,  and  the 
moft  meritorious  Subje£ls  in  the  World  j  as 
having  paffed  all  thofe  terrible  Tefts  and 
Trials,  which  conquering,  domineering  Ma- 
lice could  put  them  to,  and  carried  their 
Vol.   I.  Dd  Credit 


40 1  A  Sermon  preached 

Credit  and  their  Confcience  clear  and  trium- 
phant through,  and  above  them  all,  conftant- 
ly  firm  and  immoveable,  by  all  that  they 
felt  either  from  their  profeffed  Enemies,  or 
their  falfe  Friends.  And  what  thefc  Men 
did  and  fufFered,  others  might  have  done 
and  fufFered  too. 

Butf^hey,  good  Men,  had  another  and 
more  artificial  Sort  of  Confcience,  and  a 
Way  to  interpret  off  a  Command,  where 
they  found  it  dangerous  or  unprofitable  to 
do  it. 

"  God  knows  my  Heart,  (fays  one)  I 
"  love  the  King  cordially  i  and  1  wifh  well 
<'  to  the  Church,  (fays  another)  but  you 
*'  fee  the  State  of  Things  is  altered  5  and  we 
*'  cannot  do  what  we  would  do.  Our  Will 
"  is  good,  and  the  King  gracious,  and  we 
*'  hope  he  will  accept  of  this,  and  difpenfe 
*'  with  the  reft."  A  goodly  Prefent,  doubt- 
lefs,  as  they  meant  it  5  and  fuch  as  they  might 
freely  give,  and  yet  part  with  nothing  3  and 
the  King,  on  the  other  hand,  receive,  and 
gain  juft  as  much. 

But  now,  had  the  whole  Nation  mocked 
God  and  their  King  at  this  fhuffling,  hypo- 
critical Rate,  what  an  odious,  infamous  Peo- 
j)le  muft  that  Rebellion  have  rcprefented  the 

Englijh 


^/ Chrift-Church,  Oxon»       403 

EngUJh  to  all  Pofterity  ?  Where  had  been  the 
Honour  of  the  reformed  Religion,  that  could 
not  afford  a  Man  Chriftian  enough  to  fufFcr 
for  his  God  and  his  Prince  ?  But  the  old 
Royalifts  did  both,  and  thereby  demonftrated 
to  the  World,  that  no  Danger  could  make  Du- 
ty impolTible.  ^ 

And,  upon  my  Confcience,  if  weniay  af- 
fign  any  other  Reafon  or  Motive  of  the  late 
Mercies  of  God  to  thefe  poor  Kingdoms,  bc- 
fides  his  own  Pronenefs  to  fhew  Mercy,  it 
was  for  the  Sake  of  the  old,  fufFcring  Cava- 
liers, and  for  the  fake  of  none  elfe  whatfo- 
ever,  that  God  delivered  us  from  the  two 
late  accurfed  Confpiracies.  For  they  were  the 
Brats  and  Off-fpring  of  two  contrary  Factions, 
both  of  them  equally  mortal,  and  inveterate 
Enemies  of  our  Church  ;  which  they  have 
been,  and  ftill  are,  perpetually  pecking  and 
ftriking  at,  with  the  fame  Malice,  though  with 
different  Methods. 

In  a  word :  the  old,  tryed  Church  of 
England  Royalifts  were  the  Men,  who,  in 
the  darkeft  and  fouleft  Day  of  Perfecution, 
that  ever  befel  Englcindy  never  pleaded  the 
Will  in  excufe  of  the  Deed,  but  proved  the 
Integrity  and  Loyalty  of  their  Wills,  both  by 
their  Deeds  and  their  Sufferings  too. 

D  d  2  But, 


404  ^  Sermon  preached 

But,  on  the  contrary,  when  Duty  and  Dan- 
ger ftand  confronting  one  another,  and  when 
the  Law  of  God  fays,  obey  and  ajjift  your 
King ;  and  the  Fa(^ion  fays,  do  if  you  dare  ' 
For  Men,  m  fuch  a  Cafe,  to  think  to  divide 
themfelves,  and  to  pretend  that  their  IFi/l 
obeys  that  Law,  while  all  befidcs  their  Will 
obeys  ahd  ferves  the  Fadion  ;  what  is  this  but 
a  grofsfulfome Juggling  with  their  Duty,  and 
a  Kind  of  Trimming  it  between  God  and  the 
Devil  > 

Thefe  Things  I  thought  fit  to  remark  to 
you,  not  out  of  any  intemperate  Humour  of 
refledling  upon  the  late  Times  of  Confulion, 
(as  the  Guilt  or  Spite  of  fome  may  fuggeft) 
but  becaufe  I  am  fatisfied  in  my  Heart  and 
Confcience,  that  it  is  vaftly  the  Concern  of 
his  Majefty,  and  of  the  Peace  of  his  Govern- 
ment, both  in  Church  and  State,  that  the 
Youth  of  the  Nation  (of  which  fuch  Audi- 
tories as  this  chiefly  confift)  fliould  be  prin- 
cipled and  poflelTcd  with  a  full,  fixed,  and 
thorough  Perfuafionof  the  Juftncfs  and  Good- 
nefs  of  the  blelfed,  old  King's  Caufe  j  and 
of  the  excellent  Piety  and  Chriftianity  of 
thofe  Principles,  upon  which  the  Loyal  Part 
of  the  Nation  adhered  to  him,  and  that  a- 
gainft  tjie  moft  horrid  and  inexcufable  Re- 

4  bellion^ 


^/ Chrift-Church,  Oxon.        40  j 

bellion,  that  was  ever  fet  on  Foot,  and  ad- 
ed  upon  the  Stage  of  the  World :  Of  all  which, 
whofoever  is  not  perfuaded,  is  a  Rebel  in  his 
Heart,  and  deferves  not  the  Protection  which 
he  enjoys. 

And  the  rather  do  I  think  fuch  Remarks 
as  thefe  neccflary  of  late  Years,  becaufe  of 
the  vile  Arts,  and  reftlefs  Endeavours,  ufed 
by  fome  fly  and  venomous  Fa£lors  for  the 
old  Republican  Caufe,  to  poyfon  and  de- 
bauch Men  from  their  Allegiance  ;  fome- 
times  creeping  into  HoufeSy  and  fometimes 
creeping  into  Studies ,  but  in  both  equally 
pimping  for  the  Fadion,  and  Healing  away 
as  many  Hearts  from  the  Son,  as  they  had 
formerly  employed  Hands  againO:  the  Father. 
And  this  with  fuch  Succefs,  that  it  cannot 
but  be  Matter  of  very  fad  and  melancholy 
Reflexion  to  all  fober  and  loyal  Minds,  to 
confider,  that  feveral  who  had  flood  it  our, 
and  perfevered  firm,  and  unalterable  Royalifts 
in  the  late  Storm,  have  flnce  (I  know  not 
by  what  unhappy  Fate)  turned  Trimmers  in 
the  Calm. 

3.  The  third  Inftance,  in  which  Men  ufe 
to  plead  the  Will  injlead  of  the  'Deed,  fliali 
be  in  Duties  of  Coft  and  Expence. 

D  d  3  Let 


40 6         A  Sermon  preached 

Let  a  Bufiners  of  expenfivc  Charity  be  pro- 
pofcd  5  and  then,  as  I  (hewed  before,  that, 
in  Matters  of  Labour,  the  lazy  Perfon  could 
not  find  any  Hands  wherewith  to  work  j  fo 
neither,  in  this  Cafe,  can  the  religious  Mifer 
find  any  Hands  wherewith  to  give.  It  is  won- 
derful to  confider,  how  a  Command,  or  Call 
to  be  liberal,  either  upon  a  Civil  or  Religious 
Account,  all  of  a  fudden  impoverifhes  the 
Rich,  breaks  the  Merchant,  fhuts  up  every 
private  Man's  Exchequer,  and  makes  thofe 
Men  in  a  Minute  have  nothing  at  all  to  give, 
who,  at  the  very  fame  Inftant,  want  nothing 
to  fpend.  So  that  inftead  of  relieving  the 
Poor,  fuch  a  Command  ftrangcly  increafes 
their  Number,  and  transforms  rich  Men  into 
Beggars  prefently.  For,  let  the  Danger  of 
their  Prince  and  Country  knock  at  their  Pur- 
fes,  and  call  upon  them  to  contribute  againft 
apublick  Enemy  or  Calamity  i  then  immedi- 
ately they  have  nothing,  and  their  Riches, 
upon  fuch  Occafions  (as  Solomon  exprclTcs  it) 
never  fail  to  make  themf elves  Wings,  and  to 
fly  a-xciy. 

Thus,  at  the  Siege  of  Conftant'mople,  then 
the  wealthiefl  City  in  the  World,  the  Citi- 
zens had  nothing  to  give  their  Emperor  for 
the  Defence  of  the  Place,  though  he  begged  a 

Supply 


at  Chrift- Church,  Oxon.        407 

Supply  of  them  with  Tears  5  but,  when  by 
that  Means  the  Turks  took  and  facked  it,then 
thofe  who  before  had  nothing  to  give,  had 
more  than  enough  to  lolc.  And  in  like 
manner,  thofe  who  would  not  fupport  the 
Neceflities  of  the  old,  blelTcd  King,  againft 
his  villanous  Enemies,  found  that  Plunder 
could  take,  where  Difloyalty  would  not  give  ; 
and  Rapine  open  thofe  Chefts,  that  Avarice 
had  fhut. 

But,  to  defcend  to  Matters  of  daily  and 
common  Occurrence  j  what  is  more  ufual  in 
Converfation,  than  for  Men  to  exprefs  their 
Unwillingnefs  to  do  a  Thing,  by  faying, 
they  cannot  do  it ;  and  for  a  covetous  Man, 
being  asked  a  little  Money  in  Charity,  to 
anfwer,  that  he  has  none  ?  Which  as  it  is, 
if  true,  a  fufficient  Anfwer  to  God  and  Man  ; 
fo,  if  falfe,  it  is  intolerable  Hypocrify  to- 
wards both. 

But,  do  Men  in  good  earneft  think,  that 
God  will  be  put  off  fo  ?  Or  can  they  imagine, 
that  the  Law  of  God  will  be  baffled  with  a 
Lye,  cloathed  in  a  Scoff? 

For  fuch  Pretences  are  no  better,  as  ap- 
pears from  that  notable  Account  given  us  by 
theApoftleof  this  windy,  infignificant  Cha- 
ritjj^ofthe  Willj  and  of  the  Worthlefnefs  of 

D  d  4  it, 


4  o  8  A  Sermon  preached 

it,  not  enlivened  by  Deeds,  Jam,  ii.  15,' 
16.  If  a  Brother  or  a  Sifter  be  naked  and 
deft  it  lite  of  daily  Foody  and  one  of  you  fay 
unto  them,  depart  in  Teace,  be  you  warmed 
and  filled,  notwithftandtng  ye  give  them  not 
thofe  Things  that  are  needful  to  the  Body  > 
what  doth  it  profit?  Proftt,  does  he  fay? 
Why,  it  profits  juft  as  much  as  fair  Words 
command  the  Market,  as  good  Wifhes  buy 
Food  an  Rayment,  and  pafs  for  current 
Payment  in  the  Shops.  Come  to  an  old,  rich* 
profefling  Vulpony,  and  tell  him,  that  there 
is  a  Church  to  be  built,  beautified,  or  endow- 
ed in  fuch  a  Place,  and  that  he  cannot  lay  out 
his  Money  more  to  God's  Honour,  the  Pub- 
lick  Good,  and  the  Comfort  of  his  own 
Confcience,  than  to  bedow  it  liberally  upon 
luch  an  Occafion  5  and  in  anfwer  to  this,  it 
is  ten  to  one  but  you  fhall  be  told,  "  How 
^'  much  God  is  for  the  inward,  fpiritual  Wor- 
**  fhip  of  the  Heart,  and,  that  the  Almighty 
"  neither  dwells,  nor  delights  in  Temples 
"  made  with  Hands  j  but  hears,  and  accepts 
*^  the  Prayers  of  his  People  in  Dens  and 
**  Caves,  Barns  and  Stables  j  and  in  the 
*'  homelieft  and  meaneft  Cottages,  as  well 
*'  as  in  the  ftatelicft  and  mofl:  magnificent 
"  Churches."     Thus,  I  fay,  you  are  like  to 

be 


at  Chrift- Church,  Oxon.      409 

be  anfwered.     In  reply  to  which,   I  would 
have  all  fuch  fly,  fandified  Cheats  (who  are 
fo  often  harping  upon  this  String)    know, 
once  for  all,  that  that  God,  who  accepts  the 
Prayers  of  his  People  in  Dens  and  Caves, 
Barns  and  Stables,    when,    by  his  affliding 
Providence,  he  has  driven  them  from  the  ap- 
pointed Places  of  his  folemn  Worfhip,    fo 
that  they  cannot  have  the  Ufe  of  them,  will 
not,    for  all  this,    endure   to  be  ferved,    or 
prayed  to  by  them  in  fuch  Places,  nor  accept 
of  their   Barn- Worfhip,    nor  their  Hogfty- 
Worfhip ;  no,  nor  yet  of  their  Parlour,  or 
their  Chamber- Worfhip,  where  he  has  given 
them  both  Wealth  and  Power  to  build  him 
Churches.     For  he  that  commands  us  to  wor- 
Jhip  him  in  the  Spirit,  commands  us  alfo  to 
honour  him  with  our  Siibftance.     And,    ne- 
ver pretend  that  thou  hail  an  Heart  xopray^ 
while  thou  haft  no  Heart  to  give-,  fmce  he 
that  ferves  Mammon  with  his  Eftate,  cannot 
poflibly  ferve  God  with  his  Heart.     For,  as  in 
the  Heathen  Worfhip  of  God,  a  Sacrifice  wtth- 
out  an  Heart,  was  accounted  ominous-,  10  in 
the  Chriftian  Worfhip  of  him,  an  Heart  i^ith- 
out  a  Sacrifice  is  worthlefs  and  impertinent. 

And  thus  much  for  Mens  Pretences  of  the 
WUl,  when  they  arc  called   upon  to  gi^je 

upon 


4 1  o  A  Sermon  preached 

upon  a  religious  Account  j  according  to  which, 
a  Man  may  be  well  enough  faid  (as  the  com- 
mon Word  is)  to  be  all  Hearty  and  yet  the 
arranteft  Mifer  in  the  World. 

But,  come  we  now  to  this  old  rich  Pre- 
tender to  Godlineis,  in  another  Cafe,  and  tell 
him,  that  there  is  Ilieh  an  one,  a  Man  of  a 
good  Family,  good  Education,  and  who  has 
loft  all  his  Eftate  for  the  King,  now  ready  to 
rot  in  Prifon  for  Debt  j  come,  what  will  you 
give  towards  his  Releafe  ?  Why^  then  an- 
fwers  the  /i^-^'/Zinftead  of  x\\zT)eed,  as  much 
the  readier  Speaker  of  the  two,  "  The  Truth 
"  is,  1  always  had  a  Refped  for  fuch  Men  i 
"  I  love  them  with  all  my  Hearty  and  it  is  a 
*'  tho'jfand  Pities  that  any  that  have  ferved 
"  the  King  fo  faithfully,  fhould  be  in  fuch 
"  Want."  So  fay  I  too,  and  the  more  Shame 
is  it  for  the  whole  Nation,  that  they  fhould 
be  fo.  But  ftill,  what  will  you  give  ?  Why, 
then  anfwers  the  Man  of  Mouth-Charity  a- 
gain,  and  tells  you,  that  '■^ you  could  not  come 
*'  in  aworfe  Time--,  that  Money  is  now-a- 
*"  days  very  fcarce  with  him  5  and,  that  there- 
"  fore  he  can  give  nothing ;  but  he  will  be 
"  fure  to  pray  for  the  poor  Gentleman. 

Ah  thou  Hypocrite !  when  thy  Brother 
has  loft  all  that  ever  he  had,    and  lies  Ian- 

guilhing, 


at  Chrift- Church,  Oxon.      411 

guifhing,  and  even  gafping  under  the  utmoft 
Extremities  of  Poverty  and  Diftrefs,  doft  thou 
think  thus  to  lick  him  whole  again,  only  with 
thy  Tongue  ?  Juft  like  that  old  formal  Ho- 
cus, whodeniedaBcggar  a  Farthing,  and  put 
him  off  with  his  BlefTing. 

Why  ?  What  are  the  Prayers  of  a  cove- 
tous Wretch  worth  ?  What  will  thy  Bleffing 
go  for  ?  What  will  it  buy  ?  Is  this  the  Cha- 
rity that  the  Apoftle  here,  in  the  Text,  pref- 
fes  upon  the  Corinthians  ?  This  the  Cafe,  in 
which.  God  accepts  the  Willingnefs  of  the 
Mind,  inftead  of  the  Liberality  of  the  Purfe  > 
No  afluredly,  but  the  Mealuues  that  God 
marks  out  to  thy  Charity,  are  thefe  :  Thy 
Superfluities  muft  give  place  to  thy  Neigh- 
bour's great  Convenience :  Thy  Convenience 
muft  veil  to  thy  Neighbour's  Neceflity :  And 
laftly,  thy  very  Neccflities  muft  yield  to  thy 
Neighbour's  Extremity. 

This  is  the  gradual  Procefs  that  muft  be 
thy  Rule ;  and  he  that  pretends  a  Difability 
to  give  fhort  of  this,  prevaricates  with  his 
Duty,  and  evacuates  the  Precept.  God  fome- 
times  calls  upon  thee  to  relieve  the  Needs  of 
thy  poor  Brother,  fometimes  the  Neceflities 
of  thy  Country,  and  fometimes  the  urgent 
Wants  of  thy  Prince ;  Now,  before  thou  fly  eft 

to 


412  A  Sermon  preached 

to  the  old,  flak  ufual  Pretence,  that  thou 
canft  do  none  of  all  thcle  Things,  confider 
with  thyfelf,  that  there  is  a  God,  who  is  not 
to  be  flammed  off  with  Lyes,  who  knows 
exadlly  what  thou  canft  do,  and  what  thou 
canft  not  5  and  confider  in  the  next  place, 
that  it  is  not  the  beft  Husbandry  in  the 
World,  to  be  damned  to  fave  Charges. 

4.  The  fourth  and  laft  Duty,  that  I  fhall 
mention,  in  which  Men  ufe  to  plead  want  of 
Power  to  do  the  thing  they  have  a  Will  to, 
is  the  conquering  of  a  long,  inveterate,  ill 
Habit  or  Cuftom. 

And  the  Truth  is,  there  is  nothing  that 
leaves  a  Man  lefs  Power  to  Good  than  this 
does.  Neverthelefs,  that  which  weakens  the 
Hand,  does  not  therefore  cut  it  off.  Some 
Power  to  Good,  no  doubt,  a  Man  has  left 
him  for  all  this.  And  therefore,  God  will 
not  take  the  Drunkard's  Excufe,  that  he  has 
fo  long  accuftomed  himfelf  to  intemperate 
drinking,  that  now  he  cannot  leave  it  off; 
nor  admit  of  the  pallionate  Man's  Apology, 
that  he  has  fo  long  given  his  unruly  Paflions 
their  Head,  that  he  cannot  now  govern  or 
controul  them.  For  thefe  Things  are  not 
fo :  Since  no  Man  is  guilty  of  an  Ad  of  In- 
temperance of  any  Sort,   but  he  might  have 

forborn 


^?  Chrift-Churchj   Oxon.       413 

forborn  it ;  not  without  fome  Trouble,  I 
confcfs,  from  the  Strugglingsofthe  contrary 
Habit :  But  ftill  the  Thing  was  pollible  to  be 
done ;  and  he  might,  after  all,  have  forborn 
it.  And,  as  he  forbore  one  Ad,  fo  he  might 
have  forborn  another,  and  after  that  another, 
and  fo  on,  till  he  had,  by  Degrees,  weaken- 
ed, and,  at  length,  mortified  and  extinguiih- 
ed  the  Habit  itfelf.  That  thefc  Things,  in- 
deed, are  not  quickly  or  eafily  to  be  cffeded, 
is  manifeft,  and  nothing  will  be  more  readily 
granted  -,  and  therefore,  the  Scripture  itfelf 
owns  fo  much,  by  exprefling  and  reprcfeht- 
ingthefe  mortifying  Courfes,  by  Ads  of  the 
greateft  Toil  and  Labour  j  fuch  as  are,  ^ar' 
fare,  and  taking  up  the  Crofs :  And  by  Ads 
of  the  moft  terrible  Violence  and  Contra- 
riety to  Nature  ;  fuch  as  are,  cutting  off  the 
Right-Hand,  and  plucking  out  the  Right- 
Eye-,  Things  infinitely  grievous  and  aifli- 
dive,  yet  ftill,  for  all  that,  feafible  in  them- 
felvesj  orelfe,  to  be  furc,  the  Eternal  Wif- 
dom  of  God  would  never  have  advifed,  and 
much  lefs  have  commanded  them.  For, 
what  God  has  commanded  muft  be  done  i 
and,  what  muft  be  done,  afluredly  may  be 
done  5  and  therefore,  all  Pleas  of  Impotence, 
or  Inability,  in  fuch  Cafes,  are  utterly  falfe 

and 


414  -^  Sermon  preached 

and  impertinent  5  and  will  infallibly  be 
thrown  back  in  the  Face  of  fuch  as  make 
them. 

But  you  will  fay,  docs  not  the  Scripture 
itfelf  acknowledge  it  as  a  Thing  impoflible 
for  a  Man,  brought  under  the  Cuftom  of  Sin, 
to  forbear  finning?  \i\Jer.  xiii.  25.  Can 
the  Ethiopian  change  his  Skin,  or  the  Leo- 
pard his  Spots  ?  then  may  je  alfo  do  Goody 
that  are  accuftomed  to  do  Evil.  Now,  if 
this  can  be  no  more  done  than  the  former, 
is  it  not  a  Demonftration,  that  it  cannot  be 
done  at  all? 

To  this  I  anfwer,  that  the  Words  men- 
tioned are  tropical  or  figurativej  and  import 
an  Hyperbole,  which  is  a  way  of  exprefling 
Things  beyond  what  really  and  naturally 
they  are  in  themfelves;  and  confequently 
the  Defign  of  this  Scriptue,  in  faying  that 
this  cannot  be  done,  is  no  more  than  to  fhew, 
that  it  is  very  hardly  and  very  rarely  done  5 
but  not,  in  flrid  Truth,  utterly  impoflible  to 
be  done. 

In  vain  therefore  do  Men  take  Sanduary 
in  fuch  mifunderftood  Expreflions  as  thefe  j 
and  from  a  falfe  Periuafion,  that  they  can- 
not reform  their  Lives,  break  off  their  ill 
Cuftoms  and  root   out  their  old,     vicious 

Habits, 


^^  Chrift-Churcli,   Oxoa.        415 

Habits,    never  fo  much  as  attempt,    endea- 
vour, or  go  about  it.     Por,  admit  that  fuch 
an  Habit,   fcated  in  the  Soul,  be,  as  our  Sa- 
viour calls  it,  ajirong  Man  armed^  got  into 
^offeffion  5    yet  ftill   he  may    be    difpoffef- 
fed  and  thrown  out  by  a  Stronger,  Luke  xi. 
21,   22.     Or,  be  it  as  St.'Patd  calls  it,    a 
Lawinour  Metnbers^  Rom.  vii.  23.  Yet  cer- 
tainly,   ill  Laws  may  be   broken   and    dif- 
obcycd,    as    well    as  good.     But,    if  Men 
will  fufFer  themfelves  to   be  enflaved,    and 
carried  away  by  their  Lufts,    without  Refi- 
ftance,    and  wear  the  Devil's  Yoke  quietly, 
rather  than   be  at  the  trouble  of  throwing 
it  ofFj   and  thereupon,  fometimes  feel  their 
Confciences  galled  and  grieved  by  wearing 
it,    they  muft  not  from  thefe  fecret  Stings 
and  Remorfes,  felt  by  them  in  the  Profecu- 
tion  of  their  Sins,  prefently  conclude,  that 
therefore  their  Will  is  good,  and  well-difpo- 
fcd  i  and  confequently,  fuch  as  God  will  ac- 
cept, though  their  Lives  remain  all  the  while 
unchanged,  and  as  much  under  the  Dominion 
of  Sin  as  ever. 

Thefe  Reafonings,  I  know,  lie  deep  in  the 
Minds  of  moft  Men,  and  relieve  and  fup- 
port  their  Hearts,  inSpight,  and  in  the  midft 
of  their  Sins ;    yet  they  are  all  but  Sophiftry, 

2  and 


416  A  Sermon  preached 

and  Delufion,  and  falfe  Propofitions  contrived 
by  the  Devil,  to  hold  Men  faft  in  their  Sins, 
by  final  Impenitence.     For,  though  poflibiy 
the  Grace  of  God  may,    in  fome  Cafes,  be 
irrcfiftible ;   yet  it  would  be  an  infinite  Re- 
proach to  his  Providence,  to  affirm,  that  Sin 
either  is,    or  can  be  fo.     And  thus  1  have 
given  you  four  principal  Inftances,  in  which 
Men  ufe  to  plead  the  Will  inftead  of  the  Deed, 
upon  a  pretended  Impotence,  or  Difability  for 
the  Deed.     Namely,  in  Duties  of  great  La- 
bour 5  in  Duties  of  much  Danger  ;  in  Duties 
of  Coft  and  Expence  5    and  laflly,  in  Duties 
requiring  a  Reiiflance,  and  an  Extirpation  of 
inveterate,  fmful  Habits. 

In  the  Negled  of  ail  which  Men  relieve 
their  Confciences,  by  this  one  great  Fallacy 
running  through  them  all,  that  they  mijlake 
^Difficulties  for  ImpoJJibtlities.  A  pernicious 
Miftake  certainly  5  and  the  more  pernicious* 
for  that  Men  are  feldom  convinced  of  it,  till 
their  Convidion  can  do  them  no  Good.  There 
cannot  be  a  weightier,  or  more  important 
Cafe  of  Confcience  for  Men  to  be  refolved 
in,  than  to  know  certainly  how  far  God 
accepts  the  Will  for  the  Deed,  and  how  far  he 
does  not :  And  withall,  to  be  informed  truly 
when  Men  do  really  will  a  Thing,  and  when 

they 


(7/ Chrift-Church,   Oxon.        417 

they  have  really  no  Power  to  do  what  they 
have  willed. 

For  furely,  it  cannot  but  be  Matter  of  very 
dreadful  and  terrifying  Confideration  to  any 
one  fober,  and  in  his  Wits,  to  think  feri- 
oufly  with  himfelf,  what  Horror  and  Confu- 
fion  muft  needs  furprife  that  Man,  at  the 
iaft  and  great  Day  of  Account,  who  had  led 
his  whole  Life,  and  governed  all  his  Actions 
by  one  Rule,  when  God  intends  to  judge 
him  by  another. 

To  which  Gody  the  great  Searcher  and  Judge 
of  Hearts,  and  Rewarder  of  Men  ac- 
cording  to  their  "Deeds,  be  render  d  and 
afcribed,  as  is  mofi  due,  all  Traife, 
Might,  Majejiy,  and  Dominion,  both 
now  and  for  evtr more.     Amen. 


Vol.  I.  Be  A  SER.: 


41 8  A  Sermon  preached 

SERMON 

Preached  at 

Christ-Church,  Oxon^ 

Before  the 

UNIVERSITY, 

OEiober  17,   1675. 

Judges  viii.  34,  35. 

And  the  Children  of  \(x:iz\  remember' dyiot  the 
Lord  their  God,  who  had  delivered  them 
out  of  the  Hands  of  all  their  Enemies  on 
every  Side.  Neither  Jloewed  they  Kindnefs 
tothe  Houfeof^Q)i\xbh:!L:i\,  namely  Gideon, 
according  to  all  the  Goodnefs  which  he  had 
fjewed  mJto  Ifrael. 

THESE  Words  being  a  Refult  or 
Judgment  given  upon  Matter  of  Faft, 
naturally  dired  us  to  the  foregoing  Story, 
to  inform  us  of  their  Occafion.  The  Sub- 
jed  of  which  Story,  was  that  heroick  and 
yidorious  Judge  of  Ifrael,  Gideon,    Who,  by 

4  the 


^/ Cli rill:- church,   Oxon.        419 

'the  Greatnefs  of  his  Atchicvemcots,  had  me- 
rited the  Offer  of  a  Crown  and  Kingdom, 
and,  by  the  Greatnefs  of  his  Mind,  refufed 
it.  The  whole  Narrative  is  contained,  and 
let  before  us  in  the  6^'^,  j^^^  S''>,  and  9^^^ 
Chapters  of  this  Book.  Where  we  read,  that 
when  the  Ciiildrcn  of  Ifraelj  according  to 
their  ufual  Method  of  fuming  after  Mercies 
and  Deliverances,  and  thereupon  returning 
to  a  frcfh  Enflavement  to  their  Enemies,  had 
now  pafled  feven  Years  in  cruel  Subjedion 
to  the  Midianites,  a  potent  and  infulting  £- 
nemy  ;  and  who  opprcifcd  them  to  that  De- 
gree, that  they  had  fcarce  Bread  to  fill  their 
Mouths,  orHpufes  to  coyer rheir Heads:  For 
in  the  2^^  Verfe  of  the  yi''^  Chapter,  we  find 
them  houfmg  themfelves  under  Ground,  in 
Dens  and  Caves 5  and  in  ver.  3,4.  no  fooner 
had  they  fown  their  Corn,  but  we  have  the 
Enemy  coming  up  in  Armies,  and  deflroying 
it.  In  this  fad  and  calamitous  Condition,  I 
fay,  in  which  one  would  have  thought,  that 
a  Deliverance  from  fuch  an  Opprefior  would 
have  even  revived  them,  and  the  Deliverer 
eternally  obliged  them,  God  raifcd  up  the 
Spirit  of  this  great  Pcrfon,  and  ennobled  his 
Courage  and  Condud  with  the  entire  Over- 
throw of  -this  mighty  and  numerous,   or  ra- 

E  e  2,  ther 


420  A  Sermon  preached 

ther  innumerable  Hoft  of  the  Midianites  j  and 
that  in  fucha  Manner,  and  with  fuch  ftrange 
andunparalleTd  Circumftanccs,  thar,  in  the 
whole  Adion,  the  Mercy  and  the  Miracle 
feemed  to  ftrive  for  the  Preheminence.  And, 
fo  quick  a  fenfe  did  the  Ifraelites,  immedi- 
ately *aftcr  it,  feem  to  entertain  of  the  Merits 
of  G'tdeoUy  and  the  Obligation  he  had  laid 
upon  them,  that  they  all,  as  one  Man,  tender 
him  the  Regal  and  Hereditary  Government 
of  that  People  in  the  22'*  Verfe  of  this  viii*^ 
Chapter.  Then  [aid  tke  Men  of  Ifrael  to 
Gideon,  nile  thou  over  us -,  both  thou,  and 
thy  Son,  and  thy  Sons  Son  alfo  ;  for  thou  haft 
delivered  us  from  the  Hand  of  Midian.  To 
which  he  anfwered  as  magnanimoufly,  and 
by  that  anfwer  redoubled  the  Obligation  in 
the  next  Verfe,  I 'will  not  rule  over  you,  nei- 
ther fo  all  my  Son  rule  over  you,  but  the  Lord 
[hall  rule  over  you. 

Thus  far  then  we  fee  the  Workins^s  of  a 
juft  Gratitude  in  the  Ifraelites ,  and  Goodnefs 
on  the  one  fide,  nobly  anfwered  withGreat- 
nefs  on  the  other.  And  now,  after  fo  vaft  an 
Obligation  owned  by  fo  free  an  Acknow- 
ledgment, could  any  thing  be  expeded,  but 
a  continual  Interchange  of  Kindneflcs  at  leaft 
on  their  part,  who  had  been  fo  infinitely 
4  obliged. 


^/ Chrift-Ciuirch,  Oxon.        421 

obliged,  and  Co  gloriouily  delivered  >    Yet  in 
the  ix^'^  Chapter,    \vc   find  thefe  very  Men 
turning  the  Sword  of  Gideon  into  his  own 
Bowels;  cutting  off  the  very  Race  and  Pofte- 
rity  of  their  Deliverer,    by  the  Slaughter  of 
threefcore  and  ten  of  his  Sons,  and  fetting  up 
the  Son  of  his  Concubine,  the  Blot  of  his  Fa- 
mily, and  the  Monument  of  his  Shame,   to 
reign  over  them ;    and  all  this  without  the 
leaft  Provocation  or  Offence  given  them,  ci- 
ther by  Gideon  himfelf,    or  by  any  of  his 
Houfe.     After  which  horrid  Fad,  1  fuppole 
we  can  no  longer  wonder  at  this  unlookcd 
for  Account  given  of  the  Jfraelites'isx  theText : 
That  they  remember  d  not  the  Lord  their  God 
who  had  deliver  d  them  out  of  the  Hands  of 
all  their  Enemies  on   every  Side.     Neither 
floe'i^ed  thej  Kindnefs  to  the  Houfe  ^/Gideon, 
according  to  all  the  Goodnefs  'uuhich  he  had 
fhewed  imto  Ifrael. 

The  Truth  is,  they  were  all  along  a  crofs, 
odd,  untoward  Sort  of  People,  and  fuch,  as 
God  feems  to  have  chofen,  and  (as  the  Pro- 
phets fometimcs  phrafe  it)  to  have  efpoufed 
to  himfelf,  upon  the  very  fame  Account  that 
Socrates  cfpouCcd  Xant/ppCj  only  for  her  ex- 
trem.e  ill  Conditions,  above  all  that  he  could 
polTibly  find  or  pick  out  of  that  Sex  j  and  fo 
E  e  3  the 


411         A  Sermc'H  preached 

the  fittcft  Argument  both  to  cxcrcife  and  dc- 
clare  his  admirable  Patience  to  the  World. 

The  Words  of  the  Text  are  a  Charge  given 
in  againft  the  Ifraelites  ;  a  Charge  of  that  foul 
and  odious  Sin  of  Ingratitude  j  and  that  both 
towards  God,  and  towards  Man.  Towards 
God  in  the  3  4''^  Verfe,  and  towards  Man  in 
the  3  5^^.  Such  being  ever  the  growing  Con- 
tagion of  this  ill  Qiiality,  that  if  it  begins  at 
God,  it  naturally  defcends  to  Men  5  and  if 
it  firft  exerts  itfelf  upon  Men,  it  infallibly 
afcends  to  God.  If  we  confider  it  as  dircdcd 
againft  God,  it  is  a  Breach  of  Religion  j  if  as 
to  Men,  it  is  an  Offence  againfl:  Morality, 
The  Paffage  from  one  to  the  other  is  very 
cafy :  Breach  of  Duty  towards  our  Neigh- 
bour, ftill  involving  in  it  a  Breach  of  Duty 
towards  God  too  5  and  no  Man's  Religion 
ever  furvives  his  Morals. 

My  purpofe  is,  from  this  remarkable  Sub- 
■je£l  and  Occafion,  to  treat  of  Ingratitude,  and 
that  chiefly  in  this  latter  Senfe  ;  and  from  the 
Cafe  of  the  Ifraelites  towards  Gideon j  to  tra- 
verfe  the  Nature,  Principles,  and  Properties  of 
this  deteftable  Vice;  and  lb  drawing  before 
your  Eyes  the  feverarLirtearnents  and  Parts  of 
it,  from  the  ugly  Afpe(5tof  the  Pidiureto  leave 
if  to  your  own  Hearts  to  Judge  of  the  Original. 


^2f  Chrift-Church,  Oxon.        413 
For  the  effecting  of  which,  I  fhall  do  tiiefe 


following  Things. 


I.  I  fhall  fhew,  What  Gratitude  is,  and  up- 
on what  the  Obligation  to  it  is  grounded. 

II.  I  fhall  give  fome  account  of  the  Nature 
and  Bafcnefs  of  Ingratitude. 

III.  I  fhall  fhew  the  Principle  from  which 
-Ingratitude  proceeds. 

IV.  I  fhall  (hew  thofe  ill  Qualities  that  in- 
feparably  attend  it,  and  are  never  disjoined 
from  it.     And, 

V.  And  Laftly,  I  fhall  draw  fome  ufeful 
Inferences,  by  way  of  Application,  from  the 
Premiifes. 

I.  And  firfl:  for  the  firft  of  thefe  :  What 
Gratitude  is,  and  upon  what  the  ObUgation 
to  it  is  grounded. 

"  Gratitude  is  properly  a  Virtue,  difpofing 
"  the  Mind  to  an  inward  Senfe,  and  an  out- 
*'  ward  Acknowledgment  of  a  Benefit  rc- 
*'  ceived,  together  with  a  Readinefs  to  rc- 
"  turn  the  fame,  or  the  like,  as  the  Occa- 
"  ftons  of  the  Doer  of  it  fhall  require,  and 
^'  the  Abilities  of  the  Receiver  extend  to. 

This,  to  me,  fecms  to  contain  a  full  De- 
fcription,   or  rather  Definition  of  this  Vir* 

E  e  ^  tue 


424         A  Sermon  preached 

tLic  from  which  it  appears,    that  Gratitude 
includes  in  it  thefe  three  Parts. 

1 .  A  particular  Obfervation,  or  taking  No- 
tice of  a  Ktndnefs  received,  and  confcqucnt- 
]y  of  the  Good- Will  and  Affeftion  of  the  Per- 
fon  who  didx-^izt  Ktndnefs.  For  ftill,  in  this 
Cafe,  the  Mind  of  the  Giver  is  more  to  be 
attended  to,  than  the  Matter  of  the  Gift,  it 
being  this  that  {lamps  it  properly  a  Favour, 
and  gives  it  the  noble  and  endearing  Denomi- 
nation of  a  Kindnefs. 

2.  The  fecond  part  of  Gratitude  is,  that 
which  brines  it  from  the  Heart  into  the 
Mouth,  and  makes  a  Man  exprefs  the  Senfe 
he  has  of  the  Benefit  done  him,  by  Thanks, 
Acknowledgments,  and  Gratulations;  and 
where  the  Heart  is  full  of  the  one,  it  will 
certainly  overflow,  and  run  over  in  the 
other. 

3.  The  third  and  1  aft  is,  an  endeavour  to 
rccompenfe  our  Benefador,  and  to  do  fomc- 
thing  that  may  redound  to  his  Advantage ^  in 
Confideration  of  what  he  has  done  towards 
OH  s.  1  ftate  it  upon  Endeavour,  and  not 
upon  EffeB  5  for  this  latter  may  be  often  im- 
poilible.  But  it  is  in  the  Power  of  every  one 
to  do  as  much  as  he  can;  to  makefome  EC- 
fay,   at  leaft   fome  Offer  and  Attempt  this 

Way 


at  Chrift- Church,  Oxon.      425 

Way  j  fo  as  to  fhcw,  that  there  is  a  Spring 
of  Motion  within,  and  that  the  Heart  is  not 
idle  or  infenfiblc,  but  that  it  is  full  and  bi"-, 
and  knows  itfclf  to  be  fo,  though  it  wants 
Strength  to  bring  forth.  Having  thus  fliewn 
what  Gratitude  is,  the  next  Thing  is  to 
fhew  the  Oblgation  that  it  brings  upon  a 
Man,  and  the  Ground  and  Reafon  of  that 
Obligation. 

As  for  the  Obligation,  I  know  no  Mora- 
lifts  or  Cafuifts.  that  treat  Scholaftically  of 
Jujiice,  but  treat  of  Gratitude  under  that  Ge- 
neral Head,  as  a  Part  or  Species  of  it.  And 
the  Nature  and  Office  of  Juftice  being  to  dif- 
pofe  the  Mind  to  a  conftant  and  perpetual 
Readinefs  to  render  to  every  Man  his  Due, 
Simm  ctiique  tribiierej  it  is  evident,  that  if 
Gratitude  be  a  Part  of  Juftice,  it  muft  be  con- 
verfant  about  fome  Thing  that  is  due  to  ano- 
ther. And  vvhatfoever  is  fo,  muft  be  fo  by 
the  Force  of  fome  Law.  Now,  all  Law  that 
a  Man  is  capable  of  being  obliged  by,  is  re- 
ducible to  one  of  thefe  three. 

I.  The  Law  of  Nature.  2.  The  po- 
fuive  Law  of  God  revealed  in  his  Word. 
3.  The  Law  of  Man,  cnadcd  by  the  Ci- 
vil Power,  for  the  Preferyation  and  Gocd  of 
Society. 

I.  And 


4  2  (5  A  Sermon  preached 

I.  And  firft  for  the  Law  of  Nature,  which 
I  take  to  be  nothing  elfe,  but  the  Mind  of 
God  fignified  to  a  rational  Agent,  by  the  bare 
Difcourfe  of  his  Reafon,  and  didlating  to  him, 
that  he  ought  to  a6t  fuitably  to  the  Principles 
of  his  Nature  j  and  to  thofc  Relations  that  he 
ftands  under.  For  every  Thing  fullains  both 
an  Abfolute,  and  a  Relative,  Capacity.  An 
Abfolute,  as  it  is  fuch  a  Thing  endued  with 
fuch  a  Nature  ;  and  a  Relative,  as  it  is  a  Part 
of  the  Univerfe,  and  fo  ftands  in  fuch  an 
Order  and  Relation  both  to  the  whole,  and 
to  the  reft  of  the  Parts. 

After  which,  the  next  Confideration  im- 
mediately fubfequent  to  the  Being  of  a  Thing, 
is  what  agrees,  or  difagrees  with  that  Thing  • 
what  is  fuitable,  or  unfuitable  to  it  j  and  from 
this  fprings  the  Notion  of  Decency  or  Inde- 
cency ;  that  which  becomes  or  misbecomes, 
and  is  the  fame  with  honeftumir  tiirpe.  Which 
Decency,  or  to  TrpiTrov,  (as  the  Greeks  term 
it)  imports  a  certain  Meafure  or  Proportion 
of  one  Thing  to  another  i  which  to  tranf- 
grefs,  is  to  do  contrary  to  the  Natural  Or- 
der of  Things ;  the  Prefervation  of  which.  Is 
properly  that  Rule  or  Law,  by  which  every 
Thing  ought  to  adj  and  confequently,  the 
Violation  of  it  implies  a  Turpitude  or  Inde- 
cency. 


at  Chrift- Church,  Oxon.     417 

cency.     Now  thofe  Adions  that  are  fuitabic 
to  a  rational  Nature,  and  to  that  Trpivrovj  that 
Decency  or  Honefttm,    belonging  to  it,  are 
contained,    and  cxprcft  in   certain  Maxims 
or  Propofitions,    which  upon  the  repeated 
Exercife  of  a  Man's  Reafon  about  fuch  Ob- 
je6ts  as  come  before  him,  do  naturally  refult, 
and  are  coUeded  from  thence  j    and  fo  re- 
maining upon  his  Mind,  become  both  a  Rule 
to  dired,    and  a  Law  to  oblige  him  in  the 
whole  Courfe  of  his  Anions.    Such  are  thefe 
Maxims:    That  the  fupreme  Being,    Cattfe, 
and  Governor  of  all  Things,  ought  to  be  wor- 
Jhipped  and  depended  upon.     That   Tarents 
are  to  be  honoured.     That  a  Man  fiould  do 
as  he  "juouldbe  done  by.     From  which  laft  a- 
lone,  may  fufficiently  be  deduced  all  thofe 
Rules  of  Charity  and  Juftice  that  are  to  go- 
vern the  Offices  of  common  Life  5  and  which 
alone  is  enough  to  found  an  Obligation  to  Gra- 
titude :  Forafmuch  as  no  Man,  having  done  a 
Kindnefs  to  another,would  acquiefce  or  think 
hiinfelf  juftly  dealt  with,    in  a  total  Neglea 
andtlnconccrnednefs  of  the  Perfon  who  had 
received  that  Kindnefs  from  him  j  and  confe- 
quently,  neither  ought  he  to  be  uaconcerned 
in  the  fame  Cafe  himfelf. 

"But 


4 1 8  A  Sermon  preached 

But  I  fliall  from  other  and  nearer  Piinci= 
pies,  and  thofe  the  unqueftionablc  Docu- 
ments and  Dictates  of  the  Law  of  Nature, 
evince  the  Obligation  and  Debt  lying  upon 
every  Man  to  fhew  Gratitude,  where  he  has 
received  a  Benefit.  Such  as  are  thefe  Propo- 
fitions : 

( I .)  That  according  to  the  Rule  of  Natural 
Tuftice,  one  Man  may  merit  and  deferve  of 
another.  (2.)  That  whatfoever  deferves  of 
another,  makes  fomething  due  to  him  from 
the  Pcrfon  of  whom  he  deferves.  (3.)  That 
one  Man's  deferving  of  another,  is  founded 
upon  his  conferring  on  him  fome  Good,  to 
which  that  other  had  no  Right  or  Claim. 
(4.)  That  no  Man  has  any  antecedent  Right 
or  Claim  to  that  which  comes  to  him  by 
Pree-Gift.  (5.)  And  Laftly,  that  all  De- 
iert  imports  an  Equality  between  the  Good 
conferred,  and  the  Good  defcrved,  or  made 
due.  From  whence  it  follows,  that  he  who 
confers  a  Good  upon  another,  deferves,  and 
confequently  has  a  Claim  to  an  equal  Good 
from  the  Perfon  upon  whom  it  was  confer- 
red. So  that  from  hence,  by  the  Law  of 
Nature,  fprings  a  Debt  j  the  acknowledging 
and  repaying  of  which  Debt  (as  a  Man  fhall 
be  able)  is  the  proper  Office  and  Work  of 
Gratitude,  As 


at  Chrift-Church,  Oxon.       42.9 

As  certain  therefore,  as  by  the  Law  of 
Nature  there  may  be,  and  often  is,  fuch  a 
Thing  as  Merit  and  as  T>efert  from  one  Man 
to  another;  and  as  IDefert  gives  the  Perfon 
deferving  a  Right  or  Claim  to  fome  Good 
from  the  Perfon  of  whom  he  defervcs,-  and 
as  a  Right  in  one  to  claim  this  Good,  infers 
a  Debt  and  Obligation  in  the  other  to  pay 
it ;  fo  certain  it  is,  by  a  dired  Gradation 
of  Confequences  from  this  Principle  of  Me- 
rit, that  the  Obligation  to  Gratitude  flows 
from,  and  is  enjoyn'd  by,  the  firft  Didates 
of  Nature.  And  the  Truth  is,  the  greateil 
and  moft  facred  Ties  of  Duty,  that  Man  is 
capable  of,  are  founded  upon  Gratitude. 
Such  as  are  the  Duties  of  a  Child  to  his  Pa- 
rent, and  of  a  Subjed  to  his  Sovereign. 
From  the  former  of  which,  there  is  required 
Love  and  Honour,  in  Recompence  of  Being ; 
and  from  the  latter.  Obedience  and  Subje- 
ction, in  Recompence  of  Protection  and 
Well-being.  And  in  general,  if  the  Confer- 
ring of  a  Kindnefs  did  not  bind  the  Perfon 
upon  whom  it  was  conferred,  to  the  Returns 
of  Gratitude  ;  why,  in  the  univerfal  Dialed 
of  the  World,  are  Kindneffes  ftill  called  Ob- 
Ugatians  ? 

And 


'430         A  Sermon  preached 

And  thus  much  for  the  firfl:  Ground,  en- 
forcing the  Obligations  of  Gratitude;  name- 
ly the  Law  of  Nature,     In  the  next  place, 

2.  As  for  the  Tqfitive  Law  of  God  re- 
*vealedinhis  Word,  it  is  evident,  tliat  Grati- 
tude muft  needs  be  enjoined,  and  made  ne- 
ceflfary  by  all  thofc  Scriptures  that  upbraid 
or  forbid  Ingratitude;  as  in  zTim.'in.  2. 
the  unthankful  ftand  reckoned  among  the 
higheft  and  moft  enormous  Sinners;  which 
fufficiently  evinces  the  Virtue  oppofite  to 
Unthankful nefs  to  bear  the  fame  place  in  the 
Rank  of  Duties,  that  its  Contrary  does  in 
the  Catalogue  of  Sins.  And  the  like,  by 
Confequence,  is  inferr'd  from  all  thofe  Pla- 
ces, in  which  we  arc  commanded  to  love 
our  Enemies,  and  to  do  Good  to  thofe  that 
hate  us :  And  therefore  certainly  much  more 
are  we  by  the  fame  commanded  to  do  Good 
to  thofe  that  have  prevented  us  with  Good, 
and  adually  obliged  us.  So  that  it  is  mani- 
fefl:,  that  by  the  pofitive  written  Law  of  God, 
-aztf  lefs  than  by  the  Law  oj  Nature,  Grati- 
^tudc  is  a  Debt. 

3 .  In  the  Third  and  laft  place ;  As  for  the 
Xtaws  of  Men,  enaBed  by  the  Civil  Tower, 
it  muft  be  confcfled,  that  Gratitude  is  not 
enforced  by  them :  I  fay,  not  enforced  ;  that 

is. 


at  Chni\i'C\\i\xchy  Oxon.       431 

h,  not  enjoyned  by  the  Sandlion  of  Penal- 
ties, to  be  inflidcd  upon  the  Pcrfon  that  fhall 
not  be  found  grateful.  1  grant  indeed,  that 
many  A£lions  are  punifhed  by  Law,  that  are 
A(^s  of  Ingratitude  i  but  this  is  merely  acci- 
dental to  them,  as  they  are  fuch  Afts ;  for 
if  they  were  punifhed  properly  under  that 
Notion,  and  upon  that  account,  the  Punifh- 
ment  would  equally  reach  all  Anions  of  the 
fame  kind  5  but  they  are  punifhed  and  pro- 
vided againft  by  Law,  as  they  are  grofs  and 
dangerous  Violations  of  Societies,  and  that 
common  Good,  that  it  is  the  Bufinefs  of  the 
Civil  Laws  of  all  Nations  toproted,  and  to 
take  care  of :  Which  Good  not  being  vio- 
lated or  endangered  by  every  Omillion  of 
Gratitude  between  Man  and  Man,  the  Laws 
make  no  peculiar  Provifion  to  fecure  the  Ex- 
ercife  of  this  Virtue,  but  leave  it  as  they 
found  it,  fufficiently  enjoyn'd,  and  made  a 
Duty  by  the  Law  of  God  and  Nature. 

Though  in  the  Roman  Law  indeed,  there 
is  this  particular  Provifion  againft  the  Breach 
of  this  Duty  in  cafe  of  Slaves :  That  if  a  Lord 
manumits,  and  makes  free  his  Slave,  grofs  In- 
gratitude  in  the  Pcrfon  fo  made  free,  forfeits 
his  Ercedom,  and  re-aflerts  him  to  his  for- 
mer Condition  ot  Slavery ;  though,  perhaps, 

even 


43  2-  A  Sermon  preached 

even  this  alfo,  upon  an  accurate  Confidera- 
tion  will  be  found  not  a  Provifion  againft 
Ingratitude;  properly  and  formally  as  fuch, 
but  as  it  is  the  Ingratitude  of  Slaves,  which  if 
left  unpunifhed  in  a  Commonwealth,  where 
it  was  the  Cuftom  for  Men  to  be  ferved  by 
Slaves,  as  in  Rome  it  was,  would  quickly 
have  been  a  publick  Nufance  and  Diftur- 
bance ;  for  fuch  is  the  peculiar  Infolence  of 
this  fort  of  Men,  fuch  the  incorrigible  Vile- 
nefs  of  all  Qavi(h  Spirits,  that  though  Freedom 
may  rid  them  of  the  Bafencfs  of  their  Condi- 
tion, yet  it  never  takes  off  the  Bafenefs  of 
their  Minds. 

And  now,  having  fhewn  both  what  Gra- 
titude is,  and  the  Ground  and  Rcafon  of 
Mens  Obligation  to  it ;  we  have  a  full  Ac- 
count of  the  proper  and  particular  Nature 
of  this  Virtue,  as  confiding  adequately  in 
thefe  two  Things:  Firft,  that//^  is  a^ebt-y 
and  fecondly,  that  it  is  fuch  a  Debt  as  is 
left  to  every  Man's  Ingenuity,  (in  refpedt 
of  any  legal  Coadlion)  whether  he  will  pay 
or  nos  for  there  lies  no  Adion  of  Debt  a- 
gainft  him,  if  he  will  not.  He  is  in  Danger 
of  no  Arreft,  bound  over  to  no  Afllze,  nor 
forced  to  hold  up  his  unworthy  Hand  (the 
Inftrument  of  his  Ingratitude)   at  any  Bar, 

And 


at  Chrifl- Church,  Oxon.         433 

And  this  it  is,  that  fhews  the  rare  and  diflin- 
guifhing  Excellency  of  Gratitude,  and  lets  it 
as  a  Crown  upon  the  Head  of  all  other  Vir- 
tues, that  itfnould  plant  fuch  an  over-ruling 
Generoflty  in  the  Heart  of  Man,  as  fhall  more 
effectually  incline  him  to  what  is  brave  and 
becoming,  than  the  Terror  of  any  Penal  Law 
whatfoever.     So  that  he  fhall  feel  a  greater 
Force  upon  himfelf  from  within,  and  from 
the  Controul  of  his  own  Principles,    to  en- 
gage him  to  do  worthily,    than  all  Threat- 
nings  and  Punidiments,  Racks  and  Tortures 
can  have  upon  a  low  and  fervile  Mind,   that 
never  a£lsvirtuouQy,  but  as  it  is  aded  5  that 
knows  no  Principle  of  doing  well,  but  Fear  5 
no  Confcience,  but  Conftraint.  On  the  con* 
trary  ,  the  grateful  Perfon  fears  no  Court  or 
Judge,  no  Sentence  or  Executioner,  but  what 
he  carries  about  him  in  his  own  Bread  :  And 
being  ft  ill  the  moft  fevere  Exa^for  of  himfelf, 
not  only  confefles,  but  proclaims  his  Debts; 
his  Ingenuity  is  his  Bond,  and  his  Confcience 
a  thouland  Witnefles :  So  that  the  Debt  muft 
needs  be  fure,  yet  he  fcorns  to  be  fued  for 
ix.  i  nay,  rather,  he  is  always  fuing,  impor- 
tuning, and  even  reproaching  himfelf,  till  he 
can  clear  Accounts  with  his  Benefactor.     His 
Heart  is  (as  it  v/cre}  in  continual  Labour: 
Vol.  L  F  f  it 


434  A  Sermon  preached 

it  even  travails  with  the  Obligation,  and  is  in 
Pangs  till  it  be  delivered :    And  (as  ^avid 
in  the  overflowing  Sente  of   God's  Good- 
nefs  to  him)  cries  out  in  the  cxvi^^  Tfalm, 
Vcr.   12.  What  fljall I  render  unto  the  Lord 
for  all  his  Benefits  to'juards  me?    So    the 
grateful  Perfon  prcfled  down  under  the  Appre- 
hcnflon  of  any  great  Kindneis  done  him,  cafes 
his  burthcned  Mind  a  little  by  fuch  Expo- 
flulations   with  himfclf  as  thefc.      "  What 
*'  fhali  I  do  for  fuch  a  Friend,    for  fuch  a 
'■'^   Patron,    who  has  fo    frankly,    fo  gene- 
"  roufly,     fo   unconftrainedly  relieved   me 
"  in  fuch  a  Diftrefs ;   fupported  me  againfl 
"  fuch  an  Enemy  5  fupplied,  cherifhed,  and 
"  upheld  me,    when    Relations  would  not 
"  know  me,  or  at  ieafc  could  not  help  me ; 
"  and,  in  a  Word,    has  prevented  my  De- 
"  fu'es,  and  out  done  my  Neceffities  ?  I  can 
"  never  do  enough  for  him  5  my  own  Con- 
"  fcience  would  fpit  in  my  Face,    fliould  I 
''  ever  flight  or  forget  fuch  Favours/'    Thefe 
are  the  expoftulating    Dialogues  and  Con- 
tefts    that   every  grateful,    every  truly  no- 
ble and  magnanimous  Perfon  has  with  him- 
fclf.    It  was,  in  part,  a  brave  Speech  oi  Luc, 
Cornelius  Sylla,  t\\^Roman  Dictator,  who  faid, 
that  he  found  no  Sweetnefs  in  being  Great 

or 


^7/ Chrift-Church,  Oxon.         43  y 

or  Toisjerfiil,  but  only  that  it  enabled  hirn  to 
crnjh  his  Enemies  j  and  to  gratify  his  Friends, 
I  cannot  warrant  or  defend  the  firft  Part 
of  this  Saying;  but  furely  he  that  employs 
his  Greatncfs  in  the  latter,  be  he  never  Tq 
Great,  it  mufi:,  and  will  make  him  ftill  Greater. 
And  thus  much  for  the  firft  general  Thing 
propofed,  which  was  to  fhew,   ijvhat  Grati- 
tude isy  and  ti-pon  what  the  Obligation  to  it 
is  grounded.     I  proceed  now  to  the  Second, 
II.  Which  is  to  gtve  fome  account  of  the 
Mature  and  Bafenefs  of  Ingratitude. 

There  is  not  any  one  Vice,  or  ill  Qi-iality 
incident  to  the  Mind  of  Man,  againft  which 
the  World  has  raifed  fuch  a  loud  and  univer- 
fal  Outcry,  as  againft  Ingratitude  :  A  Vice  ne- 
ver mentioned  by  any  Heathen  Writer,  but 
with  a  particular  Height  of  Deteftationj  and 
of  fuch  a  Malignity,  that  Human  Nature 
muft  be  {tripped  of  Humanity  it  felf,  before 
it  can  be  guilty  of  it.  It  is  in  ftead  of  all  o- 
ther  Vices ;  and,  in  the  Balance  of  Morality 
a  Counterpoife  to  them  all.  In  the  Charge  of 
Ingratitude,  Omnia  dixeris :  It  is  one  great 
Blot  upon  all  Morality  :  It  is  all  in  a  Word :  It 
i2iysAmen  to  the  black  Roll  of  Sins :  It  gives 
Completion  and  Confirmation  to  them  all. 

F  f  2  If 


43^  ^  Sermon  preacked 

If  wc  would  date  the  Nature  of  it.  Re- 
courfe  muft  be  had  to  what  has  been  already 
faid  of  its  Contrary ;  and  To  it  is  properly  an 
Infenfibility  of  Kindnejfes  received,  without 
any  Endeavour  either  to  acknowledge  or  re- 
pay them. 

To  repay  them,  indeed,  by  a  Return  c- 
quivalcnt  is  not  in  every  one's  Power,  and 
confequently,  cannot  be  his  Duty  j  but 
Thanks  are  a  Tribute  payable  to  the  pooreft ; 
The  moft  forlorn  Widow  has  her  two  Mites ; 
and  there  is  none  fo  indigent,  but  has  an 
Heart  to  be  fenfiblc  of,  and  a  Tongue  to  ex- 
prcfs  its  Senfc  of  a  Benefit  received. 

For  furely,  Nature  gives  no  Man  a  Mouth 
fO  be  always  eating,  and  never  faying  Grace: 
nor  any  Hand  only  to  grafp,  and  to  receive  j 
But  as  it  is  furnifhed  with  Teeth  for  the  one, 
fo  it  fliould  have  a  Tongue  alfo  for  the  other  j 
and  the  Hands  that  are  fo  often  reached  out 
to  take,  and  to  accept,  fhould  be  fometimcs 
lifted  up  alfo  to  blcfs.  The  World  is  main- 
tained by  Intercourfc;  and  the  whole  Courfe 
of  Nature  is  a  great  Exchange,  in  which  one 
good  Turn  is,  and  ought  to  be  theftated  Price 
of  another. 

If  you  confider  the  Univerfe  as  one  Body, 
you  fhall  find  Society  and  Converfation  to 

fupply 


at  Chrift-Church  Oxon.  437 

fupply  the  Office  of  the  Blood  and  Spirits; 
and  it  is  Gratitude  that   makes  them  circu- 
late: Look  over  the  whole  Creation,    and 
you  (hall  fee,  that  the  Band  or  Cement  that 
holds  together  all  the  Parts  of  this  great  and 
glorious  Fabrick,  is  Gratitude,  or  fomcthing 
like  it  :    Yo.u  may  obierve  it  in  all  the  Ele- 
ments j  for  docs  not  the  Air  feed  the  Flame  ? 
And  does  not  the  Flame  at  the  fame  time 
warm  and  enlighten  the  Air  ?  Is  not  the  Sea 
always  fending  forth  as  well  as  taking  in  ? 
And  does  not  the  Earth  quit  Scores  with  all 
the  Elements,  in  the  noble  Fruits  and  Pro- 
duclions  that  idlie  from  it  ?    and  in  all  the 
Light  and  Influence  that  the  Heavens  bellow 
upon  this  lower  World,  though  the  lower 
World  cannot  equal  their  Benefad:ion,  yet, 
with  a  Kind  of  grateful  Return ,    it  refleas 
thofeRays,  that  it  cannot  recompenfe :  fo  that 
there  is  fome  Return  however,  though  there 
can  be  no  Requital.     He,    who  has  a  Soul 
wholly  void  of  Gratitude,  Ihould  do  well  to 
fet  his  Soul  to  learn  of  his  Body ;  for  all  the 
Parts  of  that  minifler  to  one  another.     The 
Hands,  and  all  the  other  Limbs ,    labour  to 
bring  in  Food  and  Provifion  to  the  Stomach, 
and  the  Stomach  returns  what  it  has  received 
from  them  in  Strength  and  Nutriment,  dif- 
F  f  3  fufcd 


438  A  Sermon  preached 

fufcd  into  all  the  Parts  and  Members  of  the 
Body.  It  would  be  endlefs  to  purfue  the 
like  AUnfions:  In  fhort,  Gratitude  is  the 
great  Spring  that  fets  all  the  Wheels  of  Na- 
ture a-going  ;  and  the  whole  Univerfc  is  fup- 
portcd  by  giving  and  returning,  by  Com- 
merce and  Commutation, 

And  now,  thou  ungrateful  Brute,  thou 
Blemifh  to  Mankind,  and  Reproach  to  thy 
Creation  5  what  fhall  we  fay  of  thee,  or  to 
Avhat  fhall  we  compare  thee  ?  For  thou  art 
an  Exception  from  all  the  vifible  World  5 
neither  the  Heavens  above,  nor  the  Earth  be- 
neath, afford  any  Thing  like  thee:  And 
therefore,  if  thou  wouldeft  find  thy  Parallel, 
ro  to  Hell,  which  is  both  the  Region,  and 
the  Eiiiblem  of  Ingratitude  j  for  bcfides  thy- 
felf,  there  is-iiothii^i)utHcll,  that  is  always 
receiving,  and  never  reftoring. 

And  thus  much  for  the  Nature  and  Bafe- 
Tiefs  of  Ingratitude y  as  it  has  been  reprefented 
in  the  Defcription  given  of  it.  Come  we 
now  to  the 

III.  Third  T[\m^  propofed,  which  is  to  jhew 
the  Trinciple  from  -which  it  proceeds.  And  to 
give  you  this  in  one  Word,  it  proceeds  from 
that  which  w^e  call  Ill-Nature.  Which  being 
z  Wojd  that  occurs  frequently  in  Diicourfe, 

and 


at  Chrift-Church  Oxon.  439 

and  ia  the  Charaiflcrs  given  of  Perfons  j  it 
will  not  be  amifs  to  enquire  into  the  pro- 
per Senfe  and  Signification  of  this  Expref- 
fion.  In  order  to  which  we  muft  obferve, 
that  according  to  the  Dodrine  of  the  Philo- 
sopher, Man  being  a  Creature  defigncd,  and 
framed  by  Nature  for  Society  and  Convert 
fation  ;  fuch  a  Temper  or  Difpofition  of 
Mind,  as  inclines  him  to  thofe  Adions  that 
promote  Society  and  mutual  Fellowfhip,  is 
properly  called  Good-Nature :  Which  Adi- 
ons,  though  almoft  innumerable  in  their  Par- 
ticulars, yet  feem  reducible  in  general,  to 
thefe  two  Principles  of  Adion. 

\.  A  Pronenefs  to  do  Good  to  others. 

2.  A  ready  Senfe  of  any  Good  done  by 
others. 

And  where  thefe  two  meet  together,  as 
they  are  fcarce  ever  found  afunder,  it  is  ini- 
polllble  for  that  Perfon  not  to  be  kind,  be- 
neficial, and  obliging  to  all  whom  he  con- 
verfes  with.  On  the  contrary,  ill-Nature  is 
fuch  a  Difpofition  as  inclines  a  Man  to  thofc 
Anions  that  thwart,  and  fowr,  and  diihirb 
Convcrfation  between  Man  and  Man ;  and 
accordingly,  confifts  of  two  Qualities  dired- 
ly  contrary  to  the  former, 

If  4  ^.  A 


440  A  Sermon  preached 

1 .  A  pronenefs  to  do  ill  turns,  attended 
"jiith  a  Complacency y  or  fecret  Joy  of  Mind 
upon  the  Sight  of  any  Mifchief  that  befalls 
another.     And 

2 .  An  utter  Infenfbility  of  any  Good  or 
Kindnefs  done  him  by  others.  I  mean  not  that 
he  is  infenfible  of  the  Good  it  felf,  but  that 
altlioug.h  he  finds,  feels,  and  enjoys  the  Good 
that  is  done  him,  yet  he  is  wholly  infenfible, 
and  unconcerned  to  value,  or  take  Notice  of 
the  Benignity  of  him  that  does  it. 

Now  either  of  thefe  ill  Qualities,  and  much 
more  both  of  them  together,  denominate  a 
Perfon  ill-natured  -,  they  being  fuch  as  make 
him  grievous  and  uneafy  to  all  whom  he 
deals  and  aflfociates  himfelf  with.  Ppr  from 
the  former  of  thefe,  proceed  Envy,  an  Apt- 
nefs  to  (lander  and  revile,  to  crofs  and  hinder 
a  Man  in  his  lawful  Advantages.  For  thefe, 
and  fuch- like  Adions  feed  and  gratifie  that 
bafe  Humour  of  Mind,  which  gives  a  Man 
a  Delight  in  making,  at  leaft  in  feeing  his 
Neighbour  miferable  :  And  from  the  latter, 
ilTues  that  vile  Thing  which  we  have  been 
hitherto  fpeaking  of,  to  wit.  Ingratitude : 
Into  which  ail  KindnelTes  and  good  Turns 
fall  as  into  a  Kind  of  dead  Sea.  It  bcin^  a 
QLiaiity  that  confines,  and  (as  it  were)  fhuts 

up 


at  Chrift-Church,  Oxon.        441 

up  a  Man  wholly  within  himfclf,  leaving  him 
void  of  that  Principle,  which  alone  woujd 
difpofe  him  to  communicate  and  impart  thofc 
Redundancies  of  Good  that  he  is  pofTcITed 
of.  No  Man  ever  goes  Sharer  with  the  un- 
grateful Perfon  5  be  he  never  fo  full,  he  ne- 
ver runs  over.  But  (like  Gideon's  Pleece) 
though  filled  and  replenidied  with  the  Dew 
of  Heaven  himfelf,  yet  he  leaves  all  dry  and 
eaipty  about  him. 

Now  this  furely,  if  any  Thing,  is  an  EfFca 
of  111- Nature.  And  what  is  Ill-Nature  but 
a  Pitch  beyond  original  Corruption?  It  is 
Corrupt  10  Tejfimi,  A  farther  Depravation  of 
that,  which  was  ftark  naught  before.  But, 
fo  certainly  does  it  fhoot  forth,  and  fhew  it- 
felf  in  this  Vice,  that  wherefoevcr  you  fee 
Ingratitude,  you  may  as  infallibly  conclude, 
that  there  is  a  growing  Stock  of  111  Nature 
in  that  Brcaft,  as  you  may  know  that  Man 
to  have  the  Plague,  upon  whom  you  fee  the 
Tokens. 

Having  thus  (hewn  you.  From  whence  this 
ill  ^iality  proceeds.  Pafs  we  now  to  the 
IV.  Fourth  Thing  propofed,  which  is  to 
fhew,  thofe  ill  G^alities  that  infeparably 
atte?ld  Ingratitude ,  and  are  never  disjoined 
from  it* 

1% 


442'         -^  Sermon  preached 

It  is  a  Saying  common  in  Ufe,  and  true  in 
Obfervation,  tiiat  the  Difpofition  and  Tem- 
per of  a  Man  may  be  gatliered  as  well  from 
his  Companion  or  Aflbciate,  as  from  him- 
felf.  And  it  holds  in  Qualities,  as  it  docs  in 
Perfons :  It  being  feldom  or  never  known, 
that  any  great  Virtue  or  Vice  went  alone , 
for  Greatnefs  in  every  Thing  will  ftill  be  at- 
tended on. 

How  black  and  bafe  a  Vice  Ingratitude  is^ 
we  have  izzvi  by  confidcring  it  both  in  its 
own  Nature,  and  in  the  Principle  from  which 
it  fprings  i  and  we  may  fee  the  fame  yet  more 
fully  in  thole  Vices,  which  it  is  always  in 
Combination  with.  Two  of  which  I  fhaU 
mention  as  being  of  near  Cognation  to  it^ 
and  conftant  Coherence  with  it.  The  firft  of 
which  is  Pride.  And  the  fecond  hard  Heart, 
ednefs,  or  want  of  Compallion. 

I.  And  firft  for  Pride.  This  is  of  fuch 
intimate,  and  even  effential  Connexion  with 
Ingratitude,  that  the  Adings  of  Ingratitude 
feem  dire(flly  refolvible  into  Pride,  as  the 
principle  Reafon  and  Caufe  of  them.  The 
original  Ground  of  Man's  Obligation  to  Gra- 
titude was  (as  I  have  hinted)  from  this,  that 
each  Man  has  but  a  limited  Right  to  the  good 
Things  of  the  V/orld  5  and,  that  the  natural 

allowed 


at  Chrift-Church  Oxon.        445 

allowed  Way,  by  which  he  is  to  compafs  the 
Poflcfllon  of  thefe  Things,  is,  by  his  own 
induftrious  Acquifition  of  them :  and  confc- 
quently,  when  any  Good  is  dealt  forth  to 
him  any  other  Way,  than  by  his  own  Labour, 
he  is  accountable  to  the  Perfon  who  dealt 
it  to  him,  as  for  a  Thing  to  which  he  had 
no  Right  or  Claim  5  by  any  Adion  of  his 
own  entitling  him  to  it. 

But  now.  Pride  fhuts  a  Man's  Eyes  againft 
all  this,  and  fo  fills  him  with  an  Opinion  of 
his  own  tranfcendent  Worth,  that  he  ima- 
gines himfelf  to  have  a  Right  to  all  Things 
as  well  thofe  that  are  the  Effects  and  Fruits 
of  other  Mens  Labours,  as  of  his  own.     So 
that,  if  any  Advantage  accrues  to  him,   by 
the  Liberality  and  Donation  of  his  Neigh- 
bour, he  looks  not  upon  it  as  Matter  of  free 
undefcrved  Gift,  but  rather  as  a  juft  Homage 
to  that  Worth  and  Merit  which  he  conceives 
to  be  in  himfelf,  and  to  which  all  the  World 
ought  to  become  Tributary.     Upon  which 
Thought,  no  wonder,  if  he  reckons  himfelf 
wholly  unconcerned  to  acknowledge  or  repay 
any  Good  that  he  receives.     For  while  the 
courteous  Perfon  thinks,  that  he  is  obliging 
and  doing  fuch  an  one  a  Kindnefs,  the  proud 
Perfon,  on  the  other  fide,  accounts  him  to 

be 


444         ^  Sermon  preached 

be  only  paying  a  D^bt.  His  Pride  makes 
him  even  worfhip  and  idolize  iiimfelf ;  and 
indeed,  every  proud,  ungrateful  Man  has 
this  Property  of  an  Idol,  that  though  he  is 
plyed  with  never  fo  many,  and  fo  great  Of- 
ferings, yet  he  takes  no  notice  of  the  Offerer 
at  all. 

Now  this  is  the  true  Account  of  the  moft 
inward  Movings  and  Reafonings  of  the  very 
Heart  and  Soul  of  an  ungrateful  Perfon.  So 
that  you  may  reft  upon  this  as  a  Propofi- 
tion  of  an  eternal,  unfailing  Truth;  that 
there  neither  is,  nor  ever  was  any  Perfon  re- 
markably ungrateful,  who  was  not  alfo  in- 
fufFerably  proud  5  nor  convertibly  any  one 
proud,  who  was  not  equally  ungrateful. 
.Jor,  as  Snakes  breed  in  Dunghils  not  fing- 
ly,  but  in  Knots,  fo  in  fuch  bafe,  noifome 
Hearts,  you  (hall  ever  fee  Tride  and  Ingrati- 
tude indivifibly  v^reathedy  and  twifted  toge- 
ther. Ingratitude  overlooks  all  Kindneffes, 
but  it  is,  becaufe  Tride  makes  it  carry  its 
Head  fo  high. 

See  the  greateft  Examples  of  Ingratitude 
equally  notorious  for  their  Pride  and  ambi- 
tion. And  to  begin  with  the  Top  and  Fa- 
ther of  them  all,  the  Devil  himfelf.  That 
excellent  and  glorious  Nature  which  God 

had 


at  Chrift'Churcli,  Oxon.       44  j 

had  obliged  him  with,  could  not  prevent  his 
Ingratitude  and  Apoftacy,  when  his  Pride 
bid  him  afpire  to  an  Equality  with  his  Maker, 
and  fay,  /  will  afcend,  and  be  like  the  Mofi 
High.  And  did  not  our  firft  Parents  write 
exadly  after  his  Copy  ?  higratitude  making 
them  to  trample  upon  the  Command,  be- 
caufe  Pride  made  them  defire  to  be  as  Gods, 
and  to  br-aveOmnifcience  it  fclf  in  the  Know- 
ledge of  Good  and  Evil?  What  made  that 
ungrateful  Wretch,  Abfalomj  kick  at  all  the 
Kindneffes  of  his  indulgent  Father,  but  be- 
caufe  his  Ambition  would  needs  be  finjrerincr 
the  Scepter,  and  hoifting  him  into  his  Fa- 
ther's Throne  ?  And  in  the  Courts  of  Princes 
is  there  any  thing  more  ufual,  than  to  fee 
thofc  that  have  been  raifed  by  the  Favour  and 
Intcreft  of  fome  great  Minifter,  to  trample 
upon  the  Steps  by  which  they  rofe,  to  rival 
him  in  his  Greatnefs,  and  at  length  (if  pof- 
fible)  to  ftep  into  his  Place  ? 

In  a  word,  Ingratitude  is  too  bafe  to  return 
a  Kindnefs,  and  too  proud  to  regard  it ;  much 
like  the  Tops  of  Mountains,  barren  indeed, 
but  yet  lofty  5  they  produce  nothing,  they  \ 
feed  no  body,  they  cloath  no  body,  yet  are  { 
high  and  (lately,  and  look  .down  upon  all  the 
World  about  them. 

i.  The 


44^  ^  Sermon  preached 

2.  The  other  Concomitant  of  Ingratitude 
is  Hard-Heartednefs,  or  Want  of  Compallion. 
This,  at  firft,  may  feem  to  have  no  great 
Cognation  with  Ingratitude  j  but  upon  a 
due  Infpedtion  into  tiie  Nature  of  that  ill 
Quality,  it  will  be  found  direQIy  to  follow 
it,  if  not  alfo  to  rcfult  from  it. 

For  the  Nature  of  Ingratitude  being  found- 
ed in  fuch  a  Difpofition,    as  inclofes  all  a 
Alan's  Concerns  within  himfelf,  and  confe- 
quently  gives  him  a  perfed  Unconcerned- 
nefs  in  all  Things  not  judged  by  him  imme- 
diately to  relate  to  his  own  Intercft;   it  is 
no  wonder  if  the  fame  temper  of  Mind, 
which  makes  a  Man  unapprehenfive  of  any 
Good  done  him  by  others,  makes  him  equally 
unapprehenfive  and  infenfible  of  any  Evil  or 
Milery  fuffered  by  others.  No  fuch  Thought 
ever  flrikes  his  marble,  obdurate  Heart,  but 
it  prefently  flics  oif  and  rebounds  from  it. 
And  the  Truth  is,  it  is  impofllble  for  a  Maa 
to  be  perfed,  and  thorough-paced  in  Ingra- 
titude, till  he  has  fhook  off  Fall  etters  of  Pity 
and  Companion.  For  all  Relenting  and  Ten- 
derncfs  of  Heart,  makes  a  Man  but  a  Puny 
in  this  Sin  ;  it  fpoils  the  Growth,  and  cramps 
the  laft  and  crowning  Exploits  of  this  Vice. 

Ingratitude, 


at  Chrift-Churcli  Oxon.         447 

Ingratitude^  indeed  put  the  ponyard  into 
Brtitiis%  Hand ;  but  it  was  want  of  Com- 
pallion  which  thruft  it  into  Cafar's  Heart. 
Wiien  fome  fond,  eafy  Fathers  think  fit  to 
ftrip  themfelves  before  they  lie  down  to  their 
long  Sleep,  and  to  fettle  their  whole  Eftates 
upon  their  Sons,  has  it  not  been  too  fre- 
quently feen,  that  the  Father  has  been  re- 
quited with  Want  and  Beggary,  Scorn  and 
Contempt  ?  But  now,  could  bare  Ingrati- 
tude (think  we)  ever  have  made  any  one 
fo  unnatural  and  diabolical,  had  not  Cru- 
elty and  Want  of  Pity  come  in  as  a  fecond 
to  his  Ailiftance,  and  cleared  the  Villain's 
Breaft  of  all  Remainders  of  Humanity  ?  Is  it 
not  this  which  has  made  fo  many  miferable 
Parents  even  curfe  their  own  Bowels,  for 
bringing  forth  Children  that  feeni  to  have 
none  ?  Did  not  this  make  Agrippindy  Nero's 
Mother,  cry  out  to  the  Aflaflln  fent  by  her 
Son  to  murther  her,  to  dired  his  Sword  to 
her  Belly,  as  being  the  only  Criminal  for 
having  brought  forth  fuch  a  Monfter  of  In- 
gratitude into  the  World?  And  to  give  you 
yet  a  higher  Inftance  of  the  Conjundionof 
thefe  two  Vices,  fmce  nothing  could  tranfccnd 
the  Ingratitude  and  Cruelty  of  Nero^  but  the 
Ingratitude  and  Cruelty  of  an  imperious  Wo- 
7.  man ; 


44^  ^  Sermoyi  preached 

man ;  when  TLuUia ,  Daughter  of  ServiliuS' 
Tullius  fixth  King  of  Rome^  having  married 
Tarquinius  SuperbuSy  and  put  him  firft  upon 
killing  her  Father,  and  then  invading  his 
Throne,  came  through  the  Street  where  the 
Body  of  her  Father  lay  newly  murdered  and 
wallowing  in  his  Blood,  fhe  commanded  her 
trembling  Coachman  to  drive  his  Chariot 
and  Horles  over  the  Body  of  her  King  and 
Pather  triumphantly  in  the  Face  of  all  Rome 
looking  upon  her  with  Aftonifhment  and  Dc- 
teftation.  Such  was  the  Tendernefs,  Grati- 
tude, Filial  Affcdion,  and  good- Nature  of 
this  weaker  Veffel. 

And  then  for  Inftances  out  of  Sacred  Story  i 
to  go  no  farther  than  this  of  Gideon-,  did  not 
Ingratitude  firft  make  the  Ifraelites  forget  the 
Kindnefs  of  the  Father,  and  then  Cruelty 
make  them  imbrue  their  Hands  in  the  Blood 
of  his  Sons  ?  Cou\6.T  bar  aoh's  Butler  fo  quick- 
ly have  forgot  Jofephy  had  not  want  of  Gra- 
titude to  him  as  his  Friend,  met  with  an  e- 
qual  Want  of  CompalTion  to  him  as  his  Fel- 
low-Prifoner  ?  A  poor,  innocent,  forlorn 
Stranger  languifhing  in  Durance,  upon  the 
falfc  Accufationsofa  lying,  infolcnt,  whorifh 
Woman  ! 

2  Si  might 


at  Chrift-Ghurch,  Oxon.        449 

I  might  even  weary  you  with  Examples  of 
the  hke  Nature,  both  Sacred  and  Civil,  all 
of  them  reprefenting  Ingratitude  (as  it  were) 
fitting  in  its  Throne,  with  Pride  at  its  Right- 
Hand,  and  Cruelty  at  its  Left  5  worthy  Sup- 
porters of  fuch  a  (lately  Quality,  fuch  a  reign- 
ing  Impiety. 

And  it  has  been  fometimes  obferved  that 
Perfons  fignally  and  eminently  obliged,  yet 
mifllng  of  the  utmoft  of  their  greedy  Dcfigns 
in  fwallowing  both  Gifts  and  Giver  too,  in- 
flead  of  Thanks  for  received  Kind ncllcs  have 
betook  themfelves  to  barbarous  Thrcatnings 
for  Defeat  of  their  infatiableExpedtations. 

Upon  the  whole  Matter,  we  may  firmly 
conclude,  that  Ingratitude  and  Compaflion 
never  cohabit  in  the  fame  Bread.  Which  Re- 
mark I  do  here  fo  much  infift  upon,  to  fhew 
the  fuperlative  Malignity  of  this  Vice,  and 
the  Bafenefs  of  the  Mind  in  which  it  dwdlls  j 
for  we  may  with  great  Confidence,  and  equal 
Truth  affirm,  that  fince  there  was  fuch  a 
Thing  as  Mankind  in  the  World,  there  ne- 
ver was  any  Heart  truly  great  and  generous, 
that  wasnotalfo  tender  and  compaflionatc. 
It  is  this  noble  Quality  that  makes  all  Men 
to  be  of  one  Kind;  for  every  Man  would 
be  ( as  it  were )  a  diftindl  Species  to  him- 

YoL.  I.  G  g  fclf^ 


4  5  o  A  Sermoyi  preached 

fclf<  were  there  no  Sympathy  amongfl  Indi- 
viduals. 

And  thus  I  have  done  with  the  Fourth 
Thing  propofed,  and  fliewn  the  two  Vices 
that  infcparably  attend  Ingratitude  5  and  now, 
ifFahliood  alfofl^ould  chance  to  ftrike  in  as 
the  third,  and  make  up  the  Triumvirate  of 
its  Attendants,  fo  that  Ingratitude,  Pride, 
Cruelty,  and  FalOiood  fhould  all  meet  toge- 
ther, and  join  Forces  in  the  fame  Perfonj  as 
not  only  very  often,  but  for  the  moft  part 
they  doi  in  this  Cafe,  if  the  Devils  them- 
fclvcs  fhould  take  Bodies,  and  come  and 
live  amongfl:  us,  they  could  not  be  greater 
Plagues  and  Grievances  to  Society,  than  fuch 
Perfons. 

From  v/hat  has  been  faid,  let  no  Man  ever 
think  to  meet  Ingratitude  fingle  and  alone. 
It  is  one  of  thofe  Grapes  of  Gall  mentioned 
hy  Mofes,  ^eiiLxxxii.  32.  and  therefore  ex- 
pcd  always  to  fmd  it  o^ie  of  a  Clitfler.  I  pro- 
ceed now  to  the 

V.  Fifth  and  lafl  Thing  propofed,  which 
is,  to  draw  fome  nfefiil  Confequences,  by  way 
of  Application^  from  theTremijfes.     A  s 

I.  Never  enter  into  a  League  of  Friend- 
fliip   with  an   ungrateful  Perfon.     That  is, 
plant  not   thy   Friendfhip  upon    a  Dung- 
hill, 


^/ Chrift-CliLirch,  Oxon.       451 

hill.      It  is  too  Noble  a  Plant  for  fo  bafe  a 
SoiK 

IriencKhip  confifts  properly  in  mutual  Of- 
fices, and  a  generous  Strife  in  alternate  Ads 
of  Kindnefs.  But  he,  who  does  a  Kindnefs 
to  an  ungrateful  Pcrfon,  fets  his  Seal  to  a 
Flint,  and  fows  his  Seed  upon  theSajnd* 
Upon  the  former  he  makes  no  Imprefilon, 
and  from  the  latter  he  finds  no  Produdion. 

The  only  Voice  of  Ingratitude,  is,  giv^^ 
give  i  but  when  the  Gift  is  oncercceivedj 
then,  like  the  Swine  at  his  Trough,  it  is  fi- 
lent  and  infatiablc.  In  a  word,  the  ungrate- 
ful Perfon  is  a  Monftcr,  which  is  /z// Throat 
and  Belly  ;  a  kind  of  Thorough- fare,  or 
Common-fhore  for  the  good  Things  of  the 
World  to  pafs  into  5  and  of  whom,  in  refped 
of  all  Kindneflcs  conferred  on  him,  may  be 
verified  that  Obfervation  of  the  Lion's  Den, 
before  which,  appeared  theFootfieps  of  many 
that  had  gone  in  thither,  but  no  Prints  of  any 
that  ever  came  out  thence.  The  ungrateful 
Perfon  is  the  only  Thing  in  nature,  for  which 
no  body  living  is  the  better.  He  lives  to  him- 
felf,  and  fubfifts  by  the  Good-Nature  of  Q- 
thers,  of  which  he  himfelf  has  not  the  leafi: 
Grain.  He  is  a  mere  Encroachment  upon  So- 
ciety, aud,  confequently,  ought  tobethruft 

C$z  out 


45^  ^  Sermon  preached 

out  of  the  World  as  a  Pcft,  and  a  Prodigy,' 
and  a  Creature  of  the  Devil's  making,  and 
not  of  God's. 

2.  As  a  Man  tolerably  difcreet  ought  by 
no  means  to  attempt  the  making  of  fuch 
an  one  his  Friend ;  fo  neither  is  he,  in  the 
next  place,  to  prefume  to  think  that  he  fhall 
be  able,  fo  much  as  to  alter  or  meliorate  the 
Humour  of  an  ungrateful  Perfon,  by  any 
A6ts  ofKindnefs,  though  never  fo  frequent, 
liever  fo  obliging. 

Philofophy  will  teach  the  Learned,  and 
Experience  may  teach  all,  that  it  is  a  Thing 
hardly  feafible  :  For  love  fuch  an  one,  and 
he  fhall  defpife  you  :  Commend  him,  and, 
as  Occafion  fervcs,  he  fhall  revile  you  :  Give 
to  him,  and  he  fhall  but  laugh  at  your  Eafi- 
nefs :  Save  his  Life  5  but  when  you  have 
done,  look  to  your  own. 

The  greateft  Favours  to  fuch  an  one,  are 
but  like  the  Motion  of  a  Ship  upon  the  Waves  ^ 
they  leave  no  Trace,  no  Sign  behind  them ; 
they  neither  foften,  nor  win  upon  him  j  they 
neither  melt,  nor  endear  him,  but  leave  him 
as  hard,  as  rugged,  and  as  unconcerned  as 
ever.  All  Kindneffes  defcend  upon  fuch  a 
Temper,  as  Showers  of  Rain,  or  Rivers  of 
Ircfh  Water  falling  into  the  main  Sea :  The 

Sea 


at  Ch rift- Church  Oxon.        45- j 

Sea  fwallows  them  all,  but  is  not  at  all 
changed,  or  fweeten'd  by  them.  I  may  truly 
fay  of  the  Mind  of  an  ungrateful  Perlbn,  that 
it  is  KindnefS'Troof.  It  is  impenetrable,  un- 
conquerable j  unconquerable  by  that,  which 
conquers  all  Things  elfe,  even  by  Love  it- 
felf.  Plints  may  be  melted,  (we  fee  it  daily) 
but  an  ungrateful  Heart  cannot ;  no,  not  by 
the  ftrongcft  and  the  nobleft  Flame.  After 
all  your  Attempts,  all  your  Experiments,  for 
any  Thing  that  Man  can  do,  he  that  is  un- 
grateful j  "jL'ill  be  ungrateful  ft  ill.  And  the 
Reafon  is  manifefl:  \  for  you  may  remember, 
that  I  told  you,  that  Ingratitude  fprang  from 
a  Principle  of  Ill-Nature ;  which  being  a 
Thing  founded  in  fuch  a  certain  Conditu- 
tion  of  Blood  and  Spirit,  as  being  born  with 
a  Man  into  the  World,  and  upon  that  Ac- 
count called  Nature,  fhall  prevent  all  Reme- 
dies that  can  be  apply'd  by  Education,  and 
leaves  fuch  a  Byafs  upon  the  Mind,  as  is  be- 
fore-hand with  all  Inftrudlion. 

So  that  you  fhall  feldom  or  never  meet 
with  an  ungrateful  Perfon,  but  if  you  look 
backward,  and  trace  him  up  to  his  Original, 
you  will  find  that  he  was  bornfo  ;  and  if  you 
could-look  forward  enough,  it  is  a  thoufand 
fponcj  but  yqu  would  find,  that  \\z7M0dies 
G  g  I  fojf 


45  4         A  Sermon  preached 

fo  :  for  you  fliall  never  light  upon  an  iil-na- 
tiiredMan,  who  was  not  alfo  an  ///  Nat  tired 
Child':,  and  gave  feveral  Teftimonies  of  his 
being  fo,  to  difcerning  Perfons,  long  before 
the  Ufe  of  his  Reafon. 

The  Thread  that  Nature  fpins,  is  feldom 
broken  off  by  any  thing,  but  Death.  I  do 
not  by  this  limit  the  Operation  of  God's 
Grace  5  for  that  may  do  Wonders :  But  Hu- 
manly fpeaking,  and  according  to  the  Me- 
thod of  the  World,  and  the  little  Corredivcs 
fupplied  by  Art  and  Difcipline,  it  fcldoni 
fails,  but  an  ill  Principle  has  its  Courfe,  and 
Nature  makes  good  its  Blow.  And  there- 
fore, where  Ingratitude  begins  remarkably 
to  fhew  it  felf,  he  furcly  judges  mod  wifely, 
T/ho  takes  the  alarm  betimes ;  and  arguing 
the  Fountain  from  the  Stream,  concludes 
that  there  is  Ill-Nature  at  the  Bottom  ^  and  fo 
reducing  his  Judgment  into  Praclice,  timely 
withdraws  his  fruftraneous,  baffled  Kind- 
neffcs,  and  fees  the  Folly  of  endeavouring 
to  ftroke  a  Tyger  into  a  Lamb,  or  to  court 
an  z.yEtbiopian  out  of  his  Colour. 

3.  In  the  third  and  lafl:  place.  Whcre- 
foever  you  fee  a  Man  notorioufly  imgrate* 
ful,  reft  affured,  that  there  is  no  true  Senfe 
of  Religion  in  that  Perfon,     You  know  the 

Apoftle's 


(7/ Chrift-Clmrch,  Oxon.        4jj 

Apoftlc's  Argument,  in  i  '^ohn  iv.  20.  He 
who  loveth  not  his  Brother^  'ujhom  he  hath 
feen ;  ho'-jo  can  he  love  God,  whom  he  hath 
not  feen?  So,  by  an  cxad  Parity  ofReafon, 
wc  may  argue  :  If  a  Man  has  no  Icnfe  of  tliofc 
Kindnefles  that  pafs  upon  him,  from  one  hice 
himfclf,  whom  he  fees  and  knows,  and  con- 
vtrfes  with  fcnfibly  5  iiow  much  lefs  Ihall  his 
Heart  be  afFedled  with  the  grateful  Scnfe  of 
his  Favours,  whom  he  converfes  with  only 
by  imperfcd  Speculations,  by  the  Difcourfes 
of  Reafon,  or  the  Difcoveries  of  Faith  ;  nci. 
thcr  of  which  equal  the  quick  and  lively  Im- 
prelllons  of  Senfc  ?  If  the  Apoftle's  rcafoning 
was  good  and  concluding,  I  am  fure  this  mult 
be  unavoidable. 

But  the  Thing  is  too  evident  to  "need  any 
Proof.  For  fhall  that  Man  pafs  for  a  Profi- 
cient in  Chrift's  School,  who  would  have 
been  exploded  in  the  School  oi  Zeno  or  Epi- 
6letus  ?  Or  Ihall  he  pretend  to  religious  At- 
tainments, who  is  defective  and  fliort  in  Mo- 
ral? Which  yet  are  but  the  Rudiments,  the 
Beginnings,  and  firfl  Draught  of  Religion  i 
as  Religion  is  the  Perfcdion,  ihz  Refinement 
and  the  SabUmation  of  Morality  5  fo  thatic 
ftill  pre-fuppoles  it,  it  builds  upon  it,  and 
.Grace  never  acids  the  Superftrudure,  where 
.G  2;  4  Virtue 


45^  A  Sermon  preached 

Virtue  has  not  laid  the  Foundation.  There 
may  be  Virtue  indeed,  and  yet  no  Grace  h 
but  Grace  is  never  v/ithout  Virtue  :  And 
therefore,  though  Gratitude  does  not  infer 
Grace,  it  is  certain,  that  Ingratitude  does  ex- 
clude it. 

Think  not  to  put  God  off  by  frequenting 
Prayers,  and  Sermons,  and  Sacraments,  while 
thy  Brother  has  an  Adion  againft  thee  in  the 
Court  of  Heaven  -,  an  Action  of  Debt,  of  that 
clamorous  and  great  Debt  of  Gratitude.  Ra- 
ther, as  our  Saviour  commands.  Leave  thy 
Gift  upon  the  Altar,  and  firft  go  and  clear 
Accounts  with  thy  Brother.  God  fcorns  a 
Gift  from  him  '■juho  has  not  paid  his  T^ebis : 
Every  ungrateful  Perfon,  in  the  ^ght  of  God 
and  Man,  is  a  Thief,  and  let  him  not  make 
the  Altar  his  Receiver.  Where  there  is  no 
Charity,  it  is  certain  there  can  be  no  Reli- 
gion, and  can  that  Man  be  charitable,  who 
is  not  fo  much  as  juft. 

In  every  Bencfadion  between  Man  and 
Man,  Man  is  only  the  Difpenfer,  but  God  the 
Benefa6l:or  ^  and  therefore  let  all  ungrateful 
ones  know,  that  where  Gratitude  is  the  Debt, 
God  himfelf  is  the  chief  Creditor  :  Who, 
though  he  caufes  his  Sim  to  JJotney  and  his 
Ram  to  fall  tip  an  the  Evil  and  Unthankful  in 
.3  this 


«i?  Chrift- church,  Oxon.       45;^ 

this  JVorldy  has  another  Kmd  of  Reward  for 
their  Unthankfuhiefs  in  the  next. 

To  which  God  J  the  great  Searcher  and 
Judge  of  Heart  Sy  and  Rewarder  of  Men 
according  to  their  T>eeds,  be  rendered 
and  afcrib'dy  as  is  mofl  due,  all  Traife, 
Mighty  Majejlj/y  and  Tiominion^  both 
flow  and  [or  evermore.     Amen, 


A  SEr: 


(458) 


A 

SERMON 

Preached  at 
Ch  R  IST-C  H  U  RCH^     OxOU^ 

Before  the 

UNIVERSITY, 

OBober  14.      i(588. 


'      PROV.  xii.    22. 

Lying  L'tps  are  Abomination   to  the 
Lord, 

I  Am  very  fenfible,  that  by  difcourfmg  of 
Lyes  and  Palfhood,  which  I  have  pitch- 
ed upon  for  my  prefent  Subject,  I  muft 
needs  fall  into  a  very  large  common 
Place  y  though  yet,  not  by  half  fo  large 
and  common  as   the   Pra<^ice:    Nothing 

in 


at  Chrift- Church,  Oxon.     459 

in  Nature  being  io  univerfally  decrycd,  and 
withal  fo  univerfally  pradifed,  as  Falfhood. 
So  that  moftofthofe  Things,  that  have  the 
mightieft  and  moft  controuling  Influence  up- 
on the  Affairs  and  Courfe  of  the  World,  are 
neither  better  nor  worfe,    than  downright 
Lyes.     For,  what  is  common  Fame,  whicii 
founds  from  all  Quarters  of  the  World,  and 
refounds  back  to  them  again,  but  generally 
a  loud,  rattling,  impudent,  over- bearing  Lye  • 
What  are  moft  of  the  Hiftortes  of  the  World, 
but  Lyes  ?  Lyes  immortalized,  and  configned 
over  as  a  perpetual  Abufe  and  Flam  upon  Po- 
fterity  ?  What  are  moft  of  the  Tromifes  of  the 
World,  but  Lyes  ?  Of  which  we  need  no  o- 
ther  Proof,  but  our  own  Experience.     And 
what  are  moft  of  the  Oaths  in  the  World,  but 
Lyes  ?  And  fuch  as  need  rather  a  Pardon  for 
being  took,  than  a  Difpenfation  from  being 
kept  ?  And  laftly,  what  are  all  the  Religions 
of  the  World,  except  Judaifm  and  Chriftia- 
nity,  but  Lyes?  And  even    in   Chriftianity 
itfelf,  are  there  not  thofc  who  teach,  war-' 
rant,  and  defend  Lying  ?  And  fcarce  ufe  the 
Bible  for  any  other  Purpole,  but  to  fjuear 
tipon  it,  and  tolye  againftit? 

Thus  a  mighty,  governing  Lye  goes  round 
the  Worldp  and  has  almoft^baniftied  Truth 

out 


4<?o         A  Sermon  preached 

out  of  it  5  and  fo  reigning  triumphantly  In 
its  Stead,  is  the  true  Source  of  moft  of  thofc 
Confufions,  and  dire  Calamities,  that  infeft 
and  plague  the  Univerfe.  For  look  over  them 
all  and  you  Ihall  find,  that  the  greateft  An- 
noyance and  Difturbance  of  Mankind,  has 
been  from  one  of  thefe  two  things,  Force 
on  Fraud.  Of  which,  as  boifterous  and  vio- 
lent a  Thing  as  Force  is,  yet  it  rarely  at- 
chieves  any  Thing  confiderable,  but  under 
the  Condud  of  Fraud.  Slight  of  Hand  has 
done  that,  which  Force  of  Hand  could  ne? 
ycr  do. 

But  why  do  we  fpeak  of  Hands  ?  It  is  the 
Tongue  that  drives  the  World  before  it.  The 
Tongue,  and  the  Lying  Lip,  which  there  is 
no  Fence  againft :  For  when  that  is  the  JFea- 
pOHy  a  Man  may  ilrike  where  he  cannot 
reach  ;  and  a  Word  fhall  do  Execution,  both 
farther  and  deeper,  than  the  mighticft  Blow, 
For  the  Hand  can  hardly  lift  up  itfelf  high 
enough  to  ftrike,  but  it  muil  be  feen  i  fo 
that  it  warns,  while  it  threatens  j  but  a  falfc, 
infidious  Tongue  may  whifper  a  Lye  fo  clofe 
and  low,  that  though  you  have  Ears  to 
hear,  yet  you  fhall  not  hear  -,  and  indeed,  w^ 
generally  come  to  know  it,  not  by  hearing^ 
l>ut  by  feeling  what  it  fays, 

^  Man^ 


ai  Cnrlft-Church,  Oxon.     ^6i 

A  Man,  perhaps,  cafts  his  Eye  this  Way 
and  that  Way,  and  looks  round  about  him 
to  fpy  out  his  Enemy,  and  to  defend  him- 
felf  J  but  alas!  the  fatal  Mifchief,  that  would 
trip  up  his  HeelSj  is  all  the  while  under  them. 
It  works  invifibly,  and  beneath :  And  the 
Shocks  of  an  Earthquake  (  we  know )  are 
much  more  dreadful,  than  the  higheft  and 
loudeft  Blufters  of  a  Storm.  Eor  there  may 
be  fome  Shelter  againft  the  Violence  of  the 
one,  but  no  Security  againft  the  Hollownefs 
of  the  other  5  which  never  opens  its  Bofom, 
but  for  a  killing  Embrace.  The  Bowels  of 
the  Earth  in  fuch  Cafes,  and  the  Mercies  of 
the  Falfe  in  all,  being  equally  without  Com- 
panion. 

Upon  the  whole  Matter,  it  is  hard  to  af- 
fign  any  one  Thing,  but  Lying,  which  God 
and  Man  fo  unanimoufly  join  in  the  Hatred 
of;  and  it  is  as  hard  to  tell,  whether  it  does 
a  greater  Didionour  to  God,  or  Mifchief  to 
Man  j  It  is  certainly  an  Abomination  to  both: 
And  I  hope  to  make  it  appear  fuch  in  the  fol- 
lowing Difcourfc.  Though  I  muft  confefs 
myfelf  very  unable  to  fpeak  to  the  utmoft 
Latitude  of  this  Subjeiaj  and  I  thank  God;> 
that  I  am  fo.  ^ 


:'ii>\ 


Now 


4  ^  i  A  Sermon  preached 

Now  the  Words  of  the  Text  are  a  plain, 
entire,  categorical  Propofition;  and  there- 
fore, I  fliali  not  go  about  to  darken  them,  by 
any  needlefs  Explication,  but  fnall  immedi- 
ately caft  the  Profecution  of  them,  under 
thefe  three  following  Particulars.     As 

I.  I  fhall  enquire  into  the  Nature  of  a 
Lye,  and  the  proper  EflTential  Malignity  of 
all  Falfhood. 

II.  I  fhall  flicw  the  pernicious  Effects  of 
it.     And 

III.  And  .Lafily.  I  fliall  lay  before  you 
the  Rewards  Tiwd  T tint fi went s  that  will  cer- 
tainly attend,  or,  at  leaft,  follow  it. 

Every  one  of  which,  I  fuppofe,  and  much 
more,  all  of  them  together,  will  afford  Ar- 
guments, more  than  fufiicient,  to  prove, 
(though  it  were  no  Part  of  Holy  Scripture) 
that  Lyin^  Li^s  are  an  Abomination  to  the 
Lord. 

And  lirft  for  the  firfl:  of  thefe. 

I.  What  a  Lye  is,  and  wherein  the  Nature 
of  it  does  confift.  A  Lye  is  properly  an  out- 
ward Signification  of  fomething  contrary  to 
cr  at  leaftj  befide  the  inward  Senfe  of  the 
Mind',  fo  that  when  one  Thing  is  fignined  or 
cxpreffed,  and  the  fame  thing  not  meant  or 
intended,  that  is  properly  a  L/^. 

3  And 


^?  Chilft-Churcli,  Oxon.        4^3 

And  forafmuch,  as  God  has  endued  Man 
\vith  a  Power  or  Faculty  to  inftitute  or  ap- 
point Signs  of  his  Thoughts  5  and  that,  by- 
virtue  hereof,  he  can  appoint^not  only  Words, 
but  alfo  Things,  Adlions,  and  Geftures  to  be 
Signs  of  the  inward  Thoughts  and  Con- 
ceptions of  his  Mind,  it  is  evident,  that  he 
may  as  really  lye  and  deceive  by  Adions  and 
Geftures,  as  he  can  by  Words  >  forafmuch  as, 
in  the  Nature  of  them,  they  are  as  capable 
of  being  made  Signs  s  and  confequently,  of 
being  as  much  abufed  and  mifapplyed,  as 
the  other :  Though,  for  Diftinftion  Sake,  a 
deceiving  by  Words,  is  commonly  called  a 
Lye,  and  a  deceiving  by  Adions,  Geftures, 
or  Behaviour,  is  called  Simulation,  or  Hypo- 
crify. 

The  Nature  of  a  Lye,  therefore,  confifts 
in  this,  that  it  is  zfalfe  Signification  know- 
ingly  and  voluntarily  ufed ;  in  which  the 
Sign  exprefling  is  no  ways  agreeing  with  the 
Thought,  or  Conception  of  the  Mind  pretend-^ 
ed  to  be  thereby  exprefled.  For,  Words  Sig- 
nify not  immediately  and  primely.  Things 
themfelves,  but  the  Conceptions  of  the  Mind 
concerning  7'to^x;  and  therefore,  if  there 
be  au  Agreement  between  our  Words,  and 
our  Thoughts,  we  do  not  fpe^k  falfly,  though 

it 


4<54  A  Sermon  preached 

it  fometimes  fo  falls  out,  that  our  Words  a- 
grec  not  with  the  Things  thcmfelves :  Upon 
which  Account,  though  in  fo  fpcaking,  we 
offend  indeed  againft  Truth  j  yet  we  offend 
not  properly  by  Falfhood,  which  is  a  Speak- 
ing againft  our  Thoughts  -,  but  by  Rallinefs, 
which  is  an  affirming  or  denying,  before  we 
have  fufficicntly  informed  ourfelves  of  the 
real  and  true  Eftate  of  thofe  Things,  where* 
of  wc  affirm  or  deny. 

And  thus  having  fhcwn,  'what  a  Lye  tSy 
and 'wherein  it  does  confiji J  the  next  Confide- 
ration  is,  of  the  Lawfulnefs  or  Unlawfulnefs 
of  it.  And  in  this,  we  have  but  too  fad  and 
icandalous  an  Inftance,  both  of  the  Cor- 
ruption and  Weaknefs  of  Man's  Reafon,  and 
of  the  ftrange  Byafs  that  it  (fill  receives  from 
Intereft,  that  fuch  a  Cafe  as  this,  both  with 
Philofophers  andDivines,Heathcns  andChri- 
ftians  fhould  be  held  difputable. 

^lato  accounted  it  lawful  for  Statefnlcn 
and  Governors ;  and  fo  did  Cicero  and  Tlu- 
tarch  i  and  the  Stoicks  (as  fome  fay)  reckon- 
ed it  amongft  the  Arts  and  Perfedions  of  a 
wife  Man,  to  lye  dextroufly,  in  due  Time 
and  Place.  And  for  fome  of  the  ancient 
Dodors  of  the  Chriftian  Church  j  fuch  as 
Qrigen,  Clemens  Alexandrinus,   Tertullian, 

La^amiusj 


^^  Chrift-Church,  Oxon.        ^^^ 

La^antiuSj  and  Chryfoftom  ;  and  generally, 
all  before  St.  Auftin^  feveral  PalTagcs  have 
fallen  from  them,  that  fpeak  but  too  favoura- 
bly of  this  ill  Thing.  So  that  Taul  Layman^ 
a  Romijh  Cafiiift,  fays,  that  it  is  a  Truth  but 
lately  known,  and  received  in  the  World, 
that  a  Lye  is  abfohitely  finfiil  and  unlazzfuh 
I  fuppofe,  he  means,  that  Part  of  the  World> 
where  the  Scriptures  are  not  read,  and  where 
Men  care  not  to  know,  what  they  are  not 
willing  to  pra6i:ife. 

But  then,  for  the  Mitigation  of  what  has 
proceeded  from  thefe  great  Men,  we  muft 
take  in  that  known  and  celebrated  T>ivtfion 
of  a  L'je  into  thofe  three  feveral  Kinds  of 
it.     As 

1.  The  Pernicious  Lye,  iittered  for  the' 
Hurt  or  Difadvantage  of  our  Neighbour. 

2.  The  officious  Lye,  uttered  for  our  own, 
or  our  Neighbour's  Advantage  :  And 

3.  y^w^Laftly.  The  ludricrous  and jocofe 
Lyey  uttered  by  way  of  Jeft,  and  only  for 
Mirth's  Sake,  in  common  Converfe.  Now 
for  the  firft  of  thefe,  which  is  the  pernicious 
Lye':,  it  was,  and  is  univerfally  condemned 
by  all ;  but  the  other  Two  have  found  fome 
Patronage  from  the  Writings  of  thofe  fore- 
mentioned  Authors.     The  Reafon  of  which 

Vol.  I.  H  h  fcems 


466         A  Sermon  preached 

iccms  to  be,  that  thofe  Perfons  did  not  efti- 
mate  the  Lawfulnefs,  or  Unlawftilnefs  of  a 
Lye,  from  the  intrinfick  Nature  of  the  Thmg 
itielf,  but  either  from  tliofe  external  Effeds 
that  it  produced,  or  from  thofe  Ends  to 
which  it  was  direded  ;  which  accordingly  as 
they  proved,  either  helpful  or  hurtful^  inno- 
cent onoffenjiue,  fo  the  Lye  was  reputed,  ei- 
ther lawful  or  unlawful.  And  therefore,  fuice 
a  Man  was  helped  by  an  offictotts  Lye->  and 
not  hurt  by  a  Jocofe,  both  of  thefe  came  to 
be  cftcemed  lawful,  and  in  fome  Cafes  lau- 
dable. 

But  the  Schoolmen  and  Cafuifls  having  too 
much  Philofophy  to  go  about  to  clear  a  Lye 
from  that  intrinfick  Inordination  and  Deviati- 
on from  Bight  reafon  inherent  in  the  Nature 
of  it,  and  yet  withall  unwilling  to  rob  the 
World,  and  themfelves  efpecially,  of  fo  fweet 
a  Morfel  of  Liberty,  held  that  a  Lye  was  in- 
deed abfolutely  and  univcrfally  >&/v//;  but 
then  they  held  alfo,  that  only  the  pernicious 
Lye  was  a  Mortal  Sin,  and  the  other  Two 
were  only  Venial.  It  can  be  no  part  of  my 
Bufinefs  here  to  overthrow  this  Diftindion, 
and  to  ihew  the  Nullity  of  it :  Which  has 
been  folidly  and  fufficiently  done  by  moft 
of  our  Polemick  Writers  of  the  Proteilant 

Church. 


ot  Chrift- church,  Oxon.        4^67 

Church.  Bar,  ax  prcfent,  I  fhall  only  take 
this  their  Confeflion,  that  every  Lye  is  Jin- 
pilj  and,  confcqucntly,  unla'-ji'fiil -^  and  if  it 
be  a  Sin,  I  fhail  fuppofe  it  already  proved  to 
my  Hands,  to  be,  what  all  Sin  eflcntially  is, 
and  muft  be.  Mortal.  So  that,  thus  far  have 
we  gone,  and  this  Point  have  we  gained,  that 
it  is  abfolutely  and  univerfallv  unla'X'ful  to 
lie,  or  to  falfify. 

Let  us  now,  in  the  next  place,  enquire 
from  ''Ji' hence  this  Un lawful nefs  fprings,  and 
upon  'oi'hat  it  is  grounded  :  To  which  I  an- 
fwer :  That  upon  the  Principles  of  Natural 
Reafon,  theUnlawfulnefsofLyingis  ground- 
ed upon  this,  that  a  Lye  is  properly  a  Sort 
or  Species  of  Injiiftice,  and  a  Violation  of  the 
Right  of  that  Perfon,  to  whom  the  falfe 
Speech  is  direded:  For  all  Speaking,  or  Sig- 
nincation  of  one's  Mind,  implies,  in  the  Na- 
ture of  it,  an  Ad,  or  Addrcls  of  one  Man. 
to  another :  In  being  evident,  that  no  Man, 
though  he  does  Tpeak  falfe,  can  be  faid  to  lye 
to  himfelf 

Now  to  Ihew,  what  this  Right  is,  we  muft 
know,  that  in  the  Beginnings,  and  firil:  Efla- 
blifhments  of  Speech,  there  was  an  implicit 
Compad:  amongft  Men,  founded  upon  com- 
mon Ufe  and  Confent,  that  fuch  and  fuch 
H  h  2  Words 


468  A  Sermon  preached 

Words  or  Voices^  Actions  or  Geftnres  fhould 
be  Means  or  Signs,  \x'hcrcby  they  would 
cxprefs,  or  convey  their  Thoughts  one  to  ano. 
ther;  and  that  Men  fhould  be  obliged  to  ufe 
them  for  that  Purpofe  5  forafmuch  as,  with- 
out fuch  an  obligation,  thofe  Signs  could 
not  be  effedual  for  fuch  an  End.  From 
'lijhich  Compad  there  arifmg  an  Obligation 
upon  every  one,  fo  to  convey  his  Meaning, 
there  accrues  alfo  a  Right  to  every  one,  by 
the  fame  Signs  to  judge  of  the  Senfe  or 
Meaning  of  the  Perfon  fo  obliged  to  exprefs 
hinifelf :  And  confequently,  if  thefe  Signs  are 
apply'd  and  ufcd  by  him  fo,  as  not  to  fignify 
his  Meaning;  the  Right  of  the  Perfon,  to 
whom  he  was  obliged  fo  to  have  done,  is 
hereby  violated,  and  the  Man  by  being  de- 
ceived, and  kept  ignorant  of  his  Neighbour's 
Meaning,  where  he  ought  to  have  known  it, 
is  fo  far  deprived  of  the  Benefit  of  any  Inter- 
courfe,  or  Converfe  with  him. 

Prom  hence  therefore  we  fee,  that  the  O- 
riginal  Reafon  of  the  Unlawfulnefs  of  Lying 
or  ^ecei'vingy  is,  that  it  carries  with  it  an 
K€i  of  Injuftice,  and  a  Violation  of  the  Right 
of  him,  to  whom  we  were  obliged  to  fignify 
or  impart  our  Minds,  if  v/e  fpoke  to  him  st 
all. 

I  But 


at  Chrift-Cliurcli,   Oxon.       ^6^ 

But  then,  we  muft  obfcrve  alfo,  (which 
I  noted  at  firft)  that  as  it  is  in  Man's  Power 
to  inftitute,  not  only  Words,  but  alio  Things, 
Aclions,  or  Gcftures  to  be  the  Means,  where- 
by he  would  fignifie  and  exprefs  his  Mind ; 
lb  on  the  other  fide,  thofe  Voices,  Anions,  or 
Geflures,  which  Men  have  not  by  any  Corn- 
pad  agreed  to  make  the  Inftruments  of  convey- 
ing their  Thoughts  one  to  another,  arc  not  the 
proper  Inftruments  of  deceiving,  fo  as  to  de- 
nominate the  Perfon  ufing  them,  a  Lyar  or 
Deceiver,  though  the  Perfon,  to  whom  they 
are  addreflcd,  takes  Occafion  from  thence,  to 
form  in  his  Mind  a  falfe  Apprehenfion  or  Be- 
lief of  the  Thoughts  of  thofi,  who  ufe  fuch 
Voices,  Adions,  or  Gcftures  towards  him.  I 
lay,  in  this  Cafe,  the  Perfon  uftng  thefe  Things 
cannot  be  faid  to  deceive  j  fmce  all  Deception 
is  a  mifapplying  of  thofe  Signs,  which,  by 
Compad  or  Inftitution,  were  made  the  Means 
of  Mens  fignifying  or  conveying  their 
Thoughts  5  but  here,  a  Man  only  does  thofe 
Things,  from  which  another  takes  Occafion 
to  deceive  himfelf:  V/hichone  Confideration 
will  folve  moft  of  thofe  Difficulties,  that  are 
ufually  ftarted  on  this  Subjed. 

But  yet,  this  I  do,  and  muft  grant,  that 
thpugh   it    be   not   againft   (Irid  Juftice  or 

H  h  3  Truth 


47 o  A  Sermon  preached 

Truth  for  a  Man  to  do  thofe  Things,  which 
he  might  otherwifc,  lawfully  do,  albeit  his 
Neighbour  does  take  Occafion  from  rhence  to 
conceive  in  his  Mind  a  talfe  Belief,  and  fo  to 
deceive  himfelf ;  yet  Chriftian  Charity  will,  in 
many  Cafes,  reftrain  a  Man  here  too,  and 
prohibit  him  to  ufe  his  own  Right  and  Li- 
berty, where  it  may  turn  confiderably  to  his 
Neighbour's  Prejudice.  For  herein  is  the 
Excellency  of  Charity  feen,  that  the  chari- 
table Man  not  only  does  no  Evil  himfelf,  but 
that,  to  the  utmoft:  of  his  Power,  he  alfo  hin- 
ders any  Evil  from  being  done  even  by 
another. 

And  as  we.  have  fhewn  and  proved  that 
Lying  and  Deceiving  ftand  condemned,  upon 
the  Principles  of  natural  Juftice,  and  the  e- 
tcrnal  Law  of  right  Reafon  j  fo  are  the  fame 
much  more  condemned,  and  that  with  the 
Sand;ion  of  the  higheft  Penalties,  by  the  Law 
of  Chriftianity,  which  is  eminently  and  tran- 
fcendently  called  the  Truth,  and  the  Word 
of  Truth  j  and  in  nothing  more  furpafles  ail 
the  Doftrines  and  Religions  in  the  World, 
than  in  this,  that  it  enjoins  the  cleared,  the 
op'^ncfl-,  and  the  fmcereft  Dealing,  both 
in  V/ords  and  Adions  5  and  is  the  rigidefl 
Exador  of  Truth  in  all  our  Behaviour^    of 

any 


^/ Chrift-Church,   Oxon.        471 

any  other  Dodrine  or  Inftitution  whatfo- 
cvcr. 

And  thus  much  for  the  Firjl generalT^ing 
propofcd,  which  was  to  enquire  into  the  Na- 
ture of  a  Lye,  and  the  proper,  effential  Malig- 
nity of  all  Falfiood.     I  proceed  now  to  the. 

II.  Second,  which  is  to  fljew  the  pernici- 
ous Effe^s  oj  it.  Some  of  the  chief  and 
moft  remarkable  of  which  are  thefe  that  fol- 
low:    As, 

I .  Firft  of  all,  it  was  this  that  introduced 
Sin  into  the  World.  For,  how  came  our 
firft  Parents  to  fin,  and  to  lofe  their  primitive 
Innocence  ?  Why,  they  were  deceived,  and 
by  the  Subtilty  of  the  Devil  brought  to  be- 
lieve a  Lye.  And,  indeed.  Deceit  is  of  the 
very  Eflence  and  Nature  of  Sin,  there  being 
no  finful  Adion,  but  there  is  a  Lye  wrapt 
up  in  the  Bowels  of  it.  For,  Sin  prevails 
upon  the  Soul  by  rcprefenting  that  as  fuir- 
ablc  and  defirable,  that  really  is  not  fo. 
And  no  Man  is  ever  induced  to  fin,  but  by  a 
Perfuafion,  that  he  Ihall  find  fome  Good  and 
Happinefs  in  it,  v/hich  he  had  not  before.' 
The  Wages  that  Sin  bargains  with  the  Sin- 
ner to  ferve  it  for,  are  Life^  T  lea  fur  e^  and 
Trofit  5  but  the  Wages  it  pays  him  with,  are 
^eath^  Torment f  and  'Dejiru^fion,  He  that 
H  h  4  would 


i\7^  A  Sermon  preached 

"Vyould  underftand  the  Jalfhood  and  Deceit  of 
Sin  throughly,  muft  compare  its  Prorpifes 
and  its  Payments  together. 

And  as  the  Devil  firft  brought  Sin  into 
the  World  by  a  Lye  (being  equally  the  bafe 
Original  of  both)  fo  he  ftill  propagates  and 
promotes  it  by  the  fame.  The  Devii  reigns 
over  none  but  thofe  whom  he  firft  deceives. 
Geographers  and  Hijiorians  dividing  the  ha- 
bitable World  into  Thirty  ^arts,  gives  us  this 
Account  of  them:  That  but  Five  of  thofe 
Thirty  are  Chrifiian ;  and,  for  the  reft.  Six; 
pt  them  are  Jew  and  Mahometan,  and  thp 
remaining  Nineteen  ^cdcCtly  Heathen :  All 
which  he  holds  and  governs  by  poflelling 
them  with  a  Lye,  and  bewitching  theai  with 
a  falfe  Religion  :  Like  the  Moon  and  the  Stars, 
Ipe  rules  by  Night  j  and  his  Kingdom,  ever^ 
in  this  World,  is  pcrfedly  a  Kingdom  of 
^arknefs.  And  therefore  our  Saviour,  who 
came  to  dethrone  the  Devil  and  to  deftroy 
Sin,  did  it  by  being  the  Light  of  the  Worlds 
and  by  bearing  witnefs  to  the  Truth.  For  fo 
far  as  Truth  gets  Ground  in  the  World,  fo 
far  Sin  lofes  it.  Chrift  faves  the  World,  by 
undeceiving  it  5  and  fandifies  the  Will,    by 


firft  cnlight'ning  the  Undcrftanding, 


A 


at  Chrift-Churcli,  Oxon.       473 

2.  A  fecond  Effed  of  Lying  and  Fal- 
fjoody  is  all  that  Mifcry  and  Calamity  that 
befalls  Mankind.  For  the  Proof  of  which, 
■vve  need  go  no  farther  than  the  former  Con- 
fideration :  For  Sorrow  being  the  natural 
and  dired  EfFed  of  Sin,  that  which  firft 
brought  Sin  into  the  World,  muft  by  nccef- 
fary  Confcquence  bring  in  Sorrow  too. 
Shame  and  Pain,  Poverty  and  Sicknefs,  yea. 
Death  and  Hell  itfelf,  are  all  of  them  but 
the  Trophies  of  thofe  fatal  Conqucfts,  got 
by  that  grand  Impoftor,  the  Devil,  over  the 
deluded  Sons  of  Men.  And  hardly  can 
any  Example  be  produced  of  a  Man  in  ex- 
treme Mifery,  who  was  not  one  way  or  o- 
ther  firfl  deceived  into  it.  For,  have  not  the 
greateil  Slaughters  of  Armies  been  efFeded 
by  Stratagem?  And,  have  not  the  fairefl 
Eftates  been  deftroyed  by  Suretyfhip  ?  In 
both  of  which  there  is  a  Fallacy,  and  the 
Alan  is  over- reached,  before  he  is  over- 
thrown. 

What  betrayed  and  delivered  the  poor 
old  Prophet  into  the  Lion's  Mouth,  i  Kings 
xiii.  but  the  Mouth  of  a  falfe  Prophet, 
much  the  crueller,  and  more  remorQefs  of 
the  .two?  How  canne  John  Htiffe-,  and 
John    of    !Pr/?^//fa  to    be  fp  cruelly  and 

^afely 


474  ^  Sermon  preached 

bafely  ufed  by  the  Council  of  Conftance, 
t\io{<^EcclefiafticalCommtJJioners  of  the  Court 
of  Rome  ?  Why,  they  promifed  thofe  inno- 
cent Men  a  fafe  Condud,  who  thereupon 
took  thenl  at  their  Word,  and  accordingly 
were  burnt  alive,  for  trufting  a  Pack  of  per- 
fidious Wretches,  who  regarded  their  own 
Word  as  little  as  they  did  God's  '^. 

And  how  came  fo  many  Bonfires  to  be 
made  in  Queen  Mary's  Days  ?  Why,  fhe  had 
abufcd  and  deceived  her  People  with  Lyes, 
promiling  them  the  free  Excrcife  of  their 
Religion  before  (lie  got  into  the  Throne,  and 
when  file  was  once  in,  fhe  performed  her 
Promife  to  them  at  the  Stake.  And  I  know 
no  Security  we  had  from  feeing  the  fame 
again  ia  our  Days,  but  one  or  two  Procla- 
mations forbidding  Bonfires.  Some  Sort  of 
Promifes  are  edged  Tools,  and  it  is  dange- 
rous laying  hold  on  them, 

But  to  pafs  from  thence  to  Fanatick  Trea- 
chery, that  is,  from  one  Twin  to  the  other  ; 


*  of  vikicb  Ufi,  fee  an  Injlance  in  the  i  ^th  ScJJlon  of  tLh 
Cour.cd,  in  is-kich  it  decrees,  with  a  non-obftante  to  Chriji's  ex- 
frefi  Infiitutisn  of  [the  Blejfed  Euchartfi  in  both  Kinds,  that  the 
contTATy  CHficni  and  Pra^ict  of  Receiving  it  only  in  one  Kind,  ougU 
to  be  acccttrited  andoLf  ried as  «  La'ai  ■)  and.  that,  if  the  friejl  JJwidd 
admir.ifer  a  cthifivfe,  he  was  to  be  excommunicattd. 

How 


at  Chrift-Church,   Oxon.       475 

How  came  fuch  Multitudes  of  our  own  Na- 
tion, at  the  beginning  of  that  monftrous 
(but  ftill  furviving  and  fuccefsful)  Rebellion, 
in  the  Year  1641,  to  be  fpunged  of  their 
Plate  and  Money,  their  Rings  and  Jewels, 
for  the  carrying  on  of  the  Schifmatical,  Dif^ 
fenting,  King-killing  Caufe  ?  Why,  next  to 
their  own  Love  of  being  cheated,  it  was  the 
Publick,  or  rather  proftitute  Faith  of  a  Com- 
pany of  faithlefs  Mifcreants  that  drew  them 
in,  and  deceived  thenio  And,  how  came  fo 
many  Thoufands  to  fight,  and  die  in  the 
fame  Rebellion?  Why,  they  were  deceived 
into  it,  by  thofe  fpiritual  Trumpeters,  who 
followed  them  with  continual  Alarms  of 
Damnation,  if  they  did  not  venture  Life, 
Fortune,  and  All,  in  that  which  wickedly 
and  deviliilily  thofe  Impoflors  called.  The 
Caufe  oj  God.  So  that  I  my  felf  have  heard. 
*  One  fay  (whofe  Quarters  have  fmce  hung 
about  that  City,  where  he  firft  had  been 
deceived)  that  he  with  many  more,  went 
to  that  execrable  War  with  fuch  a  controul- 
jng  Horrour  upon  their  Spirits,  from  thofe  'f' 
Sermons,  that  they  verily  believed  they  fhould 
have  been  accurfed  by  God  for  ever,  if  they 

*  Colonel  Ax  tell. 

t  He  ^mtctikr}^  mfntm'd  thofe  of  Brooks  md  Calamy. 

had 


47<^  A  Sermon  preached 

had  not  aded  their  Part  iit  that  difmal  Tra- 
gedy, and  heartily  done  the  Devil's  Work, 
being  fo  efFedually  called  and  commanded  to 
it  in  God's  Name. 

Infinite  would  it  be  to  purfue  all  Inftances 
of  this  Nature :  Bur,  confider  thofe  grand 
Agents  and  Lieutenants  of  the  Devil,  by 
whom  he  fcourges  and  plagues  the  World 
under  him,  to  wit,  Tyrants ;  and  was  there 
ever  any  Tyrant  fince  the  Creation,  who  was 
not  alfo  falfe  and  perfidious  ?  Do  not  the 
bloody y  and  the  dec€itful\A7i.x\  dill  go  Hand  in 
Hand  togcther,in  the  Language  of  the  Scrip- 
ture? TfalAv.  23.  Was  ever  any  People 
more  cruel,  and  withall  more  falfc  than  the 
Carthaginians?  And  had  not  the  hypocriti- 
cal Contrivers  of  the  Murder  of  that  blelTcci 
Martyr  King  Charles  the  Firft,  their  Masks 
and  Vizards  J  as  well  as  his  Executioners  ? 

No  Man  that  defigns  to  rob  another  of  his 
Eftate  or  Life,  will  be  fo  impudent  or  igno- 
rant, as  in  plain  Terms,  to  tell  him  fo. 
But  if  it  be  his  Eftate,  that  he  drives  at,  he 
will  dazzle  his  Eyes,  and  bait  him  in  with 
the  luicious  Propofal  of  fome  gainful  Pur- 
chaie,  fome  rich  Match,  or  advantagious  Pro^ 
jecl  5  till  the  eafie  Man  is  caught  and  hamper" 
ed  J  and  fo,    partly  by  Lyes,   and  partly  by 

Law -Suits 


at  Chrift  Church,  Oxon.     47 


Law- Suits  together,  comes  at  length  to  be 
ftript  of  all,  and  brought  to  a  Piece  of  Bread^ 
when  he  can  get  it.  Or,  if  it  be  a  Man's 
Life,  that  the  Malice  of  his  Enemy  feeks  af- 
ter, he  will  not  prefently  clap  his  Piflol  to 
his  Breaft,  or  his  Knife  to  his  Throat,-  but 
will  rather  take  Abfalom  for  his  Pattern,  who 
invited  his  dear  Brother  to  a  Feafl:,  hugged 
and  embraced,  courted  and  carefled  him,  till 
he  had  well  dofcd  his  weak  Head  with  Wine, 
and  his  foolifh  Heart  with  Confidence  and 
Credulity  5  and  then,  in  he  brings  him  an 
old  Reckoning,  and  makes  him  pay  it  off 
with  his  Blood.  Or,  perhaps,  the  Cut-Throat 
may  rather  take  his  Copy  from  the  Tarijian 
Maffacre'-i  one  of  the  horrideft  Inftances  of 
barbarous  Inhumanity,  that  ever  the  World 
faw,  but  ufhered  in  with  all  the  Pretences  of 
Amity,  and  the  Feftival  Treats  of  a  recon- 
ciling Marriage,  a  new  and  excellent  Way 
(no  doubt)  of  proving  Matrimony  a  Sacra- 
ment, But  fuch  Butchers  know  what  they 
have  to  do.  They  muft  footh  and  allure, 
before  they  flrike  i  and  the  Ox  muft  be  fed, 
before  he  is  brought  to  the  Slaughter  j  and 
the  fame  Courfe  muft  be  taken  with  fomc 
Sort  of  AlTcs  too. 


In 


47  S  A  Sermon  preached 

In  a  word,  I  verily  believe,  that  no  fad 
Difaftcr  ever  yet  befell  any  Perfon  or  People, 
nor  any  Villany,  or  flagitious  Adion  was 
ever  yet  committed,  but  upon  a  due  Enquiry 
into  the  Caufcs  of  it,  it  will  be  found,  that 
a  hye  was  firft  or  laft  the  principal  Engine  to 
cffeiflit:  And  that,  whether  ^r/V^,  L?//?,  or 
Cruelty  brought  it  forth,  it  was  Falfhood  that 
begot  it  i  this  gave  it  Being,  whatfoever  o- 
ther  Vice  might  give  it  Birth. 

3 .  As  we  have  feen  how  much  Lji^ig  and 
Falfiood  difturbs;  (o,  in  the  next  place, 
we  fhall  fee  alfo,  how  it  tends  utterly  to  dif- 
folve  Society.  There  is  no  doubty  but  all  the 
Safety,  Happinefs,  and  Convenience  that  Men 
enjoy  in  this  Life,  is  from  the  Combination 
of  particular  Perfons  into  Societies  or  Cor- 
porations :  The  Caufe  of  which,  is  Compad ; 
and  the  Band  that  knits  together,  and  fup- 
ports  all  Compadis,  is  Truth  and  Faithful- 
ncfs.  So  that,  the  Soul  and  Spirit  that  ani- 
mates, and  keeps  up  Society,  is  Mutual 
Trufty  and  the  Foundation  of  TV///?,  is  Truth 
^\i\\c^  known i  or  at  leafty?//'/^^  in  the  Per- 
fons fo  traded. 

But  now,  -^hzic  Fraud2ii\6iFalfioodj  like 

a  Plague  or  Canker,  comes  once  to  invade 

Society,  the  Band,  which  held  together  the 

I  Parts 


at  Chrift- Church,  Oxon.      479 

Parts  compounding  it,  prefently  breaks  5  and 
Men  thereby  put  to  a  Lofs,  where  to 
league,  and  to  fatten  their  Dependences; 
and  fo  are  forced  to  fcatter,  and  fhift  every 
one  for  himfelf.  Upon  which  Account,  every 
notorioufly  falfe  Perfon  ought  to  be  looked 
upon  and  detefted,  as  a  Ttiblick  Enemy ,  and 
to  be  purfued  as  a  Wolf,  or  a  mad  Dog,  and 
a  Difturber  of  the  Common  Peace  and  Wel- 
fare of  Mankind.  There  being  no  particu- 
lar Perfon  whatfoevcr,  but  has  his  private 
Intereft  concerned,  and  endangered  in  the 
Mifchief  that  fuch  a  Wretch  docs  to  the 
Publick, 

For  look  into  great  Families,  and  you  fhall 
find  fome  one  falfe,  paultry  Tale-Bearcr  who, 
by  carrying  Stories  from  one  to  another,  fhall 
inflame  the  Minds,  and  difcompofe  the  Q_uiet 
of  the  whole  Family.  And  from  Families 
pafs  to  Towns  or  Cities  j  and  two  or  three 
pragmatical,  intriguing,  meddling  Fellows 
{Men  of  Bufinefs  fome  call  them)  by  the 
Venom  of  their  falfe  Tongues,  fhall  fet  the 
whole  Neighbourhood  together  by  the  Ears. 
Where  Men  pradife  FaHhood,  and  fliew 
Tricks  with  one  another,  there  will  be  per- 
petual Sufpicions,  evil  Surmiiings,  Doubts, 
andjcaloufics,  which,  by  fowring  the  Minds 

of 


480  A  Sermon  preached 

of  Men,  are  the  Bane  and  Peft  of  Society. 
For  ftill  Society  is  built  upon  Trufiy  and 
Truft  upon  the  ConfidencCy  that  Men  have  of 
one  another's  Integrity. 

And  this  is  fo  evident,  that,  without  trufl- 
ingy  there  could  not  only  be  no  Happinefs, 
but  indeed,  no  living  in  this  World.  For  in 
thofc  very  things,  that  minifter  to  the  daily 
Necefllties  of  common  Life,  how  can  any  one 
be  aflured,  that  the  very  Meat  and  Drink 
that  he  is  to  take  into  his  Body,  and  the 
Cloaths  he  is  to  put  on,  are  not  poyfoned, 
and  made  unwholefomC  for  him,  before  ever 
they  are  brought  to  him.  Nay,  in  fome 
Places,  (with Horror  be  it  fpoke)  how  can 
a  Man  be  (ccure  in  taking  the  very  Sacra- 
ment itfelf  J  For  there  have  been  thofe,  who 
have  found  fomething  in  this  Spiritual  Food, 
that  has  proved  very  Fatal  to  their  Bodies, 
and  more  than  prepared  them  for  another 
World.  I  fay,  how  can  any  one  warrant 
himfelf  in  the  Ufe  of  thefe  things  againft 
fuch  Sufpicions,  but  in  the  Truft  he  has  in 
the  common  Honefty  and  Truth  of  Men  in 
general,  which  ought,  and  ufes  to  keep  them 
from  fuch  Villanies  ?  NeverthelefSj  know  this 
certainly  before-hand  he  cannot,  forafmuch 
as  fuch  Things  have  been  done,  and,  confc- 

quently,. 


at  Chrift-Church,  Oxori.         481 

cjuentJy,    may  be  done  again.     And  there' 
fore,  as  for  ^ny  infallible  Affurance  to  the  con- 
trary, he  can  have  none  5    but,  in  the  great 
Concerns  o^Life2i\\dHealth J  every  Man  muft 
be  forced  to  proceed  upon  Trufl,   there   be- 
ing no  knowing  tiie  Intention  of  the  Cook  0|; 
Baker,  any  more  than  of  the  Trieji  himfelf 
And  yet,  if  a  Man  fliould  forbear  his  Food^ 
or  Raiment,  or  mod  of  liis  Bufinefs    in  the 
World,  till  he  had  Science  and  Certainty  of 
the  Safenefs  of  what  he    was  going  about,  he 
muft  llarve,  and  die  difputing  j    for  there  is 
neither  eating,    nor  drinking,  nor  living  by 
Demonftration, 

Now  this  fhcws  the  high  Malignity  of 
Fraud  and  Falfiood,  that,  in  the  dired  and 
natural  courfe  of  it,  tends  to  the  Deftrudion 
of  common  Life,  by  deftroying  that  Truft;, 
and  /'/^///i/^/ Confidence,  that  Men  would  have 
in  one  another  5  by  which  the  common  In- 
tercourle  of  the  World  mnft  be  carried  on, 
and  without  which.  Men  muft  firft  dijintfl^ 
and  then  divide^  feparate,  and  ftand  upon 
their  Guard,  with  their  Hand  againft  every 
One,  and  every  one's  Hand  againft  them. 

The  Felicity  of  Societies,  and  Bodies  Po- 
litick, confifts  in  this,  that  all  Relations  in 
them,  do  regularly  difcharge  their  refpedive 

Vol.  I.  I  i  Duties 


481  A  Sermon  preached 

Duties  and  Offices.  Such  as  are  the  Rela- 
tion between  Trince  and  Subjcfi\  Mafier  and 
Servant y  a  Man  and  his  Friend^  Husband 
and  Wife,  Tarent  and  Child,  Buyer  and  Sel- 
ler, and  the  like*  But  now,  where  Fraud 
and  Faljhood  take  place,  there  is  not  one  of 
all  thefe,  that  is  not  preverted,  and,  that 
does  not  from  an  help  of  Society,  diredly 
become  an  Hindrance.  For  firfl-,  it  turns 
all  above  us  into  Tyranny,  and  Barbarity  5 
and  all  of  the  fame  Region,  and  Level  with 
us,  into  Difcord  and  Confufion.  It  is  this 
alone,  that  poyfons  that  Sovereign  and  Di- 
vine thing,  called  Friendfbip ;  fo  that  whea 
a  Man  thinks,  that  he  leans  upon  a  Bread  as 
loving,  and  true  to  him,  as  his  own,  he  finds 
that  he  relyes  upon  a  broken  Reed,  that  not 
only  bafely  fails,  but  alfo  cruelly  pierces  the 
Hand,  that  refts  upon  it.  It  is  from  this 
that  when  a  Man  thinks  he  has  a  Servant 
or  Dependent,  an  Inftrument  of  his  Affairs, 
and  a  Defence  of  his  Perfon,  he  finds  a  Tray- 
tor  and  a  JudaSy  an  Enemy  that  eats  his 
Bread  and  lies  under  his  Roof  5  and  per- 
haps readier  to  do  him  a  Mifchief,  and  a 
Ihrewd  turn,  than  an  open  and  profefled 
Adverfary.  And  laftly,  from  this  'Deceity 
and  Faljhood  it  is,  that  when  a  Man  thinks 

himfelf 


at  Chrift-Church  Oton.  483 

liimfelf  matched  to  one,  who  by  the  Laws 
of  God  and  Nature,  fhould  be  a  Comfort  to 
him  in  all  Conditions,  a  Confort  of  his  Cares, 
and  a  Companion  in  all  his  Concerns,  in- 
ftead  thereof,  he  finds  in  his  Bofom,  a  Beafl^ 
a  Serpent,  and  a  T>evil. 

In  a  Word  :  He  that  has  to  do  with  a 
Lyar,  knows  not  where  he  is,  nor  what  he 
does,  nor  with  whom  he  deals.  He  walks 
upon  Bogs,  and  whirlpools  5  whercfoever  he 
treads,  he  finks,  and  converfes  with  -a  bot- 
tomlefs  Pit,  where  it  is  impoffible  for  him 
to  fix,  or  to  be  at  any  Certainty.  In  fine,  he 
catches  at  an  Apple  oi Sodom,  which  though 
it  may  entertain  his  Eye  with  a  florid,  jolly 
white  and  red;  yet,  upon  the  Touch,  it 
Ihall  fill  his  Hand  only  with  Stench  and  Foul- 
nefs :  Fair  in  look  and  rotten  at  Heart  5  as 
the  gayeft,  and  mod  taking  Things  and  Per- 
fons  in  the  World  generally  are. 

4.  And  laftly  :  TDeceit  and  Faljhood 
do,  of  all  other  ill  Qualities,  moft  peculiar- 
ly indifpofe  the  Hearts  of  Men  to  the  Im- 
preflions  of  Religion.  For  thefe  are  Sins 
perfectly  fpiritual,  and  fo  prepofTelb  the  pro- 
per Seat  and  place  of  Religion,  which  is  the 
Soul  or  Spirit :  And,  when  that  is  once 
filled  and  taken  up  with  a  Lye,  there  will 
lis  Kardly 


484  A  Sermon  preached 

hardly  be  Admiflion  or  Room  for  Truths 
Chriftianity  is  known  in  Scripture  by  no 
Name  fo  fignificantly,  as  by  the  Simplicity 
of  the  Gofpel. 

And  if  fo,  does  it  not  look  like  the  great- 
eft  Paradox  and  Prodigy  in  Nature,  for  any 
one  to  pretend  it  lawful  to  equivocate,  or 
lye  for  it?  To  face  God,  and  out- face  Man 
with  the  Sacrament,  and  a  Lye  in  one's 
Mouth  together  ?  Can  a  good  Intention,  or 
rather  a  very  wicked  one,  fo  mifcalled,  fan- 
dify  and  transform  Perjury  and  Hypocrify, 
into  Merit  and  Perfeftion  ?  Or  can  there 
be  a  greater  Blot  caft  upon  any  Church,  or 
Religion  (whatfoever  it  be)  than  by  fuch  a 
Practice?  For,  will  not  the  World  be  in- 
duced to  look  upon  my  Religion,  as  a 
Lye,  if  I  allow  my  felfto  lye  for  my  Reli- 
gion ? 

The  very  Life  and  Soul  of  all  Religion 
is  Sincerity.  And  therefore,  the  good  Ground 
in  which  alone  the  Immortal  Seed  of  the 
Word  fprang  up  to  Perfcdion,  is  laid,  in 
St.  Luke  viii.  15.  to  have  been  thofe,  that 
reeei-ved  it  into  an  honeft  Hearty  that  is,  a 
plain,  clear,  and  well  meaning  Heart;  an 
Heart  not  doubled,  nor  caft  into  the  va- 
rious  Folds  and  Windings  of   a   dodging^ 

fhifting. 


at  CJirifl-Cfiurch  Oxon.         485 

fiiifting  Hypocrify.  For,  the  Truth  is,  the 
more  fpiritual  and  refined  any  Sin  is,  the  more 
hardly  is  the  Soul  cured  of  it  5  becaufe  the 
more  difficultly  convinced.  And  in  all  our 
fpiritual  Maladies,  Convidion  muilftill  be- 
gin the  Cure. 

Such  Sins,  indeed,  as  are  a£led  by  the 
Body,  do  quickly  fhew  and  proclaim  them- 
felves ;  and,  it  is  no  fuch  hard  Matter  to 
convince,  or  run  down  a  Drunkard,  or  an 
unclean  Perfon,  and  to  flop  their  Mouths, 
and  to  anfwer  any  Pretences  that  they  can 
alledge  for  their  Sin.  But,  Deceit  is  fuch  a 
Sin  as  a  Tharifee  may  be  guilty  of,  and  yet 
Aand  fair  for  the  Reputation  of  Zeal  and 
Striclnefs,  and  a  more  than  ordinary  Exad- 
nefs  in  Religion.  And,  though  fome  have 
been  apt  to  account  none  finful,  or  vicious 
but  fuch  as  wallow  in  the  Mire  and  Dirt  of 
grofs  Senfuality,  yet,  no  doubt,  Deceit,  FalC 
hood  and  Hypocrify,  are  more  diredly  con- 
trary to  the  very  Eflence  and  Defign  of  Re- 
ligion, and  carry  in  them  more  of  the  ex. 
prefs  Image  and  Superfcription  of  the  Devil, 
than  any  bodily  Sins  whatfoevcr.  How  did 
that  falfe,  faftingy  imperious,  Jelf-admiringy 
or  ratTier,  felf-adoring  Hypocrite  in  St.  Luke 
xviii.  II.  crow  and  infult  over  the  poor 
I  i  3  Publican'. 


48(5  A  Sermon  preached 

Publican  !  God  1  thank  thee,  fays  he,  that 
I  am  not  like  other  Men  5  and  God  forbid 
(fay  I)  that  there  fhould  be  many  others 
like  him,  for  a  glittering  Out-fide,  and  a 
noifome  In-fide,  for  tjthing  Mint  and  Cum- 
miUy  and  for  devouring  Widow  s  Houfes  ; 
that  is,  for  taking  ten  Parts  from  his  Neigh- 
bour and  putting  God  off  with  one.  After 
all  which ,  had  this  Man  of  Merit  and 
Mortification  been  called  to  Account  for 
his  ungodly  Swallow  in  gorging  down  the 
EftatesofhelpIefs//^/^<?ze'J  and  Orphans,  it  is 
odds,  but  he  would  have  told  you,  that  it  was 
all  for  charitable  Ufcs,  and  to  afford  Penfions. 
for  Spies  and  Trojelites.  It  being  no  ordina- 
ry Piece  of  Spiritual  Good-Husbandry,  to  be 
charitable  at  other  Mens  Coft. 

But,  fuch  Sons  of  Abraham,  how  highly 
foevcr  they  may  have  the  luck  to  be  thought 
of,  are  far  from  being  Ifraelites  indeed ^  for 
the  Charader  that  our  Saviour  gives  us  of 
fuch,  in  the  Peribn  of  Nathanael,  in  John 
\.  47.  is,  that  they  are  without  Guile.  To 
be  fo,  I  confefs,  is  generally  reckoned  ( of 
late  Times  efpecially)  a  poor,  mean,  fneak- 
ing  Thing,  and  the  contrary,  reputed  Wit 
and  Parts,  and  Fitnefs  for  Bnfinefs  (as  the 

Wor4 


at  Ch rift- Churchy  Oxon.         487 

Word  is : )  Though  I  doubt  not,  but  it  will 
be  one  Day  found,  that  only  Honefty  and 
Integrity  can  fit  a  Man  for  the  main  Bufi- 
nefs,  that  he  was  fent  into  the  World  for ; 
and  that  he  certainly  is  ihcgreateji  fVity  whp 
is  '•juife  to  Salvation. 

And  thus  much  for  the  fecond  General 
thing  propofed,  which  was,  to  Jhe'-ju  the 
pernicious  Ejfecis  of  Lyings  and  Faljhood, 
Come  we  now  to  the 

III,  And  Lafty  which  is,  to  lay  before  yon 
the  Re'ji'ards  or  Tunijhments^  that  '•jvill  af. 
furedly  attend,  or,  at  leajl,  follo^jo  this  bafi 
TraBice, 

I  fhall  mention  Three  :  As. 

I.  An  titter  Lofs  of  all  Credit,  and  Belief 
with  fober  and  difcreet  Terfons ;  and  confe- 
quently,  of  all  Capacity  of  being  ufcfuU  in 
the  prime  and  nobleft  Concerns  of  Life, 
Por  there  cannot  be  imagined  in  Nature,  a 
more  forlorn,  ufelefs,  and  contemptibleTool, 
or  more  unfit  for  any  thing,  than  a  difco- 
vered  Cheat.  And,  let  Men  reft  affurcd  of 
this,  that  there  will  be  always  fome  as  able 
to  difcover,  and  find  out  deceitful  Tricks, 
as  others  can  be  to  contrive  them.  For, 
God  forbid,  that  all  the  Wir^^  and  Cunning 
114.  of 


488  A  Sermon  preached 

of  the  World,  fhould  ftill  run  on  the  De- 
ceiver's fidcj  and,  when  fuch  little  Shifts 
and  fliufBing  Arts  come  once  to  be  ripped 
up,  and  laid  open,  how  poorly  and  wret- 
chedly muft  that  Man  needs  fneak,  who 
finds  hinifelf  both  guilty  and  baffled  too!  A 
Knave  without  Luck,  is  certainly  the  worft 
Trade  in  the  World.  But,  Truth  makes 
the  Face  of  that  Perfon  fhine,  who  fpeaks 
and  owns  it:  While  a  Lye  is  like  a  Vizard, 
that  may  cover  the  Face,  indeed,  but  can 
never  become  it  5  nor  yet  does  it  cover  it 
fo  but  that  it  leaves  it  open  enough  for 
Shame,  It  brands  a  Man  with  a  lafting,  in- 
delible Charader  of  Ignominy  and  Reproach, 
and  that  indeed  fo  foul  and  odious,  that 
thofe  ufurping  Hedors,  who  pretend  to 
Honour  without  Religion,  think  the  Charge 
of  a  Lye,  a  Blot  upon  them  not  to  be  wafh- 
ed  out,  but  by  the  Blood  of  him  xSxsxgives 

it. 

For  what  place  can  that  Man  fill  in  a 
Common-wealth,  whom  no  Body  will  ei. 
ther  believe  or  employ  ?  And  no  Man  can 
be  confiderable  in  himfelf,  who  has  not  made 
himielf  ufeful  to  others :  Nor  can  any  Man 
be  fo,  who  is  uncapable  of  a  Truft.     He  is 

neither 


at  Chrift-Chiirch,  Oxon.        489 

neither  fit  for  Counfel  or  Friendfliip,  for 
Service  or  Command,  to  be  in  Office  or  in 
Honour,  but  like  Salt  that  has  loft  its  Sa. 
vour,  fit  only  to  rot  and  perifh  upon  a 
Dunghill. 

For  no  Man  can  rely  upon  fuch  an  One, 
either  with  Safety  to  his  Affairs  or  without 
a  Slur  to  his  Reputation  j  fince  he  that  tiufts 
a  KnavCy  has  no  other  Recompenee,  but  to 
be  accounted  a  ^ool  for  his  Pains.  And,  if 
he  trufts  himfelf  into  Ruin  and  Beggary,  he 
falls  unpitied,  a  Sacrifice  to  his  own  Folly 
and  Credulity  j  for  he  that  fufFers  himfelf  to 
be  impofed  upon,  by  a  known  Receiver ^ 
goes  Partner  in  the  Cheat,  and  deceives  him- 
felf. He  is  defpifed,  and  laught  at  as  a  foft 
and  eafy  Perfon,  and  as  unfit  to  be  relyed 
upon  for  his  Weaknefs,  as  the  other  can  be 
for  his  Falfenefs. 

It  is  really  a  great  Mifery  not  to  know 
whom  to  trufts  but  a  much  greater  to  behave 
one's  felf  fo,  as  not  to  be  trufted.  But  this  is 
the  Lyar's  Lot,  he  is  accounted  a  Peft  and  a 
Nufance ;  a  Perfon  marked  out  for  infamy 
and  Scorn,  and  abandon'd  by  all  Men  of  Senfe 
and  Worth,   and  fuch  as  will  not  abandon 

themfelves, 

z.  The 


4po  A  Sermon  preached 

2.  The  fecond  Reward  or  Punifhmentthat 
attends  the  lying  and  deceitful  TerfoUy  is  the 
Hatred oi  "2X1  thofe,  whom  he  either  ^^j,  or 
ijuould  have  deceived.  I  do  not  fay,  that  a 
Chriftian  can  lawfully  hate  any  One  >  and  yer, 
I  affirm,  that  fome  may  very  worthily  de- 
ferve  to  be  hated ;  and  of  all  Men  living,  who 
may,  or  do,  the  Deceiver  certainly  deferves 
it  mod.  To  which  I  fhall  add  this  one  Re- 
mark further  5  that  though  Mens  Perfons 
ought  not  to  be  hated,  yet  without  all  Perad- 
venture,  their  Practices  juftly  may,  and  par- 
ticularly that  deteftablc  one,  which  we  are 
now  fpeaking  of. 

For  whofoever  deceives  a  Man,  does  not 
only  do  all  that  he  can  to  ruin  him,  but 
which  is  yet  worfe,  to  make  him  ruin  him- 
felf  J  and  by  caufing  an  Error  in  the  great 
Guide  of  all  his  Adions,  his  Judgment ^  to 
Caufe  an  Error  in  his  Choice  too  3  the  Mif- 
guidance  of  which,  muft  naturally  engage 
him  in  thofe  Courfes,  that  dire(flly  tend 
to  his  Dcftru6lion.  Lofs  of  Sight  is  the 
Mifery  of  Life,  and  ufually  the  Fore-runner 
of  Death  ;  when  the  Malefador  comes  once 
to  be  muffled,  and  the  fatal  Cloth  drawn 
over  his  Eyes,  we  know?  that  hq  is  not  far 
from  his  Execution. 

And 


at  Chrift-Church,  Oxon.       49 1 

And  this  is  fo  true,    that  whofoever  fees 
a  Man,  who  would  have  beguiled  and  im- 
pofed  upon  him,  by  making  him  believe  a 
Lye,  he  may  tmely  fay  of  that  Pcrfon  ;  That's 
the  Man  who  could  have  ruined  mc,  who 
would  have  ftripped  me  of  the  Dignity  of 
my  Nature,    and  put  out  the  Eyes  of  my 
Rcafon,  to  make  himfelf  Sport  with  my  Ca- 
lamity,  my  Folly  and  my  Diflionour.     For 
fo  the  Thiliftines  ufed  Sampfojiy  and  every 
Man  in  this  fad  Cafe  has  enough  oi  Sampfon 
to  be  his  own  Executioner.      Accordingly 
if  ever  it  comes  to  this,  that  a  Man  can  fay 
of  his  Confident,  he  would  have  deceived  me^ 
he  has  faid  enough  to  annihilate,  and  abolifh 
ail  Pretences  of  Friendfhip.   And  it  is  really 
an  intolerable  Impudence,   for  any  one  to 
offer  at  the  Name  of  Friend,    after  fuch  an 
Attempt.     For  can  there  be  any  Thing  of 
Friendfhip,  in  Snares,  Hooks,  and  Trapans? 
And  therefore,    whofoever  breaks  with  his 
Friend  upon  fuch  Terms,  has  enough  to  war- 
rant him  in  fo  doing,  both  before  G^^/and 
M<in  5  and  that  without  incurring  either  the 
Guilt  of  Unfaithfulnefs  before  the  one,   or 
the  Blemifh  of  Inconftancy  before  the  o- 
jhcr.     For  this  is  not  properly  to  break  with 

a  Friend 


4p  1         A  Sermon  preached 

a  Friend,  but  to  difcover  an  Enemy,  and 
timely  to  fhake  the  Viper  off  from  one's 
Hand. 

What  fays  the  moft  wife  Author  of  that 
excellent  Book  oiEccleflafiicus^  Ecclus.  xxii. 
21,  2  2?  Though  thou  dreweft  a  Sword  at 
thy  Friend,  yet  defpair  not,  for  there  may  be 
a  returning  to  Faz-our,  If  thou  haft  opened 
thy  Mouth  ag'ainft  thy  Friend,  fear  not,  for 
there  may  be  a  Reconciliation,  That  is,  an 
hafty  Word,  or  an  indifcreet  Adion,  does 
not  prcfently  diffolve  the  Bond,  or  root  out 
a  well-fettled  Habit,  but  that  Friendfhip  may 
be  ilill  found  at  Heart;  and  fo  out-grow, 
and  wear  off  thefe  little  Diftempcrs.  But 
what  follows?  Except  for  upbraiding,  or 
difclofing  of  Secrets,  or  a  treacherous  Wound, 
(mark  that:)  For,  for  thefe  Things  (fays 
he)  every  Friend  will  depart.  And  furely,  it 
is  high  Time  for  him  to  go,  when  fuch  a  De- 
vil drives  him  away.  Pallion,  Anger,  and 
Unkindnefs  may  give  a  Wound,  that  fhall 
bleed  and^fmart,  but  it  is  Treachery  only 
that  makes  it  fefter. 

And  the  Reafon  of  the  Difference  is  ma- 
nifeft  ?  for  hafty  Words,  or  blows  may  be 
only  the  EfFc^s  of  a  fudden  Pallion  during 

which 


at  Chrift' Church,  Oxon.        49  j 

which  a  Man  is  not  pcrfedly  himfelf :  But 
no  Man  goes  about  to  deceive,  or  enfnare, 
or  circumvent  another  in  a  Paflion  j  to  lay- 
Trains,  and  fet  Traps,  and  give  fecret  Blows 
in  a  prefent  HufF.  No  5  this  is  always  done 
with  Forecaft  and  Defign  5  with  a  fteady 
aiming,  and  a  long  projeding  Malice,  aC 
fifted  with  all  the  Skill  and  Art  of  an  expert 
and  well- managed  Hypocrify ;  and,  per- 
haps, not  without  the  Pharifaical  feigned 
Guife  of  fomething  like  Self-Denial  and 
Mortification ;  which  are  Things,  in  which 
the  whole  Man  and  the  whole  Devil  too, 
are  employed,  and  all  the  Powers  and  Fa- 
culties of  the  Mind  arc  exerted,  and  made 
ufe  of. 

But  for  all  thefe  Masks  and  Vizards,  no. 
thing  certainly  can  be  thought  of,  or  inia. 
gined  more  bafe,  inhumane,  or  diabolical 
than  for  one  to  abufe  the  generous  Confi 
dence,  and  hearty  Freedom  of  his  Friend, 
and  to  undermine  and  ruin  him  in  thofc  very 
Concerns,  which  nothing  but  too  great  a 
Refped  to,  and  too  good  an  Opinion  of  the 
Traytor,  made  the  poor  Man  dcpofite  in  his 
hollow  and  fallacious  Bread.  Such  an  one, 
perhaps,    thinks  to  find  fomc  Support   and 

Shelter 
I 


494  -^  Sermon  preached 
Shelter  in  my  Friendfhip,  and  I  take  that 
Opportunity  to  betray  him  to  his  mortal  £. 
nemies.  He  comes  to  me  for  Counfel,  and 
I  fhew  him  a  Trick*  He  opens  his  Bofom  to 
me,  and  I  ftab  him  to  the  Heart. 

Thefe  are  the  Prad:ices  of  the  World  we 
live  in  5  efpecially  fmce  the  Tear  Sixty ,  the 
grand  Epoch  of  Falfliood,  as  well  as  Debau- 
chery. But  God  who  is  the  great  Guarantee 
for  the  Peace,  Order,  and  good  behaviour 
of  Mankind,  where  Laws  cannot  fecure  it, 
may,  fome  Time  or  other,  think  it  the  Con- 
cern of  his  Juftice  and  Providence  too,  to 
revenge  the  Affronts  put  upon  them,  by 
fuch  impudent  Dcfiers  both,  as  neither 
believe  a  God,  nor  ought  to  be  believed  by 
Man. 

In  the  mean  time,  let  fuch  perfidious 
Wretches  know,  that  though  they  believe  a 
Devil  no  more  than  they  do  a  God,  yet  in 
all  this  Scene  of  refined  Treachery,  they  are 
really  doing  the  Devil's  Journey-work,  who 
was  a  Lyar  and  a  Murderer  from  the  Be- 
ginning, and  therefore  zLyar,  that  he  might 
be  a  Murderer :  And  the  truth  is,  fuch  an 
one  does  all  towards  his  Brothers  Ruin,  that 
the  Devil  himfelf  could  do.    For  the  Devil 

can 


«/ Chrift- church,  Oxon.       495 

can  but  tempt  and  deceive,  and  if  he  can- 
not deftroy  a  Man  that  Way,  his  Power  is  at 
an  end. 

But  I  cannot  difmifs  this  Head,    without- 
one  farther  Note,    as  very  material  in  the 
Cafe  now  before  us.      Namely,    thatfince 
this  falfe,  wily,  doubling Difpofition  of  Mind 
is  fo  intolerably  mifchievous  to  Society,  God 
is  fometimes  pleafed,  in  mere  Pity  and  Com- 
pafTion  to  Men  to  give  them  Warning  of  it, 
by  fetting  fome  odd  Mark  upon  fuch  Cains, 
So  that,  if  a  Man  will  be  but  fo  true  to  him- 
felf,  as  to  obfcrve  fuchPerfons  exadlly,  he 
fhall  generally  fpy  fuch  falfe  Lines,  and  fuch 
ayTK,  trercherous  Fleer  upon  their  Face,  that 
he  (hall  be  fure  to  have  a  Caft  of  their  Eye  to 
warn  him,  before  they  gave  him  a  Cafi  of 
their  Nature  to  betray  him.     And  in  fuch 
Cafes,  a  Man  may  fee  more,  and  better  by 
another's  Eye,  than  he  can  by  his  own. 

Let  this,  therefore,  be  the  fecond  Reward 
of  the  lyin^  and  deceitful  Terfon,  that  he  is 
the  Obje£f  of  a  ju[l  Hatred  and  Abhorrence- 
Tor  as  the  Devil  is  both  a  Lyar  himfelf-,  and 
the  Father  of  Lyarsy  fo  I  think,  that  the  fame 
Caufe,  that  has  drawn  the  Hatred  of  God  and 
Man  upon  the  Father,  may  juftly  entail  it 
upon  his  Off-  Spring  too  i  and  it  is  pity, 
I  that 


A^6  A  Sermon  preached 

that  fuch  an  Entail  (hould  ever  be  cut  ofE 
But 

3.  And  haftly :  The  laft  and  utmoft  Re- 
ward, that  lliall  infallibly  reach  the  Frmi- 
dulent  and  T>eceitful,  (as  it  will  all  other 
obftinate  and  impenitent  Sinners)  is  a  final 
and  eternal  Separation  from  God,  who  is 
Truth  it  felf,  and  with  whom  no  Shadow  of 
Falfhood  can  dwell.  He  that  telleth  LyeS 
((?iysT)avidy  in  Tfal.  ci.  7.)  j^oall  not  tarry 
in  mj  fight  I  and,  if  not  in  the  Sight  of  a 
poor  mortal  Man,  (who  could  fometimes 
lye  himfelf )  how  much  lefs  in  the  Prefence 
of  the  Infinite,  and  All-knowing  God?  A 
wife,  and  good  Prince  or  Governour,  wil^ 
not  vouchfafe  a  Lyar  the  Countenance  of  his 
Eye,  and  much  lefs  the  Privilege  of  hisEan 
The  Spirit  of  God  feems  to  write  this  upon 
the  very  Gates  of  Heaven,  and  to  ftate  the 
Condition  of  Mens  Entrance  into  Glory, 
chiefly  upon  their  Veracity.  In  Tfal.  xv.  i. 
IFho  fljail  afcend  into  thy  Holy  Hill?  (fays 
the  Tfalmtft.)  To  which  it  is  anfwercd,  in 
Ver.  2.  He  that  worketh  Right  eon  fnejs,  and 
that  fpeaketh  the  Truth  from  his  Heart, 

And,  on  the  other  fide,  how  emphatically 
is  Hell  defcribed  in  the  two  laft  Chapters  of 
the  Revelation  ;  by  being  the  great  Receptacle 

and 


at  Chrift- Church,  Oxon.         497 

and  Manfion-HoLifc  of  Lyars,  whom  he  fiiall 
find  there  ranged  with  the  vileft  andmofl 
detcftable  of  all  Sinners,  appointed  to  have 
their  Portion  in  that  horrid  Place,  Rev.  xxi. 
8.  The  Unbelie-vmgy  and  the  Abominable,  and 
Murderers,  and  Whoremongers,  aiid  Sorce^ 
rers,  and  Idolaters,  and  all  Lyars  fi  all  have 
their  Tart  in  the  Lake,  'H'hich  burns  with 
Fire  and  Brimjlone :  And  in  Rev.  xxii.  1 5. 
JVithout  are  T^ogs  and  Sorcerers,  &c.  and 
iz'hatfoever  loveth,  andmaketh  a  Lye. 

Now,   let    thofe    confider    this,    whofc 
Tongue  and   Heart     hold    no     Correfpon- 
dence :     Who  look  upon  it  as  a  Piece  of 
Art  and  Wifdom,  and  the  Mafter-piece  of 
Converfation,    to  over- reach   and  deceive 
and  make  a  Prey  of  a  credulous  and  welL 
meaning  Honefty,      What  do  fuch  Perfons 
think?     Are    'Dogs,    Whoremongers,    and 
Sorcerers,  fuch  defirable  Company  to  take  up 
with  for  ever  ?     Will  the  burning  Lake  be 
found  lb  tolerable  ?      Or,  will  there  be  any 
one   to   drop   Refrelliment    upon   the  falfe 
Tongue,  when  it  fhall  be  tormented  in  thofe 
Flames?    Or,  do  they  think  that  God  is  a 
Lyar  like  themfelves,     and    that    no  fuch 
Things  fhall  ever  come   to  pafs,    but  that 
Vol.  I.  Kk  aU 


4p  S  A  Sermon  preached    • 

all  thcfc  fiery  Thrcatnings  fhall  vanifh  into 
Smoak,  and  this  dreadful  Sentence  blow  off 
without  Execution  ?  Few  certainly  can  lye 
to  their  own  Hearts  fo  far,  as  to  imagine 
this:  But  Hell\%,  and  nuifl:  be  granted  to 
be  the  Deceiver's  Portion,  not  only  by  the 
Judgment  of  God,  but  of  his  own  Confciencc 
too.  And,  comparing  the  Malignity  of  his 
Sin,  with  the  Nature  of  the  Punifhment  al- 
lotted for  him,  all  that  can  be  faid  of  a 
Lyar  lodged  in  the  very  nethermoftHell,  is 
this ;  that  if  the  Vengeance  of  God  could 
prepare  any  Place  or  Condition  worfe  than 
Hell  for  Sinners,  Hell  itfelf  would  be  too 
good  for  him. 

And  now  to  fiun  up  all,  in  fhort^  I  have 
fhewn  what  a  Lye  is,  and  wherein  the  Na- 
ture of  FaifJjood  does  confift  ^  that  it  is  a 
Thing  abfolutely  and  intrinfically  Evil ;  that 
it  is  an  Ad:  of  Injufiicc,  and  a  Violation  of 
our  Neighbour's  Right. 

And  that  the  Vilenefs  of  its  Nature  is 
equalled  by  the  Malignity  of  its  Effects.  It 
being  this  that  firft  brought  Sin  into  the 
World,  and  is  fince  the  Caufe  of  all  thofe 
Mifcries  and  Calamities  that  didurb  it  j  and 
farther^   that  it  tends  utterly  to  difiblvc  and 

ovenhrow 


at  Chrift- church,  Oxon.         499 

overthrow  Society,  which  is  the  greatcft 
temporal  Blefling  and  Support  of  Mankind  5 
and  which  is  yet  worft  of  all,  that  it  has  a 
ftrange  and  particular  Efficacy,  above  all  o- 
ther   Sins   to    indifpofe  the  Heart  to  Reli- 


gion. 


And  laftly,  that  it  is  as  dreadful  initsPu- 
nifhments,  as  it  has  been  pernicious  in  its  Ef- 
feds.  Porafmuch  as  it  deprives  a  Man  of  all 
Credit  and  Belief,  and  confequently,  of  all 
Capacity  of  being  ufeful  in  any  Station,  or 
Condition  of  Life  whatfoever  j  and  next,  that 
it  draws  upon  him  the  juft  and  univerlal  Ha- 
tred and  Abhorrence  of  all  Men  here  i  and 
finally,  fubjed^s  him  to  the  Wrath  of  God,  and 
eternal  Damnation  hereafter. 

And  now,  if  none  of  all  thefe  ConfideJ 
rations  can  recommend  and  endear  Truth 
to  the  Words  and  Practices  of  Men,  and 
work  upon  their  double  Hearts,  fo  far  as  to 
convince  and  make  them  fenfible  of  the 
Bafenefs  of  the  Sin,  and  Greatnefs  of  the 
Guilt,  that  Fraud  and  Falfhood  leaves  upon 
the  Soul  5  let  them  lye  and  cheat  on,  till 
they  receive  a  fuller  and  more  efFedual  Con- 
viction of  all  thefe  Things,  in  that  Place 
of  Torment  and  Confufion,  frefared  for  the 

"Devil 


5:00       A  Sermon  preached^  Sec, 

T>evil  and  his  Angels,  and  all  his  lying  Re- 
tinue, by  the  Decree  and  Sentence  of  that 
God,  who  in  his  Threatnings,  as  well  as  in 
hisPromifes,  will  be  true  to.  bis  J  Ford  and 
cannot  lye. 

To  whom  be  rendred  and  ajcribed,  as  is 
moft  diiey  allTraife,  Might,  Majejiy, 
and  T)ominion,  ■  both  no'ju  and  for  e-ver-^ 
7nore,     Amen. 


FINIS. 


tv>'. 


*¥^. 


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